‘Ilm al-Ghayb of our Imams, from Zaydi sources
Many historians have been puzzled about the person of Imam Ja’far al-Sadiq (as).
Truly, one cannot blame them for falling under such qualms and reservations.
After all – the divergence of Imam al-Sadiq’s characterization per different Islamic sects, produced widely different reconstructions of his identity.
To Sunnis, he was a respected teacher of Islamic jurisprudence - loyal to the caliph and devoid of any Shi’i inclinations (neither Zaydi nor Imamite).
To Zaydis, he was a beacon of rebellion - a fallible scholar, wholly devoted to supporting the revolutionary cause of his uncle Zayd.
To the Imamiyyah however, Ja’far al-Sadiq was a divinely guided leader who preserved his infallible grandfathers’ message - aided by a supernatural force.
The defining facet of that force is ‘Ilm al-Ghayb (knowledge of the unseen), which allowed Ja’far to impeccably possess and instruct his followers with the true teachings of Prophet Muhammad.
Accordingly –
The purpose of this research article is to explore the historicity of Ja’far al-Sadiq claiming ‘Ilm al-Ghayb, from Zaydi sources.
The answer to this will help us examine a crucial point of debate:
Is the Imam’s character more befitting of the Imamite perspective (infallible, supernaturally aided leader) or the non-Imamite point of view (fallible scholar)?
So without further adue
Let us begin!
1 ) JA’FAR AND KITAB AL-JAFR
Our journey to the world of Ja’far al-Sadiq begins with Kitab (book) of al-Jafr.
From Imamite sources –
We can see in the words of Imam al-Sadiq, al-Jafr is a book that “the knowledge of all that has been and all that will be until Judgment Day”.
It is exclusively in the possession of “Muhammad and the Imams after him, peace be unto him and them.”.
(Al-Ghayba of al-Tusi, vol 2, page 192)
Imam al-Sadiq said:
“I looked at the Book of Jafr this morning, and that is the book that encompasses the knowledge of deaths, trials and tribulations and the knowledge of all that has been and all that will be until Judgment Day, which Allah, glory to His name, has exclusively imparted to Muhammad and the Imams after him, peace be unto him and them.
فزفر الصـادق عليـه السـلام زفـرة انتفـخ منها جـوفه واشتد منها خوفه، فقال: ويكم، إني نظرت صبيحة هذا اليوم في كتاب الجفر المشتملعلى علم البلايا والمنايا وعلم ما كان وما يكون إلى يوم القيامة، الذي خص الله تقدس اسمه به محمدا والأئمة من بعده
This knowledge is in the possession of the Imam of the Time, written on the skin of a bull:
(Al-Kafi)
“Imam al-Sadiq was asked about Kitab al-Jafr, and he said:
‘It is the skin of a bull which is full of knowledge.’”
عَنْ أَبِي عُبَيْدَةَ قَالَ سَأَلَ أَبَا عَبْدِ الله (a.s) بَعْضُ أَصْحَابِنَا عَنِ الْجَفْرِ فَقَالَ هُوَ جِلْدُ ثَوْرٍ مَمْلُوءٌ عِلْماً
Knowing this –
The renowned Sunni historian describes Kitab al-Jafr in the following manner:
(Tarikh Ibn Khaldun, vol 1, page 334)
“The book of Al-Jafr originated from Harun ibn Sa'id Al-Ajli, who was a pre-eminent leader of the Zaydiyya sect.
He had a book that he narrated from Ja'far Al-Sadiq, which contained knowledge about what would happen to the Ahlulbayt (i.e, prophet’s family) in general, and to some specific individuals among them.
This knowledge was revealed to Ja'far and other individuals from Ahlulbayt - as a form of miracles and divinely inspired revelation, which occurs to their likes among the saints.
The book (of al-Jafr) was in the possession of Ja'far as a book written in a small piece of bull skin.
Ja’far narrated details from the book, which led Harun Al-Ajali to narrate them from him and wrote it down.”
