The Kaisaniyah Sect
Kamāl al-Dīn wa Tamām al-Niʿma|Volume 1|Book 1|Chapter 8
حَدَّثَنَا عَبْدُ الْوَاحِدِ بْنُ مُحَمَّدٍ الْعَطَّارُ النَّيْسَابُورِيُّ رَضِيَ اللَّهُ عَنْهُ قَالَ حَدَّثَنَا عَلِيُّ بْنُ مُحَمَّدِ [بْنِ] قُتَيْبَةَ النَّيْسَابُورِيُّ عَنْ حَمْدَانَ بْنِ سُلَيْمَانَ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ حَيَّانَ السَّرَّاجِ قَالَ سَمِعْتُ السَّيِّدَ بْنَ مُحَمَّدٍ الْحِمْيَرِيَّ يَقُولُ كُنْتُ أَقُولُ بِالْغُلُوِّ وَ أَعْتَقِدُ غَيْبَةَ مُحَمَّدِ بْنِ عَلِيٍّ ابْنِ الْحَنَفِيَّةِ قَدْ ضَلَلْتُ فِي ذَلِكَ زَمَاناً فَمَنَّ اللَّهُ عَلَيَّ بِالصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ عليه السلام وَ أَنْقَذَنِي بِهِ مِنَ النَّارِ وَ هَدَانِي إِلى سَواءِ الصِّراطِ فَسَأَلْتُهُ بَعْدَ مَا صَحَّ عِنْدِي بِالدَّلَائِلِ الَّتِي شَاهَدْتُهَا مِنْهُ أَنَّهُ حُجَّةُ اللَّهِ عَلَيَّ وَ عَلَى جَمِيعِ أَهْلِ زَمَانِهِ وَ أَنَّهُ الْإِمَامُ الَّذِي فَرَضَ اللَّهُ طَاعَتَهُ وَ أَوْجَبَ الِاقْتِدَاءَ بِهِ فَقُلْتُ لَهُ يَا ابْنَ رَسُولِ اللَّهِ قَدْ رُوِيَ لَنَا أَخْبَارٌ عَنْ آبَائِكَ عليه السلام فِي الْغَيْبَةِ وَ صِحَّةِ كَوْنِهَا فَأَخْبِرْنِي بِمَنْ تَقَعُ فَقَالَ عليه السلام إِنَّ الْغَيْبَةَ سَتَقَعُ بِالسَّادِسِ مِنْ وُلْدِي وَ هُوَ الثَّانِي عَشَرَ مِنَ الْأَئِمَّةِ الْهُدَاةِ بَعْدَ رَسُولِ اللَّهِ ص أَوَّلُهُمْ أَمِيرُ الْمُؤْمِنِينَ عَلِيُّ بْنُ أَبِي طَالِبٍ وَ آخِرُهُمُ الْقَائِمُ بِالْحَقِّ بَقِيَّةُ اللَّهِ فِي الْأَرْضِ وَ صَاحِبُ الزَّمَانِ وَ اللَّهِ لَوْ بَقِيَ فِي غَيْبَتِهِ مَا بَقِيَ نُوحٌ فِي قَوْمِهِ لَمْ يَخْرُجْ مِنَ الدُّنْيَا حَتَّى يَظْهَرَ فَيَمْلَأَ الْأَرْضَ قِسْطاً وَ عَدْلًا كَمَا مُلِئَتْ جَوْراً وَ ظُلْماً.
