Atlas

These links are told by an order or a secondary source and still have to be read against a primary or reference source.

• Muḥammad al-Bāqir → Abū Ḥanīfa al-Nuʿmān b. Thābit (Schools of law and ḥadīth) Siyar lists al-Bāqir among those Abū Ḥanīfa narrated from; TDV says Abū Ḥanīfa held scholarly discussions with Jaʿfar al-Ṣādiq.

• Muḥammad al-Bāqir → Abū Ḥanīfa al-Nuʿmān b. Thābit (Schools of law and ḥadīth)
  • TDV 'Ebû Hanîfe': al-Bāqir is one of the Ahl al-Bayt scholars Abū Ḥanīfa met and exchanged knowledge with; the article does not call him a formal teacher.
  • Siyar (al-Dhahabī) names Abū Jaʿfar al-Bāqir in the list of those Abū Ḥanīfa narrated from; Jaʿfar is not in that list, but Siyar's entry on Jaʿfar names Abū Ḥanīfa among Jaʿfar's transmitters.
• Jaʿfar al-Ṣādiq → Abū Ḥanīfa al-Nuʿmān b. Thābit (Schools of law and ḥadīth)
  • Siyar (entry Jaʿfar), through Ibn ʿUqda's isnād, has Abū Ḥanīfa say he saw no one more learned in law than Jaʿfar b. Muḥammad, and tell of forty hard questions he put to Jaʿfar before al-Manṣūr at al-Ḥīra.
  • TDV 'Ebû Hanîfe': Abū Ḥanīfa met and exchanged knowledge with Zayd b. ʿAlī, Muḥammad al-Bāqir, ʿAbd Allāh b. al-Ḥasan and Jaʿfar al-Ṣādiq, and drew on them in matters of creed; the article describes meetings and exchange, not a teacher-student relation.
  • TDV 'Ebû Hanîfe' reports the claim, grounded in these meetings with Jaʿfar, that Abū Ḥanīfa turned to Sufism in his last two years and said 'Were it not for the two years, al-Nuʿmān would have perished'; the article judges the claim hard to accept, since Sufism was not yet a separate discipline.
  • Ibn Khallikān (entry Jaʿfar al-Ṣādiq) tells, from Kushājim, that Jaʿfar asked Abū Ḥanīfa about a pilgrim who broke a gazelle’s incisor; Abū Ḥanīfa answers that he does not know and is corrected. An encounter in which Jaʿfar is the questioner, not a study relation.
  • Tahdhīb al-kamāl (entry Jaʿfar b. Muḥammad) lists Abū Ḥanīfa al-Nuʿmān b. Thābit among those who narrated from Jaʿfar; Abū Ḥanīfa’s own entry lists his teachers without Jaʿfar.
• Muḥammad b. al-Ḥasan al-Shaybānī → Abū Ḥanīfa al-Nuʿmān b. Thābit (Schools of law and ḥadīth)
  • Ibn Khallikān (entry al-Shaybānī): he sat in Abū Ḥanīfa’s circle about two years and then studied fiqh under Abū Yūsuf, so most of his Hanafite fiqh came through Abū Yūsuf. The Siyar basis (completed with Abū Yūsuf) is consistent.
• The Prophet Muhammad → ʿAlī b. Abī Ṭālib (Schools of law and ḥadīth)
  • Twelver tradition: designated by the Prophet; the imam's knowledge is inherited from the Prophet (TDV, 'Câfer es-Sâdık', summarising Shia sources).
• Muḥammad al-Bāqir → Jaʿfar al-Ṣādiq (Schools of law and ḥadīth)
  • Twelver account, as TDV 'Câfer es-Sâdık' gives it: an Imam's knowledge is ladunnī and comes down from the Prophet, so Jaʿfar's legal views are not reached by ijtihād like other mujtahids'.
  • Sunni scholars, as TDV gives them: Jaʿfar is a trustworthy transmitter and a mujtahid with sources (Qurʾān and Sunna first) and methods, not held to be infallible.
  • Ibn Khallikān introduces Jaʿfar as “one of the twelve imams according to the Imāmiyya”, i.e. he reports the Twelver doctrine as attributed to a school, while also noting his noble descent and his death in 148.