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Ali b. Ja'far al-Hamani
Full NameAli b. Ja'far al-Hamani al-Barmaki
Companion ofImam al-Hadi (a) and Imam al-Askari (a) and among the prominent deputies of the two Imams in the Organization of Deputyship
Epithet'Alil (Infirm)
Place(s) of ResidenceSamarra • Mecca
WorksMasa'il Abi l-Hasan al-'Askari (a)


ʿAlī b. Jaʿfar al-Hamānī was a distinguished companion and deputy (wakil) of Imam al-Hadi (a) and Imam al-Askari (a). He served as Imam al-Hadi's (a) representative in Samarra, acting as the primary liaison between the Shia community, regional deputies, and the Imam within the Organization of Deputyship (Wikala). Through him, religious taxes (al-wujuh al-shar'iyya) collected from Shias in various regions were transmitted to the Imam. Historical accounts suggest that under his stewardship, alongside figures such as Uthman b. Sa'id al-Amri and Abu Hashim al-Ja'fari, the Organization of Deputyship experienced one of its most dynamic and active periods.

al-Mutawakkil al-Abbasi incarcerated Ali b. Ja'far on charges of acting as a deputy for Imam al-Hadi (a); however, he was miraculously released following the Imam's prayer. Acting upon the Imam's directive, he subsequently relocated to Mecca, returning to Samarra only after the death of al-Mutawakkil. Ali b. Ja'far retained the distinct favor of Imam al-Askari (a), maintaining his status as a senior deputy. He is also reckoned among the narrators of the explicit designation (nass) regarding the Imamate of Imam al-Askari (a).

Sources indicate that both Imam al-Hadi (a) and Imam al-Askari (a) attested to his high status, introducing him as a trustworthy individual. Shia biographical scholars (rijali) have universally described him as trustworthy (thiqa). A work titled Masa'il Abi l-Hasan al-'Askari (a) is attributed to him.

Introduction

Ali b. Ja'far al-Hamani, also referred to as al-Humaytha'i,[1] and nicknamed 'Alil (The Infirm),[2] is regarded as a prominent companion and deputy[3] of the al-Askariyyayn (a).[4] Some researchers have appended the nisba "al-Barmaki" to his name,[5] linking his lineage to the Barmakids.[6] In his Rijal work, al-Shaykh al-Tusi identifies him as the deputy of Imam al-Hadi (a)[7] and the guardian (qayyim) of Imam al-Askari (a).[8][9] The author of Mustadrakat ilm rijal al-hadith likewise records his deputyship on behalf of Imam al-Hadi (a) and lists him among the companions of Imam al-Askari (a).[10]

Ali b. Ja'far is described as an eminent figure, approved[11] and praised by the Imams (a),[12] holding a distinguished station before them.[13] Reports indicate that Imam al-Hadi (a) held him in high regard.[14] A book titled Masa'il Abi l-Hasan al-'Askari (a) is cited as his work.[15] He reportedly hailed from a village named Humayniya in the Baghdad region[16] or an area between Baghdad and Nu'maniya.[17] While some sources suggest he was disabled—citing the epithet "'Alil" (infirm) used by Imam al-Hadi (a)[18]—others argue that in several manuscripts, the term is actually "'Amil" (Agent).[19]

Hadith sources contain traditions narrated by Ali b. Ja'far.[20] Based on one such narration,[21] he is considered a narrator of the explicit designation (nass) by Imam al-Hadi (a) regarding the Imamate of Imam al-Askari (a).[22] Narrators such as Ahmad b. al-Mu'afi al-Thaqafi[23] and Musa b. Ja'far b. Wahb[24] have transmitted traditions from him. Researchers note that there is no extant information regarding the date of his death.[25]

