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Ali al-Sajjad

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Ali ibn al-Husayn al-Sajjad(Arabic:علي بن الحسين السجاد,romanized:ʿAlī ibn al-Ḥusayn al-Sajjād,c. 658– 712), also known asZayn al-Abidin(Arabic:زين العابدين,romanized:Zayn al-ʿĀbidīn,lit. 'ornament of worshippers') was the great-grandson of theIslamic prophetMuhammad,and the fourthimam in Shia Islam,succeeding his father,Husayn ibn Ali,his uncle,Hasan ibn Ali,and his grandfather,Ali ibn Abi Talib.

Ali al-Sajjad
علي السجاد
Ali al-Sajjad in the court ofYazid Iin a 16th or 17th centuryOttomanmanuscript
4thShiaImam
In office
680 – 712 CE
Preceded byHusayn ibn Ali
Succeeded by
Muhammad al-Baqir(TwelversandIsma'ilis)
Title
List
  • Zayn al-Abidin
    (lit. 'ornament of the worshippers')
  • al-Sajjad
    (lit. 'the one who is constantly prostrating in worship')
  • Ibn al-Khiyaratayn
    (lit. 'son of the best two')
  • Dhu al-Thafanat
    (lit. 'the one with calluses (from many prayers)')
  • al-Zaki
    (lit. 'the pure one')
Personal
Born
Ali ibn al-Husayn ibn Ali

c.38AH
(658–659CE)
Medina,Hejaz
Diedc.94–95 AH
(712–714 CE)
Medina
Resting placeAl-Baqi' Cemetery,Medina
24°28′1″N39°36′50.21″E/ 24.46694°N 39.6139472°E/24.46694; 39.6139472
ReligionShia Islam
SpouseFatima bint Hasan
Children
Parents

Ali al-Sajjad was born around 658CE.He survived theBattle of Karbalain 680, in which Husayn and his small caravan were massacred en route toKufaby the forces of theUmayyad caliphYazid I(r. 680–683). After the battle, al-Sajjad and other survivors were treated poorly and taken to the Umayyad capitalDamascus.Al-Sajjad was eventually allowed to return to his hometown ofMedina,where he led a secluded life, without participating in the numerous pro-Aliduprisings against the Umayyads during the civil war of theSecond Fitna.Instead, he devoted his life to worship and learning, and was highly esteemed, even among proto-Sunnis,as a leading authority on Islamic tradition (hadith) and law (fiqh). He was also known for his piety and virtuous character. Beingpolitically quiescent,al-Sajjad had few followers until late in his life, for many Shia Muslims were initially drawn to the anti-Umayyad movement ofMukhtar al-Thaqafi.

Ali al-Sajjad died around 712, either from natural causes or having been poisoned by the Umayyads. After his death, the mainstream Shia followed his eldest son, the equally quiescentMuhammad al-Baqir.Some others followed Muhammad's much younger half-brother,Zayd ibn Ali,whoserebellionwas crushed by the Umayyads in 740, marking the birth ofZaydism.Some supplications attributed to al-Sajjad are collected inal-Sahifa al-Sajjadiyya(lit. 'the scripture of al-Sajjad'), which is highly regarded by the Shia. Ali al-Sajjad is seen by the Shia community as an example of patience and perseverance when numerical odds are against one.

Life

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Birth and early life

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See also:Husayn ibn AliandShahrbanu

Ali al-Sajjad was born inMedina,or perhaps inKufa,in the year 38AH(658–659CE).[1][2]Shia Muslimsannually celebrate the fifth ofSha'banfor this occasion.[3]

Al-Sajjad was the great-grandson ofIslamic prophetMuhammad,and the grandson of the firstShia imam,Ali ibn Abi Talib,by the latter's marriage with Muhammad's daughter,Fatima.[4]After his grandfather wasassassinatedin 661, al-Sajjad was raised by his uncleHasanand his father,Husayn,the second and third Shia imams, respectively.[1]Husayn also had two other sons named Ali, both of whom were killed in theBattle of Karbalain 680. The first one was an infant, identified inShialiterature asAli al-Asghar(lit. 'Ali junior'). The second one wasAli al-Akbar(lit. 'Ali senior'), although some historical accounts suggest that al-Sajjad was instead the eldest son of Husayn.[4][5]

