5. The Abbasid Caliphate

1. Tarikh (al-Tabari) 2676No grade recorded

   ثُمَّ دَخَلَتْ سَنَةُ اثْنَتَيْنِ وَثَلَاثِينَ وَمِائَةٍ ذِكْرُ هَلَاكِ قَحْطَبَةَ وَهَزِيمَةِ ابْنِ هُبَيْرَةَ وَفِي هَذِهِ السَّنَةِ هَلَكَ قَحْطَبَةُ بْنُ شَبِيبٍ  . وَكَانَ سَبَبُ ذَلِكَ أَنَّ قَحْطَبَةَ لَمَّا عَبَرَ الْفُرَاتَ وَصَارَ فِي غَرْبِيِّهِ، وَذَلِكَ فِي الْمُحَرَّمِ لِثَمَانٍ مَضَيْنَ مِنْهُ، وَكَانَ ابْنُ هُبَيْرَةَ قَدْ عَسْكَرَ عَلَى فَمِ الْفُرَاتِ مِنْ أَرْضِ الْفَلُّوجَةِ الْعُلْيَا عَلَى رَأْسِ ثَلَاثَةٍ وَعِشْرِينَ فَرْسَخًا مِنَ الْكُوفَةِ، وَقَدِ اجْتَمَعَ إِلَيْهِ فُلُّ بْنُ ضُبَارَةَ، فَأَمَدَّهُ مَرْوَانُ بِحَوْثَرَةَ الْبَاهِلِيِّ، فَقَالَ حَوْثَرَةُ وَغَيْرُهُ لِابْنِ هُبَيْرَةَ: إِنَّ قَحْطَبَةَ قَدْ مَضَى يُرِيدُ الْكُوفَةَ، فَاقْصِدْ أَنْتَ خُرَاسَانَ وَدَعْهُ وَمَرْوَانَ فَإِنَّكَ تَكْسِرُهُ وَبِالْحَرِيِّ أَنْ يَتْبَعَكَ، قَالَ: مَا كَانَ لِيَتْبَعَنِي وَيَدَعَ الْكُوفَةَ، وَلَكِنَّ الرَّأْيَ أَنْ أُبَادِرَهُ إِلَى الْكُوفَةِ، فَعَبَرَ دِجْلَةَ مِنَ الْمَدَائِنِ يُرِيدُ الْكُوفَةَ، فَاسْتَعْمَلَ عَلَى مُقَدِّمَتِهِ حَوْثَرَةَ وَأَمَرَهُ بِالْمَسِيرِ إِلَى الْكُوفَةِ، وَالْفَرِيقَانِ يَسِيرَانِ عَلَى جَانِبَيِ الْفُرَاتِ. وَقَالَ قَحْطَبَةُ: إِنَّ الْإِمَامَ أَخْبَرَنِي أَنَّ [ لِي ] فِي هَذَا الْمَكَانِ وَقْعَةً يَكُونُ النَّصْرُ [ فِيهَا ] لَنَا. وَنَزَلَ قَحْطَبَةُ الْجِبَارِيَةَ، وَقَدْ دَلُّوهُ عَلَى مَخَاضَةٍ، فَعَبَرَ مِنْهَا وَقَاتَلَ حَوْثَرَةَ وَمُحَمَّدَ بْنَ نَبَاتَةَ، فَانْهَزَمَ أَهْلُ الشَّامِ وَفَقَدُوا قَحْطَبَةَ، فَقَالَ أَصْحَابُهُ: مَنْ كَانَ عِنْدَهُ عَهْدٌ مِنْ قَحْطَبَةَ فَلْيُخْبِرْنَا بِهِ. فَقَالَ مُقَاتِلُ بْنُ مَالِكٍ الْعَتَكِيُّ: سَمِعْتُ قَحْطَبَةَ يَقُولُ: إِنْ حَدَثَ بِي حَدَثٌ فَالْحَسَنُ ابْنِي أَمِيرُ النَّاسِ. فَبَايَعَ النَّاسُ حُمَيْدَ بْنَ قَحْطَبَةَ لِأَخِيهِ الْحَسَنِ، وَكَانَ قَدْ سَيَّرَهُ أَبُوهُ فِي سَرِيَّةٍ، فَأَرْسَلُوا إِلَيْهِ فَأَحْضَرُوهُ، وَسَلَّمُوا إِلَيْهِ الْأَمْرَ. وَلَمَّا فَقَدُوا قَحْطَبَةَ بَحَثُوا عَنْهُ فَوَجَدُوهُ فِي جَدْوَلٍ وَحَرْبَ بْنَ سَالِمِ بْنِ أَحْوَزَ قَتِيلَيْنِ، فَظَنُّوا أَنَّ كُلَّ وَاحِدٍ مِنْهُمَا قَتَلَ صَاحِبَهُ. وَقِيلَ: إِنَّ مَعْنَ بْنَ زَائِدَةَ ضَرَبَ قَحْطَبَةَ لَمَّا عَبَرَ الْفُرَاتَ عَلَى حَبْلِ عَاتِقِهِ فَسَقَطَ فِي الْمَاءِ فَأَخْرَجُوهُ، فَقَالَ: شُدُّوا يَدَيَّ إِذَا مِتُّ وَأَلْقُونِي فِي الْمَاءِ لِئَلَّا يَعْلَمَ النَّاسُ بِقَتْلِي. وَقَاتَلَ أَهْلُ خُرَاسَانَ فَانْهَزَمَ مُحَمَّدُ بْنُ نَبَاتَةَ وَأَهْلُ الشَّامِ، وَمَاتَ قَحْطَبَةُ، وَقَالَ قَبْلَ مَوْتِهِ: إِذَا قَدِمْتُمُ الْكُوفَةَ فَوَزِيرُ آلِ مُحَمَّدٍ أَبُو سَلَمَةَ الْخَلَّالُ فَسَلِّمُوا هَذَا الْأَمْرَ إِلَيْهِ. وَقِيلَ: بَلْ غَرِقَ قَحْطَبَةُ. وَلَمَّا انْهَزَمَ ابْنُ نَبَاتَةَ وَحَوْثَرَةُ لَحِقُوا بِابْنِ هُبَيْرَةَ، فَانْهَزَمَ ابْنُ هُبَيْرَةَ بِهَزِيمَتِهِمْ، وَلَحِقُوا بِوَاسِطَ وَتَرَكُوا عَسْكَرَهُمْ وَمَا فِيهِ مِنَ الْأَمْوَالِ وَالسِّلَاحِ وَغَيْرِ ذَلِكَ. وَلَمَّا قَامَ الْحَسَنُ بْنُ قَحْطَبَةَ بِالْأَمْرِ أَمَرَ بِإِحْصَاءِ مَا فِي الْعَسْكَرِ. وَقِيلَ: إِنَّ حَوْثَرَةَ كَانَ بِالْكُوفَةِ فَبَلَغَهُ هَزِيمَةُ ابْنِ هُبَيْرَةَ فَسَارَ إِلَيْهِ فِيمَنْ مَعَهُ.

   ✧ Then the year 132 AH began. Mention of the death of Qaḥṭabah and the defeat of Ibn Hubayrah. In this year Qaḥṭabah b. Shabīb ؓ died. The reason for that was that when Qaḥṭabah crossed the Euphrates and came to its west bank, that being in Muḥarram after eight days of it had passed, Ibn Hubayrah had encamped at the mouth of the Euphrates in the land of al-Fallūjah al-ʿUlyā, twenty-three farsakhs from al-Kūfah. The remnants of Ibn Ḍubārah had joined him, and Marwān reinforced him with Ḥawtharah al-Bāhilī. Ḥawtharah and others said to Ibn Hubayrah: "Qaḥṭabah has gone on intending al-Kūfah, so make for Khurāsān yourself and leave him and Marwān, for you will crush him, and it is more fitting that he follow you." He said: "He would not follow me and leave al-Kūfah. The right course is to hasten to al-Kūfah before him." So he crossed the Tigris from al-Madāʾin intending al-Kūfah, and placed Ḥawtharah over his vanguard and ordered him to march to al-Kūfah. The two parties were marching on opposite banks of the Euphrates. Qaḥṭabah said: "The Imam informed me that I will have a battle in this place in which victory will be ours." Qaḥṭabah encamped at al-Jibāriyah, and they had guided him to a ford, so he crossed from it and fought Ḥawtharah and Muḥammad b. Nabātah. The Syrians were defeated and lost sight of Qaḥṭabah. His companions said: "Whoever has a covenant from Qaḥṭabah, let him inform us of it." Muqātil b. Mālik al-ʿAtakī said: "I heard Qaḥṭabah say: If anything befalls me, my son al-Ḥasan is the commander of the people." So the people gave allegiance on behalf of Ḥumayd b. Qaḥṭabah to his brother al-Ḥasan. His father had sent him on a raiding party, so they sent for him and brought him, and handed over the command to him. When they missed Qaḥṭabah, they searched for him and found him in a canal with Ḥarb b. Sālim b. Aḥwaz, both slain, so they thought that each of them had killed the other. It is also said: Maʿn b. Zāʾidah struck Qaḥṭabah when he crossed the Euphrates on the strap of his shoulder, so he fell into the water. They pulled him out, and he said: "Bind my hands when I die and cast me into the water so that people do not know of my death." The people of Khurāsān fought, and Muḥammad b. Nabātah and the Syrians were defeated. Qaḥṭabah died, and before his death he said: "When you reach al-Kūfah, the vizier of the family of Muḥammad is Abū Salamah al-Khallāl, so hand this matter over to him." It is also said: rather Qaḥṭabah drowned. When Ibn Nabātah and Ḥawtharah were defeated, they joined Ibn Hubayrah, and Ibn Hubayrah fled with their flight. They rejoined at Wāsiṭ and abandoned their camp and what it contained of wealth, weapons, and so forth. When al-Ḥasan b. Qaḥṭabah took over the command, he ordered an inventory of what was in the camp. It is also said: Ḥawtharah was in al-Kūfah, and news of Ibn Hubayrah's defeat reached him, so he marched to him with those who were with him.

2. Tarikh (al-Tabari) 2677No grade recorded

   ذِكْرُ خُرُوجِ مُحَمَّدِ بْنِ خَالِدٍ بِالْكُوفَةِ مُسَوِّدًا   وَفِي هَذِهِ السَّنَةِ خَرَجَ مُحَمَّدُ بْنُ خَالِدِ بْنِ عَبْدِ اللَّهِ الْقَسْرِيُّ بِالْكُوفَةِ وَسَوَّدَ قَبْلَ أَنْ يَدْخُلَهَا الْحَسَنُ بْنُ قَحْطَبَةَ وَأَخْرَجَ عَنْهَا عَامَلَ ابْنِ هُبَيْرَةَ ثُمَّ دَخَلَهَا الْحَسَنُ. وَكَانَ مِنْ خَبَرِهِ أَنَّ مُحَمَّدًا خَرَجَ بِالْكُوفَةِ لَيْلَةَ عَاشُورَاءَ مُسَوِّدًا وَعَلَى الْكُوفَةِ زِيَادُ بْنُ صَالِحٍ الْحَارِثِيُّ، وَعَلَى شُرَطِهِ عَبْدُ الرَّحْمَنِ بْنُ بَشِيرٍ الْعِجْلِيُّ، وَسَارَ مُحَمَّدٌ إِلَى الْقَصْرِ، فَارْتَحَلَ زِيَادٌ وَمَنْ مَعَهُ مِنْ أَهْلِ الشَّامِ، وَدَخَلَ مُحَمَّدٌ الْقَصْرَ، وَسَمِعَ حَوْثَرَةُ الْخَبَرَ فَسَارَ نَحْوَ الْكُوفَةِ، فَتَفَرَّقَ عَنْ مُحَمَّدٍ عَامَّةُ مَنْ مَعَهُ لَمَّا بَلَغَهُمُ الْخَبَرُ، وَبَقِيَ فِي نَفَرٍ يَسِيرٍ مِنْ أَهْلِ الشَّامِ وَمِنَ الْيَمَانِيِّينَ، مَنْ كَانَ هَرَبَ مِنْ مَرْوَانَ، وَكَانَ مَعَهُ مَوَالِيهِ، وَأَرْسَلَ أَبُو سَلَمَةَ الْخَلَّالُ، وَلَمْ يَظْهَرْ بَعْدُ، إِلَى مُحَمَّدٍ يَأْمُرُهُ بِالْخُرُوجِ مِنَ الْقَصْرِ تَخَوُّفًا عَلَيْهِ مِنْ حَوْثَرَةَ وَمَنْ مَعَهُ، وَلَمْ يَبْلُغْ أَحَدًا مِنَ الْفَرِيقَيْنِ هَلَاكُ قَحْطَبَةَ، فَأَبَى مُحَمَّدٌ أَنْ يَخْرُجَ، وَبَلَغَ حَوْثَرَةَ تَفَرُّقُ أَصْحَابِ مُحَمَّدٍ عَنْهُ فَتَهَيَّأَ لِلْمَسِيرِ نَحْوَهُ. فَبَيْنَا مُحَمَّدٌ فِي الْقَصْرِ إِذْ أَتَاهُ بَعْضُ طَلَائِعِهِ فَقَالَ لَهُ: قَدْ جَاءَتْ خَيْلٌ مِنْ أَهْلِ الشَّامِ، فَوَجَّهَ إِلَيْهِمْ عِدَّةً مِنْ مَوَالِيهِ، فَنَادَاهُمُ الشَّامِيُّونَ: نَحْنُ بَجِيلَةُ وَفِينَا مُلَيْحُ بْنُ خَالِدٍ الْبَجَلِيُّ جِئْنَا لِنَدْخُلَ فِي طَاعَةِ الْأَمِيرِ، فَدَخَلُوا، ثُمَّ جَاءَتْ خَيْلٌ أَعْظَمُ مِنْ تِلْكَ فِيهَا جَهْمُ بْنُ الْأَصْفَحِ الْكِنَانِيُّ، ثُمَّ جَاءَتْ خَيْلٌ أَعْظَمُ مِنْهَا مَعَ رَجُلٍ مِنْ آلِ بَحْدَلٍ، فَلَمَّا رَأَى ذَلِكَ حَوْثَرَةُ مِنْ صُنْعِ أَصْحَابِهِ ارْتَحَلَ نَحْوَ وَاسِطَ. وَكَتَبَ مُحَمَّدُ بْنُ خَالِدٍ مِنْ لَيْلَتِهِ إِلَى قَحْطَبَةَ، وَهُوَ لَا يَعْلَمُ بِهَلَاكِهِ، يُعْلِمُ أَنَّهُ قَدْ ظَفِرَ بِالْكُوفَةِ. فَقَدِمَ الْقَاصِدُ عَلَى الْحَسَنِ بْنِ قَحْطَبَةَ، فَلَمَّا دَفَعَ إِلَيْهِ كِتَابَ مُحَمَّدِ بْنِ خَالِدٍ قَرَأَهُ عَلَى النَّاسِ ثُمَّ ارْتَحَلَ نَحْوَ الْكُوفَةِ، فَأَقَامَ مُحَمَّدٌ بِالْكُوفَةِ يَوْمَ الْجُمْعَةِ وَيَوْمَ السَّبْتِ وَالْأَحَدِ وَصَبَّحَهُ الْحَسَنُ يَوْمَ الِاثْنَيْنِ. وَقَدْ قِيلَ: إِنَّ الْحَسَنَ بْنَ قَحْطَبَةَ أَقْبَلَ نَحْوَ الْكُوفَةِ بَعْدَ هَزِيمَةِ ابْنِ هُبَيْرَةَ وَعَلَيْهَا عَبْدُ الرَّحْمَنِ بْنُ بَشِيرٍ الْعِجْلِيُّ فَهَرَبَ عَنْهَا، فَسَوَّدَ مُحَمَّدُ بْنُ خَالِدٍ وَخَرَجَ فِي أَحَدَ عَشَرَ رَجُلًا وَبَايَعَ النَّاسُ، وَدَخَلَهَا الْحَسَنُ مِنَ الْغَدِ.

   ✧ Mention of the revolt of Muḥammad b. Khālid in al-Kūfah, proclaiming the black banners In this year, Muḥammad b. Khālid b. ʿAbd Allāh al-Qasrī revolted in al-Kūfah and proclaimed the black banners before al-Ḥasan b. Qaḥṭabah entered it. He expelled the governor of Ibn Hubayrah from it, then al-Ḥasan entered. His story is that Muḥammad revolted in al-Kūfah on the night of ʿĀshūrāʾ, proclaiming the black banners. Over al-Kūfah was Ziyād b. Ṣāliḥ al-Ḥārithī, and over his shurṭah was ʿAbd al-Raḥmān b. Bashīr al-ʿIjlī. Muḥammad marched to the palace. Ziyād and those with him from the people of Syria departed, and Muḥammad entered the palace. Ḥawtharah heard the news and marched toward al-Kūfah. The majority of those with Muḥammad dispersed when the news reached them, and he remained with a small band of people from Syria and from the Yemenis who had fled from Marwān, and his mawālī were with him. Abū Salamah al-Khallāl sent to Muḥammad—he had not yet appeared—commanding him to leave the palace, fearing for him from Ḥawtharah and those with him. Neither of the two parties had yet learned of the death of Qaḥṭabah. Muḥammad refused to leave. Ḥawtharah learned of the dispersal of Muḥammad's companions from him and prepared to march toward him. While Muḥammad was in the palace, some of his scouts came to him and said: "Cavalry from the people of Syria has come." He sent a number of his mawālī toward them. The Syrians called out to them: "We are Bajīlah, and among us is Mulayḥ b. Khālid al-Bajalī. We have come to enter into obedience to the amīr." They entered. Then cavalry greater than that came, including Jahm b. al-Aṣfaḥ al-Kinānī. Then cavalry greater than it came with a man from the family of Baḥdal. When Ḥawtharah saw that from the conduct of his companions, he departed toward Wāsiṭ. Muḥammad b. Khālid wrote that night to Qaḥṭabah—not knowing of his death—informing him that he had taken al-Kūfah. The messenger arrived before al-Ḥasan b. Qaḥṭabah. When he handed him the letter of Muḥammad b. Khālid, he read it to the people, then departed toward al-Kūfah. Muḥammad remained in al-Kūfah on Friday, Saturday, and Sunday, and al-Ḥasan arrived on Monday morning. It is also said that al-Ḥasan b. Qaḥṭabah advanced toward al-Kūfah after the defeat of Ibn Hubayrah, while over it was ʿAbd al-Raḥmān b. Bashīr al-ʿIjlī, and he fled from it. Muḥammad b. Khālid proclaimed the black banners and went out with eleven men, and the people pledged allegiance. Al-Ḥasan entered it the next day.

3. Tarikh (al-Tabari) 2678No grade recorded

   فَلَمَّا دَخَلَهَا -الكوفة- الْحَسَنُ هُوَ وَأَصْحَابُهُ أَتَوْا أَبَا سَلَمَةَ، وَهُوَ فِي بَنِي سَلَمَةَ، فَاسْتَخْرَجُوهُ، فَعَسْكَرَ بِالنُّخَيْلَةِ يَوْمَيْنِ ثُمَّ ارْتَحَلَ إِلَى حَمَّامِ أَعْيَنَ، وَوَجَّهَ الْحَسَنَ بْنَ قَحْطَبَةَ إِلَى وَاسِطَ لِقِتَالِ ابْنِ هُبَيْرَةَ، وَبَايَعَ النَّاسُ أَبَا سَلَمَةَ حَفْصَ بْنَ سُلَيْمَانَ مَوْلَى السُّبَيْعِ، وَكَانَ يُقَالُ لَهُ وَزِيرُ آلِ مُحَمَّدٍ، وَاسْتَعْمَلَ مُحَمَّدُ بْنُ خَالِدٍ عَبْدَ اللَّهِ عَلَى الْكُوفَةِ، وَكَانَ يُقَالُ لَهُ الْأَمِيرُ، حَتَّى ظَهَرَ أَبُو الْعَبَّاسِ السَّفَّاحُ. وَوَجَّهَ حُمَيْدَ بْنَ قَحْطَبَةَ إِلَى الْمَدَائِنِ فِي قُوَّادٍ، وَبَعَثَ الْمُسَيَّبَ بْنَ زُهَيْرٍ وَخَالِدَ بْنَ بَرْمَكَ إِلَى دَيْرِ قُنَّى، وَبَعَثَ الْمُهَلَّبِيَّ وَشَرَاحِيلَ إِلَى عَيْنِ التَّمْرِ، وَبَسَّامَ بْنَ إِبْرَاهِيمَ بْنِ بَسَّامٍ إِلَى الْأَهْوَازِ، وَبِهَا عَبْدُ الْوَاحِدِ بْنُ عُمَرَ بْنِ هُبَيْرَةَ. فَلَمَّا أَتَى بَسَّامٌ الْأَهْوَازَ خَرَجَ عَنْهَا عَبْدُ الْوَاحِدِ إِلَى الْبَصْرَةِ بَعْدَ أَنْ قَاتَلَهُ وَهَزَمَهُ بَسَّامٌ، وَبَعَثَ إِلَى الْبَصْرَةِ سُفْيَانَ بْنَ مُعَاوِيَةَ بْنِ يَزِيدَ بْنِ الْمُهَلَّبِ عَامِلًا عَلَيْهَا، فَقَدِمَهَا وَكَانَ عَلَيْهَا سَلْمُ بْنُ قُتَيْبَةَ الْبَاهِلِيُّ عَامِلًا لِابْنِ هُبَيْرَةَ، وَقَدْ لَحِقَ بِهِ عَبْدُ الْوَاحِدِ بْنُ هُبَيْرَةَ، كَمَا تَقَدَّمَ ذِكْرُهُ.

   ✧ When al-Ḥasan and his companions entered it—al-Kūfah—they came to Abū Salamah, who was among the Banū Salamah, and brought him out. He encamped at al-Nukhaylah for two days, then departed to Ḥammām Aʿyan. He dispatched al-Ḥasan b. Qaḥṭabah to Wāsiṭ to fight Ibn Hubayrah. The people gave allegiance to Abū Salamah Ḥafṣ b. Sulaymān, mawlā of al-Subayʿ, who was called the wazīr of the family of Muḥammad. Muḥammad b. Khālid appointed ʿAbd Allāh over al-Kūfah, and he was called al-amīr, until Abū al-ʿAbbās al-Saffāḥ appeared. He dispatched Ḥumayd b. Qaḥṭabah to al-Madāʾin with commanders, and sent al-Musayyab b. Zuhayr and Khālid b. Barmak to Dayr Qunnā, and sent al-Muhallabī and Sharāḥīl to ʿAyn al-Tamr, and Bassām b. Ibrāhīm b. Bassām to al-Ahwāz, where ʿAbd al-Wāḥid b. ʿUmar b. Hubayrah was. When Bassām came to al-Ahwāz, ʿAbd al-Wāḥid left it for al-Baṣrah after Bassām fought him and defeated him. He sent to al-Baṣrah Sufyān b. Muʿāwiyah b. Yazīd b. al-Muhallab as governor over it. He arrived there while Salm b. Qutaybah al-Bāhilī was governor over it for Ibn Hubayrah, and ʿAbd al-Wāḥid b. Hubayrah had joined him, as previously mentioned.

4. Tarikh (al-Tabari) 2679No grade recorded

   أَرْسَلَ سُفْيَانُ بْنُ مُعَاوِيَةَ إِلَى سَلْمٍ يَأْمُرُهُ بِالتَّحَوُّلِ مِنْ دَارِ الْإِمَارَةِ، وَيُعْلِمُهُ مَا أَتَاهُ مِنْ رَأْيِ أَبِي سَلَمَةَ، وَامْتَنَعَ وَجَمَعَ مَعَهُ قَيْسًا وَمُضَرَ وَمَنْ بِالْبَصْرَةِ مِنْ بَنِي أُمَيَّةَ، وَجَمَعَ سُفْيَانُ جَمِيعَ الْيَمَانِيَّةِ وَحُلَفَاءَهُمْ مِنْ رَبِيعَةَ وَغَيْرِهِمْ، وَأَتَاهُمْ قَائِدٌ مِنْ قُوَّادِ ابْنِ هُبَيْرَةَ كَانَ بَعَثَهُ مَدَدًا لِسَلْمٍ فِي أَلْفَيْ رَجُلٍ مِنْ كَلْبٍ، فَأَتَى سَلْمٌ سُوقَ الْإِبِلِ وَوَجَّهَ الْخُيُولَ فِي سِكَكِ الْبَصْرَةِ وَنَادَى: مَنْ جَاءَ بِرَأْسٍ فَلَهُ خَمْسُمِائَةٍ، وَمَنْ جَاءَ بِأَسِيرٍ فَلَهُ أَلْفُ دِرْهَمٍ. وَمَضَى مُعَاوِيَةُ بْنُ سُفْيَانَ بْنِ مُعَاوِيَةَ فِي رَبِيعَةَ وَخَاصَّتِهِ، فَلَقِيَهُ خَيْلُ تَمِيمٍ، فَقُتِلَ مُعَاوِيَةُ وَأُتِيَ بِرَأْسِهِ إِلَى سَلْمٍ، فَأَعْطَى قَاتِلَهُ عَشَرَةَ آلَافٍ، وَانْكَسَرَ سُفْيَانُ بِقَتْلِ ابْنِهِ فَانْهَزَمَ، وَقَدِمَ عَلَى سَلْمٍ بَعْدَ ذَلِكَ أَرْبَعَةُ آلَافٍ مِنْ عِنْدِ مَرْوَانَ، فَأَرَادُوا نَهْبَ مَنْ بَقِيَ مِنَ الْأَزْدِ، فَقَاتَلَهُمْ قِتَالًا شَدِيدًا، وَكَثُرَتِ الْقَتْلَى بَيْنَهُمْ، وَانْهَزَمَتِ الْأَزْدُ، وَنُهِبَتْ دُورُهُمْ، وَسُبِيَتْ نِسَاؤُهُمْ، وَهَدَمُوا الْبُيُوتَ ثَلَاثَةَ أَيَّامٍ. وَلَمْ يَزَلْ سَلْمٌ بِالْبَصْرَةِ حَتَّى أَتَاهُ قَتْلُ ابْنِ هُبَيْرَةَ، فَشَخَصَ عَنْهَا، وَاجْتَمَعَ مَنْ بِالْبَصْرَةِ مِنْ وَلَدِ الْحَارِثِ بْنِ عَبْدِ الْمُطَّلِبِ إِلَى مُحَمَّدِ بْنِ جَعْفَرٍ فَوَلَّوْهُ أَمْرَهُمْ، فَوَلِيَهُمْ أَيَّامًا يَسِيرَةً حَتَّى قَدِمَ الْبَصْرَةَ أَبُو مَالِكٍ عَبْدُ اللَّهِ بْنُ أُسَيْدٍ الْخُزَاعِيُّ مِنْ قِبَلِ أَبِي مُسْلِمٍ. فَلَمَّا قَدِمَ أَبُو الْعَبَّاسِ وَلَّاهَا سُفْيَانَ بْنَ مُعَاوِيَةَ. وَكَانَ حَرْبُ سُفْيَانَ وَسَلْمٍ بِالْبَصْرَةِ فِي صَفَرٍ. وَفِيهَا عَزَلَ مَرْوَانُ عَنِ الْمَدِينَةِ الْوَلِيدَ بْنَ عُرْوَةَ وَاسْتَعْمَلَ أَخَاهُ يُوسُفَ بْنَ عُرْوَةَ فِي شَهْرِ رَبِيعٍ الْأَوَّلِ.

   ✧ Sufyān b. Muʿāwiyah sent to Salm ordering him to move from the governor's residence and informed him of the advice that had come to him from Abū Salamah. He refused and gathered with him Qays, Muḍar, and those of the Banū Umayyah who were in al-Baṣrah. Sufyān gathered all the Yemenis and their allies from Rabīʿah and others. A commander from among the commanders of Ibn Hubayrah came to them, whom he had sent as reinforcement to Salm, with two thousand men from Kalb. Salm went to the camel market and directed the cavalry into the streets of al-Baṣrah and proclaimed: "Whoever brings a head shall have five hundred, and whoever brings a captive shall have a thousand dirhams." Muʿāwiyah b. Sufyān b. Muʿāwiyah advanced with Rabīʿah and his close followers. The cavalry of Tamīm met him, and Muʿāwiyah was killed. His head was brought to Salm, and he gave his killer ten thousand. Sufyān was broken by the killing of his son and fled. After that, four thousand men from Marwān came to Salm. They wanted to plunder the remaining Azd, so he fought them a fierce battle. Many were killed among them, and the Azd were defeated. Their houses were plundered, their women taken captive, and they demolished the houses for three days. Salm remained in al-Baṣrah until news of the killing of Ibn Hubayrah came to him, so he departed from it. Those of the descendants of al-Ḥārith b. ʿAbd al-Muṭṭalib who were in al-Baṣrah gathered around Muḥammad b. Jaʿfar and appointed him over their affairs. He governed them for a few days until Abū Mālik ʿAbd Allāh b. Usayd al-Khuzāʿī arrived in al-Baṣrah on behalf of Abū Muslim. When Abū al-ʿAbbās arrived, he appointed Sufyān b. Muʿāwiyah over it. The war between Sufyān and Salm in al-Baṣrah took place in Ṣafar. In this year, Marwān dismissed al-Walīd b. ʿUrwah from al-Madīnah and appointed his brother Yūsuf b. ʿUrwah in the month of Rabīʿ al-Awwal.

5. Tarikh (al-Tabari) 2680No grade recorded

   ذِكْرُ ابْتِدَاءِ الدَّوْلَةِ الْعَبَّاسِيَّةِ وَبَيْعَةِ أَبِي الْعَبَّاسِ   فِي هَذِهِ السَّنَةِ بُويِعَ أَبُو الْعَبَّاسِ عَبْدُ اللَّهِ بْنُ مُحَمَّدِ بْنِ عَلِيِّ بْنِ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ بِالْخِلَافَةِ فِي شَهْرِ رَبِيعٍ الْأَوَّلِ، وَقِيلَ: فِي رَبِيعٍ الْآخِرِ لِثَلَاثَ عَشْرَةَ مَضَتْ مِنْهُ، وَقِيلَ: فِي جُمَادَى الْأُولَى. النبوءة بخلافة بني العباس كَانَ بَدْءُ ذَلِكَ وَأَوَّلُهُ أَنَّ رَسُولَ اللَّهِ ﷺ أَعْلَمَ الْعَبَّاسَ بْنَ عَبْدِ الْمُطَّلِبِ أَنَّ الْخِلَافَةَ تَؤُولُ إِلَى وَلَدِهِ، فَلَمْ يَزَلْ وَلَدُهُ يَتَوَقَّعُونَ ذَلِكَ، وَيَتَحَدَّثُونَ بِهِ بَيْنَهُمْ. ثُمَّ إِنَّ أَبَا هَاشِمِ ابْنَالْحَنَفِيَّةِ خَرَجَ إِلَى الشَّامِ فَلَقِيَ مُحَمَّدَ بْنَ عَلِيِّ بْنِ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ فَقَالَ لَهُ: [ يَا ابْنَ عَمِّ، إِنَّ عِنْدِي عِلْمًا أَنْبِذُهُ إِلَيْكَ، فَلَا تُطْلِعَنَّ عَلَيْهِ أَحَدًا ]، إِنَّ هَذَا الْأَمْرَ الَّذِي يَرْتَجِيهِ النَّاسُ فِيكُمْ. [ قَالَ: قَدْ عَلِمْتُ ]، فَلَا يَسْمَعَنَّهُ مِنْكُمْ أَحَدٌ. وَقَدْ تَقَدَّمَ فِي خَبَرِ ابْنِ الْأَشْعَثِ قَوْلُ خَالِدِ بْنِ يَزِيدَ بْنِ مُعَاوِيَةَ لِعَبْدِ الْمَلِكِ بْنِ مَرْوَانَ: أَمَّا إِذْ كَانَ الْفَتْقُ مِنْ سِجِسْتَانَ، فَلَيْسَ عَلَيْكَ مِنْهُ بَأْسٌ، إِنَّمَا كُنَّا نَتَخَوَّفُ لَوْ كَانَ مِنْ خُرَاسَانَ. وَقَالَ مُحَمَّدُ بْنُ عَلِيِّ بْنِ عَبْدِ اللَّهِ: لَنَا ثَلَاثَةُ أَوْقَاتٍ: مَوْتُ الطَّاغِيَةِ يَزِيدَ بْنِ مُعَاوِيَةَ، وَرَأْسُ الْمِائَةِ، وَفَتْقُ إِفْرِيقِيَّةَ، فَعِنْدَ ذَلِكَ يَدْعُو لَنَا دُعَاةٌ، ثُمَّ تُقْبِلُ أَنْصَارُنَا مِنَ الْمَشْرِقِ حَتَّى تَرِدَ خَيْلُهُمُ [ الْمَغْرِبَ ] وَيَسْتَخْرِجُوا مَا كَنَزَ الْجَبَّارُونَ. فَلَمَّا قُتِلَ يَزِيدُ بْنُ أَبِي مُسْلِمٍ بِإِفْرِيقِيَّةَ، وَنَقَضَتِ الْبَرْبَرُ، بَعَثَ مُحَمَّدُ بْنُ عَلِيٍّ إِلَى خُرَاسَانَ دَاعِيًا، وَأَمَرَهُ أَنْ يَدْعُوَ إِلَى الرِّضَا، وَلَا يُسَمِّيَ أَحَدًا. وَقَدْ ذَكَرْنَا فِيمَا تَقَدَّمَ خَبَرَ الدُّعَاةِ، وَخَبَرَ أَبِي مُسْلِمٍ ما جاء في أمر مروان بالقبض على إبراهيم بن محمد ومسير أبي العباس بأهله إلى الكوفة والبيعة له بالخلافة وَكَانَ مَرْوَانُ لَمَّا أَرْسَلَ الْمَقْبُوضَ عَلَيْهِ وَصَفَ لِلرَّسُولِ صِفَةَ أَبِي الْعَبَّاسِ، لِأَنَّهُ كَانَ يَجِدُ فِي الْكُتُبِ: إِنَّ مَنْ هَذِهِ صِفَتُهُ يَقْتُلُهُمْ وَيَسْلُبُهُمْ مُلْكَهُمْ ! وَقَالَ لَهُ لِيَأْتِيَهُ بِإِبْرَاهِيمَ بْنِ مُحَمَّدٍ. فَقَدِمَ الرَّسُولُ فَأَخَذَ أَبَا الْعَبَّاسِ بِالصِّفَةِ، فَلَمَّا ظَهَرَ إِبْرَاهِيمُ وَأَمِنَ، قِيلَ لِلرَّسُولِ: إِنَّمَا أُمِرْتَ بِإِبْرَاهِيمَ وَهَذَا عَبْدُ اللَّهِ. فَتَرَكَ أَبَا الْعَبَّاسِ، وَأَخَذَ إِبْرَاهِيمَ فَانْطَلَقَ بِهِ إِلَى مَرْوَانَ، فَلَمَّا رَآهُ قَالَ: لَيْسَ هَذِهِ الصِّفَةُ الَّتِي وَصَفْتُ لَكَ. فَقَالُوا: قَدْ رَأَيْنَا الصِّفَةَ الَّتِي وَصَفْتَ، وَإِنَّمَا سَمَّيْتَ إِبْرَاهِيمَ فَهَذَا إِبْرَاهِيمُ. فَأَمَرَ بِهِ فَحُبِسَ، وَأَعَادَ الرُّسُلَ فِي طَلَبِ أَبِي الْعَبَّاسِ فَلَمْ يَرَوْهُ. وَكَانَ سَبَبُ مَسِيرِهِ مِنَ الْحُمَيْمَةِ أَنَّ إِبْرَاهِيمَ لَمَّا أَخَذَهُ الرَّسُولُ نَعَى نَفْسَهُ إِلَى أَهْلِ بَيْتِهِ، وَأَمَرَهُمْ بِالْمَسِيرِ إِلَى الْكُوفَةِ مَعَ أَخِيهِ أَبِي الْعَبَّاسِ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ، وَبِالسَّمْعِ لَهُ وَبِالطَّاعَةِ، وَأَوْصَى إِلَى أَبِي الْعَبَّاسِ. ( وَجَعَلَهُ الْخَلِيفَةَ بَعْدَهُ، فَسَارَ أَبُو الْعَبَّاسِ ) وَمَنْ مَعَهُ مِنْ أَهْلِ بَيْتِهِ، مِنْهُمْ: أَخُوهُ أَبُو جَعْفَرٍ الْمَنْصُورُ، وَعَبْدُ الْوَهَّابِ وَمُحَمَّدٌ ابْنَا أَخِيهِ إِبْرَاهِيمَ، وَأَعْمَامُهُ دَاوُدُ، وَعِيسَى، وَصَالِحٌ، وَإِسْمَاعِيلُ، وَعَبْدُ اللَّهِ، وَعَبْدُ الصَّمَدِ بَنُو عَلِيِّ بْنِ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ، وَابْنُ عَمِّهِ دَاوُدُ، وَابْنُ أَخِيهِ عِيسَى بْنُ مُوسَى بْنِ مُحَمَّدِ بْنِ عَلِيٍّ، وَيَحْيَى بْنُ جَعْفَرِ بْنِ تَمَّامِ بْنِ عَبَّاسٍ، حَتَّى قَدِمُوا الْكُوفَةَ فِي صَفَرٍ، وَشِيعَتُهُمْ مِنْ أَهْلِ خُرَاسَانَ، بِظَاهِرِ الْكُوفَةِ بِحَمَّامِ أَعْيَنَ، فَأَنْزَلَهُمْ أَبُو سَلَمَةَ الْخَلَّالُ دَارَ الْوَلِيدِ بْنِ سَعْدٍ مَوْلَى بَنِي هَاشِمٍ فِي بَنِي أَوْدٍ، وَكَتَمَ أَمْرَهُمْ نَحْوًا مِنْ أَرْبَعِينَ لَيْلَةً مِنْ جَمِيعِ الْقُوَّادِ وَالشِّيعَةِ. وَأَرَادَ فِيمَا ذُكِرَ أَنْ يُحَوِّلَ الْأَمْرَ إِلَى آلِ أَبِي طَالِبٍ لَمَّا بَلَغَهُ الْخَبَرُ عَنْ مَوْتِ إِبْرَاهِيمَ الْإِمَامِ، فَقَالَ لَهُ أَبُو الْجَهْمِ: مَا فَعَلَ الْإِمَامُ ؟ قَالَ: لَمْ يَقْدَمُ [ بَعْدُ ]. فَأَلَحَّ عَلَيْهِ. فَقَالَ: لَيْسَ هَذَا وَقْتَ خُرُوجِهِ، لِأَنَّ وَاسِطًا لَمْ تُفْتَحْ بَعْدُ. وَكَانَ أَبُو سَلَمَةَ إِذَا سُئِلَ عَنِ الْإِمَامِ يَقُولُ: لَا تَعْجَلُوا. فَلَمْ يَزَلْ ذَلِكَ مِنْ أَمْرِهِ حَتَّى دَخَلَ أَبُو حُمَيْدٍ مُحَمَّدُ بْنُ إِبْرَاهِيمَ الْحِمْيَرِيُّ مِنْ حَمَّامِ أَعْيَنَ يُرِيدُ الْكُنَاسَةَ، فَلَقِيَ خَادِمًا لِإِبْرَاهِيمَ الْإِمَامِ يُقَالُ لَهُ سَابِقٌ الْخَوَارِزْمِيُّ، فَعَرَفَهُ، فَقَالَ لَهُ: مَا فَعَلَ إِبْرَاهِيمُ الْإِمَامُ ؟ فَأَخْبَرَهُ أَنَّ مَرْوَانَ قَتَلَهُ، وَأَنَّ إِبْرَاهِيمَ أَوْصَى إِلَى أَخِيهِ أَبِي الْعَبَّاسِ وَاسْتَخْلَفَهُ مِنْ بَعْدِهِ، وَأَنَّهُ قَدِمَ الْكُوفَةَ وَمَعَهُ عَامَّةُ أَهْلِ بَيْتِهِ، فَسَأَلَهُ أَبُو حُمَيْدٍ أَنْ يَنْطَلِقَ بِهِ إِلَيْهِمْ، فَقَالَ لَهُ سَابِقٌ: الْمَوْعِدُ بَيْنِي وَبَيْنَكَ غَدًا فِي هَذَا الْمَوْضِعِ، وَكَرِهَ سَابِقٌ أَنْ يَدُلَّهُ عَلَيْهِمْ إِلَّا بِإِذْنِهِمْ. فَرَجَعَ أَبُو حُمَيْدٍ إِلَى أَبِي الْجَهْمِ، فَأَخْبَرَهُ وَهُوَ فِي عَسْكَرِ أَبِي سَلَمَةَ، فَأَمَرَهُ أَنْ يَلْطُفَ لِلِقَائِهِمْ، فَرَجَعَ أَبُو حُمَيْدٍ مِنَ الْغَدِ إِلَى الْمَوْضِعِ الَّذِي وَاعَدَ فِيهِ سَابِقًا فَلَقِيَهُ، فَانْطَلَقَ بِهِ إِلَى أَبِي الْعَبَّاسِ وَأَهْلِ بَيْتِهِ، فَلَمَّا دَخَلَ عَلَيْهِمْ سَأَلَ أَبُو حُمَيْدٍ مَنِ الْخَلِيفَةُ مِنْهُمْ. فَقَالَ دَاوُدُ بْنُ عَلِيٍّ: هَذَا إِمَامُكُمْ وَخَلِيفَتُكُمْ. وَأَشَارَ إِلَى أَبِي الْعَبَّاسِ، فَسَلَّمَ عَلَيْهِ بِالْخِلَافَةِ وَقَبَّلَ يَدَيْهِ وَرِجْلَيْهِ، وَقَالَ: مُرْنَا بِأَمْرِكَ. وَعَزَّاهُ بِإِبْرَاهِيمَ الْإِمَامِ. ثُمَّ رَجَعَ وَصَحِبَهُ إِبْرَاهِيمُ بْنُ سَلَمَةَ، رَجُلٌ كَانَ يَخْدِمُ بَنِي الْعَبَّاسِ، إِلَى أَبِي الْجَهْمِ فَأَخْبَرَهُ عَنْ مَنْزِلِهِمْ، وَأَنَّ الْإِمَامَ أَرْسَلَ إِلَى أَبِي سَلَمَةَ يَسْأَلُهُ مِائَةَ دِينَارٍ يُعْطِيهَا الْجَمَّالَ كِرَاءَ الْجِمَالِ الَّتِي حَمَلَتْهُمْ، فَلَمْ يَبْعَثْ بِهَا إِلَيْهِمْ، فَمَشَى أَبُو الْجَهْمِ وَأَبُو حُمَيْدٍ، وَإِبْرَاهِيمُ بْنُ سَلَمَةَ إِلَى مُوسَى بْنِ كَعْبٍ، وَقَصُّوا عَلَيْهِ الْقِصَّةَ، وَبَعَثُوا إِلَى الْإِمَامِ بِمِائَتَيْ دِينَارٍ مَعَ إِبْرَاهِيمَ بْنِ سَلَمَةَ. وَاتَّفَقَ رَأْيُ جَمَاعَةٍ مِنَ الْقُوَّادِ عَلَى أَنْ يَلْقَوُا الْإِمَامَ، فَمَضَى مُوسَى بْنُ كَعْبٍ، وَأَبُو الْجَهْمِ، وَعَبْدُ الْحَمِيدِ بْنُ رِبْعِيٍّ، وَسَلَمَةُ بْنُ مُحَمَّدٍ، وَإِبْرَاهِيمُ بْنُ سَلَمَةَ، وَعَبْدُ اللَّهِ الطَّائِيُّ، وَإِسْحَاقُ بْنُ إِبْرَاهِيمَ، وَشَرَاحِيلُ، وَعَبْدُ اللَّهِ بْنُ بَسَّامٍ، وَأَبُو حُمَيْدٍ مُحَمَّدُ بْنُ إِبْرَاهِيمَ، وَسُلَيْمَانُ بْنُ الْأَسْوَدِ، وَمُحَمَّدُ بْنُ الْحُصَيْنِ إِلَى الْإِمَامِ أَبِي الْعَبَّاسِ. وَبَلَغَ ذَلِكَ أَبَا سَلَمَةَ فَسَأَلَ عَنْهُمْ، فَقِيلَ: إِنَّهُمْ دَخَلُوا الْكُوفَةَ فِي حَاجَةٍ لَهُمْ، وَأَتَى الْقَوْمُ أَبَا الْعَبَّاسِ، فَقَالَ: وَأَيُّكُمْ عَبْدُ اللَّهِ بْنُ مُحَمَّدٍ ابْنِ الْحَارِثِيَّةِ ؟ فَقَالُوا: هَذَا، فَسَلَّمُوا عَلَيْهِ بِالْخِلَافَةِ وَعَزَّوْهُ فِي إِبْرَاهِيمَ، وَرَجَعَ مُوسَى بْنُ كَعْبٍ، وَأَبُو الْجَهْمِ، وَأَمَرَ أَبُو الْجَهْمِ الْبَاقِينَ فَتَخَلَّفُوا عِنْدَ الْإِمَامِ. فَأَرْسَلَ أَبُو سَلَمَةَ إِلَى أَبِي الْجَهْمِ: أَيْنَ كُنْتَ ؟ قَالَ: رَكِبْتُ إِلَى إِمَامِي، فَرَكِبَ أَبُو سَلَمَةَ إِلَى الْإِمَامِ، فَأَرْسَلَ أَبُو الْجَهْمِ إِلَى أَبِي حُمَيْدٍ: إِنَّ أَبَا سَلَمَةَ قَدْ أَتَاكُمْ فَلَا يَدْخُلَنَّ عَلَى الْإِمَامِ إِلَّا وَحْدَهُ. فَلَمَّا انْتَهَى إِلَيْهِمْ أَبُو سَلَمَةَ مَنَعُوهُ أَنْ يَدْخُلَ مَعَهُ أَحَدٌ، فَدَخَلَ وَحْدَهُ فَسَلَّمَ بِالْخِلَافَةِ عَلَى أَبِي الْعَبَّاسِ. فَقَالَ لَهُ أَبُو حُمَيْدٍ: عَلَى رَغْمِ أَنْفِكَ يَا مَاصَّ بَظْرِ أُمِّهِ ! فَقَالَ لَهُ أَبُو الْعَبَّاسِ: مَهْ ! وَأَمَرَ أَبَا سَلَمَةَ بِالْعَوْدِ إِلَى مُعَسْكَرِهِ، فَعَادَ. التعريف بأول خلفاء بني العباس وَبُويِعَ أَبُو الْعَبَّاسِ السَّفَّاحُ بِالْكُوفَةِ فِي يَوْمِ الْجُمُعَةِ لِثَلَاثَ عَشْرَةَ لَيْلَةً خَلَتْ مِنْ رَبِيعٍ الْأَوَّلِ، وَانْتَقَلَ إِلَى الْأَنْبَارِ فَسَكَنَهَا حَتَّى مَاتَ. وَأُمُّهُ رَائِطَةُ بِنْتُ عُبَيْدِ اللَّهِ الْحَارِثِيُّ مِنْ بَنِي عَبْدِ الْمُدَانِ، وَكَانَ مَوْلِدُهُ بِالشَّرَاةِ سَنَةَ خَمْسٍ وَمِائَةٍ، وَاسْتُخْلِفَ وَهُوَ ابْنُ سَبْعٍ وَعِشْرِينَ سَنَةً، وَهُوَ أَوَّلُ خُلَفَاءِ بَنِي الْعَبَّاسِ،  وَكَانَ أَصْغَرَ سِنًّا مِنْ أَخِيهِ الْمَنْصُورِ. وَكَانَ أَشْعَرَ جَعْدًا طَوِيلًا أَبْيَضَ، أَقْنَى الْأَنْفِ، حَسَنَ الْوَجْهِ وَاللِّحْيَةِ جَعْدَهَا، وَكَانَ يُقَالُ لَهُ: السَّفَّاحُ، وَالْمُرْتَضَى، وَالْقَائِمُ، وَهُوَ أَوَّلُ مَنْ تَلَقَّبَ مِنْ بَنِي الْعَبَّاسِ. وَقِيلَ: إِنَّمَا لُقِّبَ بِالسَّفَّاحِ لِمَا سَفَحَ مِنْ دِمَاءِ الْمُبْطِلِينَ. وَرُفِعَتْ إِلَيْهِ سِعَايَةٌ مَكْتُوبٌ عَلَيْهَا بِنَصِيحَةٍ، فَوَقَّعَ عَلَيْهَا: "تَقَرَّبْتَ إِلَيْنَا بِمَا بَاعَدَكَ مِنَ اللَّهِ تَعَالَى، وَلَا ثَوَابَ عِنْدِنَا لِمَنْ آثَرَنَا عَلَيْهِ". وَظَفِرَ بِبُرْدَةِ رَسُولِ اللَّهِ ﷺ، فَابْتَاعَهَا بِأَرْبَعَةِ آلَافِ دِينَارٍ، وَلَمْ يَرْوِ إِلَّا حَدِيثًا وَاحِدًا، وَكَانَ نَقْشُ خَاتَمِهِ: "اللَّهُ ثِقَةُ عَبْدِ اللَّهِ". وَكَانَ وَزِيرُهُ أَبُو الْجَهْمِ عَطِيَّةُ بْنُ حَبِيبٍ. وَقَالَ أَبُو بَكْرٍ الصُّولِيُّ: أَوَّلُ مَنْ وَزَرَ لِبَنِي الْعَبَّاسِ أَبُو سَلَمَةَ حَفْصُ بْنُ سُلَيْمَانَ الْخَلَّالُ، ثُمَّ خَالِدُ بْنُ بَرْمَكَ. أول خطبة لأبي العباس السفاح بعد البيعة له أَصْبَحَ النَّاسُ يَوْمَ الْجُمْعَةِ لِاثْنَتَيْ عَشْرَةَ لَيْلَةً خَلَتْ مِنْ شَهْرِ رَبِيعٍ الْأَوَّلِ، فَلَبِسُوا السِّلَاحَ، وَاصْطَفُّوا لِخُرُوجِ أَبِي الْعَبَّاسِ، وَأَتَوْا بِالدَّوَابِّ، فَرَكِبَ بِرْذَوْنًا أَبْلَقَ، وَرَكِبَ مَنْ مَعَهُ مِنْ أَهْلِ بَيْتِهِ فَدَخَلُوا دَارَ الْإِمَارَةِ، ثُمَّ خَرَجَ إِلَى الْمَسْجِدِ فَخَطَبَ وَصَلَّى بِالنَّاسِ. ثُمَّ صَعِدَ الْمِنْبَرَ حِينَ بُويِعَ لَهُ بِالْخِلَافَةِ فَقَامَ فِي أَعْلَاهُ، وَصَعِدَ عَمُّهُ دَاوُدُ بْنُ عَلِيٍّ فَقَامَ دُونَهُ، فَتَكَلَّمَ أَبُو الْعَبَّاسِ فَقَالَ: الْحَمْدُ لِلَّهِ الَّذِي اصْطَفَى الْإِسْلَامَ لِنَفْسِهِ، وَكَرَّمَهُ، وَشَرَّفَهُ، وَعَظَّمَهُ، وَاخْتَارَهُ لَنَا، فَأَيَّدَهُ بِنَا، وَجَعَلَنَا أَهْلَهُ، وَكَهْفَهُ، وَحِصْنَهُ، وَالْقُوَّامَ بِهِ، وَالذَّابِّينَ عَنْهُ، وَالنَّاصِرِينَ لَهُ، فَأَلْزَمَنَا كَلِمَةَ التَّقْوَى، وَجَعَلَنَا أَحَقَّ بِهَا وَأَهْلَهَا، وَخَصَّنَا بِرَحِمِ رَسُولِ اللَّهِ ﷺ وَقَرَابَتِهِ، وَأَنْشَأَنَا مِنْ آبَائِنَا، وَأَنْبَتَنَا مِنْ شَجَرَتِهِ، وَاشْتَقَّنَا مِنْ نَبْعَتِهِ، جَعَلَهُ مِنْ أَنْفُسِنَا عَزِيزًا عَلَيْهِ مَا عَنِتْنَا، حَرِيصًا عَلَيْنَا، بِالْمُؤْمِنِينَ رَءُوفًا رَحِيمًا، وَوَضَعَنَا مِنَ الْإِسْلَامِ وَأَهْلِهِ بِالْمَوْضِعِ الرَّفِيعِ. وَأَنْزَلَ بِذَلِكَ عَلَى أَهْلِ الْإِسْلَامِ كِتَابًا يُتْلَى عَلَيْهِمْ، تَبَارَكَ وَتَعَالَى فِيمَا أَنْزَلَ مِنْ مُحْكَمِ كِتَابِهِ: ( إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا )، وَقَالَ تَعَالَى: ( قُلْ لَا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلَّا الْمَوَدَّةَ فِي الْقُرْبَى )، وَقَالَ: ( وَأَنْذِرْ عَشِيرَتَكَ الْأَقْرَبِينَ )، وَقَالَ: ( مَا أَفَاءَ اللَّهُ عَلَى رَسُولِهِ مِنْ أَهْلِ الْقُرَى فَلِلَّهِ وَلِلرَّسُولِ وَلِذِي الْقُرْبَى )، وَقَالَ: ( وَاعْلَمُوا أَنَّمَا غَنِمْتُمْ مِنْ شَيْءٍ فَأَنَّ لِلَّهِ خُمُسَهُ وَلِلرَّسُولِ وَلِذِي الْقُرْبَى وَالْيَتَامَى ). فَأَعْلَمَهُمْ جَلَّ ثَنَاؤُهُ فَضْلَنَا، وَأَوْجَبَ عَلَيْهِمْ حَقَّنَا وَمَوَدَّتَنَا، وَأَجْزَلَ مِنَ الْفَيْءِ وَالْغَنِيمَةِ نَصِيبَنَا تَكْرِمَةً لَنَا وَفَضْلًا عَلَيْنَا، وَاللَّهُ ذُو الْفَضْلِ الْعَظِيمِ. وَزَعَمَتِ السَّبَئِيَّةُ الضُّلَّالُ أَنَّ غَيْرَنَا أَحَقُّ بِالرِّيَاسَةِ وَالسِّيَاسَةِ وَالْخِلَافَةِ مِنَّا، فَشَاهَتْ وُجُوهُهُمْ ! وَلِمَ أَيُّهَا النَّاسُ ؟ ! وَبِنَا هَدَى اللَّهُ النَّاسَ بَعْدَ ضَلَالَتِهِمْ، وَبَصَّرَهُمْ بَعْدَ جَهَالَتِهِمْ، وَأَنْقَذَهُمْ بَعْدَ هَلَكَتِهِمْ، وَأَظْهَرَ بِنَا الْحَقَّ، وَدَحَضَ الْبَاطِلَ، وَأَصْلَحَ بِنَا مِنْهُمْ مَا كَانَ فَاسِدًا، وَرَفَعَ بِنَا الْخَسِيسَةَ، وَتَمَّمَ بِنَا النَّقِيصَةَ، وَجَمَعَ الْفُرْقَةَ حَتَّى عَادَ النَّاسُ بَعْدَ الْعَدَاوَةِ أَهْلَ التَّعَاطُفِ وَالْبِرِّ وَالْمُوَاسَاةِ فِي دُنْيَاهُمْ، وَإِخْوَانًا عَلَى سُرُرٍ مُتَقَابِلِينَ فِي آخِرَتِهِمْ. فَتَحَ اللَّهُ ذَلِكَ مِنَّةً وَمِنْحَةً لِمُحَمَّدٍ ﷺ فَلَمَّا قَبَضَهُ اللَّهُ إِلَيْهِ قَامَ بِالْأَمْرِ مِنْ بَعْدِهِ أَصْحَابُهُ، وَأَمْرُهُمْ شُورَى بَيْنَهُمْ، فَحَوَوْا مَوَارِيثَ الْأُمَمِ، فَعَدَلُوا فِيهَا وَوَضَعُوهَا مَوَاضِعَهَا، وَأَعْطَوْهَا أَهْلَهَا، وَخَرَجُوا خِمَاصًا مِنْهَا. ثُمَّ وَثَبَ بَنُو حَرْبٍ وَبَنُو مَرْوَانَ فَابْتَزُّوهَا وَتَدَاوَلُوهَا، فَجَارُوا فِيهَا، وَاسْتَأْثَرُوا بِهَا، وَظَلَمُوا أَهْلَهَا بِمَا أَمْلَى اللَّهُ لَهُمْ حِينًا حَتَّى آسَفُوهُ، فَلَمَّا آسَفُوهُ انْتَقَمَ مِنْهُمْ بِأَيْدِينَا، وَرَدَّ عَلَيْنَا حَقَّنَا، وَتَدَارَكَ بِنَا أُمَّتَنَا، وَوَلِيَ نَصْرَنَا وَالْقِيَامَ بِأَمْرِنَا، لِيَمُنَّ بِنَا عَلَى الَّذِينَ اسْتُضْعِفُوا فِي الْأَرْضِ، وَخَتَمَ بِنَا كَمَا افْتَتَحَ بِنَا. وَإِنِّي لَأَرْجُو أَنْ لَا يَأْتِيَكُمُ الْجَوْرُ مِنْ حَيْثُ جَاءَكُمُ الْخَيْرُ، وَلَا الْفَسَادُ مِنْ حَيْثُ جَاءَكُمُ الصَّلَاحُ، وَمَا تَوْفِيقُنَا ( أَهْلَ الْبَيْتِ ) إِلَّا بِاللَّهِ. يَا أَهْلَ الْكُوفَةِ أَنْتُمْ مَحَلُّ مَحَبَّتِنَا وَمَنْزِلُ مَوَدَّتِنَا، أَنْتُمُ الَّذِينَ لَمْ تَتَغَيَّرُوا عَنْ ذَلِكَ، وَلَمْ يُثْنِكُمْ عَنْهُ تَحَامُلُ أَهْلِ الْجَوْرِ عَلَيْكُمْ حَتَّى أَدْرَكْتُمْ زَمَانَنَا، وَأَتَاكُمُ اللَّهُ بِدَوْلَتِنَا، فَأَنْتُمْ أَسْعَدُ النَّاسِ بِنَا، وَأَكْرَمُهُمْ عَلَيْنَا، وَقَدْ زِدْتُكُمْ فِي أُعْطِيَّاتِكُمْ مِائَةَ دِرْهَمٍ، فَاسْتَعِدُّوا فَأَنَا السَّفَّاحُ الْمُبِيحُ، وَالثَّائِرُ الْمُبِيرُ. وَكَانَ مَوْعُوكًا فَاشْتَدَّ عَلَيْهِ الْوَعْكُ. فَجَلَسَ عَلَى الْمِنْبَرِ. خطبة داود بن علي عم أبي العباس السفاح وَقَامَ عَمُّهُ دَاوُدُ عَلَى مَرَاقِي الْمِنْبَرِ، فَقَالَ: الْحَمْدُ لِلَّهِ، شُكْرًا لِلَّذِي أَهْلَكَ عَدُوَّنَا، وَأَصَارَ إِلَيْنَا مِيرَاثَنَا مِنْ نَبِيِّنَا مُحَمَّدٍ ﷺ. أَيُّهَا النَّاسُ ! الْآنَ أَقْشَعَتْ حَنَادِسُ الدُّنْيَا، وَانْكَشَفَ غِطَاؤُهَا، وَأَشْرَقَتْ أَرْضُهَا وَسَمَاؤُهَا، وَطَلَعَتِ الشَّمْسُ مِنْ مَطْلَعِهَا، وَبَزَغَ الْقَمَرُ مِنْ مَبْزَغِهِ، وَأَخَذَ الْقَوْسَ بَارِيهَا، وَعَادَ السَّهْمُ إِلَى مَنْزَعِهِ، وَرَجَعَ الْحَقُّ إِلَى نِصَابِهِ فِي أَهْلِ بَيْتِ نَبِيِّكُمْ، أَهْلِ الرَّأْفَةِ وَالرَّحْمَةِ بِكُمْ، وَالْعَطْفِ عَلَيْكُمْ. أَيُّهَا النَّاسُ ! إِنَّا وَاللَّهِ مَا خَرَجْنَا فِي طَلَبِ هَذَا الْأَمْرِ لِنُكْثِرَ لُجَيْنًا، وَلَا عِقْيَانًا، وَلَا نَحْفِرُ نَهْرًا، وَلَا نَبْنِيَ قَصْرًا، وَإِنَّمَا أَخْرَجَتْنَا الْأَنَفَةُ مِنَ ابْتِزَازِهِمْ حَقَّنَا، وَالْغَضَبُ لِبَنِي عَمِّنَا، وَمَا كَرِهْنَا مِنْ أُمُورِكُمْ، فَلَقَدْ كَانَتْ أُمُورُكُمْ تُرْمِضُنَا وَنَحْنُ عَلَى فُرُشِنَا، وَيَشْتَدُّ عَلَيْنَا سُوءُ سِيرَةِ بَنِي أُمَيَّةَ فِيكُمْ، وَاسْتِنْزَالُهُمْ لَكُمْ، وَاسْتِئْثَارُهُمْ بِفَيْئِكُمْ وَصَدَقَاتِكُمْ وَمَغَانِمِكُمْ عَلَيْكُمْ. لَكُمْ ذِمَّةُ اللَّهِ تَبَارَكَ وَتَعَالَى، وَذِمَّةُ رَسُولِهِ ﷺ وَذِمَّةُ الْعَبَّاسِ، رَحِمَهُ اللَّهُ، عَلَيْنَا أَنْ نَحْكُمَ فِيكُمْ بِمَا أَنْزَلَ اللَّهُ، وَنَعْمَلَ فِيكُمْ بِكِتَابِ اللَّهِ، وَنَسِيرَ فِي الْعَامَّةِ وَالْخَاصَّةِ بِسِيرَةِ رَسُولِ اللَّهِ ﷺ. تَبًّا تَبًّا لِبَنِي حَرْبِ بْنِ أُمَيَّةَ وَبَنِي مَرْوَانَ ! آثَرُوا فِي مُدَّتِهِمُ الْعَاجِلَةَ عَلَى الْآجِلَةِ، وَالدَّارَ الْفَانِيَةَ عَلَى الدَّارِ الْبَاقِيَةِ، فَرَكِبُوا الْآثَامَ، وَظَلَمُوا الْأَنَامَ، وَانْتَهَكُوا الْمَحَارِمَ، وَغَشُوا بِالْجَرَائِمِ، وَجَارُوا فِي سِيرَتِهِمْ فِي الْعِبَادِ، وَسُنَّتِهِمْ فِي الْبِلَادِ، وَمَرِحُوا فِي أَعِنَّةِ الْمَعَاصِي، وَرَكَضُوا فِي مَيْدَانِ الْغَيِّ جَهْلًا بِاسْتِدْرَاجِ اللَّهِ، وَأَمْنًا لِمَكْرِ اللَّهِ، فَأَتَاهُمْ بَأْسُ اللَّهِ بَيَاتًا وَهُمْ نَائِمُونَ، فَأَصْبَحُوا أَحَادِيثَ، وَمُزِّقُوا كُلَّ مُمَزَّقٍ، فَبُعْدًا لِلْقَوْمِ الظَّالِمِينَ، وَأَدَالَنَا اللَّهُ مِنْ مَرْوَانَ، وَقَدْ غَرَّهُ بِاللَّهِ الْغَرُورُ، وَأَرْسَلَ لِعَدُوِّ اللَّهِ فِي عِنَانِهِ حَتَّى عَثَرَ فِي فَضْلِ خِطَامِهِ، أَظَنَّ عَدُوُّ اللَّهِ أَنْ لَنْ نَقْدِرَ عَلَيْهِ فَنَادَى حِزْبَهُ، وَجَمَعَ مَكَايِدَهُ وَرَمَى بِكَتَائِبِهِ، فَوَجَدَ أَمَامَهُ وَوَرَاءَهُ وَعَنْ يَمِينِهِ وَشِمَالِهِ مِنْ مَكْرِ اللَّهِ وَبَأْسِهِ وَنِقْمَتِهِ مَا أَمَاتَ بَاطِلَهُ، وَمَحَا ضَلَالَهُ. وَجَعَلَ دَائِرَةَ السَّوْءِ بِهِ، وَأَحْيَا شَرَفَنَا وَعِزَّنَا وَرَدَّ إِلَيْنَا حَقَّنَا وَإِرْثَنَا. أَيُّهَا النَّاسُ ! إِنَّ أَمِيرَ الْمُؤْمِنِينَ، نَصَرَهُ اللَّهُ نَصْرًا عَزِيزًا، إِنَّمَا عَادَ إِلَى الْمِنْبَرِ بَعْدَ الصَّلَاةِ لِأَنَّهُ كَارِهٌ أَنْ يَخْلِطَ بِكَلَامِ الْجُمْعَةِ غَيْرَهُ، وَإِنَّمَا قَطَعَهُ عَنِ اسْتِتْمَامِ الْكَلَامِ شِدَّةُ الْوَعْكِ، فَادْعُوا اللَّهَ لِأَمِيرِ الْمُؤْمِنِينَ بِالْعَافِيَةِ، فَقَدْ بَدَّلَكُمُ اللَّهُ بِمَرْوَانَ عَدُوِّ الرَّحْمَنِ وَخَلِيفَةِ الشَّيْطَانِ، الْمُتَّبِعِ السَّفَلَةَ الَّذِينَ أَفْسَدُوا فِي الْأَرْضِ بَعْدَ إِصْلَاحِهَا بِإِبْدَالِ الدِّينِ وَانْتِهَاكِ حَرِيمِ الْمُسْلِمِينَ، الشَّابَّ الْمُتَكَهِّلَ الْمُتَمَهِّلَ الْمُقْتَدِيَ بِسَلَفِهِ الْأَبْرَارِ الْأَخْيَارِ الَّذِينَ أَصْلَحُوا الْأَرْضَ بَعْدَ فَسَادِهَا بِمَعَالِمِ الْهُدَى وَمَنَاهِجِ التَّقْوَى. فَعَجَّ النَّاسُ لَهُ بِالدُّعَاءِ، ثُمَّ قَالَ: يَا أَهْلَ الْكُوفَةِ ! إِنَّا وَاللَّهِ مَا زِلْنَا مَظْلُومِينَ مَقْهُورِينَ عَلَى حَقِّنَا، حَتَّى أَبَاحَ اللَّهُ شِيعَتَنَا أَهْلَ خُرَاسَانَ، فَأَحْيَا بِهِمْ حَقَّنَا، وَأَبْلَجَ بِهِمْ حُجَّتَنَا، وَأَظْهَرَ بِهِمْ دَوْلَتَنَا، وَأَرَاكُمُ اللَّهُ بِهِمْ مَا لَسْتُمْ تَنْتَظِرُونَ، فَأَظْهَرَ فِيكُمُ الْخَلِيفَةَ مِنْ هَاشِمٍ، وَبَيَّضَ بِهِ وُجُوهَكُمْ، وَأَدَالَكُمْ عَلَى أَهْلِ الشَّامِ، وَنَقَلَ إِلَيْكُمُ السُّلْطَانَ، وَأَعَزَّ الْإِسْلَامَ، وَمَنَّ عَلَيْكُمْ بِإِمَامٍ مَنَحَهُ الْعَدَالَةَ، وَأَعْطَاهُ حُسْنَ الْإِيَالَةِ، فَخُذُوا مَا آتَاكُمُ اللَّهُ بِشُكْرٍ، وَالْزَمُوا طَاعَتَنَا، وَلَا تُخْدَعُوا عَنْ أَنْفُسِكُمْ، فَإِنَّ الْأَمْرَ أَمْرُكُمْ، وَإِنَّ لِكُلِّ أَهْلِ بَيْتٍ مِصْرًا وَإِنَّكُمْ مِصْرُنَا. أَلَا وَإِنَّهُ مَا صَعِدَ مِنْبَرَكُمْ هَذَا خَلِيفَةٌ بَعْدَ رَسُولِ اللَّهِ ﷺ إِلَّا أَمِيرَ الْمُؤْمِنِينَ عَلِيَّ بْنَ أَبِي طَالِبٍ وَأَمِيرَ الْمُؤْمِنِينَ عَبْدَ اللَّهِ بْنَ مُحَمَّدٍ، وَأَشَارَ بِيَدِهِ إِلَى أَبِي الْعَبَّاسِ السَّفَّاحِ. وَاعْلَمُوا أَنَّ هَذَا الْأَمْرَ فِينَا لَيْسَ بِخَارِجٍ مِنَّا حَتَّى نُسَلِّمَهُ إِلَى عِيسَى ابْنِ مَرْيَمَ - عَلَيْهِ السَّلَامُ - وَالْحَمْدُ لِلَّهِ عَلَى مَا أَبْلَانَا وَأَوْلَانَا. ثُمَّ نَزَلَ أَبُو الْعَبَّاسِ وَدَاوُدُ بْنُ عَلِيٍّ أَمَامَهُ حَتَّى دَخَلَ الْقَصْرَ وَأَجْلَسَ أَخَاهُ أَبَا جَعْفَرٍ الْمَنْصُورَ يَأْخُذُ الْبَيْعَةَ عَلَى النَّاسِ فِي الْمَسْجِدِ، فَلَمْ يَزَلْ يَأْخُذُهَا عَلَيْهِمْ حَتَّى صَلَّى بِهِمُ الْعَصْرَ ثُمَّ الْمَغْرِبَ، وَجَنَّهُمُ اللَّيْلُ، فَدَخَلَ. وَقِيلَ: إِنَّ دَاوُدَ بْنَ عَلِيٍّ لَمَّا تَكَلَّمَ قَالَ فِي آخِرِ كَلَامِهِ: أَيُّهَا النَّاسُ، إِنَّهُ وَاللَّهِ مَا كَانَ بَيْنَكُمْ وَبَيْنَ رَسُولِ اللَّهِ ﷺ خَلِيفَةٌ إِلَّا عَلِيَّ بْنَ أَبِي طَالِبٍ، وَأَمِيرَ الْمُؤْمِنِينَ الَّذِي خَلْفِي. ثُمَّ نَزَلَا خروج أبي العباس إلى العسكر ومكوثه أشهرا قبل الانتقال إلى قصر الإمارة وَخَرَجَ أَبُو الْعَبَّاسِ يُعَسْكِرُ بِحَمَّامِ أَعْيَنَ فِي عَسْكَرِ أَبِي سَلَمَةَ، وَنَزَلَ مَعَهُ فِي حُجْرَتِهِ بَيْنَهُمَا سِتْرٌ، وَحَاجِبُ السَّفَّاحِ يَوْمَئِذٍ عَبْدُ اللَّهِ بْنُ بَسَّامٍ. وَاسْتَخْلَفَ عَلَى الْكُوفَةِ وَأَرْضِهَا عَمَّهُ دَاوُدَ بْنَ عَلِيٍّ، وَبَعَثَ عَمَّهُ عَبْدَ اللَّهِ بْنَ عَلِيٍّ إِلَى أَبِي عَوْنِ بْنِ يَزِيدَ بِشَهْرَزُورَ، وَبَعَثَ ابْنَ أَخِيهِ عِيسَى بْنَ مُوسَى إِلَى الْحَسَنِ بْنِ قَحْطَبَةَ، وَهُوَ يَوْمَئِذٍ يُحَاصِرُ ابْنَ هُبَيْرَةَ بِوَاسِطٍ، وَبَعَثَ يَحْيَى بْنَ جَعْفَرِ بْنِ تَمَّامِ بْنِ عَبَّاسٍ إِلَى حُمَيْدِ بْنِ قَحْطَبَةَ بِالْمَدَائِنِ. وَبَعَثَ أَبَا الْيَقْظَانِ عُثْمَانَ بْنَ عُرْوَةَ بْنِ مُحَمَّدِ بْنِ عَمَّارِ بْنِ يَاسِرٍ إِلَى بَسَّامِ بْنِ إِبْرَاهِيمَ بْنِ بَسَّامٍ بِالْأَهْوَازِ، وَبَعَثَ سَلَمَةَ بْنَ عَمْرِو بْنِ عُثْمَانَ إِلَى مَالِكِ بْنِ الطَّوَّافِ. وَأَقَامَ السَّفَّاحُ بِالْعَسْكَرِ أَشْهُرًا، ثُمَّ ارْتَحَلَ فَنَزَلَ الْمَدِينَةَ الْهَاشِمِيَّةَ بِقَصْرِ الْإِمَارَةِ، وَكَانَ تَنَكَّرَ لِأَبِي سَلَمَةَ قَبْلَ تَحَوُّلِهِ حَتَّى عَرَفَ ذَلِكَ. وَقَدْ قِيلَ: إِنَّ دَاوُدَ بْنَ عَلِيٍّ وَابْنَهُ مُوسَى لَمْ يَكُونَا بِالشَّامِ عِنْدَ مَسِيرِ بَنِي الْعَبَّاسِ إِلَى الْعِرَاقِ، إِنَّمَا كَانَا بِالْعِرَاقِ أَوْ بِغَيْرِهِ فَخَرَجَا يُرِيدَانِ الشَّامَ، فَلَقِيَهُمَا أَبُو الْعَبَّاسِ، وَأَهْلُ بَيْتِهِ يُرِيدُونَ الْكُوفَةَ بِدُومَةِ الْجَنْدَلِ، فَسَأَلَهُمْ دَاوُدُ عَنْ خَبَرِهِمْ، فَقَصَّ عَلَيْهِ أَبُو الْعَبَّاسِ قِصَّتَهُمْ، وَأَنَّهُمْ يُرِيدُونَ الْكُوفَةَ لِيَظْهَرُوا بِهَا وَيُظْهِرُوا أَمْرَهُمْ. فَقَالَ لَهُ دَاوُدُ: يَا أَبَا الْعَبَّاسِ تَأْتِي الْكُوفَةَ وَشَيْخُ بَنِي أُمَيَّةَ مَرْوَانُ بْنُ مُحَمَّدٍ بِحَرَّانَ مُطِلٌّ عَلَى الْعِرَاقِ فِي أَهْلِ الشَّامِ وَالْجَزِيرَةِ، وَشَيْخُ الْعَرَبِ يَزِيدُ بْنُ هُبَيْرَةَ بِالْعِرَاقِ فِي جُنْدِ الْعَرَبِ ! وَقَالَ: يَا عَمِّي مَنْ أَحَبَّ الْحَيَاةَ ذَلَّ، ثُمَّ تَمَثَّلَ بِقَوْلِ الْأَعْشَى: فَمَا مِيتَةٌ إِنْ مُتُّهَا غَيْرَ عَاجِزٍ بِعَارٍ إِذَا مَا غَالَتِ النَّفْسَ غُولُهَا. فَالْتَفَتَ دَاوُدُ إِلَى ابْنِهِ مُوسَى، فَقَالَ: صَدَقَ وَاللَّهِ ابْنُ عَمِّكَ، فَارْجِعْ بِنَا مَعَهُ نَعِشْ أَعِزَّاءَ أَوْ نَمُتْ كُرَمَاءَ. فَرَجَعُوا جَمِيعًا. فَكَانَ عِيسَى بْنُ مُوسَى يَقُولُ إِذَا ذَكَرَ خُرُوجَهُمْ مِنَ الْحُمَيْمَةِ يُرِيدُونَ الْكُوفَةَ: إِنَّ نَفَرًا أَرْبَعَةَ عَشَرَ رَجُلًا خَرَجُوا مِنْ دَارِهِمْ وَأَهْلِهِمْ يَطْلُبُونَ مَا طَلَبْنَا لَعَظِيمَةٌ هِمَّتُهُمْ، كَبِيرَةٌ أَنْفُسُهُمْ، شَدِيدَةٌ قُلُوبُهُمْ. بعض من سياسة أمير المؤمنين أبي العباس السفاح ثُمَّ اسْتَعْمَلَ السَّفَّاحُ عَلَى الْكُوفَةِ عَمَّهُ دَاوُدَ بْنَ عَلِيٍّ، وَعَلَى وَاسِطَ أَخَاهُ جَعْفَرًا وَحَضَرَهُ جَمَاعَةٌ مِنْ أَهْلِ بَيْتِهِ، فَذَكَرُوا جَمْعَ الْمَالِ، فَقَالَ عَبْدُ اللَّهِ بْنُ حَسَنٍ: سَمِعْتُ بِأَلْفِ أَلْفِ دِرْهَمٍ وَمَا رَأَيْتُهَا مُجْتَمِعَةً، فَقَالَ أَبُو الْعَبَّاسِ: فَأَنَا أَصِلُكَ بِهَا حَتَّى تَرَاهَا مُجْتَمِعَةً، فَلَمَّا قَبَضَ الْمَالَ اسْتَأْذَنَهُ فِي الْخُرُوجِ إِلَى الْمَدِينَةِ، فَأَذِنَ لَهُ وَدَفَعَ إِلَيْهِ مَالًا لِيَقْسِمَهُ عَلَى بَنِي هَاشِمٍ بِالْمَدِينَةِ، فَلَمَّا قَسَمَهُ أَخَذُوا يَشْكُرُونَ أَبَا الْعَبَّاسِ، فَقَالَ عَبْدُ اللَّهِ: هَؤُلَاءِ أَحْمَقُ النَّاسِ، يَشْكُرُونَ مَنْ أَعْطَاهُمْ بَعْضَ حَقِّهِمْ. فَبَلَغَهُ ذَلِكَ فَأَخْبَرَ أَهْلَهُ، فَقَالُوا: أَدِّبْهُ، فَقَالَ: مَنْ شَدَّدَ أَنْفَرَ، وَمَنْ تَرَاخَى أُلِفَ، وَالْعَفْوُ أَقْرَبُ لِلتَّقْوَى، وَالتَّغَافُلُ مِنْ فِعْلِ الْكِرَامِ. قَالَ: أَحْمَدُ بْنُ سَعِيدِ بْنِ سَلْمٍ الْبَاهِلِيُّ، عَنْ أَبِيهِ، قَالَ: حَدَّثَنِي مَنْ حَضَرَ مَجْلِسَ السَّفَّاحِ وَهُوَ أَحْشَدُ مَا كَانَ بِبَنِي هَاشِمٍ وَالشِّيعَةِ وَوُجُوهِ النَّاسِ، فَدَخَلَ عَبْدُ اللَّهِ بْنُ حَسَنِ بْنِ حَسَنٍ وَمَعَهُ مُصْحَفٌ، فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ: أَعْطِنَا حَقَّنَا الَّذِي جَعَلَهُ اللَّهُ لَنَا فِي هَذَا الْمُصْحَفِ، قَالَ: فَأَشْفَقَ النَّاسُ [مِنْ] أَنْ يُعَجِّلَ السَّفَّاحُ بِشَيْءٍ إِلَيْهِ، وَلَا يُرِيدُونَ ذَلِكَ فِي شَيْخِ بَنِي هَاشِمٍ فِي وَقْتِهِ، أَوْ يَعْيَى بِجَوَابِهِ فَيَكُونُ ذَلِكَ عَارًا عَلَيْهِ. قَالَ: فَأَقْبَلَ عَلَيْهِ غَيْرَ مُغْضَبٍ وَلَا مُزْعَجٍ، فَقَالَ: إِنَّ جَدَّكَ عَلِيًّا -وَكَانَ خَيْرًا مِنِّي وَأَعْدَلَ- وَلِيَ هَذَا الْأَمْرُ فَمَا أَعْطَى جَدَّيْكَ الْحَسَنَ وَالْحُسَيْنَ -وَكَانَا خَيْرًا مِنْكَ- شَيْئًا، وَكَانَ الْوَاجِبُ أَنْ أُعْطِيَكَ مِثْلَهُ، فَإِنْ كُنْتُ فَعَلْتُ فَقَدْ أَنْصَفْتُكَ، وَإِنْ كُنْتُ زِدْتَكَ فَمَا هَذَا جَزَائِي مِنْكَ، قَالَ: فَمَا رَدَّ عَبْدُ اللَّهِ جَوَابًا، وَانْصَرَفَ النَّاسُ يَعْجَبُونَ مِنْ جَوَابِهِ لَهُ. وَكَتَبَ أَبُو الْعَبَّاسِ إِلَى خَالِهِ زِيَادِ بْنِ عَبْدِ اللَّهِ، وَكَانَ عَامِلَهُ عَلَى الْمَدِينَةِ: قَرِّبْنِي مِنْ رَسُولِ اللَّهِ ﷺ بِحِفْظِ جِيرَانِهِ، وَإِكْرَامِ أَهْلِ بَيْتِهِ، وَلَا تُسَلِّطْ هَوَاكَ فِيمَا وَجَبَ إِسْخَاطِي؛ فَإِنَّ اللَّهَ شَاهِدِي وَأَنْتَ الْمَأْخُوذُ بِالتَّقْصِيرِ. وَكَتَبَ إِلَى دَاوُدَ بْنِ عَلِيٍّ وَهُوَ عَامِلُهُ عَلَى مَكَّةَ: أَمَّا بَعْدُ، فَهَذِهِ سَنَةٌ طُمِسَ فِيهَا عُيُونُ الْجَوْرِ، وَأُخْمِدَ نِيرَانُ الظُّلْمِ، وَأَبَادَ الشَّجَرَةَ الْمَلْعُونَةَ، فَهُنَّ زُوَّارُ بَيْتِ اللَّهِ بِنَصْرِ أَوْلِيَائِهِ، وَخِذْلَانِ أَعْدَائِهِ لِيَحْمَدُوهُ عَلَى ذَلِكَ.

