Jabir ibn Hayyan

. Historicity It is not clear whether Jabir ibn Hayyan ever existed as a historical person. He is purported to have lived in the 8th century, and to have been a disciple of the Shi'ite Imam Jaʿfar al-Ṣādiq (died 765). However, he is not mentioned in any historical source before c. 900, and the first known author to write about Jabir from a biographical point of view was the Baghdadi bibliographer Ibn al-Nadīm (c. 932–995). In his Fihrist ("The Book Catalogue", written in 987), Ibn al-Nadīm compiled a list of Jabir's works, adding a short notice on the various claims that were then circulating about Jabir. Already in Ibn al-Nadīm's time, there were some people who explicitly asserted that Jabir had never existed, although Ibn al-Nadīm himself disagreed with this claim. Jabir was often ignored by later medieval Islamic biographers and historians, but even early Shi'ite biographers such as Aḥmad al-Barqī (died c. 893), Abū ʿAmr al-Kashshī (first half of the 10th century), Aḥmad ibn ʿAlī al-Najāshī (983–1058), and Abū Jaʿfar al-Ṭūsī (995–1067), who wrote long volumes on the companions of the Shi'ite Imams (including the many companions of Jaʿfar al-Ṣādiq), did not mention Jabir at all. Dating of the Jabirian corpus Apart from outright denying his existence, there were also some who, already in Ibn al-Nadīm's time, questioned whether the writings attributed to Jabir were really written by him. The authenticity of these writings was expressly denied by the Baghdadi philosopher Abū Sulaymān al-Sijistānī (c. 912–985) and his pupil Abū Ḥayyān al-Tawḥīdī (c. 932–1023), though this may have been related to the hostility of both these thinkers to alchemy in general. Modern scholarly analysis has tended to confirm the inauthenticity of the writings attributed to Jabir. Much of the philosophical terminology used in the Jabirian treatises was only coined around the middle of the 9th century, and some of the Greek philosophical texts cited in the Jabirian writings are known to have been translated into Arabic towards the end of the 9th century. Moreover, an important part of the corpus deals with early Shi'ite religious philosophy that is elsewhere only attested in late 9th-century and early 10th-century sources. As a result, the dating of the Jabirian corpus to c. 850–950 has been widely accepted in modern scholarship. However, it has also been noted that many Jabirian treatises show clear signs of having been redacted multiple times, and the writings as we now have them may well have been based on an earlier 8th-century core. Despite the obscurity involved, it is not impossible that some of these writings, in their earliest form, were written by a real Jabir ibn Hayyan. In any case, it is clear that Jabir's name was used as a pseudonym by one or more anonymous Shi'ite alchemists writing in the late 9th and early 10th centuries, who also redacted the corpus as we now know it. Biographical clues and legend Jabir was generally known by the kunya Abū Mūsā ("Father of Mūsā"), or sometimes Abū ʿAbd Allāh ("Father of ʿAbd Allāh"), and by the nisbas (attributive names) al-Ṣūfī, al-Azdī, al-Kūfī, or al-Ṭūsī. His grandfather's name is mentioned by Ibn al-Nadim as ʿAbd Allāh. If the attribution of the name al-Azdī to Jabir is authentic, this would point to his affiliation with the Southern-Arabian (Yemenite) tribe of the Azd. However, it is not clear whether Jabir was an Arab belonging to the Azd tribe, or a non-Arab Muslim client (mawlā) of the Azd. If he was a non-Arab Muslim client of the Azd, he is most likely to have been Persian, given his ties with eastern Iran (his nisba al-Ṭūsī also points to Tus, a city in Khurasan). According to Ibn al-Nadīm, Jabir hailed from Khurasan (eastern Iran), but spent most of his life in Kufa (Iraq), both regions where the Azd tribe was well-settled. Various late reports put his date of death between 806 (190 AH) and 816 (200 AH). Given the lack of independent biographical sources, most of the biographical information about Jabir can be traced back to the Jabirian writings themselves. There are references throughout the Jabirian corpus to the Shi'ite Imam Jaʿfar al-Ṣādiq (died 765), whom Jabir generally calls "my master" (Arabic: sayyidī), and whom he represents as the original source of all his knowledge. In one work, Jabir is also represented as an associate of the Bactrian vizier family of the Barmakids, whereas Ibn al-Nadīm reports that some claimed Jabir to have been especially devoted to Jaʿfar ibn Yaḥyā al-Barmakī (767–803), the Abbasid vizier of One Thousand and One Nights fame. Jabir's links with the Abbasids were stressed even more by later tradition, which turned him into a favorite of the Abbasid caliph Hārūn al-Rashīd (c. 763–809, also appearing in One Thousand and One Nights), for whom Jabir would have composed a treatise on alchemy, and who is supposed to have commanded the translation of Greek works into Arabic on Jabir's instigation. Given Jabir's purported ties with both the Shi'ite Imam Jaʿfar al-Ṣādiq and the Barmakid family (who served the Abbasids as viziers), or with the Abbasid caliphs themselves, it has sometimes been thought plausible that Ḥayyān al-ʿAṭṭār ("Hayyan the Druggist"), a proto-Shi'ite activist who was fighting for the Abbasid cause in the early 8th century, may have been Jabir's father (Jabir's name "Ibn Hayyan" literally means "The Son of Hayyan"). Although there is no direct evidence supporting this hypothesis, it fits very well in the historical context, and it allows one to think of Jabir, however obscure, as a historical figure. Because Ḥayyān al-ʿAṭṭār was supposedly executed not long after 721, the hypothesis even made it possible to estimate Jabir's date of birth at . However, it has recently been argued that Ḥayyān al-ʿAṭṭār probably lived at least until , and that as a client (mawlā) of the Nakhaʿ tribe he is highly unlikely to have been the father of Jabir (who is supposed to have been a client/member of the Azd). == The Jabirian corpus ==