Chapter 10The Imamate of Ja'far as-SadiqThe sixth Imam, Abu 'Abd Allah Ja'far, the eldest son of On his mother's side Ja'far was the great-great-grandson of
For the first fourteen years of his life Ja'far was brought up |
Outside the family the childhood of Ja'far coincided with With the death of Zayn al-'Abidin, Ja'far entered his early Ja'far's fame for religious learning was great, greater than "His knowledge was great in religion and culture, he was fully |
connected with the tree of prophecy, and on his mother's side The Imamate of Ja'far as-Sadiq saw the most crucial period
When the Umayyad's autocratic rule and their libertine |
The mass acre of Husayn, (14) the only surviving grandson of Mukhtar understood the situation only too well and made "Al-Mahdi Muhammad b. 'Ali, the son of the Wasi; sent me to It is interesting to note that the emphasis is placed not on
Mukhtar's propaganda for Ibn al-Hanafiya's Mahdism |
sect in its own right, considerably well organized, active, and Though Mukhtar's rule was soon ended by his being killed Kashshi records an interesting story about two men from
The messianic expectations of the Kaysanites, however,
There was a widespread dissatisfaction of both a political |
regime were expressed in religious terms. General discontent, Thus anti-Umayyad propaganda found expression mainly, These observations by the Muslims led them to decry the |
elected caliphs. At the same time, he maintained the Shi'i After the death of Al-Baqir, Ja'far maintained his father's According to one tradition Zayd said to the deserters: "You Zayd's revolt took place in Safar 122/December 740 and Zayd's son Yahya, however, continued his father's activities |
and managed to reach Khurasan in order to win the The movement of Zayd, however, though it ended in Here we should note that the whole of Shi'ism at this stage Thus there remained only Muhammad an-Nafs az-Zakiya, |
the sequence of events it would be in order to note that his Muhammad an-Nafs az-Zakiya was designated from his "Even if there remains for the world but one single day, God As this tradition could also be applied to Muhammad al- The candidature of An-Nafs az-Zakiya for the position of Even after Al-Mughira was executed, his followers After the death of Al-Walid b. Yazid, however, when the |
partisans of the 'Alid cause, decided to act. (48) During a However, in spite of An-Nafs az-Zakiya's popularity, Ideas as to who should and who should not be regarded as |
movement. others believed that any descendant of 'Ali and Swayed by these feelings, therefore, a large part of the local After all the preceding movements and revolts, the time |
Muslims. 'Abd Allah b. 'Abbas too, though renowned for his 'Ali b. 'Abd Allah saw an opportunity, in inducing Abu He died at Humayma, the headquarters of the 'Abbasids, Though the 'Abbasid movement was first organized and |
directed from Kufa, it seems that the 'Abbasids were not very On the other hand, Khurasan was still largely a virgin land However, Ibrahim was arrested by the orders of the Caliph |
to Imam Ibrahim, but not to his brothers. (71) He lodged the According to what Jahshiyari and Tabari report, when the The same story asserts that 'Abd Allah al-Mahd accepted The events in Kufa moved quickly in favour of the |
came and at once paid homage to Abu'l-'Abbas (79) as the Imam Immediately after, Abu'l-'Abbas, together with hi8 sup- The accession of Abu'l-'Abbas was followed immediately |
assassination. (84) Nevertheless, this immediate cause was As-Saffah's rule lasted for four years, during which period Thus, at the accession of Mansur, Muhammad an-Nafs |