Al-Sajjad's mother is named variously in sources as Barra, Gazala, Solafa, Salama, Shahzanan, andShahrbanu.[4][5]According to someSunniaccounts, she was a freed slave girl (umm walad) fromSind.[4][5]In contrast, Shia sources maintain that al-Sajjad’s mother a daughter ofYazdegerd III(r. 632–651), the lastSasanian Emperor,[5]who was overthrown during theMuslim conquest of Persia.[6]Shia tradition thus refers to al-Sajjad as Ibn al-Khiyaratayn (lit. 'son of the best two'), a title that signifies his noble descent on both sides.[1][4]However, the claim that al-Sajjad's mother was a Sasanian princess is specific to Shia sources.[5]Shia accounts add that Yazdegerd’s daughter was brought to Medina as a captive during the reign of the secondcaliph,Umar(r. 634–644). She was then allowed to choose her husband, Husayn, and died shortly after giving birth to her only son, Ali al-Sajjad.[1][7]

Karbala

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Main article:Battle of Karbala
See also:Mourning of Muharram

On 10Muharram61 AH (10 October 680), Husayn and his small caravan were intercepted and massacred inKarbala,present-dayIraq,by the forces of theUmayyad CaliphYazid I(r. 680–683), to whom Husayn had refused to pledge his allegiance.[8]Ali al-Sajjad was also present there, in the Battle of Karbala, but was too ill to fight.[4]After killing Husayn and his male relatives and supporters, the Umayyad troops looted his camp and some were intent on killing al-Sajjad but his life was ultimately spared.[8][4][9]

After the battle, al-Sajjad and the women were taken prisoner and marched to the nearby Kufa.[9]They were badly treated along the way.[10]Once in Kufa, they were paraded in shackles, and thewomen unveiled,around the city, along with the heads of the fallen.[11]The captives were then presented to the Umayyad governorUbayd Allah ibn Ziyad,who boasted of killing Husayn and his relatives,[12]calling it divine punishment.[2]When al-Sajjad responded that Ibn Ziyad was a murderer,[2]the governor ordered his execution but relented when al-Sajjad was protected by his auntZaynab,who asked to be killed first.[13][4][8][14]Ibn Ziyad imprisoned the captives for a time and then sent them to the Umayyad capital,Damascus.[15]

As the captives were taken to Damascus,[16]they were displayed from village to village along the way.[17][18]A letter to Yazid, attributed to Muhammad's cousinAbd Allah ibn al-Abbas,chastises the caliph for treating the captives poorly, suggesting that such treatment was worse than the massacre.[19]

In Damascus

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See also:Sermon of Ali ibn Husayn in Damascus

In Damascus, captives were paraded in the streets,[20]and then imprisoned for a while,[21]before being brought to the caliph. Yazid’s reaction to, and his culpability in, the events in Karbala have been debated in medieval and modern sources alike.[22]

The first narrative is that he treated the captives kindly after an initial, harsh interrogation, saying that he regretted the conduct of his governor, and that he would have pardoned Husayn if he were alive.[8]Such accounts are offered by the IslamicistsL. Veccia Vaglieri,W. Madelung,andH. Halm.[22][23]In contrast,M. Momen,another expert, believes that Yazid, fearing social unrest, released the captives as public opinion began to sway in their favor.[15]Similar views are expressed by some other authors, includingJ. Esposito,[20]R. Osman,[24]K. Aghaie,[25]D. Pinault,[16]H. Munson,[26]and the Shia scholarM. H. Tabataba'i.[27]In particular, the IslamicistH. M. Jafriwrites that Yazid is not known to have reprimanded his governor in the wake of the massacre, which does not suggest any remorse to Jafri. At any rate, such claims of remorse are in stark contrast to Yazid's earlier orders to his governor to either exact homage from Husayn or kill him.[28]

