Muhammad b. al-Hanafiyya: Difference between revisions
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[[File:شریفی نیا در نقش محمد حنفیه در سریال مختارنامه.jpg|thumbnail|Muhammad Rida Sharifi Niya playing the role of Muhammad b. al-Hanafiyya in [[Mukhtar-Nameh]] TV Series]] | [[File:شریفی نیا در نقش محمد حنفیه در سریال مختارنامه.jpg|thumbnail|Muhammad Rida Sharifi Niya playing the role of Muhammad b. al-Hanafiyya in [[Mukhtar-Nameh]] TV Series]] |
Revision as of 10:49, 26 April 2016
This article is under revision. |
Father | Ali b. Abi Talib (a) |
---|---|
Mother | Khawla Hanafiyya |
Birth | 16/637 |
Place of Birth | Medina |
Place(s) of Residence | Medina |
Demise | 81/700 |
Age | 65 |
Muḥammad b. al-Ḥanafīyya (b.16/637-d.81/700), the son of 'Ali b. Abi Talib (a) and Khawla Hanafiyya (the daughter of Ja'far b. Qays), was among the first group of Tabi'un. He was born in the year 16\637 by the time of the caliphate of 'Umar b. Khattab and passed away in 'Aylah or Ta'if or Medina when he was sixty-five. His demise in 81\700 was by the time of the caliphate of 'Abd al-malik b. Marwan[1].
He is also regarded as Muhammad b. 'Ali or Muhammad Akbar, and his kunya was Abu al-Qasim. He took part in the battles of Siffayn and Jamal, and was the standard-bearer of Imam 'Ali's (a) army in the latter. He stayed in Medina at the event of Karbala. After the martyrdom of Imam al-Husayn (a), he initially claimed his Imama, but having heard the testimony of Hajar al-Aswad to the Imama of Imam al-Sajjad (a), he disclaimed and believed in the Imama of his nephew.
Kaysanites believed in him as their Imam, and according to his letter to Mukhtar, they rescued him from 'Abd Allah b. Zubayr. He was the first person who was believed by some to be the Promised Mahdi (the savior). He had a very peaceful political orientation in his life.
Appellation
He was commonly regarded as "Ibn al-Hanafiyya" since his mother, the daughter of Ja'far b. Qays[2], was from Bani Hanafiyya tribe. According to some reports, his mother was taken as a slave in the attack of Bani Asad on Bani Hanafiyya during the caliphate of Abu Bakr. 'Ali (a) bought and released, and then married her.
Owing to his death in 81\700 and that he was 65 at the time, it could be calculated that he was born in 16\637[3]. His name, Muhammad, and kunya, Abu l-Qasim, were chosen after the name and kunya of the Prophet (s) by his permission, when he said to 'Ali (a); 'if this woman bears you a child, choose his name and kunya after me.' Otherwise no one whose name is Muhammad has a right to choose Abu l-Qasim as his kunya[4].
Masters and Students
He has narrated hadith from his father 'Ali (a), and others such as; 'Umar b. al-Khattab, Abu Hurayra, 'Uthman, 'Ammar b. Yasir, and Mu'awiya.
Likewise, his children; 'Abd Allah, Hasan, Ibrahim, and 'Awn, and others such as; Salim b. Abi Ja'd, Mandhar al-Thuri, Imam al-Baqir (a), 'Abd Allah b. Muhammad al-'Aqil, 'Amr b. Dinar, Muhammad b. Qays, 'Abd al-A'la b. 'Amir have narrated hadith from him[5].
He held a big course in Medina and this course generated different doctrines, in so far as his course in Medina is comparable to that of Hassan al-Basri in Basra, for the students of his school were the founders of Islamic theology, so much as the latter was the root of Mu'tazila doctrines and Sufism.
For example 'Abd Allah, titled as Abu Hashim, and Hasan, titled as Abu Muhammad, were two sons of Ibn al-Hanafiyya, the first which became a theorist of Mu'tazila doctrines, and the second was of the founders of Irja' doctrine[6].
