Ja'far al-Sadiq facts for kids
Quick facts for kids Jaʿfar al-Ṣādiqجعفر الصادق |
|
|---|---|
| Religion | Shia Islam |
| Lineage | Ahl al-Bayt (Husaynid) |
| Other names | Jaʿfar ibn Muḥammad ibn ʿAlī |
| Personal | |
| Born | c. 702 CE (c. 83 AH) Medina, Hejaz, Umayyad Caliphate |
| Died | 765 (aged 63–64) 148 AH Medina, Abbasid Caliphate |
| Resting place | Al-Baqi, Medina, present-day Saudi Arabia 24°28′1″N 39°36′50.21″E / 24.46694°N 39.6139472°E |
| Spouse |
|
| Children |
List
Mūsā al-Kāẓim Ismāʿīl ibn Jaʿfar ʿAbd Allāh al-Afṭaḥ Isḥāq ʿAlī al-ʿUrayḍī ʿAbbās Muḥammad al-Dībāj Fāṭima al-Kubrā Fāṭima al-Ṣughrā Umm Farwa Asmāʾ ʿĀʾisha |
| Parents |
|
| Religious career | |
| Students | Abū Ḥanīfa al-Nuʿmān Mālik ibn Anas Jābir Ibn Ḥayyān |
| Part of a series on Shia Islam |
| Twelvers |
|---|
|
Principles
|
|
Other beliefs
|
|
Other practices
|
|
Groups
|
|
Other related sects & groups
|
|
Hadith collections
|
|
|
Related topics
|
 Shia Islam portal |
Jaʿfar al-Ṣādiq (born around 702 CE, died 765 CE) was a very important Muslim scholar. He was a Shia scholar, law expert, and religious thinker in the 8th century. His full name was Jaʿfar ibn Muḥammad ibn ʿAlī al-Ṣādiq, which means "Ja'far the truthful."
He founded the Jaʿfarī school of Islamic law. He is also known as the sixth Imam for both the Twelver and Ismāʿīlī branches of Shīʿa Islam. Many sayings and teachings (called ḥadīth) from him and his father, Muhammad al-Baqir, have been recorded. These are said to be more numerous than those from the Islamic prophet Muhammad and other Shia Imams combined.
Jaʿfar al-Ṣādiq also taught important ideas. These include nass (where each Imam is chosen by God through the previous Imam) and isma (the idea that Imams are infallible). He also taught taqiya (hiding one's beliefs to stay safe from harm).
He is also respected by Sunnīs. They see him as a great law expert and a teacher of ḥadīth. Two famous Sunni scholars, Abū Ḥanīfa and Malik ibn Anas, were his students. They later founded the Ḥanafī and Mālikī schools of Sunni law. Jaʿfar al-Ṣādiq is also important in many Sufi groups. Many religious and scientific books are linked to his name, but none were written by him directly.
Jaʿfar al-Ṣādiq became an Imam when he was about 37, after his father passed away. He stayed away from political fights during his time. However, the Abbasid caliphs still bothered him. Shia sources say he was poisoned by the caliph al-Mansur. After his death, there was a disagreement about who should be the next Imam. Some followed his eldest son, Ismāʿīl, even though Isma'il had died before him. Others followed his younger son, Mūsā al-Kāẓim. The first group became the Ismāʿīlīs, and the second, larger group became the Twelvers.
Contents
His Life Journey
Early Years and Family
Jaʿfar al-Ṣādiq was born in Medina around 702 CE. He was the oldest son of Muḥammad al-Bāqir, the fifth Shia Imam. His family line goes back to ʿAlī ibn Abī Ṭālib, who was Prophet Muhammad's cousin and son-in-law, and Fāṭima, Muhammad's daughter. His mother, Umm Farwa, was also from an important family.
For the first 14 years of his life, Jaʿfar lived with his grandfather, Zayn al-Abidin. He saw how his grandfather stayed out of politics. Jaʿfar also noticed how much respect scholars in Medina had for Zayn al-Abidin. He also learned from his mother's father, Qasim ibn Muhammad ibn Abi Bakr, who was a famous scholar.
During his childhood, the Umayyad rulers were very powerful. People in Medina became more interested in religious studies and understanding the Quran. After his grandfather died, Jaʿfar started working with his father. They represented the family of Prophet Muhammad (called Ahl al-Bayt). Jaʿfar even went on the hajj (pilgrimage) with his father. He also went with him to Damascus when the Umayyad caliph Hisham called his father for questioning.