The alternative narrative suggests that the captives were brought to the caliph in a ceremony, who gloated over avenging his pagan relatives killed fighting Muhammad.[24][29]Such accounts are given by the IslamicistsT. Qutbuddinand R. Osman.[30][29]According to some reports, Yazid also dishonored the severed head of Husayn with blows from a cane,[31]although this last episode is sometimes attributed to Ibn Ziyad instead,[32]in line with the Sunni tendency to exonerate the caliph of killing Husayn and blaming Ibn Ziyad.[22]Part of thegreat mosque in Damascus,known as Mashhad Ali, marks where al-Sajjad was incarcerated.[5]

The captives were eventually freed and escorted back to Medina.[21]Their caravan may have returned via Karbala, where they halted to mourn the dead.[16]Sunni sources report of Yazid's remorse for the massacre and that he compensated the captives for the properties plundered by his soldiers.[33]In contrast, Shia authorities contend that it was the captives' activism that compelled the caliph to eventually distance himself from the massacre.[24]Similar views have been expressed by some contemporary authors.[34]

Later life

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Ali al-Sajjad led a quiet and scholarly life after returning to Medina, confining himself to a small circle of followers and disciples.[35][36]Hekept aloof from politicsand dedicated his time to prayer, which earned him his honorifics.[5][4]

For many years, al-Sajjad commemorated the Karbala massacre in private gatherings,[37]fearing the Umayyads' wrath.[38][39]Such gatherings were a form of protest against the Umayyad regime,[40]and the precursor of ShiaMuharram rituals.[41][42]Personally, al-Sajjad was deeply affected by the Karbala massacre, to the point that for many years he frequently wept over it. He justified his prolonged grief with a reference to theQuranicverse 12:84, which describes the immense grief ofJacobduring the absence of his sonJoseph.[14]

Role in the Second Fitna

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Main article:Second Fitna
See also:Tawwabin uprisingandMukhtar al-Thaqafi

After the Karbala massacre,Abd Allah,the son ofZubayr,who was a prominentcompanion of Muhammad,declared himself caliph in theHejaz.He gradually gained popular support,[43][44]to the extent that in 683 theKufansforcibly replaced their Umayyad governor with a representative of Ibn Zubayr.[44][45]Ali al-Sajjad remained neutral towards Ibn Zubayr,[46][5]even leaving town during the unrest in Medina,[46][47]and never pledging allegiance to Ibn Zubayr,[5][4]but being left unmolested by him. Ali al-Sajjad was also not harmed by Yazid's forces, who later pillaged Medina after their victory at theBattle of al-Harrain 683.[5][47]On this occasion, al-Sajjad, unlike others, was exempted from a renewed oath of allegiance to Yazid,[46]perhaps because he had earlier sheltered the UmayyadMarwan ibn al-Hakamand his family.[5]Some non-Shia sources describe a friendly relationship between al-Sajjad and Marwan, who in 684 succeeded Yazid's sickly son in the caliphate. Such sources even allege that al-Sajjad borrowed from Marwan to buy a concubine or that he was consulted by him about a message from theByzantineemperor. In contrast, Shia sources contend that al-Sajjad interacted with authorities under the principle of religious dissimulation (taqiyya) to avoid persecution.[5]

In the wake of the Karbala massacre, theTawwabins(lit. 'penitents') in Kufa were the first to seek revenge. They revolted to atone for having deserted Husayn, meaning to deliver the caliphate to his son, al-Sajjad;[48][49]but they were crushed in 684 by a much larger Umayyad army.[44][50]There is no evidence that al-Sajjad was involved in this uprising.[49]

