The Hanifian (Hanafite Christian) Origins of Islam

Hanifianism, Hanifism, or Hanafite Christianity as it is also known, refers to an eclectic Acephalian Monophysite "Baptist" (Tsebi) movement, which originated in Egypt but grew among the 7th century Judeo-Persio-Arabic Pahlavis aka Tayaye (Tachiks) or "Saracens" (Siraces) of the late Sassanian Empire. It is the original religion upon which the Islamic religion was based.

Its Baptist followers, the Banu Hanifa (also called Ansari, Sabian Hanifs, Hanifian Sabis or Hanifists) are better known in Church History as Acephali. The term Acephalian meaning "headless" was applied to "Apostates" because, like the more recent Presbyterians, they rejected episcopal hierarchies. Moreover, many were Manichean (a type of Mandaean) converts who had always been called Hanif by the Semitic churches. Abadoning an ordained priesthood, Hanifs preserved instead a class of priestly families that became their Nobility called AhlulBayt (藍帽回). The Hanifian Sabi clergy were called Nabi.

Acephanian Monophysites were the only Christian movement known in most of 7th century Christendom which consistently opposed the spread of Imperialist Adyoenergism. All Official Church Hierarchies had dipped their toes in the water of Adyoenergism by the 630s. Hence, as true Monophysites, the Acephali called all other Christians either Nestors (Nasara) or Nestorianish (Nasrani) in response to the latter deriding the Acephali as Hanifs (from the Syriac and Aramaic words for "Apostate") since the Hanifs were primarily Manichean converts or "Apostates" (Hunefa) from Cephalic Churches. Hanifs themselves preferred to use the Arabic term Tsabi (Baptist) used for the people of Hanifa. That may also be why the Sabbatean leader called himself Tsevi after he joined the Hanifian-Baptists.

Because Abraham's Great-grandfather, Serug, was himself the first Apostate from Noahism, the Banu Hanifa used the name Hanifian (Hanifa) for Abraham by which the new community of Believers re-branded the derogative "Hanif" label their community carried, not as "Apostates" but as children (Banu) of the Apostatian (Hanifa) Abraham. As the Banu Hanifa (Children of Hanifa) they promoted their unique use of the the name Hanifa (Apostatian) for Abraham. The re-branding reprimanded the self-righteousness of their critics by reminding that even an Apostate's offspring could be rightly guided like Abraham.

Hanifism was staunchly Monophysite and passionately rejected the concepts of Tritheism and Sabellianism alongside both Walidallah (Divine-Seed aka Arianism/Collyridianism) and divinised flesh (Dyophysitism) which Hanifism equated alongside Eutychian-Miaphysitism as a type of Nestorianism (Adoptionism). But Monophysites were often dismissed as Gnostic-Dualists (matter haters) or Docetists because they refused to accept that God needed to unite with any creation in order to achieve incarnation and that the Messiah was entirely divine in nature.

Hanifism believed in One Tripartite God as both an infinitely unlimited immortal source or Divine Father and an humanly limited mortal part being Mitatrun the Son of Man Shubihah which related to each other as Master (Rab) and Servant (Abed) through the Holy Spirit that unites them as One God. The Shubiha (Son of Man) Mitatrun is a finite extension of the infinite God and is described as God from God, Light from Light, Very God from Very God, Generated and Uncreated. Both the Divine Father and the Son of Man Shubiha share one Divine Nature, the Holy Spirit, which has always linked them together as One and the Same Being -a link manifest by two different operators and two different wills as two different sides of one and the same Holy Spirit.

The Baptists regarded Mitatrun, the Angel of the Lord, as Mahmad who carries Mahamadim/Ahmed, Allah's Name (Rasuallah).

The "Baptists" called their clergy, the Nabi, and claimed that Nabi Maslama bin Habib, Nabi Abu Qasim, Nabi Sajah, Nabi Tulayha, Nabi Abu Bakr, Umar, Uthman and Nabi Abu Turab were all Hanifists. Although Hanifism used Gabriel's Saracen Tome which had been granted by Pope Martin, they believe that the Gabriel who brought it was not an angel but its human author and do NOT accept the Islamic Muhammad described in the Islamic Sirah and Hadiths. Instead, Hanifism believes in a Mahmad Trinity, Lord-God-Almighty as Israel's Groom, the Temple/Highpriest (God's Name) and Lamb (Mitatrun). This Trinity was the unity of Allah's Kabbalah (Kalimatallah) and the Son of Man, Allah's Shubiha (Ruhallah Angel of Blessed Silence) to us in ittihad under Rasulallah (Allah's Name) islam. The Hanifism Trinity visited the earth as the Mahmad Theophany in *human nature* as Yehidah (Allah's Image). Mitatrun was anointed with the Logos at his Baptism and began to speak as the Logos until his ascension. Mitatrun, Hanifism's Messiah, was killed by crucifixion instead of the *divine nature* of Kabbalah and Name (the Messias Iesous son of Marym servant). Allah's Name is seen as Allah's Monogene Prototokos for being Allah's loving and faithful servant. But Allah's Monogene Prototokos is not a seed/walid. Allah has not walid. Allah's Monogene Prototokos is God-from-God homo-ousion with Allah the Father which came down from heaven was born, crucified, buried, resurrected and ascended back into heaven and rests at Allah's right.

