In the Sunnī tradition, the primary subject of attribution is the Prophet himself. Tracing a report back to the Prophet is difficult due to various methodological concerns that have been highlighted in the relevant scholarship.
In the Shī'ī Ḥadīth, the attributions are primarily directed towards al-Sadiq and al-Bāqir. Historically confirming their reports is likely easier some of their contemporaries are already established common links; al-Zuhri and Hisham b. ʿUrwa are already arrested.
Using cross-regional analysis of reports, Rajani was able to reconstruct an earlier layer of Shi'i texts which was common for both Ismailis and Imāmis. It is likely that these reports came from the Aṣl of Ḥalabī who was a companion of Imām Jaʿfar.
Even Sunni corpus likely preserves historical reports of Imām Jaʿfar. Many reports are corroborated in both Sunni and Shi'i corpus. Ammar Muslim has shown that in the case of accepting a witness with an oath.
For a further example of a tradition that can likely be attributed to Imām Jaʿfar due to independent attestations by Ismaili and Imāmī sources, see:
In addition to this, Modarressi attempts to reconstruct many reports from various Uṣūl. For that, see:
In his monograph on Imām Jaʿfar, he cites multiple traditions from both Shīʿī and Sunni sources. He considers these historical based on his historical methodology:
Based on these studies, it is plausible that some content in Sunni, Shi'i, and Zaydi Ḥadīth corpora can be traced back to the historical Imāms such as Imām Jaʿfar. The nature of this reconstruction is fundamentally different to the Prophetic reports.
Add:
Another report that can likely be traced back to an earlier layer.
Even polemical skepticism on Shi'i corpus is valid. The problem with the rhetoric supported by @Farid_0v and @MrAdnanRashid is that they are skeptical towards a corpus that likely preserves content for which the attributed authority is the CL but...
they accept a corpus for which no CL for the primary authority can be reconstructed. That is the major issue.
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In classical Arabic, Nikāh was used to refer to marriage as well as sexual intercourse. In Qurʾān as well, it appears to be the case that it is used primarily in terms of marriage. Witztum (2009) has proposed a reading of 4:24 that entails a...
hierarchical matrimonial system in Qurʾān. If such a reading is taken, then Nikāḥ might even particularly designate permanent marriage (as opposed to a temporary one). Whatever the case maybe, the Qurʾānic usage of it for marriage is conspicuous.
In modern arabic, the primary intentionality of Nikāḥ has become "sexual relationship". Interestingly, this is not the case for other Islamicate languages. For example, in Urdu, the primary meaning of Nikāḥ is the process of "Islamic marriage" where a cleric...
In a recent discussion "Refuting Orientalists" (@qadissiyah636 - RO) argued that the Reliability of the Sunnī Ḥadīth corpus can be established through a stylometry. This is problematic on multiple levels. In this thread, we will show what...
exactly is the problem with this claim.
First of all, it is important to discuss the first study cited by RO. This study claims to apply stylometry on Qur'an and Ḥadīth to conclude that Quran and Ḥadīth have two different authors. It is clear that Qur'an and Ḥadīth have...
two different producers and styles. The real question is on Ḥadīth having a single author.
The problem here is that to establish single authorship, there needs to be a strong analysis of the Hadith corpus itself that takes into account all the details. Mere similarity in the...
Born in 1929 in Āmul, Ayatullāh Ḥasanzādeh Āmulī took interest in religious disciplines from the very beginning of his life. He describes a mystical vision during his teens — a light of some kind, that guided him to study Islamic philosophy, law and mysticism.
As an initiate in the Ṣadrian tradition, he promoted the sysntehsis of all knowledge into one unity; mathematics, science, religion, law, philosophy and more. Due to this, apart from philosophy and mysticism, he worked on many other Islamicate disciplines that have become
understudied over time. This includes Islamicate astronomy, mathematics, astrology, occultism and more.
He is most famously known for being an exceptional editor, codicologist, philosopher and mystic. Due to studying under authorities like Ṭabāṭabāʾī and Syed Khumaynī,
The Difference between contemporary Ṣadrian and Khayrabadī Pedagogy:
During the past year, certain Ṣūfī-leaning Sunnī circles have began claiming that Khayrabadī curriculum provides a strong alternative to Ṣadrian system for a student who aims to study Islamic philosophy.
In a recent interview, Faḍal Subḥān Qādirī, a Khayrabadī scholar himself, has clarified the matter.
According to him, the current system of study does not include theoretical mysticism. Rather the tradition is largely based on exoteric sciences (much like al-Azhar and Najaf).
This clarification is important because it is clear that scholars who study in an exoteric-only environment cannot be expected to develop a strong grasp on theoretical and philosophical mysticism...
On the Light of the Prophet and Shīʿī Esotericism:
Students of Shīʿī Ḥadīth, academic and traditional alike, would recognize that two companions of the Prophet and Imām ʿAlī feature heavily in Shīʿī chains of transmission, particularly for esoteric content.
1) Salmān al-Fārsī 2) Jābir b. ʿAbd Allāh al-Anṣārī
We have already noted a tradition about Prophetic Light ascribed to Salmān al-Fārsī in a Sunnī work.
In this thread, we shall analyze Sunnī traditions attributed to Jābir b. ʿAbd Allāh al-Anṣārī. The provenance...
of these traditions is, of course, not Sunnī. These traditions belong to extremist Shīʿīs, hence their abundance in works of narrators often accused of Ghuluw. It is interesting to trace their transmission history in Sunnī works, because doing so shows the influence of...