أن كتاب الجفر كان أصله أن هارون بن سعيد العجلي وهو رأس الزيدية كان له كتاب يرويه عن جعفر الصادق وفيه علم ما سيقع لأهل البيتعلى العموم ولبعض الاشخاص منهم على الخصوص وقع ذلك لجعفر ونظائره من رجالاتهم على طريق الكرامة والكشف الذي يقع لمثلهم منالأولياء وكان مكتوبا عند جعفر في جلد ثور صغير فرواه عنه هارون العجلي وكتبه
Ibn Khaldun continues his words on Imam Jafar al-Sadiq’s usage of Kitab al-Jafr saying:
(Tarikh Ibn Khaldun, vol 1, page 334)
“It is authentically reported that Ja’far used to warn some of his relatives about events that would happen to them, and they would come true, as he claimed.
He warned his cousin Yahya, the son of his uncle Zayd, about his death.
Yet – Yahya disobeyed Ja’far, left him, and was killed in Juzjan, as is well known.
If miracles happen to people other than Ahlulbayt – then what would prevent them from being gifted to the Ahlulbayt, who have vast religious knowledge, piety, and repository of prophetic knowledge?”
وقد صح عنه أنه كان يحذر بعض قرابته بوقائع تكون لهم فتصح كما يقول وقد حذر يحيى ابن عمه زيد من مصرعه وعصاه فخرج وقتلبالجوزجان كما هو معروف وإذا كانت الكرامة تقع لغيرهم فما ظنك بهم علما ودينا وآثارا من النبوءة
So what are the prophecies of Ja’far - reflective of ‘Ilm al-Ghayb? And what does Kitab al-Jafr (also known as Kitab Ali) have to do with it?
2 ) PROPHECIES OF JAFAR
During the tumultuous late Umayyad and early Abbasid era, rebellions plagued the Islamic world.
Ambitious warlords saw insecurity in the apparatus of the state, and sensed opportunity to secure their own kingdoms in this troublesome time period.
Being so, the most tested and successful ingredient to gain diehard followers at this time was twofold:
- Noble prophetic lineage
- Messianism (i.e, claiming to be the Mahdi)
A man from the lineage of Imam Hasan ibn Ali (a) named Muhammad ibn Abdullah knew this, and claimed to be the awaited Mahdi.
Muhammad’s father, Abdullah, a respected Zaydi scholar, played a crucial role in promoting his son's cause. He sought to garner support from influential figures among the Banu Hashim, including the esteemed Imam Ja'far al-Sadiq.
Yet however, Imam al-Sadiq proclaimed that Muhammad's revolts would ultimately fail.
He revealed that Muhammad ibn Abdullah would be killed in battle was not the true Mahdi.
The Imam described his knowledge as certain, claiming he acquired it from the sacred Book of Imam Ali (aka Kitab al-Jafr).
Muhammad’s aspirations for power and his rebellion against the Abbasid caliphate were met with defeat, just as Imam al-Sadiq had foretold.
Muhammad and his followers had died in battle, while the followers of Ja’far continued living because they followed the words of their Imam:
These are the prophecies of Ja’far on Muhammad ibn Abdullah, in the esteemed Zaydi historical work Maqatil al-Talibiyeen:
- (Maqatil al-Talibiyeen, page 142)
“Whenever Jaʿfar ibn Muḥammad would see Muḥammad ibn ʿAbdullah, his eyes would be filled with tears and then he would say:
‘May I be sacrificed for him, the people are saying he is the Mahdī.
Yet, he will will be killed. He is not found in the Book of ʿAlī to be among the caliphs of this ummah.”
كان جعفر بن محمد إذا رأی محمد بن عبد الله تغرغرت عيناه ، ثم يقول : بنفسي هوا إن الناس ليقولون فيه أنه المهدي وأنه لمقتول ليسهذافي كتاب علي من خلفاء هذه الأمة
- (Maqatil al-Talibiyeen, page 108)
2. “And Jaʿfar ibn Muḥammad came to ʿAbdullāh ibn al- Ḥasan who welcomed him.
Jaʿfar told him: ‘Do not perform this [revolt], as it is not the right time for this matter.
If you - ʿAbdullāh - see that this son of yours is the Mahdī, then he is not it nor is it this his time.