During Umayyad Rule
Many Muslim historians describe the Umayyad rulers as unfair and not very religious. People were unhappy with their rule. Prophet Muhammad's extended family led the protests. They were seen as God-guided leaders who wanted to bring justice.
Jaʿfar al-Ṣādiq's time as Imam covered the later part of the Umayyad rule. This period had many revolts, often led by Shia groups. Eventually, the Umayyads were overthrown by the Abbasids. Jaʿfar al-Ṣādiq continued his father's policy of staying out of politics. He did not join the uprising led by his uncle, Zayd. He also did not help the Abbasids overthrow the Umayyads. When a rebel leader asked for his help, he burned the letter. He said, "This man is not one of my men, this time is not mine."
Jaʿfar al-Ṣādiq believed he was the divinely chosen leader of the Muslim community (umma). But he focused on spiritual leadership, not political power. He taught the idea of taqiya (religious dissimulation). This helped Shia followers protect themselves from rulers who might harm them. During this time, he taught quietly in Medina. He became known as a great scholar.
During Abbasid Rule
The time when the Umayyads were replaced by the Abbasids was a period of weak central government. This allowed Jaʿfar al-Ṣādiq to teach freely. It is said that about four thousand scholars studied with him. Among them were Abu Ḥanifa and Malik ibn Anas. These two later founded major schools of law in Sunni Islam. Wasil ibn Ata, who started the Mu'tazila school of thought, was also one of his students.
After taking power, the Abbasids started to persecute their former Shia allies. The Abbasids had used the public's support for the Ahl al-Bayt to gain power. So, they saw Jaʿfar al-Ṣādiq as a possible threat. He was the leader of the Shia group that stayed out of politics. Caliph al-Mansur called him to Baghdad. But Jaʿfar al-Ṣādiq reportedly convinced the caliph to let him stay in Medina. He quoted a saying: "The man who goes away to make a living will achieve his purpose, but he who sticks to his family will prolong his life."
In 762 CE, Jaʿfar al-Ṣādiq remained passive during a failed uprising by his nephew. Still, al-Mansur arrested and questioned him. He was held in Samarra, near Baghdad, before being allowed to return to Medina. His house was even burned by al-Mansur's order, though he was not hurt. There are also reports of other arrests and attempts on his life by the caliph.
His Role as Imam
Jaʿfar al-Ṣādiq became the Shia Imam when he was about 37 years old. He was Imam for at least 28 years. His time as Imam was very important in history of Islam. He saw the overthrow of the Umayyad Caliphate and then the Abbasids persecuting their former Shia allies.
The leadership of the early Shia community was also debated. Many Shia uprisings against the Umayyads and Abbasids gained support. Leaders like Zayd ibn Ali (his uncle) and Muhammad al-Nafs al-Zakiyya (his nephew) believed the Imamate and Caliphate should be together. They wanted to establish justice. Zayd, for example, thought any learned and pious descendant of Hasan or Husayn who revolted against unfair rulers could be Imam.
However, Jaʿfar al-Ṣādiq, like his father and grandfather, chose to stay out of politics. He believed the Imamate and Caliphate were separate roles. He thought God would make the Imam victorious when the time was right. This Imam had to be a descendant of Muhammad through Ali and Fatima. His authority came from nass (divine designation by the previous Imam). He also inherited special knowledge (ilm) that made him fit for the role. Jaʿfar al-Ṣādiq did not invent this idea of Imamate. His predecessors already believed it. But he used the unstable political situation to freely spread and explain Shia teachings, including the Imamate.
Who Came Next?
After Ja'far al-Sadiq died, his followers split into different groups. The largest group, who became known as the Twelvers, followed his younger son, Musa al-Kadhim.
Many people had expected his eldest son, Isma'il, to be the next Imam. But Isma'il died before his father. This group later formed the Isma'ili branch. They either believed Isma'il was still alive or accepted his son, Muhammad, as the next Imam. Today, Twelvers and Isma'ilis are the main Shia groups.