Ja'far as-Sadiq, who was said to have foreseen the fate of An-Nafs az-Zakiya's abortive uprising was followed by The jurists of Ku fa-Abu Hanifa, Sufyan al-Thawri, All these events and circumstances, however, form the We have seen that the great Hashimite party of the |
'Abbas was on one side, and the house of 'Ali, divided into The first 'Abbasid caliph, As-Saffah, fully anticipated this It was Mansur who had to face the most threatening The best and probably the most authentic and relevant |
"Our father 'Ali was the Wasi and the Imam. How is it that you It is clear from this letter that first of all An-Nafs az-Zakiya It would be most revealing to see how Mansur argued "I received your letter. You know that our greatest honour in "Most of your pride is based on descent from the mother's |
side, (101) which would only deceive the uncouth and the common. This letter is a most important document for our under- It is, however, evident from the support given to the risings |
of An-Nafs az-Zakiya and his brother Ibrahim, which took After the reconquest of Medina and the suppression of the Gradually, however, whether because of the fact that no
Now, keeping in view this religio-political setting of events, |
Notes to Chapter 10
(1) For the former date, see Ya'qubi, Ta'rikh, II, p. 381; Ibn Khallikan, I. p.327; Ibn al-Jawzi; Safwa, II, p. 93; 'Amili, A'yan, IV, p. 54; Muhammad b. Talha, Matalib al-Su'ul, p. 89. For the latter, see Mas'udi, Muruj, III, p. 219; Sa'd al-Ash'ari, Maqalat, p. 79; Kulayni, Kufi; p. 193; Majlisi, Tadhkirat al-A'imma p. 139. It is difficult to choose between these two dates, but the former is probably correct, since Ibn Khallikan and others record his birth in the 'Amm al-Juhaf the year of the flood in Mecca, which according to Tabari, II, p. 1040, occurred in 80/699-700. (2) Ibn Sa'd, V, p. 320; Ya'qubi, II, p. 320; Qadi Nu'man, Sharh al-Akhbar, MS. fol. 32a. (3) Ibn Khallikan, I, p. 327; Qadi Nu'man, loc. cit. (4) Tabari, III, p. 2509; Ya'qubi, II, p. 381; Sa'd al-Ash'ari, Maqalat, p. 79; Ibn Khallikan, loc. cit.; Kulayni, Kufi, p. 194; 'Amili; A'yan, IV, p. 452 (5) See Ibn Sa'd, V, p. 216; Ibn 'Imad, Shadharat, I, p. 104; Ya'qubi, III, p. 46; Kashshi, Rijal, pp. 7-79; Abu Nu'aym, Hilya, III, p. 135 (6) Ibn Sa'd, V, pp. 189 ff; Tabari, II, p. 1183; Ibn Imad, Shadharat, I, p. 62 (7) See Kulayni, Kafi; p. 193. His Imamate would have been of twenty-eight years' duration based on a birth date of 83/703-704; if 80/699-700 is accepted, his period in the Imamate would be thirty- one years. (8) Ya'qubi, II, p. 381 (9) Qadi Nu'man, Sharh al-Akhbar, MS. Fo1. 42a (10) ibid., fo1. 39a (11) Shahrastani, Milal, I, p. 166 (12) S. Moscati, "Per Una Storia De la'Antica Si'a," RSO, 1955, p. 251 (13) B. Lewis, The Origins of Isma'ilism, p.25 (14) Husayn was also called "al-Mahdi; son of al-Mahdi', but this as yet had no messianic implications. See Tabari, II, p. 546 (15) Baladhuri, V, p. 218; also see Tabari, II, pp. 606 f., 633 (16) See Ibn Sa'd, V, p. 94 (17) Baladhuri, loc. cit. (18) Tabari, II, pp. 672-710; Baladhuri, V, p. 253. For the other titles which they were given, see Tabari, II, p. 691; Baladhuri; loc. cit. |
