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  1. Some Glimpes of Ismail b. Ja`far in Twelver Sources When dealing with a historical figure, that is to say, with an individual who lived ages ago, and in a socio-cultural milieu quite different from us, we must acknowledge the difficulties of trying to answer such questions about them as - who were they? what motivated them? etc. Who can trace the subtle changes that unfailingly occur over a life time while penetrating the barrier of inner thought? This is compounded when we have access to only a limited number of textual sources to work with. Despite admitting the challenges facing any such reconstruction, there is no reason why such attempts not be made, with one caveat: the mind is always looking to make patterns out of disparate dots, sometimes a whole emerges that is consistent and self-sustaining. If the prism through which a single piece of data is seen enables it to better explain other totally independent pieces of data, then the whole reconstruction is on safer grounds and the pieces of data more likely to be historical. Other times, one can skew the different pieces of evidence in trying to fit a pre-configured narrative, introduce bias, over-reach and form a conclusions that is far-removed from reality. In any case, what follows below is a collection of different Ahadith that involve Ismail in Twlever sources. It is felt that the incidental nature of some of them, where the details of his life are mentioned secondarily, consequently not tinged with polemical considerations, will yield the most qualitative results. This is purposely so because Ismail was a controversial figure. He was at the center of a polemical debate about the succession to al-Sadiq. There was no lack of people who would wish to besmirch his name with a “black legend” so as to justify his disqualification to the Imama. Similarly, and on the other side of the spectrum, there would be sectarians working to “white-wash” him having imbued theological meaning to his person. Introduction Ismail b. Ja`far b. Muhammad was the eldest son of al-Sadiq and was born in Madina in 100 AH. He died circa 138 AH before his father [this last piece seems to be the most strongly anchored piece of info. about him because even his supporters had to explain it away]. His mother was Fatima bt. al-Husyan b. al-Hasan b. Ali. His full brother was Abdallah al-Aftah who also claimed the Imama after their father for brief period of time. Did the Imam praise him? عبدالله بن محمد، عن الحسن بن علي الوشاء، عن أحمد بن عائذ، عن أبي خديجة الجمال قال: سمعت أبا عبدالله عليه السلام يقول: إني سألت الله في إسماعيل أن يبقيه بعدي فأبى ولكنه قد أعطاني فيه منزلة أخرى إنه يكون أول منشور في عشرة من أصحابه ومنهم عبدالله بن شريك وهو صاحب لوائه [al-Kashshi] Abdallah b. Muhammad from al-Hasan b. Ali al-Washsha from Ahmad b. A`idh from Abi Khadija the Cameleer who said: I heard Aba Abdillah عليه السلام saying: I asked Allah about Ismail - that he should preserve him to remain after me - but He refused, however He has given me another position for him, he (Ismail) will be the first one to be resurrected with ten of his companions, among them Abdallah b. Sharik, and he (Abdallah) will be the man who carries his banner. Abu Khadija in the chain is Salim b. Mukram about whom al-Najashi says <<Thiqa Thiqa>> and Ibn Fadhal says <<Salih>>. However, he has a pre-history which is significant to our study. وكان سالم من أصحاب أبي الخطاب، وكان في المسجد يوم بعث عيسى بن موسى بن علي بن عبد الله بن العباس وكان عامل المنصور على الكوفة إلى أبي الخطاب لما بلغه أنهم أظهروا الإباحات ودعوا الناس إلى