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Ibn al-Kawwa

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Ibn al-Kawwa
Personal Information
Full Name'Abd Allah b. 'Amr al-Yashkuri
TeknonymSalih al-Hanafi
Place(s) of ResidenceKufa
Death80 AH/699-700
Religious Information
Other ActivitiesLeading the Arbitration and Khawarij movements and withdrawing from the Battle of Nahrawan


Ibn al-kawwāʾ (Arabic: ابن الكوّاء) was one of the soldiers of Imam Ali (a) in the Battle of Siffin, who paved the way for the Arbitration (al-Tahkim) incident and later became one of the leaders of the Khawarij. He was among those who opposed the arbitration of Ibn Abbas on behalf of Imam Ali (a) and replaced him with Abu Musa al-Ash'ari. After the Arbitration incident, Ibn al-Kawwa' separated from Imam Ali's (a) army along with his followers and, by leading this group, formed the Khawarij. Some historians believe that he separated from the Khawarij after discussions with the Imam (a); although some believe that he was killed in the Battle of Nahrawan.

Some Sunni hadith scholars do not consider him to be authentic in hadith (Ṣaḥīḥ al-Ḥadīth), and Shi'a hadith scholars have also condemned him. His numerous questions from Imam Ali (a) are recorded in sources. His purpose in raising these questions is considered to be enmity and annoyance of Imam Ali (a).

During the time of the Third Caliph, Ibn al-Kawwa' was exiled to Syria along with several other companions of Imam Ali (a). His conversations with Mu'awiya b. Abi Sufyan are mentioned in sources.

Brief Biography

Abu 'Amr 'Abd Allah b. 'Amr al-Yashkuri[1] or 'Abd Allah b. Abi Awfa[2] from the tribe of Banu Kinana,[3] known as Ibn al-Kawwa',[4] was also called Salih al-Hanafi.[5] His father became famous as al-Kawwa' because he was treated with cauterization (kayy) in the Jahiliyya period.[6] However, some have considered his ancestor a physician who treated with cauterization.[7]

Some researchers believe that there is no information about his date of birth and death;[8] but some have considered his death to be in the 80/699-700.[9] Some believe that he was killed in the Battle of Nahrawan in 38/658;[10] but his presence in later years is mentioned in sources; for example, Mu'awiya in a letter in 42/662-3 asked his governor in Kufa to force some individuals, such as Ibn al-Kawwa', to participate in Congregational Prayer.[11] Also, Ibn al-Kawwa' played a role in the dismissal of Abd Allah b. 'Amir from the governorship of Basra in 44/664-5[12] by speaking ill of him to Mu'awiya.[13]

He was among those who were exiled to the region of Damascus during the time of the third caliph, Uthman b. Affan, along with several others, including Malik al-Ashtar and Kumayl b. Ziyad, due to opposition to the governor of Kufa.[14] Mu'awiya's questions to him about his own character are reflected in sources; some have spoken of his praise for Mu'awiya[15] and others have referred to his objection and questioning of Mu'awiya;[16] as Mu'awiya's questions to him regarding the inhabitants of Islamic lands, including Kufa, Basra, Mosul, Egypt, Jazira, and Syria, have been mentioned.[17]

Role in the Arbitration Incident

Ibn al-Kawwa' was initially one of the companions of Imam Ali (a) in the Battle of Siffin, and after a while, by playing a role in the Arbitration, he became one of his opponents in the army of Khawarij.[18] Al-Dhahabi, the author of Tarikh al-Islam, believes that he, along with Shabath b. Rib'i, was among the first people who raised the issue of God's judgment with the slogan "La hukm illa li-llah" (There is no judgment but for God) during the Battle of Siffin.[19]

He opposed the representation of Ibn Abbas for arbitration due to Ibn Abbas's kinship with Imam Ali (a)[20] and was the leader of those who imposed Abu Musa al-Ash'ari on the Imam instead of Ibn Abbas.[21] To the extent that some believe he sent Abu Musa al-Ash'ari for arbitration.[22]