Divergence of Titles in Sources

In several biographical works, Ali b. Ja'far appears without the title "al-Hamani"[26] or with alternative titles. This has sparked scholarly debate as to whether these references denote a single individual or multiple distinct figures, and if the latter, which among them is trustworthy.[27] Namazi Shahrudi posits that mentions of Ali b. Ja'far without the "al-Hamani" suffix likely refer to the same individual.[28] In certain hadith sources, the title "al-Hamadani" appears,[29] which some researchers interpret as a variation of "al-Hamani".[30]

It has been suggested that he may be identical to the "Ali b. Ja'far al-Wakil" mentioned in biographical texts.[31] Other reports refer to an "Ali b. Ja'far al-Hurmuzani"; while some hypothesize this is a corruption of al-Hamani,[32] others identify al-Hurmuzani as a separate individual known as Abu l-Hasan al-Qummi, whom they classify as weak.[33] Citing al-Shaykh al-Tusi, al-Kashshi, and al-Najashi, some scholars conclude that the correct view is to consider these references as pertaining to a single person.[34]

Leadership in the Organization of Deputyship

Ali b. Ja'far al-Hamani is recognized as a premier deputy of Imam al-Hadi (a) in Samarra and Mecca.[35] Together with Uthman b. Sa'id al-Amri and Faris b. Hatim b. Mahuwayh al-Qazwini, he functioned as a central node in the Organization of Deputyship, linking the Shia community with deputies in various regions.[36] Deputies would transmit religious taxes to the Imam through him and Faris b. Hatim.[37]

During Imam al-Hadi's (a) twenty-year presence in Samarra, the Organization of Deputyship reportedly underwent a period of significant activity due to his efforts and those of colleagues like Uthman b. Sa'id al-Amri and Abu Hashim al-Ja'fari.[38] As a trusted deputy, he was accorded special attention by the Imams (a) and was entrusted with substantial financial resources.[39]

Following the martyrdom of Imam al-Hadi (a) in 254/868 and the commencement of Imam al-Askari (a)'s imamate, Ali b. Ja'far retained his position as a senior deputy in Samarra, continuing to serve as the communication link between regional deputies and the Imam. He continued to enjoy the favor and confidence of Imam al-Askari (a) throughout this period.[40]

Arrest and Imprisonment

As part of his crackdown on the Shia, al-Mutawakkil al-Abbasi imprisoned and tortured the close associates of Imam al-Hadi (a).[41] During this campaign, Ali b. Ja'far was arrested on charges of serving as the Imam's deputy and remained incarcerated for an extended period. Despairing of his situation, he wrote to Imam al-Hadi (a) pleading for assistance. The Imam replied that he would pray for him. The following day, al-Mutawakkil fell ill and ordered the release of the prisoners, specifically seeking Ali b. Ja'far's forgiveness. Upon his release, and by the order of Imam al-Hadi (a), Ali b. Ja'far traveled to Mecca; subsequently, al-Mutawakkil recovered.[42] In Mecca, he assumed responsibility for deputyship affairs in that region.[43]

He reportedly remained in Mecca until 247/861-62, the year of al-Mutawakkil's death, returning to Samarra once the political climate stabilized.[44] al-Kashshi cites his arrest by al-Mutawakkil—predicated on the charge of being Imam al-Hadi's (a) deputy—as evidence proving his role;[45] consequently, scholars consider his deputyship a historical certainty.[46][47]

Endorsement by Imam al-Hadi (a) and Imam al-Askari (a)

Reports indicate that a dispute arose between Ali b. Ja'far and Faris b. Hatim, another deputy of Imam al-Hadi (a). This conflict generated tension and disillusionment within the Shia community, leading some to temporarily withhold religious taxes.[48] When prominent Shia figures sought guidance, the Imam validated Ali b. Ja'far's elevated status, dismissing any doubts regarding his integrity and stating that Faris b. Hatim was not comparable to him. The Imam instructed the community leaders to refer to Ali b. Ja'far for their needs and to direct Shias from various regions to him, while avoiding Faris b. Hatim.[49] Scholars interpret this intervention as evidence of Ali b. Ja'far's high standing[50] and the Imam's desire to vindicate his reputation.[51]