نبوة أبي الخطاب وأنهم يجتمعون في المسجد، ولزموا الأساطين يرون الناس أنهم قد لزموها للعبادة، وبعث إليهم رجلا فقتلهم جميعا لم يفلت منهم إلا رجل واحد أصابته جراحات فسقط بين القتلى يعد فيهم فلما جنه الليل خرج من بينهم فتخلص وهو أبو سلمة سالم بن مكرم الجمال الملقب بأبي خديجة فذكر بعد ذلك أنه تاب وكان ممن يروي الحديث Salim’s original Kunniya was Aba Khadija but the Imam changed it to Aba Salama. He was someone who owned camels and rented them out for others to travel with. Salim was at one point in time among the followers of Abu al-Khattab. They were accused of libertinism (making the Haram to be Halal) and proclaiming Abu al-Khattab to be a prophet. They then rose in revolt and barricaded themselves in the mosque of Kufa. He was the sole individual who escaped the massacre in the mosque that followed and lived to tell the tale. This is because the Abbasid forces thought him to have died in the assault, so when it was the night he stood up and fled. Abdallah b. Sharik mentioned in the narration is considered a lying Mukhtari in proto-Sunni sources. He participated in Mukhtar’s revolt which indicates his militant bent. He then attaches himself to Ismail as can be seen here. The Hadith seems to be implying some status for Ismail in the Raj`a [eschatological return] and making this Abdallah b. Sharik al-Amiri as his chief liutenant. It is my thesis that Ismail himself is someone who was courted by Abu al-Khattab and associated with the Khattabiyya in some manner. Thus, we have a prior Khattabi [who could be narrating before his conversion] narrating praise of Ismail and his associate the former Mukhtari Abdallah b. Sharik. This is enough to raise skepticism. The Disapproval of the Imam الحسن بن احمد بن إدريس، عن أبيه، عن محمد بن احمد الاشعري، عن ابن يزيد والبرقي، عن احمد بن محمد بن ابي نصر البزنطي، عن حماد، عن عبيد بن زرارة قال: ذكرت إسماعيل عند أبي عبد الله عليه السلام فقال: لا والله لا يشبهني ولا يشبه أحدا من آبائي [Kamal al-Diin] al-Hasan b. Ahmad b. Idris from his father from Muhammad b. Ahmad al-Ash`ari from Ya`qub b. Yazid and al-Barqi from Ahmad b. Muhammad b. Abi Nasr al-Bazanti from Hammad from Ubayd b. Zurara who said: I mentioned Ismail to Abi Abdillah عليه السلام so he said: no by Allah - he does not resemble me or any one of my forefathers. والجواب أنّه سأل الامام عليه السلام عن إسماعيل من جهة لياقته للامامة، على ماهو المرتكز في أذهان العامة من الشيعة، فأجابه الامام عليه السلام بأنّه لايشبهه، ولايشبه آباءه في العصمة، فانّه تصدر منه المعصية غير مرّة، وهذا لا ينافي جلالته، فإنّ العادل التقي أيضاً قد تصدر منه المعصية، ولو كانت صغيرة، لكنه يتذكّر فيتوب al-Khoei claims that Ismail not resembling the `Aimma is just as far as the question of Isma (infallibility) is concerned i.e. he is not an Imam like them. However, there is a variant which has an addition that seems to indicate that this extended to his personal habits which were not deemed upright. ك: ابن المتوكل، عن محمد العطار، عن الاشعري، عن ابن يزيد، عن ابن أبي عمير، عن الحسن بن راشد قال: سألت أبا عبد الله عليه السلام عن إسماعيل فقال: عاص عاص لا يشبهني ولا يشبه أحدا من آبائي [Kamal al-Diin] Muhammad b. Musa b. al-Mutawakkil from Muhammad b. Yahya al-Attar from Muhammad b. Ahmad b. Yahya b. Imran al-Ash`ari from Ya`qub b. Yazid from Muhammad b. Abi Umayr from al-Hasan b. Rashid who said: I asked Aba Abdillah عليه السلام about Ismail, he said: disobedient! disobedient! he does not resemble me nor any one of my forefathers. Why would the Imam call him عاص if it was just about indicating that he is not infallible? Connections with the Ghulat Abu al-Khattab and Mufadhal Ismail was thought to be be his father’s