   ✧ Mention of the beginning of the Abbasid state and the oath of allegiance to Abu al-ʿAbbas In this year, Abu al-ʿAbbas ʿAbd Allah b. Muhammad b. ʿAli b. ʿAbd Allah b. ʿAbbas was given the oath of allegiance as caliph in the month of Rabiʿ al-Awwal, and it was said: in Rabiʿ al-Akhir, thirteen days having passed of it, and it was said: in Jumada al-Ula. The prophecy of the caliphate of the Banu al-ʿAbbas The beginning and first of that was that the Messenger of Allah ﷺ informed al-ʿAbbas b. ʿAbd al-Muttalib that the caliphate would devolve upon his descendants. His descendants did not cease to expect that and to speak of it among themselves. Then Abu Hashim ibn al-Hanafiyya went out to Syria and met Muhammad b. ʿAli b. ʿAbd Allah b. ʿAbbas and said to him: [O cousin, I have knowledge which I shall disclose to you, so do not let anyone know of it], that this matter which people hope for is among you. [He said: I have known], so let no one hear of it from you. It has preceded in the account of Ibn al-Ashʿath the saying of Khalid b. Yazid b. Muʿawiya to ʿAbd al-Malik b. Marwan: As for when the breach was from Sijistan, there is no harm upon you from it; we only feared if it were from Khurasan. Muhammad b. ʿAli b. ʿAbd Allah said: We have three times: the death of the tyrant Yazid b. Muʿawiya, the turn of the century, and the breach of Ifriqiya. At that time, summoners will call for us, then our supporters will come from the east until their cavalry reaches [the west] and they extract what the tyrants hoarded. When Yazid b. Abi Muslim was killed in Ifriqiya and the Berbers broke their oath, Muhammad b. ʿAli sent a summoner to Khurasan and commanded him to call to al-Rida without naming anyone. We have mentioned previously the account of the summoners and the account of Abu Muslim. What came concerning Marwan's order to arrest Ibrahim b. Muhammad, the journey of Abu al-ʿAbbas with his family to Kufa, and the oath of allegiance to him as caliph Marwan, when he sent the one to be arrested, described to the messenger the description of Abu al-ʿAbbas, because he found in the books: that the one of this description will kill them and strip them of their kingdom! And he said to him to bring him Ibrahim b. Muhammad. The messenger arrived and took Abu al-ʿAbbas by the description, but when Ibrahim appeared and was safe, it was said to the messenger: You were only commanded with Ibrahim, and this is ʿAbd Allah. So he left Abu al-ʿAbbas and took Ibrahim and departed with him to Marwan. When Marwan saw him, he said: This is not the description which I described to you. They said: We saw the description which you described, but you named Ibrahim, and this is Ibrahim. So he ordered him to be imprisoned, and he sent messengers again in search of Abu al-ʿAbbas but they did not see him. The reason for his journey from al-Humayma was that when the messenger took Ibrahim, he announced his own death to his household and commanded them to travel to Kufa with his brother Abu al-ʿAbbas ʿAbd Allah b. Muhammad, and to hear and obey him, and he bequeathed to Abu al-ʿAbbas. (And he made him the caliph after him. So Abu al-ʿAbbas traveled) and those with him from his household, among them: his brother Abu Jaʿfar al-Mansur, ʿAbd al-Wahhab and Muhammad the two sons of his brother Ibrahim, his paternal uncles Dawud, ʿIsa, Salih, Ismaʿil, ʿAbd Allah, and ʿAbd al-Samad the sons of ʿAli b. ʿAbd Allah b. ʿAbbas, and his cousin Dawud, and his nephew ʿIsa b. Musa b. Muhammad b. ʿAli, and Yahya b. Jaʿfar b. Tammam b. ʿAbbas, until they arrived in Kufa in Safar, and their Shiʿa from the people of Khurasan were outside Kufa at Hammam Aʿyan. Abu Salama al-Khallal lodged them in the house of al-Walid b. Saʿd, client of the Banu Hashim, among the Banu Awd, and concealed their affair for about forty nights from all the commanders and Shiʿa. He intended, as it is mentioned, to transfer the matter to the family of Abu Talib when the news reached him of the death of Ibrahim the Imam. Abu al-Jahm said to him: What has the Imam done? He said: He has not yet arrived. He insisted upon him. He said: This is not the time for his appearance, because Wasit has not yet been conquered. Abu Salama, whenever he was asked about the Imam, would say: Do not be hasty. His affair remained thus until Abu Humayd Muhammad b. Ibrahim al-Himyari entered from Hammam Aʿyan intending al-Kunasa, and he met a servant of Ibrahim the Imam called Sabiq al-Khwarizmi, and he recognized him. He said to him: What has Ibrahim the Imam done? He informed him that Marwan had killed him, and that Ibrahim had bequeathed to his brother Abu al-ʿAbbas and appointed him as caliph after him, and that he had arrived in Kufa with the generality of his household. Abu Humayd asked him to take him to them. Sabiq said to him: The appointment between me and you is tomorrow in this place. Sabiq disliked to guide him to them except with their permission. Abu Humayd returned to Abu al-Jahm and informed him while he was in the camp of Abu Salama. He commanded him to be subtle in meeting them. Abu Humayd returned the next day to the place where he had appointed Sabiq and met him, and he took him to Abu al-ʿAbbas and his household. When he entered upon them, Abu Humayd asked who was the caliph among them. Dawud b. ʿAli said: This is your Imam and your caliph, and he pointed to Abu al-ʿAbbas. So he greeted him with the caliphate and kissed his hands and feet, and said: Command us with your command. And he offered condolences for Ibrahim the Imam. Then he returned, accompanied by Ibrahim b. Salama, a man who used to serve the Banu al-ʿAbbas, to Abu al-Jahm and informed him of their lodging, and that the Imam had sent to Abu Salama asking him for a hundred dinars to give to the camel driver as hire for the camels which had carried them, but he had not sent them to him. Abu al-Jahm, Abu Humayd, and Ibrahim b. Salama went to Musa b. Kaʿb and recounted the story to him, and they sent to the Imam two hundred dinars with Ibrahim b. Salama. The opinion of a group of the commanders agreed that they should meet the Imam. Musa b. Kaʿb, Abu al-Jahm, ʿAbd al-Hamid b. Ribʿi, Salama b. Muhammad, Ibrahim b. Salama, ʿAbd Allah al-Taʾi, Ishaq b. Ibrahim, Sharahil, ʿAbd Allah b. Bassam, Abu Humayd Muhammad b. Ibrahim, Sulayman b. al-Aswad, and Muhammad b. al-Husayn went to the Imam Abu al-ʿAbbas. That reached Abu Salama and he asked about them. It was said: They entered Kufa for a need of theirs. The people came to Abu al-ʿAbbas, and he said: Which of you is ʿAbd Allah b. Muhammad ibn al-Harithiyya? They said: This one. So they greeted him with the caliphate and offered condolences for Ibrahim. Musa b. Kaʿb and Abu al-Jahm returned, and Abu al-Jahm commanded the rest, and they remained with the Imam. Abu Salama sent to Abu al-Jahm: Where were you? He said: I rode to my Imam. Abu Salama rode to the Imam, and Abu al-Jahm sent to Abu Humayd: Abu Salama has come to you, so let him not enter upon the Imam except alone. When Abu Salama reached them, they prevented anyone from entering with him. He entered alone and greeted Abu al-ʿAbbas with the caliphate. Abu Humayd said to him: In spite of your nose, O sucker of his mother's clitoris! Abu al-ʿAbbas said to him: Enough! And he commanded Abu Salama to return to his camp, and he returned. Introduction of the first of the caliphs of the Banu al-ʿAbbas Abu al-ʿAbbas al-Saffah was given the oath of allegiance in Kufa on Friday, thirteen nights having passed of Rabiʿ al-Awwal, and he moved to al-Anbar and dwelt there until he died. His mother was Raʾita bt. ʿUbayd Allah al-Harithi from the Banu ʿAbd al-Madan. His birth was in al-Sharat in the year 105 AH, and he was made caliph at the age of twenty-seven. He is the first of the caliphs of the Banu al-ʿAbbas, and he was younger than his brother al-Mansur. He was hairy, curly-haired, tall, white, with an aquiline nose, handsome of face and beard, curly. He was called: al-Saffah, al-Murtada, and al-Qaʾim, and he was the first of the Banu al-ʿAbbas to take a title. It was said: He was only titled al-Saffah because of the blood of the false ones which he shed. A malicious report was presented to him written as advice, and he endorsed it: "You drew near to us with what distanced you from God Almighty, and we have no reward for one who preferred us over Him." He obtained the cloak of the Messenger of Allah ﷺ and bought it for four thousand dinars. He did not narrate except one hadith. The inscription of his signet ring was: "Allah is the trust of ʿAbd Allah." His vizier was Abu al-Jahm ʿAtiyya b. Habib. Abu Bakr al-Suli said: The first to serve as vizier for the Banu al-ʿAbbas was Abu Salama Hafs b. Sulayman al-Khallal, then Khalid b. Barmak. The first sermon of Abu al-ʿAbbas al-Saffah after the oath of allegiance to him The people arose on Friday, twelve nights having passed of the month of Rabiʿ al-Awwal, and they put on arms and lined up for the appearance of Abu al-ʿAbbas. They brought mounts, and he rode a piebald horse, and those with him from his household rode, and they entered the palace of the emirate, then he went out to the mosque and preached and led the people in prayer. Then he ascended the pulpit when the oath of allegiance was given to him as caliph, and he stood at its top, and his paternal uncle Dawud b. ʿAli ascended and stood below him. Abu al-ʿAbbas spoke and said: Praise be to Allah who chose Islam for Himself, honored it, ennobled it, exalted it, and selected it for us, and supported it through us, and made us its people, its refuge, its fortress, its upholders, its defenders, and its helpers. He bound us to the word of piety and made us most entitled to it and its people, and singled us out with the kinship of the Messenger of Allah ﷺ and his nearness, and created us from our forefathers and grew us from his tree and derived us from his stock. He made him of ourselves, grieved by what distresses us, eager for us, kind and merciful to the believers, and placed us in a lofty station in Islam and its people. He sent down for that upon the people of Islam a Book recited to them, blessed and exalted, in what He sent down of the clear verses of His Book: "Allah only desires to remove impurity from you, O People of the House, and to purify you thoroughly," and He said: "Say: I do not ask you for it any reward except love for the near kin," and He said: "And warn your nearest kindred," and He said: "What Allah has given as spoil to His Messenger from the people of the towns belongs to Allah and the Messenger and the near kin," and He said: "And know that whatever you gain as spoil, for Allah is one fifth of it, and for the Messenger, and for the near kin, and the orphans." So He, majestic is His praise, informed them of our excellence, obligated upon them our right and our love, and gave us an abundant share of the spoil and booty as an honor to us and a favor upon us, and Allah is the possessor of great favor. The Sabaʾiyya, the misguided ones, claimed that others than us are more entitled to leadership, governance, and the caliphate than us. May their faces be ugly! And why, O people? Through us Allah guided the people after their error, gave them insight after their ignorance, saved them after their destruction, made the truth manifest through us, refuted falsehood, mended through us what was corrupt among them, raised the lowly, completed the deficient, and united the divided until the people returned after enmity to being people of mutual affection, righteousness, and sharing in their worldly life, and brothers on couches facing one another in their hereafter. Allah opened that as a blessing and gift for Muhammad ﷺ. When Allah took him to Himself, his companions rose to the matter after him, and their affair was consultation among them. They gathered the inheritances of the nations, acted justly in them, placed them in their proper places, gave them to their people, and departed from them empty-handed. Then the Banu Harb and the Banu Marwan leaped upon it and seized it and passed it around among themselves. They acted unjustly in it, monopolized it, and wronged its people, as Allah gave them respite for a time until they angered Him. When they angered Him, He took vengeance on them by our hands, restored to us our right, rescued through us our community, and undertook our support and the upholding of our affair, to bestow favor through us upon those who were oppressed in the land, and to seal with us as He opened with us. I hope that tyranny will not come to you from where good came to you, nor corruption from where righteousness came to you, and our success, O People of the House, is only through Allah. O people of Kufa, you are the place of our love and the abode of our affection. You are those who did not change from that, and the oppression of the people of tyranny upon you did not turn you from it until you reached our time, and Allah brought you our state. You are the happiest of people with us and the most honored to us. I have increased you in your stipends by a hundred dirhams, so prepare, for I am al-Saffah, the shedder of blood, the avenger, the destroyer. He was unwell, and the illness intensified upon him, so he sat on the pulpit. The sermon of Dawud b. ʿAli, the paternal uncle of Abu al-ʿAbbas al-Saffah His paternal uncle Dawud stood on the steps of the pulpit and said: Praise be to Allah, in gratitude to Him who destroyed our enemy and brought to us our inheritance from our Prophet Muhammad ﷺ. O people, now the darkness of the world has dispersed, its covering has been removed, its earth and sky have shone, the sun has risen from its rising place, the moon has emerged from its emergence, the bow has been taken by its maker, the arrow has returned to its notch, and the truth has returned to its rightful place among the People of the House of your Prophet, the people of compassion and mercy for you and kindness to you. O people, by Allah, we have not gone out in seeking this matter to multiply silver or gold, nor to dig a river, nor to build a palace. Rather, our refusal to accept the seizure of our right brought us out, and anger for our cousins, and our dislike of your affairs. Your affairs used to burn us while we were on our beds, and the evil conduct of the Banu Umayya among you, their lowering of you, and their monopolization of your spoil, your alms, and your booty weighed heavily upon us. You have the protection of Allah, blessed and exalted, the protection of His Messenger ﷺ, and the protection of al-ʿAbbas, may Allah have mercy on him, upon us, that we shall judge among you by what Allah has sent down, act among you by the Book of Allah, and conduct ourselves among the common and the elite by the conduct of the Messenger of Allah ﷺ. Perish, perish to the Banū Ḥarb b. Umayyah and the Banū Marwān! In their term, they preferred the perishable to the lasting, and the ephemeral abode to the enduring abode. They committed sins, wronged people, violated sacred prohibitions, and indulged in crimes. They deviated in their conduct toward the servants and in their ways in the lands, reveled in the reins of disobedience, and galloped in the arena of error out of ignorance of God's gradual punishment and security from God's plan. Then the might of God came upon them by night while they slept, and they became mere tales, torn to pieces. So away with the wrongdoing people! God granted us victory over Marwān, whom the deceiver had deluded regarding God; and He let loose the enemy of God freely until he stumbled at the end of his tether. Did the enemy of God think that we would never have power over him? He called his faction, gathered his schemes, and hurled his battalions, but he found in front of him, behind him, to his right and left, of God's plan, might, and vengeance, what killed his falsehood and erased his error. He made the evil turn upon him, revived our honor and glory, and restored to us our right and inheritance. O people! The Commander of the Faithful, may God grant him a mighty victory, only returned to the pulpit after prayer because he disliked mixing anything else with the Friday sermon. He was interrupted from completing the speech by the severity of his illness. So pray to God for the well-being of the Commander of the Faithful, for God has replaced for you Marwān, the enemy of the Merciful and the caliph of Satan, who followed the lowly ones who corrupted the earth after its reform, by altering the religion and violating the sanctity of the Muslims, with the youthful man of mature judgment, deliberate, who follows his righteous, virtuous ancestors who set the earth aright after its corruption through the landmarks of guidance and the paths of piety. The people raised their voices in supplication for him. Then he said: O people of Kufa! By God, we have not ceased to be wronged and oppressed regarding our right until God allowed our Shiʿa, the people of Khurasan, to prevail. Through them He revived our right, made our proof clear, and made our state manifest. Through them God showed you what you had not expected, made manifest among you the caliph from Hāshim, brightened your faces, gave you victory over the people of Syria, transferred authority to you, honored Islam, and bestowed upon you an imam whom He endowed with justice and given good governance. So accept what God has given you with gratitude, adhere to our obedience, and do not be deceived about yourselves, for the matter is yours, and every house has a city, and you are our city. Indeed, no caliph has ascended this pulpit of yours after the Messenger of God ﷺ except the Commander of the Faithful ʿAlī b. Abī Ṭālib and the Commander of the Faithful ʿAbd Allāh b. Muḥammad, and he pointed with his hand to Abū al-ʿAbbās al-Saffāḥ. And know that this matter is in us and will not depart from us until we hand it over to Jesus son of Mary ﷺ. Praise be to God for what He has tested us with and bestowed upon us. Then Abū al-ʿAbbās descended, with Dāwūd b. ʿAlī in front of him until he entered the palace. He seated his brother Abū Jaʿfar al-Manṣūr to take the oath of allegiance from the people in the mosque. He kept taking it from them until after he had prayed the afternoon prayer, then the sunset prayer, and night fell upon them, then he entered. It is said that when Dāwūd b. ʿAlī spoke, he said at the end of his speech: O people, by God, there was no caliph between you and the Messenger of God ﷺ except ʿAlī b. Abī Ṭālib and the Commander of the Faithful who is behind me. Then they both descended. The departure of Abū al-ʿAbbās to the army camp and his stay there for months before moving to the emirate palace Abū al-ʿAbbās went out and set camp at Ḥammām Aʿyan in the camp of Abū Salamah, and he stayed with him in his chamber with a curtain between them. The chamberlain of al-Saffāḥ that day was ʿAbd Allāh b. Bassām. He appointed his uncle Dāwūd b. ʿAlī as his deputy over Kufa and its land, sent his uncle ʿAbd Allāh b. ʿAlī to Abū ʿAwn b. Yazīd in Shahrazūr, sent his nephew ʿĪsā b. Mūsā to al-Ḥasan b. Qaḥṭabah, who was then besieging Ibn Hubayrah in Wāsiṭ, and sent Yaḥyā b. Jaʿfar b. Tammām b. ʿAbbās to Ḥumayd b. Qaḥṭabah in al-Madāʾin. He sent Abū al-Yaqẓān ʿUthmān b. ʿUrwah b. Muḥammad b. ʿAmmār b. Yāsir to Bassām b. Ibrāhīm b. Bassām in al-Ahwāz, and he sent Salamah b. ʿAmr b. ʿUthmān to Mālik b. al-Ṭawwāf. Al-Saffāḥ stayed in the camp for months, then he moved and settled in al-Madīnah al-Hāshimiyyah in the emirate palace. He had become wary of Abū Salamah before his move, until that became known. It has been said that Dāwūd b. ʿAlī and his son Mūsā were not in Syria when the Banū al-ʿAbbās marched to Iraq; rather, they were in Iraq or elsewhere. They set out intending Syria, and Abū al-ʿAbbās and his household, who were heading to Kufa, met them at Dūmat al-Jandal. Dāwūd asked them about their news, and Abū al-ʿAbbās told him their story, and that they were heading to Kufa to appear there and proclaim their affair. Dāwūd said to him: O Abū al-ʿAbbās, you are going to Kufa while the elder of the Banū Umayyah, Marwān b. Muḥammad, is in Ḥarrān overlooking Iraq with the people of Syria and the Jazirah, and the elder of the Arabs, Yazīd b. Hubayrah, is in Iraq with the Arab troops! He said: O uncle, whoever loves life is humbled. Then he quoted the saying of al-Aʿshā: What a death it is, if I die it not as one helpless, with disgrace, when the soul's terror seizes it. Dāwūd turned to his son Mūsā and said: By God, your cousin has spoken truly, so let us return with him; we shall live honored or die noble. So they all returned. ʿĪsā b. Mūsā used to say, when remembering their departure from al-Ḥumaymah heading to Kufa: A group of fourteen men left their homes and families seeking what we sought; their ambition is great, their souls are noble, and their hearts are strong. Some of the policies of the Commander of the Faithful Abū al-ʿAbbās al-Saffāḥ Then al-Saffāḥ appointed his uncle Dāwūd b. ʿAlī over Kufa and his brother Jaʿfar over Wāsiṭ, and a group of his household attended. They mentioned amassing wealth. ʿAbd Allāh b. Ḥasan said: I have heard of a million dirhams but never seen them amassed. Abū al-ʿAbbās said: I will give them to you so that you may see them amassed. When he received the money, he asked permission to go to Medina, and he allowed him and gave him money to distribute among the Banū Hāshim in Medina. When he distributed it, they began thanking Abū al-ʿAbbās, and ʿAbd Allāh said: These are the most foolish of people; they thank the one who gave them part of their own right. That reached him, and he informed his family. They said: Discipline him. He said: Whoever is harsh repels, and whoever is lenient attracts; pardon is closer to piety, and feigned neglect is the act of the noble. Aḥmad b. Saʿīd b. Salm al-Bāhilī, from his father, said: Someone who attended the court of al-Saffāḥ, when it was most crowded with the Banū Hāshim, the Shiʿa, and notables of the people, told me: ʿAbd Allāh b. Ḥasan b. Ḥasan entered carrying a muṣḥaf and said: O Commander of the Faithful, give us our right which God has assigned to us in this muṣḥaf. The people feared that al-Saffāḥ might hastily grant him something, which they did not desire for the elder of the Banū Hāshim at that time, or that he might fail to answer and that would be a disgrace to him. He turned to him, neither angry nor disturbed, and said: Your ancestor ʿAlī, who was better and more just than I, held this affair, and he did not give your two ancestors al-Ḥasan and al-Ḥusayn, who were better than you, anything. What is obligatory for me is to give you the like of that. If I have done so, I have treated you fairly, and if I have given you more, then this is not my reward from you. ʿAbd Allāh gave no reply, and the people left marveling at his answer to him. Abū al-ʿAbbās wrote to his maternal uncle Ziyād b. ʿAbd Allāh, who was his governor over Medina: Bring me near to the Messenger of God ﷺ by protecting his neighbors and honoring his household. Do not let your desire prevail in what obliges my displeasure, for God is my witness and you will be held accountable for negligence. He wrote to Dāwūd b. ʿAlī, who was his governor over Makkah: Now then, this is a year in which the eyes of tyranny were blinded, the fires of oppression were extinguished, and the accursed tree was eradicated. So they are visitors of the House of God with the support of His allies and the forsaking of His enemies, that they may praise Him for that.

6. Tarikh (al-Tabari) 2681No grade recorded

   ذِكْرُ هَزِيمَةِ مَرْوَانَ بِالزَّابِ   قَدْ ذَكَرْنَا أَنْ قَحْطَبَةَ أَرْسَلَ أَبَا عَوْنٍ عَبْدَ الْمَلِكِ بْنَ يَزِيدَ الْأَزْدِيَّ إِلَى شَهْرَزُورَ، وَأَنَّهُ قَتَلَ عُثْمَانَ بْنَ سُفْيَانَ، وَأَقَامَ بِنَاحِيَةِ الْمَوْصِلِ، وَأَنَّ مَرْوَانَ بْنَ مُحَمَّدٍ سَارَ إِلَيْهِ مِنْ حَرَّانَ حَتَّى بَلَغَ الزَّابَ، وَحَفَرَ خَنْدَقًا، وَكَانَ فِي عِشْرِينَ وَمِائَةِ أَلْفٍ، وَسَارَ أَبُو عَوْنٍ إِلَى الزَّابِ، فَوَجَّهَ أَبُو سَلَمَةَ إِلَى أَبِي عَوْنٍ عُيَيْنَةَ بْنَ مُوسَى، وَالْمِنْهَالَ بْنَ فَتَّانٍ، وَإِسْحَاقَ بْنَ طَلْحَةَ، كُلُّ وَاحِدٍ فِي ثَلَاثَةِ آلَافٍ. فَلَمَّا ظَهَرَ أَبُو الْعَبَّاسِ بَعَثَ سَلَمَةَ بْنَ مُحَمَّدٍ فِي أَلْفَيْنِ، وَعَبْدَ اللَّهِ الطَّائِيَّ فِي أَلْفٍ وَخَمْسِمِائَةٍ، وَعَبْدَ الْحَمِيدِ بْنَ رِبْعِيٍّ الطَّائِيَّ فِي أَلْفَيْنِ، وَوِدَاسَ بْنَ نَضْلَةَ فِي خَمْسِمِائَةٍ إِلَى أَبِي عَوْنٍ، ثُمَّ قَالَ: مَنْ يَسِيرُ إِلَى مَرْوَانَ مِنْ أَهْلِ بَيْتِي ؟ فَقَالَ عَبْدُ اللَّهِ بْنُ عَلِيٍّ: أَنَا. فَسَيَّرَهُ إِلَى أَبِي عَوْنٍ، فَقَدِمَ عَلَيْهِ، فَتَحَوَّلَ أَبُو عَوْنٍ عَنْ سُرَادِقِهِ، وَخَلَّاهُ لَهُ وَمَا فِيهِ. فَلَمَّا كَانَ لِلَيْلَتَيْنِ خَلَتَا مِنْ جُمَادَى الْآخِرَةِ سَنَةَ اثْنَتَيْنِ وَثَلَاثِينَ وَمِائَةٍ سَأَلَ عَبْدُ اللَّهِ بْنُ عَلِيٍّ عَنْ مَخَاضَةٍ فَدُلَّ عَلَيْهَا بِالزَّابِ، فَأَمَرَ عُيَيْنَةَ بْنَ مُوسَى، فَعَبَرَ فِي خَمْسَةِ آلَافٍ، فَانْتَهَى إِلَى عَسْكَرِ مَرْوَانَ، فَقَاتَلَهُمْ حَتَّى أَمْسَوْا، وَرَجَعَ إِلَى عَبْدِ اللَّهِ بْنِ عَلِيٍّ. وَأَصْبَحَ مَرْوَانُ فَعَقَدَ الْجِسْرَ وَعَبَرَ عَلَيْهِ، فَنَهَاهُ وُزَرَاؤُهُ عَنْ ذَلِكَ، فَلَمْ يَقْبَلْ، وَسَيَّرَ ابْنَهُ عَبْدَ اللَّهِ، فَنَزَلَ أَسْفَلَ مِنْ عَسْكَرِ عَبْدِ اللَّهِ بْنِ عَلِيٍّ، فَبَعَثَ عَبْدُ اللَّهِ بْنُ عَلِيٍّ الْمُخَارِقَ فِي أَرْبَعَةِ آلَافٍ نَحْوَ عَبْدِ اللَّهِ بْنِ مَرْوَانَ، فَسَرَّحَ إِلَيْهِ ابْنُ مَرْوَانَ الْوَلِيدَ بْنَ مُعَاوِيَةَ بْنِ مَرْوَانَ بْنِ الْحَكَمِ، فَالْتَقَيَا، فَانْهَزَمَ أَصْحَابُ الْمُخَارِقِ، وَثَبَتَ هُوَ، فَأُسِرَ هُوَ وَجَمَاعَةٌ، وَسَيَّرَهُمْ إِلَى مَرْوَانَ مَعَ رُءُوسِ الْقَتْلَى. فَقَالَ مَرْوَانُ: أَدْخِلُوا عَلَيَّ رَجُلًا مِنَ الْأَسْرَى. فَأَتَوْهُ بِالْمُخَارِقِ، وَكَانَ نَحِيفًا. فَقَالَ: أَنْتَ الْمُخَارِقُ ؟ قَالَ: لَا، أَنَا عَبْدٌ مِنْ عَبِيدِ أَهْلِ الْعَسْكَرِ. قَالَ: فَتَعْرِفُ الْمُخَارِقَ ؟ قَالَ: نَعَمْ. قَالَ: فَانْظُرْ هَلْ تَرَاهُ فِي هَذِهِ الرُّءُوسِ. فَنَظَرَ إِلَى رَأْسٍ مِنْهَا فَقَالَ: هُوَ هَذَا. فَخَلَّى سَبِيلَهُ، فَقَالَ رَجُلٌ مَعَ مَرْوَانَ حِينَ نَظَرَ الْمُخَارِقَ، وَهُوَ لَا يَعْرِفُهُ: لَعَنَ اللَّهُ أَبَا مُسْلِمٍ حِينَ جَاءَنَا بِهَؤُلَاءِ يُقَاتِلُنَا بِهِمْ. وَقِيلَ: إِنَّ الْمُخَارِقَ لَمَّا نَظَرَ إِلَى الرُّءُوسِ قَالَ: مَا أَرَى رَأْسَهُ فِيهَا وَلَا أُرَاهُ إِلَّا قَدْ ذَهَبَ. فَخَلَّى سَبِيلَهُ. وَلَمَّا بَلَغَتِ الْهَزِيمَةُ عَبْدَ اللَّهِ بْنَ عَلِيٍّ أَرْسَلَ إِلَى طَرِيقِ الْمُنْهَزِمِينَ مَنْ يَمْنَعُهُمْ مِنْ دُخُولِ الْعَسْكَرِ لِئَلَّا يُنْكِرَ قَوْمُهُمْ، وَأَشَارَ عَلَيْهِ أَبُو عَوْنٍ أَنْ يُبَادِرَ مَرْوَانَ بِالْقِتَالِ قَبْلَ أَنْ يَظْهَرَ أَمْرُ الْمُخَارِقِ، فَيَفُتَّ ذَلِكَ فِي أَعْضَادِ النَّاسِ، فَنَادَى فِيهِمْ بِلُبْسِ السِّلَاحِ وَالْخُرُوجِ إِلَى الْحَرْبِ، فَرَكِبُوا، وَاسْتَخْلَفَ عَلَى عَسْكَرِهِ مُحَمَّدَ بْنَ صُولٍ، وَسَارَ نَحْوَ مَرْوَانَ، وَجَعَلَ عَلَى مَيْمَنَتِهِ أَبَا عَوْنٍ، وَعَلَى مَيْسَرَتِهِ الْوَلِيدَ بْنَ مُعَاوِيَةَ، وَكَانَ عَسْكَرُهُ عِشْرِينَ أَلْفًا، وَقِيلَ: اثْنَيْ عَشَرَ أَلْفًا، ( وَقِيلَ غَيْرُ ذَلِكَ ). فَلَمَّا الْتَقَى الْعَسْكَرَانِ قَالَ مَرْوَانُ لِعَبْدِ الْعَزِيزِ بْنِ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ: إِنْ زَالَتِ الْيَوْمَ الشَّمْسُ وَلَمْ يُقَاتِلُونَا كُنَّا الَّذِينَ نَدْفَعُهَا إِلَى الْمَسِيحِ - عَلَيْهِ السَّلَامُ - وَإِنْ قَاتَلُونَا فَأَقْبَلَ الزَّوَالُ، فَإِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ. وَأَرْسَلَ مَرْوَانُ إِلَى عَبْدِ اللَّهِ يَسْأَلُهُ الْمُوَادَعَةَ، فَقَالَ عَبْدُ اللَّهِ: كَذَبَ ابْنُ زُرَيْقٍ، لَا تَزُولُ الشَّمْسُ حَتَّى أُوَطِّئَهُ الْخَيْلَ إِنْ شَاءَ اللَّهُ. فَقَالَ مَرْوَانُ لِأَهْلِ الشَّامِ: قِفُوا لَا نَبْدؤُهُمْ بِالْقِتَالِ، وَجَعَلَ يَنْظُرُ إِلَى الشَّمْسِ، فَحَمَلَ الْوَلِيدُ بْنُ مُعَاوِيَةَ بْنِ مَرْوَانَ بْنِ الْحَكَمِ، وَهُوَ خَتْنُ مَرْوَانَ بْنِ مُحَمَّدٍ عَلَى ابْنَتِهِ، فَغَضِبَ وَشَتَمَهُ، وَقَاتَلَ ابْنُ مُعَاوِيَةَ أَبَا عَوْنٍ، فَانْحَازَ أَبُو عَوْنٍ إِلَى عَبْدِ اللَّهِ بْنِ عَلِيٍّ، فَقَالَ لِمُوسَى بْنِ كَعْبٍ: يَا عَبْدَ اللَّهِ مُرِ النَّاسَ فَلْيَنْزِلُوا. فَنُودِيَ: الْأَرْضَ، فَنَزَلَ النَّاسُ وَأَشْرَعُوا الرِّمَاحَ وَجَثَوْا عَلَى الرُّكَبِ فَقَاتَلُوهُمْ، وَجَعَلَ أَهْلُ الشَّامِ يَتَأَخَّرُونَ كَأَنَّهُمْ يُدْفَعُونَ. وَمَشَى عَبْدُ اللَّهِ بْنُ عَلِيٍّ قُدُمًا وَهُوَ يَقُولُ: يَا رَبِّ حَتَّى مَتَى نُقْتَلُ فِيكَ ؟ وَنَادَى: يَا أَهْلَ خُرَاسَانَ ! يَا لَثَارَاتِ إِبْرَاهِيمَ ! يَا مُحَمَّدُ ! يَا مَنْصُورُ ! وَاشْتَدَّ بَيْنَهُمُ الْقِتَالُ. فَقَالَ مَرْوَانُ لِقُضَاعَةَ: انْزِلُوا. فَقَالُوا: قُلْ لِبَنِي سُلَيْمٍ فَلْيَنْزِلُوا. فَأَرْسَلَ إِلَى السَّكَاسِكِ أَنِ احْمِلُوا، فَقَالُوا: قُلْ لِبَنِي عَامِرٍ فَلْيَحْمِلُوا. فَأَرْسَلَ إِلَى السَّكُونِ أَنِ احْمِلُوا، فَقَالُوا: قُلْ لِغَطَفَانَ فَلْيَحْمِلُوا. فَقَالَ لِصَاحِبِ شُرْطَتِهِ: انْزِلْ. فَقَالَ: وَاللَّهِ مَا كُنْتُ لِأَجْعَلَ نَفْسِي عَرَضًا. قَالَ: أَمَا وَاللَّهِ لَأَسُوءَنَّكَ ! فَقَالَ: وَدِدْتُ وَاللَّهِ أَنَّكَ قَدَرْتَ عَلَى ذَلِكَ. وَكَانَ مَرْوَانُ ذَلِكَ الْيَوْمَ لَا يُدَبِّرُ شَيْئًا إِلَّا كَانَ فِيهِ الْخَلَلُ، فَأَمَرَ بِالْأَمْوَالِ فَأُخْرِجَتْ، وَقَالَ لِلنَّاسِ: اصْبِرُوا وَقَاتِلُوا فَهَذِهِ الْأَمْوَالُ لَكُمْ. فَجَعَلَ نَاسٌ مِنَ النَّاسِ يُصِيبُونَ مِنْ ذَلِكَ، ( فَقِيلَ لَهُ: إِنَّ النَّاسَ قَدْ مَالُوا عَلَى هَذَا الْمَالِ وَلَا نَأْمَنُهُمْ أَنْ يَذْهَبُوا بِهِ. فَأَرْسَلَ إِلَى ابْنِهِ عَبْدِ اللَّهِ: أَنْ سِرْ فِي أَصْحَابِكَ إِلَى مُؤَخَّرِ عَسْكَرِكَ فَاقْتُلْ مَنْ أَخَذَ مِنَ ) الْمَالِ وَامْنَعْهُمْ. فَمَالَ عَبْدُ اللَّهِ بِرَايَتِهِ وَأَصْحَابِهِ، فَقَالَ النَّاسُ: الْهَزِيمَةُ الْهَزِيمَةُ ! فَانْهَزَمَ مَرْوَانُ وَانْهَزَمُوا، وَقُطِعَ الْجِسْرُ، وَكَانَ مَنْ غَرِقَ يَوْمَئِذٍ أَكْثَرَ مِمَّنْ قُتِلَ. فَكَانَ مِمَّنْ غَرِقَ يَوْمَئِذٍ: إِبْرَاهِيمُ بْنُ الْوَلِيدِ بْنِ عَبْدِ الْمَلِكِ ابْنِ الْمَخْلُوعِ، فَاسْتَخْرَجُوهُ فِي الْغَرْقَى، فَقَرَأَ عَبْدُ اللَّهِ: ( وَإِذْ فَرَقْنَا بِكُمُ الْبَحْرَ فَأَنْجَيْنَاكُمْ وَأَغْرَقْنَا آلَ فِرْعَوْنَ وَأَنْتُمْ تَنْظُرُونَ ). وَقِيلَ: بَلْ قَتَلَهُ عَبْدُ اللَّهِ بْنُ عَلِيٍّ بِالشَّامِ. وَقُتِلَ فِي هَذِهِ الْوَقْعَةِ سَعِيدُ بْنُ هِشَامِ بْنِ عَبْدِ الْمَلِكِ. وَقِيلَ: بَلْ قَتَلَهُ عَبْدُ اللَّهِ بِالشَّامِ. وَأَقَامَ عَبْدُ اللَّهِ بْنُ عَلِيٍّ فِي عَسْكَرِهِ سَبْعَةَ أَيَّامٍ، فَقَالَ رَجُلٌ مِنْ وَلَدِ سَعِيدِ بْنِ الْعَاصِ يُعَيِّرُ مَرْوَانَ: لَجَّ الْفِرَارُ بِمَرْوَانَ فَقُلْتُ لَهُ عَادَ الظَّلُومُ ظَلِيمًا هَمُّهُ الْهَرَبُ أَيْنَ الْفِرَارُ وَتَرْكُ الْمُلْكِ إِذْ ذَهَبَتْ عَنْكَ الْهُوَيْنَا فَلَا دِينٌ وَلَا حَسَبُ فَرَاشَةُ الْحِلْمِ، فِرْعَوْنُ الْعِقَابِ وَإِنْ تَطْلُبْ نَدَاهُ فَكَلْبٌ دُونَهُ كَلِبُ. وَكَتَبَ يَوْمَئِذٍ عَبْدُ اللَّهِ بْنُ عَلِيٍّ إِلَى السَّفَّاحِ بِالْفَتْحِ، وَحَوَى عَسْكَرَ مَرْوَانَ بِمَا فِيهِ، فَوَجَدَ سِلَاحًا كَثِيرًا وَأَمْوَالًا، وَلَمْ يَجِدْ فِيهِ امْرَأَةً إِلَّا جَارِيَةً كَانَتْ لِعَبْدِ اللَّهِ بْنِ مَرْوَانَ. فَلَمَّا أَتَى الْكِتَابُ السَّفَّاحَ صَلَّى رَكْعَتَيْنِ، وَأَمَرَ لِمَنْ شَهِدَ الْوَقْعَةَ بِخَمْسِمِائَةِ خَمْسِمِائَةِ دِينَارٍ، وَرَفَعَ أَرْزَاقَهُمْ إِلَى ثَمَانِينَ. وَكَانَتْ هَزِيمَةُ مَرْوَانَ بِالزَّابِ يَوْمَ السَّبْتِ لِإِحْدَى عَشْرَةَ لَيْلَةً خَلَتْ مِنْ جُمَادَى الْآخِرَةِ، وَكَانَ فِيمَنْ قُتِلَ مَعَهُ يَحْيَى بْنُ مُعَاوِيَةَ بْنِ هِشَامِ بْنِ عَبْدِ الْمَلِكِ، وَهُوَ أَخُو عَبْدِ الرَّحْمَنِ صَاحِبِ الْأَنْدَلُسِ، فَلَمَّا تَقَدَّمَ إِلَى الْقِتَالِ رَأَى عَبْدُ اللَّهِ بْنُ عَلِيٍّ فَتًى عَلَيْهِ أُبَّهَةُ الشَّرَفِ يُقَاتِلُ مُسْتَقْتِلًا فَنَادَاهُ: يَا فَتًى لَكَ الْأَمَانُ وَلَوْ كَنْتَ مَرْوَانَ بْنَ مُحَمَّدٍ ! فَقَالَ: إِنْ لَمْ أَكُنْهُ فَلَسْتُ بِدُونِهِ. قَالَ: فَلَكَ الْأَمَانُ، وَلَوْ كُنْتَ مَنْ كُنْتَ. فَأَطْرَقَ ثُمَّ قَالَ: أَذَلُّ الْحَيَاةِ وَكُرْهُ الْمَمَاتِ وَكُلًّا أُرَاهُ طَعَامًا وَبِيلًا     فَإِنْ لَمْ يَكُنْ غَيْرُ إِحْدَاهُمَا فَسَيْرٌ إِلَى الْمَوْتِ سَيْرًا جَمِيلًا ثُمَّ قَاتَلَ حَتَّى قُتِلَ، فَإِذَا هُوَ مَسْلَمَةُ بْنُ عَبْدِ الْمَلِكِ.

   ✧ Mention of the defeat of Marwān at the Zāb We have mentioned that Qaḥṭabah sent Abū ʿAwn ʿAbd al-Malik b. Yazīd al-Azdī to Shahrazūr, and that he killed ʿUthmān b. Sufyān and remained in the region of al-Mawṣil, and that Marwān b. Muḥammad marched against him from Ḥarrān until he reached the Zāb, and he dug a trench. He was in twenty and a hundred thousand [i.e., 120,000], and Abū ʿAwn marched to the Zāb. Abū Salamah sent to Abū ʿAwn ʿUyaynah b. Mūsā, al-Minhāl b. Fattān, and Isḥāq b. Ṭalḥah, each one in three thousand. When Abū al-ʿAbbās appeared, he sent Salamah b. Muḥammad in two thousand, ʿAbd Allāh al-Ṭāʾī in one thousand five hundred, ʿAbd al-Ḥamīd b. Ribʿī al-Ṭāʾī in two thousand, and Widās b. Naḍlah in five hundred to Abū ʿAwn. Then he said: "Who will march to Marwān from my family?" ʿAbd Allāh b. ʿAlī said: "I will." So he sent him to Abū ʿAwn, and he arrived to him. Abū ʿAwn moved from his pavilion and vacated it for him and what was in it. When two nights had passed of Jumādā al-Ākhirah in the year 132, ʿAbd Allāh b. ʿAlī asked about a ford and was directed to it at the Zāb. He ordered ʿUyaynah b. Mūsā, so he crossed in five thousand and reached Marwān's camp. He fought them until evening, then returned to ʿAbd Allāh b. ʿAlī. Marwān rose in the morning, laid a bridge, and crossed over it. His ministers forbade him from that, but he did not accept. He sent his son ʿAbd Allāh, who encamped below the camp of ʿAbd Allāh b. ʿAlī. ʿAbd Allāh b. ʿAlī sent al-Mukhāriq in four thousand toward ʿAbd Allāh b. Marwān. Ibn Marwān sent against him al-Walīd b. Muʿāwiyah b. Marwān b. al-Ḥakam. They met, and al-Mukhāriq's companions were defeated, while he himself stood firm. He and a group were taken prisoner, and they were sent to Marwān together with the heads of the slain. Marwān said: "Bring in to me a man from the prisoners." They brought him al-Mukhāriq, and he was thin. He said: "Are you al-Mukhāriq?" He said: "No, I am a slave from the slaves of the people of the camp." He said: "Do you know al-Mukhāriq?" He said: "Yes." He said: "Then look whether you see him among these heads." He looked at one of the heads and said: "It is this one." So he let him go. A man with Marwān said when he looked at al-Mukhāriq, not knowing him: "May God curse Abū Muslim when he brought us these people to fight against us with them." It was said: When al-Mukhāriq looked at the heads, he said: "I do not see his head among them, and I do not think he is other than gone." So he let him go. When the defeat reached ʿAbd Allāh b. ʿAlī, he sent to the route of the defeated ones someone to prevent them from entering the camp, lest their people take alarm. Abū ʿAwn advised him to hasten battle with Marwān before the matter of al-Mukhāriq became known, and that would break the people's resolve. So he called among them to put on weapons and go out to war. They mounted, and he appointed Muḥammad b. Ṣūl over his camp, and he marched toward Marwān. He placed Abū ʿAwn on his right wing and al-Walīd b. Muʿāwiyah on his left wing. His camp was twenty thousand, and it was said: twelve thousand, and other than that was said. When the two camps met, Marwān said to ʿAbd al-ʿAzīz b. ʿUmar b. ʿAbd al-ʿAzīz: "If the sun declines today and they have not fought us, we would be the ones who hand it over to the Messiah ﷺ, and if they fight us before the declining, then we are to God and to Him we return." Marwān sent to ʿAbd Allāh asking him for truce. ʿAbd Allāh said: "The son of Zurayq has lied. The sun will not decline until I trample him under cavalry, if God wills." Marwān said to the people of Syria: "Stand; we will not begin fighting them." He kept looking at the sun. Al-Walīd b. Muʿāwiyah b. Marwān b. al-Ḥakam charged, and he was the son-in-law of Marwān b. Muḥammad, married to his daughter. He became angry and reviled him. Ibn Muʿāwiyah fought Abū ʿAwn, and Abū ʿAwn withdrew to ʿAbd Allāh b. ʿAlī. He said to Mūsā b. Kaʿb: "O ʿAbd Allāh, order the people to dismount." So it was called: "To the ground!" The people dismounted, leveled their spears, and knelt on their knees and fought them. The people of Syria began to fall back as if they were being driven. ʿAbd Allāh b. ʿAlī advanced on foot, saying: "O Lord, how long shall we be killed for Your sake?" He called: "O people of Khurāsān! O vengeance for Ibrāhīm! O Muḥammad! O Manṣūr!" The fighting intensified between them. Marwān said to Quḍāʿah: "Dismount." They said: "Tell Banū Sulaym to dismount." He sent to al-Sakāsik: "Charge." They said: "Tell Banū ʿĀmir to charge." He sent to al-Sakūn: "Charge." They said: "Tell Ghaṭafān to charge." He said to the commander of his guard: "Dismount." He said: "By God, I will not make myself a target." He said: "By God, I will harm you!" He said: "I wish by God that you were able to do that." On that day Marwān did not manage anything without there being a flaw in it. He ordered the wealth to be brought out and said to the people: "Be patient and fight, for this wealth is yours." Some of the people began to take from that. It was said to him: "The people have inclined to this wealth, and we do not trust them not to go away with it." So he sent to his son ʿAbd Allāh: "March with your companions to the rear of your camp, kill whoever has taken from the wealth, and prevent them." ʿAbd Allāh moved with his banner and his companions, so the people said: "The defeat! The defeat!" Marwān was defeated and they were defeated, and the bridge was cut. Those who drowned that day were more than those who were killed. Among those who drowned that day was Ibrāhīm b. al-Walīd b. ʿAbd al-Malik, the son of the deposed one. They retrieved him among the drowned, and ʿAbd Allāh recited: "And when We parted the sea for you and saved you and drowned the people of Pharaoh while you looked on" [Q 2:50]. It was said: Rather, ʿAbd Allāh b. ʿAlī killed him in Syria. In this battle Saʿīd b. Hishām b. ʿAbd al-Malik was killed. It was said: Rather, ʿAbd Allāh killed him in Syria. ʿAbd Allāh b. ʿAlī remained in his camp for seven days. A man from the descendants of Saʿīd b. al-ʿĀṣ said, reproaching Marwān: Flight clung to Marwān, so I said to him: The oppressor has returned an ostrich; his concern is escape. Where is flight and leaving kingship when ease has gone from you? Neither religion nor lineage remains. A butterfly of forbearance, a Pharaoh of punishment, And if you seek his generosity, a dog is before him, rabid. On that day ʿAbd Allāh b. ʿAlī wrote to al-Saffāḥ with the victory, and he obtained Marwān's camp with all that was in it. He found many weapons and wealth, and he found no woman in it except a slave-girl who belonged to ʿAbd Allāh b. Marwān. When the letter came to al-Saffāḥ, he prayed two rakʿahs and ordered for those who witnessed the battle five hundred five hundred dinars, and he raised their stipends to eighty. Marwān's defeat at the Zāb was on Saturday, eleven nights having passed of Jumādā al-Ākhirah. Among those killed with him was Yaḥyā b. Muʿāwiyah b. Hishām b. ʿAbd al-Malik, who was the brother of ʿAbd al-Raḥmān, the lord of al-Andalus. When he advanced to fight, ʿAbd Allāh b. ʿAlī saw a young man upon whom was the dignity of nobility, fighting seeking death. So he called to him: "O young man, you have safe-conduct, even if you were Marwān b. Muḥammad!" He said: "If I am not him, I am not less than him." He said: "Then you have safe-conduct, whoever you may be." He bowed his head, then said: The humiliation of life and the distress of death, Each I see as a bitter food. If there is nothing but one of the two, Then a march to death, a beautiful march. Then he fought until he was killed, and behold, he was Maslamah b. ʿAbd al-Malik.

7. Tarikh (al-Tabari) 2682No grade recorded

   ذِكْرُ قَتْلِ إِبْرَاهِيمَ بْنِ مُحَمَّدِ بْنِ عَلِيٍّ الْإِمَامِ   قَدْ ذَكَرْنَا سَبَبَ حَبْسِهِ، وَاخْتَلَفَ النَّاسُ فِي مَوْتِهِ، فَقِيلَ: إِنَّ مَرْوَانَ حَبَسَهُ بِحَرَّانَ، وَحَبَسَ سَعِيدَ بْنَ هِشَامِ بْنِ عَبْدِ الْمَلِكِ وَابْنَيْهِ عُثْمَانَ وَمَرْوَانَ، وَعَبْدَ اللَّهِ بْنَ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ، وَالْعَبَّاسَ بْنَ الْوَلِيدِ بْنِ عَبْدِ الْمَلِكِ، وَأَبَا مُحَمَّدٍ السُّفْيَانِيَّ، هَلَكَ مِنْهُمْ فِي وَبَاءٍ وَقَعَ بِحَرَّانَ الْعَبَّاسُ بْنُ الْوَلِيدِ، وَإِبْرَاهِيمُ بْنُ مُحَمَّدِ بْنِ عَلِيٍّ الْإِمَامُ، وَعَبْدُ اللَّهِ بْنُ عُمَرَ. فَلَمَّا كَانَ قَبْلَ هَزِيمَةِ مَرْوَانَ مِنَ الزَّابِ بِجُمْعَةٍ خَرَجَ سَعِيدُ بْنُ هِشَامٍ وَابْنُ عَمِّهِ وَمَنْ مَعَهُ مِنَ الْمَحْبُوسِينَ، فَقَتَلُوا صَاحِبَ السِّجْنِ وَخَرَجُوا، فَقَتَلَهُمْ أَهْلُ حَرَّانَ وَمَنْ فِيهَا مِنَ الْغَوْغَاءِ، وَكَانَ فِيمَنْ قَتَلَهُ أَهْلُ حَرَّانَ شَرَاحِيلُ بْنُ مَسْلَمَةَ بْنِ عَبْدِ الْمَلِكِ، وَعَبْدُ الْمَلِكِ بْنُ بِشْرٍ التَّغْلِبِيُّ، وَبِطْرِيقُ إِرْمِينِيَّةَ الرَّابِعَةِ وَاسْمُهُ كُوشَانُ، وَتَخَلَّفَ أَبُو مُحَمَّدٍ السُّفْيَانِيُّ فِي الْحَبْسِ، فَلَمْ يَخْرُجْ فِيمَنْ خَرَجَ، وَمَعَهُ غَيْرُهُ لَمْ يَسْتَحِلُّوا الْخُرُوجَ مِنَ الْحَبْسِ، فَقَدِمَ مَرْوَانُ مُنْهَزِمًا مِنَ الزَّابِ، فَجَاءَ فَخَلَّى عَنْهُمْ. وَقِيلَ: إِنَّ مَرْوَانَ هَدَمَ عَلَى إِبْرَاهِيمَ بَيْتًا فَقَتَلَهُ. وَقَدْ قِيلَ: إِنَّ شَرَاحِيلَ بْنَ مَسْلَمَةَ بْنِ عَبْدِ الْمَلِكِ كَانَ مَحْبُوسًا مَعَ إِبْرَاهِيمَ فَكَانَا يَتَزَاوَرَانِ، فَصَارَ بَيْنَهُمَا مَوَدَّةٌ، فَأَتَى رَسُولٌ مِنْ شَرَاحِيلَ إِلَى إِبْرَاهِيمَ يَوْمًا بِلَبَنٍ فَقَالَ: يَقُولُ لَكَ أَخُوكَ إِنِّي شَرِبْتُ مِنْ هَذَا اللَّبَنِ فَاسْتَطَبْتُهُ فَأَحْبَبْتُ أَنْ تَشْرَبَ مِنْهُ، فَشَرِبَ مِنْهُ فَتَكَسَّرَ جَسَدُهُ مِنْ سَاعَتِهِ. وَكَانَ يَوْمًا يَزُورُ فِيهِ شَرَاحِيلَ فَأَبْطَأَ عَلَيْهِ فَأَرْسَلَ إِلَيْهِ شَرَاحِيلُ: إِنَّكَ قَدْ أَبْطَأْتَ فَمَا حَبَسَكَ ؟ فَأَعَادَ إِبْرَاهِيمُ: إِنِّي لَمَّا شَرِبْتُ اللَّبَنَ الَّذِي أَرْسَلْتَ بِهِ قَدْ أَسْهَلَنِي. فَأَتَاهُ شَرَاحِيلُ فَقَالَ: وَاللَّهِ الَّذِي لَا إِلَهَ إِلَّا هُوَ مَا شَرِبْتُ الْيَوْمَ لَبَنًا، وَلَا أَرْسَلْتُ بِهِ إِلَيْكَ ! فَإِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ ! احْتِيلَ وَاللَّهِ عَلَيْكَ. فَبَاتَ إِبْرَاهِيمُ لَيْلَتَهُ وَأَصْبَحَ مَيِّتًا، فَقَالَ إِبْرَاهِيمُ بْنُ هَرِمَةَ يَرْثِيهِ: قَدْ كُنْتُ أَحْسَبُنِي جَلْدًا فَضَعْضَعَنِي قَبْرٌ بِحَرَّانَ فِيهِ عِصْمَةُ الدِّينِ     فِيهِ الْإِمَامُ وَخَيْرُ النَّاسِ كُلِّهُمُ بَيْنَ الصَّفَائِحِ وَالْأَحْجَارِ وَالطِّينِ     فِيهِ الْإِمَامُ الَّذِي عَمَّتْ مُصِيبَتُهُ وَعَيَّلَتْ كُلَّ ذِي مَالٍ وَمِسْكِينِ     فَلَا عَفَا اللَّهُ عَنْ مَرْوَانَ مَظْلَمَةً لَكِنْ عَفَا اللَّهُ عَمَّنْ قَالَ آمِينِ. وَكَانَ إِبْرَاهِيمُ خَيِّرًا فَاضِلًا كَرِيمًا، قَدِمَ الْمَدِينَةَ مَرَّةً فَفَرَّقَ فِي أَهْلِهَا مَالًا جَلِيلًا، وَبَعَثَ إِلَى عَبْدِ اللَّهِ بْنِ الْحَسَنِ بْنِ الْحَسَنِ بِخَمْسِمِائَةِ دِينَارٍ، وَبَعَثَ إِلَى جَعْفَرِ بْنِ مُحَمَّدٍ بِأَلْفِ دِينَارٍ، فَبَعَثَ إِلَى جَمَاعَةِ الْعَلَوِيِّينَ بِمَالٍ كَثِيرٍ. فَأَتَاهُ الْحُسَيْنُ بْنُ زَيْدِ بْنِ عَلِيٍّ وَهُوَ صَغِيرٌ فَأَجْلَسَهُ فِي حِجْرِهِ، قَالَ: مَنْ أَنْتَ ؟ قَالَ: أَنَا الْحُسَيْنُ بْنُ زَيْدِ بْنِ عَلِيٍّ. فَبَكَى حَتَّى بَلَّ رِدَاءَهُ وَأَمَرَ وَكِيلَهُ بِإِحْضَارِ مَا بَقِيَ مِنَ الْمَالِ، فَأَحْضَرَ أَرْبَعَمِائَةِ دِينَارٍ، فَسَلَّمَهَا إِلَيْهِ، وَقَالَ: لَوْ كَانَ عِنْدَنَا شَيْءٌ آخَرُ لَسَلَّمْتُهُ إِلَيْكَ. وَسَيَّرَ مَعَهُ بَعْضَ مَوَالِيهِ إِلَى أُمِّهِ رَيْطَةَ بِنْتِ عَبْدِ الْمَلِكِ بْنِ مُحَمَّدِ ابْنِالْحَنَفِيَّةِ يَعْتَذِرُ إِلَيْهَا. ( وَكَانَ مَوْلِدُهُ سَنَةَ اثْنَتَيْنِ وَثَمَانِينَ، وَأُمُّهُ أُمُّ وَلَدٍ بَرْبَرِيَّةٌ اسْمُهَا سَلْمَى ). وَكَانَ يَنْبَغِي أَنْ يُقَدَّمَ ذِكْرُ قَتْلِهِ عَلَى هَزِيمَةِ مَرْوَانَ، وَإِنَّمَا قَدَّمْنَا ذَلِكَ لِتَتْبَعَ الْحَادِثَةُ بَعْضُهَا بَعْضًا.

   ✧ Mention of the killing of Ibrāhīm b. Muḥammad b. ʿAlī, the Imām We have already mentioned the reason for his imprisonment. People disagreed about his death. It was said: Marwān imprisoned him in Ḥarrān, and he also imprisoned Saʿīd b. Hishām b. ʿAbd al-Malik and his two sons ʿUthmān and Marwān, ʿAbd Allāh b. ʿUmar b. ʿAbd al-ʿAzīz, al-ʿAbbās b. al-Walīd b. ʿAbd al-Malik, and Abū Muḥammad al-Sufyānī. Among them, in a plague that occurred in Ḥarrān, al-ʿAbbās b. al-Walīd, Ibrāhīm b. Muḥammad b. ʿAlī, the Imām, and ʿAbd Allāh b. ʿUmar perished. One week before Marwān's defeat at the Zāb, Saʿīd b. Hishām, his cousin, and those with them among the prisoners came out. They killed the jailer and escaped, but the people of Ḥarrān and the rabble who were there killed them. Among those killed by the people of Ḥarrān were Sharāḥīl b. Maslama b. ʿAbd al-Malik, ʿAbd al-Malik b. Bishr al-Taghlibī, and the patrician of the Fourth Armenia, whose name was Kūshān. Abū Muḥammad al-Sufyānī stayed behind in the prison and did not go out with those who went out. With him were others who did not consider it lawful to leave the prison. Then Marwān arrived defeated from the Zāb, came, and released them. It was also said: Marwān demolished a house on top of Ibrāhīm and killed him. It was also said: Sharāḥīl b. Maslama b. ʿAbd al-Malik was imprisoned with Ibrāhīm, and they used to visit each other, so a friendship developed between them. One day a messenger from Sharāḥīl came to Ibrāhīm with some milk and said: "Your brother says to you: I drank some of this milk and found it good, so I would like you to drink some of it." He drank it, and his body broke out immediately. He used to visit Sharāḥīl on a certain day. When he was late, Sharāḥīl sent to him: "You are late. What kept you?" Ibrāhīm replied: "When I drank the milk you sent, it gave me diarrhea." Sharāḥīl came to him and said: "By God, besides whom there is no god, I did not drink milk today, nor did I send any to you! To God we belong and to Him we return! By God, a trick was played on you." Ibrāhīm spent that night and died in the morning. Ibrāhīm b. Harma said elegizing him: I used to think myself tough, but a grave in Ḥarrān, in which lies the protection of the religion, has weakened me. In it is the Imām and the best of all people, between the slabs, the stones, and the clay. In it is the Imām whose calamity has encompassed everyone, and has impoverished every possessor of wealth and every poor person. May God not pardon Marwān for any injustice, but may God pardon the one who said "Amen." Ibrāhīm was good, virtuous, and generous. He once came to Madinah and distributed a great amount of money among its people. He sent 500 dinars to ʿAbd Allāh b. al-Ḥasan b. al-Ḥasan, and he sent 1,000 dinars to Jaʿfar b. Muḥammad. He sent a great deal of money to a group of the ʿAlawīs. Al-Ḥusayn b. Zayd b. ʿAlī came to him when he was a small boy, and he seated him on his lap. He said: "Who are you?" He said: "I am al-Ḥusayn b. Zayd b. ʿAlī." He wept until his cloak became wet, and he ordered his agent to bring what remained of the money. He brought 400 dinars and handed them over to him, saying: "If we had anything else, I would have given it to you." He sent some of his clients with him to his mother, Rayṭa bt. ʿAbd al-Malik b. Muḥammad ibn al-Ḥanafiyya, to apologize to her. (He was born in the year 82, and his mother was an umm walad, a Berber named Salmā.) It would have been appropriate to mention his killing before Marwān's defeat, but we put that first so that the events would follow one another.

