Английская Википедия:Ibn Hawshab
Шаблон:Short description Шаблон:Use dmy dates Шаблон:Good article Abu'l-Qāsim al-Ḥasan ibn Faraj ibn Ḥawshab ibn Zādān al-Najjār al-Kūfī (Шаблон:Lang-ar; died 31 December 914), better known simply as Ibn Ḥawshab, or by his honorific of Manṣūr al-Yaman (Шаблон:Lang-ar), was a senior Isma'ili missionary (Шаблон:Transl) from the environs of Kufa. In cooperation with Ali ibn al-Fadl al-Jayshani, he established the Isma'ili creed in Yemen and conquered much of that country in the 890s and 900s in the name of the Isma'ili imam, Abdallah al-Mahdi, who at the time was still in hiding. After al-Mahdi proclaimed himself publicly in Ifriqiya in 909 and established the Fatimid Caliphate, Ibn al-Fadl turned against him and forced Ibn Hawshab to a subordinate position. Ibn Hawshab's life is known from an autobiography he wrote, while later Isma'ili tradition ascribes two theological treatises to him.
Origin and conversion to Isma'ilism
Ibn Hawshab was born at a village near the Nahr Nars canal, in the environs of Kufa in southern Iraq.Шаблон:SfnШаблон:Sfn His origin is unknown, although later Isma'ili tradition held that he was a descendant of Muslim ibn Aqil ibn Abi Talib (a nephew of Ali ibn Abi Talib).Шаблон:Sfn
Sources differ on his profession, portraying him as a linen weaver or a carpenter.Шаблон:Sfn He hailed from a family that were adherents of Twelver Shi'ism. According to his own report, he had been experiencing a crisis of faith after the death of the eleventh imam, Hasan al-Askari, in 874, apparently without male progeny.Шаблон:Sfn Eventually, the Twelvers came to believe in an infant son of al-Askari as the twelfth and hidden imam (whence the name "Twelvers"),Шаблон:Sfn who would one day return as the Шаблон:Transl, the messianic figure of Islamic eschatology, who according to legend would overthrow the usurping Abbasid caliphs and destroy their capital Baghdad, restore the unity of the Muslims, conquer Constantinople, ensure the final triumph of Islam and establish a reign of peace and justice.Шаблон:Sfn However, that belief was not yet firmly established during the early years after Hasan al-Askari's death. Like Ibn Hawshab, many Shi'ites had doubts about the claims made about the twelfth imam, and were further demoralized by the political impotence and quietism of the Twelver leadership.Шаблон:SfnШаблон:Sfn In this climate, the millennialism of the Isma'ilis, who preached the imminent return of a Шаблон:Transl, and the start of a new messianic era of justice and the revelation of the true religion, was very attractive to dissatisfied Twelvers.Шаблон:Sfn
According to his own account, Ibn Hawshab was converted to the rival Isma'ili branch of Shi'ism by an old man who came to him while he was studying the Quran at the bank of the Euphrates.Шаблон:Sfn Pro-Fatimid accounts hold that the agent (Шаблон:Transl) in question was Firuz,Шаблон:Sfn who was chief Шаблон:Transl at the movement's headquarters at Salamiya and the chief proxy (Шаблон:Transl, "gate") for the hidden Isma'ili imam,Шаблон:Sfn whereas the anti-Fatimid Qarmatian tradition holds that this was Ibn Abi'l-Fawaris, a lieutenant of Abdan, the chief Шаблон:Transl of Iraq.Шаблон:Sfn
Shortly after, Ibn Hawshab claims that he met the Isma'ili imam, then secretly living at Salamiya.Шаблон:Sfn After his training was complete, he was tasked with spreading the Isma'ili creed to Yemen. He was joined by a recently converted native Yemeni, Ali ibn al-Fadl al-Jayshani, and set off in late May or early June 881.Шаблон:SfnШаблон:Sfn
Mission to Yemen
