The Book of Occultation

the Accursed Men Who Claimed To Be Emissaries and Gateways To the Imam

The Sheikh says in Kitāb Al-Ghaiba: The first one of them is the one known as al-Sharī‘i. A congregation of scholars narrated to us from Abu Muhammad al-Tala‘kabari on the authority of Abu ‘Ali Muhammad Ibn Himām, saying, Al-Sharī‘i’s patronym was Abu Muhammad. Hārūn said, I think his name was al-Hasan and he was from the companions of Abu al-Hasan ‘Ali Ibn Muhammad and then after him from the companions of al-Hasan Ibn ‘Ali. He is the first one who claimed a position that Allah did not assign to him and he was not qualified for it. He blasphemed Allah and his Hujjas, peace be unto them, and attributed to them what is not worthy of them and they are disdainful thereof. The Shī‘a cursed him and turned away from him with dislike. Hārūn says, Then words of disbelief and sacrilege were expressed by him. All such claimants, first, attribute lies to the Imam and claim that they are his representatives, calling the weakling to believe in them through such pervert claims. Then they graduate up to the claims of self-deification, like the words of Hallāj as manifested by Abu Ja‘far al-Shalmaghāni and his likes. On all of them be the constant curses of Allah.

One of them is Muhammad Ibn Nasīr al-Numairi. Says Ibn Nūh, Abu Nasr Hibatullah Ibn Muhammad said, Muhammad Ibn Nasīr al-Numair was from the companions of Muhammad al-Hasan Ibn ‘Ali (a.s). And when Abu Muhammad was transferred to his eternal abode, Abu Muhammad claimed the position of Abu Ja‘far Muhammad Ibn ‘Othmān, that is, he claimed that he was the deputy of the Imam of the Age. He claimed “Bābiyya,” that is, to be a gateway to the Imam. Allah disgraced and humiliated him through the blasphemy and ignorance, which he manifested, and through the curse of Abu Ja‘far Muhammad Ibn ‘Othmān and his dislike and denunciation of him. He claimed this position after al-Sharī‘i.

Abu Tālib al-Anbāri says, When Muhammad Ibn Nasīr manifested his heresies and blasphemies, Abu Ja‘far (a.s) took the oath of damnation against him and made his disdain for him known. Ibn Nasīr heard that and came to Abu Ja‘far to soften his heart and apologize. Abu Ja‘far did not give him permission to enter, and barred and turned him away empty-handed. Sa‘d Ibn ‘Abdillah has said, Muhammad Ibn Nasīr al-Numairi claimed that he was an apostle, a prophet and that ‘Ali Ibn Muhammad (a.s) had sent him. He believed in reincarnation and exaggerated about the position of Abu al-Hasan (a.s) and deified him.

ذكر المذمومين الذين ادعوا البابية والسفارة كذباً وافتراءً لعنهم اللـّه {dir="RTL"}

قال الشيخ قدس سره في كتاب الغيبة أولهم المعروف بالشريعي أخبرنا جماعة عن أبي محمد التلعكبري عن أبي علي محمد بن همام قال كان الشريعي يكنى بأبي محمد قال هارون وأظن اسمه كان الحسن وكان من أصحاب أبي الحسن علي بن محمد ثم الحسن بن علي بعده (ع) وهو أول من ادعى مقاماً لم يجعله الله فيه ولم يكن أهلا له وكذب على الله وعلى حججه (ع) ونسب إليهم ما لا يليق بهم وما هم منه براء فلعنه الشيعة وتبرأت منه وخرج توقيع الإمام بلعنه والبراءة منه.

قال هارون ثم ظهر منه القول بالكفر والإلحاد قال وكل هؤلاء المدعين إنما يكون كذبهم أولا على الإمام وأنهم وكلاؤه فيدعون الضعفة بهذا القول إلى موالاتهم ثم يترقى الأمر بهم إلى قول الحلاجية كما اشتهر من أبي جعفر الشلمغاني ونظرائه عليهم جميعا لعائن الله تترى.

و منهم محمد بن نصير النميري قال ابن نوح أخبرنا أبو نصر هبة الله بن محمد قال كان محمد بن نصير النميري من أصحاب أبي محمد الحسن بن علي (ع) فلما توفي أبو محمد ادعى مقام أبي جعفر محمد بن عثمان أنه صاحب إمام الزمان وادعى البابية وفضحه الله تعالى بما ظهر منه من الإلحاد والجهل ولعن أبي جعفر محمد بن عثمان له وتبريه منه واحتجابه عنه وادعى ذلك الأمر بعد الشريعي. قال أبو طالب الأنباري لما ظهر محمد بن نصير بما ظهر لعنه أبو جعفر رضي الله عنه وتبرأ منه فبلغه ذلك فقصد أبا جعفر ليعطف بقلبه عليه أو يعتذر إليه فلم يأذن له وحجبه ورده خائباً. وقال سعد بن عبد الله: كان محمد بن نصير النميري يدعي أنه رسول نبي وأن علي بن محمد (ع) أرسله، وكان يقول بالتناسخ ويغلو في أبي الحسن ويقول فيه بالربوبية.

He believed in the permissibility of marrying mahrams and sodomitical marriage of men with another. He believed that sodomy was an act of humility and meekness and modesty on the part of the receiver and that it was an occasion of pleasure and delight for the doer, and that Allah does not disallow any of such things.

Muhammad Ibn Musā Ibn al-Hasan Ibn al-Furāt supported the authenticity of these reports. He narrated this to me on the authority of Muhammad Ibn Nasīr Abu Zakariyya Yahyā Ibn ‘Abd al-Rahmān Ibn Khāqān, that he clearly saw him with a boy over his back. He said, I met him and rebuked him for that. He said, “It is of the pleasures and humility for Allah and abstinence from arrogance.” Sa‘d says, When Muhammad Ibn Nasīr was inflicted by the malady in which he died, he was asked, “To whom does this order belong?” He said, as his tongue was heavy, weak, and stuttering, “Ahmad.” It was not known who this Ahmad was. His followers divided into three groups after him. One group said that it was his son Ahmad. Another maintained it was Ahmad Ibn Muhammad Ibn Musā Ibn al-Furāt. And another group believed that it was Ahmad Ibn Abi al-Husain Ibn Bishr Ibn Yazīd. Their group disintegrated.

One of them is Ahmad Ibn Hilāl al-Karkhi. Abu ‘Ali Ibn Humām said, Ahmad Ibn Hilāl was from the companions of Abu Muhammad (a.s). The Shī‘a were unanimous on the deputization of Abu Ja‘far Muhammad ‘Othmān (a.s) on the account of clear instructions of al-Hasan (a.s) during his lifetime. And when al-Hasan (a.s) passed away, the Shī‘a said to Ibn Hilāl, “The congregation is with him. Will you not accept the leadership of Abu Ja‘far Muhammad Ibn ‘Othmān and refer to him, when the Must-be-Obeyed Imam has clearly assigned him as his representative?” He said to them, “I have not heard the Imam mentioning him as his representative. I do not deny the deputization of his father [meaning, ‘Othmān Ibn Sa‘īd], though. However, if I were certain that Abu Ja‘far were the representative of the Patron of the Age, I would not defy him.” They said, “If you have not heard, others have.” He said, “You follow what you have heard.” He did not profess the authority of Abu Ja‘far, so the Shī‘a beseeched damnation for him and manifested their disdain for him. Then the holy letter came through Abu al-Qāsim Ibn Rūh (a.s) that took the oath of damnation against him and denounced him amongst the others who were damned.

