16
and put him to death (1). The Nusayris who exist (2) in the present age resemble these people in many respects.
It is reported of the Khattābiyya, the followers of Abū al-Khattāb ibn Abī Zaynab (3), that they claim the imams are prophets who receive divine communication, Allah’s messengers, and His proofs to His creation. There are always two messengers among them: one who speaks and the other (4) who remains silent. The speaking one is Muhammad, while the silent one is Alī. They are on earth today, and obedience to them is obligatory for all creation. They know what has been and what will be.
They claimed that Abū al-Khattāb [was a prophet, that those messengers had made obedience to Abū al-Khattāb obligatory, and they said, “The imams are gods”; they also said] (5) the same of themselves. They said, “The descendants of al-Husayn are the sons of Allah and His beloved ones.” Then they said the same of themselves.
They interpreted the words of Allah:
“When I have fashioned him and breathed into him of My spirit, fall down before him in prostration.”
[Surah al-Hijr: 29]
They said, “He is Adam, and we are his descendants.” They worshipped Abū al-Khattāb and claimed that he was a god. Abū al-Khattāb rebelled against Abū Jaʿfar al-Mansūr, and Īsā ibn Mūsā killed him in the salt marsh of [Kufa. They] (6) regard bearing false witness on behalf of those who agree with them (7) as part of their religion.
(1) On Abū Mansūr al-Ijlī and the Mansūriyya, see: al-Ash‘arī, *al-Maqālāt*, 1–75; *al-Milal wa-l-Nihal*, 1/158–159; *Usūl al-Dīn*, pp. [0–9]33, 331; *al-Farq bayna al-Firaq*, pp. [0–9]38, 149; *al-Tabsīr fī al-Dīn*, p. [0–9]3; Ibn Hazm, *al-Fisal*, 5/45; al-Maqrīzī, *al-Khitat*, 2/253; *Firaq al-Shī‘a*, pp. [0–9]9–60; and *al-Bad’ wa-l-Tārīkh*, 5/131 \ 131.
(2) (N) and (M) read: “the Muwahhida,” which is a corruption.
(3) (B) and (A) read: “Abū al-Khattāb ibn Abī al-Khattāb ibn Abī Dhi’b,” which is erroneous.
(4) (Ayn), (M), and (N) read: “and another.”
(5) The words between square brackets are absent from (N) and (M).
(6) The words between square brackets are from (N) and (M).
(7) Abū al-Khattāb Muhammad ibn Abī Zaynab Miqlās al-Asadī al-Kūfī al-Ajda‘ and his sect were discussed previously at 1/64, n. [0–9]. What Ibn Taymiyya reports here concerning him and the Khattābiyya is approximately what appears in al-Ash‘arī’s *Maqālāt*, 1–77. See also: *Usūl al-Dīn*, pp. [0–9]98, 331; *al-Tabsīr fī al-Dīn*, pp. [0–9]3–74; Ibn Hazm, *al-Fisal*, 5/48; al-Maqrīzī, *al-Khitat*, 2/352; al-Maltī, *al-Tanbīh*, p. [0–9]54; *Firaq al-Shī‘a*, pp. [0–9]3–64; *al-Bad’ wa-l-Tārīkh*, 5/131; and al-Kashshī, *al-Rijāl* (al-A‘lamī ed., Najaf), pp. [0–9]46–260. See also the following note on the Bazīghiyya.
In the margin of (Ayn), Mustajī Zāda wrote the following annotation: “In sum, the sect attributed to Bayān ibn Sam‘ān, known as the Bayāniyya; the sect attributed to Abū Mansūr, known as the Mansūriyya; and the sect attributed to Abū al-Khattāb, known as the Khattābiyya—all belong to the extremist Rāfidis. They deem forbidden acts lawful, maintain that prophethood does not come to an end and that religious obligations are lifted, and are the earliest of the Bātiniyya. The Bayāniyya are the oldest of the Druze varieties (?), the Nusayriyya are among their partisans, and the Hamzawiyya are among their followers.