successor even in the latter’s lifetime. There were some shady figures who coalesced around him like Abu al-Khattab [and the Khatabiyya incl. Mufadhal] who were spreading that rumour. Abu al-Khattab himself had a totally Gnostic and anti-nomian understanding of Islam underpinned by his Batini Ta`wil. He considered the recognition of the Imam to make Shari`a practices redundant. Abu al-Khattab led a rebellion in Kufa and was killed with seventy of his followers by the order of the governor Isa b. Musa (the nephew of the first two Abbasid Caliphs al-Saffah and al-Mansur) when they barricaded themselves in the mosque. [The incident alluded to above] al-Mufadhal was initially connected to Abu al-Khattab and the Khatabiyya before later dis-associating from them and renouncing his former position. It is clear that the later Ismailiyya, despite the various off-shoots and splinter sects that arose [and the picture is further complicated by activities to mystify their origins and problems of lack of primary documents] can be traced back to the Khattabi movement. Whether Ismail is directly implicated or was just a figure-head around whom they built their theology remains to be seen. حدثني حمدويه بن نصير، قال حدثنا يعقوب بن يزيد، عن ابن أبي عمير، عن هشام بن الحكم وحماد بن عثمان، عن إسماعيل بن جابر قال: قال أبو عبد الله: ايت المفضل قل له يا كافر يا مشرك ما تريد إلى ابني تريد أن تقتله [al-Kashshi] Hamduwayh bin Nusayr who said: narrated to us Ya’qub bin Yazid from Ibn Abi Umayr from Hisham bin al-Hakam AND Hammad bin Uthman from Ismail bin Jabir who said: Abu Abdillah عليه السلام said: go to Mufadhal and say to him - O Kafir, O Mushrik, what do you want for my son Ismail (i.e. al-Sadiq's son)!? Do you want to kill him!? جبرئيل بن أحمد قال: حدّثني محمّد بن عيسى، عن يونس، عن حماد بن عثمان قال: سمعت أبا عبداللّه عليه السلام يقول للمفضّل بن عمر الجعفي: يا كافر يا مشرك مالك ولابني، يعني إسماعيل بن جعفر، وكان منقطعا إليه، يقول فيه مع الخطابية، ثم رجع بعده [al-Kashshi] Jibrail b. Ahmad who said: Muhammad b. Isa narrated to me from Yunus from Hamma b. Uthman who said: I heard Aba Abdillah عليه السلام saying to al-Mufadhal b. Umar al-Ju`fi: O Kafir, O Muhsrik, what do you have to with me son - meaning Ismail b. Ja`far? - and he [Mufadhal] was loyal to him [Ismail], believing about him [that he is the Imam and much more] together with the Khatabiyya, then he returned after him [Ismail’s death]. حدّثني حمدويه قال: حدّثني محمد بن عيسى، عن إبن أبي عمير، عن حمّاد بن عثمان، عن إسماعيل ابن عامر (جابر) قال: دخلت على أبي عبد اللّه عليه السلام، فوصفت إليه الائمة، حتى انتهيت إليه، فقلت: إسماعيل من بعدك؟ فقال عليه السلام: أم‏ا ذا فلا، فقال حمّاد: فقلت لاسماعيل: ومادعاك إلى أن تقول: وإسماعيل من بعدك؟ قال: أمرني المفضّل بن عمر [al-Kashshi] Hamduwayh narrated to me saying: Muhammad b. Isa narrated to me from Ibn Abi Umayr from Hammad b. Uthman from Ismail b. Amir (should be Jabir) who said: I entered upon Abi Abdillah عليه السلام and named for him the `Aimma, until I reached him, then I said: Ismail after you? he said: as for that one then No, Hammad said: so I [Hammad] said to Ismail: what made you to say: ‘Ismail after you’, he said: Mufadhal b. Umar made me do it. ويذكر لويس « إن الكنية ( أبو إسماعيل ) التي يضيفها الكشي على أبي الخطاب إنما تشير إلى إسماعيل بن جعفر وأن أبا الخطاب كان المتبني لإسماعيل والأب الروحاني له Bernard Lewis quotes from his teacher the famous orientalist Louis Massignon the enigmatic claim that even the Kuniyya Abu Ismail, which al-Kashshi uses for Abi al-Khattab, actually refers to Ismail b. Ja`far. It originated from the fact that Aba al-Khattab considered himself a