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'''Jaʿfar b. Muḥammad b. ʿAlī b. al-Ḥusayn (a)''' (Arabic: {{iarabic|جعفر بن محمد بن علي بن الحسین}}), (b. [[83]]/704 – d. [[148]]/765) known as '''Imām al-Ṣādiq (a)''' ({{ia|الإمام الصادق}}), is the sixth [[Imam]] of [[Shi'a]] and the fifth imam of [[Isam'ilis]]. His imamate's period was thirty four years. He (a) became Imam (a) when [[Umayyads]] had become weak and different groups made uprisings, but Imam al-Sadiq (a) did not support them because they wanted to take the power for themselves, and did not want to remove false innovations or revive the religion.
'''Jaʿfar b. Muḥammad b. ʿAlī b. al-Ḥusayn (a)''' (Arabic: {{iarabic|جعفر بن محمد بن علي بن الحسین}}), (b. [[83]]/704 – d. [[148]]/765) known as '''Imām al-Ṣādiq (a)''' ({{ia|الإمام الصادق}}), is the sixth [[Imam]] of [[Shi'a]] and the fifth Imam of [[Isam'ilis]]. His Imamate was concurrent with the reign of the last five [[Umayyad caliphs]] (that is, from [[Hisham b. 'Abd al-Malik]] onwards) and with that of the first two [[Abbasid caliphs]], [[al-Saffah]] and [[al-Mansur al-Dawaniqi]]. Because of the weakness of the Umayyad rule at his time, Imam al-Sadiq (a) was able to have relatively wider scholarly activities. His companions, students, and those who quoted hadiths from him is said to have amounted to four-thousand people. Most of the hadiths of Ahl al-Bayt (a) recorded in Twelver Shiite hadith collections are from Imam al-Sadiq (a). This is why [[Twelver Shiism]] is called Ja'fari School.  


[[Hadith]]s narrated from Imam al-Sadiq (a) vary in different fields of [[fiqh]] and [[kalam]] and that is why [[Shi'a]] are also called [[Ja'fariyya school]]. The slight political freedom turning out in the first years of his imamate helped people more freely turn to Imam al-Sadiq (a) and ask him to help them solve their problems in fiqh and other fields.
Imam al-Sadiq (a) has had a high status in the eyes of prominent Sunni scholars. [[Abu Hanifa]] and [[Malik b. Anas]] were among the people who quoted hadiths from him. The former considered him the most knowledgeable person among Muslims. In 1378 AH, [[Shaykh Mahmud Shaltut]], the president of al-Azhar, recognized the Ja'fari school as a legitimate Islamic school of jurisprudence.  


None of other Imams (a) had as many students as Imam al-Sadiq (a) had and the number of narrations received from none of them is as many as the narrations received from him. Hadith scholars have counted those who narrated from him as many as 4,000.
Despite the weakness of the Umayyads and the requests from the Shi'a, Imam al-Sadiq (a) did not find the situation suitable to revolt against the caliphate. He rejected [[Abu Muslim al-Khurasani]] and [[Abu Salama]], who asked him to become the caliph. He did not take part in the revolt of his uncle [[Zayd b. 'Ali]] either and discouraged the Shi'a from getting involved in any uprisings. However, he did not have good relations with the caliphs of his time either, and he had to do [[taqiyya]] because of their persecution.  


He was martyred due to the poison given to him by the order of [[al-Mansur al-Dawaniqi]]. After Imam's (a) martyrdom, Shi'a were divided into 4 groups: [[Twelver]]s believed in the imamate of [[Imam al-Kazim (a)]] and the rest made the foundations of [[Isma'ilites]], [[Fatahiyya]], and [[Nawusiyya]].
To facilitate his contacts with the Shi'a, Imam al-Sadiq (a) established the [[network of wikala]] (deputyship). The activities of this network continued and increasingly expanded until the end of the [[Minor Occultation]].
 
During Imam al-Sadiq's (a) time, the [[Ghulat]] became very active. The Imam (a) vehemently opposed them, declaring them infidels or polytheists.
The Imam (a) was summoned several times to [[Baghdad]], and thus he traveled to [[Iraq]] and also visited [[Karbala]], [[Najaf]], and [[Kufa]]. He showed the grave of Imam Ali (a), which was previously unknown, to [[List of Companions of Imam al-Sadiq (a)|his companions]].
 
Some Shiite scholars believe that Imam al-Sadiq (a) was poisoned by al-Mansur al-Dawaniqi and thus martyred.
 
He introduced [[Imam al-Kazmi (a)]] to his companions as his successor, but to protect the life of Imam al-Kazim (a), he mentioned in his will five people, including al-Mansur, as the executors of his will. After the martyrdom of Imam Al-Sadiq (a), several sects appeared among the Shi'a, including [[Ismailis]], [[Fatahiyya]], and [[Nawusiyya]].  


== Lineage and Birth ==
== Lineage and Birth ==
Ja'far b. Muhammad b. 'Ali b. al-Husayn b. 'Ali b. Abi Talib (a) was the sixth Imam of [[Shi'a]] and the fifth imam of [[Isma'ilis]]. His father was [[Imam Muhammad al-Baqir (a)]] and his mother was Fatima or Qariba and her Kunya was [[Umm Farwa bt. al-Qasim|Umm Farwa]].<ref>Shahīdī, ''Zindigānī-yi Imām Ṣādiq Jaʿfar b. Muḥammad (a)'', p. 5.</ref> She was the daughter of [[al-Qasim|al-Qasim b. Muhammad b. Abi Bakr]] son of [[Muhammad b. Abi Bakr]].<ref>Mufīd, ''al-Irshād'', vol. 2, p. 180.</ref> [[Umm Dawud]], [[al-Hasan al-Muthanna]]'s wife, was his foster mother.<ref>Sayyid b. Ṭāwūs, ''al-Iqbāl bi-l-aʿmāl al-ḥasana'', vol. 3, p. 241.</ref>  
Ja'far b. Muhammad b. 'Ali b. al-Husayn b. 'Ali b. Abi Talib (a) was the sixth Imam of [[Shi'a]] and the fifth Imam of [[Isma'ilis]]. His father was [[Imam Muhammad al-Baqir (a)]]. His mother was Fatima or Qariba who is known by her Kunya [[Umm Farwa bt. al-Qasim|Umm Farwa]].<ref>Shahīdī, ''Zindigānī-yi Imām Ṣādiq Jaʿfar b. Muḥammad (a)'', p. 5.</ref> She was the daughter of [[al-Qasim|al-Qasim b. Muhammad b. Abi Bakr]] son of [[Muhammad b. Abi Bakr]].<ref>Mufīd, ''al-Irshād'', vol. 2, p. 180.</ref> Imam al-Sadiq (a) is reported to have said, “Abu Bakr begot me twice.”{{cn}} Some scholars explain this by saying that it refers to the fact that the Imam's (a) mother was a descendant of Abu Bakr both from her mother's and her father's sides. However, some scholars such as [[Allama Shushtari]] and [[al-Allama al-Majlisi]] do not consider this hadith authentic.{{cn}} [[Umm Dawud]], [[al-Hasan al-Muthanna]]'s wife, was his foster mother.<ref>Sayyid b. Ṭāwūs, ''al-Iqbāl bi-l-aʿmāl al-ḥasana'', vol. 3, p. 241.</ref>  


