{"id":3902,"date":"2026-08-26T16:36:49","date_gmt":"2026-08-26T16:36:49","guid":{"rendered":"https:\/\/alfaqr.net\/en\/?p=3902"},"modified":"2026-08-26T16:46:42","modified_gmt":"2026-08-26T16:46:42","slug":"the-mystical-thoughts-of-imam-jafar-sadiq","status":"publish","type":"post","link":"https:\/\/alfaqr.net\/en\/the-mystical-thoughts-of-imam-jafar-sadiq\/","title":{"rendered":"The Mystical Thoughts of Imam Jafar Sadiq"},"content":{"rendered":"
Author: Dr. Laeeq Ahmad<\/strong><\/h5>\n

Imam Jafar Sadiq, the crown of knowledge and spiritual excellence (faqr<\/em>), is the great-grandson of Honourable Imam Husayn (R.A.), the grandson of Zayn al-Abidin, and the son of Imam Baqir. He was born in the blessed city of the Exalted Prophet (\ufdfa), Madinah, in the month of Rabi al-Nur in the year 80 AH. His blessed name is Jafar, his paternal appellations are Abu Abdullah and Abu Ismail, and his most widely known title is al-Sadiq, the Truthful. His paternal lineage traces back to Honourable Ali al-Murtada (R.A), the Lion of Allah. Whereas, his maternal lineage is traced to the Most Truthful of Companions, Honourable Abu Bakr Siddiq (R.A.).[i]<\/a> Speaking of Honourable Abu Bakr Siddiq (R.A.), he said:<\/p>\n

“I place my hope in Allah Almighty that He will grant me benefit through my kinship with Abu Bakr Siddiq (R.A.).”[ii]<\/a><\/p>\n

The Imam Jafar Sadiq was a decisive authority and a guiding light in both the outward and inward sciences, and a faithful custodian of the knowledge inherited from the Exalted Prophet (\ufdfa) and from Honourable Ali (R.A.). The poet Badayuni extols his greatness in these words,<\/p>\n

\u06c1\u06d2 \u0628\u0632\u0645\u0650 \u0645\u0626\u06d2 \u06a9\u0634\u0627\u06ba \u0645\u06cc\u0631\u0650 \u0646\u062c\u0641 \u06c1\u06d2 \u0645\u06cc\u0631\u0650 \u0645\u06cc\u062e\u0627\u0646\u06c1<\/strong><\/p>\n

\u0645\u0626\u06d2 \u0639\u0631\u0641\u0627\u06ba \u0633\u06d2 \u06c1\u06d2 \u0644\u0628\u0631\u06cc\u0632 \u062c\u0627\u0645\u0650 \u062c\u0639\u0641\u0631\u0650 \u0635\u0627\u062f\u0642<\/strong><\/p>\n

Translation: The Lord of Najaf presides over the assembly of the seekers of divine knowledge, the Master of the tavern of gnosis. The cup of Jafar Sadiq brims over with the wine of divine recognition.<\/p>\n

Imam Abu Hanifah declared that Imam Jafar Sadiq was the greatest scholar of his age.[iii]<\/a> Imam Abu Hanifah had the honour of studying under Imam Jafar Sadiq and was undeniably proud of this distinction. To appreciate the Imam’s stature, it is sufficient to note that Sultan Bahoo used the title of King of Spiritual Excellence (sul\u1e6d\u0101n al-faqr<\/em>) for Imam Abu Hanifa, and yet Imam Abu Hanifah himself declared:<\/p>\n

“Had Nu’man ibn Thabit [meaning himself] not kept the company of Imam Jafar, he would have been ruined.”[iv]<\/a><\/p>\n

There is not the slightest shadow of doubt that Imam Jafar Sadiq was a champion of the field of spiritual excellence (faqr<\/em>) and the master among the people of spiritual excellence (faq\u012br<\/em>).<\/p>\n

Malik ibn Anas (R.A.) has narrated:<\/p>\n

“Whenever he would relate a Prophetic tradition (had\u012bth<\/em>) of the Exalted Prophet (\ufdfa), he would first perform ablution (wu\u1e0d\u016b<\/em>). His gatherings were gatherings of knowledge and wisdom.”[v]<\/a><\/p>\n