A Standard-bearer in Jamal Battle
the Battle of Jamal took place in the year 36\656. Muhammad stopped fighting in the middle of the action, so 'Ali (a) took hold of the standard and having disordered enemy forces, took it back to Muhammad and said; 'strike them anew as compensation'. Muhammad then, accompanied by Khuzayma b. Thabit (Dhu l-Shahadatayn) and a group of Ansar, many of them whom were the fighters of the Battle of Badr, made successive attacks, and forced Jamal army to retreat.[7]
According to some reports, Ibn Hanafiyya was not certain about taking hold of the standard of 'Ali's (a) army, and even reproached his father[8], but eventually bore the standard, and thus made a reputation. Although in some sources such as; Tabari, Ibn Kathir, and Ibn al-Jawzi, the standard-bearing of Muhammad b. Hanafiyya is reported without a hint to such a doubt, the narration of Ibn Khallikan posits his standard-bearing in the battle of Saffayn and his doubts about it[9]
Absence in Karbala
Following to Husayn b. 'Ali's (a) refusal to swear allegiance to Yazid, Muhammad b. al-Hanafiyya suggested his brother to set off for Mecca to protect his life, and to Yemen if he was also threatened in Mecca, and to take shelter in deserts or mountains in case he was even troubled in Yemen. Husayn (a) appreciated his suggestion and said; 'Dear brother, you are free to remain in Medina, so that you can keep your eyes on my enemy and report me of their affairs.'[10] Nevertheless, a hadith is narrated from Imam al-Sadiq (a) in Wasa'il al-shi'a that: Hamza b. Hamran said; 'we mentioned Imam Husayn's (a) setting off and that Ibn al-Hanafiyya did not go with him'. Imam al-Sadiq (a) said; 'O Hamza, I utter you a hadith that you may not ask about this again. Having gone away from Medina, Husayn (a) asked for a piece of paper and noted; "In the name of God, the most Compassionate, the most Merciful. From Husayn b. 'Ali b. Abi Talib addressed to all Banu Hashim. Whoever joins me, shall be a martyr, and whoever does not, shall not attain triumph and safety. The end". Regarding this hadith of Imam al-Husayn (a), 'Allama Majlisi has said; 'his holiness gave them the choice whether or not to join him, and it was not a sin to neglect to join him, since it was not an obligation, but an option.'
'Allama Hilli holds that his absence in Karbala was due to sickness, and that maybe he did not know his brother's affair would end up in martyrdom. Mamaqani dated his sickness after the martyrdom of Imam al-Husayn (a), but still did not find fault with his absence in Karbala.
Relationships of Kaysanites and Mukhtar
Kaysanites perceived that, after Imam al-Husayn's (a) martyrdom, Muhammad b. al-Hanafiyya has assigned Mukhtar as the governor of Kufa and Basra to seek revenge on his murderers. Kaysanites revolted a while after the martyrdom of Imam al-Husayn (a) and believed in the Imama of Muhammad b. Hanafiyya. They believed he had inherited the mysteries of religion, knowledge of interpretation, and esoteric knowledge from Imam al-Hassan (a) and Imam al-Husayn. Some of them would interpret prayer and fasting as symbols for other things, and believed in reincarnation, and they were unanimous in the Imama of Muhammad b. Hanafiyya, and the possibility of bada' for God. This sect is also called "Mukhtariyya".[11]
There are various opinions considering his relationship with Mukhtar; some posit his disbelief in Mukhtar and their disconnection, some regard Mukhtar as his deputy, and some hold that he was gratified by Mukhtar and his acting, although there had been no deputation.[12]
Rescue from 'Abd Allah b. Zubayr
Having dominated Kufa, Mukhtar invited people to allegiance to Muhammab b. Hanafiyya. 'Abd Allah b. Zubayr who reigned Mecca and Medina at the time, feared that people might grow a tendency towards Muhammad b. al-Hanafiyya, and therefore asked him and his companions to swear allegiance to him, but they refused. Zubayr then imprisoned them in Zamzam and threatened them to death. Muhammad b. al-Hanafiyya sent Mukhtar a letter and asked for help. Having received the letter, Mukhtar sent Zabyan b. 'Amara with four-hundred men and four-thousand dirhams to Mecca.[13]
