Translationbot: ترجمه خودکار از ویکی فارسی

2026-05-16T09:51:31Z

ترجمه خودکار از ویکی فارسی

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{{Infobox person
| title = Abu al-Khattab
| image = ابوالخطاب -1.jpg
| name = Abu al-Khattab Muhammad ibn Abi Zaynab (or Muhammad ibn Abi Thawr or Muhammad ibn Abi Yazid) Miqlas al-Asadi
| other_names = {{Vertical list|Abu al-Khattab|Abu Isma'il|Abu al-Tayyibat (or Abu al-Zuybat, Abu al-Zuyban)|Barrad|Ajda'}}
| birth_year =
| birth_date =
| birth_place = [[Kufa]]
| death_year = 138 AH
| death_date =
| death_place = Kufa
| teachers =
| students =
| religion = [[Islam]]
| sect = [[Shia Islam|Shia]]
| works =
| activities = {{Horizontal list|Founder of the extremist [[Khattabiyya]] sect|Among the founders of [[Isma'ilism]]}}
| website =
}}
'''Muhammad ibn Abi Zaynab Miqlas al-Asadi''', known by the kunya [[Abu al-Khattab]], is the figure to whom the extremist [[Khattabiyya]] sect is attributed. He is regarded as one of the founders of [[Isma'ilism]] and is also listed among the ranks of the "Gates" (Abwab) in the sacred hierarchy of the [[Nusayriyya]]. Some sources refer to him by the kunya Abu Isma'il, which has led certain scholars to consider him the spiritual father of Isma'il ibn Ja'far. He belonged to the [[Banu Asad]] tribe and resided in [[Kufa]]. According to [[Al-Kulayni|Thiqat al-Islam al-Kulayni]] in ''Al-Furu' min al-Kafi'', before adopting extremist [[Ghulat|ghuluww]] beliefs, Abu al-Khattab was a prominent companion of [[Ja'far ibn Muhammad (al-Sadiq)|Ja'far ibn Muhammad (al-Sadiq)]], conveying questions from the [[Companions|companions]] of [[Ja'far ibn Muhammad (al-Sadiq)|Imam al-Sadiq (peace be upon him)]] from Kufa to [[Medina]] and returning with the Imam's responses to deliver to them.

Abu al-Khattab's extremist views were vehemently rejected by Imam al-Sadiq (peace be upon him), who on various occasions cursed and denounced him, referring to him as an [[infidel]], a [[polytheist]], and an enemy of [[God]]. Narrations indicate that Abu al-Khattab fabricated hadiths attributed to Imam al-Sadiq, tampered with the books of the Imam's companions, and inserted these forged traditions into them. Consequently, some companions began presenting their books to the Imam to verify the authenticity of the [[hadith]]s they contained. This practice may have established the tradition of presenting books and beliefs to the Imam, enabling him to distinguish truth from falsehood and refine doctrinal matters.

== Name and Kunya of Abu al-Khattab ==
The full name of Abu al-Khattab is Muhammad ibn Miqlas ibn Abi Zaynab al-Asadi al-Kufi (a client of Banu Asad). [[Al-Hilli|Allamah al-Hilli]] mentions his name as Miqlas in ''Khulasat al-Aqwal''<ref>Al-Hilli, 1417 AH, p. 429.</ref>. However, as noted by [[Sayyid Abu al-Qasim al-Khu'i]] and [[Ja'far Subhani|Ayatollah Subhani]], Miqlas is not his own name but rather that of his father; his personal name is Muhammad<ref>Al-Khu'i, 1413 AH, vol. 15, p. 272; Subhani, 1414 AH, p. 441.</ref>.