While he propagated the outward sciences, a river of inward knowledge (‘ul\u016bm-e-b\u0101\u1e6diniyyah<\/em>) also flowed from his pure and exalted heart, from which wayfarers on the path of truth (s\u0101lik\u0101n-e-r\u0101h-e-\u1e25aqq<\/em>) continue to draw benefit to this day, and will do so until the Day of Judgement.<\/p>\n

Honourable Ali Hajveri writes of Imam Jafar Sadiq:<\/p>\n

“He was completely detached from political affairs on account of his devotion to servitude. Imam Malik stated that he found Imam Jafar Sadiq absorbed in three things: prayer (\u1e63al\u0101t<\/em>), fasting (\u1e63awm<\/em>), and recitation of the Glorious Qur’an.”[vi]<\/a><\/p>\n

The ardent devotee of the Exalted Prophet (\ufdfa), Mawlana Abd al-Rahman Jami, compiled several accounts relating to the mystical thoughts of Imam Jafar Sadiq. He narrates an incident concerning the Imam’s august dignity and the blessings of the Glorious Name of Allah Almighty (Ism A’\u1e93am<\/em>):<\/p>\n

\u201cOne day, Mansur instructed his doorkeeper to kill Imam Jafar Sadiq before he could reach him. That very day, Imam Jafar arrived and sat with Mansur. Mansur then called for the doorkeeper, who saw that Imam Jafar was already seated. When the Imam rose to leave, Mansur called the doorkeeper and asked, ‘What were my orders to you?’ The doorkeeper replied: ‘By God, I neither saw Imam Jafar arriving nor departing. All I can say is that I found him already seated with you.\u201d[vii]<\/a><\/p>\n

When love of the material world (dunya<\/em>) and all it contains takes hold of the heart, a veil descends before the eyes, and a person becomes estranged from his own true nature. This is precisely why the Exalted Prophet (\ufdfa) himself was not drawn to the material world, and he directed his followers to avoid the company of those who gave primacy to outward appearances alone. On the subject of righteous and beneficial company, Imam Jafar Sadiq said:<\/p>\n

“Whoever keeps company with a bad person will himself become afflicted with evil. Whoever frequents bad places will earn a bad reputation among people. And whoever has no control over his tongue will face shame.”[viii]<\/a><\/p>\n

Mawlana Jami records another remarkable incident in his work, also connected with Imam Jafar and Mansur:<\/p>\n

“A courtier of Mansur narrates that Mansur summoned an executioner and instructed him, ‘As soon as Jafar ibn Muhammad arrives, I will place my hand upon my head, and at that signal you will kill him.’ He then sent for Imam Jafar Sadiq. I accompanied the Imam as he came. I observed that he was reciting something softly beneath his breath, though I could not make out the words. What I did witness was that Mansur’s palace began to tremble, and he came rushing out of it like a boat riding out fierce ocean waves. His state was extraordinary: trembling, bareheaded and barefoot, he came forward to receive Imam Jafar Sadiq, took him by the arm, seated him beside himself on the cushioned seat, and said, ‘O son of the Messenger of Allah (\ufdfa), how have you come?’ The Imam replied, ‘You summoned me and I came.’ Mansur then said, ‘If there is anything you need, please say so.’ The Imam replied, ‘I need nothing except that you do not summon me here again. When I wish to come, I shall come of my own accord.’ When the Imam rose and departed, Mansur immediately called for his night garments and slept until late into the night, so much so that he missed his prayer. When he awoke and had performed his prayer, he called me and said, ‘At the moment I sent for Jafar ibn Muhammad, I saw a great serpent, one part of whose mouth rested on the ground and the other on my palace. It spoke to me in clear and eloquent speech, \u2018I have been sent by Allah Almighty. If any harm comes to Imam Jafar Sadiq at your hands, I will destroy you along with your palace.\u2019 That is why I was overcome as you saw.’ I said, ‘This is no sorcery or enchantment. This is the quality of the greatest name of Allah Almighty (Ism A’\u1e93am<\/em>) that was revealed to the Exalted Prophet (\ufdfa). Whatever he wishes comes to pass\u2019.\u201d[ix]<\/a><\/p>\n

