Yet at the same time he spread traditions amongst the...

Yet at the same time he spread traditions amongst the Shi’ite narrators of traditions stating that the Imamate was a prerogative bestowed by God upon one of the descendants of al­-Husayn, who, before his death and at the Prophet's order, had transferred it to his successor by a clear stipulation (al - Nass al - Jali) [^9]. Al-Sadiq held that it was not necessary for the divinely appointed Imam to rise in revolt immediately in order to recover his rights to political authority.

He should be satisfied with the spiritual leadership and perform its duties until the time when the community is sufficiently aware of his right to political power. Then God will assist him in his quest[^10]. In accordance with his quiescent policy al­-Sadiq announced openly that al-Qa’im al - Mahdi and not himself would achieve political power[^11]. Al-Sadiq's quiescent policy did not satisfy a considerable body of his adherents. Their political ambitions caused schism amongst the Imamites.

The instigator of this political movement was called Abu al-Khattab. At first he was trusted by al-Sadiq and nominated as agent (wakil) of the Shi’ite group in Kufa. But al-Sadiq then repudiated and denounced him because of his extremist theological view[^12], which he had endeavoured to enforce by militant means.

It seems likely that Abu al-Khattab wanted to circumvent the influence and the interference of al-Sadiq by propounding his political and revolutionary ideas to al-Sadiq's son Isma'il, who was more inclined to such thoughts than his younger brother Musa. Thus Abu al-Khattab hoped to give his revolutionary ideas religious legitimacy under Isma’il's name.

Although the rebellion of Abu al-Khattab was easily subdued at Kufa, his failure and al-Sadiq's continued insistence on a quiescent policy forced Abu al-Khattab's followers to resort to underground activities under the leadership of Muhammad b. Isma’il. This event led the adherents of al-Sadiq to split into the Isma'ilis and the Musawiyya.

After his death, they split into Musawiyya, who held the Imamate of Musa al-Kazim, al-Fatthiyya, who held the Imamate of the eldest son of al-Sadiq, Abd Allah al-Aftah; al-­ Muhammadiyya , who held the Imamate of Muhammad b. Ja’far al-Sadiq, the Waqifa, who thought that al-Sadiq had not died but was al-Qa’im al - Mahdi; and the two Isma’ili sects who held the Imamate of Isma'il and his son Muhammad respectively[^13].