8. Tarikh (al-Tabari) 2683No grade recorded

   ذِكْرُ قَتْلِ مَرْوَانَ بْنِ مُحَمَّدِ بْنِ مَرْوَانَ بْنِ الْحَكَمِ   وَفِي هَذِهِ السَّنَةِ قُتِلَ مَرْوَانُ بْنُ مُحَمَّدٍ، وَكَانَ قَتْلُهُ بِبُوصِيرَ، مِنْ أَعْمَالِ مِصْرَ، لِثَلَاثٍ بَقِينَ مِنْ ذِي الْحِجَّةِ سَنَةَ اثْنَتَيْنِ وَثَلَاثِينَ وَمِائَةٍ. وَكَانَ مَرْوَانُ لَمَّا هَزَمَهُ عَبْدُ اللَّهِ بْنُ عَلِيٍّ بِالزَّابِ أَتَى مَدِينَةَ الْمَوْصِلِ وَعَلَيْهَا هِشَامُ بْنُ عَمْرٍو التَّغْلِبِيُّ، وَبِشْرُ بْنُ خُزَيْمَةَ الْأَسَدِيُّ فَقَطَعَا الْجِسْرَ، فَنَادَاهُمْ أَهْلُ الشَّامِ: هَذَا أَمِيرُ الْمُؤْمِنِينَ مَرْوَانُ ! فَقَالُوا: كَذَبْتُمْ، أَمِيرُ الْمُؤْمِنِينَ لَا يَفِرُّ ! وَسَبَّهُ أَهْلُ الْمَوْصِلِ، وَقَالُوا: يَا جَعْدِيُّ ! يَا مُعَطِّلُ الْحَمْدُ لِلَّهِ الَّذِي أَزَالَ سُلْطَانَكُمْ وَذَهَبَ بِدَوْلَتِكُمْ ! الْحَمْدُ لِلَّهِ الَّذِي أَتَانَا بِأَهْلِ بَيْتِ نَبِيِّنَا ! فَلَمَّا سَمِعَ ذَلِكَ سَارَ إِلَى بَلَدٍ فَعَبَرَ دِجْلَةَ وَأَتَى حَرَّانَ، وَبِهَا ابْنُ أَخِيهِ أَبَانُ بْنُ يَزِيدَ بْنِ مُحَمَّدِ بْنِ مَرْوَانَ عَامِلُهُ عَلَيْهَا، فَأَقَامَ بِهَا نَيِّفًا وَعِشْرِينَ يَوْمًا. وَسَارَ عَبْدُ اللَّهِ بْنُ عَلِيٍّ حَتَّى أَتَى الْمَوْصِلَ، فَدَخَلَهَا وَعَزَلَ عَنْهَا هِشَامًا، وَاسْتَعْمَلَ عَلَيْهَا مُحَمَّدُ بْنُ صُولٍ، ثُمَّ سَارَ فِي أَثَرِ مَرْوَانَ بْنِ مُحَمَّدٍ، فَلَمَّا دَنَا مِنْهُ عَبْدُ اللَّهِ حَمَلَ مَرْوَانُ أَهْلَهُ وَعِيَالَهُ وَمَضَى مُنْهَزِمًا، وَخَلَّفَ بِمَدِينَةِ حَرَّانَ ابْنَ أَخِيهِ أَبَانَ بْنَ يَزِيدَ، وَتَحْتَهُ أُمُّ عُثْمَانَ ابْنَةُ مَرْوَانَ. وَقَدِمَ عَبْدُ اللَّهِ بْنُ عَلِيٍّ حَرَّانَ، فَلَقِيَهُ أَبَانٌ مُسَوِّدًا مُبَايِعًا لَهُ، فَبَايَعَهُ وَدَخَلَ فِي طَاعَتِهِ، فَآمَنَهُ وَمَنْ كَانَ بِحَرَّانَ وَالْجَزِيرَةِ. وَمَضَى مَرْوَانُ إِلَى حِمْصَ، فَلَقِيَهُ أَهْلُهَا بِالسَّمْعِ وَالطَّاعَةِ، فَأَقَامَ بِهَا يَوْمَيْنِ أَوْ ثَلَاثَةً ثُمَّ سَارَ مِنْهَا. فَلَمَّا رَأَوْا قِلَّةَ مَنْ مَعَهُ طَمِعُوا فِيهِ، وَقَالُوا: مَرْعُوبٌ مُنْهَزِمٌ، فَاتَّبَعُوهُ بَعْدَمَا رَحَلَ عَنْهُمْ فَلَحِقُوهُ عَلَى أَمْيَالٍ. فَلَمَّا رَأَى غَبَرَةَ الْخَيْلِ كَمَّنَ لَهُمْ، فَلَمَّا جَاوَزُوا الْكَمِينَ صَافَّهُمْ مَرْوَانُ فِيمَنْ مَعَهُ وَنَاشَدَهُمْ، فَأَبَوْا إِلَّا قِتَالَهُ، فَقَاتَلَهُمْ وَأَتَاهُمُ الْكَمِينُ مِنْ خَلْفِهِمْ، فَانْهَزَمَ أَهْلُ حِمْصَ وَقُتِلُوا حَتَّى انْتَهَوْا إِلَى قُرَيْبِ الْمَدِينَةِ. وَأَتَى مَرْوَانُ دِمَشْقَ وَعَلَيْهَا الْوَلِيدُ بْنُ مُعَاوِيَةَ بْنِ مَرْوَانَ، فَخَلَّفَهُ بِهَا وَقَالَ: قَاتِلْهُمْ حَتَّى يَجْتَمِعَ أَهْلُ الشَّامِ. وَمَضَى مَرْوَانُ حَتَّى أَتَى فِلَسْطِينَ فَنَزَلَ نَهْرَ أَبِي فُطْرُسٍ، وَقَدْ غَلَبَ عَلَى فِلَسْطِينَ الْحَكَمُ بْنُ ضَبْعَانَ الْجُذَامِيُّ، فَأَرْسَلَ مَرْوَانُ إِلَى عَبْدِ اللَّهِ بْنِ يَزِيدَ بْنِ رَوْحِ بْنِ زِنْبَاعٍ الْجُذَامِيِّ فَأَجَارَهُ، وَكَانَ بَيْتُ الْمَالِ فِي يَدِ الْحَكَمِ. وَكَانَ السَّفَّاحُ قَدْ كَتَبَ إِلَى عَبْدِ اللَّهِ بْنِ عَلِيٍّ يَأْمُرُهُ بِاتِّبَاعِ مَرْوَانَ، فَسَارَ حَتَّى أَتَى الْمَوْصِلَ، فَتَلَقَّاهُ مَنْ بِهَا مُسَوِّدِينَ وَفَتَحُوا لَهُ الْمَدِينَةَ، ثُمَّ سَارَ إِلَى حَرَّانَ، فَتَلَّقَاهُ أَبَانُ بْنُ يَزِيدَ مُسَوِّدًا، كَمَا تَقَدَّمَ، فَآمَنَهُ وَهَدَمَ عَبْدُ اللَّهِ الدَّارَ الَّتِي حُبِسَ فِيهَا إِبْرَاهِيمُ. ثُمَّ سَارَ مِنْ حَرَّانَ إِلَى مَنْبِجَ، وَقَدْ سَوَّدُوا، فَأَقَامَ بِهَا، وَبَعَثَ إِلَيْهِ أَهْلُ قِنَّسْرِينَ بِبَيْعَتِهِمْ، وَقَدِمَ عَلَيْهِ أَخُوهُ عَبْدُ الصَّمَدِ بْنُ عَلِيٍّ أَرْسَلَهُ السَّفَّاحُ مَدَدًا لَهُ فِي أَرْبَعَةِ آلَافٍ، فَسَارَ بَعْدَ قُدُومِ عَبْدِ الصَّمَدِ بِيَوْمَيْنِ إِلَى قِنَّسْرِينَ، وَكَانُوا قَدْ سَوَّدُوا، ( فَأَقَامَ يَوْمَيْنِ )، ثُمَّ سَارَ إِلَى حِمْصَ وَبَايَعَ أَهْلَهَا وَأَقَامَ بِهَا أَيَّامًا، ثُمَّ سَارَ إِلَى بَعْلَبَكَّ، فَأَقَامَ يَوْمَيْنِ، ثُمَّ سَارَ فَنَزَلَ مِزَّةَ دِمَشْقَ، وَهِيَ قَرْيَةٌ مِنْ قُرَى الْغُوطَةِ. وَقَدِمَ عَلَيْهِ أَخُوهُ صَالِحُ بْنُ عَلِيٍّ مَدَدًا، فَنَزَلَ مَرْجَ عَذْرَاءَ فِي ثَمَانِيَةِ آلَافٍ، ثُمَّ تَقَدَّمَ عَبْدُ اللَّهِ فَنَزَلَ عَلَى الْبَابِ الشَّرْقِيِّ، وَنَزَلَ صَالِحٌ عَلَى بَابِ الْجَابِيَةِ، وَنَزَلَ أَبُو عَوْنٍ عَلَى بَابِ كَيْسَانَ، وَنَزَلَ بَسَّامُ بْنُ إِبْرَاهِيمَ عَلَى بَابِ الصَّغِيرِ، وَنَزَلَ حُمَيْدُ بْنُ قَحْطَبَةَ عَلَى بَابِ تُوَمَا، وَعَبْدُ الصَّمَدِ، وَيَحْيَى بْنُ صَفْوَانَ وَالْعَبَّاسُ بْنُ يَزِيدَ عَلَى بَابِ الْفَرَادِيسِ، وَفِي دِمَشْقَ الْوَلِيدُ بْنُ مُعَاوِيَةَ، فَحَصَرُوهُ وَدَخَلُوهَا عَنْوَةً يَوْمَ الْأَرْبِعَاءِ لِخَمْسٍ مَضَيْنَ مِنْ رَمَضَانَ سَنَةَ اثْنَتَيْنِ وَثَلَاثِينَ وَمِائَةٍ. وَكَانَ أَوَّلَ مَنْ صَعِدَ سُورَ الْمَدِينَةِ مِنْ بَابٍ شَرْقِيٍّ عَبْدُ اللَّهِ الطَّائِيُّ، وَمِنْ نَاحِيَةِ بَابِ الصَّغِيرِ بَسَّامُ بْنُ إِبْرَاهِيمَ، فَقَاتَلُوا بِهَا ثَلَاثَ سَاعَاتٍ، وَقُتِلَ الْوَلِيدُ بْنُ مُعَاوِيَةَ فِيمَنْ قُتِلَ. وَأَقَامَ عَبْدُ اللَّهِ بْنُ عَلِيٍّ فِي دِمَشْقَ خَمْسَةَ عَشَرَ يَوْمًا، ثُمَّ سَارَ يُرِيدُ فِلَسْطِينَ، فَلَقِيَهُ أَهْلُ الْأُرْدُنِّ وَقَدْ سَوَّدُوا، وَأَتَى نَهْرَ أَبِي فُطْرُسٍ وَقَدْ ذَهَبَ مَرْوَانُ، فَأَقَامَ عَبْدُ اللَّهِ بِفِلَسْطِينَ، وَنَزَلَ بِالْمَدِينَةِ يَحْيَى بْنُ جَعْفَرٍ الْهَاشِمِيُّ، فَأَتَاهُ كِتَابُ السَّفَّاحِ يَأْمُرُهُ بِإِرْسَالِ صَالِحِ بْنِ عَلِيٍّ فِي طَلَبِ مَرْوَانَ. فَسَارَ صَالِحٌ مِنْ نَهْرِ أَبِي فُطْرُسٍ فِي ذِي الْقِعْدَةِ سَنَةَ اثْنَتَيْنِ وَثَلَاثِينَ وَمِائَةٍ، وَمَعَهُ ابْنُ فَتَّانٍ، وَعَامِرُ بْنُ إِسْمَاعِيلَ، فَقَدَّمَ صَالِحٌ أَبَا عَوْنٍ، وَعَامِرَ بْنَ إِسْمَاعِيلَ الْحَارِثِيَّ، فَسَارُوا حَتَّى بَلَغُوا الْعَرِيشَ. فَأَحْرَقَ مَرْوَانُ مَا كَانَ حَوْلَهُ مِنْ عَلَفٍ وَطَعَامٍ. وَسَارَ صَالِحٌ فَنَزَلَ النِّيلَ، ثُمَّ سَارَ حَتَّى أَتَى الصَّعِيدَ، وَبَلَغَهُ أَنَّ خَيْلًا لِمَرْوَانَ يُحْرِقُونَ الْأَعْلَافَ فَوَجَّهَ إِلَيْهِمْ فَأُخِذُوا، وَقَدِمَ بِهِمْ عَلَى صَالِحٍ وَهُوَ بِالْفُسْطَاطِ، وَسَارَ فَنَزَلَ مَوْضِعًا يُقَالُ لَهُ ذَاتُ السَّلَاسِلِ. وَقَدَّمَ أَبُو عَوْنٍ عَامِرَ بْنَ إِسْمَاعِيلَ الْحَارِثِيَّ، وَشُعْبَةَ بْنَ كَثِيرٍ الْمَازِنِيَّ فِي خَيْلِ أَهْلِ الْمَوْصِلِ، فَلَقُوا خَيْلًا لِمَرْوَانَ، فَهَزَمُوهُمْ وَأَسَرُوا مِنْهُمْ رِجَالًا، فَقَتَلُوا بَعْضًا وَاسْتَحْيَوْا بَعْضًا، فَسَأَلُوهُمْ عَنْ مَرْوَانَ فَأَخْبَرُوهُمْ بِمَكَانِهِ عَلَى أَنْ يُؤَمِّنُوهُمْ. وَسَارُوا فَوَجَدُوهُ نَازِلًا فِي كَنِيسَةٍ فِي بُوصِيرَ، فَوَافَوْهُ لَيْلًا، وَكَانَ أَصْحَابُ أَبِي عَوْنٍ قَلِيلِينَ، فَقَالَ لَهُمْ عَامِرُ بْنُ إِسْمَاعِيلَ: إِنْ أَصْبَحْنَا وَرَأَوْا قِلَّتَنَا أَهْلَكُونَا وَلَمْ يَنْجُ مِنَّا أَحَدٌ. وَكَسَرَ جَفْنَ سَيْفِهِ وَفَعَلَ أَصْحَابُهُ مِثْلَهُ، وَحَمَلُوا عَلَى أَصْحَابِ مَرْوَانَ فَانْهَزَمُوا، وَحَمَلَ رَجُلٌ عَلَى مَرْوَانَ فَطَعَنَهُ وَهُوَ لَا يَعْرِفُهُ، وَصَاحَ صَائِحٌ: صُرِعَ أَمِيرُ الْمُؤْمِنِينَ ! فَابْتَدَرُوهُ فَسَبَقَ إِلَيْهِ رَجُلٌ مِنْ أَهْلِ الْكُوفَةِ كَانَ يَبِيعُ الرُّمَّانَ فَاحْتَزَّ رَأْسَهُ، فَأَخَذَهُ عَامِرٌ فَبَعَثَ بِهِ إِلَى أَبِي عَوْنٍ، وَبَعَثَهُ أَبُو عَوْنٍ إِلَى صَالِحٍ. فَلَمَّا وَصَلَ إِلَيْهِ أَمَرَ أَنْ يُقَصَّ لِسَانُهُ، فَانْقَطَعَ لِسَانُهُ، فَأَخَذَهُ هِرٌّ، فَقَالَ صَالِحٌ: مَاذَا تُرِينَا الْأَيَّامُ مِنَ الْعَجَائِبِ وَالْعِبَرِ ! هَذَا لِسَانُ مَرْوَانَ قَدْ أَخَذَهُ هِرٌّ. وَقَالَ شَاعِرٌ: قَدْ فَتَحَ اللَّهُ مِصْرًا عَنْوَةً لَكُمْ وَأَهْلَكَ الْفَاجِرَ الْجَعْدِيَّ إِذْ ظَلَمَا     فَلَاكَ مِقْوَلَهُ هِرٌّ يُجَرِّرُهُ وَكَانَ رَبُّكَ مِنْ ذِي الْكُفْرِ مُنْتَقِمًا وَسَيَّرَهُ صَالِحٌ إِلَى أَبِي الْعَبَّاسِ السَّفَّاحِ. وَكَانَ قَتْلُهُ لِلَيْلَتَيْنِ بَقِيَتَا مِنْ ذِي الْحِجَّةِ، وَرَجَعَ صَالِحٌ إِلَى الشَّامِ، وَخَلَّفَ أَبَا عَوْنٍ بِمِصْرَ وَسَلَّمَ إِلَيْهِ السِّلَاحَ وَالْأَمْوَالَ وَالرَّقِيقَ. وَلَمَّا وَصَلَ الرَّأْسُ إِلَى السَّفَّاحِ كَانَ بِالْكُوفَةِ، فَلَمَّا رَآهُ سَجَدَ ثُمَّ رَفَعَ رَأْسَهُ فَقَالَ: الْحَمْدُ لِلَّهِ الَّذِي أَظْهَرَنِي عَلَيْكَ وَأَظْفَرَنِي بِكَ، وَلَمْ يُبْقِ ثَأْرِي قِبَلَكَ، وَقِبَلَ رَهْطِكَ أَعْدَاءِ الدِّينِ ! وَتَمَثَّلَ: لَوْ يَشْرَبُونَ دَمِي لَمْ يُرْوَ شَارِبُهُمْ     وَلَا دِمَاؤُهُمْ لِلْغَيْظِ تَرْوِينِي وَلِمَا قُتِلَ مَرْوَانُ هَرَبَ ابْنَاهُ عَبْدُ اللَّهِ وَعُبَيْدُ اللَّهِ إِلَى أَرْضِ الْحَبَشَةِ، فَلَقُوا مِنَ الْحَبَشَةِ بَلَاءً، قَاتَلَهُمْ الْحَبَشَةُ فَقُتِلَ عُبَيْدُ اللَّهِ وَنَجَا عَبْدُ اللَّهِ فِي عِدَّةٍ مِمَّنْ مَعَهُ، فَبَقِيَ إِلَى خِلَافَةِ الْمَهْدِيِّ، فَأَخَذَهُ نَصْرُ بْنُمُحَمَّدِ بْنِ الْأَشْعَثِ، عَامِلُ فِلَسْطِينَ، فَبَعَثَ بِهِ إِلَى الْمَهْدِيِّ. وَلَمَّا قُتِلَ مَرْوَانُ قَصَدَ عَامِرٌ الْكَنِيسَةَ الَّتِي فِيهَا حُرَمُ مَرْوَانَ، وَكَانَ قَدْ وَكَّلَ بِهِنَّ خَادِمًا، وَأَمَرَهُ أَنْ يَقْتُلَهُنَّ بَعْدَهُ، فَأَخَذَهُ عَامِرٌ وَأَخَذَ نِسَاءَ مَرْوَانَ وَبَنَاتِهِ، فَسَيَّرَهُنَّ إِلَى صَالِحِ بْنِ عَلِيِّ بْنِ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ. فَلَمَّا دَخَلْنَ عَلَيْهِ تَكَلَّمَتِ ابْنَةُ مَرْوَانَ الْكُبْرَى، فَقَالَتْ: يَا عَمَّ أَمِيرِ الْمُؤْمِنِينَ ! حَفِظَ اللَّهُ لَكَ مِنْ أَمْرِكَ مَا تُحِبُّ حِفْظَهُ، نَحْنُ بَنَاتُكَ وَبَنَاتُ أَخِيكَ، وَابْنِ عَمِّكَ فَلْيَسَعْنَا مِنْ عَفْوِكُمْ مَا وَسِعَكُمْ مِنْ جَوْرِنَا. قَالَ: وَاللَّهِ لَا أَسْتَبْقِي مِنْكُمْ وَاحِدًا ! أَلَمْ يَقْتُلْ أَبُوكِ ابْنَ أَخِي إِبْرَاهِيمَ الْإِمَامَ ؟ أَلَمْ يَقْتُلْ هِشَامُ بْنُ عَبْدِ الْمَلِكِ زَيْدَ بْنَ عَلِيِّ بْنِ الْحُسَيْنِ، وَصَلَبَهُ فِي الْكُوفَةِ ؟ أَلَمْ يَقْتُلِ الْوَلِيدُ بْنُ يَزِيدَ يَحْيَى بْنَ زَيْدٍ، وَصَلَبَهُ بِخُرَاسَانَ ؟ أَلَمْ يَقْتُلِ ابْنُ زِيَادٍ الدَّعِيُّ مُسْلِمَ بْنَ عَقِيلٍ ؟ أَلَمْ يَقْتُلْ يَزِيدُ بْنُ مُعَاوِيَةَ الْحُسَيْنَ بْنَ عَلِيٍّ وَأَهْلَ بَيْتِهِ ؟ أَلَمْ يَخْرُجْ إِلَيْهِ بِحُرَمِ رَسُولِ اللَّهِ ﷺ سَبَايَا فَوَقَّفَهُنَّ مَوْقِفَ السَّبْيِ ؟ أَلَمْ يَحْمِلْ رَأْسَ الْحُسَيْنِ وَقَدْ قَرَعَ دِمَاغَهُ ؟ فَمَا الَّذِي يَحْمِلُنِي عَلَى الْإِبْقَاءِ عَلَيْكُنَّ ؟ ! قَالَتْ: فَلْيَسَعْنَا عَفْوُكُمْ ! فَقَالَ: أَمَّا هَذَا فَنَعَمْ، وَإِنْ أَحْبَبْتِ زَوَّجْتُكِ ابْنِيَ الْفَضْلَ ! فَقَالَتْ: وَأَيُّ عِزٍّ خَيْرٌ مِنْ هَذَا ! بَلْ تُلْحِقُنَا بِحَرَّانَ. فَحَمَلَهُنَّ إِلَيْهَا، فَلَمَّا دَخَلْنَهَا وَرَأَيْنَ مَنَازِلَ مَرْوَانَ رَفَعْنَ أَصْوَاتَهُنَّ بِالْبُكَاءِ. ما قيل في من قتل مروان بن محمد قِيلَ: كَانَ يَوْمًا بُكَيْرُ بْنُ مَاهَانَ مَعَ أَصْحَابِهِ قَبْلَ أَنْ يُقْتَلَ مَرْوَانُ يَتَحَدَّثُ، إِذْ مَرَّ بِهِ عَامِرُ بْنُ إِسْمَاعِيلَ وَهُوَ لَا يَعْرِفُهُ، فَأَتَى دِجْلَةَ وَاسْتَقَى مِنْ مَائِهَا ثُمَّ رَجَعَ، فَدَعَاهُ بُكَيْرٌ، فَقَالَ: مَا اسْمُكَ يَا فَتَى ؟ قَالَ: عَامِرُ بْنُ إِسْمَاعِيلَ بْنِ الْحَارِثِ. قَالَ: فَكُنْ [ مِنْ ] بَنِي مُسْلِيَةَ. قَالَ: فَأَنَا مِنْهُمْ. قَالَ: أَنْتَ وَاللَّهِ تَقْتُلُ مَرْوَانَ ! فَكَانَ هَذَا الْقَوْلُ هُوَ الَّذِي قَوَّى طَمَعَ عَامِرٍ فِي قَتْلِ مَرْوَانَ. وَ?َمَّا قُتِلَ مَرْوَانُ كَانَ عُمُرُهُ اثْنَتَيْنِ وَسِتِّينَ سَنَةً، وَقِيلَ: تِسْعًا وَسِتِّينَ سَنَةً، وَكَانَتْ وِلَايَتُهُ مِنْ حِينِ بُويِعَ إِلَى أَنْ قُتِلَ خَمْسَ سِنِينَ وَعَشَرَةَ أَشْهُرٍ وَسِتَّةَ عَشَرَ يَوْمًا، وَكَانَ يُكَنَّى أَبَا عَبْدِ الْمَلِكِ. وَكَانَتْ أُمُّهُ أُمَّ وَلَدٍ كُرْدِيَّةً، كَانَتْ لِإِبْرَاهِيمَ بْنِ الْأَشْتَرِ، أَخَذَهَا مُحَمَّدُ بْنُ مَرْوَانَ يَوْمَ قَتْلِ إِبْرَاهِيمَ، فَوَلَدَتْ مَرْوَانَ، فَلِهَذَا قَالَ عَبْدُ اللَّهِ بْنُ عَيَّاشٍ الْمَنْتُوفُ لِلسَّفَّاحِ: الْحَمْدُ لِلَّهِ الَّذِي أَبْدَلَنَا بِحِمَارِ الْجَزِيرَةِ وَابْنِ أَمَةِ النَّخَعِ ابْنَ عَمِّ رَسُولِ اللَّهِ ﷺ ابْنِ عَبْدِ الْمُطَّلِبِ.

   ✧ Mention of the killing of Marwān b. Muḥammad b. Marwān b. al-Ḥakam In this year Marwān b. Muḥammad was killed. He was killed at Būṣīr, in the districts of Egypt, on the 27th of Dhū al-Ḥijjah in the year 132. When ʿAbd Allāh b. ʿAlī defeated him at al-Zāb, Marwān came to the city of al-Mawṣil, where Hishām b. ʿAmr al-Taghlibī and Bishr b. Khuzaymah al-Asadī were in charge. They cut the bridge, and the people of Syria called out to them, “This is the Commander of the Faithful, Marwān!” But they said, “You lie! The Commander of the Faithful does not flee!” The people of al-Mawṣil reviled him, saying, “O Jaʿdī! O denier of God’s attributes! Praise be to God who has removed your authority and taken away your dynasty! Praise be to God who has brought us the family of our Prophet!” When he heard that, he went to Balad, crossed the Tigris, and came to Ḥarrān, where his nephew Abān b. Yazīd b. Muḥammad b. Marwān was his governor. He stayed there for more than twenty days. ʿAbd Allāh b. ʿAlī marched until he reached al-Mawṣil. He entered it, dismissed Hishām, and appointed Muḥammad b. Ṣūl over it. Then he marched in pursuit of Marwān b. Muḥammad. When ʿAbd Allāh drew near him, Marwān took his women and dependents and departed in flight. He left his nephew Abān b. Yazīd in the city of Ḥarrān, and with him was Umm ʿUthmān, daughter of Marwān. ʿAbd Allāh b. ʿAlī arrived at Ḥarrān, and Abān met him wearing black and pledging allegiance to him. He gave him the oath of allegiance and entered into obedience to him, and ʿAbd Allāh granted him and those in Ḥarrān and al-Jazīrah safety. Marwān went on to Ḥimṣ, whose people met him with hearing and obedience. He stayed there two or three days, then departed. When they saw how few men were with him, they coveted him and said, “He is terrified and defeated.” They followed him after he had left them and caught up with him a few miles away. When he saw the dust of the horses, he set an ambush for them. When they passed the ambush, Marwān faced them with those who were with him and adjured them, but they insisted on fighting him. He fought them, and the ambush attacked them from behind. The people of Ḥimṣ were defeated and killed until they reached near the city. Marwān came to Damascus, where al-Walīd b. Muʿāwiyah b. Marwān was in charge. He left him there and said, “Fight them until the people of Syria gather.” Marwān went on until he reached Palestine and encamped at the River of Abū Fuṭrus. Al-Ḥakam b. Ḍabʿān al-Judhāmī had taken control of Palestine, so Marwān sent to ʿAbd Allāh b. Yazīd b. Rawḥ b. Zinbāʿ al-Judhāmī, and he granted him protection. The treasury was in the hands of al-Ḥakam. Al-Saffāḥ had written to ʿAbd Allāh b. ʿAlī ordering him to pursue Marwān. He marched until he reached al-Mawṣil, whose people met him wearing black and opened the city to him. Then he marched to Ḥarrān, and Abān b. Yazīd met him wearing black, as mentioned before, and he granted him safety. ʿAbd Allāh demolished the house in which Ibrāhīm had been imprisoned. Then he marched from Ḥarrān to Manbij, whose people had adopted black. He stayed there, and the people of Qinnasrīn sent him their oath of allegiance. His brother ʿAbd al-Ṣamad b. ʿAlī came to him, sent by al-Saffāḥ as reinforcement with four thousand men. Two days after ʿAbd al-Ṣamad’s arrival, he marched to Qinnasrīn, whose people had adopted black. He stayed two days, then marched to Ḥimṣ, whose people gave him their oath of allegiance, and he stayed there for some days. Then he marched to Baʿlabakk and stayed two days. Then he marched and encamped at Mizzat Damascus, a village of the Ghūṭah. His brother Ṣāliḥ b. ʿAlī came to him as reinforcement and encamped at Marj ʿAdhrāʾ with eight thousand men. Then ʿAbd Allāh advanced and encamped at the Eastern Gate, Ṣāliḥ at the Jābiyah Gate, Abū ʿAwn at the Kaysān Gate, Bassām b. Ibrāhīm at the Small Gate, Ḥumayd b. Qaḥṭabah at the Tūmā Gate, and ʿAbd al-Ṣamad, Yaḥyā b. Ṣafwān, and al-ʿAbbās b. Yazīd at the Farādīs Gate. In Damascus was al-Walīd b. Muʿāwiyah. They besieged him and entered the city by force on Wednesday, the 5th of Ramaḍān in the year 132. The first to climb the city wall from the Eastern Gate was ʿAbd Allāh al-Ṭāʾī, and from the direction of the Small Gate was Bassām b. Ibrāhīm. They fought there for three hours, and al-Walīd b. Muʿāwiyah was killed among the slain. ʿAbd Allāh b. ʿAlī stayed in Damascus for fifteen days. Then he marched toward Palestine. The people of Jordan met him, having adopted black. He came to the River of Abū Fuṭrus, and Marwān had already left. ʿAbd Allāh stayed in Palestine, and Yaḥyā b. Jaʿfar al-Hāshimī encamped in the city. A letter from al-Saffāḥ reached him ordering him to send Ṣāliḥ b. ʿAlī in pursuit of Marwān. Ṣāliḥ marched from the River of Abū Fuṭrus in Dhū al-Qaʿdah of the year 132, accompanied by Ibn Fattān and ʿĀmir b. Ismāʿīl. Ṣāliḥ sent ahead Abū ʿAwn and ʿĀmir b. Ismāʿīl al-Ḥārithī, and they marched until they reached al-ʿArīsh. Marwān burned all the fodder and food around him. Ṣāliḥ marched and encamped at the Nile. Then he marched until he came to Upper Egypt. He learned that some of Marwān’s cavalry were burning the fodder, so he sent men against them, and they were captured. They were brought to Ṣāliḥ while he was at al-Fusṭāṭ. He marched and encamped at a place called Dhāt al-Salāsil. Abū ʿAwn sent ahead ʿĀmir b. Ismāʿīl al-Ḥārithī and Shuʿbah b. Kathīr al-Māzinī with the cavalry of the people of al-Mawṣil. They encountered some of Marwān’s cavalry, defeated them, and captured some men. They killed some and spared others. They asked them about Marwān, and they told them his location on condition that they grant them safety. They marched and found him encamped in a church at Būṣīr. They came upon him at night. Abū ʿAwn’s companions were few, so ʿĀmir b. Ismāʿīl said to them, “If morning comes and they see how few we are, they will destroy us and none of us will escape.” He broke the scabbard of his sword, and his companions did the same. They charged Marwān’s companions, who fled. A man charged at Marwān and stabbed him, not knowing who he was. Someone shouted, “The Commander of the Faithful has been struck down!” They rushed to him, and a man from the people of al-Kūfah, who used to sell pomegranates, reached him first and cut off his head. ʿĀmir took it and sent it to Abū ʿAwn, and Abū ʿAwn sent it to Ṣāliḥ. When it reached him, he ordered that its tongue be cut out. The tongue was cut off, and a cat took it. Ṣāliḥ said, “What wonders and lessons do the days show us! This is Marwān’s tongue, and a cat has taken it.” A poet said: God has opened Egypt for you by force and destroyed the wicked Jaʿdī when he did wrong. A cat drags his tongue, and your Lord took vengeance on the disbeliever. Ṣāliḥ sent it to Abū al-ʿAbbās al-Saffāḥ. He was killed on the 27th of Dhū al-Ḥijjah. Ṣāliḥ returned to Syria and left Abū ʿAwn in Egypt, delivering to him the weapons, wealth, and slaves. When the head reached al-Saffāḥ, he was in al-Kūfah. When he saw it, he prostrated, then raised his head and said, “Praise be to God who has made me prevail over you and granted me victory over you. He has not left my vengeance unavenged against you and against your clan, the enemies of the religion!” He recited: If they drank my blood, their drinkers would not be quenched, nor would their blood quench my rage. When Marwān was killed, his two sons ʿAbd Allāh and ʿUbayd Allāh fled to the land of Abyssinia. They met with affliction from the Abyssinians. The Abyssinians fought them, and ʿUbayd Allāh was killed, while ʿAbd Allāh escaped with a number of those with him. He remained until the caliphate of al-Mahdī, when Naṣr b. Muḥammad b. al-Ashʿath, the governor of Palestine, captured him and sent him to al-Mahdī. When Marwān was killed, ʿĀmir headed for the church where Marwān’s women were. Marwān had appointed a servant to guard them and ordered him to kill them after him. ʿĀmir seized him and took Marwān’s women and daughters, and sent them to Ṣāliḥ b. ʿAlī b. ʿAbd Allāh b. ʿAbbās. When they entered upon him, Marwān’s eldest daughter spoke and said, “O uncle of the Commander of the Faithful! May God preserve for you what you love to preserve. We are your daughters and the daughters of your brother and your cousin. Let your pardon encompass us as our injustice once encompassed you.” He said, “By God, I will not spare a single one of you! Did not your father kill my nephew Ibrāhīm the Imām? Did not Hishām b. ʿAbd al-Malik kill Zayd b. ʿAlī b. al-Ḥusayn and crucify him in al-Kūfah? Did not al-Walīd b. Yazīd kill Yaḥyā b. Zayd and crucify him in Khurāsān? Did not Ibn Ziyād, the bastard, kill Muslim b. ʿAqīl? Did not Yazīd b. Muʿāwiyah kill al-Ḥusayn b. ʿAlī and his household? Did he not bring out the women of the Messenger of God ﷺ as captives and stand them in the place of captivity? Did he not carry the head of al-Ḥusayn and strike his brain? So what would make me spare you?” She said, “Let your pardon encompass us!” He said, “As for this, yes. And if you wish, I will marry you to my son al-Faḍl!” She said, “What honor is better than this! Rather, send us back to Ḥarrān.” So he sent them there. When they entered it and saw Marwān’s dwellings, they raised their voices in weeping. What was said about the one who killed Marwān b. Muḥammad: It is said that one day Bukayr b. Māhān was with his companions, before Marwān was killed, conversing. ʿĀmir b. Ismāʿīl passed by him, and Bukayr did not know him. He went to the Tigris, drew water from it, and returned. Bukayr called him and said, “What is your name, young man?” He said, “ʿĀmir b. Ismāʿīl b. al-Ḥārith.” He said, “Then you are of Banū Musliyah.” He said, “I am one of them.” He said, “By God, you will kill Marwān!” This statement was what strengthened ʿĀmir’s ambition to kill Marwān. When Marwān was killed, he was sixty-two years old, though it is said sixty-nine. His reign, from when he was given the oath of allegiance until he was killed, was five years, ten months, and sixteen days. His kunyah was Abū ʿAbd al-Malik. His mother was an umm walad, a Kurdish woman who had belonged to Ibrāhīm b. al-Ashtar. Muḥammad b. Marwān took her on the day Ibrāhīm was killed, and she gave birth to Marwān. For this reason ʿAbd Allāh b. ʿAyyāsh al-Mantūf said to al-Saffāḥ, “Praise be to God who has replaced the donkey of al-Jazīrah and the son of the slave woman of al-Nakhaʿ with the cousin of the Messenger of God ﷺ, the son of ʿAbd al-Muṭṭalib.”

9. Tarikh (al-Tabari) 2684No grade recorded

   وَهَذَا شَيْءٌ مِنْ تَرْجَمَةِ مَرْوَانَ الْحِمَارِ   هُوَ مَرْوَانُ بْنُ مُحَمَّدِ بْنِ مَرْوَانَ بْنِ الْحَكَمِ بْنِ أَبِي الْعَاصِ بْنِ أُمَيَّةَ، الْقُرَشِيُّ الْأُمَوِيُّ أَبُو عَبْدِ الْمَلِكِ، أَمِيرُ الْمُؤْمِنِينَ آخِرُ خُلَفَاءِ بَنِي أُمَيَّةَ، وَأُمُّهُ أَمَةٌ كُرْدِيَّةٌ يُقَالُ لَهَا: لُبَابَةَ. وَكَانَتْ لِإِبْرَاهِيمَ بْنِ الْأَشْتَرِ النَّخَعِيِّ أَخَذَهَا مُحَمَّدُ بْنُ مَرْوَانَ يَوْمَ قَتَلَهُ، فَاسْتَوْلَدَهَا مَرْوَانَ هَذَا، وَيُقَالُ: إِنَّهَا كَانَتْ أَوَّلًا لِمُصْعَبِ بْنِ الزُّبَيْرِ. وَقَدْ كَانَتْ دَارُ مَرْوَانَ هَذَا فِي سُوقِ الْأَكَّافِينَ. قَالَهُ الْحَافِظُ ابْنُ عَسَاكِرَ. بُويِعَ لَهُ بِالْخِلَافَةِ بَعْدَ قَتْلِ الْوَلِيدِ بْنِ يَزِيدَ، وَبَعْدَ مَوْتِ يَزِيدَ بْنِ الْوَلِيدِ ثُمَّ قَدِمَ دِمَشْقَ كَمَا ذَكَرْنَا، وَخَلَعَ إِبْرَاهِيمَ بْنَ الْوَلِيدِ، وَاسْتَتَبَّ لَهُ الْأَمْرُ فِي النِّصْفِ مِنْ صَفَرٍ سَنَةَ سَبْعٍ وَعِشْرِينَ وَمِائَةٍ. وَقَالَ أَبُو مَعْشَرٍ: بُويِعَ لَهُ بِالْخِلَافَةِ فِي رَبِيعٍ الْأَوَّلِ، سَنَةَ سَبْعٍ وَعِشْرِينَ وَمِائَةٍ، وَكَانَ يُقَالُ لَهُ: مَرْوَانُ الْجَعْدِيُّ، نِسْبَةً إِلَى رَأْيِ الْجَعْدِ بْنِ دِرْهَمٍ، وَيُلَقَّبُ بِالْحِمَارِ، وَهُوَ آخِرُ مَنْ مَلَكَ مِنْ بَنِي أُمَيَّةَ كَانَتْ خِلَافَتُهُ مُنْذُ سَلَّمَ إِلَيْهِ إِبْرَاهِيمُ بْنُ الْوَلِيدِ إِلَى أَنْ بُويِعَ لِلسَّفَّاحِ خَمْسَ سِنِينَ وَشَهْرًا، وَبَقِيَ مَرْوَانُ بَعْدَ بَيْعَةِ السَّفَّاحِ تِسْعَةَ أَشْهُرٍ. وَكَانَ أَبْيَضَ مُشْرَبًا، أَزْرَقَ الْعَيْنَيْنِ، كَبِيرَ اللِّحْيَةِ، ضَخْمَ الْهَامَةِ، رَبْعَةً، وَلَمْ يَكُنْ يُخَضِّبُ. وَلَّاهُ هِشَامٌ نِيَابَةَ أَذْرَبِيجَانَ وَإِرْمِينِيَّةَ وَالْجَزِيرَةَ فِي سَنَةِ أَرْبَعَ عَشْرَةَ وَمِائَةٍ، فَفَتَحَ بِلَادًا كَثِيرَةً وَحُصُونًا مُتَعَدِّدَةً فِي سِنِينَ كَثِيرَةٍ، وَكَانَ لَا يُفَارِقُ الْغَزْوَ، قَاتَلَ طَوَائِفَ مِنَ النَّاسِ وَالتَّرْكِ وَالْخَزَرِ وَاللَّانِ وَغَيْرِهِمْ، فَكَسَرَهُمْ وَقَهَرَهُمْ، وَقَدْ كَانَ شُجَاعًا، بَطَلًا مِقْدَامًا، حَازِمَ الرَّأْيِ، وَلَكِنْ مَنْ يَخْذُلِ اللَّهَ يُخْذَلْ. قَالَ الزُّبَيْرُ بْنُ بَكَّارٍ عَنْ عَمِّهِ مُصْعَبِ بْنِ عَبْدِ اللَّهِ: كَانَ بَنُو أُمَيَّةَ يَرَوْنَ أَنَّهُ تَذْهَبُ مِنْهُمُ الْخِلَافَةُ إِذَا وَلِيَهَا مَنْ أُمُّهُ أَمَةٌ، فَلَمَّا وَلِيَهَا مَرْوَانُ بْنُ مُحَمَّدٍ كَانَتْ أُمُّهُ أَمَةً، فَأُخِذَتِ الْخِلَافَةُ مِنْ يَدِهِ فِي سَنَةِ ثِنْتَيْنِ وَثَلَاثِينَ وَمِائَةٍ لِأَبِي الْعَبَّاسِ السَّفَّاحِ. وَقَدْ قَالَ الْحَافِظُ ابْنُ عَسَاكِرَ: بسنده عَنْ ثَوْبَانَ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: لَا تَزَالُ الْخِلَافَةُ فِي بَنِي أُمَيَّةَ يَتَلَقَّفُونَهَا تَلَقُّفَ الْغِلْمَانِ الْأُكْرَةَ، فَإِذَا خَرَجَتْ مِنْهُمْ فَلَا خَيْرَ فِي عَيْشٍ. هَكَذَا أَوْرَدَهُ ابْنُ عَسَاكِرَ وَسَكَتَ عَلَيْهِ، وَهُوَ مُنْكَرٌ جِدًّا. وَقَدْ سَأَلَ الرَّشِيدُ أَبَا بَكْرِ بْنَ عَيَّاشٍ: مَنْ خَيْرُ الْخُلَفَاءِ ; نَحْنُ أَمْ بَنُو أُمَيَّةَ ؟ فَقَالَ: هُمْ كَانُوا أَنْفَعَ لِلنَّاسِ، وَأَنْتُمْ أَقْوَمُ بِالصَّلَاةِ. فَأَعْطَاهُ سِتَّةَ آلَافٍ. قَالُوا: وَقَدْ كَانَ مَرْوَانُ كَثِيرَ الْمُرُوءَةِ، كَثِيرَ الْعُجْبِ، يُعْجِبُهُ اللَّهْوَ وَالطَّرَبَ، وَلَكِنَّهُ كَانَ يَشْتَغِلُ عَنْ ذَلِكَ بِالْحَرْبِ. قَالَ ابْنُ عَسَاكِرَ: قَرَأْتُ بِخَطِّ أَبِي الْحُسَيْنِ عَلِيِّ بْنِ مُقَلَّدِ بْنِ نَصْرِ بْنِ مُنْقِذٍ الْأَمِيرِ فِي مَجْمُوعٍ لَهُ: كَتَبَ مَرْوَانُ بْنُ مُحَمَّدٍ إِلَى جَارِيَةٍ لَهُ تَرَكَهَا بِالرَّمْلَةِ عِنْدَ انْزِعَاجِهِ إِلَى مِصْرَ مُنْهَزِمًا: وَمَا زَالَ يَدْعُونِي إِلَى الصَّبْرِ مَا أَرَى فَآبَى وَيُدْنِينِي الَّذِي لَكَ فِي صَدْرِي     وَكَانَ عَزِيزًا أَنْ تَبِيتِي وَبَيْنَنَا حِجَابٌ فَقَدْ أَمْسَيْتِ مِنِّي عَلَى عَشْرِ     وَأَنْكَاهُمَا وَاللَّهِ لِلْقَلْبِ فَاعْلَمِي إِذَا زِدْتُ مِثْلَيْهَا فَصِرْتُ عَلَى شَهْرِ     وَأَعْظَمُ مِنْ هَذَيْنِ وَاللَّهِ أَنَّنِي أَخَافُ بِأَنْ لَا نَلْتَقِي آخِرَ الدَّهْرِ     سَأَبْكِيكِ لَا مُسْتَبْقِيًا فَيْضَ عَبْرَةٍ وَلَا طَالِبًا بِالصَّبْرِ عَاقِبَةَ الصَّبْرِ وَقَالَ بَعْضُهُمْ: اجْتَازَ مَرْوَانُ وَهُوَ هَارِبٌ بِرَاهِبٍ، فَاطَّلَعَ عَلَيْهِ الرَّاهِبُ، فَسَلَّمَ عَلَيْهِ، فَقَالَ لَهُ: يَا رَاهِبُ، هَلْ عِنْدَكَ عِلْمٌ بِالزَّمَانِ ؟ قَالَ: نَعَمْ، عِنْدِي مِنْ تَلَوُّنِهِ أَلْوَانٌ. قَالَ: هَلْ تَبْلُغُ الدُّنْيَا مِنَ الْإِنْسَانِ أَنْ تَجْعَلَهُ مَمْلُوكًا  ؟ قَالَ: نَعَمْ. قَالَ: كَيْفَ ؟ قَالَ: تُحِبُّهَا ؟ قَالَ: نَعَمْ. قَالَ: فَأَنْتَ مَمْلُوكٌ لَهَا. قَالَ: فَمَا السَّبِيلُ فِي الْعِتْقِ ؟ قَالَ: بُغْضُهَا وَالتَّخَلِّي عَنْهَا. قَالَ: هَذَا مَا لَا يَكُونُ. قَالَ الرَّاهِبُ: أَمَّا تَخَلِّيهَا مِنْكَ فَسَيَكُونُ، فَبَادِرْ بِالْهَرَبِ مِنْهَا قَبْلَ أَنْ تُبَادِرَكَ. قَالَ: هَلْ تَعْرِفُنِي ؟ قَالَ: نَعَمْ، أَنْتَ مِلْكُ الْعَرَبِ مَرْوَانُ تُقْتَلُ فِي بِلَادِ السُّودَانِ وَتُدْفَنُ بِلَا أَكْفَانِ، وَلَوْلَا أَنَّ الْمَوْتَ فِي طَلَبِكَ، لَدَلَلْتُكَ عَلَى مَوْضِعِ هَرَبِكَ. قَالَ بَعْضُ أَهْلِ ذَلِكَ الزَّمَانِ: كَانَ يُقَالُ: يَقْتُلُ ع بْنُ ع بْنِ ع بْنِ ع م بْنَ م بْنِ م. يَعْنُونَ يَقْتُلُ عَبْدُ اللَّهِ بْنُ عَلِيِّ بْنِ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ مَرْوَانَ بْنَ مُحَمَّدِ بْنِ مَرْوَانَ. وَقَالَ بَعْضُهُمْ: جَلَسَ مَرْوَانُ يَوْمًا وَقَدْ أُحِيطَ بِهِ، وَعَلَى رَأْسِهِ خَادِمٌ لَهُ قَائِمٌ، فَقَالَ مَرْوَانُ يَوْمًا لِبَعْضِ مَنْ يُخَاطِبُهُ: أَلَا تَرَى مَا نَحْنُ فِيهِ ؟ لَهْفِي عَلَى أَيْدٍ مَا ذُكِرَتْ، وَنِعَمٍ مَا شُكِرَتْ، وَدَوْلَةٍ مَا نُصِرَتْ. فَقَالَ لَهُ الْخَادِمُ: يَا أَمِيرَ الْمُؤْمِنِينَ، مَنْ تَرَكَ الْقَلِيلَ حَتَّى يَكْثُرَ، وَالصَّغِيرَ حَتَّى يَكْبُرَ، وَالْخَفِيَّ حَتَّى يَظْهَرَ، وَأَخَّرَ فِعْلَ الْيَوْمِ لِغَدٍ، حَلَّ بِهِ أَكْثَرُ مِنْ هَذَا. فَقَالَ مَرْوَانُ: هَذَا الْقَوْلُ أَشُدُّ عَلَيَّ مِنْ فَقْدِ الْخِلَافَةِ. وَقَدْ قِيلَ: إِنَّ مَرْوَانَ قُتِلَ يَوْمَ الِاثْنَيْنِ لِثَلَاثَ عَشْرَةَ خَلَتْ مِنْ ذِي الْحِجَّةِ، سَنَةَ ثِنْتَيْنِ وَثَلَاثِينَ وَمِائَةٍ، وَقَدْ جَاوَزَ السِّتِّينَ، وَبَلَغَ الثَّمَانِينَ. وَقِيلَ: إِنَّمَا عَاشَ أَرْبَعِينَ سَنَةً. وَالصَّحِيحُ الْأَوَّلُ، وَهُوَ آخِرُ خُلَفَاءِ بَنِي أُمَيَّةَ بِهِ انْقَضَتْ دَوْلَتُهُمْ.

   ✧ This is something from the biography of Marwān al-Ḥimār. He is Marwān b. Muḥammad b. Marwān b. al-Ḥakam b. Abī al-ʿĀṣ b. Umayyah, the Qurashī, the Umawī, Abū ʿAbd al-Malik, Commander of the Believers, the last of the caliphs of the Banū Umayyah. His mother was a Kurdish slave woman called Lubābah. She had belonged to Ibrāhīm b. al-Ashtar al-Nakhaʿī, and Muḥammad b. Marwān took her on the day he killed him and took her as a mother of his child for this Marwān. It is said that she had first belonged to Muṣʿab b. al-Zubayr. This Marwān's house was in the saddlers' market. So said al-Ḥāfiẓ Ibn ʿAsākir. Allegiance was sworn to him as caliph after the killing of al-Walīd b. Yazīd and after the death of Yazīd b. al-Walīd. Then he came to Damascus, as we have mentioned, and deposed Ibrāhīm b. al-Walīd, and the matter was settled for him in the middle of Ṣafar in the year 127 AH. Abū Maʿshar said: Allegiance was sworn to him as caliph in Rabīʿ al-Awwal in the year 127 AH. He was called Marwān al-Jaʿdī, in reference to the doctrine of al-Jaʿd b. Dirham, and he was nicknamed al-Ḥimār (the Donkey). He was the last of the Banū Umayyah to rule. His caliphate lasted from when Ibrāhīm b. al-Walīd handed over to him until allegiance was sworn to al-Saffāḥ: five years and one month. Marwān remained after the oath of allegiance to al-Saffāḥ for nine months. He was white with a ruddy complexion, blue-eyed, with a large beard, a large head, of medium height, and he did not dye his hair. Hishām appointed him as deputy over Adharbayjān, Armīniyyah, and al-Jazīrah in the year 114 AH. He conquered many lands and numerous fortresses over many years. He did not cease from raiding. He fought various groups of people: the Turks, the Khazar, the Alans, and others, and he defeated and subdued them. He was brave, a heroic champion, resolute in judgment, but whomsoever Allah forsakes is forsaken. Al-Zubayr b. Bakkār said, on the authority of his uncle Muṣʿab b. ʿAbd Allāh: The Banū Umayyah believed that the caliphate would depart from them if it was held by someone whose mother was a slave woman. When Marwān b. Muḥammad held it, his mother was a slave woman, so the caliphate was taken from his hand in the year 132 AH by Abū al-ʿAbbās al-Saffāḥ. Al-Ḥāfiẓ Ibn ʿAsākir said with his chain of transmission from Thawbān, who said: The Messenger of Allah ﷺ said: "The caliphate will not cease to be among the Banū Umayyah; they will snatch it up as boys snatch up a ball. When it leaves them, then there is no good in life." Thus Ibn ʿAsākir cited it and remained silent about it, and it is very objectionable. Al-Rashīd asked Abū Bakr b. ʿAyyāsh: "Who is better among the caliphs, we or the Banū Umayyah?" He replied: "They were more beneficial to the people, and you are more upright in prayer." So he gave him six thousand. They said: Marwān had great manliness and great self-admiration; he was fond of amusement and music, but he was distracted from that by war. Ibn ʿAsākir said: I read in the handwriting of the amir Abū al-Ḥusayn ʿAlī b. Muqallad b. Naṣr b. Munqidh in a collection of his: Marwān b. Muḥammad wrote to a slave girl of his whom he left at al-Ramlah when he set out in flight to Egypt: And it has not ceased to call me to patience in what I see, and I refuse, and to bring me near to what you have in my breast. And it was hard that you should spend the night while between us was a veil, yet now you have become from me at a distance of ten. And the more grievous of the two, by Allah, for the heart, know it, is when I add twice that, so I have come to a month. And greater than these two, by Allah, is that I fear that we may never meet for the rest of time. I shall weep for you, not seeking to preserve the flood of tears, nor seeking through patience the outcome of patience. Some of them said: Marwān, while fleeing, passed by a monk. The monk looked out at him and greeted him. He said to him: "O monk, do you have knowledge of time?" He said: "Yes, I have of its changes many colors." He said: "Can the world, with a person, make him a slave?" He said: "Yes." He said: "How?" He said: "Do you love it?" He said: "Yes." He said: "Then you are its slave." He said: "What is the way to freedom?" He said: "To hate it and to detach yourself from it." He said: "That is something that will not be." The monk said: "As for its detaching itself from you, that will be. So hasten to flee from it before it hastens against you." He said: "Do you know me?" He said: "Yes, you are the king of the Arabs, Marwān. You will be killed in the land of the blacks and buried without shrouds. Were it not that death is in seeking you, I would show you the place of your flight." Some of the people of that time said: It was said: "ʿ b. ʿ b. ʿ b. ʿ M b. M b. M kills him," meaning ʿAbd Allāh b. ʿAlī b. ʿAbd Allāh b. ʿAbbās kills Marwān b. Muḥammad b. Marwān. Some of them said: Marwān sat one day when he was surrounded, and above his head a servant of his stood. One day Marwān said to someone he was addressing: "Do you not see what we are in? My grief for hands that were not remembered, for blessings that were not thanked, for a state that was not helped." The servant said to him: "O Commander of the Believers, whoever leaves the little until it becomes much, and the small until it becomes great, and the hidden until it appears, and postpones today's action to tomorrow, will be overtaken by more than this." Marwān said: "This statement is harder on me than the loss of the caliphate." It has been said: Marwān was killed on Monday, thirteen nights having passed from Dhū al-Ḥijjah in the year 132 AH. He had passed sixty and reached eighty. It was said that he lived only forty years. The correct is the first. He was the last of the caliphs of the Banū Umayyah; with him their dynasty came to an end.

10. Tarikh (al-Tabari) 2685No grade recorded

    ذِكْرُ مَنْ قُتِلَ مِنْ بَنِي أُمَيَّةَ   دَخَلَ سُدَيْفٌ عَلَى السَّفَّاحِ وَعِنْدَهُ سُلَيْمَانُ بْنُ هِشَامِ بْنِ عَبْدِ الْمَلِكِ وَقَدْ أَكْرَمَهُ، فَقَالَ سُدَيْفٌ: لَا يَغُرَّنَّكَ مَا تَرَى مِنَ الرِّجَالِ إِنَّ تَحْتَ الضُّلُوعِ دَاءً دَوِيَّا     فَضَعِ السَّيْفَ وَارْفَعِ السَّوْطَ حَتَّى لَا تَرَى فَوْقَ ظَهْرِهَا أُمَوِيَّا. فَقَالَ سُلَيْمَانُ: قَتَلْتَنِي يَا شَيْخُ ! وَدَخَلَ السَّفَّاحُ، وَأُخِذَ سُلَيْمَانُ فَقُتِلَ. وَدَخَلَ شِبْلُ بْنُ عَبْدِ اللَّهِ مَوْلَى بَنِي هَاشِمٍ عَلَى عَبْدِ اللَّهِ بْنِ عَلِيٍّ وَعِنْدَهُ مِنْ بَنِي أُمَيَّةَ نَحْوُ تِسْعِينَ رَجُلًا عَلَى الطَّعَامِ، فَأَقْبَلَ عَلَيْهِ شِبْلٌ، فَقَالَ: أَصْبَحَ الْمُلْكُ ثَابِتَ الْأَسَاسِ     بِالْبَهَالِيلِ مِنْ بَنِي الْعَبَّاسِ طَلَبُوا وِتْرَ هَاشِمٍ فَشَفَوْهَا     بَعْدَ مَيْلٍ مِنَ الزَّمَانِ وَيَاسِ لَا تُقِيلَنَّ عَبْدَ شَمْسٍ عِثَارًا     وَاقْطَعَنْ كُلَّ رَقْلَةٍ وَغِرَاسِ ذُلُّهَا أَظْهَرَ التَّوَدُّدَ مِنْهَا     وَبِهَا مِنْكُمْ كَحَرِّ الْمَوَاسِي وَلَقَدْ غَاظَنِي وَغَاظَ سَوَائِي     قُرْبُهُمْ مِنْ نَمَارِقٍ وَكَرَاسِي أَنْزِلُوهَا بِحَيْثُ أَنْزَلَهَا اللَّ     هُ بِدَارِ الْهَوَانِ وَالْإِتْعَاسِ وَاذْكُرُوا مَصْرَعَ الْحُسَيْنِ وَزَيْدًا     وَقَتِيلًا بِجَانِبِ الْمِهْرَاسِ وَالْقَتِيلَ الَّذِي بِحَرَّانَ أَضْحَى     ثَاوِيًا بَيْنَ غُرْبَةٍ وَتَنَاسِ . فَأَمَرَ بِهِمْ عَبْدُ اللَّهِ فَضُرِبُوا بِالْعُمُدِ حَتَّى قُتِلُوا، وَبَسَطَ عَلَيْهِمُ الْأَنْطَاعَ، فَأَكَلَ الطَّعَامَ عَلَيْهَا وَهُوَ يَسْمَعُ أَنِينَ بَعْضِهِمْ حَتَّى مَاتُوا جَمِيعًا. وَأَمَرَ عَبْدُ اللَّهِ بْنُ عَلِيٍّ بِنَبْشِ قُبُورِ بَنِي أُمَيَّةَ بِدِمَشْقَ، فَنُبِشَ قَبْرُ مُعَاوِيَةَ بْنِ أَبِي سُفْيَانَ، فَلَمْ يَجِدُوا فِيهِ إِلَّا خَيْطًا مِثْلَ الْهَبَاءِ، وَنُبِشَ قَبْرُ يَزِيدَ بْنِ مُعَاوِيَةَ بْنِ أَبِي سُفْيَانَ فَوَجَدُوا فِيهِ حُطَامًا كَأَنَّهُ الرَّمَادُ، وَنُبِشَ قَبْرُ عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ فَوَجَدُوا جُمْجُمَتَهُ، وَكَانَ لَا يُوجَدُ فِي الْقَبْرِ [ إِلَّا ] الْعُضْوُ بَعْدَ الْعُضْوِ، غَيْرَ هِشَامِ بْنِ عَبْدِ الْمَلِكِ فَإِنَّهُ وُجِدَ صَحِيحًا لَمْ يَبْلَ مِنْهُ إِلَّا أَرْنَبَةُ أَنْفِهِ، فَضَرَبَهُ بِالسِّيَاطِ وَصَلَبَهُ وَحَرَقَهُ وَذَرَّاهُ فِي الرِّيحِ. وَتَتَبَّعَ بَنِي أُمَيَّةَ مِنْ أَوْلَادِ الْخُلَفَاءِ وَغَيْرِهِمْ فَأَخَذَهُمْ، وَلَمْ يُفْلِتْ مِنْهُمْ إِلَّا رَضِيعٌ أَوْ مَنْ هَرَبَ إِلَى الْأَنْدَلُسِ، فَقَتَلَهُمْ بِنَهْرِ أَبِي فُطْرُسٍ، وَكَانَ فِيمَنْ قُتِلَ: مُحَمَّدُ بْنُ عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ، وَالْغَمْرُ بْنُ يَزِيدَ بْنِ عَبْدِ الْمَلِكِ، وَعَبْدُ الْوَاحِدِ بْنُ سُلَيْمَانَ بْنِ عَبْدِ الْمَلِكِ، وَسَعِيدُ بْنُ عَبْدِ الْمَلِكِ. وَقِيلَ: إِنَّهُ مَاتَ قَبْلَ ذَلِكَ، وَأَبُو عُبَيْدَةَ بْنُ الْوَلِيدِ بْنِ عَبْدِ الْمَلِكِ. وَقِيلَ: إِنَّ إِبْرَاهِيمَ بْنَ يَزِيدَ الْمَخْلُوعَ قُتِلَ مَعَهُمْ، وَاسْتَصْفَى كُلَّ شَيْءٍ لَهُمْ مِنْ مَالٍ، وَغَيْرِ ذَلِكَ، فَلَمَّا فَرَغَ مِنْهُمْ قَالَ: بَنِي أُمَيَّةَ قَدْ أَفْنَيْتُ جَمْعَكُمُ     فَكَيْفَ لِي مِنْكُمْ بِالْأَوَّلِ الْمَاضِي يُطَيِّبُ النَّفْسَ أَنَّ النَّارَ تَجْمَعُكُمْ     عُوِّضْتُمْ [ مِنْ ] لَظَاهَا شَرَّ مُعْتَاضِ مُنِيتُمُ، لَا أَقَالَ اللَّهُ عَثْرَتَكُمْ     بِلَيْثِ غَابٍ إِلَى الْأَعْدَاءِ نَهَّاضِ إِنْ كَانَ غَيْظِي لِفَوْتٍ مِنْكُمُ     فَلَقَدْ مُنِيتُ مِنْكُمْ بِمَا رَبِّي بِهِ رَاضِ . وَقِيلَ: إِنَّ سُدَيْفًا أَنْشَدَ هَذَا الشِّعْرَ لِلسَّفَّاحِ، وَمَعَهُ كَانَتِ الْحَادِثَةُ، وَهُوَ الَّذِي قَتَلَهُمْ. وَقَتَلَ سُلَيْمَانُ بْنُ عَلِيِّ بْنِ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ بِالْبَصْرَةِ أَيْضًا جَمَاعَةً مِنْ بَنِي أُمَيَّةَ، عَلَيْهِمُ الثِّيَابُ الْمُوشِيَةُ الْمُرْتَفِعَةُ، وَأَمَرَ بِهِمْ فَجُرُّوا بِأَرْجُلِهِمْ، فَأُلْقُوا عَلَى الطَّرِيقِ، فَأَكَلَتْهُمُ الْكِلَابُ. فَلَمَّا رَأَى بَنُو أُمَيَّةَ ذَلِكَ اشْتَدَّ خَوْفُهُمْ، وَتَشَتَّتَ شَمْلُهُمْ، وَاخْتَفَى مَنْ قَدَرَ عَلَى الِاخْتِفَاءِ، وَكَانَ مِمَّنِ اخْتَفَى مِنْهُمْ عَمْرُو بْنُ مُعَاوِيَةَ بْنِ عَمْرِو بْنِ سُفْيَانَ بْنِ عُتْبَةَ بْنِ أَبِي سُفْيَانَ. قَالَ: وَكُنْتُ لَا آتِي مَكَانًا إِلَّا عُرِفْتُ فِيهِ، فَضَاقَتْ عَلَيَّ الْأَرْضُ، فَقَدِمْتُ عَلَى سُلَيْمَانَ بْنِ عَلِيٍّ، وَهُوَ لَا يَعْرِفُنِي، فَقُلْتُ: لَفَظَتْنِي الْبِلَادُ إِلَيْكَ، وَدَلَّنِي فَضْلُكَ عَلَيْكَ، فَإِمَّا قَتَلْتَنِي فَاسْتَرَحْتُ، وَإِمَّا رَدَدْتَنِي سَالِمًا فَأَمِنْتُ. فَقَالَ: وَمَنْ أَنْتَ ؟ فَعَرَّفْتُهُ نَفْسِي، فَقَالَ: مَرْحَبًا بِكَ، مَا حَاجَتُكَ ؟ فَقُلْتُ: إِنَّ الْحُرَمَ اللَّوَاتِي أَنْتَ أَوْلَى النَّاسِ بِهِنَّ، وَأَقْرَبُهُمْ إِلَيْهِنَّ، قَدْ خِفْنَ لِخَوْفِنَا، وَمَنْ خَافَ خِيفَ عَلَيْهِ. قَالَ: فَبَكَى كَثِيرًا ثُمَّ قَالَ: يَحْقِنُ اللَّهُ دَمَكَ وَيُوَفِّرُ مَالَكَ وَيَحْفَظُ حُرَمَكَ. ثُمَّ كَتَبَ إِلَى السَّفَّاحِ: يَا أَمِيرَ الْمُؤْمِنِينَ إِنَّهُ قَدْ وَفَدَ وَافِدٌ مِنْ بَنِي أُمَيَّةَ عَلَيْنَا، وَإِنَّا إِنَّمَا قَتَلْنَاهُمْ عَلَى عُقُوقِهِمْ لَا عَلَى أَرْحَامِهِمْ، فَإِنَّنَا يَجْمَعُنَا وَإِيَّاهُمْ عَبْدُ مَنَافٍ، وَالرَّحِمُ تُبَلُّ وَلَا تُقْتَلُ، وَتُرْفَعُ وَلَا تُوضَعُ، فَإِنْ رَأَى أَمِيرُ الْمُؤْمِنِينَ أَنْ يَهَبَهُمْ لِي فَلْيَفْعَلْ، وَإِنْ فَعَلَ فَلْيَجْعَلْ كِتَابًا عَامًّا إِلَى الْبُلْدَانِ، نَشْكُرُ اللَّهَ تَعَالَى عَلَى نِعَمِهِ عِنْدَنَا، وَإِحْسَانِهِ إِلَيْنَا. فَأَجَابَهُ إِلَى مَا سَأَلَ، فَكَانَ هَذَا أَوَّلَ أَمَانِ بَنِي أُمَيَّةَ.

    ✧ Mention of those of the Umayyads who were killed Sudayf entered upon al-Saffāḥ while Sulaymān b. Hishām b. ʿAbd al-Malik was with him, and he had honored him. Sudayf said: Let not what you see of men deceive you; beneath the ribs is a lingering disease. So place the sword and raise the whip until you see no Umayyad on the back of any of them. Sulaymān said: You have killed me, old man! Then al-Saffāḥ entered, and Sulaymān was seized and killed. Shibl b. ʿAbd Allāh, client of the Banū Hāshim, entered upon ʿAbd Allāh b. ʿAlī while about ninety Umayyad men were with him at a meal. Shibl turned to him and said: The dominion became firm of foundation through the nobles of the Banū l-ʿAbbās. They sought the vengeance of Hāshim and healed it after a long period of time and despair. Do not excuse any stumble of ʿAbd Shams, and cut down every palm and sapling. Their humiliation made affection appear from them, while from you toward them it is like the heat of razors. It has angered me, and angered others like me, their nearness to cushions and seats. Bring them down to where God has brought them down, to the abode of disgrace and ruin. Remember the killing place of al-Ḥusayn and Zayd, and the one killed beside al-Mihrās. And the one who was killed at Ḥarrān and became lying between exile and forgottenness. Then ʿAbd Allāh ordered them, and they were struck with clubs until they were killed. He spread leather mats over them and ate the food upon them while hearing the groans of some of them until they all died. ʿAbd Allāh b. ʿAlī ordered the graves of the Umayyads in Damascus to be exhumed. The grave of Muʿāwiyah b. Abī Sufyān was exhumed, and they found in it only a thread like dust. The grave of Yazīd b. Muʿāwiyah b. Abī Sufyān was exhumed, and they found in it brittle fragments like ashes. The grave of ʿAbd al-Malik b. Marwān was exhumed, and they found his skull. In the graves nothing was found except one limb after another, except Hishām b. ʿAbd al-Malik, for he was found intact, only the tip of his nose having decayed. He had him flogged with whips, crucified, burned, and scattered to the wind. He pursued the Umayyads, the sons of the caliphs and others, and seized them. None of them escaped except an infant or one who fled to al-Andalus. He killed them at the river of Abū Fuṭrus. Among those killed were: Muḥammad b. ʿAbd al-Malik b. Marwān, al-Ghamr b. Yazīd b. ʿAbd al-Malik, ʿAbd al-Wāḥid b. Sulaymān b. ʿAbd al-Malik, and Saʿīd b. ʿAbd al-Malik. It is said that he died before that, and Abū ʿUbaydah b. al-Walīd b. ʿAbd al-Malik. It is said that Ibrāhīm b. Yazīd the deposed one was killed with them. He confiscated all their property and other things. When he finished with them, he said: Banū Umayyah, I have annihilated your whole group, so how can I reach the first one who has passed? It pleases the soul that the Fire will gather you; you have been compensated with the worst recompense from its blaze. You have been afflicted—may God not pardon your stumble— by a lion of the thicket, rising against enemies. If my rage is for those of you who escaped, then I have been afflicted by you with what my Lord is pleased with. It is said that Sudayf recited this poetry to al-Saffāḥ, and the incident was with him, and he was the one who killed them. Sulaymān b. ʿAlī b. ʿAbd Allāh b. ʿAbbās also killed in al-Baṣrah a group of the Umayyads, wearing fine elevated brocade garments. He ordered them, and they were dragged by their feet and thrown onto the road, and the dogs ate them. When the Umayyads saw that, their fear intensified, their unity dispersed, and those who could hide went into hiding. Among those who hid was ʿAmr b. Muʿāwiyah b. ʿAmr b. Sufyān b. ʿUtbah b. Abī Sufyān. He said: I would not come to any place but that I was recognized there, so the earth became constricted for me. I went to Sulaymān b. ʿAlī, who did not know me, and said: The lands have cast me out to you, and your excellence has guided me to you. Either kill me and I find rest, or return me safely and I am secure. He said: Who are you? I made myself known to him. He said: Welcome to you; what do you need? I said: The women who are under your protection—you are the most entitled of people to them and the closest of them to them—have feared because of our fear, and whoever fears, others fear for him. He said: He wept profusely, then said: May God preserve your blood, make your wealth abundant, and protect your women. Then he wrote to al-Saffāḥ: O Commander of the Faithful, an arrival from the Banū Umayyah has come to us. We killed them only for their disobedience, not for their kinship, for ʿAbd Manāf gathers us and them. Kinship is to be moistened, not severed; raised, not lowered. If the Commander of the Faithful sees fit to grant them to me, let him do so. If he does, let him make a general letter to the lands, thanking God Almighty for His favors upon us and His kindness to us. He granted his request, and this was the first amnesty of the Banū Umayyah.

11. Tarikh (al-Tabari) 2686No grade recorded

    ذِكْرُ خَلْعِ حَبِيبِ بْنِ مُرَّةَ الْمُرِّيِّ  وَفِي هَذِهِ السَّنَةِ بَيَّضَ حَبِيبُ بْنُ مُرَّةَ الْمُرِّيُّ، وَخَلَعَ هُوَ وَمَنْ مَعَهُ مِنْ أَهْلِ الْبَثَنِيَّةِ وَحَوْرَانَ، وَكَانَ خَلْعُهُمْ قَبْلَ خَلْعِ أَبِي الْوَرْدِ، فَسَارَ إِلَيْهِ عَبْدُ اللَّهِ وَقَاتَلَهُ دَفَعَاتٍ، وَكَانَ حَبِيبٌ مِنْ قُوَّادِ مَرْوَانَ وَفُرْسَانِهِ. وَكَانَ سَبَبُ تَبْيِيضِهِ الْخَوْفَ عَلَى نَفْسِهِ وَقَوْمِهِ، فَبَايَعَتْهُ قَيْسٌ وَغَيْرُهُمْ مِمَّنْ يَلِيهِمْ. فَلَمَّا بَلَغَ عَبْدَ اللَّهِ خُرُوجُ أَبِي الْوَرْدِ وَتَبْيِيضُهُ، دَعَا حَبِيبًا إِلَى الصُّلْحِ، فَصَالَحَهُ وَآمَنَهُ مَعَهُ، وَسَارَ نَحْوَ أَبِي الْوَرْدِ.

