Jaʿfar al-Sadiq: Difference between revisions

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 The most extensive biographical sources for Jaʿfar al-Sadiq are to be found amongst the various Shiʿite branches, though the exact date of his birth, or his accession to the [[imamate]] are uncertain. Most sources mention 83/702 for his birth <ref>though 80/699 and 86/705 are also recorded; e.g., Yaʿqubi, II, p. 458; Masʿudi, IV, p. 132; ʿAmeli, IV/2, p. 29.</ref> Similarly, the date when he became imam <ref>that is, the death of his father, the fifth imam, Muhammad al-Baqir</ref> is recorded as 117/735 in most sources.<ref>though 114/732 and 126/743 are also found in some sources; e.g., Ebn Qotayba, p., 215; ʿAmeli, IV/2, p. 3</ref> His death date is almost universally agreed to have been 148/765.
-Imam Jaʿfar al-Sadiq’s life spanned the latter half of the [[Umayyad]] dynasty ruling from Damascus, which was marked by various rebellions (mainly by Shiʿite movements), the rise of the Abbasids (a movement that drew on Shiʿite themes), and the establishment of the [[ʿAbbasid|Abbasid]] [[caliphate]] in Baghdad. Throughout this period, he appears to have maintained the politically quietist stance of his father, Imam Muhammad al-Baqir. Whether the revolt of Imam al-Baqir’s half-brother Zayd b. Ali in 122/740 was during Jaʿfar al-Sadiq’s imamate or that of his father depends on which of the various dates for the latter’s death is taken. It is clear, however, that Jaʿfar al-Sadiq did not wish to be associated with the revolt and, according to a number of reports Shaikh Mofid <ref>Ershad II, pp. 174-75</ref> condemned the uprising, since he believed that the rebellion would be counter-productive and ultimately harmful to the true community of believers (i.e., the Shiʿites). Similarly, he refused to be involved in the Abbasid uprising and offered no support even after the Abbasids gained power in 132/750. His motives for this refusal were grounded in his belief that he alone was the [[imam]], having been designated as such by the preceding imam, his father. This belief was founded on the doctrine of nass (clear designation) of the incumbent imam of his successor. Nass was in turn based on the notion that the incumbent imam was protected from error by God ([[Isma|‘Isma]] “inerrency”). Therefore, the incumbent imam’s designation was, in effect, a revealing of God’s will for the future leadership of the Shiʿites. Some, particularly the followers of Zayd (the [[Zaydiyah]]), did not recognize this doctrine and branched off to form their own distinct Shiʿite tradition, with quite different notions of the functions of an imam.
+Imam Jaʿfar al-Sadiq’s life spanned the latter half of the [[Umayyad]] dynasty ruling from Damascus, which was marked by various rebellions (mainly by Shiʿite movements), the rise of the Abbasids (a movement that drew on Shiʿite themes), and the establishment of the [[Abbasid]] [[caliphate]] in Baghdad. Throughout this period, he appears to have maintained the politically quietist stance of his father, Imam Muhammad al-Baqir. Whether the revolt of Imam al-Baqir’s half-brother Zayd b. Ali in 122/740 was during Jaʿfar al-Sadiq’s imamate or that of his father depends on which of the various dates for the latter’s death is taken. It is clear, however, that Jaʿfar al-Sadiq did not wish to be associated with the revolt and, according to a number of reports Shaikh Mofid <ref>Ershad II, pp. 174-75</ref> condemned the uprising, since he believed that the rebellion would be counter-productive and ultimately harmful to the true community of believers (i.e., the Shiʿites). Similarly, he refused to be involved in the Abbasid uprising and offered no support even after the Abbasids gained power in 132/750. His motives for this refusal were grounded in his belief that he alone was the [[imam]], having been designated as such by the preceding imam, his father. This belief was founded on the doctrine of nass (clear designation) of the incumbent imam of his successor. Nass was in turn based on the notion that the incumbent imam was protected from error by God ([[Isma|‘Isma]] “inerrency”). Therefore, the incumbent imam’s designation was, in effect, a revealing of God’s will for the future leadership of the Shiʿites. Some, particularly the followers of Zayd (the [[Zaydiyah]]), did not recognize this doctrine and branched off to form their own distinct Shiʿite tradition, with quite different notions of the functions of an imam.
 ===Imamate===
 Apart from those traditions that record the explicit designation of Jaʿfar al-Sadiq as imam by his father, there is also a bundle of historical accounts of Jaʿfar al-Sadiq acting as [[Mohammad al-Baqir|Muhammad al-Baqir]]’s traveling companion. Such stories reinforce the closeness of the father-son relationship and further secure Jaʿfar al-Sadiq’s imamate in the face of Zaydi attack. In particular, there is the story of Imam al-Baqir being summoned to Damascus by Hesham b. Abd-al-Malek (r. 724-43) after besting Nafeʿ in debate over the powers of Imam [[ʿAli ibn Abi Talib|Ali b. Abi Taleb]] (q.v.). Jaʿfar al-Sadiq accompanied his father on this journey.<ref>for an account of the debate and its aftermath, see Qomi, II, pp. 246-86</ref> Such explicit confrontations with the ruling power were, however, rare for both of them. Just as he had refused to be involved in the uprisings of Zayd or the Abbasids against Umayyad rule, Jaʿfar al-Sadiq offered no support to the uprising of his own cousin Muhammad b. Abd-Allah b. Hasan, called al-Nafs al-Zakiya (the Pure Soul) and referred to as al-Mahdi <ref>Ebn al-Teqtaqa, pp. 132-33</ref>, in 145/762 against the Abbasids after they had gained power in Baghdad.