16
[Some of them introduced into the religion] such corruption as none can reckon but the Lord of all servants. The heretics among the Ismailis(1), the Nusayris(2), and others of the [Bātiniyya
(1) After the death of Jaʿfar al-Sādiq, around 147 AH, the Imami Shia divided into several groups, the most important of which were the Mūsawiyya and the Ismāʿīliyya. The Mūsawiyya upheld the imamate of Mūsā al-Kāzim ibn Jaʿfar al-Sādiq, while the Ismāʿīliyya upheld that of Ismāʿīl ibn Jaʿfar. The Ismāʿīliyya themselves then divided into two groups. The first maintained that Ismāʿīl had not died, but had merely made it appear so as an act of *taqiyya* (dissimulation); according to al-Ashʿarī, the Qarmatians belonged to this group. The second maintained that he had died and that the imam after him was Muhammad ibn Ismāʿīl; these were the Mubārakiyya. They subsequently divided into those who recognized no imam after Muhammad ibn Ismāʿīl and believed that he would return after his occultation, and those who continued the imamate through their “concealed” line and then through the “manifest, reigning” imams. The latter were the Bātinī Ismāʿīliyya. See *al-Maqālāt*, 1/98–99, 100–101; *al-Milal wa-l-Nihal*, 1/149, 170–178. See also Muhammad Kāmil Husayn, *Tāʾifat al-Ismāʿīliyya* (Cairo, 1959); Huart, “The Ismāʿīliyya,” *Encyclopaedia of Islam*; Goldziher, *al-ʿAqīda wa-l-Sharīʿa*, pp. 212–220 (1st ed.); Muhammad ibn al-Hasan al-Daylamī, *Qawāʿid ʿAqāʾid Āl Muhammad al-Bātiniyya*; Strothmann, “al-Sabʿiyya,” *Encyclopaedia of Islam*; Donaldson, *The Shiʿite Religion*, pp. 153, 357–358 (Luzac, London, 1993).
(2) The Nusayriyya are an extremist Shia sect who maintained that *al-Haqq* (the Divine Reality) appeared in the form of ʿAlī and the imams; they therefore attributed divinity to them. Al-Shahrastānī relates their position as follows (*al-Milal wa-l-Nihal*, 1/168–169): “We accorded this distinction specifically to ʿAlī—may Allah be pleased with him—because he was specially endowed by Allah Most High with divine support concerning the inner mysteries. The Prophet—peace and blessings be upon him—said: ‘I judge according to outward appearances, while Allah takes charge of what lies within.’” Goldziher states (*al-ʿAqīda wa-l-Sharīʿa*, pp. 184–185) that the Nusayriyya assigned Muhammad a rank below that of ʿAlī and claimed that he was ʿAlī’s veil. Elsewhere (pp. 220–221), Goldziher says that the Nusayriyya inhabit the region between Tripoli and Antioch, and that their original doctrine was Twelver Shiism, but it became dominated by pagan ideas and beliefs involving the deification of ʿAlī and the imams. Donaldson, however, maintains in the aforementioned work (p. 153) that the origins of the Nusayriyya may, to some extent, be traced to the Sabʿiyya. Ibn Taymiyya also wrote an epistle refuting the Nusayriyya, included in *Majmūʿ Rasāʾil* (al-Matbaʿa al-Husayniyya, Cairo, 1323 AH), pp. 94–102. See also the discussion of them later in the present work, Būlāq ed., 1/240.
[وَمِنْهُمْ مَنْ أَدْخَلَ عَلَى الدِّينِ]
مِنَ الْفَسَادِ مَا لَا يُحْصِيهِ إِلَّا رَبُّ الْعِبَادِ، فَمَلَاحِدَةُ الْإِسْمَاعِيلِيَّةِ
(١)
، وَالنُّصَيْرِيَّةُ
(٢)
، وَغَيْرِهِمْ مِنَ [الْبَاطِنِيَّةِ
