THE BIOGRAPHY OF IMAM SADIQ (AS)

[Taqavi]

What is the biography of Imam Sadiq (AS) like?

 

Imam Ja'far al-Sadiq (AS) was born in the city of Medina. Most historical sources have stated that his birth occurred on the 17th of Rabi' al-Awwal in the year 83 AH;[1] although some narrations mention the year 86 AH, the month of Rajab, and Friday or Monday as the day of his birth. [2] In some reports, Tuesday the 8th of the month of Ramadan is also mentioned as the time of his birth. [3]

His blessed name is "Ja'far" and his most famous kunyah (patronymic) is "Abu 'Abd Allah." His well-known and unparalleled title is "al-Sadiq." [4] However, other titles such as "al-Sabir," "al-Fadil," "al-Tahir," "al-Qahir," "al-Baqi'," "al-Kamil," "al-Munjī," and "al-Fātir" have also been attributed to him. [5]

In a narration from Imam al-Sajjad (AS), after introducing Imam al-Baqir (AS) as the "revealer of knowledge," he introduced Imam Ja'far al-Sadiq (AS) as the Imam after him, stating that he is known among the people of the heavens by the name "al-Sadiq." In response to the astonishment of the attendees regarding this specific title, Imam al-Sajjad (AS) cited a hadith from the Prophet Muhammad (SAW), in which the Prophet (SAW) emphasized the truthfulness of Imam al-Sadiq (AS) and foretold the emergence of an individual with a similar name in his lineage, who would falsely claim the Imamate and be known before Allah as "Ja'far al-Kadhdhāb" (Ja'far the Liar). [6]

His honorable father is Imam al-Baqir (AS), and his esteemed mother is Umm Farwah, the daughter of Qasim ibn Muhammad ibn Abi Bakr. [7] Al-Mas'udi writes about the mother of Imam al-Sadiq (AS), stating that she was one of the most pious women of her time and narrated many hadiths from 'Ali ibn al-Husayn (AS). The Imam (AS) himself said about her that she was a believing, pious, and virtuous woman, and that Allah loves the virtuous. [8]

Regarding the radiant appearance of the Imam, it is mentioned that Imam al-Sadiq (AS) was of moderate height, handsome, with black and curly hair, and a slightly prominent bridge of the nose. The upper part of his forehead was hairless and delicate, and he had a mole on his cheek and a few red moles on his body. [9]

Malik ibn Anas said: Imam Ja'far al-Sadiq (AS) was always either fasting, praying, or remembering Allah; he was among the great ascetics, worshippers, and God-fearing individuals. During the Hajj pilgrimage, when saying the "Labbayk" (Here I am), his voice would become choked due to the intensity of his fear of Allah, and he would almost fall off his mount. When I told him that he is obliged to say "Labbayk", he replied: How can I dare to say "Labbayk", while I fear that God may respond: "La labbayka wa la sa'dayka".[10]

Al-Shablanjī considers Imam al-Ṣādiq (AS) to have virtues beyond enumeration, which amaze the people of intellect. Ibn Khallikan also introduced him as one of the Twelve Imams and the great figures of the Ahl al-Bayt (AS), and attributed the title "al-Ṣādiq" to his truthfulness; his virtue is such that it is beyond description. [11]

Shaykh al-Mufīd says: Imam Ja'far al-Ṣādiq (AS) was the successor of his father, Imam al-Bāqir (AS), and the most superior of his sons. His scientific and social position among the common and elite people was unparalleled. A vast knowledge has been narrated from him, which led to his global fame. None of the scholars of his household have narrated as many ḥadīths as he did, and the number of his trusted narrators reaches four thousand. [12]

The school of Imam al-Ṣādiq (AS) played a fundamental role in the formation of Islamic jurisprudence, and many of the leaders of the four Sunni schools of thought have benefited from this source in the development of their jurisprudential principles. Ibn Abī al-Ḥadīd considers this school the origin of the jurisprudential sciences of the four schools, and Abū Nu'aym al-Iṣfahānī also emphasizes the widespread influence of Imam al-Ṣādiq (AS) on the ḥadīth and jurisprudential legacy of the Ahl al-Sunnah, even citing that Muslimm ibn al-Ḥajjāj has narrated from him in his Ṣaḥīḥ. [13]

Imam Ja'far al-Ṣādiq (AS) spent a significant part of his life and Imamate during the reign of the Umayyads, especially the branch of Banī Marwān, a period characterized by tyranny and widespread oppression against the Islamic community and the followers of the Ahl al-Bayt (AS). [14] Although the ground was not prepared for a political or military uprising, the Imam never remained silent in the face of corruption and injustice, and directly questioned the legitimacy of the Umayyad regime; Imam al-Ṣādiq (AS) categorically rejected any cooperation with the Umayyad government, considering them usurpers of the rights of the Ahl al-Bayt (AS). In response to one of the officials of this government, who inquired about the position of his own actions, the Imam said: If the likes of you had not lent a helping hand to them, the Umayyads would never have had the ability to usurp our rights. [15]

These positions are part of the intellectual system of Imam Sadiq (AS) in the cultural and ideological struggle against injustice and the defense of truth in the Islamic society.

