Tarikh (al-Tabari) 3842
Then the Year 322 AH Began
ذِكْرُ قَتْلِ الشَّلْمَغَانِيِّ وَحِكَايَةِ مَذْهَبِهِ وَفِي هَذِهِ السَّنَةِ قُتِلَ أَبُو جَعْفَرٍ مُحَمَّدُ بْنُ عَلِيٍّ الشَّلْمَغَانِيُّ الْمَعْرُوفُ بِابْنِ أَبِي الْعَزَاقِرِ، ( وَشَلْمَغَانُ الَّتِي يُنْسَبُ إِلَيْهَا قَرْيَةٌ بِنُوَاحِي وَاسِطَ ). وَسَبَبُ ذَلِكَ أَنَّهُ قَدْ أَحْدَثَ مَذْهَبًا غَالِيًا فِي التَّشَيُّعِ وَالتَّنَاسُخِ، وَحُلُولِ الْإِلَهِيَّةِ فِيهِ، إِلَى غَيْرِ ذَلِكَ مِمَّا يَحْكِيهِ، وَأَظْهَرَ ذَلِكَ مِنْ فِعْلِهِ أَبُو الْقَاسِمِ الْحُسَيْنُ بْنُ رَوْحٍ، الَّذِي تُسَمِّيهِ الْإِمَامِيَّةُ الْبَابَ، مُتَدَاوِلُ وِزَارَةِ حَامِدِ بْنِ الْعَبَّاسِ، ثُمَّ اتَّصَلَ أَبُو جَعْفَرٍ الشَّلْمَغَانِيُّ بِالْمُحْسِنِ بْنِ أَبِي الْحَسَنِ بْنِ الْفُرَاتِ فِي وِزَارَةِ أَبِيهِ الثَّالِثَةِ، ثُمَّ إِنَّهُ طَلَبَ فِي وِزَارَةِ الْخَاقَانِيِّ، فَاسْتَتَرَ وَهَرَبَ إِلَى الْمَوْصِلِ، فَبَقِيَ سِنِينَ عِنْدَ نَاصِرِ الدَّوْلَةِ الْحَسَنِ بْنِ عَبْدِ اللَّهِ بْنِ حَمْدَانَ فِي حَيَاةِ أَبِيهِ عَبْدِ اللَّهِ بْنِ حَمْدَانَ، ثُمَّ انْحَدَرَ إِلَى بَغْدَاذَ وَاسْتَتَرَ، وَظَهَرَ عَنْهُ بِبَغْدَاذَ أَنَّهُ يَدَّعِي لِنَفْسِهِ الرُّبُوبِيَّةَ، وَقِيلَ إِنَّهُ اتَّبَعَهُ عَلَى ذَلِكَ الْحُسَيْنُ بْنُ الْقَاسِمِ بْنِ عَبْدِ اللَّهِ بْنِ سُلَيْمَانَ بْنِ وَهْبٍ الَّذِي وَزَرَ لِلْمُقْتَدِرِ بِاللَّهِ، وَأَبُو جَعْفَرٍ، وَأَبُو عَلِيٍّ ابْنَا بِسْطَامٍ، وَإِبْرَاهِيمُ بْنُ مُحَمَّدِ بْنِ أَبِي عَوْنٍ، وَابْنُ شَبِيبٍ الزَّيَّاتُ، وَأَحْمَدُ بْنُ مُحَمَّدِ بْنِ عَبْدُوسٍ، كَانُوا يَعْتَقِدُونَ ذَلِكَ فِيهِ، وَظَهَرَ ذَلِكَ عَنْهُمْ، وَطَلَبُوا أَيَّامَ وِزَارَةِ ابْنِ مُقْلَةَ لِلْمُقْتَدِرِ بِاللَّهِ، فَلَمْ يَجِدُوا. فَلَمَّا كَانَ فِي شَوَّالٍ سَنَةَ اثْنَتَيْنِ وَعِشْرِينَ وَثَلَاثِمِائَةٍ، ظَهَرَ الشَّلْمَغَانِيُّ، فَقَبَضَ عَلَيْهِ الْوَزِيرُ ابْنُ مُقْلَةَ وَسَجَنَهُ، وَكَبَسَ دَارَهُ فَوَجَدَ فِيهَا رِقَاعًا وَكُتُبًا مِمَّنْ يَدَّعِي عَلَيْهِ أَنَّهُ عَلَى مَذْهَبِهِ، يُخَاطِبُونَهُ بِمَا لَا يُخَاطَبُ بِهِ الْبَشَرُ بَعْضُهُمْ بَعْضًا، وَفِيهَا خَطُّ الْحُسَيْنِ بْنِ الْقَاسِمِ، فَعُرِضَتِ الْخُطُوطُ فَعَرَفَهَا النَّاسُ، وَعُرِضَتْ عَلَى الشَّلْمَغَانِيِّ فَأَقَرَّ أَنَّهَا خُطُوطُهُمْ، وَأَنْكَرَ مَذْهَبَهُ، وَأَظْهَرَ الْإِسْلَامَ، وَتَبَرَّأَ مِمَّا يُقَالُ فِيهِ، وَأَخَذَ ابْنَ أَبِي عَوْنٍ، وَابْنَ عَبْدُوسٍ مَعَهُ، وَأُحْضِرَا مَعَهُ عِنْدَ الْخَلِيفَةِ، وَأُمِرَا بِصَفْعِهِ فَامْتَنَعَا، فَلَمَّا أُكْرِهَا مَدَّ ابْنُ عَبْدُوسٍ يَدَهُ وَصَفَعَهُ، وَأَمَّا ابْنُ أَبِي عَوْنٍ فَإِنَّهُ مَدَّ يَدَهُ إِلَى لِحْيَتِهِ وَرَأْسِهِ، فَارْتَعَدَتْ يَدُهُ، فَقَبَّلَ لِحْيَةَ الشَّلْمَغَانِيِّ وَرَأْسِهِ، ثُمَّ قَالَ: إِلَهِي، وَسَيِّدِي، وَرَازِقِي، فَقَالَ لَهُ الرَّاضِي: قَدْ زَعَمْتَ أَنَّكَ لَا تَدَّعِي الْإِلَهِيَّةَ، فَمَا هَذَا ؟ فَقَالَ: وَمَا عَلَيَّ مِنْ قَوْلِ ابْنِ أَبِي عَوْنٍ، وَاللَّهُ يَعْلَمُ أَنَّنِي مَا قُلْتُ لَهُ إِنَّنِي إِلَهٌ قَطُّ. فَقَالَ ابْنُ عَبْدُوسٍ: إِنَّهُ لَمْ يَدَّعِ الْإِلَهِيَّةِ، وَإِنَّمَا ادَّعَى أَنَّهُ الْبَابُ إِلَى الْإِمَامِ الْمُنْتَظَرِ، مَكَانَ ابْنِ رَوْحٍ، وَكُنْتُ أَظُنُّ أَنَّهُ يَقُولُ ذَلِكَ تَقِيَّةً. ثُمَّ أُحْضِرُوا عِدَّةَ مَرَّاتٍ، وَمَعَهُمُ الْفُقَهَاءُ، وَالْقُضَاةُ، وَالْكُتَّابُ، وَالْقُوَّادُ، وَفِي آخِرِ الْأَيَّامِ أَفْتَى الْفُقَهَاءُ بِإِبَاحَةِ دَمِهِ، فَصُلِبَ ابْنُ الشَّلْمَغَانِيِّ، وَابْنُ أَبِي عَوْنٍ، فِي ذِي الْقِعْدَةِ فَأُحْرِقَا بِالنَّارِ. وَكَانَ مِنْ مَذْهَبِهِ أَنَّهُ إِلَهُ الْآلِهَةِ الْحَقُّ، وَأَنَّهُ الْأَوَّلُ الْقَدِيمُ، الظَّاهِرُ، الْبَاطِنُ، الرَّازِقُ، التَّامُّ، الْمُومَأُ إِلَيْهِ بِكُلِّ مَعْنًى، وَكَانَ يَقُولُ: إِنَّ اللَّهَ - سُبْحَانَهُ وَتَعَالَى - يَحِلُّ فِي كُلِّ شَيْءٍ عَلَى قَدْرِ مَا يَحْتَمِلُ، وَإِنَّهُ خَلَقَ الضِّدَّ لِيَدُلَّ عَلَى الْمَضْدُودِ، فَمِنْ ذَلِكَ أَنَّهُ حَلَّ فِي آدَمَ لَمَّا خَلَقَهُ، وَفِي إِبْلِيسِهِ أَيْضًا، وَكِلَاهُمَا ضِدٌّ لِصَاحِبِهِ لِمُضَادَّتِهِ إِيَّاهُ فِي مَعْنَاهُ، وَإِنَّ الدَّلِيلَ عَلَى الْحَقِّ أَفْضَلُ مِنَ الْحَقِّ، وَإِنَّ الضِّدَّ أَقْرَبُ إِلَى الشَّيْءِ مِنْ شَبَهِهِ، وَإِنَّ اللَّهَ - عَزَّ وَجَلَّ - إِذَا حَلَّ فِي جَسَدٍ نَاسُوتِيٍّ، ظَهَرَ مِنَ الْقُدْرَةِ وَالْمُعْجِزَةِ مَا يَدُلُّ عَلَى أَنَّهُ هُوَ، وَإِنَّهُ لَمَّا غَابَ آدَمُ، ظَهَرَ اللَّاهُوتُ فِي خَمْسَةِ نَاسُوتِيَّةٍ، كُلَّمَا غَابَ مِنْهُمْ وَاحِدٌ، ظَهَرَ مَكَانَهُ آخَرُ، وَفِي خَمْسَةِ أَبَالِسَةَ أَضْدَادٍ لِتِلْكَ الْخَمْسَةِ، ثُمَّ اجْتَمَعَتِ اللَّاهُوتِيَّةُ فِي إِدْرِيسَ وَإِبْلِيسِهِ، وَتَفَرَّقَتْ بَعْدَهُمَا كَمَا تَفَرَّقَتْ بَعْدَ آدَمَ، وَاجْتَمَعَتْ فِي نُوحٍ - عَلَيْهِ السَّلَامُ - وَإِبْلِيسِهِ، وَتَفَرَّقَتْ عِنْدَ غَيْبَتِهِمَا، وَاجْتَمَعَتْ فِي هُودٍ وَإِبْلِيسِهِ، وَتَفَرَّقَتْ بَعْدَهُمَا، وَاجْتَمَعَتْ فِي صَالِحٍ - عَلَيْهِ السَّلَامُ - وَإِبْلِيسِهِ عَاقِرِ النَّاقَةِ، وَتَفَرَّقَتْ بَعْدَهُمَا، وَاجْتَمَعَتْ فِي إِبْرَاهِيمَ - عَلَيْهِ السَّلَامُ - وَإِبْلِيسِهِ نَمْرُوذَ، وَتَفَرَّقَتْ لَمَّا غَابَا، وَاجْتَمَعَتْ فِي هَارُونَ وَإِبْلِيسِهِ فِرْعَوْنَ، وَتَفَرَّقَتْ بَعْدَهُمَا، وَاجْتَمَعَتْ ( فِي سُلَيْمَانَ وَإِبْلِيسِهِ، وَتَفَرَّقَتْ بَعْدَهُمَا، وَاجْتَمَعَتْ ) فِي عِيسَى وَإِبْلِيسِهِ، فَلَمَّا غَابَا تَفَرَّقَتْ فِي تَلَامِيذِ عِيسَى وَأَبَالِسَتِهِمْ، ثُمَّ اجْتَمَعَتْ فِي عَلِيِّ بْنِ أَبِي طَالِبٍ وَإِبْلِيسِهِ. ثُمَّ إِنَّ اللَّهَ يُظْهِرُ فِي كُلِّ شَيْءٍ، وَكُلِّ مَعْنًى، وَإِنَّهُ فِي كُلِّ أَحَدٍ بِالْخَاطِرِ الَّذِي يَخْطِرُ بِقَلْبِهِ، فَيَتَصَوَّرُ لَهُ مَا يَغِيبُ عَنْهُ، حَتَّى كَأَنَّهُ يُشَاهِدُهُ، وَإِنَّ اللَّهَ اسْمٌ لِمَعْنًى، وَإِنَّ مَنِ احْتَاجَ النَّاسُ إِلَيْهِ فَهُوَ إِلَهٌ، وَلِهَذَا الْمَعْنَى يَسْتَوْجِبُ كُلُّ أَحَدٍ أَنْ يُسَمَّى إِلَهًا، وَإِنَّ كُلَّ أَحَدٍ مِنْ أَشْيَاعِهِ يَقُولُ: إِنَّهُ رَبٌّ لِمَنْ هُوَ فِي دُونِ دَرَجَتِهِ، وَإِنَّ الرَّجُلَ مِنْهُمْ يَقُولُ: أَنَا رَبٌّ لِفُلَانٍ، وَفُلَانٌ رَبٌّ ( لِفُلَانٍ وَفُلَانٌ رَبُّ ) رَبِّي، حَتَّى يَقَعَ الِانْتِهَاءُ إِلَى ابْنِ أَبِي الْعَزَاقِرِ، فَيَقُولُ: أَنَا رَبُّ الْأَرْبَابِ، لَا رُبُوبِيَّةَ بَعْدَهُ. وَلَا يَنْسُبُونَ الْحَسَنَ وَالْحُسَيْنَ ؓ إِلَى