He was born on [[Rabi' I 17]], [[83]]/[[April 24]], 702 in [[Medina]].<ref>Mufīd, ''al-Irshād'', vol. 2, p. 180</ref> Some historians and biographers have mentioned his birth in 80/699.<ref>Irbilī, ''Kashf al-ghumma'', vol. 2, p. 691.</ref> Twelve years of his life were contemporary with his grandfather and nineteen years of it were contemporary with his father and his [[imamate]] period was thirty four years.<ref>Ṭabrisī, ''Iʿlām al-warā'', vol. 1, p. 514.</ref>
He was born on [[Rabi' I 17]], [[83]]/[[April 24]], 702 in [[Medina]].<ref>Mufīd, ''al-Irshād'', vol. 2, p. 180</ref> Some historians and biographers have mentioned his birth in 80/699.<ref>Irbilī, ''Kashf al-ghumma'', vol. 2, p. 691.</ref> Twelve years of his life were contemporary with his grandfather and nineteen years of it were contemporary with his father and his [[imamate]] period was thirty four years.<ref>Ṭabrisī, ''Iʿlām al-warā'', vol. 1, p. 514.</ref>
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==Kunya and Titles==
==Kunya and Titles==
His famous [[Kunya]] was Abu 'Abd Allah (because of his second son, [['Abd Allah al-Aftah]]), but in some sources, other kunyas such as Abu Isma'il (because of his eldest son, [[Isma'il b. Ja'far al-Sadiq |Isma'il]]) and Abu Musa (because of his son [[Imam Musa al-Kazim (a)|Musa al-Kazim (a)]]) are mentioned.
His famous [[Kunya]] was Abu 'Abd Allah (because of his second son, [['Abd Allah al-Aftah]]). In some sources, other kunyas such as Abu Isma'il (because of his eldest son, [[Isma'il b. Ja'far al-Sadiq |Isma'il]]) and Abu Musa (because of his son [[Imam Musa al-Kazim (a)|Musa al-Kazim (a)]]) are mentioned.


His famous title was al-Sadiq which means "truthful".<ref>''Alqāb al-Rasūl wa ʿitratih'', p. 59-60.</ref> According to a [[hadith]], the [[Prophet (s)]] gave this title to Imam (a) to distinguish him from [[Ja'far al-Kadhdhab]].<ref>Ṣadūq, ''Kamāl al-dīn'', p. 319.</ref> According to an analysis of the history, Imam al-Sadiq (a) was titled "al-Sadiq" because he (a) avoided any involvement in the uprisings of his time, especially in comparison with [['Abd Allah b. al-Hasan]] who was Imam's (a) rival among the [[descendants of Imam al-Hasan (a)]] and made an uprising against Abbasids and later was called "al-Kadhdhab" (the liar). [[Malik b. Anas]]<ref>Ḥimyarī, ''Qurb al-asnād'', p. 22.</ref>, [[Ahmad b. Hanbal]]<ref>See: Aḥmad b. Ḥanbal, ''Musnad'', vol. 5, p. 122</ref>, and al-Jahiz<ref>Jāḥiẓ, "Faḍl Hāshim ʿalā ʿAbd al-Shams", p. 422.</ref> mentioned the Imam (a) by this title.
His famous title was al-Sadiq which means "truthful".<ref>''Alqāb al-Rasūl wa ʿitratih'', p. 59-60.</ref> According to a [[hadith]], the [[Prophet (s)]] gave this title to Imam (a) to distinguish him from [[Ja'far al-Kadhdhab]].<ref>Ṣadūq, ''Kamāl al-dīn'', p. 319.</ref> According to an analysis of the history, Imam al-Sadiq (a) was titled "al-Sadiq" because he (a) avoided any involvement in the uprisings of his time, especially in comparison with [['Abd Allah b. al-Hasan]] who was Imam's (a) rival among the [[descendants of Imam al-Hasan (a)]] and made an uprising against Abbasids and later was called "al-Kadhdhab" (the liar). [[Malik b. Anas]]<ref>Ḥimyarī, ''Qurb al-asnād'', p. 22.</ref>, [[Ahmad b. Hanbal]]<ref>See: Aḥmad b. Ḥanbal, ''Musnad'', vol. 5, p. 122</ref>, and al-Jahiz<ref>Jāḥiẓ, "Faḍl Hāshim ʿalā ʿAbd al-Shams", p. 422.</ref> mentioned the Imam (a) by this title.


Other titles have also been mentioned for Imam (a) including: al-Sabir, al-Tahir, and al-Fadil.
Other titles have also been mentioned for Imam (a) including al-Sabir, al-Tahir, and al-Fadil.


== Wives and Children ==
== Wives and Children ==
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== Imamate ==
== Imamate ==
{{Contemporary Rulers with Imam al-Sadiq (a)}}
{{Contemporary Rulers with Imam al-Sadiq (a)}}
[[Imamate]] of Imam al-Sadiq (a) was 34 years<ref>Mufīd, ''al-Irshād'', vol. 2, p. 180.</ref> and it was contemporary with the caliphate of
* [[Hisham b. 'Abd al-Malik]],
* [[Al-Walid b. Yazid b. 'Abd al-Malik]],
* [[Yazid b. al-Walid b. 'Abd al-Malik]],
* [[Ibrahim b. al-Walid]],
* [[Marwan al-Himar]] in [[Umayyads]] reign.
* [[Al-Saffah]]
* [[Al-Mansur al-Dawaniqi]] in [[Abbasids]] reign.


Imam al-Sadiq (a) was martyred ten years after the beginning of the rule of [[al-Mansur al-Dawaniqi]] by him.<ref>Ṭabrisī, ''Iʿlām al-warā'', vol. 1, p. 514.</ref>
The life of Imam al-Sadiq (a) was simultaneous with the reign of the last ten Umayyad caliphs, including [['Umar b. 'Abd al-'Aziz]] and [[Hisham b. 'Abd al-Malik]], and the reign of the first two Abbasid caliphs, [[al-Saffah]] and [[al-Mansur al-Dawaniqi]].
 
Imam al-Sadiq (a) accompanied his father on the latter's travel to [[Syria]] when Imam al-Baqir (a) was summoned by Hisham b. 'Abd al-Malik.
 
During Imam al-Sadiq's (a) imamate, the Umayyad rule became weak and eventually fell, and then the Abbasids came to power. The weakness of the rulers created a good opportunity for the Imam (a) to engage in scholarly activities. This relatively free environment existed only in the third decade of the second/eighth century; the Imam (a) and his followers were under great pressure before that under the Umayyads and also after it because of the revolt of [[Muhammad an-Nafs al-Zakiyya]] and his brother [[Ibrahim b. 'Abd Allah|Ibrahim]].
 
[[Imamate]] of Imam al-Sadiq (a) was 34 years<ref>Mufīd, ''al-Irshād'', vol. 2, p. 180.</ref> Imam al-Sadiq (a) was martyred ten years after the beginning of the rule of [[al-Mansur al-Dawaniqi]] by him.<ref>Ṭabrisī, ''Iʿlām al-warā'', vol. 1, p. 514.</ref>


Imam (a) was at least once summoned by al-Mansur to [[Iraq]] and went there accompanied by [[Safwan al-Jammal]]<ref>See: Thaqafī, ''al-Ghārāt'', vol. 2, p. 850-856.</ref> and was forced to stay there for a while.<ref>Shahristānī, ''al-Milal wa l-niḥal'', vol. 1, p. 147.</ref>
Imam (a) was at least once summoned by al-Mansur to [[Iraq]] and went there accompanied by [[Safwan al-Jammal]]<ref>See: Thaqafī, ''al-Ghārāt'', vol. 2, p. 850-856.</ref> and was forced to stay there for a while.<ref>Shahristānī, ''al-Milal wa l-niḥal'', vol. 1, p. 147.</ref>
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Several people have narrated from [[Imam al-Baqir (a)]] about the [[imamate]] of his son Ja'far among whom are [[Hisham b. Salim]], [[Abu l-Sabah al-Kanani]], [[Jabir b. Yazid al-Ju'fi]] and 'Abd al-A'la mawla Al Sam.<ref>Mufīd, ''al-Irshād'', vol. 2, p. 180-181.</ref>
Several people have narrated from [[Imam al-Baqir (a)]] about the [[imamate]] of his son Ja'far among whom are [[Hisham b. Salim]], [[Abu l-Sabah al-Kanani]], [[Jabir b. Yazid al-Ju'fi]] and 'Abd al-A'la mawla Al Sam.<ref>Mufīd, ''al-Irshād'', vol. 2, p. 180-181.</ref>


