Ja'far al-Sadiq
Ja'far al-Sadiq | |
---|---|
جَعْفَر ٱلصَّادِق | |
6th Shia imam | |
In office 732–765 | |
Preceded by | Muhammad al-Baqir |
Succeeded by | |
Personal | |
Born | c. 702 |
Religion | Islam |
Spouse |
|
Children | List
|
Parents | |
Era | Late Husaynid ) |
Other names | Jaʿfar ibn Muḥammad ibn ʿAlī |
Muslim leader | |
Part of a series on Shia Islam |
Twelver Shi'ism |
---|
Shia Islam portal |
Ja'far ibn Muhammad al-Sadiq (
Al-Sadiq is also revered by
Ja'far al-Sadiq was born around 700 CE, perhaps in 702.
Life
Birth and early life
Ja'far ibn Muḥammad ibn Ali al-Sadiq was born in
Under the Umayyad rulers
Most Umayyad rulers are often described by Muslim historians as corrupt, irreligious, and treacherous.
Under the Abbasid rulers
The years of transition from the Umayyads to the Abbasids was a period of weak central authority, allowing al-Sadiq to teach freely. Some four thousand scholars are thus reported to have studied under al-Sadiq.
Imamate
Ja'far al-Sadiq was about thirty-seven when his father, al-Bāqir, died after designating him as the next Shīʿīte Imam.[11][12] He held the Imamate for at least twenty-eight years.[12] His Imamate coincided with a crucial period in the history of Islam, as he witnessed both the overthrow of the Umayyad Caliphate by the Abbasids in the mid-8th century (661–750 CE) and later the Abbasids' prosecution of their former Shīʿīte allies against the Umayyads. The leadership of the early Shīʿa community was also disputed among its different factions.[5][1] In this period, the various Alid uprisings against the Umayyads and later the Abbasids gained considerable support among the Shia. Among the leaders of these movements were Zayd ibn Ali (al-Sadiq's uncle), Yahya bin Zayd (al-Sadiq's cousin), Muhammad al-Nafs al-Zakiyya and his brother (al-Sadiq's nephews).[14][25][34][39] These claimants saw the imamate and caliphate as inseparable for establishing the rule of justice, according to Jafri.[40] In particular, Zayd argued that the imamate could belong to any descendant of Hasan or Husayn who is learned, pious, and revolts against the tyrants of his time.[41][42][21] In contrast, similar to his father and his grandfather, al-Sadiq adopted a quiescent attitude and kept aloof from politics.[13] He viewed the imamate and caliphate as separate institutions until such time that God would make the Imam victorious. This Imam, who must be a descendant of Muhammad through Ali and Fatima, derives his exclusive authority not from political claims but from nass (divinely inspired designation by the previous Imam) and he also inherits the special knowledge (ilm) which qualifies him for the position. Al-Sadiq did not originate this theory of imamate, which was already adopted by his predecessors, Zayn al-Abidin and al-Baqir.[43][1] Rather, al-Sadiq leveraged the sudden climate of political instability to freely propagate and elaborate the Shia teachings, including the theory of imamate.[44][45][46][a]
Succession
After the death of Ja'far al-Sadiq, his following fractured, and the largest group, who came to be known as the
Death
Al-Sadiq died in 765 CE (148 AH) at sixty-four or sixty-five.
Family
Al-Sadiq married Fatima, a descendant of
Ancestors of Ja'far al-Sadiq | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|
|
Contributions
After Ali,[11] al-Sadiq is possibly the most famed religious scholar of the House of Muhammad,[18][12][60] widely recognized as an authority in Islamic law, theology, hadith, and esoteric and occult sciences.[5] Amir-Moezzi considers him possibly the most brilliant scholar of his time,[61] and the variety of (at times contradictory) views ascribed to al-Sadiq suggest that he was an influential figure in the history of early Islamic thought, as nearly all the early intellectual factions of Islam (except perhaps the Kharijites) wished to incorporate al-Sadiq into their history in order to bolster their schools’ positions.[6] He is cited in a wide range of historical sources, including the works of al-Tabari, Ya'qubi, al-Masudi, and Ibn Khallikan.[18][62] This popularity, however, has hampered the scholarly attempts to ascertain al-Sadiq's actual views.[6] A number of religious and scientific works also bear al-Sadiq's name, though scholars generally regard them as inauthentic. It seems likely that he was a teacher who left writing to others.[16][6][46] The most extensive contributions of al-Sadiq were to the Twelver Shia, helping establish them as a serious intellectual force in the late Umayyad and early Abbasid periods, according to Gleave.[6] Tabatabai writes that the number of traditions left behind by al-Sadiq and his father, al-Baqir, were more than all the hadiths recorded from Muhammad and the other Shia Imams combined.[4] Shia thought has continued to develop based on the teachings of the Shia Imams, including al-Sadiq.[63] According to Rizvi, al-Sadiq preached against slavery.[64]
Doctrine of imamate
Following his predecessors, Zayn al-Abidin and al-Baqir,[43][1] al-Sadiq further elaborated the Shia doctrine of imamate,[43] which has become the hallmark of the Twelver and Isma'ili Shia theologies,[48][65] but rejected by the Zaydis.[1] In this doctrine, Imam is a descendant of Muhammad through Ali and Fatima who derives his exclusive authority not from political claims but from nass, that is, divinely-inspired designation by the previous Imam.[43][1] As the successor of Muhammad, the Imam has an all-inclusive mandate for temporal and religious leadership of the Islamic community,[66] though this doctrine views the imamate and caliphate as separate institutions until such time that God would make the Imam victorious.[43] The Imam also inherits from his predecessor the special knowledge (ilm), which qualifies him for the position.[43][1] Similar to Muhammad,[67] Imam is believed to be infallible thanks to this unique knowledge,[68] which also establishes him as the sole authorized source for interpreting the revelation and guiding the Muslims along the right path.[69][39] This line of Imams in Shia Islam is traced back to Ali, who succeeded Muhammad through a divine decree.[70]
Ja'fari school of law
Law in Islam is an all-embracing body of ordinances that govern worship and ritual in addition to a proper legal system.