عَلِيٍّ - كَرَّمَ اللَّهُ وَجْهَهُ ; لِأَنَّ مَنِ اجْتَمَعَتْ لَهُ الرُّبُوبِيَّةُ لَا يَكُونُ لَهُ وَلَدٌ وَلَا وَالِدٌ، وَكَانُوا يُسَمُّونَ مُوسَى وَمُحَمَّدًا ﷺ الْخَائِنِينَ ; لِأَنَّهُمْ يَدَّعُونَ أَنَّ هَارُونَ أَرْسَلَ مُوسَى، وَعَلِيًّا أَرْسَلَ مُحَمَّدًا، فَخَانَاهُمَا، وَيَزْعُمُونَ أَنَّ عَلِيًّا أَمْهَلَ مُحَمَّدًا عِدَّةَ سِنِي أَصْحَابِ الْكَهْفِ، فَإِذَا انْقَضَتْ هَذِهِ الْعِدَّةُ وَهِيَ ثَلَاثُمِائَةٍ وَخَمْسُونَ سَنَةً، انْتَقَلَتِ الشَّرِيعَةُ، وَيَقُولُونَ: إِنَّ الْمَلَائِكَةَ كُلُّ مَنْ مَلَكَ نَفْسَهُ وَعَرَفَ الْحَقَّ، وَإِنَّ الْجَنَّةَ مَعْرِفَتُهُمْ وَانْتِحَالُ مَذْهَبِهِمْ، وَالنَّارُ الْجَهْلُ بِهِمْ وَالْعُدُولُ عَنْ مَذْهَبِهِمْ. وَيَعْتَقِدُونَ تَرْكَ الصَّلَاةِ وَالصِّيَامِ وَغَيْرِهِمَا مِنَ الْعِبَادَاتِ، وَلَا يَتَنَاكَحُونَ بِعَقْدٍ، وَيُبِيحُونَ الْفُرُوجَ، وَيَقُولُونَ: إِنَّ مُحَمَّدًا ﷺ بُعِثَ إِلَى كُبَرَاءِ قُرَيْشٍ وَجَبَابِرَةِ الْعَرَبِ، وَنُفُوسُهُمْ أَبِيَّةٌ، فَأَمَرَهُمْ بِالسُّجُودِ، وَإِنَّ الْحِكْمَةَ الْآنَ أَنْ يَمْتَحِنَ النَّاسَ بِإِبَاحَةِ فُرُوجِ نِسَائِهِمْ، وَإِنَّهُ يَجُوزُ أَنْ يُجَامِعَ الْإِنْسَانُ مَنْ شَاءَ مِنْ ذَوِي رَحِمِهِ، وَحَرَمِ صَدِيقِهِ وَابْنِهِ، بَعْدَ أَنْ يَكُونَ عَلَى مَذْهَبِهِ، وَإِنَّهُ لَا بُدَّ لِلْفَاضِلِ مِنْهُمْ أَنْ يَنْكِحَ الْمَفْضُولَ لِيُولِجَ النُّورَ فِيهِ، وَمَنِ امْتَنَعَ مِنْ ذَلِكَ قُلِبَ فِي الدَّوْرِ الَّذِي يَأْتِي بَعْدَ هَذَا الْعَالَمِ امْرَأَةً، إِذْ كَانَ مَذْهَبُهُمُ التَّنَاسُخَ، وَكَانُوا يَعْتَقِدُونَ إِهْلَاكَ الطَّالِبِيِّينَ وَالْعَبَّاسِيِّينَ، تَعَالَى اللَّهُ عَمَّا يَقُولُ الظَّالِمُونَ وَالْجَاحِدُونَ عُلَّوًا كَبِيرًا. وَمَا أَشْبَهَ هَذِهِ الْمَقَالَةَ بِمَقَالَةِ النُّصَيْرِيَّةِ، وَلَعَلَّهَا هِيَ هِيَ، فَإِنَّ النُّصَيْرِيَّةَ يَعْتَقِدُونَ فِي ابْنِ الْفُرَاتِ، وَيَجْعَلُونَهُ رَأْسًا فِي مَذْهَبِهِمْ. وَكَانَ الْحُسَيْنُ بْنُ الْقَاسِمِ بِالرَّقَّةِ، فَأَرْسَلَ الرَّاضِيَ بِاللَّهِ إِلَيْهِ، فَقُتِلَ آخِرَ ذِي الْقِعْدَةِ، وَحُمِلَ رَأْسُهُ إِلَى بَغْدَاذَ.