One of them is Abu Tāhir Muhammad Ibn ‘Ali Ibn Bilāl. His story and what happened between him and Abu Ja‘far Muhammad Ibn ‘Othmān al-‘Amri, may Allah lighten his visage, is well-known. He seized the assets of the Imam, which were in his hands, and refused to deliver them, and claimed that he is the representative. The congregation turned away from him and beseeched damnation for him and the famous letter came from the Patron of the Age (a.s). Abu Ghālib al-Rāzi says, Abu al-Hasan Muhammad Ibn Muhammad Ibn Yahyā al-Ma‘ādhi said, One of our men followed Abu Tāhir Ibn Bilāl after the dispute had occurred. Then he turned away from him and returned to our congregation. I asked him about the reason.

ويقول بالاجابة للمحارم وتحليل نكاح الرجال بعضهم بعضا في أدبارهم، ويزعم أن ذلك من التواضع والاخبات والتذلل في المفعول به وأنه من الفاعل إحدى الشهوات والطيبات وأن الله(عز و جل) لا يحرم شيئا من ذلك.

وكان محمد بن موسى بن الحسن بن الفرات يقوي أسبابه ويعضده أخبرني بذلك عن محمد بن نصير أبو زكريا يحيى بن عبد الرحمان بن خاقان أنه رآه عيانا وغلام له على ظهره قال: فلقيته فعاتبته على ذلك فقال: إن هذا من اللذات وهو من التواضع لله وترك التجبر. قال سعد: فلما اعتل محمد بن نصير العلة التي توفي فيها قيل له وهو مثقل اللسان: لمن هذا الأمر من بعدك؟ فقال بلسان ضعيف ملجلج: أحمد فلم يدر من هو؟ فافترقوا بعده ثلاث فرق: قالت فرقة أنه أحمد ابنه وفرقة قالت: هو أحمد بن محمد بن موسى بن الفرات وفرقة قالت: إنه أحمد بن أبي الحسين بن بشر بن يزيد فتفرقوا فلا يرجعون إلى شئ.

ومنهم أحمد بن هلال الكرخي قال أبو علي بن همام: كان أحمد بن هلال من أصحاب أبي محمد (ع) فاجتمعت الشيعة على وكالة أبي جعفر محمد بن عثمان (ره) بنص الحسن (ع) في حياته ولما مضى الحسن (ع) قالت الشيعة الجماعة له: ألا تقبل أمر أبي جعفر محمد بن عثمان وترجع إليه وقد نص عليه الامام المفترض الطاعة فقال لهم: لم أسمعه ينص عليه بالوكالة، وليس انكر أباه يعني عثمان بن سعيد فأما أن أقطع أن أبا جعفر وكيل صاحب الزمان فلا أجسر عليه، فقالوا: قد سمعه غيرك، فقال: أنتم وما سمعتم، ووقف على أبي جعفر فلعنوه وتبرؤا منه. ثم ظهر التوقيع على يد أبي القاسم بن روح (ره) بلعنه والبراءة منه في جملة من لعن.

ومنهم أبو طاهر محمد بن علي بن بلال وقصته معروفة فيما جرى بينه وبين أبي جعفر محمد بن عثمان العمري نضر الله وجهه وتمسكه بالاموال التي كانت عنده للامام وامتناعه من تسليمها وادعاؤه أنه الوكيل حتى تبرأت الجماعة منه ولعنوه وخرج من صاحب الزمان (ع) ما هو معروف. وحكى أبو غالب الزراري قال: حدثني أبو الحسن محمد بن محمد بن يحيى المعاذي قال: كان رجل من أصحابنا قد انضوى إلى أبي طاهر بن بلال بعد ما وقعت الفرقة ثم إنه رجع عن ذلك وصار في جملتنا فسألناه عن السبب.

He said, One day, I was with Abu Tāhir. His brother Abu al-Tayyeb and Ibn Khizr and a group of his followers were present when a page entered and said, “Abu Ja‘far al-‘Amri is on the door.” The party was terrified. I asked him what is happening here. He said to the page, “He comes in.” Abu Ja‘far (a.s) came in and the party and Abu Tāhir stood for him. He sat at the presidency of the session and Abu Tāhir sat humbly in front of him. Abu Ja‘far (a.s) remained silent until his awe made them silent. Then he said, “Abu Tāhir, I call on you by the oath of Allah, did not the Patron of the Age (a.s) order you to deliver me the assets, which are in your hands?” He said, “By Allah, yes.” Abu Ja‘far (a.s) rose and left. A mortal silence had seized the party. When they regained their bearings, his brother Abu al-Tayyeb said, “From where did you see the Patron of the Age?” He replied, “Abu Ja‘far (a.s) took me to one of his houses. So, he appeared to me from the heights of his house and ordered me to carry the assets, which I am holding, to Abu Ja‘far.” Abu al-Tayyeb said, “How did you know he was the Patron of the Age?” “His awe and imposing charisma overwhelmed me and I was overtaken by such apprehension from him,” he said, “that I did not know he was the Patron of the Age (a.s).” This was the reason of my disassociation from them.

One of them is al-Husain Ibn Mansūr al-Hallāj. Al-Husain Ibn Ibrāhim narrated to us from Abu al-‘Abbās Ahmad Ibn ‘Ali Ibn Nūh, from Abu Nasr Hibatullah Ibn Muhammad al-Kātib Ibn Bint Kulthūm Bint Abi Ja‘far al-‘Amri, saying, When Allah desired to unveil the affair of al-Hallāj and manifest his humiliation and to disgrace him, he thought that Abu Sahl Ibn Ismā‘il Ibn ‘Ali al-Nawbakhti (a.s) was a person that could be deceived by his hoax and taken by his fraud. So he sent after him. Because of his sheer ignorance, he assumed that Abu Sahl is like the other weaklings in the matter of faith and reckoned that he could be drawn and tricked through his lunacies, and that by commanding Abu Sahl’s loyalty, he will be able to draw yet more followers on the virtue of Abu Sahl’s position in the eyes of the people and his respectability in knowledge and literature. Al-Hallāj sent to him, “I am the representative of the Patron of the Age (a.s).” Through such a message he would first draw the ignorant people and then proceed to other claims. He stated, “I have been ordered to correspond with you and avail you with the help you desire, so your soul may find strength and you may not have doubts in the creed.”

Abu Sahl (a.s) wrote him back, “I will ask you a something that is rather minor in comparison to the signs and proofs that have manifested on your hands. I am a man who is fond of women and love to have playful talks with them. I have a a number of concubines but I cannot copulate with all of them. Age and grey hair has created a distance between me and them. I need to dye my hair and beard every Friday, which is a severely laborious work, in order to conceal it from them, lest my condition will be revealed to them and my proximity from them will change to distance and my union into separation. I want you to remove this need of mine to dyeing and suffice me its labor and make my beard black. I will obey you and come to you and believe in you. I will be a preacher of your faith, considering my ingenuity in this matter and your help in that regard.”