Doctrine of taqiya
Taqiya is a form of religious dissimulation,
Free will
On the question of predestination and free will, which was under much discussion at the time,[81] al-Sadiq followed his father, portraying human responsibility but preserving God's autocracy,[18] asserting that God decreed some things absolutely but left others to human agency.[16] This compromise, widely adopted afterward,[16] is highlighted when al-Sadiq was asked if God forces His servants to do evil or whether He had delegated power to them: he answered negatively to both questions and instead suggested, "The blessings of your Lord are between these two."[6] Al-Sadiq taught "that God the Most High decreed some things for us and He has likewise decreed some things through our agency: what He has decreed for us or on our behalf He has concealed from us, but what He has decreed through our agency He has revealed to us. We are not concerned, therefore, so much with what He has decreed for us as we are with what He has decreed through our agency."[81] Al-Sadiq is also credited with the statement that God does not "order created beings to do something without providing for them a means of not doing it, though they do not do it or not do it without God's permission." Al-Sadiq declared, "Whoever claims that God has ordered evil, has lied about God. Whoever claims that both good and evil are attributed to him, has lied about God."[6] In his prayers, he often said, "There is no work of merit on my own behalf or on behalf of another, and in evil there is no excuse for me or for another."[46]
Quranic exegesis
Al-Sadiq is attributed with what is regarded as the most important principle for judging traditions, that a hadith should be rejected if it contradicts the Quran, whatever other evidence might support it.[81][16] In his books Haqaeq al-Tafsir and Ziadat Ḥaqaeq al-Tafsir, the author Abd-al-Raḥman Solami cites al-Ṣadiq as one of his major (if not the major) sources.[6] It is said that al-Sadiq merged the inner and the outer meanings of the Quran to reach a new interpretation of it (ta'wil).[18] It is ascribed to al-Sadiq that, "The Book of God [Quran] comprises four things: the statement set down (ibarah), the implied purport (isharah), the hidden meanings, relating to the supra-sensible world (lata'ij), and the exalted spiritual doctrines (haqaiq). The literal statement is for the ordinary believers (awamm). The implied purport is the concern of the elite (khawass). The hidden meanings pertain to the Friends of God (awliya'). The exalted spiritual doctrines are the province of the prophets (anbiya')." These remarks echo the statement of Ali, the first Shia Imam.[82]
Views
Ja'far al-Sadiq's significance in the formation of early Muslim thought is demonstrated by the fact that his name is used as a reference in
Shia Islam
While the Sunnis respect al-Sadiq as a transmitter of hadith and a jurist (
Sunni Islam
|
Al-Sadiq is respected in Sunni Islam as a jurist and a master teacher of hadith sciences,
Sufism
Al-Sadiq holds a special prominence among Sufi orders:[8][18] a number of early Sufi figures are associated with al-Sadiq; he is praised in the Sufi literature for his knowledge of ṭariqat (lit. 'path'), and numerous sayings and writings about spiritual progress are ascribed to him in Sufi circles.[8] He is also viewed at the head of the Sufi line of saints and mystics by the Sufi writers Abu Nu'aym and Farid al-Din Attar.[18][8] Attar praises al-Sadiq as the one "who spoke more than the other imams concerning the ṭariqat," who "excelled in writing on innermost mysteries and truths and who was matchless in expounding the subtleties and secrets of revelation."[8] However, some of the material attributed to al-Sadiq in the Sufi literature is said to be apocryphal. Among others, the Shia Moqaddas Ardabili has thus dismissed the alleged links between al-Sadiq and Sufism as an attempt to gain the authority of al-Sadiq for Sufi teachings.[8] Gleave and Bowering suggest that Tafsir al-Quran, Manafe' Sowar al-Quran, and Kawass al-Qoran al-Azam, three mystical commentaries of the Quran attributed to al-Sadiq, were composed after his death because these works demonstrate a mastery of the recent lexicon of Muslim mysticism.[6] Alternatively, Taylor is certain that the traditions in the Quranic exegesis edited by the mystic Dhu al-Nun Misri can be traced back to the Imam.[89] Given the appeal and influence of al-Sadiq outside the circle of his Shia supporters, Algar suggests that he likely played some role in the formation of Sufism. Both Abu Nu'aym and Attar narrate several encounters between al-Sadiq and contemporary proto-Sufis to highlight his asceticism (zuhd).[8] One encounter describes how Sofyan Ṯawri, the renowned jurist and ascetic, allowed himself to reproach the Imam for his silken robe, only for the Imam to reveal beneath it a modest white woolen cloak, explaining that the finery was for men to behold and the woolen cloak for God. The Imam thus displayed the former and concealed the latter.[8][90]
Ghulat
One of the distinctive features of the ghulāt is the imam's deification. One group of them, called the Mufawidda, preached that God gave Muhammad and the imams the authority to create and take care of all living things.[92] Many Twelver Shi'i traditions state that al-Baqir and al-Sadiq did not have supernatural abilities and did not perform the miracles attributed to them.[93] Despite these denials, a number of hadiths that contained ghulāt concepts found their way into Twelver Shiite hadith collections.[93]
According to some early Imami
The same Imami heresiographers also claim that
Works
A large number of religious books bear al-Sadiq's name as their author, but none of them can be attributed to al-Sadiq with certainty.[16]
It has been suggested that al-Sadiq was a writer who left the work of writing to his students.[83][27][9] In this regard, some of the works attributed to Jabir ibn Hayyan (c. 850 – c. 950) also claim to be mere expositions al-Sadiq's teachings.[83][27][9]
A Quran commentary (
Exegesis
Most of the extant writings attributed to al-Sadiq are commentaries (tafsir) on the Quran: In Sufi circles, a number of mystical Quranic exegeses are attributed to al-Sadiq, such as Tafsir al-Quran, Manafe' Sowar al-Quran, and Kawass al-Quran al-Azam.[6][5]
Another attributed work is the book of
Perhaps the most influential mystical exegesis attributed to al-Sadiq is the Ḥaqāʾiq al-tafsīr, composed by Abū ʿAbd al-Raḥmān al-Sulamī (d.330/942). This text was first introduced to modern scholarship by Louis Massignon, and was later published in a critical edition by Paul Nwyia.[b] Another version was published by ʿAlī Zayʿūr.[c] One of the outstanding features of this exegesis is its emphasis on letter mysticism.[56][96] It is considered to be the oldest mystical commentary of the Quran after Sahl al-Tustari's exegesis.[96]
Tafsīr al-Nuʿmānī is another exegesis attributed to al-Sadiq, which he supposedly narrated on the authority of Ali from Muhammad. This treatise was compiled by Muhammad ibn Ibrahim al-Nu'mani - known as Ibn Abi Zainab. The 17th-century scholar Mohammad-Baqer Majlesi recorded it in his Bihar al-Anwar. A summary of it has also been attributed to the Twelver theologian Sharif al-Murtaza and was published under the title Risālat al-muḥkam wa-l-mutashābih.[96]
Tafsīr al-Imām al-Ṣādiq is another commentary attributed to al-Sadiq, which Agha Bozorg Tehrani mentions it in his book al-Dharī'a under the title Tafsir al-Imam Ja'far bin Muhammad al-Sadiq and it is believed that one of Sadiq's students narrated it from him. Fuat Sezgin calls this work Tafsīr al-Qurʾān. A copy of it with the title Tafsīr al-Imām al-Ṣādiq, according to Bankipur Oriental Library's catalogue, is written by al-Nuʿmānī based on the sayings of al-Sadiq. This commentary is arranged according to the Surahs of the Quran and covers only the words of the Quran that require explanation. This commentary, which is a type of mystical commentary, deals with both the exoteric (ẓāhir) and the esoteric (bāṭin) aspects of the Quran. It is mostly about God and his relationship with mankind, also man's knowledge of God and the relationship between Muhammad and God.[96]
Tawhid al-Mufaddal
The Tawḥīd al-Mufaḍḍal ('Declaration by al-Mufaddal of the Oneness of God'), also known as the Kitāb fī badʾ al-khalq wa-l-ḥathth ʿalā al-iʿtibār ('Book on the Beginning of Creation and the Incitement to Contemplation'),[97] is a ninth-century treatise concerned with proving the existence of God, attributed to Ja'far al-Sadiq's financial agent al-Mufaddal ibn Umar al-Ju'fi (died before 799). The work presents itself as a dialogue between al-Mufaddal and Ja'far al-Sadiq, who is the main speaker.[95]
Like most other works attributed to al-Mufaddal, the Tawḥīd al-Mufaḍḍal was in fact written by a later, anonymous author who took advantage of al-Mufaddal's status as one of the closest confidants of Ja'far al-Sadiq in order to ascribe their own ideas to the illustrious
The Tawḥīd al-Mufaḍḍal is in fact a revised version of a work falsely attributed to the famous Mu'tazili litterateur
The
Other works
Misbah al-Sharia and Miftah al-Haqiqah is another work attributed to al-Sadiq. It is on personal conduct, with chapters on various topics such as legal interests interspersed with general moral issues, and advice on how to lead a spiritual life and thus purify the soul.[6] As the first person who came across this book in the 7th century A.H.,
