The Status Of Mukhtar Ibn Abi ‘Ubayd Al-Thaqafi

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The Status Of Mukhtar Ibn Abi ‘Ubayd Al-Thaqafi

Answer Provided By The Porch Of Wisdom Institute

Under The Guidance Of

Ayatullah Shaykh Hadavi Tehrani

The below Question and Answer was extracted from:

https://www.islamquest.net/fa/archive/fa11567 [9]

Translated by Saleem Bhimji

Edited by Arifa Hudda

Published by the Islamic Publishing House - iph@iph.ca [10]

Question

Is it true that Mukhtar al-Thaqafi was not a pure and sincere Shi’a [of Imam ‘Ali (‘a) and the Ahlul Bayt (‘a)], but rather, he was a supporter of Abu Bakr and ‘Umar? Why did he not defend Imam Husayn (‘a) in Karbala’?

Is it true that Mukhtar harboured love for Abu Bakr and ‘Umar in his heart, and for this reason [it is mentioned in the ahadith that after the Day of Judgement concludes, and people are being sent to Heaven or Hell], that while falling from the ṣiraṭ (the bridge in the afterlife), Imam Husayn (‘a) will save him [Mukhtar]?

Lastly, where was Mukhtar during the uprising of Imam Husayn (‘a) that he did not defend him?

Brief Answer

The narrations about Mukhtar in books of Hadith are of two types: some praise him, while others speak very unfavourably in regards to him. Scholars of Hadith and Rijal (biographical evaluation of narrators of ahadith) mostly choose the narrations of praise when dealing with ahadith related to Mukhtar, and have proposed theories regarding the opposing narrations.

The late ‘Allamah Majlisi considers the narration (of Mukhtar’s salvation) as a reconciliatory point for other narrations praising and condemning Mukhtar - meaning that he was initially destined for Hell due to his beliefs, but eventually, with the help of Imam Husayn (‘a), he was saved from Divine punishment. However, Ayatullah Khoei considers the chain of transmission (sanad) of this narration to be weak.

It is worth mentioning that Mukhtar al-Thaqafi, before the Day of ‘Ashura’ and the uprising of Imam Husayn (‘a) in Karbala’, was imprisoned by the order of Ibn Ziyad for supporting Muslim ibn ‘Aqil - the ambassador of Imam Husayn (‘a) in Kufa - and remained in prison until well after the Event of Karbala’.

Detailed Answer

Mukhtar ibn Abi ‘Ubayd was from the Thaqif tribe; his kunya (nickname) was Abu Ishaq; and his title was Kisan - which means clever and intelligent.1 According to a narration, Aṣbagh ibn Nubatah, one of the companions of Imam ‘Ali (‘a) says: “The title Kayyis was given to Mukhtar by Amir al-Mu’minin (Imam ‘Ali (‘a)).”2

He learned etiquette and moral virtues from the school of the Ahlul Bayt (‘a) of the Prophet (S), and in his early youth, he came to Iraq with his father and uncle to participate in the war against the Persian army. Mukhtar was with Imam ‘Ali (‘a), and after the martyrdom of the first Imam (‘a), Mukhtar came to Baṣra for a short time and settled there.3

‘Allamah Majlisi writes: “Mukhtar used to express the virtues of the Ahlul Bayt of the Prophet (S) and even spread the beautiful attributes of Amir al-Mu’minin ‘Ali (‘a), Imam Hasan (‘a), and Imam Husayn (‘a) to the people, and believed that the family of the Prophet was more worthy than anyone else for the leadership (Imamate) and government after the Prophet (S), and was unhappy with the hardships that had befallen the family of the Prophet (S).”4

Mukhtar’s Personality In The Narrations

The narrations about Mukhtar in the books of Hadith are of two types. Some praise him, while others criticize him.

A. Ahadith Praising Mukhtar

Three examples of ahadith that have praised Mukhtar are as follows:

1. Imam Ja’far al-Sadiq (‘a) said: “None of the Hashemite women combed their hair or used henna until Mukhtar sent the heads of the killers of Imam Husayn to our family.”5

Ayatullah Khoei considers this narration to be authentic.6

This narration is a sign of endorsing Mukhtar’s actions.