قَالَ السَّيِّدُ فَلَمَّا سَمِعْتُ ذَلِكَ مِنْ مَوْلَايَ الصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ عليه السلام تُبْتُ إِلَى اللَّهِ تَعَالَى ذِكْرُهُ عَلَى يَدَيْهِ وَ قُلْتُ قَصِيدَتِيَ الَّتِي أَوَّلُهَا- فَلَمَّا رَأَيْتُ النَّاسَ فِي الدِّينِ قَدْ غَوَوْا، تَجَعْفَرْتُ بِاسْمِ اللَّهِ فِيمَنْ تَجَعْفَرُوا، وَ نَادَيْتُ بِاسْمِ اللَّهِ وَ اللَّهُ أَكْبَرُ، وَ أَيْقَنْتُ أَنَّ اللَّهَ يَعْفُو وَ يَغْفِرُ، وَ دِنْتُ بِدِينِ اللَّهِ مَا كُنْتُ دَيِّناً، بِهِ وَ نَهَانِي سَيِّدُ النَّاسِ جَعْفَرٌ، فَقُلْتُ فَهَبْنِي قَدْ تَهَوَّدْتُ بُرْهَةً، وَ إِلَّا فَدِينِي دِيْنُ مَنْ يَتَنَصَّرُ، وَ إِنِّي إِلَى الرَّحْمَنِ مِنْ ذَاكَ تَائِبٌ، وَ إِنِّي قَدْ أَسْلَمْتُ وَ اللَّهُ أَكْبَرُ، فَلَسْتُ بِغَالٍ مَا حَيِيتُ وَ رَاجِعٍ، إِلَى مَا عَلَيْهِ كُنْتُ أُخْفِي وَ أُظْهِرُ، وَ لَا قَائِلٍ حَيٌّ بِرَضْوَى مُحَمَّدٌ، وَ إِنْ عَابَ جُهَّالٌ مَقَالِي وَ أَكْثَرُوا، وَ لَكِنَّهُ مِمَّنْ مَضَى لِسَبِيلِهِ، عَلَى أَفْضَلِ الْحَالاتِ يُقْفَى وَ يُخْبَرُ، مَعَ الطَّيِّبِينَ الطَّاهِرِينَ الْأُولَى لَهُمْ، مِنَ الْمُصْطَفَى فَرْعٌ زَكِيٌّ وَ عُنْصُرٌ.
أيا راكبا نحو المدينة جسرة * عذافرة يطوى بها كل سبسب إذا ما هداك الله عاينت جعفرا * فقل لولي الله وابن المهذب ألا يا أمين الله وابن أمينه * أتوب إلى الرحمن ثم تأوبي إليك من الامر الذي كنت مطنبا * أحارب فيه جاهدا كل معرب وما كان قولي في ابن خولة مطنبا * معاندة مني لنسل المطيب ولكن روينا عن وصي محمد * وما كان فيما قال بالمتكذب بأن ولي الأمر يفقد لا يرى * ستيرا كفعل الخائف المترقب فتقسم أموال الفقيد كأنما * تغيبه بين الصفيح المنصب فيمكث حينا ثم ينبع نبعة * كنبعة جدي من الأفق كوكب يسير بنصر الله من بيت ربه * على سؤدد منه وأمر مسبب يسير إلى أعدائه بلوائه * فيقتلهم قتلا كحران مغضب فلما روى أن ابن خولة غائب * صرفنا إليه قولنا لم نكذب وقلنا هو المهدي والقائم الذي * يعيش به من عدله كل مجدب فان قلت لا فالحق قولك والذي * أمرت فحتم غير ما متعصب واشهد ربي أن قولك حجة * على الناس طرا من مطيع ومذنب بأن ولي الأمر والقائم الذي * تطلع نفسي نحوه بتطرب له غيبة لابد من أن يغيبها * فصلى عليه الله من متغيب فيمكث حينا ثم يظهر حينه * فيملك من في شرقها والمغرب بذاك أدين الله سرا وجهرة * ولست وإن عوتبت فيه بمعتب وكان حيان السراج الراوي لهذا الحديث من الكيسانية، ومتى صح موت محمد بن علي ابن الحنفية بطل أن تكون الغيبة التي رويت في الاخبار واقعة به.
