Introduction

Discussion on occultation of Imam Mahdi(a.s)

First Principle: Necessity of Imamate

Second Principle: Infallibility of Imam

Third Principle: Truth will never leave the Islamic Ummah

Invalidity of Kaisaniyya creed

Refutation of Nawusiyya belief

Refutation of Waqifiya belief

Traditional reports about the martyrdom of Imam Kadhim

Clear declaration of Imam Kadhim about the Imamate of Imam Ridha

Evidence of the Imamate of Imam Musa Kadhim (a.s) and refutation of Waqifiya

Factors of appearance of Waqifi sect

Traditional reports in condemnation of Waqifites

Some miracles of Imam Ali Ibn Musa Ridha

Objections of the opponents with regard to the birth of Imam Mahdi (a.s)

Refutation of all sects, which believed in Imamate of someone other than Master of the Age (a.s)

Philosophy and wisdom of Occultation

What is the difference between a hidden Imam and an Imam who does not exist or one that exists in the heavens?

Application of Divine Penalties during the Occultation of Imam Mahdi (a.s)

Discerning truth during occultation of the Imam

Statement of Sayyid Murtadha (r.a)

Reason of occultation of the Imam from his followers

Concealed Birth of the Imam of the Time (a.s) was not an extraordinary event

Stories of people with long lifespans from Arabs and non-Arabs are famous and chronicled in books and history.

Reports of Ahle Sunnat that Imams are twelve in number

Shia traditional reports on the topic that Imams are twelve in number

Traditions of the Holy Imams on the occultation of Imam Mahdi

Traditional reports that confirm the uprising of Imam Mahdi

Mahdi is from the progeny of Ali and Fatima (a.s)

Mahdi is from the progeny of Imam Husain (a.s)

Refutation of Kaisaniya belief and account of the demise of Muhammad bin Hanfiyyah

Refutation of those who stopped at the Imamate of Imam Ja’far Sadiq (a.s) and said that he is the Promised Mahdi

Imamate of Imam Hasan Askari (a.s)

Evidence of the Birth of the Master of the Age

Reports of those who saw the Imam of the Time (a.s)

Miracles of the Master of the time during his Occultation

Epistles issued from Imam Mahdi (a.s)

Causes of delay in reappearance of the Master of the Affair

Test of Shia during the period of occultation of the Imam

Reports of the Emissaries of Imam (a.s) during the period of occultation

Approved Emissaries

Emissaries condemned by the Imam

Special Emissaries of the Imam during the Occultation

Questions of Muhammad bin Abdullah bin Ja’far Himyari

Excellence of Husain bin Rauh continued

Abul Hasan Ali bin Muhammad Saymoori

False claimants of deputyship of Imam who are also clearly condemned by the Imams

Appointees of the four special deputies of the Imam

Long lifespan of the Imam (a.s)

Time of reappearance of the Imam (a.s)

Signs preceding the reappearance of Imam Mahdi (a.s)

Some Qualities, practices and manners of the Master of the Age (a.s)

أولهم المعروف بالشريعي:

The first of them is the one known as Shari.

368- 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 عليهم السلام، وهو أول من ادعى مقاما لم يجعله الله فيه ولم يكن أهلا له، وكذب على الله وعلى حججه عليهمالسلام ونسب إليهم ما لا يليق بهم وما هم منه براء. فلعنته الشيعة وتبرأت منه وخرج توقيع الإمام عليه السلام 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.

H 368 - A group of scholars narrated to us from Abu Muhammad Talakbari on the authority of Abu Ali Muhammad Ibn Himam, saying, Shari’s patronymic was Abu Muhammad. Harun said: I think his name was Hasan and he was from the companions of Abul Hasan Ali Ibn Muhammad and then after him from the companions of Hasan Ibn Ali. He is the first to claim a position that Allah did not assign to him and he was not qualified for it. He blasphemed Allah and his Proofs (Hujjah), peace be on them, and attributed to them what is not worthy of them and they are disdainful thereof. The Shia cursed him and turned away from him in dislike. Harun says: Then words of disbelief and sacrilege were uttered by him. All such claimants, first, attribute lies to the Imam and claim that they are his representatives, calling the weak to believe in them through such pervert claims. Then they graduate up to the claims of self deification, like the words of Hallaj as expressed by Abu Ja’far Shalmaghani and his like. On all of them be the constant curse of Allah.

ومنهم محمد بن نصير النميري:

And among them Muhammad Ibn Nasir Numairi:

369- قال ابن نوح: أخبرنا أبو نصر هبة الله بن محمد قال: كان محمد بن نصير النميري من أصحاب أبي محمد الحسن بن علي عليه السلام فلما توفي أبو محمد ادعى مقام أبي جعفر محمد بن عثمان أنه صاحب إمام الزمان وادعى له 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.

H 369 - Ibn Nuh, Abu Nasr Hibatullah Ibn Muhammad said: Muhammad Ibn Nasir Numairi was from the companions of Abu Muhammad Hasan Ibn Ali (a.s). And when Abu Muhammad was transferred to his eternal abode, Muhammad claimed the position of Abu Ja’far Muhammad Ibn Uthman, that is, he claimed that he was the deputy of the Imam of the Age. He claimed “Babiyya,” that is, to be a gateway to the Imam. Allah disgraced and humiliated him through blasphemy and ignorance, which he manifested, and through the curse of Abu Ja’far Muhammad Ibn Uthman and his dislike and denunciation of him. He claimed this position after Shari.

370- قال أبو طالب الأنباري: لما ظهر محمد بن نصير بما ظهر لعنه أبو جعفر رضي الله عنه وتبرأ منه،فبلغه ذلك فقصد أبا جعفر رضي الله عنه ليعطف بقلبه عليه أو يعتذر إليه فلم يأذن له وحجبه ورده خائبا.

H 370 - Abu Talib Anbari says: When Muhammad Ibn Nasir manifested his heresies and blasphemy, Abu Ja’far took the oath of damnation against him and made his disdain for him known. Ibn Nasir 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.