قال: كنت عند أبي طاهر يوما وعنده أخوه أبو الطيب وابن خزر وجماعة من أصحابه إذ دخل الغلام فقال أبو جعفر العمري على الباب ففزعت الجماعة لذلك وأنكرته للحال التي كانت جرت وقال: يدخل، فدخل أبو جعفر (ع) فقام له أبو طاهر والجماعة وجلس في صدر المجلس وجلس أبو طاهر كالجالس بين يديه فأمهلهم إلى أن سكتوا. ثم قال: يا أبا طاهر نشدتك الله أو نشدتك بالله ألم يأمرك صاحب الزمان (ع) بحمل ما عندك من المال إلي؟ فقال: اللهم نعم فنهض أبو جعفر (ع) منصرفا ووقعت على القوم سكتة فلما تجلت عنهم قال له أخوه أبو الطيب: من أين رأيت صاحب الزمان فقال أبو طاهر أدخلني أبو جعفر (ع) إلى بعض دوره فأشرف علي من علو داره فأمرني بحمل ما عندي من المال إليه فقال له أبو الطيب: ومن أين علمت أنه صاحب الزمان (ع) قال: وقع علي من الهيبة له، ودخلني من الرعب منه ما علمت أنه صاحب الزمان (ع) فكان هذا سبب انقطاعي عنه. ومنهم الحسين بن منصور الحلاج. أخبرنا الحسين بن إبراهيم، عن أبي العباس أحمد بن علي بن نوح، عن أبي نصر هبة الله بن محمد الكاتب ابن بنت ام كلثوم بنت أبي جعفر العمري قال: لما أراد الله تعالى أن يكشف أمر الحلاج ويظهر فضيحته ويخزيه، وقع له أن أبا سهل ابن إسماعيل بن علي البوبختي (ع) ممن تجوز عليه مخرقته، وتتم عليه حيلته، فوجه إليه يستدعيه، وظن أن أبا سهل كغيره من الضعفاء في هذا الأمر بفرط جهله، وقدر أن يستجره إليه فيتمخرق ويتصوف بانقياده على غيره، فيستتب له ما قصد إليه من الحيلة والبهرجة على الضعفة، لقدر أبي سهل في أنفس الناس ومحله من العلم والادب أيضا عندهم، ويقول له في مراسلته إياه: إني وكيل صاحب الزمان (ع) وبهذا أولا كان يستجر (الجهال) ثم يعلو منه إلى غيره وقد امرت بمراسلتك وإظهار ما تريده من النصرة لك، لتقوى نفسك، ولا ترتاب بهذا الأمر. فأرسل إليه أبو سهل (ع) يقول لك: إني أسألك أمراً يسيراً يخف مثله عليك في جنب ما ظهر على يديك من الدلائل والبراهين، وهو أني رجل احب الجواري وأصبو إليهن ولي منهن عدة أتخطاهن والشيب يبعدني عنهن. وأحتاج أن أخضبه في كل جمعة وأتحمل منه مشقة شديدة لاستر عنهن ذلك وإلا انكشف أمري عندهن، فصار القرب بعداً والوصال هجراً. واريد أن تغنيني عن الخضاب وتكفيني مؤنته، وتجعل لحيتي سوداء، فانني طوع يديك وصائر إليك، وقائل بقولك، وداع إلى مذهبك، مع مالي في ذلك من البصيرة، ولك من المعونة.

When al-Hallāj heard the message, he realized that his call to him had been a blunder. He did not reply and did not send him any messenger. On the other hand, Abu Sahl (a.s) made al-Hallāj the subject of his talks and jests. He would make jokes of him before everyone. He spread this incident to every minor and senior, and this lead to the revelation of al-Hallāj’s blasphemous enterprise and the disassociation of the congregation from him.

A number of scholars narrated to me from Abu ‘Abdillah Ibn ‘Ali Ibn al-Husain Ibn Musā Ibn Bābawayh that Ibn al-Hallāj went to Qum and wrote to the relatives of Abu al-Hasan, the father of Sheikh Sadūq, calling them and Abu al-Hasan, saying, “I am the messenger of the Imam and his representative.” The narrator says, When the letters reached at my father’s hands, he tore them and said to the messenger, “How free are you for such misguidance!” The man, which I think said was his cousin, said, “The man has made a call to himself. Why did you tear his letters?” People laughed and made jests at him. My father went to his store with his disciples and servants. When he entered the house where his store was, everyone rose for my father except one man sitting at the spot, who did not rise for my father. My father did not know him. As my father sat and took out his register of accounts and his pen and ink, as is the custom of the merchants, he asked one of the people who were present about the man sitting there. He told my father about him. The man heard that my father had asked about him, so he came to my father and said, “You inquire about me while I am present?” My father said, “Sir, observing respect and reverence I did not ask yourself directly.” He said, “You tear my letter while I am watching you?” My father asked, “So you are the man then.” Then he called his servant, “By his feet and his hind! Kick the enemy of Allah and His Messenger out of the house.” Then he said to him, “You claim miracles? May Allah curse you.” The slave grabbed him from his hind and kicked him out. We did not see him afterwards in Qum.

One of them is Ibn Abi al-‘Azāqir. Al-Husain Ibn Ibrāhim narrated to me from Ahmad Ibn ‘Ali Ibn Nūh from Abu Nasr Hibatullah Ibn Muhammad Ibn Ahmad al-Kātib, the son of Bint Umm Kulthūm Bint Abi Ja‘far al-‘Amri (a.s) saying, Lady Umm Kulthūm (the daughter of the second deputy of the Imam of the Age (a.s)) narrated to me, Abu Ja‘far Ibn Abi al-‘Azāqir was a respectable man before the progeny of Bistām. That is because Abu al-Qāsim al-Husain Ibn Rūh (a.s) had conferred much esteem and respect on him in front of the people. After his apostasy, Ibn Abi al-‘Azāqir would tell every lie, mischief, and heresy to the progeny of Bistām, falsely quoting the Sheikh Abu al-Qāsim all the while. The house of Bistām would accept that from him and believe in him, until this came to the knowledge of Abu al-Qāsim (a.s) and he denied that and called attention to the enormity of the blasphemy and prohibited the progeny of Bistām from listening to him and ordered them to damn and denounce him. However, they did not listen and persisted on following Ibn Abi al-‘Azāqir. That was because he would tell them, “I have manifested the secret. I had been sworn to maintain secrecy. Therefore, I am being punished to be castigated from the position of proximity, because this is a great position that only an Archangel or a great apostle or a tested believer can bear.”

فلما سمع ذلك الحلاج من قوله وجوابه علم أنه قد أخطأ في مراسلته وجهل في الخروج إليه بمذهبه وأمسك عنه ولم يرد إليه جوابا ولم يرسل إليه رسولا وصيره أبو سهل (ع) احدوثة وضحكة ويطنـز به عند كل أحد، وشهر أمره عند الصغير والكبير، وكان هذا الفعل سببا لكشف أمره وتنفير الجماعة عنه. وأخبرني جماعة عن أبي عبد الله الحسين بن علي بن الحسين بن موسى بن بابويه أن ابن الحلاج صار إلى قم وكاتب قرابة أبي الحسن (والد الصدوق) يستدعيه ويستدعي أبا الحسن أيضا ويقول: أنا رسول الامام ووكيله، قال: فلما وقعت المكاتبة في يد أبي (ع) خرقها وقال لموصلها إليه: ما أفرغك للجهالات؟ فقال له الرجل وأظن أنه قال: إنه ابن عمته أو ابن عمه فان الرجل قد استدعانا فلم خرقت مكاتبته وضحكوا منه وهزؤوا به، ثم نهض إلى دكانه ومعه جماعة من أصحابه وغلمانه. قال: فلما دخل إلى الدار التي كان فيها دكانه نهض له من كان هناك جالسا غير رجل رآه جالسا في الموضع فلم ينهض له ولم يعرفه أبي فلما جلس وأخرج حسابه ودواته كما تكون التجار أقبل على بعض من كان حاضرا فسأله عنه فأخبره فسمعه الرجل يسأل عنه فأقبل عليه وقال له: تسأل عني وأنا حاضر فقال له أبي: أكبرتك أيها الرجل وأعظمت قدرك أن أسألك فقال له: تخرق رقعتي وأنا اشاهدك تخرقها فقال له أبي: فأنت الرجل إذا. ثم قال: يا غلام برجله وبقفاه فخرج من الدار العدو لله ولرسوله ثم قال له: أتدعي المعجزات؟ عليك لعنة الله، أو كما قال، فاخرج بقفاه فما رأيناه بعدها بقم.

