Minhaj as-Sunnah - Ibn Taimiya - (3/479)

Minhaj as-SunnahIbn Taimiya

Others among them say that Abū Hāshim(1) appointed Bayān ibn Samān as his successor. Still others say that he appointed Alī ibn al-Husayn as his successor. These, then, are the positions of those who hold that the designation passed to Muhammad ibn al-Hanafiyya and then to Abū Hāshim.

Among the Rāfida, some said: Rather, after al-Husayn ibn Alī, the designation fell upon his son(2), Alī ibn al-Husayn, and then upon his son Abū Jafar(3). Abū Jafar appointed al-Mughīra ibn Saīd as his successor, and they follow him as their imam until the Mahdī emerges. The Mahdī—so they claimed—is Muhammad ibn Abd Allah ibn al-Hasan(4) ibn Alī ibn Abī Tālib. They claimed that he was alive and residing in the vicinity of al-Hājir(5), where he would remain until the time of his emergence.

Among the Rāfida, some say that the imam after Abū Jafar Muhammad ibn Alī was Muhammad ibn Abd Allah ibn al-Hasan(6), who launched his uprising in Medina during the caliphate of Abū Jafar al-Mansūr; his story is well known(7). They claimed that he was the Mahdī and rejected the imamate of al-Mughīra ibn Saīd.

(1) (A) reads: “Hishām”; (B): “Hāshim.” (2) (A) and (B) read: “to his son.” (3) *Al-Maqālāt*, 1:96: “They claim that the imam after Alī ibn al-Husayn was his son, Muhammad ibn Alī ibn al-Husayn, Abū Jafar.” (4) *Al-Maqālāt* reads: “ibn al-Hasan ibn al-Hasan.” (5) (N), (M), and (W) read: “al-Hasāhir”; (R) and (H): “al-Hasājir”; and (S): “al-Hasā.” The editor of *Al-Maqālāt* states: “Al-Hājir is a place before Madin al-Naqra, according to Yāqūt. I found in Yāqūt: ‘Al-Naqra lies on the road to Mecca known as Madin al-Naqra.’” (6) (A) and (B) read: “ibn al-Hasan ibn al-Husayn”; (N), (M), (R), and (H): “ibn al-Hasan ibn al-Hasan.” In *Al-Maqālāt*, the name appears as established here. (7) The phrase “his story is well known” is absent from *Al-Maqālāt*.

وَمِنْهُمْ مَنْ يَقُولُ: إِنَّ أَبَا هَاشِمٍ (١) . أَوْصَى إِلَى بَيَانِ بْنِ سَمْعَانَ. وَمِنْهُمْ مَنْ يَقُولُ: أَوْصَى إِلَى عَلِيِّ بْنِ الْحُسَيْنِ. فَهَذِهِ أَقْوَالُ مَنْ يَقُولُ بِوُصُولِ النَّصِّ إِلَى مُحَمَّدِ بْنِ الْحَنَفِيَّةِ ثُمَّ أَبِي هَاشِمٍ. وَمِنَ الرَّافِضَةِ مَنْ قَالَ: بَلِ النَّصُّ بَعْدَ الْحُسَيْنِ بْنِ عَلِيٍّ عَلَى ابْنِهِ (٢) . عَلِيِّ بْنِ الْحُسَيْنِ ثُمَّ إِلَى ابْنِهِ أَبِي جَعْفَرٍ " (٣) .، وَأَنَّ أَبَا جَعْفَرٍ أَوْصَى إِلَى الْمُغِيرَةِ بْنِ سَعِيدٍ، فَهُمْ يَأْتَمُّونَ بِهِ إِلَى أَنْ يَخْرُجَ الْمَهْدِيُّ، وَالْمَهْدِيُّ - فِيمَا زَعَمُوا - هُوَ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ الْحَسَنِ " (٤) . بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ، وَزَعَمُوا أَنَّهُ حَيٌّ مُقِيمٌ بِنَاحِيَةِ الْحَاجِرِ (٥) . وَأَنَّهُ لَا يَزَالُ مُقِيمًا هُنَاكَ إِلَى أَوَانِ خُرُوجِهِ. وَمِنَ الرَّافِضَةِ مَنْ يَقُولُ: إِنَّ الْإِمَامَ بَعْدَ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عَلِيٍّ هُوَ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ الْحَسَنِ (٦) . الْخَارِجُ بِالْمَدِينَةِ فِي خِلَافَةِ أَبِي جَعْفَرٍ الْمَنْصُورِ، وَقِصَّتُهُ مَشْهُورَةٌ (٧) ". . وَزَعَمُوا أَنَّهُ الْمَهْدِيُّ، وَأَنْكَرُوا إِمَامَةَ الْمُغِيرَةِ بْنِ سَعِيدٍ

(١) أ: هِشَامٍ، ب: هَاشِمًا (٢) أ، ب: لِابْنِهِ (٣) الْمَقَالَاتِ " ١/٩٦ يَزْعُمُونَ أَنَّ الْإِمَامَ بَعْدَ عَلِيِّ بْنِ الْحُسَيْنِ ابْنُهُ مُحَمَّدُ بْنُ عَلِيِّ بْنِ الْحُسَيْنِ أَبُو جَعْفَرٍ (٤) الْمَقَالَاتِ ": بْنِ الْحَسَنِ بْنِ الْحَسَنِ (٥) ن، م، و: الْحَسَاحِرِ، ر، هـ: الْحَسَاجِرِ، ص: الْحَسَا، وَقَالَ مُحَقِّقُ " الْمَقَالَاتِ ": الْحَاجِرُ مَوْضِعٌ قَبْلَ مَعْدِنِ النَّقْرَةِ، قَالَهُ يَاقُوتٌ، وَوَجَدْتُ فِي يَاقُوتٍ: النَّقْرَةُ بِطَرِيقِ مَكَّةَ الَّتِي يُقَالُ لَهَا: مَعْدِنُ النَّقْرَةِ (٦) أ، ب: بْنِ الْحَسَنِ بْنِ الْحُسَيْنِ، ن، م، ر، هـ: بْنِ الْحَسَنِ بْنِ الْحَسَنِ، وَفِي " الْمَقَالَاتِ " الِاسْمُ كَمَا أَثْبَتَهُ هُنَا (٧) سَاقِطٌ مِنَ " الْمَقَالَاتِ