After the fall of the Umayyads and the establishment of the Abbasid government, the political and security pressure on Imam Ja'far Sadiq (AS) intensified. According to what the late Syed ibn Tawus mentions regarding the summoning of the Imam by Mansur Dawaniqi, it seems that Mansur several times took the Imam out of Medina and summoned him to his presence; sometimes on the way to Hajj in Rabadha, and many times in Kufa and Baghdad. [16]

Despite the political pressures and threats of Mansur Dawaniqi, Imam Sadiq (AS) with wisdom and steadfastness, laid the foundation of a cultural and ideological struggle that challenged the legitimacy of the Abbasid caliphate. Mansur, who called the Imam "a bone in the throat of the caliphate", in a meeting with a warning tone, called on him to be silent in the face of the extremists and demanded that he refrain from claiming the right to the caliphate. He expressed his concern about the Imam's spiritual influence among the people of Hejaz. Imam Sadiq (AS), in response, with a profound statement and deep knowledge, explained his position; a response that amazed Mansur and once again testified to the inability of the caliphate to confront the scientific and spiritual authority of the Imam. [17] This event is a symbol of the scientific and spiritual resistance of Imam Sadiq (AS) against the political dominance of the Abbasids and the explanation of the true position of the Ahl al-Bayt (AS) in the history of Islam.

Finally, Mansur poisoned Imam Sadiq (AS) with poisoned grapes; this oppressed Imam was martyred in 148 AH at the age of 65, and his pure body was buried in the Baqi' cemetery, next to the other Imams of Baqi' (Imam Hasan (AS), Imam Sajjad (AS) and Imam Baqir (AS)). [18] Regarding the time of the martyrdom of Imam Sadiq (AS), some have stated the month of Shawwal and others the 25th of Rajab. [19]

 

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[1] . Manāqib Al Abi Talib, Ibn Shahrāshūb, Vol. 3, p. 399.

[2] . Rawdat Al-Wa'izin wa Basīrat Al-Muta'izin, Al-Fattāl Al-Nishābūrī, Abu 'Ali, Vol. 1, p. 212.

[3] . Al-Fusul Al-Muhimmah fi Ma'rifat Al-A'immah, Al-Mālikī Al-Makkī, 'Alī ibn Muhammad ibn Ahmad, Vol. 2, p. 910.

[4] . Manāqib Al Abi Talib, Ibn Shahrāshūb, Vol. 3, p. 400.

[5] . Tarikh Al-Zandeqānī (The Life History) of Imam Sadiq (AS), Rafi'ī, 'Alī, p. 11.

[6] . Al-Khara'ij wa Al-Jara'ih, Al-Rawandī, Qutb Al-Dīn, Vol. 1, p. 268.

[7] . Al-Kafi, Shaykh Kulayni, Vol. 1, p. 472.

[8] . Tarikh Al-Zandeqānī (The Life History) of Imam Sadiq (AS), Rafi'ī, 'Alī, p. 12.

[9] . Ibid, p. 13.

[10] . Al-Khiṣāl, Shaykh Al-Saduq, Vol. 1, p. 167.

[11] . Imam Al-Sadiq (AS), Shaykh Muhammad Husayn Al-Muzaffar Vol. 1, p. 72.

[12] . Musnad of Imam al-Sadiq Abu Abdullah Ja'far ibn Muhammad (AS), al-'Attardi, Sheikh Azizullah, Vol. 1, p. 20.

[13] . Imam al-Sadiq (AS): Qudwa wa Uswa (A Role Model and Example), al-Modarresi, Sayyid Muhammad Taqi, p. 19.

[14] . Imam al-Sadiq (AS):  Olgue Zendegi (The Model of Life), Habibullah Ahmadi, p. 170.

[15] . Wasa'il al-Shi'a - Islamic Edition, Sheikh Hurr al-'Amili, Vol. 12, p. 144.

[16] . Muhaj al-da'awat wa manhaj al-'ibadat, Sayyid ibn Tawus, p. 361.

[17] . Musnad of Imam al-Sadiq Abu Abdullah Ja'far ibn Muhammad (AS), al-'Attardi, Sheikh Azizullah, Vol. 1, p. 300.

[18] . al-Kafi, Sheikh Kulayni, Vol. 1, p. 472 / al-Irshad, Sheikh al-Mufid, Vol. 2, p. 180.

[19] . Bihar al-Anwar, Allama al-Majlisi, Vol. 47, p. 1.