In another report, Imam al-Hadi (a) declared him trustworthy alongside Ayyub b. Nuh, Ibrahim b. Muhammad al-Hamadani, Ahmad b. Hamza, and Ahmad b. Ishaq.[52]

Imam al-Askari (a) similarly held Ali b. Ja'far in high esteem.[53] A report recounts that Ali b. Ja'far performed the Hajj pilgrimage with Abu Tahir b. Bilal, another deputy. During the journey, Ali b. Ja'far spent significant sums, prompting Abu Tahir to complain to the Imam. The Imam rebuked Abu Tahir, stating: "We initially gave him one hundred thousand dinars and then offered him the same amount again; but out of concern for us, he refused to accept it. Why do people interfere in matters that do not concern them, when we have not commissioned them to do so?" It is narrated that the Imam subsequently granted Ali b. Ja'far an additional thirty thousand dinars.[54] Researchers cite these reports as proof of his eminence[55] and his trustworthiness in financial matters, demonstrating that his expenditures were neither extravagant nor wasteful.[56]

Trustworthiness

Scholarly consensus affirms the trustworthiness of Ali b. Ja'far.[57] al-Shaykh al-Tusi, having listed him as a companion of Imam al-Hadi (a), explicitly declared him trustworthy,[58] a verdict followed by subsequent biographical scholars.[59] Rijal scholars cite various reports substantiating his reliability (tawthiq),[60] including the instance where Imam al-Hadi (a) authenticated him alongside a group of others.[61]

The early biographical scholar al-Najashi noted that Ali b. Ja'far narrated obscure or unknown traditions (majhul).[62] Later scholars have acknowledged this point,[63] though Mamaqani argues that traditions considered unknown in the past might today be regarded as essential tenets of the Shia faith; thus, this should not detract from Ali b. Ja'far's standing.[64] Mamaqani hypothesized the existence of two individuals: one known by this title who was of unknown status (majhul al-hal), not a deputy, and a narrator of obscure traditions; and another, not famous by this title, who was a trustworthy deputy.[65] However, in his book al-Ghayba, al-Shaykh al-Tusi identifies Ali b. Ja'far "al-Hamani" as both the Imam's deputy and trustworthy, a title also confirmed in Abu Tahir's letter to Imam al-Askari (a).[66]

Some scholars maintain that narrating unknown traditions does not contradict a person's trustworthiness.[67] It is argued that there is no conflict between al-Najashi's critique and al-Shaykh al-Tusi's validation; al-Najashi's comment pertains to the narration, while al-Shaykh al-Tusi's pertains to the narrator himself, as a trustworthy person may transmit an unknown narration.[68] The biographical scholar Shoushtari asserts that assuming all references point to a single individual, the praise of al-Shaykh al-Tusi, al-Kashshi, and Allama al-Hilli supersedes al-Najashi's assessment.[69]

