محمد بن نصير

And among them Muhammad Ibn Nasir Numairi:

35 – Muḥammad b. Nuṣayr. Abū Muḥammad b. Ṭalḥa b. ʿAlī b. ʿAbdullāh b. ʿAlālah said to me: Abū Bakr al-Jaʿābī said to us: Muḥammad b. Nuṣayr was from the virtuous folks of Basra in knowledge. And he was weak. He started the Nusayriyya, and to him they are attributed – the end (of this section), and this is from the speech of the sayyid رضي اP عنه . And maybe he dropped from its aforementioned number first of all, then there is no mistake that what is found here is thirty four.

Yunus informed me that Aba al-Hasan عليه السلام had guaranteed protection from the fire for him.

I met him and rebuked him for that. He said: “It is of the pleasures and humility for Allah and abstinence from arrogance.”

H 370 - Abu Talib Anbari says: When Muhammad Ibn Nasir manifested his heresies and blasphemy, Abu Ja’far took the oath of damnation against him and made his disdain for him known. Ibn Nasir heard that and came to Abu Ja’far to soften his heart and apologize. Abu Ja’far did not give him permission to enter, and barred and turned him away empty-handed.

I heard Abu al-Hasan al-Khurasani [al-Ridha] عليه السلام say: as for Ali b. Yaqtin then he left [this world] while his master was pleased with him – meaning by that Abu al-Hasan (i.e. al-Kadhim) عليه السلام

I asked him about tafath, so he said: It is to shave and what is in the skin of a person.

I said to Abi al-Hasan al-Ridha عليه السلام: May I be made your ransom - I cannot always reach you to ask you all that which I need from the teachings of my religion, is Yunus b. Abd al-Rahman Thiqa (trustworthy) and can I take from him what I need from the teachings of my religion? He said: Yes.

I said to Abi al-Hasan al-Ridha عليه السلام: may I be made your ransom, I cannot always reach you to ask you all that which I need from the teachings of my religion, is Yunus b. Abd al-Rahman Thiqa (trustworthy) and can I take from him what I need from the teachings of my religion? he said: yes.

I said to Abi al-Hasan عليه السلام: Ali b. Yaqtin has sent me to you with a message – he asks that you supplicate for him, he [the Imam] said: concerning the hereafter? I said: yes, so he [the Imam] put his hand on his chest and then said: I guarantee for Ali b. Yaqtin that the fire will never touch him – ever.

Is there not for you in [the case of] Abi al-Hasan [al-Kadhim] عليه السلام a warning! What do you think is the state of Hisham b. al-Hakam? For he is the one who did to Abi al-Hasan what he did, and he informed them and divulged to them [the secrets of the Madhhab]. Do you think Allah will forgive him what he has perpetrated on us!

H 373 - Saad says: When Muhammad Ibn Nasir was inflicted by the malady in which he died, he was asked, “To whom does this order belong?” He said as his tongue was heavy, weak, and stuttering, “Ahmad.” It was not known who this Ahmad was. His followers divided into three groups after him. One group said that it was his son, Ahmad. Another maintained it was Ahmad Ibn Muhammad Ibn Musa Ibn Furat. Another group believed that it was Ahmad Ibn Abi Husain Ibn Bushr Ibn Yazid. Their group disintegrated.

Tadharru’ is to raise the hands.

H 369 - Ibn Nuh, Abu Nasr Hibatullah Ibn Muhammad said: Muhammad Ibn Nasir Numairi was from the companions of Abu Muhammad Hasan Ibn Ali (a.s). And when Abu Muhammad was transferred to his eternal abode, Muhammad claimed the position of Abu Ja’far Muhammad Ibn Uthman, that is, he claimed that he was the deputy of the Imam of the Age. He claimed “Babiyya,” that is, to be a gateway to the Imam. Allah disgraced and humiliated him through blasphemy and ignorance, which he manifested, and through the curse of Abu Ja’far Muhammad Ibn Uthman and his dislike and denunciation of him. He claimed this position after Shari.