2. Another hadith states: “Do not insult Mukhtar; because he killed our killers and was our avenger; and in times of difficulty, he distributed wealth among us and settled unmarried women.”7

3. It is also narrated that when the head of ‘Ubaydullah ibn Ziyad and ‘Umar ibn Sa’d were sent to Imam al-Sajjad (‘a), the Imam (‘a) prostrated and thanked Allah and said: “Jaza Allahu al-Mukhtar Khayran” (May Allah reward Mukhtar with goodness).8

B. Ahadith Condemning Mukhtar

Here, too, only some of the examples present in our books will be mentioned.

1. Imam Ja’far al-Sadiq (‘a) said: “Mukhtar attributed lies to Imam al-Sajjad.”9

2. Mukhtar sent twenty thousand dinar to Imam Zayn al-’Abidin (‘a); the Imam (‘a) accepted it and used it to some rebuild ruined houses. Then, Mukhtar sent forty thousand dinar to the Imam (‘a), but this time the Imam (‘a) did not accept the gift;10 and according to another narration, he (the Imam (‘a)) said: “Fa inni la aqbal hadaya al-kadhdhabin” (I do not accept gifts of the liars).11

3. Another accusation against Mukhtar is that he believed Muhammad ibn Hanafiyyah to be the next Imam after Imam Husayn (‘a), and invited people to him, and that is why the Kaysaniyyah sect appeared.12

Mukhtar From The Viewpoint Of Scholars

Most Muslim scholars and experts in Hadith and Rijal have chosen the narrations of praise when dealing with the various ahadith related to Mukhtar and have proposed the following theories regarding the opposing narrations:

A. The narrations that speak disparagingly about Mukhtar are extremely weak in terms of their chain of narrators (sanad).13 Kashshi (‘a) says in regards to this: “It seems that these narrations have been fabricated by opponents.”14

B. It is possible that these types of ahadith were issued out of taqiyyah (religious dissimulation) in order to protect the Imam (‘a) and the Banu Hashim from the evil of the oppressive rulers.15

C. It was mentioned in a previous hadith that: “Mukhtar sent gifts to Imam al-Sajjad and his family twice, and the second time the Imam did not accept these gifts and attributed the reason to Mukhtar being a liar.” This seems highly unlikely because if the reason for not accepting the gifts was Mukhtar “being a liar,” then this reason would have existed in the first instance as well. (So why would the Imam (‘a) have accepted it the first time?)16

D. The narrations that attribute the Kaysaniyyah sect to Mukhtar, and indicate that Mukhtar was a liar are also considered by scholars of Rijal to be accusations of opponents against him; because Muhammad ibn Hanafiyyah never claimed Imamate so that Mukhtar would invite people to him, and the Kaysaniyyah sect was formed after the death of Muhammad ibn Hanafiyyah.17

Mukhtar’s Beliefs

Some other Muslim thinkers do not consider Mukhtar to have correct and good beliefs, and they base these thoughts on two narrations which are as follows:

1. From Abi ‘Abdillah (Imam Ja’far al-Sadiq (‘a)) who said to me: “The Prophet will pass the ṣiraṭ (bridge), followed by ‘Ali, and ‘Ali is followed by Hasan, and Hasan is followed by Husayn, so when they reach the middle of it (the bridge), Mukhtar [who is already in Hell] will call out to Husayn: ‘O Aba ‘Abdillah! I sought revenge for you!’ So the Prophet will say to Husayn: ‘Answer him.’ Then Husayn will swoop into the fire like a predator eagle and take Mukhtar out as coal, and if his heart were split open, their love (that of Abu Bakr and ‘Umar) would be found in his heart.”18

2. Another similar narration has been narrated from Imam al-Sadiq (‘a) such that at the end of it, the narrator asks the Imam (‘a): “Why will Mukhtar be caught in Hell despite the services he did?”

To which the Imam (‘a) replied: “When the Day of Judgement comes, the Messenger of Allah, the Commander of the Faithful, Hasan, and Husayn, will pass by the edge of the Fire. A caller from the Fire will cry out: ‘O Messenger of Allah! O Messenger of Allah! O Messenger of Allah! Please help me!’ But he will not answer him. Then, he will call out: ‘O Commander of the Faithful! O Commander of the Faithful! O Commander of the Faithful!’ three times: ‘Please help me!’ But he will not answer him. Then, he will call out: ‘O Hasan! O Hasan! O Hasan! Please help me!’ But he will not answer him either. Then, he will call out: ‘O Husayn! O Husayn! O Husayn! Please help me! I am the killer of your enemies!’