At that time, there were other groups too. Some followed Ja'far al-Sadiq's oldest surviving son, Abdullah al-Aftah. Many of these followers later switched to Musa. Since Abdullah died without children, most of his followers eventually joined Musa. A smaller group followed another son, Muhammad al-Dibaj. He led a failed uprising and then gave up his claim. A final group believed that Ja'far al-Sadiq had not died. They thought he would return as the Mahdi, a promised savior in Islam.
His Passing
Ja'far al-Sadiq died in 765 CE. He was about 64 or 65 years old. Shia sources say he was poisoned because Caliph al-Mansur ordered it. After being held in Samarra, he was allowed to return to Medina. He lived there in hiding until he was poisoned.
He was buried in the al-Baqi Cemetery in Medina. His tomb was a place where people visited until 1926. In that year, Wahhabis, led by Ibn Saud, took over Medina. They destroyed all the tombs except for Prophet Muhammad's.
According to one account, when al-Mansur heard of his death, he ordered the governor of Medina to kill Ja'far al-Sadiq's heir. However, the governor found out that Ja'far al-Sadiq had named four people to manage his will. These were al-Mansur himself, the governor, his oldest surviving son Abdullah al-Aftah, and his younger son Musa al-Kazim. This plan stopped al-Mansur's plot.
His Family
Ja'far al-Sadiq had two wives. He married Fatima, who was a descendant of Hasan. They had two sons: Isma'il and Abdullah al-Aftah.
He also married Hamida Khatun. She was a slave-girl from Berber or Andalusia. They had three more sons: Musa al-Kazim (who became the seventh Twelver Imam), Muhammad al-Dibaj, and Ishaq al-Mu'tamin. Hamida was known as Hamida the Pure. She was respected for her religious knowledge. Ja'far al-Sadiq often sent other women to her to learn about Islam. He praised her, saying, "Hamida is removed from every impurity like an ingot of pure gold." Ishaq al-Mu'tamin is said to have married Sayyida Nafisa, also a descendant of Hasan.
His Contributions
After Ali, Ja'far al-Sadiq is perhaps the most famous religious scholar from Prophet Muhammad's family. He was widely seen as an expert in Islamic law, theology, hadith, and other sciences. Many scholars consider him one of the most brilliant thinkers of his time. Different groups linked themselves to him to strengthen their own ideas.
He is mentioned in many historical books. However, it is hard for scholars to know his exact views because of his popularity. Many religious and scientific books are named after him, but scholars generally believe he did not write them himself. It seems he was a teacher who let his students write things down.
His most important contributions were to the Twelver Shia. He helped them become a strong intellectual group during the late Umayyad and early Abbasid periods. It is said that the number of traditions from him and his father, al-Baqir, is more than all the hadiths from Prophet Muhammad and other Shia Imams combined. Shia thought has continued to grow based on the teachings of the Shia Imams, including Ja'far al-Sadiq. He also spoke out against slavery.
The Imamate Idea
Ja'far al-Sadiq further explained the Shia idea of Imamate. This idea is central to Twelver and Isma'ili Shia beliefs. In this idea, an Imam is a descendant of Muhammad through Ali and Fatima. His authority comes from nass, meaning he is chosen by God through the previous Imam.
As Muhammad's successor, the Imam has full authority for both worldly and religious leadership. However, this idea sees the Imamate and Caliphate as separate roles. This is until God makes the Imam victorious. The Imam also inherits special knowledge (ilm) from his predecessor. This knowledge makes him fit for the position. Like Muhammad, the Imam is believed to be infallible because of this unique knowledge. This also makes him the only true source for understanding God's message and guiding Muslims. This line of Imams in Shia Islam goes back to Ali, who succeeded Muhammad by divine command.
Ja'fari School of Law
Islamic law covers everything from worship to legal matters. Ja'far al-Sadiq is known as the founder of the Ja'fari school of law. This school is followed by the Twelver Shia. The Isma'ili law is also based on the teachings of Ja'far al-Sadiq and his father.
Ja'far al-Sadiq did not like people using their own opinions (ray) or reasoning (ejtehad and qias) to make laws. He believed God's law was unique and that Muslims should follow God's will as revealed by the Imam. He also supported a system where legal authority was shared. He said, "It is for us [the Imams] to set out foundational rules and principles, and it is for you [the learned] to derive the specific legal rulings for actual cases."