[[Al-Shaykh al-Mufid]] wrote that, "In addition to the Imam al-Baqir's (a) will about the imamate of his son Ja'far, his superiority and merits in knowledge, piety, and practice over all his brothers, cousins and all other people of his time proves his imamate."<ref>Mufīd, ''al-Irshād'', vol. 2, p. 182.</ref>
[[Al-Shaykh al-Mufid]] wrote that "In addition to the Imam al-Baqir's (a) will about the imamate of his son Ja'far, his superiority and merits in knowledge, piety, and practice over all his brothers, cousins and all other people of his time prove his imamate."<ref>Mufīd, ''al-Irshād'', vol. 2, p. 182.</ref>


== Scientific Movement ==
==Wikala Network==
At the time of [[Imam al-Baqir (a)]], a little freedom turned up and the years between [[114]]/732-33 until [[148]]/765-66 (the period of Imam al-Sadiq's (a) imamate) was the age of spreading the fiqh of [[Ahl al-Bayt (a)]] or in other words, the age of teaching and learning Ja'fari fiqh. During these years, [[Medina]] changed greatly.<ref>Shahīdī, ''Zindigānī-yi Imām Ṣādiq Jaʿfar b. Muḥammad (a)'', p.60</ref>
Since the Shia were scattered in different parts of the Muslim territories and it was difficult for them to be directly in touch with the Imam (a), Imam al-Sadiq (a) appointed a number of representatives (wakil) for different regions, who were responsible for transferring the [[khums]], [[zakat]], and donations of the Shia to the Imam (a) and also for taking their questions and messages to the Imam (a) and the Imam's (a) response back to them. The network of representatives, which continued its function until the death of [[Muhammad b. 'Ali al-Samuri]], the fourth representative of Imam al-Mahdi (a), is sometimes referred to as the [[Wikala Network]].


The period of Imam al-Sadiq's (a) [[imamate]] was contemporary with declination and then the fall of Umayyads' rule and while political freedom became available and grounds for religious uprisings and revolts against rulers were prepared, the freedom for scientific discussions in different fields was also brought up.<ref>Shahīdī, ''Zindigānī-yi Imām Ṣādiq Jaʿfar b. Muḥammad (a)'', p.47</ref>
==Opposing the Ghulat==
At the time of Imam al-Baqir (a) and Imam al-Sadiq (a), the [[Ghulat]] expanded their activities. They believed that the Imams were gods or prophets. Imam al-Sadiq (a) strongly rejected these ideas; he prohibited his followers from interacting with the Ghulat and proclaimed them infidels and polytheists. According to a hadith, the Imam (a) said: “Do not socialize with them; do not eat, drink, or shake hands with them.” The Imam (a) warned: “Be careful lest the Ghulat corrupt your youth. They are the worst enemies of God. They belittle God, but attribute lordship to God's servants.”


Narrations received from Imam al-Sadiq (a) are a diverse collection in different issues concerning [[fiqh]] and [[kalam]] and that is why [[Shi'a]] school is called [[Ja'fari school]]. The freedom found at the beginning of the third decade of the second/eighth century, helped people more freely turn to Imam al-Sadiq (a) and ask him about the solution of their problems in fiqh and other fields.<ref>Shahīdī, ''Zindigānī-yi Imām Ṣādiq Jaʿfar b. Muḥammad (a)'', p.61</ref>
== Scientific Movement ==
Because of the weakness of the Umayyads at the time of Imam al-Sadiq (a), the Imam was relatively free to teach and engage in scholarly activities. This religious and scholarly freedom rarely happened during the time of the other Imams, and thus most of our hadiths are from Imam al-Sadiq (a). According to Ibn Hajar al-Haythami, people learned and transmitted a great deal of knowledge from him, and his fame reached far and wide. Al-Jahiz also wrote that “his knowledge and jurisprudence have filled the world.” Al-Hasan b. 'Ali al-Washsha' reports that he saw nine-hundred people in the mosque of Kufa transmitting hadiths from Imam al-Sadiq (a).  


Scholars have not narrated from any other member of the [[Ahl al-Bayt (a)]] as much as they narrated from him and none of them had as many students as Imam al-Sadiq (a) had. People of hadiths have counted narrators of his hadiths as many as four thousand people.<ref>Irbilī, ''Kashf al-ghumma'', vol. 2, p. 701.</ref>
==Ja'fari School==
Most of the Shiite hadiths, whether in fiqh or theology, are from Imam al-Sadiq (a), and the number of the people who transmitted hadiths from him (4000, according to al-Irbili) is greater than the number of hadith transmitters from any other Imam. According to [[Aban b. Taghlib]], the Shia would refer to the words of Imam Ali (a) when they disagreed about a saying of the Prophet (s) and would refer to the sayings of Imam al-Sadiq (a) when they disagreed about Imam Ali's (a) words.


=== Fiqh ===
Because of the significant role of Imam Sadiq (a) in the elaboration of Islamic teachings, Twelver Shiism is often called Ja'fari School and the Imam (a) is known as its head.
Al-Dhahabi quoted from [[Abu Hanifa]], "I never saw any scholar better in fiqh than Ja'far b. Muhammad (Imam al-Sadiq (a))."<ref>Dhahabi, ''Tadhkirat al-huffaz'', vol.1 p.166</ref>


[[Malik b. Anas]], the leader of one of the four [[Sunni]] schools said, "I never saw anyone better than him in knowledge and piety."<ref>Shahīdī, ''Zindigānī-yi Imām Ṣādiq Jaʿfar b. Muḥammad (a)'', p. 60-61</ref>
In 1378/1958-59, [[Shaykh Mahmud Shaltut]], the head of [[al-Azhar]], recognized the Ja'fari School of jurisprudence as a legitimate Islamic school and proclaimed following it permissible.


[[Zubayr Bakkar]] wrote, "Abu Hanifa had many meetings with Imam al-Sadiq (a). In one of these meetings, Imam (a) told him, 'Fear [[God]] and do not make deduction only based on analogy in religion since the first person who made such analogical deduction was [[Satan]]. God told him to prostrate before [[Adam]]. But 'Said He, 'What prevented you from prostrating, when I commanded you?' 'I am better than him,' he said. 'You created me from fire and You created him from clay.' (7:21)" Then, Imam (a) asked Abu Hanifa, "Which one is worse, killing an innocent or adultery?" He said, "Killing an innocent!" Imam (a) said, "Why is killing an innocent proved by testimony of two witnesses while adultery can be proved by testimony of four witnesses? How would you justify that make deduction only based on analogy?!" Then Imam (a) asked him, "Which one is more important to God, fasting or prayer?" Abu Hanifa said, "Prayer!" Imam (a) said, "Then, why is that when a woman comes to menstruation period in the middle of fasting she has to make it up on another day but she does not have to make it up for her prayer? …O servant of God, fear Him and do not make deduction only based on analogy!"<ref>Ibn Bakkar, ''al-Akhbar'', pp.76-77</ref>
==Scholarly Dialogues and Debates==
In Shiite hadith collections, some dialogues or debates between Imam al-Sadiq (a) and scholars from other faith traditions are reported. In some of these debates, the Imam's (a) students debated and the Imam (a) oversaw the debate and sometimes engage in it. For instance, in a debate with a scholar from Damascus, who had requested to debate with the Imam's (a) students, the Imam (a) asked [[Hisham b. Salim]] to have a debate with him on theology. In another occasion, the Imam (a) told a person who wanted to debate with him to debate with his students first. The man debated with [[Humran b. A'yan]] about the Quran, with [[Aban b. Taghlib]] about Arabic literature, with [[Zurara]] about jurisprudence, and with [[Mu'min al-Taq]] and Hisham b. Salim about theology and was defeated by all of them.