The Messenger of Allah will say to him [Husayn (‘a)]: ‘He has made his case to you.’

Then he (Husayn) will swoop down on him like a breaking eagle and bring him out of the Fire.”

I asked Abu ‘Abdillah [Imam Ja’far al-Sadiq (‘a)]: “Who is this person, may I be sacrificed for you?”

He replied: “Al-Mukhtar.”

I further questioned him: “Why is he being punished in the Fire of Hell when he did what he did [to avenge the tragedy of Karbala’]?”

The Imam (‘a) replied: “There was something in his heart for them [Abu Bakr and ‘Umar]. By the One who sent Muhammad with the truth, if Gabriel (Jibra’il) and Michael (Mika’il) had something in their hearts for them [Abu Bakr and ‘Umar], Allah would have thrown them into the Fire on their faces (as well).”19

‘Allamah Majlisi considers these two narrations to be a reconciliatory point for other narrations praising and condemning Mukhtar, that he was initially destined for Hell because of some of his beliefs, but eventually, due to his good performance, he will be saved from Divine punishment with the help of Imam Husayn (‘a).20

However, Ayatullah Khoei considers the chain of transmission of both of these narrations to be weak, and considers Mukhtar’s beliefs to be good.21

In conclusion, it seems necessary to mention two points:

1. Mukhtar al-Thaqafi, before the ‘Ashura’ movement and the uprising of Imam Husayn (‘a) in Karbala’, was imprisoned by the order of Ibn Ziyad for supporting Muslim ibn ‘Aqil, the ambassador of Imam Husayn (‘a) in Kufa; and even after the martyrdom of Muslim, he remained in the prison of Kufa until way after the massacre in Karbala’.22 For this reason, he could not be present in Karbala’ to defend Imam Husayn (‘a).

2. It is mentioned in some historical accounts that during the presence of Imam Hasan al-Mujtaba (‘a) in Mada’in, Mukhtar intended to hand over the Imam (‘a) to Mu’awiyah, and take the emirate of Iraq.23 Regarding this historical account, it must be said that “assuming” the correctness of this issue about Mukhtar, this story relates to about twenty years before his martyrdom. So, considering that the criterion in examining the personality of individuals is their current state, this statement of Mukhtar - IF it was even issued - although unpleasant, does not harm his personality at the time of revenge and uprising against the killers of Imam Husayn (‘a). Just as Hurr ibn Yazid al-Riyahi - during the Event of Karbala’, on the Day of ‘Ashura’ repented and separated from the enemy army and joined the Imam (‘a) - escaped misery and attained the happiness of the afterlife within a few hours and changed the judgement of history about himself.

Conclusion: The Contested Legacy Of Mukhtar Al-Thaqafi

Mukhtar al-Thaqafi remains a polarizing figure in Shi’a historiography, with scholars divided over his sincerity and theological alignment.

While some narrations praise him as a devoted avenger of Imam Husayn (‘a) - highlighting his role in punishing Karbala’’s perpetrators and supporting the Ahlul Bayt (‘a) - others criticize him for allegedly harboring admiration for Abu Bakr and ‘Umar.

Key hadith sources reflect this duality: authentic reports laud his efforts (e.g., Imam al-Sadiq’s (‘a) endorsement of his vengeance), while weaker chains condemn him for “lying” or promoting the Kaysaniyyah sect.

Prominent scholars like the late ‘Allamah Majlisi reconcile these accounts by suggesting Mukhtar’s initial flaws were redeemed through Imam Husayn’s (‘a) intercession, whereas Ayatullah Khoei dismisses negative narrations as unreliable.

Historically, Mukhtar’s absence at Karbala’ is attributed to his imprisonment under Ibn Ziyad for aiding Muslim ibn ‘Aqil, Imam Husayn’s (‘a) envoy. His later uprising against the Umayyads, marked by strategic retaliation, overshadows earlier controversies, such as unverified claims of betraying Imam Hasan (‘a).

Ultimately, Mukhtar’s legacy hinges on balancing his undeniable role in avenging the Ahlul Bayt (‘a) with theological critiques of his beliefs. While his imprisonment excuses his absence at Karbala’, debates about his inner convictions persist.

His story underscores the complexity of evaluating historical figures through competing narratives, where political pragmatism and spiritual intent remain contested.

