Abu al-Khattab

Abū l-Khaṭṭāb Muḥammad ibn Abī Zaynab Miqlāṣ al-Asadī (Arabic: اَبُوالخَطّاب مُحَمَّد بن أبی زَینَب المِقلاص الأَسَدی), nicknamed al-Barrād al-Ajda (Arabic: البَرّاد الأَجدَع), was the founder of the Ghulat sect of the Khattabiyya. Cursed by Ja'far al-Sadiq for his extreme beliefs, he is also considered among the revolutionaries of the beginning of the Abbasid era (c. 138/755).

Name
In various sources, Abu al-Khattab is also referred to as Abu Ismail and Abu al-Taibat (or Abu al-Dhabiyat and Abu al-Dhabian). In some sources, the word Zarrad is used. However, it seems that Barrad nickname is more famous.

Beliefs
According to Sa'ad al-Ash'ari, whose account is confirmed by other sources including various narrations by Kashshi, Abu al-Khattab initially claimed that the Shi'i Imam Ja'far al-Sadiq made him his guardian and taught him (the great divine name). Some time later, he claimed to be a "prophet" and after that he claimed to be a "messenger". Then he said that he is one of the angels and the messenger of God to the people of the earth. The report of Sa'ad al-Ash'ari tells that the earlier Khattabiyya considered al-Sadiq as a God and Abu al-Khattab as a messenger sent by al-Sadiq who ordered to obey him.

In Imamiyya belief
Shia sources mention him well after the disagreement between him and Ja'far al-Sadiq due to the distortion of Imami teachings.

It has been stated in various narrations that Abu al-Khattab called his followers to worship Ja'far al-Sadiq and considered himself one of his prophets. In other narrations attributed to various Imams, it is stated that Abu al-Khattab attributed false words to al-Sadiq and distorted his statements. According to these narrations, al-Sadiq made his companions aware of Abu al-Khattab's misguidance by cursing him. Also, in various narrations, Abu al-Khattab has been interpreted as a transgressor, an infidel, a polytheist and an enemy of God. In a narration given by Ibn Babawayh in his work, citing al-Sadiq's interpretation of verses 221 and 222 of the Quran chapter , Abu al-Khattab is considered one of those Satan descends upon them.

There are reports about Abu al-Khattab's relationship with al-Sadiq, before he became a Ghali: in a narration quoted by al-Kulayni from Ali ibn Uqbah, Abu al-Khattab used to present the questions of the Companions of al-Sadiq to him and send the answers to the Companions. Ghazi Noman has also stated that he was close to al-Sadiq before his defection. In Imamiyyah hadith books, there are hadiths narrated by Abu al-Khattab from al-Sadiq, and in some of them it is stated that these hadiths are related to the time when Abu al-Khattab had not deviated. The time of Abu al-Khattab's deviation is estimated around 135 Hijri (753 AD).

Relation with Shia sects
It seems that Abu al-Khattabb formed the Ismaili teaching about transference of spiritual authority  and the Nusayris' belief in the manifestation of divinity in man (Arabic: ). he stated that Imam Ja’far has delegated his authority by appointing him as his (deputy or executor of his will) and entrusting him with the 'Greatest Name' of God, which was supposed "to empower its possessor with extraordinary strength in conceiving hidden matters". In Fatimid era Ismaili works, he is condemned as a heretic who taught radical ideas unacceptable to the Fatimids. The latter, like the Twelvers, rejected his teachings as his personal interpretations attributed to al-Sadiq.

The Nusayriyya highly respected Abu al-Khattab and always compared his character to that of Salman al-Farisi. They consider al-Sadiq's curse to be an act of Taqiyya and have narrated many hadiths by quoting al-Sadiq and other Imams about Abu al-Khattab's virtues. Also, in some ancient sources, it has been mentioned that Abu al-Khattab and the Khattabiya were connected with the Ismailis, although there is no mention of such connections in the official Ismaili sources.

Death
Abu al-Khattab along with his followers in Kufa—during the governorship of Isa ibn Musa (132-147 AH) on behalf of the Abbasid caliph al-Mansur—rebelled against the caliphate system, while calling al-Sadiq divine. This caused their killing to be legalized by the government.

Not much is known about how the followers of Abu al-Khattab functioned in this uprising. Some people have said that Abu al-Khattab and his companions in Kufa, while wearing Ihram clothing, chanted the name of Ja'far al-Sadiq and testified to his divinity, which caused their murder to be accepted by the government. Others have also mentioned that Abu al-Khattab set up a tent in the Kanasa area of Kufa and called upon his followers to worship al-Sadiq there.