قَالَ السَّيِّدُ فَلَمَّا سَمِعْتُ ذَلِكَ مِنْ مَوْلَايَ الصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ عليه السلام تُبْتُ إِلَى اللَّهِ تَعَالَى ذِكْرُهُ عَلَى يَدَيْهِ وَ قُلْتُ قَصِيدَتِيَ الَّتِي أَوَّلُهَا- فَلَمَّا رَأَيْتُ النَّاسَ فِي الدِّينِ قَدْ غَوَوْا، تَجَعْفَرْتُ بِاسْمِ اللَّهِ فِيمَنْ تَجَعْفَرُوا، وَ نَادَيْتُ بِاسْمِ اللَّهِ وَ اللَّهُ أَكْبَرُ، وَ أَيْقَنْتُ أَنَّ اللَّهَ يَعْفُو وَ يَغْفِرُ، وَ دِنْتُ بِدِينِ اللَّهِ مَا كُنْتُ دَيِّناً، بِهِ وَ نَهَانِي سَيِّدُ النَّاسِ جَعْفَرٌ، فَقُلْتُ فَهَبْنِي قَدْ تَهَوَّدْتُ بُرْهَةً، وَ إِلَّا فَدِينِي دِيْنُ مَنْ يَتَنَصَّرُ، وَ إِنِّي إِلَى الرَّحْمَنِ مِنْ ذَاكَ تَائِبٌ، وَ إِنِّي قَدْ أَسْلَمْتُ وَ اللَّهُ أَكْبَرُ، فَلَسْتُ بِغَالٍ مَا حَيِيتُ وَ رَاجِعٍ، إِلَى مَا عَلَيْهِ كُنْتُ أُخْفِي وَ أُظْهِرُ، وَ لَا قَائِلٍ حَيٌّ بِرَضْوَى مُحَمَّدٌ، وَ إِنْ عَابَ جُهَّالٌ مَقَالِي وَ أَكْثَرُوا، وَ لَكِنَّهُ مِمَّنْ مَضَى لِسَبِيلِهِ، عَلَى أَفْضَلِ الْحَالاتِ يُقْفَى وَ يُخْبَرُ، مَعَ الطَّيِّبِينَ الطَّاهِرِينَ الْأُولَى لَهُمْ، مِنَ الْمُصْطَفَى فَرْعٌ زَكِيٌّ وَ عُنْصُرٌ.
أيا راكبا نحو المدينة جسرة * عذافرة يطوى بها كل سبسب إذا ما هداك الله عاينت جعفرا * فقل لولي الله وابن المهذب ألا يا أمين الله وابن أمينه * أتوب إلى الرحمن ثم تأوبي إليك من الامر الذي كنت مطنبا * أحارب فيه جاهدا كل معرب وما كان قولي في ابن خولة مطنبا * معاندة مني لنسل المطيب ولكن روينا عن وصي محمد * وما كان فيما قال بالمتكذب بأن ولي الأمر يفقد لا يرى * ستيرا كفعل الخائف المترقب فتقسم أموال الفقيد كأنما * تغيبه بين الصفيح المنصب فيمكث حينا ثم ينبع نبعة * كنبعة جدي من الأفق كوكب يسير بنصر الله من بيت ربه * على سؤدد منه وأمر مسبب يسير إلى أعدائه بلوائه * فيقتلهم قتلا كحران مغضب فلما روى أن ابن خولة غائب * صرفنا إليه قولنا لم نكذب وقلنا هو المهدي والقائم الذي * يعيش به من عدله كل مجدب فان قلت لا فالحق قولك والذي * أمرت فحتم غير ما متعصب واشهد ربي أن قولك حجة * على الناس طرا من مطيع ومذنب بأن ولي الأمر والقائم الذي * تطلع نفسي نحوه بتطرب له غيبة لابد من أن يغيبها * فصلى عليه الله من متغيب فيمكث حينا ثم يظهر حينه * فيملك من في شرقها والمغرب بذاك أدين الله سرا وجهرة * ولست وإن عوتبت فيه بمعتب وكان حيان السراج الراوي لهذا الحديث من الكيسانية، ومتى صح موت محمد بن علي ابن الحنفية بطل أن تكون الغيبة التي رويت في الاخبار واقعة به.