With their flags in hands, they entered Masjid al-Haram, and roaring their desire to retaliation for Husayn b. 'Ali (a), arrived at Zamzam. Ibn Zubayr supplied a pile of wood to set them on fire, but having broken the door of Masjid al-Haram, they made way to Ibn Hanafiyya, and told him that he was to choose either them or 'Abd Allah b. Zubayr. Muhammad b. al-Hanafiyya said; 'I do not favor there to be conflict and bloodshed in the house of God.' Meanwhile Ibn Zubayr arrived at them and cried; 'woe upon these stick-handed ones! (they were carrying sticks instead of swords, for they could not carry weapons in Masjid al-Haram), do you suppose I would let Muhammad go before he swears allegiance to me?' So the rest of Mukhtar forces entered Masjid al-Haram, shouting out loud that they sought revenge for Husayn (a). Ibn Zubayr feared them and did not resist anymore. Muhammad then, accompanied by four-thousand men, went to 'Ali's Valley and lived in there until Mukhtar was killed.[14]
Kaysanites' Belief in Ibn al-Hanafiyya Being the Promised Mahdi
Narrating from sources such as; Nash'at al-fikr al-falsafi, it is noted in the book Tarikh firaq Islami[15] that Muhammad b. al-Hanafiyya was the first figure believed by some Muslims to be the Promised Mahdi.[16] They believe he is living in mount Radawa, being fed by a stream of milk and one of honey, until the day God will raise him. Ayatullah Khoei dissociates Muhammad b. al-Hanafiyya from Kaysanites, and believes they did not exist in his time.[17]
Claim for Imama
Contention with Imam al-Sajjad (a)
Muhammad b. Hanafiyya knew his brothers, Imam al-Hasan (a) and Imam al-Husayn (a), superior to himself, but after the martyrdom of Imam al-Husayn (a) wrote a letter to Imam al-Sajjad (a) asking him to accept his Imama. He argued that, contrary to previous Imams, Imam al-Husayn (a) had not assigned anyone as the Imam after himself. Besides, he was the son of 'Ali (a), and more qualified owing to his age and great number of hadiths narrated by him. Imam al-Sajjad (a) invited his uncle to piety and avoiding ignorance in return and noted that:
'My father had recommended me before he set off for Iraq, and had me vow a while before his martyrdom.'
Imam al-Sajjad (a) invited him to go to Hajar al-Aswad (the Black Stone), so that the Imam would be one to whom Hajar al-Aswad testifies. Doing so, Muhammad prayed and asked the Stone to testify to his Imama, but nothing happened. Imam al-Sajjad then, after saying prayer, asked so from the Stone, and the Stone uttered a testimony to the Imama of 'Ali b. al-Husayn (a) after his father, Husayn b. 'Ali (a), and thus, Muhammad al-Hanafiyya accepted his Imama.[18] Some scholars believe that this argumentation was just made up, so that weak Shi'as would not incline to believe in the Imama of Muhammad b. al-Hanafiyya.[19]
Belief in the Imama of Sajjad (a)
It is narrated from Imam al-Sadiq (a) that Muhammad Hanafiyya believed in the Imama of Imam al-Sajjad (a).[20] Also Qutb al-Din Ravandi has narrated that Abu Khalid al-Kabuli (Muhammad's servant) asked him about his belief regarding Imama, and he answered:
"'Ali b. al-Husayn is the Imam of you and I and all Muslims."[21]
Reliability
It is narrated from [Imam Ali (a)|'Ali (a)]] in the Rijal of Kashshi that four Muhammads resist God's disobedience; Muhammad b. Ja'far al-Tayyar, Muhammad b. Abu Bakr, Muhammad b. al-Hanafiyya, and Muhammad b. Abi Hudhayfa.[22] Mamaqani proves his reliability according to this narration.[23]
Political Orientation
Ibn Hanafiyya always had a peaceful political orientation through his life. Following such a policy, he stayed in Medina with his brother, Imam al-Hassan (a) , after the martyrdom of the Commander of the Faithful (a), and also pledged allegiance to Yazid as the crown prince of Mu'awiya, and did not oppose him when he came to rule.