When asked how to solve legal problems, he said that the government was often unfair. He encouraged Shia followers to go to "those who relate our [the Imams'] hadiths." He said the Imams had made such people "judges." Sunni law is based on the Quran, Prophet Muhammad's practices (sunna), and consensus (ijma'). Twelver Shia law adds a fourth pillar: reasoning (aql) during the absence of the Mahdi. In Shia Islam, sunna also includes the practices of the Shia Imams.
The Idea of Taqiya
Taqiya is a way of hiding one's religious beliefs when facing danger. Ja'far al-Sadiq supported taqiya to protect his followers. This was especially important when Caliph al-Mansur was persecuting Shia supporters.
This idea comes from a verse in the Quran (16:106). It says God's anger awaits those who turn away from faith, "except those who are compelled while their hearts are firm in faith." In early writings, taqiya also meant keeping the Imams' teachings secret. Sometimes, this led to different or even contradictory teachings from the Imams. If a teaching matched a Sunni belief, it might be ignored. This was because the Imam might have agreed with Sunnis to avoid harm to himself or his community. Taqiya also helped reduce conflict with other religious scholars who disagreed with Shia teachings.
Free Will and God's Plan
Ja'far al-Sadiq had important ideas about free will and predestination. This was a big topic of discussion at the time. He followed his father's view, which said humans are responsible for their actions. But it also said God is in control. He taught that God decided some things completely, but left other things to human choice.
When asked if God forces people to do evil or if He gives them full power, he said no to both. He suggested that "The blessings of your Lord are between these two." He taught that God has decided some things for us, but kept them secret. What God wants us to do, He has shown us. So, we should focus on what God wants us to do, not what He has decided for us. He also said that God does not order people to do something without giving them a way not to do it. But people also cannot do or not do something without God's permission. He declared, "Whoever claims that God has ordered evil, has lied about God." He often prayed, "There is no work of merit on my own behalf or on behalf of another, and in evil there is no excuse for me or for another."
Understanding the Quran
Ja'far al-Sadiq is known for a very important rule for judging religious traditions. He said that any hadith should be rejected if it goes against the Quran, no matter what other evidence supports it.
In some books, he is cited as a main source for understanding the Quran. It is said that he combined the outer and inner meanings of the Quran to find new interpretations (called ta'wil). He is quoted as saying that the Quran has four parts:
- The clear statement (ibarah) for ordinary believers.
- The implied meaning (isharah) for the elite.
- The hidden meanings (lata'ij) for God's special friends.
- The high spiritual doctrines (haqaiq) for the prophets.
These ideas are similar to what Ali, the first Shia Imam, said.
Different Views of Ja'far al-Sadiq
Ja'far al-Sadiq was very important in shaping early Muslim thought. His name is used by many groups, including Sufis, scientists, Sunni legal scholars, Isma'ilis, and others. Most of these groups wanted to use his legacy to support their own ideas. However, the Imami Shia tradition has the most complete information about his teachings.
Shia Islam's View
While Sunnis respect Ja'far al-Sadiq as a transmitter of hadith and a law expert (Faqīh), Shiites see him as an Imam. This means they believe he was infallible. They record his sayings and actions in books of hadith and law (Fiqh). In Shia writings, his legal rulings are the most important source of Imami law. In fact, his legal ideas are called Ja'fari jurisprudence by both Imamis and Sunnis.
Shias believed Ja'far al-Sadiq was the only rightful person to represent Islamic law (Sharia) in his time. They believed he had the authority to rule. According to Imami Shias, Ja'far al-Sadiq was the sixth Imam. He helped turn the Imamiya into a strong intellectual movement during the late Umayyad and early Abbasid times. He was seen as one of the most respected people of his era and was often called 'the learned one'.
Sunni Islam's View
Ja'far al-Sadiq is respected in Sunni Islam as a law expert and a great teacher of hadith sciences. His teachings are found in many chains of transmission (isnad). Among his students were Abu Ḥanifa and Malik ibn Anas. They founded the Hanafi and Maliki schools of law in Sunni Islam.
It is said that the famous Sunni law expert Malik ibn Anas would quote Ja'far al-Sadiq by saying, "The truthful Ja'far ibn Muhammad himself told me that…" Abu Hanifa also showed similar respect. Malik was a teacher of al-Shafi'i, who then taught Ahmad ibn Hanbal. This means that all four main Imams of Sunni law are connected to Ja'far al-Sadiq, either directly or indirectly. Wasil ibn Ata, who founded the Mu'tazila school, was also his student.