Translation
✧ Mention of the killing of al-Shalmaghānī and an account of his doctrine In this year, Abū Jaʿfar Muḥammad b. ʿAlī al-Shalmaghānī, known as Ibn Abī al-ʿAzāqir, was killed (Shalmaghān, to which he is attributed, is a village in the districts of Wāsiṭ). The reason for that is that he had introduced an extremist doctrine concerning Shīʿism, metempsychosis, and the indwelling of divinity in him, in addition to other things that he related. Abū al-Qāsim al-Ḥusayn b. Rūḥ, whom the Imāmīs call "the Bāb," made that manifest from his actions during the vizierate of Ḥāmid b. al-ʿAbbās. Then Abū Jaʿfar al-Shalmaghānī attached himself to al-Muḥsin b. Abī al-Ḥasan b. al-Furāt during his father's third vizierate. Then he was sought during the vizierate of al-Khāqānī, so he went into hiding and fled to al-Mawṣil, where he remained for years with Nāṣir al-Dawlah al-Ḥasan b. ʿAbd Allāh b. Ḥamdān during the lifetime of his father ʿAbd Allāh b. Ḥamdān. Then he went down to Baghdādh and went into hiding. It became known of him in Baghdādh that he claimed divinity for himself. It was said that al-Ḥusayn b. al-Qāsim b. ʿAbd Allāh b. Sulaymān b. Wahb, who served as vizier to al-Muqtadir bi-llāh, followed him in that, along with Abū Jaʿfar and Abū ʿAlī, the two sons of Bisṭām, Ibrāhīm b. Muḥammad b. Abī ʿAwn, Ibn Shabīb al-Zayyāt, and Aḥmad b. Muḥammad b. ʿAbdūs. They believed that concerning him, and it became known of them. They were sought during the days of Ibn Muqlah's vizierate to al-Muqtadir bi-llāh, but they were not found. Then in Shawwāl of the year 322, al-Shalmaghānī appeared. The vizier Ibn Muqlah arrested him and imprisoned him. He raided his house and found in it notes and letters from those who claimed to be of his doctrine, addressing him in a manner in which humans do not address one another. Among them was the handwriting of al-Ḥusayn b. al-Qāsim. The handwritings were presented, and people recognized them. They were shown to al-Shalmaghānī, and he acknowledged that they were their handwritings, but he denied his doctrine, professed Islam, and disavowed what was said about him. Ibn Abī ʿAwn and Ibn ʿAbdūs were seized along with him and brought with him before the caliph. They were ordered to slap him, but they refused. When they were compelled, Ibn ʿAbdūs extended his hand and slapped him. As for Ibn Abī ʿAwn, he extended his hand to his beard and head, but his hand trembled, and he kissed al-Shalmaghānī's beard and head, then said: "My god, my master, and my provider." Al-Rāḍī said to him: "You claimed that you do not claim divinity, so what is this?" He said: "What is Ibn Abī ʿAwn's saying to me? God knows that I never told him that I am a god." Ibn ʿAbdūs said: "He did not claim divinity; rather he claimed that he is the Bāb to the awaited Imām, in place of Ibn Rūḥ, and I used to think that he said that out of dissimulation." Then they were brought several times, along with the jurists, judges, scribes, and commanders. In the final days, the jurists issued a legal opinion permitting his blood. Ibn al-Shalmaghānī and Ibn Abī ʿAwn were crucified in Dhū al-Qaʿdah and burned with fire. Part of his doctrine was that he is the true God of gods, and that he is the First, the Eternal, the Manifest, the Hidden, the Provider, the Complete, the one indicated by every meaning. He used to say that God—glorified and exalted be He—dwells in everything according to the extent that it can bear, and that He created the opposite to indicate the opposed. Thus, He dwelt in Adam when He created him, and in his Iblīs as well; each of them is an opposite of the other because he opposed him in his meaning. And the indicator of the truth is more excellent than the truth, and the opposite is closer to a thing than its likeness. And when