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Ambassadors of the Imam


سفراء الإمام 

Ambassadors of the Imam 


`Uthman al-`Amri and his son are trustworthy 

و قد أخبرنا أحمد بن إسحاق أبو علي عن أبي الحسن ع قال سألته فقلت له لمن أعامل و عمن آخذ و قول من أقبل فقال له العمري ثقتي فما أدى إليك فعني يؤدي و ما قال لك فعني يقول فاسمع له و أطع فإنه الثقة 

Abu `Ali Ahmad b. Is`haq has narrated to me from Abu’l Hassan عليه السلام. 

He said: I said to him: From whom should I deal with, from whom should I take, and whose saying should I accept [after you]? He said to him: al-`Amri is trustworthy to me. Whatever he will deliver to you is from me. Whatever he would say is from me, from me he says it. Listen to him and obey him because he is reliable and trustworthy. (al-Kafi)

(sahih) (صحيح)


و أخبرني أبو علي أنه سأل أبا محمد الحسن بن علي عن مثل ذلك فقال له العمري و ابنه ثقتان فما أديا إليك فعني يؤديان و ما قالا لك فعني يقولان فاسمع لهما و أطعهما فإنهما الثقتان المأمونان فهذا قول إمامين قد مضيا فيك 

Abu `Ali has said to me that he asked Abu Muhammad عليه السلام a similar question and he said to him: 

al-`Amri and his son are trustworthy people. Whatever they deliver to you is from me. Whatever they say to you is from me. Listen to them and obey them because they are trustworthy and reliable people. This is the word of two leaders (Imams) that have given you approval. (al-Kafi)

(sahih) (صحيح)


Husayn b. Ruh an-Nawbakhti 


وسأله بعض المتكلمين وهو المعروف بترك الهروي فقال له: كم بنات رسول الله صلى الله عليه وآله وسلم ؟. فقال: أربع، قال: فأيهن أفضل ؟ فقال: فاطمة فقال: ولم صارت أفضل، وكانت أصغرهن سنا وأقلهن صحبة لرسول الله صلى الله عليه وآله وسلم ؟ !. قال: لخصلتين خصها الله بهما تطولا عليها وتشريفا وإكراما لها. إحداهما أنها ورثت رسول الله صلى الله عليه وآله وسلم ولم يرث غيرها من ولده. والاخرى أن الله تعالى أبقى نسل رسول الله صلى الله عليه وآله وسلم منها ولم يبقه من غيرها، ولم يخصصها بذلك إلا لفضل إخلاص عرفه من نيتها. قال الهروي: فما رأيت أحدا تكلم وأجاب في هذا الباب بأحسن ولا أوجز من جوابه. 

And one of the theologians asked him (i.e. Shaykh al-Hasan b. Ruh رضي الله عنه) – and he is known by Tirk al-Harawi(?) – so he said to him: How many daughters did the Messenger of Allah صلى الله عليه وآله وسلم have? So he said: Four.1 He said: So which of them is preferred? So he said: Fatima. So he said: And why did she become preferred while she was the youngest of them in age and the one from them to spend the least amount of time in the company of the Messenger of Allah صلى الله عليه وآله وسلم?! He said: For having two special traits, which Allah characterized her by, favouring her and conferring her honour and respect. One of them is that she inherited from the Messenger of Allah صلى الله عليه وآله وسلم, and none other than her inherited from his children; and the other is that Allah maintained the progeny of the Messenger of Allah صلى الله عليه وآله وسلم from her and it did not remain from other than her. And He did not qualify her with that except due to the virtue of sincerity which He had distinguished of her intention.

al-Harawi said: And I have not seen a person speak and answer regarding this subject by [anything] better nor more concise [to the point] than his answer. (Tusi’s Ghayba)

(sahih) (صحيح)


وأخبرني جماعة، عن أبي عبد الله محمد بن أحمد الصفواني، قال: حدثني الشيخ الحسين بن روح رضي الله عنه أن يحيى بن خالد سم موسى بن جعفر عليهما السلام في إحدى وعشرين رطبة وبها مات، وأن النبي والائمة عليهم السلام ما ماتوا إلا بالسيف أو السم، وقد ذكر عن الرضا عليه السلام أنه سم، وكذلك ولده وولد ولده. 

And a group narrated to me from Abu `Abdillah Muhammad b. Ahmad as-Safwani. He said:

Shaykh al-Hasan b. Ruh رضي الله عنه narrated to me that Yahya b. Khalid poisoned Musa b. Ja`far عليهما السلام with twenty-one unripe dates, by which he died. And [he also narrated] that the Prophet and the Imams عليهم السلام did not die except by the sword or by poison.2 And he mentioned that ar-Rida عليه السلام was poisoned, as well as his son and his grandson. (Tusi’s Ghayba)

(sahih) (صحيح) 


[1] The Prophet had four daughters, and these were Fatima, Zaynab, Ruqayya, and Umm Kulthoom. This is in opposition to the position of many laymen. Many scholars, including this ambassador of the Hidden Imam, have argued that the Prophet indeed had four daughters. Shaykh al-Mufid said that the belief in only one daughter is uncorroborated (shadh). 