But if you wished to make him revolt for out of anger for the sake of Allāh, to enjoin the good and prohibit the false, then by Allāh we will not let you (go alone) - and you are our shaykh and we give bayʿah to your son.
Abdullah became angry and said: I know the opposite of what you are saying, and by God, God has not informed you of ghayb, but what makes you say this is envy of my son.
He said: By God, that is not my motivation, but this man and his brothers and their sons will achieve rulership - excluding, and he struck his hand on the back of Abu al-Abbas.
Then hs hit his hand on the shoulder of Abdullah ibn al-Hasan and said: It is
By God, rulership is not for you or your two sons, but it is theirs (Banu al-Abbas). And your two sons will be killed.
قالوا : وجاء جعفر بن محمد الصادق فأوسع له عبد الله بن الحسن إلى جنبه ، فتكلم بمثل كلامه فقال جعفر الصادق لا تفعلوا فإنهذاالأمر لم يأت بعد ،
إن كنت ترى الله - أن ابنك هذا هو المهدي ، فليس به ولا هذا أوانه ، وإن كن
- (Maqatil al-Talibiyeen, page 226)
Abdullah ibn Ja'far ibn Al-Musawar said in his narration:
Ja'far (al-Sadiq) came out and said to me, "Did you see the man in the yellow cloak?" – referring to Abu Ja'far (i.e, future Abbasid caliph al-Mansur)
I said, "Yes."
He (Ja’far) said, "By Allah, I see him killing Muhammad."
I said, "(Abu Ja’far) will kill Muhammad?"
He (Ja’far al-Sadiq) said, "Yes."
So I said to myself, "Ja’far envies Muhammad, I swear by Allah - Lord of the Kaaba."
Then, by Allah, I did not leave this world until I saw Abu Ja’far killing Muhammad”
وقال عبد الله بن جعفر بن المسور في حديثه:
فخرج جعفر يتوكأ على يدي فقال لي: أرأيت صاحب الرداء الأصفر؟
يعني أبا جعفر. قلت: نعم. قال: فإنا والله نجده يقتل محمدا، قلت: أو يقتل محمدا؟ قال: نعم. فقلت في نفسي: حسده ورب الكعبة. ثم ماخرجت والله من الدنيا حتى رأيته قتله
- (Maqatil al-Talibiyeen, page 220)
“Umar ibn Abdullah informed us, he said: Umar ibn Shaba informed me, he said: Isa ibn Abdullah narrated to me, he said: My mother, Umm al-Husayn bint Abdullah ibn Muhammad ibn Ali ibn al-Husayn, told me. She said:
I said to my uncle Ja'far ibn Muhammad, "I swear by you, what is the matter with this Muhammad?"
He (Imam al-Sadiq) said:
It is a trial. Muhammad will be killed near the house of Rumi, and his full-brother (i.e, his brother Ibrahim) will be killed in Iraq, as the hooves of his horse will be in the water.”
أخبرنا عمر بن عبد الله، قال: أخبرنا عمر بن شبة، قال: حدثني عيسى بن عبد الله، قال: حدّثتني أمي أم الحسين بنت عبد الله بن محمد بنعلي بن الحسين. قالت:
قلت لعمي جعفر بن محمد: إني- فديتك- ما أمر محمد هذا؟ قال:
فتنة، يقتل محمد عند بيت رومي، ويقتل أخوه لأمه وأبيه بالعراق وحوافر فرسه في الماء
- (Maqatil al-Talibiyeen, page 225)
“Abdullah al-A'la said in his narration: Abdullah ibn al-Hasan said to them,
“Do not send for Ja'far (to come to our meeting), for he will cause corruption among you."
But they refused.
He said, "So he came to them while I was with them, and Abdullah made room for him beside him and said, 'I know what the Banu Umayyah have done to us, and we have seen that it is appropriate to pledge allegiance to this young man.'"
He (Ja’far al-Sadiq) said, "Do not do that (i.e, rise in revolt), for the matter has not yet come (i.e, it is not time to revolt)."
Abdullah became angry and said, "I know the opposite of what you say, but it is envy that drives you towards my son."
