Abū l-Chattāb

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Abū l-Chattāb Muhammad ibn Abī Zainab Miqlās al-Ajdaʿ al-Asadī ( Arabic ابو الخطاب محمد بن ابي زينب مقلاص الاجدع الاسدي, DMG Abū l-Ḫaṭṭāb Muḥammad ibn Miqlaṣ al-Aǧdaʿ al-Asadī executed 755/56) was a follower of the Shiite imam Jaʿfar as-Sādiq , who worshiped him as an incarnation of God and founded his own sect , which is called al-Chattābīya has been. In Islamic doxography , the Chattābīya, which soon split into different groups, is classified as one of the so-called Ghulāt sects.

Life and teaching

To Abu l-Khattab life and teachings will find most of the information in imamitisch -schiitischen levels: at-Tusi's processing of Ridschāl -factory of Muhammad ibn Umar al-Kaschschī as well as works by doxographic (st 951st) al-Hasan ibn Musa at -Naubachtī (st. Between 912 and 921) and Saʿd ibn ʿAbdallāh al-Qummī (st. After 905). Accordingly, Abū l-Chattāb was a Kufic Maulā of the Arab tribe Asad, who came into contact with Jafar as-Sādiq shortly before the Abbasids came to power and after a while rose to his main recruiter. In this position, however, he soon came into conflict with the Imam because he took a different position than the Imam on various ritual issues. Because of these differences, the imam disowned him.

According to al-Qummī's account, Abū l-Chattāb claimed that Jafar made him his administrator ( qaiyim ) and authorized representative ( waṣī ) after his death and taught him the greatest name of God. He then claimed prophecy for himself and finally even claimed that he was one of the angels. At times he is said to have also claimed that he was a Jafar himself and could take any shape. A group of his followers taught that Jafar was God and that Abū l-Chattāb was his Prophet and Messenger. Al-Qummī also reports that this group has renounced all cultic obligations of Islam. For Abū l-Chattāb, on the other hand, it is only recorded that he postponed the Maghrib prayer to the time of darkness.

After Abū l-Chattāb began to claim prophethood for himself , he and 70 followers who had gathered in the mosque of Kufa became wurdensā b on behalf of the Abbasid governor. Mūsā attacked by police forces. He then armed them with canes and promised them that they would be turned into lances and swords during the fight. The miracle did not occur, so that a large number of his followers fell in battle with the police forces. Abū l-Chattāb himself was captured and brought to the governor, who had him executed in the storehouse ( Dār ar-Rizq ) on the banks of the Euphrates and then hung on the cross. The incident is dated to the year 138 of the Hijra (= 755/56 AD). Naubachtī narrates that some followers of Abu l-Chattāb claimed that neither he nor any of his followers were actually killed in the incident, but that they were miraculously raptured.

The Chattābīya later split into various subgroups, including the Bazīghīya, the Maʿmarīya, the ʿUmairīya and the Mufaddalīya. The so-called "quintuples" ( al-Muchammisa ), who ascribed the prophet Mohammed a fivefold nature, are also assigned to the Chattābitic groups.

His judgment in the later Islamic directions

The Imamitic tradition regards Abū l-Chattāb alongside ʿAbdallāh ibn Sabaʾ as the arch heretic per se. About fifty judgments of condemnation ascribed to Jafar as-Sādiq are recorded in Kashschī's Rijāl work. In a report that al-Kashschī traces back to a certain Musādif, Jafar parallels his own rejection of Abū l-Chattāb with Jesus' rejection of Christian teachings as suggested in the Koran (sura 5: 116) . Accordingly, Jafar said: “O Musadif! If Jesus had kept silent about what the Christians teach about him, God would have had the authority to make him deaf and blind. He would also have had the right to make me blind and deaf if I had kept silent about what Abū l-Chattāb said about me. "

Both Imamite and Sunni sources see Abū l-Chattāb as the actual founder of Ismaili teaching. However, it is only correct that some Chattābites later joined the followers of Muhammad ibn Ismail . In the works of the later Fatimid Ismailis, however, Abū l-Chattāb is condemned as a heretic.

But the nusairische tradition measures to Abū al-Khattab still sacred significance. She sees in him the “gate” ( bāb ) to the seventh Imam Mūsā ibn Jaʿfar al-Kāzim . In the by Rudolf Strothmann issued nusairischen festival calendar of Maimun ibn Qāsim at-Tabarani (d. 1035) the faithful will be asked on the 12th of Muharram , the day on which Abu l-Khattab in Dār al-Rizq "with the Da'wa has emerged “To pray for him and his followers.

literature

Individual evidence

  1. ↑ See Halm 28.
  2. ↑ See Halm 203.
  3. ↑ See Halm 205.
  4. ↑ See Halm 200f, who quotes an-Naubachtī.
  5. ↑ See Sachedina.
  6. ↑ See Halm 201f.
  7. ↑ See Halm 206-218.
  8. ↑ See Halm 199.
  9. ↑ aṭ-Ṭūsī 250f.
  10. ↑ See W. Madelung: Art. " Kh aṭṭābiyya" in The Encyclopaedia of Islam. New Edition Vol. IV, pp. 1132a-1133a. Here 1133a.
  11. ↑ See Sachedina.
  12. ↑ See Halm 302.
  13. ↑ Cf. R. Strothmann: "Festkalender der Nusairier. Basic textbook in the Syrian Alawite state ”in Der Islam 27 (1946). Arab. Text p. 10.