    ✧ Mention of the renunciation of Ḥabīb b. Murrah al-Murrī In this year Ḥabīb b. Murrah al-Murrī raised the white banner, and he and those with him from the people of al-Bathaniyyah and Ḥawrān renounced allegiance. Their renunciation was before the renunciation of Abū al-Ward. ʿAbd Allāh marched against him and fought him in successive engagements. Ḥabīb was one of Marwān's commanders and horsemen. The reason for his raising the white banner was fear for himself and his people. Qays and others who were adjacent to them pledged allegiance to him. When the news of Abū al-Ward's rebellion and raising of the white banner reached ʿAbd Allāh, he summoned Ḥabīb to a peace settlement, so he made peace with him and granted him security along with him, and he marched towards Abū al-Ward.

12. Tarikh (al-Tabari) 2687No grade recorded

    ذِكْرُ خَلْعِ أَبِي الْوَرْدِ وَأَهْلِ دِمَشْقَ   وَفِيهَا خَلَعَ أَبُو الْوَرْدِ مِجْزَاةُ بْنُ الْكَوْثَرِ بْنِ زُفَرَ بْنِ الْحَارِثِ الْكِلَابِيُّ، وَكَانَ مِنْ أَصْحَابِ مَرْوَانَ وَقُوَّادِهِ. وَكَانَ سَبَبُ ذَلِكَ أَنَّ مَرْوَانَ لَمَّا انْهَزَمَ قَامَ أَبُو الْوَرْدِ بِقِنَّسْرِينَ، فَقَدِمَهَا عَبْدُ اللَّهِ بْنُ عَلِيٍّ، فَبَايَعَهُ أَبُو الْوَرْدِ، وَدَخَلَ فِيمَا دَخَلَ فِيهِ جُنْدُهُ، وَكَانَ وَلَدُ مَسْلَمَةَ بْنِ عَبْدِ الْمَلِكِ مُجَاوِرِينَ لَهُ بِبَالِسَ وَالنَّاعُورَةِ، فَقَدِمَ بَالِسَ قَائِدٌ مِنْ قُوَّادِ عَبْدِ اللَّهِ بْنِ عَلِيٍّ، فَبَعَثَ بِوَلَدِ مَسْلَمَةَ وَنِسَائِهِمْ، فَشَكَا بَعْضُهُمْ ذَلِكَ إِلَى أَبِي الْوَرْدِ، فَخَرَجَ مِنْ مَزْرَعَةٍ [ لَهُ ] يُقَالُ لَهَا خُسَافٌ، فَقَتَلَ ذَلِكَ الْقَائِدَ وَمَنْ مَعَهُ، وَأَظْهَرَ التَّبْيِيضَ وَالْخَلْعَ لِعَبْدِ اللَّهِ، وَدَعَا أَهْلَ قِنَّسْرِينَ إِلَى ذَلِكَ، فَبَيَّضُوا أَجْمَعُهُمْ، وَالسَّفَّاحُ يَوْمَئِذٍ بِالْحِيرَةِ، وَعَبْدُ اللَّهِ بْنُ عَلِيٍّ مُشْتَغِلٌ بِحَرْبِ حَبِيبِ بْنِ مُرَّةَ الْمُرِّيِّ بِأَرْضِ الْبَلْقَاءِ وَحَوْرَانَ وَالْبَثَنِيَّةِ، عَلَى مَا ذَكَرْنَاهُ. فَلَمَّا بَلَغَ عَبْدَ اللَّهِ تَبْيِيضُ أَهْلِ قِنَّسْرِينَ وَخَلْعُهُمْ صَالَحَ حَبِيبَ بْنَ مُرَّةَ، وَسَارَ نَحْوَ قِنَّسْرِينَ لِلِقَاءِ أَبِي الْوَرْدِ، فَمَرَّ بِدِمَشْقَ، فَخَلَّفَ بِهَا أَبَا غَانِمٍ عَبْدَ الْحَمِيدِ بْنَ رِبْعِيٍّ الطَّائِيَّ فِي أَرْبَعَةِ آلَافٍ، وَكَانَ بِدِمَشْقَ أَهْلُ عَبْدِ اللَّهِ، وَأُمَّهَاتُ أَوْلَادِهِ وَثَقَلُهُ. فَلَمَّا قَدِمَ حِمْصَ انْتَقَضَ لَهُ أَهْلُ دِمَشْقَ وَبَيَّضُوا، وَقَامُوا مَعَ عُثْمَانَ بْنِ عَبْدِ الْأَعْلَى بْنِ سُرَاقَةَ الْأَزْدِيِّ، فَلَقُوا أَبَا غَانِمٍ وَمَنْ مَعَهُ فَهَزَمُوهُ، وَقَتَلُوا مِنْ أَصْحَابِهِ مَقْتَلَةً عَظِيمَةً، وَانْتَهَبُوا مَا كَانَ عَبْدُ اللَّهِ خَلَّفَ مِنْ ثَقَلِهِ، وَلَمْ يَعْرِضُوا لِأَهْلِهِ، وَاجْتَمَعُوا عَلَى الْخِلَافِ. وَسَارَ عَبْدُ اللَّهِ. وَكَانَ قَدِ اجْتَمَعَ مَعَ أَبِي الْوَرْدِ جَمَاعَةٌ [ مِنْ ] أَهْلِ قِنَّسْرِينَ وَكَاتَبُوا مَنْ يَلِيهِمْ مِنْ أَهْلِ حِمْصَ وَتَدْمُرَ، فَقَدِمَ مِنْهُمْ أُلُوفٌ عَلَيْهِمْ أَبُو مُحَمَّدِ بْنُ عَبْدِ اللَّهِ بْنِ يَزِيدَ بْنِ مُعَاوِيَةَ، وَدَعَوْا إِلَيْهِ، وَقَالُوا: هَذَا السُّفْيَانِيُّ الَّذِي كَانَ يُذْكَرُ، وَهُمْ فِي نَحْوٍ مِنْ أَرْبَعِينَ أَلْفًا، فَعَسْكَرُوا بِمَرْجِ الْأَخْرَمِ. وَدَنَا مِنْهُمْ عَبْدُ اللَّهِ بْنُ عَلِيٍّ، وَوَجَّهَ إِلَيْهِمْ أَخَاهُ عَبْدَ الصَّمَدِ بْنَ عَلِيٍّ فِي عَشَرَةِ آلَافٍ، وَكَانَ أَبُو الْوَرْدِ هُوَ الْمُدَبِّرَ لِعَسْكَرِ قِنَّسْرِينَ وَصَاحِبَ الْقِتَالِ، فَنَاهَضَهُمُ الْقِتَالَ، وَكَثُرَ الْقَتْلُ فِي الْفَرِيقَيْنِ، وَانْكَشَفَ عَبْدُ الصَّمَدِ وَمَنْ مَعَهُ، وَقُتِلَ مِنْهُمْ أُلُوفٌ وَلَحِقَ بِأَخِيهِ عَبْدِ اللَّهِ. فَأَقْبَلَ عَبْدُ اللَّهِ مَعَهُ وَجَمَاعَةُ الْقُوَّادِ فَالْتَقَوْا ثَانِيَةً بِمَرْجِ الْأَخْرَمِ، فَاقْتَتَلُوا قِتَالًا شَدِيدًا، وَثَبَتَ عَبْدُ اللَّهِ، فَانْهَزَمَ أَصْحَابُ أَبِي الْوَرْدِ، وَثَبَتَ هُوَ فِي نَحْوٍ مِنْ خَمْسِمِائَةٍ مِنْ قَوْمِهِ وَأَصْحَابِهِ، فَقُتِلُوا جَمِيعًا، وَهَرَبَ أَبُو مُحَمَّدٍ وَمَنْ مَعَهُ حَتَّى لَحِقُوا بِتَدْمُرَ، وَآمَنَ عَبْدُ اللَّهِ أَهْلَ قِنَّسْرِينَ، وَسَوَّدُوا وَبَايَعُوا وَدَخَلُوا فِي طَاعَتِهِ. ثُمَّ انْصَرَفَ رَاجِعًا إِلَى أَهْلِ دِمَشْقَ لِمَا كَانَ مِنْ تَبْيِيضِهِمْ [ عَلَيْهِ ]، فَلَمَّا دَنَا مِنْهُمْ هَرَبَ النَّاسُ، وَلَمْ يَكُنْ مِنْهُمْ قِتَالٌ، وَآمَنَ عَبْدُ اللَّهِ أَهْلَهَا وَبَايَعُوهُ وَلَمْ يَأْخُذْهُمْ بِمَا كَانَ مِنْهُمْ. وَلَمْ يَزَلْ أَبُو مُحَمَّدٍ السُّفْيَانِيُّ مُتَغَيِّبًا هَارِبًا وَلَحِقَ بِأَرْضِ الْحِجَازِ ( وَبَقِيَ كَذَلِكَ إِلَى أَيَّامِ الْمَنْصُورِ )، فَبَلَغَ زِيَادَ بْنَ عَبْدِ اللَّهِ الْحَارِثِيَّ عَامِلَ الْمَنْصُورِ مَكَانُهُ، فَبَعَثَ إِلَيْهِ خَيْلًا فَقَاتَلُوهُ فَقَتَلُوهُ وَأَخَذُوا ابْنَيْنِ لَهُ أَسِيرَيْنِ، فَبَعَثَ زِيَادٌ بِرَأْسِ أَبِي مُحَمَّدِ بْنِ عَبْدِ اللَّهِ السُّفْيَانِيِّ وَبِابْنَيْهِ، فَأَطْلَقَهُمَا الْمَنْصُورُ وَآمَنَهُمَا. وَقِيلَ: إِنَّ حَرْبَ عَبْدِ اللَّهِ وَأَبِي الْوَرْدِ كَانَتْ سَلْخَ ذِي الْحِجَّةِ سَنَةَ ثَلَاثٍ وَثَلَاثِينَ وَمِائَةٍ.

    ✧ Mention of the repudiation of Abū al-Ward and the people of Damascus In this year Abū al-Ward Mijzāʾa b. al-Kawthar b. Zufar b. al-Ḥārith al-Kilābī repudiated [the Abbasids]. He had been one of Marwān's companions and commanders. The reason for that was that when Marwān was defeated, Abū al-Ward took a stand in Qinnasrīn. ʿAbd Allāh b. ʿAlī arrived there, and Abū al-Ward swore allegiance to him and entered into what his troops had entered into. The sons of Maslama b. ʿAbd al-Malik were his neighbors in Bālis and al-Nāʿūra. A commander of ʿAbd Allāh b. ʿAlī's commanders came to Bālis and sent away the sons of Maslama and their women. Some of them complained about that to Abū al-Ward. He went out from a farm of his called Khusāf, killed that commander and those with him, and proclaimed the white and the repudiation of ʿAbd Allāh. He called the people of Qinnasrīn to that, and they all proclaimed the white. Al-Saffāḥ was at that time in al-Ḥīra, and ʿAbd Allāh b. ʿAlī was occupied with the war against Ḥabīb b. Murra al-Murrī in the land of al-Balqāʾ, Ḥawrān, and al-Bathaniyya, as we have mentioned. When the proclamation of the white by the people of Qinnasrīn and their repudiation reached ʿAbd Allāh, he made peace with Ḥabīb b. Murra and marched toward Qinnasrīn to meet Abū al-Ward. He passed by Damascus and left behind there Abū Ghānim ʿAbd al-Ḥamīd b. Ribʿī al-Ṭāʾī with four thousand men. In Damascus were ʿAbd Allāh's family, the mothers of his children, and his baggage. When he reached Ḥimṣ, the people of Damascus broke their allegiance to him and proclaimed the white. They rose with ʿUthmān b. ʿAbd al-Aʿlā b. Surāqa al-Azdī and met Abū Ghānim and those with him. They routed him and killed a great number of his companions. They plundered the baggage that ʿAbd Allāh had left behind, but they did not harm his family. They united in opposition. ʿAbd Allāh marched on. A group of the people of Qinnasrīn had gathered with Abū al-Ward, and they wrote to those adjacent to them among the people of Ḥimṣ and Tadmur. Thousands of them came, led by Abū Muḥammad b. ʿAbd Allāh b. Yazīd b. Muʿāwiya. They called to him and said: "This is the Sufyānī who was spoken of." They numbered about forty thousand and encamped at Marj al-Akhram. ʿAbd Allāh b. ʿAlī approached them and sent against them his brother ʿAbd al-Ṣamad b. ʿAlī with ten thousand. Abū al-Ward was the one directing the army of Qinnasrīn and in charge of the fighting. He engaged them in battle, and killing became heavy on both sides. ʿAbd al-Ṣamad and those with him were routed, thousands of them were killed, and he joined his brother ʿAbd Allāh. ʿAbd Allāh came forward with him and a group of commanders, and they met a second time at Marj al-Akhram. They fought a fierce battle. ʿAbd Allāh stood firm, and the companions of Abū al-Ward were routed. Abū al-Ward stood firm with about five hundred of his people and companions, and they were all killed. Abū Muḥammad and those with him fled until they reached Tadmur. ʿAbd Allāh granted safety to the people of Qinnasrīn, and they donned black, swore allegiance, and entered into obedience to him. Then he turned back to the people of Damascus because of their proclamation of the white against him. When he drew near them, the people fled, and there was no fighting from them. ʿAbd Allāh granted safety to its people, and they swore allegiance to him, and he did not punish them for what they had done. Abū Muḥammad al-Sufyānī remained hidden and fleeing, and he reached the land of the Hijaz (and remained thus until the days of al-Manṣūr). Ziyād b. ʿAbd Allāh al-Ḥārithī, al-Manṣūr's governor, learned of his location. He sent horsemen against him, and they fought him and killed him, and took two of his sons as captives. Ziyād sent the head of Abū Muḥammad b. ʿAbd Allāh al-Sufyānī and his two sons. Al-Manṣūr released the two and granted them safety. It is said that the war between ʿAbd Allāh and Abū al-Ward took place at the end of Dhū al-Ḥijja in the year one hundred thirty-three.

13. Tarikh (al-Tabari) 2688No grade recorded

    ذِكْرُ تَبْيِيضِ أَهْلِ الْجَزِيرَةِ وَخَلْعِهِمْ   وَفِي هَذِهِ السَّنَةِ بَيَّضَ أَهْلُ الْجَزِيرَةِ وَخَلَعُوا أَبَا الْعَبَّاسِ السَّفَّاحَ، وَسَارُوا إِلَى حَرَّانَ وَبِهَا مُوسَى بْنُ كَعْبٍ فِي ثَلَاثَةِ آلَافٍ مِنْ جُنْدِ السَّفَّاحِ، فَحَاصَرُوهُ بِهَا، وَلَيْسَ عَلَى أَهْلِ الْجَزِيرَةِ رَأْسٌ يَجْمَعُهُمْ، فَقَدِمَ عَلَيْهِمْ إِسْحَاقُ بْنُ مُسْلِمٍ الْعُقَيْلِيُّ مِنْ إِرْمِينِيَّةَ، وَكَانَ سَارَ عَنْهَا حِينَ بَلَغَهُ هَزِيمَةُ مَرْوَانَ، فَاجْتَمَعَ عَلَيْهِ أَهْلُ الْجَزِيرَةِ، وَحَاصَرَ مُوسَى بْنَ كَعْبٍ نَحْوًا مِنَ الشَّهْرَيْنِ. وَوَجَّهَ أَبُو الْعَبَّاسِ السَّفَّاحُ أَخَاهُ أَبَا جَعْفَرٍ فِيمَنْ كَانَ مَعَهُ مِنَ الْجُنُودِ بِوَاسِطَ مُحَاصِرِينَ ابْنَ هُبَيْرَةَ، فَسَارَ فَاجْتَازَ بِقَرْقِيسِيَّا وَالرَّقَّةِ، وَأَهْلُهُمَا قَدْ تَبَيَّضُوا، وَسَارَ نَحْوَ حَرَّانَ، فَرَحَلَ إِسْحَاقُ بْنُ مُسْلِمٍ إِلَى الرُّهَاءِ، وَذَلِكَ سَنَةَ ثَلَاثٍ وَثَلَاثِينَ وَمِائَةٍ، وَخَرَجَ مُوسَى بْنُ كَعْبٍ مِنْ حَرَّانَ فَلَقِيَ أَبَا جَعْفَرٍ. وَوَجَّهَ إِسْحَاقُ بْنُ مُسْلِمٍ أَخَاهُ بَكَّارَ بْنَ مُسْلِمٍ إِلَى رَبِيعَةَ بِدَارَا وَمَارِدِينَ، وَرَئِيسُ رَبِيعَةَ يَوْمَئِذٍ رَجُلٌ مِنَ الْحَرُورِيَّةِ يُقَالُ لَهُ بُرَيْكَةُ، فَعَمَدَ إِلَيْهِمْ أَبُو جَعْفَرٍ فَلَقِيَهُمْ، فَقَاتَلُوهُ قِتَالًا شَدِيدًا، وَقُتِلَ بُرَيْكَةُ فِي الْمَعْرَكَةِ، وَانْصَرَفَ بَكَّارٌ إِلَى أَخِيهِ إِسْحَاقَ بِالرُّهَاءِ، فَخَلَّفَهُ إِسْحَاقُ بِهَا وَسَارَ إِلَى سُمَيْسَاطَ فِي عُظْمِ عَسْكَرِهِ، وَأَقْبَلَ أَبُو جَعْفَرٍ إِلَى الرُّهَاءِ، وَكَانَ بَيْنَهُمْ وَبَيْنَ بَكَّارٍ وَقَعَاتٌ. وَكَتَبَ السَّفَّاحُ إِلَى عَبْدِ اللَّهِ بْنِ عَلِيٍّ يَأْمُرُهُ أَنْ يَسِيرَ فِي جُنُودِهِ إِلَى سُمَيْسَاطَ، فَسَارَ حَتَّى نَزَلَ بِإِزَاءِ إِسْحَاقَ بِسُمَيْسَاطَ، وَإِسْحَاقُ فِي سِتِّينَ أَلْفًا وَبَيْنَهُمُ الْفُرَاتُ، وَأَقْبَلَ أَبُو جَعْفَرٍ مِنَ الرُّهَاءِ، وَحَاصَرَ إِسْحَاقَ بِسُمَيْسَاطَ سَبْعَةَ أَشْهُرٍ، وَكَانَ إِسْحَاقُ يَقُولُ: فِي عُنُقِي بَيْعَةٌ، فَأَنَا لَا أَدَعُهَا حَتَّى أَعْلَمَ أَنَّ صَاحِبَهَا مَاتَ أَوْ قُتِلَ. فَأَرْسَلَ إِلَيْهِ أَبُو جَعْفَرٍ: إِنَّ مَرْوَانَ قَدْ قُتِلَ. فَقَالَ: حَتَّى أَتَيَقَّنَ. فَلَمَّا تَيَقَّنَ قَتْلَهُ طَلَبَ الصُّلْحَ وَالْأَمَانَ، فَكَتَبُوا إِلَى السَّفَّاحِ بِذَلِكَ وَأَمَرَهُمْ أَنْ يُؤَمِّنُوهُ وَمَنْ مَعَهُ، فَكَتَبُوا بَيْنَهُمْ كِتَابًا بِذَلِكَ، وَخَرَجَ إِسْحَاقُ إِلَى أَبِي جَعْفَرٍ، وَكَانَ عِنْدَهُ مِنْ آثَرِ صَحَابَتِهِ، وَاسْتَقَامَ أَهْلُ الْجَزِيرَةِ وَالشَّامِ. وَوَلَّى أَبُو الْعَبَّاسِ أَخَاهُ أَبَا جَعْفَرٍ الْجَزِيرَةَ وَإِرْمِينِيَّةَ وَأَذْرَبِيجَانَ، فَلَمْ يَزَلْ عَلَيْهَا حَتَّى اسْتُخْلِفَ. وَقَدْ قِيلَ: إِنَّ عُبَيْدَ اللَّهِ بْنَ عَلِيٍّ هُوَ الَّذِي آمَنَ إِسْحَاقَ بْنَ مُسْلِمٍ.

    ✧ Mention of the people of al-Jazīrah wearing white and renouncing allegiance In this year the people of al-Jazīrah wore white and renounced Abū al-ʿAbbās al-Saffāḥ, and they marched to Ḥarrān, where Mūsā b. Kaʿb was with three thousand of al-Saffāḥ's troops. They besieged him there, and the people of al-Jazīrah had no leader to unite them. Then Isḥāq b. Muslim al-ʿUqaylī came to them from Armenia, having departed from it when news of Marwān's defeat reached him. The people of al-Jazīrah gathered around him, and he besieged Mūsā b. Kaʿb for about two months. Abū al-ʿAbbās al-Saffāḥ dispatched his brother Abū Jaʿfar with the troops that were with him at Wāsiṭ besieging Ibn Hubayrah. He marched and passed by Qarqīsiyā and al-Raqqah, whose inhabitants had already worn white. He proceeded toward Ḥarrān, and Isḥāq b. Muslim withdrew to al-Ruhāʾ, that being the year one hundred and thirty-three. Mūsā b. Kaʿb came out of Ḥarrān and met Abū Jaʿfar. Isḥāq b. Muslim sent his brother Bakkār b. Muslim to Rabīʿah at Dārā and Māridīn. The chief of Rabīʿah at that time was a man of the Ḥarūriyyah called Buraykah. Abū Jaʿfar made for them and met them, and they fought him fiercely. Buraykah was killed in the battle, and Bakkār returned to his brother Isḥāq at al-Ruhāʾ. Isḥāq left him there and marched to Sumaysāṭ with the bulk of his army. Abū Jaʿfar advanced to al-Ruhāʾ, and there were skirmishes between them and Bakkār. Al-Saffāḥ wrote to ʿAbd Allāh b. ʿAlī, ordering him to march with his troops to Sumaysāṭ. He marched until he encamped opposite Isḥāq at Sumaysāṭ, while Isḥāq had sixty thousand men, with the Euphrates between them. Abū Jaʿfar approached from al-Ruhāʾ and besieged Isḥāq at Sumaysāṭ for seven months. Isḥāq used to say, "I have a pledge of allegiance on my neck, and I will not abandon it until I know that its holder has died or been killed." Abū Jaʿfar sent to him, saying, "Marwān has been killed." He replied, "Not until I am certain." When he became certain of his death, he sought peace and safe-conduct. They wrote to al-Saffāḥ about that, and he commanded them to grant him and those with him safe-conduct. They drew up a document to that effect among themselves, and Isḥāq went out to Abū Jaʿfar. He became one of his most favored companions, and the people of al-Jazīrah and al-Shām submitted. Abū al-ʿAbbās appointed his brother Abū Jaʿfar over al-Jazīrah, Armenia, and Azerbaijan, and he remained over them until he became caliph. It has also been said that ʿUbayd Allāh b. ʿAlī was the one who granted safe-conduct to Isḥāq b. Muslim.

14. Tarikh (al-Tabari) 2689No grade recorded

    ذِكْرُ قَتْلِ أَبِي سَلَمَةَ الْخَلَّالِ وَسُلَيْمَانَ بْنِ كَثِيرٍ   قَدْ ذَكَرْنَا مَا كَانَ مِنْ أَبِي سَلَمَةَ فِي أَمْرِ أَبِي الْعَبَّاسِ السَّفَّاحِ وَمَنْ كَانَ مَعَهُ مِنْ بَنِي هَاشِمٍ عِنْدَ قُدُومِهِمُ الْكُوفَةَ، بِحَيْثُ صَارَ عِنْدَهُمْ مُتَّهَمًا، وَتَغَيَّرَ السَّفَّاحُ عَلَيْهِ وَهُوَ بِعَسْكَرِهِ بِحَمَّامِ أَعْيَنَ، ثُمَّ تَحَوَّلَ عَنْهُ إِلَى الْمَدِينَةِ الْهَاشِمِيَّةِ، فَنَزَلَ قَصْرَ الْإِمَارَةِ بِهَا وَهُوَ مُتَنَكِّرٌ لِأَبِي سَلَمَةَ، وَكَتَبَ إِلَى أَبِي مُسْلِمٍ يُعْلِمُهُ رَأْيَهُ فِيهِ وَمَا كَانَ هَمَّ بِهِ مِنَ الْغِشِّ، وَكَتَبَ إِلَيْهِ أَبُو مُسْلِمٍ: إِنْ كَانَ أَمِيرُ الْمُؤْمِنِينَ اطَّلَعَ عَلَى ذَلِكَ مِنْهُ فَلْيَقْتُلْهُ. فَقَالَ دَاوُدُ بْنُ عَلِيٍّ لِلسَّفَّاحِ: لَا تَفْعَلْ يَا أَمِيرَ الْمُؤْمِنِينَ فَيَحْتَجَّ بِهَا أَبُو مُسْلِمٍ عَلَيْكَ، وَأَهْلُ خُرَاسَانَ الَّذِينَ مَعَكَ أَصْحَابُهُ، وَحَالُهُ فِيهِمْ حَالُهُ، وَلَكِنِ اكْتُبْ إِلَى أَبِي مُسْلِمٍ فَلْيَبْعَثْ إِلَيْهِ مَنْ يَقْتُلُهُ. فَكَتَبَ إِلَيْهِ، فَبَعَثَ أَبُو مُسْلِمٍ مِرَّارَ بْنَ أَنَسٍ الضَّبِّيَّ لِقَتْلِهِ، فَقَدِمَ عَلَى السَّفَّاحِ فَأَعْلَمَهُ بِسَبَبِ قُدُومِهِ، فَأَمَرَ السَّفَّاحُ مُنَادِيًا فَنَادَى: إِنَّ أَمِيرَ الْمُؤْمِنِينَ قَدْ رَضِيَ عَنْ أَبِي سَلَمَةَ وَدَعَاهُ فَكَسَاهُ، ثُمَّ دَخَلَ عَلَيْهِ بَعْدَ ذَلِكَ لَيْلَةً فَلَمْ يَزَلْ عِنْدَهُ حَتَّى ذَهَبَ عَامَّةُ اللَّيْلِ، ثُمَّ انْصَرَفَ إِلَى مَنْزِلِهِ وَحْدَهُ، فَعَرَضَ لَهُ مِرَّارُ بْنُ أَنَسٍ، وَمَنْ مَعَهُ مِنْ أَعْوَانِهِ فَقَتَلُوهُ، وَقَالُوا: قَتَلَهُ الْخَوَارِجُ. ثُمَّ أُخْرِجَ مِنَ الْغَدِ، فَصَلَّى عَلَيْهِ يَحْيَى بْنُ مُحَمَّدِ بْنِ عَلِيٍّ، وَدُفِنَ بِالْمَدِينَةِ الْهَاشِمِيَّةِ عِنْدَ الْكُوفَةِ، فَقَالَ سُلَيْمَانُ بْنُ الْمُهَاجِرِ الْبَجَلِيُّ: إِنَّ الْوَزِيرَ وَزِيرَ آلِ مُحَمَّدٍ أَوْدَى فَمَنْ يَشْنَاكَ صَارَ وَزِيرًا وَكَانَ يُقَالُ لِأَبِي سَلَمَةَ: وَزِيرُ آلِ مُحَمَّدٍ، وَلِأَبِي مُسْلِمٍ: أَمِيرُ آلِ مُحَمَّدٍ. فَلَمَّا قُتِلَ أَبُو سَلَمَةَ وَجَّهَ السَّفَّاحُ أَخَاهُ أَبَا جَعْفَرٍ إِلَى أَبِي مُسْلِمٍ، فَلَمَّا قَدِمَ عَلَى أَبِي مُسْلِمٍ سَايَرَهُ عُبَيْدُ اللَّهِ بْنُ الْحَسَنِ الْأَعْرَجُ، وَسُلَيْمَانُ بْنُ كَثِيرٍ، فَقَالَ سُلَيْمَانُ بْنُ كَثِيرٍ لِعُبَيْدِ اللَّهِ: يَا هَذَا، إِنَّا كُنَّا نَرْجُو أَنْ يَتِمَّ أَمْرُكُمْ، فَإِذَا شِئْتُمْ فَادْعُونَا إِلَى مَا تُرِيدُونَ. فَظَنَّ عُبَيْدُ اللَّهِ أَنَّهُ دَسِيسٌ مِنْ أَبِي مُسْلِمٍ، فَأَتَى أَبَا مُسْلِمٍ فَأَخْبَرَهُ وَخَافَ أَنْ يُعْلِمَهُ أَنْ يَقْتُلَهُ، فَأَحْضَرَ أَبُو مُسْلِمٍ سُلَيْمَانَ بْنَ كَثِيرٍ، وَقَالَ لَهُ: أَتَحْفَظُ قَوْلَ الْإِمَامِ لِي مَنِ اتَّهَمْتَهُ فَاقْتُلْهُ ؟ قَالَ: نَعَمْ. قَالَ: فَإِنِّي قَدْ اتَّهَمْتُكَ. قَالَ: أَنْشُدُكَ اللَّهَ ! قَالَ: لَا تُنَاشِدْنِي، فَأَنْتَ مُنْطَوٍ عَلَى غِشِّ الْإِمَامِ، وَأَمَرَ بِضَرْبِ عُنُقِهِ. وَرَجَعَ أَبُو جَعْفَرٍ إِلَى السَّفَّاحِ فَقَالَ: لَسْتَ خَلِيفَةً، وَلَا أَمْرُكَ بِشَيْءٍ إِنْ تَرَكْتَ أَبَا مُسْلِمٍ وَلَمْ تَقْتُلْهُ. قَالَ. وَكَيْفَ ؟ قَالَ: وَاللَّهِ مَا يَصْنَعُ إِلَّا مَا أَرَادَ. قَالَ أَبُو الْعَبَّاسِ: فَاكْتُمْهَا. وَقَدْ قِيلَ: إِنَّ أَبَا جَعْفَرٍ إِنَّمَا سَارَ إِلَى أَبِي مُسْلِمٍ قَبْلَ أَنْ يُقْتَلَ أَبُو سَلَمَةَ. وَكَانَ سَبَبُ ذَلِكَ أَنَّ السَّفَّاحَ لَمَّا ظَهَرَ تَذَاكَرُوا مَا صَنَعَ أَبُو سَلَمَةَ، فَقَالَ بَعْضُ مَنْ هُنَاكَ: لَعَلَّ مَا صَنَعَ كَانَ مِنْ رَأْيِ أَبِي مُسْلِمٍ. فَقَالَ السَّفَّاحُ: لَئِنْ كَانَ هَذَا عَنْ رَأْيِهِ إِنَّا لَنَعْرِفَنَّ بَلَاءً إِلَّا أَنْ يَدْفَعَهُ اللَّهُ عَنَّا. وَأَرْسَلَ أَخَاهُ أَبَا جَعْفَرٍ إِلَى أَبِي مُسْلِمٍ لِيَعْلَمَ رَأْيَهُ. فَسَارَ إِلَيْهِ وَأَعْلَمَهُ مَا كَانَ مِنْ أَبِي سَلَمَةَ، فَأَرْسَلَ مِرَّارَ بْنَ أَنَسٍ فَقَتَلَهُ.

    ✧ Mention of the killing of Abū Salamah al-Khallāl and Sulaymān b. Kathīr We have already mentioned what happened with Abū Salamah in the affair of Abū al-ʿAbbās al-Saffāḥ and those of Banū Hāshim who were with him when they arrived in al-Kūfah, such that he became suspected by them, and al-Saffāḥ changed toward him while he was in his camp at Ḥammām Aʿyan. Then he moved away from him to al-Madīnah al-Hāshimiyyah and settled in the palace of governance there, while being ill-disposed toward Abū Salamah. He wrote to Abū Muslim informing him of his opinion of him and of the treachery he had intended. Abū Muslim wrote back to him: "If the Commander of the Faithful has learned of that from him, let him kill him." Dāwūd b. ʿAlī said to al-Saffāḥ: "Do not do it, O Commander of the Faithful, for Abū Muslim would use it as an argument against you, and the people of Khurāsān who are with you are his companions, and his standing among them is what it is. Rather, write to Abū Muslim so that he sends someone to kill him." So he wrote to him, and Abū Muslim sent Mirār b. Anas al-Ḍabbī to kill him. He arrived before al-Saffāḥ and informed him of the reason for his coming. Al-Saffāḥ ordered a crier, who proclaimed: "The Commander of the Faithful is pleased with Abū Salamah and has summoned him and clothed him." Then he entered upon him after that one night and remained with him until most of the night had passed. Then he departed to his dwelling alone, and Mirār b. Anas and those with him from his helpers confronted him and killed him, and they said: "The Khawārij killed him." Then the next day he was brought out, and Yaḥyā b. Muḥammad b. ʿAlī prayed over him, and he was buried in al-Madīnah al-Hāshimiyyah near al-Kūfah. Sulaymān b. al-Muhājir al-Bajalī said: "Indeed the vizier, the vizier of the family of Muḥammad, has perished; so whoever hates you has become vizier." Abū Salamah used to be called "Vizier of the family of Muḥammad," and Abū Muslim "Amīr of the family of Muḥammad." When Abū Salamah was killed, al-Saffāḥ sent his brother Abū Jaʿfar to Abū Muslim. When he arrived before Abū Muslim, ʿUbayd Allāh b. al-Ḥasan al-Aʿraj and Sulaymān b. Kathīr accompanied him on the way. Sulaymān b. Kathīr said to ʿUbayd Allāh: "O you, we were hoping that your affair would be completed, so when you wish, summon us to what you want." ʿUbayd Allāh suspected that it was a secret test from Abū Muslim, so he went to Abū Muslim and informed him, fearing that if he did not tell him, he would kill him. Abū Muslim summoned Sulaymān b. Kathīr and said to him: "Do you remember the Imam's words to me: 'Whomever you suspect, kill him'?" He said: "Yes." He said: "Then I suspect you." He said: "I adjure you by God!" He said: "Do not adjure me, for you are harboring treachery against the Imam," and he ordered his neck to be struck. Abū Jaʿfar returned to al-Saffāḥ and said: "You are not a caliph, and your affair is nothing if you leave Abū Muslim and do not kill him." He said: "And how?" He said: "By God, he does only what he wants." Abū al-ʿAbbās said: "Then keep it secret." It has also been said that Abū Jaʿfar only went to Abū Muslim before Abū Salamah was killed. The reason for that was that when al-Saffāḥ emerged, they discussed what Abū Salamah had done, and some of those present said: "Perhaps what he did was from the opinion of Abū Muslim." Al-Saffāḥ said: "If this was from his opinion, we shall indeed know calamity unless God averts it from us." And he sent his brother Abū Jaʿfar to Abū Muslim to learn his opinion. So he traveled to him and informed him of what had happened with Abū Salamah, and he sent Mirār b. Anas, who killed him.

15. Tarikh (al-Tabari) 2690No grade recorded

    ذِكْرُ مُحَاصَرَةِ ابْنِ هُبَيْرَةَ بِوَاسِطَ   قَدْ ذَكَرْنَا مَا كَانَ مِنْ أَمْرِ يَزِيدَ بْنِ هُبَيْرَةَ وَالْجَيْشِ الَّذِينَ لَقُوهُ مِنْ أَهْلِ خُرَاسَانَ مَعَ قَحْطَبَةَ، ثُمَّ مَعَ ابْنِهِ الْحَسَنِ، وَانْهِزَامَهُ إِلَى وَاسِطَ وَتَحَصُّنَهُ بِهَا، وَكَانَ لَمَّا انْهَزَمَ قَدْ وَكَّلَ بِالْأَثْقَالِ قَوْمًا، فَذَهَبُوا بِهَا، فَقَالَ لَهُ حَوْثَرَةُ: أَيْنَ تَذْهَبُ وَقَدْ قُتِلَ صَاحِبُهُمْ ؟ يَعْنِي قَحْطَبَةَ، امْضِ إِلَى الْكُوفَةِ وَمَعَكَ جُنْدٌ كَثِيرٌ، فَقَاتِلْهُمْ حَتَّى تُقْتَلَ أَوْ تَظْفَرَ. قَالَ: بَلْ نَأْتِي وَاسِطَ فَنَنْظُرُ. قَالَ: مَا تَزِيدُ عَلَى أَنْ تُمَكِّنَهُ مِنْ نَفْسِكَ وَتُقْتَلَ. وَقَالَ يَحْيَى بْنُ حُضَيْنٍ: إِنَّكَ لَوْ تَأْتِي مَرْوَانَ بِشَيْءٍ أَحَبَّ إِلَيْهِ مِنْ هَذِهِ الْجُنُودِ، فَالْزَمِ الْفُرَاتَ حَتَّى تَأْتِيَهُ، وَإِيَّاكَ وَوَاسِطَ فَتَصِيرُ فِي حِصَارٍ، وَلَيْسَ بَعْدَ الْحَصْرِ إِلَّا الْقَتْلُ. فَأَبَى. وَكَانَ يَخَافُ مَرْوَانَ لِأَنَّهُ كَانَ يَكْتُبُ إِلَيْهِ بِالْأَمْرِ فَيُخَالِفُهُ، فَخَافَ أَنْ يَقْتُلَهُ، فَأَتَى وَاسِطَ فَتَحَصَّنَ بِهَا، وَسَيَّرَ أَبُو سَلَمَةَ إِلَيْهِ الْحَسَنَ بْنَ قَحْطَبَةَ فَحَصَرَهُ، وَأَوَّلُ وَقْعَةٍ كَانَتْ بَيْنَهُمْ يَوْمَ الْأَرْبِعَاءِ.. قَالَ أَهْلُ الشَّامِ لِابْنِ هُبَيْرَةَ: ايذَنْ لَنَا فِي قِتَالِهِمْ. فَأَذِنَ لَهُمْ، فَخَرَجُوا وَخَرَجَ ابْنُ هُبَيْرَةَ وَعَلَى مَيْمَنَتِهِ ابْنُهُ دَاوُدُ، فَالْتَقَوْا وَعَلَى مَيْمَنَةِ الْحَسَنِ خَازِمُ بْنُ خُزَيْمَةَ، فَحَمَلَ خَازِمٌ عَلَى ابْنِ هُبَيْرَةَ، فَانْهَزَمَ هُوَ وَمَنْ مَعَهُ وَغَصَّ الْبَابُ بِالنَّاسِ، وَرَمَى أَصْحَابُهُ بِالْعَرَّادَاتِ. وَرَجَعَ أَهْلُ الشَّامِ، فَكَرَّ عَلَيْهِمُ الْحَسَنُ وَاضْطَرَّهُمْ إِلَى دِجْلَةَ، فَغَرِقَ مِنْهُمْ نَاسٌ كَثِيرٌ، فَتَلَقَّوْهُمْ بِالسُّفُنِ وَتَحَاجَزُوا، فَمَكَثُوا سَبْعَةَ أَيَّامٍ ثُمَّ خَرَجُوا إِلَيْهِمْ، فَاقْتَتَلُوا، وَانْهَزَمَ أَهْلُ الشَّامِ هَزِيمَةً قَبِيحَةً، فَدَخَلُوا الْمَدِينَةَ، فَمَكَثُوا مَا شَاءَ اللَّهُ لَا يُقَاتِلُونَ إِلَّا رَمْيًا. وَبَلَغَ ابْنَ هُبَيْرَةَ، وَهُوَ فِي الْحِصَارِ، أَنَّ أَبَا أُمَيَّةَ التَّغْلِبِيَّ قَدْ سَوَّدَ فَأَخَذَهُ وَحَبَسَهُ، فَتَكَلَّمَ نَاسٌ مِنْ رَبِيعَةَ فِي ذَلِكَ وَمَعْنُ بْنُ زَائِدَةَ الشَّيْبَانِيُّ، وَأَخَذُوا ثَلَاثَةَ نَفَرٍ مِنْ فَزَارَةَ رَهْطِ ابْنِ هُبَيْرَةَ فَحَبَسُوهُمْ. ( وَشَتَمُوا ابْنَ هُبَيْرَةَ ) وَقَالُوا: لَا نَتْرُكُ مَا فِي أَيْدِينَا حَتَّى يَتْرُكَ ابْنُ هُبَيْرَةَ صَاحِبَنَا. وَأَبَى ابْنُ هُبَيْرَةَ أَنْ يُطْلِقَهُ، فَاعْتَزَلَ مَعْنٌ وَعَبْدُ الرَّحْمَنِ بْنُ بَشِيرٍ الْعِجْلِيُّ فِيمَنْ مَعَهُمَا. فَقِيلَ لِابْنِ هُبَيْرَةَ: هَؤُلَاءِ فُرْسَانُكَ قَدْ أَفْسَدْتَهُمْ، وَإِنْ تَمَادَيْتَ فِي ذَلِكَ كَانُوا أَشَدَّ عَلَيْكَ مِمَّنْ حَصَرَكَ. فَدَعَا أَبَا أُمَيَّةَ فَكَسَاهُ وَخَلَّى سَبِيلَهُ، فَاصْطَلَحُوا وَعَادُوا إِلَى مَا كَانُوا عَلَيْهِ. وَقَدِمَ أَبُو نَصْرٍ مَالِكُ بْنُ الْهَيْثَمِ مِنْ نَاحِيَةِ سِجِسْتَانَ إِلَى الْحَسَنِ، فَأَوْفَدَ الْحَسَنُ وَفْدًا إِلَى السَّفَّاحِ بِقُدُومِ أَبِي نَصْرٍ عَلَيْهِ، وَجَعَلَ عَلَى الْوَفْدِ غَيْلَانَ بْنَ عَبْدِ اللَّهِ الْخُزَاعِيَّ، وَكَانَ غَيْلَانُ وَاجِدًا عَلَى الْحَسَنِ لِأَنَّهُ سَرَّحَهُ إِلَى رَوْحِ بْنِ حَاتِمٍ مَدَدًا لَهُ، فَلَمَّا قَدِمَ عَلَى السَّفَّاحِ وَقَالَ: أَشْهَدُ أَنَّكَ أَمِيرُ الْمُؤْمِنِينَ، وَأَنَّكَ حَبْلُ اللَّهِ الْمَتِينُ، وَأَنَّكَ إِمَامُ الْمُتَّقِينَ. قَالَ: حَاجَتُكَ يَا غَيْلَانُ ؟ قَالَ: أَسْتَغْفِرُكَ. قَالَ: غَفَرَ اللَّهُ لَكَ. قَالَ غَيْلَانُ: يَا أَمِيرَ الْمُؤْمِنِينَ مُنَّ عَلَيْنَا بِرَجُلٍ مِنْ [ أَهْلِ ] بَيْتِكَ. قَالَ: أَوَلَيْسَ عَلَيْكُمْ رَجُلٌ مِنْ أَهْلِ بَيْتِي الْحَسَنُ بْنُ قَحْطَبَةَ ؟ قَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، مُنَّ عَلَيْنَا بِرَجُلٍ مِنْ أَهْلِ بَيْتِكَ نَنْظُرْ إِلَى وَجْهِهِ، وَتَقَرَّ عَيْنُنَا بِهِ. فَبَعَثَ أَخَاهُ أَبَا جَعْفَرٍ لِقِتَالِ ابْنِ هُبَيْرَةَ عِنْدَ رُجُوعِهِ مِنْ خُرَاسَانَ. وَكَتَبَ إِلَى الْحَسَنِ: إِنَّ الْعَسْكَرَ عَسْكَرُكَ، وَالْقُوَّادَ قُوَّادُكَ، وَلَكِنْ أَحْبَبْتُ أَنْ يَكُونَ أَخِي حَاضِرًا، فَاسْمَعْ لَهُ وَأَطِعْ وَأَحْسِنْ مُوَازَرَتَهُ. وَكَتَبَ إِلَى مَالِكِ بْنِ الْهَيْثَمِ بِمِثْلِ ذَلِكَ. وَكَانَ الْحَسَنُ هُوَ الْمُدَبِّرَ لِأَمْرِ ذَلِكَ الْعَسْكَرِ. فَلَمَّا قَدِمَ أَبُو جَعْفَرٍ الْمَنْصُورُ عَلَى الْحَسَنِ تَحَوَّلَ الْحَسَنُ عَنْ خَيْمَتِهِ وَأَنْزَلَهُ فِيهَا، وَجَعَلَ الْحَسَنُ عَلَى حَرَسِ الْمَنْصُورِ عُثْمَانَ بْنَ نَهِيكٍ. وَقَاتَلَهُمْ مَالِكُ بْنُ الْهَيْثَمِ يَوْمًا فَانْهَزَمَ أَهْلُ الشَّامِ إِلَى خَنَادِقِهِمْ وَقَدْ كَمَّنَ لَهُمْ مَعْنٌ وَأَبُو يَحْيَى الْجُذَامِيُّ. فَلَمَّا جَازَهُمْ أَصْحَابُ مَالِكٍ خَرَجُوا عَلَيْهِمْ فَقَاتَلُوهُمْ حَتَّى جَاءَ اللَّيْلُ، وَابْنُ هُبَيْرَةَ عَلَى بُرْجِ الْخَلَّالِينَ، فَاقْتَتَلُوا مَا شَاءَ اللَّهُ مِنَ اللَّيْلِ، وَسَرَّحَ ابْنُ هُبَيْرَةَ إِلَى مَعْنٍ يَأْمُرُهُ بِالِانْصِرَافِ، فَانْصَرَفَ، فَمَكَثُوا أَيَّامًا. وَخَرَجَ أَهْلُ وَاسِطَ أَيْضًا مَعَ مَعْنٍ وَمُحَمَّدِ بْنِ نُبَاتَةَ، فَقَاتَلَهُمْ أَصْحَابُ الْحَسَنِ فَهَزَمُوهُمْ إِلَى دِجْلَةَ حَتَّى تَسَاقَطُوا فِيهَا، وَرَجَعُوا وَقَدْ قُتِلَ وَلَدُ مَالِكِ بْنِ الْهَيْثَمِ، فَلَمَّا رَآهُ أَبُوهُ قَتِيلًا قَالَ: لَعَنَ اللَّهُ الْحَيَاةَ بَعْدَكَ ! ثُمَّ حَمَلُوا عَلَى أَهْلِ وَاسِطَ فَقَاتَلُوهُمْ حَتَّى أَدْخَلُوهُمُ الْمَدِينَةَ. وَكَانَ مَالِكٌ يَمْلَأُ السُّفُنَ حَطَبًا، ثُمَّ يُضْرِمُهَا نَارًا لِتَحْرِقَ مَا مَرَّتْ بِهِ، فَكَانَ ابْنُ هُبَيْرَةَ يَجُرُّ تِلْكَ السُّفُنَ بِكَلَالِيبَ، فَمَكَثُوا كَذَلِكَ أَحَدَ عَشَرَ شَهْرًا. فَلَمَّا طَالَ عَلَيْهِمُ الْحِصَارُ طَلَبُوا الصُّلْحَ، وَلَمْ يَطْلُبُوهُ حَتَّى جَاءَهُمْ خَبَرُ قَتْلِ مَرْوَانَ، أَتَاهُمْ بِهِ إِسْمَاعِيلُ بْنُ عَبْدِ اللَّهِ الْقَسْرِيُّ وَقَالَ لَهُمْ: عَلَامَ تَقْتُلُونَ أَنْفُسَكُمْ وَقَدْ قُتِلَ مَرْوَانُ ؟ وَتَجَنَّى أَصْحَابُ ابْنِ هُبَيْرَةَ عَلَيْهِ. فَقَالَتِ الْيَمَانِيَّةُ: لَا نُعِينُ مَرْوَانَ وَآثَارُهُ فِينَا آثَارُهُ. وَقَالَتِ النِّزَارِيَّةُ: لَا نُقَاتِلُ حَتَّى تُقَاتِلَ مَعَنَا الْيَمَانِيَّةُ، وَكَانَ يُقَاتِلُ مَعَهُ صَعَالِيكُ النَّاسِ وَفِتْيَانُهُمْ. وَهَمَّ ابْنُ هُبَيْرَةَ بِأَنْ يَدْعُوَ إِلَى مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ الْحَسَنِ بْنِ عَلِيٍّ، فَكَتَبَ إِلَيْهِ، فَأَبْطَأَ جَوَابَهُ، وَكَاتَبَ السَّفَّاحُ الْيَمَانِيَّةَ مِنْ أَصْحَابِ ابْنِ هُبَيْرَةَ وَأَطْمَعَهُمْ، فَخَرَجَ إِلَيْهِ زِيَادُ بْنُ صَالِحٍ، وَزِيَادُ بْنُ عَبْدِ اللَّهِ الْحَارِثِيَّانِ، وَوَعَدَا ابْنَ هُبَيْرَةَ أَنْ يُصْلِحَا لَهُ نَاحِيَةَ ابْنِ الْعَبَّاسِ، فَلَمْ يَفْعَلَا. وَجَرَتِ السُّفَرَاءُ بَيْنَ أَبِي جَعْفَرٍ وَابْنِ هُبَيْرَةَ، حَتَّى جَعَلَ لَهُ أَمَانًا، وَكَتَبَ بِهِ كِتَابًا مَكَثَ ابْنُ هُبَيْرَةَ يُشَاوِرُ فِيهِ الْعُلَمَاءَ أَرْبَعِينَ يَوْمًا حَتَّى رَضِيَهُ، فَأَنْفَذَهُ إِلَى أَبِي جَعْفَرٍ، فَأَنْفَذَهُ أَبُو جَعْفَرٍ إِلَى أَخِيهِ السَّفَّاحِ، فَأَمَرَهُ بِإِمْضَائِهِ. وَكَانَ رَأْيُ أَبِي جَعْفَرٍ الْوَفَاءَ لَهُ بِمَا أَعْطَاهُ، وَكَانَ السَّفَّاحُ لَا يَقْطَعُ أَمْرًا دُونَ أَبِي مُسْلِمٍ، وَكَانَ أَبُو الْجَهْمِ عَيْنًا لِأَبِي مُسْلِمٍ عَلَى السَّفَّاحِ، فَكَتَبَ السَّفَّاحُ إِلَى أَبِي مُسْلِمٍ يُخْبِرُهُ أَمْرَ ابْنِ هُبَيْرَةَ، فَكَتَبَ أَبُو مُسْلِمٍ إِلَيْهِ: إِنَّ الطَّرِيقَ السَّهْلَ إِذَا أَلْقَيْتَ فِيهِ الْحِجَارَةَ فَسَدَ، لَا وَاللَّهِ لَا يَصْلُحُ طَرِيقٌ فِيهِ ابْنُ هُبَيْرَةَ. وَلَمَّا تَمَّ الْكِتَابُ خَرَجَ ابْنُ هُبَيْرَةَ إِلَى أَبِي جَعْفَرٍ فِي أَلْفٍ وَثَلَاثِمِائَةٍ [ مِنَ الْبُخَارِيَّةِ ]، وَأَرَادَ أَنْ يَدْخُلَ عَلَى دَابَّتِهِ، فَقَامَ إِلَيْهِ الْحَاجِبُ سَلَّامُ بْنُ سُلَيْمٍ، فَقَالَ: مَرْحَبًا [ بِكَ ] أَبَا خَالِدٍ، انْزِلْ رَاشِدًا ! وَقَدْ أَطَافَ بِحُجْرَةِ الْمَنْصُورِ عَشَرَةُ آلَافٍ مِنْ أَهْلِ خُرَاسَانَ، فَنَزَلَ، وَدَعَا لَهُ بِوِسَادَةٍ لِيَجْلِسَ عَلَيْهَا، وَأَدْخَلَ الْقُوَّادَ ثُمَّ أَذِنَ لِابْنِ هُبَيْرَةَ وَحْدَهُ، فَدَخَلَ، وَحَادَثَهُ سَاعَةً، ثُمَّ قَامَ. ثُمَّ مَكَثَ يَأْتِيهِ يَوْمًا وَيَتْرُكُهُ يَوْمًا، فَكَانَ يَأْتِيهِ فِي خَمْسِمِائَةِ فَارِسٍ وَثَلَاثِمِائَةِ رَاجِلٍ، فَقِيلَ لِأَبِي جَعْفَرٍ: إِنَّ ابْنَ هُبَيْرَةَ لَيَأْتِي فَيَتَضَعْضَعُ لَهُ الْعَسْكَرُ وَمَا نَقَصَ مِنْ سُلْطَانِهِ شَيْءٌ. فَأَمَرَهُ أَبُو جَعْفَرٍ أَنْ لَا يَأْتِيَ إِلَّا فِي حَاشِيَتِهِ، فَكَانَ يَأْتِي فِي ثَلَاثِينَ، ثُمَّ صَارَ يَأْتِي فِي ثَلَاثَةٍ أَوْ أَرْبَعَةٍ. وَكَلَّمَ ابْنُ هُبَيْرَةَ الْمَنْصُورَ يَوْمًا، فَقَالَ لَهُ ابْنُ هُبَيْرَةَ: يَا هَنَاهْ ! أَوْ: يَا أَيُّهَا الْمَرْءُ ! ثُمَّ رَجَعَ، فَقَالَ: أَيُّهَا الْأَمِيرُ، إِنَّ عَهْدِي بِكَلَامِ النَّاسِ بِمِثْلِ مَا خَاطَبْتُكَ بِهِ لَقَرِيبٌ فَسَبَقَنِي لِسَانِي إِلَى مَا لَمْ أُرِدْهُ. فَأَلَحَّ السَّفَّاحُ عَلَى أَبِي جَعْفَرٍ يَأْمُرُهُ بِقَتْلِ ابْنِ هُبَيْرَةَ، وَهُوَ يُرَاجِعُهُ حَتَّى كَتَبَ إِلَيْهِ: وَاللَّهِ لَتَقْتُلَنَّهُ أَوْ لَأُرْسِلَنَّ إِلَيْهِ مَنْ يُخْرِجُهُ مِنْ حُجْرَتِكَ ثُمَّ يَتَوَلَّى قَتْلَهُ. فَعَزَمَ عَلَى قَتْلِهِ، فَبَعَثَ خَازِمَ بْنَ خُزَيْمَةَ، وَالْهَيْثَمَ بْنَ ظُهَيْرٍ وَأَمَرَهُمَا بِخَتْمِ بُيُوتِ الْأَمْوَالِ، ثُمَّ بَعَثَ إِلَى وُجُوهِ مَنْ مَعَ ابْنِ هُبَيْرَةَ مِنَ الْقَيْسِيَّةِ وَالْمُضَرِيَّةِ فَأَحْضَرَهُمْ، فَأَقْبَلَ مُحَمَّدُ بْنُ نُبَاتَةَ، وَحَوْثَرَةُ بْنُ سُهَيْلٍ فِي اثْنَيْنِ وَعِشْرِينَ رَجُلًا، فَخَرَجَ سَلَّامُ بْنُ سُلَيْمٍ، فَقَالَ: أَيْنَ ابْنُ نُبَاتَةَ وَحَوْثَرَةُ ؟ فَدَخَلَا وَقَدْ أَجْلَسَ أَبُو جَعْفَرٍ عُثْمَانَ بْنَ نَهِيكٍ وَغَيْرَهُ فِي مِائَةٍ فِي حُجْرَةٍ دُونَ حُجْرَتِهِ، فَنُزِعَتْ سُيُوفُهُمَا وَكُتِّفَا، وَاسْتَدْعَى رَجُلَيْنِ رَجُلَيْنِ يَفْعَلُ بِهِمَا مِثْلَ ذَلِكَ. فَقَالَ بَعْضُهُمْ: أَعْطَيْتُمُونَا عَهْدَ اللَّهِ ثُمَّ غَدَرْتُمْ بِنَا ! إِنَّا لَنَرْجُو أَنْ يُدْرِكَكُمُ اللَّهُ ! وَجَعَلَ ابْنُ نُبَاتَةَ يَضْرِطُ فِي لِحْيَةِ نَفْسِهِ وَقَالَ: كَأَنِّي كُنْتُ أَنْظُرُ إِلَى هَذَا. وَانْطَلَقَ خَازِمٌ وَالْهَيْثَمُ بْنُ شُعْبَةَ فِي نَحْوٍ مِنْ مِائَةٍ إِلَى ابْنِ هُبَيْرَةَ فَقَالُوا: نُرِيدُ حَمْلَ الْمَالِ. فَقَالَ لِحَاجِبِهِ: دُلَّهُمْ عَلَى الْخَزَائِنِ. فَأَقَامُوا عِنْدَ كُلِّ بَيْتٍ نَفَرًا، وَأَقْبَلُوا نَحْوَهُ وَعِنْدَهُ ابْنُهُ دَاوُدُ وَعِدَّةٌ مِنْ مَوَالِيهِ وَبُنَيٌّ لَهُ صَغِيرٌ فِي حِجْرِهِ. فَلَمَّا أَقْبَلُوا نَحْوَهُ قَامَ حَاجِبُهُ فِي وُجُوهِهِمْ، فَضَرَبَهُ الْهَيْثَمُ بْنُ شُعْبَةَ عَلَى حَبْلِ عَاتِقِهِ فَصَرَعَهُ، وَقَاتَلَ ابْنُهُ دَاوُدُ، وَأَقْبَلَ هُوَ إِلَيْهِ وَنَحَّى ابْنَهُ مِنْ حِجْرِهِ، فَقَالَ: دُونَكُمْ هَذَا الصَّبِيَّ، وَخَرَّ سَاجِدًا فَقُتِلَ، وَحُمِلَتْ رُءُوسُهُمْ إِلَى أَبِي جَعْفَرٍ. وَنَادَى بِالْأَمَانِ لِلنَّاسِ إِلَّا الْحَكَمَ بْنَ عَبْدِ الْمَلِكِ بْنِ بِشْرٍ، وَخَالِدَ بْنَ سَلَمَةَ الْمَخْزُومِيَّ، وَعُمَرَ بْنَ ذَرٍّ، فَاسْتَأْمَنَ زِيَادُ بْنُ عَبْدِ اللَّهِ لِابْنِ ذَرٍّ، فَآمَنَهُ، وَهَرَبَ الْحَكَمُ، وَآمَنَ أَبُو جَعْفَرٍ خَالِدًا فَقَتَلَهُ السَّفَّاحُ، وَلَمْ يُجِزْ أَمَانَ أَبِي جَعْفَرٍ. فَقَالَ أَبُو الْعَطَاءِ السِّنْدِيُّ يَرْثِي ابْنَ هُبَيْرَةَ: أَلَا إِنَّ عَيْنًا لَمْ تَجُدْ يَوْمَ وَاسِطٍ عَلَيْكَ بِجَارِي دَمْعِهَا لَجَمُودُ عَشِيَّةَ قَامَ النَّائِحَاتُ وَصَفَّقَتْ أَكُفٌّ بِأَيْدِي مَأْتَمٍ وَخُدُودُ فَإِنْ تُمْسِ مَهْجُورَ الْفِنَاءِ فَرُبَّمَا أَقَامَ بِهِ بَعْدَ الْوُفُودِ وُفُودُ فَإِنَّكَ لَمْ تَبْعُدْ عَلَى مُتَعَهِّدٍ بَلَى كُلُّ مَنْ تَحْتَ التُّرَابِ بَعِيدُ.

    ✧ Mention of the siege of Ibn Hubayrah at Wāsiṭ We have previously mentioned what occurred regarding Yazīd b. Hubayrah and the army that met him from the people of Khurāsān under Qaḥṭabah, then under his son al-Ḥasan, and his defeat and retreat to Wāsiṭ where he fortified himself. When he was defeated, he had entrusted the baggage to a group, and they went off with it. Ḥawtharah said to him: “Where are you going when their leader—meaning Qaḥṭabah—has been killed? Proceed to al-Kūfah with the large force you have and fight them until you are killed or prevail.” He said: “Rather, we will go to Wāsiṭ and see.” He said: “You will only enable him to seize you and be killed.” Yaḥyā b. Ḥuḍayn said: “If you were to bring Marwān anything, nothing would be dearer to him than these troops, so keep to the Euphrates until you reach him. Beware of Wāsiṭ, lest you end up besieged, for after a siege there is nothing but death.” But he refused. He feared Marwān because he used to write to him with orders and he would disobey him, so he feared that Marwān would kill him. He therefore went to Wāsiṭ and fortified himself there. Abū Salamah sent al-Ḥasan b. Qaḥṭabah against him and besieged him. The first battle between them took place on a Wednesday. The people of Syria said to Ibn Hubayrah: “Permit us to fight them.” He permitted them, and they went out, and Ibn Hubayrah went out with his son Dāwūd on his right wing. They met, and on al-Ḥasan's right wing was Khāzim b. Khuzaymah. Khāzim charged Ibn Hubayrah, and he and those with him were defeated. The gate became choked with people, and his companions hurled stones from catapults. The people of Syria turned back, and al-Ḥasan attacked them and drove them to the Tigris. Many of them drowned, and they were met with boats and separated. They remained for seven days, then went out against them and fought. The people of Syria were badly defeated and entered the city. They remained, as long as God willed, fighting only with missiles. While Ibn Hubayrah was under siege, he learned that Abū Umayyah al-Taghlibī had proclaimed a black banner, so he seized and imprisoned him. Some men of Rabīʿah spoke about that, including Maʿn b. Zāʾidah al-Shaybānī, and they seized three men from Fazārah, the clan of Ibn Hubayrah, and imprisoned them. They reviled Ibn Hubayrah and said: “We will not release what is in our hands until Ibn Hubayrah releases our companion.” Ibn Hubayrah refused to release him, so Maʿn and ʿAbd al-Raḥmān b. Bashīr al-ʿIjlī withdrew with their followers. It was said to Ibn Hubayrah: “These are your horsemen, and you have corrupted them. If you persist in this, they will be more harmful to you than those besieging you.” So he summoned Abū Umayyah, clothed him, and set him free, and they made peace and returned to their former state. Abū Naṣr Mālik b. al-Haytham arrived from the direction of Sijistān to al-Ḥasan. Al-Ḥasan sent a delegation to al-Saffāḥ announcing the arrival of Abū Naṣr, and he placed Ghaylān b. ʿAbd Allāh al-Khuzāʿī in charge of the delegation. Ghaylān was angry with al-Ḥasan because he had sent him to Rawḥ b. Ḥātim as a reinforcement. When he came before al-Saffāḥ, he said: “I bear witness that you are the Commander of the Faithful, that you are God's firm rope, and that you are the leader of the God-fearing.” He said: “What is your need, O Ghaylān?” He said: “I ask your forgiveness.” He said: “May God forgive you.” Ghaylān said: “O Commander of the Faithful, bestow upon us a man from your own family.” He said: “Is there not over you a man from my family, al-Ḥasan b. Qaḥṭabah?” He said: “O Commander of the Faithful, bestow upon us a man from your own family so that we may look upon his face and our eyes be comforted by him.” So he sent his brother Abū Jaʿfar to fight Ibn Hubayrah upon his return from Khurāsān. He wrote to al-Ḥasan: “The army is your army, and the commanders are your commanders, but I wished my brother to be present, so listen to him and obey, and support him well.” He wrote similarly to Mālik b. al-Haytham. Al-Ḥasan was the one managing the affairs of that army. When Abū Jaʿfar al-Manṣūr arrived at al-Ḥasan's camp, al-Ḥasan moved from his tent and lodged him in it. Al-Ḥasan placed ʿUthmān b. Nahīk in charge of al-Manṣūr's guard. Mālik b. al-Haytham fought them one day, and the people of Syria were defeated and retreated to their trenches. Maʿn and Abū Yaḥyā al-Judhāmī had laid an ambush for them. When Mālik's men passed by them, they came out against them and fought them until nightfall. Ibn Hubayrah was on the tower of the vinegar-makers, and they fought as long as God willed during the night. Ibn Hubayrah sent to Maʿn ordering him to withdraw, and he withdrew, and they remained for some days. The people of Wāsiṭ also went out with Maʿn and Muḥammad b. Nubātah, and al-Ḥasan's men fought them and drove them to the Tigris until they fell into it, and they returned. A son of Mālik b. al-Haytham had been killed, and when his father saw him slain, he said: “May God curse life after you!” Then they charged the people of Wāsiṭ and fought them until they forced them into the city. Mālik would fill boats with firewood and set them ablaze to burn whatever they passed. Ibn Hubayrah would drag those boats with grappling hooks. They remained thus for eleven months. When the siege grew long, they sought peace, but they did not seek it until news of Marwān's death came to them, brought by Ismāʿīl b. ʿAbd Allāh al-Qasrī, who said to them: “Why do you kill yourselves when Marwān has been killed?” Ibn Hubayrah's companions were angered by him. The Yemenis said: “We will not support Marwān, for his traces among us are what they are.” The Nizārīs said: “We will not fight unless the Yemenis fight with us.” Those fighting with him were the rabble and the young men. Ibn Hubayrah considered summoning people to Muḥammad b. ʿAbd Allāh b. al-Ḥasan b. ʿAlī, and he wrote to him, but his reply was slow. Al-Saffāḥ corresponded with the Yemenis among Ibn Hubayrah's men and tempted them. Ziyād b. Ṣāliḥ and Ziyād b. ʿAbd Allāh al-Ḥārithī went out to him, promising Ibn Hubayrah to reconcile Ibn al-ʿAbbās's side for him, but they did not. Envoys went back and forth between Abū Jaʿfar and Ibn Hubayrah until Abū Jaʿfar granted him a guarantee of safety and wrote a document for it. Ibn Hubayrah consulted the scholars about it for forty days until he approved it and sent it to Abū Jaʿfar. Abū Jaʿfar forwarded it to his brother al-Saffāḥ, who ordered him to carry it out. Abū Jaʿfar's view was to fulfill what he had granted him. Al-Saffāḥ would not decide a matter without Abū Muslim, and Abū al-Jahm was Abū Muslim's informant on al-Saffāḥ. Al-Saffāḥ wrote to Abū Muslim informing him of Ibn Hubayrah's affair, and Abū Muslim wrote to him: “The smooth road, when you cast stones into it, is ruined. No, by God, no road is sound while Ibn Hubayrah is in it.” When the document was completed, Ibn Hubayrah came out to Abū Jaʿfar with one thousand three hundred Bukhārī horsemen. He wanted to enter on his mount, but the chamberlain Sallām b. Sulaym rose to him and said: “Welcome, Abū Khālid! Dismount, rightly guided!” Ten thousand men of Khurāsān surrounded al-Manṣūr's chamber. He dismounted, and a cushion was brought for him to sit on. The commanders were admitted, then Ibn Hubayrah alone was given permission, and he entered. He conversed with him for a while, then left. Then he continued to come to him one day and stay away the next, coming with five hundred horsemen and three hundred foot soldiers. It was said to Abū Jaʿfar: “Ibn Hubayrah comes and the army trembles before him, and nothing of his authority is diminished.” Abū Jaʿfar ordered him not to come except with his retinue, so he came with thirty. Then he came with three or four. One day Ibn Hubayrah spoke to al-Manṣūr, and Ibn Hubayrah said to him: “O fellow!” or “O man!” Then he corrected himself and said: “O emir, my habit of addressing people as I addressed you is recent, and my tongue slipped into what I did not intend.” Al-Saffāḥ kept pressing Abū Jaʿfar, ordering him to kill Ibn Hubayrah, while Abū Jaʿfar kept remonstrating, until al-Saffāḥ wrote to him: “By God, you will kill him, or I will send someone to take him from your chamber and then carry out his execution.” So he resolved to kill him. He sent Khāzim b. Khuzaymah and al-Haytham b. Ẓuhayr and ordered them to seal the treasury buildings. Then he sent for the leading men of the Qaysīs and Muḍarīs with Ibn Hubayrah and had them brought. Muḥammad b. Nubātah and Ḥawtharah b. Suhayl came with twenty-two men. Sallām b. Sulaym went out and said: “Where are Ibn Nubātah and Ḥawtharah?” They entered, and Abū Jaʿfar had seated ʿUthmān b. Nahīk and others, a hundred men, in a chamber before his own chamber. Their swords were removed, and their hands were bound behind their backs. Then he summoned them two by two and did the same to them. Some of them said: “You gave us God's covenant and then betrayed us! We hope God will overtake you!” Ibn Nubātah began to pass wind into his own beard and said: “It is as if I had foreseen this.” Khāzim and al-Haytham b. Shuʿbah went with about a hundred men to Ibn Hubayrah and said: “We want to transport the money.” He said to his chamberlain: “Show them the treasuries.” They stationed men at each building and then came toward him. With him were his son Dāwūd, several of his mawālī, and a small son in his lap. When they came toward him, his chamberlain rose in their faces, and al-Haytham b. Shuʿbah struck him on the tendon of his shoulder and threw him down. His son Dāwūd fought. Ibn Hubayrah came forward, removed his small son from his lap, and said: “Take this boy.” Then he fell prostrate and was killed. Their heads were carried to Abū Jaʿfar. A proclamation of safety was made for the people except for al-Ḥakam b. ʿAbd al-Malik b. Bishr, Khālid b. Salamah al-Makhzūmī, and ʿUmar b. Dharr. Ziyād b. ʿAbd Allāh sought safety for Ibn Dharr, and he was granted it. Al-Ḥakam fled. Abū Jaʿfar granted safety to Khālid, but al-Saffāḥ killed him and did not allow Abū Jaʿfar's guarantee to stand. Abū al-ʿAṭāʾ al-Sindī said in mourning for Ibn Hubayrah: Alas, an eye that did not weep for you on the day of Wāsiṭ, shedding its flowing tears, is indeed dry; On the evening when the wailing women stood and clapped, hands with the hands of mourners, and cheeks were struck. If your courtyard is now forsaken, yet often it hosted delegations after delegations. You are not far from one who visits you; nay, but everyone beneath the dust is far.

16. Tarikh (al-Tabari) 2691No grade recorded

    ذِكْرُ قَتْلِ عُمَّالِ أَبِي سَلَمَةَ بِفَارِسَ   وَفِي هَذِهِ السَّنَةِ وَجَّهَ أَبُو مُسْلِمٍ الْخُرَاسَانِيُّ مُحَمَّدَ بْنَ الْأَشْعَثِ عَلَى فَارِسَ، وَأَمَرَهُ أَنْ يَقْتُلَ عُمَّالَ أَبِي سَلَمَةَ، فَفَعَلَ ذَلِكَ، فَوَجَّهَ السَّفَّاحُ عَمَّهُ عِيسَى بْنَ عَلِيٍّ إِلَى فَارِسَ، وَعَلَيْهَا مُحَمَّدُ بْنُ الْأَشْعَثِ. فَأَرَادَ مُحَمَّدٌ قَتْلَ عِيسَى، فَقِيلَ لَهُ: إِنَّ هَذَا لَا يَسُوغُ لَكَ. فَقَالَ: بَلَى أَمَرَنِي أَبُو مُسْلِمٍ أَنْ لَا يَقْدَمَ أَحَدٌ عَلَيَّ يَدَّعِي الْوِلَايَةَ مِنْ غَيْرِهِ إِلَّا ضَرَبْتُ عُنُقَهُ، ثُمَّ تَرَكَ عِيسَى خَوْفًا مِنْ عَاقِبَةِ قَتْلِهِ، وَاسْتَحْلَفَ عِيسَى بِالْأَيْمَانِ الْمُحَرِّجَةِ أَنْ لَا يَعْلُوَ مِنْبَرًا، وَلَا يَتَقَلَّدَ سَيْفًا إِلَّا فِي جِهَادٍ، فَلَمْ يَلِ عِيسَى بَعْدَ ذَلِكَ وِلَايَةً، وَلَا تَقَلَّدَ سَيْفًا إِلَّا فِي غَزْوٍ، ثُمَّ وَجَّهَ السَّفَّاحُ بَعْدَ ذَلِكَ إِسْمَاعِيلَ بْنَ عَلِيٍّ وَالِيًا عَلَى فَارِسَ.