371- وقال سعد بن عبد الله: كان محمد بن نصير النميري يدعي أنه رسول نبي وأن علي بن محمد عليه السلام أرسله وكان يقول بالتناسخ ويغلو في أبي الحسن عليه السلام ويقول فيه بالربوبية ويقول بالإباحة للمحارم وتحليل نكاح الرجال بعضهم بعضا في أدبارهم ويزعم أن ذلك من التواضع والإخبات والتذلل في المفعول به أنه من الفاعل إحدى الشهوات والطيبات وأن الله عز وجل لا يحرم شيئا من ذلك. وكان محمد بن موسى بن الحسن بن الفرات يقوي أسبابه ويعضده.

H 371 - Saad Ibn Abdullah said: Muhammad Ibn Nasir 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 Abul Hasan (a.s) and deified him. He believed in the permissibility of marrying blood relations of prohibited degree (Mahrams) and same sex marriage. He believed that sodomy was an act of humility, meekness and modesty on the part of the receiver and that it was an occasion of pleasure and delight for the active partner, and that Allah does not disallow any of such things. Muhammad Ibn Musa Ibn Hasan Ibn Furat supported the authenticity of these reports.

372- أخبرني بذلك عن محمد بن نصير أبو زكريا يحيى بن عبد الرحمن 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.

H 372 - It is narrated on the authority of Muhammad Ibn Nasir Abu Zakariya Yahya Ibn Abdur Rahman Ibn Khaqan, 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.”

373- قـال سعد: فلمـا اعتل محمد بن نصير العلة التي توفي فيها قيل له وهو مثقل اللسان: لمن هذا الأمر من بعدك؟ فقال بلسان ضعيف ملجلج: أحمد. فلم يدروا من هو، فافترقوا بعده ثلاث فرق؛ قالت فرقة إنه أحمد ابنه، وفرقة قالت هو أحمد بن محمد بن موسى بن الفرات، وفرقة قالت إنه أحمد بن أبي الحسين بن بشر بن ��زيد، فتفرقوا فلا يرجعون إلى شي‏ء.

H 373 - Saad says: When Muhammad Ibn Nasir 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 Musa Ibn Furat. Another group believed that it was Ahmad Ibn Abi Husain Ibn Bushr Ibn Yazid. Their group disintegrated.

ومنهم أحمد بن هلال الكرخي:

قال أبو علي بن همام كان أحمد بن هلال من أصحاب أبي محمد عليه السلام فاجتمعت الشيعة على وكالة محمد بن عثمان رضي الله عنه بنص الحسن عليه السلام في حياته ولما مضى الحسن عليه السلام قالت الشيعة الجماعة له: ألا تقبل أمر أبي جعفر محمد بن عثمان وترجع إليه وقد نص عليه الإمام المفترض الطاعة؟فقال لهم: لم أسمعه ينص عليه بالوكالة،وليس أنكر 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 وتبرءوا منه.ثم ظهر التوقيع على يد أبي القاسم بن روح بلعنه والبراءة منه في جملة من لعن.

H 374 - Abu Ali Ibn Himam said: Ahmad Ibn Hilal was from the companions of Imam Hasan Askari (a.s). The Shia were unanimous on the deputization of Abu Ja’far Muhammad Uthman on the account of clear instructions of Hasan (a.s) during his lifetime. And when Hasan (a.s) passed away, the Shia said to Ibn Hilal, “The community is with him. Will you not accept the leadership of Abu Ja’far Muhammad Ibn Uthman and refer to him, when the Imam, whose obedience is obligatory, has clearly assigned him as his representative?” He said, “I have not heard the Imam mention him as his representative. I do not deny the deputization of his father [meaning, Uthman Ibn Saeed], though. However, if I were certain that Abu Ja’far were the representative of the Master 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 Shia beseeched damnation for him and manifested their disdain for him. Then the holy letter came through Abul Qasim Ibn Ruh with oath of damnation for him and denounced him amongst others who were dammed.

ومنهم أبو طاهر محمد بن علي بن بلال: وقصته معروفة فيما جرى بينه وبين أبي جعفر محمد بن عثمان العمري نضر الله وجهه وتمسكه بالأموال التي كانت عنده للإمام وامتناعه من تسليمها وادعائه أنه الوكيل حتى تبرأت الجماعة منه ولعنوه،وخرج فيه من صاحب الزمان عليه السلام ما هو معروف.

And among them Abu Tahir Muhammad bin Ali bin Bilal: His story and what happened between him and Abu Ja’far Muhammad Ibn Uthman Amari, may Allah lighten his visage, is well-known. He seized the goods of the Imam, which were in his hands and refused to deliver them, and claimed that he was the representative. The community turned away from him and invoked damnation for him and the famous letter came from the Master of the Age (a.s).

375- 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 قال: كنت عند أبي طاهر بن بلال يوما وعنده أخوه أبو الطيب وابن حرز 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 رضي الله عنه 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 عليه السلام بحمل ما عندك من المال إلي؟ فقال: اللهم نعم. فنهض أبو جعفر رضي الله عنه منصرفا ووقعت على القوم سكتة فلما تجلت عنهم قال له أخوه أبو الطيب: من أين رأيت صاحب الزمان؟ فقال أبو طاهر: أدخلني أبو جعفر رضي الله عنه 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؟ قال: قد وقع علي من الهيبة له ودخلني من الرعب منه ما علمت أنه صاحب الزمان عليه السلام، فكان هذا سبب انقطاعي عنه.