“The doctrines attributed to Bayān ibn Sam‘ān were subsequently adopted by a group known as the Bātiniyya and the Ismā‘īliyya. One of their renowned figures was Hasan ibn al-Sabbāh, who appeared during the reign of the Seljuk ruler Malikshāh. He composed many books expounding the doctrines of the Bātiniyya, supporting them, and defending them. He seized fortresses in Persia and Jubayl (?) and established his authority there, such that he became known as the ‘Lord of the Fortresses.’ Many scholars attempted to refute and invalidate his teachings. Among them was Imam al-Ghazālī al-Tūsī, who composed numerous books refuting his doctrines.
“The Nusayriyya and Druze who lived in the regions of Syria—including Banū Ubayd, who were also called the Fatimids—first seized the lands of the Maghreb and then the lands of … and Egypt. Among them was a group of the Rūm known as the Hamzawiyya and the Bayrāmiyya, who followed the path of these Bātiniyya. All of them constitute one of the extremist Rāfidi sects that affirmed the eternity of the world, denied the gathering and resurrection, and upheld *tajsīm* (corporealism), *tanāsukh* (transmigration of souls), and *hulūl* (indwelling).”
فَقَتَلَهُ
(١)
وَالنُّصَيْرِيَّةُ الْمَوْجُودُونَ
(٢)
فِي هَذِهِ الْأَزْمِنَةِ يُشْبِهُونَ هَؤُلَاءِ فِي كَثِيرٍ مِنَ الْوُجُوهِ.
وَذَكَرُوا عَنِ الْخَطَّابِيَّةِ أَصْحَابِ أَبِي الْخَطَّابِ بْنِ أَبِي زَيْنَبَ
(٣)
أَنَّهُمْ يَزْعُمُونَ أَنَّ الْأَئِمَّةَ أَنْبِيَاءُ مُحَدَّثُونَ وَرُسُلُ اللَّهِ وَحُجَجُهُ عَلَى خَلْقِهِ،
لَا يَزَالُ مِنْهُمْ رَسُولَانِ:
وَاحِدٌ نَاطِقٌ، وَالْآخَرُ
(٤)
صَامِتٌ، فَالنَّاطِقُ مُحَمَّدٌ وَالصَّامِتُ عَلِيٌّ، فَهُمْ فِي الْأَرْضِ الْيَوْمَ طَاعَتُهُمْ مُفْتَرَضَةٌ عَلَى جَمِيعِ الْخَلْقِ، يَعْلَمُونَ مَا كَانَ وَمَا هُوَ كَائِنٌ، وَزَعَمُوا أَنَّ أَبَا الْخَطَّابِ
[نَبِيٌّ، وَأَنَّ أُولَئِكَ الرُّسُلَ فَرَضُوا طَاعَةَ أَبِي الْخَطَّابِ،
وَقَالُوا:
الْأَئِمَّةُ آلِهَةٌ،
وَقَالُوا:
]
(٥)
فِي أَنْفُسِهِمْ مِثْلَ ذَلِكَ،
وَقَالُوا:
وَلَدُ الْحُسَيْنِ أَبْنَاءُ اللَّهِ وَأَحِبَّاؤُهُ، ثُمَّ قَالُوا ذَلِكَ فِي أَنْفُسِهِمْ،
وَتَأَوَّلُوا قَوْلَ اللَّهِ:
{فَإِذَا سَوَّيْتُهُ وَنَفَخْتُ فِيهِ مِنْ رُوحِي فَقَعُوا لَهُ سَاجِدِينَ}
[سُورَةُ الْحِجْرِ: ٢٩]
،
قَالُوا:
فَهُوَ آدَمُ وَنَحْنُ وَلَدُهُ، وَعَبَدُوا أَبَا الْخَطَّابِ، وَزَعَمُوا أَنَّهُ إِلَهٌ. وَخَرَجَ أَبُو الْخَطَّابِ عَلَى أَبِي جَعْفَرٍ الْمَنْصُورِ فَقَتَلَهُ عِيسَى بْنُ مُوسَى فِي سَبْخَةِ
[الْكُوفَةِ، وَهُمْ]
(٦)
يَتَدَيَّنُونَ بِشَهَادَةِ الزُّورِ لِمُوَافِقِيهِمْ
(٧)
.