There is also a book on dream interpretation that is attributed to al-Sadiq and is known by the name Taqsim al-roʾyā. It is identical to the work Ketāb al-taqsim fi taʿbir al-ḥolm, which is credited to Ja'far al-Sadiq. Eighty various types of dream sightings, ranging from the religious (dreams of God, angels, prophets, and imams) to the profane (dreams of meat, fat, and cheese), are interpreted by Ja'far al-Sadiq in this book. According to Robert Gleave, it is not always clear whether they can be regarded as works attributed to Jafar al-Sadiq or works attributed to Ali ibn Abi Talib that is transmitted through Ja'far al-Sadiq. From a Shia perspective, this is not problematic because there is no discernible difference between the knowledge of one imam and that of another from a religious perspective.[6]
The Kitāb al-Ihlīlaja is presented as al-Sadiq's opinions transmitted through al-Mufaddal. The work is allegedly a response to al-Mufaddal's request for a refutation of atheists. Jafar al-Sadiq describes his own argument with an atheist Indian doctor in it. The discussion took place as the doctor prepared a
Shia disciples
Momen contends that of the few thousand students who are said to have studied under al-Sadiq, only a few could have been Shia, considering that al-Sadiq did not openly advance his claims to the imamate.[11] Notable Shia students of al-Sadiq included
- Hisham ibn al-Hakam was a famous disciple of al-Sadiq, who proposed a number of doctrines that later became orthodox in the Twelver theology, including the rational necessity of the divinely-guided imam in every age to teach and lead God's community.[6]
- Aban ibn Taghlib was an outstanding jurist and traditionist and an associate of al-Sadiq in Kufa, but also of Zayn al-Abidin and al-Baqir. The latter is reported to have praised Aban, "Sit in the mosque of Kufa and give legal judgment to the people. Indeed I would like to see among my Shia people like you."[103]
- Abu Basir Moradi, Muhammad bin Muslim, and Zurarah) as worthy of the paradise.[104]
- Abu Basir al-Asadi was considered one of the poles of the intellectual leadership of the Imami community of Kufa. His name is included in the number of six companions of al-Baqir and al-Sadiq that hadiths narrated by any one of them is considered authentic by many Shi'a scholars. Some consider Abu Basir al-Moradi as one of those six people instead of Abu Basir al-Asadi.[105][106]
- Abu Ja'far Muhammad ibn Ali ibn Nu'man known as Mu'min al-Taq was a distinguished theologist in Kufa and a devoted follower of al-Baqir and al-Sadiq, whose debates about imamate are famous. Kitab al-Imamah and Kitab al_Radd alla al-Muazila fi Imamat al-Mafdul are among his works.[107]
- Zurarah ibn Ayan in Kufa was a disciple of al-Hakam ibn Utayba before joining al-Baqir. As a prominent traditionist and theologian, Zurarah played an important role in developing the Shia thought. Zurarah lived long enough to also become a close disciple of Ja'far al-Sadiq.[108]
- Fudayl ibn Yasar is another notable associate of both al-Baqir and al-Sadiq, about whom al-Sadiq said what Muhammad had said about Salman the Persian, that "Fudayl is from us, the Ahl al-Bayt."[104]
- Maymun ibn al-Aswad al-Qaddah was a devout supporter of al-Baqir and his son, al-Sadiq. Not educated but with an impressive personality, Maymun probably committed to writing what he heard from the Imams. His son, Abd Allah, is the alleged ancestor of the Isma'ili imams.[109]
Selected quotes
- "The most perfect of men in intellect is the best of them in ethics."[110]
- "Charity is the zakat (alms) of blessings, intercession is the zakat of dignity, illnesses are the zakat of bodies, forgiveness is the zakat of victory, and the thing whose zakat is paid is safe from taking (by God)."[110]
- "He who answers all that he is asked, surely is mad."[110]
- "Whoever fears God, God makes all things fear him; and whoever does not fear God, God makes him fear all things."[111]
- "God Almighty has said: people are dear to me as family. Therefore, the best of them is the one who is nicer to others and does his best to resolve their needs."[112]
- "One of the deeds God Almighty appreciates the most is making his pious servants happy. This can be done through fulfilling their hunger, sweeping away their sorrows, or paying off their debts."[112]
See also
- Family tree of Muhammad
- Imamate (Shia doctrine)
- Imamate (Twelver doctrine)
Notes
- ^ Sunni sources, however, claim that doctrines such as imamate were formulated many years after al-Sadiq and wrongly ascribed to him.[27]
- ^ see “Le Tafsir mystique attribué à Ğaʿfar Ṣādiq: Édition critique” (Nwiya, Le Tafsir mystique, 179-230)
- ^ He published a corrected version under the title alTafsīr al-Ṣūfī lil-Qurʾān ʿinda l-Ṣādiq
References
Citations
- ^ a b c d e f g h i j k l m n o p q r s t u v w Gleave 2008.