H 375 - Abu Ghalib Zurari says: Abul Hasan Muhammad Ibn Muhammad Ibn Yahya Maadhi said: One of our men followed Abu Tahir Ibn Bilal after the dispute had occurred. Then he turned away from him and returned to our group. I asked him about the reason. He said: One day, I was with Abu Tahir. His brother Abul Tayyib and Ibn Khizr and a group of his followers were present when a servant entered and said: “Abu Ja’far Amari is on the door.” The party was terrified. I asked him what was happening? He said to the slave, “He comes in.” Abu Ja’far came in and the party and Abu Tahir stood for him. He sat at the presidency of the session and Abu Tahir sat humbly before him. Abu Ja’far remained silent until his awe silenced them. Then he said: “Abu Tahir, I call on you by the oath of Allah, did not the Master of the Age (a.s) order you to deliver to me the goods, which are in your hands?” He said: “By Allah, yes.” Abu Ja’far rose and left. A mortal silence had seized the party. When they regained their bearings, his brother Abul Tayyib said: “From where did you see the Master of the Age?” He replied, “Abu Ja’far took me to one of his houses. He appeared to me from the heights of his house and ordered me to deliver the goods, which I am holding, to Abu Ja’far.” Abul Tayyib asked: “How did you know he was the Master of the Age?” “His awe and imposing charisma overwhelmed me and I was overtaken by apprehension from him,” he said: “I did not know he was the Master of the Age (a.s).” This was the reason of my disassociation from them.

ومنهم الحسين بن منصور الحلاج:

376- أخبرنا الحسين بن إبراهيم عن أبي العباس أحمد بن علي بن نوح عن أبي نصر هبة الله بن محمد الكاتب ابن بنت أم كلثوم بنت أبي جعفر العمري قال: لما أراد الله تعالى أن يكشف أمر الحلاج ويظهر فضيحته ويخزيه وقع له أن أبا سهل إسماعيل بن علي النوبختي رضي الله عنه 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 به ويتسوف بانقياده على غيره فيستتب له ما قصد إليه من الحيلة والبهرجة على الضعفة لقدر أبي سهل في أنفس الناس ومحله من العلم والأدب أيضا عندهم ويقول له في مراسلته إياه: إني وكيل صاحب الزمان عليه السلام. وبهذا أولا كان يستجر الجهال ثم يعلو منه إلى غيره،وقد أمرت بمراسلتك وإظهار ما تريده من النصرة لك لتقوي نفسك ولا ترتاب بهذا الأمر. فأرسل إليه أبو سهل رضي الله عنه يقول له: إني أسألك أمرا يسيرا يخف مثله عليك في جنب ما ظهر على يديك من الدلائل والبراهين، وهو أني رجل أحب الجواري وأصبو إليهن ولي منهن عدة أتحظاهن والشيب يبعدني عنهن ويبغضني إليهن وأحتاج أن أخضبه في كل جمعة وأتحمل منه مشقة شديدة لأستر عنهن ذلك وإلا انكشف أمري عندهن فصار القرب بعدا والوصـال هجـرا، وأريـد أن تغنـيني عن الخضـاب وتكفيـني مؤنته وتجعل لحيتي سوداء فإني طوع يديك وصائر إليك وقائل بقولك وداع إلى مذهبك مع ما لي في ذلك من البصيرة ولك من المعونة. 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 رضي الله عنه أحدوثة وضحكة ويطنز به عند كل أحد وشهر أمره عند الصغير والكبير وكان هذا الفعل سببا لكشف أمره وتنفير الجماعة عنه.

H 376 - Husain Ibn Ibrahim narrated to us from Abul Abbas Ahmad Ibn Ali Ibn Nuh, from Abu Nasr Hibatullah Ibn Muhammad Katib Ibn binte Kulthum binte Abi Ja’far Amari, saying, When Allah desired to unveil the affair of Hallaj and manifest his humiliation and to disgrace him, he thought that Abu Sahl Ibn Ismail Ibn Ali Naubakhti (a.s) was a person that could be deceived by his hoax and taken by his fraud. So he sent after him. Due to 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 view of people and his respectability in knowledge and literature. Hallaj sent a message to him, “I am the representative of the Master 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 wrote back, “I will ask you a rather minor thing in comparison to the signs and proofs that have been manifested on your hands. I am a man who is fond of women and love to have playful talks with them. I have 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 of 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.” When Hallaj got this 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 made Hallaj the subject of his talks and jests. He would make jokes of him before everyone. He spread this incident to every young and old, and this led to the revelation of Hallaj’s blasphemous enterprise and the disassociation of the community from him.

377- 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 يستدعيه ويستدعي أبا الحسن أيضا ويقول: أنا رسول الإمام ووكيله. قال: فلما وقعت المكاتبة في يد أبي رضي الله عنه خرقها وقال لموصلها إليه: ما أفرغك للجهالات! فقال له الرجل-وأظن أنه قال إنه ابن عمته أو ابن عمه- :فإن الرجل قد استدعانا فلم خرقت مكاتبته. وضحكوا منه وهزءوا 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 يكون 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 أشاهدك 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،فأخرج بقفاه فما رأيناه بعدها بقم.

H 377 - A number of scholars narrated to me from Abu Abdullah Ibn Ali Ibn Husain Ibn Musa Ibn Babawayh that Ibn Hallaj went to Qom and wrote to the relatives of Abul Hasan, the father of Shaykh Saduq, calling them and Abul Hasan, saying, “I am the messenger of the Imam and his representative.” The narrator says: When the letters reached my father, he tore them and said to the messenger, “How free are you for such misguidance!” The man, who 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 his store, everyone arose for my father, except one man sitting there. 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 in Qom afterwards.

