abudawud:4283 – ʿUthmān b. Abū Shaybah > al-Faḍl b. Dukayn > Fiṭr > al-Qāsim b. Abū Bazzah > Abū al-Ṭufayl > ʿAlī Rḍá Allāh Tʿālá ʿNh

The Prophet said: “If only one day of this ˹worldly˺ time remained, Allah would raise up a man (the Mahdī) from my family who would fill this earth with justice as it has been filled with oppression.”  

abudawud:4283 

ibnmajah:4085 –ʿUthmān b. Abū Shaybah > Abū Dāwud al-Ḥafarī > Yāsīn > Ibrāhīm b. Muḥammad Ibn al-Ḥanafiyyah from his father > ʿAlī

“Mahdi is one of us, the people of the Household. Allah will rectify him in a single night.”  

ibnmajah:4085 

ahmad:645 – Faḍl b. Dukayn > Yāsīn al-ʿIjlī > Ibrāhīm b. Muḥammad Ibn al-Ḥanafiyyah from his father > ʿAlī

The Messenger of Allah said: “The Mahdi is one of us’ Ahlal-Bait (the prophet’s family) and Allah will prepare him in one night”.

ahmad:645 

ahmad:773 – Ḥajjāj And ʾAbū Nuʿaym > Fiṭr > al-Qāsim b. Abū Bazzah > Abū al-Ṭufayl > Ḥajjāj > ʿAlī

I heard ‘Ali ؓ say: The Messenger of Allah said: “If there was only one day left of this world, Allah, may He be glorified and exalted, would send a man from us [Ahlul Bait] to fill it with justice as it was filled with injustice.” Abu Nuʿaim said: ʿA man from me.ʿ He said: On one occasion I heard him narrate it from Habeeb from Abut-Tufail from ʿAli ؓ from the Prophet.  

ahmad:773 

These hadith are all variants of the same transmission that allegedly goes back to Ali ibn Abi Talib, the cousin and son-in-law of the Prophet Muhammad. They claim a couple things:

1. The Mahdi will come from the lineage of the Prophet (through Ali & Fatima)
2. God would rectify this man in a single night
3. This Mahdi will fill the earth with justice

In order to understand this hadith, we need to understand the isnad transmission:

Red boxes indicate Kufan transmitters, blue are Basran transmitters.

Biographies of Key Figures Within The Transmission

Al-Qasim bin Abi Bazza (القاسم بن أبي بزة) [Kufan]

Ibn Sa‘d said: Muhammad ibn ‘Umar said: “He died in the year 124 AH in Mecca. He was trustworthy but narrated little.” [Tāhdhīb al-Tahdhīb (3/408)]
Muhammad ibn Sa‘d said: Muhammad ibn ‘Umar said: “He died in the year 124 AH in Mecca. He was trustworthy but narrated little.” [Tahdhīb al-Kamāl (23/338)].

[Tahdhīb al-Kamāl (23/338)]. [Tāhdhīb al-Tahdhīb (3/408)].

Fitr b. Khalifa (فطر بن خليفة) [Kufan]

Ibn Hajr: “Trustworthy, accused of being a Shi’a [Taqrīb al-Tahdhīb (1/787)].”

Ibn ‘Adī said: “He has reliable narrations among the people of Kufa, and his narrations are solid. I hope there is no harm in him.” [Tāhdhīb al-Tahdhīb (3/402)].

Al-‘Ajlī said: “He is a Kufi, trustworthy, with good narration, and he had a little Shi‘a inclination.” [Tāhdhīb al-Tahdhīb (3/402)].

Ibn Abī ‘Aṣma narrated to us, Ahmad ibn Hamīd said: “Ahmad ibn Ḥanbal was asked about Fitr and Maḥal, and he said: Fitr was extreme in his Shi‘a beliefs, and Maḥal narrated little. Fitr wrote Hadith, while Maḥal was blind but trustworthy.” [Al-Kāmil fī al-Ḍu‘afā’ (7/145)].

[Taqrīb al-Tahdhīb (1/787)]. [Tāhdhīb al-Tahdhīb (3/402)]. [Al-Kāmil fī al-Ḍu‘afā’ (7/145)].

The Kaysaniyya Movement – Understanding The Historical Background

The Kaysaniyya movement was a prominent political and theological faction within early Islamic history that emerged in the wake of the tragic events surrounding the death of Imam Husayn ibn Ali in 680 CE, during the battle of Karbala. The Kaysaniyya specifically centered around the figure of Muhammad ibn al-Hanafiyya, the son of Ali ibn Abi Talib (the first cousin and son-in-law of the Prophet Muhammad) by a woman from the Hanafi tribe.

The Kaysaniyya movement began as a political response to the tumultuous events of the early Islamic period, especially the struggle for leadership after the death of Imam Ali (the fourth caliph) and the subsequent assassinations and revolts that fractured the Muslim community. Following the tragic defeat and martyrdom of Imam Husayn at Karbala, many of those who were disillusioned by the Umayyad Caliphate sought an alternative vision of leadership. One of the figures who became central in this movement was Muhammad ibn al-Hanafiyya, the son of Imam Ali and Khayzuran, a woman from the Hanafi tribe.