The two missionaries made for Kufa, where they joined the pilgrim caravans, whose multitudes, gathered from all corners of the Islamic world, allowed them to travel with anonymity. After completing the rituals of the pilgrimage at Mecca, the two men arrived in northern Yemen in August 881.Шаблон:Sfn The Yemen was at the time a troubled province of the Abbasid empire. Caliphal authority had traditionally been weak and mostly limited to the capital, Sana'a, while in the rest of the country tribal conflicts, sometimes dating to pre-Islamic times, persisted.Шаблон:Sfn At the time of Ibn Hawshab and Ibn al-Fadl's arrival, the country was politically fragmented and only loosely under Abbasid suzerainty.Шаблон:Sfn Much of the interior was held by the Yu'firid dynasty, who as Sunnis recognized the Abbasids. After capturing Sana'a in 861, their rule extended from Sa'ada in the north to Шаблон:Ill (northeast of Taiz) in the south and Hadramawt in the east.Шаблон:Sfn A rival dynasty, the Ziyadids, also nominally loyal to the Abbasids, held Zabid on the western coastal plain, and at times exercised significant control over wide portions of the country.Шаблон:Sfn The Manakhi family ruled the southern highlands around Taiz, while the northern parts of the country were in practice dominated by warring tribes owing allegiance to no-one.Шаблон:Sfn The lack of political unity, the remoteness of the province and its inaccessible terrain, along with deep-rooted Shi'a sympathies in the local population, made Yemen "manifestly fertile territory for any charismatic leader equipped with tenacity and political acumen to realise his ambitions".Шаблон:Sfn
After travelling through Sana'a and al-Janad, Ibn Hawshab stayed for a while in Aden, where he passed himself off as a cotton merchant.Шаблон:SfnШаблон:Sfn Ibn Hawshab was evidently the senior of the two,Шаблон:SfnШаблон:Sfn but at some point, Ali ibn al-Fadl left him, moving to his home town of Jayshan (near modern Шаблон:Ill), where he independently began his mission in the mountains of Jebel Yafi'i.Шаблон:SfnШаблон:Sfn Ibn Hawshab does not appear to have had much success in gaining converts in Aden. When he met some pro-Shi'a members of the northern Banu Musa clan, who were open to his teachings and invited him to join them in their homeland, he left Aden and settled in the village of Adan La'a, west of Sana'a.Шаблон:Sfn There Ibn Hawshab settled in the house of a Shi'a partisan who had died in the Yu'firid dungeons, married his orphaned daughter,Шаблон:Sfn and in 883/4 began his public mission (Шаблон:Transl), proclaiming the imminent appearance of the Шаблон:Transl.Шаблон:Sfn
As in other areas of the Islamic world, this call soon attracted many followers. The widespread millennialist expectations of the period coincided with a deep crisis of the Abbasid Caliphate (the Anarchy at Samarra, followed by the Zanj Rebellion), and with dissatisfaction among many Twelver adherents, to enhance the appeal of the revolutionary Isma'ili message.Шаблон:SfnШаблон:Sfn Ibn Hawshab quickly made many converts, with his wife's family foremost among them: one of her cousins, al-Haytham, was sent as a Шаблон:Transl to Sindh, thus beginning a long history of Isma'ili presence in the Indian subcontinent.Шаблон:Sfn Furthermore, Abdallah ibn al-Abbas al-Shawiri was sent to Egypt; Abu Zakariyya al-Tamami to Bahrayn; and others to Yamama and parts of India (most probably Gujarat).Шаблон:Sfn Most consequential among the Шаблон:Transls trained and sent by Ibn Hawshab was Abu Abdallah al-Shi'i, a native of Sana'a. On Ibn Hawshab's instructions, in 893 he left for the Maghreb, where he began proselytizing among the Kutama Berbers. His mission was extremely successful. Backed by the Kutama, in 903 he was able to rise in revolt against the Aghlabid emirs of Ifriqiya, culminating in their overthrow and the establishment of the Fatimid Caliphate in 909.Шаблон:SfnШаблон:Sfn
By 885, the Isma'ili Шаблон:Transl was strong enough for Ibn Hawshab to request, and receive, permission from Salamiya to raise troops and openly engage in a military contest for power.Шаблон:Sfn In 885/6, after repelling an attack by local Yu'firid troops, Ibn Hawshab and his followers erected a fortified stronghold at Abr Muharram at the feet of the Jabal Maswar (or Miswar) mountains,Шаблон:Sfn northwest of Sana'a.Шаблон:Sfn 500 men are said to have worked to build the fort in seven days, and Ibn Hawshab and the fifty most prominent of his followers took up residence there.Шаблон:Sfn A few days later he led his followers to settle the Jabal al-Jumayma mountain.Шаблон:Sfn