378- أخبرني الحسين بن إبراهيم عن أحمد بن نوح عن أبي نصر هبة الله بن محمد بن أحمد الكاتب ابن بنت أم كلثوم بنت أبي جعفر العمري رضي الله عنه قال: حدثتني الكبيرة أم كلثوم بنت أبي جعفر العمري رضي الله عنه قالت: كان أبو جعفر بن أبي العزاقر وجيها عند بني بسطام.وذاك أن الشيخ أبا القاسم رضي الله تعالى عنه وأرضاه كان قد جعل له عند الناس منزلة وجاها فكان عند ارتداده يحكي كل كذب وبلاء وكفر لبني بسطام ويسنده عن الشيخ أبي القاسم فيقبلونه منه ويأخذونه عنه حتى انكشف ذلك لأبي القاسم رضي الله عنه 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 أخذ على الكتمان فعوقبت بالإبعاد بعد الاختصاص لأن الأمر عظيم لا يحتمله إلا ملك مقرب أو نبي مرسل أو مؤمن ممتحن. فيؤكد في نفوسهم عظم الأمر وجلالته.فبلغ ذلك أبا القاسم رضي الله عنه فكتب إلى بني بسطام بلعنه والبراءة منه وممن تابعه على قوله وأقام على توليه، فلما وصل إليهم أظهروه عليه فبكى بكاء عظيما ثم قال: إن لهذا القول باطنا عظيما، وهو أن اللعنة الإبعاد. فمعنى قوله: لعنه الله، أي باعده الله عن العذاب والنار. والآن قد عرفت منزلتي. 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 يوما وقد دخلنا إليها فاستقبلتني وأعظمتني وزادت في إعظامي حتى انكبت على رجلي تقبلها فأنكرت ذلك وقلت لها: مهلا يا ستي،فإن 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 أبا جعفر محمد بن علي خرج إلينا بالسر. (قالت) فقلت لها: وما السر؟ قالت: قد أخذ علينا كتمانه وأفزع إن أنا أذعته عوقبت. قالت: وأعطيتها موثقا أني لا أكشفه لأحد واعتقدت في نفسي الاستثناء بالشيخ رضي الله عنه يعني أبا القاسم الحسين بن روح. قالت: إن الشيخ أبا جعفر قال لنا: إن روح رسول الله صلى الله عليه وآله وسلم انتقلت إلى أبيك- يعني أبا جعفر محمد بن عثمان رضي الله عنه- وروح أمير المؤمنين عليه السلام انتقلت إلى بدن الشيخ أبي القاسم الحسين بن روح، وروح مولاتنا فاطمة عليها السلام انتقلت إليك، فكيف لا أعظمك يا ستنا؟! فقلت لها: مهلا، لا تفعلي. فإن هذا كذب يا ستنا. فقالت لي: هو سر عظيم، وقد أخذ علينا أننا لا نكشف هذا لأحد. فالله الله في!لا يحل لي العذاب، ويا ستي فلو لا أنك حملتيني على كشفه ما كشفته لك ولا لأحد غيرك. قالت الكبيرة أم كلثوم رضي الله عنها: فلما انصرفت من عندها دخلت إلى الشيخ أبي القاسم بن روح رضي الله عنه 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 تلقيها 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 يقول النصارى في المسيح عليه السلام،ويعدو إلى قول الحلاج لعنه الله. قالت: فهجرت بني بسطام وتركت المضي إليهم ولم أقبل لهم عذرا ولا لقيت أمهم بعدها وشاع في بني نوبخت الحديث فلم يبق أحد إلا وتقدم إليه الشيخ أبو القاسم وكاتبه بلعن أبي جعفر الشلمغاني والبراءة منه وممن يتولاه ورضي بقوله أو كلمه فضلا عن موالاته. ثم ظهر التوقيع من صاحب الزمان عليه السلام بلعن أبي جعفر محمد بن علي والبراءة منه وممن تابعه وشايعه ورضي بقوله وأقام على توليه بعد المعرفة بهذا التوقيع. وله حكايات قبيحة وأمور فظيعة ننزه كتابنا عن ذكرها،ذكرها ابن نوح وغيره.وكان سبب قتله أنه لما أظهر لعنه أبو القاسم بن روح رضي الله عنه 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 فإن لم تنزل عليه نار من السماء تحرقه وإلا فجميع ما قاله في حق ورقي ذلك إلى الراضي لأنه كان ذلك في دار ابن مقلة فأمر بالقبض عليه وقتله فقتل واستراحت الشيعة منه.

H 378 - Husain Ibn Ibrahim narrated to me from Ahmad Ibn Ali Ibn Nuh from Abu Nasr Hibatullah Ibn Muhammad Ibn Ahmad ­Katib, son of binte Umme Kulthum binte Abi Ja’far Amari saying, Lady Umme Kulthum (the daughter of the second deputy of the Imam of the Age) narrated to me, Abu Ja’far Ibn Abul Azaqir was a respectable man before the progeny of Bistam. That is because Abul Qasim Husain Ibn Rauh had conferred much esteem and respect on him in front of the people. After his apostasy, Ibn Abul Azaqir would tell every lie, mischief and heresy to the progeny of Bistam, falsely quoting Shaykh Abul Qasim all the time. The house of Bistam would accept that from him and believe in him, until this came to the knowledge of Abul Qasim and he denied that and called attention to the enormity of the blasphemy and prohibited the progeny of Bistam from listening to him and ordered them to damn and denounce him. However, they did not listen and persisted on following Ibn Abi Azaqir. That was because he would tell them, “I have manifested the secret I had been sworn to secrecy. Therefore, I am being punished to be castigated from position of proximity, because this is a great position that only an Archangel or a great apostle or a tested believer can bear.” He would thus magnify his position and importance in their eyes. When Abul Qasim was informed of this, he wrote to the Bistams to curse him and express their disdain for him, his followers and devotees. When they received the letter, they showed it to him, but he wept profusely and 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 informed Shaykh Abul Qasim what the mother of Abu Ja’far Ibn Bistam had said one day when we were visiting her and she had received me with reverence 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 Fatima?” I asked, “How is that?” She said: “The Shaykh,” meaning Abu Ja’far Muhammad Ibn Ali “has confided a secret in us.” “And what is the secret’?” I asked her. “He 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 for Shaykh Abul Qasim Husain Ibn Rauh. She said: “The Shaykh Abu Ja’far told us that the spirit of the Messenger of Allah (s) has transferred into you father,” meaning Abu Ja’far Muhammad Ibn Uthman (a.s). “And the spirit of Amirul Momineen Ali (a.s) has transferred into the body of Abul Qasim Husain Ibn Rauh; and the spirit of our mistress Fatima (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 hadn’t insisted, I would not have disclosed this to you or anyone.” Lady Umme Kulthum said: When I returned from her, I went to Shaykh Abul Qasim Ibn Ruh 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 this, and don’t accept any letter from her if she writes to you; or a messenger if she sends you one. Do not meet her after she said this. It is blasphemy against Allah and disbelief, which this accursed man has planted and strengthened in their hearts to pave way to the belief that Allah, the Sublime, has unified with him and has diffused into his body, as Christians say about Isa (a.s) and this amounts to the claim of Hallaj, may Allah curse him. I disassociated myself from the Bistams and stopped visiting them. I did not accept any pretense they offered, nor met their mother afterwards. Then this drift began in the children of Naubakht. Shaykh Abul Qasim approached and wrote to each and every one of them to curse Abu Ja’far Shalmaghani (Ibn Abil Azaqir) 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 Master of the Age (a.s) came, having 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 Nuh and others have recorded these events. What led to Shalmaghani’s murder was that when Abul Qasim Ibn Ruh expressed his curse and made his farce public and denounced him and ordered all Shia to do the same, Ibn Abil Azaqir no longer was able to continue his trickery. In a gathering in which the chiefs of the Shia were present, and everyone was reporting his damnation and denunciation from Shaykh Abul Qasim, 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. Otherwise, everything he has said about me is true.” The news reached Razibillah, because this was in the house of Ibn Muqillah. He ordered his arrest and execution. Thus, he was killed and the Shia got relief from his mischief.