ومنهم ابن أبي العزاقر أخبرني الحسين بن إبراهيم، عن أحمد بن علي بن نوح عن أبي نصر هبة الله بن محمد بن أحمد الكاتب ابن بنت ام كلثوم بنت أبي جعفر العمري(رضي الله عنه) قال: حدثتني الكبيرة ام كلثوم بنت أبي جعفر العمري رضي الله عنها قالت: كان أبو جعفر ابن أبي العزاقر وجيها عند بني بسطام، وذاك أن الشيخ أبا القاسم (ع) وأرضاه كان قد جعل له عند الناس منـزلة وجاهاً. فكان عند ارتداده يحكي كل كذب وبلاء وكفر لبني بسطام ويسنده عن الشيخ أبي القاسم فيقبلونه منه ويأخذونه عنه، حتى انكشف ذلك لابي القاسم فأنكره وأعظمه ونهى بني بسطام عن كلامه وأمرهم بلعنه والبراءة منه فلم ينتهوا وأقاموا على توليه. وذاك أنه كان يقول لهم: إنني أذعت السر وقد اخذ علي الكتمان. فعوقبت بالابعاد بعد الاختصاص لان الأمر عظيم لا يحتمله إلا ملك مقرب أو نبي مرسل أو مؤمن ممتحن، فيؤكد في نفوسهم عظم الأمر وجلالته.

He would thus magnify his position and importance in their eyes. When this reached to Abu al-Qāsim (a.s), he wrote to the Bistāms to curse him and express their disdain for him and his followers and devotees. When the Bistāms received the letter, they showed it to him, at which he put up a very profuse weep and then said, “This message has a very profound secret dimension. The curse is banishment. The meaning of his word, May Allah curse him, is May Allah banish him from punishment and Fire. Now you know my position.” He touched the ground with his cheeks and said, “You must keep this matter a secret.”

The lady said, I had informed al-Sheikh Abu al-Qāsim what the mother of Abu Ja‘far Ibn Bistām had said one day to me when we were visiting her and she had received me with great reverence and respect and veneration, so much so that she fell on my feet to kiss them. I did not let her do that. I said, “Easy, my mistress, this is too much.” I fell on her hands and she cried. Then she said, “How would I not do that to you, while you are my mistress Fātima?” I asked, “How is that?” She said, “The Sheikh,” meaning Abu Ja‘far Muhammad Ibn ‘Ali[1], “has confided a secret in us.” “And what is the secret?” I asked her. “He has asked us to hide it and I fear if I reveal it, I will be chastised.” I gave her my most solemn promises that I will not reveal it to anyone, while maintaining in my heart an exception in the case of the Sheikh Abu al-Qāsim al-Husain Ibn Rūh (a.s). She said, “The Sheikh Abu Ja‘far told us that the spirit of the Messenger of Allah (a.s) has transferred into you father,” meaning Abu Ja‘far Muhammad Ibn ‘Othmān (a.s). “And the spirit of the Prince of the Believers ‘Ali (a.s) has transferred into the body of Abu al-Qāsim al-Husain Ibn Rūh; and the spirit of our mistress Fātima (a.s) has transferred into you. So how may I not revere you, O’ our lady?” I said, “Easy! Do not do this, for this is false, my lady.” “This is a great secret and we have been sworn not to reveal this to anyone. For Allah’s sake! For Allah’s sake! May I not deserve punishment!” She beseeched me, “My lady, if you had not insisted I would not have disclosed this to you or anyone.” Lady Umm Kulthūm said, When I returned from her, I went to al-Sheikh Abu al-Qāsim Ibn Rūh (a.s) and recounted the event to him. He trusted my word and had confidence in my truthfulness. He said, “My daughter, beware not to go to this woman after you have seen this from her, and not to accept any letter from her if she writes you one, nor a messenger if she sends you one. Do not meet her after she has said this. It is blasphemy against Allah and disbelief, which this accursed man has planted and strengthened in the hearts of these people to pave the way to the belief that Allah, the Sublime, has unified with him and has diffused into his body, as Christians say about Jesus (a.s) and this amounts to the claim of al-Hallāj, may Allah curse him. I disassociated myself from the Bistāms and abandoned visiting them. I did not accept any pretense they offered, nor met their mother afterwards.

[1] Apparently, her son.

فبلغ ذلك أبا القاسم (ع) فكتب إلى بني بسطام بلعنه والبراءة منه وممن تابعه على قوله، وأقام على توليه، فلما وصل إليهم أظهروه على فبكى بكاء عظيما ثم قال: إن لهذا القول باطنا عظيما وهو أن اللعنة الابعاد. فمعنى قوله: لعنه الله أي باعده الله عن العذاب والنار، والان قد عرفت منـزلتي ومرغ خديه على التراب وقال: عليكم بالكتمان لهذا الأمر.

قالت الكبيرة رضي الله عنها: وقد كنت أخبرت الشيخ أبا القاسم أن أم أبي جعفر بن بسطام قالت لي يوماً وقد دخلنا إليها فاستقبلتني وأعظمتني وزادت في إعظامي حتى انكبت على رجلي تقبلها فأنكرت ذلك وقلت لها: مهلا يا ستّي فان هذا أمر عظيم، وانكببت على يدها فبكت.

ثم قالت: كيف لا أفعل بك هذا وأنت مولاتي فاطمة؟ فقلت لها: وكيف ذاك يا ستي فقالت لي: إن الشيخ يعني أبا جعفر محمد بن علي خرج إلينا بالستر قالت: فقلت لها: وما الستر؟ قالت: قد اخذ علينا كتمانه وأفزع إن أنا أذعته عوقبت، قالت: وأعطيتها موثقا أني لا أكشفه لاحد واعتقدت في نفسي الاستثناء بالشيخ (ع) يعني أبا القاسم الحسين بن روح.

قالت: إن الشيخ أبا جعفر قال لنا: إن روح رسول الله(ص) انتقلت إلى أبيك يعني أبا جعفر محمد بن عثمان (ع)، وروح أمير المؤمنين علي (ع) انتقلت إلى بدن الشيخ أبي القاسم الحسين بن روح، وروح مولاتنا فاطمة عليها السلام انتقلت إليك فكيف لا أعظمك يا سِتّنا.

فقلت لها: مهلاً لا تفعلي فان هذا كذب ياستنا. فقالت لي: سر عظيم وقد اخذ علينا أن لانكشف هذا لاحد فالله الله في لا يحل بي العذاب وياستي لو (لا) حملتني على كشفه ما كشفته لك ولا لأحد غيرك. قالت الكبيرة ام كلثوم رضي الله عنها: فلما انصرفت من عندها دخلت إلى الشيخ أبي القاسم بن روح (ع) فأخبرته بالقصة وكان يثق بي ويركن إلى قولي فقال لي: يا بنية إياك أن تمضي إلى هذه المرأة بعد ما جرى منها، ولا تقبلي لها رقعة إن كاتبتك، ولا رسولا إن أنفذته إليك، ولا تلقاها بعد قولها فهذا كفر بالله تعالى وإلحاد قد أحكمه هذا الرجل الملعون في قلوب هؤلاء القوم ليجعله طريقا إلى أن يقول لهم: بأن الله تعالى اتحد به، وحل فيه، كما تقول النصارى في المسيح (ع) ويعدو إلى قول الحلاج لعنه الله.

قالت: فهجرت بني بسطام، وتركت المضي إليهم ولم أقبل لهم عذرا ولا لقيت امهم بعدها.

Then this drift began in the children of Nawbakht. Al-Sheikh Abu al-Qāsim approached and wrote to each and everyone of them to curse Abu Ja‘far al-Shalmaghāni (that is, Ibn Abi al-‘Azāqir) and express disdain for him and anyone who follows him, is pleased with his word, or converses with him, let alone loves him. Then the holy letter from the Patron of the Age (a.s) came, taking the oath of damnation for Abu Ja‘far Muhammad Ibn ‘Ali, denunciation for him and anyone who followed him abided by him and was pleased with his word and maintained his service after learning about this holy letter. There are many ugly stories and repulsive incidents about him that are not worthy of our book. Ibn Nūh and others have recorded these events.