He also had a peaceful relationship with the following caliphs. For example he traveled to Damascus in 76\695 and made a visit to 'Abd ul-malik Marwan. Some believe it was as a result of Ibn Zubayr's abuse, for 'Abd Allah b. Zubayr had imprisoned him, until the forces of Mukhtar al-Thaqafi rescued him.[24]
As Mukhtar got killed, Ibn Zubayr again asked for his allegiance, planning to assail him and his family in case of his refusal. Meanwhile, he received a letter from 'Abd ul-malik b. Marwan, who had of late become the caliph, in which he was asked to go to Damascus. Muhammad and his companions then, got out of the valley, and set off for Damascus. But having arrived in Madyan, Ibn Hanafiyya found out about 'Abd ul-malik's disloyalty to 'Amr b. Sa'id (a companion of Ibn Hanafiyya). Therefore he landed in Ayla, a port on the border of Damascus, and got back to Mecca, where he resided in Abu Talib Valley, and then traveled to Ta'if. He remained there until Ibn Zubayr was surrounded in Mecca by Hajjaj, and after that he went back to Abu Talib Valley. He rejected Hajjaj's request for allegiance to 'Abd ul-malik. Following to the death of Ibn Zubayr, asking for refuge, Muhammad b. Hanafiyya wrote a letter to 'Abd ul-malik, which was accepted.[25]
Death and Grave
It is narrated from Imam al-Baqir (a) that: 'I was with him in his sickness, and I closed his eyes (when he died), and made his funeral ablution, and shrouded him, and performed his funeral prayer, and buried him'.[26] However, it is reported in non-Shi'a references that Aban b. 'Uthman (the son of the third caliph) performed his funeral prayer.
There is disagreement about the place of his grave. Sayyid Muhsin al-Amin has mentioned three places; Ayla, Ta'if, or Baqi' cemetery in Medina.[27] But it is most likely that he has died in Medina.[28]
Mukhtar-Nameh TV Series
Mukhtar-Nameh was a TV serial of 40 episodes, directed by Davood Mirbaqiri, in which Muhammad Riza Sharifi Nia played the role of Muhammad b. al-Hanafiyya. The serial was first showed in the Islamic Republic of Iran broadcasting in 1389\2010.
Shrines Attributed to Muhammad Hanafiyya
There are shrines in Khark (Bushihr Province), and in Rudbar (Gilan Province) attributed to Muhammad Hanafiyya, though according to the place of his death, such attribution does not seem likely.
- There is a shrine in Bivarzin Village of Rudbar City, in which people believe that Muhammad Hanafiyya and his son, Hashim, and two sons of Imam al-Kazim (a), Abu l-Qasim and Hamza, are buried. But it does not correspond with the place of his death. Every year, this shrine is most crowded in Safar 28.
- The shrine of Mir Muhammad (Muhammad Hanafiyya) is located in Khark Island, the building of which belongs to early Islamic periods. People believe it is the burial place of Muhammad Hanafiyya, the son of the Commander of the Faithful (a), which again is not compatible with the place of his death.
- There also is a shrine of Muhammad Hanafiyya, who has been a descendant of Imam Musa al-Kazim (a), in the village of Mal Khalifa, 55kms away from Lurdigan.
See also
Notes
- ↑ Amin,A'yan al-shi'a, Vol.14, P.270.
- ↑ Baladhuri,Ansab al-ashraf, Vol.2, P.200.
- ↑ Ibn Sa'd, Al-Tabaqat al-kubra, Vol.5, P.87.
- ↑ Ibn Sa'd, al-Tabaqat, Vol.5, P.67.
- ↑ Sabiri, Tarikh firaq islami, Vol.2, P.51.
- ↑ Sabiri, Tarikh firaq islami, Vol.2, P.54.
- ↑ Reyshahri, Daneshnameh amir al-mu'minin, Vol. 1, P.183.
- ↑ Ibn Khallikan, Wafayat al-a'yan, Vol. 4, P.171.
- ↑ Ibn al-Jawzi, al-Muntazim, Vol.5, P.78; Sabiri, Tarikh firaq islami, Vol.2, P.51.
- ↑ Qummi, Dar karbala che godhasht, P.98.
- ↑ Nubakhti, Tarjumeh Firaq al-shi'a Nubakhti, P. 87.
- ↑ See: Ja’farian, Tarikh siasi Sadr-i Islam, P.214-215; Nubakhti, Translation of Firaq al-shi'a Nubakhti.
- ↑ Akhbar al-dawlat al-'abbasiyya, P.100.
- ↑ Nubakhti, Tarjumeh firaq al-shi'a, P.85-86.
- ↑ Sabiri, Tarikh firaq islami, Vol.2, P.55.
- ↑ But the author mentions, in the footnotes, that, prior to Ibn al-Hanafiyya, 'Ali (a) was called Mahdi.
