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Abu al-Khattab
nameAbu al-Khattab Muhammad ibn Abi Zaynab (or Muhammad ibn Abi Thawr or Muhammad ibn Abi Yazid) Miqlas al-Asadi
Personal details
religionIslam

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 Thiqat al-Islam al-Kulayni in Al-Furu' min al-Kafi, before adopting extremist ghuluww beliefs, Abu al-Khattab was a prominent companion of Ja'far ibn Muhammad (al-Sadiq), conveying questions from the companions of 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 hadiths 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). Allamah al-Hilli mentions his name as Miqlas in Khulasat al-Aqwal[1]. However, as noted by Sayyid Abu al-Qasim al-Khu'i and Ayatollah Subhani, Miqlas is not his own name but rather that of his father; his personal name is Muhammad[2].

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)[3]. Ibn Dawud also notes this discrepancy in his work on rijal[4]. 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[5] and Abu al-Zabyan[6].

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)[7] and enjoyed a high status and credibility[8], to the extent that the 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[9]. Traditions from the Infallible Imams (peace be upon them) also refer to his borrowed faith, indicating that he was not deviant in the initial stages[10]. In the aforementioned sources, it is mentioned that prior to expressing his extremist beliefs, he would carry questions from some of the 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"[11].

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 religious rulings[12]. 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[13]. 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). [14].

According to the account of Allamah Majlisi, the Shi'a have transmitted numerous narrations from Abu al-Khattab[15]. 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[16]. 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[17]. However, Shaykh Tusi has accepted the narrations of Abu al-Khattab prior to his deviation[18]. 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"[19]. 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"[20]. 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[21]. Undoubtedly, he was not deviant during the era of 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[22]. 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 Shi'a of the Family of Muhammad so that, through 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"[23].

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...'"[24]. 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 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[25].

Abu al-Khattab and the Ismailis

Although some authors have equated the Ismailis with the Khattabiyya[26], 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[27]. 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[28]. However, based on the narration of al-Kashshi, Imam al-Baqir (peace be upon him) praised him[29]. Nevertheless, some researchers have pointed to his active role in propagating Khattabi doctrines, considering him the link between the Khattabiyya and the Ismailis[30], 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[31].


The Killing of Abu al-Khattab

Eventually, during the reign of al-Mansur, the Abbasid caliph (132–158 AH), specifically in the year 138 AH[32], 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[33]. 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?"[34] This statement indicates Abu al-Khattab's deceptive belief in bada'.


See Also


Notes

  1. ↑ Al-Hilli, 1417 AH, p. 429.
  2. ↑ Al-Khu'i, 1413 AH, vol. 15, p. 272; Subhani, 1414 AH, p. 441.
  3. ↑ Al-Tusi, 1415 AH, p. 296.
  4. ↑ Al-Hilli, 1392 AH, p. 276.
  5. ↑ Al-Tusi, 1348 SH, p. 290.
  6. ↑ Al-Majlisi, 1363 SH, vol. 75, p. 290; Al-Khu'i, 1413 AH, vol. 15, p. 256.
  7. ↑ Barqi, 1342 AH, vol. 1, p. 10; Tusi, 1415 AH, p. 296.
  8. ↑ Majlisi, 1363 AH, vol. 66, p. 220.
  9. ↑ Ibn al-Ghada'iri, 1422 AH, p. 88.
  10. ↑ Kulayni, 1362 AH, vol. 2, p. 418; Tusi, 1348 AH, p. 296; Tabari, 1413 AH, p. 330.
  11. ↑ Kulayni, 1362 AH, vol. 5, p. 150; Tusi, 1365 AH, vol. 1, p. 4.
  12. ↑ Khu'i, 1413 AH, vol. 19, p. 318.
  13. ↑ Saffar, 1404 AH, pp. 258 and 452.
  14. ↑ Qadi al-Nu'man, 1383 AH, vol. 1, p. 49.
  15. ↑ Majlisi, 1363 AH, vol. 53, p. 39.
  16. ↑ Ibn al-Ghada'iri, 1422 AH, p. 88.
  17. ↑ Hilli, 1417 AH, p. 392.
  18. ↑ Tusi, 1417 AH, vol. 1, p. 151.
  19. ↑ Majlisi, 1363 AH, vol. 53, p. 39.
  20. ↑ Khu'i, 1413 AH, vol. 15, p. 271.
  21. ↑ Kavand, 1382 AH, p. 109.
  22. ↑ Shahrastani, 1364 AH, vol. 1, p. 210.
  23. ↑ Ibn al-Athir, 1385 AH, vol. 8, p. 28.
  24. ↑ Tusi, 1348 AH, p. 295.
  25. ↑ Saffar, 1404 AH, p. 320; Kulayni, 1362 AH, vol. 1, p. 270.
  26. ↑ Nawbakhti, 1404 AH, p. 69; Ash'ari Qummi, 1360 SH, p. 81.
  27. ↑ Musawi Bojnurdi, 1372 SH, vol. 5, p. 435.
  28. ↑ Ibn al-Nadim, 1350 SH, p. 264.
  29. ↑ Tusi, 1348 SH, p. 246.
  30. ↑ Subhani, n.d., vol. 8, p. 54.
  31. ↑ Ibid., vol. 8, p. 55.
  32. ↑ Tusi, 1348 SH, p. 296.
  33. ↑ Nawbakhti, 1404 AH, p. 70.
  34. ↑ Ash'ari Qummi, 1360 SH, pp. 81–82; Nawbakhti, 1404 AH, p. 70.


References

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