- ISBN 964-438-127-0.
- ^ Buckley 2022a.
- ^ a b c d e f g Tabatabai 1977, p. 204.
- ^ a b c d e f g h i j k l m n Campo 2009.
- ^ a b c d e f g h i j k l m n o p q r s t u v w x y z aa ab Gleave 2012.
- ^ Chambers & Nosco 2015, p. 142.
- ^ a b c d e f g h Algar 2012.
- ^ a b c d De Smet 2012.
- ^ Kazemi Moussavi 2012.
- ^ a b c d e f g h Momen 1985, p. 38.
- ^ a b c d e f g Jafri 1979, p. 181.
- ^ a b Amir-Moezzi 1994, pp. 64, 65.
- ^ a b c d Amir-Moezzi 1994, p. 65.
- ^ a b c Donaldson 1933, p. 130.
- ^ a b c d e f g h i j k l m Haywood 2022.
- ^ a b c Jafri 1979, p. 180.
- ^ a b c d e f g h i j Lalani 2006.
- ^ Lalani 2004, p. 31.
- ^ Momen 1985, p. 10.
- ^ a b Jafri 1979, p. 184.
- ^ Hawting 2006.
- ^ Dakake 2012, p. 177.
- ^ Jafri 1979, p. 186.
- ^ a b c Armstrong 2002, p. 57.
- ^ Daftary 2013, p. 48.
- ^ a b c d e f g h i j k Takim 2004a.
- ^ a b c d e f g Momen 1985, p. 39.
- ^ Tabatabai 1977, pp. 203, 204.
- ^ a b Adamec 2017, p. 224.
- ^ a b Abd-Allah 2013, p. 44.
- ^ a b c d Donaldson 1933, p. 132.
- ^ Momen 1985, pp. 39, 71.
- ^ a b c Mavani 2013, p. 121.
- ^ a b Taylor 1966, p. 98.
- ^ a b Donaldson 1933, p. 131.
- ^ Momen 1985, pp. 38, 39.
- ^ Taylor 1966, p. 99.
- ^ a b Stewart et al. 2004, p. 625.
- ^ Jafri 1979, pp. 195, 196.
- ^ Momen 1985, pp. 49, 50.
- ^ Jenkins 2010, p. 55.
- ^ a b c d e f Jafri 1979, p. 197.
- ^ Tabatabai 1977, p. 203.
- ^ Buckley 2022b.
- ^ a b c Donaldson 1933, p. 137.
- ^ Lalani 2004, p. 14.
- ^ a b Stewart et al. 2004.
- ^ Daftary 2020, p. 35.
- ^ Donaldson 1933, p. 141.
- ^ Madelung 2003.
- ^ Madelung 1985, pp. 137, 138.
- ^ Adamec 2017, p. 53.
- ^ Daftary 2013, p. 56.
- ^ Tabatabai 1977, pp. 204, 205.
- ^ a b c d Pakatchi 2019.
- ^ Abbas 2021, pp. 175, 176.
- ^ Rizvi 2001, p. 51.
- ^ Kassam & Blomfield 2015, p. 219.
- ^ Daftary 2013, p. 46.
- ^ Amir-Moezzi 1994, p. 64.
- ^ a b Taylor 1966, p. 97.
- ^ Tabatabai 1977, p. 109.
- ^ Rizvi 2001, p. 11.
- ^ Momen 1985, p. 69.
- ^ Mavani 2013, pp. 43, 44.
- ^ Mavani 2013, p. 7.
- ^ Mavani 2013, p. 52.
