Imam Ja’far Al-Sadiq (A.S)
- Name: Jaffar
- Title: Al-Sadiq(as)
- Kunyat: Abu Abdullah
- Born: On Monday, 17th of Rabea Al-Awwal 83 AH, in Medina, Arabia
- Father: The Fifth Imam Mohammad Al-Baqir(as)
- Mother: Umme-E-Farwah
- Date of death: 15th Shawwaal 148 AH, at the age of 65 years old.
- Cause of Death: Murdered by poisoning by Mansur Al-Abbassi
- Buried: In Al-Baggea cemetery, Arabia.
- Hadeeth of the Sixth Imam(as), the founder of the Shia School of Law.
- Religious Scholars Students of the Imam Al-Sadiq(as)
The Holy Imam Jafar Al-Sadiq(as) was, irrefutably, a scholarly just as a strict man, who had tremendous information, astuteness, and feeling of equity. He was a man of incredible devotion, honesty and his living habits were exceptionally straightforward.
He kicked the bucket of harming and his body was set up by the Fifth Imam Musa Al-Kathum(as) and was covered in the Baggea commentary in Al-Medina.
Of the considerable number of individuals from the Family of The Holy Prophet(PBUH) Imam Jafar Al-Sadiq(as) had described a significant part of the Hadeeths. Since none of the different individuals before him, of the Family of The Holy Prophet (PBUH) got the opportunity to meet and banter with such a large number of the storytellers of the Hadeeths or students of history as did the Sixth Imam.
A rundown of the names of the storytellers of Hadeeths from the Sixth Imam number around 4,000 among whom is Abu Hanifah, one of the Sixth Imam’s understudies, who later turned into the Imam of a specific school of law of the Sunni Muslims.
Imam Jafar Al-Sadiq(as) carried on with a straightforward life. He himself would work in his nursery developing his own food of vegetables.
It has been stated, that during his supplications of love to God, his fixation was so incredible, he was absolutely negligent of his immediate environmental factors. Truth be told to such an extent, that he would not feel any real contact to his individual.
One night Harroun Al-Rasheed, at that point the Calipha of the time needed to meet with him. So he sent one of his workers to the Imam’s home. The hireling revealed to Harroun that when shown up at his home, he found the Imam in the condition of surrender before Allah (SWT) with his hands and face pushed on the ground, with dust still on his temple and the sides of his face.
The Sixth Imam(as) was an extremely liberal individual, and of astounding good splendors. He had obliging habits in his social dealings of his guests and facilitated and rewarded them similarly.
Imam Ja’far ibn Muhammad, the child of the fifth Imam, was conceived in 83/702. He passed on in 148/765 as indicated by Shi’ite convention, harmed and martyred through the interest of the Abbasid caliph Mansur. After the demise of his dad, he became Imam by Divine Command and declaration of the individuals who preceded him.
During the imamate of the 6th Imam, more prominent prospects and a progressively great atmosphere existed for him to engender strict lessons. This came to fruition because of rebellions in Islamic terrains, particularly the uprising of the Muswaddah to oust the Umayyad caliphate, and the bleeding wars which at last prompted the fall and annihilation of the Umayyads. The more prominent open doors for Shi’ite lessons were additionally a consequence of the good ground the fifth Imam had arranged during the twenty years of his imamate through the spread of the genuine lessons of Islam and the studies of the Household of the Prophet.
The Imam exploited the event to proliferate the strict sciences until the finish of his imamate, which was contemporary with the finish of the Umayyad and the start of the Abbasid caliphates. He taught numerous researchers in various fields of the scholarly and transmitted sciences, for example, Zarah, Muhammad ibn Muslim, Mu’min Taq, Hisham ibn Hakam, Aban ibn Taghlib, Hisham ibn Salim, Hurayz, Hisham Kalbi Nassabah, and Jabir ibn Hayyan, the chemist. Indeed, even some significant Sunni researchers, for example, Sufyan Thawri, Abu Hanifah, the originator of the Hanafi school of law, Qadi Sukuni, Qadi Abu’l-Bakhtari, and others, had the pleasure of being his understudies. It is said that his classes and meetings of directions delivered 4,000 researchers of hadith and different sciences. The quantity of conventions saved from the fifth and 6th Imams is more than all the hadith that have been recorded from the Prophet and the other ten Imams consolidated.
Yet, close to a mind-blowing finish the Imam was exposed to extreme limitations set upon him by the Abbasid caliph Mansur, who requested such torment and unfeeling slaughtering of a significant number of the relatives of the Prophets who were Shi’ite that his activities even outperformed the remorselessness and indiscretion of the Umayyads. At his request they were captured in gatherings, some tossed into profound and dull detainment facilities and tormented until they kicked the bucket, while others were decapitated or covered alive or put at the base of or between dividers of structures, and dividers were built over them.
Hisham, the Umayyad caliph, had requested the 6th Imam to be captured and brought to Damascus. Afterward, the Imam was captured by Saffah, the Abbasid caliph, and brought to Iraq. At last, Mansur had him captured again and brought to Samarrah where he had the Imam held under management, was inside and out brutal and impolite to him, and a few times thought of killing him. In the long run, the Imam was permitted to come back to Medina where he spent an incredible remainder secluded from everything until he was harmed and martyred through the interest of Mansur.
After hearing the updates on the Imam’s affliction, Marsur kept in touch with the legislative leader of Medina educating him to go to the place of the Imam on the appearance of communicating his sympathies to the family, to request the Imam’s will and confirmation and read it. Whoever was picked by the Imam as his inheritor and replacement ought to be decapitated on the spot. Obviously the point of Mansur was to put an end to the entire inquiry of imamate and to Shi’ite goals. At the point when the legislative leader of Medina, following requests, read the last will and confirmation, he saw that the Imam had picked four individuals as opposed to one to regulate his last will and confirmation: the caliph himself, the legislative leader of Medina, ‘Abdallah Aftah, the Imam’s more established child, and Musa, his more youthful child. Along these lines, the plot of Mansur fizzled.