Notes

  1. ↑ Majmaʿ al-Rijāl, 1364 Sh, vol. 4, p. 169.
  2. ↑ Jabbārī, Sāzmān-i Wikālat, 1382 Sh, vol. 2, p. 539.
  3. ↑ Jabbārī, Sāzmān-i Wikālat, 1382 Sh, vol. 1, p. 76.
  4. ↑ Ḥusaynī Ḥillī, Zubdat al-Aqwāl, 1428 AH, p. 467; Māzandarānī Ḥāʾirī, Muntahā l-Maqāl, 1416 AH, vol. 7, p. 479; Khāqānī, Rijāl al-Khāqānī, 1362 Sh, p. 173.
  5. ↑ ʿAllāma al-Ḥillī, Tartīb Khulāṣat al-Aqwāl, 1361 Sh, p. 296; ʿAlyārī Tabrīzī, Bahjat al-Āmāl, 1412 AH, vol. 5, p. 389; Māmaqānī, Tanqīḥ al-Maqāl, n.d., vol. 2, part 1, p. 273; Qahpāʾī, Majmaʿ al-Rijāl, 1364 Sh, vol. 4, p. 171.
  6. ↑ Māmaqānī, Tanqīḥ al-Maqāl, n.d., vol. 2, part 1, p. 273.
  7. ↑ al-Shaykh al-Ṭūsī
  8. ↑ al-Shaykh al-Ṭūsī, Rijāl al-Ṭūsī, 1373 Sh, p. 400.
  9. ↑ It is noted that the title "guardian" (qayyim) was a common designation used for deputies. (Jabbārī, Sāzmān-i Wikālat, 1382 Sh, vol. 2, p. 538.)
  10. ↑ Namāzī Shāhrūdī, Mustadrakāt ʿilm rijāl al-ḥadīth, 1414 AH, vol. 5, p. 316.
  11. ↑ al-Shaykh al-Ṭūsī, al-Ghayba, 1411 AH, p. 350; Ḥusaynī Ḥillī, Zubdat al-Aqwāl, 1428 AH, p. 467; Māzandarānī Ḥāʾirī, Muntahā l-Maqāl, 1416 AH, vol. 7, p. 479.
  12. ↑ ʿAlyārī Tabrīzī, Bahjat al-Āmāl, 1412 AH, vol. 7, pp. 636-639.
  13. ↑ Jabbārī, Sāzmān-i Wikālat, 1382 Sh, vol. 1, p. 213.
  14. ↑ Namāzī Shāhrūdī, Mustadrakāt ʿilm rijāl al-ḥadīth, 1414 AH, vol. 5, p. 316.
  15. ↑ al-Najāshī, Rijāl al-Najāshī, 1365 Sh, p. 280; ʿAllāma al-Ḥillī, Tartīb Khulāṣat al-Aqwāl, 1361 Sh, p. 296; Āghā Buzurg Ṭihrānī, al-Dharīʿa, 1408 AH, vol. 20, p. 334; Burūjirdī, Ṭarāʾif al-Maqāl, 1410 AH, vol. 1, p. 327.
  16. ↑ Taqī al-Dīn Ḥillī, al-Rijāl al-Ḥillī, 1342 Sh, part 2, p. 482; al-Shaykh al-Ṭūsī, al-Fihrist, n.d., p. 213; Narāqī, Shuʿab al-Maqāl, 1422 AH, p. 288.
  17. ↑ Māmaqānī, Tanqīḥ al-Maqāl, n.d., vol. 2, part 1, p. 273.
  18. ↑ Māzandarānī Ḥāʾirī, Muntahā l-Maqāl, 1416 AH, vol. 1, p. 202.
  19. ↑ Amīn, Aʿyān al-Shīʿa, vol. 2, p. 224; Astarābādī, Manhaj al-Maqāl, 1422 AH, vol. 1, p. 361.
  20. ↑ al-Kulaynī, al-Kāfī, 1429 AH, vol. 4, p. 103; Ibn Qūlawayh, Kāmil al-Ziyārāt, 1356 Sh, p. 186; al-Shaykh al-Ḥurr al-ʿĀmilī, Wasāʾil al-Shīʿa, 1409 AH, vol. 14, p. 486.