- ^ Daftary 2013, pp. 53, 54.
- ^ Jafri 1979, p. 199.
- ^ Daftary 2013, p. 51.
- ^ Taylor 1966, p. 109.
- ^ Mavani 2013, p. 136.
- ^ Fadil 2006.
- ^ Momen 1985, p. 185.
- ^ a b c d e Gleave 2004.
- ^ Daftary 2013, p. 44.
- ^ Adamec 2017, p. 102.
- ^ a b Amir-Moezzi 1994, p. 26.
- ^ Armstrong 2002, p. 66.
- ^ a b c d Donaldson 1933, p. 135.
- ^ Corbin 2014, p. 6.
- ^ a b c Hodgson 1999, p. 375.
- ^ Hodgson 1999, p. 374.
- ^ Lalani 2004.
- ^ Dutton 2013, p. 16.
- ^ a b "Imam Ja'afar as Sadiq". History of Islam. Archived from the original on 21 July 2015. Retrieved 27 November 2012.
- ^ Lewis 2012.
- ^ Taylor 1966, pp. 102, 103.
- ^ Taylor 1966, p. 106.
- ^ Photographic reproduction by Ghālib 1964, p. 202 (edited text on p. 198).
- ^ a b Asatryan 2000–2012.
- ^ a b Jafri 1979, pp. 209, 210.
- ^ On whom, see Sachedina 1983–2012; Amir-Moezzi 2013.
- ^ a b c d Asatryan 2000–2012.
- ^ a b c d e Buckley 2018.
- ^ The Tawḥīd al-Mufaḍḍal is probably identical with the Kitāb fī badʾ al-khalq wa-l-ḥathth ʿalā al-iʿtibār mentioned by the Twelver Shi'i bibliographer al-Najashi (c. 982–1058); see Chokr 1993, deuxième partie, chapitre I, 3 Deux ouvrages attribués à Ǧa‘far al-Ṣādiq, 10; Modaressi 2003, p. 334. According to Chokr 1993, the true title as given in the work itself is Kitāb al-Adilla ʿalā al-khalq wa-l-tadbīr wa-l-radd ʿalā al-qāʾilīn bi-l-ihmāl wa-munkirī al-ʿamd. Arabic text in al-Majlisi 1983, vol. 3, pp. 57–151.
- ^ Asatryan 2017, p. 59.
- ^ Asatryan 2000–2012, referring to Chokr 1993, pp. 85–87, 100–102.
- ^ Chokr 1993, deuxième partie, chapitre I, 3 Deux ouvrages attribués à Ǧa‘far al-Ṣādiq, 12.
- ^ Daiber 2014, p. 172, referring to Daiber 1975, 159f.; Van Ess 1980, pp. 65, 79, note 7. Daiber and van Ess speak only about pseudo-Jahiz's Kitāb al-Dalāʾil and its later adaptations, ignoring the Tawḥīd al-Mufaḍḍal.
- ^ Daiber 2014, pp. 171–178; Chokr 1993, deuxième partie, chapitre I, 3 Deux ouvrages attribués à Ǧa‘far al-Ṣādiq, 10–17.
- ^ Lalani 2004, pp. 108, 109.
- ^ a b c Lalani 2004, p. 110.
- ISBN 9976956878. Archivedfrom the original on 9 March 2023. Retrieved 26 September 2022.
- ^ Pakatchi 2020.
- ^ Lalani 2004, p. 111.
- ^ Lalani 2004, p. 109.
- ^ Lalani 2004, p. 112.
- ^ ISBN 964-438-011-8.
- ^ Donaldson 1933, p. 136.
- ^ a b Muhammadi Reishahri, Muhammad (2010). Mizan al-Hikmah. Vol. 2. Qum: Dar al-Hadith. pp. 433, 435.
Sources
- Abbas, Hassan (2021). The Prophet's Heir: The Life of Ali ibn Abi Talib. Yale University Press. ISBN 9780300252057.
- Abd-Allah, Umar F. (2013). Mālik and Medina: Islamic Legal Reasoning in the Formative Period. BRILL. ISBN 9789004247888.
- Adamec, Ludwig W. (2017). Historical Dictionary of Islam (Third ed.). Rowman & Littlefield. ISBN 9781442277236.
- Algar, Hamid (2012). "JAʿFAR AL-ṢĀDEQ iii. And Sufism". Encyclopaedia Iranica. Vol. XIV. pp. 356–362. Archived from the original on 23 October 2021. Retrieved 30 August 2021.
- Biḥār al-anwār al-jāmiʿa li-durar akhbār al-aʾimma al-aṭhār. Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī. (Tawḥīd al-Mufaḍḍal in vol. 3, pp. 57–151; Kitāb al-Ihlīlaja in vol. 3, pp. 152–198)
- Amir-Moezzi, Mohammad Ali (1994). The Divine Guide In Early Shiism: The Sources of Esotericism in Islam. Translated by Streight, David. State University of New York Press. ISBN 0-7914-2122-8.
