Muhammad b. al-Hanafiyya: Difference between revisions

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{{Infobox descedant of Imam

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| Name = Muhammad b. al-Hanafiyya

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| Birthday = [[16]]/637

| Birthplace = [[Medina]]

| Demise =[[81]]/700

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| Father = [[Ali b. Abi Talib (a)]]

| Mother = [[Khawla Hanafiyya]]

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| Age = 65

'''Muḥammad b. al-Ḥanafīyya''' (Arabic: {{iarabic|محمد بن حَنَفیّه}}) (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]]<ref>Amin,''A'yan al-shi'a'', Vol.14, P.270.</ref>.

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 [[the Battle of Siffayn|Siffayn]] and [[the Battle of Jamal|Jamal]], and was the standard-bearer of [[Imam Ali (a)|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 [[Black Stone|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.

He was commonly regarded as "Ibn al-Hanafiyya" since his mother, the daughter of Ja'far b. Qays<ref>Baladhuri,''Ansab al-ashraf'', Vol.2, P.200.</ref>, 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]]. [[Imam Ali (a)|'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<ref>Ibn Sa'd, ''Al-Tabaqat al-kubra'', Vol.5, P.87.</ref>. 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<ref>Ibn Sa'd, ''al-Tabaqat'', Vol.5, P.67.</ref>.

He has narrated [[hadith]] from his father [[Imam Ali|'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<ref>Sabiri, ''Tarikh firaq islami'', Vol.2, P.51.</ref>.

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<ref>Sabiri, ''Tarikh firaq islami'', Vol.2, P.54.</ref>.

[[the Battle of Jamal]] took place in the year 36\656. Muhammad stopped fighting in the middle of the action, so [[Imam Ali (a)|'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.<ref>Reyshahri, ''Daneshnameh amir al-mu'minin'', Vol. 1, P.183.</ref>

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<ref>Ibn Khallikan, ''Wafayat al-a'yan'', Vol. 4, P.171.</ref>, 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<ref>Ibn al-Jawzi, ''al-Muntazim'', Vol.5, P.78; Sabiri, ''Tarikh firaq islami'', Vol.2, P.51.</ref>

Following to [[Imam al-Husayn (a)|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.'<ref>Qummi, ''Dar karbala che godhasht'', P.98.</ref> 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. [['Abd Allah Mamaqani|Mamaqani]] dated his sickness after the martyrdom of Imam al-Husayn (a), but still did not find fault with his absence in Karbala.

[[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".<ref>Nubakhti, ''Tarjumeh Firaq al-shi'a Nubakhti'', P. 87.</ref>

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.<ref>See: Ja’farian, ''Tarikh siasi Sadr-i Islam'', P.214-215; Nubakhti, Translation of ''Firaq al-shi'a Nubakhti''. </ref>

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.<ref>''Akhbar al-dawlat al-'abbasiyya'', P.100.</ref>

With their flags in hands, they entered [[Masjid al-Haram]], and roaring their desire to retaliation for [[Imam al-Husayn (a)|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 [[Ka’ba|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.<ref>Nubakhti, ''Tarjumeh firaq al-shi'a'', P.85-86.</ref>

Narrating from sources such as; ''Nash'at al-fikr al-falsafi'', it is noted in the book ''Tarikh firaq Islami''<ref>Sabiri, ''Tarikh firaq islami'', Vol.2, P.55.</ref> that Muhammad b. al-Hanafiyya was the first figure believed by some Muslims to be [[the Promised Mahdi]].<ref>But the author mentions, in the footnotes, that, prior to Ibn al-Hanafiyya, 'Ali (a) was called Mahdi.</ref> 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. [[Sayyid Abu l-Qasim Khoei|Ayatullah Khoei]] dissociates Muhammad b. al-Hanafiyya from Kaysanites, and believes they did not exist in his time.<ref>Khoei, ''Mu'jam al-kabir'', Vol.18, P.102-103.</ref>

==Claim for Imama==

Muhammad b. Hanafiyya knew his brothers, [[Imam al-Hasan al-Mujtaba (a)|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 [[Imam Ali (a)|'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 [[Black Stone|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.<ref>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.</ref> Some scholars believe that this argumentation was just made up, so that weak [[Shi'a]]s would not incline to believe in the Imama of Muhammad b. al-Hanafiyya.<ref>Qutb Rawandi, ''al-Khara’ij wa al-jara’ih'', Vol.1, P.258; 'Allama Majlisi, ''Bihar al-anwar'', Vol.46, P.30.</ref>

===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).<ref>Ibn Babawayh, ''al-Imama wa al-tabsira'', P.60.</ref> 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."<ref>Qutb Rawandi, ''al-Khara’ij wa al-jara’ih'', Vol.1, P.261-262.</ref>

It is narrated from [Imam Ali (a)|'Ali (a)]] in the [[Ikhtiar Ma'rifat al-Rijal|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]].<ref>Kashshi, ''Rijal al-kashshi'', P.70.</ref> [['Abd Allah Mamaqani|Mamaqani]] proves his reliability according to this narration.<ref>Mamaqani, ''Tanqih al-maqal'', Vol.3, P.111.</ref>

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.<ref>Sabiri, ''Tarikh firaq islami'', Vol.2, P.52-53.</ref>

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.<ref>Nubakhti, ''Tarjumeh Firaq al-shi'a Nubakhti'', P. 86-87.</ref>

==Death and Grave==

'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'.<ref>Kashshi, ''Rijal al-kashshi'', P.315.</ref> 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]].<ref>Amin,''A'yan al-shi'a'', Vol.14, P.270.</ref> But it is most likely that he has died in Medina.<ref>Mudarris, ''Rayhanat al-adab''. Kitab Forushi Khayyam, third Edition, 1369</ref>

 

 

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 [[Imam Ali (a)|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]].

[[File:امامزاده محمد حنفیه بیورزن گیلان.jpg|thumbnail|the Shrine of Muhammad Hanafiyya in Bivarzin, Gilan, Iran]]

* 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