spiritual father to Ismail grooming him to assume leadership [see his: The Origins of Isma`ilism]. Nabidh Drinking حمدويه قال: حدثني محمد بن عيسى ومحمد بن مسعود قال: حدثنا محمد بن نصير قال: حدثني محمد بن عيسى، قال: حدثنا صفوان، عن أبي الحسن عليه السلام قال صفوان: أدخلت على إبراهيم وإسماعيل ابنا أبي سمال ... ما كانوا مجتمعين عليه، كيف يكونون مجتمعين عليه وكان مشيختكم وكبراؤكم يقولون في إسماعيل وهم يرونه يشرب كذا وكذا، فيقولون هذا أجود ... [al-Kashshi] Hamduwayh who said: Muhammad b. Isa narrated to me; and Muhammad b. Masud who said: Muhammad b. Nusayr narrated to us saying: Muhammad b. Isa narrated to me saying: Safwan narrated to us from Abi al-Hasan (i.e. al-Ridha) عليه السلام, Safwan said: I arranged for Ibrahim and Ismail - the two sons of Abi Sammal (prominent Waqifis) to enter upon him (i.e. al-Ridha عليه السلام) … [the Imam said]: they were not united upon him (i.e. al-Kadhim), how could they be united upon him while your elders and leaders used to say about Ismail - even though they used to see him drink ‘so and so’ - they would still say - this is one is better … What is this ‘so and so’? It is Nabidh (intoxicating drink) [the narrator censors and obfuscates it because of sensitivity - but it is clear what is meant for those who are researchers in this field]. It was to explain this away that a Hadith like the one below was transmitted. ابن الوليد، عن سعد، عن محمد بن عبدالجبار، عن ابن أبي نجران، عن الحسين بن المختار، عن الوليد بن صبيح قال: جاء ني رجل فقال لي: تعال حتى اريك أبن الرجل قال: فذهبت معه قال: فجاء ني إلى قوم يشربون فيهم إسماعيل بن جعفر فخرجت مغموما، فجئت إلى الحجر فاذا إسماعيل بن جعفر متعلق بالبيت يبكي، قد بل أستار الكعبة بدموعه، فرجعت أشتد فاذا إسماعيل جالس مع القوم، فرجعت فاذا هو آخذ بأستار الكعبة قدبلها بدموعه قال: فذكرت ذلك لابي عبدالله عليه السلام فقال: لقد ابتلي ابني بشيطان يتمثل في صورته [Kamal al-Diin] Ibn al-Walid from Sa`d from Muhammad b. Abd al-Jabbar from Ibn Abi Najran from al-Husayn b. al-Mukhtar from al-Walid b. Subayh who said: a man came to me and said: come with me so that I show you the son of the man, he [Walid] said: so I went with him until he brought me to a group who were drinking and among them was Ismail b. Ja`far, so I came out of there saddened, then I went o the Hajar [at the Ka`ba] and found Ismail b. Ja`far clinging to the House crying, until the cloth [covering the Ka`ba] was drenched because of his tears, so I returned quicly to the gathering and found Ismail seated with the group, then I returned and found him clinging to the cloth of the Ka`ba which had wettened because of his tears, he [Walid] said: so I mentioned this to Abi Abdillah عليه السلام, he said: my son is afflicted with a devil who assumes his form. This narration is also found in al-Imama wa al-Tabsira min al-Hayra of Ali b. al-Husayn b. Babawayh [al-Saduq’s father]. There the chain is Ahmad b. Idris and Muhammad b. Yahya > Muhammad b. Abd al-Jabbar > Ibn Abi Najran > al-Husayn b. al-Mukhtar > al-Walid b. Subayh. The Hadith has been put to use to nullify the claim of Ismail’s to the Imam. As al-Saduq comments: وقد روي أن الشيطان لا يتمثل في صورة نبي ولا في صورة وصي نبي، فكيف يجوز أن ينص عليه بالإمامة مع صحة هذا القول منه فيه And it has been narrated that the Shaytan does not assume the form of a prophet or the successor to the prophet, so how is it possible that he [Ja`far] would designate him [Ismail] for the Imama while he [Ja`far] is the same one who authentically stated this about him. However, it may have originally been circulated to explain Ismail’s Nabidh drinking in an apologetic manner.
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