He said, "No, by Allah, that is not what drives me, but it is this man and his brothers and their sons (i.e, the Abbasids) who will rule while you (and your family) will not."
And he struck his hand on the back of Abu al-Abbas, then he got up and followed him, and Abdus Samad and Abu Ja'far (future Abbasid caliph al-Mansur) followed Ja’far al-Sadiq) and said, "O Abu Abdullah, do you really mean that?"
Ja’far al-Sadiq said, "Yes, by Allah, I say it and I know it!"
وقال عبد الله الأعلى في حديثه: إن عبد الله بن الحسن قال لهم: لا ترسلوا إلى جعفر فإنه يفسد عليكم، فأبوا. قال: فأتاهم وأنا معهم، فأوسعله عبد الله إلى جانبه وقال: قد علمت ما صنع بنا بنو أمية، وقد رأينا أن نبايع لهذا الفتى.
فقال: لا تفعلوا: فإن الأمر لم يأت بعد.
فغضب عبد الله وقال: لقد علمت خلاف ما تقول، ولكنه يحملك على ذلك الحسد لابني.
فقال: لا والله، ما ذاك يحملني، ولكن هذا وإخوته وأبناؤهم دونكم.
وضرب يده على ظهر أبي العباس، ثم نهض واتبعه، ولحقه عبد الصمد، وأبو جعفر فقالا: يا أبا عبد الله، أتقول ذلك؟ قال: نعم والله أقولهوأعلمه!.
- (Maqatil al-Talibiyeen, page 225)
“Abu Zaid said:
‘Ibrahim ibn Muhammad ibn Abdullah ibn Abi Al-Karam narrated this hadith to me, from his father:
Ja'far said to Abdullah ibn Al-Hasan:
“By Allah, (rulership) is not for you or your sons, but it is for these people (Banu al-Abbas), and indeed your sons are killed."
So the people of the gathering dispersed and did not gather again after that.”
قال أبو زيد، وحدثني إبراهيم بن محمد بن عبد الله بن أبي الكرام بهذا الحديث، عن أبيه:
أن جعفرا قال لعبد الله بن الحسن: إنها والله ما هي إليك، ولا إلى ابنيك، ولكنها لهؤلاء، وإن ابنيك لمقتولان. فتفرق أهل المجلس ولم يجتمعوابعدها
- (Maqatil al-Talibiyeen, page 240)
“Ali ibn Ismail ibn Saleh ibn Maytham narrated to me: When Isa (ibn Musa) arrived, Ja'far ibn Muhammad said: "Is it him?"
It was said: "Who do you mean, O Abu Abdullah?"
He (Ja’far) said: "The one who will shed our blood. By Allah, nothing will be spared from it (referring to Muhammad and Ibrahim)."
أخبرني عمر بن عبد الله، قال: حدثنا عمر «٦» بن شبّة، قال: حدّثني علي بن إسماعيل بن صالح بن ميثم: أن عيسى لما قدم قال جعفر بنمحمد:
أهو هو؟ قيل: من تعني يا أبا عبد الله؟ قال: المتلعب بدمائنا. [أما] والله لا يخلأ منها شيء [يعني محمدا وإبراهيم]
- (Maqatil al-Talibiyeen, page 240)
After the death of Muhammad ibn Abdullah –
Imam al-Sadiq gives a prophecy that Abbasid crown prince Isa ibn Musa will never ascend to the throne if he continues oppressing Al Muhammad.
Imam al-Sadiq had said this because Isa had seized the waterwell of Abu Ziyad from the Imam:
“Ja'far ibn Muhammad sent me to see what is happening (in the political arena).
So I went to Ja’far and informed him that Muhammad had been killed and that the governor Isa had captured the water-well of Abu Ziyad.
Ja’far became agitated for a long time.
Then he said, "So long as Isa causes us harm and violate our rights of kinship – neither he nor his offspring will ever taste anything from rulership”
أرسلني جعفر بن محمد أنظر ما يصنعون، فجئته فأخبرته أن محمدا قتل
وأن عيسى قبض على عين أبي زياد فأبلس طويلا ثم قال: ما يدعو عيسى إلى أن يسيء بنا، ويقطع أرحامنا، فو الله لا يذوق هو ولا ولدهمنها شيئا أبدا
- (Maqatil al-Talibiyeen, page 226) – Why was Ja’far ibn Muhammad named al-Sadiq?