379- وقال أبو الحسن محمد بن أحمد بن داود: كان محمد بن علي الشلمغاني المعروف بابن أبي العزاقر لعنه الله يعتقد القول بحمل الضد ومعناه أنه لا يتهيأ إظهار فضيلة للولي إلا بطعن الضد فيه لأنه يحمل سامعي طعنه على طلب فضيلته فإذا هو أفضل من الولي إذ لا يتهيأ إظهار الفضل إلا به. وساقوا المذهب من وقت آدم الأول إلى آدم السابع لأنهم قالوا سبع عوالم وسبع أوادم ونزلوا إلى موسى وفرعون ومحمد وعلي مع أبي بكر ومعاوية. وأما في الضد فقال بعضهم: الولي ينصب الضد ويحمله على ذلك كما قال قوم من أصحاب الظاهر إن علي بن أبي طالب عليه السلام نصب أبا بكر في ذلك المقام. وقال بعضهم: لا ولكن هو قديم معه لم يزل.قالوا: والقائم الذي ذكروا أصحاب الظاهر أنه من ولد الحادي عشر فإنه يقوم معناه إبليس لأنه قال: ﴿فَسَجَدَ الْمَلائِكَةُ كُلُّهُمْ أَجْمَعُونَ إِلَّا إِبْلِيسَ﴾فلم يسجد ثم قال: ﴿لَأَقْعُدَنَّ لَهُمْ صِراطَكَ الْمُسْتَقِيمَ﴾فدل على أنه كان قائما في وقت ما أمر بالسجود ثم قعد بعد ذلك. وقوله يقوم القائم إنما هو ذلك القائم الذي أمر بالسجود فأبى وهو إبليس لعنه الله. وقال شاعرهم لعنهم الله: يا لاعنا للضد من عدي ما الضد إلا ظاهر الولي ولا حجامي ولا جغدي ‏قد فقت من قول على الفهدي نعم وجاوزت مدى العبدي فوق عظيم ليس بالمجوسي ‏لأنه الفرد بلا كيفي متحد بكل أوحدي مخالط النوري والظلمي يا طالبا من بيت هاشمي وجاحدا من بيت كسروي قد غاب في نسبة أعجمي ‏في الفارسي الحسب الرضي كما التوى في العرب من لوي

H 379 - Abul Hasan Muhammad Ibn Ahmad Ibn Dawood said: Muhammad bin Ali Shalmaghani, alias Ibn Abi Azaqir – curse of Allah be on him – believed that whoever is in opposition to the Wali of Allah is better than the Imam; therefore this belief means that any excellence and precedence is not counted for the Wali, but through the criticism and ridicule of his opponent. In such a way that whoever heard the ridicule of that Wali, would immediately run after the Imam and the Wali; in this way the opponent and rival of the Wali is better and superior to Wali and Imam, because the expression of excellence of Wali is possible only in this way. Other beliefs of his and his followers were that they believed that this manner of religion and religiosity continues from the time of the first Adam to the time of the seventh Adam, because they had faith in seven worlds and seven Adams; so much so they reached upto Musa and his opponent, Firon; and Muhammad and Ali (a.s) and their opponent Abu Bakr and Muawiyah. But with regard to the opposite of Wali and Imam, their belief is that some of them said: The opposite and opponent should be considered as ones Wali and he should be compelled to take up opposition. Thus the people of the Zahir said: Ali Ibn Abi Talib (a.s) himself appointed Abu Bakr to Caliphate and some said: It is not so; on the contrary the opposite and rival is eternal and is always with the Wali. Another belief of that group is that they say that with regard to Imam Qaim (a.s) that which the people of Zahir say that he is the son of the eleventh Imam and that he would stage an uprising one day, it implies that it is Iblis (we seek the refuge of Allah), because the Almighty Allah said: So the angels made obeisance, all of them together, but Iblis (did it not); he refused to be with those who made obeisance. After that the Holy Quran said about Iblis: “I will certainly lie in wait for them in Thy straight path.” Therefore, this verse proves that when the Satan was commanded to prostrate, he staged an uprising and arose against Almighty Allah and after that he sat in ambush. Therefore, according to Zahiraya sect, the Qaim who would stage an uprising (Allah’s refuge!) implies the same Qaim who was commanded to prostrate before Adam (a.s) and he refused; and he is Iblis. A poet of that group (may Allah curse them all) has composed some couplets in this regard:  O one who curses the opposite and rival, which is from Adi tribe [that is Umar bin Khattab], do not curse him. Opposite of anything is not except Wali and Zahir; that is (we seek refuge of Allah) opposite is the apparent Wali and Wali is the inner aspect of the opposite. Praise is only for creator of the universe who fulfills His promise and my condition is not like that of a pigeon. And in the same way one who is not like a barber; and I have defeated Mahdi in debate and discussion about religious faith. Yes, I have also overlooked him for the excellence and merit of servitude; higher than the status of one who was not a Majus. It is because according to my faith, Allah is One without any change of circumstances and in this way is one with every unity (unconditionally). O supporters of the Hashemite family you have become imbued with every luminosity and darkness. And O deniers of the family of Kisra and family of Sasan; who is a favorite from the aspect of Ajami and Farsi, like the group of Bani Loih remained concealed among the Arabs.