    ✧ Mention of the killing of Abū Salamah's governors in Fārs In this year, Abū Muslim al-Khurāsānī dispatched Muḥammad b. al-Ashʿath to Fārs and ordered him to kill the governors of Abū Salamah, and he did so. Al-Saffāḥ then sent his paternal uncle ʿĪsā b. ʿAlī to Fārs, while Muḥammad b. al-Ashʿath was over it. Muḥammad wanted to kill ʿĪsā, but it was said to him: "This is not permissible for you." He said: "Indeed, Abū Muslim ordered me that no one should come to me claiming authority from other than him except that I strike his neck." Then he left ʿĪsā alone for fear of the consequences of killing him, and he made ʿĪsā swear binding oaths that he would not ascend a pulpit or gird a sword except in jihād. After that, ʿĪsā never held a governorship nor girded a sword except in a military expedition. Then al-Saffāḥ, after that, sent Ismāʿīl b. ʿAlī as governor over Fārs.

17. Tarikh (al-Tabari) 2692No grade recorded

    ذِكْرُ وِلَايَةِ يَحْيَى بْنِ مُحَمَّدٍ الْمَوْصِلَ  وَمَا قِيلَ فِيهَا وَفِي هَذِهِ السَّنَةِ اسْتَعْمَلَ السَّفَّاحُ أَخَاهُ يَحْيَى بْنَ مُحَمَّدٍ عَلَى الْمَوْصِلِ عِوَضَ مُحَمَّدِ بْنِ صُولٍ. وَكَانَ سَبَبُ ذَلِكَ أَنَّ أَهْلَ الْمَوْصِلِ امْتَنَعُوا مِنْ طَاعَةِ مُحَمَّدِ بْنِ صُولٍ، وَقَالُوا: يَلِي عَلَيْنَا مَوْلَى الْخَثْعَمِ، وَأَخْرَجُوهُ عَنْهُمْ. فَكَتَبَ إِلَى السَّفَّاحِ بِذَلِكَ، وَاسْتَعْمَلَ عَلَيْهِمْ أَخَاهُ يَحْيَى بْنَ مُحَمَّدٍ وَسَيَّرَهُ إِلَيْهَا فِي اثْنَيْ عَشَرَ أَلْفَ رَجُلٍ. فَنَزَلَ قَصْرَ الْإِمَارَةِ مُجَانِبَ مَسْجِدِ الْجَامِعِ، وَلَمْ يُظْهِرْ لِأَهْلِ الْمَوْصِلِ شَيْئًا يُنْكِرُونَهُ، وَلَمْ يَعْتَرِضْهُمْ فِيمَا يَفْعَلُونَهُ، ثُمَّ دَعَاهُمْ فَقَتَلَ مِنْهُمُ اثْنَيْ عَشَرَ رَجُلًا، فَنَفَرَ أَهْلُ الْبَلَدِ وَحَمَلُوا السِّلَاحَ، فَأَعْطَاهُمُ الْأَمَانَ، وَأَمَرَ فَنُودِيَ: مَنْ دَخَلَ الْجَامِعَ فَهُوَ آمِنٌ، فَأَتَاهُ النَّاسُ يُهْرَعُونَ إِلَيْهِ، فَأَقَامَ يَحْيَى الرِّجَالَ عَلَى أَبْوَابِ الْجَامِعِ، فَقَتَلُوا النَّاسَ قَتْلًا ذَرِيعًا أَسْرَفُوا فِيهِ، فَقِيلَ: إِنَّهُ قَتَلَ فِيهِ أَحَدَ عَشَرَ أَلْفًا مِمَّنْ لَهُ خَاتَمٌ وَمِمَّنْ لَيْسَ لَهُ خَاتَمٌ خَلْقًا كَثِيرًا. فَلَمَّا كَانَ اللَّيْلُ سَمِعَ يَحْيَى صُرَاخَ النِّسَاءِ اللَّاتِي قُتِلَ رِجَالُهُنَّ، فَسَأَلَ عَنْ ذَلِكَ الصَّوْتِ، فَأُخْبِرَ بِهِ، فَقَالَ: إِذَا كَانَ الْغَدُ فَاقْتُلُوا النِّسَاءَ وَالصِّبْيَانَ. فَفَعَلُوا ذَلِكَ، وَقَتَلَ مِنْهُمْ ثَلَاثَةَ أَيَّامٍ، وَكَانَ فِي عَسْكَرِهِ قَائِدٌ مَعَهُ أَرْبَعَةُ آلَافِ زِنْجِيٍّ، فَأَخَذُوا النِّسَاءَ قَهْرًا. فَلَمَّا فَرَغَ يَحْيَى مِنْ قَتْلِ أَهْلِ الْمَوْصِلِ فِي الْيَوْمِ الثَّالِثِ رَكِبَ الْيَوْمَ الرَّابِعَ، وَبَيْنَ يَدَيْهِ الْحِرَابُ وَالسُّيُوفُ الْمَسْلُولَةُ، فَاعْتَرَضَتْهُ امْرَأَةٌ وَأَخَذَتْ بِعِنَانِ دَابَّتِهِ، فَأَرَادَ أَصْحَابُهُ قَتْلَهَا فَنَهَاهُمْ عَنْ ذَلِكَ، فَقَالَتْ لَهُ: أَلَسْتَ مِنْ بَنِي هَاشِمٍ ؟ أَلَسْتَ ابْنَ عَمِّ رَسُولِ اللَّهِ ﷺ ؟ أَمَا تَأْنَفُ لِلْعَرَبِيَّاتِ الْمُسْلِمَاتِ أَنْ يَنْكِحَهُنَّ الزِّنْجُ ؟ فَأَمْسَكَ عَنْ جَوَابِهَا، وَسَيَّرَ مَعَهَا مَنْ يُبْلِغُهَا مَأْمَنَهَا، وَقَدْ عَمِلَ كَلَامُهَا فِيهِ. فَلَمَّا كَانَ الْغَدُ جَمَعَ الزِّنْجَ لِلْعَطَاءِ، فَاجْتَمَعُوا، فَأَمَرَ بِهِمْ فَقُتِلُوا عَنْ آخِرِهِمْ. وَقِيلَ: كَانَ السَّبَبُ فِي قَتْلِ أَهْلِ الْمَوْصِلِ مَا ظَهَرَ مِنْهُمْ مِنْ مَحَبَّةِ بَنِي أُمَيَّةَ، وَكَرَاهَةِ بَنِي الْعَبَّاسِ، وَأَنَّ امْرَأَةً غَسَلَتْ رَأْسَهَا وَأَلْقَتِ الْخِطْمِيَّ مِنَ السَّطْحِ فَوَقَعَ عَلَى رَأْسِ بَعْضِ الْخُرَاسَانِيَّةِ، فَظَنَّهَا فَعَلَتْ ذَلِكَ تَعَمُّدًا، فَهَاجَمَ الدَّارَ، وَقَتَلَ أَهْلَهَا، فَثَارَ أَهْلُ الْبَلَدِ وَقَتَلُوهُ، وَثَارَتِ الْفِتْنَةُ. وَفِيمَنْ قُتِلَ مَعْرُوفُ بْنُ أَبِي مَعْرُوفٍ، وَكَانَ زَاهِدًا عَابِدًا، وَقَدْ أَدْرَكَ كَثِيرًا مِنَ الصَّحَابَةِ وَرَوَى عَنْهُمْ.

    ✧ Mention of the appointment of Yaḥyā b. Muḥammad over al-Mawṣil and what was said about it In this year, al-Saffāḥ appointed his brother Yaḥyā b. Muḥammad over al-Mawṣil in place of Muḥammad b. Ṣūl. The reason for that was that the people of al-Mawṣil refused to obey Muḥammad b. Ṣūl, and they said: “A mawlā of Khathʿam rules over us,” and they expelled him from among them. So he wrote to al-Saffāḥ about that, and he appointed over them his brother Yaḥyā b. Muḥammad and sent him there with twelve thousand men. He alighted at the palace of the emirate, beside the congregational mosque, and he did not show the people of al-Mawṣil anything they disapproved of, nor did he interfere with them in what they were doing. Then he summoned them and killed twelve of their men. The people of the town took flight and bore arms, so he granted them amnesty, and ordered a proclamation: “Whoever enters the congregational mosque is safe.” The people came hastening to him, and Yaḥyā stationed men at the gates of the mosque, and they killed the people with a swift killing in which they went to excess. It was said that he killed in it eleven thousand of those who had a signet ring, and of those who had no signet ring a great multitude. When night came, Yaḥyā heard the cries of the women whose men had been killed, and he asked about that sound and was told of it. He said: “When tomorrow comes, kill the women and the children.” They did that, and he killed among them for three days. In his army there was a commander with four thousand Zanj, and they seized the women by force. When Yaḥyā had finished killing the people of al-Mawṣil on the third day, on the fourth day he rode out with lances and drawn swords before him. A woman confronted him and took hold of his mount’s bridle. His companions wanted to kill her, but he forbade them from that. She said to him: “Are you not of the Banū Hāshim? Are you not the cousin of the Messenger of God ﷺ? Do you not disdain that Arab Muslim women should be married by the Zanj?” He refrained from answering her, and sent with her someone to convey her to her place of safety. Her words had an effect on him. On the morrow he gathered the Zanj for the stipend, and they assembled, and he gave orders concerning them, and they were killed to the last man. It was said: The reason for the killing of the people of al-Mawṣil was what appeared from them of love for the Banū Umayyah and dislike of the Banū al-ʿAbbās; and that a woman washed her head and threw the marshmallow from the roof, and it fell on the head of one of the Khurasanians. He thought she had done that deliberately, so he attacked the house and killed its people. The people of the town rose up and killed him, and the strife broke out. Among those killed was Maʿrūf b. Abī Maʿrūf, who was an ascetic and a devoted worshipper. He had met many of the Companions and transmitted from them.

18. Tarikh (al-Tabari) 2693No grade recorded

    قَالَ: عَبْدُ اللَّهِ بْنُ عَائِشَةَ،: لَمَّا اسْتَقَامَ الْأَمْرُ لِأَبِي الْعَبَّاسِ السَّفَّاحِ خَطَبَ يَوْمًا فَأَحْسَنَ الْخُطْبَةِ، فَلَمَّا نَزَلَ عَنِ الْمِنْبَرِ قَامَ إِلَيْهِ السَّيِّدُ فَأَنْشَدَهُ: دُونَكُمُوهَا يَا بَنِي هَاشِمٍ فَجَدَّدَتْ أُمَرَاؤَهَا الطَّامِسَا     دُونَكُمُوهَا مَا عَلَى كَعْبِ مَنْ أَمْسَى عَلَيْكُمْ مُلْكُهَا نَافِسَا     دُونَكُمُوهَا فَالْبَسُوا تَاجَهَا لَا تُعْدَمُوا مِنْكُمْ لَهَا لَابِسَا     خِلَافَةُ اللَّهِ وَسُلْطَانُهُ وَعُنْصُرًا كَانَ لَكُمْ دَارِسَا     لَوْ خُيِّرَ الْمِنْبَرُ فُرْسَانَهُ مَا اخْتَارَ إِلَّا مِنْكُمْ فَارِسَا     وَالْمُلْكُ لَوْ شُووِرَ فِي سَاسَةٍ مَا اخْتَارَ إِلَّا مِنْكُمْ سَائِسَا     لَمْ يَبْقَ عَبْدَ اللَّهِ بِالشَّامِ مِنْ آلِ أَبِي الْعَاصِ امْرَأً عَاطِسَا فَقَالَ لَهُ أَبُو الْعَبَّاسِ السَّفَّاحُ: سَلْ حَاجَتَكَ، قَالَ: تَرْضَى عَنْ سُلَيْمَانَ بْنِ حَبِيبِ بْنِ الْمُهَلَّبِ وَتُوَلِّيهِ الْأَهْوَازَ، قَالَ: قَدْ فَعَلْتُ، ثُمَّ أَمَرَ أَنْ يُكْتَبَ عَهْدُ سُلَيْمَانَ عَلَى الْأَهْوَازِ، وَتُدْفَعَ إِلَى السَّيِّدِ، فَكُتِبَ ثُمَّ أَخَذَهُ السَّيِّدُ وَقَدِمَ عَلَى سُلَيْمَانَ بِالْبَصْرَةِ، فَلَمَّا وَقَعَتْ عَلَيْهِ عَيْنُهُ أَنْشَدَهُ يَقُولُ: أَتَيْنَاكَ يَا قِرْمَ أَهْلِ الْعِرَاقِ     بِخَيْرِ كِتَابٍ مِنَ الْقَائِمِ أَتَيْنَاكَ مِنْ عِنْدِ خَيْرِ الْأَنَامِ     وَذَاكَ ابْنُ عَمِّ أَبِي الْقَاسِمِ أَتَيْنَا بِعَهْدِكَ مِنْ عِنْدِهِ     عَلَى مَنْ يَلِيكَ مِنَ الْعَالَمِ يُوَلِّيكَ فِيهِ جِسَامَ الْأُمُورِ     فَأَنْتَ صَنِيعُ بَنِي هَاشِمِ فَقَالَ لَهُ سُلَيْمَانُ: شَرِيفٌ وَشَافِعٌ، وَوَافِدٌ وَشَاعِرٌ، وَنَسِيبٌ، سَلْ حَاجَتَكَ، قَالَ: جَارِيَةٌ فَارِهَةٌ جَمِيلَةٌ وَمَنْ يَخْدِمُهَا، وَبَدْرَةٌ وَمَنْ يَحْمِلُهَا، وَفَرَسٌ رَاتِعٌ وَسَائِسُهُ، وَتَخْتٌ مِنْ صُنُوفِ الثِّيَابِ وَحَامِلُهُ. قَالَ: قَدْ أَمَرْتُ لَكَ بِجَمِيعِ مَا سَأَلْتَ، وَلَكَ عِنْدِي فِي كُلِّ سَنَةٍ مِثْلُهُ. قَالَ الصُّولِيُّ: وَحَدَّثَنَا جَبَلَةُ بْنُ مُحَمَّدٍ، قَالَ: حَدَّثَنَا أَبِي هَذَا الْخَبَرَ، وَزَادَ فِيهِ: أَنَّ سُلَيْمَانَ قَالَ لِلسَّيِّدِ: احْتَكِمْ قَالَ: سَأَحْكُمُ إِذْ حَكَّمْتَنِي غَيْرَ مُسْرِفٍ     وَلَا مُقَصِّرٍ يَا ابْنَ الْكُمَاةِ الْأَكَارِمِ ثَلَاثَةُ آلَافٍ وَعَبْدٌ وَبَغْلَةٌ     وَجَارِيَةٌ حَسْنَاءُ ذَاتُ مَآكِمِ وَسَرْجٌ وَبِرْذَوْنٌ صَلِيعٌ وَكُسْوَةٌ     وَمَا ذَاكَ بِالْإِكْثَارِ مِنْ حُكْمٍ حَاكِمِ عَلَى ذِي نَدًى يُعْطِيكَ حَتَّى كَأَنَّمَا     يَرَى بِالَّذِي يُعْطِيكَ أَحْلَامَ نَائِمِ أَرِحْنِي بِهَا مِنْ مَجْلِسِي ذَا فَإِنَّنِي     وَحَقِّكَ إِنْ لَمْ أُعْطَهَا غَيْرُ رَايِمِ

    ✧ He said: ʿAbd Allāh b. ʿĀʾishah said: When the affair became settled for Abū al-ʿAbbās al-Saffāḥ, he delivered a sermon one day and gave an excellent sermon. When he descended from the pulpit, al-Sayyid rose to him and recited to him: Here it is for you, O Banū Hāshim, for its emirs have renewed what was obliterated; here it is for you, not on the heel of one who finds its kingship over you a competitor; here it is for you, so wear its crown, may you never lack from among you one who wears it. The caliphate of God and His authority, and a root that had been effaced for you. If the pulpit were given choice of its horsemen, it would choose none but a horseman from you; and if kingship were consulted among its rulers, it would choose none but a ruler from you. No servant of God remains in Syria among the family of Abū al-ʿĀṣ, not even one who sneezes. Abū al-ʿAbbās al-Saffāḥ said to him: Ask your need. He said: May you be pleased with Sulaymān b. Ḥabīb b. al-Muhallab and appoint him over al-Ahwāz. He said: I have done it. Then he ordered that a covenant for Sulaymān over al-Ahwāz be written and handed to al-Sayyid. It was written, then al-Sayyid took it and went to Sulaymān in al-Baṣrah. When his eye fell upon him, he recited to him, saying: We have brought you, O chief of the people of Iraq, the best document from the one who stands; we have come to you from the best of mankind, and that is the paternal cousin of Abū al-Qāsim. We have brought your covenant from him over those under your authority among the world; he entrusts you in it with great affairs, so you are the protégé of Banū Hāshim. Sulaymān said to him: A nobleman and an intercessor, an envoy and a poet, and a relative. Ask your need. He said: A comely, beautiful slave girl and one who serves her, a purse and one who carries it, a grazing horse and its groom, and a chest of assorted garments and its bearer. He said: I have ordered for you all that you asked, and you shall have from me the like of it every year. Al-Ṣūlī said: And Jabalah b. Muḥammad narrated to us, saying: My father narrated this report to us, and he added in it: Sulaymān said to al-Sayyid: Demand. He said: I shall demand, since you have let me demand, without excess and without shortcoming, O son of the noble knights: three thousand, and a slave, and a mule, and a beautiful slave girl with plump buttocks, And a saddle, and a sturdy hackney, and clothing, and that is not excessive for the judgment of a judge upon a man of generosity who gives you until it is as though he sees in what he gives you the dreams of a sleeper. Relieve me with that from this assembly of mine, for by your right, if I am not given it, I shall not cease to seek.

19. Tarikh (al-Tabari) 2694No grade recorded

    وَلَمَّا جَاءَ عَبْدُ اللَّهِ بْنُ عَلِيٍّ دِمَشْقَ نَزَلَ عَلَى الْبَابِ الشَّرْقِيِّ، وَنَزَلَ صَالِحُ بْنُ عَلِيٍّ عَلَى بَابِ الْجَابِيَةِ، وَنَزَلَ أَبُو عَوْنٍ عَلَى بَابِ كَيْسَانَ، وَبِسَامٌ عَلَى بَابِ الصَّغِيرِ وَحُمَيْدُ بْنُ قَحْطَبَةَ عَلَى بَابِ تُومَا، وَعَبْدُ الصَّمَدِ، وَيَحْيَى بْنُ صَفْوَانَ، وَالْعَبَّاسُ بْنُ يَزِيدَ عَلَى بَابِ الْفَرَادِيسِ فَحَاصَرُوهَا أَيَّامًا، ثُمَّ افْتَتَحَهَا يَوْمَ الْأَرْبِعَاءِ لِعَشْرٍ خَلَوْنَ مِنْ رَمَضَانَ هَذِهِ السَّنَةِ، فَقَتَلَ مِنْ أَهْلِهَا خَلْقًا كَثِيرًا، وَأَبَاحَهَا ثَلَاثَ سَاعَاتٍ، وَهَدَمَ سُورَهَا، وَيُقَالُ: إِنْ أَهْلَهَا لَمَّا حَاصَرَهُمْ عَبْدُ اللَّهِ بْنُ عَلِيٍّ اخْتَلَفُوا فِيمَا بَيْنَهُمْ، مَا بَيْنَ عَبَّاسِيٍّ وَأُمَوِيٍّ، حَتَّى اقْتَتَلُوا، فَقَتَلَ بَعْضُهُمْ بَعْضًا، وَقَتَلُوا نَائِبَهُمْ، ثُمَّ سَلَّمُوا الْبَلَدَ، وَكَانَ أَوَّلَ مَنْ صَعِدَ السُّورَ مِنْ نَاحِيَةِ الْبَابِ الشَّرْقِيِّ رَجُلٌ يُقَالُ لَهُ: عَبْدُ اللَّهِ الطَّائِيُّ. وَمِنْ نَاحِيَةِ الْبَابِ الصَّغِيرِ بَسَّامُ بْنُ إِبْرَاهِيمَ، ثُمَّ أُبِيحَتْ دِمَشْقَ ثَلَاثَ سَاعَاتٍ حَتَّى قِيلَ: إِنَّهُ قُتِلَ بِهَا فِي هَذِهِ الْمُدَّةِ نَحْوًا مِنْ خَمْسِينَ أَلْفًا. وَذَكَرَ الْحَافِظُ ابْنُ عَسَاكِرَ فِي تَرْجَمَةِ عُبَيْدِ اللَّهِ بْنِ الْحَسَنِ الْأَعْرَجِ مِنْ وَلَدِ جَعْفَرِ بْنِ أَبِي طَالِبٍ وَكَانَ أَمِيرًا عَلَى خَمْسَةِ آلَافٍ مَعَ عَبْدِ اللَّهِ بْنِ عَلِيٍّ فِي حِصَارِ دِمَشْقَ، أَنَّهُمْ أَقَامُوا مُحَاصِرِيهَا خَمْسَةَ أَشْهُرٍ، وَقِيلَ: مِائَةُ يَوْمٍ. وَقِيلَ: شَهْرًا وَنِصْفًا. وَأَنَّ الْبَلَدَ كَانَ قَدْ حَصَّنَهُ نَائِبُ مَرْوَانَ تَحْصِينًا عَظِيمًا، وَلَكِنِ اخْتَلَفَ أَهْلُهَا فِيمَا بَيْنَهُمْ بِسَبَبِ الْيَمَانِيَةِ وَالْمُضَرَيَّةِ، وَكَانَ ذَلِكَ سَبَبَ الْفَتْحِ، حَتَّى إِنَّهُمْ جَعَلُوا فِي كُلِّ مَسْجِدٍ مِحْرَابَيْنِ لِلْقِبْلَتَيْنِ، حَتَّى فِي الْمَسْجِدِ الْجَامِعِ مِنْبَرَيْنِ وَإِمَامَيْنِ يَخْطُبَانِ يَوْمَ الْجُمُعَةِ عَلَى الْمِنْبَرَيْنِ، وَهَذَا مِنْ عَجِيبِ مَا وَقَعَ، وَغَرِيبِ مَا اتَّفَقَ، وَفَظِيعِ مَا أُحْدِثَ بِسَبَبِ الْفِتْنَةِ وَالْهَوَى وَالْعَصَبِيَّةِ، نَسْأَلُ اللَّهَ السَّلَامَةَ وَالْعَافِيَةَ. وَقَدْ بَسَطَ ذَلِكَ الْحَافِظُ فِي التَّرْجَمَةِ الْمَذْكُورَةِ. وَذَكَرَ فِي تَرْجَمَةِ مُحَمَّدِ بْنِ سُلَيْمَانَ بْنِ عَبْدِ اللَّهِ النَّوْفَلِيِّ قَالَ: كُنْتُ مَعَ عَبْدِ اللَّهِ بْنِ عَلِيٍّ أَوَّلَ مَا دَخَلَ دِمَشْقَ، دَخَلَهَا بِالسَّيْفِ ثَلَاثَ سَاعَاتٍ مِنَ النَّهَارِ، وَجَعَلَ مَسْجِدَ جَامِعِهَا سَبْعِينَ يَوْمًا إِصْطَبْلًا لِدَوَابِّهِ وَجِمَالِهِ. وَأَرْسَلَ -السفاح- امْرَأَةَ هِشَامِ بْنِ عَبْدِ الْمَلِكِ وَهِيَ عَبْدَةُ بِنْتُ عَبْدِ اللَّهِ بْنِ يَزِيدَ بْنِ مُعَاوِيَةَ  صَاحِبَةُ الْخَالِ، مَعَ نَفَرٍ مِنَ الْخُرَاسَانِيَّةِ إِلَى الْبَرِّيَّةِ مَاشِيَةً حَافِيَةً حَاسِرَةً، فَمَا زَالُوا يَزْنُونَ بِهَا، ثُمَّ قَتَلُوهَا.

    ✧ When ʿAbd Allāh b. ʿAlī came to Damascus, he encamped at the Eastern Gate, Ṣāliḥ b. ʿAlī encamped at the Gate of al-Jābiya, Abū ʿAwn encamped at the Gate of Kaysān, Bissām at the Small Gate, Ḥumayd b. Qaḥṭaba at the Gate of Tūmā, and ʿAbd al-Ṣamad, Yaḥyā b. Ṣafwān, and al-ʿAbbās b. Yazīd at the Gate of al-Farādīs. They besieged it for days, then conquered it on Wednesday, ten nights having passed of Ramaḍān of this year. He killed many of its inhabitants, allowed it to be plundered for three hours, and demolished its wall. It is said that when ʿAbd Allāh b. ʿAlī besieged its people, they disagreed among themselves, between ʿAbbāsid and Umayyad, until they fought one another, killing each other and killing their governor, then they surrendered the city. The first one to climb the wall from the direction of the Eastern Gate was a man called ʿAbd Allāh al-Ṭāʾī, and from the direction of the Small Gate Bassām b. Ibrāhīm. Then Damascus was given over to plunder for three hours, until it is said that about fifty thousand were killed in it during this period. Al-Ḥāfiẓ Ibn ʿAsākir mentioned in the biography of ʿUbayd Allāh b. al-Ḥasan al-Aʿraj, from the descendants of Jaʿfar b. Abī Ṭālib, who was commander of five thousand with ʿAbd Allāh b. ʿAlī in the siege of Damascus, that they remained besieging it for five months; it is also said one hundred days; and it is said a month and a half. The city had been fortified greatly by Marwān's governor, but its people disagreed among themselves because of the Yemeni and Muḍar factions, and that was the cause of the conquest, to the extent that they placed in every mosque two miḥrābs for the two qiblas, even in the congregational mosque two minbars and two imams who delivered the Friday sermon from the two minbars. This is among the strangest things that occurred, the most bizarre things that happened, and the most terrible things that were introduced because of discord, passion, and partisanship. We ask God for safety and well-being. Al-Ḥāfiẓ expounded on that in the aforementioned biography. He mentioned in the biography of Muḥammad b. Sulaymān b. ʿAbd Allāh al-Nawfalī, who said: I was with ʿAbd Allāh b. ʿAlī when he first entered Damascus. He entered it by the sword for three hours of the day, and he made its congregational mosque a stable for his mounts and camels for seventy days. And al-Saffāḥ sent the wife of Hishām b. ʿAbd al-Malik, namely ʿAbda bt. ʿAbd Allāh b. Yazīd b. Muʿāwiya, the owner of the maternal uncle, with a group of Khurasanians to the desert on foot, barefoot, unveiled. They kept committing adultery with her, then they killed her.

20. Tarikh (al-Tabari) 2695No grade recorded

    ذِكْرُ عِدَّةِ حَوَادِثَ وَفِيهَا وَجَّهَ السَّفَّاحُ أَخَاهُ الْمَنْصُورَ وَالِيًا عَلَى الْجَزِيرَةِ وَأَذْرَبِيجَانَ وَإِرْمِينِيَّةَ  ، وَفِيهَا عَزَلَ عَمَّهُ دَاوُدَ بْنَ عَلِيٍّ عَنِ الْكُوفَةِ وَسَوَادِهَا، وَوَلَّاهُ الْمَدِينَةَ وَمَكَّةَ وَالْيَمَنَ وَالْيَمَامَةَ، وَوَلَّى مَوْضِعَهُ مِنْ عَمَلِ الْكُوفَةِ ابْنَ أَخِيهِ عِيسَى بْنَ مُوسَى بْنِ مُحَمَّدٍ، فَاسْتَقْضَى عِيسَى عَلَى الْكُوفَةِ ابْنَ أَبِي لَيْلَى. وَكَانَ الْعَامِلَ عَلَى الْبَصْرَةِ هَذِهِ السَّنَةَ سُفْيَانُ بْنُ عُيَيْنَةَ الْمُهَلَّبِيُّ، وَعَلَى قَضَائِهَا الْحَجَّاجُ بْنُ أَرْطَاةَ، وَعَلَى السِّنْدِ مَنْصُورُ بْنُ جُمْهُورٍ، وَعَلَى فَارِسَ مُحَمَّدُ بْنُ الْأَشْعَثِ، وَعَلَى الْجَزِيرَةِ وَإِرْمِينِيَّةَ وَأَذْرَبِيجَانَ أَبُو جَعْفَرِ بْنُ مُحَمَّدِ بْنِ عَلِيٍّ، وَعَلَى الْمَوْصِلِ يَحْيَى بْنُ مُحَمَّدِ بْنِ عَلِيٍّ، وَعَلَى الشَّامِ عَبْدُ اللَّهِ بْنُ عَلِيٍّ، وَعَلَى مِصْرَ أَبُو عَوْنٍ عَبْدُ الْمَلِكِ بْنُ يَزِيدَ، وَعَلَى خُرَاسَانَ وَالْجِبَالِ أَبُو مُسْلِمٍ، وَعَلَى دِيوَانِ الْخَرَاجِ خَالِدُ بْنُ بَرْمَكَ. وَحَجَّ بِالنَّاسِ هَذِهِ السَّنَةَ دَاوُدُ بْنُ عَلِيٍّ.

    ✧ Mention of Several Events In it, al-Saffāḥ appointed his brother al-Manṣūr as governor of al-Jazīrah, Adharbayjān, and Irminiyyah. In it, he dismissed his uncle Dāwūd b. ʿAlī from al-Kūfah and its Sawād, and appointed him over al-Madīnah, Makkah, al-Yaman, and al-Yamāmah. He appointed in his place over the governorship of al-Kūfah his nephew ʿĪsā b. Mūsā b. Muḥammad, and ʿĪsā appointed Ibn Abī Laylā as judge over al-Kūfah. The governor of al-Baṣrah this year was Sufyān b. ʿUyaynah al-Muhallabī, and its judge was al-Ḥajjāj b. Arṭāh. Over al-Sind was Manṣūr b. Jumhūr, over Fāris was Muḥammad b. al-Ashʿath, over al-Jazīrah, Irminiyyah, and Adharbayjān was Abū Jaʿfar b. Muḥammad b. ʿAlī, over al-Mawṣil was Yaḥyā b. Muḥammad b. ʿAlī, over al-Shām was ʿAbd Allāh b. ʿAlī, over Miṣr was Abū ʿAwn ʿAbd al-Malik b. Yazīd, over Khurāsān and al-Jibāl was Abū Muslim, and over the dīwān of the kharāj was Khālid b. Barmak. Dāwūd b. ʿAlī led the people in the pilgrimage this year.

21. Tarikh (al-Tabari) 2696No grade recorded

    وَرَوَى الْحَسَنُ بْنُ جَعْفَرٍ عَنْ أَبِيهِ، قَالَ: لَمَّا أَفْضَتِ الْخِلَافَةُ إِلَى بَنِي الْعَبَّاسِ اخْتَفَى رِجَالٌ مِنْ بَنِي أُمَيَّةَ، وَكَانَ فِيمَنِ اخْتَفَى إِبْرَاهِيمُ بْنُ سُلَيْمَانَ بْنِ عَبْدِ الْمَلِكِ، حَتَّى أَخَذَ لَهُ دَاوُدُ بْنُ عَلِيِّ بْنِ عَبْدِ اللَّهِ أَمَانًا مِنْ أَبِي الْعَبَّاسِ، فَقَالَ لَهُ أَبُو الْعَبَّاسِ يَوْمًا: حَدِّثْنِي عَمَّا مَرَّ بِكَ فِي اخْتِفَائِكَ، فَقَالَ: كُنْتُ -يَا أَمِيرَ الْمُؤْمِنِينَ- مُخْتَفِيًا بِالْحِيرَةِ فِي مَنْزِلٍ شَارِعٍ عَلَى الصَّحْرَاءِ. فَبَيْنَا أَنَا ذَاتَ يَوْمٍ عَلَى ظَهْرِ بَيْتٍ نَظَرْتُ إِلَى أَعْلَامٍ سُودٍ قَدْ خَرَجَتْ مِنَ الْكُوفَةِ تُرِيدُ الْحِيرَةَ، فَوَقَعَ فِي رُوعِي أَنَّهَا تُرِيدُنِي، فَخَرَجْتُ مِنَ الدَّارِ مُتَنَكِّرًا حَتَّى دَخَلْتُ الْكُوفَةَ وَلَا أَعْرِفُ بِهَا أَحَدًا أَخْتَفِي عِنْدَهُ، فَدَخَلْتُ مُتَلَدِّدًا، فَإِذَا أَنَا بِبَابٍ كَبِيرٍ وَرَحْبَةٍ وَاسِعَةٍ، فَدَخَلْتُ الرَّحْبَةَ، فَجَلَسْتُ فِيهَا، فَإِذَا رَجُلٌ وَسِيمٌ حَسَنُ الْهَيْئَةِ عَلَى فَرَسٍ قَدْ دَخَلَ الرَّحْبَةَ مَعَ جَمَاعَةٍ مِنْ غِلْمَانِهِ وَأَتْبَاعِهِ، فَقَالَ: مَنْ أَنْتَ؟ وَمَا حَاجَتُكَ؟ فَقُلْتُ: رَجُلٌ مُخْتَفٍ يَخَافُ عَلَى دَمِهِ وَاسْتَجَارَ بِمَنْزِلِكَ، قَالَ: فَأَدْخَلَنِي مَنْزِلَهُ ثُمَّ سَيَّرَنِي فِي حُجْرَةٍ تَلِي حَرَمَهُ، فَمَكَثْتُ عِنْدَهُ حَوْلًا فِي كُلِّ مَا أُحِبُّ مِنْ مَطْعَمٍ وَمَشْرَبٍ وَمَلْبَسٍ، لَا يَسْأَلُنِي عَنْ شَيْءٍ مِنْ حَالِي، وَيَرْكَبُ فِي كُلِّ يَوْمٍ رُكْبَةً، فَقُلْتُ لَهُ يَوْمًا: أَرَاكَ تُدْمِنُ الرُّكُوبَ، فَفِيمَ ذَاكَ؟ قَالَ: إِنَّ إِبْرَاهِيمَ بْنَ سُلَيْمَانَ قَتَلَ أَبِي صَبْرًا، وَقَدْ بَلَغَنِي أَنَّهُ مُخْتَفٍ، فَأَنَا أَطْلُبُهُ لِأُدْرِكَ ثَأْرِي فَكَثُرَ تَعَجُّبِي مِنْ إِدْبَارِنَا إِذْ سَاقَنِي الْقَدَرُ إِلَى الِاخْتِفَاءِ فِي مَنْزِلِ مَنْ يَطْلُبُ دَمِي، وَكَرِهْتُ الْحَيَاةَ، وَسَأَلْتُ الرَّجُلَ عَنِ اسْمِهِ وَاسْمِ أَبِيهِ، فَأَخْبَرَنِي بِهِمَا، فَعَلِمْتُ أَنِّي قَتَلْتُ أَبَاهُ، فَقُلْتُ: يَا هَذَا، قَدْ وَجَبَ عَلَيَّ حَقُّكَ، وَمِنْ حَقِّكَ أَنْ أُقَرِّبَ عَلَيْكَ الْخُطْوَةَ، قَالَ: وَمَا ذَاكَ؟ فَقُلْتُ: أَنَا إِبْرَاهِيمُ بْنُ سُلَيْمَانَ قَاتِلُ أَبِيكَ، فَخُذْ بِثَأْرِكَ، فَقَالَ: أَحْسَبُ أَنَّكَ رَجُلٌ قَدْ مَضَّهُ الِاخْتِفَاءُ فَأَحَبَّ الْمَوْتَ، فَقُلْتُ: بَلِ الْحَقُّ، قُلْتُ: قَتَلْتُهُ يَوْمَ كَذَا وَكَذَا بِسَبَبِ كَذَا وَكَذَا، فَلَمَّا عَرَفَ أَنِّي صَادِقٌ تَرَبَّدَ وَجْهُهُ، وَاحْمَرَّتْ عَيْنَاهُ، وَأَطْرَقَ مَلِيًّا ثُمَّ قَالَ: أَمَّا أَنْتَ فَسَتَلْقَى أَبِي فَيَأْخُذُ حَقَّهُ مِنْكَ، وَأَمَّا أَنَا فَغَيْرُ مُخَفِّرٍ ذِمَّتِي، فَاخْرُجْ عَنِّي فَلَسْتُ آمَنُ نَفْسِي عَلَيْكَ، وَأَعْطَانِي أَلْفَ دِينَارٍ، فَلَمْ أَقْبَلْهَا وَخَرَجْتُ مِنْ عِنْدِهِ، فَهَذَا أَكْرَمُ رَجُلٍ رَأَيْتُهُ. وَقَدْ رُوِّينَا أَنَّ مَرِيَّةَ زَوْجَةَ مَرْوَانَ بْنِ مُحَمَّدٍ اسْتَأْذَنَتْ عَلَى الْخَيْزُرَانِ، وَعِنْدَهَا زَيْنَبُ [بِنْتُ] سُلَيْمَانَ بْنِ عَلِيٍّ الْهَاشِمِيُّ، فَلَمَّا دَخَلَتْ قَالَتْ زَيْنَبُ: الْحَمْدُ لِلَّهِ الَّذِي أَزَالَ نِعْمَتَكِ وَصَيَّرَكِ عِبْرَةً، تَذْكُرِينَ يَا عَدُوَّةَ اللَّهِ حِينَ أَتَاكِ أَهْلُ بَيْتِي يَسْأَلُونَكِ أَنْ تُكَلِّمِي أَصْحَابَكِ فِي أَمْوَالِ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ فَلَقِيتِيهِنَّ ذَلِكَ اللِّقَاءَ، وَأَخْرَجْتِيهِنَّ ذَلِكَ الْمَخْرَجَ، فَضَحِكَتْ، وَقَالَتْ: أَيْ بِنْتَ عَمِّ، أَيُّ شَيْءٍ أَعْجَبَكِ مِنْ حُسْنِ صَنِيعِ اللَّهِ بِي عَلَى ذَلِكَ حَتَّى أَرَدْتِ أَنْ تَتَأَسَّيْ بِي فِيهِ؟! ثُمَّ وَلَّتْ خَارِجَةً.

    ✧ Al-Ḥasan b. Jaʿfar related from his father, who said: When the caliphate passed to the Banū al-ʿAbbās, men of the Banū Umayyah went into hiding. Among those who hid was Ibrāhīm b. Sulaymān b. ʿAbd al-Malik, until Dāwūd b. ʿAlī b. ʿAbd Allāh obtained for him a guarantee of safety from Abū al-ʿAbbās. One day Abū al-ʿAbbās said to him: Tell me about what happened to you during your concealment. He said: O Commander of the Faithful, I was hiding in al-Ḥīrah in a house opening onto the desert. While I was one day on the roof of a house, I looked and saw black banners that had come out of al-Kūfah heading for al-Ḥīrah. It occurred to me that they were seeking me, so I left the house in disguise and entered al-Kūfah, knowing no one there with whom I could hide. I entered in confusion, and behold, I came upon a large gate and a spacious courtyard. I entered the courtyard and sat down in it. Then a handsome man of fine appearance on a horse entered the courtyard with a group of his servants and followers. He said: Who are you, and what do you need? I said: A man in hiding who fears for his life, and I seek protection in your house. He said: So he brought me into his house, then lodged me in a chamber adjoining his women's quarters. I stayed with him for a year, with all that I liked of food, drink, and clothing, and he never asked me about any of my circumstances. He went out riding every day. One day I said to him: I see that you ride constantly; what is that for? He said: Ibrāhīm b. Sulaymān killed my father in cold blood, and it has reached me that he is in hiding, so I am searching for him to attain my vengeance. My astonishment increased at our misfortune, since fate had driven me to hide in the house of one who sought my blood. I became weary of life. I asked the man his name and his father's name, and he told me them, and I knew that I had killed his father. I said: O you, your right has become binding upon me, and it is part of your right that I should make the way easy for you. He said: And what is that? I said: I am Ibrāhīm b. Sulaymān, the killer of your father, so take your vengeance. He said: I think you are a man whom concealment has distressed, and so you have come to desire death. I said: Rather it is the truth. I said: I killed him on such-and-such a day for such-and-such a reason. When he knew that I was truthful, his face darkened, his eyes reddened, and he bowed his head for a long while. Then he said: As for you, you will meet my father and he will take his due from you. As for me, I will not violate my protection. So depart from me, for I do not trust myself with you. He gave me a thousand dinars, but I did not accept them and left his presence. So this was the noblest man I have ever seen. We have also related that Maryah, the wife of Marwān b. Muḥammad, asked permission to enter upon al-Khayzurān, while Zaynab bt. Sulaymān b. ʿAlī al-Hāshimī was with her. When she entered, Zaynab said: Praise be to God, who removed your blessing and made you a warning example. Do you remember, O enemy of God, when the women of my family came to you asking you to speak to your companions about the properties of Ibrāhīm b. Muḥammad, and you received them with that reception, and sent them out in that manner? She laughed and said: O cousin, what amazed you about God's good dealing with me in that, so that you wished to follow my example in it?! Then she turned and went out.

22. Tarikh (al-Tabari) 2697No grade recorded

    حَفْصُ بْنُ سُلَيْمَانَ، أَبُو سَلَمَةَ الْخَلَّالُ، وَزِيرُ أَبِي الْعَبَّاسِ السَّفَّاحِ: وَهُوَ أَوَّلُ مَنْ وَزَرَ لَهُمْ، وَلَمْ يَكُنْ خَلَّالًا إِنَّمَا كَانَ مَنْزِلُهُ بِالْكُوفَةِ بِقُرْبِ الْخَلَّالِينَ، وَكَانَ يَجْلِسُ عِنْدَهُمْ فَسُمِّيَ خَلَّالًا. وَقُتِلَ فِي هَذِهِ السَّنَةِ عَلَى مَا ذَكَرْنَا فِي حَوَادِثِ السَّنَةِ. الربيع بن أبي راشد الرَّبِيعُ بْنُ أَبِي رَاشِدٍ، أَبُو عَبْدِ اللَّهِ: سَمِعَ مِنْ سَعِيدِ بْنِ جَبْرٍ، وَمِنَ الثَّوْرِيِّ. وَكَانَ كَالْغَائِبِ عَنِ الْخَلْقِ. عَنْ خَلَفِ بْنِ حَوْشَبٍ، قَالَ: كُنْتُ مَعَ الرَّبِيعِ بْنِ أَبِي رَاشِدٍ فِي الْجَبَّانَةِ، فَقَرَأَ رَجُلٌ: يَا أَيُّهَا النَّاسُ إِنْ كُنْتُمْ فِي رَيْبٍ مِنَ الْبَعْثِ.... الْآيَةَ، فَقَالَ الرَّبِيعُ: حَالَ ذِكْرُ الْمَوْتِ بَيْنِي وَبَيْنَ كَثِيرٍ مِمَّا أُرِيدُ مِنَ التِّجَارَةِ، وَلَوْ فَارَقَ ذِكْرُ الْمَوْتِ قَلْبِي سَاعَةً خَشِيتُ أَنْ يَفْسَدَ عَلَيَّ قَلْبِي، وَلَوْلَا أَنْ أُخَالِفَ مَنْ كَانَ قَبْلِي لَكَانَتِ الْجَبَّانَةُ مَسْكَنِي إِلَى أَنْ أَمُوتَ. قَالَ: وَقَالَ عُمَرُ بْنُ ذَرٍّ: كُنْتُ إِذَا رَأَيْتُ الرَّبِيعَ بْنَ أَبِي رَاشِدٍ كَأَنَّهُ مِخْمَارٌ مِنْ [غَيْرِ] شَرَابٍ. زبان بن عبد العزيز [زَبَّانُ] بْنُ عَبْدِ الْعَزِيزِ بْنِ مَرْوَانَ بْنِ الْحَكَمِ، أَبُو إِبْرَاهِيمَ: كَانَ سَيِّدَ بَنِي عَبْدِ الْعَزِيزِ وَفَارِسَهُمْ، حَضَرَ الْوَقْعَةَ مَعَ مَرْوَانَ بْنِ مُحَمَّدٍ لَيْلَةَ بُوصِيرَ فَتَقَنْطَرَ بِهِ فَرَسُهُ، فَقَتَلَهُ الْمِسْوَرُ فِي هَذِهِ السَّنَةِ، وَلَمْ يَعْرِفُوهُ. وَقَدْ رَوَى عَنْهُ الْأَوْزَاعِيُّ. صَفْوَانُ بْنُ سُلَيْمٍ، أَبُو عَبْدِ اللَّهِ الزُّهْرِيُّ، مَوْلَى حُمَيْدِ بْنِ عَبْدِ الرَّحْمَنِ:   رَوَى عَنِ ابْنِ عُمَرَ، وَجَابِرٍ، وَعَبْدِ اللَّهِ بْنِ جَعْفَرٍ، وَسَهْلِ بْنِ حُنَيْفٍ، وَجَمَاعَةٍ مِنْ كِبَارِ التَّابِعِينَ. كَانَ ثِقَةً كَثِيرَ الْحَدِيثِ عَابِدًا. قَالَ: عَبْدُ الْعَزِيزِ بْنُ أَبِي حَازِمٍ،: عَادَلَنِي صَفْوَانُ بْنُ سُلَيْمٍ إِلَى مَكَّةَ، فَمَا وَضَعَ جَنْبَهُ فِي الْمَحْمَلِ حَتَّى رَجَعَ. قَالَ: سَعِيدُ بْنُ كَثِيرِ بْنِ يَحْيَى: حَدَّثَنِي أَبِي، قَالَ: قَدِمَ سُلَيْمَانُ بْنُ عَبْدِ الْمَلِكِ الْمَدِينَةَ وَعُمَرُ بْنُ عَبْدِ الْعَزِيزِ عَامِلُهُ عَلَيْهَا. قَالَ: فَصَلَّى بِالنَّاسِ الظُّهْرَ ثُمَّ فَتَحَ بَابَ الْمَقْصُورَةِ، وَاسْتَنَدَ إِلَى الْمِحْرَابِ وَاسْتَقْبَلَ النَّاسَ بِوَجْهِهِ، فَنَظَرَ إِلَى صَفْوَانَ بْنَ سُلَيْمٍ عَنْ غَيْرِ مَعْرِفَةٍ، فَقَالَ: يَا عُمَرُ، مَنْ هَذَا الرَّجُلُ؟ مَا رَأَيْتُ سَمْتًا أَحْسَنَ مِنْهُ، قَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، هَذَا صَفْوَانُ بْنُ سُلَيْمٍ، قَالَ: يَا غُلَامُ، كِيسٌ فِيهِ خَمْسُمِائَةِ دِينَارٍ، فَأُتِيَ بِكِيسٍ فِيهِ خَمْسُمِائَةِ دِينَارٍ، فَقَالَ لِخَادِمِهِ: تَرَى هَذَا الرَّجُلَ الْقَائِمَ يُصَلِّي، فَوَصَفَهُ لِلْغُلَامِ حَتَّى أَثْبَتَهُ. قَالَ: فَخَرَجَ الْغُلَامُ بِالْكِيسِ حَتَّى جَلَسَ إِلَى صَفْوَانَ، فَلَمَّا نَظَرَ إِلَيْهِ صَفْوَانُ رَكَعَ وَسَجَدَ ثُمَّ سَلَّمَ وَأَقْبَلَ عَلَيْهِ، فَقَالَ: مَا حَاجَتُكَ؟ قَالَ: أَمَرَنِي أَمِيرُ الْمُؤْمِنِينَ، وَهُوَ ذَا يَنْظُرُ إِلَيْكَ وَإِلَيَّ أَنْ أَدْفَعَ إِلَيْكَ هَذَا الْكِيسَ فِيهِ خَمْسُمِائَةِ دِينَارٍ، وَهُوَ يَقُولُ لَكَ: اسْتَعِنْ بِهَذِهِ عَلَى زَمَانِكَ وَعَلَى عِيَالِكَ، فَقَالَ صَفْوَانُ: لَيْسَ أَنَا بِالَّذِي أُرْسِلْتَ إِلَيْهِ، فَقَالَ الْغُلَامُ: أَلَسْتَ صَفْوَانَ بْنَ سُلَيْمٍ؟ قَالَ: بَلَى أَنَا صَفْوَانُ بْنُ سُلَيْمٍ، قَالَ: فَإِلَيْكَ أُرْسِلْتُ، قَالَ: اذْهَبْ فَاسْتَثْبِتْ، فَإِذَا أُثْبِتَّ فَهَلُمَّ، فَقَالَ الْغُلَامُ: فَأَمْسِكِ الْكِيسَ مَعَكَ وَأَنَا أَذْهَبُ، قَالَ: لَا، إِذَا أَمْسَكْتُ كُنْتُ قَدْ أَخَذْتُ، وَلَكِنِ اذْهَبْ فَاسْتَثْبِتْ وَأَنَا هَاهُنَا جَالِسٌ. فَوَلَّى الْغُلَامُ وَأَخَذَ صَفْوَانُ نَعْلَيْهِ وَخَرَجَ، فَلَمْ يُرَ بِهَا حَتَّى خَرَجَ سُلَيْمَانُ مِنَ الْمَدِينَةِ. قَالَ أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عَاصِمٍ: وَحَدَّثَنَا أَبُو مُصْعَبٍ، قَالَ: قَالَ لِي ابْنُ حَازِمٍ: دَخَلْتُ أَنَا وَأَبِي نَسْأَلُ عَنْ صَفْوَانَ بْنِ سُلَيْمٍ وَهُوَ فِي مُصَلَّاهُ، فَمَا زَالَ أَبِي حَتَّى رَدَّهُ إِلَى فِرَاشِهِ، فَأَخْبَرَتْنِي مَوْلَاتُهُ أَنَّ سَاعَةَ خَرَجْتُمْ مَاتَ. عَبْدُ الْحَمِيدِ بْنُ يَحْيَى بْنِ سَعِيدٍ، مَوْلَى بَنِي عَامِرِ بْنِ لُؤَيٍّ، الْكَاتِبُ، كَاتِبُ مَرْوَانَ بْنِ مُحَمَّدٍ:   كَانَ الْأَسَاسَ فِي الْبَلَاغَةِ، رَسَمَ رُسُومَهَا، وَأَصَّلَ أُصُولَهَا، وَفَرَّعَ فُرُوعَهَا، وَقَدْ كَانَ قَبْلَهُ سَالِمٌ مَوْلَى سَعِيدِ بْنِ عَبْدِ الْمَلِكِ مُقَدَّمًا فِي هَذِهِ الصِّنَاعَةِ إِلَّا أَنَّهُ دُونَ عَبْدِ الْحَمِيدِ، وَكَانَ مُتَّصِلًا فِي حَدَاثَتِهِ بِعَبْدِ اللَّهِ بْنِ مَالِكٍ الثَّقَفِيِّ كَاتِبِ الْوَلِيدِ بْنِ عَبْدِ الْمَلِكِ، فَتَأَدَّبَ وَبَرَعَ، ثُمَّ اتَّصَلَ بِمَرْوَانَ بْنِ مُحَمَّدٍ قَبْلَ الْخِلَافَةِ فَغَلَبَ عَلَيْهِ، فَكَانَ يَخُطُّ بَيْنَ يَدَيْهِ قَبْلَ الْخِلَافَةِ أَحْسَنَ خَطٍّ، وَلَا يَنْتَحِلُ شَيْئًا مِنَ الْبَلَاغَةِ، ثُمَّ قَامَ فِي الْخِلَافَةِ مَقَامَ الْوَزِيرِ. قَالَ أَحْمَدُ بْنُ يُوسُفَ الْكَاتِبُ: رَآنِي عَبْدُ الْحَمِيدِ بْنُ يَحْيَى وَأَنَا أَكْتُبُ خَطًّا رَدِيئًا، فَقَالَ: إِنْ أَرَدْتَ أَنْ تُجَوِّدَ خَطَّكَ فَأَطِلْ جِحْفَتَكَ وَاشْمُمْهَا، وَحَرِّفْ قِطَّتَكَ وَأَيْمِنْهَا. قَالَ عُلَمَاءُ السِّيَرِ: انْقَرَضَ مُلْكُ بَنِي أُمَيَّةَ عَلَى أَرْبَعَةٍ لَمْ يَجْتَمِعْ مِثْلُهُمْ فِي دَوْلَةٍ: مَرْوَانُ بْنُ مُحَمَّدِ بْنِ الْحَكَمِ فِي شَجَاعَتِهِ وَسِيَاسَتِهِ، وَعَبْدُ الْحَمِيدِ فِي كِتَابَتِهِ وَبَلَاغَتِهِ، وَيَزِيدُ بْنُ عُمَرَ بْنِ هُبَيْرَةَ فِي تَدْبِيرِهِ وَصِحَّةِ رَأْيِهِ، وَنَصْرِ بْنِ سَيَّارٍ فِي صَوْلَتِهِ وَضَبْطِهِ وَبُعْدِ صَوْتِهِ. عُمَرُ بْنُ الْمُنْكَدِرِ: كَانَ مِنَ الْعُبَّادِ الْمُجْتَهِدِينَ، وَقُوَّامِ اللَّيْلِ. عَنِ ابْنِ عُمَرَ، قَالَ: قَالَتْ أُمُّ عُمَرَ بْنِ الْمُنْكَدِرِ لِعُمَرَ: إِنِّي لَأَشْتَهِي أَنْ أَرَاكَ نَائِمًا، فَقَالَ: يَا أُمَّاهُ، وَاللَّهِ إِنَّ اللَّيْلَ لَيَرُدَّ عَلَيَّ فَيَهُولُنِي، فَيَنْقَضِي عَنِّي وَمَا قَضَيْتُ إِرْبِي. وَفِي رِوَايَةٍ: أَنَّهُمْ قَالُوا لَهُ: فَمَا هَذَا الْبُكَاءُ الْكَثِيرُ؟ فَقَالَ: آيَةٌ مِنْ كِتَابِ اللَّهِ تَعَالَى أَبْكَتْنِي: وَبَدَا لَهُمْ مِنَ اللَّهِ مَا لَمْ يَكُونُوا يَحْتَسِبُونَ. مَنْصُورُ بْنُ الْمُعْتَمِرِ، أَبُو عَتَّابٍ، السُّلَمِيُّ: أَسْنَدَ عَنْ أَنَسٍ وَعَنْ جَمَاعَةٍ مِنْ كِبَارِ التَّابِعِينَ، وَكَانَ مِنَ الْعُلَمَاءِ الْمُتَعَبِّدِينَ الثِّقَاتِ. صَامَ أَرْبَعِينَ سَنَةً وَتَمَامَهَا، وَكَانَ مَحْرُومًا كَأَنَّهُ قَدْ أُصِيبَ بِمُصِيبَةٍ، وَبَكَى حَتَّى عَمِشَ. عَنْ زَائِدَةَ بْنِ قُدَامَةَ، قَالَ: صَامَ مَنْصُورُ بْنُ الْمُعْتَمِرِ أَرْبَعِينَ سَنَةً، قَامَ لَيْلَهَا وَصَامَ نَهَارَهَا، وَكَانَ يَبْكِي اللَّيْلَ، فَتَقُولُ لَهُ أُمُّهُ: يَا بُنَيَّ، قَتَلْتَ قَتِيلًا؟ فَيَقُولُ: أَنَا أَعْلَمُ مَا صَنَعْتُ بِنَفْسِي، فَإِذَا أَصْبَحَ كَحَلَ عَيْنَيْهِ وَدَهَنَ رَأْسَهُ وَبَرَقَ شَفَتَيْهِ وَخَرَجَ إِلَى النَّاسِ، فَأَخَذَهُ ذَاتَ يَوْمٍ يُوسُفُ بْنُ عُمَرَ عَامِلُ الْكُوفَةِ يُرِيدُهُ عَلَى الْقَضَاءِ، فَامْتَنَعَ، قَالَ: فَدَخَلْتُ عَلَيْهِ وَقَدْ جِيءَ بِالْقَيْدِ لِيُقَيَّدَ، قَالَ: فَجَاءَهُ خَصْمَانِ، فَقَعَدَا بَيْنَ يَدَيْهِ فَلَمْ يَسْأَلْهُمَا وَلَمْ يُكَلِّمْهُمَا، فَقِيلَ لِيُوسُفَ بْنِ عُمَرَ: إِنَّكَ لَوْ نَثَرْتَ لَحْمَهُ لَمْ يَلِ لَكَ قَضَاءً، فَخَلَّى عَنْهُ وَتَرَكَهُ. أَخْبَرَنَا ابْنُ نَاصِرٍ بِإِسْنَادٍ لَهُ عَنِ الْعَلَاءِ بْنِ سَالِمٍ الْعَبْدِيِّ، قَالَ: كَانَ مَنْصُورٌ يُصَلِّي فِي سَطْحِهِ، فَلَمَّا مَاتَ قَالَ غُلَامٌ لِأُمِّهِ: يَا أُمَّاهُ الْجِذْعُ الَّذِي كَانَ فِي آلِ فُلَانٍ لَيْسَ أَرَاهُ، قَالَتْ: يَا بُنَيَّ لَيْسَ ذَلِكَ جِذْعٌ، ذَلِكَ مَنْصُورٌ، وَقَدْ مَاتَ. قَالَ: ابْنُ عُيَيْنَةَ،: رَأَيْتُ مَنْصُورَ بْنَ الْمُعْتَمِرِ فِي الْمَنَامِ، فَقُلْتُ: مَا فَعَلَ اللَّهُ بِكَ؟ قَالَ: كِدْتُ أَنْ أَلْقَى اللَّهَ بِعَمَلِ نَبِيٍّ. قَالَ سُفْيَانُ: إِنَّ مَنْصُورًا صَامَ سِتِّينَ سَنَةً يَقُومُ لَيْلَهَا وَيَصُومُ نَهَارَهَا. وَفِيهَا مَاتَ عَبْدُ اللَّهِ بْنُ أَبِي نَجِيحٍ، وَإِسْحَاقُ بْنُ عَبْدِ اللَّهِ بْنِ أَبِي طَلْحَةَ الْأَنْصَارِيُّ. وَفِيهَا قُتِلَ يَحْيَى بْنُ مُعَاوِيَةَ بْنِ هِشَامِ بْنِ عَبْدِ الْمَلِكِ  مَعَ مَرْوَانَ بْنِ مُحَمَّدٍ بِالزَّابِ، وَيَحْيَى أَخُو عَبْدِ الرَّحْمَنِ الدَّاخِلِ إِلَى الْأَنْدَلُسِ. وَفِيهَا قُتِلَ يُونُسُ بْنُ مَيْسَرَةَ بْنِ حَلْبَسٍ بِدِمَشْقَ  لَمَّا دَخَلَهَا عَبْدُ اللَّهِ بْنُ عَلِيٍّ وَكَانَ عُمُرُهُ عِشْرِينَ وَمِائَةِ سَنَةٍ، قَتَلَهُ رَجُلَانِ مِنْ خُرَاسَانَ وَلَمْ يَعْرِفَاهُ، فَلَمَّا عَرَفَاهُ بَكَيَا عَلَيْهِ، وَقِيلَ: بَلْ عَضَّتْهُ دَابَّةٌ مِنْ دَوَابِّهِ فَقَتَلَتْهُ، وَكَانَ ضَرِيرًا. وَفِيهَا تُوُفِّيَ مُحَمَّدُ بْنُ أَبِي بَكْرِ بْنِ مُحَمَّدِ بْنِ عَمْرِو بْنِ حَزْمٍ بِالْمَدِينَةِ  ، وَكَانَ قَاضِيَهَا. وَفِيهَا مَاتَ هَمَّامُ بْنُ مُنَبِّهٍ. وَعَبْدُ اللَّهِ بْنُ عَوْفٍ. وَسَعِيدُ بْنُ سُلَيْمَانَ بْنِ زَيْدِ بْنِ ثَابِتٍ الْأَنْصَارِيُّ. وَخُبَيْبُ بْنُ عَبْدِ الرَّحْمَنِ بْنِ خُبَيْبِ بْنِ يَسَارٍ الْأَنْصَارِيُّ، وَهُوَ خَالُ عُبَيْدِ اللَّهِ بْنِ عُمَرَ الْعُمَرِيِّ، ( خُبَيْبٌ بِضَمِّ الْخَاءِ الْمُعْجَمَةِ، وَفَتْحِ الْبَاءِ الْمُوَحَّدَةِ ). وَعُمَارَةُ بْنُ أَبِي حَفْصَةَ، وَاسْمُ أَبِي حَفْصَةَ ثَابِتٌ مَوْلَى الْعَتِيكِ بْنِ الَأَزْدِ، وَهُوَ وَالِدُ حَرَمِيٍّ، كُنْيَتُهُ أَبُو رَوْحٍ، ( حَرَمِيٌّ بِفَتْحِ الْحَاءِ وَالرَّاءِ الْمُهْمَلَتَيْنِ ). وَفِيهَا تُوُفِّيَ عَبْدُ اللَّهِ بْنُ طَاوُسِ بْنِ كَيْسَانَ الْهَمْدَانِيُّ مِنْ عُبَّادِ أَهْلِ الْيَمَنِ وَفُقَهَائِهِمْ  .

    ✧ Ḥafṣ b. Sulaymān, Abū Salamah al-Khallāl, vizier of Abū al-ʿAbbās al-Saffāḥ: He was the first to serve as vizier for them. He was not a vinegar-maker; rather, his house in Kufa was near the vinegar-makers, and he used to sit with them, so he was called Khallāl. He was killed in this year, as we mentioned in the events of the year. Al-Rabīʿ b. Abī Rāshid, Abū ʿAbd Allāh: He heard from Saʿīd b. Jubayr and from al-Thawrī. He was like one absent from creation. From Khalaf b. Ḥawshab, who said: I was with al-Rabīʿ b. Abī Rāshid in the cemetery, and a man recited: "O people, if you are in doubt about the Resurrection..." the verse. Al-Rabīʿ said: The remembrance of death intervened between me and much of the trade I desire. If the remembrance of death left my heart for an hour, I would fear that my heart would be corrupted. Were it not that I would contradict those before me, the cemetery would be my dwelling until I die. He said: ʿUmar b. Dhar said: When I saw al-Rabīʿ b. Abī Rāshid, it was as if he were intoxicated without wine. Zabbān b. ʿAbd al-ʿAzīz b. Marwān b. al-Ḥakam, Abū Ibrāhīm: He was the chief of the Banū ʿAbd al-ʿAzīz and their horseman. He was present at the battle with Marwān b. Muḥammad on the night of Būṣīr, and his horse stumbled with him, so al-Miswar killed him in this year, and they did not recognize him. Al-Awzāʿī narrated from him. Ṣafwān b. Sulaym, Abū ʿAbd Allāh al-Zuhrī, client of Ḥumayd b. ʿAbd al-Raḥmān: He narrated from Ibn ʿUmar, Jābir, ʿAbd Allāh b. Jaʿfar, Sahl b. Ḥunayf, and a group of the major Successors. He was trustworthy, prolific in ḥadīth, and devout. ʿAbd al-ʿAzīz b. Abī Ḥāzim said: Ṣafwān b. Sulaym accompanied me to Makkah, and he did not lay his side in the howdah until he returned. Saʿīd b. Kathīr b. Yaḥyā said: My father narrated to me, saying: Sulaymān b. ʿAbd al-Malik came to Madinah while ʿUmar b. ʿAbd al-ʿAzīz was his governor there. He said: He prayed ẓuhr with the people, then opened the door of the maqṣūrah, leaned against the miḥrāb, and faced the people. He looked at Ṣafwān b. Sulaym without knowing him and said: O ʿUmar, who is this man? I have never seen a finer bearing than his. He said: O Commander of the Faithful, this is Ṣafwān b. Sulaym. He said: O boy, a purse containing five hundred dinars. So a purse containing five hundred dinars was brought, and he said to his servant: Do you see that man standing in prayer? He described him to the boy until he had fixed him in mind. He said: The boy went out with the purse and sat down beside Ṣafwān. When Ṣafwān saw him, he bowed and prostrated, then said the salutation and turned to him. He said: What do you need? He said: The Commander of the Faithful has ordered me—and he is looking at you and me—to give you this purse containing five hundred dinars, and he says to you: Use this to help with your time and your family. Ṣafwān said: I am not the one to whom you were sent. The boy said: Are you not Ṣafwān b. Sulaym? He said: Yes, I am Ṣafwān b. Sulaym. He said: Then it is to you I was sent. He said: Go and make certain; when it is confirmed, then come. The boy said: Then keep the purse with you while I go. He said: No, if I keep it I will have taken it. But go and make certain, and I will sit here. The boy turned away, and Ṣafwān took his sandals and left; he was not seen there until Sulaymān departed from Madinah. Aḥmad b. Muḥammad b. ʿĀṣim said: Abū Muṣʿab narrated to us, saying: Ibn Ḥāzim said to me: My father and I entered to ask about Ṣafwān b. Sulaym while he was in his prayer place. My father kept at it until he brought him back to his bed. His female client told me that the hour you left, he died. ʿAbd al-Ḥamīd b. Yaḥyā b. Saʿīd, client of the Banū ʿĀmir b. Luʾayy, the secretary, secretary of Marwān b. Muḥammad: He was the foundation of eloquence; he laid down its principles, established its roots, and elaborated its branches. Before him, Sālim, client of Saʿīd b. ʿAbd al-Malik, had been foremost in this craft, but he was below ʿAbd al-Ḥamīd. In his youth he was attached to ʿAbd Allāh b. Mālik al-Thaqafī, secretary of al-Walīd b. ʿAbd al-Malik, and was educated and excelled. Then he attached himself to Marwān b. Muḥammad before the caliphate and gained influence over him. He wrote before him, before the caliphate, the finest script, and he did not claim anything of eloquence. Then during the caliphate he stood in the position of vizier. Aḥmad b. Yūsuf the secretary said: ʿAbd al-Ḥamīd b. Yaḥyā saw me while I was writing in a poor hand, and he said: If you want to improve your script, lengthen your jaw and smell it, and slant your pen and lean it to the right. The scholars of biography said: The rule of the Umayyads ended with four men whose like never came together in any dynasty: Marwān b. Muḥammad b. al-Ḥakam in his courage and governance, ʿAbd al-Ḥamīd in his writing and eloquence, Yazīd b. ʿUmar b. Hubayrah in his management and sound judgment, and Naṣr b. Sayyār in his authority, discipline, and far-reaching voice. ʿUmar b. al-Munkadir: He was among the devout strivers and those who stand in night prayer. From Ibn ʿUmar, who said: The mother of ʿUmar b. al-Munkadir said to ʿUmar: I long to see you asleep. He said: Mother, by God, the night returns to me and terrifies me, and it passes from me while I have not fulfilled my need. In another report: They said to him: What is this abundant weeping? He said: A verse from the Book of God, exalted be He, made me weep: "And there will appear to them from God that which they had not reckoned." Manṣūr b. al-Muʿtamir, Abū ʿAttāb, al-Sulamī: He transmitted from Anas and from a group of the major Successors. He was a scholar, devout, and trustworthy. He fasted forty years and more, and he appeared bereaved as if struck by calamity, and he wept until his eyes became weak. From Zāʾidah b. Qudāmah, who said: Manṣūr b. al-Muʿtamir fasted for forty years, standing in prayer by night and fasting by day. He would weep at night, and his mother would say to him: My son, have you killed someone? He would say: I know what I have done to myself. When morning came, he would apply kohl to his eyes, anoint his head, moisten his lips, and go out to the people. One day Yūsuf b. ʿUmar, governor of Kufa, seized him, wanting him to serve as judge, but he refused. He said: I entered upon him after the shackle had been brought to bind him. Two litigants came and sat before him, but he did not question them or speak to them. It was said to Yūsuf b. ʿUmar: Even if you flayed his flesh, he would not undertake the judgeship for you. So he released him and left him. Ibn Nāṣir informed us with his chain from al-ʿAlāʾ b. Sālim al-ʿAbdī, who said: Manṣūr used to pray on his roof. When he died, a boy said to his mother: Mother, the trunk that was in the house of so-and-so, I no longer see it. She said: My son, that was not a trunk; that was Manṣūr, and he has died. Ibn ʿUyaynah said: I saw Manṣūr b. al-Muʿtamir in a dream and said: What did God do with you? He said: I almost met God with the work of a prophet. Sufyān said: Manṣūr fasted for sixty years, standing by night and fasting by day. In this year died ʿAbd Allāh b. Abī Najīḥ and Isḥāq b. ʿAbd Allāh b. Abī Ṭalḥah al-Anṣārī. In this year Yaḥyā b. Muʿāwiyah b. Hishām b. ʿAbd al-Malik was killed with Marwān b. Muḥammad at al-Zāb. Yaḥyā was the brother of ʿAbd al-Raḥmān al-Dākhil, who entered al-Andalus. In this year Yūnus b. Maysarah b. Ḥalbas was killed in Damascus when ʿAbd Allāh b. ʿAlī entered it. He was one hundred and twenty years old. Two men from Khurasan killed him without recognizing him, and when they recognized him, they wept over him. It is also said: Rather, one of his beasts bit him and killed him, and he was blind. In this year Muḥammad b. Abī Bakr b. Muḥammad b. ʿAmr b. Ḥazm died in Madinah, and he was its judge. In this year died Hammām b. Munabbih, ʿAbd Allāh b. ʿAwf, Saʿīd b. Sulaymān b. Zayd b. Thābit al-Anṣārī, and Khubayb b. ʿAbd al-Raḥmān b. Khubayb b. Yasār al-Anṣārī, who was the maternal uncle of ʿUbayd Allāh b. ʿUmar al-ʿUmarī. (Khubayb is with ḍammah on the khāʾ and fatḥah on the bāʾ.) And ʿUmārah b. Abī Ḥafṣah, whose father's name was Thābit, client of al-ʿAtīk b. al-Azd; he was the father of Ḥaramī, whose kunyah was Abū Rawḥ. (Ḥaramī with fatḥah on the ḥāʾ and the rāʾ.) In this year died ʿAbd Allāh b. Ṭāwūs b. Kaysān al-Hamdānī, one of the devout and jurists of the people of Yemen.