God—mighty and glorious be He—dwells in a human body, there appears of power and miracle what indicates that it is He. And when Adam disappeared, the divinity appeared in five human forms; whenever one of them disappeared, another appeared in his place, and in five devils who were opposites of those five. Then the divinity gathered in Idrīs and his Iblīs, and after the two of them it dispersed as it had dispersed after Adam. It gathered in Nūḥ ﷺ and his Iblīs, and it dispersed at their disappearance. It gathered in Hūd and his Iblīs, and it dispersed after the two of them. It gathered in Ṣāliḥ ﷺ and his Iblīs, the hamstringer of the she-camel, and it dispersed after the two of them. It gathered in Ibrāhīm ﷺ and his Iblīs, Nimrod, and it dispersed when the two disappeared. It gathered in Hārūn and his Iblīs, Pharaoh, and it dispersed after the two of them. It gathered in Sulaymān and his Iblīs, and it dispersed after the two of them, and it gathered in ʿĪsā and his Iblīs. When the two disappeared, it dispersed among the disciples of ʿĪsā and their devils. Then it gathered in ʿAlī b. Abī Ṭālib and his Iblīs. Then God appears in everything and every meaning, and He is in every person through the thought that occurs to his heart, so that what is absent from him is pictured for him until it is as if he sees it. And "God" is a name for a meaning, and whoever people need is a god. For this reason, every person deserves to be called a god. Each of his followers says that he is a lord to those below his degree, and a man among them says: "I am the lord of so-and-so, and so-and-so is the lord of so-and-so, and so-and-so is the lord of my lord," until the chain ends at Ibn Abī al-ʿAzāqir, and he says: "I am the Lord of lords; there is no lordship after him." They do not attribute al-Ḥasan and al-Ḥusayn ؓ to ʿAlī—may God honor his face—because one for whom lordship is combined has neither a child nor a parent. They used to call Mūsā and Muḥammad ﷺ "the two traitors," because they claim that Hārūn sent Mūsā and ʿAlī sent Muḥammad, and that they betrayed the two of them. They assert that ʿAlī granted Muḥammad a respite of the number of years of the Companions of the Cave; when this period, which is three hundred and fifty years, comes to an end, the Law will be transferred. They say: "The angels are all those who control themselves and know the truth; Paradise is knowledge of them and adherence to their doctrine, and Hell is ignorance of them and turning away from their doctrine." They believe in abandoning prayer, fasting, and other acts of worship; they do not marry by contract; they permit private parts; and they say: "Muḥammad ﷺ was sent to the chiefs of Quraysh and the tyrants of the Arabs, and their souls were proud, so he commanded them to prostrate. The wisdom now is to test people by permitting the private parts of their women. It is permissible for a man to have intercourse with whomever he wishes among his relatives, and the wife of his friend and his son, provided he follows his doctrine. The virtuous among them must marry the less virtuous so that he may insert light into him. Whoever refuses that will be turned into a woman in the cycle that comes after this world, since their doctrine is metempsychosis." They believed in destroying the Ṭālibīs and the ʿAbbāsīs. Exalted be God above what the wrongdoers and deniers say, in great elevation. How similar this statement is to the statement of the Nuṣayriyyah, and perhaps it is the very same, for the Nuṣayriyyah believe in Ibn al-Furāt and make him a head in their doctrine. Al-Ḥusayn b. al-Qāsim was at al-Raqqah, so al-Rāḍī bi-llāh sent to him, and he was killed at the end of Dhū al-Qaʿdah, and his head was carried to Baghdādh.
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