- Amir-Moezzi, Mohammad Ali (2013). "Ḵaṭṭābiya". In Yarshater, Ehsan (ed.). Encyclopædia Iranica. Archived from the original on 26 August 2022. Retrieved 7 September 2022.
- Armstrong, Karen (2002). Islam: A Short History. Modern Library. ISBN 9781435297081.
- Asatryan, Mushegh (2000–2012). "Mofażżal al-Joʿfi". In Yarshater, Ehsan (ed.). Encyclopædia Iranica. Archived from the original on 26 August 2022. Retrieved 7 September 2022.
- Asatryan, Mushegh (2017). Controversies in Formative Shiʿi Islam: The Ghulat Muslims and Their Beliefs. London: I.B. Tauris. ISBN 9781784538958.
- Buckley, Ron P. (2018). Jane Dammen McAuliƦfe (ed.). Jaʿfar al-Ṣādiq. Georgetown University, Washington DC: Encyclopaedia of the Qurʾān. Archived from the original on 29 April 2022. Retrieved 5 August 2022.
- Buckley, Ron P. (2022a). "Jaʿfar al-Ṣādiq". In Fleet, Kate; .
- Buckley, Ron P. (2022b). "Muḥammad Al-Bāqir". Encyclopaedia of Islam (Third ed.). Brill Reference Online.
- Campo, Juan E. (2009). "Jaafar al-Sadiq". Encyclopedia Of Islam. Facts On File, Inc. pp. 386, 387. ISBN 978-0-8160-5454-1.
- Chambers, Simone; Nosco, Peter (2015). Dissent on Core Beliefs: Religious and Secular Perspectives. Cambridge University Press. ISBN 9781107101524.
- Chokr, Melhem (1993). Zandaqa et zindīqs en islam au second siècle de l'Hégire. Damascus: Institut français de Damas. from the original on 3 September 2022. Retrieved 7 September 2022.
- Corbin, Henry (2014). History of Islamic Philosophy. Translated by Sherrard, Liadain; Sherrard, Philip. Routledge. ISBN 9781135198893.
- Daftary, Farhad (2020). Short History of the Ismailis: Traditions of a Muslim Community. Edinburgh University Press. ISBN 9780748679225.
- Daftary, Farhad (2013). A History of Shi'i Islam. Bloomsbury Academic. ISBN 9781780768410.
- OCLC 963435324.
- ISBN 978-3-16-152809-5.
- Dakake, Maria Massi (2012). The Charismatic Community: Shi'ite Identity in Early Islam. SUNY Press. ISBN 9780791480342.
- De Smet, Daniel (2012). "JAʿFAR AL-ṢĀDEQ iv. And Esoteric Sciences". Encyclopaedia Iranica. Vol. XIV. pp. 362–363. Archived from the original on 17 May 2019. Retrieved 19 April 2022.
- Donaldson, Dwight M. (1933). The Shi'ite Religion (A history of Islam in Persia and Irak). London: Luzac and Company.
- Dutton, Yasin (2013). The Origins of Islamic Law: The Qur'an, the Muwatta' and Madinan Amal. Routledge. ISBN 9781136110665.
- Fadil, Mohammad H. (2006). "LAW AND JURISPRUDENCE". In Meri, Josef W. (ed.). Medieval Islamic Civilization: An Encyclopedia. Vol. 2. Routledge. pp. 449, 450. ISBN 978-0-415-96691-7.
- Ghālib, Muṣṭafā (1964). al-Haft al-Sharīf. Beirut: Dār al-Andalus. OCLC 977409505.
- Gleave, Robert (2004). "TAQIYYA". In Martin, Richard C. (ed.). Encyclopedia of Islam and the Muslim world. Vol. 2. Macmillan Reference. pp. 678, 679. ISBN 0028656059.
- Gleave, Robert (2008). "JAʿFAR AL-ṢĀDEQ i. Life". Encyclopaedia Iranica. Vol. XIV. pp. 349–351. Archived from the original on 17 May 2022. Retrieved 19 April 2022.
- Gleave, Robert (2012). "JAʿFAR AL-ṢĀDEQ ii. Teachings". Encyclopaedia Iranica. Vol. XIV. pp. 351–356. Archived from the original on 23 April 2022. Retrieved 19 April 2022.
- Hawting, Gerald R. (2006). "UMAYYADS". In Meri, Josef W. (ed.). Medieval Islamic Civilization: An Encyclopedia. Vol. 2. Routledge. pp. 846–848. ISBN 978-0-415-96691-7.