23. Tarikh (al-Tabari) 2698No grade recorded

    ثُمَّ دَخَلَتْ سَنَةُ ثَلَاثٍ وَثَلَاثِينَ وَمِائَةٍ ذِكْرُ مُلْكِ الرُّومِ مَلَطْيَةَ   فِي هَذِهِ السَّنَةِ أَقْبَلَ قُسْطَنْطِينُ، مَلِكُ الرُّومِ، إِلَى مَلَطْيَةَ وَكَمْخَ، فَنَازَلَ كَمْخَ، فَأَرْسَلَ أَهْلُهَا إِلَى أَهْلِ مَلَطْيَةَ يَسْتَنْجِدُونَهُمْ، فَسَارَ إِلَيْهِمْ مِنْهَا ثَمَانِمِائَةِ مُقَاتِلٍ، فَقَاتَلَهُمُ الرُّومُ، فَانْهَزَمَ الْمُسْلِمُونَ، وَنَازَلَ الرُّومُ مَلَطْيَةَ وَحَصَرُوهَا، وَالْجَزِيرَةُ يَوْمَئِذٍ مَفْتُونَةٌ بِمَا ذَكَرْنَاهُ، وَعَامِلُهَا مُوسَى بْنُ كَعْبٍ بِحَرَّانَ. فَأَرْسَلَ قُسْطَنْطِينُ إِلَى أَهْلِ مَلَطْيَةَ: إِنِّي لَمْ أَحْصُرْكُمْ إِلَّا عَلَى عِلْمٍ مِنَ الْمُسْلِمِينَ وَاخْتِلَافِهِمْ، فَلَكُمُ الْأَمَانُ وَتَعُودُونَ إِلَى بِلَادِ الْمُسْلِمِينَ حَتَّى أَحْتَرِثَ مَلَطْيَةَ. فَلَمْ يُجِيبُوهُ إِلَى ذَلِكَ، فَنَصَبَ الْمَجَانِيقَ، فَأَذْعَنُوا وَسَلَّمُوا الْبِلَادَ عَلَى الْأَمَانِ، وَانْتَقَلُوا إِلَى بِلَادِ الْإِسْلَامِ، وَحَمَلُوا مَا أَمْكَنَهُمْ حَمْلُهُ، وَمَا لَمْ يَقْدِرُوا عَلَى حَمْلِهِ أَلْقَوْهُ فِي الْآبَارِ وَالْمَجَارِي. فَلَمَّا سَارُوا عَنْهَا أَخْرَبَهَا الرُّومُ وَرَحَلُوا عَنْهَا عَائِدِينَ، وَتَفَرَّقَ أَهْلُهَا فِي بِلَادِ الْجَزِيرَةِ، وَسَارَ مَلِكُ الرُّومِ إِلَى قَالِيقَلَا، فَنَزَلَ مَرْجَ الْحَصَى، وَأَرْسَلَ كُوشَانَ الْأَرْمَنِيَّ فَحَصَرَهَا، فَنَقَبَ إِخْوَانٌ مِنَ الْأَرْمَنِ مِنْ أَهْلِ الْمَدِينَةِ رَدْمًا كَانَ فِي سُورِهَا، فَدَخَلَ كُوشَانُ وَمَنْ مَعَهُ الْمَدِينَةَ وَغَلَبُوا عَلَيْهَا، وَقَتَلُوا رِجَالَهَا، وَسَبَوُا النِّسَاءَ، وَسَاقَ الْقَائِمَ إِلَى مَلِكِ الرُّومِ.

    ✧ Then the year 133 AH began. Account of the Byzantines' seizure of Malaṭyah. In this year Constantine, the Byzantine emperor, advanced toward Malaṭyah and Kamkh. He encamped against Kamkh, and its people sent to the people of Malaṭyah seeking their aid. Eight hundred fighting men went out to them from it, and the Byzantines fought them. The Muslims were defeated, and the Byzantines encamped against Malaṭyah and besieged it. At that time al-Jazīrah was in turmoil because of what we have mentioned, and its governor was Mūsā b. Kaʿb in Ḥarrān. Constantine sent word to the people of Malaṭyah: "I have besieged you only with knowledge of the Muslims and their dissension. You may have safe conduct and return to the lands of the Muslims until I plow Malaṭyah." They did not agree to that, so he set up mangonels, and they submitted and surrendered the town under safe conduct. They moved to the lands of Islam, carrying what they were able to carry, and what they could not carry they threw into the wells and watercourses. When they had departed from it, the Byzantines destroyed it and went away, and its people dispersed throughout the lands of al-Jazīrah. The Byzantine emperor marched to Qālīqalā and encamped at Marj al-Ḥaṣā. He sent Kūshān the Armenian, who besieged it. Some Armenian brothers from the people of the city breached an embankment that was in its wall, and Kūshān and those with him entered the city and overcame it. They killed its men, took the women captive, and drove the qāʾim to the Byzantine emperor.

24. Tarikh (al-Tabari) 2699No grade recorded

    فِي هَذِهِ السَّنَةِ وَجَّهَ السَّفَّاحُ عَمَّهُ سُلَيْمَانَ بْنَ عَلِيٍّ وَالِيًا عَلَى الْبَصْرَةِ  ، وَأَعْمَالِهَا وَكُوَرِ دِجْلَةَ وَالْبَحْرَيْنِ وَعُمَانَ وَمِهْرَجَانْقَذَقَ، وَاسْتَعْمَلَ عَمَّهُ إِسْمَاعِيلَ بْنَ عَلِيٍّ عَلَى الْأَهْوَازِ وَوَجَّهَ مُحَمَّدَ بْنَ يَزِيدَ بْنِ عَبْدِ اللَّهِ بْنِ عَبْدِ الْمُدَانِ عَلَى الْيَمَنِ. فَلَمَّا قَدِمَ زِيَادٌ الْمَدِينَةَ وَجَّهَ إِبْرَاهِيمَ بْنَ حَسَّانَ السُّلَمِيَّ، وَهُوَ أَبُو حَمَّادٍ الْأَبْرَصُ بْنُ الْمُثَنَّى، إِلَى يَزِيدَ بْنِ عُمَرَ بْنِ هُبَيْرَةَ، وَهُوَ بِالْيَمَامَةِ، فَقَتَلَهُ وَقَتَلَ أَصْحَابَهُ. وَعَلَى خُرَاسَانَ وَالْجِبَالِ أَبُو مُسْلِمٍ، وَعَلَى قِنِّسْرِينَ وَحِمْصَ وَكُوَرِ دِمَشْقَ وَالْأُرْدُنِّ عَبْدُ اللَّهِ بْنُ عَلِيٍّ، وَعَلَى فِلَسْطِينَ صَالِحُ بْنُ عَلِيٍّ، وَعَلَى مِصْرَ عَبْدُ الْمَلِكِ بْنُ يَزِيدَ أَبُو عَوْنٍ، وَعَلَى الْجَزِيرَةِ أَبُو جَعْفَرٍ، وَعَلَى الْمَوْصِلِ إِسْمَاعِيلُ بْنُ عَلِيٍّ، وَعَلَى أَرْمِينِيَّةَ صَالِحُ بْنُ صُبَيْحٍ، وَعَلَى أَذْرَبِيجَانَ مُجَاشِعُ بْنُ يَزِيدَ، وَعَلَى دِيوَانِ الْخَرَاجِ خَالِدُ بْنُ بَرْمَكَ.

    ✧ In this year, al-Saffāḥ appointed his paternal uncle Sulaymān b. ʿAlī as governor of al-Baṣrah and its dependencies, the districts of the Tigris, al-Baḥrayn, ʿUmān, and Mihrajānqadhaq. He appointed his paternal uncle Ismāʿīl b. ʿAlī over al-Ahwāz, and he sent Muḥammad b. Yazīd b. ʿAbd Allāh b. ʿAbd al-Mudān over al-Yaman. When Ziyād arrived at al-Madīnah, he sent Ibrāhīm b. Ḥassān al-Sulamī—who is Abū Ḥammād al-Abraṣ b. al-Muthannā—to Yazīd b. ʿUmar b. Hubayrah, who was in al-Yamāmah, and he killed him and killed his companions. Over Khurāsān and al-Jibāl was Abū Muslim; over Qinnasrīn, Ḥimṣ, the districts of Damascus, and al-Urdunn was ʿAbd Allāh b. ʿAlī; over Filasṭīn was Ṣāliḥ b. ʿAlī; over Miṣr was ʿAbd al-Malik b. Yazīd Abū ʿAwn; over al-Jazīrah was Abū Jaʿfar; over al-Mawṣil was Ismāʿīl b. ʿAlī; over Armīniyyah was Ṣāliḥ b. Ṣubayḥ; over Adharbayjān was Mujāshiʿ b. Yazīd; and over the dīwān of the kharāj was Khālid b. Barmak.

25. Tarikh (al-Tabari) 2700No grade recorded

    وَفِيهَا قَتَلَ دَاوُدُ بْنُ عَلِيٍّ مَنْ ظَفِرَ بِهِ مِنْ بَنِي أُمَيَّةَ بِمَكَّةَ وَالْمَدِينَةِ  ، وَلَمَّا أَرَادَ قَتْلَهُمْ قَالَ لَهُ عَبْدُ اللَّهِ بْنُ الْحَسَنِ بْنِ الْحَسَنِ: يَا أَخِي إِذَا قَتَلْتَ هَؤُلَاءِ فَمَنْ تُبَاهِي بِمُلْكِهِ ؟ أَمَا يَكْفِيكَ أَنْ يَرَوْكَ غَادِيًا وَرَائِحًا فِيمَا يُذِلُّهُمْ وَيَسُوؤُهُمْ ؟ فَلَمْ يَقْبَلْ مِنْهُ وَقَتَلَهُمْ. وَفِيهَا مَاتَ دَاوُدُ بْنُ عَلِيٍّ بِالْمَدِينَةِ  فِي شَهْرِ رَبِيعٍ الْأَوَّلِ، وَاسْتَخْلَفَ حِينَ حَضَرَتْهُ الْوَفَاةُ ابْنَهُ مُوسَى وَلَمَّا بَلَغَتِ السَّفَّاحَ وَفَاتُهُ اسْتَعْمَلَ عَلَى مَكَّةَ وَالْمَدِينَةِ وَالطَّائِفِ وَالْيَمَامَةِ خَالَهُ زِيَادَ بْنَ عَبْدِ اللَّهِ بْنِ عَبْدِ الْمُدَانِ الْحَارِثِيَّ.

    ✧ In that year, Dāwūd b. ʿAlī killed those of the Banū Umayyah whom he captured in Makkah and Madinah. When he intended to kill them, ʿAbd Allāh b. al-Ḥasan b. al-Ḥasan said to him: “O my brother, if you kill these people, then with whose kingdom will you vie in glory? Is it not enough for you that they see you going and coming in a manner that humiliates them and grieves them?” But he did not accept that from him and killed them. In that year, Dāwūd b. ʿAlī died in Madinah in the month of Rabīʿ al-Awwal. When death came upon him, he appointed his son Mūsā as successor. When his death reached al-Saffāḥ, he appointed over Makkah, Madinah, al-Ṭāʾif, and al-Yamāmah his maternal uncle Ziyād b. ʿAbd Allāh b. ʿAbd al-Mudān al-Ḥārithī.

26. Tarikh (al-Tabari) 2701No grade recorded

    وَفِيهَا تَوَجَّهَ مُحَمَّدُ بْنُ الْأَشْعَثِ إِلَى إِفْرِيقِيَّةَ فَقَاتَلَ أَهْلَهَا  قِتَالًا شَدِيدًا حَتَّى فَتَحَهَا.

    ✧ In this year Muḥammad b. al-Ashʿath set out for Ifrīqiyyah and fought its people a severe fight until he conquered it.

27. Tarikh (al-Tabari) 2702No grade recorded

    وَفِيهَا خَرَجَ شَرِيكُ بْنُ شَيْخٍ الْمَهْرِيُّ بِبُخَارَى عَلَى أَبِي مُسْلِمٍ  ، وَنَقَمَ عَلَيْهِ، وَقَالَ: مَا عَلَى هَذَا اتَّبَعْنَا آلَ مُحَمَّدٍ، أَنْ تُسْفَكَ الدِّمَاءُ وَأَنْ يُعْمَلَ بِغَيْرِ الْحَقِّ ! وَتَبِعَهُ عَلَى رَأْيِهِ أَكْثَرُ مِنْ ثَلَاثِينَ أَلْفًا، فَوَجَّهَ إِلَيْهِ أَبُو مُسْلِمٍ زِيَادَ بْنَ صَالِحٍ الْخُزَاعِيَّ فَقَاتَلَهُ، وَقَتَلَهُ زِيَادٌ.

    ✧ In it, Sharīk b. Shaykh al-Mahrī rose in Bukhārā against Abū Muslim, and he found fault with him, and said: “It was not for this that we followed the family of Muḥammad: that blood should be shed and that other than the truth should be acted upon!” More than thirty thousand followed him in his view, so Abū Muslim dispatched Ziyād b. Ṣāliḥ al-Khuzāʿī against him, and he fought him, and Ziyād killed him.

28. Tarikh (al-Tabari) 2703No grade recorded

    وَفِيهَا تَوَجَّهَ أَبُو دَاوُدَ خَالِدُ بْنُ إِبْرَاهِيمَ إِلَى الْخُتَّلِ فَدَخَلَهَا، وَلَمْ يَمْتَنِعْ عَلَيْهِ حُبَيْشُ بْنُ الشِّبْلِ مَلِكُهَا بَلْ تَحَصَّنَ مِنْهُ هُوَ وَأُنَاسٌ مِنَ الدَّهَّاقِينَ، فَلَمَّا أَلَحَّ عَلَيْهِ أَبُو دَاوُدَ خَرَجَ مِنَ الْحِصْنِ هُوَ وَمَنْ مَعَهُ مِنْ دَهَاقِينِهِ وَشَاكِرِيَّتِهِ حَتَّى انْتَهَوْا إِلَى أَرْضِ فَرْغَانَةَ، ثُمَّ دَخَلُوا بَلَدَ التُّرْكِ، وَانْتَهَوْا إِلَى مَلِكِ الصِّينِ، وَأَخَذَ أَبُو دَاوُدَ مَنْ ظَفِرَ بِهِ مِنْهُمْ، فَبَعَثَ بِهِمْ إِلَى أَبِي مُسْلِمٍ،

    ✧ In this year, Abū Dāwūd Khālid b. Ibrāhīm headed to al-Khuttal and entered it. Ḥubaysh b. al-Shibl, its king, did not resist him, but rather he and some of the dihqāns fortified themselves against him. When Abū Dāwūd pressed him hard, he emerged from the fortress, he and those with him from his dihqāns and his guards, until they reached the land of Farghānah, then entered the country of the Turks, and ended up with the king of China. Abū Dāwūd seized those of them he could capture and sent them to Abū Muslim.

29. Tarikh (al-Tabari) 2704No grade recorded

    وَفِيهَا قُتِلَ عَبْدُ الرَّحْمَنِ بْنُ يَزِيدَ بْنِ الْمُهَلَّبِ بِالْمَوْصِلِ، قَتَلَهُ سُلَيْمَانُ الَّذِي يُقَالُ لَهُ الْأَسْوَدُ بِأَمَانٍ كَتَبَهُ لَهُ.

    ✧ In it ʿAbd al-Raḥmān b. Yazīd b. al-Muhallab was killed at al-Mawṣil. Sulaymān, the one called al-Aswad, killed him despite a guarantee of safety he had written for him.

30. Tarikh (al-Tabari) 2705No grade recorded

    وَفِيهَا وَجَّهَ صَالِحُ بْنُ عَلِيٍّ سَعِيدَ بْنَ عَبْدِ اللَّهِ لِيَغْزُوَ الصَّائِفَةَ وَرَاءَ الدُّرُوبِ.

    ✧ In it, Ṣāliḥ b. ʿAlī dispatched Saʿīd b. ʿAbd Allāh to raid the summer expedition beyond the mountain passes.

31. Tarikh (al-Tabari) 2706No grade recorded

    وَفِيهَا عُزِلَ يَحْيَى بْنُ مُحَمَّدٍ عَنِ الْمَوْصِلِ، وَاسْتُعْمِلَ مَكَانَهُ إِسْمَاعِيلُ بْنُ عَلِيٍّ  . وَإِنَّمَا عُزِلَ يَحْيَى لِقَتْلِهِ أَهْلَ الْمَوْصِلِ )، وَسُوءِ أَثَرِهِ فِيهِمْ. وَحَجَّ بِالنَّاسِ هَذِهِ السَّنَةَ زِيَادُ بْنُ عُبَيْدِ اللَّهِ الْحَارِثِيُّ. وَكَانَ الْعُمَّالُ مَنْ ذَكَرْنَا إِلَّا الْحِجَازَ وَالْيَمَنَ وَالْمَوْصِلَ، فَقَدْ ذَكَرْنَا مَنِ اسْتُعْمِلَ عَلَيْهَا.

    ✧ In that year Yaḥyā b. Muḥammad was dismissed from al-Mawṣil, and Ismāʿīl b. ʿAlī was appointed in his place. Yaḥyā was dismissed only because he had killed the people of al-Mawṣil and because of the evil mark he left among them. That year Ziyād b. ʿUbayd Allāh al-Ḥārithī led the people in the pilgrimage. The governors were those we have mentioned, except for the Ḥijāz, al-Yaman, and al-Mawṣil, for whom we have mentioned those appointed over them.

32. Tarikh (al-Tabari) 2707No grade recorded

    وَفِيهَا تَخَالَفَ إِخْشِيدُ فَرْغَانَةَ وَمَلِكُ الشَّاشِ، فَاسْتَمَدَّ إِخْشِيدُ مَلِكَ الصِّينِ فَأَمَدَّهُ بِمِائَةِ أَلْفِ مُقَاتِلٍ، فَحَصَرُوا مَلِكَ الشَّاشِ، فَنَزَلَ عَلَى حُكْمِ مَلِكِ الصِّينِ، فَلَمْ يَتَعَرَّضْ لَهُ وَلِأَصْحَابِهِ بِمَا يَسُوؤُهُمْ. وَبَلَغَ الْخَبَرُ أَبَا مُسْلِمٍ فَوَجَّهَ إِلَى حَرْبِهِمْ زِيَادَ بْنُ صَالِحٍ، فَالْتَقَوْا عَلَى نَهْرِ طِرَازٍ فَظَفِرَ بِهِمُ الْمُسْلِمُونَ، وَقَتَلُوا مِنْهُمْ زُهَاءَ خَمْسِينَ أَلْفًا، وَأَسَرُوا نَحْوَ عِشْرِينَ أَلْفًا، وَهَرَبَ الْبَاقُونَ إِلَى الصِّينِ، وَكَانَتِ الْوَقْعَةُ فِي ذِي الْحِجَّةِ سَنَةَ ثَلَاثٍ وَثَلَاثِينَ.

    ✧ In this year, the Ikhshīd of Farghānah and the king of al-Shāsh fell into conflict. The Ikhshīd sought reinforcement from the king of China, who reinforced him with a hundred thousand fighting men. They besieged the king of al-Shāsh, and he surrendered to the judgment of the king of China, who did not inflict on him or his companions anything that would harm them. The news reached Abū Muslim, and he dispatched Ziyād b. Ṣāliḥ to fight them. They met at the river of Ṭirāz, and the Muslims triumphed over them, killing among them about fifty thousand, taking captive about twenty thousand, and the rest fled to China. The battle took place in Dhū al-Ḥijjah in the year thirty-three.

33. Tarikh (al-Tabari) 2708No grade recorded

    دَاوُدُ بْنُ عَلِيِّ بْنِ عَبْدِ اللَّهِ بْنِ الْعَبَّاسِ: رَوَى عَنْ أَبِيهِ، وَكَانَ دَاوُدُ لَمَّا ظَهَرَ ابْنُ أَخِيهِ السَّفَّاحُ، وَصَعِدَ لِيَخْطُبَ النَّاسَ، فَحُصِرَ فَلَمْ يَتَكَلَّمْ، فَوَثَبَ دَاوُدُ مِنْ بَيْنِ يَدَيِ الْمِنْبَرِ، فَخَطَبَ وَذَكَرَ أَمْرَهُمْ وَخُرُوجَهُمْ، وَمَنَّى النَّاسَ وَوَعَدَهُمُ الْعَدْلَ فَتَفَرَّقُوا عَنْ خُطْبَتِهِ، وَوَلَّاهُ السَّفَّاحُ مَكَّةَ وَالْمَدِينَةَ، وَحَجَّ بِالنَّاسِ سَنَةَ اثْنَتَيْنِ وَثَلَاثِينَ وَمِائَةٍ، وَهِيَ أَوَّلُ حَجَّةٍ حَجَّهَا بَنُو الْعَبَّاسِ، ثُمَّ صَارَ دَاوُدُ إِلَى الْمَدِينَةِ، فَأَقَامَ بِهَا أَشْهُرًا ثُمَّ مَاتَ بِهَا فِي شَهْرِ رَبِيعٍ الْأَوَّلِ مِنْ هَذِهِ السَّنَةِ. ضِرَارُ بْنُ مُرَّةَ أَبُو سِنَانٍ الشَّيْبَانِيُّ: رَوَى عَنْ سَعِيدِ بْنِ جُبَيْرٍ، وَكَانَ مِنَ الْبَكَّاءِينَ، وَكَانَ قَدْ حَفَرَ لِنَفْسِهِ قَبْرًا قَبْلَ مَوْتِهِ بِخَمْسَ عَشْرَةَ سَنَةً، وَكَانَ يَأْتِيهِ فَيَخْتِمُ فِيهِ الْقُرْآنَ. قَالَ: الْمُخَارِقُ،: كَانَ ضِرَارُ بْنُ مُرَّةَ وَمُحَمَّدُ بْنُ سُوقَةَ إِذَا كَانَ يَوْمُ الْجُمُعَةِ طَلَبَ كُلُّ وَاحِدٍ مِنْهُمَا صَاحِبَهُ، فَإِذَا اجْتَمَعَا جَلَسَا يَبْكِيَانِ. وقَالَ: عَبْدُ اللَّهِ بْنُ الْأَجْلَحِ،: كَانَ ضِرَارُ بْنُ مُرَّةَ يَقُولُ لَنَا: لَا تَجِيئُونِي جَمَاعَةً، وَلَكِنْ لِيَجِيءَ الرَّجُلُ وَحْدَهُ، فَإِنَّكُمْ إِذَا اجْتَمَعْتُمْ تَحَدَّثْتُمْ، وَإِذَا كَانَ الرَّجُلُ وَحْدَهُ لَمْ يَخْلُ مِنْ أَنْ يَدْرُسَ جُزْأَهُ [مِنَ الْقُرْآنِ] أَوْ يَذْكُرَ رَبَّهُ. وَفِيهَا تُوُفِّيَ مَرْوَانُ بْنُ أَبِي سَعِيدٍ  . وَابْنُ الْمُعَلَّى الزُّرَقِيُّ الْأَنْصَارِيُّ. وَعَلِيُّ بْنُ بَذِيمَةَ مَوْلَى جَابِرِ بْنِ سَمُرَةَ السُّوَائِيِّ. ( بَذِيمَةَ بِفَتْحِ الْبَاءِ الْمُوَحَّدَةِ، وَكَسْرِ الذَّالِ الْمُعْجَمَةِ ).

    ✧ Dāwūd b. ʿAlī b. ʿAbd Allāh b. al-ʿAbbās: He narrated from his father. When his nephew al-Saffāḥ appeared and ascended to address the people, he was struck speechless and could not speak. Dāwūd leapt up from before the pulpit and delivered the sermon, mentioning their affair and their emergence, giving the people hope and promising them justice, so they dispersed after his sermon. Al-Saffāḥ appointed him governor of Makkah and al-Madīnah, and he led the people in the ḥajj in the year 132 AH, which was the first ḥajj performed by the Banū al-ʿAbbās. Then Dāwūd went to al-Madīnah and stayed there for some months, then died there in the month of Rabīʿ al-Awwal of this year. Ḍirār b. Murrah, Abū Sinān al-Shaybānī: He narrated from Saʿīd b. Jubayr. He was one of the weepers. He had dug a grave for himself fifteen years before his death, and he would go to it and complete the recitation of the Qurʾān in it. Al-Mukhāriq said: Ḍirār b. Murrah and Muḥammad b. Sūqah, when it was Friday, each of them would seek out his companion, and when they met, they would sit and weep. ʿAbd Allāh b. al-Ajlaḥ said: Ḍirār b. Murrah used to say to us: Do not come to me as a group, but let each man come alone, for when you gather you converse, and when a man is alone he is not free from either studying his portion [of the Qurʾān] or remembering his Lord. In this year died Marwān b. Abī Saʿīd, Ibn al-Muʿallā al-Zuraqī al-Anṣārī, and ʿAlī b. Badhīmah, the freedman of Jābir b. Samurah al-Suwāʾī. (Badhīmah with a fatḥah on the bāʾ and a kasrah on the dhāl).

34. Tarikh (al-Tabari) 2709No grade recorded

    ثُمَّ دَخَلَتْ سَنَةُ أَرْبَعٍ وَثَلَاثِينَ وَمِائَةٍ [ ذِكْرُ خَلْعِ بَسَّامِ بْنِ إِبْرَاهِيمَ   ] وَفِي هَذِهِ السَّنَةِ خَلَعَ بَسَّامُ بْنُ إِبْرَاهِيمَ بْنِ بَسَّامٍ، وَكَانَ مِنْ فُرْسَانِ أَهْلِ خُرَاسَانَ، وَسَارَ مِنْ عَسْكَرِ السَّفَّاحِ هُوَ وَجَمَاعَةٌ عَلَى رَأْيِهِ سِرًّا إِلَى الْمَدَائِنِ، فَوَجَّهَ إِلَيْهِ السَّفَّاحُ خَازِمَ بْنَ خُزَيْمَةَ، فَاقْتَتَلُوا، فَانْهَزَمَ بَسَّامٌ وَأَصْحَابُهُ، وَقُتِلَ أَكْثَرُهُمْ، وَقُتِلَ كُلُّ مَنْ لَحِقَهُ مُنْهَزِمًا. ثُمَّ انْصَرَفَ فَمَرَّ بِذَاتِ الْمَطَامِيرِ، وَبِهَا أَخْوَالُ السَّفَّاحِ مِنْ بَنِي عَبْدِ الْمُدَانِ، وَهُمْ خَمْسَةٌ وَثَلَاثُونَ رَجُلًا، وَمِنْ غَيْرِهِمْ ثَمَانِيَةَ عَشَرَ رَجُلًا، وَمِنْ مَوَالِيهِمْ سَبْعَةَ عَشَرَ، فَلَمْ يُسَلِّمْ عَلَيْهِمْ، فَلَمَّا جَازَهُمْ شَتَمُوهُ. وَكَانَ فِي قَلْبِهِ عَلَيْهِمْ مَا كَانَ لِمَا بَلَغَهُ عَنْهُمْ مِنْ حَالِ الْمُغِيرَةِ بْنِ الْفَزَعِ وَأَنَّهُ لَجَأَ إِلَيْهِمْ، وَكَانَ مِنْ أَصْحَابِ بَسَّامٍ، فَرَجَعَ إِلَيْهِمْ وَسَأَلَهُمْ عَنِ الْمُغِيرَةِ، فَقَالُوا: مَرَّ بِنَا رَجُلٌ مُجْتَازٌ لَا نَعْرِفُهُ فَأَقَامَ فِي قَرْيَتِنَا لَيْلَةً ثُمَّ خَرَجَ عَنَّا. فَقَالَ لَهُمْ: أَنْتُمْ أَخْوَالُ أَمِيرِ الْمُؤْمِنِينَ يَأْتِيكُمْ عَدُوُّهُ وَيَأْمَنُ فِي قَرْيَتِكُمْ ! فَهَلَّا اجْتَمَعْتُمْ فَأَخَذْتُمُوهُ ! فَأَغْلَظُوا لَهُ فِي الْجَوَابِ، فَأَمَرَ بِهِمْ فَضُرِبَتْ أَعْنَاقُهُمْ جَمِيعًا، وَهَدَمَ دُورَهُمْ، وَنَهَبَ أَمْوَالَهُمْ ثُمَّ انْصَرَفَ. فَبَلَغَ ذَلِكَ الْيَمَانِيَّةَ فَاجْتَمَعُوا، وَدَخَلَ زِيَادُ بْنُ عَبْدِ اللَّهِ الْحَارِثِيُّ مَعَهُمْ عَلَى السَّفَّاحِ، فَقَالُوا لَهُ: إِنَّ خَازِمًا اجْتَرَأَ عَلَيْكَ وَاسْتَخَفَّ بِحَقِّكَ، وَقَتَلَ أَخْوَالَكَ الَّذِينَ قَطَعُوا الْبِلَادَ وَأَتَوْكَ مُعْتَزِّينَ بِكَ طَالِبِينَ مَعْرُوفَكَ حَتَّى صَارُوا فِي جِوَارِكَ، قَتَلَهُمْ خَازِمٌ وَهَدَمَ دُورَهُمْ، وَنَهَبَ أَمْوَالَهُمْ بِلَا حَدَثٍ أَحْدَثُوهُ. فَهَمَّ بِقَتْلِ خَازِمٍ فَبَلَغَ ذَلِكَ مُوسَى بْنَ كَعْبٍ، وَأَبَا الْجَهْمِ بْنَ عَطِيَّةَ، فَدَخَلَا عَلَى السَّفَّاحِ وَقَالَا: يَا أَمِيرَ الْمُؤْمِنِينَ، بَلَغَنَا مَا كَانَ مِنْ هَؤُلَاءِ، وَأَنَّكَ هَمَمْتَ بِقَتْلِ خَازِمٍ، وَإِنَّا نُعِيذُكَ بِاللَّهِ مِنْ ذَلِكَ، فَإِنَّ لَهُ طَاعَةً وَسَابِقَةً، وَهُوَ يُحْتَمَلُ لَهُ مَا صَنَعَ، فَإِنَّ شِيعَتَكُمْ مِنْ أَهْلِ خُرَاسَانَ قَدْ آثَرُوكُمْ عَلَى الْأَقَارِبِ وَالْأَوْلَادِ وَقَتَلُوا مَنْ خَالَفَكُمْ، وَأَنْتَ أَحَقُّ مَنْ تَغَمَّدَ إِسَاءَةَ مُسِيئِهِمْ. فَإِنْ كُنْتَ لَا بُدَّ مُجْمِعًا عَلَى قَتْلِهِ فَلَا تَتَوَلَّ ذَلِكَ بِنَفْسِكَ وَابْعَثْهُ لِأَمْرٍ إِنْ قُتِلَ فِيهِ كُنْتَ قَدْ بَلَغْتَ الَّذِي تُرِيدُ، وَإِنْ ظَفِرَ كَانَ ظَفَرُهُ لَكَ. وَأَشَارُوا عَلَيْهِ بِتَوْجِيهِهِ إِلَى مَنْ بِعُمَانَ مِنَ الْخَوَارِجِ، وَإِلَى الْخَوَارِجِ الَّذِينَ بِجَزِيرَةِ ابْنِ كَاوَانَ مَعَ شَيْبَانَ بْنِ عَبْدِ الْعَزِيزِ الَيَشْكُرِيِّ، فَأَمَرَ السَّفَّاحُ بِتَوْجِيهِهِ مَعَ سَبْعِمِائَةِ رَجُلٍ، وَكَتَبَ إِلَى سُلَيْمَانَ بْنِ عَلِيٍّ، وَهُوَ عَلَى الْبَصْرَةِ، بِحَمْلِهِمْ إِلَى جَزِيرَةِ ابْنِ كَاوَانَ وَعُمَانَ، فَسَارَ خَازِمٌ.

    ✧ Then the year 134 AH began. [Account of the renunciation of Bassām b. Ibrāhīm] In this year, Bassām b. Ibrāhīm b. Bassām—one of the horsemen of the people of Khurāsān—renounced allegiance. He and a group of like-minded men departed secretly from the camp of al-Saffāḥ toward al-Madāʾin. Al-Saffāḥ dispatched Khāzim b. Khuzaymah against him, and they fought. Bassām and his companions were routed, and most of them were killed. Everyone who was overtaken in flight was also killed. Then Khāzim turned back and passed by Dhāt al-Maṭāmīr, where the maternal uncles of al-Saffāḥ from Banū ʿAbd al-Mudān were—thirty-five men—along with eighteen men from other tribes and seventeen of their clients. He did not greet them. When he had passed them, they reviled him. He bore rancor against them in his heart because of what had reached him about the affair of al-Mughīrah b. al-Fazaʿ and that he had sought refuge with them; he was one of Bassām's companions. So he returned to them and asked them about al-Mughīrah. They said: "A man passed by us whom we did not know; he stayed in our village for one night, then departed from us." He said to them: "You are the maternal uncles of the Commander of the Faithful, and his enemy comes to you and feels safe in your village! Why did you not band together and seize him?" They replied to him harshly. So he ordered them, and their necks were struck—all of them—and he demolished their houses and plundered their wealth. Then he departed. This reached the Yemenis, so they gathered together. Ziyād b. ʿAbd Allāh al-Ḥārithī entered with them upon al-Saffāḥ, and they said to him: "Khāzim has been insolent toward you and belittled your rights. He killed your maternal uncles—those who traversed the lands and came to you seeking honor through you and your favor, until they came under your protection. Khāzim killed them, demolished their houses, and plundered their wealth without any offense they had committed." So al-Saffāḥ resolved to kill Khāzim. This reached Mūsā b. Kaʿb and Abū al-Jahm b. ʿAṭiyyah, and they entered upon al-Saffāḥ and said: "O Commander of the Faithful, we have heard what has happened with these people and that you have resolved to kill Khāzim. We adjure you by God not to do that. He has obedience and a prior record, and what he did can be borne. Your partisans from the people of Khurāsān have preferred you over relatives and children, and have killed those who opposed you. You are the most deserving of overlooking the misdeeds of their wrongdoers. If you are determined to kill him, do not do it yourself. Send him on a mission in which, if he is killed, you will have achieved what you want; and if he prevails, his victory will be for you." They advised him to send Khāzim against the Kharijites in Oman and the Kharijites on the island of Ibn Kāwān under Shaybān b. ʿAbd al-ʿAzīz al-Yashkurī. So al-Saffāḥ ordered that he be sent with seven hundred men, and he wrote to Sulaymān b. ʿAlī, who was governor of al-Baṣrah, to transport them to the island of Ibn Kāwān and Oman. Khāzim then set out.

35. Tarikh (al-Tabari) 2710No grade recorded

    ذِكْرُ أَمْرِ الْخَوَارِجِ وَقَتْلِ شَيْبَانَ بْنِ عَبْدِ الْعَزِيزِ   فَلَمَّا سَارَ خَازِمٌ إِلَى الْبَصْرَةِ فِي الْجُنْدِ الَّذِينَ مَعَهُ، وَكَانَ قَدِ انْتَخَبَ مِنْ أَهْلِهِ وَعَشِيرَتِهِ وَمَوَالِيهِ وَمِنْ أَهْلِ مَرْوِ الرُّوذِ مَنْ يَثِقُ بِهِ، فَلَمَّا وَصَلَ الْبَصْرَةَ حَمَلَهُمْ سُلَيْمَانُ فِي السُّفُنِ، وَانْضَمَّ إِلَيْهِ بِالْبَصْرَةِ أَيْضًا عِدَّةٌ مِنْ بَنِي تَمِيمٍ، فَسَارُوا فِي الْبَحْرِ حَتَّى أَرْسَوْا بِجَزِيرَةِ ابْنِ كَاوَانَ. فَوَجَّهَ خَازِمٌ فَضْلَةَ بْنَ نُعَيْمٍ النَّهْشَلِيَّ فِي خَمْسِمِائَةٍ إِلَى شَيْبَانَ، فَالْتَقَوْا فَاقْتَتَلُوا قِتَالًا شَدِيدًا، فَرَكِبَ شَيْبَانُ وَأَصْحَابُهُ السُّفُنَ وَسَارُوا إِلَى عُمَانَ، وَهُمْ صُفْرِيَّةٌ. فَلَمَّا صَارُوا إِلَى عُمَانَ قَاتَلَهُمْ الْجُلُنْدَى وَأَصْحَابُهُ، وَهُمْ إِبَاضِيَّةٌ، وَاشْتَدَّ الْقِتَالُ بَيْنَهُمْ، فَقُتِلَ شَيْبَانُ وَمَنْ مَعَهُ. وَقَدْ تَقَدَّمَ سَنَةَ تِسْعٍ وَعِشْرِينَ وَمِائَةٍ قَتْلُ شَيْبَانَ عَلَى هَذَا السِّيَاقِ. ثُمَّ سَارَ خَازِمٌ فِي الْبَحْرِ بِمَنْ مَعَهُ حَتَّى أَرْسَوْا إِلَى سَاحِلِ عُمَانَ، فَخَرَجُوا إِلَى الصَّحْرَاءِ، فَلَقِيَهُمُ الْجُلُنْدَى وَأَصْحَابُهُ وَاقْتَتَلُوا قِتَالًا شَدِيدًا، وَكَثُرَ الْقَتْلُ يَوْمَئِذٍ فِي أَصْحَابِ خَازِمٍ، وَقُتِلَ مِنْهُمْ أَخٌ لَهُ مِنْ أُمِّهِ فِي تِسْعِينَ رَجُلًا، ثُمَّ اقْتَتَلُوا مِنَ الْغَدِ قِتَالًا شَدِيدًا، فَقُتِلَ يَوْمَئِذٍ مِنَ الْخَوَارِجِ تِسْعُمِائَةٍ وَأُحْرِقَ مِنْهُمْ نَحْوٌ مِنْ تِسْعِينَ رَجُلًا. ثُمَّ الْتَقَوْا بَعْدَ سَبْعَةِ أَيَّامٍ مِنْ مَقْدِمِ خَازِمٍ عَلَى رَأْيٍ أَشَارَ بِهِ بَعْضُ أَصْحَابِ خَازِمٍ، أَشَارَ عَلَيْهِ أَنْ يَأْمُرَ أَصْحَابَهُ فَيَجْعَلُوا عَلَى أَطْرَافِ أَسِنَّتِهِمُ الْمُشَاقَةَ، وَيَرْوُوهَا بِالنِّفْطِ وَيُشْعِلُوا فِيهَا النِّيرَانَ ثُمَّ يَمْشُوا بِهَا حَتَّى يُضْرِمُوهَا فِي بُيُوتِ أَصْحَابِ الْجُلُنْدَى، وَكَانَتْ مِنْ خَشَبٍ. فَلَمَّا فَعَلَ ذَلِكَ وَأُضْرِمَتْ بُيُوتُهُمْ بِالنِّيرَانِ اشْتَغَلُوا بِهَا وَبِمَنْ فِيهَا مِنْ أَوْلَادِهِمْ وَأَهَالِيهِمْ، فَحَمَلَ عَلَيْهِمْ خَازِمٌ وَأَصْحَابُهُ، فَوَضَعُوا فِيهِمُ السَّيْفَ فَقَتَلُوهُمْ، وَقَتَلُوا الْجُلُنْدَى فِيمَنْ قُتِلَ، وَبَلَغَ عِدَّةُ الْقَتْلَى عَشَرَةَ آلَافٍ، وَبَعَثَ بِرُءُوسِهِمْ إِلَى الْبَصْرَةِ، فَأَرْسَلَهَا سُلَيْمَانُ إِلَى السَّفَّاحِ، وَأَقَامَ خَازِمٌ بَعْدَ ذَلِكَ أَشْهُرًا حَتَّى اسْتَقْدَمَهُ السَّفَّاحُ فَقَدِمَ.

    ✧ An account of the affair of the Kharijites and the killing of Shaybān b. ʿAbd al-ʿAzīz When Khāzim marched to al-Baṣrah with the troops who were with him—and he had selected from his own people, his kinsmen, his clients, and the people of Marw al-Rūdh those whom he trusted—when he reached al-Baṣrah, Sulaymān carried them on ships, and a number of the Banū Tamīm also joined him at al-Baṣrah. Then they traveled by sea until they anchored at the island of Ibn Kāwān. Khāzim dispatched Faḍlah b. Nuʿaym al-Nahshalī with five hundred men against Shaybān. They met and fought fiercely. Shaybān and his companions boarded ships and sailed to ʿUmān, and they were Ṣufriyyah. When they arrived at ʿUmān, al-Julundā and his companions fought them—they were Ibāḍiyyah—and the fighting between them intensified. Shaybān and those with him were killed. The killing of Shaybān in this context has already been mentioned in the year 129 AH. Then Khāzim sailed by sea with those with him until they anchored on the coast of ʿUmān. They went out into the desert. Al-Julundā and his companions met them, and they fought fiercely. On that day, there was much killing among Khāzim's companions, and among them a brother of his from his mother was killed along with ninety men. Then they fought on the following day a fierce battle, and on that day nine hundred of the Kharijites were killed, and about ninety of them were burned. Then they met seven days after Khāzim's arrival, based on a plan suggested by one of Khāzim's companions. He advised him to order his companions to place tow on the tips of their spearheads, soak it in naphtha, ignite fires in it, and then advance with it until they set fire to the houses of al-Julundā's companions, which were made of wood. When they did that and their houses were set ablaze, they became occupied with them and with those inside them of their children and families. Khāzim and his companions attacked them, put them to the sword, and killed them. They killed al-Julundā among those who were killed. The number of those killed reached ten thousand. He sent their heads to al-Baṣrah, and Sulaymān forwarded them to al-Saffāḥ. Khāzim remained after that for months until al-Saffāḥ summoned him, and he came.

36. Tarikh (al-Tabari) 2711No grade recorded

    ذِكْرُ غَزْوَةِ كِسَّ   وَفِي هَذِهِ السَّنَةِ غَزَا أَبُو دَاوُدَ خَالِدُ بْنُ إِبْرَاهِيمَ أَهْلَ كِسَّ، فَقَتَلَ الْإِخْرِيدَ مَلِكَهَا، وَهُوَ سَامِعٌ مُطِيعٌ، وَقَتَلَ أَصْحَابَهُ وَأَخَذَ مِنْهُمْ مِنَ الْأَوَانِي الصِّينِيَّةِ الْمَنْقُوشَةِ الْمُذَهَّبَةِ مَا لَمْ يُرَ مِثْلُهَا، وَمِنَ السُّرُوجِ وَمَتَاعِ الصِّينِ كُلِّهِ مِنَ الدِّيبَاجِ وَالطُّرَفِ شَيْئًا كَثِيرًا، فَحَمَلَهُ إِلَى أَبِي مُسْلِمٍ وَهُوَ بِسَمَرْقَنْدَ، وَقَتَلَ عِدَّةً مِنْ دَهَاقِينِهِمْ، وَاسْتَحْيَا طَارَانَ أَخَا الْإِخْرِيدِ، وَمَلَّكَهُ عَلَى كِسَّ. وَانْصَرَفَ أَبُو مُسْلِمٍ إِلَى مَرْوَ بَعْدَ أَنْ قَتَلَ فِي أَهْلِ الصُّغْدِ وَبُخَارَى، وَأَمَرَ بِبِنَاءِ سُورِ سَمَرْقَنْدَ، وَاسْتَخْلَفَ زِيَادَ بْنَ صَالِحٍ عَلَيْهَا وَعَلَى بُخَارَى، وَرَجَعَ أَبُو دَاوُدَ إِلَى بَلْخَ.

    ✧ Mention of the campaign of Kiss In this year Abū Dāwūd Khālid b. Ibrāhīm raided the people of Kiss. He killed al-Ikhrīd, its king, while he was obedient and compliant, and killed his companions. He took from them Chinese vessels, engraved and gilded, the like of which had never been seen, and many saddles and all kinds of Chinese goods, such as silk brocade and rare items. He carried them to Abū Muslim while he was in Samarqand. He killed a number of their dihqāns and spared Ṭārān, the brother of al-Ikhrīd, and made him king over Kiss. Abū Muslim then returned to Marw after killing among the people of al-Ṣughd and Bukhārā. He ordered the construction of the wall of Samarqand and appointed Ziyād b. Ṣāliḥ as his deputy over it and over Bukhārā. Abū Dāwūd returned to Balkh.

37. Tarikh (al-Tabari) 2712No grade recorded

    ذِكْرُ حَالِ مَنْصُورِ بْنِ جُمْهُورٍ   وَفِي هَذِهِ السَّنَةِ وَجَّهَ السَّفَّاحُ مُوسَى بْنَ كَعْبٍ إِلَى السِّنْدِ لِقِتَالِ مَنْصُورِ بْنِ جُمْهُورٍ، فَسَارَ وَاسْتَخْلَفَ مَكَانَهُ عَلَى شُرَطِ السَّفَّاحِ الْمُسَيَّبَ بْنَ زُهَيْرٍ، وَقَدِمَ مُوسَى السِّنْدَ فَلَقِيَ مَنْصُورًا فِي اثْنَيْ عَشَرَ أَلْفًا، فَانْهَزَمَ مَنْصُورٌ وَمَنْ مَعَهُ وَمَضَى، فَمَاتَ عَطَشًا فِي الرِّمَالِ، وَقَدْ قِيلَ أَصَابَهُ بَطْنُهُ فَمَاتَ. وَسَمِعَ خَلِيفَتُهُ عَلَى السِّنْدِ بِهَزِيمَتِهِ فَرَحَلَ بِعِيَالِ مَنْصُورٍ وَثَقَلِهِ، فَدَخَلَ بِهِمْ بِلَادَ الْخَزَرِ.

    ✧ Mention of the situation of Manṣūr b. Jumhūr In this year, al-Saffāḥ dispatched Mūsā b. Kaʿb to al-Sind to fight Manṣūr b. Jumhūr. He set out and left in his place over al-Saffāḥ's shurṭa al-Musayyab b. Zuhayr. Mūsā arrived at al-Sind and met Manṣūr at the head of twelve thousand. Manṣūr and those with him were routed, and he departed and died of thirst in the sands. It has also been said that his stomach afflicted him, and so he died. His deputy over al-Sind heard of his rout, so he departed with the family and baggage of Manṣūr and entered with them the land of the Khazar.

38. Tarikh (al-Tabari) 2713No grade recorded

    وَفِيهَا تُوُفِّيَ مُحَمَّدُ بْنُ يَزِيدَ بْنِ عَبْدِ اللَّهِ وَهُوَ عَلَى الْيَمَنِ  ، فَاسْتَعْمَلَ السَّفَّاحُ مَكَانَهُ عَلِيَّ بْنَ الرَّبِيعِ بْنِ عُبَيْدِ اللَّهِ. وَفِيهَا تَحَوَّلَ السَّفَّاحُ مِنَ الْحِيرَةِ إِلَى الْأَنْبَارِ فِي ذِي الْحِجَّةِ. وَفِيهَا ضُرِبَ الْمَنَارُ مِنَ الْكُوفَةِ إِلَى مَكَّةَ وَالْأَمْيَالِ. وَحَجَّ بِالنَّاسِ هَذِهِ السَّنَةَ عِيسَى بْنُ مُوسَى وَهُوَ عَلَى الْكُوفَةِ. وَكَانَ عَلَى قَضَاءِ الْكُوفَةِ: ابْنُ أَبِي لَيْلَى، وَعَلَى الْمَدِينَةِ وَمَكَّةَ وَالطَّائِفِ وَالْيَمَامَةِ: زِيَادُ بْنُ عَبْدِ اللَّهِ، وَعَلَى الْيَمَنِ: عَلِيُّ بْنُ الرَّبِيعِ الْحَارِثِيُّ، وَعَلَى الْبَصْرَةِ وَأَعْمَالِهَا وَكُوَرِ دِجْلَةَ وَعُمَانَ: سُلَيْمَانُ بْنُ عَلِيٍّ، وَعَلَى قَضَائِهَا: عَبَّادُ بْنُ مَنْصُورٍ. وَعَلَى السِّنْدِ: مُوسَى بْنُ كَعْبٍ، وَعَلَى خُرَاسَانَ وَالْجِبَالِ: أَبُو مُسْلِمٍ، وَعَلَى فِلَسْطِينَ: صَالِحُ بْنُ عَلِيٍّ، وَعَلَى مِصْرَ: أَبُو عَوْنٍ، وَعَلَى الْمَوْصِلِ: إِسْمَاعِيلُ بْنُ عَلِيٍّ، وَعَلَى إِرْمِينِيَّةَ يَزِيدُ بْنُ أُسَيْدٍ، وَعَلَى أَذْرَبِيجَانَ: مُحَمَّدُ بْنُ صُولٍ، وَعَلَى دِيوَانِ الْخَرَاجِ: خَالِدُ بْنُ بَرْمَكَ، وَعَلَى الْجَزِيرَةِ: أَبُو جَعْفَرٍ الْمَنْصُورُ. وَكَانَ عَامِلَهُ عَلَى أَذْرَبِيجَانَ وَإِرْمِينِيَّةَ مَنْ ذَكَرْنَا، وَعَلَى الشَّامِ: عَبْدُ اللَّهِ بْنُ عَلِيٍّ.

    ✧ In it, Muḥammad b. Yazīd b. ʿAbd Allāh died while he was over Yemen, so al-Saffāḥ appointed in his place ʿAlī b. al-Rabīʿ b. ʿUbayd Allāh. In it, al-Saffāḥ moved from al-Ḥīrah to al-Anbār in Dhū al-Ḥijjah. In it, mileposts and milestones were set up from al-Kūfah to Makkah. ʿĪsā b. Mūsā led the people in pilgrimage this year while he was over al-Kūfah. Over the judiciary of al-Kūfah was Ibn Abī Laylā; over al-Madīnah, Makkah, al-Ṭāʾif, and al-Yamāmah was Ziyād b. ʿAbd Allāh; over Yemen was ʿAlī b. al-Rabīʿ al-Ḥārithī; over al-Baṣrah and its districts, the districts of the Tigris, and ʿUmān was Sulaymān b. ʿAlī, and over its judiciary was ʿAbbād b. Manṣūr. Over al-Sind was Mūsā b. Kaʿb; over Khurāsān and al-Jibāl was Abū Muslim; over Filasṭīn was Ṣāliḥ b. ʿAlī; over Miṣr was Abū ʿAwn; over al-Mawṣil was Ismāʿīl b. ʿAlī; over Irminiyyah was Yazīd b. Usayd; over Adharbayjān was Muḥammad b. Ṣūl; over the dīwān of the kharāj was Khālid b. Barmak; and over al-Jazīrah was Abū Jaʿfar al-Manṣūr. His governor over Adharbayjān and Irminiyyah was whom we have mentioned, and over al-Shām was ʿAbd Allāh b. ʿAlī.

39. Tarikh (al-Tabari) 2714No grade recorded

    ذِكْرُ مَنْ تُوُفِّيَ فِي هَذِهِ السَّنَةِ مِنَ الْأَكَابِرِ   مُحَمَّدُ بْنُ يَزِيدَ بْنِ عُبَيْدِ اللَّهِ: كَانَ عَلَى الْيَمَنِ مِنْ قِبَلِ السَّفَّاحِ، فَتُوُفِّيَ. فَكَتَبَ السَّفَّاحُ بِوِلَايَتِهَا لِعَلِيِّ بْنِ الرَّبِيعِ بْنِ عُبَيْدِ اللَّهِ الْحَارِثِيِّ، ابْنِ خَالِ السَّفَّاحِ. وَفِيهَا تُوُفِّيَ إِسْمَاعِيلُ بْنُ سَعْدِ بْنِ أَبِي وَقَّاصٍ  ، وَسَعْدُ بْنُ عَمْرِو بْنِ سُلَيْمٍ الزُّرَقِيُّ. وَمِمَّنْ تُوُفِّيَ فِيهَا مِنَ الْأَعْيَانِ: أَبُو هَارُونَ الْعَبْدِيُّ عُمَارَةُ بْنُ جُوَيْنٍ، وَيَزِيدُ بْنُ يَزِيدَ بْنِ جَابِرٍ الدِّمَشْقِيُّ.

    ✧ Mention of the notables who died in this year Muḥammad b. Yazīd b. ʿUbayd Allāh: He was over Yemen on behalf of al-Saffāḥ, and he died. So al-Saffāḥ wrote, granting its governorship to ʿAlī b. al-Rabīʿ b. ʿUbayd Allāh al-Ḥārithī, the maternal cousin of al-Saffāḥ. In it also died Ismāʿīl b. Saʿd b. Abī Waqqāṣ, and Saʿd b. ʿAmr b. Sulaym al-Zuraqī. Among the notables who died in it: Abū Hārūn al-ʿAbdī ʿUmārah b. Juwayn, and Yazīd b. Yazīd b. Jābir al-Dimashqī.

40. Tarikh (al-Tabari) 2715No grade recorded

    ثُمَّ دَخَلَتْ سَنَةُ خَمْسٍ وَثَلَاثِينَ وَمِائَةٍ ذِكْرُ خُرُوجِ زِيَادِ بْنِ صَالِحٍ   فِي هَذِهِ السَّنَةِ خَرَجَ زِيَادُ بْنُ صَالِحٍ وَرَاءَ النَّهْرِ، فَسَارَ أَبُو مُسْلِمٍ مِنْ مَرْوَ مُسْتَعِدًّا لِلِقَائِهِ، وَبَعَثَ أَبُو دَاوُدَ خَالِدُ بْنُ إِبْرَاهِيمَ نَصْرَ بْنَ رَاشِدٍ إِلَى تِرْمِذَ مَخَافَةَ أَنْ يَبْعَثَ زِيَادُ بْنُ صَالِحٍ إِلَى الْحِصْنِ وَالسُّفُنِ فَيَأْخُذُهَا، فَفَعَلَ ذَلِكَ نَصْرٌ وَأَقَامَ بِهَا، فَخَرَجَ عَلَيْهِ نَاسٌ مِنَ الطَّالَقَانِ مَعَ رَجُلٍ يُكَنَّى أَبَا إِسْحَاقَ فَقَتَلُوا نَصْرًا. فَلَمَّا بَلَغَ ذَلِكَ أَبَا دَاوُدَ بَعَثَ عِيسَى بْنَ مَاهَانَ فِي تَتَبُّعِ قَتَلَةِ نَصْرٍ، فَتَبِعَهُمْ فَقَتَلَهُمْ. وَمَضَى أَبُو مُسْلِمٍ مُسْرِعًا حَتَّى انْتَهَى إِلَى آمُلَ وَمَعَهُ سِبَاعُ بْنُ النُّعْمَانِ الْأَزْدِيُّ، وَهُوَ الَّذِي كَانَ قَدْ أَرْسَلَهُ السَّفَّاحُ إِلَى زِيَادِ بْنِ صَالِحٍ وَأَمَرَهُ إِنْ رَأَى فُرْصَةً أَنْ يَثِبَ عَلَى أَبِي مُسْلِمٍ فَيَقْتُلَهُ. فَأُخْبِرَ أَبُو مُسْلِمٍ بِذَلِكَ، فَحَبَسَ سِبَاعًا بِآمُلَ، وَعَبَرَ أَبُو مُسْلِمٍ إِلَى بُخَارَى، فَلَمَّا نَزَلَهَا أَتَاهُ عِدَّةٌ مِنْ قُوَّادِ زِيَادٍ قَدْ خَلَعُوا زِيَادًا فَأَخْبَرُوا أَبَا مُسْلِمٍ أَنَّ سِبَاعَ بْنَ النُّعْمَانِ هُوَ الَّذِي أَفْسَدَ زِيَادًا، فَكَتَبَ إِلَى عَامِلِهِ بِآمُلَ أَنْ يَقْتُلَهُ، وَلَمَّا أَسْلَمَ زِيَادًا قُوَّادُهُ وَلَحِقُوا بِأَبِي مُسْلِمٍ لَجَأَ إِلَى دِهْقَانٍ هُنَاكَ، فَقَتَلَهُ وَحَمَلَ رَأْسَهُ إِلَى أَبِي مُسْلِمٍ. وَتَأَخَّرَ أَبُو دَاوُدَ عَنْ أَبِي مُسْلِمٍ لِحَالِ أَهْلِ الطَّالَقَانِ، فَكَتَبَ إِلَيْهِ أَبُو مُسْلِمٍ يُخْبِرُهُ بِقَتْلِ زِيَادٍ، فَأَتَى كِسَّ وَأَرْسَلَ عِيسَى بْنَ مَاهَانَ إِلَى بَسَّامٍ وَبَعَثَ جُنْدًا إِلَى شَاغِرَ فَطَلَبُوا الصُّلْحَ، فَأُجِيبُوا إِلَى ذَلِكَ. وَأَمَّا بَسَّامٌ فَلَمْ يَصِلْ عِيسَى إِلَى شَيْءٍ مِنْهُ، وَكَتَبَ عِيسَى إِلَى كَامِلِ بْنِ مُظَفَّرٍ صَاحِبِ أَبِي مُسْلِمٍ يَعْتِبُ أَبَا دَاوُدَ وَيَنْسُبُهُ إِلَى الْعَصَبِيَّةِ، فَبَعَثَ أَبُو مُسْلِمٍ بِالْكُتُبِ إِلَى أَبِي دَاوُدَ، وَكَتَبَ إِلَيْهِ: إِنَّ هَذِهِ كُتُبُ الْعِلْجِ الَّذِي صَيَّرْتَهُ عِدْلَ نَفْسِكَ، فَشَأْنُكَ بِهِ. فَكَتَبَ أَبُو دَاوُدَ إِلَى عِيسَى يَسْتَدْعِيهِ، فَلَمَّا حَضَرَ عِنْدَهُ حَبَسَهُ وَضَرَبَهُ ثُمَّ أَخْرَجَهُ، فَوَثَبَ عَلَيْهِ الْجُنْدُ فَقَتَلُوهُ، وَرَجَعَ أَبُو مُسْلِمٍ إِلَى مَرْوَ.

    ✧ Then the year 135 AH began. Mention of the going forth of Ziyād b. Ṣāliḥ In this year Ziyād b. Ṣāliḥ went forth beyond the river, and Abū Muslim marched from Marw prepared to meet him. Abū Dāwūd Khālid b. Ibrāhīm sent Naṣr b. Rāshid to Tirmidh, fearing that Ziyād b. Ṣāliḥ might send to the fortress and the ships and seize them. Naṣr did that and stayed there. Then some people from al-Ṭālaqān came out against him with a man called Abū Isḥāq, and they killed Naṣr. When that reached Abū Dāwūd, he sent ʿĪsā b. Māhān in pursuit of Naṣr's killers, and he pursued them and killed them. Abū Muslim went on swiftly until he reached Āmul, and with him was Sibāʿ b. al-Nuʿmān al-Azdī, who was the one al-Saffāḥ had sent to Ziyād b. Ṣāliḥ, and he had commanded him that if he saw an opportunity, he should pounce on Abū Muslim and kill him. Abū Muslim was informed of that, so he imprisoned Sibāʿ at Āmul. Abū Muslim crossed over to Bukhārā. When he alighted there, a number of Ziyād's commanders came to him, having cast off Ziyād, and they told Abū Muslim that Sibāʿ b. al-Nuʿmān was the one who had corrupted Ziyād. So he wrote to his governor at Āmul to kill him. When Ziyād's commanders delivered him up and joined Abū Muslim, he took refuge with a dihqān there, who killed him and carried his head to Abū Muslim. Abū Dāwūd delayed behind Abū Muslim because of the situation of the people of al-Ṭālaqān. Abū Muslim wrote to him informing him of the killing of Ziyād. He came to Kiss and sent ʿĪsā b. Māhān to Bassām, and he sent troops to Shāghir. They sought peace, and they were granted that. As for Bassām, ʿĪsā did not get anything from him. ʿĪsā wrote to Kāmil b. Muẓaffar, Abū Muslim's companion, reproaching Abū Dāwūd and attributing to him partisanship. Abū Muslim sent the letters to Abū Dāwūd and wrote to him: "These are the letters of the ʿilj whom you have made your equal. So it is your affair with him." Abū Dāwūd wrote to ʿĪsā summoning him. When he came before him, he imprisoned him and beat him, then brought him out. The troops pounced on him and killed him. Abū Muslim returned to Marw.

41. Tarikh (al-Tabari) 2716No grade recorded

    ذِكْرُ غَزْوَةِ جَزِيرَةِ صِقِلِّيَةَ   وَفِي هَذِهِ السَّنَةِ غَزَا عَبْدُ اللَّهِ بْنُ حَبِيبٍ جَزِيرَةَ صِقِلِّيَةَ، وَغَنِمَ بِهَا وَسَبَى، وَظَفِرَ بِهَا مَا لَمْ يَظْفَرْهُ أَحَدٌ قَبْلَهُ، بَعْدَ أَنْ غَزَا تِلْمِسَانَ. وَاشْتَغَلَ وُلَاةُ إِفْرِيقِيَّةَ بِالْفِتْنَةِ مَعَ الْبَرْبَرِ، فَأَمِنَ الصِّقِلِيَّةُ وَعَمَّرَهَا الرُّومُ مِنْ جَمِيعِ الْجِهَاتِ، وَعَمَّرُوا فِيهَا الْحُصُونَ وَالْمَعَاقِلَ، وَصَارُوا يُخْرِجُونَ كُلَّ عَامٍ مَرَاكِبَ تَطُوفُ بِالْجَزِيرَةِ وَتَذُبُّ عَنْهَا، وَرُبَّمَا طَارَقُوا تُجَّارًا مِنَ الْمُسْلِمِينَ فَيَأْخُذُونَهُمْ.

    ✧ Mention of the expedition against the island of Sicily In this year, ʿAbd Allāh b. Ḥabīb raided the island of Sicily. He gained booty and took captives there, and achieved there what no one before him had achieved, after having raided Tilimsān. The governors of Ifrīqiyyah were occupied with the conflict with the Berbers, so the Sicilians felt secure, and the Byzantines developed it from all directions. They built fortresses and strongholds in it, and every year they began sending out ships that circumnavigated the island and defended it. Sometimes they raided Muslim merchants and captured them.

42. Tarikh (al-Tabari) 2717No grade recorded

    حَجَّ بِالنَّاسِ هَذِهِ السَّنَةَ سُلَيْمَانُ بْنُ عَلِيٍّ، وَهُوَ عَلَى الْبَصْرَةِ وَأَعْمَالِهَا، وَكَانَ الْعُمَّالُ مَنْ تَقَدَّمَ ذِكْرُهُمْ.

    ✧ Sulaymān b. ʿAlī led the people in pilgrimage this year, and he was in charge of al-Baṣrah and its districts, and the governors were those previously mentioned.