Shortly after Yazid's death in 683,Mukhtar al-Thaqafiappeared in Kufa,[51]where he campaigned to avenge Husayn, while claiming to representMuhammad ibn al-Hanafiyya,who was a son of Ali ibn Abi Talib, but not from the latter's marriage to Fatima.[44]By some accounts, Mukhtar initially sought the support of al-Sajjad, who refused.[52][4]Mukhtar's campaign in Kufa was nevertheless successful, and he seized control of the city in 686,[44]whereupon he killed some of those thought to be responsible for the Karbala massacre,[53]including Shimr, Ibn Sa'd, and Ibn Ziyad.[54]Mukhtar may have even made a gift of Ibn Sa'd's head to al-Sajjad.[4]When Mukhtar was himself killed by Ibn Zubayr's forces in 687,[54][55]they did not harm al-Sajjad,[54]which suggests that al-Sajjad had only weak ties to Mukhtar.[4]Sources are contradictory as to what al-Sajjad thought of Mukhtar,[56][57]although Shia sources are largely unsympathetic towards Mukhtar,[58][59]in part because he championed Ibn al-Hanafiyya rather than al-Sajjad.[58]Similarly, al-Sajjad was not harmed by the Umayyad commanderal-Hajjaj,[55]who defeated and killed Ibn Zubayr in 692.[54]

Death

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Thedesecratedgrave of al-Sajjad in the Baqi' Cemetery in Medina

Ali al-Sajjad died in 94 or 95 AH (712–714 CE) and was buried next to his uncle Hasan in theal-Baqi cemeteryin Medina.[4][60]Shia Muslims annually commemorate this occasion on the eleventh ofSafar.[3]A shrine stood over his grave until itsdemolitionin 1806; and then, after reconstruction, it was demolished again in 1925 or 1926, both demolitions being carried out by the adherents ofWahhabism,[61]a revivalist Saudi-backed movement that considers the veneration of Muslim saints a form of polytheism and a grave sin.(shirk).[62]

Ali al-Sajjad either died from natural causes,[63]or, as reported by Shia authorities, he was poisoned at the instigation of the reigning Umayyad caliphal-Walid(r. 705–715) or perhaps his brotherHisham(r. 724–743).[64][65]

Imamate

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Succession to Husayn

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See also:Kaysanites

Today, most Shias believe that Husayn was succeeded by al-Sajjad,[66]whose imamate coincided with the caliphates of Yazid (r. 680–683),Mu'awiya II(r. 683–684),Marwan I(r. 684–685),Abd al-Malik ibn Marwan(r. 685–705), andal-Walid I(r. 705–715).[2]

As the only surviving son of Husayn, al-Sajjad was the natural candidate for the imamate.[67]There are also some Shia traditions to the effect that Husayn haddesignatedal-Sajjad as his heir and successor.[67][68]At the time, however, many Shias felt that, like Husayn, their imam should rise against the tyranny of the Umayyads. Given the quiescent attitude of al-Sajjad, these Shias rallied behind Mukhtar, who revolted in support of Ibn al-Hanafiyya.[69]The latter thus initially diverted much support away from al-Sajjad,[55][5]who led a secluded, pious life after Karbala.[55]Indeed, even though al-Sajjad was widely respected,[63][70]he had few followers until the collapse of the Zubayrid counter-caliphate in 692.[71]Such was his quiescent attitude that some Western historians are uncertain whether he put forward any claims to imamate.[72]Yet some contemporary Shia figures, includingAbu Khalid al-Kabuliand Qasim ibn Awf, are known to have switched their allegiance to al-Sajjad from Ibn al-Hanafiyya.[5][73]

For his part, Ibn al-Hanafiyya remained in his hometown of Medina and declined active leadership of Mukhtar's uprising.[74]Ibn al-Hanafiyya neither repudiated Mukhtar's propaganda in his own favor nor made any public claims about succession to Husayn.[67]On the other hand, perhaps Ibn al-Hanafiyya had secret designs for the caliphate,[75]because he never pledged allegiance to Ibn Zubayr,[76]who even imprisoned him until he was rescued by Mukhtar.[77][78]Ibn al-Hanafiyya's followers among the Shia became known as theKasaniyya,who continued to trace the imamate through his descendants.[79][80]Some Kaysanites apparently joined al-Sajjad when Ibn al-Hanafiyya died in 700 or 701.[5][77]Some others thought that he wasconcealed by divine willand would eventually return to eradicate injustice on Earth.[81][82]This was perhaps when the messianic concept of theMahdibecame mainstream in Shia Islam.[83][84][85]Most Kaysanites, however, followed Ibn al-Hanafiyya's son,Abu Hashim.[82]When the latter died, his imamate supposedly passed on to theAbbasids,that is, descendants of Muhammad’s uncle,Abbas.[86][87]Kaysanites later proved instrumental in theAbbasids’ overthrow of the Umayyads.[88][86]As the Abbasids gradually turned against their former Shia allies,[88][89]they carried most Kaysanites with themselves toward Sunnism.[90]