- Haywood, John A. (2022). "Jaʿfar al-Ṣādiq". Encyclopedia Britannica. Archived from the original on 19 April 2022. Retrieved 19 April 2022.
- Hodgson, Marshall G. S. (1999). "Dja'far al-Sadik". Encyclopaedia of Islam. (Encyclopedia of Islam, CD-ROM edition (Leiden: Brill.
- Jafri, S.H.M (1979). Origins and Early Development of Shia Islam. London: Longman.
- Jenkins, Everett (2010). The Muslim Diaspora (Volume 1, 570-1500): A Comprehensive Chronology of the Spread of Islam in Asia, Africa, Europe and the Americas. McFarland. ISBN 978-0-7864-4713-8. Archivedfrom the original on 9 March 2023. Retrieved 19 April 2022.
- Kassam, Zayn; Blomfield, Bridget (2015). "Remembering Fatima and Zaynab: gender in perspective" (PDF). The Shi'i World: Pathways in Tradition and Modernity. 210.[permanent dead link]
- Kazemi Moussavi, Ahmad (2012). "JAʿFAR AL-ṢĀDEQ v. And Herbal Medicine". Encyclopaedia Iranica. Vol. XIV. pp. 264–266. Archived from the original on 23 October 2021. Retrieved 30 August 2021.
- ISBN 9789004161214.
- Madelung, Wilferd (1985). "ʿAlī B. Ḥosayn B. ʿAlī B. Abī ṬĀleb". Encyclopaedia Iranica I/8. pp. 849–850. Archived from the original on 5 August 2017.
- Encyclopedia Iranica Foundation. Archived from the originalon 17 November 2013.
- Mavani, Hamid (2013). Religious Authority and Political Thought in Twelver Shi'ism: From Ali to Post-Khomeini. Routledge. ISBN 978-0-415-62440-4.
- ISBN 1-85168-331-3.
- Momen, Moojan (1985). An Introduction to Shi'i Islam. Yale University Press. ISBN 9780300034998.
- Lalani, Arzina R. (2004). Early Shi'i Thought: The Teachings of Imam Muhammad Al-Baqir. I. B. Tauris. ISBN 978-1850435921.
- Lalani, Arzina R. (2006). "JA'FAR AL-SADIQ". In Meri, Josef W. (ed.). Medieval Islamic Civilization: An Encyclopedia. Vol. 1. Routledge. pp. 409, 410. ISBN 978-0-415-96691-7.
- Pakatchi, Ahmad (2019). "Ja'far al-Sadiq (a), Imam". Center for the Great Islamic Encyclopedia. Archived from the original on 5 July 2022. Retrieved 19 April 2022.
- Pakatchi, Ahmad (2020). "Abu Basir". Center for the Great Islamic Encyclopedia. Archived from the original on 26 September 2022. Retrieved 26 September 2022.
- Rizvi, Sayyid Saeed Akhtar (2001). Slavery: Islamic & Western Perspectives. Ahlul Bait Foundation of South Africa. Archived from the original on 9 March 2023. Retrieved 18 May 2022.
- Sachedina, Abdulaziz (1983–2012). "Abu'l-Ḵaṭṭāb Asadī". In Yarshater, Ehsan (ed.). Encyclopædia Iranica. Archived from the original on 6 September 2022. Retrieved 7 September 2022.
- Stewart, Devin J.; Pinault, David; Daftary, Farhad; Gleave, Robert (2004). "SHI'A". In Martin, Richard C. (ed.). Encyclopedia of Islam and the Muslim world. Vol. 2. Macmillan Reference. pp. 621–630. ISBN 0028656059.
- ISBN 0-87395-390-8.
- Takim, Liyakatali (2004a). "JA'FAR AL-SADIQ (C. 701-765)". In Martin, Richard C. (ed.). Encyclopedia of Islam and the Muslim world. Vol. 1. Macmillan Reference. pp. 369, 370. ISBN 0028656040.
- Takim, Liyakat (2004b). Jestice, Phyllis G. (ed.). Holy People of the World: A Cross-cultural Encyclopedia. Vol. 3. ABC-CLIO. p. 415. ISBN 9781576073551. Archivedfrom the original on 9 March 2023. Retrieved 18 May 2022.
- Taylor, John B. (1966). "Jaʿfar al-Sādiq, spiritual forebear of the Sufis". Islamic Culture. 40 (2): 97–113.
- ISBN 978-90-04-31224-1.)
Further reading
- Fahd, Toufic, ed. (6–9 May 1968), "Ğa'far aṣ-Ṣâdiq et la Tradition Scientifique Arabe [Ja'far aṣ-Ṣâdiq and the Arabic Scientific Tradition]", Le Shî'isme Imâmite (in French), Paris: Presses Universitaires de France, Colloque de Strasbourg, pp. 131–142