“Isa ibn al-Husayn al-Warraq informed me, he said: Al-Kharraz narrated to us from Al-Madaini, and Al-Hasan ibn Ali informed me, he said: Abdullah ibn Abi Sa'd narrated to me, he said: Ali ibn Amr narrated to me from Ibn Dahhak:
Ja'far ibn Muhammad said to Abdullah ibn al-Hasan, "By Allah, this matter does not belong to you or your sons.
It belongs to this one," referring to the al-Saffah (the first Abbasid caliph)
Then to this one, referring to al-Mansur (second Abbasid caliph)
And then to his (al-Mansur’s) offspring after him. Rulership will continue in them until they are ruled by young boys and consult with women.
Abdullah said, "By Allah, O Ja'far, Allah has not made you aware of His ghayb (knowledge of unseen), and you did not say this except out of envy for my son."
Ja'far said, "No, by Allah, I am not envious of your son.
And this one," referring to Caliph al-Mansur, "will kill him on the stones of the oil press, then he will kill his brother after him with the swords, and the hooves of his horse will be in the water."
Then he stood up angrily, dragging his cloak, and Abu Ja'far (al-Mansur) followed him and said,
"Do you know what you said, O Abu Abdullah?"
Ja’far al-Sadiq said, "Yes, by Allah, I have (certain) knowledge of it, and it will happen."
Narrator then said, "Those who heard from Abu Ja’far heard him say:
‘I left for my own time, organized my affairs, and distinguished my matters as its ruler.’
He said, "When Abu Ja'far assumed the caliphate, he named Ja'far as al-Sadiq (the truthful) one - as his prophecy of the Abbasids ruling became true.
And whenever he mentioned him, he would say, 'Al-Sadiq Ja'far ibn Muhammad said to me such and such.' And the nickname stuck with him (i.e, Ja’far being referred to as al-Sadiq).”
أخبرني عيسى بن الحسين الورّاق، قال: حدثنا الخراز عن المدائني، وأخبرني الحسن بن علي، قال: حدثنا عبد الله بن أبي سعد، قال: حدثني علي بن عمرو، عن ابن داحة:
أن جعفر بن محمد قال لعبد الله بن الحسن: إن هذا الأمر، والله ليس إليك، ولا إلى ابنيك، وإنما هو لهذا- يعني السفاح- ثم لهذا- يعنيالمنصور، ثم لولده من بعده، لا يزال فيهم حتى يؤمروا الصبيان، ويشاوروا النساء.
فقال عبد الله: والله يا جعفر، ما أطلعك الله على غيبه، وما قلت هذا إلّا حسدا لابني «١» .
فقال: لا والله ما حسدت ابنك، وإن هذا- يعني أبا جعفر- يقتله على أحجار الزيت، ثم يقتل أخاه بعده بالطفوف، وقوائم فرسه في الماء.
ثم قام مغضبا يجر رداءه، فتبعه أبو جعفر فقال: أتدري ما قلت يا أبا عبد الله؟ قال: إي والله أدريه، وإنه لكائن.
قال: فحدثني من سمع أبا جعفر يقول:
فانصرفت لوقتي فرتبت عمالي، وميزت أموري تمييز مالك لها.
قال: فلما ولى أبو جعفر الخلافة سمى جعفرا الصادق، وكان إذا ذكره قال: قال لي الصادق جعفر بن محمد كذا وكذا، فبقيت عليه
3 ) UTILIZING TAQIYYA
The first step to understanding whether Ja’far shared knowledge of future events, as part of an Imamite notion of infallible Imamate is to examine contradictions in his statements.