Leadership of the Khawarij

See also: Khawarij

After returning from the Battle of Siffin, due to his objection to Imam Ali's (a) acceptance of the arbitration, Ibn al-Kawwa' separated from the Imam's (a) army along with eight thousand or twelve thousand people[23] and went to the Harura' region, half a parsang from Kufa.[24] For this reason, he and his followers became known in history as the Haruriyya group.[25] Ibn al-Kawwa', along with Abd Allah b. Wahb al-Rasibi and Shabath b. Rib'i, took charge of this group,[26] and Ibn al-Kawwa' was chosen as the prayer leader of this group.[27]

After sending Ibn Abbas[28] and Sa'sa'a b. Sawhan,[29] Imam Ali (a) himself went to Harura and debated with Ibn al-Kawwa'.[30] The Imam (a) asked Ibn al-Kawwa' the reason for his opposition after accepting the Caliphate and Jihad,[31] to which he cited the Imam's acceptance of Arbitration as the reason for his and his followers' opposition. The Imam (a) responded[32] and after discussions asked them to return to Kufa.[33] Ibn al-Kawwa' returned to Kufa with four thousand people[34] or all the Khawarij;[35] but after a while, they left Kufa and rebelled.[36]

Ibn al-Kawwa' was the leader of the Khawarij for seven months, and after a while, he and 2000 of his followers separated from the Khawarij group during the debate with the Imam[37] or on the day of the Battle of Nahrawan[38] and returned to their homes.[39] Some believe that Ibn al-Kawwa' withdrew from participating in the Battle of Nahrawan,[40] and others believe that he joined Imam Ali's (a) army;[41] just as in other sources, he is considered part of the Khawarij army and believed to have been killed in the same battle.[42]

Numerous Questions from Imam Ali (a)

Ibn al-Kawwa' is remembered as a person who asked numerous questions from Imam Ali (a).[43] Sources mention his questions, debates, and conversations with the Imam; the author of the book al-Gharat has dedicated a section of his book to Ibn al-Kawwa's questions from Ali (a).[44]

After Imam Ali (a) asked those around him to question him before they lose him (Saluni Qabl an Tafqiduni), Ibn al-Kawwa' raised questions about the meanings of some Qur'anic verses;[45] just as at different times, he asked the Imam about the meanings and interpretation of other verses as well;[46] Including a question about the interpretation of verses Qur'an 18:103 and [Qur'an 18:104]] of Sura al-Kahf: "Say, 'Shall We inform you of the greatest losers in their works? * Those whose effort is lost in worldly life, while they think that they are doing well in work.'" Imam Ali (a) replied: "They are the disbelievers of the People of the Book. Their predecessors were on the truth, but after them, they introduced innovations in their religion and associated partners with God. They strive in worship and imagine they have importance. This group are losers and do not benefit from their deeds. While they imagine they are doing good work."[47] At this moment, Ali (a) raised his voice and said: "The people of Nahrawan will not be far from these tomorrow and will suffer their fate." After that, Ibn al-Kawwa' said: "I do not recognize anyone as Imam other than you and will not ask anyone else." Amir al-Mu'minin (a) replied: "If so, act according to this statement of yours."[48] Of course, according to some reports, later in the Battle of Nahrawan, one of the Imam's companions objected to Ibn al-Kawwa' based on this statement, asking how he was questioning the Imam yesterday and fighting him today.[49]

In a part of his conversations with Ibn al-Kawwa', the Imam, after condemning him, considered him among the deniers of some Qur'anic verses.[50]

Ibn al-Kawwa' also asked other questions from Imam Ali (a); including the reason for fighting with Companions such as Talha and al-Zubayr,[51] the distance between the earth and the sky,[52] the west and the east,[53] the nature of al-Bayt al-Ma'mur,[54] the blackness in the middle of the moon,[55] the identity of Dhu l-Qarnayn,[56] and other matters.[57]

Purpose of Questioning

Although Ibn al-Kawwa' stated his goal of asking Imam Ali (a) as gaining knowledge;[58] some believe that Ibn al-Kawwa's questions were to trouble Imam Ali (a) and he had no goal of understanding the truth;[59] the Imam also reproached him in response to many questions.[60] In some cases, the Imam would say to him: "May God kill you, O Satan! How understanding and eloquent you are!"[61] As in one case, the Imam explicitly asks Ibn al-Kawwa' to ask for knowledge, not with the intention of annoying the Imam.[62]