Muhammad ibn al-Hanafiyya was recognized by his supporters as a potential rightful leader of the Muslim community, though he was not as widely known or accepted as his half-brother Imam Husayn. Despite being a son of Ali, he did not hold a position as a direct successor to Imam Husayn in the traditional Shi’a view but was an alternative claimant for the leadership of the community.

The Kaysaniyya movement was rooted in the belief that Muhammad ibn al-Hanafiyya was the rightful heir to the Imamate after Imam Husayn’s death. Unlike the mainstream Twelver Shia belief, which emphasized the divinely appointed leadership of Imam Ali and his descendants, the Kaysaniyya did not hold that Ali’s direct descendants were automatically the rightful leaders. Instead, they held that the Imamate should pass to the most capable individual from Ali’s family, irrespective of bloodlines.

A central tenet of the Kaysaniyya doctrine was the concept of “nass” (the divine designation of the Imam). While the Kaysaniyya rejected the idea of nass being a divinely ordained and formal appointment, they believed in the supernatural qualities and leadership of the Imam, who was supposed to have hidden, supernatural knowledge that enabled him to lead justly. This is why they believed Muhammad ibn al-Hanafiyya was chosen to take the role after Imam Husayn’s death.

1. Abu Dawood (4283)

The hadith found in Abu Dawood 4283 reports the Prophet Muhammad saying, “If there were only one day left of this world, Allah would send a man from my family who would fill it with justice as it had been filled with injustice.” This hadith is transmitted by a chain that includes ‘Uthman ibn Abi Shaybah, al-Fadl ibn Dukayn, Fitr ibn Khālid, and al-Qāsim ibn Abī Bazzah. Notably, al-Qāsim is a well-known Kufan figure who lived during the 8th century and was closely associated with the Kufan Shi’a circle, a region that historically supported the Kaysaniyya movement and figures like Muhammad ibn al-Hanafiyya. The transmission of this hadith could have been influenced by those who sought to highlight a future leader from the Prophet’s family, reflecting the Kaysaniyya’s belief in Muhammad ibn al-Hanafiyya as the rightful successor after Husayn. This may have been an attempt to assert the legitimacy of the Alid line in opposition to the growing Abbasid Caliphate.

2. Ibn Majah (4085)

In Ibn Majah 4085, the same core hadith appears, but the transmission chain includes ‘Uthman ibn Abi Shaybah, Abu Dawood al-Hafari, and Yasin al-Ijli, who narrates from Ibrahim ibn Muhammad ibn al-Hanafiyya. Ibrahim, the son of Muhammad ibn al-Hanafiyya, had a significant presence in the Kaysaniyya movement, which was centered in Kufa. This transmission chain suggests that the hadith about the Mahdi, as reported by Ibrahim, was likely influenced by the political struggle of the time. Following the death of Muhammad ibn al-Hanafiyya and the rise of the Abbasid and Zaydi factions, Ibrahim and his supporters likely saw themselves as continuing the Imamate, which, according to their beliefs, should have passed from Muhammad ibn al-Hanafiyya rather than Ali ibn Husayn (Zayn al-Abidin). Therefore, the transmission of this hadith could have been a way of reinforcing the legitimacy of the Kaysaniyya and promoting a specific view of the Mahdi who would fill the earth with justice, continuing the line of the Imams from the family of the Prophet.

3. Ahmad (645)

The hadith in Ahmad 645 mirrors the wording found in the previous two hadiths, with slight variations, and is transmitted by al-Fadl ibn Dukayn, Yasin al-Ijli, and Ibrahim ibn Muhammad ibn al-Hanafiyya. Yasin al-Ijli is a notable figure in this chain, coming from a Kufi background and potentially aligning with the Kaysaniyya movement’s interests in promoting the narrative of Ibrahim and his family. The fact that the same Ibrahim ibn Muhammad ibn al-Hanafiyya appears in this isnad highlights the continuing influence of Muhammad ibn al-Hanafiyya’s lineage in the formation of these narratives. The use of a Hadith attributed to the Prophet that speaks of a future Mahdi from the Prophet’s family, who would fill the world with justice, could serve both as a theological justification and as a political tool for those who sought to uphold the legitimacy of the Kaysaniyya line.

4. Ahmad (773)

In Ahmad 773, the same hadith is transmitted again, with the addition of Hajjaj ibn al-‘Arsh and Abu Nu‘aym al-Fadl, both figures with ties to Kufa. This isnad includes Fitr ibn Khalid, al-Qāsim ibn Abī Bazzah, and Abu al-Ṭufayl, with Abu al-Ṭufayl being the final link in the chain, known for his role in early Kufa-based circles. The transmission through Abu al-Ṭufayl is noteworthy because he was one of the prominent figures in the Kufa region and reportedly close to Ali ibn Abi Talib and other Alid figures. The inclusion of Abu al-Ṭufayl further strengthens the association with Kufan Shi’ism, which had strong ties to the Kaysaniyya movement.