Many sources record his father's name as Miqlas with the letter "Sad" (ص), whereas in ''Rijal al-Tusi'' it appears with the letter "Sin" (س)<ref>Al-Tusi, 1415 AH, p. 296.</ref>. Ibn Dawud also notes this discrepancy in his work on rijal<ref>Al-Hilli, 1392 AH, p. 276.</ref>. Some sources attribute additional epithets to him, such as Ajda', Bazzaz (cloth merchant), Zarrad (armor maker), and Barrad (seller of Burd garments). These titles primarily reflect his profession and social status. Besides the kunya Abu al-Khattab, other kunyas attributed to him include Abu Isma'il<ref>Al-Tusi, 1348 SH, p. 290.</ref> and Abu al-Zabyan<ref>Al-Majlisi, 1363 SH, vol. 75, p. 290; Al-Khu'i, 1413 AH, vol. 15, p. 256.</ref>.

== The Character of Abu al-Khattab Prior to His Deviation ==
Abu al-Khattab was initially among the companions of Imam al-Sadiq (peace be upon him)<ref>Barqi, 1342 AH, vol. 1, p. 10; Tusi, 1415 AH, p. 296.</ref> and enjoyed a high status and credibility<ref>Majlisi, 1363 AH, vol. 66, p. 220.</ref>, to the extent that the [[Imams|Infallible Imams (peace be upon them)]] even praised him on certain occasions. From the statement of [[Ibn al-Ghada'iri]], who says: "... Abu al-Khattab narrated to us during his days of uprightness," it is evident that Abu al-Khattab remained on the path of guidance for a period<ref>Ibn al-Ghada'iri, 1422 AH, p. 88.</ref>. Traditions from the [[Infallible Imams (peace be upon them)|Infallible Imams (peace be upon them)]] also refer to his borrowed [[faith]], indicating that he was not deviant in the initial stages<ref>Kulayni, 1362 AH, vol. 2, p. 418; Tusi, 1348 AH, p. 296; Tabari, 1413 AH, p. 330.</ref>. In the aforementioned sources, it is mentioned that prior to expressing his extremist beliefs, he would carry questions from some of the [[Shia Islam|Shi'a]] (from Kufa) to Imam al-Sadiq (peace be upon him) and bring back the Imam's answers to them (in Kufa). Ali ibn Uqba states: "Before Abu al-Khattab became corrupt, he would carry questions for our companions and bring back their answers"<ref>Kulayni, 1362 AH, vol. 5, p. 150; Tusi, 1365 AH, vol. 1, p. 4.</ref>.

It has also been narrated from [[Ibn Abi Umayr]]: When those incidents befell Abu al-Khattab, the Shi'a came to Imam al-Sadiq (peace be upon him) and requested that he introduce someone to them from whom they could seek assistance in matters of [[religion]] and [[Islamic jurisprudence|religious rulings]]<ref>Khu'i, 1413 AH, vol. 19, p. 318.</ref>. This narration indicates that prior to his deviation, Abu al-Khattab had been introduced by Imam al-Sadiq (peace be upon him) as a trusted figure among the Shi'a to whom they could direct their questions. According to another narration, [[Humran ibn A'yan]], in a question he posed to Imam al-Sadiq (peace be upon him), described him as trustworthy<ref>Saffar, 1404 AH, pp. 258 and 452.</ref>. Qadi al-Nu'man al-Maghribi also identified him (before his deviation) as one of the callers to the cause of Imam al-Sadiq (peace be upon him). <ref>Qadi al-Nu'man, 1383 AH, vol. 1, p. 49.</ref>.