The Sunni scholar al-Dhahabi recognized Ja'far al-Sadiq's contributions to Sunni tradition. al-Shahrastani, an important Sunni historian, praised him highly. There are also many Sunni traditions where Ja'far al-Sadiq and other descendants of Ali deny any Shia connection. However, these traditions might have been created later by Sunni groups.
Sufism's View
Ja'far al-Sadiq is very important among Sufi groups. Many early Sufi figures are linked to him. He is praised in Sufi writings for his knowledge of the spiritual path (ṭariqat). Many sayings and writings about spiritual growth are linked to him in Sufi circles. Sufi writers like Abu Nu'aym and Farid al-Din Attar see him as a leader in the Sufi line of saints and mystics.
Attar praised Ja'far al-Sadiq as the one "who spoke more than the other imams concerning the ṭariqat." He also said Ja'far "excelled in writing on innermost mysteries and truths." However, some of the writings linked to him in Sufi literature are thought to be fake. Some Shia scholars have said that the links between Ja'far al-Sadiq and Sufism were attempts to gain his authority for Sufi teachings.
Some scholars suggest that certain mystical Quran commentaries linked to Ja'far al-Sadiq were written after his death. This is because they use newer mystical words. But other scholars are sure that some traditions in Quranic interpretations can be traced back to him. Given his influence outside Shia circles, it is likely he played a role in the development of Sufism.
Both Abu Nu'aym and Attar tell stories about Ja'far al-Sadiq and early Sufis. These stories show his simple lifestyle (zuhd). One story tells how a jurist criticized the Imam for his silken robe. But the Imam showed a simple white woolen cloak underneath. He explained that the fancy robe was for people to see, and the woolen cloak was for God. He showed the first and hid the second.
Ghulat's View
_-_photograph_of_manuscript_as_shown_in_ed._Mustafa_Ghalib_1964_(cropped_2_lines).png)
One unique belief of the ghulāt (a group with extreme views) is that they saw the Imam as divine. One group, called the Mufawidda, believed that God gave the Prophet and the Imams the power to create and care for all living things. Many Twelver Shia traditions say that al-Baqir and Ja'far al-Sadiq did not have supernatural powers or perform miracles. Despite these denials, some hadiths with ghulāt ideas found their way into Twelver Shia hadith collections.
Some early Shia historians say that Abu al-Khattab (died 755) claimed he was chosen to be Ja'far al-Sadiq's messenger. He said he had access to the Imam's secret teachings. It seems that Abu al-Khattab's ideas about Ja'far al-Sadiq's divinity and his own role as a prophet led Ja'far al-Sadiq to reject him in 748. His followers were called Khattabiyya. Later Twelver tradition denies any link between Ja'far al-Sadiq and Abu al-Khattab's ideas.
These same historians also claim that al-Mufaddal ibn Umar al-Ju'fi (died before 799) and his followers, the Mufaddaliya, also saw Ja'far al-Sadiq as a god. They saw themselves as his prophets. However, it is not certain if the Mufaddaliya group ever truly existed. In Twelver hadith, al-Mufaddal is always shown as a close friend of Ja'far al-Sadiq and his son Musa al-Kazim. This is true except for a short time when he was out of favor with Jaʿfar al-Sadiq because of his Khattabiyya leanings. According to Twelver traditions, Ja'far al-Sadiq even appointed al-Mufaddal to control the extreme ideas of the Khattabiyya. Nevertheless, because al-Mufaddal was seen as a close friend of Ja'far al-Sadiq, many writings were later linked to him. These include important ghulāt works like the Kitab al-Haft wa-l-azilla ('Book of the Seven and the Shadows') and the Kitab al-Sirat ('Book of the Path').
Works Attributed to Him
Many religious books are named after Ja'far al-Sadiq as their author. But we cannot be sure that he wrote any of them himself. It has been suggested that he was a teacher who let his students do the writing. For example, some works linked to Jabir ibn Hayyan (around 850-950 CE) claim to be explanations of Ja'far al-Sadiq's teachings.
Some works linked to him include a Quran commentary (tafsir), a book on predicting the future (Ketb al-jafr), drafts of his will, and collections of legal sayings.