It is narrated from Abdul Wahid bin Muhammad al-Ataa Nishapuri from Ali bin Muhammad Qutaibah Nishapuri from Hamadan bin Sulaiman from Muhammad bin Ismail bin Bazya from Hayyan al-Siraj from Sayyid bin Muhammad Himyari that he said: “In the beginning I used to harbor extremist beliefs and had faith in the occultation of Muhammad bin Ali ibn Hanafiyyah and a long period of time passed in this way in deviation and misguidance. After that the Almighty Allah favored me through Ja’far bin Muhammad Sadiq عليه السلام and saved me from the fire of Hell and guided me to the Right Path. Thus I asked the Holy Imam عليه السلام one day: I found in you those signs and qualities by which it was proved for me and all the people of your time that you are the Divine Proof and that only you are that Imam whose obedience has been compulsory by Allah and made following you incumbent on all. O son of Allah’s Messenger, traditions have been recorded from your purified ancestors about occultation, stating that it is certain to happen, so please tell us with whom it would occur. He replied: Indeed this occultation shall happen with my sixth descendant and the twelfth of the guiding Imams after the Messenger of Allah صلى الله عليه وعلى آله وسلم, the first of whom is Amirul Momineen Ali عليه السلام and the last is Qaim bil Haqq (one who will rise with the truth). He shall be the remnant of Allah on His earth and the Master of the Age. By Allah, even if his occultation becomes as long as the age of Nuh عليه السلام he will not depart from the world without reappearing and filling up the earth with justice and equity in the same way as it would be fraught with injustice and oppression.
The Sayyid says that when he heard this from his master Ja’far bin Muhammad as-Sadiq عليه السلام, he repented to Allah in his presence and composed a panegyric beginning with his observation that people had become deviated in matters of religion, prompting him to become a Ja’fari with others in the name of Allah. He called upon Allah, affirming that only Allah is the Greatest, and became certain that He is forgiving and condoning. He adopted the religion of Allah instead of the one he had previously followed, from which Ja’far had restrained him. He reflected that even if he had remained a Jew or a Christian for a time, he was among those who repent to the Beneficent and had certainly accepted Islam, recognizing Allah as the Greatest. He resolved not to hold extremist beliefs nor to revert to what he had previously concealed or displayed. He clarified that he did not hold the confession that Muhammad is in Razwa, despite criticism and excess from the ignorant. Rather, he affirmed that Muhammad bin Hanafiyyah had passed away in the best conditions, among the pure, chaste, and purified descendants of Mustafa.
Al-Saduq says that he composed a panegyric addressing a rider valiantly marching towards Medina, crossing deserts like a lion. When guided by Allah to meet Ja’far, one should speak to this friend of Allah and son of the cultured one, seeking forgiveness from the Beneficent Lord and turning back from any exaggeration in belief. The speaker commits to fighting like a holy warrior against the uncultured, clarifying that any harshness towards the son of Khawla was not out of enmity toward the pure and chaste progeny. They acknowledge receiving tradition from the successor of Muhammad, affirming that the master of the affair remains concealed, hiding out of fear, and that his properties are treated as if he were dead and buried. He will remain hidden for a time and then reappear like a shooting star on the horizon, with Allah’s help setting out from the House of his Lord with leadership and command. He will advance against his enemies, defeating them as fiercely as uncontrollable horses. Upon the disappearance of the son of Khawla, they declared him the Mahdi and Qa’im, whose justice will bring happiness to the oppressed. Denial of this is acknowledged but the statement is affirmed as sure and unbiased, with God as witness to its truth for all people. The master of the affair and Qa’im is a source of yearning and anxiety for the heart, undergoing a necessary occultation by Allah’s mercy. He will wait and then reappear according to his schedule, ruling over east and west. Faith in him remains steadfast whether he is seen or concealed, regardless of ridicule. Hayyan Siraj, the narrator, is noted to be from the Kaisaniyah sect, and thus if Muhammad bin Hanafiyyah’s death is proven, all traditions about his occultation become invalid.
The Sayyid says that when he heard this from his master Ja’far bin Muhammad as-Sadiq عليه السلام, he repented to Allah in his presence and composed a panegyric beginning with his observation that people had become deviated in matters of religion, prompting him to become a Ja’fari with others in the name of Allah. He called upon Allah, affirming that only Allah is the Greatest, and became certain that He is forgiving and condoning. He adopted the religion of Allah instead of the one he had previously followed, from which Ja’far had restrained him. He reflected that even if he had remained a Jew or a Christian for a time, he was among those who repent to the Beneficent and had certainly accepted Islam, recognizing Allah as the Greatest. He resolved not to hold extremist beliefs nor to revert to what he had previously concealed or displayed. He clarified that he did not hold the confession that Muhammad is in Razwa, despite criticism and excess from the ignorant. Rather, he affirmed that Muhammad bin Hanafiyyah had passed away in the best conditions, among the pure, chaste, and purified descendants of Mustafa.