According to the account of [[Muhammad Baqir Majlisi|Allamah Majlisi]], the Shi'a have transmitted numerous narrations from Abu al-Khattab<ref>Majlisi, 1363 AH, vol. 53, p. 39.</ref>. The question arising here is whether the narrations of Abu al-Khattab, prior to his deviation—or in other words, during his period of uprightness—are acceptable or not. Ibn al-Ghada'iri does not accept these narrations<ref>Ibn al-Ghada'iri, 1422 AH, p. 88.</ref>. Allamah al-Hilli, in ''Khulasat al-Aqwal'', while referring to Abu al-Khattab's extremism and his being cursed, cites the opinion of Ibn al-Ghada'iri without adding anything further<ref>Hilli, 1417 AH, p. 392.</ref>. However, [[Shaykh Tusi]] has accepted the narrations of Abu al-Khattab prior to his deviation<ref>Tusi, 1417 AH, vol. 1, p. 151.</ref>. [[Muhammad Baqir Majlisi|Allamah Majlisi]], while accepting this point, writes: "Even narrations transmitted from him during his state of deviation are accepted if others have also transmitted those narrations"<ref>Majlisi, 1363 AH, vol. 53, p. 39.</ref>. Ayatollah Khu'i, citing the words of Shaykh Tusi in ''Uddat al-Usul'', writes: "... Therefore, Muhammad ibn Abi Zaynab is trustworthy prior to his deviation"<ref>Khu'i, 1413 AH, vol. 15, p. 271.</ref>. He has cited narrations in support of this view.

There is no dispute regarding the acceptability of Abu al-Khattab's narrations prior to his deviation; however, it appears difficult to determine which of his narrations were issued before his deviation. Some have stated that the boundary between his period of uprightness and his deviation is not precisely known<ref>Kavand, 1382 AH, p. 109.</ref>. Undoubtedly, he was not deviant during the era of [[Muhammad ibn Ali (Baqir al-Ulum)|Imam al-Baqir (peace be upon him)]] and the early period of Imam al-Sadiq (peace be upon him). Therefore, if he transmitted a narration during the era of Imam al-Baqir (peace be upon him) or the early period of Imam al-Sadiq (peace be upon him), or if it is explicitly stated that a specific narration was transmitted during his period of uprightness, it is acceptable.

== The Beginning of Abu al-Khattab's Deviation ==
According to historical sources, Abu al-Khattab had affiliated himself with Imam al-Sadiq (peace be upon him) and his companions<ref>Shahrastani, 1364 AH, vol. 1, p. 210.</ref>. Prior to revealing his extremist beliefs, while attending the presence of Imam al-Sadiq (peace be upon him), he attempted to create the impression that the Imam concealed certain secrets from his companions but disclosed them to Abu al-Khattab. [[Ibn al-Athir]], after mentioning Abu al-Khattab, his extremist statements, and those of other deceivers, writes: "They claimed to be [[Shia Islam|Shi'a]] of the Family of Muhammad so that, through [[Shia Islam|Shi'ism]], they could pursue their objectives, attract the common people, and conquer the inhabitants of various lands. They also feigned asceticism, [[piety]], and [[worship]] to deceive the people, whereas in reality they opposed these virtues"<ref>Ibn al-Athir, 1385 AH, vol. 8, p. 28.</ref>.

[[Mu'awiya ibn Hakim]] narrates from his grandfather: "I was in the gathering of Imam al-Sadiq (peace be upon him), and Abu al-Khattab was present. When everyone departed... Abu al-Khattab also asked me to leave, but the Imam repeatedly said: 'He has business with me.' On one occasion, he approached the Imam and touched the Imam's beard. Then Abu al-Khattab departed. Imam al-Sadiq (peace be upon him) said to me: 'Abu al-Khattab wishes to claim that the Imam informs me but conceals it from you; he wants to say that he is closer to me. Tell my companions thus...'"<ref>Tusi, 1348 AH, p. 295.</ref>. This narration indicates that by drawing himself close to Imam al-Sadiq (peace be upon him), Abu al-Khattab attempted to deceive the Imam's companions and present himself as the confidant of the Imam.