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

H 380 - Safwani says: I heard Abu Ali Ibn Himam say, I heard Muhammad Ibn Ali Azaqiri Shalmaghani say: The truth is one, but it changes its bubble. One day it is in white, one day in red and one day in blue. Ibn Himam says: This was the first I heard from his words, for this is the belief that Allah diffuses into people’s bodies.

381- وأخبرنا جماعة عن أبي محمد هارون بن موسى عن أبي علي محمد بن همام أن محمد بن علي الشلمغاني لم يكن قط بابا إلى أبي القاسم ولا طريقا له ولا نصبه أبو القاسم لشي‏ء من ذلك على وجه ولا سبب،ومن قال بذلك فقد أبطل. وإنما كان فقيها من فقهائنا وخلط وظهر عنه ما ظهر وانتشر الكفر والإلحاد عنه.فخرج فيه التوقيع على يد أبي القاسم بلعنه والبراءة منه ممن تابعه وشايعه وقال بقوله.

H 381 - A group of scholars narrated to us from Abu Muhammad Harun Ibn Musa from Abu Ali Muhammad Ibn Himam that Muhammad Ibn Ali Shalmaghani was never a representative of Abul Qasim, nor was a link to him. Abul Qasim had not appointed him to any position for any reason. Whoever says that he was a Shia scholar and then went stray and expressed these blasphemies, disbelief and heresy, is wrong. The holy letter came through Abul Qasim, condemning him to damnation and denouncing him, his followers, companions and believers.

382- 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 زهومة النوبختي وكان شيخا مستورا قال:سمعت روح بن أبي القاسم بن روح يقول: لما عمل محمد بن علي الشلمغاني كتاب التكليف قال الشيخ-يعني أبا القاسم رضي الله عنه-:اطلبوه إلي لأنظره. فجاءوا به فقرأه من أوله إلى آخره فقال: ما فيه شي‏ء إلا وقد روي عن الأئمة إلا موضعين أو ثلاثة فإنه كذب عليهم في روايتها لعنه الله.

H 382 - Husain Ibn Ibrahim narrated to me from Ahmad Ibn Ali Ibn Nuh from Abu Nasr Hibatullah Ibn Muhammad Ibn Ahmad, saying Abu Abdullah Husain Ibn Ahmad Hamidi Bazzaz said: I heard Ruh Ibn Abul Qasim Ibn Ruh say: When Muhammad Ibn Ali Shalmaghani prepared the book of Kitabul Taklif, Shaykh Abul Qasim said: “Bring it, so that I may see it.” They brought him the book and he read it from beginning to end. He said: “There is nothing therein, but he has narrated from the Imams in two or three instances, in the narration of which he has lied about them. May Allah curse him.”

383- وأخبرني جماعة عن أبي الحسن محمد بن أحمد بن داود وأبي عبد الله الحسين بن علي بن الحسين بن موسى بن بابويه أنهما قالا: مما أخطأ محمد بن علي في المذهب في باب الشهادة أنه روى عن العالم عليه السلام أنه قال: إذا كان لأخيك 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 يشهده عنده لئلا يتوى حق امرئ مسلم. واللفظ لابن بابويه وقال: هذا كذب منه ولسنا نعرف ذلك. وقال في موضع آخر: كذب فيه.

H 383 - A group narrated to me from Abul Hasan Muhammad Ibn Ahmad Ibn Dawood and Abu Abdullah Husain Ibn Ali Ibn Husain Ibn Musa Ibn Babawayh, 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 this right, and your brother 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 testifies to you, you testify along with him to the judge according to his testimony, so the right of a Muslim man is not trespassed.” The word is from Ibn Babawayh. He said: “This is a lie he has made and we don’t know of any such narration.” In another occasion he says, “He has lied.”

384- أخبرنا جماعة عن أبي محمد هارون بن موسى قال: حدثنا محمد بن همام قال: خرج على يد الشيخ أبي القاسم الحسين بن روح رضي الله عنه في ذي الحجة سنة اثنتي عشرة وثلاثمائة في لعن 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 سنه اثنتي عشره وثلاثمائة. قال ابن نوح: وحدثنا أبو الفتح أحمد بن ذكا مولى علي بن محمد بن الفرات رحمه الله قال:أخبرنا أبو علي بن همام بن سهيل بتوقيع خرج في ذي الحجة سنة اثنتي عشرة وثلاثمائة. قال محمد بن الحسن بن جعفر بن إسماعيل بن صالح الصيمري أنفذ الشيخ الحسين بن روح رضي الله عنه من محبسة في دار المقتدر إلى شيخنا أبي علي بن همام في ذي الحجة سنة اثنتي عشرة وثلاثمائة وأملأه أبو علي عليّ وعرفني أن أبا القاسم رضي الله عنه راجع في ترك إظهاره فإنه 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 وأطال 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 بالشلمغاني-زاد بن داود: وهو ممن عجل الله له النقمة ولا أمهله-قد ارتد عن الإسلام وفارقه-اتفقوا-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 عليهـم بمنه ولعنّـاه عليه لعائن الله - اتفقوا،زاد بن داود تترى- في الظاهر منا والباطن في السر والجهر وفي كل وقت وعلى كل حال وعلى من شايعه وتابعه أو بلغه هذا القول منا وأقام على توليه بعده وأعلمهم- قال الصيمري: تولاكم الله. قال ابن ذكا: 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 من تقدمنا لنظرائه. قال الصيمري: على ما كنا عليه ممن تقدمه من نظرائه. وقال ابن ذكا: على ما كان عليه من تقدمنا لنظرائه. اتفقوا- من الشريعي 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 أمورنا ونعم الوكيل. قال هارون: وأخذ أبو علي هذا التوقيع ولم يدع أحدا من الشيوخ إلا وأقرأه إياه وكوتب من بعد منهم بنسخته في سائر الأمصار فاشتهر ذلك في الطائفة فاجتمعت على لعنه والبراءة منه. وقتل محمد بن علي الشلمغاني في سنة ثلاث وعشرين وثلاثمائة.

