In my post, Islam and the Ancient Mystery Schools (Part 5), I stated the theory of the contemporary Iraqi thinker, Fadil al-Rabi’i, that identified the Nasara of the Qur’an as the Hanifs. In this post, I will examine the linguistic evidence for his theory.
Al-Rabi’i is from the line of scholarship that does not believe that the prophet ‘Isa/Jesus (peace be upon him) was from Palestine. Therefore, he rejects the claim that the word Nasara is related to the Palestinian town of Nazareth, the purported birthplace of ‘Isa. If this was the case, he argues, then everyone from this area would be called Nasara regardless of their religious affiliation. Jews, pagans, and other religious groups who happened to be from this town will thus be labeled Nasara, but this was never the case.
He subsequently follows up on the problematic etymology of the word initiated by Arabic language scholars such as Ibn Manzur (d. 1311/1312), author of the authoritative Arabic lexicon, Lisan al-“Arab. Al-Rabi’i finds doubt in Ibn Manzur’s treatment of the word. When discussing the words Nazareth and Nasara under the root nasara (ن – ص – ر), Ibn Manzur adds the statement of Ibn Sidah’s that this is a weak opinion and rare for a relative adjective (nisba) to take this form.
In addition, al-Rabi’i identifies the verb, ansara (أنصر), to be uncircumcised, as the origin of the word Nasara. In a hadith of the Prophet Muhammad (prayers and peace be upon him), he stated:
You should not let an uncircumcised man lead you, nor one who holds his bladder or one who is habitually delusional.
The word anṣar, as used in this hadith, means uncircumcised. Al-Rabi’i believes that the word Nasara is really derived from this aspect of the word and was thus used for any group that did not practice circumcision. These groups sought to distinguish themselves from the Jews. Although, it was used for Christians and pagans who did not practice circumcision, it remained a term reserved for the Christians who continued not to practice it or did not see it as a religious duty.
Interestingly, some Arab tribes who rejected circumcision, practiced slitting the ears of a she-camel as a symbolic alternative to circumcision. This can be witnessed in the practice of the people of Salih, who were commanded not to abuse the she-camel that God provided to them.
While al-Rabi’i makes some convincing claims, he also complicates our understanding of the Hanifs. According to this information, the Hanifs, if synonymous with Nasara, did not systematically practice circumcision as is commonly thought. Rather, it was left optional, leaving some to continue the practice and others to abandon it altogether. Al-Rabi’i’s theory is significant to unfolding the mystery of the Hanifs, but it is not conclusive. Yet no conversation on pre-Islamic religious history can be complete without an exploration of Sabianism, which I will undertake in a future post.
 Fadel al-Rabi’i, Al-Masih al-Arabi: Al-Nasraniyyah Fi al-Jazira al-Arabiyya Wa al-Sira’ al-Bizanti al-Farisi (Beirut: Riad El-Rayyes Books, 2009), 27-31.