Hanifism believes that the Logos entered its Nephesh Mitatrun in the form of a Dove at its Nephesh Mitatrun's baptism and commended its Nephesh Mitatrun into the Father's hands at the crucifixion. The Logos took up its Nephesh Mitatrun again at the Resurrection and breathed its name into Peter and the female disciples in the house at Emaus. After 40 days, the Logos took Mitatrun back to heaven then returned to the disciples at Pentecost. Paul saw it on the way to Damascus. John saw it on the Island of Patmos. The Logos continues to guide its disciples to this very day.

The Baptist teacher Genesius said:
“Anathema to him who denies the orthodox faith.
Anathema to him who does not adore and worship the venerable and life-giving cross.
Anathema to him who does not adore (Marym Ha-Galil) the most holy mother of God, the common mother of us all, into whom our Lord Jesus Christ entered.
Anathema to him who despises the body and blood of Jesus Christ ("The Paulicians did not hesitate to speak of the eucharist as the body and blood of Christ.")
Jesus Christ Himself is baptism (Sibghat), and that there is no other, because He said, ‘I am the living water.’”

The Banu Hanifa incorporated the following people:
  • Many of the "Hanifs" were originally the Persian Church's Chivalric Families evicted from Mt Izla Monastery in Nusaybis by Babai "the Great" in 604AD for opposing Babai's introduction of celibate monasticism there.
  • Others were Christians seeking to escape Khosrow's invasions and his Eastern Church Colloquy of 612.
  • Others were Copts who had objected to the Coptic Pope Anastasius of Alexandria entering into communion in 616 with the Sabellian Patriarch Athenasius Gamolo of the (formerly Tritheist) Syriac Orthodox Church.
  • Others were hard-line Monophysites originally from the Armenian Church who held fast to the 607 Council of Dvin and objected to communion with Heraclius's Dyophysite Adyoenergists.
  • They were later joined by many Syriacs who also objected to entering communion with Heracles in 628/9.

These "Hanifs" were also called Ansari and associated with the Lakhmid or Ibadis of Iraq like Khadijah and Waraqah. Other influential "Hanifs" from Patriarchal Churches included BahiraSarjis Ben Saidah, and Maslamah bin Habib none of whom ever dared refer to themselves as Mahmad -a Biblical Hebrew term for God's Temple (see Ezikiel 24). Hanifism believed only the Messiah's Shubiha to us can be considered to be "Mahmad" and rejected everyone else who claimed to be a Mahmad after the Messiah's Shubiha to us.


Following the completion of Khosrow II's invasions, the Banu Hanifa were prompted to seek asylum in the Severian Tewahedo Kingdom of Negash in Abyssinia which eventually settled them in the Tihamah of Hejaz (Mecca and Yathrib). Since the Acephalian Banu Hanifa were Acephalic Severians, the difference between them and Abyssinia's Cephalic Severians (regarded by the Hanifs as "Nestorians" after the Coptic Pope entered communion with the Eutychian-Miaphysite Patriarch Gamolo in 616AD) is described as no more than a stick (a Bishop's Staff) because the Banu Hanifa had originally followed the same Coptic Popes that Abyssinia did but following their adoption of Hanifism now lacked Episcopy.
Abyssinian Kingdom of Auksum
Throughout all this, the Banu Hanifa were comforted by a plethora of Hymns composed for safety in the secret language of Arabi Mubeen probably by a staunch Monophysite called Gabriel of Shinjar supported by his friend Michael.


In his Hymnody, Gabriel successfully predicted what would be the final rise and fall of Roman hegemony in the middle East. But first, even Heraclius himself was at one point discussing Monophysitism with Hatra-Araba's Ghassanids in order to arrange a coup against Khosrow. Emboldened by the fulfilment of Gabriel's prophesy that Rome would gain victory over the Sassanids in Syria, the Banu Hanifa sent one of their messengers from their Medina through the Ghassanids to warn Heraclius against Arianism when he began his campaigns in 619. Because Rome did not immediately persecute Hanifism, the Banu Hanifa regarded Heraclius as having taken an initial liking to the idea despite later changing the meaning.