  21. ↑ al-Kulaynī, al-Kāfī, 1429 AH, vol. 2, p. 114; al-Mufīd, al-Irshād, 1413 AH, vol. 2, p. 315; al-Ṭabarsī, Iʿlām al-Warā, 1390 AH, p. 368; al-Shaykh al-Ḥurr al-ʿĀmilī, Ithbāt al-Hudāt, 1425 AH, vol. 5, p. 3. Narrated by Muhammad b. Ya'qub, from Muhammad b. Ali, from Musa b. Ja'far b. Wahb, from Ali b. Ja'far, who said: "I was present with Abu l-Hasan (a) when his son Muhammad died; he said to al-Hasan: 'O my son, offer a new gratitude to God, for He has brought about a new matter in you'."
  22. ↑ Ibn Shahrāshūb, al-Manāqib, 1379 AH, vol. 4, p. 422.
  23. ↑ al-Khūʾī, Muʿjam Rijāl al-Ḥadīth, 1413 AH, vol. 12, pp. 319-320.
  24. ↑ Sāʿidī, al-Ḍuʿafāʾ min rijāl al-ḥadīth, 1426 AH, vol. 2, p. 379.
  25. ↑ Jabbārī, Sāzmān-i Wikālat, 1382 Sh, vol. 2, p. 540.
  26. ↑ al-Kashshī, Ikhtiyār maʿrifat al-Rijāl, 1404 AH, vol. 2, p. 865; al-Shaykh al-Ṭūsī, Rijāl al-Ṭūsī, 1373 Sh, p. 388.
  27. ↑ al-Khūʾī, Muʿjam Rijāl al-Ḥadīth, 1413 AH, vol. 12, pp. 322-323.
  28. ↑ Namāzī Shāhrūdī, Mustadrakāt ʿilm rijāl al-ḥadīth, 1414 AH, vol. 5, p. 316.
  29. ↑ For example, see: Ibn Shahrāshūb, al-Manāqib, 1379 AH, vol. 4, pp. 409, 424.
  30. ↑ Namāzī Shāhrūdī, Mustadrakāt ʿilm rijāl al-ḥadīth, 1414 AH, vol. 5, p. 321.
  31. ↑ Tafreshī, Naqd al-Rijāl, 1377 Sh, vol. 3, p. 237; Māzandarānī Ḥāʾirī, Muntahā l-Maqāl, 1416 AH, vol. 4, p. 365; Shūshtarī, Qāmūs al-Rijāl, 1410 AH, vol. 7, p. 389.
  32. ↑ Shūshtarī, Qāmūs al-Rijāl, 1410 AH, vol. 7, p. 390.
  33. ↑ Ibn al-Ghaḍāʾirī, al-Rijāl, 1422 AH, p. 82; al-Shaykh al-Ḥurr al-ʿĀmilī, al-Rijāl, 1427 AH, p. 173.
  34. ↑ Sāʿidī, al-Ḍuʿafāʾ min rijāl al-ḥadīth, 1426 AH, vol. 2, p. 379.
  35. ↑ Jabbārī, Sāzmān-i Wikālat, 1382 Sh, vol. 1, p. 184.
  36. ↑ Jabbārī, Sāzmān-i Wikālat, 1382 Sh, vol. 1, p. 95.
  37. ↑ Jabbārī, Sāzmān-i Wikālat, 1382 Sh, vol. 1, p. 122.
  38. ↑ Jabbārī, Sāzmān-i Wikālat, 1382 Sh, vol. 1, p. 96.
  39. ↑ Jabbārī, Sāzmān-i Wikālat, 1382 Sh, vol. 1, p. 213.
  40. ↑ Jabbārī, Sāzmān-i Wikālat, 1382 Sh, vol. 2, p. 540.
  41. ↑ Jabbārī, Sāzmān-i Wikālat, 1382 Sh, vol. 1, p. 76.
  42. ↑ al-Kashshī, Ikhtiyār maʿrifat al-Rijāl, 1404 AH, vol. 2, pp. 865-866; al-Khūʾī, Muʿjam Rijāl al-Ḥadīth, 1413 AH, vol. 12, p. 320.
  43. ↑ Jabbārī, Sāzmān-i Wikālat, 1382 Sh, vol. 1, p. 76.
  44. ↑ Jabbārī, Sāzmān-i Wikālat, 1382 Sh, vol. 2, p. 539.
  45. ↑ al-Kashshī, Ikhtiyār maʿrifat al-Rijāl, 1404 AH, vol. 2, p. 865.