=== Kalam ===
[[Ahmad b. Ali al-Tabrisi]] has collected some of the debates of Imam al-Sadiq (a), some of which are the following:
Imam al-Sadiq (a) had debates with some [[theologian]]s of different sects and denominations and due to the nature of theological debates, he (a) took a theological approach. In Shi'a [[hadith]] references, several debates of Imam al-Sadiq (a) with different people such as Ibn Abi al-'Awja', Zandiq Misri, 'Abd Allah Daysani, Mutakallim Shami and others have been recorded. Also, the vast usage of theological concepts in the speeches of Imam al-Sadiq (a) needs to be noted which suggests his positive approach towards the science of [[kalam]]. It also needs to be mentioned that some of Imam's (a) close companions such as Abu Ja'far Ahwal ([[Mu'min al-Taq]]), [[Humran b. A'yan]], [[Qays Nasir]] and [[Hisham b. Hakam]] were theologians.<ref>Pakatchi, ''Da'irat al-ma'arif buzurg islami'', vol.18 p.199</ref>
* A debate with an atheist on the existence of God
* A debate with Abu Shakir al-Daysani on the existence of God
* A debate with [[Ibn Abi l-Awja']] on the existence of God
* A debate with Ibn Abi l-Awja' on the world's creation in time
* A lengthy debate with an atheist on different religious issues
* A debate with [[Abu Hanifa]] on the methodology of jurisprudence, especially on [[analogy]].
* A debate with some [[Mu'tazili]] scholars on how to choose a ruler and on some religious rulings.  


It can sometimes be seen in the reports about Imam al-Sadiq (a) that he (a) prohibited some of his companions from studying kalam for his concern about their incompetence in management of such discussions; however, he (a) encouraged some others towards it and this shows that studying theological discussions was basically approved by Imam (a) and his prohibitions were just few cases; i.e. they were due to certain people's incompetence in management of theological discussions.<ref>Pakatchi, ''Da'irat al-ma'arif buzurg islami'', vol.18 p.200</ref>
== Political Manner==
From the life of Imam al-Sadiq (a), it can be learned that he (a) kept himself away from politics and kept this position in both [[Umayyad]] and [[Abbasid]] times. However, while Imam (a) kept away from political rivalry, he (a) was very attentive to the society and its destiny, and he (a) advised rulers about justice in the government, consultation with people and caring about their requests.


[[Al-Kulayni]] quoted from Yunis b. Ya'qub that, "I was with Abu 'Abd Allah (i.e. Imam al-Sadiq (a)) and a person came from [[Syria]] and addressed Imam (a) saying, 'I know kalam, fiqh and obligations and I have come to discuss with you.'
===Refraining from Uprising===
Despite the weakness of the Umayyads at his time, Imam al-Sadiq (a) stayed away from uprising and political conflicts. According to al-Shahrastani, [[Abu Muslim al-Khurasani]] sent a letter to the Imam (a) after the demise of [[Ibrahim al-Imam]], calling him the one who deserves the caliphate most and inviting him to accept the caliphate. However, the Imam (a) wrote to him: “You are not one of my helpers, and the time is not my time.” [[Abu Salama]] also wrote a similar letter to the Imam (a), and the Imam (a) burned his letter in response. Imam al-Sadiq (a) did not participate even in the uprising of his uncle [[Zayd b. Ali]]. According to a hadith, the Imam (a) mentioned the lack of faithful supporters as the reason why he refused to revolt.  


Imam (a) asked him, 'Your knowledge of kalam is your own idea or from the [[Prophet (s)]]?'
'''Disagreement with 'Abd Allah al-Mahd'''


He answered, 'part of it is mine and part of it is from the Prophet (s).'
Toward the end of the rule of Umayyads, some of [[[Banu Hashim]] including [['Abd Allah al-Mahd]] and his sons and also [[al-Saffah]] and [[al-Mansur]] gathered in [[Abwa']] to give allegiance to a person among themselves. In that session, 'Abd Allah introduced his son as "al-Mahdi" and asked others to give allegiance to him. When Imam al-Sadiq (a) was informed about their intention, told 'Abd Allah, 'If you think your son is al-Mahdi, [you are wrong] he is not al-Mahdi, and it is not the time for the coming of al-Mahdi (a) yet." 'Abd Allah became angry and accused him of envy. Imam al-Sadiq (a) swore that his words were not out of envy and foretold that the rule will be for al-Saffah and al-Mansur and 'Abd Allah and his sons will be killed.


Imam (a) asked him, 'So, you are the Prophet’s (s) partner?!'
===Relationship with the Caliphs===
Although Imam al-Sadiq (a) refused to revolt against the caliphs of his time, he did not have a good relationship with them. In one occasion, when the Imam (a) was on pilgrimage, he proclaimed Ahl al-Bayt (a) as God's chosen servants and mentioned the hostility of the caliph [[Hisham b. Abd al-Malik]] towards [[Ahl al-Bayt (a)]].
In response to the Abbasid caliph [[al-Mansur al-Dawaniqi]], who had asked Imam al-Sadiq (a) to visit him like other people do, the Imam (a) wrote, “We do not have something to fear you for, you do not have anything of the hereafter for which we should have hopes in you, you are not in a blessing to congratulate you for, and you do not think that you are in affliction to send you our condolences. So why should we be around you?!”


He said, 'no.'
'''Burning the house of Imam al-Sadiq's (a) House'''
According to a report, when al-Hasan b. Zayd was the governor of Mecca and Medina, he set fire to the house of Imam Sadiq (a). In the fire, the door and the corridor of the house burned. The Imam (a) came out of the house crossing the fire saying, “I am the son of the Roots of the Earth [i.e., Isma'il (a)]; I am the son of Ibrahim, God's Friend.”


Imam (a) asked, 'Have you received any [[revelation]] from [[God]], the Almighty and He has given you news?'
===Using Taqiyya===
Except the third decade of the second century (fifth decade of the eighth century AC), which coincided with the fall of the Umayyad caliphate, both the Umayyad and Abbasid caliphs kept the activities of the Imam (a) under watch. Political pressure on the Imam (a) reached its peak towards the end of the Imam's (a) life. According to some reports, al-Mansur's agents would persecute those Shiites who were in touch with the Imam (a) and even execute them. Because of these persecutions, the Imam (a) and his companions had to use [[taqiyya]].


He said, 'no.'
According to a report, when [[Sufyan al-Thawri]] visited him, Imam al-Sadiq (a) advised him to leave because they were under watch. According to a hadith, the Imam (a) told [[Aban b. Taghlib]] to respond to people's jurisprudential questions by giving them the opinions of Sunni scholars in order not to be persecuted. Also, several hadiths have been transmitted from Imam al-Sadiq (a) which emphasize the importance of taqiyya, according to some of which taqiyya is equal to prayer.  


Imam (a) asked, 'Is obeying you obligatory like obeying the Prophet (s)?'
==Moral Characteristics==
There are many reports about the moral characteristics of Imam al-Sadiq (a), including his [[asceticism]], [[generosity]], abundant worship, and [[recitation of the Quran]]. [[Malik b. Anas]], the head of the Maliki school of jurisprudence reports that during the time he used to visit Imam al-Sadiq (a), the Imam (a) was always in one of the three states: praying, fasting, or saying [[dhikr]].


He said, 'no.'
It is reported that the Imam (a) gave four hundred dirhams to a beggar, and when he thanked the Imam (a), he (a) gave him his ring which was worth 10,000 dirhams. According to another report, the Imam would put some bread, meat, and money in a bag and would take it to the houses of the poor and divide it between them, without letting them know who he was. Abu Ja'far al-Khath'ami reports that Imam al-Sadiq (a) gave him a bag of money and asked him to give it to someone from Banu Hashim without telling him from where the money was coming. When Abu Ja'far gave the money to that man, he prayed for the sender and told him that this person always sends him money, but Imam al-Sadiq (a) never sends him anything even though he is rich!