- ↑ Khoei, Mu'jam al-kabir, Vol.18, P.102-103.
- ↑ See: Saffar, Basa’ir al-darajat, P.502; Ibn Babawayh, al-Imama wa al-tabsira, P.60-62; Kulayni, al-Kafi, Vol.1, P.348.
- ↑ Qutb Rawandi, al-Khara’ij wa al-jara’ih, Vol.1, P.258; 'Allama Majlisi, Bihar al-anwar, Vol.46, P.30.
- ↑ Ibn Babawayh, al-Imama wa al-tabsira, P.60.
- ↑ Qutb Rawandi, al-Khara’ij wa al-jara’ih, Vol.1, P.261-262.
- ↑ Kashshi, Rijal al-kashshi, P.70.
- ↑ Mamaqani, Tanqih al-maqal, Vol.3, P.111.
- ↑ Sabiri, Tarikh firaq islami, Vol.2, P.52-53.
- ↑ Nubakhti, Tarjumeh Firaq al-shi'a Nubakhti, P. 86-87.
- ↑ Kashshi, Rijal al-kashshi, P.315.
- ↑ Amin,A'yan al-shi'a, Vol.14, P.270.
- ↑ Mudarris, Rayhanat al-adab. Kitab Forushi Khayyam, third Edition, 1369
References
- Ibn Babawayh, ‘Ali b. Husain, al-Imama wa al-tabsira min al-hira. Qum: Madrasat Imam al-Mahdi, 1363
- Ibn al-Jawzi, ‘Abd al-Rahman b. ‘Ali, al-Muntazim fi tarikh al-muluk wa al-umam. Beirut: Dar al-Kutub al-‘Ilmiyya, 1992
- Ibn Khallikan, Ahmad b. Muhammad b. Abu Bakr, Wafayat al-a’yan wa anba’ abna’ al-zaman. Beirut: Dar al-Thiqafa, 1968
- Ibn Sa’d, Muhammad, al-Tabaqat al-Kubra. Beirut: Dar al-Kutub al-‘Ilmiyya
- Amin, Sayyid Muhsin, A’yan al-Shi’a. Beirut: Dar al-Ta’aruf, 2000
- Ja’farian, Rasul, Tarikh siasi Sadr-i Islam. Tehran: 1369
- Baladhuri, Ahmad b. Yahya b. Jabir, Kitab jamal min ansab al-ashraf. Beirut: Dar al-Fikr, First Edition, 1996
- Qutb Rawandi, Sa’id b. Hibat Allah, al-Khara’ij wa al-jara’ih. Qum: Madrasar Imam al-Mahdi, First Edition, 1409
- Sharif al-Radi, Sharh nahj al-balagha. Qum: Published by Ahmad Mudarris Wahid
- Sabiri, Husayn, Tarikh firaq islami. Tehran: Samt, 1388
- Saffar, Muhammad b. Hasan, Basa’ir al-darajat fi fadayil al-I Muhammad (s). Qum: Maktabat Ayatullah al-Mar’ashi al-Najafi
- Qummi, ‘Abbas, Dar karbala che gudhasht?(Translation of Nafas al-mahmum). Qum: Jamkaran Mosque Publication, 1381
- Kulayni, Muhammad b. Ya’qub, al-Kafi. Tehran: Dar al-kutub al-islamiyya
- Reyshahri, Muhammad, Danesh Nameh Amir al-Mu’minin bar paye Qur’an wa hadith wa tarikh. Qum: Dar al-Hadith, 1428
- Mudarris, Mirza Muhammad ‘Ali, Rayhanat al-adab. Kitab Forushi Khayyam,1369
- Unknown author(3\9 Century), Akhbar al-dawlat al-'abbasiyya wa fihi akhbar al-'abbas. Beirut: Dar al-Tali'a, 1391
- Nubakhti, Hasan b. Musa, Tarjumeh Firaq al-shi'a Nubakhti ba du maqaddama:Zendeginameh Nubakhti wa ketabhaye firaq al-shi'a wa digar ferqehaye islam ta qarn sewum hijri, translator: Muhammad Jawad Mashkur. Tehran: Bunyad Farhang Iran, 1353
External Links
- The material for this article is mainly taken from محمد_بن_حنفیه in Farsi Wikishia.