Ibn al-Kawwa' sometimes took a stance against some of Imam Ali's (a) answers[63] and in some cases spoke to him sarcastically; for example, when the Imam spoke of actions he had learned from the Prophet (s) and acted upon, Ibn al-Kawwa' asked him if he did not abandon those actions even in the Battle of Siffin. The Imam gave him a sharp answer and said that he did not abandon them even in that battle.[64] Or while performing Wudu', when the Imam forbade him from wasting water, he sarcastically said that it is not more than the blood of Muslims that has been shed.[65]

Rijali Status

Ibn al-Kawwa' has been considered a khatib (orator),[66] scholar, and genealogist[67] famous in early Islam,[68] and one of the Reciters (Qurrāʾ) of Kufa.[69] Others have introduced him as a poet and quoted poems attributed to him in their books.[70] They also consider him an author of books in various fields and have referred to some of his books.[71]

It is said that some Sunni hadith scholars have not considered the narrations quoted from him as authentic,[72] and Shi'a hadith scholars have also introduced him as a cursed Kharijite.[73] Aziz Allah 'Utaridi has considered him a malicious, foul-mouthed, and impudent person.[74]

Some Sunni scholars have considered him a Shi'a and one of the Companions of Imam Ali (a).[75]

Notes

  1. ↑ Ibn Ḥazm, Jamharat ansāb al-ʿArab, p. 308; Ibn Ḥajar, al-Iṣāba, vol. 5, p. 73.
  2. ↑ Ṭabarī, Tārīkh al-umam wa l-mulūk, vol. 5, p. 212; Ibn al-Faqīh, Kitāb al-buldān, p. 181; Thaqafī Kūfī, al-Ghārāt, vol. 2, p. 737.
  3. ↑ Ibn al-Kalbī, Jamharat al-nasab, p. 563.
  4. ↑ Ibn Ḥajar, al-Iṣāba, vol. 5, p. 73.
  5. ↑ Ibn al-Nadīm, al-Fihrist, p. 133; Baghdādī, Hadīyat al-ʿārifīn, vol. 1, p. 438.
  6. ↑ Ibn Qutayba, al-Maʿārif, p. 535.
  7. ↑ Ibn al-Kalbī, Jamharat al-nasab, p. 563.
  8. ↑ Raḥīmlū, "Ibn Kawwāʾ", vol. 4, p. 528.
  9. ↑ Sezgin, Tārīkh al-turāth al-ʿArabī, part 2, vol. 1, p. 38.
  10. ↑ Ibn Shahrāshūb, Manāqib Āl Abī Ṭālib, vol. 2, p. 301; Ṭabrisī, al-Iḥtijāj, vol. 1, p. 261.
  11. ↑ Ṭabarī, Tārīkh al-umam wa l-mulūk, vol. 5, p. 179; Ibn Khaldūn, Tārīkh Ibn Khaldūn, vol. 3, p. 7.
  12. ↑ Ṭabarī, Tārīkh al-umam wa l-mulūk, vol. 5, p. 212.
  13. ↑ Ṭabarī, Tārīkh al-umam wa l-mulūk, vol. 5, p. 212; Ibn Khaldūn, Tārīkh Ibn Khaldūn, vol. 3, p. 8; Ibn al-Jawzī, al-Muntaẓam, vol. 5, p. 209.