From this base, his forces took Bayt Fa'iz at Jabal Tukhla.Шаблон:Sfn This was a fortress dominating the Maswar massif, which fell when Ibn Hawshab managed to suborn part of the garrison.Шаблон:Sfn The fortress of Bayt Rayb, located about a kilometre away and protected by sheer cliffs on all sides, was captured on the third attempt.Шаблон:Sfn It soon became the residence and main stronghold of Ibn Hawshab, who termed it Шаблон:Transl, Шаблон:Lit..Шаблон:SfnШаблон:Sfn The term deliberately echoed the exile of Muhammad and his first followers from Mecca to seek protection in Medina; by implication, those who joined Ibn Hawshab were thus held to leave the corrupt world behind them to recreate a purer faith, emulating the first Muslims.Шаблон:Sfn
These three inaccessible fortresses provided a core territory from which Ibn Hawshab then began to extend his control over nearby valleys and mountains.Шаблон:Sfn After capturing the Jabal Tays mountain, he appointed the Шаблон:Transl Abu'l-Malahim as governor. The localities of Bilad Shawir, Ayyan, and Humlan were also captured.Шаблон:Sfn Ibn Hawshab's first attack on the Yu'firid capital Shibam failed, but he was soon able to capture it thanks to treason inside the walls, only to be forced to abandon it after a month.Шаблон:SfnШаблон:Sfn The exact dates of these operations are unknown, other than a general terminus ante quem of 903, but by 892/3 his position was firmly established, eventually earning him the honorific epithet (Шаблон:Transl) of Шаблон:Transl ('the Conqueror of Yemen') or simply Шаблон:Transl.Шаблон:Sfn
Expansion and clash with Ibn al-Fadl
In the meantime, Ibn Hawshab's fellow missionary, Ali ibn al-Fadl, had secured the support of the local ruler of al-Mudhaykhira. With his help, he expanded his control over the highlands north of Aden.Шаблон:Sfn At the same time, in 897, another Shi'a leader entered Yemen: al-Hadi ila'l-Haqq Yahya, a representative of the rival Zaydi sect, who established a state based in Sa'ada, with himself as imam.Шаблон:Sfn
In the original Isma'ili doctrine, the expected Шаблон:Transl was Muhammad ibn Isma'il.Шаблон:Sfn However, in 899, the Isma'ili Шаблон:Transl was split when the Qarmatians renounced the movement's secret leadership in Salamiya, when the future founder of the Fatimid Caliphate, Abdallah al-Mahdi, dropped the notion of the return of Muhammad ibn Isma'il and proclaimed himself as the Шаблон:Transl.Шаблон:SfnШаблон:Sfn Both Ibn Hawshab and Ibn al-Fadl remained loyal to al-Mahdi.Шаблон:Sfn Abdallah al-Mahdi was soon forced to flee Salamiya, and in 905, he deliberated between moving on to Yemen or the Maghreb, both of which hosted successful Isma'ili missions.Шаблон:Sfn In view of later events, Wilferd Madelung suggests that doubts about Ibn al-Fadl's loyalty may have played a role in his eventual decision to choose the Maghreb.Шаблон:Sfn
On 25 January 905, Ibn al-Fadl evicted his erstwhile ally from al-Mudhaykhira.Шаблон:Sfn The two Isma'ili leaders now exploited the country's political division to expand their domains: in November 905, Ibn al-Fadl captured Sana'a, which allowed Ibn Hawshab to in turn seize Shibam.Шаблон:SfnШаблон:Sfn With the exception of Zaydi-held Sa'ada in the north, Ziyadid-ruled Zabid on the western coast, and Aden in the south, all of Yemen was now under Isma'ili control.Шаблон:Sfn In late 905, for the first time after coming to Yemen 25 years earlier, the two men met at Shibam.Шаблон:Sfn Madelung writes that the meeting "was evidently uneasy", as Ibn Hawshab warned Ibn al-Fadl against overextending his forces, which the latter disregarded.Шаблон:Sfn Of the two, Ibn al-Fadl was the most active in the following years, campaigning across the country against those who still opposed the Шаблон:Transl;Шаблон:Sfn but when he raided al-Bayad, Ibn Hawshab had to support him.Шаблон:Sfn