In Sufism, the station of fear and hope (maq\u0101m-e-khawf wa raj\u0101<\/em>) has been discussed in detail. In brief, the wayfarer (s\u0101lik<\/em>) is instructed to remain between fear and hope: the fear must not be so overwhelming that it gives rise to despair, nor should hope become so excessive that it leads to heedlessness. An account has been narrated in connection with Imam Jafar on the subject of always holding hope in Allah Almighty and keeping oneself free from despair:<\/p>\n

“A merchant who was deeply attached to the Imam and who had previously enjoyed considerable prosperity used to visit him frequently. On one occasion, after some time had passed, he came to see him in a state of deep distress. His financial circumstances had changed completely. When he complained of his hardship and poverty, the Imam offered him counsel through two verses of poetry,<\/p>\n

\u0641\u064e\u0644\u064e\u0627 \u062a\u064e\u062c\u0632\u0651\u064e\u0639\u0652 \u0648\u064e \u0627\u0650\u0646\u0652 \u0627\u064e\u0639\u0633\u064e\u0631\u062a\u064e \u06cc\u0648\u0645\u0627<\/em><\/strong><\/p>\n

\u0641\u0642\u062f \u0627\u0654\u06cc\u0633\u064e\u0631\u062a\u064e \u0628\u0650\u0627\u0644\u0632\u0651\u064e\u0645\u064e\u0646\u0652 \u0627\u0644\u0637\u0648\u06cc\u0644<\/em><\/strong><\/p>\n

\u0648\u0644\u0627 \u062a\u06cc\u0627\u0654\u064e\u0633\u0652 \u0641\u064e\u0627\u0650\u0646\u0651\u064e \u0627\u0644\u0652\u06cc\u064e\u0627\u0633\u064e \u06a9\u064e\u0641\u0631\u0652<\/em><\/strong><\/p>\n

\u0644\u064e\u0639\u064e\u0644\u064e \u0627\u0644\u0644\u0651\u0670\u0647\u064e \u06cc\u064f\u063a\u0652\u0646\u0650\u06cc \u0639\u0646 \u0642\u0644\u06cc\u0644<\/em><\/strong><\/p>\n

i.e., do not grieve if today you have become poor, for you have been affluent for a long and generous span of time. And do not lose hope, for despair in the mercy of Allah Almighty is disbelief. Who knows but that Allah Almighty may make you prosperous again very soon?\u201d[x]<\/a><\/p>\n

Mawlana Jami narrates an account that illustrates the extraordinary spiritual perception of Imam Jafar:<\/p>\n

“Abu Basir narrates that he went to Madinah and saw a great many people heading to the home of Imam Jafar Sadiq to pay their respects. He joined them, and when they arrived at the Imam’s residence, the Imam’s gaze fell upon him. The Imam said, ‘O Abu Basir, perhaps you do not know that one does not enter the residences of Prophets and their descendants in a state of ritual impurity (jan\u0101bah<\/em>).’ Abu Basir replied, ‘O son of the Messenger of Allah (\ufdfa), I saw the people heading in your direction and feared that I might miss the blessing of your company, so I came along.’ Having said this, he expressed repentance that he would not do so again, and then left.”[xi]<\/a><\/p>\n

By the grace of Allah Almighty, Imam Jafar was endowed with the full grace of spiritual excellence (fay\u1e0d\u0101n-e-faqr<\/em>) in such measure that his supplications were accepted while the influence of the spiritual gaze inherited from Honourable Ali ibn abi Talib (R.A.) and the power of divine command (Rise, by the permission of Allah<\/em>) was powerfully manifested in him. A narrator relates:<\/p>\n

“One day he was walking in the company of Imam Jafar Sadiq in Makkah when they happened to pass a woman in front of whom lay a dead cow, while the woman wept with her children around her. Imam Jafar Sadiq said, ‘Would you wish that Allah Almighty restore the cow to life?’ She replied, ‘Why do you mock me? I am already stricken with grief.’ He said, ‘I am not mocking you.’ He then supplicated, touched the head and feet of the cow, and called out to it. The cow promptly rose to its feet. Imam Jafar Sadiq then merged into the crowd, and the woman was unable to recognise him.”[xii]<\/a><\/p>\n

