Ja’far ibn Muhammad (AS) known as the Ja’far as-Sadiq (AS) is the sixth Shiite Imam. Imam Sadiq (AS) was born on 17 Rabi al-Avval 83th (702 CE) in Medina. His father, the previous Imam, was named Muhammad al-Baqir (AS) and his mother was called Umi-Farvah. After his father, Imam Sadiq (AS) became the Imam of the Shias and his leadership lasted for about 34 years. The era of Imam Sadiq (AS) was the time of instability and wars, since the Umayyad dynasty were weakened so much due to the battles they had in the Islamic territory. In addition , Abbasid dynasty were trying to topple the Umayyad government and reign over the whole Islamic world. The weakness of the rulers gave Imam Baqir (AS) and Imam Sadiq (AS) a perfect opportunity to spread the teachings of Shiism and train so many Shia scholars. At last, Imam Sadiq (AS) was martyred by the order of the Mansur (an Abbasid Caliph) on 148 H (765 CE). 

What does “Sadiq” mean?

The word “Sadiq” means an honest person who does not tell lies. 
Once, Imam Sajjad (AS), the grandfather of Imam Sadiq (AS) was asked: “Who is the Imam after you?”
“My son Muhammad (AS) who opens knowledge and after him his son Jafar who is called in the skies as ‘Sadiq’” Imam Sajjad (AS) replied. 
He was asked once more: “Why out of you all, he is called “Sadiq” while you all are honest?”
Imam Sajjad (AS) said: “Because the Prophet (PBUH & HP) said: ‘Name my son Jafar ibn Muhammd as “Sadiq” because there will be another Jafar in the future who falsely claims to be an Imam and he is named “liar” by Allah’” (On the contrary, Jafar ibn Muhammad is honest because he is a true Imam). (1)
The liar Jafar mentioned in the hadith is the son of Imam Hadi (AS), the eleventh Imam. 

The knowledge of Imam Sadiq (AS)

All Shiite Imams were known for their abundant knowledge in their time; but among all, Imam Baqir (AS) and Imam Sadiq (AS) were different. Due to the fact that Umayyad dynasty were weak and unstable in those times, Imam Baqir (AS) and Imam Sadiq (AS) had this chance to unveil the abundant knowledge of the Prophet’s household. 
About 4000 people learned from Imam Sadiq (AS) and narrated hadiths from him . (2)
Amr ibn Abi al-Mighdam, a Sunni scholar, says: 
“Every time I looked at the face of Jafar ibn Muhammad (AS), it would make me sure that he is a descendant of the prophets. Once, I saw him in Jamrah (a place in Mecca where the pilgrims gather) and he was telling people: ‘Ask me! Ask me!’” (3)
Hassan ibn Ali al-Vasha, a Shiite hadith narrator, says:
I saw about 900 sheikhs who all would narrate hadiths from Jafar ibn Muhammad (AS) (4).
Once Abu Hanifah, one of the most knowledgeable and popular Imams of the Sunnis, was asked: “Who do you think is the most knowledgeable person in religious fields?” he said: “I do not know anyone more knowledgeable than Jafar ibn Muhammad (AS)” (5).
Imam Sadiq (AS) is mostly known for his knowledge in Islamic laws and because of this, the Shiite school of law is called “Jafari School”. The hadiths narrated from Imam Baqir (AS) and Imam Sadiq (AS) are more than all the hadiths narrated from the Prophet (PBUH & HP) and the other Imams all combined together.

The moral attributes of Imam Sadiq (AS)

In addition to his wisdom and knowledge, Imam Sadiq (AS) was also known for his significant moral qualities. 
Muhammad ibn Talha says: 
“Imam Sadiq (AS) was the greatest person among the Prophet’s household and he was so knowledgeable and he would pray and recite the Quran so much and he was an ascetic person.” (6)
Malik ibn Anass, one of the Sunni school’s head, says: 
Every time I met him, he was in one of these three moods: either praying, fasting or whispering prayers (7).
Hisham ibn Salim, a famous apprentice of Imam Sadiq (AS) says:
Abu-Abdillah (Imam Sadiq (AS)) would always take a bag full of bread, meat and money in the darkness of the nights and go to the house of the needy ones in Medina and give it to them while they didn’t know him. Then, when he died, the people weren’t given those goods anymore and from that, they found out about his identity. (8)

Resources 

1.  Al-Khara’ij, ar-Ravandi, vol.1, pg.268
2.   Al-Irshad, Sheikh Mufid, vol.2, pg.179
3.    Siar A’lam an-Nubalah, Zahabi, vol.6, pg.257
4.    Rijal al-Kashi, vol.1, pg.138-139
5.   Siar A’lam an-Nubalah, Zahabi, vol.6, pg.257
6.    Kash al-Qummah, Irbeli, vol.2, pg.691
7.  Bihar al-Anvar, Majlesi, vol.47, pg.16
8.   Kafi, Koleini, vol.4, pg.8
    

We all agree that ethical values flow out from one source, and follow a clear path that extends to every part of the world. These values which honor the dignity of human beings and maintain their essential rights throughout their life include life, freedom, preservation of property, health, and sufficiency.

Let us always remember that what we mean by ethics are those positive values one maintains freely and commits himself firmly to them. These cannot be limited to social or family lives. Ethics apply to all aspects of human interactions, including human health. Quran states some general rules regarding human beings, which are going to be used in medical situations in this article.

The first principle is that human beings are honored – “We have honored the children of Adam” (17:70) – regardless of their color, gender, or belief. This implies that they should be kept in full health and wellbeing.

It also shows respect for their personality, their private affairs, and secrets, their right to receive all the information relevant to any medical procedure to which they will be subject. And the fact that they are the only creatures entitled to make any decision that concerns their health affairs, so long as that remains within the framework of these values.

The Holy Quran beautifully gives the right of living to every single human being; his life is respected and protected by God. One human soul is equal in value to all human beings. God, the Most Glorious and Sublime, says, “…and whoever saves a life is as though he had saved all mankind” (5:32).

Any aggression against the life of a human being, even if it is a fetus or an old or disabled person, is an aggression against all people: “whoever kills a soul, without [being guilty of] manslaughter or corruption on the earth, is as though he had killed all mankind” (5:32). It should be noted that this life saving, as it is seen in Islam, is not only saving a person physically but also includes psychological, spiritual, and social aspects of human’s life.

Equity is regarded in religion as an essential value, being one of the purposes of the messengers' missions: “Certainly We sent Our apostles with manifest proofs, and We sent down with them the Book and the Balance, so that mankind may maintain justice” (57:25). God indicates that equity should be applied to everything including statements [1], judgment [2], conciliation [3], and guardianship [4].

On the other hand, He warns against all the things that may upset a just situation [5]. It is incontestable then that equity and equality should be observed in providing health care at the individual, societal, and governmental levels. This means following the greatest possible degree of equality in the distribution of health resources among society members and in providing them with preventive and therapeutic care, without the slightest discrimination by gender, race, belief, political affiliation, any social or judicial consideration, or any other factor. This is expressed in the well-known motto of the World Health Organization: “Health for all.”

The three of these together can form a good whole of primal principles of ethical manners in medical issues and environments, but is that all?

{Based on Islamic Code of medical and health Ethics, Regional Committee for Eastern Mediterranean, 2005}

References:

1. “When you speak, be fair” (6:152).
2. “When you judge between people, judge with fairness” (4:58).
3. “Make peace between them fairly, and do justice” (49:9).
4. “Maintain the orphans with justice” (4:127).
5. “…And ill feeling for some people should never lead you to be unfair” (5:8).