Quran Commentaries
Most of the writings linked to Ja'far al-Sadiq are commentaries on the Quran: In Sufi groups, several mystical Quran commentaries are linked to him. These include Tafsir al-Quran, Manafe' Sowar al-Quran, and Kawass al-Quran al-Azam.
Another work linked to him is the book of Jafr. This is a mystical commentary. According to Ibn Khaldun, Ja'far al-Sadiq wrote it about the hidden (batin) meanings of the Quran. This book was passed down from Ja'far al-Sadiq and written by Hārūn ibn Saʿīd al-ʿIjlī.
Perhaps the most important mystical commentary linked to Ja'far al-Sadiq is the Ḥaqāʾiq al-tafsīr. This was written by Abū ʿAbd al-Raḥmān al-Sulamī (died 942 CE). This text focuses on the mystical meaning of letters. It is considered the oldest mystical commentary of the Quran after Sahl al-Tustari's commentary.
Tafsīr al-Nuʿmānī is another commentary linked to Ja'far al-Sadiq. He supposedly narrated it from Ali, who heard it from Prophet Muhammad. This book was put together by Muhammad ibn Ibrahim al-Nu'mani. A summary of it has also been linked to the Twelver theologian Sharif al-Murtaza.
Tafsīr al-Imām al-Ṣādiq is another commentary linked to him. It is believed that one of his students narrated it from him. This commentary is organized by the Surahs (chapters) of the Quran. It explains only the words that need clarification. This mystical commentary deals with both the outer (ẓāhir) and inner (bāṭin) meanings of the Quran. It mostly talks about God and His relationship with humans, human knowledge of God, and the relationship between Muhammad and God.
Tawhid al-Mufaddal
The Tawhid al-Mufaddal ('Declaration by al-Mufaddal of the Oneness of God') is a book from the 9th century. It tries to prove the existence of God. It is linked to Ja'far al-Sadiq's financial agent, al-Mufaddal ibn Umar al-Ju'fi. The book is written as a conversation between al-Mufaddal and Ja'far al-Sadiq, with Ja'far al-Sadiq being the main speaker.
Like most works linked to al-Mufaddal, the Tawḥīd al-Mufaḍḍal was actually written by a later, unknown author. This author used al-Mufaddal's close relationship with Ja'far al-Sadiq to link their own ideas to the famous Imam. However, this book is different because it does not have specific Shia content. This is also true for another book linked to al-Mufaddal, which also proves God's existence. Both books were kept by the 17th-century Shia scholar Muhammad Baqir al-Majlisi. The only thing linking them to Shi'ism is their connection to Ja'far al-Sadiq and al-Mufaddal. Their content seems to be influenced by Mu'tazilism, a rational school of Islamic thought.
The Tawḥīd al-Mufaḍḍal is actually a changed version of a work falsely linked to the famous Mu'tazili writer al-Jahiz (died 868). Both books likely came from an earlier 9th-century text. This text might have been the Kitāb al-Fikr wa-l-iʿtibār ('Book of Thought and Contemplation') written by a 9th-century Christian scholar.
The argument for God's existence used in the Tawḥīd al-Mufaḍḍal is inspired by Christian writings. It ultimately comes from ancient Greek philosophy.
Other Works
Misbah al-Sharia and Miftah al-Haqiqah is another work linked to Ja'far al-Sadiq. It is about personal behavior. It has chapters on legal topics mixed with general moral issues. It also gives advice on how to live a spiritual life and purify the soul.
The first person to find this book in the 13th century CE described it as a collection of hadiths from Ja'far al-Sadiq. It includes predictions of future events. There is a Shia chapter called "Knowledge of the Imams." It mentions the names of all the Imams (before and after Ja'far al-Sadiq). This happens during a conversation between Prophet Muhammad and Salman the Persian.
Mohammad Baqer Majlesi thought this work was written by Shaqiq al-Balkhi. He believed Shaqiq al-Balkhi quoted it from "one of the people of knowledge," not directly from Ja'far al-Sadiq. Even with these doubts, this book is very popular as a guide for personal worship. Many Shia and Sufi scholars have written commentaries on it. It has also been translated into different languages.