43. Tarikh (al-Tabari) 2718No grade recorded

    إِسْمَاعِيلُ بْنُ سَالِمٍ، أَبُو يَحْيَى الْأَسَدِيُّ: سَمِعَ مِنْ عَامِرٍ الشَّعْبِيِّ، وَسَعِيدِ بْنِ جُبَيْرٍ وَغَيْرِهِمَا. وَرَوَى عَنْهُ الثَّوْرِيُّ، وَهُشَيْمٌ. نَزَلَ بَغْدَادَ قَبْلَ تَمْصِيرِهَا. وَسُئِلَ عَنْهُ أَحْمَدُ بْنُ حَنْبَلٍ فَقَالَ: ثِقَةٌ ثِقَةٌ. وَقَالَ يَحْيَى: هُوَ أَوْثَقُ مِنْ أَسَاطِينِ الْجَامِعِ. قَالَ: مُحَمَّدُ بْنُ سَعْدٍ، إِسْمَاعِيلُ بْنُ سَالِمٍ الْأَسَدِيُّ: الَّذِي رَوَى عَنْهُ هُشَيْمٌ وَأَصْحَابُهُ كَانَ ثِقَةً ثَبَتًا، وَكَانَ أَصْلُهُ مِنَ الْكُوفَةِ، ثُمَّ تَحَوَّلَ فَسَكَنَ بَغْدَادَ قَبْلَ أَنْ تُبْنَى وَتُسْكَنَ، وَكَانَتْ بِبَغْدَادَ لِهِشَامِ بْنِ عَبْدِ الْمَلِكِ وَغَيْرِهِ مِنَ الْخُلَفَاءِ خَمْسُمِائَةِ فَارِسٍ رَابِطَةً، يُغِيرُونَ عَلَى الْخَوَارِجِ إِذَا خَرَجُوا فِي نَاحِيَتِهِمْ قَبْلَ أَنْ يَضْعُفَ أَمْرُهُمْ. رَابِعَةُ الْعَدَوِيَّةُ: قَالَ: عَبْدُ اللَّهِ بْنُ عِيسَى،: دَخَلْتُ عَلَى رَابِعَةَ الْعَدَوِيَّةِ بَيْتَهَا، فَرَأَيْتُ عَلَى وَجْهِهَا النُّورَ، وَكَانَتْ كَثِيرَةَ الْبُكَاءِ، فَقَرَأَ رَجُلٌ عِنْدَهَا آيَةً فِيهَا ذِكْرُ النَّارِ، فَصَاحَتْ ثُمَّ سَقَطَتْ. وَدَخَلْتُ عَلَيْهَا وَهِيَ جَالِسَةٌ عَلَى قِطْعَةِ بُورِيٍّ خَلَقٍ فَتَكَلَّمَ رَجُلٌ عِنْدَهَا بِشَيْءٍ، فَجَعَلْتُ أَسْمَعُ وَقْعَ دُمُوعِهَا عَلَى الْبَوَارِيِّ مِثْلَ الْوَكْفِ، ثُمَّ اضْطَرَبَتْ وَصَاحَتْ فَقُمْنَا وَخَرَجْنَا. قَالَ مُحَمَّدُ بْنُ عُمَرَ: دَخَلْتُ عَلَى رَابِعَةَ. وَكَانَتْ عَجُوزًا كَبِيرَةً بِنْتَ ثَمَانِينَ سَنَةً، كَأَنَّهَا الشَّنُّ، تَكَادُ تَسْقُطُ، وَرَأَيْتُ فِي بَيْتِهَا كُرَاخَةَ بَوَارِيٍّ، وَمِشْجَبَ قَصَبٍ فَارِسِيًّا، طُولُهُ مِنَ الْأَرْضِ قَدْرُ ذِرَاعَيْنِ، عَلَيْهِ أَكْفَانُهَا، وَسِتْرُ الْبَيْتِ جِلَّةٌ، وَرُبَّمَا بَوَارِيٌّ، وَحَبٌّ وَكُوزٌ وَلِبْدٌ هُوَ فِرَاشُهَا وَهُوَ مُصَلَّاهَا. وَكَانَتْ إِذَا ذَكَرَتِ الْمَوْتَ انْتَفَضَتْ وَأَصَابَتْهَا رِعْدَةٌ، وَإِذَا مَرَّتْ بِقَوْمٍ عَرَفُوا فِيهَا الْعِبَادَةَ. وَقَالَ لَهَا رَجُلٌ: ادْعِي لِي، فَالْتَصَقَتْ بِالْحَائِطِ وَقَالَتْ: مَنْ أَنَا يَرْحَمُكَ اللَّهُ، أَطِعْ رَبَّكَ وَادْعُهُ فَإِنَّهُ يُجِيبُ دَعْوَةَ الْمُضْطَرِّ. قَالَ ابن الجوزي: كَانَتْ رَابِعَةُ مُحَقِّقَةً فَطِنَةً، وَمِنْ كَلَامِهَا الدَّالِّ عَلَى قُوَّةِ فَهْمِهَا قَوْلُهَا: أَسْتَغْفِرُ اللَّهَ مِنْ قِلَّةِ صِدْقِي فِي قَوْلِي أَسْتَغْفِرُ اللَّهَ. وَكَانَ سُفْيَانُ الثَّوْرِيُّ يَقُولُ: مَرُّوا بِنَا إِلَى الْمُؤَدِّبَةِ الَّتِي لَا أَجِدُ مَنْ أَسْتَرِيحُ إِلَيْهِ إِذَا فَارَقْتُهَا. وَقَالَ يَوْمًا بَيْنَ يَدَيْهَا: وَاَحُزْنَاهْ! فَقَالَتْ: لَا تَكْذِبْ، قُلْ: وَاقِلَّةَ حُزْنَاهْ، لَوْ كُنْتَ مَحْزُونًا مَا هَنَاكَ الْعَيْشُ. وَقِيلَ لَهَا: هَلْ عَمِلْتِ عَمَلًا تَرَيْنَ أَنَّهُ يُقْبَلُ مِنْكِ؟ فَقَالَتْ: إِنْ كَانَ فَمَخَافَتِي أَنْ يَرُدَّ عَلَيَّ. وَقَدْ جَمَعْتُ أَخْبَارَهَا فِي كِتَابٍ؛ فَلِهَذَا اقْتَصَرْتُ عَلَى هَذَا الْقَدْرِ هَا هُنَا. دُفِنَتْ بِظَاهِرِ الْقُدْسِ عَلَى رَأْسِ جَبَلٍ، وَقَبْرُهَا يُزَارُ. زُهْرَةُ بْنُ مَعْبَدِ بْنِ عَبْدِ اللَّهِ بْنِ هِشَامٍ، أَبُو عَقِيلٍ التَّمِيمِيُّ:   مَدِينِيٌّ سَكَنَ مِصْرَ، رَوَى عَنِ ابْنِ عُمَرَ، وَابْنِ الزُّبَيْرِ. رَوَى عَنْهُ اللَّيْثُ، وَابْنُ لَهِيعَةَ وَآخِرُ مَنْ حَدَّثَ عَنْهُ رِشْدِينُ، وَتُوُفِّيَ فِي هَذِهِ السَّنَةِ. عَبْدُ اللَّهِ بْنُ السَّائِبِ الْمَخْزُومِيُّ الْمَدِينِيُّ:   كَانَ يَقُولُ: كَانَ جَدِّي فِي الْجَاهِلِيَّةِ يُكَنَّى أَبَا السَّائِبِ، وَبِهِ اكْتَنَيْتُ، وَكَانَ خَلِيطًا لِرَسُولِ اللَّهِ ﷺ، إِذَا ذَكَرَهُ فِي الْإِسْلَامِ، قَالَ: نِعْمَ الْخَلِيطُ، وَكَانَ لَا يُسَارِي وَلَا يُمَارِي. كَانَ عَبْدُ اللَّهِ أَدِيبًا فَاضِلًا خَيِّرًا عَفِيفًا، لَكِنَّهُ مُشْتَهِرٌ بِحُبِّ الْغَزَلِ، يَهُشُّ عِنْدَ سَمَاعِ الشِّعْرِ وَيَطْرَبُ لَهُ، قَدِمَ عَلَى السَّفَّاحِ الْأَنْبَارَ. أَخْبَرَنَا عَبْدُ الرَّحْمَنِ الْقَزَّازُ، بِإِسْنَادٍ لَهُ عَنْ أَبِي عَبْدِ اللَّهِ الزُّبَيْرِيِّ، قَالَ: كَانَ أَبُو السَّائِبِ الْمَخْزُومِيُّ مَعَ حَسَنِ بْنِ زَيْدٍ بِالْأَنْبَارِ، وَكَانَ لَهُ مُكْرِمًا وَذَلِكَ فِي وِلَايَةِ أَبِي الْعَبَّاسِ، فَأَنْشَدَهُ لَيْلَةً الْحَسَنُ بْنُ زَيْدٍ أَبْيَاتًا لِمَجْنُونِ بَنِي عَامِرٍ: وَخَبَّرْتُمَانِي أَنَّ تَيْمَاءَ مَنْزِلٌ لِلَيْلَى إِذَا مَا الضَّيْفُ أَلْقَى الْمَرَاسِيَا فَجَعَلَ أَبُو السَّائِبِ يَحْفَظُهَا، فَلَمَّا انْصَرَفَ إِلَى مَنْزِلِهِ، فَذَكَرَهَا شَذَّ عَلَيْهِ بَعْضُهَا، فَرَجَعَ إِلَى الْحَسَنِ بْنِ زَيْدٍ، فَلَمَّا وَقَفَ عَلَى الْبَابِ صَاحَ بِأَعْلَى صَوْتِهِ: أَبَا فُلَانٍ، فَسَمِعَ ذَلِكَ الْحَسَنُ، فَقَالَ: افْتَحُوا الْبَابَ لِأَبِي السَّائِبِ فَقَدْ دَعَاهُ أَمْرٌ، فَلَمَّا دَخَلَ عَلَيْهِ قَالَ: أَجَاءَ خَبَرٌ؟ قَالَ: أَعْظَمُ مِنْ ذَلِكَ، قَالَ: مَا هُوَ؟ قَالَ: تُعِيدُ عَلَيَّ: وَخَبَّرْتُمَانِي أَنَّ تَيْمَاءَ مَنْزِلٌ     لِلَيْلَى إِذَا مَا الضَّيْفُ أَلْقَى الْمَرَاسِيَا فَأَعَادَهَا عَلَيْهِ حَتَّى حَفِظَهَا. أَخْبَرَنَا عَبْدُ الرَّحْمَنِ الْقَزَّازُ بِإِسْنَادِهِ عَنْ مُحَمَّدِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ الْقَاسِمِ التَّيْمِيِّ، قَالَ: حَدَّثَنِي أَبِي، قَالَ: بَيْنَا أَبُو السَّائِبِ فِي دَارِهِ إِذْ سَمِعَ رَجُلًا يَتَغَنَّى بِهَذِهِ الْأَبْيَاتِ: أَبْكِي الَّذِينَ أَذَاقُونِي مَوَدَّتَهُمْ     حَتَّى إِذَا أَيْقَظُونِي لِلْهَوَى رَقَدُوا حَسْبِي بِأَنْ تَعْلَمِي أَنْ قَدْ يُحِبُّكُمُ     قَلْبِي فَإِنْ تَجِدِي بَعْضَ الَّذِي أَجِدُ أَلْفَيْتُ بَيْنِي وَبَيْنَ الْحُبِّ مَعْرِفَةً     فَلَيْسَ يَنْفُذُ حَتَّى يَنْفُذَ الْأَبَدُ وَلَيْسَ لِي مُسْعِدٌ فَامْنُنْ عَلَيَّ بِهِ     فَقَدْ بَلِيتُ وَقَدْ أَضْنَانِيَ الْكَمَدُ قَالَ: فَخَرَجَ أَبُو السَّائِبِ خَلْفَهُ وَقَالَ: قِفْ يَا حَبِيبُ فَقَدْ أَجَبْتُ دَعْوَتَكَ، [أَنَا مُسْعِدُكَ]، أَيْنَ تُرِيدُ؟ قَالَ: خِيَامُ السَّعَفِ مِنْ وَادِي الْعَرْجِ، فَأَصَابَتْهُمَا سَمَاءٌ شَدِيدَةٌ، فَجَعَلَ أَبُو السَّائِبِ يَقْرَأُ: فَمَا وَهَنُوا لِمَا أَصَابَهُمْ فِي سَبِيلِ اللَّهِ وَمَا ضَعُفُوا وَمَا اسْتَكَانُوا وَاللَّهُ يُحِبُّ الصَّابِرِينَ فَرَجَعَ إِلَى مَنْزِلِهِ وَقَدْ كَادَتْ نَفْسُهُ تَتْلَفُ، فَدَخَلَ عَلَيْهِ أَصْحَابُهُ، فَقَالُوا لَهُ: يَا أَبَا السَّائِبِ، مَا الَّذِي تَصْنَعُ بِنَفْسِكَ؟ قَالَ: إِلَيْكُمْ عَنِّي، فَإِنِّي مَشَيْتُ فِي مَكْرُمَةٍ، وَأَحْبَبْتُ مُسْلِمًا، وَالْمُحْسِنُ مُعَانٌ. قَالَ ابن الجوزي: وَالْأَخْبَارُ عَنْهُ فِي هَذَا الْمَعْنَى كَثِيرَةٌ حَتَّى أَنَّ ابْنَهُ أَنْشَدَهُ بَيْتَيْنِ وَقَدِ اجْتَمَعَ أَهْلُ الدَّارِ عَلَى الْمَائِدَةِ، فَقَالَ لَهُ: أُمُّكَ طَالِقٌ إِنْ تَعَشَّيْنَا وَلَا تَسَحَّرْنَا إِلَّا بِهَذَيْنِ الْبَيْتَيْنِ [فَرَفَعُوا الطَّعَامَ وَجَعَلُوا يُرَدِّدُونَ الْبَيْتَيْنِ]، ثُمَّ أَيْقَظَهُمْ سَحَرًا فَأَنْشَدُوهُ. وَجَازَ عَلَى حَدَّادٍ، وَهُوَ يُنْشِدُ، فَحَلَفَ لَيَنْفُخَنَّ لَهُ بِمِنْفَاخِهِ، فَجَلَسَ يَنْفُخُ وَذَلِكَ يُنْشِدُهُ إِلَى الْمَغْرِبِ. وَرَوَى عَبْدُ الرَّحْمَنِ الْمَدَائِنِيُّ قَالَ: حَدَّثَنَا أَبُو عُثْمَانَ الْمَازِنِيُّ، قَالَ: صَامَ أَبُو السَّائِبِ الْمَخْزُومِيُّ يَوْمًا، فَلَمَّا صَلَّى الْمَغْرِبَ وَقُدِّمَتْ مَائِدَتُهُ خَطَرَ بِقَلْبِهِ بَيْتٌ لِجَرِيرٍ: إِنَّ الَّذِينَ غَدَوْا بِقَلْبِكَ غَادَرُوا     وَشَلًا بِعَيْنِكَ مَا يَزَالُ مَعِينًا غَيَّضْنَ مِنْ عَبَرَاتِهِنَّ وَقُلْنَ لِي     مَاذَا لَقِيتَ مِنَ الْهَوَى وَلَقِينَا فَقَالَ: كُلُّ امْرَأَةٍ لَهُ طَالِقٌ وَكُلُّ مَمْلُوكٍ لَهُ حُرٌّ إِنْ أَفْطَرَ اللَّيْلَةَ إِلَّا عَلَى هَذَيْنِ الْبَيْتَيْنِ. أَخْبَرَنَا الْمُبَارَكُ بْنُ عَلِيٍّ بِإِسْنَادٍ لَهُ عَنْ عَبْدِ الْمَلِكِ بْنِ عَبْدِ الْعَزِيزِ، قَالَ: قَالَ لِي أَبُو السَّائِبِ: يَا ابْنَ أَخِي، أَنْشِدْنِي لِلْأَحْوَصِ، فَأَنْشَدْتُهُ قَوْلَهُ: قَالَتْ وَقُلْتُ تَحَرَّجِي وَصِلِي     حَبْلَ امْرِئٍ بِوِصَالِكُمْ صَبِّ صَاحَتْ إِذًا بَعْلِي فَقُلْتُ لَهَا     الْعُذْرُ شَيْءٌ لَيْسَ مِنْ شَعْبِي ثِنْتَانِ لَا أُوثِرُ لِوَصْلِهِمَا     عُرْسُ الْخَلِيلِ وَجَارَةُ الْجُنُبِ أَمَّا الْخَلِيلُ فَلَسْتُ فَاجِعَهُ     وَالْجَارُ أَوْصَانِي بِهِ رَبِّي فَقَالَ: هَذَا يَا ابْنَ أَخِي الْمُحِبُّ غِبْنًا. عَطَاءُ بْنُ أَبِي مُسْلِمٍ الْخُرَاسَانِيُّ:   وَفِي اسْمِ أَبِيهِ قَوْلَانِ: أَحَدُهُمَا مَيْسَرَةُ، وَالثَّانِي عَبْدُ اللَّهِ، وَفِي كُنْيَةِ عَطَاءٍ قَوْلَانِ: أَحَدُهُمَا أَبُو عُثْمَانَ، وَالثَّانِي أَبُو أَيُّوبَ. وَأَصْلُهُ مِنْ بَلْخٍ، أَسْنَدَ عَنِ ابْنِ عُمَرَ، وَابْنِ عَبَّاسٍ، وَأَنَسٍ، وَأَبِي هُرَيْرَةَ، وَغَيْرِهِمْ مِنَ الْعُلَمَاءِ الصَّالِحِينَ. قَالَ: عَبْدُ الرَّحْمَنِ بْنُ يَزِيدَ بْنِ جَابِرٍ،: كُنَّا مُقَارِبِي عَطَاءٍ الْخُرَاسَانِيِّ، وَكَانَ يُحْيِي اللَّيْلَ صَلَاةً، وَكَانَ إِذَا ذَهَبَ مِنَ اللَّيْلِ ثُلُثُهُ أَوْ نِصْفُهُ نَادَانَا وَهُوَ فِي فُسْطَاطِهِ يَا إِسْمَاعِيلُ، يَا عَبْدَ الرَّحْمَنِ بْنَ يَزِيدَ، يَا فُلَانُ بْنَ فُلَانٍ، قُومُوا فَتَوَضَّئُوا وَصَلُّوا، فَإِنَّ صَلَاةَ هَذَا اللَّيْلِ وَصِيَامَ هَذَا النَّهَارِ أَيْسَرُ مِنْ شَرَابِ الصَّدِيدِ، وَمُقَطَّعَاتِ الْحَدِيدِ، الْوَحَا الْوَحَا! مُحِبُّ بْنُ حَازِمِ مَوْلَى ثَابِتِ بْنِ يَزِيدَ بْنِ رُعَيْنٍ، يُكَنَّى أَبَا جَبْرَةَ: يَرْوِي عَنْ مُوسَى بْنِ وَرْدَانَ حَدِيثًا وَاحِدًا بِسَنَدِهِ، لَا يَرْوِي غَيْرَهُ، رَوَى عَنْهُ سَعِيدُ بْنُ أَيُّوبَ، وَضِمَامُ بْنُ إِسْمَاعِيلَ، وَاللَّيْثُ بْنُ عَاصِمٍ. وَكَانَ فَاضِلًا تُوُفِّيَ فِي هَذِهِ السَّنَةِ. وَفِيهَا مَاتَ أَبُو خَازِمٍ الْأَعْرَجُ  ، وَقِيلَ: سَنَةَ أَرْبَعِينَ، وَقِيلَ سَنَةَ أَرْبَعٍ وَأَرْبَعِينَ. وَفِيهَا مَاتَ يَحْيَى بْنُ مُحَمَّدِ بْنِ عَلِيِّ بْنِ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ بِفَارِسَ، وَكَانَ أَمِيرًا عَلَيْهَا، وَكَانَ قَبْلَ ذَلِكَ أَمِيرًا عَلَى الْمَوْصِلِ. وَفِيهَا تُوُفِّيَ ثَوْرُ بْنُ زَيْدٍ الدِّئِلِيُّ، وَكَانَ ثِقَةً. وَزِيَادُ بْنُ أَبِي زِيَادٍ مَوْلَى عَبْدِ اللَّهِ بْنِ عَيَّاشِ بْنِ أَبِي رَبِيعَةَ الْمَخْزُومِيِّ، وَكَانَ مِنَ الْأَبْطَالِ. ( عَيَّاشٌ بِالْيَاءِ الْمُثَنَّاةِ مِنْ تَحْتُ، وَبِالشِّينِ الْمُعْجَمَةِ ).

    ✧ Ismāʿīl b. Sālim, Abū Yaḥyā al-Asadī: He heard from ʿĀmir al-Shaʿbī, Saʿīd b. Jubayr, and others. Al-Thawrī and Hushaym narrated from him. He settled in Baghdad before it was built as a city. Aḥmad b. Ḥanbal was asked about him and said: Thiqah thiqah (trustworthy, trustworthy). Yaḥyā said: He is more trustworthy than the pillars of the mosque. Muḥammad b. Saʿd said: Ismāʿīl b. Sālim al-Asadī, from whom Hushaym and his companions narrated, was thiqah thabt (trustworthy and reliable). His origin was from Kufa, then he moved and settled in Baghdad before it was built and inhabited. In Baghdad there were five hundred horsemen stationed for Hishām b. ʿAbd al-Malik and other caliphs, raiding the Khawārij when they rose in their area before their power weakened. Rābiʿah al-ʿAdawiyyah: ʿAbd Allāh b. ʿĪsā said: I entered the house of Rābiʿah al-ʿAdawiyyah and saw light on her face. She wept much. A man recited before her a verse mentioning the Fire, and she cried out then fell down. I entered upon her while she was sitting on a worn piece of reed mat. A man spoke something before her, and I began to hear the falling of her tears on the reeds like dripping water. Then she trembled and cried out, so we got up and left. Muḥammad b. ʿUmar said: I entered upon Rābiʿah. She was a very old woman, eighty years old, like a worn waterskin, about to collapse. In her house I saw a bundle of reed mats, a Persian reed rack, its height from the ground about two cubits, on which her shrouds were placed. The curtain of the house was a coarse mat, and sometimes reed mats. There were grain, a jug, and a felt mat that was her bed and her prayer place. When she mentioned death she would shudder and a tremor would seize her. When she passed by people, they recognized in her the signs of worship. A man said to her: Supplicate for me. She clung to the wall and said: Who am I, may God have mercy on you? Obey your Lord and call upon Him, for He answers the supplication of the distressed. Ibn al-Jawzī said: Rābiʿah was an accomplished and astute woman. Among her sayings that indicate the strength of her understanding is her saying: I seek forgiveness from God for the lack of truthfulness in my saying 'I seek forgiveness from God.' Sufyān al-Thawrī used to say: Take us to the educator from whom I find no one to rest with when I part from her. One day he said before her: Wā ḥuznāh! (O my grief!) She said: Do not lie. Say: Wā qillata ḥuznāh! (O the littleness of my grief!) If you were truly grieved, life would not be pleasant for you. It was said to her: Have you done a deed that you think will be accepted from you? She said: If I have, then my fear is that it may be rejected. I have gathered her reports in a book; therefore I have confined myself to this amount here. She was buried outside Jerusalem on the top of a mountain, and her grave is visited. Zuhrah b. Maʿbad b. ʿAbd Allāh b. Hishām, Abū ʿAqīl al-Tamīmī: A Medinan who settled in Egypt. He narrated from Ibn ʿUmar and Ibn al-Zubayr. Al-Layth, Ibn Lahīʿah, and the last to narrate from him was Rishdīn. He died in this year. ʿAbd Allāh b. al-Sāʾib al-Makhzūmī al-Madanī: He used to say: My grandfather in the Jāhiliyyah was called Abū al-Sāʾib, and by that I am named. He was a partner of the Messenger of God ﷺ. When he mentioned him in Islam, he said: What a good partner he was. He neither engaged in secret transactions nor disputed. ʿAbd Allāh was a cultured, virtuous, good, and chaste man, but he was famous for his love of love poetry. He rejoiced at hearing poetry and was delighted by it. He came to al-Saffāḥ in al-Anbār. ʿAbd al-Raḥmān al-Qazzāz informed us with a chain of transmission from Abū ʿAbd Allāh al-Zubayrī, who said: Abū al-Sāʾib al-Makhzūmī was with al-Ḥasan b. Zayd in al-Anbār, and he honored him, during the governorship of Abū al-ʿAbbās. One night al-Ḥasan b. Zayd recited to him verses by Majnūn Banī ʿĀmir: And you two told me that Taymāʾ is a dwelling for Laylā, when the guest casts anchor. Abū al-Sāʾib began to memorize them. When he returned to his dwelling, some of them escaped him, so he went back to al-Ḥasan b. Zayd. When he stood at the door, he cried out at the top of his voice: O Abū Fulān! Al-Ḥasan heard that and said: Open the door for Abū al-Sāʾib, for some matter has called him. When he entered upon him, he said: Has news come? He said: Greater than that. He said: What is it? He said: Repeat to me: And you two told me that Taymāʾ is a dwelling for Laylā, when the guest casts anchor. So he repeated it to him until he memorized it. ʿAbd al-Raḥmān al-Qazzāz informed us with his chain from Muḥammad b. ʿAbd al-Raḥmān b. al-Qāsim al-Taymī, who said: My father narrated to me, saying: While Abū al-Sāʾib was in his house, he heard a man singing these verses: I weep for those who made me taste their love, until when they woke me to passion, they slept. It suffices me that you know that my heart may love you, so if you find some of what I find. I found between me and love an acquaintance, so it will not cease until eternity ceases. I have no helper, so bestow one upon me, for I am afflicted, and grief has wasted me. He said: Abū al-Sāʾib went out after him and said: Stop, O beloved, for I have answered your call. [I am your helper.] Where do you want to go? He said: The tents of palm branches in the valley of al-ʿArj. A heavy rain fell upon them, and Abū al-Sāʾib began to recite: 'So they did not weaken for what befell them in the cause of God, nor did they become feeble, nor did they yield, and God loves the patient' (Q 3:146). He returned to his dwelling when his soul was about to perish. His companions entered upon him and said: O Abū al-Sāʾib, what are you doing to yourself? He said: Leave me, for I have walked in a noble deed, and I loved a Muslim, and the doer of good is assisted. Ibn al-Jawzī said: The reports about him in this regard are many. His son recited two verses to him while the household had gathered at the table, and he said to him: Your mother is divorced if we have dinner and do not have the predawn meal except with these two verses. So they removed the food and kept repeating the two verses. Then he woke them at dawn and they recited them to him. He passed by a blacksmith while he was reciting, and he swore that he would blow for him with his bellows. So he sat blowing while the other recited to him until sunset. ʿAbd al-Raḥmān al-Madāʾinī narrated, saying: Abū ʿUthmān al-Māzinī narrated to us, saying: Abū al-Sāʾib al-Makhzūmī fasted one day. When he prayed Maghrib and his table was brought, a verse of Jarīr came to his heart: Indeed those who departed with your heart left in your eye a spring that ever flows. They absorbed some of their tears and said to me: What did you meet from passion, and what did we meet? He said: Every wife of his is divorced and every slave of his is free if he breaks his fast tonight except on these two verses. Al-Mubārak b. ʿAlī informed us with a chain from ʿAbd al-Malik b. ʿAbd al-ʿAzīz, who said: Abū al-Sāʾib said to me: O son of my brother, recite to me from al-Aḥwaṣ. I recited to him his saying: She said, and I said: Be chaste and connect the rope of a man passionately devoted to union with you. She cried out then: My husband! So I said to her: Excuse is something not of my nature. Two whom I do not prefer for union with them: the bride of a friend and the wife of a neighbor. As for the friend, I do not betray him, and the neighbor, my Lord has enjoined me concerning him. He said: This, O son of my brother, is a sincere lover. ʿAṭāʾ b. Abī Muslim al-Khurāsānī: Regarding his father's name there are two opinions: one is Maysarah, and the second is ʿAbd Allāh. Regarding ʿAṭāʾ's kunyah there are two opinions: one is Abū ʿUthmān, and the second is Abū Ayyūb. His origin was from Balkh. He had chains of narration from Ibn ʿUmar, Ibn ʿAbbās, Anas, Abū Hurayrah, and other virtuous scholars. ʿAbd al-Raḥmān b. Yazīd b. Jābir said: We were close companions of ʿAṭāʾ al-Khurāsānī. He would keep the night alive in prayer. When a third or half of the night had passed, he would call us from his tent: O Ismāʿīl, O ʿAbd al-Raḥmān b. Yazīd, O so-and-so son of so-and-so, arise, perform ablution, and pray, for the prayer of this night and the fast of this day are easier than drinking pus and pieces of iron. Al-waḥā al-waḥā! (Hurry, hurry!) Muḥibb b. Ḥāzim, client of Thābit b. Yazīd b. Ruʿayn, called Abū Jabrah: He narrates from Mūsā b. Wardān a single hadith with its chain, and narrates nothing else. Saʿīd b. Ayyūb, Ḍimām b. Ismāʿīl, and al-Layth b. ʿĀṣim narrated from him. He was virtuous and died in this year. In this year Abū Khāzim al-Aʿraj died. It is said: in the year forty, and it is said: in the year forty-four. In this year Yaḥyā b. Muḥammad b. ʿAlī b. ʿAbd Allāh b. ʿAbbās died in Fārs, where he was governor, and before that he was governor of Mosul. In this year Thawr b. Zayd al-Diʾilī died, and he was trustworthy. Ziyād b. Abī Ziyād, client of ʿAbd Allāh b. ʿAyyāsh b. Abī Rabīʿah al-Makhzūmī, died, and he was one of the heroes. (ʿAyyāsh is with a yāʾ with two dots under it, and a shīn with a dot.)

44. Tarikh (al-Tabari) 2719No grade recorded

    ثُمَّ دَخَلَتْ سَنَةُ سِتٍّ وَثَلَاثِينَ وَمِائَةٍ فِيهَا قَدِمَ أَبُو مُسْلِمٍ مِنْ خُرَاسَانَ عَلَى السَّفَّاحِ بِالْعِرَاقِ وَذَلِكَ بَعْدَ اسْتِئْذَانِهِ الْخَلِيفَةَ فِي الْقُدُومِ، فَكَتَبَ إِلَيْهِ أَنْ يَقْدَمَ فِي خَمْسِمِائَةٍ مِنَ الْجُنْدِ، فَكَتَبَ إِلَيْهِ: إِنِّي قَدْ وَتَرْتُ النَّاسَ، وَإِنِّي أَخْشَى مِنْ قِلَّةِ الْخَمْسِمِائَةِ. فَكَتَبَ إِلَيْهِ أَنِ اقْدَمْ فِي أَلْفٍ. فَقَدِمَ فِي ثَمَانِيَةِ آلَافٍ فَرَّقَهُمْ، وَأَخَذَ مَعَهُ مِنَ الْأَمْوَالِ وَالتُّحَفِ وَالْهَدَايَا شَيْئًا كَثِيرًا، وَلَمَّا قَدِمَ لَمْ يَكُنْ مَعَهُ سِوَى أَلْفٍ مِنَ الْجُنْدِ، فَتَلْقَّاهُ الْقُوَّادُ الْكُبَرَاءُ إِلَى ظَاهِرِ الْبَلَدِ، فَلَمَّا دَخَلَ عَلَى السَّفَّاحِ أَكْرَمَهُ وَعَظَّمَهُ وَاحْتَرَمَهُ وَأَنْزَلَهُ قَرِيبًا مِنْهُ، وَكَانَ يَأْتِي إِلَى الْخِدْمَةِ كُلَّ يَوْمٍ، وَاسْتَأْذَنَ الْخَلِيفَةَ فِي الْحَجِّ، فَأَذِنَ لَهُ، وَقَالَ: لَوْلَا أَنِّي كُنْتُ عَيَّنْتُ إِمْرَةَ الْحَجِّ لِأَبِي جَعْفَرٍ لَأَمَّرْتُكَ. وَكَانَ مَا بَيْنَ أَبِي جَعْفَرٍ وَأَبِي مُسْلِمٍ خَرَابًا، وَذَلِكَ لِمَا رَأَى مِنَ الْجَفْوَةِ مِنْهُ حِينَ قَدِمَ عَلَيْهِ نَيْسَابُورَ فِي الْبَيْعَةِ لِلسَّفَّاحِ وَلِلْمَنْصُورِ مِنْ بَعْدِهِ، فَحَقَدَ عَلَيْهِ أَبُو جَعْفَرٍ، وَأَشَارَ عَلَى السَّفَّاحِ بِقَتْلِهِ، وَحِينَ قَدِمَ حَرَّضَهُ عَلَى قَتْلِهِ أَيْضًا، فَقَالَ لَهُ السَّفَّاحُ: قَدْ عَلِمْتَ بَلَاءَهُ مَعَنَا وَخِدْمَتَهُ لَنَا. فَقَالَ لَهُ أَبُو جَعْفَرٍ: يَا أَمِيرَ الْمُؤْمِنِينَ، إِنَّمَا ذَلِكَ بِدَوْلَتِنَا، وَاللَّهِ لَوْ أَرْسَلْتَ سِنَّوْرًا لَسَمِعُوا لَهُ وَأَطَاعُوا، وَإِنَّكَ إِنْ لَمْ تَتَغَدَّ بِهِ تَعَشَّى بِكَ هُوَ. فَقَالَ لَهُ: كَيْفَ السَّبِيلُ إِلَى ذَلِكَ ؟ قَالَ: إِذَا دَخَلَ عَلَيْكَ فَحَادَثْتَهُ جِئْتُ أَنَا مِنْ وَرَائِهِ فَضَرَبْتُهُ بِالسَّيْفِ. قَالَ: فَكَيْفَ بِمَنْ مَعَهُ ؟ قَالَ: هُمْ أَذَلُّ وَأَقَلُّ. فَأَذِنَ لَهُ فِي قَتْلِهِ، فَلَمَّا دَخَلَ أَبُو مُسْلِمٍ عَلَى السَّفَّاحِ نَدِمَ عَلَى مَا كَانَ أَذِنَ لِأَخِيهِ فِيهِ، فَبَعَثَ إِلَيْهِ الْخَادِمُ يَقُولُ لَهُ: إِنَّ ذَاكَ الَّذِي بَيْنَكَ وَبَيْنَهُ قَدْ نَدِمَ عَلَيْهِ، فَلَا تَفْعَلْهُ. فَلَمَّا جَاءَهُ الْخَادِمُ وَجَدَهُ مُحْتَبِيًا بِالسَّيْفِ، مُتَهَيِّئًا لِمَا يُرِيدُ مِنْ قَتْلِ أَبِي مُسْلِمٍ فَلَمَّا نَهَاهُ عَنْ ذَلِكَ غَضِبَ أَبُو جَعْفَرٍ غَضَبًا شَدِيدًا. وَفِي هَذِهِ السَّنَةِ حَجَّ بِالنَّاسِ أَبُو جَعْفَرٍ الْمَنْصُورُ عَنْ وِلَايَةِ أَخِيهِ السَّفَّاحِ وَسَارَ مَعَهُ إِلَى الْحِجَازِ أَبُو مُسْلِمٍ الْخُرَاسَانِيُّ عَنْ أَمْرِ الْخَلِيفَةِ وَإِذْنِهِ لَهُ فِي الْحَجِّ فِي هَذَا الْعَامِ، فَلَمَّا رَجَعَا مِنَ الْحَجِّ فَكَانَا بِذَاتِ عِرْقٍ جَاءَ الْخَبَرُ إِلَى أَبِي جَعْفَرٍ - وَكَانَ يَسِيرُ قَبْلَ أَبِي مُسْلِمٍ بِمَرْحَلَةٍ - بِمَوْتِ أَبِي الْعَبَّاسِ السَّفَّاحِ فَكَتَبَ إِلَى أَبِي مُسْلِمٍ أَنْ قَدْ حَدَثَ أَمْرٌ، فَالْعَجَلَ الْعَجَلَ. فَلَمَّا اسْتَعْلَمَ أَبُو مُسْلِمٍ الْخَبَرَ عَجَّلَ السَّيْرَ وَرَاءَهُ، فَلَحِقَهُ إِلَى الْكُوفَةِ فَكَانَتْ بَيْعَةُ الْمَنْصُورِ.

    ✧ Then the year 136 AH began. In it, Abū Muslim arrived from Khurāsān to al-Saffāḥ in Iraq, and that was after he sought the Caliph's permission to come. He wrote to him to come with five hundred soldiers, so he wrote back: 'I have made enemies of the people, and I fear the smallness of five hundred.' He wrote to him to come with a thousand. So he came with eight thousand, whom he dispersed, and he brought with him a great deal of wealth, gifts, and presents. When he arrived, he had with him only a thousand soldiers. The senior commanders met him at the outskirts of the city. When he entered upon al-Saffāḥ, he honored him, magnified him, respected him, and lodged him near himself. He used to attend the service every day. He asked the Caliph's permission to perform the Hajj, and he permitted him, saying: 'Were it not that I had already appointed Abū Jaʿfar to command the Hajj, I would have appointed you.' Between Abū Jaʿfar and Abū Muslim there was ruin, because of the coldness he perceived from him when he came to him at Naysābūr for the oath of allegiance to al-Saffāḥ and to al-Manṣūr after him. Abū Jaʿfar harbored a grudge against him and advised al-Saffāḥ to kill him. When he arrived, he again incited him to kill him. Al-Saffāḥ said to him: 'You know his trial with us and his service to us.' Abū Jaʿfar said to him: 'O Commander of the Faithful, that is only due to our dynasty. By God, if you sent a cat, they would listen to it and obey. And if you do not breakfast upon him, he will sup upon you.' He said to him: 'How is the way to that?' He said: 'When he enters upon you and you converse with him, I will come from behind him and strike him with the sword.' He said: 'And what of those with him?' He said: 'They are more abased and fewer.' So he permitted him to kill him. But when Abū Muslim entered upon al-Saffāḥ, he regretted what he had permitted his brother to do. So the servant was sent to him saying: 'That which is between you and him, he has regretted it; do not do it.' When the servant came to him, he found him sitting cross-legged with the sword, prepared for what he intended of killing Abū Muslim. When he forbade him from that, Abū Jaʿfar became extremely angry. In this year, Abū Jaʿfar al-Manṣūr led the people in the Hajj by the authority of his brother al-Saffāḥ, and Abū Muslim al-Khurāsānī traveled with him to the Hijāz by the Caliph's command and his permission for him to perform the Hajj in this year. When they returned from the Hajj and were at Dhāt ʿIrq, news came to Abū Jaʿfar – who was traveling a stage ahead of Abū Muslim – of the death of Abū al-ʿAbbās al-Saffāḥ. He wrote to Abū Muslim: 'A matter has occurred; hasten, hasten.' When Abū Muslim learned the news, he hastened his journey behind him and caught up with him at al-Kūfah, and there took place the oath of allegiance to al-Manṣūr.

45. Tarikh (al-Tabari) 2720No grade recorded

    وَهَذِهِ تَرْجَمَةُ أَبِي الْعَبَّاسِ السَّفَّاحِ وَذِكْرُ وَفَاتِهِ   هُوَ عَبْدُ اللَّهِ السَّفَّاحُ - وَيُقَالُ لَهُ: الْمُرْتَضَى. وَ: الْقَائِمُ أَيْضًا - ابْنُ مُحَمَّدٍ الْإِمَامِ بْنِ عَلِيٍّ السَّجَّادِ بْنِ عَبْدِ اللَّهِ الْحَبْرِ بْنِ الْعَبَّاسِ ذِي الرَّأْيِ بْنِ عَبْدِ الْمُطَّلِبِ شَيْبَةِ الْحَمْدِ بْنِ هَاشِمٍ عَمْرِو بْنِ عَبْدِ مَنَافِ بْنِ قُصَيٍّ، أَبُو الْعَبَّاسِ الْقُرَشِيُّ الْهَاشِمِيُّ أَمِيرُ الْمُؤْمِنِينَ وَأُمُّهُ رَيْطَةُ - وَيُقَالُ: رَائِطَةُ - بِنْتُ عُبَيْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ بْنِ عَبْدِ الْمَدَانِ بْنِ الدَّيَّانِ الْحَارِثِيِّ، كَانَ مَوْلِدُ السَّفَّاحِ بِالْحُمَيْمَةِ مِنْ أَرْضِ الشَّرَاةِ مِنْ أَرْضِ الْبَلْقَاءِ بِالشَّامِ وَنَشَأَ بِهَا حَتَّى طُلِبَ أَخُوهُ إِبْرَاهِيمُ، فَقَتَلَهُ مَرْوَانُ الْحِمَارُ بِحَرَّانَ، فَانْتَقَلُوا إِلَى الْكُوفَةِ، وَبُويِعَ لَهُ بِالْخِلَافَةِ بَعْدَ مَقْتَلِ أَخِيهِ فِي حَيَاةِ مَرْوَانَ يَوْمِ الْجُمُعَةِ الثَّانِيَ عَشَرَ مِنْ رَبِيعٍ الْأَوَّلِ، وَيُقَالُ: فِي جُمَادَى سَنَةَ ثِنْتَيْنِ وَثَلَاثِينَ وَمِائَةٍ، كَمَا تَقَدَّمَ. وَتُوفِّيَ بِالْجُدَرِيِّ بِالْأَنْبَارِ يَوْمَ الْأَحَدِ الْحَادِي عَشَرَ - وَقِيلَ: الثَّالِثَ عَشَرَ - مِنْ ذِي الْحِجَّةِ سَنَةَ سِتٍّ وَثَلَاثِينَ وَمِائَةٍ. وَكَانَ عُمْرُهُ ثَلَاثًا - وَقِيلَ: ثِنْتَيْنِ. وَقِيلَ: إِحْدَى - وَثَلَاثِينَ سَنَةً. وَقِيلَ: ثَمَانِيًا وَعِشْرِينَ سَنَةً. قَالَهُ غَيْرُ وَاحِدٍ. وَكَانَتْ خِلَافَتُهُ أَرْبَعُ سِنِينَ وَتِسْعَةُ أَشْهُرٍ. وَكَانَ أَبْيَضَ جَمِيلًا طَوِيلًا، أَقْنَى الْأَنْفِ، جَعْدَ الشَّعْرِ، حَسَنَ اللِّحْيَةِ، حَسَنَ الْوَجْهِ، فَصِيحَ الْكَلَامِ، حَسَنَ الرَّأْيِ، جَيِّدَ الْبَدِيهَةِ. [شِدَّةُ ذَكَائِهِ وَسُرْعَةُ جَوَابِهِ   وَقَالَ سَعِيدُ بْنُ مُسْلِمٍ الْبَاهِلِيُّ: (دَخَلَ عَبْدُ اللَّهِ بْنُ حَسَنٍ عَلَى السَّفَّاحِ مَرَّةً وَالْمَجْلِسُ غَاصٌّ بِبَنِي هَاشِمٍ وَالشِّيعَةِ وَوُجُوهِ النَّاسِ، وَمَعَهُ مُصْحَفٌ، فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ؛ أَعْطِنَا حَقَّنَا الَّذِي جَعَلَهُ اللَّهُ لَنَا فِي هَذَا الْمُصْحَفِ. فَقَالَ لَهُ: إِنَّ عَلِيًّا جَدَّكَ كَانَ خَيْرًا مِنِّي وَأَعْدَلَ، وَلِيَ هَذَا الْأَمْرَ فَأَعْطَى جَدَّيْكَ الْحَسَنَ وَالْحُسَيْنَ - وَكَانَا خَيْرًا مِنْكَ - شَيْئًا، وَكَانَ الْوَاجِبُ أَنْ أُعْطِيَكَ مِثْلَهُ؟! فَإِنْ كُنْتُ فَعَلْتُ... فَقَدْ أَنْصَفْتُكَ، وَإِنْ كُنْتُ زِدْتُكَ... فَمَا هَذَا جَزَائِي مِنْكَ! فَانْصَرَفَ وَلَمْ يُحِرْ جَوَابًا، وَعَجِبَ النَّاسُ مِنْ جَوَابِ السَّفَّاحِ). عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ - وَهُوَ وَالِدُ السَّفَّاحِ - قَالَ: دَخَلْتُ عَلَى عُمَرَ بْنِ عَبْدِ الْعَزِيزِ وَعِنْدَهُ رَجُلٌ مِنَ النَّصَارَى، فَقَالَ لَهُ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ: مَنْ تَجِدُونَ الْخَلِيفَةَ بَعْدَ سُلَيْمَانَ ؟ قَالَ لَهُ النَّصْرَانِيُّ: أَنْتَ. قَالَ: فَأَقْبَلَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ عَلَيَّ، فَقَالَ: وَهِيَ فِي ثِيَابِكَ يَا أَبَا عَبْدِ اللَّهِ. قَالَ مُحَمَّدُ بْنُ عَلِيٍّ: فَلَمَّا كَانَ بَعْدَ ذَلِكَ جَعَلْتُ ذَلِكَ النَّصْرَانِيَّ فِي بَالِي، فَرَأَيْتُهُ يَوْمًا، فَأَمَرْتُ غُلَامِي أَنْ يَحْبِسَهُ عَلَيَّ، وَذَهَبْتُ بِهِ إِلَى مَنْزِلِي، فَسَأَلْتُهُ عَمَّا يَكُونُ بَعْدُ فِي خُلَفَاءِ بَنِي أُمَيَّةَ فَذَكَرَهُمْ وَاحِدًا وَاحِدًا، وَتَجَاوَزَ عَنْ مَرْوَانَ بْنِ مُحَمَّدٍ، قُلْتُ: ثُمَّ مَنْ ؟ قَالَ: ثُمَّ ابْنُكَ ابْنُ الْحَارِثِيَّةِ. قَالَ: وَكَانَ إِذْ ذَاكَ حَمْلًا. وَوَفَدَ عَلَيْهِ أَهْلُ الْمَدِينَةِ فَبَادَرُوا إِلَى تَقْبِيلِ يَدِهِ، وَتَرَكَ ذَلِكَ عِمْرَانُ بْنُ إِبْرَاهِيمَ بْنِ عَبْدِ اللَّهِ بْنِ مُطِيعٍ الْعَدَوِيُّ وَإِنَّمَا حَيَّاهُ بِالْخِلَافَةِ، وَهَنَّأَهُ بِهَا فَقَطْ. وَقَالَ: وَاللَّهِ يَا أَمِيرَ الْمُؤْمِنِينَ، لَوْ كَانَتْ تَزِيدُكَ رِفْعَةً وَتَزِيدُنِي وَسِيلَةً إِلَيْكَ، مَا سَبَقَنِي إِلَيْهَا أَحَدٌ مِنْ هَؤُلَاءِ، وَإِنِّي لَغَنِيٌّ عَمَّا لَا أَجْرَ فِيهِ. ثُمَّ جَلَسَ. قَالَ: فَوَاللَّهِ مَا نَقَصَهُ ذَلِكَ مِنْ حَظِّ أَصْحَابِهِ. نعي السفاح وَذَكَرَ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ مَالِكٍ الْخُزَاعِيُّ أَنَّ الرَّشِيدَ أَمَرَ ابْنَهُ أَنْ يَسْمَعَ مِنْ إِسْحَاقَ بْنِ عِيسَى بْنِ عَلِيٍّ مَا يَرْوِيهِ عَنْ أَبِيهِ فِي قِصَّةِ السَّفَّاحِ، فَأَخْبَرَهُ عَنْ أَبِيهِ عِيسَى أَنَّهُ دَخَلَ عَلَى السَّفَّاحِ يَوْمَ عَرَفَةَ بُكْرَةً فَوَجَدَهُ صَائِمًا، فَأَمَرَهُ أَنْ يُحَادِثَهُ فِي يَوْمِهِ هَذَا، ثُمَّ يَخْتِمُ ذَلِكَ بِفِطْرِهِ عِنْدَهُ. قَالَ: فَحَادَثْتُهُ حَتَّى أَخَذَهُ النَّوْمُ، فَقُمْتُ عَنْهُ، وَقُلْتُ: أُقِيلَ فِي مَنْزِلِي، ثُمَّ أَجِيءُ بَعْدَ ذَلِكَ. فَذَهَبْتُ فَنِمْتُ قَلِيلًا ثُمَّ قُمْتُ، فَأَقْبَلْتُ إِلَى دَارِهِ، فَإِذَا عَلَى بَابِهِ بَشِيرٌ مِنْ أَهْلِ السِّنْدِ بِبَيْعَتِهِمْ لِلْخَلِيفَةِ وَتَسْلِيمِ الْأُمُورِ إِلَى نُوَّابِهِ. قَالَ: فَحَمِدْتُ اللَّهَ تَعَالَى الَّذِي وَفَّقَنِي لِأَنْ أَجِيئَهُ بِبِشَارَةٍ، ثُمَّ دَخَلْتُ الدَّارَ، فَإِذَا آخَرُ مَعَهُ الْبِشَارَةُ بِفَتْحِ إِفْرِيقِيَّةَ فَحَمِدْتُ اللَّهَ أَيْضًا، وَدَخَلْتُ عَلَيْهِ فَبَشَّرْتُهُ بِذَلِكَ وَهُوَ يُسَرِّحُ لِحْيَتَهُ بَعْدَ الْوُضُوءِ، فَسَقَطَ الْمُشْطُ مِنْ يَدِهِ، ثُمَّ قَالَ: سُبْحَانَ اللَّهِ ! كُلُّ شَيْءٍ بَائِدٌ سِوَاهُ، نَعَيْتَ وَاللَّهِ نَفْسِي حَدَّثَنِي إِبْرَاهِيمُ الْإِمَامُ، عَنْ أَبِي هَاشِمٍ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ، عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ، عَنْ رَسُولِ اللَّهِ ﷺ، أَنَّهُ يَقْدَمُ عَلَيَّ فِي مَدِينَتِي هَذِهِ وَافِدَانِ ; وَافِدُ السِّنْدِ، وَالْآخَرُ وَافْدُ إِفْرِيقِيَّةَ بِسَمْعِهِمْ وَطَاعَتِهِمْ وَبَيْعَتِهِمْ، فَلَا يَمْضِي بَعْدَ ذَلِكَ ثَلَاثَةُ أَيَّامٍ حَتَّى أَمُوتَ. قَالَ: وَقَدْ أَتَانِي الْوَافِدَانِ، فَأَعْظَمَ اللَّهُ أَجَرَكَ يَا عَمِّ فِي ابْنِ أَخِيكَ. فَقُلْتُ: كَلَّا يَا أَمِيرَ الْمُؤْمِنِينَ، إِنْ شَاءَ اللَّهُ. قَالَ: بَلَى إِنْ شَاءَ اللَّهُ، لَئِنْ كَانَتِ الدُّنْيَا حَبِيبَةً إِلَيَّ، فَصِحَّةُ الرِّوَايَةِ عَنْ رَسُولِ اللَّهِ ﷺ أَحَبُّ إِلَيَّ مِنْهَا، وَاللَّهِ مَا كَذَبْتُ وَلَا كُذِبْتُ. ثُمَّ نَهَضَ فَدَخَلَ مَنْزِلَهُ، وَأَمَرَنِي بِالْجُلُوسِ، فَلَمَّا جَاءَ الْمُؤَذِّنُ يُعْلِمُهُ بِوَقْتِ الظُّهْرِ خَرَجَ الْخَادِمُ يَأْمُرُنِي أَنْ أُصَلِّيَ عَنْهُ، وَكَذَلِكَ الْعَصْرَ وَالْمَغْرِبَ وَالْعِشَاءَ، كُلُّ ذَلِكَ يَخْرُجُ الْخَادِمُ فَيَأْمُرُنِي أَنْ أُصَلِّيَ عَنْهُ، وَبِتُّ هُنَاكَ، فَلَمَّا كَانَ وَقْتُ السَّحَرِ خَرَجَ الْخَادِمُ بِكِتَابٍ مَعَهُ يَأْمُرُنِي أَنْ أُصَلِّيَ عَنْهُ الْعِيدَ، ثُمَّ أَرْجِعُ إِلَى دَارِهِ، وَفِيهِ يَقُولُ: يَا عَمِّ، إِذَا مِتُّ فَلَا تُعْلِمِ النَّاسَ بِمَوْتِي حَتَّى تَقْرَأَ عَلَيْهِمْ هَذَا الْكِتَابَ فَيُبَايِعُوا لِمَنْ فِيهِ. قَالَ: فَصَلَّيْتُ بِالنَّاسِ، ثُمَّ رَجَعْتُ إِلَيْهِ فَإِذَا لَيْسَ بِهِ بَأْسٌ مِمَّا أُنْكِرُهُ، ثُمَّ دَخَلْتُ عَلَيْهِ مِنْ آخِرِ النَّهَارِ، فَإِذَا هُوَ عَلَى حَالِهِ غَيْرَ أَنَّهُ قَدْ خَرَجَتْ فِي وَجْهِهِ حَبَّتَانِ صَغِيرَتَانِ، ثُمَّ كَثُرَتَا، ثُمَّ صَارَ فِي وَجْهِهِ حَبٌّ صِغَارٌ بِيضٌ - يُقَالُ: إِنَّهُ جُدَرِيٌّ - ثُمَّ بَكَّرْتُ إِلَيْهِ فِي الْيَوْمِ الثَّانِي مِنْ أَيَّامِ التَّشْرِيقِ فَإِذَا هُوَ قَدْ هَجَرَ وَذَهَبَتْ عَنْهُ مَعْرِفَتِي وَمَعْرِفَةُ غَيْرِي، فَرَجَعْتُ إِلَيْهِ بِالْعَشِيِّ، فَإِذَا هُوَ قَدِ انْتَفَخَ حَتَّى صَارَ مِثْلَ الْزِّقِّ، وَتُوُفِّيَ فِي الْيَوْمِ الثَّالِثِ مِنْ أَيَّامِ التَّشْرِيقِ، فَسَجَّيْتُهُ كَمَا أَمَرَنِي، وَخَرَجْتُ إِلَى النَّاسِ، فَقَرَأْتُ عَلَيْهِمُ الْكِتَابَ، فَإِذَا فِيهِ: مِنْ عَبْدِ اللَّهِ أَمِيرِ الْمُؤْمِنِينَ، إِلَى الرَّسُولِ وَالْأَوْلِيَاءِ وَجَمَاعَةِ الْمُسْلِمِينَ: سَلَامٌ عَلَيْكُمْ، أَمَّا بَعْدُ، فَقَدْ قَلَّدَ أَمِيرُ الْمُؤْمِنِينَ الْخِلَافَةَ عَلَيْكُمْ بَعْدَ وَفَاتِهِ أَخَاهُ، فَاسْمَعُوا لَهُ وَأَطِيعُوا، وَقَدْ قَلَّدَ الْخِلَافَةَ مِنْ بَعْدِ عَبْدِ اللَّهِ عِيسَى بْنَ مُوسَى إِنْ كَانَ. قَالَ: فَاخْتَلَفَ النَّاسُ فِي قَوْلِهِ: إِنْ كَانَ. قِيلَ: إِنْ كَانَ أَهْلًا لَهَا. وَقَالَ آخَرُونَ: إِنْ كَانَ حَيًّا. وَهَذَا الْقَوْلُ الثَّانِي هُوَ الصَّوَابُ. ذَكَرَهُ الْخَطِيبُ وَابْنُ عَسَاكِرَ مُطَوَّلًا، وَهَذَا مُلَخَّصٌ مِنْهُ، وَفِيهِ ذِكْرُ الْحَدِيثِ الْمَرْفُوعِ، وَهُوَ مُنْكَرٌ جِدًّا. وَرَوَى الْخَطِيبُ الْبَغْدَادِيُّ أَنَّ السَّفَّاحَ نَظَرَ يَوْمًا فِي الْمِرْآةِ - وَكَانَ مِنْ أَجْمَلِ النَّاسِ وَجْهًا - فَقَالَ: اللَّهُمَّ لَا أَقُولُ كَمَا قَالَ سُلَيْمَانُ بْنُ عَبْدِ الْمَلِكِ: أَنَا الْخَلِيفَةُ الشَّابُّ. وَلَكِنِّي أَقُولُ: اللَّهُمَّ عَمِّرْنِي طَوِيلًا فِي طَاعَتِكَ مُمَتَّعًا بِالْعَافِيَةِ. فَمَا اسْتَتَمَّ كَلَامَهُ حَتَّى سَمِعَ غُلَامًا يَقُولُ لِآخَرَ: الْأَجَلُ بَيْنِي وَبَيْنَكَ شَهْرَانِ وَخَمْسَةُ أَيَّامٍ. فَتَطَيَّرَ مِنْ كَلَامِهِ، وَقَالَ: حَسْبِيَ اللَّهُ، لَا قُوَّةَ إِلَّا بِاللَّهِ، عَلَيْهِ تَوَكُّلِي، وَبِهِ أَسْتَعِينُ. فَمَاتَ بَعْدَ شَهْرَيْنِ وَخَمْسَةُ أَيَّامٍ. ذَكَرَ ابْنُ عَسَاكِرَ أَنَّ الطَّبِيبَ لَمَّا دَخَلَ عَلَيْهِ أَخَذَ بِيَدِهِ، فَأَنْشَأَ السَّفَّاحُ يَقُولُ عِنْدَ ذَلِكَ: انْظُرْ إِلَى ضَعْفِ الْحَرَا كِ وُذُلِّهِ بِيَدِ السُّكُونْ     يُنْبِئْكَ أَنَّ بَيَانَهُ هَذَا مُقَدِّمَةُ الْمَنُونْ فَقَالَ لَهُ الطَّبِيبُ: أَنْتَ صَالِحٌ. فَأَنْشَأَ يَقُولُ: يُبَشِّرُنِي بِأَنِّي ذُو صَلَاحٍ     يَبِينُ لَهُ وَبِي دَاءٌ دَفِينُ لَقَدْ أَيْقَنْتُ أَنِّي غَيْرُ بِاقٍ     وَلَا شَكٌّ إِذَا وَضَحَ الْيَقِينُ قَالَ بَعْضُ أَهْلِ الْعِلْمِ: كَانَ آخِرُ مَا تَكَلَّمَ بِهِ أَبُو الْعَبَّاسِ السَّفَّاحُ حِينَ حَضَرَهُ الْمَوْتُ: الْمُلْكُ لِلَّهِ الْحَيِّ الْقَيُّومِ، مَلِكِ الْمُلُوكِ، وَجَبَّارِ الْجَبَابِرَةِ. وَكَانَ نَقْشُ خَاتَمِهِ: اللَّهُ ثِقَةُ عَبْدِ اللَّهِ. وَكَانَ مَوْتُهُ بِالْجُدَرِيِّ فِي يَوْمِ الْأَحَدِ الثَّالِثَ عَشَرَ مِنْ ذِي الْحِجَّةِ، سَنَةَ سِتٍّ وَثَلَاثِينَ وَمِائَةٍ بِالْأَنْبَارِ الْعَتِيقَةِ، عَنْ ثَلَاثٍ وَثَلَاثِينَ سَنَةً. وَكَانَتْ خِلَافَتُهُ أَرْبَعَ سِنِينَ وَتِسْعَةَ أَشْهُرٍ عَلَى أَشْهَرِ الْأَقْوَالِ. وَصَلَّى عَلَيْهِ عَمُّهُ عِيسَى بْنُ عَلِيٍّ وَدُفِنَ فِي قَصْرِ الْإِمَارَةِ مِنَ الْأَنْبَارِ، وَتَرَكَ تِسْعَ جِبَابٍ وَأَرْبَعَةَ أَقْمِصَةٍ وَخَمْسَ سَرَاوِيلَاتٍ وَأَرْبَعَ طَيَالِسَةٍ وَثَلَاثَةَ مَطَارِفِ خَزٍّ.

    ✧ This is the biography of Abu al-ʿAbbās al-Saffāḥ and an account of his death. He is ʿAbd Allāh al-Saffāḥ – and he is also called al-Murtaḍā and al-Qāʾim – b. Muḥammad al-Imām b. ʿAlī al-Sajjād b. ʿAbd Allāh al-Ḥabr b. al-ʿAbbās Dhī al-Raʾy b. ʿAbd al-Muṭṭalib Shaybat al-Ḥamd b. Hāshim ʿAmr b. ʿAbd Manāf b. Quṣayy, Abū al-ʿAbbās al-Qurashī al-Hāshimī, Commander of the Faithful. His mother was Rayṭa – and it is also said Rāʾiṭa – bt. ʿUbayd Allāh b. ʿAbd Allāh b. ʿAbd al-Madān b. al-Dayyān al-Ḥārithī. Al-Saffāḥ was born at al-Ḥumayma in the land of al-Sharāt in the land of al-Balqāʾ in Syria, and he grew up there until his brother Ibrāhīm was sought and Marwān al-Ḥimār killed him at Ḥarrān. Then they moved to al-Kūfa, and allegiance was sworn to him as caliph after the killing of his brother during Marwān's lifetime on Friday, the twelfth of Rabīʿ al-Awwal – and it is also said in Jumādā – of the year one hundred and thirty-two, as has preceded. He died of smallpox at al-Anbār on Sunday, the eleventh – and it is also said the thirteenth – of Dhū al-Ḥijja in the year one hundred and thirty-six. His age was thirty-three – and it is also said thirty-two; and it is also said thirty-one – and it is also said twenty-eight. More than one authority said this. His caliphate lasted four years and nine months. He was fair-skinned, handsome, tall, with an aquiline nose, curly hair, a fine beard, a handsome face, eloquent in speech, sound in judgment, and quick-witted. His sharp intelligence and ready answers: Saʿīd b. Muslim al-Bāhilī said: “ʿAbd Allāh b. Ḥasan once entered upon al-Saffāḥ while the assembly was packed with Banū Hāshim, the Shīʿa, and leading men, and he had a copy of the Qurʾān with him. He said: ‘O Commander of the Faithful, give us our right which God has assigned to us in this Qurʾān.’ Al-Saffāḥ said to him: ‘ʿAlī, your ancestor, was better and more just than I. He held this office and gave your two ancestors al-Ḥasan and al-Ḥusayn – and they were better than you – something. Was it then incumbent on me to give you the like of it? If I have done so, I have treated you fairly; and if I have given you more, then what is this as my reward from you?’ He departed without giving any answer, and people marveled at al-Saffāḥ's reply.” From Muḥammad b. ʿAlī b. ʿAbd Allāh b. ʿAbbās – and he is the father of al-Saffāḥ – he said: “I entered upon ʿUmar b. ʿAbd al-ʿAzīz while a Christian man was with him. ʿUmar b. ʿAbd al-ʿAzīz said to the Christian: ‘Whom do you find to be the caliph after Sulaymān?’ The Christian said to him: ‘You.’ Then ʿUmar b. ʿAbd al-ʿAzīz turned to me and said: ‘And it is in your garments, O Abū ʿAbd Allāh.’” Muḥammad b. ʿAlī said: “After that I kept that Christian in mind. One day I saw him, so I ordered my servant to detain him for me, and I took him to my house. I asked him about what would happen among the caliphs of Banū Umayya thereafter. He mentioned them one by one, and he skipped over Marwān b. Muḥammad. I said: ‘Then who?’ He said: ‘Then your son, the son of the Ḥārithī woman.’” He said: “At that time he was a fetus.” A delegation from al-Madīna came to him, and they hastened to kiss his hand. ʿImrān b. Ibrāhīm b. ʿAbd Allāh b. Muṭīʿ al-ʿAdawī refrained from that; he only greeted him with the caliphate and congratulated him on it, and he said: ‘By God, O Commander of the Faithful, if it would increase you in rank and increase me in access to you, none of these would have preceded me to it. But I can do without anything in which there is no reward.’ Then he sat down. He said: ‘By God, that did not diminish him in the estimation of his companions.’ Mourning al-Saffāḥ: Muḥammad b. ʿAbd Allāh b. Mālik al-Khuzāʿī mentioned that al-Rashīd ordered his son to listen to what Isḥāq b. ʿĪsā b. ʿAlī narrated from his father about the story of al-Saffāḥ. He told him from his father ʿĪsā that he entered upon al-Saffāḥ early on the day of ʿArafa and found him fasting. He ordered him to converse with him that day and then conclude it by breaking his fast with him. He said: “I conversed with him until sleep overtook him, and I rose from him and said: ‘I will take a midday nap in my house and then return after that.’ I went and slept a little, then I got up and came to his residence. At his gate was a bearer of good tidings from the people of al-Sind with their pledge of allegiance to the caliph and their handing over of affairs to his deputies. He said: I praised God, exalted is He, who enabled me to bring him good tidings. Then I entered the residence, and there was another with news of the conquest of Ifrīqiya, so I praised God again. I entered upon him and gave him these tidings while he was combing his beard after performing ablution. The comb fell from his hand, and then he said: ‘Glory be to God! Everything perishes except Him. By God, you have announced my own death. Ibrāhīm al-Imām narrated to me, from Abū Hāshim ʿAbd Allāh b. Muḥammad b. ʿAlī b. Abī Ṭālib, from ʿAlī b. Abī Ṭālib, from the Messenger of God ﷺ, that two delegations will come to me in this city of mine: the delegate of al-Sind, and the other the delegate of Ifrīqiya, with their allegiance and obedience. After that, three days will not pass before I die.’ He said: ‘The two delegates have come to me. May God make your reward great, O uncle, in your nephew.’ I said: ‘Not so, O Commander of the Faithful, God willing.’ He said: ‘Yes, God willing. If this world is dear to me, sound transmission from the Messenger of God ﷺ is dearer to me than it. By God, I have not lied, nor have I been lied to.’ Then he rose and entered his quarters, and he ordered me to sit. When the muʾadhdhin came to inform him that it was time for the noon prayer, a servant came out ordering me to pray on his behalf; and likewise for the afternoon, sunset, and night prayers. Each time a servant came out and ordered me to pray on his behalf, and I spent the night there. When it was the time before dawn, a servant came out with a letter, ordering me to pray the festival prayer on his behalf and then return to his residence. In it he said: ‘O uncle, when I die, do not inform the people of my death until you read this letter to them, so that they pledge allegiance to the one named in it.’ He said: I prayed with the people, then I returned to him, and I found nothing wrong with him that I could discern. Then I entered upon him at the end of the day, and he was in the same state except that two small pimples had appeared on his face. Then they increased, and then small white pimples appeared on his face – it is said that it was smallpox. Then I went to him early on the second day of the days of tashrīq, and he had become delirious and lost awareness of me and of others. I returned to him in the evening, and he had swollen until he became like a waterskin. He died on the third day of the days of tashrīq. I covered him as he had ordered me, and I went out to the people and read the letter to them. In it was written: ‘From ʿAbd Allāh, Commander of the Faithful, to the messenger, the deputies, and the community of Muslims: Peace be upon you. Now then, the Commander of the Faithful has entrusted the caliphate over you after his death to his brother, so listen to him and obey. And he has entrusted the caliphate after ʿAbd Allāh to ʿĪsā b. Mūsā, if he is...’ He said: People differed over his words ‘if he is...’. Some said: ‘if he is worthy of it’; others said: ‘if he is alive’. This second view is the correct one. Al-Khaṭīb and Ibn ʿAsākir mentioned this at length, and this is an abridgment of it. It includes the mention of the marfūʿ ḥadīth, which is very objectionable. Al-Khaṭīb al-Baghdādī narrated that al-Saffāḥ one day looked in a mirror – and he was one of the most beautiful of people in face – and said: ‘O God, I do not say as Sulaymān b. ʿAbd al-Malik said: I am the young caliph. But I say: O God, grant me long life in obedience to You, enjoying well-being.’ He had not finished his words when he heard a servant say to another: ‘The appointed time between me and you is two months and five days.’ He took this as an ill omen and said: ‘God suffices me; there is no power except through God. Upon Him I rely, and from Him I seek help.’ He died after two months and five days. Ibn ʿAsākir mentioned that when the physician entered upon him and took his hand, al-Saffāḥ began to say at that moment: Look at the weakness of the movement and its abasement in the hand of stillness; it tells you that its eloquence is but the prelude to fate. Then the physician said to him: ‘You are healthy.’ So he began to say: He gives me good tidings that I am healthy, while a hidden disease is clear to him. I have become certain that I will not remain, and there is no doubt when certainty is plain. Some scholars said: The last words Abu al-ʿAbbās al-Saffāḥ spoke when death attended him were: ‘Sovereignty belongs to God, the Living, the Self-Subsisting, King of kings, Compeller of compellers.’ The inscription on his signet ring was: ‘God is the trust of ʿAbd Allāh.’ His death was from smallpox on Sunday, the thirteenth of Dhū al-Ḥijja in the year one hundred and thirty-six, at al-Anbār al-ʿAtīqa, at the age of thirty-three. His caliphate lasted four years and nine months, according to the most widely accepted reports. His paternal uncle ʿĪsā b. ʿAlī prayed over him, and he was buried in the governor's palace at al-Anbār. He left behind nine cloaks, four shirts, five pairs of trousers, four ṭaylasāns, and three mantles of silk brocade.