(19) For the name Kaysaniya there are a number of suggestions, and the person of Aba 'Amra Kaysan has also been a great historical problem. For various suggestions and possibilities see Shahrastani, Milal, I, p. 147; Baghdadi, Farq, p. 26; Baladhuri, V, p.229; B. Lewis, The Origins of Isma'ilism, p.27 (20) Ibn Sa'd, V, p.115 (21) Ibn Khaldun, 'Ibar, III, p.172. Thus Aba Hashim became recognized as the official head of this branch of the Shi'a; see De Goeje, "Al-Baladhuri Ansab", ZDMG, 1884, p.394 (22) See the verse of Kuthayyir in Aghani; IX, p.14, and the eulogy of Ibn al-Hanafiya by Al-Sayyid al-Himyari in Aghani; VII, p.227 (23) Kashshi, Rijal, p.314 (24) W.Ivanow, "Early Shi'ite Movements", JBBRAS, 1939, p.3 (25) ibid. (26) Schacht, An Introduction to Islamic Law, p.23 (27) Mubarrad, Kamil, I, p.710 (28) Jahiz. Rasa'il, "Kitab Fadl Bani Hashim", p.99; "Risala fi Bani Umayya", p.66. Also see the commentary on the Qur'anic verse XVII, 50 in the tafsir works. (29) See Montgomery Watt, "Shi'ism Under the Ummayyads", JRAS, 1960, pp.169 f. (30) Tabari, II, p.1700 (31) Tabari, loc. cit. For the use and meaning of the word Rafidi see Montgomery Watt, "The Rafidites", Oriens, XVI (1963), p.116 (32) Tabari, loc. cit. (33) Tabari, II, p.1709; Abul-Faraj, Maqatil, pp.140 f. (34) Jahiz Bayan, I, p.311-312 (35) ibid. (36) Mubarrad, Kamil, I, p. 260 (37) See Tabari, II, p.1774; Abul-Faraj, Maqatil, pp.152 ff. (38) Abul-Faraj, Maqatil, pp.145 ff. (39) See Jahiz,, Bayan, I, p.353; Abul-Faraj, Maqatil, pp.233 ff. (40) Abu Da'ud, Sunan, II, p.135 (41) See Aghani, XII, p.85 (42) Aba Da'ud, Sunan, II, p.135; Ibn Maja, Sunan, II, p.269 (43) Sa'd al-Ash'ari, Maqalat, pp.74, 77; Nawbakhti, Firaq, p.59 (44) Sa'd al-Ash'ari, Maqalat, p.77; Nawbakhti, Firaq, p.43 (45) Nawbakhti, Firaq, p.52; Baghdadi, Farq, pp.36 ff.; Sa'd al- Ash'ari, Maqalat, p.74 (46) Abu'l-Faraj, Maqatil, pp.209 f., 292 ff. (47) ibid. (48) Tabari, III, pp.143 ff.; Abu'l-Faraj, Maqatil, pp.206, 253 (49) Tabari, III, p.52; Abu'l-Faraj, Maqatil, pp.209, 256. For Al- Abwa, see Yaqut, Mu'jam al-Buldan, I, p.79. According to another |
report, this homage was paid at Suwayqa; See Abu'l-Faraj, Maqatil, pp.293 ff.; E11 article 'Muhammad b. 'Abd Allah" (50) Abu'l-Faraj, Maqatil pp.208,253, 178 (51) See, for example, Tabari III, p. 152 (52) Tabari, III, pp.143, 152; EI1 article "Muhammad b. 'Abd Allah" (53) Abu'l-Faraj, Maqatil, p. 209 (54) Abu'l-Faraj, Maqatil, pp.207 f, 254 ff; EI1 article "Muhammad b. 'Abd Allah" (55) See Aghani, XII, pp. 213 ff; Tabari, II, pp. 1879, 1881; Montgomery Watt, "Shi'ism Under the Umayyads", p.170 (56) Tabari, II, pp. 1881, 1883, 1887 (57) See Montgomery Watt, "Shi'ism Under the Umayyads",p. 170 (58) See Montgomery Watt, EI2 article "Abbas b. 'Abd al-Muttalib" (59) Kashshi, Rijal, pp. 56 f. (60) See Kashshi Rijal, pp. 57 ff; Veccia Vaglieri, EI2 article "Abd Allah b. 'Abbas" (61) Mubarrad, Kamil, I, p. 180 (62) See Abu'l-Faraj, Maqatil, p.126; Kamil V, pp. 32-9 S. Moscati, "Testamento di Abu Hashim", RSO, XXVII (1952), pp. 24-8 (63) Mas'udi, Muruj, III, p.238; Abu'l-Faraj, loc. cit.; Kamil loc. Cit; Moscati, loc. cit; Bernard Lewis, EI2 article 'Hashimiya" (64) Lewis, EI2 articles "Hashimiya" and " 'Abbasid"? (65) See Nawbakhti, Firaq, pp. 28-29; Nashwan al-Himyari; Hurr al-Ayn, pp. 159-60 (66) For the readiness of the Khurasanians to follow any branch of the Ahl al-Bayt, see Ibn Qutayba, 'Uyun al-Akhbar, I, p. 204; Yaqut, Mu'jam al-Buldan, II, p.352 (67) Aba Muslim was adopted by Ibrahim as a member of the Ahl al-Bayt; see Tabari, II, pp.1937, '949. For Aba Muslim himself, see Ibn Khallikan, III, pp. '45-55; Mas'udi, Muruj, III, p.239; Ibn Qutayba, Ma'ani, p.145; Dinawari, p.337; Tabari II, pp.1949 f., '987 ff; R. N. Frye, "The Role of Abu Muslim", Muslim World, January 1947 (68) See Wellhausen, Arab Kingdom, pp.492-566; Lewis, EI2 article "Abbasids" (69) See Tabari III, pp.25 ff., 42 ff., Dinawari; p.357; Mas'udi, Muruj, III, p. 244 (70) Tabari, III, p.27; Mas'udi, Muruj, III, p.253 (71) Jahshiyari, Al-Wuzara' wa'l-Kuttab, p.83; Mas'udi, Muruj, III, p.253; Ibn Khallikan, III, pp.148 f; Tabari, III, pp.27 f.; Ya'qubi, II, pp. 345, 449 |