  46. ↑ Māmaqānī, Tanqīḥ al-Maqāl, n.d., vol. 2, part 1, p. 274.
  47. ↑ Jabbārī, Sāzmān-i Wikālat, 1382 Sh, vol. 1, p. 213.
  48. ↑ Jabbārī, Sāzmān-i Wikālat, 1382 Sh, vol. 2, p. 539.
  49. ↑ al-Kashshī, Rijāl al-Kashshī, vol. 2, p. 807; al-Khūʾī, Muʿjam Rijāl al-Ḥadīth, 1413 AH, vol. 2, p. 321.
  50. ↑ Jabbārī, Sāzmān-i Wikālat, 1382 Sh, vol. 2, p. 539.
  51. ↑ Jabbārī, Sāzmān-i Wikālat, 1382 Sh, vol. 1, p. 184.
  52. ↑ al-Kashshī, Ikhtiyār maʿrifat al-Rijāl, 1404 AH, vol. 2, p. 831.
  53. ↑ Jabbārī, Sāzmān-i Wikālat, 1382 Sh, vol. 2, p. 540.
  54. ↑ al-Shaykh al-Ṭūsī, al-Ghayba, 1411 AH, p. 350; Astarābādī, Manhaj al-Maqāl, 1422 AH, vol. 7, p. 344; ʿAlyārī Tabrīzī, Bahjat al-Āmāl, 1412 AH, vol. 7, p. 636.
  55. ↑ Narāqī, Shuʿab al-Maqāl, 1422 AH, p. 289.
  56. ↑ Jabbārī, Sāzmān-i Wikālat, 1382 Sh, vol. 2, p. 540.
  57. ↑ Namāzī Shāhrūdī, Mustadrakāt ʿilm rijāl al-ḥadīth, 1414 AH, vol. 5, p. 316.
  58. ↑ al-Shaykh al-Ṭūsī, Rijāl al-Ṭūsī, 1373 Sh, p. 388.
  59. ↑ For example, see: ʿAlyārī Tabrīzī, Bahjat al-Āmāl, 1412 AH, vol. 5, p. 386; Ardibīlī, Jāmiʿ al-Ruwāt, 1403 AH, vol. 1, p. 560; Namāzī Shāhrūdī, Mustadrakāt ʿilm rijāl al-ḥadīth, 1414 AH, vol. 5, p. 316.
  60. ↑ For example, see: al-Khūʾī, Muʿjam Rijāl al-Ḥadīth, 1413 AH, vol. 12, pp. 320-321.
  61. ↑ al-Kashshī, Ikhtiyār maʿrifat al-Rijāl, 1404 AH, vol. 2, p. 831; Astarābādī, Manhaj al-Maqāl, 1422 AH, vol. 1, p. 361.
  62. ↑ al-Najāshī, Rijāl al-Najāshī, 1365 Sh, p. 280.
  63. ↑ For example, see: ʿAllāma al-Ḥillī, Rijāl al-ʿAllāma al-Ḥillī, 1402 AH, p. 235; Tartīb Khulāṣat al-Aqwāl, 1361 Sh, p. 296; Astarābādī, Manhaj al-Maqāl, 1422 AH, vol. 7, p. 343; Tafreshī, Naqd al-Rijāl, 1377 Sh, vol. 3, p. 237; Māzandarānī Ḥāʾirī, Muntahā l-Maqāl, 1416 AH, vol. 4, p. 364.
  64. ↑ Māmaqānī, Tanqīḥ al-Maqāl, n.d., vol. 2, part 1, p. 274.
  65. ↑ Māmaqānī, Tanqīḥ al-Maqāl, n.d., vol. 2, part 1, p. 274.
  66. ↑ Māmaqānī, Tanqīḥ al-Maqāl, n.d., vol. 2, part 1, p. 274; Māzandarānī Ḥāʾirī, Muntahā l-Maqāl, 1416 AH, vol. 4, p. 365.
  67. ↑ Murtaḍā, Zubdat al-Maqāl, 1426 AH, vol. 2, p. 26.
  68. ↑ Sāʿidī, al-Ḍuʿafāʾ min rijāl al-ḥadīth, 1426 AH, vol. 2, p. 382.
  69. ↑ Shūshtarī, Qāmūs al-Rijāl, 1410 AH, vol. 7, p. 389.

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