Heraclius wrote to his friend, Patriarch Sergius of Constantinople, about the encounter. Sergius discovered some references to one will and one energy in a work he thought to be by Menas and wrote to Theodore of Pharan about it. Theodore supported him so he then wrote to George Arsas about it. The Alexandrian St John the Almsgiver allegedly took the letter from George and was going to use it to depose Sergius but was arrested by the Saracens.

However, when a certain Acephalian called Paul, was allowed to read a speech to Heraclius in favour of Hanifism in 622, Heraclius is alleged to have refuted him by describing Monoenergism alerting the Banu Hanifian to Heraclius' rejection of their Christology.

Paul leader of the Acephali d. c.632 was followed by
Paulic the Saracen Deacon d. c.653 who established the Paulican Baptist community in Mananali then followed by
Constantine-Silvanus the ex-Manichean d. c.680 followed by
Simeon-Titus d.690 followed by
Paulus of Episparis followed by
Genesius followed by
Critics of the Acephali mocked their perfect Monophysite Christology as Dualistic-Docetism for refusing any created human component in Christ. Later Paulicans were closer to Nestorian Docetists.

In 622 the Roman Empire approached the half-hearted Severian One-eyed Bishop of Cyprus, also called Paul, for negotiations. In the same year a certain Priestly orphan called Father Qasim of Khemet (a Coptic girlsname meaning Egyptian perhaps referring to Hagar) left Mecca to study with the Ansari Hanifists in their Medina. Heraclius's Imperial Church formally adopted of Adyoenergism in 626 to accompany Rome's final flourish in the Middle East.

The Banu Hanifa began to realise that rather than through Heraclius, it would be in Persia's Pahlavi faction that they would find allies who saw Hanifism as a useful foundation upon which to position a successful union.

Meanwhile Father Qasim returned to Mecca. At least one occasion is remembered when Gabriel the Hymnodist was able to travel from the Ansari Medina to visit the group of Banu Hanifa fhere led by Father Qasim of Khemet and his companions Father Bakr and Father Turab to keep them on track.

Although Father Qasim of Khemet and his companions Father Bakr and Father Turab were all part of the same movement, Gabriel no doubt had spoken to a prominent member of Hanifism's Nabi (meaning Clergy not Prophet) called Maslamah bin Habib (derided by Islamists as Musaylima) at the same time as well as other acephalic students of the late Sarjis Ben Saidah, and of Bahira and of the formerly Nestorian Priest, Waraqah, who probably had complaints against Father Qasim of Khemet's group. The Banu Hanifa would only begin to oppose the efforts of Father Bakr's followers when the latter began to refer to Father Qasim of Khemet as Mahmad instead of retaining that word only for the Messiah's Shubiha to us.

Meanwhile Heraclius went on to call to union with him Etchmiadzin and in 628/9 the, at that time Sabellian (formerly Tritheist), Syriac Orthodox who, when Kavod II overthrew his Father Khosrow II, decided to establish a Maphrianate at Tagrit in the hopes of picking up large numbers of Acephali from the Church of the East, even as far as China where they were called Houari or simply Hui (回) who were abandoning Ctesiphon due to Babai's reforms.

When Kavod II died, Heraclius saw an opportunity to establish himself as King of Kings, a new Alexander, over the throne of an immense Greco-Romano-Persian Empire. Realising that siding not with the Syriacs but instead with the much larger Church of the East against the Banu Hanifa was a chance to legitimate sending Shahrbaraz to kill young Ardashir III so he began to confiscate Syriac Churches. But in fact, Heraclius had miscalculated yet again because most of the Church of the East's Hui (回), disgruntled with Babai's reforms, were ready to join the Banu Hanifa as did most of the Syriac Orthodox from the Churches confiscated by Heraclius and disenchanted with their Patriarch.


In response, the Pahlavis promoted Hanifism instead as a resistance against Rome "the promoter of heresies".

It is from this context of Hanifist resistance against the spread of Imperialist Heresy (Adyoenergism), that Islam began to emerge -especially thanks to the efforts of Father Qasim, Father Bakr and Father Turab as well as their various military commanders who went by the names of Emir, Amr, Umar and Umayr (who in reality might have all been references to one and the same commander).


As with all movements which start from genuine social injustice and subsequent unrest, Hanifism was soon manipulated and ultimately corrupted into a man-made religion by Arab nationalist politicians seeking a niche to exploit and to carve out a territory to rule.

The beginning of the end for the Hanifists was when Saf ibn Sayyad succeeded in making Father Bakr encourage his extreme Arab nationalist followers to take references to Mahmad in Gabriel's Hymnody as references to the meKhemet (of Khemet) surname of their recently departed Arabian hero Father Qasim (Abu Qasim). Thus Gabriel's hymns about the Son of Man (Mahmad) began to be sung by Father Qasim's priest-centric devotees about the deceased Father Qasim himself, around whom they began to build a personality cult. The Hadiths state it was Abu Bakr himself who first applied one of these verses to Father Qasim and it was as if such a thing had never been heard of before.