Then, Abu 'Abd Allah (a) turned to me and said, 'O Yunus! This man became his own enemy before engaging in discussion of kalam. If you find it helpful, you may engage in discussion with him.'
==Travel to Iraq==
During the reign of al-Saffah and al-Mansur, Imam al-Sadiq (a) was summoned to [[Baghdad]] several times. In these travels, the Imam (a) also visited [[Karbala]], [[Najaf]], [[Kufa]], and [[Hira]]. According to a report by Muhammad b. Ma'ruf al-Hilali, when the Imam (a) visited Hira, a great number of people went to see him such that he could not get the chance to visit the Imam for several days.  


I felt regretful why I did not know kalam. So I said, 'May I be sacrificed for you, I heard that you prohibited people from discussing kalam and you said woe be on theologians who say that, 'this is acceptable and that is not. This is correct and that is not. We accept this by the rule of reason and not that one.'
The Imam's (a) mihrab in the [[Mosque of Kufa]], located on the eastern side of the mosque near the grave of [[Muslim b. Aqil]], and also his mihrab in [[al-Sahla Mosque]] are among his memorials in Iraq. Imam al-Sadiq (a) also visited the grave of Imam al-Husayn (a) in Karbala. On the banks of the Husayniyya river in Karbala, there is a building, inside which is a memorial mihrab for Imam al-Sadiq (a).  


Imam (a) said, 'I said woe be on them if they abandon my word (what us the [[Ahl al-Bayt (a)]] have) and give their own idea (and debate).'
===Revealing the Location of Imam Ali's (a) Grave===
It is reported that Imam al-Sadiq (a) visited the grave of Imam Ali (a) and showed its location, which was previously hidden, to some of his companions. According to al-Kulayni, the Imam took Yazid b. 'Amr b. Talha to a place between Najaf and Hira and showed him the grave of Imam Ali (a). [[Al-Shaykh al-Tusi]] also reports that Imam al-Sadiq (a) visited Imam Ali's (a) grave and prayed beside it and told Yunus b. Zabyan that it was the grave of [[Amir al-Mu'minin (a)]].  


He (a) then said, 'now go out and see if you can find a fellow theologian.'
== Companions, Students, and Transmitters of Hadiths ==
In his ''[[Al-Rijal (al-Tusi) (book)|Rijal]]'', [[al-Shaykh al-Tusi]] mentioned the name of 3200 people as the transmitters of [[hadiths]] from Imam al-Sadiq (a). [[Al-Shaykh al-Mufid]] in ''[[al-Irshad]]'' extended the count of his transmitters to 4000. It is said that [[Ibn 'Uqda]], have mentioned names of 4000 transmitters in a book about the students of Imam al-Sadiq (a).


I went out and saw [[Humran b. A'yan]] and Ahwal (Muhammad b. Nu'man known as [[Mu'min al-Taq]]) and [[Hisham b. Salim]], who knew kalam well and brought them with myself to Imam (a). I also brought [[Qays b. Nasir]] with myself whom I thought knew better kalam than others and had learned it from [['Ali b. al-Husayn (a)]]. [[Hisham b. Hakam]] who was still a young man also arrived. Imam al-Sadiq (a) asked him to sit beside him and told him, 'you are our helper by your heart, tongue and hand.' Then Imam (a) asked Humran and Mu'min al-Taq to debate with the man from Syria. They won him. Then, Imam (a) told Hisham b. Salim, 'Debate with him!' and he did so. Then, Hisham b. Hakam began discussing with the man. Hisham asked the man, 'Who knows better the creatures, God or creatures themselves?'
Most of [[al-Usul al-arba'ami'a]] were written by the students of Imam al-Sadiq (a) and most of [[People of Consensus]] were among his students.


The man answered, 'My Lord knows better.'
Some of the most famous students of Imam al-Sadiq (a) are:
 
{{cb|3}}
Hisham asked, 'What has He done for them?'
* [[Zurara b. A'yan]]
 
* [[Burayd b. Mu'awiya]]
The man answered, 'He has established proofs for them so that they do not scatter and has informed them of their obligations.'
* [[Jamil b. Darraj]]
 
* [['Abd Allah b. Muskan]]
Hisham asked, 'Who is that proof?'
* [['Abd Allah b. Bukayr]]
 
* [[Hammad b. 'Uthman]]
the man answered, 'The Prophet (s).'
* [[Hammad b. 'Isa]]
 
* [[Aban b. 'Uthman]]
Hisham asked, 'And after him?'
* [['Abd Allah b. Sinan]]
* [[Abu Basir]]
* [[Hisham b. Salim]]
* [[Hisham b. al-Hakam]]
{{end}}


The man answered, 'The Book and Tradition.'
Some of his companions were expert in specific fields. [[Humran b. A'yan]] was expert in [[Qur'anic sciences]], [[Aban b. Taghlib]] in Arabic literature, [[Zurara b. A'yan]] in fiqh, [[Mu'min al-Taq]] and [[Hisham b. Salim]] were expert in theology. Other students of Imam al-Sadiq (a) who were experts in theology are Humran b. A'yan, [[Qays al-Masir]], and Hisham b. al-Hakam.


Hisham asked, 'have the Book and tradition done anything beneficial to remove our disagreements?'
==Students==
Some of the important Sunni scholars were among the students of Imam al-Sadiq (a). According to al-Shaykh al-Saduq, [[Malik b. Anas]] said that he used to go to Imam al-Sadiq (a) and listen to the hadiths that the Imam (a) quoted. In his [[al-Muwatta']], Malik has quoted some hadiths on the authority of Imam al-Sadiq (a).


The man answered, 'Yes.'
[[Ibn Hajar al-Haytami]] says that Sunni scholars such as Yahya b. Sa'id, Ibn Jurayh, Malik b. Anas, Sufyan b. 'Uyayna, Sufyan al-Thawri, [[Abu Hanifa]], Shu'ba b. al-Hajjaj, and Ayyub al-Sakhtiyani have narrated from Imam al-Sadiq (a).


Then Hisham asked, 'Then why are you and I disagreeing and you have come from Syria to debate with me?'
==Well-Known Hadiths==
Some of the well-known hadiths of Imam al-Sadiq (a) are the following:


The man remained silent.
* [[Tawhid al-Mufaddal]]: This lengthy hadith reportedly contains the contents of the Imam's (a) teachings delivered in four sessions to [[al-Mufaddal b. 'Umar]] on themes such as the creation of the world, the creation of man, wonders of the animal world, wonders of the heavens and earth, the reality of death, and the wisdom behind the creation of man. Since the expression "Fakkir ya Mufaddal" (Think, o Mufaddal!) repeats in it, this treatise used to be called ''Kitab Fakkir''.  


Here Imam al-Sadiq (a) asked him, 'why do not you say anything?'
* [[Hadith 'Inwan al-Basri]]: In this hadith, Imam al-Sadiq (a) reportedly gives instructions on self-purification, patience, and knowledge to a person called Inwan al-Basri.


The man answered, 'If I say that we do not have disagreement, I have lied; and if I say that the Book and Tradition removes disagreements among us, I have said something wrong; and if I approve that we have disagreements and each one of us claims that he is right, then the benefit of the Book and Tradition will be nulled. But I have an alibi in his talk against him.'
* [[Maqbula of 'Umar b. Hanzala]]: This hadith discusses the themes of judgment and [[contradiction between hadiths]]. The hadith has been adduced as a support for the theory of [[Wilayat al-Faqih]].  