What led to his murder was that when Abu al-Qāsim Ibn Rūh (a.s) expressed his damnation (la*‘*na) and made his farce public and denounced him and ordered all Shī‘a to do the same, Ibn Abi al-‘Azāqir no longer was able to continue his trickeries. In a gathering in which the chiefs of the Shī‘a were present, and everyone was reporting his damnation and denunciation from al-Sheikh Abu al-Qāsim (a.s), he said, “Bring me and him together, so I may hold his hand and he may hold my hand and we will see whether a fire does not descend from the heavens and sets him ablaze. Elsewise, everything he has said about me is true.” The news reached to al-Rādhi, because this was in the house of Ibn Muqillah. He ordered his arrest and murder. Thus, he was killed and the Shī‘a became at ease from his mischief.

Abu al-Hasan Muhammad Ibn Ahmad Ibn Dāwūd says, Muhammad Ibn al-Shalmaghāni, known as Ibn Abi al-‘Azāqir, may Allah curse him, interpreted statements to the contrariety, that is, he would interpret an statement of praise and extolment about a pious man as contrary about him and would lead his listener to the contempt of that pious Shī‘a in pursuit of his own excellence, so the Shi‘a may regard him better than the extolled man of piety.

Al-Safwāni says, I heard Abu ‘Ali Ibn Himām say, I heard Muhammad Ibn ‘Ali al-‘Azāqiri al-Shalmaghāni say, The truth is one but it changes its bubble. One day it is in a white in a day in the red and one day in blue. Ibn Humām says, This was the first I heard from his words, for this is the belief that Allah diffuses into people’s bodies. A group of scholars narrated to us from Abu Muhammad Hārūn Ibn Musā from Abu ‘Ali Muhammad Ibn Himām that Muhammad Ibn ‘Ali al-Shalmaghāni was never a representative of Abu al-Qāsim, nor was a link to him. Abu al-Qāsim had not appointed him to any position for any reason. Whoever says that he is wrong. He was a Shī‘a scholar and then he went stray and expressed these blasphemies and spread disbelief and heresy, and the holy letter came out through Abu al-Qasim, condemning him to damnation and denouncing him, his followers, companions, and believers. Al-Husain Ibn Ibrāhim narrated to me from Ahmad Ibn ‘Ali Ibn Nūh from Abu Nasr Hibatullah Ibn Muhammad Ibn Ahmad, saying Abu ‘Abdillah al-Husain Ibn Ahmad al-Hāmidi al-Bazzāz said, I heard Rūh Ibn Abi al-Qāsim Ibn Rūh say:

 وشاع في بني نوبخت الحديث فلم يبق أحد إلا وتقدم إليه الشيخ أبو القاسم وكاتبه بلعن أبي جعفر الشلمغاني والبراءة منه ومن يتولاه ورضي بقوله أو كلمه فضلا عن موالاته. ثم ظهر التوقيع من صاحب الزمان (ع) بلعن أبي جعفر محمد بن علي والبراءة منه وممن تابعه وشايعه ورضي بقوله، وأقام على توليه بعد المعرفة بهذا التوقيع. وله حكايات قبيحة وامور فظيعة تنـزه كتابنا عن ذكرها، ذكرها ابن نوح وغيره.

وكان سبب قتله أنه لما أظهر لعنه أبو القاسم بن روح واشتهر أمره وتبرأ منه وأمر جميع الشيعة بذلك، لم يمكنه التلبيس، فقال في مجلس حافل فيه رؤساء الشيعة وكل يحكي عن الشيخ أبي القاسم لعنه والبراءة منه: أجمعوا بيني وبينه حتى آخذ يده ويأخذ بيدي فان لم تنـزل عليه نار من السماء تحرقه وإلا فجميع ما قاله في حق ورقي ذلك إلى الراضي لانه كان ذلك في دار ابن مقلة فأمر بالقبض عليه وقتله فقتل واستراحت الشيعة منه.

وقال أبو الحسن محمد بن أحمد بن داود: كان محمد بن الشلمغاني المعروف بابن أبي العزاقر لعنه الله يعتقد القول بحمل الضد، ومعناه أنه لا يتهيأ إظهار فضيلة للولي إلا بطعن الضد فيه، لانه يحمل السامع طعنه على طلب فضيلته فاذن هو أفضل من الولي إذ لا يتهيأ إظهار الفضل إلا به.

وقال الصفواني: سمعت أبا علي بن همام يقول: سمعت محمد بن علي العزاقري الشلمغاني يقول: الحق واحد وإنما تختلف قمصه فيوم يكن في أبيض ويوم يكون في أحمر، ويوم يكون في أزرق. قال ابن همام: فهذا أول ما أنكرته من قوله لأنه قول أصحاب الحلول.

وأخبرنا جماعة، عن أبي محمد هارون بن موسى، عن أبي علي محمد بن همام أن محمد بن علي الشلمغاني لم يكن قط باباً إلى أبي القاسم، ولا طريقا له ولا نصبه أبو القاسم بشئ من ذلك على وجه ولا سبب ومن قال بذلك فقد أبطل وإنما كان فقيها من فقهائنا فخلط وظهر عنه ما ظهر، وانتشر الكفر والالحاد عنه. فخرج فيه التوقيع على يد أبي القاسم بلعنه والبراءة منه وممن تابعه وشايعه وقال بقوله. وأخبرني الحسين بن إبراهيم، عن أحمد بن علي بن نوح، عن أبي نصر هبة الله بن محمد بن أحمد قال: حدثني أبو عبد الله الحسين بن أحمد الحامدي البزاز المعروف بغلام أبي علي بن جعفر المعروف بابن رهومة النوبختي وكان شيخاً مستوراً قال: سمعت روح بن أبي القاسم بن روح يقول:

When Muhammad Ibn ‘Ali al-Shalmaghāni prepared the book Kitāb al-Taklīf, al-Sheikh Abu al-Qāsim said, “Bring it, so I see it.” They brought him the book and he read it from the beginning to the end. He said, “There is nothing therein but he has narrated from the Imams in two or three occasions, in the narration of which he has lied about them. May Allah curse him.”

A group narrated to me from Abu al-Hasan Muhammad Ibn Ahmad Ibn Dāwūd and Abu ‘Abdillah al-Husain Ibn ‘Ali Ibn al-Husain Ibn Musā Ibn Bābawayh, saying, From the mistakes of Muhammad Ibn ‘Ali in the religion in the segment of testimonials is that he narrated from the Seventh Imam (a.s) that he said, “When your faithful brother has a right over another man, and he denies him his right, and he does not have witnesses against him but one person and he is a reliable witness, you turn to the witness and ask him about his testimonial. When he has delivered his testimony to you, you testify along with whim to the judge according to his testimony to you, so the right of the Muslim man is not lost.”

The word is from Ibn Bābawayh. He said, “This is a lie he has made and we do not know any such narration.” In another occasion he says, “He has lied.”

The Holy Letter Enunciating his Damnation

A congregation of scholars narrated to us from Abu Muhammad Hārūn Bin Musā, saying, Muhammad Ibn Humām said, In the Dhū al-Hijja of the year three hundred and twelve a letter came through al-Sheikh Abu al-Qāsim al-Husain Ibn Rūh about Ibn Abi al-‘Azāqir. The ink was still wet and had not dried.