The Banu Hanifian objected and Abu Bakr massacred them killing Maslama bin Habib. With his work done for the time-being, Saf ibn Sayyad vanished. Thankfully Father Turab saved Al-Hanifiyyah at that time becoming the first Imam.

Abu Bakr died in 634 and the Arabs fell under the warlord(s) Emir/Amr/Umar/Umayr. He is said to have been quite respectful to Sophronius of Jerusalem when they met. However, he was responsible for the death of Father Turab's pregnant wife Fatima and without any cleric for guidance his people lost all sense of time. Amr turned to a strongly Monophysite subsequent Coptic Pope about whom he said he "had never seen such an impressive man of God as Benjamin. "

In May 644, Emir Umayr ibn Sad AlAnsari of Hims (Homs) ordered Arabic translations of the Bible in order to scour them for references concerning the rise of the Arabs to convince the Miaphysites of the Arabs' divine mandate.


Umar died in November 644 and the Umayyads utilised all that had already transpired to their advantage. The military rule of the Umayyads beginning with Osman bin Affan also saw the rise of Arabism when a mythology built up around Father Qasim of Khemet. As Arabs began to compete in coming up with imaginative stories about their new Arabian Legend, the Hanifist story began to be suppressed. Instead of being an Hanafite Christian Priest surnamed MeKhemet promoting the Hymns of a Monophysite called Gabriel, Father Qasim became Qasim's Father and God's Rasul of a new scripture inspired in him by the Archangel Gabriel. Nevertheless Osman was still a Dyoenergist Monophysite and launched the Battle of Masts causing the similarly Dyoenergist Pope Martin to be freed in 654 and approve the Saracen Tome (Osman's Quran) before passing away in 655.
Early Umayyads were Christians
The death of Osman in 656 led to Father Turab's Hanifist rebellion against the Umayyads until Aisha had him assassinated allowing the uncontested coronation of Muawiya in Jerusalem. Soon the Umayyads were slipping into a sort of Docetic-Arianism. They began to say that the Messiah's true nature was Spirit and that the Messiah's crucified Shubiha to us was in its entirety nothing but a husk which that Messianic Spirit had shed on the cross, reconstituted at the resurrection, then taken up together with itself to Allah to stay until the second coming. However, they also began to claim that even the Spirit nature they ascribed to the Messiah was somehow distinct from Allah, reminiscent of various types of Arianism.
Muawiya's inscriptions began with a Pavliken Cross. 
As more and more heretical ideas began to gather momentum among the common Arabs, the Ummayads began to be inspired by Manicheanism as they continued to re-interpret Gabriel's hymnody. They elevated the importance of their Legendary hero Abu Qasim into the Paraclete as Mani had done concerning himself, even above the Messias who they diminished into nothing but the Paraclete's herald from heaven. Many Jews accepted the Umayyad Tome in order to secure good positions. Thus the Jewish-Mohammedan-Arian and Manichæan "Pavlikeni" (as opposed to the Paulicians of The Key of Truth) began to emerge among the the Saracens' Armenian allies. The second Fitna erupted.

Muawiya's son Yazid had Hussein killed and the 6th Roman Ecumenical Council finally burried Adyoenergism but failed to build any bridge for the Severians. After Yazid, Abdul Malik abandoned the last vestiges of Hanifism and completed the creation of a much more imperialistic ethnic Arab religion for the Ishmaelites -much to the dissatisfaction of the original Banu Hanifa of the Pahlavi Edah.

Hence the Christians came to refer to the Caliphists as "New Judases" rather than the Born Again Judaeans that all who accept the Jewish Messiah should be. Moreover, because the Nasranis were still able to show a remarkable level of understanding of the true Hanifist meanings of the Quran, the only way that the Umayyad caliph Umar II could respond to debate was by dismissing the Bible as corrupt and prohibiting Christians from studying the Islamic Quran.


The Hanifian story tried to compete once more in the Abbasid revolt before the Saracens were betrayed by their own As-Saffah and his followers. It was not completely suppressed until ibn Ishaq was commissioned to gather together all the stories he could concerning the Caliphate's official view of Muhammad. The Hanifs were forced to go underground as Ansari allowing the Islamists to believe the opposition had finally been stamped out.


The Hassidean Romaniot going by the name of Sabbatai Tsevi adopted Pavliken-Mohammedanism.


Many Mohammedan Pavlikeni surviving in Bulgaria were converted to Catholicism


Socialism becomes popular among Sabbatean Banu Hanifa.


Ataturk, the Assads and the Pahlavis rose to power.


Ansari, Alawites, Alevis, Sabbateans, and other Hanifists begin to come a little bit into the limelight once more.

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