H 384 - A group of scholars narrated to us from Abu Muhammad Harun bin Musa, saying: Muhammad Ibn Himam said: In the Dhul Hijja of the year three hundred and twelve, a letter came through Shaykh Abul Qasim Husain Ibn Rauh about Ibn Abul Azaqir. The ink was still wet and had not dried. A group of scholars narrated to us on the authority of Ibn Dawood saying, the holy letter came through Husain Ibn Rauh about Shalmaghani. He sent a copy thereof to Abu Ali Ibn Himam in the Dhul Hijja of three hundred and twelve. Ibn Nuh said: Abul Fath Ahmad Ibn Zakka, the ally of Ali Ibn Muhammad Ibn Furat said: Abu Ali Ibn Himam Ibn Suhail informed us about the holy letter that came in Dhul Hijja of three hundred and twelve. Muhammad Ibn Hasan Ibn Ja’far Ismail Ibn Salih Saymoori said: Shaykh Husain Ibn Rauh sent it from the house of Muqtadir to our Shaykh Abu Ali Ibn Himam in the Dhul Hijja of three hundred and twelve. Abu Ali dictated the letter to me and told me that Abul Qasim is no longer bound not to express denunciation of Shalmaghani. 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. Reminder: There are minor differences in different versions of this epistle and while translating it, we have reconciled them. The opening lines of the epistle quoted through someone other than Saymoori are as follows: Inform our brothers, may the Almighty Allah make them succeed, about whose faith you are assured… Following is mentioned in the report of Saymoori: “May Allah prolong your life, and may He let you know all good, and may He eventuate your actions with a good end. In the report of Ibn Dawood it is mentioned: Let everyone from our brothers know, whose religiosity you trust and whose sincerity you are confident to know, may Allah make you all fortuitous: The epistle continues, which is same in all versions as follows: Muhammad Ibn Ali known as Shalmaghani, 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 made claims that amount to disbelief and denial of the Creator. He has weaved lies and falsehood. He has spoken dishonestly and 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, mercy and grace. We have, in public and private, in secrecy and in open, and in every time and condition, invoked 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 that we shun him. After ‘Let them know’ Saymoori has mentioned ‘may Allah enhance your honor’ and Ibn Dawood has instead mentioned ‘we shun his friendship’. Harun says: The last sentence was as follows: Inform that we shun him and stay away with disdain from this person. Ibn Dawood and Harun say: After that is the sentence: We shun him like we had previously shunned others like them. Saymoori in place of this sentence has narrated as follows: ‘On the basis of that which we previously did with regard to those like him and condemned them’, and Ibn Zaka has quoted like Saymoori. The blessed epistle continues as follows and is same in all versions: [We curse him] He is like Shari, ­Numairi, Hilali, Bilali and others. The practice of Allah, the Mighty and the High is that He accepts our supplication or curse. And Ibn Dawood and Harun have said: After ‘practice of Allah’ it is mentioned ‘majestic His praise is’ but the words of ‘practice of Allah’ is mentioned in all versions. After that it is mentioned ‘the practice of the Almighty Allah with this, prior to this and after this, is beautiful to us. In Him we have trust, from Him we seek help, and He is sufficient for us in all our affairs and He is the best caretaker.” Harun says: Abu Ali took this epistle and read it out to all the elders of society. After that he made copies of the same and sent to all the towns. Due to this, it became well known among Shia and all of them reached consensus in cursing him. He was killed in 323 A.H.

ذكر أمر أبي بكر البغدادي ابن أخي الشيخ أبي جعفر محمد بن عثمان العمري وأبي دلف المجنون:

The matter of Abu Bakr Baghdadi nephew of Abu Ja’far Muhammad Ibn Uthman Amari and the incident of Abi Dalf Majnun:

385- 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-  لا حاطه الله- فكنا نعرفه ملحدا ثم أظهر الغلو ثم جن وسلسل ثم صار مفوصا، وما عرفناه قط إذا حضر في مشهد إلا استخف به ولا عرفته الشيعة إلا مدة يسيرة،والجماعة تتبرأ منه وممن يومئ 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 عن الطائفة وأوصى إليه لم نشك أنه على مذهبه فلعناه وبرئنا منه،لأن عندنا أن كل من ادعى الأمر بعد السمري رحمه الله فهو كافر منمس ضال مضل وبالله التوفيق.

H 385 - Abu Abdullah Muhammad bin Muhammad bin Noman has narrated from Hasan Ibn Bilal Malhabi, saying, I heard Abul Qasim Ja’far Ibn Muhammad Ibn Quluwayh say: We knew Abu Dalf, the transcriber, may God not forgive him, to be blasphemous. Then he expressed exaggeration about the Imams and then went crazy and was put in chains. Then he was released. He was ridiculed wherever he went. The Shia knew him for a very little time. They are disdainful of him and whoever promotes him. We sent someone to Abu Bakr Baghdadi 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 he went to Baghdad, he turned to this person and distanced himself from the community 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 Saymoori, is a denier; he is evil, misguided and leads astray.