Among other Shia sects, theIsma'ilisbelieve that Husayn had designated Ibn al-Hanafiyya as a temporary imam to protect the identity of the true imam, that is, al-Sajjad.[5]MostZaydis,by contrast, do not count al-Sajjad among their imams,[5][91]for his political quietism disqualifies him from Zaydi imamate.[92]

Successor

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When al-Sajjad died, most of his followers accepted the imamate of his eldest sonMuhammad,[93]who is often known by the honorific al-Baqir (lit. 'the one who brings knowledge to light').[5]Indeed, popular Shia sources report that, before his death, al-Sajjad designated al-Baqir as his successor.[94]

Zayd,a much younger half-brother of Muhammad al-Baqir,[95]also asserted a claim to leadership.[96]Unlike the quiescent al-Baqir,[64]Zayd was politically active. He revolted against the Umayyads in 740 but was soon killed.[96][97]Perhaps to widen his support,[98]Zayd accommodated some majority views that were not espoused by the early Shia.[64]For instance, he did not condemn the first two caliphs, namely,Abu BakrandUmar,[99]who are denounced in Shia Islam as usurpers of Ali ibn Abi Talib's right to the caliphate.[100]Such views, however, cost Zayd part of his support among Shias.[101] Zayd's rebellion marks the beginning of the Zaydi (Shia) movement.[92]Especially for early Zaydis, any (religiously) learned descendant of Ali ibn Abi Talib and Fatimaqualified for leadershipas long as he rose against the unjust government.[102][98]

Miracles

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Shia sources attribute some miracles to al-Sajjad: He spoke to a gazelle in the desert, restored youth to an old woman, and the sacredBlack Stonein Mecca attested to his imamate in the presence of Ibn al-Hanafiyya.[4]

Titles and epithets

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Ali'steknonym(kunya) is reported variously as Abu al-Hasan, Abu al-Husayn, Abu Muhammad, Abu Bakr, and Abu Abd Allah.[5]A reference to his devotion to worship,[4]Ali's honorific title is Zayn al-Abidin (lit. 'ornament of worshipers'), by which he was already known during his lifetime.[103]His other titles are al-Sajjad (lit. 'the one who is constantly prostrating in worship') and al-Zaki (lit. 'the pure one'). He was also known as Dhu al-Thafenat, meaning ‘he who has calluses’ from frequent prostration in worship.[5]

Character

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Ali al-Sajjad was thin and resembled his grandfather, Ali ibn Abi Talib, both in appearance and demeanor.[2][104]He spent much of his time in worship and learning,[105]to the point that his face was bruised and his legs were swollen from lengthy prayers, according to his Shia biographer.[106]He was also a leading authority on Islamic tradition (hadith) and law (fiqh), and was well known for his virtuous character and piety.[105]For all these reasons, Muhammad's great-grandson was highly esteemed, even among non-Shia Muslims.[63]This was particularly the case within the learned circles of Medina,[107]such that among his associates and admirers were some top Sunni scholars of the time, includingal-ZuhriandSa'id ibn al-Musayyib.[55][108]These and some other hadith scholars have copied from al-Sajjad in Sunni sources.[5]A poem praising al-Sajjad, attributed to the renowned poetal-Farazdaq,describes the ire of Hisham, prior to his caliphate, when crowds showed more respect to al-Sajjad than to Hisham during ahajjpilgrimage.[109]