Imam (a) said, 'Ask him! You will find him competent and knowledgeable.'
==Written Works==
In some sources, a number of letters and treatises are attributed to Imam al-Sadiq (a). The authenticity of some of these works cannot be ascertained, but some of them are reported in sources such as ''al-Kafi'' and therefore can be regarded as authentic with high probability. The following are among these works:


The man asked Hisham, 'Who knows better the creatures, God or creatures themselves?'
* The letter of Imam al-Sadiq (a) to his companions. This treatise, which is recorded in ''al-Kafi'', contains the instructions of the Imam (a) to his companions on different matters.


Hisham answered, 'God.'
* ''Risalat shara'i' al-din'', transmitted on the authority of al-A'mash. This treatise is on the theological and practical teachings of Islam, reported by [[Ibn Babawayh]].  


The man asked, 'Has He established any proofs for them to unify their talks and helps them distinguished right from wrong?'
* Part of a letter on exegesis


Hisham asked, 'At the time of the Prophet (a) or now?'
* Part of a letter to the supporters of [[qiyas]] (analogy) and its critique


The man said, 'At the time of the Prophet (s), it was the Prophet (s), but what about now?'
* ''Al-Risala al-Ahwaziyya''. This letter is written to al-Najashi, the governor of Ahwaz. It is quoted by [[al-Shahid al-Thani]] in his ''[[Kashf al-riba]]''.


Hisham pointed to Imam (a) and said, 'This man to whom people come from everywhere and he (a) informs you about anything.'
* Risala al-Ihlilaja. This treatise purportedly records Imam al-Sadiq's (a) discussion with an Indian physician on the existence of God. Al-Najashi has mentioned this work by the title ''Bad' al-khalq wa-l-hathth 'ala al-i'tibar''.


The man finally accepted [[imamate]] of Imam al-Sadiq (a)."<ref>Kulayni, ''al-Kafi'', vol.1 pp.171-173</ref>
* An exegetical work known as ''Tafsir al-Imam al-Sadiq (a)''.  


Such debates can frequently be seen between Imam (a) and his enemies. These debates manifest the great position of Imam (a) in knowledge and shows debaters' knowledge in theological discussions and the requirements of such discussions.<ref>Shahidi, ''Zindigani imam Sadiq'', p.57</ref>
* ''Tafsir al-Nu'mani''.  


== Social and Political Activities==
There are also collections of sayings attributed to the Imam (a) and reportedly compiled by his students, some of the published ones are:
From the life of Imam al-Sadiq (a), it can be learned that he (a) kept himself away from politics and kept this position in both [[Umayyad]] and [[Abbasid]] times. In answer to those who encouraged him to make uprising, he (a) mentioned the low number of his true companions as the reason for not making an uprising. [[Ibn Shahr Ashub]] reported that, "One day, a man from [[Khurasan]] came to Imam (a) and said that, 'you have a hundred thousand companions! Why do not you make an uprising?' Imam (a) ordered to prepare an oven with fire and told the man to enter it, but he did not accept it. That time, [[Harun al-Makki]] who was one of the [[:category:companions of imam al-sadiq (a)|companions]] of Imam (a) arrived and Imam (a) told him to enter the oven and he immediately entered the oven. Imam (a) asked that man from Khurasan, 'how many people do you have like him? He answered, 'we do not have even one.' Imam (a) said, I would not make an uprising unless I have five persons like him [Harun].' After this conversation, Harun came out of the oven completely fine."


However, while Imam (a) kept away from political rivalry, he (a) was very attentive to the society and its destiny and he (a) advised rulers about justice in the government, consultation with people and caring about their requests.
* ''[[Al-Ja'fariyyat]], or ''al-Ash'athiyyat'' written by Muhammad b. Muhammad b. al-Ash'ath
* ''Nathr al-durar'', its text is mentioned in ''[[Tuhaf al-'uqul]].
* ''Al-Hikam al-Ja'fariyya''
* A collection of short sayings narrated by Salman b. Ayyub which text is mentioned in ''[[Fara'id al-simtayn]]''.


Regarding social and political activities, the life of Imam al-Sadiq (a) can be divided in two parts: the time of Umayyads and the time of Abbasids.
==In the View of Sunni Scholars==
Imam al-Sadiq (a) has had a high place in the eyes of Sunni scholars. Abu Hanifa, one of the prominent Sunni leaders, considered the Imam as the most knowledgeable Muslim and the greatest jurist among them. According to [[Ibn Abi l-Hadid]], great Sunni scholars such as Abu Hanifa, [[Ahmad b. Hanbal]], and [[al-Shafi'i]] were directly or indirectly the students of Imam al-Sadiq (a).  


=== The Time of Umayyads ===
However, in Sunni jurisprudence, the viewpoints of Imam al-Sadiq (a) have not been given their due importance, and Shiite scholars such as al-Sharif al-Murtada criticized Sunni scholars for this.  
Toward the end of the caliphate of [[Hisham b. 'Abd al-Malik]], proper grounds for anti-Umayyad uprisings were provided which had religious motives. Above all these uprisings, the uprising of [[Zayd b. 'Ali b. al-Husayn (a)]] in 122/739-40 and the uprising of [[Yahya b. Zayd]] in 125/742-43 can be mentioned which were directly linked with Imam al-Sadiq (a) since Zayd was Imam's (a) uncle and Yahya was his cousin and thus he (a) could not be indifferent towards these uprisings. The uprisings of [['Abd Allah b. Muhammad al-Baqir (a)]] and 'Ubayd Allah A'raj b. Husayn b. Zayn al-'Abidin (a) need to be added to the uprisings occurred at the time of Imam al-Sadiq (a).<ref>Pakatchi, ''Da'irat al-ma'arif buzurg islami'', vol.18 p.183</ref>
 
'''Uprising of Zayd b. 'Ali '''
{{main|Uprising of Zayd b. 'Ali}}
About the uprising of [[Zayd b. 'Ali b. al-Husayn (a)]], Imam al-Sadiq said, "he was among the scholars of the children of Muhammad (s). He became angry for the sake of [[God]] and fought the enemies until he was killed."<ref>Saduq, '''Uyun akhbar al-Rida'', vol.1 p.15</ref> It can be understood from narrations that the uprising of Zayd was approved by Imam al-Sadiq (a), since in ''[['Uyun akhbar al-Rida (a)]]'', [[al-Saduq]] said, "When Zayd b. Musa b. Ja'far (a) rose in [[Basra]] and burned the houses of 'Abbas; Ma'mun told [[Imam al-Rida (a)]], 'that your brother Zayd did this was because Zayd b. 'Ali did so in the past and was killed. If it was not because of you, I would kill him since he did something horrible.'
 
Imam (a) said, 'Do not compare my brother with Zayd b. 'Ali (a)! He was among the scholars of the progeny of Muhammad (s). He raged for the sake of God and fought the enemies until he was killed. My father, [[Musa b. Ja'far (a)]], heard from his father, Ja'far b. Muhammad (Imam al-Sadiq (a)), saying, 'May God forgives Zayd! He called people to 'al-Rida min Al Muhammad' and if he could become successful, he would fulfill his promises. He consulted me when he wanted to rise. I told him, 'O uncle! If you are pleased to be killed and be hanged at the Kunasa of Kufa, you go on.'"<ref>Saduq, '''Uyun akhbar al-Rida'', vol.1 pp.194-195</ref>
 
He also narrated from 'Abd Allah b. Siyaba who reported that, "We were seven people and went to Imam al-Sadiq (a) in [[Medina]]. He (a) asked us, 'do you have any news about my uncle Zayd?'
 
We said, 'he is either risen or about to rise.'
 