386- وذكر أبو عمرو محمد بن محمد بن نصر السكري قال: لما قدم ابن محمد بن الحسن بن الوليد القمي من قبل أبيه والجماعة على أبي بكر البغدادي وسألوه عن الأمر الذي حكي فيه من النيابة أنكر ذلك وقال: ليس إلى من هذا شي‏ء وعرض عليه مال فأبى وقال محرم على أخذ شي‏ء منه فإنه ليس إلى من هذا الأمر شي‏ء ولا ادعيت شيئا من هذا وكنت حاضرا لمخاطبته إياه بالبصرة.

H 386 - Abu Amr Muhammad Ibn Muhammad Ibn Nasr Sakari says: When Ibn Muhammad Ibn Hasan Ibn Walid Qummi went to him on behalf of his father and the community 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 [Abu Amr Muhammad bin Muhammad bin Nasr Sakari] was present at this conversation [in Basra in his gathering], in which he did not make any claim.

387- 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 وقدس به على أبي القاسم الحسين بن روح وعلى غيره؟ فقلت له: ما أعرف. قال: لأن أبا جعفر محمد بن عثمان قدم اسمه على اسمه في وصيته.قال: فقلت له: فالمنصور إذاً أفضل من مولانا أبي الحسن موسى عليه السلام.قال: وكيف؟ قلت: لأن الصادق عليه السلام قدم اسمه على اسمه في الوصية.فقال لي: أنت تتعصب على سيدنا وتعاديه. فقلت: والخلق كلهم تعادي أبا بكر البغدادي وتتعصب عليه غيرك وحدك. وكدنا نتقاتل ونأخذ بالأزياق.  وأمر أبي بكر البغدادي في قلة العلم والمروءة أشهر،وجنون أبي دلف أكثر من أن يحصى لا نشغل كتابنا بذلك ولا نطول بذكره. وذكر ابن نوح طرفا من ذلك.

H 387 - Ibn Ayyash mentioned: One day I was with Abu Dalf. We mentioned Abu Bakr Baghdadi. He said: “Do you know how our master, the Shaykh, may Allah bless his soul, was great?” He made Abu Bakr Baghdadi higher than Abul Qasim Husain Ibn Rauh and others. I said: “I don’t know.” He said: “Because Abu Ja’far Muhammad Ibn Uthman mentioned his name before the name of Abul Qasim Husain in his final will.” I said to him, “On this account, then Mansur must be higher than our master Imam Abul Hasan Musa (a.s).” He said: “How?” I said: “Because Imam Sadiq (a.s) mentioned Mansur’s name before his successor 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 Baghdadi and dislike him, except only you.” We were about to start fighting and hold each other’s collars. Abu Bakr Baghdadi’s ignorance and lack of nobility is well-known. Abu Dalf’s stories of madness are more than to be accounted for. We will not engage our book with them. Ibn Nuh has mentioned some of them.

388- وروى أبو محمد هارون بن موسى عن أبي القاسم الحسين بن عبد الرحيم الأبراروري قال: أنفذني أبي عبد الرحيم إلى أبي جعفر محمد بن عثمان العمري رضي الله عنه في شي‏ء كان بيني وبينه فحضرت مجلسه وفيه جماعة من أصحابنا وهم يتذاكرون شيئا من الروايات وما قاله الصادقون عليه السلام حتى أقبل أبو بكر محمد بن أحمد بن عثمان المعروف بالبغدادي ابن أخي أبي جعفر العمري رضي الله عنه فلما بصر به أبو جعفر رضي الله عنه قال للجماعة: أمسكوا فإن هذا الجائي ليس من أصحابكم.

H 388 - Abu Muhammad Harun Ibn Musa has narrated from Abul Qasim Husain Ibn Abdur Rahim that Abu Abdur Rahim sent me to Abu Ja’far Muhammad Ibn Uthman Amari 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 Uthman known as Baghdadi, the nephew of Abu Ja’far Amari came. When Abu Ja’far saw him, he said: “Stop. This man who is coming is not one of you.”

389- وحكي أنه توكل لليزيدي بالبصرة فبقي في خدمته مدة طويلة وجمع مالا عظيما فسعي به إلى اليزيدي فقبض عليه وصادره وضربه على أم رأسه حتى نزل الماء في عينيه فمات أبو بكر ضريرا.

H 389 - It is narrated that he became the deputy of Yazidi at Basra and remained at his service a long while and collected large amounts of money. This was reported to Yazidi, 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 in this way.

390- وقال أبو نصر هبة الله بن محمد بن أحمد الكاتب ابن بنت أم كلثوم بنت أبي جعفر محمد بن عثمان العمري رضي الله عنه أن أبا دلف محمد بن مظفر الكاتب كان في ابتداء أمره مخمسا مشهورا بذلك لأنه كان تربية الكرخيين وتلميذهم وصنيعتهم وكان الكرخيون مخمسة لا يشك في ذلك أحد من الشيعة وقد كان أبو دلف يقول ذلك ويعترف به ويقول نقلني سيدنا الشيخ الصالح قدس الله روحه ونور ضريحه عن مذهب أبي جعفر الكرخي إلى المذهب الصحيح يعني أبا بكر البغدادي.   ~

H 390 - Abu Nasr Hibatullah Ibn Muhammad said that Abu Dalf was in the beginning a Mukhammas and known for that, because he had been raised and taught by the Kharkhis, who were Mukhammas. No Shia doubted that. Abu Dalf used to believe in that and acknowledge that. He would say, “Our master, the virtuous Shaykh converted me from the creed of Abu Ja’far Karikhi to the valid faith,” meaning the belief of Abu Bakr Baghdadi.

Kitāb al-Ghayba

Book 1, Chapter 47