Argument 1: Fitr and Ibrahim Fabricated the Hadith

Fitr ibn Khālid and Ibrahim ibn Muhammad ibn al-Hanafiyyah association with the Kaysaniyyah movement and its claim that the Imamate passed to Muhammad ibn al-Hanafiyyah (rather than to Husayn’s line) places them in a context where they would have been motivated to fabricate or influence such Hadiths to enhance the legitimacy of Muhammad ibn al-Hanafiyyah’s descendants as rightful leaders, or Mahdi.

• Fitr’s Influence: Fitr, who is described as having extreme Shi‘a leanings, was known for his close relationships with figures such as Qasim and his active role in transmitting Kufa-based traditions. As someone who “exaggerated” in his Shi‘a beliefs, Fitr likely played a key role in promoting narratives favorable to the Kaysaniyyah’s ideology, which held that Muhammad ibn al-Hanafiyyah would one day return to fill the world with justice. His political alignment with this faction likely provided the incentive to propagate such narratives. His narration of the Mahdi hadith alongside Qasim and others shows how pivotal figures from Kufa, including Fitr, had an interest in establishing the legitimacy of Muhammad ibn al-Hanafiyyah’s descendants as divine figures.
• Ibrahim ibn Muhammad ibn al-Hanafiyyah’s Motivation: Ibrahim, the son of Muhammad ibn al-Hanafiyyah, was himself a central figure in the Kaysaniyyah movement. His own claim to leadership and his connection to the political unrest in Kufa, particularly the aftermath of Husayn’s death, placed him in a position where reinforcing the claim of his father’s descendants as Mahdi could strengthen his and his family’s political standing. Given his proximity to the Kaysaniyyah narrative, it is highly plausible that he or his followers participated in circulating Hadiths that affirmed the Mahdi’s return from his lineage.

Argument 2: A Kufa-Based Hadith to Legitimize Muhammad ibn al-Hanafiyyah’s Line

The political landscape of Kufa after the death of Husayn is key to understanding why these figures would be motivated to fabricate or promote such hadiths. After the brutal killing of Husayn, Muhammad ibn al-Hanafiyyah became an important figure for many Shi‘a who sought leadership outside of the line of Husayn. The Kaysaniyyah movement, which regarded Muhammad ibn al-Hanafiyyah as the rightful Imam, continued to exert influence in Kufa. The promotion of the Mahdi hadiths, particularly those emphasizing a figure from Muhammad ibn al-Hanafiyyah’s lineage, was likely a product of this political climate.

• Legitimizing the Hanafiyyah Lineage: By attributing the Mahdi role to a descendant of Muhammad ibn al-Hanafiyyah, these hadiths sought to shift the Shi‘a narrative away from Husayn’s progeny and toward the Hanafiyyah line. This served to create a theological justification for the leadership claims of those who aligned with Muhammad ibn al-Hanafiyyah, especially after the collapse of Kufa’s political and religious stability following Husayn’s death. The Kaysaniyyah needed support from both the religious and political spheres to reassert their claims, and these hadiths were one of the tools used to this end.

Political Climate and Fabrication

The timing of the Mahdi hadiths is crucial. As the Abbasid Caliphate rose to power, Kufa remained a stronghold for Shi’a groups, including the Kaysaniyya, who supported Muhammad ibn al-Hanafiyya’s descendants as rightful leaders. In this political climate, the creation or promotion of hadiths that depicted a Mahdi from the Prophet’s family—particularly one who would bring justice—served as a powerful tool to legitimize Muhammad ibn al-Hanafiyya’s line. Key figures like Ibrahim ibn Muhammad ibn al-Hanafiyya, al-Qasim ibn Abī Bazzah, and Fitr ibn Khalifa, who were active in Kufa, were likely involved in propagating these hadiths to reinforce Kaysaniyya claims to leadership.

The Kaysaniyya movement, which arose after Husayn ibn Ali’s death, supported Muhammad ibn al-Hanafiyya as the rightful Imam. As the Abbasid revolution progressed, political and religious factions vied for legitimacy. Ibrahim, son of Muhammad ibn al-Hanafiyya, led the Kaysaniyya movement and promoted his family’s claim to leadership, often in opposition to Abbasid narratives. The Mahdi hadiths—emphasizing a Mahdi from the Prophet’s family—aligned with the Kaysaniyya agenda, strengthening their claim to authority.

Several key figures in the transmission of these hadiths, like Qasim and Fitr, were closely tied to Kufa and its political dynamics. Qasim, a prominent Kufan hadith transmitter, had connections to the Kaysaniyya movement, while Fitr, also from Kufa, was likely aligned with Kaysaniyya factions. Their involvement in the isnad chains of the Mahdi hadiths suggests that these narrations were crafted or altered to serve the political interests of the Kaysaniyya.

The Mahdi hadiths were likely propagated by Kufan supporters of the Kaysaniyya cause, including Ibrahim and his associates. These hadiths functioned as both religious and political tools to bolster the legitimacy of Muhammad ibn al-Hanafiyya’s descendants in the early Islamic political struggle, with the fabrications in the isnads reflecting the political aspirations of the Kaysaniyya movement.