(72) Mas'udi, loc. cit.; Tabari, loc. cit; Wellhausen, Arab Kingdom, p.544; S. Moscati, EI2 article "Abu Salama" (73) Jahshiyari; Al-Wuzara' wa'l-Kuttab, p.86; Tabari; III, p.27 (74) Jahshiyari, loc. cit.; Ibn Tiqtaqa, Al-Fakhri P. 109 (75) Mas'udi Muruj, III, p.253 f. (76) See Ya'qubi loc. cit.; Mas'udi; loc. cit.; Jahshiyari, loc. cit (77) S. Moscati, EI2 article "Aba Salama" (78) Ya'qubi, II, p.345, gives the period of concealment as two months; Tabari III, p.27, makes it forty day Other sources do not mention the precise period. (79) See Lewis, EI2 article "'Abbisids" (80) Tabari, III, pp.28 ff.; Jahshiyari Al-Wuzara', pp.86 ff.; Ya'qabi II, pp.245 f; Mas'udi, Muruj, III, pp.255 f. (81) Tabari, III, pp. 29 ff Ya'qubi, II, p.350, says Abu'l-'Abbas did not speak at all because of fever. Mas'udi, Muruj, III, p.255 gives only a summary of the speech in two lines. (82) The speech of Da'ud is widely recorded, esp. Tabari, III, pp.31 ff; Ya'qubi, II, p.350. Mas'udi, Muruj, III, p.256 again only summarizes the main points. (83) See Tabari, III, pp.60 f.; Ya'qubi, II, pp.352 f.; Mas'udi, Muruj, III, p.270; Ibn Khallikan, II, p. 196 (84) See Tabari; III, pp. 58 ff; Mas'udi, loc. cit. (85) Lewis, EI2 article "'Abbasids" (86) See Tabari, III, pp.75 f., 85; Maqrizi an-Niza', p.52 (87) Ya'qubi, II, p.369; Mas'udi, Muruj, III, p.295; Tabari, III, pp.151 ff. (88) See Tabari, III, pp.149 ff. (89) Tabari, III, p.199; Abu'l-Faraj, Maqatil, pp.277 ff. (90) Tabari, III, p.200 (91) Abu'l-Faraj, Maqatil, pp.291 ff. (92) Tabari, III, pp.248, 252, 254; Abu'l-Faraj, Maqatil, pp.248, 271; Shahrastani, Milal, I, p. 156 (93) Tabari, III, pp.291-300. For the names and details see Abu'l- Faraj, Maqatil, pp.360 f., 365 ff. (94) Abu'l-Faraj, Maqatil, pp.365 ff. (95) ibid., pp. 344 ff. (96) Baghdadi, Farq, pp.36 ff., 148; Sa'd al-Ash'ari, Maqatil, p.76 (97) The name Rawindiya is given to the sect which held that Aba Hashim bequeathed the Imamate to Muhammad b. 'Ali (the 'Abbasid). See Lewis, Origins of Isma'ilism, p.28 (98) Mansur himself was a son of a slave-girl, and perhaps it was because of this that, though he was older than As-Saffah, Ibrahim al-Imam did not appoint him as his successor. (99) Mubarrad, Kamil, IV, pp. 114 f; Tabari, III, pp.209 ff.; Ibn Tiqtaqa, AI-Fakhri; pp.225 ff. |
(100) Tabari, III, p.189
(101) i.e., Fatima, the mother of Abu Talib; Fatima, the mother of 'Ali; Fatima, the daughter of the Prophet; Fatima bint al-Husayn, the mother of 'Abd Allah al-Mahd; and finally Hind bint Abi 'Ubayda, a descendant of 'Abd al-Muttalib, the mother of An-Nafs az-Zakiya. See Abu'l-Faraj, Maqatil, p.202. Mansur belittled this "descent through women", being himself a son of a slave-girl. (102) Qur'an, XXXIII, 40 (103) Tabari, III, pp.211 ff; Mubarrad, Kamil IV, pp. 116 ff. (104) Tabari; III, p.200 (105) Khatib al-Baghdadi, Ta'rikh Baghdad, XIII, p.380; Abu'l- Faraj, Maqatil, pp.366 ff., 365 ff. (106) Khatib al-Baghdadi; Ta'rikh Baghdad, XIII, p.422; Shahrastani, Milal, I, p.158. Abu'l-Faraj (Maqatil, pp.367, 368) asserts that Abu Hanifa was poisoned at the orders of the Caliph. (107) Tabari, III, p.426. See Arnold, The Caliphate, p. 51. This principle was also stressed by the later 'Abbasid caliphs; see Tabari, III, p.1565 (108) Tabari, III, p.426 |