Al-Saduq says that he composed a panegyric addressing a rider valiantly marching towards Medina, crossing deserts like a lion. When guided by Allah to meet Ja’far, one should speak to this friend of Allah and son of the cultured one, seeking forgiveness from the Beneficent Lord and turning back from any exaggeration in belief. The speaker commits to fighting like a holy warrior against the uncultured, clarifying that any harshness towards the son of Khawla was not out of enmity toward the pure and chaste progeny. They acknowledge receiving tradition from the successor of Muhammad, affirming that the master of the affair remains concealed, hiding out of fear, and that his properties are treated as if he were dead and buried. He will remain hidden for a time and then reappear like a shooting star on the horizon, with Allah’s help setting out from the House of his Lord with leadership and command. He will advance against his enemies, defeating them as fiercely as uncontrollable horses. Upon the disappearance of the son of Khawla, they declared him the Mahdi and Qa’im, whose justice will bring happiness to the oppressed. Denial of this is acknowledged but the statement is affirmed as sure and unbiased, with God as witness to its truth for all people. The master of the affair and Qa’im is a source of yearning and anxiety for the heart, undergoing a necessary occultation by Allah’s mercy. He will wait and then reappear according to his schedule, ruling over east and west. Faith in him remains steadfast whether he is seen or concealed, regardless of ridicule. Hayyan Siraj, the narrator, is noted to be from the Kaisaniyah sect, and thus if Muhammad bin Hanafiyyah’s death is proven, all traditions about his occultation become invalid.
فمما روى في وفاة محمد بن الحنفية رضي الله عنه ما حدثنا به محمد بن عصام - رضي الله عنه - قال: حدثنا محمد بن يعقوب الكليني قال: حدثنا القاسم بن العلاء قال: حدثني إسماعيل بن علي القزويني قال: حدثني علي بن إسماعيل، عن حماد بن عيسى، عن الحسين بن المختار قال: دخل حيان السراج على الصادق جعفر بن محمد عليهما السلام فقال له: يا حيان ما يقول أصحابك في محمد بن الحنفية؟ قال: يقولون: إنه حي يرزق، فقال الصادق عليه السلام: حدثني أبي عليه السلام أنه كان فيمن عاده في مرضه وفيمن غمضه وأدخله حفرته وزوج نسائه وقسم ميراثه، فقال: يا أبا عبد الله إنما مثل محمد بن الحنفية في هذه الأمة كمثل عيسى بن مريم شبه أمره للناس، فقال الصادق عليه السلام: شبه أمره على أوليائه أو على أعدائه؟ قال: بل على أعدائه فقال: أتزعم أن أبا جعفر محمد بن علي الباقر عليهما السلام عدو عمه محمد بن الحنفية؟ فقال: لا، فقال الصادق عليه السلام: يا حيان إنكم صدفتم عن أيات الله، وقد قال الله تبار ك وتعالى: " سنجزي الذين يصدفون عن آياتنا سوء العذاب بما كانوا يصدفون. وقال الصادق عليه السلام: ما مات محمد بن الحنفية حتى أقر لعلي بن الحسين عليهما السلام. وكانت وفاة محمد بن الحنفية سنة أربع وثمانين من الهجرة
One of them is narrated from Muhammad bin Isaam from Muhammad bin Yaqoob Kulaini from Qasim bin Alaa from Ismail bin Ali Quzooni from Ali bin Ismail from Hammad bin Isa from Husain bin Mukhtar: One day Hayyan Siraj came to Imam Ja’far bin Muhammad al-Sadiq. Imam عليه السلام said: O Hayyan! What do your companions say about Muhammad bin Hanafiyyah? He replied: They say that he is alive and receiving his sustenance. Imam said: My father had told me that he is among those who visited him while he was ill, closed his eyes when he passed away, laid him to rest in the grave, married off his widows and distributed his wealth among his heirs. He said: O Aba Abdillah! Muhammad bin Hanafiyyah is like Isa bin Maryam عليه السلام to this community for people have started having doubts about him. Imam said: Are his enemies having doubts or the friends? He replied: His enemies. Imam said: Do you think that Abu Ja’far bin Ali al-Baqir was the enemy of his Uncle Muhammad bin Hanafiyyah? He replied in negative. Imam Ja’far Sadiq عليه السلام said: O Hayyan! You people have turned away from the signs of Allah and the Almighty Allah says: «We will reward those who turn away from Our communications with an evil chastisement because they turned away» (6:158) Imam Sadiq عليه السلام said: Muhammad bin Hanafiyyah did not die before confessing to the Imamate of Ali bin al-Husain. He passed away in 84 A.H.