There are also numerous stories about the generosity of al-Sajjad in Shia sources.[4]He bought and freed dozens of slaves in his lifetime,[2]and secretly provided for destitute Medinans, who discovered, after his death, that al-Sajjad was the benefactor who regularly brought them food at night, while covering his face to preserve his anonymity.[4]Among the stories about his forbearance and magnanimity,[2]he is said to have sheltered Marwan's family during the anti-Umayyad revolt in Medina.[47][4]Ali al-Sajjad also prevented ill-treatment ofHisham ibn Isma'ilwhen the latter was dismissed as the governor of Medina, even though Hisham had regularly insulted al-Sajjad.[5]Ali al-Sajjad is seen by the Shia community as an example of patience and perseverance against numerically superior odds.[110]

Family

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Ali al-Sajjad had between eight and fifteen children,[5]perhaps eleven boys and four girls.[14]Four of his sons were born toFatima bint Hasanand the rest were from concubines.[5][4]Among his sons were Zayd andAbd Allah,[2]and the eldest of them was Muhammad al-Baqir.[93]

Companions and narrators

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Even though he was widely respected,[63][70]al-Sajjad had few supporters until the collapse of the Zubayrid counter-caliphate in 692.[71]Shia authors have listed 168 to 237 companions and narrators for al-Sajjad,[2]some of whom believed in his infallibility (ismah).[111]Some senior associates of al-Sajjad were among the companions of Muhammad and Ali ibn Abi Talib, such asJabir ibn Abd Allah,Amir ibn Wathila al-Kinani,andSalama ibn Kahil.Among other notable companions of al-Sajjad were Abu Hamza al-Thumali,Aban ibn Taghlib,Abu Khalid al-Kabuli, Yahya ibn Umm Tawil,Sa'id ibn Jubayr,Sa'id ibn al-Musayyib, Muhammad and Hakim ibn Jubair ibn Mut'am, and Humran ibn Muhammad ibn Abd Allah al-Tayyar.[2][112]Transmitters of hadith from al-Sajjad include Aban ibn Taghlib, Abu Hamza al-Thumali, Thabit ibn Hormuz Haddad, Amru ibn Thabit, and Salim ibn Abi Hafsa.[2]

Works

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Al-Sahifa al-sajjadiyya

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Al-Sahifa al-Sajjadiyya(lit. 'the scripture of al-Sajjad') is the oldest collection of Islamic prayers. Shia tradition regards this book with great respect, ranking it behind only theQuranandNahj al-balagha,which is attributed to Ali ibn Abi Talib.[1]Fifty-four supplications form the core of the book, which also includes an addenda of fourteen supplications and anotherFifteen Whispered Prayers.[113]The book, attributed to al-Sajjad, is often regarded as authentic by Shia scholars of hadith,[113]although its whispered prayers (munajat) may have been artistically edited by others.[114]

Regarded as a seminal work in Islamic spirituality,al-Sahifais also a rich source of Islamic teachings. Its prayer "Blessing Upon the Bearers of the Throne", for instance, summarizes the Islamic views aboutangels.[115]The book was translated intoPersianduring theSafavidera; and its English translation, entitledThe Psalms of Islam,is available with an introduction and annotations by the IslamicistW. Chittick.Numerous commentaries have been written aboutal-Sahifa.[5]

Supplication of Abu Hamza al-Thumali

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This supplication(du'a') is attributed to al-Sajjad, and is transmitted by his companionAbu Hamza al-Thumali.[2]

Risalat al-Hoquq

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The right of charity (sadaqa) is that you know it is a storing away with your Lord and a deposit for which you will have no need for witnesses. If you deposit it in secret, you will be more confident of it than if you deposit it in public. You should know that it repels afflictions and illnesses from you in this world and it will repel the Fire from you in the next world.[116]

Ali al-Sajjad

Risalat al-Huquq(lit. 'treatise on rights') is attributed to al-Sajjad; it was written at the request of a disciple. Available in two recensions, this book is concerned with social and religious responsibilities. It exhaustively describes the rights God bestows upon humans and the rights humans should give themselves and each other, as perceived in Islam.[117]The book describes the social duties each human must observe, and that those are predicated on more fundamental duties, such as faith in God and obedience to Him.[118]