The Sufis have frequently cited a Quranic account involving Honourable Prophet Abraham (Ibrahim) (A.S.) and four birds (Qur’an, 2:260), from which a profound lesson is drawn regarding the world and the desires of the base-self (nafs<\/em>). In connection with this very account, a narrator says of Imam Jafar Sadiq:<\/p>\n

“One day I was present in the company of a great many people with Imam Jafar. He said, ‘When Allah Almighty commanded Honourable Ibrahim (A.S.), \u2018Take four birds and incline them towards yourself\u2019, were those birds of the same kind, or of different kinds?’ He then said, ‘If you wish, I can show you in the very same manner.’ We said, ‘Yes.’ He said, ‘O peacock, come here.’ At once a peacock appeared. Then he said, ‘O crow, come here.’ A crow came immediately. Then he said, ‘O falcon, come here.’ A falcon appeared at once. Then he said, ‘O dove, come here.’ A dove came immediately. When all four birds had gathered, he said: ‘Now slaughter them and cut them into pieces, and mix the flesh of each with the others. But preserve the head of each one.’ Then he took the peacock’s head and called: ‘O peacock!’ We observed that the bones, head and flesh came together at the call, and a sound and complete peacock stood before us. He did the same with the remaining birds, and they too came back to life.”[xiii]<\/a><\/p>\n

The relationship between Sufism and generosity is precisely what the relationship between body and soul. The Sufi is generous, never opposite. And the blessed Imam belonged to that sublime household where the Mercy to all Creation (\ufdfa) was the greatest of the generous and the distributor of the treasures of Allah Almighty. Honourable Ali (R.A) was known by the title of Generous One of the Arabs (al-Sakhiyy al-Arab\u012b)<\/em>, and Imam Zayn al-Abidin was the secret patron of one hundred households in Madinah. This same spirit of generosity was present in the blessed Imam, who would carry a sack on his back in the darkness of night, filled with silver coins and provisions, and would distribute it to the needy people of Madinah without anyone knowing. Only when he passed away, and the supply of provisions to these needy families ceased, did the secret become known to the people.[xiv]<\/a><\/p>\n

The path of Sufism lays great emphasis on patience and gratitude, and there is a firm and binding injunction to remain content with the will of Allah Almighty. On this theme, an account is narrated of Imam Jafar Sadiq:<\/p>\n

\u201cIn his presence, his young son choked on something and passed away on the spot. Tears flowed from his eyes at this sudden and heart-rending grief, yet even in that moment he kept in mind the other blessings of Allah Almighty and said, ‘If on one side something has been taken from me, namely this son, then on the other side, how many things have been left with me still! And if I have been tried through one thing, then on the other side, how many things have I been given ease in!’ At the time of burial, he praised and glorified Allah Almighty and said, ‘Exalted is that Being who calls our children back to Himself; through this very act, love for Him grows all the greater.’ And when the burial was complete, he said, ‘We ask Allah Almighty for what we desire concerning our loved ones, and He accepts our supplications and grants what we ask. And if He decrees something contrary to our wish, we accept it with all our heart and soul\u2019.\u201d[xv]<\/a><\/p>\n

He was by nature deeply humble and modest, and he would dislike using the word “I” with reference to himself. It is recorded in one account:<\/p>\n

\u201cHe asked a man from a particular tribe, ‘Who is the chief of this tribe?’ The man replied, ‘I am.’ He said, ‘If I were the chief of this tribe, I would never have used that word, namely I\u2019.\u201d[xvi]<\/a><\/p>\n

On the subject of arrogance and ego (takabbur<\/em>), he declared:<\/p>\n

“Allah Almighty destroys six on account of six: rulers on account of oppression, Arabs on account of tribal bigotry, landowners on account of arrogance, merchants on account of treachery, villagers on account of ignorance of religion, and scholars on account of envy.”[xvii]<\/a><\/p>\n