At times, Ja’far would claim Muhammad ibn Abdullah is the Mahdi of Ahlulbayt:
(Maqatil al-Talibiyeen, page 187)
“Umar ibn Abdullah informed me, he said: Umar ibn Shabba narrated to us, he said: Ja'far inn Muhammad ibn Ismail Al-Hashimi narrated to me, he said: My father narrated to me, from his father, he said:
"I and Ja'far (al-Sadiq) were leaning in the mosque of the Messenger of Allah (peace be upon him) when suddenly a man on a mule rushed in. Ja’far stood next to him, placing his hand on the mule's bridle.
Then Ja’far returned, so I asked him about the man.
Ja’far said: 'Indeed, you are ignorant of him. This is Muhammad ibn Abdullah, our Mahdi of Ahlul-Bayt.'"
أخبرني عمر بن عبد الله، قال: حدثنا عمر بن شبة، قال: حدّثني جعفر بن محمد بن إسماعيل الهاشمي، قال: حدثني أبي، عن أبيه، قال:
كنت أنا وجعفر متكئين في مسجد رسول الله (ص) إذ وثب فزعا إلى رجل على بغل، فوقف معه ناحية واضعا يده على معرفة البغل، ثم رجعفسألته عنه، فقال: إنك لجاهل به، هذا محمد بن عبد الله مهدينا أهل البيت
So far-reaching was Jafar’s association of Muhammad ibn Abdullah with Mahdihood –
That at one point, the Caliph al-Mansur seized Jafar’s money and told him “It was your Mahdi (of Ahlulbayt) who seized it”:
(Al-Kamil fil Tarikh, by Ibn al-Atheer)
“When Jafar Al-Sadiq became absent from al-Mansur, al-Mansur seized Jafar’s money.
When Al-Mansur arrived in Medina, Jafar asked him about his money.
Al-Mansur replied, "Your Mahdi (of Ahlulbayt) has taken it."”
وكان جعفر الصادق تغيب عنه فقبض ماله، فلما قدم المنصور المدينة قال له جعفر في معنى ماله، فقال: قبضه مهديكم
Yet – at the other times, we Jafar clearly denying Muhammad ibn Abdullah’s Mahdihood.
He does so, citing “Kitab Ali” (i.e, Kitab al-Jafr) and described his knowledge as certain.
(Maqatil al-Talibiyeen, page 108)
“And Jaʿfar ibn Muḥammad came to ʿAbdullāh ibn al- Ḥasan who welcomed him.
Jaʿfar told him: ‘Do not perform this [revolt], as it is not the right time for this matter.
If you - ʿAbdullāh - see that this son of yours (Muhammad) is the Mahdī, then he is not the Mahdi it nor is it this (the Mahdi’s) time.”
(Maqatil al-Talibiyeen, page 142)
“Whenever Jaʿfar ibn Muḥammad would see Muḥammad ibn ʿAbdullah, his eyes would be filled with tears and then he would say:
‘May I be sacrificed for him, the people are saying he is the Mahdī.
Yet, he will will be killed. He is not found in the Book of ʿAlī to be among the caliphs of this ummah.”
كان جعفر بن محمد إذا رأی محمد بن عبد الله تغرغرت عيناه ، ثم يقول : بنفسي هوا إن الناس ليقولون فيه أنه المهدي وأنه لمقتول ليسهذافي كتاب علي من خلفاء هذه الأمة
Imam al-Sadiq makes the clear connection with the fact that Muhammad will be killed as equalingthat he is not the Mahdi.
Thus, the fact Muhammad was eventually killed - and Imam al-Sadiq should certainty of this fate.
This shows that Imam al-Sadiq describing Muhammad ibn Abdullah as the “Mahdi” regardless is taqiyya.
It conforms to the theology of taqiyya Imam al-Sadiq proclaimed he espoused:
Zaydi Imam al-Nasir lil Haqq al-Atrush al-Hasan ibn Ali (d. 304 AH / 914 CE) narrates in Kitab al-Busat:
“Muhammad ibn Mansur narrated to us, from Abdullah ibn Dahir, from Salim:
Jafar (al-Sadiq) said:
I heard my father [al-Baqir] say: ‘Taqiyya is my religion, and religion of my fathers. There is no imaan to he whom has no taqiyya”
قال : وحدثنا محمد بن منصور قال: حدثنا عبد الله بن داهر عن سالم قال: سمعت جعفرا يقول: سمعت أبي يقول : (التقية ديني ودينآبائي ولا إيمان لمن لا تقية له)
It also backs the words of the Shi’a who argued that Imam al-Baqir ordering them to order Zayd, is taqiyya from Zayd out of shyness from him - despite Zayd’s cause being false:
(Ansab al-Ashraf, vol 2, page 379)
“It is said that Zayd requested from them [i.e, the Rāfiḍa] that they ask Abā Jaʿfar Muḥammad ibn ʿAlī (on whether to revolt with Zayd).