H 371 - Sa'ad Ibn Abdullah said: Muhammad Ibn Nusayr an-Numairi claimed that he was a messenger and a prophet, and that Ali Ibn Muhammad (a.s.) had sent him. He believed in reincarnation and exaggerated about the position of Abul Hasan (a.s.) and deified him. He believed in the permissibility of marrying blood relations of prohibited degree (Mahrams) and same sex marriage. He believed that sodomy was an act of humility, meekness and modesty on the part of the receiver and that it was an occasion of pleasure and delight for the active partner, and that Allah does not disallow any of such things. Muhammad Ibn Musa Ibn Hasan Ibn Furat supported the authenticity of these reports.

I asked him about slaves shared among a group of people, whether Zakat al-Fitr is obligatory on them. Imam (as) said: "If each person owns a full share (equivalent to one head), then he must pay Zakat al-Fitr for that share. However, if the number of slaves and owners are equal and they are collectively owned, then they are equal in responsibility, and each must pay Zakat al-Fitr proportionate to their share. But if each person's share is less than a full head, then there is no obligation upon them."

a man asked him, “May God settle your affairs! Why did you accept this affair and go to Al-Ma’mun? He was somehow blaming the Imam (a.s.) for this. However, Abul Hassan Ar-Ridha’ (a.s.) asked him, “Hey you! Please tell me whether a Prophet is nobler or a Trustee?” The man said, “Certainly a Prophet.” He (a.s.) asked, “Is a Muslim nobler or an atheist?” He replied, “Certainly a Muslim.” He (a.s.) said, “Indeed al-Aziz - the king of Egypt - was an atheist while Joseph (a.s.) was a Prophet. And Al-Ma’mun is a Muslim and I am a Trustee. Joseph (a.s.) asked al-Aziz to establish him as a leader when he asked the king of Egypt, “Set me over the store-houses of the land: I will indeed guard them, as one that knows (their importance)” But I was forced to do so. And when he (a.s.) said God’s words, ‘Set me over the store-houses of the land: I will indeed guard them, as one that knows (their importance).’ He said that since he knew well how to take care of it and knew all the languages.

I wrote to him [the Imam al-Askari – the following]: this is about a group who speak of narrations which they attribute to you and your forefathers, the contents of which repel the hearts, but it is not permissible for us to repudiate them as they are narrated on the authority of your forefathers, nor can we accept them because of what they purport … and it is a man called Ali b. Haska and another called al-Qasim al-Yaqtini. Among their beliefs is that they say the words of Allah the Elevated: “verily Salat safeguards from indecency and wrong-doing” (29:45) refers to a man [Salat is embodied in a man], not to prostration nor to bowing. Similarly, Zakat refers to that man, not to a set number of gold coins nor to the giving out of wealth. They have done likewise in regards injunctions concerning the obligatory, the recommended and the forbidden – they have interpreted and transformed it in a way akin to that which I have mentioned. So if you deem it proper to clarify for us and to favour your followers by that in which lies their safety and salvation from these beliefs which can lead them to perdition [then do so]. So he عليه السلام wrote: this is not our religion therefore disassociate from it.

I made a copy of the letter [from the Imam] in the possession of Ibn Rashid to the group of followers who reside in Baghdad, Madain, the Sawad [Kufa], and surrounding areas: I praise Allah to you because of what I am in of good health granted by Him and His fair dealings with me. I invoke blessings upon His prophet and his family, the best of His blessings and most complete of His mercy and affection. I have appointed Aba Ali b. Rashid to take the place of Ali b. al-Husayn b. Abd Rabbi and whoever came before him from among my agents, and he (Abu Ali) has attained the same status the latter had with me. I give him authority over all that which the other agents had authority over among you so that he can collect my dues. I have chosen him for you and have given him precedence over others in this regard because he is the most suited and deserving of that. So fall in line – may Allah have mercy on you – in handing that over to him and to me, and do not give him any reason to fault you over, for it is incumbent upon you to avoid that, and to hasten to the obedience of Allah, and to legitimize your wealth and preserve your blood – “and assist each other in righteousness and piety (5:2), and fear Allah so that you may be mercied (49:10), and hold onto the rope of Allah all together (3:103), and do not die except as Muslims (3:102)”. I have equated obedience to him with my obedience and embarking upon disobedience to him with embarking upon my disobedience. So stick steadfastly to the path and Allah will reward you and increase you from his own grace, for Allah is expansive and generous with what He has, bountiful to his servants, merciful. You and us are in the safe-guard of Allah and His protection. It is my own handwriting, and I praise Allah effusively.