Just as he commanded that the outward self be adorned through the pure Islamic Divine Law (shar\u012b’at<\/em>), he likewise addressed the importance of inward purity, declaring that when a person’s inner being is set aright, the outward becomes powerful in consequence.[xviii]<\/a> In fact, on the subject of the importance of attaining recognition of Allah Almighty (ma’rifat<\/em>), the following account is narrated:<\/p>\n

“Someone asked him: ‘Why is it that we supplicate but our supplications are not accepted?’ He replied: ‘Because you do not truly know the One to Whom you are supplicating.”[xix]<\/a><\/p>\n

Sufis drew blessings from the blessed presence of Imam Jafar Sadiq, and the friends of Allah Almighty, the god-fearing, the Sufi masters and the scholars all benefited from his illumined being. He lived for sixty-eight years and, in the blessed city of Madinah, on Monday the 15th of Rajab in the year 148 AH, he passed away. He was laid to rest in Jannatul al-Baqi<\/em>, beside his noble father, grandfather,[xx]<\/a> and the grandson of the Exalted Prophet (\ufdfa), the caliph of Islam Honourable Imam Hasan (R.A.).[xxi]<\/a><\/p>\n

May Allah Almighty grant us the ability to love and revere the noble family (Ahal Al-Bayt al-A\u1e6dh\u0101r)<\/em> and the noble Companions (R.A.), and may He adorn both our outward and inward selves through their teachings, granting us success in this world and the hereafter. Amin.<\/p>\n

\n

This article was originally published in Urdu in the Monthly Mirrat ul Arifeen International Magazine. To cite the original article: <\/em>https:\/\/www.mirrat.com\/article\/89\/1439<\/em><\/a><\/p>\n

To cite the original article<\/p>\n

Ahmed, Laeeq, \u201cThe Mystical Thought of Imam Jafar Sadiq,\u201d Monthly Mirrat ul Arifeen International Magazine, <\/em>April 2024.<\/p>\n

References:<\/strong><\/h5>\n

[i]<\/a> Bah\u0101\u02be al-D\u012bn \u02bfAl\u012b ibn \u02bf\u012as\u0101 al-Irbil\u012b, Kashf al-Ghummah f\u012b Ma\u02bfrifat al-A\u02beimmah<\/em> (Beirut: D\u0101r al-Adw\u0101\u02be, 1983), 1:376.<\/p>\n

[ii]<\/a> Ab\u016b Bakr A\u1e25mad ibn Ab\u012b Khaythamah, Al-T\u0101r\u012bkh al-Kab\u012br<\/em>, ed. \u1e62al\u0101\u1e25 Fath\u012b Halal (Cairo: Al-F\u0101r\u016bq al-\u1e24ad\u012bthah lil-\u1e6cib\u0101\u02bfah wa-al-Nashr, 2004), 2:333.<\/p>\n

[iii]<\/a> Shams al-D\u012bn Mu\u1e25ammad ibn A\u1e25mad al-Dhahab\u012b, Siyar A\u02bfl\u0101m al-Nubal\u0101\u02be<\/em>, ed. Shu\u02bfayb al-Arna\u02be\u016b\u1e6d (Beirut: Mu\u02beassasat al-Ris\u0101lah, 1985), 6:258.<\/p>\n

[iv]<\/a> Mu\u1e25ammad Ab\u016b Zahrah, Al-Im\u0101m Ja\u02bffar al-\u1e62\u0101didq: \u1e24ay\u0101tuhu wa-\u02bfA\u1e63ruhu, \u0100r\u0101\u02beuhu wa-Fiqhuhu<\/em> (Cairo: D\u0101r al-Fikr al-\u02bfArab\u012b, 1993), 162.<\/p>\n

[v]<\/a> Q\u0101\u1e0d\u012b \u02bfIy\u0101\u1e0d ibn M\u016bs\u00e1 al-Ya\u1e25\u1e63ub\u012b, Tart\u012bb al-Mad\u0101rik wa Taqr\u012bb al-Mas\u0101lik li-Ma\u02bfrifat A\u02bfl\u0101m Madhhab M\u0101lik<\/em>, ed. A\u1e25mad Bak\u012br Ma\u1e25m\u016bd (Rabat: Wiz\u0101rat al-Awq\u0101f wa-al-Shu\u02be\u016bn al-Isl\u0101miyyah, 1965), 2:52.<\/p>\n