  14. ↑ Ṭabarī, Tārīkh al-umam wa l-mulūk, vol. 4, p. 217; Masʿūdī, Murūj al-dhahab, vol. 3, p. 40; Ibn ʿAsākir, Tārīkh Madīnat Dimashq, vol. 24, p. 84; Māmaqānī, Tanqīḥ al-maqāl, vol. 36, p. 27.
  15. ↑ Ibn al-Athīr, al-Kāmil fī l-tārīkh, vol. 3, p. 144.
  16. ↑ Masʿūdī, Murūj al-dhahab, vol. 3, p. 40.
  17. ↑ Ibn al-Faqīh, Kitāb al-buldān, p. 181; Yāqūt al-Ḥamawī, Muʿjam al-buldān, vol. 1, p. 47; Ibn ʿAsākir, Tārīkh Madīnat Dimashq, vol. 1, p. 359.
  18. ↑ Ibn al-Faqīh, Kitāb al-buldān, p. 181; Qummī, al-Kunā wa l-alqāb, p. 383; Sezgin, Tārīkh al-turāth al-ʿArabī, part 2, vol. 1, p. 38.
  19. ↑ Dhahabī, Tārīkh al-Islām, vol. 3, p. 554.
  20. ↑ Minqarī, Waqʿat Ṣiffīn, p. 502.
  21. ↑ Minqarī, Waqʿat Ṣiffīn, p. 502.
  22. ↑ Raḥīmlū, "Ibn Kawwāʾ", vol. 4, p. 529.
  23. ↑ Yaʿqūbī, Tārīkh al-Yaʿqūbī, vol. 2, p. 191.
  24. ↑ Yaʿqūbī, Tārīkh al-Yaʿqūbī, vol. 2, p. 191.
  25. ↑ Yaʿqūbī, Tārīkh al-Yaʿqūbī, vol. 2, p. 191.
  26. ↑ Yaʿqūbī, Tārīkh al-Yaʿqūbī, vol. 2, p. 191.
  27. ↑ Ibn Ḥajar, Tahdhīb al-tahdhīb, vol. 4, p. 303; Abū l-Faraj al-Iṣfahānī, al-Aghānī, vol. 14, p. 437.
  28. ↑ Yaʿqūbī, Tārīkh al-Yaʿqūbī, vol. 2, p. 191; Ibn Kathīr, al-Bidāya wa l-nihāya, vol. 7, p. 280.
  29. ↑ Balādhurī, Ansāb al-ashrāf, vol. 2, p. 353.
  30. ↑ Ibn Khaldūn, Tārīkh Ibn Khaldūn, vol. 2, p. 635.
  31. ↑ Dīnawarī, al-Akhbār al-ṭiwāl, p. 208; Miskawayh, Tajārib al-umam, vol. 1, p. 559.
  32. ↑ Ṭabarī, Tārīkh al-umam wa l-mulūk, vol. 5, pp. 65–66; Ibn al-Jawzī, Tadhkirat al-khawāṣṣ, p. 96; Ibn Khaldūn, Tārīkh Ibn Khaldūn, vol. 2, p. 635.
  33. ↑ Yaʿqūbī, Tārīkh al-Yaʿqūbī, vol. 2, p. 191.
  34. ↑ Dhahabī, Tārīkh al-Islām, vol. 3, p. 591.
  35. ↑ Ibn Khaldūn, Tārīkh Ibn Khaldūn, vol. 2, p. 635.
  36. ↑ Yaʿqūbī, Tārīkh al-Yaʿqūbī, vol. 2, p. 191.
  37. ↑ Irbilī, Kashf al-ghumma, vol. 1, p. 265.
  38. ↑ Baghdādī, al-Farq bayn al-firaq, p. 57.
  39. ↑ Maqdisī, al-Badʾ wa l-tārīkh, pp. 223–224.
  40. ↑ Balādhurī, Ansāb al-ashrāf, vol. 2, pp. 362, 375.
  41. ↑ Irbilī, Kashf al-ghumma, vol. 1, p. 265; Ibn Kathīr, al-Bidāya wa l-nihāya, vol. 7, p. 281.
  42. ↑ Ibn Shahrāshūb, Manāqib Āl Abī Ṭālib, vol. 2, p. 301; Ṭabrisī, al-Iḥtijāj, vol. 1, p. 261.
  43. ↑ Ibn Durayd, al-Ishtiqāq, p. 340; Ibn al-Athīr, al-Muraṣṣaʿ, p. 258.
  44. ↑ Thaqafī Kūfī, al-Ghārāt, vol. 1, pp. 178–182.