For Shi’a tradition, Mukhtar embodies both the potential for redemption and the peril of ideological ambiguity.

O Allah! Send Your blessings upon

Muhammad and the family

of Muhammad!

- 1. Majlisi, Muhammad Baqir al-, Bihar al-Anwar, Vol. 45, P. 345, Moʾasseseh al-Wafa, Beirut, 1404 AH; Firuzabadi, Muhammad ibn Ya’qub, Qamus al- Muhit, Vol. 1, P. 257, Beirut, Dar Ihya al-Turath al-’Arabi, 1991 AD.

- 2. Kashshi, Al-Rijal, P. 127, Tehran, 1348 SH; Bihar al-Anwar, Vol. 45, P. 344. The Arabic text of this is: لقّبه به أمیر المؤمنی ن

- 3. Al-Musawi al-Muqrim, ‘Abdul Razzaq, Maqtal al-Husayn, P. 167, Dar al- Thaqafa, Second Edition, 1411 AH; Al-Zirkili, Khayr al-Din, Al-’Alam, Vol. 8, P. 70, Beirut, First Edition, Dar al-’Ilm lil-Malayin.

- 4. Bihar al-Anwar, Vol. 45, P. 352.

- 5. Bihar al-Anwar, Vol. 45, P. 386; Rijal of al-Kashshi, P. 127. The Arabic text of this is as follows:
مَا اكْتَحَلَتْ هَاشِمِيَّةٌ وَ لَا اخْتَضَبَتْ وَ لَا رُبِّي فِي دَارِ هَاشِمِيٌّ دُخَانٌ خَمْسَ حِجَجٍ حَتَّى قُتِلَ عُبَيْدُ اللَّهِ بْنُ زیاد

- 6. Khoei, Abul Qasim, Mu’jam al-Rijal, Vol. 18, P. 94, Qum, 1410 AH.

- 7. Bihar al-Anwar, Vol. 45, P. 343; Rijal of al-Kashshi, P. 125. The Arabic text of this is:
لا تَسُبُّوا الْمُخْتَارَ فَإِنَّهُ قَدْ قَتَلَ قَتَلَتَنَا وَ طَلَبَ بِثَارِنَا وَ زَوْجَ أَرَامِلَنَا وَ قَسْمَ فِينَا الْمَالَ عَلَى الْعُسْرَةِ.

- 8. Rijal al-Kashshi, P. 127. The Arabic text of this is: جَزَى اللَّهُ الْمُخْتَارَ خَيْرًا.

- 9. Bihar al-Anwar, Vol. 45, P. 343. The Arabic text of this is: كَانَ الْمُخْتَارُ يَكْذِبُ عَلَى عَلِيِّ بْنِ الْحُسَيْنِ.

- 10. Rijal al-Kashshi, P. 128.

- 11. Rijal al-Kashshi, P. 126. The Arabic text of this is: فَإِنِّي لَا أَقْبَلُ هَدَايَا الكَذَّابِين.

- 12. Hilli, Ibn Dawud, Rijal, P. 514, Tehran, 1383 SH.

- 13. Mu’jam al-Rijal, Vol. 18, P. 97.

- 14. Rijal of Ibn Dawud, P. 514, [This matter is not found in Rijal al-Kashshi with us, perhaps it existed in the version that Ibn Dawud had].

- 15. Mu’jam al-Rijal, Vol. 18, P. 100.

- 16. Rijal of Ibn Dawud, P. 514.

- 17. Rijal of Ibn Dawud, P. 514, Mu’jam al-Rijal, Vol. 18, P. 101.

- 18. Shaykh al-Tusi, Tahzib al-Ahkam, Vol. 1, P. 467, H 1528, Tehran, 1365 SH. The Arabic text of this is:
عَنْ أَبِي عَبْدِ اللهِ (عليه السلام) قال لي: يجوز النبى الصِّرَاطَ يَتْلُوهُ عَلى وَيَتْلُو عَلِيا الْحَسَنُ وَيَتْلُو الْحَسَنَ الْحُسَينُ فَإِذَا تَوَسْطُوهُ نَادَى الْمُخْتَارُ الْحُسَينَ يا أَبَا عَبْدِ اللهِ إِنِّي طَلَبْتُ بِثَارِكَ فَيَقُولُ النَّبِي لِلْحُسَينِ: أَجِبْهُ فينقض الحُسَينُ فِي النَّارِ كَأَنَّهُ عُقَابٌ كَاسِرٌ فَيَخْرِجُ الْمُخْتَارَ حُمَمَةٌ وَلَوْ شُقْ عَنْ قَلْبِهِ لَوُجِدَ حُبُّهُمَا فِي قَلْبِهِ