Both Sana'a and Shibam were briefly lost to the Zaydi imam al-Hadi in 906, but Shibam was recovered before the end of the year, and Sana'a in April 907.Шаблон:SfnШаблон:Sfn In June/July 910, after the Zaydis once again occupied Sana'a and then withdrew, Ibn Hawshab's men briefly occupied the city, but could not hold it due to their small number.Шаблон:Sfn Instead, the city fell to the Yu'firid As'ad ibn Ibrahim, before being taken again by Ibn al-Fadl in August 911.Шаблон:Sfn
At this point, Ibn al-Fadl publicly renounced allegiance to Abdallah al-Mahdi,Шаблон:Efn who had revealed himself following the successes of Abu Abdallah al-Shi'i and the establishment of the Fatimid Caliphate in 909.Шаблон:SfnШаблон:Sfn Indeed, now Ibn al-Fadl declared himself to be the awaited Шаблон:Transl.Шаблон:SfnШаблон:Sfn
When Ibn Hawshab rebuffed his colleague's demands to join him and criticized his actions, Ibn al-Fadl marched against Ibn Hawshab. Shibam and Jabal Dhukhar were captured, and after a few battles, Ibn Hawshab was blockaded in the Jabal Maswar. After eight months of siege, in April 912, Ibn Hawshab sought terms, and handed over his son Ja'far as a hostage. Ja'far was returned after a year with a golden necklace as a gift.Шаблон:SfnШаблон:Sfn
Death and aftermath
Ibn Hawshab died on 31 December 914,Шаблон:SfnШаблон:Sfn followed in October 915 by Ibn al-Fadl. Both men were succeeded by their sons, but their power rapidly declined, and Ibn al-Fadl's domain was soon destroyed by the Yu'firids.Шаблон:SfnШаблон:Sfn For over a century, until the rise of the Sulayhid dynasty, Isma'ilism remained mostly underground movement in Yemen, with few political patrons.Шаблон:SfnШаблон:Sfn Ibn Hawshab's three sons were ousted from the leadership by the Шаблон:Transl Shawiri, and one of them, Ja'far, fled to the Fatimid court in Ifriqiya, carrying his father's works with him and becoming himself a significant author of the early Fatimid period.Шаблон:SfnШаблон:Sfn Nevertheless, the northern Yemeni community founded by Ibn Hawshab survived, and has provided the nucleus for the continued existence of Isma'ilism in Yemen to the present day.Шаблон:SfnШаблон:Sfn
Writings
Ibn Hawshab's life is known in detail through a quasi-hagiographic Life (Шаблон:Transl), written either by himself or by his son, Ja'far.Шаблон:SfnШаблон:Sfn It is now lost, but known through extensive quotations in later authors, and is, according to the historian Heinz Halm, "one of the most important sources for the history of the Шаблон:Transl".Шаблон:Sfn
Later Isma'ili tradition ascribed to him two of the earliest known Isma'ili theological treatises.Шаблон:Sfn The first of these, the Book of Righteousness and True Guidance (Шаблон:Transl), survives only in fragments, which were published (including an English translation) by Wladimir Ivanow. The work is an exegesis of the Quran, and is one of the earliest surviving Isma'ili works, as it still mentions Muhammad ibn Isma'il as the awaited Шаблон:Transl.Шаблон:Sfn The second, the Book of the Sage and Disciple (Шаблон:Transl), is more usually ascribed to his son, Ja'far. It consists of a series of encounters between a novice and his spiritual guide (the Шаблон:Transl), who gradually reveals the hidden, esoteric knowledge (Шаблон:Transl) to his disciple.Шаблон:Sfn The authenticity of both attributions is uncertain.Шаблон:Sfn The 12th-century Yemeni Шаблон:Transl Ibrahim al-Hamidi furthermore quotes in his work an epistle (Шаблон:Transl) attributed to Ibn Hawshab.Шаблон:Sfn
See also
Footnotes
References
Sources
- Шаблон:Cite book
- Шаблон:Cite book
- Шаблон:Cite book
- Шаблон:Daftary-The Ismailis
- Шаблон:Cite journal
- Шаблон:Encyclopædia Iranica
- Шаблон:Das Reich des Mahdi
- Шаблон:Encyclopædia Iranica
- Шаблон:New Cambridge History of Islam
- Шаблон:EI2
Further reading
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