  45. ↑ Abū l-Faraj al-Iṣfahānī, al-Aghānī, vol. 15, p. 101.
  46. ↑ Kulaynī, al-Kāfī, vol. 1, p. 184; vol. 2, p. 49; Maqrīzī, Imtāʿ al-asmāʿ, vol. 12, p. 134; Ṭabrisī, al-Iḥtijāj, vol. 1, p. 227; Thaqafī Kūfī, al-Ghārāt, vol. 1, p. 178.
  47. ↑ Thaqafī Kūfī, al-Ghārāt, vol. 1, p. 181.
  48. ↑ Thaqafī Kūfī, al-Ghārāt, vol. 1, p. 181.
  49. ↑ Ṭabrisī, al-Iḥtijāj, vol. 1, p. 261.
  50. ↑ Ibn Saʿd, al-Ṭabaqāt al-kubrā, vol. 3, p. 168.
  51. ↑ Ibn Qutayba, al-Imāma wa l-siyāsa, vol. 1, p. 99.
  52. ↑ Sharīf al-Murtaḍā, al-Amālī, vol. 1, p. 274.
  53. ↑ Thaqafī Kūfī, al-Ghārāt, vol. 1, p. 180.
  54. ↑ Ibn Kathīr, al-Bidāya wa l-nihāya, vol. 1, p. 41; Kohlberg, Kitābkhāna-yi Ibn Ṭāwūs, p. 349.
  55. ↑ Ṭabarī, Tārīkh al-umam wa l-mulūk, vol. 1, p. 76.
  56. ↑ Ṣāliḥī al-Shāmī, Subul al-hudā, vol. 2, p. 348; Majlisī, Biḥār al-anwār, vol. 12, p. 180.
  57. ↑ Khaṭīb al-Baghdādī, Tārīkh Baghdād, vol. 12, p. 62; Nasafī, al-Qand fī dhikr ʿulamāʾ Samarqand, p. 233.
  58. ↑ Thaqafī Kūfī, al-Ghārāt, vol. 1, p. 179.
  59. ↑ Raḥīmlū, "Ibn Kawwāʾ", vol. 4, p. 529.
  60. ↑ See: Ṭabarī, Tārīkh al-umam wa l-mulūk, vol. 1, p. 75; Ibn Ḥajar, al-Iṣāba, vol. 8, p. 268; Dāraquṭnī, al-Muʾtalif wa l-mukhtalif, vol. 4, p. 1826; Thaqafī Kūfī, al-Ghārāt, vol. 1, p. 179.
  61. ↑ Shūshtarī, Qāmūs al-rijāl, vol. 6, p. 563.
  62. ↑ Marʿashī, Iḥqāq al-ḥaqq, vol. 7, p. 587.
  63. ↑ Raḥīmlū, "Ibn Kawwāʾ", vol. 4, p. 529.
  64. ↑ Ibn Saʿd, al-Ṭabaqāt al-kubrā, vol. 8, p. 21; Balādhurī, Ansāb al-ashrāf, vol. 2, p. 156; Ibn Ḥajar, al-Iṣāba, vol. 8, p. 268; Ibn Kathīr, al-Bidāya wa l-nihāya, vol. 6, p. 333.
  65. ↑ Shūshtarī, Qāmūs al-rijāl, vol. 6, p. 563.
  66. ↑ Jāḥiẓ, al-Burṣān, p. 89.
  67. ↑ Ibn Qutayba, al-Maʿārif, p. 535; Ibn al-Nadīm, al-Fihrist, p. 133.
  68. ↑ Sezgin, Tārīkh al-turāth al-ʿArabī, part 2, vol. 1, p. 38.
  69. ↑ Dīnawarī, al-Akhbār al-ṭiwāl, p. 191.
  70. ↑ Minqarī, Waqʿat Ṣiffīn, p. 295.
  71. ↑ Baghdādī, Hadīyat al-ʿārifīn, vol. 1, p. 438.
  72. ↑ Raḥīmlū, "Ibn Kawwāʾ", vol. 4, p. 530.
  73. ↑ See: Ṭūsī, Rijāl al-Ṭūsī, p. 75; Ḥillī, Rijāl al-ʿAllāma al-Ḥillī, p. 236; Shūshtarī, Qāmūs al-rijāl, vol. 6, p. 563; Qummī, al-Kunā wa l-alqāb, vol. 1, p. 395.
  74. ↑ ʿUṭāridī, al-Ghārāt wa sharḥ ḥāl aʿlāmih, p. 352.
  75. ↑ Ibn al-Nadīm, al-Fihrist, p. 133.

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