[vi]<\/a> Ab\u016b al-Faraj \u02bfAbd al-Ra\u1e25m\u0101n ibn \u02bfAl\u012b Ibn al-Jawz\u012b, \u1e62afwat al-\u1e62afwah<\/em>, ed. Ibr\u0101h\u012bm Rama\u1e0d\u0101n (Cairo: D\u0101r al-\u1e24ad\u012bth, 2000), 2:94.<\/p>\n

[vii]<\/a> Mawl\u0101n\u0101 \u02bfAbd al-Ra\u1e25m\u0101n J\u0101m\u012b, Shaw\u0101hid al-Nubuwwah li-Taqwiyat Yaq\u012bn Ahl al-Fut\u016bwwah<\/em>, trans. Bash\u012br A\u1e25mad N\u0101\u1e93im (Lahore: Maktabah Nabawiyyah, 1975), 229\u2013330.<\/p>\n

[viii]<\/a> Zayn al-D\u012bn Mu\u1e25ammad \u02bfAbd al-Ra\u02be\u016bf al-Mun\u0101w\u012b, Kav\u0101kib al-Durriyyah f\u012b Tar\u0101jim al-S\u0101dah al-\u1e62\u016bfiyyah (\u1e6cabaq\u0101t al-\u1e62\u016bfiyyah)<\/em>, ed. Ma\u1e25m\u016bd \u1e24asan \u02bfAq\u012bl (Beirut: D\u0101r al-Kutub al-\u02bfIlmiyyah, 1999), 1:252; Mu\u1e25ammad ibn \u02bfAl\u012b al-\u1e62abb\u0101n, Is\u02bf\u0101f al-R\u0101ghib\u012bn f\u012b S\u012brat al-Mu\u1e63\u1e6daf\u00e1 wa-Fa\u1e0d\u0101\u02beil Ahli Baytihi al-\u1e6c\u0101hir\u012bn<\/em> (Cairo: Al-Maktabah al-Tij\u0101riyyah al-Kubr\u00e1, 1970), 228.<\/p>\n

[ix]<\/a> Mawl\u0101n\u0101 \u02bfAbd al-Ra\u1e25m\u0101n J\u0101m\u012b, Shaw\u0101hid al-Nubuwwah li-Taqwiyat Yaq\u012bn Ahl al-Fut\u016bwwah<\/em>, trans. Bash\u012br A\u1e25mad N\u0101\u1e93im (Lahore: Maktabah Nabawiyyah, 1975), 330\u2013331.<\/p>\n

[x]<\/a> \u02bfAl\u012b ibn Mu\u1e25ammad Ibn al-\u1e62abb\u0101gh al-M\u0101lik\u012b, Al-Fu\u1e63\u016bl al-Muhimmah f\u012b Ma\u02bfrifat A\u1e25w\u0101l al-A\u02beimmah<\/em>, ed. S\u0101m\u012b al-Ghurayr\u012b (Qum: D\u0101r al-\u1e24ad\u012bth, 2001), 1:217.<\/p>\n

[xi]<\/a> Mawl\u0101n\u0101 \u02bfAbd al-Ra\u1e25m\u0101n J\u0101m\u012b, Shaw\u0101hid al-Nubuwwah li-Taqwiyat Yaq\u012bn Ahl al-Fut\u016bwwah<\/em>, trans. Bash\u012br A\u1e25mad N\u0101\u1e93im (Lahore: Maktabah Nabawiyyah, 1975), 332.<\/p>\n

[xii]<\/a> J\u0101m\u012b, Shaw\u0101hid al-Nubuwwah<\/em>, 333.<\/p>\n

[xiii]<\/a> Mawl\u0101n\u0101 \u02bfAbd al-Ra\u1e25m\u0101n J\u0101m\u012b, Shaw\u0101hid al-Nubuwwah li-Taqwiyat Yaq\u012bn Ahl al-Fut\u016bwwah<\/em>, trans. Bash\u012br A\u1e25mad N\u0101\u1e93im (Lahore: Maktabah Nabawiyyah, 1975), 335.<\/p>\n