If he [al-Bāqir] ordered them to rise with him (Zayd), they would rise with him.
So they then told him (Zayd): Even if he orders us to rise with you, we wouldn’t rise because we know that is out of taqiyya - out of shyness from you.
So he [Zayd] said what he said (about the Rāfiḍa).
ويقال أن زيدا طلب منهم أن يسألواء ابا جعفرمحمد بن علي فإن أمرهم بالخروج
معه خرجوا فاعتلوا عليه ثم قالوا : لو أمرنا بالخروج معك ما خرجنا لأنا نعلم أن
ذلك تقية واستحياء منك فقال ما قا”
Thus,
It becomes clear to us that when Ja’far gives knowledge of the future - it is out of theological imperative.
Even if he praised Muhammad ibn Abdullah when predicting his future future
Ja’far is acting out of his theology of taqiyya!
This is because Jafar is portraying himself as the infallible Imam who receives certain knowledge from Kitab al-Jafr - as position of sole recipient of the book and thus Imam.
But what is the evidence that helps us discern this?
4 ) GHAYB OR NARRATION?
A) When Ja’far predicted the future death of Muhammad ibn Abdullah –
He did so claiming that nowhere in the Book of Ali (i.e, Kitab al-Jafr) is it present that Muhammad ibn Abdullah will rule the ummah.
(Maqatil al-Talibiyeen, page 142)
“Whenever Jaʿfar ibn Muḥammad would see Muḥammad ibn ʿAbdullah, his eyes would be filled with tears and then he would say:
‘May I be sacrificed for him, the people are saying he is the Mahdī.
Yet, he will will be killed. He is not found in the Book of ʿAlī to be among the caliphs of this ummah.”
كان جعفر بن محمد إذا رأی محمد بن عبد الله تغرغرت عيناه ، ثم يقول : بنفسي هوا إن الناس ليقولون فيه أنه المهدي وأنه لمقتول ! ليسهذافي كتاب علي من خلفاء هذه الأمة69
This suggests that Ja’far was claiming he possessed the entirety of Kitab al-Jafr, not just parts of it.
Corroborating this is the words of Zaydi scholar al-Kadhim al-Zaydi in his book طبيعة علوم العترة, citing the words of Zaydi Imam Yahya ibn Zayd:
“From the consensus of Shi’i reports on the virtue of Imam al-Baqir that he cleaves knowledge open.
And due to the fact that he and his father specialized in the area of (religious) knowledge.
They (Imams al-Sajjad and al-Baqir) compiled a complete copy, or near complete copy, of (Kitab al-Jafr).
This is why see Imam Yahya ibn Zayd saying:
“We (family of the prophet) all have knowledge. Yet, they (Imams al-Baqir and al-Sadiq) have knowledge of all that we know.
Yet, we do not know all that they know.”
Imam Yahya’s words are referring to knowledge of al-Jafr - given the context of his exchange with Mutawakkil ibn Harun on the topic of future events.
The words are specific to Imams al-Baqir and al-Sadiq, that they have knowledge of al-Jafr.
Yet, due to copies of Jafr being dispersed - (Zaydi Imams) did not have the same knowledge of Jafr as their uncles Imam al-Baqir and al-Sadiq.”
B)
Although al-Kadhim al-Zaydi argues that Imam al-Sadiq simply compiled existing reports of Kitab al-Jafr about the future –
To the extent he compiled a complete or near-complete copy of the book.