He (a) said, 'let me know if you are informed.' After some days, we received the letter of Bassam Sayrafi in which he said, 'Zayd rose on the first Wednesday of the month of [[Safar]] and was killed on Friday.' We went to Imam al-Sadiq (a) and submitted the letter to him. He (a) read the letter and cried and then said, 'Indeed we belong to [[Allah]], and to Him do we indeed return.' (2:156) We leave [the account of] my uncle upon God. He was our man of this world and the hereafter. By God, I swear he was martyred like those martyrs accompanied [[the Prophet (s)]], [['Ali (a)]], [[al-Hasan (a)]] and [[al-Husayn (a)]].'"<ref>Saduq, '''Uyun akhbar al-Rida'', vol.1 p.197</ref>
 
It is mentioned in another narration about rising with sword before rising [[Qa'im]] [the Riser] that, "Do not say 'Zayd revolted' since he was a knowledgeable and truthful man. He did not call you to himself but to al-rida min Al Muhammad (s). If he could become successful, he would fulfill his promises."<ref>Kulayni, ''Rawda l-kafi'', p.264</ref>
 
=== The Time of Abbasids ===
On the verge of [[Abbasid]] [[caliphate]], they had a cold but non-hostile relation with Imam al-Sadiq (a) and even [[al-Mansur al-Abbasi]] praised Imam (a).
 
The first wave of Abbasid pressure on Imam (a) was made in the first two years of Abbasid caliphate when they were not yet unconcerned about Imam (a). Some months after Ababsids took the power from Umayyads in 132/750, Abu Salama Khilal, known as the minister of Al Muhammad, and a former inviter of Abbasids, tried to support a branch of [[Alawis]] from [[Banu Hashim]] against Abbasids and take them to caliphate. First, he proposed caliphate to Imam (a), but he (a) openly rejected it and avoided going along with him. Even when Abu Salama mentioned his idea to [['Abd Allah al-Mahd|Abd Allah Mahd]] and he went to Imam (a), Imam (a) prohibited him from accepting it.
 
In 134/751-52, Bassam b. Ibrahim decided to make an uprising against Abbasids and wrote a letter to Imam (a) and promised that if he (a) wants to become the caliph, Bassam could take the allegiance of the people of [[Khurasan]] for him, but Imam (a) considered this suggestion a plot and warned the caliph about the intention of Bassam.
 
Thus, the Abbasid government became certain that Imam (a) did not want to make an uprising or become the caliph. While, in the last years of the caliphate of [[Saffah]] and first years of the caliphate of al-Mansur al-Dawaniqi, there was a kind of tolerance between Imam (a) and the government, Imam (a) used every occasion to criticize tyranny and seeking worldly desires and criticized the liking and tendency toward the kings.
 
'''The Uprising of the Children of 'Abd Allah al-Mahd'''
{{main|Uprising of 'Abd Allah al-Mahd|Uprising of Ibrahim b. 'Abd Allah}}
Toward the end of the rule of Umayyads, some of Banu Hashim including [['Abd Allah al-Mahd]] and his sons and also Saffah and al-Mansur gathered in [[Abwa']] to give allegiance to a person among themselves. In that session, Abd Allah introduced his son as "Mahdi" and asked others to give allegiance to him. When Imam al-Sadiq (a) was informed about their intention, advised them that,
: "Do not do this, for its time (coming of Mahdi (a)) has not come." and told 'Abd Allah, 'If you think your son is Mahdi, [you are wrong]; he is not Mahdi and it is not the time for the coming of Mahdi (a) yet. But if you are going to make an uprising for the sake of God and enjoining to the good and forbidding the evil; by God I swear, we will not abandon you, since you are a chief and we will give allegiance to your son.'"
 
'Abd Allah became angry and said, "by God I swear that God has not informed you of the unseen and what you say is out of envy you have toward my son." Imam al-Sadiq (a) said, "By God I swear that what I said is not out of envy, but this and his brothers and his sons… (put his hand on the shoulder of Abu l-'Abbas Saffah and then on the shoulder of 'Abd Allah b. Hasan); yes, by God, (caliphate) is not yours or your sons’ and both of your sons will be killed."
 
After Abbasids reached power and began putting pressure on Alawis, the ground for the uprising was prepared and Muhammad and Ibrahim, the two sons of 'Abd Allah, made uprisings in 145/762-63, but both of them were defeated and the foreseeing of Imam al-Sadiq (a) about their killing happened. It is mentioned that at the time of the uprising of [[al-Nafs al-Zakiyya]] in [[Medina]], Imam (a) went out of the city to avoid interference to the benefit of either party and stayed in the house he (a) had in the suburb of Medina and returned to the city after the end of the uprising and defeat of al-Nafs al-Zakiyya.


==Martyrdom==
==Martyrdom==
{{Map of al-Baqi'}}
{{Map of al-Baqi'}}
Imam al-Sadiq (a) was martyred on [[Shawwal 25]], [[148]]/[[December 18]], 765 at the age of 65. Another report mentions his martyrdom in the middle of [[Rajab]] or Shawwal. He was buried in the [[al-Baqi' Cemetery]] beside his father, [[Imam al-Baqir (a)]], his grandfather [[Imam al-Sajjad (a)]] and his uncle [[Imam al-Hasan (a)]].<ref>Ibn Shahrāshūb, ''Manāqib Āl Abī Ṭālib'', vol. 4, p. 210; Mufīd, ''al-Irshād'', vol. 2, p. 180.</ref> Ibn Qutayba has recorded his martyrdom in 146/764.<ref>Ibn Qutayba, ''al-Mʿārif'', p. 215.</ref> which is considered as an error.


It is mentioned in ''[[Al-Fusul al-muhimma fi ta'lif al-umma (book)|al-Fusul al-muhimma]]'', ''[[Misbah al-Kaf'ami]]'' and other sources that Imam al-Sadiq (a) was given poison.<ref>Majlisī, ''Biḥār al-anwār'', vol. 47, p. 1-2.</ref> In ''[[al-Manaqib]]'', [[Ibn Shahrashub]] has written that [[al-Mansur]] gave him poison since he hated Imam (a) so much and feared that people would turn to him.<ref>Ibn Shahrāshūb, ''Manāqib Āl Abī Ṭālib'', vol. 4, p. 280.</ref> Those who know about al-Mansur's life know that he did not have mercy even on those who endeavored to take him to [[caliphate]]. He even killed [[Abu Muslim al-Khurasani]] who greatly helped in the establishment of [['Abbasid government]].<ref>Shahīdī, ''Zindigānī-yi Imām Ṣādiq Jaʿfar b. Muḥammad (a)'', p. 5.</ref>
There is no mention of the Imam's (a) martyrdom in many early Shi'i and Sunni sources, and some scholars, such as [[al-Shaykh al-Mufid]], held that the Imam's (a) demise was a natural death. However, many scholars maintain that Imam al-Sadiq (a) was martyred, referring to the hadith which states that all the Imams (a) are martyred. Al-Shaykh al-Saduq clearly states that the Imam (a) was poisoned by al-Mansur al-Dawaniqi and passed away as a result. It is mentioned in ''[[Al-Fusul al-muhimma fi ta'lif al-umma (book)|al-Fusul al-muhimma]]'', ''[[Misbah al-Kaf'ami]]'' and other sources that Imam al-Sadiq (a) was given poison.<ref>Majlisī, ''Biḥār al-anwār'', vol. 47, p. 1-2.</ref> In ''[[al-Manaqib]]'', [[Ibn Shahrashub]] has written that [[al-Mansur]] gave him poison since he hated Imam (a) so much and feared that people would turn to him.<ref>Ibn Shahrāshūb, ''Manāqib Āl Abī Ṭālib'', vol. 4, p. 280.</ref>