[xiv]<\/a> A\u1e25mad Khal\u012bl Jum\u02bfah, \u02bfUlam\u0101\u02be Ahl al-Bayt f\u012b \u02bfA\u1e63r al-T\u0101bi\u02bf\u012bn: Siyaruhum \u2013 \u0100th\u0101ruhum<\/em> (Beirut: D\u0101r al-Yam\u0101mah lil-\u1e6cib\u0101\u02bfah wa-al-Nashr wa-al-Tawz\u012b\u02bf, 2010), 384.<\/p>\n

[xv]<\/a> Molana Tariq Jameel, Guldasta-e-Ahl-e-Bait<\/em> (Faisalabad: Jamia Tul Hasnain, 2021), 470.<\/p>\n

[xvi]<\/a> \u02bfAbd al-Wahh\u0101b ibn A\u1e25mad al-Sha\u02bfr\u0101n\u012b, Al-\u1e6cabaq\u0101t al-Kubr\u0101: Law\u0101qi\u1e25 al-Anw\u0101r f\u012b \u1e6cabaq\u0101t al-Akhy\u0101r<\/em> (Beirut: D\u0101r al-Kutub al-\u02bfIlmiyyah, 2006), 1:23.<\/p>\n

[xvii]<\/a> Ab\u016b Sa\u02bfd Man\u1e63\u016br ibn al-\u1e24usayn al-\u0100b\u012b, Nathr al-Durr f\u012b al-Mu\u1e25\u0101\u1e0dar\u0101t<\/em>, ed. Kh\u0101lid \u02bfAbd al-Ghan\u012b Ma\u1e25f\u016b\u1e93 (Beirut: D\u0101r al-Kutub al-\u02bfIlmiyyah, 2004), 1:258.<\/p>\n

[xviii]<\/a> Al-\u0100b\u012b, Nathr al-Durr f\u012b al-Mu\u1e25\u0101\u1e0dar\u0101t<\/em>, 1:245.<\/p>\n

[xix]<\/a> Molana Tariq Jameel, Guldasta-e-Ahl-e-Bait<\/em> (Faisalabad: Jamia Tul Hasnain, 2021), 475.<\/a><\/p>\n

[xxi]<\/a> Jameel, Guldasta-e-Ahl-e-Bait<\/em>, 471.<\/p>\n","protected":false},"excerpt":{"rendered":"

Author: Dr. Laeeq Ahmad Imam Jafar Sadiq, the crown of knowledge and spiritual excellence (faqr), is the great-grandson of Honourable Imam Husayn (R.A.), the grandson of [\u2026]<\/span><\/p>\n","protected":false},"author":1,"featured_media":3903,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"image","meta":{"footnotes":""},"categories":[1],"tags":[144,143],"class_list":["post-3902","post","type-post","status-publish","format-image","has-post-thumbnail","hentry","category-blog","tag-imam-husayn","tag-imam-jafar-sadiq","post_format-post-format-image"],"_links":{"self":[{"href":"https:\/\/alfaqr.net\/en\/wp-json\/wp\/v2\/posts\/3902","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/alfaqr.net\/en\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/alfaqr.net\/en\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/alfaqr.net\/en\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/alfaqr.net\/en\/wp-json\/wp\/v2\/comments?post=3902"}],"version-history":[{"count":4,"href":"https:\/\/alfaqr.net\/en\/wp-json\/wp\/v2\/posts\/3902\/revisions"}],"predecessor-version":[{"id":3907,"href":"https:\/\/alfaqr.net\/en\/wp-json\/wp\/v2\/posts\/3902\/revisions\/3907"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/alfaqr.net\/en\/wp-json\/wp\/v2\/media\/3903"}],"wp:attachment":[{"href":"https:\/\/alfaqr.net\/en\/wp-json\/wp\/v2\/media?parent=3902"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/alfaqr.net\/en\/wp-json\/wp\/v2\/categories?post=3902"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/alfaqr.net\/en\/wp-json\/wp\/v2\/tags?post=3902"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}