They possessed (1) seven balāghāt—graduated stages of disclosure.
The first is meant for the masses and consists of pure Rafidism, the rejection of the early caliphs. The second balāgh is reserved for the inner circle, the third for one who has become firmly committed, the fourth for someone who has persisted two full years, the fifth for whoever has remained steadfast in the sect for three years, the sixth for one who has stayed four years, and finally the address of the seventh balāgh, which is the nāmūs al-aʿẓam (the Supreme Law).

Muḥammad ibn Isḥāq al-Nadīm said: “I read it (2) and found in it something truly grave: the wholesale permission of what is forbidden and the abrogation of the revealed laws and those who follow them. In the days of Muʿizz al-Dawla it was openly circulated, and the propagandists were scattered throughout the provinces, but it later waned (3).”

I (the author) add: Abu ʿAbd Allah’s position in the Maghrib then became unassailable, and a great multitude of Berbers followed him. His brother joined him, his forces swelled, and he fought the governor of the Maghrib, defeated him, and was involved in lengthy campaigns that lasted for more than ten years (4).

When ʿUbayd Allah learned of the appearance of his missionary, he set off with his son, disguised as merchants, while informants shadowed them until the governor of Alexandria apprehended the pair. Pleased with them, he openly displayed his Shiʿi leanings, so they entered the Maghrib (5).

The ruler of the Maghrib seized them and cast them into prison, but they admitted nothing to him (6). Later he faced Abu ʿAbd Allah al-Shīʿī; Abu ʿAbd Allah prevailed, took possession (7) of the land, brought the Mahdi out of prison, kissed his hand, and said to his commanders, “This is our Imām.” Thereupon the chiefs pledged allegiance to him (8).