== Selection of Hadiths ==
His demise was on [[Shawwal 25]], [[148]]/[[December 18]], 765 at the age of 65. Another report mentions his demise in the middle of [[Rajab]] or Shawwal. He was buried in the [[al-Baqi' Cemetery]] beside his father, [[Imam al-Baqir (a)]], his grandfather [[Imam al-Sajjad (a)]] and his uncle [[Imam al-Hasan (a)]].<ref>Ibn Shahrāshūb, ''Manāqib Āl Abī Ṭālib'', vol. 4, p. 210; Mufīd, ''al-Irshād'', vol. 2, p. 180.</ref> Ibn Qutayba has recorded his martyrdom in 146/764.<ref>Ibn Qutayba, ''al-Mʿārif'', p. 215.</ref> which is considered as an error.
* Once a man asked Imam al-Sadiq (a) to teach him something short which bring him the good of this world and the hereafter. Imam (a) said, "Don't lie!"<ref>Shahidi, ''Zindigani imam Sadiq'', p.102</ref>
* Imam (a) was asked "Why [[God]] has prohibited usury?" He (a) answered, "So that people do not stop each other from munificence."<ref>Shahidi, ''Zindigani imam Sadiq'', p.103</ref>
* "If one needs me, I will hurriedly fulfill that before he becomes needless of that need, or I do it with delay and it would be considered late."<ref>Al-Saduq, '''Uyun akhbar al-Rida'', vol.3 p.175</ref>
* "Faqihs are trusted to prophets (a), if you see a [[faqih]] approaching men of power, criticize them (do not regard them truthful)."<ref>Al-Isfahani, ''Hilyat al-awliya''', vol.3 p.196</ref>


== Companions, Students, and Transmitters of Hadiths ==
===Will===
In his ''[[Al-Rijal (al-Tusi) (book)|Rijal]]'', [[al-Shaykh al-Tusi]] mentioned the name of 3200 people as the transmitters of [[hadiths]] from Imam al-Sadiq (a). [[Al-Shaykh al-Mufid]] in ''[[al-Irshad]]'' extended the count of his transmitters to 4000. It is said that [[Ibn 'Uqda]], have mentioned names of 4000 transmitters in a book about the students of Imam al-Sadiq (a).
Many hadiths indicate that Imam al-Sadiq (a) introduced Imam al-Kazim (a) as his successor and the executor of his will to his close companions several times. However, because of the persecutions of the Abbasids and to protect the life of Imam al-Kazim (a), the Imam (a) mentioned five people in his will, including the Abbasid caliph, as its executors.  


Most of [[al-Usul al-arba'ami'a]] were written by the students of Imam al-Sadiq (a) and most of [[People of Consensus]] were among his students.
As a result, even some of the prominent companions of the Imam (a) became hesitant for a short time about who his successor was. Some of them first went to [['Abd Allah al-Aftah]] and asked him questions, but his answers did not convince them. Afterward, they met Imam al-Kazim (a) and were satisfied by his answers that he was the true successor of Imam al-Sadiq (a).


Some of the most famous students of Imam al-Sadiq (a) are:
===Schism among the Shi'a===
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After the martyrdom of Imam al-Sadiq (a), a number of sects emerged among the Shi'a. One group denied the death of [[Isma'il b. al-Imam al-Sadiq (a)|Isma'il]], the son of Imam al-Sadiq (a), and regarded him as the Imam after his father. A number of people in this group, who gave up the belief that Isma'il was alive, maintained that his son Muhammad was the Imam. This group was later called the [[Ismailiyya]]. Another group believed in the imamate of Abd Allah al-Aftah and were called [[Fatahiyya]], but when Abd Allah passed away in just seventy days after his father, they accepted the imamate of Imam al-Kazim (a). Another group, following a person called Nawus, did not accept any other Imams after Imam al-Sadiq (a) and were known as the [[Nawusiyya]]. Another group believed in the Imamate of [[Muhammad al-Dibaj]].  
* [[Zurara b. A'yan]]
* [[Burayd b. Mu'awiya]]
* [[Jamil b. Darraj]]
* [['Abd Allah b. Muskan]]
* [['Abd Allah b. Bukayr]]
* [[Hammad b. 'Uthman]]
* [[Hammad b. 'Isa]]
* [[Aban b. 'Uthman]]
* [['Abd Allah b. Sinan]]
* [[Abu Basir]]
* [[Hisham b. Salim]]
* [[Hisham b. al-Hakam]]
{{end}}
Some of his companions were expert in specific fields. [[Humran b. A'yan]] was expert in [[Qur'anic sciences]], [[Aban b. Taghlib]] in Arabic literature, [[Zurara b. A'yan]] in fiqh, [[Mu'min al-Taq]] and [[Hisham b. Salim]] were expert in theology. Other students of Imam al-Sadiq (a) who were experts in theology are [[Humran b. A'yan]], [[Qays al-Masir]], and [[Hisham b. al-Hakam]].


==Among Sunnis==
Some of important Sunni scholars were among the students of Imam al-Sadiq (a).


== In Sunni Sources ==
Ibn Hajar al-'Asqalani described him as, "al-Hashimi al-'Alawi, Abu 'Abd Allah al-Madani al-Sadiq (a)" He also wrote, "Ibn Hibban said, 'he (a) was among great men of the [[Ahl al-Bayt (a)]] in [[fiqh]], knowledge and virtues.'"<ref>Al-'Asqalani, ''Tahdhib al-tahdhib'', vol.2 pp.103-104</ref>


The [[Sunni]] scholar, Ibn Hajar al-Haytami said, "People narrated so much from his knowledge that his fame reached all cities. Great leaders such as Yahya b. Sa'id, Ibn Jurayh, Malik, Sufyan b. 'Uyayna, Sufyan al-Thuri, [[Abu Hanifa]], Shu'ba b. al-Hajjaj and Ayyub al-Sakhtiyani narrated from him."<ref>Al-Haytami, ''al-Sawa'iq al-muhriqa'', p.201</ref>
{{fulltext
|for the... = For the supplication which should be recited in his ziyarah
|Text:Ziyarah text of Imam al-Sadiq (a)
}}


Even though Imam al-Sadiq (a) has a great credit among Sunni scholars as a religious personality, his opinions in fiqh have not been credited even as a common fiqh scholar before them. In comparative fiqh, compilations where opinions of many fiqh scholars previous to Imam al-Sadiq (a) such as al-Awza'i, Sufyan al-Thuri, Rabi'at al-Ra'y, Layth b. Sa'd, and Ibn Mubarak and alike are mentioned in addition to opinions of the four leaders of Sunni schools, unexpectedly there is no mentioning of Imam al-Sadiq's (a) opinions even as a scholar and this has been mentioned by some [[twelver Shi'a]] scholars such as [[al-Sharif al-Murtada]] as a criticism on Sunni scholars. He pointed out, "How is that you do not mention Imam al-Sadiq's (a) opinions beside Abu Hanifa and [[al-Shafi'i]] and even at the level of the opinions of [[Ahmad b. Hanbal]], Dawud al-Zahiri, and [[Muhammad b. Jarir al-Tabari]]?"<ref>Al-Sharif al-Murtada, ''al-Intisar'', p.77</ref>
{{fulltext
|Ziyarah text of Imam al-Sadiq (a)}}
==See Also==
==See Also==
* [[Ja'fari School]]
* [[Ja'fari School]]
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* Dhahabi, ''Tadhkirat al-huffaz''
* Dhahabi, ''Tadhkirat al-huffaz''
* Ibn Bakkar, ''Al-Akhbar''
* Ibn Bakkar, ''Al-Akhbar''
* Pakatchi, Ahmad. ''Da'irat al-ma'arif buzurg islami''. Tehran: Markaz Da'irat al-Ma'arif Buzurg Islami, 1389sh
* Pakatchi, Ahmad. ''Da'irat al-ma'arif buzurg Islami''. Tehran: Markaz Da'irat al-ma'arif buzurg Islami, 1389sh
* Kulayni, Muhammad b. Ya'qub al-. ''Al-Kafi''
* Kulayni, Muhammad b. Ya'qub al-. ''Al-Kafi''
* Saduq, '''Uyun akhbar al-Rida''. Tehran: Nashr Saduq, 1373sh
* Saduq, '''Uyun akhbar al-Rida''. Tehran: Nashr Saduq, 1373sh
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