See also

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Footnotes

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  1. ^abcdeChittick 1987,p. xiv.
  2. ^abcdefghijklBaghestani & Emadi Haeri 2017.
  3. ^abMomen 1985,p. 239.
  4. ^abcdefghijklmnopqrstMadelung 1985.
  5. ^abcdefghijklmnopqrstuvwxyKohlberg 2002.
  6. ^Kennedy 2016,p. 62.
  7. ^Donaldson 1933,pp. 107–108.
  8. ^abcdVeccia Vaglieri 1971.
  9. ^abMomen 1985,p. 30.
  10. ^Qutbuddin 2019,p. 107;Hamdar 2009,pp. 86, 93;Hyder 2006,p. 46.
  11. ^Qutbuddin 2019,p. 107.
  12. ^Osman 2015,p. 130.
  13. ^Osman 2015,pp. 130, 149.
  14. ^abcChittick 1987,p. xv.
  15. ^abMomen 1985,p. 31.
  16. ^abcPinault 2001,p. 13.
  17. ^Aghaie 2004a.
  18. ^Aghaie 2004b,p. 9.
  19. ^Osman 2015,p. 129.
  20. ^abEsposito 2022.
  21. ^abQutbuddin 2005,p. 9938.
  22. ^abcMadelung 2004.
  23. ^Halm 1999,p. 15.
  24. ^abcOsman 2015,p. 131.
  25. ^Aghaie 2004b,p. 121.
  26. ^Munson 1988,p. 23.
  27. ^Tabatabai 1975,p. 177.
  28. ^Jafri 1979,p. 194.
  29. ^abQutbuddin 2019,pp. 118–119.
  30. ^Osman 2015,p. 149n212.
  31. ^Pinault 1998,p. 71.
  32. ^Veccia Vaglieri 1971;Momen 1985,p. 31;Abu Zahra 1997,p. 118.
  33. ^Haider 2014,p. 70.
  34. ^Momen 1985,p. 31;Esposito 2022;Tabatabai 1975,p. 177.
  35. ^Donaldson 1933,p. 107.
  36. ^Dakake 2007,p. 72.
  37. ^Haider 2014,p. 74.
  38. ^Hussain 2005,p. 81.
  39. ^Hyder 2006,p. 20.
  40. ^Ayoub 1978,p. 153.
  41. ^Gordon Melton 2010,p. 210.
  42. ^Aghaie 2004b,p. 10.
  43. ^Haider 2014,p. 67.
  44. ^abcdeMomen 1985,p. 35.
  45. ^Jafri 1979,p. 227.
  46. ^abcLalani 2000,p. 31.
  47. ^abcJafri 1979,p. 238.
  48. ^Donaldson 1933,p. 105.
  49. ^abJafri 1979,p. 159.
  50. ^Jafri 1979,p. 161.
  51. ^Lalani 2000,pp. 31–32.
  52. ^Jafri 1979,p. 240.
  53. ^Dakake 2007,p. 71.
  54. ^abcdDonaldson 1933,p. 106.
  55. ^abcdeMomen 1985,p. 36.
  56. ^Dakake 2007,p. 269n93.
  57. ^Jafri 1979,p. 235–236.
  58. ^abJafri 1979,p. 236.
  59. ^Dakake 2007,p. 96.
  60. ^Momen 1985,pp. 36–37.
  61. ^Werner 2010.
  62. ^Ibrahim 2006,pp. 19–22.
  63. ^abcdAmir-Moezzi & Jambet 2018,p. 28.
  64. ^abcMomen 1985,p. 37.
  65. ^Donaldson 1933,pp. 110–111.
  66. ^Pierce 2016,p. 54.
  67. ^abcJafri 1979,p. 166.
  68. ^Lalani 2000,p. 78.
  69. ^Chittick 1987,pp. xv–xvi.
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Sources

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Ali al-Sajjad
of theAhl al-Bayt
Clan of theQuraysh
Born:5thSha‘bān38 AH≈657CEDied:25thMuharram95 AH≈713CE
Shia Islam titles
Preceded by 4thImamofShia Islam
680 – 713 		Succeeded by
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