- 19. Bihar al-Anwar, Vol. 45, P. 340; Mustatrafat al-Saraʾir, P. 567. The Arabic text of this is: إِذَا كَانَ يَوْمُ الْقِيَامَةِ مَرَّ رَسُولُ اللَّهِ بِشَفِيرِ النَّارِ وَأَمِيرُ الْمُؤْمِنِينَ وَحَسَنُ وَحُسَيْنُ فَيَصِيحُ صَالِحٌ مِنَ النَّارِ يَا رَسُولَ اللهِ يَا رَسُولَ اللهِ يَا رَسُولَ اللهِ أَغِثْنِي قَالَ فَلَا يُجِيبُهُ قَالَ فَيُنَادِي يَا أَمِيرَ الْمُؤْمِنِينَ يَا أَمِيرَ الْمُؤْمِنِينَ يَا أمير المؤمنين ثلاثاً أعْثَنِي فَلا يُجِيبُهُ قَالَ فَيُنَادِي يَا حَسَنُ يَا حَسَنُ يَا حَسَنُ أَغِثْنِي قَالَ فَلَا يُجِيبُهُ قَالَ فَيُنَادِي يَا حُسَنُ يَا حُسَيْنَ يَا حُسَيْنُ أَعْثَنِي أَنَا قَاتِلُ أَعْدَائِكَ قَالَ فَيَقُولُ لَهُ رَسُولُ اللهِ قَدِ احْتَجْ عَلَيْكَ قَالَ فَيَنْفَضُ عَلَيْهِ كَأَنَّهُ عَذَابٌ كَاسِرٌ قَالَ فَيُخْرِجُهُ مِنَ النَّارِ قَالَ فَقُلْتُ لِأَبِي عَبْدِ اللهِ وَمَنْ هَذَا جُعِلْتُ فِدَاكَ؟ قَالَ الْمُخْتَارُ. قلْتُ لَهُ: وَلِمَ عُذْبَ بِالنَّارِ وَقَدْ فَعَلَ مَا فَعَلَ ؟ قَالَ إِنَّهُ كَانَ فِي قَلْبِهِ مِنْهُمَا شَيْءٌ، وَالَّذِي بَعَثَ مُحَمَّداً بِالْحَقِّ لَوْ أَنَّ جَبْرَئِيلَ وَمِيكائيل كان في قبلهما (قلبهما) شَيْءٌ لأكبهُمَا اللَّهِ فِي النَّارِ عَلَى وُجُوهِهِمَا

- 20. Bihar al-Anwar, Vol. 45, P. 345, Hadith 5.

- 21. Mu’jam al-Rijal, Vol. 18, P. 100.

- 22. Bihar al-Anwar, Vol. 45, P. 353; Karami, ‘Ali, In the Mourning of the Free Amir - The Most Eloquent History of Karbalaʾ, P. 398, Nashr Hazeq, Qum, First Edition, 1380 SH; Ibn Hajar al-Asqalani, Ahmad ibn ‘Ali, Al-Iṣabah fi Taʾmyiz al-Sahabah, Researched: ‘Adel Ahmad ‘Abdul Mawjud and ‘Ali Muhammad Muʾawwad, Vol. 6, P. 250, Beirut, Dar al-Kutub al-Ilmiyyah, Beirut, First Edition, 1415 AH; Tabari, Abu Ja’far Muhammad ibn Jarir, Tarikh al-Tabari, Research: Muhammad Abul Fadl Ibrahim, Vol. 5, P. 571, Dar al-Turath, Beirut, Second Edition, 1387 AH.

- 23. Shaykh al-Sadiq, ‘Ilal al-Sharayi’, Vol. 1, P. 221, Bab 160, Davari Bookstore, Qum, First Edition, 1385 SH.

Translator(s):

- Saleem Bhimji [6]

Publisher(s):

- The Islamic Publishing House (IPH) [5]

Person Tags:

- Mahdi Hadavi Tehrani [7]

- Mukhtar Al-Thaqafi [8]

Source URL: https://al-islam.org/status-mukhtar-ibn-abi-ubayd-al-thaqafi

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