There is also a book on dream interpretation linked to Ja'far al-Sadiq, called Taqsim al-roʾyā. It is the same as the work Ketāb al-taqsim fi taʿbir al-ḥolm. In this book, Ja'far al-Sadiq interprets 80 different types of dream sightings. These range from religious dreams (about God, angels, prophets, and imams) to everyday dreams (about meat, fat, and cheese). It is not always clear if these are works directly from Ja'far al-Sadiq or works from Ali ibn Abi Talib passed down through Ja'far al-Sadiq. From a Shia point of view, this is not a problem. This is because there is no real difference in knowledge between one Imam and another.
The Kitāb al-Ihlīlaja presents Ja'far al-Sadiq's ideas through al-Mufaddal. This work is supposedly a response to al-Mufaddal's request to argue against atheists. In it, Ja'far al-Sadiq describes his own argument with an atheist Indian doctor. The discussion happened while the doctor was making medicine from a myrobalan plant. This is why the book is called Ihlīlaj.
His Shia Students
It is said that thousands of students studied with Ja'far al-Sadiq. However, only a few of them might have been Shia. This is because Ja'far al-Sadiq did not openly claim the Imamate. Here are some notable Shia students of Ja'far al-Sadiq:
- Hisham ibn al-Hakam: A famous student who proposed many ideas that later became standard in Twelver theology. This included the idea that a divinely guided Imam is always needed to teach and lead God's community.
- Aban ibn Taghlib: An excellent law expert and traditionist. He was a close friend of Ja'far al-Sadiq in Kufa, and also of Zayn al-Abidin and al-Baqir. Al-Baqir reportedly praised Aban, saying, "Sit in the mosque of Kufa and give legal judgment to the people. Indeed I would like to see among my Shia people like you."
- Burayd ibn Mu'awiya al-'Ijli: From Kufa, he was a famous student of al-Baqir and later Ja'far al-Sadiq. He became a key authority in Shia law (Fiqh). Al-Baqir praised him (along with Abu Basir Moradi, Muhammad bin Muslim, and Zurarah) as worthy of paradise.
- Abu Basir al-Asadi: He was seen as one of the main intellectual leaders of the Imami community in Kufa. His name is among the six companions of al-Baqir and Ja'far al-Sadiq. Hadiths narrated by any of them are considered true by many Shia scholars.
- Abu Basir Moradi: A famous Shia law expert (Faqīh) and traditionist. He was another close friend of al-Baqir and Ja'far al-Sadiq. Ja'far al-Sadiq is believed to have told Moradi, Zurarah, Burayd, and Muhammad ibn Muslim that prophetic hadiths would have been lost without them.
- Abu Ja'far Muhammad ibn Ali ibn Nu'man (known as Mu'min al-Taq): A distinguished theologian in Kufa and a devoted follower of al-Baqir and Ja'far al-Sadiq. His debates about the Imamate are famous.
- Zurarah ibn Ayan: From Kufa, he was a student of al-Hakam ibn Utayba before joining al-Baqir. As a leading traditionist and theologian, Zurarah played an important role in developing Shia thought. He lived long enough to also become a close student of Ja'far al-Sadiq.
- Fudayl ibn Yasar: Another notable friend of both al-Baqir and Ja'far al-Sadiq. Ja'far al-Sadiq said about him what the prophet had said about Salman the Persian, that "Fudayl is from us, the Ahl al-Bayt."
- Maymun ibn al-Aswad al-Qaddah: A devoted supporter of al-Baqir and his son, Ja'far al-Sadiq. He was not formally educated but had a strong personality. Maymun likely wrote down what he heard from the Imams. His son, Abd Allah, is said to be the ancestor of the Isma'ili imams.
Famous Sayings
- "The most perfect of men in intellect is the best of them in ethics."
- "Charity is the zakat (alms) of blessings. Helping others is the zakat of dignity. Illnesses are the zakat of bodies. Forgiveness is the zakat of victory. And the thing whose zakat is paid is safe from being taken (by God)."
- "He who answers all that he is asked, surely is mad."
- "Whoever fears God, God makes all things fear him. And whoever does not fear God, God makes him fear all things."
- "God Almighty has said: people are dear to me as family. Therefore, the best of them is the one who is nicer to others and does his best to resolve their needs."
- "One of the deeds God Almighty appreciates the most is making his pious servants happy. This can be done through fulfilling their hunger, sweeping away their sorrows, or paying off their debts."
See also
In Spanish: Ŷaʿfar as-Sadiq para niños
- Family tree of Muhammad
- Imamate (Shia doctrine)
- Imamate (Twelver doctrine)