A congregation of scholars narrated to us on the authority of Ibn Dāwūd saying, The holy letter came through al-Husain Ibn Rūh about al-Shalmaghāni. He sent a copy thereof to Abu ‘Ali Ibn Humām in the Dhu al-Hijja of three hundred and twelve. Ibn Nūh said, Abu al-Fath Ahmad Ibn Zakkā’, the ally of ‘Ali Ibn Muhammad Ibn al-Furāt said, Abu ‘Ali Ibn Himam Ibn Suhail informed us about the holy letter that came in Dhu al-Hijja of three hundred and twelve. Muhammad Ibn al-Hasan Ibn Ja‘far Ismā‘īl Ibn Sālih al-Saymuri said, Al-Sheikh al-Husain Ibn Rūh (a.s) sent from the house of al-Muqtadir to our Sheikh Abu ‘Ali Ibn Himām in the Dhu al-Hijja of three hundred and twelve. Abu ‘Ali dictated the letter to me and told me that Abu al-Qāsim (a.s) is no longer bound not to express denunciation of al-Shalmaghāni. He is in the hands of the people and their captive. He was ordered to denounce and not to fear and will be safe. He was released soon after that. All praise belongs to Allah.

The Letter: “May Allah prolong your life, and may He let you know the all good, and may He eventuate your actions with a good end—let everyone from our brothers, whose religiosity you trust and whose sincerity you are confident of, know, may Allah make you all fortuitous, that Muhammad Ibn ‘Ali known as al-Shalmaghāni, may God hasten His punishment to him and may He respite him not, has abandoned and deserted Islam.

لما عمل محمد بن علي الشلمغاني كتاب التكليف قال الشيخ يعني أبا القاسم (ع): اطلبوه إلي لانظره فجاؤا به فقرأه من أوله إلى آخره فقال: ما فيه شئ إلا وقد روى عن الائمة (في) موضعين أو ثلاثة فانه كذب عليهم في روايتها لعنه الله. وأخبرني جماعة عن أبي الحسن محمد بن أحمد بن داود وأبي عبد الله الحسين ابن علي بن الحسين بن موسى بن بابويه أنهما قالا: مما أخطأ محمد بن علي في المذهب في باب الشهادة أنه روى عن العالم أنه قال: إذا كان لاخيك المؤمن على رجل حق فدفعه عنه، ولم يكن له من البينة عليه إلا شاهد واحد وكان الشاهد ثقة رجعت إلى الشاهد فسألته عن شهادته فإذا أقامها عندك شهدت معه عند الحاكم على مثل ما يشهد عنده لئلا يتوى حق امرءي مسلم . واللفظ لابن بابويه وقال: هذا كذب منه ولسنا نعرف ذلك وقال في موضع آخر: كذب فيه.

نسخة التوقيع الخارج في لعنه

أخبرنا جماعة: عن أبي محمد هارون بن موسى قال: حدثنا محمد بن همام قال: خرج على يد الشيخ أبي القاسم الحسين بن روح في ذي الحجة سنة اثنتي عشرة وثلاثمائة في ابن أبي العزاقر والمداد رطب لم يجف. وأخبرنا جماعة، عن ابن داود قال: خرج التوقيع من الحسين بن روح في الشلمغاني وأنفذ نسخته إلى أبي علي بن همام في ذي الحجة سنة اثنتي عشرة وثلاث مائة. قال ابن نوح: وحدثنا أبو الفتح أحمد بن ذكا مولى علي بن محمد بن الفرات قال: أخبرنا أبو علي بن همان بن سهيل بتوقيع خرج في ذي الحجة سنة اثنتي عشرة وثلاث مائة. وقال محمد بن الحسن بن جعفر بن اسماعيل بن صالح الصيمري: أنفذ الشيخ الحسين بن روح (ع) من مجلسه في دار المقتدر إلى شيخنا أبي علي ابن همام في ذي الحجة سنة اثنتي عشرة وثلاث مائة وأملاه أبو علي علي وعرفني أن أبا القاسم (ع) راجع في ترك إظهاره فانه في يد القوم وحبسهم فأمر بإظهاره وأن لا يخشى ويأمن فتخلص وخرج من الحبس بعد ذلك بمدة يسيرة والحمد لله. التوقيع: عرف قال الصيمري: عرفك الله الخير أطال الله بقاءك وعرفك الخير كله وختم به عملك، من تثق بدينه وتسكن إلى نيته من إخواننا أسعدكم الله. وقال ابن داود: أدام الله سعادتكم من تسكن إلى دينه وتثق بنيته جميعا بأن محمد بن علي المعروف الشلمغاني زاد ابن داود: وهو ممن عجل الله له النقمة ولا أمهله قد ارتد عن الاسلام وفارقه اتفقوا.

Hārūn says, Abu ‘Ali took this letter and read it to every sheikh and then this letter was coppied for these sheikhs and sent to different cities. This news spread in the congregation and they became unanimous in cursing him and shunning him. Muhammad Ibn ‘Ali al-Shalmaghāni was killed in the year three hundred and twenty three.

He has blasphemed the religion of Allah and has made claims that amount to disbelief and denial of the Creator. He has weaved lies and falsehood. He has spoken dishonestly and has committed a grave sinister act. Those who associate with God are liars; they have trodden far in misguidance and have sustained a palpable loss. We have turned away with repulsion from this person to Allah, the High, and to His Messenger and household, unto them be the blessings of Allah and His peace and His mercy and His grace. We have, in public and private, in secrecy and in the open, and in every time and condition, beseeched continuous damnations of God for him and for anyone who follows him and pledges allegiance to him, or hears this word of ours and remains steadfast in his devotion to him. Let them know, may Allah enhance your honor, we shun and stay away with disdain from this person, and the ones who were like him before him, such as al-Sharī‘i, al-Numairi, al-Hilāli, al-Bilāli and others. The actions of Allah, Majestic His praise is, with this, prior to this and after this, is beautiful to us. In Him we have turst, from Him we seek help, and He is sufficient for us in all of our affairs, and He is the best caretaker.”

The Story of Abu Bakr al-Baghdādi, the Nephew of al-Sheikh Abu Ja‘far Muhammad Ibn ‘Othmān al-‘Amri and the Story of Abu Dalaf al-Majnūn

Al-Sheikh Abu ‘Abdillah Muhammad Ibn Muhammad Ibn al-Ne‘mān narrated to me from al-Hasan Ibn Bilāl al-Malhabi, saying, I eard Abu al-Qāsim Ja‘far Ibn Muhammad Ibn Qulawayh say, Abu Dalaf the Transcriber, may God not forgive him, we knew him to be blasphemous. Then he expressed exaggeration about the Imams and then he went crazy and was put in chains. Then he was released. Every where he went he was ridiculed. The Shī‘a knew him for a very little time. They are disdainful of him, and whoever promotes him. We sent someone to Abu Bakr al-Baghdādi when it was said that he had made such claims. He denied that and took oaths. So we took him on his word. But when went to Baghdad, he turned to this person and distanced himself from the congregation and was appointed his successor. We had no doubt that he was on his path. So we cursed him and denounced him, because we believe that whoever claims this position after al-Samari, he is kāfir, he is evil, he is misguided, and leads astray.

Abu ‘Amr Muhammad Ibn Muhammad Ibn Nasr al-Sakari says, When Ibn Muhammad Ibn al-Hasan Ibn Walīd al-Qummi went to him on behalf of his father and the congregation and asked him that it was said that he had claimed to be a deputy of the Imam, he denied. He said, “I do not have any such position, nor have I made any claims.” I was present at this conversation. Ibn ‘Ayyāsh mentioned, One day I was with Abu Dalaf. We mentioned Abu Bakr al-Baghdādi. He said, “Do you know how our master the Sheikh, may Allah bless his soul, was great?”

