Part III, Chapter VIII = LVIII: On Heresiarchs and Pseudo-Prophets.
f249a 1619 Introduction dealing with the excellence of the prophets, in general, and the super-excellence of Muḥammad. An account of the life and mission of Zoroaster and of his book Zend Avesta, and of Gushtásp’s acceptance of his faith, and in what relations the Magians stood to Islám. (As regards the last point, the author quotes on the authority of his great ancestor, ‘Abdu’r-Raḥmán b. al-‘Awf, from whom he draws his nisba, al-‘Awfí, what the Prophet had said with respect to the Zoroastrians: “Consider them as the People of the Book”). (Cf. above, I, iv, 141). (A part of this anecdote is quoted in Ouseley’s “The Collection of Essays etc.”, vol. ii, p. 363, see above, p. 31).
f219b f249a 1620 The Caliph ‘Alí gives the reason for the remission of the Jizya in the case of the Magians, and explains how they lost their Book.
1621 Zoroaster, being a great astrologer, comes to know the time of his death, and disappears in a forest, giving out that be has ascended to Heaven; but later his corpse is discovered, which leads to his posthumous ignominy.
1622 A detailed account of Manes: his first appearance in Shápúr’s court, — Manichaean doctrine — Dualism — his five books, the Injíl, Kitáb-i-Shápú­riyyán, Kanzu’l-Iḥyá’, Sifru’l-Jabábira and Sifru’l-Asrár are enumerated (see above, pp. 41—2). The propagation of his faith and his miserable fate in the reign of Bahrám b. Hurmuz. (See above, I, iv, 162—3).
f220b f250a 1623 A very detailed account of Mazdak: his early appearance in the reign of Qubád, his contrivance to make the fire speak, — Qubád tries him and accepts his faith, Núshírwán’s protests against the communistic doctrines of Mazdak; — the feast and the massacre of the Mazdakites, and resto­ration of peace to the country (see above, I, iv, 182, 183). (Cf. N. S. N. pp. 166—81; the whole account agrees entirely).
f223a f251a 1624 The appearance of Máh-Áfaríd or Bih-Áfarídh in the days of Abú Muslim Marghazí, the propagandist of the ‘Abbásid dynasty, a sketch of his early career and voyage to Chín, his return and declaration of his doc­trines, and his capture at the hands of ‘Abdu’llah b. Sha‘ba, and his assassination. (This account resembles minutely that in the B. A. B., pp. 210—11, cf. al-Fihrist, p. 344).
f251b 1625 The rising of Háshim b. Ḥakam al-Muqanna‘ “the Veiled Prophet of Khurásán” in the reign of al-Mahdí; the moon which he raised from the well of Nakhshab, his suicide, and his followers “called the White-clad”. (See above, I, v, 292). (Again the details in this case also resemble al-Bíruní’s version closely, cf. B. A. B., p. 211; Ibn Khallikán (Wüst.) Biogr. No. 431).
f223b 1626 Maḥmúd, called ‘Alawí Ayláqí, revives the doctrines of al-Muqanna‘ and Bábak al-Khurramí, and claims prophetic attributes in Marw in the reign of Maliksháh Saljúqí, whereupon by the decree of the judges and the order of the king he is stoned to death.
1627 The mad son of Abu’l-Ḥasan al-Anbárí pretends to be a prophet, and is put to death.
      The chapter ends with a glorious panegyric on the mighty efforts of the Wazír in establishing the true religion.