(١) انْقَسَمَتِ الشِّيعَةُ الْإِمَامِيَّةُ بَعْدَ وَفَاةِ جَعْفَرٍ الصَّادِقِ حَوَالَيْ سَنَةِ ١٤٧ هـ إِلَى عِدَّةِ فِرَقِ أَهَمُّهَا الْمُوسَوِيَّةُ وَالْإِسْمَاعِيلِيَّةُ، قَالَتِ الْأُولَى مِنْهُمَا بِإِمَامَةِ مُوسَى الْكَاظِمِ بْنِ جَعْفَرٍ الصَّادِقِ وَهُمُ الْمُوسَوِيَّةُ، وَقَالَتِ الثَّانِيَةُ مِنْهُمَا بِإِمَامَةِ إِسْمَاعِيلَ بْنِ جَعْفَرٍ وَهُمُ الْإِسْمَاعِيلِيَّةُ. وَانْقَسَمَتِ الْإِسْمَاعِيلِيَّةُ بِدَوْرِهَا إِلَى فِرْقَتَيْنِ، قَالَتِ الْأُولَى مِنْهُمَا: إِنَّ إِسْمَاعِيلَ لَمْ يَمُتْ بَلْ أَظْهَرَ الْمَوْتَ تَقِيَّةً (وَالْقَرَامِطَةُ عِنْدَ الْأَشْعَرِيِّ مِنْ هَؤُلَاءِ) ، وَقَالَتِ الْفِرْقَةُ الثَّانِيَةُ: بَلْ مَاتَ وَالْإِمَامُ بَعْدَهُ مُحَمَّدُ بْنُ إِسْمَاعِيلَ وَهَؤُلَاءِ هُمُ الْمُبَارَكِيَّةُ. ثُمَّ انْقَسَمُوا بَعْدَ ذَلِكَ إِلَى مَنْ وَقَفَ عَلَى مُحَمَّدِ بْنِ إِسْمَاعِيلَ وَقَالَ بِرَجْعَتِهِ بَعْدَ غَيْبَتِهِ، وَإِلَى مَنْ سَاقَ الْإِمَامَةَ فِي " الْمَسْتُورِينَ " مِنْهُمْ ثُمَّ فِي " الظَّاهِرِينَ الْقَائِمِينَ " وَهَؤُلَاءِ هُمُ الْإِسْمَاعِيلِيَّةُ الْبَاطِنِيَّةُ. انْظُرِ الْمَقَالَاتِ ١/٩٨ - ٩٩، ١٠٠ - ١٠١؛ الْمِلَلَ وَالنِّحَلَ ١/١٤٩، ١٧٠ - ١٧٨. وَانْظُرْ أَيْضًا كِتَابَ الدُّكْتُور مُحَمَّد كَامِل حُسَيْن: طَائِفَةَ الْإِسْمَاعِيلِيَّةِ، الْقَاهِرَةَ، ١٩٥٩؛ هِيوَار: مَقَالَةٌ عَنِ الْإِسْمَاعِيلِيَّةِ، دَائِرَةَ الْمَعَارِفِ الْإِسْلَامِيَّةِ؛ جُولْد تِسِيهَر: الْعَقِيدَةُ وَالشَّرِيعَةُ، ص ٢١٢ - ٢٢٠ (الطَّبْعَةَ الْأُولَى) ؛ مُحَمَّدُ بْنُ الْحَسَنِ الدَّيْلَمِيُّ: كِتَابَ قَوَاعِدِ عَقَائِدِ آلِ مُحَمَّدٍ الْبَاطِنِيَّةِ، شتروتمان: مَقَالَةَ السَّبْعِيَّةِ، دَائِرَةَ الْمَعَارِفِ الْإِسْلَامِيَّةِ. Donaldson shi، ite religion pp. ١٥٣، ٣٥٧ - ٣٥٨، luzac. London ١٩٩٣.
(٢) النُّصَيْرِيَّةُ فِرْقَةٌ مِنْ غُلَاةِ الشِّيعَةِ قَالُوا بِظُهُورِ " الْحَقِّ " بِصُورَةِ عَلِيٍّ وَالْأَئِمَّةِ وَلِذَلِكَ أَطْلَقُوا عَلَيْهِمُ اسْمَ الْإِلَهِيَّةِ. يَقُولُ الشَّهْرَسْتَانِيُّ (الْمِلَلَ وَالنِّحَلَ ١/١٦٨ - ١٦٩) عَلَى لِسَانِهِمْ " وَإِنَّمَا أَثْبَتْنَا هَذَا الِاخْتِصَاصَ لِعَلِيٍّ - رَضِيَ اللَّهُ عَنْهُ - دُونَ غَيْرِهِ، لِأَنَّهُ كَانَ مَخْصُوصًا بِتَأْيِيدٍ إِلَهِيٍّ مِنْ عِنْدِ اللَّهِ تَعَالَى فِيمَا يَتَعَلَّقُ بِبَاطِنِ الْأَسْرَارِ. قَالَ النَّبِيُّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -: أَنَا أَحْكُمُ بِالظَّاهِرِ وَاللَّهُ يَتَوَلَّى السَّرَائِرَ ". وَيَذْكُرُ جُولْدُ تِسِيهَر (الْعَقِيدَةَ وَالشَّرِيعَةَ، ص [٠ - ٩] ٨٤ - ١٨٥) أَنَّ النُّصَيْرِيَّةَ جَعَلُوا مُحَمَّدًا فِي مَنْزِلَةٍ أَقَلَّ شَأْنًا مِنْ عَلِيٍّ وَزَعَمُوا أَنَّهُ كَانَ حِجَابًا لَهُ، وَفِي مَوْضِعٍ آخَرَ (ص ٢٢٠ - ٢٢١) يَقُولُ جُولْدُتِسِيهَر إِنَّ النُّصَيْرِيَّةَ يَسْكُنُونَ الْإِقْلِيمَ الْوَاقِعَ بَيْنَ طَرَابُلُسَ وَأَنْطَاكِيَةَ وَأَنَّ مَذْهَبَهُمُ الْأَصْلِيَّ هُوَ اثْنَا عَشْرِيٍّ وَلَكِنْ غَلَبَتْ عَلَيْهِ الْأَفْكَارُ وَالْعَقَائِدُ الْوَثَنِيَّةُ الْقَائِلَةُ بِتَأْلِيهِ عَلِيٍّ وَالْأَئِمَّةِ. أَمَّا Donaldson فَيَذْهَبُ فِي كِتَابِهِ سَالِفِ الذِّكْرِ (ص ١٥٣) إِلَى أَنَّ النُّصَيْرِيَّةَ يُمْكِنُ - إِلَى حَدِّ مَا - إِرْجَاعُ أَصْلِهِمْ إِلَى السَّبْعِيَّةِ. وَلِابْنِ تَيْمِيَّةَ رِسَالَةٌ فِي الرَّدِّ عَلَى النُّصَيْرِيَّةِ ضِمْنَ مَجْمُوعِ رَسَائِلِ (الْمَطْبَعَةِ الْحُسَيْنِيَّةِ، الْقَاهِرَةَ، ١٣٢٣) ، ص ٩٤ - ١٠٢، وَانْظُرْ مَا سَيَرِدُ عَنْهُمْ فِي كِتَابِنَا هَذَا، ١/٢٤٠ بُولَاقَ.