وألحد في دين الله وادعى ما كفر معه بالخالق قال هارون: فيه بالخالق جل وتعالى وافترى كذبا وزورا وقال بهتانا وإثما عظيما قال هارون: وأمرا عظيما كذب العادلون بالله وضلوا ضلالا بعيدا وخسروا خسرانا مبينا وإننا قد برئنا إلى الله تعالى وإلى رسوله وآله صلوات الله وسلامه ورحمته وبركاته عليهم منه ولعناه عليه لعائن الله اتفقوا زاد ابن داود: تترى في الظاهر منا والباطن في السر والجهر وفي كل وقت وعلى كل حال وعلى من شايعه وبايعه أو بلغه هذا القول منا وأقام على توليه بعده وأعلمهم قال الصيمري: تولاكم الله قال ابن ذالكافي: أعزكم الله أنا من التوقي وقال ابن داود: اعلم أننا من التوقي له قال هارون: وأعلمهم أننا في التوقي والمحاذرة منه قال ابن داود وهارون: على مثل ما كان ممن تقدمنا لنظرائه قال الصيمري: على ماكنا عليه ممن تقدمه والنميري والهلالي والبلالي وغيرهم، وعادة الله قال ابن داود وهارون: جل ثناؤه واتفقوا مع ذلك قبله وبعده عندنا جميلة وبه نثق وإياه نستعين وهو حسبنا في كل امورنا ونعم الوكيل. قال هارون وأخذ أبو علي هذا التوقيع ولم يدع أحدا من الشيوخ إلا وأقرأه إياه وكوتب من بعد منهم بنسخته في سائر الامصار فاشتهر ذلك في الطائفة فاجتمعت على لعنه والبراءة منه. وقتل محمد بن علي الشلمغاني في سنة ثلاث وعشرين وثلاث مائة.

ذكر أمر أبي بكر البغدادي ابن أخي الشيخ أبي جعفر محمد بن عثمان العمري(رضي الله عنه) وأبي دلف المجنون

أخبرني الشيخ أبو عبد الله محمد بن محمد بن النعمان عن أبي الحسن علي بن بلال المهلبي قال: سمعت أبا القاسم جعفر بن محمد بن قولويه يقول: أما أبو دلف الكاتب لاحاطه الله فكنا نعرفه ملحدا ثم أظهر الغلو ثم جن وسلسل ثم صار مفوضا وما عرفناه قط إذا حضر في مشهد إلا استخف به ولا عرفته الشيعة إلا مدة يسيرة والجماعة تتبرا عنه وممن يومي إليه وينمس به. وقد كنا وجهنا إلى أبي بكر البغدادي لما ادعى له هذا ما ادعاه فأنكر ذلك وحلف عليه فقبلنا ذلك منه فلما دخل بغداد مال إليه وعدل من الطائفة وأوصى إليه لم نشك أنه على مذهبه فلعناه وبرئنا منه لان عندنا أن كل من ادعى الأمر بعد السمري فهو كافر منمس ضال مضل وبالله التوفيق. وذكر أبو عمرو محمد بن محمد بن نصر السكري قال: لما قدم ابن محمد بن الحسن ابن الوليد القمي من قبل أبيه والجماعة وسألوه عن الأمر الذي حكي فيه من النيابة أنكر ذلك وقال: ليس إلي من هذا الأمر شئ ولا ادعيت شيئا من هذا وكنت حاضرا لمخاطبته إياه بالبصرة. وذكر ابن عياش قال: اجتمعت يوما مع أبي دلف فأخذنا في ذكر أبي بكر البغدادي فقال لي: تعلم من أين كان فضل سيدنا الشيخ قدس الله روحه؟

He made Abu Bakr al-Baghdādi higher than Abu al-Qāsim al-Husain Ibn Rūh and others. I said, “I do not know.” He said, “Because Abu Ja‘far Muhammad Ibn ‘Othmān mentioned his name before the name of Abu al-Qāsim al-Husain in his final will.” I said to him, “On this account, then al-Mansūr must be higher than our master Imam Abu al-Hasan Musā (a.s).” He said, “How?” I said, “Because al-Sādiq (a.s) mentioned Mansūr’s name before al-Sadiq’s in his final will.” He said, “You are biased about our master and you hate him.” I said, “All of the creation hates Abu Bakr al-Baghdādi and dislikes him except only you.” We were about to start fighting and hold each other’s collars. Abu Bakr al-Baghdādi’s ignorance and lack of virility is well-known. Abu Dalaf’s stories of madness are more than to be accounted for. We will not engage our book with them. Ibn Nūh has mentioned some of them. Abu Muhammad Hārūn Ibn Musā has narrated from Abu al-Qāsim al-Husain Ibn ‘Abd al-Rahīm that Abu ‘Abd al-Rahim sent me to Abu Ja‘far Muhammad Ibn ‘Othmān al-‘Amri (a.s) for something that was between me and him. I went to him as many of our scholars were present there. They were discussing some traditions from the Imams. At this, Abu Bakr Muhammad Ibn Ahmad Ibn ‘Othmān known as al-Baghdādi, the nephew of Abu Ja‘far al-‘Amri came. When Abu Ja‘far (a.s) saw him, he said, “Stop. This man who is coming is not one of you.”

It has been narrated that he became the deputy of al-Yazīdi at Basra and remained at his service a long while and collected large amounts of money. This was reported to al-Yazīdi, who arrested him and confiscated the money and gave him a blow at the top of his head, so hard that fluids of his brain came to his eyes. Abu Bakr died at this.

Abu Nasr Hibatullah Ibn Muhammad said that Abu Dalaf was in the beginning a mukhammas and known for that. Because he had been raised and taught by the Kharkhīs, who were mukhammas. No Shī‘a doubted that. Abu Dalaf used to believe in that and acknowledge that. He would say, “Our master the virtuous Sheikh converted me from the creed of Abu Ja‘far al-Karikhi to the valid faith,” meaning the belief of Abu Bakr al-Baghdādi. Abu Dalaf’s madness and the stories of the perfidy of his beliefs are more than to be recounted.

We mentioned some accounts of the stories of the emissaries and gateways in the time of the occultation, because their validity presupposes the Imamate of the Patron of the Age and their representation and miracles worked by them are clear proofs of the Imam they followed. The reason we mentioned this is that no one can say, What is the benefit of mentioning their stories when the inquiry is focused on the occultation?

2-Al-Ehtejāj: Our scholars have narrated that Abu Muhammad al-Hasan al-Shari‘ī was one of the companions of Abu al-Hasan ‘Ali Ibn Muhammad, and then al-Hasan Ibn ‘Ali (a.s) and he was the first one who claimed the position of representation of the Imam of the Age (a.s) that Allah had not designated him to. He weaved lies about Allah and His Hujjas and attributed to them things that are not worthy of them and things they despise.

وقدس به على أبي القاسم الحسين بن روح وعلى غيره؟ فقلت له: ما أعرف. قال: لان أبا جعفر محمد بن عثمان قدم اسمه على اسمه في وصيته قال: فقلت له: فالمنصور إذا أفضل من مولانا أبي الحسن موسى (ع) قال: وكيف؟ قلت: لان الصادق قدم اسمه على اسمه في الوصية. فقال لي: أنت تتعصب على سيدنا وتعاديه، فقلت: الخلق كلهم تعادي أبا بكر البغدادي وتتعصب عليه، غيرك وحدك، وكدنا نتقاتل ونأخذ بالازياق . وأمر أبي بكر البغدادي في قلة العلم والمروءة أشهر وجنون أبي دلف أكثر من أن يحصى لانشغل كتابنا بذلك ولا نطول بذكره ذكر ابن نوح طرفا من ذلك. وروى أبو محمد هارون بن موسى عن أبي القاسم الحسين بن عبد الرحيم الابرارورى قال: أنفذني أبي عبد الرحيم إلى أبي جعفر محمد بن عثمان العمري(رضي الله عنه) في شئ كان بيني وبينه فحضرت مجلسه وفيه جماعة من أصحابنا وهم يتذاكرون شيئا من الروايات وما قاله الصادقون (ع) حتى أقبل أبو بكر محمد بن أحمد بن عثمان المعروف بالبغدادي ابن أخي جعفر العمري فلما بصر به أبو جعفر (ع) قال للجماعة: أمسكوا فان هذا الجائي ليس من أصحابكم.