[2] This narration elevates the position that the Prophet and the first eleven Imams were murdered. It does not identify who may have killed the Prophet. Certainty cannot be established based on this narration alone, despite the ambassador’s high status. 


The false prophet of the Alawites 


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 بالاباحة 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 وجل لا يحرم شيئا من ذلك. وكان محمد بن موسى بن الحسن بن الفرات يقوي أسبابه ويعضده. 

And Sa`d b. `Abdillah said:

Muhammad b. Nusayr an-Numayri would declare that he was a messenger prophet and that `Ali b. Muhammad عليه السلام had sent him. And he would profess [the belief in] reincarnation and ghulw in regards to Abu’l Hasan عليه السلام, and he professed Lordship in regards to him.1 And he professed the legalization of relatives (maharim), and allowed for men to have sexual intercourse, one with another, in their posteriors (i.e. anal intercourse). And he would allege that the receptive partner is one of modesty, humbleness, and humility, and the active partner is one with desires and good things, and that Allah عز وجل forbade nothing of that. And Muhammad b. Musa b. al-Hasan b. al-Furat would strengthen his reasons and assist him. (Tusi’s Ghayba)

(sahih) (صحيح) 


قال سعد فلما اعتل محمد بن نصير العلة التي توفي فيها، قيل له وهو مثقل اللسان: لمن هذا الامر 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 يزيد، فتفرقوا فلا يرجعون إلى شئ. ومنهم أحمد بن هلال الكرخي. 

Sa`d said: 

When Muhammad b. Nusayr became ill with the illness that he would die from, it was said to him whilst his speech was heavy: To whom will this affair go to after you? So he said with a weak, trembling tongue: Ahmad. They did not know who that was, so after him they had split into three sects. One sect said, “he is his son Ahmad”, and another sect said, “he is Ahmad b. Muhammad b. Musa b. al-Furat”, and another sect said, “he is Ahmad b. Abu’l Husayn b. Bashar b. Yazid”. They had differed and did not return (i.e. agree) upon a thing. And from them is Ahmad b. Hilal al-Karji. (Tusi’s Ghayba)

(sahih) (صحيح)


[1] Till today, the Nusayris continue to uphold their beliefs in anthropomorphism, reincarnation, and the prophethood of Muhammad b. Nusayr. 


The false representatives 


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 لشئ من ذلك على وجه ولا سبب، ومن قال بذلك فقد أبطل، وإنما كان فقيها من فقهائنا وخلط وظهر عنه ما ظهر، وانتشر الكفر والالحاد عنه. فخرج فيه التوقيع على يد أبي القاسم بلعنه والبراءة [ منه ] ممن تابعه وشايعه وقال بقوله. 

A group narrated to us from Abu Muhammad Harun b. Musa from Abu `Ali Muhammad b. Himam that Muhammad b. `Ali ash-Shalmaghani was not a gate (bab) to Abu’l Qasim [b. Ruh an-Nawbakhti] nor [was he] a pathway (tariq) to him – and Abu’l Qasim did not appoint him for a thing from that for an objective or a reason. And whoever said that has falsified. Rather, he was a jurist from our jurists, then he erred and what appeared regarding him had appeared, and the kufr and disbelief regarding him had spread. So a tawqee` in the handwriting of Abu’l Qasim emerged, which cursed him and disassociated from him [and from those who follow him, align with him, and speak by his saying]. (Tusi’s Ghayba)

(sahih) (صحيح)


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 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 يشهده عنده لئلا يتوى حق امرئ مسلم. واللفظ لابن بابويه وقال، هذا كذب منه ولسنا نعرف ذلك. وقال: في موضع آخر كذب فيه. نسخة التوقيع الخارج في لعنه 

And a group narrated to me from Abu’l Hasan Muhammad b. Ahmad b. Dawud and Abu `Abdillah al-Husayn b. `Ali b. al-Husayn b. Musa b. Babuwayh.

They said: That which Muhammad b. `Ali was mistaken about, regarding the topic of bearing witness – that he related from the `Alim عليه السلام that he said: When your believing brother has a right over a man and he (i.e. the man) refutes it, and there is no proof against him except one witness and the witness is trustworthy, you should return to the witness and ask him about his testimony. When he has made it for you, you testify along with him near the ruler (al-hakem), similar to what he testifies to in his presence so that the right of the Muslim man may not be lost.

And from the wording of ibn Babuwayh, he said: This is a lie from him, and we do not know of this. And he said, in a different place: He lied in it. (Tusi’s Ghayba)

(sahih) (صحيح)
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