حدثنا أبي - رضي الله عنه - قال: حدثنا أحمد بن إدريس، عن محمد بن أحمد بن - يحيى: عن إبراهيم بن هاشم، عن عبد الصمد بن محمد، عن حنان بن سدير، عن أبي جعفر عليه السلام قال: دخلت على محمد بن الحنفية وقد اعتقل لسانه فأمرته بالوصية، فلم يجب، قال: فأمرت بطست فجعل فيه الرمل، فوضع فقلت له: خط بيدك، قال: فخط وصيته بيده في الرمل، ونسخت أنا في صحيفة.
It is narrated from my father from Ahmad bin Idrees from Muhammad bin Ahmad bin Yahya from Ibrahim bin Hashim from Abdus Samad bin Muhammad from Hannan bin Sudair from Abu Ja’far Imam Muhammad Baqir عليه السلام that he said: “When I came to Muhammad bin Hanafiyyah, he had lost the ability to speak. I asked him to make a will but he couldn’t speak. I ordered a copper vessel used to wash hands to be brought. It was brought near him after putting dust in it. I ordered him to inscribe his will on the utensil. He inscribed his will on that dust and I copied it on a piece of paper.”
Commentary #1
و قال فيه السيد رحمة الله عليه أيضا- أيا شعب رضوى ما لمن بك لا يرى، فحتى متى يخفى و أنت قريب، فلو غاب عنا عمر نوح لأيقنت، منا النفوس بأنه سيئوب. و قال فيه السيد أيضا- ألا حي المقيم بشعب رضوى، و أهد له بمنزله السلاما، و قل يا ابن الوصي فدتك نفسي، أطلت بذلك الجبل المقاما، فمر بمعشر والوك منا، و سموك الخليفة و الإماما، فما ذاق ابن خولة طعم موت، و لا وارت له أرض عظاما.
فلم يزل السيد ضالا في أمر الغيبة يعتقدها في محمد ابن الحنفية حتى لقي الصادق جعفر بن محمد عليه السلام و رأى منه علامات الإمامة و شاهد فيه دلالات الوصية فسأله عن الغيبة فذكر له أنها حق و لكنها تقع في الثاني عشر من الأئمة عليه السلام و أخبره بموت محمد ابن الحنفية و أن أباه شاهد دفنه فرجع السيد عن مقالته و استغفر من اعتقاده و رجع إلى الحق عند اتضاحه له و دان بالإمامة.
Sayyid has also composed the following poem regarding him: O valley of Razwa! Why isn’t the one there visible? Till when will he remain hidden though you are near? If he remains away from us for a period equal to Nuh’s age We will not become hopeless of his return. Sayyid has also composed the following lines about him: O those who are in the valley of Razwa! Take the gift of salutation to him And say: O son of a successor! May I be sacrificed for you You have extended your stay at that mountain Now return to those who love you among us Those who have named you a caliph and Imam The son of Khawla has not tasted death as yet Neither the earth has hidden his bones.
Sayyid remained misguided in the matter of caliphate and related it to Muhammad bin Hanafiyyah only till he met Imam Ja’far bin Muhammad al-Sadiq عليه السلام. He saw the signs of Imamate in the Imam and asked him about occultation. Imam replied: It is true but it is for the twelfth among holy Imams. Imam عليه السلام informed the Sayyid about the death of Muhammad bin Hanafiyyah and told him that his father was the witness to his burial. Thus, Sayyid turned away from his previous faith and repented a lot. He returned to the truth when it became manifest and became very close to Imamate.