وحكى أنه توكل لليزيدي بالبصرة فبقي في خدمته مدة طويلة وجمع مالاً عظيما فسعي به إلى اليزيدي فقبض عليه وصادره وضربه على ام رأسه حتى نـزل الماء في عينيه فمات أبو بكر ضريرا. وقال أبو نصر هبة الله بن محمد بن أحمد الكاتب ابن بنت ام كلثوم بنت أبي جعفر محمد بن عثمان العمري(رضي الله عنه): إن أبا دلف محمد بن مظفر الكاتب كان في ابتداء أمره مخمسا مشهورا بذلك لانه كان تربية الكرخيين وتلميذهم وصنيعتهم وكان الكرخيون مخمسة لا يشك في ذلك أحد من الشيعة، وقد كان أبو دلف يقول ذلك ويعترف به ويقول: نقلي سيدنا الشيخ الصالح قدس الله روحه ونور ضريحه عن مذهب أبي جعفر الكرخي إلى المذهب الصحيح يعني أبا بكر البغدادي. وجنون أبي دلف وحكايات فساد مذهبه أكثر من أن تحصى فلا نطول بذكره هاهنا. قد ذكرنا جملا من أخبار السفراء والابواب في زمان الغيبة لان صحة ذلك مبني على ثبوت إمامة صاحب الزمان، وفي ثبوت وكالتهم، وظهور المعجزات على أيديهم، دليل واضح على إمامة من ائتموا إليه فلذلك ذكرنا هذا، فليس لاحد أن يقول: ما الفائدة في ذكر أخبارهم فيما يتعلق بالكلام في الغيبة، لانا قد بينا فائدة ذلك، فسقط هذا الاعتراض.

2- الإحتجاج: روى أصحابنا أن أبا محمد الحسن الشريعي كان من أصحاب أبي الحسن علي بن محمد ثم الحسن بن علي (ع) وهو أول من ادعى مقاما لم يجعله الله فيه من قبل صاحب الزمان (ع)، وكذب على الله وعلى حججه (ع) ونسب إليهم مالا يليق بهم، وماهم منه براء.

Then he expressed beliefs of kufr and blasphemy. Likewise was Muhammad Ibn Nusair al-Numairi from the companions of Abu Muhammad al-Hasan (a.s). When the Imam died, he claimed to be a representative of the Imam of the Age. So, God disgraced him through the blasphemies, exaggerations about the Imams, and belief in reincarnation he evinced. He used to claim that he is the messenger of a prophet that ‘Ali Ibn Muhammad (a.s) has sent, whom he believed was a god. He permitted marrying with the mahrams.

Ahmad Ibn Hilā al-Kharkhi was also one of the people who exaggerated the position of the Imams. Previously, he had been one of the companions of Abu Muhammad (a.s). Then he changed and rejected the position of Abu Ja‘far Muhammad Ibn ‘Othmān al-‘Amri. A letter came from the Imam of the Age, which condemned him to la‘na and denounced him. Likewise were Abu Tāhir Muhammad Ibn ‘Ali Ibn Bilāl and al-Husain Ibn Mansūr al-Hallāj and Muhammad Ibn ‘Ali al-Shalmaghāni, known as Ibn Abi al-‘Azāqir. The letter of the Imam came through al-Sheikh Abu al-Qāsim al-Husain Ibn Rūh that carried la‘na against them and their denounciation. The letter read:

“May Allah prolong your life, and may He let you know the all good, and may He eventuate your actions with a good end—let everyone from our brothers, whose religiosity you trust and whose sincerity you are confident of, know, may Allah make you all fortuitous, that Muhammad Ibn ‘Ali known as al-Shalmaghāni, may God hasten His punishment to him and may He respite him not, has abandoned and deserted Islam. He has blasphemed the religion of Allah and has made claims that amount to disbelief and denial of the Creator. He has weaved lies and falsehood. He has spoken dishonestly and has committed a grave sinister act. Those who associate with God are liars; they have trodden far in misguidance and have sustained a palpable loss. We have turned away with repulsion from this person to Allah, the High, and to His Messenger and household, unto them be the blessings of Allah and His peace and His mercy and His grace. We have, in public and private, in secrecy and in the open, and in every time and condition, beseeched continuous damnations of God for him and for anyone who follows him and pledges allegiance to him, or hears this word of ours and remains steadfast in his devotion to him. Let them know, may Allah enhance your honor, we shun and stay away with disdain from this person, and the ones who were like him before him, such as al-Sharī‘i, al-Numairi, al-Hilāli, al-Bilāli and others. The actions of Allah, Majestic His praise is, with this, prior to this and after this, is beautiful to us. In Him we have turst, from Him we seek help, and He is sufficient for us in all of our affairs, and He is the best caretaker.”

ثم ظهر منه القول بالكفر والالحاد، وكذلك كان محمد بن نصير النميري من أصحاب أبي محمد الحسن (ع) فلما توفي ادعى النيابة لصاحب الزمان (ع) ففضحه الله تعالى بما ظهر منه من الالحاد والغلو والقول بالتناسخ، وقد كان يدعي أنه رسول نبي أرسله علي بن محمد (ع) ويقول فيه بالربوبية: ويقول بالاجاة للمحارم. وكان أيضا من جملة الغلاة أحمد بن هلال الكرخي وقد كان من قبل في عداد أصحاب أبي محمد (ع) ثم تغير عما كان عليه وأنكر نيابة أبي جعفر محمد بن عثمان، فخرج التوقيع بلعنه من قبل صاحب الأمر بالبراءة منه في جملة من لعن وتبرأ منه. وكذلك كان أبو طاهر محمد بن علي بن بلال: والحسين بن منصور الحلاج ومحمد بن علي الشلمغاني المعروف بابن أبي العزاقر لعنهم الله، فخرج التوقيع بلعنهم والبراءة منهم جميعا على يد الشيخ أبي القاسم الحسين بن روح نسخته:

"أعرف أطال الله بقاءك، وعرفك الخير كله، وختم به عملك، من تثق بدينه وتسكن إلى نيته من إخواننا أدام الله سعادتهم بأن محمد بن علي المعروف بالشلمغاني عجل الله له النقمة ولا أمهله، قد ارتد عن الاسلام وفارقه وألحد في دين الله وادعى ما كفر معه بالخالق جل وتعالى وافترى كذباً وزوراً وقال بهتاناً وإثماً عظيماً، كذب العادلون بالله وضلوا ضلالاً بعيداً، وخسروا خسراناً مبيناً، وإنا برئنا إلى الله تعالى وإلى رسوله وآله صلوات الله وسلامه ورحمته وبركاته عليهم منه ولعناه، عليه لعائن الله تترى، في الظاهر منا والباطن، في السر والجهر وفي كل وقت وعلى كل حال، وعلى من شايعه وتابعه وبلغه هذا القول منا فأقام على توليه بعده. وأعلمهم تولاكم الله أننا في التوقي والمحاذرة منه على مثل ما كانا عليه ممن تقدمه من نظرائه من الشريعي والنميري والهلالي والبلالي وغيرهم، وعادة الله جل ثناؤه مع ذلك قبله وبعده عندنا جميلة، وبه نثق وإياه نستعين، وهو حسبنا في كل امورنا ونعم الوكيل."