Undoubtedly, the deviation of Abu al-Khattab began during the time of Imam al-Sadiq (peace be upon him). Therefore, the narration reported by Saffar and [[Muhammad ibn Ya'qub Kulayni|Kulayni]] regarding Abu al-Khattab's deviation during the time of Imam al-Baqir (peace be upon him) is incorrect. In this narration, Imam al-Baqir (peace be upon him) attributed the destruction of Abu al-Khattab to his ignorance of the interpretation of the Muhaddath and the Prophet<ref>Saffar, 1404 AH, p. 320; Kulayni, 1362 AH, vol. 1, p. 270.</ref>.
[[File:ابوالخطاب.jpg|thumb|left]]

== Abu al-Khattab and the Ismailis ==
Although some authors have equated the [[Ismailis]] with the Khattabiyya<ref>Nawbakhti, 1404 AH, p. 69; Ash'ari Qummi, 1360 SH, p. 81.</ref>, some scholars have denied the likelihood of a strong connection between Abu al-Khattab and Ismail ibn Ja'far al-Sadiq (peace be upon him), as well as Abu al-Khattab's influence on Ismail<ref>Musawi Bojnurdi, 1372 SH, vol. 5, p. 435.</ref>. Other sources have discussed the relationship between the Ismaili sect and [[Abdallah ibn Maymun]], known as [[al-Qaddah]]. According to [[Ibn al-Nadim]], who is regarded as the founder of the Ismaili sect, both he and his father were followers of Abu al-Khattab<ref>Ibn al-Nadim, 1350 SH, p. 264.</ref>. However, based on the narration of [[al-Kashshi]], Imam al-Baqir (peace be upon him) praised him<ref>Tusi, 1348 SH, p. 246.</ref>. Nevertheless, some researchers have pointed to his active role in propagating Khattabi doctrines, considering him the link between the Khattabiyya and the Ismailis<ref>Subhani, n.d., vol. 8, p. 54.</ref>, and have essentially traced the origins of the Ismailis to the Khattabiyya, mentioning the roles of Maymun ibn Daysan, his son Abdallah ibn Maymun, and his famous disciple known as al-Dandan<ref>Ibid., vol. 8, p. 55.</ref>.

== The Killing of Abu al-Khattab ==
Eventually, during the reign of [[Al-Mansur (Abbasid caliph)|al-Mansur]], the Abbasid caliph (132–158 AH), specifically in the year 138 AH<ref>Tusi, 1348 SH, p. 296.</ref>, Abu al-Khattab decided to revolt, likely to propagate his beliefs or achieve his political objectives. He openly declared his uprising in the [[Mosque of Kufa]] alongside seventy of his companions. By the order of al-Mansur, he was arrested by Isa ibn Musa, the governor appointed by Abu Ja'far al-Mansur al-Abbasi, and was hanged in the Kanasa district of [[Kufa]]<ref>Nawbakhti, 1404 AH, p. 70.</ref>. It is reported that Isa ibn Musa sent a group of his men to arrest him in the [[Mosque]] (of Kufa). A fierce battle ensued between the followers of Abu al-Khattab and the forces of Isa ibn Musa. In this conflict, the followers of Abu al-Khattab used reeds instead of weapons. Abu al-Khattab had told them: "Your reeds will function as spears and other weapons, and their weapons will have no effect on you!" When thirty of them were killed, disproving Abu al-Khattab's claim, his remaining followers protested against him. In response, he said: "If [[bada']] has occurred regarding you, what is my sin?"<ref>Ash'ari Qummi, 1360 SH, pp. 81–82; Nawbakhti, 1404 AH, p. 70.</ref> This statement indicates Abu al-Khattab's deceptive belief in bada'.

== See Also ==
* [[Khattabiyya]]
* [[Ismailis]]
* [[Nusayris]]
* [[Infidel]]
* [[Mosque]]

== Notes ==
{{Notes}}

== References ==
* [http://tarikh.nashriyat.ir/node/697 Adapted from the website], date of publication: 1 Esfand 1392 SH, date of access: 30 Bahman 1400 SH.

[[Category:Personalities]]
[[Category:Historical figures]]

Draft:Abu al-Khattab - Revision history

Translationbot: ترجمه خودکار از ویکی فارسی