(١) انْظُرْ عَنْ أَبِي مَنْصُورٍ الْعِجْلِيِّ وَالْمَنْصُورِيَّةِ: الْمَقَالَاتِ لِلْأَشْعَرِيِّ ١ - ٧٥ ; الْمِلَلَ وَالنِّحَلَ ١/١٥٨ - ١٥٩ ; أُصُولَ الدِّينِ، ص [٠ - ٩] ٣٣، ٣٣١ ; الْفَرْقَ بَيْنَ الْفِرَقِ، ص [٠ - ٩] ٣٨، ١٤٩ ; التَّبْصِيرَ فِي الدِّينِ، ص [٠ - ٩] ٣ ; الْفِصَلَ لِابْنِ حَزْمٍ ٥/٤٥ ; الْخِطَطَ لِلْمَقْرِيزِيِّ ٢/٢٥٣ ; فِرَقَ الشِّيعَةِ، ص [٠ - ٩] ٩ - ٦٠ ; الْبَدْءَ وَالتَّارِيخَ ٥/١٣١ \ ١٣١.
(٢) ن، م: الْمُوَحِّدَةُ، وَهُوَ تَحْرِيفٌ.
(٣) ب، ا: أَبِي الْخَطَّابِ بْنِ أَبِي الْخَطَّابِ بْنِ أَبِي ذِئْبٍ، وَهُوَ خَطَأٌ.
(٤) ع، م، ن: وَآخَرُ.
(٥) مَا بَيْنَ الْمَعْقُوفَتَيْنِ سَاقِطٌ مِنْ (ن) ، (م) .
(٦) مَا بَيْنَ الْمَعْقُوفَتَيْنِ مِنْ (ن) ، (م) .
(٧) أَبُو الْخَطَّابِ مُحَمَّدُ بْنُ أَبِي زَيْنَبَ مِقْلَاصٌ الْأَسَدِيُّ الْكُوفِيُّ الْأَجْدَعُ سَبَقَ الْكَلَامُ عَنْهُ وَعَنْ فِرْقَتِهِ ١/٦٤ ت [٠ - ٩] . وَالَّذِي ذَكَرَهُ ابْنُ تَيْمِيَّةَ عَنْهُ وَعَنِ الْخَطَّابِيَّةِ هُنَا هُوَ تَقْرِيبًا مَا فِي مَقَالَاتِ الْأَشْعَرِيِّ ١ - ٧٧. وَانْظُرْ أَيْضًا: أُصُولَ الدِّينِ، ص [٠ - ٩] ٩٨، ٣٣١ ; التَّبْصِيرَ فِي الدِّينِ، ص [٠ - ٩] ٣ - ٧٤ ; الْفِصَلَ لِابْنِ حَزْمٍ ٥/٤٨ ; الْخِطَطَ لِلْمَقْرِيزِيِّ ٢/٣٥٢ ; التَّنَبُّهَ لِلْمَلْطِيِّ، ص [٠ - ٩] ٥٤ ; فِرَقَ الشِّيعَةِ، ص [٠ - ٩] ٣ - ٦٤ ; الْبَدْءَ وَالتَّارِيخَ ٥/١٣١ ; الرِّجَالَ لِلْكَشِّيِّ (ط. الْأَعْلَمِيِّ، النَّجَفَ) ، ص [٠ - ٩] ٤٦ - ٢٦٠. وَانْظُرِ التَّعْلِيقَ الْآتِي عَنِ الْبَزِيغِيَّةِ. وَفِي هَامِشِ (ع) كَتَبَ مُسْتَجِي زَادَه التَّعْلِيقَ التَّالِيَ: " وَالْحَاصِلُ أَنَّ الطَّائِفَةَ الْمَنْسُوبَةَ إِلَى بَيَانِ بْنِ سَمْعَانَ الَّتِي يُقَالُ لَهُمُ الْبَيَانِيَّةُ، وَالطَّائِفَةَ الْمَنْسُوبَةَ إِلَى أَبِي مَنْصُورٍ الَّتِي يُقَالُ لَهُمُ الْمَنْصُورِيَّةُ، وَالطَّائِفَةَ الْمَنْسُوبَةَ إِلَى أَبِي الْخَطَّابِ الَّتِي يُقَالُ لَهُمُ الْخَطَّابِيَّةُ: كُلُّهُمْ مِنْ غُلَاةِ الرَّوَافِضِ، وَأَنَّهُمْ يَسْتَحِلُّونَ الْمَحَارِمَ، وَأَنَّهُمْ يَقُولُونَ بِعَدَمِ انْقِطَاعِ النُّبُوَّةِ وَبِارْتِفَاعِ التَّكَالِيفِ، وَأَنَّهُمْ أَقْدَمُ الْبَاطِنِيَّةِ، وَالْبَيَانِيَّةُ أَقْدَمُ أَلْوَانِ (؟) الدُّرُوزِ، وَالنُّصَيْرِيَّةُ مِنْ شِيعَتِهِمْ، وَالْحَمْزَوِيَّةُ مِنْ أَتْبَاعِهِمْ. وَالْمَقَالَاتُ الْمَنْسُوبَةُ إِلَى بَيَانِ بْنِ سَمْعَانَ أَخَذَ بِهَا بَعْدَهُ طَائِفَةٌ يُقَالُ لَهُمُ الْبَاطِنِيَّةُ وَالْإِسْمَاعِيلِيَّةُ، وَمِمَّنِ اشْتُهِرَ مِنْهُمْ حَسَنُ بْنُ الصَّبَاحِ الَّذِي جَاءَ فِي عَصْرِ مَلِكْشَاه السَّلْجُوقِيِّ، وَأَلَّفَ كُتُبًا كَثِيرَةً يُبَيِّنُ مَقَالَاتِ الْبَاطِنِيَّةِ وَيَنْصُرُهُمْ وَيُنَافِحُ عَنْهُمْ، وَاسْتَوْلَى عَلَى الْقِلَاعِ فِي فَارِسَ وَجُبَيْلٍ (؟) وَتَسَلْطَنَ هُنَاكَ حَتَّى يُقَالَ لَهُ: صَاحِبُ الْقِلَاعِ، وَقَدْ حَاوَلَ الرَّدَّ وَإِبْطَالَ كَلَامِهِ كَثِيرٌ مِنَ الْعُلَمَاءِ، وَمِنْهُمُ الْإِمَامُ الْغَزَالِيُّ الطُّوسِيُّ: أَلَّفَ فِي إِبْطَالِ كَلَامِهِ كُتُبًا كَثِيرَةً، وَالنُّصَيْرِيَّةُ وَالدُّرُوزُ الَّذِينَ كَانُوا فِي نَوَاحِي الشَّامِ وَمِنْهُمْ بَنُو الْعُبَيْدِ وَيُقَالُ لَهُمُ الْفَاطِمِيُّونَ أَيْضًا، اسْتَوْلَوْا عَلَى بِلَادِ الْمَغْرِبِ أَوَّلًا، ثُمَّ عَلَى بِلَادِ. . . وَمِصْرَ، وَمِنْهُمْ طَائِفَةٌ مِنَ الرُّومِ يُقَالُ لَهُمُ الْحَمْزَوِيَّةُ وَالْبَيْرَامِيَّةُ كَانُوا عَلَى مَسْلَكِ هَؤُلَاءِ الْبَاطِنِيَّةِ. وَالْجَمِيعُ فِرْقَةٌ مِنْ فِرَقَ الرَّوَافِضِ الْغَالِيَةِ الَّذِينَ قَالُوا بِقِدَمِ الْعَالَمِ وَعَدَمِ الْحَشْرِ وَالنَّشْرِ وَبِالتَّجْسِيمِ وَالتَّنَاسُخِ وَالْحُلُولِ "