Historian Ibn Khaldun clearly disagrees with this idea (who has no purpose serving the Imamite cause) –
Ibn Khaldun argues that Kitab al-Jafr was written in a small piece of bull skin (as the Imamiyyah believe):
“The book (of al-Jafr) was in the possession of Ja'far as a book written in a small piece of bull skin.
Ja’far narrated details from the book, which led Harun Al-Ajali to narrate them from him and wrote it down.”
And that that the knowledge expressed from it is a miracle of Ja’far al-Sadiq – not merely knowledge of the future he narrated from his predecessors:
(Tarikh Ibn Khaldun, vol 1, page 200)
“Muhammad ibn Abdullah ibn Hassan bin Hassan Al-Sibt, also known as Al-Nafs Al-Zakiya, went out to Al-Hijaz and was called Al-Mahdi.
The troops of Al-Mansur came to him, and he was killed. He entrusted his mission to his brother Ibrahim, who then went to Al-Basra with Isa ibn Zaid ibn Ali.
Al-Mansur's troops confronted them and defeated them, killing Ibrahim and Isa.
Ja'far Al-Sadiq had informed them of all this, and it is counted among his miracles”
محمد بن عبد الله بن حسن بن الحسن السبط ويقال له النفس الزكية فخرج بالحجاز وتلقب بالمهدي وجاءته عساكر المنصور فقتل وعهد إلىأخيه إبراهيم فقام بالبصرة ومعه عيسى بن زيد بن علي فوجه إليهم المنصور عساكره فهزم وقتل إبراهيم وعيسى وكان جعفر الصادقأخبرهم بذلك كله وهي معدودة في كراماته
C ) Rejection by Jafar’s cousins!
The fact that Jafar’s knowledge was rejected by his pre-eminent Zaydi peers, such as Muhammad ibn Abdullah.
Not in any differential way, but rejected through claims such as:
“God has not informed you of ghayb, but what makes you say this is envy of my son.”
“Abdullah ibn al-Hasan said to them,
“Do not send for Ja'far (to come to our meeting), for he will cause corruption among you."
And lay Zaydis saying:
“So I said to myself, "Ja’far envies Muhammad, I swear by Allah - Lord of the Kaaba."
It becomes clear that Ja’far utilizing Kitab al-Jafr was understood by his Zaydi peers as following the Imamite notion of exclusivity.
That only the true Imam can utilize Kitab al-Jafr, which is ghayb knowledge of the future.
Hence Abdullah and Zaydis rejected that ghayb knowledge as “envy”, because they believed Ja’far attempted to cast himself as the only true Imam by claiming ownership of Kitab al-Jafr.
D) What about other Zaydi figures who narrated knowledge of the future?!
Imam al-Sadiq claimed certainty of the knowledge that will happen.
Ja’far al-Sadiq said, "Yes, by Allah, I have (certain) knowledge of it, and it will happen."
ثم قام مغضبا يجر رداءه، فتبعه أبو جعفر فقال: أتدري ما قلت يا أبا عبد الله؟ قال: إي والله أدريه، وإنه لكائن.
These are not the words of a fallible scholar who simply compiled narrations of future events.
A scholar will not proclaim certain knowledge of a future event - and reiterate it will happen.
Unless, he views himself as being inspired with undoubted supernatural knowledge of the future. As Imam al-Sadiq is seen to have portrayed himself.
Meanwhile, Zaydi Imams portray themselves as fallible scholars.
If they speak of future events that will happen, then it is them narrating this from an infallible Imam.
Even if the knowledge described praises these Zaydi Imams - eg, saying “So and so Zaydi Imam will be killed and he is praised.”
The actual knowledge described (future death) stems from an infallible Imam, like al-Sadiq – whereas the praise is a Zaydi interpretation.
Or Imam al-Sadiq could have given knowledge of the future but praised the Zaydi Imams in taqiyya while doing so, as evaluated above.
Therefore,
We can ascertain that Imam al-Sadiq’s usage of ‘Ilm al-Ghayb makes his character more befitting of the Imamite perspective (infallible, supernaturally aided leader) than the non-Imamite point of view (fallible scholar).
Wa Allahu A’lam
May Allah bless you all
John Andaluso