46. Tarikh (al-Tabari) 2721No grade recorded

    ذِكْرُ خِلَافَةِ الْمَنْصُورِ   وَفِي هَذِهِ السَّنَةِ عَقَدَ السَّفَّاحُ عَبْدُ اللَّهِ بْنُ مُحَمَّدِ بْنِ عَلِيِّ بْنِ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ لِأَخِيهِ أَبِي جَعْفَرٍ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ بِالْخِلَافَةِ مِنْ بَعْدِهِ، وَجَعَلَهُ وَلِيَّ عَهْدِ الْمُسْلِمِينَ، وَمِنْ بَعْدِ أَبِي جَعْفَرٍ وَلَدَ أَخِيهِ عِيسَى بْنَ مُوسَى بْنِ مُحَمَّدِ بْنِ عَلِيٍّ، وَجَعَلَ الْعَهْدَ فِي ثَوْبٍ، وَخَتَمَهُ بِخَاتَمِهِ وَخَوَاتِيمِ أَهْلِ بَيْتِهِ، وَدَفَعَهُ إِلَى عِيسَى بْنِ مُوسَى. فَلَمَّا تُوُفِّيَ السَّفَّاحُ كَانَ أَبُو جَعْفَرٍ بِمَكَّةَ، فَأَخَذَ الْبَيْعَةَ لِأَبِي جَعْفَرٍ عِيسَى بْنُ مُوسَى، وَكَتَبَ إِلَيْهِ يُعْلِمُهُ وَفَاةَ السَّفَّاحِ وَالْبَيْعَةَ لَهُ، فَلَقِيَهُ الرَّسُولُ بِمَنْزِلِ صَفِيَّةَ فَقَالَ: صَفَتْ لَنَا إِنْ شَاءَ اللَّهُ. وَكَتَبَ إِلَى أَبِي مُسْلِمٍ يَسْتَدْعِيهِ، وَكَانَ أَبُو جَعْفَرٍ قَدْ تَقَدَّمَ، فَأَقْبَلَ أَبُو مُسْلِمٍ إِلَيْهِ. فَلَمَّا جَلَسَ وَأَلْقَى إِلَيْهِ كِتَابَهُ قَرَأَهُ وَبَكَى وَاسْتَرْجَعَ وَنَظَرَ إِلَى أَبِي جَعْفَرٍ، وَقَدْ جَزِعَ جَزَعًا شَدِيدًا، فَقَالَ: مَا هَذَا الْجَزَعُ وَقَدْ أَتَتْكَ الْخِلَافَةُ ؟ قَالَ: أَتَخَوَّفُ شَرَّ عَمِّي عَبْدِ اللَّهِ بْنِ عَلِيٍّ وَشَغَبَهُ عَلَيَّ. قَالَ: لَا تَخَفْهُ فَأَنَا أَكْفِيكَهُ إِنْ شَاءَ اللَّهُ، إِنَّمَا عَامَّةُ جُنْدِهِ وَمَنْ مَعَهُ أَهْلُ خُرَاسَانَ وَهُمْ لَا يَعْصُونَنِي. فَسُرِّيَ عَنْهُ. وَبَايَعَ أَبُو مُسْلِمٍ وَالنَّاسُ، وَأَقْبَلَا حَتَّى قَدِمَا الْكُوفَةَ. وَقِيلَ: إِنَّ أَبَا مُسْلِمٍ هُوَ الَّذِي كَانَ تَقَدَّمَ عَلَى أَبِي جَعْفَرٍ، فَعَرَفَ الْخَبَرَ قَبْلَهُ فَكَتَبَ إِلَيْهِ: عَافَاكَ اللَّهُ وَمَتَّعَ بِكَ، إِنَّهُ أَتَانِي أَمْرٌ أَفْظَعَنِي وَبَلَغَ مِنِّي مَبْلَغًا لَمْ يَبْلُغْهُ مِنِّي شَيْءٌ قَطُّ، وَفَاةُ أَمِيرِ الْمُؤْمِنِينَ، فَنَسْأَلُ اللَّهَ أَنْ يُعَظِّمَ أَجْرَكَ وَيُحْسِنَ الْخِلَافَةَ عَلَيْكَ، إِنَّهُ لَيْسَ مِنْ أَهْلِكَ أَحَدٌ أَشَدَّ تَعْظِيمًا لِحَقِّكَ وَأَصْفَى نَصِيحَةً [ لَكَ ] وَحِرْصًا عَلَى مَا يَسُرُّكَ مِنِّي. ثُمَّ مَكَثَ يَوْمَيْنِ وَكَتَبَ إِلَى أَبِي جَعْفَرٍ بِبَيْعَتِهِ، وَإِنَّمَا أَرَادَ تَرْهِيبَ أَبِي جَعْفَرٍ. قَالَ: وَرَدَّ أَبُو جَعْفَرٍ زِيَادَ بْنَ عَبْدِ اللَّهِ إِلَى مَكَّةَ، وَكَانَ عَامِلًا عَلَيْهَا وَعَلَى الْمَدِينَةِ لِلسَّفَّاحِ، وَقِيلَ: كَانَ قَدْ عَزَلَهُ قَبْلَ مَوْتِهِ عَنْ مَكَّةَ، وَوَلَّاهَا الْعَبَّاسَ بْنَ عَبْدِ اللَّهِ بْنِ مَعْبَدِ بْنِ الْعَبَّاسِ. وَلَمَّا بَايَعَ عِيسَى بْنُ مُوسَى النَّاسَ لِأَبِي جَعْفَرٍ أَرْسَلَ إِلَى عَبْدِ اللَّهِ بْنِ عَلِيٍّ بِالشَّامِ يُخْبِرُهُ بِوَفَاةِ السَّفَّاحِ، وَبَيْعَةِ الْمَنْصُورِ وَيَأْمُرُهُ بِأَخْذِ الْبَيْعَةِ لِلْمَنْصُورِ، وَكَانَ قَدْ قَدِمَ قَبْلَ ذَلِكَ عَلَى السَّفَّاحِ فَجَعَلَهُ عَلَى الصَّائِفَةِ، وَسَيَّرَ مَعَهُ أَهْلَ الشَّامِ وَخُرَاسَانَ، فَسَارَ حَتَّى بَلَغَ دُلُوكَ، وَلَمْ يُدْرِكْ، فَأَتَاهُ مَوْتُ السَّفَّاحِ، فَعَادَ بِمَنْ مَعَهُ مِنَ الْجُيُوشِ، وَقَدْ بَايَعَ لِنَفْسِهِ. طرف من سيرة أبي جعفر المنصور أمير المؤمنين قَالَ: طَيْفُورٌ مَوْلَى أَمِيرِ الْمُؤْمِنِينَ،: حَدَّثَتْنِي سَلَّامَةُ أُمُّ أَمِيرِ الْمُؤْمِنِينَ، قَالَتْ: لَمَّا حَمَلْتُ بِأَبِي جَعْفَرٍ رَأَيْتُ كَأَنَّهُ خَرَجَ مِنْ فَرْجِي أَسَدٌ فَزَأَرَ، ثُمَّ أَقْعَى، فَاجْتَمَعَتْ حَوْلَهُ الْأُسْدُ، فَكُلَّمَا انْتَهَى إِلَيْهِ أَسَدٌ سَجَدَ لَهُ. قَالَ: حَمْدُونُ بْنُ سَعْدٍ الْمُؤَذِّنُ،: رَأَيْتُ أَبَا جَعْفَرٍ يَخْطُبُ عَلَى الْمِنْبَرِ مُتَعَرِّقَ الْوَجْهِ، يَخْضِبُ بِالسَّوَادِ، وَكَانَ أَسْمَرَ طَوِيلًا نَحِيفًا خَفِيفَ الْعَارِضَيْنِ، وَأُمُّهُ أُمُّ وَلَدٍ يُقَالُ لَهَا: سَلَّامَةُ. ذِكْرُ أَوْلَادِهِ [كَانَ لَهُ] الْمَهْدِيُّ وَاسْمُهُ مُحَمَّدٌ، وَجَعْفَرٌ، أُمُّهُمَا أَرْوَى بِنْتُ مَنْصُورِ بْنِ عَبْدِ اللَّهِ بْنِ يَزِيدَ بْنِ شَمِرٍ الْحِمْيَرِيَّةُ، وَكَانَتْ تُكَنَّى أُمَّ مُوسَى، وَكَانَ الْمَنْصُورُ قَدْ شَرَطَ لَهَا أَلَّا يَتَزَوَّجَ عَلَيْهَا، وَلَا يَتَسَرَّى، وَكَتَبَتْ عَلَيْهِ بِذَلِكَ كِتَابًا وَأَشْهَدَتْ عَلَيْهِ شُهُودًا، فَبَقِيَ عَلَيْهِ عَشْرَ سِنِينَ مِنْ سُلْطَانِهِ كَذَلِكَ، وَكَانَ يَكْتُبُ إِلَى الْفَقِيهِ بَعْدَ الْفَقِيهِ لِيُفْتِيَهُ بِرُخْصَةٍ، فَإِذَا عَلِمَتْ أُمُّ مُوسَى أَرْسَلَتْ إِلَى ذَلِكَ الْفَقِيهِ بِمَالٍ فَلَا يُفْتِيهِ، فَلَمَّا مَاتَتْ أَتَتْهُ وَفَاتُهَا وَهُوَ بِحُلْوَانَ، فَأُهْدِيَتْ إِلَيْهِ تِلْكَ اللَّيْلَةَ مِائَةُ بِكْرٍ. وَمِنْ أَوْلَادِ الْمَنْصُورِ  صَالِحٌ، أُمُّهُ أَمَةٌ، وَيُقَالُ: بِنْتُ مَلِكِ الصُّغْدِ. وَسُلَيْمَانُ، وَعِيسَى، وَيَعْقُوبُ، أُمُّهُمْ فَاطِمَةُ بِنْتُ مُحَمَّدٍ مِنْ وَلَدِ طَلْحَةَ بْنِ عُبَيْدِ اللَّهِ. وَالْغَالِيَةُ أُمُّهَا مِنْ وَلَدِ خَالِدِ بْنِ أُسَيْدٍ. وَجَعْفَرٌ، وَالْقَاسِمُ، وَعَبْدُ الْعَزِيزِ، وَالْعَبَّاسُ. فَأَمَّا جَعْفَرُ بْنُ أَبِي جَعْفَرٍ فَوَلِيَ الْمَوْصِلَ لأَبِي جَعْفَرٍ وَمَاتَ بِبَغْدَادَ، فَوُلِدَ لِجَعْفَرٍ إِبْرَاهِيمُ، وَزُبَيْدَةُ وَهِيَ أُمُّ جَعْفَرٍ، أُمُّهُمَا سَلْسَلُ أُمُّ وَلَدِ جَعْفَرِ بْنِ جَعْفَرٍ، وَعُبَيْدُ اللَّهِ بْنُ جَعْفَرٍ، وَصَالِحُ بْنُ جَعْفَرٍ، وَلُبَابَةُ بِنْتُ جَعْفَرٍ. فَأَمَّا إِبْرَاهِيمُ فَلَا عَقِبَ لَهُ. وَأَمَّا زُبَيْدَةُ فَتَزَوَّجَهَا هَارُونُ الرَّشِيدُ، وَأَمَّا لُبَابَةُ فَكَانَتْ عِنْدَ مُوسَى بْنِ الْمَهْدِيِّ، وَأَمَّا عِيسَى بْنُ جَعْفَرٍ فَوَلِيَ الْبَصْرَةَ وَكُوَرَهَا وَفَارِسَ وَالْأَهْوَازَ وَالْيَمَامَةَ وَالسِّنْدَ. قالَ: عَبْدُ الرَّحْمَنِ بْنُ زِيَادِ بْنِ أَنْعَمَ الْأَفْرِيقِيُّ،: كُنْتُ أَطْلُبُ الْعِلْمَ مَعَ أَبِي جَعْفَرٍ أَمِيرِ الْمُؤْمِنِينَ قَبْلَ الْخِلَافَةِ، فَأَدْخَلَنِي يَوْمًا إِلَى مَنْزِلِهِ ثُمَّ قَدَّمَ طَعَامًا وَمُرَيْقَةً مِنْ حُبُوبٍ لَيْسَ فِيهَا لَحْمٌ، ثُمَّ قَدَّمَ إِلَيَّ زَبِيبًا ثُمَّ قَالَ: يَا جَارِيَةُ عِنْدَكِ حَلْوَاءُ؟ قَالَتْ: لَا، قَالَ: وَلَا التَّمْرُ؟ قَالَتْ: وَلَا التَّمْرُ، فَاسْتَلْقَى ثُمَّ تَلَا هَذِهِ الْآيَةَ: عَسَى رَبُّكُمْ أَنْ يُهْلِكَ عَدُوَّكُمْ وَيَسْتَخْلِفَكُمْ فِي الأَرْضِ فَيَنْظُرَ كَيْفَ تَعْمَلُونَ فَلَمَّا وَلِيَ الْخِلَافَةَ دَخَلْتُ عَلَيْهِ، فَقَالَ: يَا عَبْدَ الرَّحْمَنِ، بَلَغَنِي أَنَّكَ كُنْتَ تَفِدُ لِبَنِي أُمَيَّةَ، قَالَ: قُلْتُ: أَجَلْ كُنْتُ أَفِدُ لَهُمْ وَأَفِدُ إِلَيْهِمْ. قَالَ: فَكَيْفَ رَأَيْتَ سُلْطَانِي مِنْ سُلْطَانِهِمْ؟ قَالَ: قُلْتُ: يَا أَمِيرَ الْمُؤْمِنِينَ، وَاللَّهِ مَا رَأَيْتُ مِنْ سُلْطَانِهِمْ مِنَ الْجَوْرِ وَالظُّلْمِ إِلَّا رَأَيْتُهُ فِي سُلْطَانِكَ، تَحْفَظُ يَوْمَ أَدْخَلْتَنِي مَنْزِلَكَ فَقَدَّمْتَ إِلَيَّ طَعَامًا وَمُرَيْقَةً مِنْ حُبُوبٍ لَمْ يَكُنْ فِيهَا لَحْمٌ، ثُمَّ قَدَّمْتَ إِلَيَّ زَبِيبًا ثُمَّ قُلْتَ: يَا جَارِيَةُ عِنْدَكِ حَلْوَاءُ؟ قَالَتْ: لَا، قُلْتَ: وَلَا التَّمْرُ، قَالَتْ: وَلَا التَّمْرُ. فَاسْتَلْقَيْتَ ثُمَّ تَلَوْتَ هَذِهِ الْآيَةَ: عَسَى رَبُّكُمْ أَنْ يُهْلِكَ عَدُوَّكُمْ وَيَسْتَخْلِفَكُمْ فِي الأَرْضِ فَيَنْظُرَ كَيْفَ تَعْمَلُونَ فَقَدْ وَاللَّهِ أَهْلَكَ اللَّهُ عَدُوَّكَ، وَاسْتَخْلَفَكَ فِي الْأَرْضِ، فَانْظُرْ مَاذَا تَعْمَلُ، قَالَ: يَا عَبْدَ الرَّحْمَنِ، إِنَّا لَا نَجِدُ الْأَعْوَانَ، قُلْتُ: يَا أَمِيرَ الْمُؤْمِنِينَ، السُّلْطَانُ سُوقٌ نَافِقٌ لَوْ نَفَقَ عَلَيْكَ الصَّالِحُونَ لَجَلَبُوا إِلَيْكَ. قَالَ: فَكَأَنِّي أَلْقَمْتُهُ حَجَرًا، فَلَمْ يَرُدَّ عَلَيَّ شَيْئًا. قَالَ: أَبُو الْفَضْلِ الرَّبَعِيُّ،: حَدَّثَنِي أَبِي، قَالَ: بَيْنَا الْمَنْصُورُ ذَاتَ يَوْمٍ يَخْطُبُ وَقَدْ عَلَا بُكَاؤُهُ إِذْ قَامَ رَجُلٌ، فَقَالَ: يَا وَصَّافُ تَأْمُرُنَا بِمَا تَجْتَنِبُهُ، وَتَنْهَى عَمَّا تَرْتَكِبُهُ، بِنَفْسِكَ فَابْدَأْ ثُمَّ بِالنَّاسِ. فَنَظَرَ إِلَيْهِ الْمَنْصُورُ ثُمَّ تَأَمَّلَهُ مَلِيًّا ثُمَّ قَطَعَ الْخُطْبَةَ وَقَالَ: يَا عَبْدَ الْجَبَّارِ خُذْهُ إِلَيْكَ، فَأَخَذَهُ عَبْدُ الْجَبَّارِ وَعَادَ إِلَى خُطْبَتِهِ فَأَتَمَّهَا، وَقَضَى الصَّلَاةَ ثُمَّ دَخَلَ، وَدَعَا بِعَبْدِ الْجَبَّارِ فَقَالَ: مَا فَعَلَ الرَّجُلُ؟ فَقَالَ: مَحْبُوسٌ عِنْدَنَا يَا أَمِيرَ الْمُؤْمِنِينَ، قَالَ: أَمْلِ لَهُ [ثُمَّ اعْرِضْ لَهُ] بِالدُّنْيَا فَإِنْ عَزَفَ عَنْهَا فَلَعَمْرِي إِنَّهُ لَمُرِيدٌ [لِلْآخِرَةِ]، وَإِنْ كَانَ كَلَامُهُ لِيَقَعَ مَوْقِعًا حَسَنًا، وَإِنْ مَالَ إِلَى الدُّنْيَا وَرَغِبَ فِيهَا إِنَّ لِي فِيهِ أَدَبًا يَزَعُهُ عَنِ الْوُثُوبِ عَلَى الْخُلَفَاءِ وَطَلَبِ الدُّنْيَا بِعَمَلِ الْآخِرَةِ. فَخَرَجَ عَبْدُ الْجَبَّارِ فَدَعَا بِالرَّجُلِ وَدَعَا بِغِذَائِهِ، فَقَالَ [لَهُ]: مَا حَمَلَكَ عَلَى مَا صَنَعْتَ؟ قَالَ: حَقٌّ لِلَّهِ كَانَ فِي عُنُقِي فَأَدَّيْتُهُ إِلَى خَلِيفَتِهِ، قَالَ: إِذًا، فَكُلْ، قَالَ: لَا حَاجَةَ لِي فِيهِ، قَالَ: وَمَا عَلَيْكَ مِنْ أَكْلِ الطَّعَامِ إِنْ كَانَتْ نِيَّتُكَ حَسَنَةً، فَدَنَا فَأَكَلَ، فَلَمَّا أَكَلَ طَمِعَ فِيهِ، فَتَرَكَهُ أَيَّامًا ثُمَّ دَعَاهُ فَقَالَ: لَهَا عَنْكَ أَمِيرُ الْمُؤْمِنِينَ وَأَنْتَ مَحْبُوسٌ، فَهَلْ لَكَ فِي جَارِيَةٍ تُؤْنِسُكَ وَتَسْكُنُ إِلَيْهَا؟ قَالَ: مَا أَكْرَهُ ذَلِكَ. فَأَعْطَاهُ جَارِيَةً، ثُمَّ أَرْسَلَ إِلَيْهِ: هَذَا الطَّعَامُ قَدْ أَكَلْتَ، وَالْجَارِيَةُ قَدْ قَبِلْتَ، فَهَلْ لَكَ فِي ثِيَابٍ تَكْتَسِيهَا وَتَكْسُو عِيَالَكَ إِنْ كَانَ لَكَ عِيَالٌ، وَنَفَقَةٌ تَسْتَعِينُ بِهَا عَلَى أَمْرِكَ إِلَى أَنْ يَدْعُوَ بِكَ أَمِيرُ الْمُؤْمِنِينَ إِنْ أَرَدْتَ الْوَسِيلَةَ عِنْدَهُ إِذَا ذَكَرَكَ، قَالَ: وَمَا هِيَ؟ قَالَ: أُوَلِّيكَ الْحِسْبَةَ وَالْمَظَالِمَ، فَتَكُونُ أَحَدَ عُمَّالِهِ، تَأْمُرُ بِالْمَعْرُوفِ وَتَنْهَى عَنِ الْمُنْكَرِ، قَالَ: مَا أَكْرَهُ ذَلِكَ. فَوَلَّاهُ الْحِسْبَةَ وَالْمَظَالِمَ، فَلَمَّا أَتَى عَلَيْهِ شَهْرٌ قَالَ عَبْدُ الْجَبَّارِ لِلْمَنْصُورِ: الرَّجُلُ الَّذِي تَكَلَّمَ بِمَا تَكَلَّمَ بِهِ فَأَمَرْتَ بِحَبْسِهِ قَدْ أَكَلَ مِنْ طَعَامِ أَمِيرِ الْمُؤْمِنِينَ وَلَبِسَ مِنْ ثِيَابِهِ، وَعَاشَ فِي نِعْمَتِهِ، وَصَارَ أَحَدَ وُلَاتِهِ، فَإِنْ أَحَبَّ أَمِيرُ الْمُؤْمِنِينَ أَنْ أُدْخِلَهُ عَلَيْهِ فِي زِيِّ الشِّيعَةِ فَعَلْتُ. قَالَ: فَأَدْخِلْهُ. فَخَرَجَ عَبْدُ الْجَبَّارِ فَقَالَ: قَدْ دَعَا بِكَ أَمِيرُ الْمُؤْمِنِينَ وَقَدْ أَعْلَمْتُهُ أَنَّكَ أَحَدُ عُمَّالِهِ عَلَى الْمَظَالِمِ وَالْحِسْبَةِ، فَأُدْخِلَ عَلَيْهِ فِي الزِّيِّ الَّذِي يُحِبُّ. فَأَلْبَسَهُ قَبَاءً، وَعَلَّقَ خِنْجَرًا فِي وَسَطِهِ وَسَيْفًا بِمَعَالِيقَ، وَأَسْبَلَ جُمَّتَهُ، وَدَخَلَ فَقَالَ: السَّلَامُ عَلَيْكَ يَا أَمِيرَ الْمُؤْمِنِينَ، فَقَالَ: وَعَلَيْكَ، أَلَسْتَ الْقَائِمَ بِنَا وَالْوَاعِظَ لَنَا وَمُذَكِّرَنَا بِأَيَّامِ اللَّهِ عَلَى رُؤُوسِ الْمَلَأِ؟ قَالَ: نَعَمْ، قَالَ: فَكَيْفَ تَخَلَّيْتَ عَنْ مَذْهَبِكَ؟ قَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، فَكَّرْتُ فِي أَمْرِي فَإِذَا أَنَا [قَدْ] أَخْطَأْتُ فِيمَا تَكَلَّمْتُ بِهِ، وَرَأَيْتُ أَنِّي مُصِيبٌ فِي مُشَارَكَةِ أَمِيرِ الْمُؤْمِنِينَ فِي أَمَانَتِهِ، قَالَ: هَيْهَاتَ! أَخْطَأَتِ اسْتُكَ الْحُفْرَةَ، هُنَاكَ يَوْمَ أَعْلَنْتَ الْكَلَامَ وَظَنَنَّا أَنَّكَ أَرَدْتَ اللَّهَ بِهِ فَكَفَفْنَا عَنْكَ، فَلَمَّا تَبَيَّنَ لَنَا أَنَّكَ أَرَدْتَ الدُّنْيَا جَعَلْنَاكَ عِظَةً لِغَيْرِكَ حَتَّى لَا يَجْتَرِئَ بَعْدَكَ مُجْتَرِئٌ عَلَى الْخِلَافَةِ، أَخْرِجْهُ يَا عَبْدَ الْجَبَّارِ فَاضْرِبْ عُنُقَهُ، فَأَخْرَجَهُ فَقَتَلَهُ. قَالَ: الْأَصْمَعِيُّ،: صَعِدَ أَبُو جَعْفَرٍ الْمِنْبَرَ فَقَالَ: الْحَمْدُ لِلَّهِ، أَحْمَدُهُ وَأَسْتَعِينُهُ وَأُومِنُ بِهِ، وَأَتَوَكَّلُ عَلَيْهِ، وَأَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ. فَقَامَ إِلَيْهِ رَجُلٌ فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، أُذَكِّرُكَ مَنْ أَنْتَ فِي ذِكْرِهِ، فَقَالَ أَبُو جَعْفَرٍ: مَرْحَبًا مَرْحَبًا، لَقَدْ ذَكَرْتَ جَلِيلًا، وَخَوَّفْتَ عَظِيمًا، وَأَعُوذُ بِاللَّهِ مِمَّنْ إِذَا قِيلَ لَهُ: اتَّقِ اللَّهَ، أَخَذَتْهُ الْعِزَّةُ بِالْإِثْمِ، وَالْمَوْعِظَةُ مِنَّا بَدَتْ، وَمِنْ عِنْدِنَا خَرَجَتْ، وَأَنْتَ يَا قَائِلَهَا فَأَحْلِفُ بِاللَّهِ مَا اللَّهَ أَرَدْتَ بِهَا، إِنَّمَا أَرَدْتَ أَنْ يُقَالَ: قَامَ فَقَالَ فَعُوقِبَ فَصَبَرَ، وَأَهْوَنُ بِهَا مِنْ قَائِلِهَا، وَإِيَّاكُمْ مَعْشَرَ النَّاسِ وَأَمْثَالَهَا. وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولَهُ. فَعَادَ إِلَى خُطْبَتِهِ كَأَنَّمَا يَقْرَأُهَا مِنْ قِرْطَاسٍ. وَكَانَ الْمَنْصُورُ يَشْتَغِلُ فِي صَدْرِ نَهَارِهِ بِالْأَمْرِ وَالنَّهْيِ وَالْوِلَايَاتِ، وَسَجْنِ الثُّغُورِ وَالْأَطْرَافِ، وَالنَّظَرِ فِي الْخَرَاجِ وَالنَّفَقَاتِ وَمَصَالِحِ الرَّعِيَّةِ. فَإِذَا صَلَّى الْعَصْرَ جَلَسَ لِأَهْلِ بَيْتِهِ، فَإِذَا صَلَّى الْعِشَاءَ نَظَرَ فِيمَا وَرَدَ عَلَيْهِ مِنْ كُتُبِ الثُّغُورِ وَالْأَطْرَافِ، وَشَاوَرَ سُمَّارَهُ، وَكَانَتْ وُلَاةُ الْبَرِيدِ يَكْتُبُونَ إِلَيْهِ كُلَّ يَوْمٍ بِسِعْرِ الْقَمْحِ، وَالْحُبُوبِ وَالْإِدَامِ، وَكُلِّ مَا يَقْضِي بِهِ الْقَاضِي فِي نَوَاحِيهِمْ، وَمَا يَرِدُ بَيْتَ الْمَالِ، وَكُلِّ حَدَثٍ، فَإِذَا صَلَّى الْمَغْرِبَ يَكْتُبُونَ إِلَيْهِ بِمَا كَانَ ذَلِكَ الْيَوْمَ، وَإِذَا نَظَرَ فِي كُتُبِهِمْ، فَإِنْ رَأَى الْأَسْعَارَ عَلَى حَالِهَا أَمْسَكَ، وَإِنَّ تَغَيَّرَ شَيْءٌ مِنْهَا كَتَبَ إِلَى الْعَامِلِ هُنَاكَ وَسَأَلَهُ عَنِ الْعِلَّةِ، فَإِذَا وَرَدَ الْجَوَابُ تَلَطَّفَ حَتَّى يَعُودَ سِعْرُ ذَلِكَ الْبَلَدِ إِلَى حَالِهِ، وَإِنْ شَكَّ فِي شَيْءٍ مِمَّا قَضَى بِهِ الْقَاضِي كَتَبَ إِلَيْهِ فِي ذَلِكَ وَسَأَلَ مَنْ بِحَضْرَتِهِ عَنْ عِلْمِهِ، فَإِنْ أَنْكَرَ شَيْئًا كَتَبَ إِلَيْهِ يُوَبِّخُهُ وَيَلُومُهُ. فَإِذَا مَضَى ثُلُثُ اللَّيْلِ قَامَ إِلَى فِرَاشِهِ وَانْصَرَفَ سُمَّارُهُ، فَإِذَا مَضَى الثُّلُثُ الْبَاقِي قَامَ مِنْ فِرَاشِهِ، فَأَسْبَغَ الْوُضُوءَ وَوَقَفَ فِي مِحْرَابِهِ حَتَّى يَطْلُعَ الْفَجْرُ. وَأَوَّلُ مَنِ اتَّخَذَ الْخَيْشَ الْمَنْصُورُ،  وَإِنَّمَا كَانَتِ الْأَكَاسِرَةُ تُطَيِّنُ لَهَا فِي الصَّيْفِ سَقْفَ بَيْتٍ فِي كُلِّ يَوْمٍ، فَتَكُونُ قَائِلَةُ الْمَلِكِ فِيهِ، وَكَانَ يُؤْتَى بِأَطْنَانِ الْخِلَافِ طِوَالًا غِلَاظًا فَيُوضَعُ حَوَالَيِ السَّرِيرِ، وَيُؤْتَى بِقِطَعِ الثَّلْجِ الْعِظَامِ مَا بَيْنَ أَضْعَافِهَا، وَكَانَتْ بَنُو أُمَيَّةَ تَفْعَلُ ذَلِكَ، فَاتَّخَذَ الْمَنْصُورُ الْخَيْشَ. وَشَكَى إِلَيْهِ رَجُلٌ مِنْ بَعْضِ عُمَّالِهِ فِي قِصَّةٍ فَوَقَّعَ عَلَيْهَا: أَكْفِنِي أَمْرَهُ وَإِلَّا كَفَيْتَهُ أَمْرَكَ. وَوَقَّعَ إِلَى عَامِلٍ آخَرَ: قَدْ كَثُرَ شَاكُوكَ وَقَلَّ شَاكِرُوكَ فَإِمَّا اعْتَدَلْتَ وَإِمَّا اعْتَزَلْتَ. قَالَ: أَبُو الْعَيْنَاءِ،: دَخَلَ الْمَنْصُورُ فِي بَابِ الذَّهَبِ، فَإِذَا ثَلَاثَةُ قَنَادِيلَ مُصْطَفَّةٌ، فَقَالَ: مَا هَذَا؟ أَمَا وَاحِدٌ مِنْ هَذَا كَانَ كَافِيًا! يُقْتَصَرُ مِنْ هَذَا عَلَى وَاحِدٍ. قَالَ: فَلَمَّا أَصْبَحَ أَشْرَفَ عَلَى النَّاسِ وَهُمْ يَتَغَدَّوْنَ، فَرَأَى الطَّعَامَ قَدْ خَفَّ مِنْ بَيْنِ أَيْدِيهِمْ قَبْلَ أَنْ يَشْبَعُوا، فَقَالَ: [يَا غُلَامُ، عَلَيَّ بِالْقَهْرَمَانِ، قَالَ: مَا لِي رَأَيْتُ الطَّعَامَ قَدْ خَفَّ مِنْ بَيْنِ أَيْدِيهِمْ قَبْلَ أَنْ يَشْبَعُوا؟!] قَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، رَأَيْتُكَ قَدْ قَدَّرْتَ الزَّيْتَ فَقَدَّرْتُ الطَّعَامَ، فَقَالَ: وَيْلَكَ! أَنْتَ لَا تُفَرِّقُ بَيْنَ زَيْتٍ يَحْتَرِقُ فِي غَيْرِ ذَاتِ اللَّهِ، وَبَيْنَ طَعَامٍ إِذَا فَضَلَ وَجَدْتَ لَهُ آكِلًا، أَبْطِحُوهُ، فَبَطَحُوهُ فَضَرَبَهُ سَبْعَ دِرَرٍ. وَذَكَرَ الصُّولِيُّ عَنِ الْهَيْثَمِ بْنِ عَدِيٍّ، قَالَ: كَانَ الْمَنْصُورُ يَبْخَلُ إِلَّا فِي الطِّيبِ، فَإِنَّهُ كَانَ يَأْمُرُ أَهْلَهُ بِهِ، فَكَانَ يَشْتَرِي فِي رَأْسِ كُلِّ سَنَةٍ اثْنَيْ عَشَرَ أَلْفَ مِثْقَالٍ مِنْ سَائِرِهِ، فَيَتَطَيَّبُ كُلَّ شَهْرٍ بِأَلْفِ مِثْقَالٍ، يَخْضِبُ بِهِ رَأْسَهُ وَلِحْيَتَهُ. وَقَالَ يَحْيَى بْنُ سُلَيْمٍ كَاتِبُ الْفَضْلِ بْنِ الرَّبِيعِ: وَلَمْ يُرَ فِي دَارِ الْمَنْصُورِ لَهْوٌ قَطُّ وَلَا شَيْءٌ يُشْبِهُ اللَّعِبَ وَالْعَبَثَ. وَقَالَ حَمَّادٌ التُّرْكِيُّ: كُنْتُ وَاقِفًا عَلَى رَأْسِ الْمَنْصُورِ فَسَمِعَ جَلَبَةً فِي الدَّارِ، فَقَالَ: مَا هَذَا يَا حَمَّادُ انْظُرْ؟ فَذَهَبْتُ فَإِذَا خَادِمٌ لَهُ قَدْ حَبَسَ حَوْلَهُ الْجَوَارِيَ وَهُوَ يَضْرِبُ لَهُنَّ الطُّنْبُورَ وَهُنَّ يَضْحَكْنَ، فَجِئْتُ فَأَخْبَرْتُهُ، فَقَالَ: وَأَيُّ شَيْءٍ الطُّنْبُورُ؟ فَقُلْتُ: خَشَبَةٌ مِنْ حَالِهَا وَصِفَتِهَا، فَقَالَ: فَمَا يُدْرِيكَ أَنْتَ مَا الطُّنْبُورُ؟ قُلْتُ: رَأَيْتُهُ بِخُرَاسَانَ فَقَالَ: هَاتِ نَعْلِي، فَأَتَيْتُهُ بِهَا، فَقَامَ يَمْشِي رُوَيْدًا حَتَّى أَشْرَفَ عَلَيْهِمْ، فَلَمَّا بَصُرُوا بِهِ تَفَرَّقُوا، فَقَالَ: خُذْهُ، فَأَخَذْتُهُ، فَقَالَ: اضْرِبْ بِهِ رَأْسَهُ، فَلَمْ أَزَلْ أَضْرِبُ بِهِ رَأْسَهُ حَتَّى كَسَرْتَهُ، ثُمَّ قَالَ: أَخْرِجْهُ مِنْ قَصْرِي، وَاذْهَبْ بِهِ إِلَى حُمْرَانَ بِالْكَرْخِ، وَقُلْ لَهُ يَبِيعُهُ. وَقَالَ سَالِمٌ الْأَبْرَشُ: كَانَ الْمَنْصُورُ مِنْ أَحْسَنِ النَّاسِ، فَإِذَا لَبِسَ ثِيَابَهُ تَغَيَّرَ لَوْنُهُ، وَتَرَبَّدَ وَجْهُهُ فَاحْمَرَّتْ عَيْنَاهُ، وَيَكُونُ مِنْهُ مَا يَكُونُ، فَإِذَا قَامَ مِنْ مَجْلِسِهِ رَجَعَ بِمِثْلِ ذَلِكَ. وَقَالَ يَوْمًا: يَا بَنِيَّ إِذَا رَأَيْتُمُونِي قَدْ لَبِسْتُ ثِيَابِي وَرَجَعْتُ مِنْ مَجْلِسِي فَلَا يَدْنُوَنَّ أَحَدٌ مِنْكُمْ مِنِّي؛ لِئَلَّا أَغِرَّهُ بِشَرٍّ. طرف من كلام أمير المؤمنين أبي جعفر المنصور قَالَ: أَبُو عُبَيْدِ اللَّهِ: سَمِعْتُ الْمَنْصُورَ يَقُولُ: الْخَلِيفَةُ لَا يُصْلِحُهُ إِلَّا التَّقْوَى، وَالسُّلْطَانُ لَا يُصْلِحُهُ إِلَّا الطَّاعَةُ، وَالرَّعِيَّةُ لَا يُصْلِحُهَا إِلَّا الْعَدْلُ، وَأَوْلَى [النَّاسِ] بِالْعَفْوِ أَقْدَرُهُمْ عَلَى الْعُقُوبَةِ، وَأَنْقُصُ النَّاسِ عَقْلًا مَنْ ظَلَمَ مَنْ هُوَ دُونَهُ. قَالَ الْمَنْصُورُ: كَانَتِ الْعَرَبُ تَقُولُ: الْعُرْيُ الْفَادِحُ خَيْرٌ مِنَ الزِّيِّ الْفَاضِحِ. وَقَالَ أَيْضًا: الْمُلُوكُ تَحْتَمِلُ كُلَّ شَيْءٍ إِلَّا ثَلَاثًا: إِفْشَاءُ السِّرِّ، وَالتَّعَرُّضُ لِلْحُرْمَةِ، وَالْقَدْحُ فِي الْمَلِكِ. وَقَالَ: سِرُّكَ مِنْ دَمِكَ فَانْظُرْ مَنْ تُمَلِّكُهُ. وَقَالَ: مَنْ صَنَعَ مِثْلَ مَا صُنِعَ إِلَيْهِ فَقَدَ كَافَأَ، وَمَنْ أَضْعَفَ فَقَدْ شَكَرَ، وَمَنْ عَلِمَ أَنَّهُ إِنَّمَا صَنَعَ إِلَى نَفْسِهِ لَمْ يَسْتَبْطِئِ النَّاسَ فِي شُكْرِهِمْ، وَلَا تَلْتَمِسْ مِنْ غَيْرِكَ شُكْرَ مَا أَتَيْتَهُ إِلَى نَفْسِكَ، وَوَقَيْتَ بِهِ عِرْضَكَ، وَاعْلَمْ أَنَّ طَالِبَ الْحَاجَةِ إِلَيْكَ لَمْ يُكْرِمْ وَجْهَهُ عَنْ قَصْدِكَ فَأَكْرِمْ وَجْهَكَ عَنْ رَدِّهِ.

    ✧ Mention of the Caliphate of al-Manṣūr In this year al-Saffāḥ ʿAbd Allāh b. Muḥammad b. ʿAlī b. ʿAbd Allāh b. ʿAbbās concluded the covenant of the caliphate after him for his brother Abū Jaʿfar ʿAbd Allāh b. Muḥammad, and made him heir apparent of the Muslims; and after Abū Jaʿfar, the son of his brother ʿĪsā b. Mūsā b. Muḥammad b. ʿAlī. He placed the covenant in a garment, sealed it with his seal and the seals of his household, and handed it to ʿĪsā b. Mūsā. When al-Saffāḥ died, Abū Jaʿfar was in Makkah, so ʿĪsā b. Mūsā took the oath of allegiance for Abū Jaʿfar and wrote to him informing him of the death of al-Saffāḥ and the oath of allegiance to him. The messenger met him at the station of Ṣafiyya and said: "It has become pure for us, if God wills." He wrote to Abū Muslim summoning him; Abū Jaʿfar had gone ahead, so Abū Muslim came to him. When he sat down and handed him his letter, he read it, wept, uttered the istirjāʿ, and looked at Abū Jaʿfar, who was stricken with intense grief. He said: "What is this grief when the caliphate has come to you?" He said: "I fear the evil of my uncle ʿAbd Allāh b. ʿAlī and his sedition against me." He said: "Do not fear him; I will suffice you against him, if God wills. Most of his army and those with him are the people of Khurāsān, and they will not disobey me." So he was relieved. Abū Muslim and the people pledged allegiance, and they set out until they arrived at al-Kūfa. It is said that Abū Muslim was the one who went ahead of Abū Jaʿfar and learned the news before him, so he wrote to him: "May God grant you well-being and continue to benefit [the community] through you. A matter has come to me that terrified me and reached a degree no other matter has ever reached: the death of the Commander of the Faithful. We ask God to magnify your reward and make your succession excellent. There is no one among your family more greatly honoring your right, more sincere in counsel [to you], and more eager for what pleases you than myself." Then he waited two days and wrote to Abū Jaʿfar with his oath of allegiance. He only intended to intimidate Abū Jaʿfar. He said: Abū Jaʿfar returned Ziyād b. ʿAbd Allāh to Makkah; he had been governor over it and over al-Madīnah for al-Saffāḥ. It is said that he had dismissed him from Makkah before his death and appointed al-ʿAbbās b. ʿAbd Allāh b. Maʿbad b. al-ʿAbbās over it. When ʿĪsā b. Mūsā had people pledge allegiance to Abū Jaʿfar, he sent to ʿAbd Allāh b. ʿAlī in Syria informing him of the death of al-Saffāḥ and the oath of allegiance to al-Manṣūr, and ordering him to take the oath of allegiance for al-Manṣūr. He had previously come to al-Saffāḥ and was placed over the summer expedition, and sent with him the people of Syria and Khurāsān. He marched until he reached Dulūk, but he did not catch up, and the death of al-Saffāḥ came to him, so he returned with the troops who were with him and had pledged allegiance to himself. A portion of the biography of Abū Jaʿfar al-Manṣūr, Commander of the Faithful Ṭayfūr, client of the Commander of the Faithful, said: Salāma, mother of the Commander of the Faithful, narrated to me, saying: When I was pregnant with Abū Jaʿfar, I saw as if a lion came out of my private parts and roared, then sat upon its hind legs, and the lions gathered around it. Whenever a lion reached it, it prostrated to it. Ḥamdūn b. Saʿd the muezzin said: I saw Abū Jaʿfar delivering a sermon on the pulpit with a lean face, dyeing [his beard] with black. He was brown-skinned, tall, thin, with light beard. His mother was an umm walad called Salāma. Mention of his children [He had] al-Mahdī, whose name was Muḥammad, and Jaʿfar, whose mother was Arwā bt. Manṣūr b. ʿAbd Allāh b. Yazīd b. Shimr al-Ḥimyarī. She was called Umm Mūsā. Al-Manṣūr had stipulated for her that he would not marry another wife nor take a concubine, and she wrote a document to that effect against him and had witnesses testify to it. He remained thus for ten years of his reign. He used to write to one jurist after another to issue him a dispensation, but when Umm Mūsā learned of it, she sent money to that jurist, and he would not issue the ruling. When she died, her death came to him while he was at Ḥulwān, and that very night one hundred virgins were presented to him. Among the children of al-Manṣūr: Ṣāliḥ, whose mother was a slave woman, and it is said: the daughter of the king of al-Ṣughd. Sulaymān, ʿĪsā, and Yaʿqūb, whose mother was Fāṭima bt. Muḥammad, from the descendants of Ṭalḥa b. ʿUbayd Allāh. Al-Ghāliya, whose mother was from the descendants of Khālid b. Usayd. Jaʿfar, al-Qāsim, ʿAbd al-ʿAzīz, and al-ʿAbbās. As for Jaʿfar b. Abī Jaʿfar, he governed al-Mawṣil for Abū Jaʿfar and died in Baghdād. To Jaʿfar were born Ibrāhīm and Zubayda—and she is Umm Jaʿfar—their mother was Salsal, an umm walad of Jaʿfar b. Jaʿfar, and ʿUbayd Allāh b. Jaʿfar, Ṣāliḥ b. Jaʿfar, and Lubāba bt. Jaʿfar. As for Ibrāhīm, he had no descendants. Zubayda married Hārūn al-Rashīd. Lubāba was with Mūsā b. al-Mahdī. As for ʿĪsā b. Jaʿfar, he governed al-Baṣra and its districts, Fāris, al-Ahwāz, al-Yamāma, and al-Sind. ʿAbd al-Raḥmān b. Ziyād b. Anʿum al-Afrīqī said: I used to seek knowledge together with Abū Jaʿfar, Commander of the Faithful, before the caliphate. One day he brought me into his house, then presented food and a small stew of grains with no meat in it, then presented raisins to me, then said: "O slave girl, do you have any sweet?" She said: "No." He said: "Nor dates?" She said: "Nor dates." Then he lay back and recited this verse: "Perhaps your Lord will destroy your enemy and make you successors in the land, and observe how you act." When he became caliph, I entered upon him, and he said: "O ʿAbd al-Raḥmān, I have heard that you used to come as a delegate to the Umayyads." He said: I said: "Yes, I used to come as a delegate to them and to others." He said: "How did you find my rule compared to theirs?" He said: I said: "O Commander of the Faithful, by God, I did not see any injustice or oppression in their rule but I saw it in your rule. Do you remember the day you brought me into your house and presented me food and a small stew of grains with no meat, then presented raisins, then said: 'O slave girl, do you have any sweet?' She said: 'No.' You said: 'Nor dates?' She said: 'Nor dates.' Then you lay back and recited this verse: 'Perhaps your Lord will destroy your enemy and make you successors in the land, and observe how you act.' By God, God has destroyed your enemy and made you successor in the land, so watch what you do." He said: "O ʿAbd al-Raḥmān, we do not find helpers." I said: "O Commander of the Faithful, authority is a profitable market; if the righteous were to deal with you, they would bring you [profit]." He said: It was as if I had stuffed a stone into his mouth, and he did not reply to me. Abū al-Faḍl al-Rabaʿī said: My father narrated to me, saying: One day while al-Manṣūr was giving a sermon and his weeping had risen, a man stood up and said: "O describer [of good], you command us to do what you avoid and forbid what you yourself commit. Begin with yourself, then with the people." Al-Manṣūr looked at him, then studied him for a long while, then cut off the sermon and said: "O ʿAbd al-Jabbār, take him to you." So ʿAbd al-Jabbār took him, and he returned to his sermon and completed it, performed the prayer, then entered and called ʿAbd al-Jabbār and said: "What has happened to the man?" He said: "He is imprisoned with us, O Commander of the Faithful." He said: "Give him hope [then offer him] worldly things. If he turns away from them, then by my life he is a seeker [of the Hereafter], even if his speech falls in a good place. But if he inclines to the world and desires it, I have a discipline for him that will restrain him from leaping upon caliphs and seeking the world through the work of the Hereafter." ʿAbd al-Jabbār went out and summoned the man and summoned his food, and said [to him]: "What made you do what you did?" He said: "A right due to God was upon my neck, and I delivered it to His caliph." He said: "Then eat." He said: "I have no need of it." He said: "What harm is there in eating food if your intention is good?" So he came near and ate. When he ate, he became greedy for it. He left him for some days, then summoned him and said: "The Commander of the Faithful has turned away from you, and you are imprisoned. Would you like a slave girl to keep you company and give you comfort?" He said: "I do not dislike that." So he gave him a slave girl. Then he sent to him: "You have eaten this food and accepted the slave girl. Would you like clothes to wear and to clothe your dependents if you have any, and an allowance to help you with your affairs until the Commander of the Faithful summons you, if you desire a means of access to him when he remembers you?" He said: "And what is it?" He said: "I will appoint you over the ḥisba and the maẓālim, and you will be one of his officials, commanding good and forbidding evil." He said: "I do not dislike that." So he appointed him over the ḥisba and the maẓālim. When a month had passed, ʿAbd al-Jabbār said to al-Manṣūr: "The man who spoke as he did and whom you ordered imprisoned has eaten the food of the Commander of the Faithful, worn his clothes, lived in his bounty, and become one of his governors. If the Commander of the Faithful likes, I will bring him in before him in the attire of the Shīʿa." He said: "Bring him in." ʿAbd al-Jabbār went out and said: "The Commander of the Faithful has summoned you, and I have informed him that you are one of his officials over the maẓālim and ḥisba. He will be brought in before him in the attire he likes." So he clothed him in a qabāʾ, hung a dagger at his waist and a sword with straps, let his long hair hang down, and entered saying: "Peace be upon you, O Commander of the Faithful." He said: "And upon you. Are you not the one who stood against us, admonished us, and reminded us of the days of God in public?" He said: "Yes." He said: "How did you abandon your doctrine?" He said: "O Commander of the Faithful, I reflected on my situation and found that I had erred in what I said, and I saw that I was right in sharing the Commander of the Faithful's trust." He said: "Far from it! Your buttock missed the hole. That day when you proclaimed the speech, we thought you intended God by it, so we restrained ourselves from you. When it became clear to us that you intended the world, we made you a lesson for others, so that no one after you would dare to challenge the caliphate. Take him out, O ʿAbd al-Jabbār, and strike his neck." So he took him out and killed him. Al-Aṣmaʿī said: Abū Jaʿfar ascended the pulpit and said: "Praise be to God. I praise Him, seek His help, believe in Him, and rely upon Him. I bear witness that there is no god but God alone, without partner." A man stood up to him and said: "O Commander of the Faithful, I remind you of Him in whose remembrance you are." Abū Jaʿfar said: "Welcome, welcome! You have reminded of something great and warned of something tremendous. I seek refuge in God from one who, when told 'Fear God,' is seized by pride in sin. The admonition began from us and came forth from us. And you, O speaker of it—I swear by God you did not intend God by it; you only wanted it to be said: 'He stood and spoke, then was punished and bore it patiently.' And it is of less consequence than its speaker. Beware, O people, of such things." Then he said: "I bear witness that Muḥammad is His servant and Messenger." Then he returned to his sermon as if he were reading it from a scroll. Al-Manṣūr used to occupy himself in the first part of his day with command and prohibition, appointments, garrisoning the frontiers and borders, examining the land tax and expenditures, and the welfare of the subjects. When he prayed the afternoon prayer, he sat with his household. When he prayed the night prayer, he examined the letters that had come to him from the frontiers and borders, and consulted his boon companions. The postal governors used to write to him every day with the price of wheat, grains, condiments, and everything the judge ruled in their districts, and what came into the treasury, and every event. When he prayed the sunset prayer, they wrote to him with what had occurred that day. When he examined their letters, if he saw prices as they were, he held back; if anything changed, he wrote to the governor there and asked him about the cause. When the answer came, he acted gently until the price of that town returned to its state. If he doubted something the judge had ruled, he wrote to him about it and asked those in his presence about his knowledge. If he disapproved of something, he wrote to him rebuking and blaming him. When a third of the night had passed, he rose to his bed and his boon companions departed. When the remaining third had passed, he rose from his bed, performed the ablution thoroughly, and stood in his prayer niche until dawn broke. The first to adopt the khaysh (burlap awnings) was al-Manṣūr. The Persian kings used to have a roof of a house plastered for them in the summer each day, and the king's midday nap would be there. Long, thick bundles of willow branches would be brought and placed around the bed, and great pieces of ice between them. The Umayyads used to do that, but al-Manṣūr adopted the khaysh. A man complained to him about one of his officials in a case, so he wrote on it: "Spare me his affair, or else you will have taken care of your own affair." He wrote to another official: "Those who complain of you have become many and those who thank you few, so either be just or resign." Abū al-ʿAynāʾ said: Al-Manṣūr entered through the Gate of Gold and saw three lamps in a row. He said: "What is this? Would not one of these have sufficed? Let us limit ourselves to one." He said: When morning came, he looked upon the people as they were eating lunch and saw that the food had diminished from before them before they were full. He said: "O boy, bring me the steward." He said: "Why did I see the food diminish from before them before they were full?!" He said: "O Commander of the Faithful, I saw you measure the oil, so I measured the food." He said: "Woe to you! Can you not distinguish between oil that burns not for God's sake and food which, if it is left over, you will find someone to eat it? Throw him down." So they threw him down and he beat him seven blows with a whip. Al-Ṣūlī mentioned from al-Haytham b. ʿAdī, who said: Al-Manṣūr was stingy except in perfume. He used to order his family to use it. He used to buy at the beginning of every year twelve thousand mithqāls of all kinds, and perfume himself each month with a thousand mithqāls, dyeing his head and beard with it. Yaḥyā b. Sulaym, secretary of al-Faḍl b. al-Rabīʿ, said: No amusement was ever seen in the house of al-Manṣūr, nor anything resembling play or frivolity. Ḥammād al-Turkī said: I was standing at al-Manṣūr's head when he heard a clamor in the house. He said: "What is this, O Ḥammād? Look." I went and found a servant of his who had gathered the slave girls around him and was playing the ṭunbūr for them while they laughed. I came and told him. He said: "What is the ṭunbūr?" I said: "A piece of wood of such and such condition and description." He said: "How do you know what the ṭunbūr is?" I said: "I saw it in Khurāsān." He said: "Bring my sandals." I brought them. He rose and walked slowly until he looked upon them. When they saw him, they scattered. He said: "Seize him." I seized him. He said: "Strike his head with it." I kept striking his head with it until I broke it [the ṭunbūr]. Then he said: "Take him out of my palace and go with him to Ḥumrān in al-Karkh and tell him to sell him." Sālim al-Abrash said: Al-Manṣūr was one of the most handsome of people. When he put on his clothes, his color changed, his face became dark and reddened, and his eyes turned red, and from him came what came. When he rose from his assembly, he returned to the same. And he said one day: O my sons, when you see me having put on my garments and returned from my assembly, let none of you draw near to me, lest I deceive him with evil. An aspect of the speech of the Commander of the Faithful Abū Jaʿfar al-Manṣūr He said: Abū ʿUbayd Allāh: I heard al-Manṣūr say: The caliph is only reformed by piety, and authority is only reformed by obedience, and the subjects are only reformed by justice. The most worthy of people of pardon is the most capable of them of punishment, and the most deficient of people in intellect is one who wrongs one who is beneath him. Al-Manṣūr said: The Arabs used to say: Bitter nakedness is better than disgraceful adornment. He also said: Kings tolerate everything except three things: divulging a secret, encroaching upon sanctity, and disparaging the king. And he said: Your secret is of your blood, so consider whom you make its master. And he said: Whoever does the like of what was done to him has requited, and whoever does more has shown gratitude, and whoever knows that he has only done it for himself does not find people slow in their gratitude to him. Do not seek from other than yourself gratitude for what you have brought to yourself and by which you have protected your honor. Know that the seeker of a need from you has not honored his face away from seeking you, so honor your face away from rejecting him.

47. Tarikh (al-Tabari) 2722No grade recorded

    ذِكْرُ عِدَّةِ حَوَادِثَ كَانَ عَلَى الْكُوفَةِ: عِيسَى بْنُ مُوسَى، وَعَلَى الشَّامِ: عَبْدُ اللَّهِ بْنُ عَلِيٍّ، وَعَلَى مِصْرَ: صَالِحُ بْنُ عَلِيٍّ، وَعَلَى الْبَصْرَةِ: سُلَيْمَانُ بْنُ عَلِيٍّ، وَعَلَى الْمَدِينَةِ: زِيَادُ بْنُ عَبْدِ اللَّهِ الْحَارِثِيُّ، وَعَلَى مَكَّةَ: الْعَبَّاسُ بْنُ عَبْدِ اللَّهِ بْنِ مَعْبَدٍ.

    ✧ Mention of several events Over al-Kūfah was ʿĪsā b. Mūsā; over al-Shām was ʿAbd Allāh b. ʿAlī; over Miṣr was Ṣāliḥ b. ʿAlī; over al-Baṣrah was Sulaymān b. ʿAlī; over al-Madīnah was Ziyād b. ʿAbd Allāh al-Ḥārithī; over Makkah was al-ʿAbbās b. ʿAbd Allāh b. Maʿbad.

48. Tarikh (al-Tabari) 2723No grade recorded

    ذِكْرُ الْفِتْنَةِ بِالْأَنْدَلُسِ   وَفِي هَذِهِ السَّنَةِ خَرَجَ فِي الْأَنْدَلُسِ الْحُبَابُ بْنُ رَوَاحَةَ بْنِ عَبْدِ اللَّهِ الزُّهْرِيُّ، وَدَعَا إِلَى نَفْسِهِ، وَاجْتَمَعَ إِلَيْهِ جَمْعٌ مِنَ الْيَمَانِيَّةِ، فَسَارَ إِلَى الصُّمَيْلِ وَهُوَ أَمِيرُ قُرْطُبَةَ، فَحَصَرَهُ بِهَا وَضَيَّقَ عَلَيْهِ، فَاسْتَمَدَّ الصُّمَيْلُ يُوسُفَ الْفِهْرِيَّ أَمِيرَ الْأَنْدَلُسِ، فَلَمْ يَفْعَلْ لِتَوَالِي الْغَلَاءِ وَالْجُوعِ عَلَى الْأَنْدَلُسِ، وَلِأَنَّ يُوسُفَ قَدْ كَرِهَ الصُّمَيْلَ، وَاخْتَارَ هَلَاكَهُ لِيَسْتَرِيحَ مِنْهُ. وَثَارَ بِهَا أَيْضًا عَامِرٌ الْعَبْدَرِيُّ وَجَمَعَ جَمْعًا، وَاجْتَمَعَ مَعَ الْحُبَابِ عَلَى الصُّمَيْلِ، وَقَامَا بِدَعْوَةِ بَنِي الْعَبَّاسِ. فَلَمَّا اشْتَدَّ الْحِصَارُ عَلَى الصُّمَيْلِ كَتَبَ إِلَى قَوْمِهِ يَسْتَمِدُّهُمْ، فَسَارَعُوا إِلَى نُصْرَتِهِ وَاجْتَمَعُوا وَسَارُوا إِلَيْهِ، فَلَمَّا سَمِعَ الْحُبَابُ بِقُرْبِهِمْ سَارَ الصُّمَيْلُ عَنْ سَرَقُسْطَةَ وَفَارَقَهَا، فَعَادَ الْحُبَابُ إِلَيْهَا وَمَلَكَهَا، وَاسْتَعْمَلَ يُوسُفُ الْفِهْرِيُّ الصُّمَيْلَ عَلَى طُلَيْطُلَةَ.

    ✧ Mention of the sedition in al-Andalus In this year, al-Ḥubāb b. Rawāḥa b. ʿAbd Allāh al-Zuhrī rose in al-Andalus and called for himself, and a group of the Yemenis gathered to him. He marched to al-Ṣumayl, who was the governor of Qurṭuba, and besieged him there and pressed him hard. Al-Ṣumayl sought reinforcements from Yūsuf al-Fihrī, the governor of al-Andalus, but he did not do so because of the successive high prices and famine in al-Andalus, and because Yūsuf had come to dislike al-Ṣumayl and preferred his destruction so that he might be rid of him. ʿĀmir al-ʿAbdarī also rose there, gathered a force, and joined al-Ḥubāb against al-Ṣumayl, and they both proclaimed the call of the Banū al-ʿAbbās. When the siege intensified against al-Ṣumayl, he wrote to his people seeking their aid. They hastened to his support, assembled, and marched to him. When al-Ḥubāb heard of their approach, al-Ṣumayl departed from Saraqusṭa and left it. Al-Ḥubāb returned to it and took possession of it, and Yūsuf al-Fihrī appointed al-Ṣumayl over Ṭulayṭula.

49. Tarikh (al-Tabari) 2724No grade recorded

    رَبِيعَةُ بْنُ أَبِي عَبْدِ الرَّحْمَنِ وَاسْمُهُ فَرُّوخٌ، مَوْلَى آلِ الْمُنْكَدِرِ التَّيْمِيِّ،  تَيْمُ قُرَيْشٍ، الَّذِي يُقَالُ لَهُ: رَبِيعَةُ الرَّأْيِ، وَيُكَنَّى رَبِيعَةُ أَبَا عُثْمَانَ، وَيُقَالُ: أَبَا عَبْدِ الرَّحْمَنِ، مَدِينِيٌّ: سَمِعَ مِنْ أَنَسِ بْنِ مَالِكٍ، وَالسَّائِبِ بْنِ يَزِيدَ، وَعَامَّةِ التَّابِعِينَ مِنْ أَهْلِ الْمَدِينَةِ. رَوَى عَنْهُ مَالِكٌ، وَسُفْيَانُ الثَّوْرِيُّ، وَشُعْبَةُ، وَاللَّيْثُ بْنُ سَعْدٍ، وَغَيْرُهُمْ. وَكَانَ عَالِمًا فَقِيهًا ثِقَةً، وَأَقْدَمَهُ السَّفَّاحُ الْأَنْبَارَ لِيُوَلِّيَهُ الْقَضَاءَ. وَقَالَ يُونُسُ بْنُ يَزِيدَ: رَأَيْتُ أَبَا حَنِيفَةَ عِنْدَ رَبِيعَةَ وَمَجْهُودُ أَبِي حَنِيفَةَ أَنْ يَفْهَمَ مَا يَقُولُ. وقَالَ: عَبْدُ الْوَهَّابِ بْنُ عَطَاءٍ الْخَفَّافُ، حَدَّثَنِي مَشْيَخَةُ أَهْلِ الْمَدِينَةِ: أَنَّ فَرُّوخًا أَبَا عَبْدِ الرَّحْمَنِ خَرَجَ فِي الْبُعُوثِ إِلَى خُرَاسَانَ أَيَّامَ بَنِي أُمَيَّةَ غَازِيًّا، وَرَبِيعَةُ حَمْلٌ فِي بَطْنِ أُمِّهِ، وَخَلَّفَ عِنْدَ زَوْجَتِهِ أُمِّ رَبِيعَةَ ثَلَاثِينَ أَلْفَ دِينَارٍ، فَقَدِمَ الْمَدِينَةَ بَعْدَ سَبْعٍ وَعِشْرِينَ سَنَةً، وَهُوَ رَاكِبٌ فَرَسًا، وَفِي يَدِهِ رُمْحٌ، فَنَزَلَ عَنْ فَرَسِهِ ثُمَّ دَفَعَ الْبَابَ بِرُمْحِهِ، فَخَرَجَ رَبِيعَةُ، فَقَالَ لَهُ: يَا عَدُوَّ اللَّهِ، أَتَهْجُمُ عَلَى مَنْزِلِي؟ فَقَالَ: لَا، وَقَالَ فُرُوخُّ: يَا عَدُوَّ اللَّهِ، أَنْتَ دَخَلْتَ عَلَى حُرْمَتِي، فَتَوَاثَبَا وَتَلَبَّبَ كُلُّ وَاحِدٍ مِنْهُمَا بِصَاحِبِهِ حَتَّى اجْتَمَعَ الْجِيرَانُ، فَبَلَغَ مَالِكَ بْنَ أَنَسٍ وَالْمَشْيَخَةَ، فَأَتَوْا يُعِينُونَ رَبِيعَةَ، فَجَعَلَ رَبِيعَةُ يَقُولُ: وَاللَّهِ لَا فَارَقْتُكَ إِلَّا عِنْدَ السُّلْطَانِ، وَجَعَلَ فَرُّوخٌ يَقُولُ: وَاللَّهِ لَا فَارَقْتُكَ إِلَّا بِالسُّلْطَانِ وَأَنْتَ مَعَ امْرَأَتِي، وَكَثُرَ الضَّجِيجُ، فَلَمَّا بَصَرُوا بِمَالِكٍ سَكَتَ النَّاسُ كُلُّهُمْ، فَقَالَ: أَيُّهَا الشَّيْخُ لَكَ سَعَةٌ فِي غَيْرِ هَذِهِ الدَّارِ، فَقَالَ الشَّيْخُ: هِيَ دَارِي، وَأَنَا فَرُّوخٌ مَوْلَى بَنِي فُلَانٍ، فَسَمِعَتِ امْرَأَتُهُ كَلَامَهُ فَخَرَجَتْ، فَقَالَتْ: هَذَا زَوْجِي، وَهَذَا ابْنِي الَّذِي خَلَّفَهُ وَأَنَا حَامِلٌ بِهِ، فَاعْتَنَقَا جَمِيعًا وَبَكَيَا، فَدَخَلَ فُرُوخٌّ الْمَنْزِلَ وَقَالَ: هَذَا ابْنِي؟ قَالَتْ: نَعَمْ، قَالَ: فَأَخْرِجِي الْمَالَ الَّذِي [لِي] عِنْدَكِ، وَهَذِهِ مَعِي أَرْبَعَةُ آلَافِ دِينَارٍ، فَقَالَتِ: الْمَالُ قَدْ دَفَنْتُهُ وَأَنَا أُخْرِجُهُ بَعْدَ أَيَّامٍ. ثُمَّ خَرَجَ رَبِيعَةُ إِلَى الْمَسْجِدِ وَجَلَسَ فِي حَلْقَتِهِ، وَأَتَاهُ مَالِكُ بْنُ أَنَسٍ، وَالْحَسَنُ بْنُ زَيْدٍ، وَابْنُ أَبِي عَلِيٍّ اللَّهَبِيُّ، وَالْمُسَاحِقِيُّ، وَأَشْرَافُ أَهْلِ الْمَدِينَةِ، وَأَحْدَقَ النَّاسُ بِهِ، فَقَالَتِ امْرَأَتُهُ: اخْرُجْ فَصَلِّ فِي مَسْجِدِ الرَّسُولِ ﷺ، فَخَرَجَ فَنَظَرَ إِلَى حَلْقَةٍ وَافِرَةٍ، فَأَتَاهَا فَوَقَفَ بِهَا وَفَرَجُوا لَهُ قَلِيلًا، وَنَكَّسَ رَبِيعَةُ رَأَسَهُ وَأَوْهَمَهُ أَنَّهُ لَمْ يَرَهُ، وَعَلَيْهِ طَرْحَةٌ طَوِيلَةٌ، فَشَكَّ فِيهِ أَبُو عَبْدِ الرَّحْمَنِ، فَقَالَ: مَنْ هَذَا الرَّجُلُ؟ فَقَالُوا لَهُ: هَذَا رَبِيعَةُ بْنُ أَبِي عَبْدِ الرَّحْمَنِ، فَقَالَ أَبُو عَبْدِ الرَّحْمَنِ: لَقَدْ رَفَعَ اللَّهُ ابْنِي، ثُمَّ رَجَعَ إِلَى مَنْزِلِهِ، فَقَالَ لِوَالِدَتِهِ: لَقَدْ رَأَيْتُ وَلَدَكِ فِي حَالَةٍ مَا رَأَيْتُ أَحَدًا مِنْ أَهْلِ الْعِلْمِ وَالْفِقْهِ عَلَيْهَا، فَقَالَتْ أُمُّهُ: فَأَيُّمَا أَحَبُّ إِلَيْكَ؟ ثَلَاثُونَ أَلْفَ دِينَارٍ، أَوْ هَذَا الْجَاهُ الَّذِي هُوَ فِيهِ؟ فَقَالَ: لَا وَاللَّهِ إِلَّا هَذَا، قَالَتْ: فَإِنِّي أَنْفَقْتُ الْمَالَ كُلَّهُ عَلَيْهِ، قَالَ: فَوَاللَّهِ مَا ضَيَّعْتِيهِ. قال بَكْرَ بْنَ عَبْدِ اللَّهِ بْنِ الشَّرُودِ الصَّنْعَانِيَّ،: أَتَيْنَا مَالِكَ بْنَ أَنَسٍ، فَجَعَلَ يُحَدِّثُنَا عَنْ رَبِيعَةَ الرَّأْيِ، فَكُنَّا نَسْتَزِيدُهُ مِنْ حَدِيثِ رَبِيعَةَ، فَقَالَ لَنَا ذَاتَ يَوْمٍ: مَا تَصْنَعُونَ بِرَبِيعَةَ؟ هُوَ نَائِمٌ فِي ذَاكَ الطَّاقِ، فَأَتَيْنَا رَبِيعَةَ فَأَنْبَهْنَاهُ، فَقُلْنَا لَهُ: أَنْتَ رَبِيعَةُ بْنُ أَبِي عَبْدِ الرَّحْمَنِ؟ قَالَ: نَعَمْ، قُلْنَا: رَبِيعَةُ بْنُ فَرُّوخٍ؟ قَالَ: بَلَى، قُلْنَا: رَبِيعَةُ الرَّأْيِ؟ قَالَ: نَعَمْ، قُلْنَا: الَّذِي يُحَدِّثُ عَنْكَ مَالِكُ بْنُ أَنَسٍ؟ قَالَ: نَعَمْ، قُلْنَا: كَيْفَ حَظِيَ بِكَ مَالِكٌ وَلَمْ تَحْظَ أَنْتَ بِنَفْسِكَ؟ قَالَ: أَمَا عَلِمْتُمْ أَنَّ مِثْقَالًا مِنْ دَوْلَةٍ خَيْرٌ مِنْ حِمْلِ عِلْمٍ. وقَالَ مَالِكٌ: لَمَّا قَدِمَ رَبِيعَةُ بْنُ أَبِي عَبْدِ الرَّحْمَنِ عَلَى أَمِيرِ الْمُؤْمِنِينَ أَبِي الْعَبَّاسِ أَمَرَ لَهُ بِجَائِزَةٍ فَأَبَى أَنْ يَقْبَلَهَا، فَأَعْطَاهُ خَمْسَةَ آلَافِ دِرْهَمٍ لِيَشْتَرِيَ بِهَا جَارِيَةً، فَأَبَى أَنْ يَقْبَلَهَا. قَالَ ابْنُ وَهْبٍ: وَحَدَّثَنِي مَالِكٌ، عَنْ رَبِيعَةَ، قَالَ: قَالَ لِي حِينَ أَرَادَ الْخُرُوجَ إِلَى الْعِرَاقِ: إِنْ سَمِعْتَ أَنِّي حَدَّثْتُهُمْ شَيْئًا أَوْ أَفْتَيْتُهُمْ فَلَا تَعُدَّنِي شَيْئًا، قَالَ: فَكَانَ كَمَا قَالَ، لَمَّا قَدِمَهَا لَزِمَ بَيْتَهُ فَلَمْ يَخْرُجْ إِلَيْهِمْ وَلَمْ يُحَدِّثْهُمْ بِشَيْءٍ حَتَّى رَجَعَ. قال مَالِكَ بْنَ أَنَسٍ: ذَهَبَتْ حَلَاوَةُ الْفِقْهِ مُنْذُ مَاتَ رَبِيعَةُ الرَّأْيِ. تُوُفِّيَ رَبِيعَةُ بِالْمَدِينَةِ، وَقِيلَ: بِالْأَنْبَارِ فِي هَذِهِ السَّنَةِ. عُبَيْدُ اللَّهِ بْنُ أَبِي جَعْفَرٍ، مَوْلَى بَنِي كِنَانَةَ: وُلِدَ سَنَةَ سِتِّينَ، وَرَأَى عَبْدَ اللَّهِ بْنَ الْحَارِثِ بْنِ جَزْءٍ، وَكَانَ عَالِمًا زَاهِدًا. رَوَى عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ وَغَيْرِهِ مِنْ أَهْلِ الْمَدِينَةِ، وَكَانَ سُلَيْمَانُ بْنُ دَاوُدَ يَقُولُ: مَا رَأَتْ عَيْنَايَ عَالِمًا زَاهِدًا إِلَّا عُبَيْدَ اللَّهِ بْنَ أَبِي جَعْفَرٍ. وعَنْ عُبَيْدِ اللَّهِ بْنِ أَبِي جَعْفَرٍ، قَالَ: غَزَوْنَا إِلَى قُسْطَنْطِينِيَّةَ فَانْكَسَرَ مَرْكَبُنَا، فَأَلْقَانَا الْمَوْجُ عَلَى حَشَفَةٍ فِي الْبَحْرِ، وَكُنَّا خَمْسَةً أَوْ سِتَّةً، فَأَنْبَتَ اللَّهُ بِعَدَدِنَا وَرَقًا، لِكُلِّ رَجُلٍ مِنَّا وَرَقَةً، فَكُنَّا نَمُصُّهَا فَتُشْبِعُنَا وَتَرْوِينَا، فَإِذَا أَمْسَيْنَا أَنْبَتَ اللَّهُ لَنَا مَكَانَهَا أُخْرَى حَتَّى مَرَّ بِنَا مَرْكَبٌ، فَحَمَلَنَا. تُوُفِّيَ عُبَيْدُ اللَّهِ بِمِصْرَ فِي هَذِهِ السَّنَةِ. وَيُقَالُ: فِي سَنَةِ اثْنَتَيْنِ وَثَلَاثِينَ، وَصَلَّى [عَلَيْهِ] أَبُو عَوْنٍ عَبْدُ الْمَلِكِ بْنُ يَزِيدَ أَمِيرُ مِصْرَ. عَبْدُ الْكَرِيمِ بْنُ الْحَارِثِ بْنِ يَزِيدَ، أَبُو الْحَارِثِ الْحَضْرَمِيُّ: رَوَى عَنْهُ حَيْوَةُ بْنُ شُرَيْحٍ، وَابْنُ لَهِيعَةَ وَغَيْرُهُمَا. وَكَانَ مِنَ الْعُبَّادِ الْمُجْتَهِدِينَ، فَلَوْ قِيلَ: إِنَّ السَّاعَةَ تَقُومُ غَدًا مَا كَانَ فِيهِ فَضْلٌ [لِمَزِيدٍ]، وَقِيلَ لَهُ: مَا أَحْسَنَ عَزَاءَكَ عِنْدَ الْمَصَائِبِ! فَقَالَ: إِنِّي أُوَطِّنُ نَفْسِي عَلَيْهَا قَبْلَ نُزُولِهَا. مُلَيْكَةُ بِنْتُ الْمُنْكَدِرِ: كَانَتْ عَابِدَةً مُجْتَهِدَةً، وَكُلِّمَتْ فِي الرِّفْقِ بِنَفْسِهَا، فَقَالَتْ: دَعُونِي أُبَادِرْ طَيَّ صَحِيفَتِي. قَالَ مَالِكُ بْنُ دِينَارٍ: بَيْنَا أَنَا أَطُوفُ بِالْبَيْتِ إِذَا أَنَا بِامْرَأَةٍ جَهِيرَةٍ فِي الْحِجْرِ وَهِيَ تَقُولُ: أَتَيْتُكَ مِنْ شُقَّةٍ بَعِيدَةٍ مُؤَمَّلَةً بِمَعْرُوفِكَ، فَأَنِلْنِي مَعْرُوفًا مِنْ مَعْرُوفِكَ تُعِينُنِي بِهِ عَنْ مَعْرُوفِ مَنْ سِوَاكَ يَا مَعْرُوفًا بِالْمَعْرُوفِ. فَعَرَّفْتُ أَيُّوبَ السِّخْتِيَانِيَّ، وَسَأَلْنَا عَنْ مَنْزِلِهَا، وَقَصَدْنَاهَا، وَسَلَّمْنَا عَلَيْهَا، فَقَالَ لَهَا أَيُّوبُ السِّخْتِيَانِيُّ: قُولِي خَيْرًا يَرْحَمُكِ اللَّهُ، قَالَتْ: وَمَا أَقُولُ؟ أَشْكُو إِلَى اللَّهِ قَلْبِي وَهَوَايَ فَقَدْ أَضَرَّانِي وَشَغَلَانِي عَنْ عِبَادَةِ رَبِّي عَزَّ وَجَلَّ، قُومَا فَإِنِّي أُبَادِرُ طَيَّ صَحِيفَتِي. قَالَ أَيُّوبُ السِّخْتِيَانِيُّ: فَمَا حَدَّثْتُ نَفْسِي بِامْرَأَةٍ قَبْلَهَا، فَقُلْتُ لَهَا: لَوْ تَزَوَّجْتِ رَجُلًا كَانَ يُعِينُكِ عَلَى مَا أَنْتِ عَلَيْهِ، قَالَتْ: لَوْ كَانَ مَالِكَ بْنَ دِينَارٍ أَوْ أَيُّوبَ السِّخْتِيَانِيَّ مَا أَرَدْتُهُ، فَقُلْتُ: أَنَا مَالِكُ بْنُ دِينَارٍ وَهَذَا أَيُّوبُ السِّخْتِيَانِيُّ، فَقَالَتْ: أُفٍّ! لَقَدْ ظَنَنْتُ أَنَّهُ يَشْغَلُكُمَا ذِكْرُ اللَّهِ سُبْحَانَهُ وَتَعَالَى عَنْ مُحَادَثَةِ النِّسَاءِ، وَأَقْبَلَتْ عَلَى صَلَاتِهَا، فَسَأَلْتُ عَنْهَا، فَقَالُوا: هَذِهِ مُلَيْكَةُ بِنْتُ الْمُنْكَدِرِ. تُوُفِّيَتْ مُلَيْكَةُ ؓ فِي هَذِهِ السَّنَةِ، وَهِيَ سَنَةُ سِتٍّ وَثَلَاثِينَ وَمِائَةٍ، وَدُفِنَتْ بِالْمَدِينَةِ، وَقِيلَ بِمَكَّةَ، وَاللَّهُ عَزَّ [وَجَلَّ أَعْلَمُ]. وَمِمَّنْ تُوُفِّيَ فِيهَا مِنَ الْأَعْيَانِ: الْخَلِيفَةُ السَّفَّاحُ كَمَا تَقَدَّمَ وَأَشْعَثُ بْنُ سَوَّارٍ، وَجَعْفَرُ بْنُ رَبِيعَةَ، وَحُصَيْنُ بْنُ عَبْدِ الرَّحْمَنِ، وَرَبِيعَةُ الرَّأْيِ، وَزَيْدُ بْنُ أَسْلَمَ، وَعَبْدُ الْمَلِكِ بْنُ عُمَيْرٍ، وَعَطَاءُ بْنُ السَّائِبِ. وَفِيهَا مَاتَ عَبْدُ اللَّهِ بْنُ أَبِي بَكْرِ بْنِ مُحَمَّدِ بْنِ عَمْرِو بْنِ حَزْمٍ. وَفِيهَا تُوُفِّيَ عَبْدُ الْمَلِكِ بْنُ عُمَيْرِ بْنِ سُوَيْدٍ اللَّخْمِيُّ الْفَرَسِيُّ، وَإِنَّمَا قِيلَ لَهُ الْفَرَسِيُّ، بِالْفَاءِ، [ نِسْبَةً إِلَى فَرَسٍ لَهُ ]. وَعَطَاءُ بْنُ السَّائِبِ أَبُو زَيْدٍ الثَّقَفِيُّ. وَعُرْوَةُ بْنُ رُوَيْمٍ. .

    ✧ Rabīʿah b. Abī ʿAbd al-Raḥmān, whose name was Farrūkh, a client of the family of al-Munkadir al-Taymī, of Taym Quraysh, the one called Rabīʿah al-Raʾy, also known by the kunyā Abū ʿUthmān, and sometimes Abū ʿAbd al-Raḥmān, a Medinan: He heard from Anas b. Mālik, al-Sāʾib b. Yazīd, and the general body of the Successors among the people of Madinah. From him related Mālik, Sufyān al-Thawrī, Shuʿbah, al-Layth b. Saʿd, and others. He was a learned, jurisprudent, trustworthy scholar, and al-Saffāḥ brought him to al-Anbār intending to appoint him as judge. Yūnus b. Yazīd said: I saw Abū Ḥanīfah in the presence of Rabīʿah, and Abū Ḥanīfah's utmost effort was to understand what he was saying. ʿAbd al-Wahhāb b. ʿAṭāʾ al-Khaffāf said: Some elders of the people of Madinah told me that Farrūkh, the father of ʿAbd al-Raḥmān, went out among the expeditions to Khurasan in the days of the Umayyads as a fighter, while Rabīʿah was still a burden in his mother's womb, and he left with his wife, the mother of Rabīʿah, thirty thousand dinars. He arrived in Madinah after twenty-seven years, riding a horse, with a spear in his hand. He dismounted from his horse, then pushed the door with his spear. Rabīʿah came out and said to him: 'O enemy of God, do you burst in upon my dwelling?' Farrūkh said: 'No. O enemy of God, you have entered upon my wife.' They sprang at each other and each one grabbed the other by the collar until the neighbors gathered. Word reached Mālik b. Anas and the elders, and they came to help Rabīʿah. Rabīʿah kept saying: 'By God, I will not part with you except before the ruler,' and Farrūkh kept saying: 'By God, I will not part with you except before the ruler, and you are with my wife.' The clamor increased. When they caught sight of Mālik, all the people fell silent. He said: 'Old man, you have ample room in some other dwelling.' The old man said: 'This is my house, and I am Farrūkh, client of the Banū so-and-so.' His wife heard his words and came out, and said: 'This is my husband, and this is my son whom he left while I was pregnant with him.' They embraced each other and wept. Farrūkh entered the house and said: 'This is my son?' She said: 'Yes.' He said: 'Then bring out the money which I left with you, and this that I have with me is four thousand dinars.' She said: 'The money I buried, and I will bring it out after some days.' Then Rabīʿah went out to the mosque and sat in his circle. Mālik b. Anas came to him, along with al-Ḥasan b. Zayd, Ibn Abī ʿAlī al-Lahabī, al-Musāḥiqī, and the nobles of the people of Madinah, and the people surrounded him. His wife said: 'Go out and pray in the mosque of the Messenger ﷺ.' He went out and saw a large circle, so he came to it and stood by it. They made a little room for him. Rabīʿah lowered his head and made him think that he had not seen him; he was wearing a long ṭarḥah. Abū ʿAbd al-Raḥmān doubted about him and said: 'Who is this man?' They said to him: 'This is Rabīʿah b. Abī ʿAbd al-Raḥmān.' Abū ʿAbd al-Raḥmān said: 'God has elevated my son.' Then he returned to his dwelling and said to his mother: 'I have seen your son in a state in which I have not seen anyone among the people of knowledge and jurisprudence.' His mother said: 'Which is dearer to you? Thirty thousand dinars, or this standing that he has?' He said: 'No, by God, only this.' She said: 'Then I spent all the money on him.' He said: 'By God, you did not waste it.' Bakr b. ʿAbd Allāh b. al-Shurūd al-Ṣanʿānī said: We came to Mālik b. Anas, and he began to relate to us from Rabīʿah al-Raʾy, and we kept asking him for more of the tradition of Rabīʿah. One day he said to us: 'What do you want with Rabīʿah? He is asleep in that alcove.' So we came to Rabīʿah and roused him, and said to him: 'Are you Rabīʿah b. Abī ʿAbd al-Raḥmān?' He said: 'Yes.' We said: 'Rabīʿah b. Farrūkh?' He said: 'Indeed.' We said: 'Rabīʿah al-Raʾy?' He said: 'Yes.' We said: 'The one from whom Mālik b. Anas relates?' He said: 'Yes.' We said: 'How did Mālik gain you while you did not gain yourself?' He said: 'Do you not know that a mithqāl of government is better than a load of knowledge?' Mālik said: When Rabīʿah b. Abī ʿAbd al-Raḥmān came to the Commander of the Faithful Abū al-ʿAbbās, he ordered a gift for him, but he refused to accept it. Then he gave him five thousand dirhams with which to buy a slave girl, but he refused to accept it. Ibn Wahb said: Mālik related to me from Rabīʿah, who said: He said to me when he wanted to go out to Iraq: 'If you hear that I have related anything to them or given them a legal opinion, then do not count me as anything.' He said: And it was as he said: when he arrived there, he stayed in his house and did not go out to them or relate anything to them until he returned. Mālik b. Anas said: The sweetness of jurisprudence departed when Rabīʿah al-Raʾy died. Rabīʿah died in Madinah, and it is said in al-Anbār, in this year. ʿUbayd Allāh b. Abī Jaʿfar, client of the Banū Kinānah: He was born in the year sixty, and he saw ʿAbd Allāh b. al-Ḥārith b. Jazʾ. He was a learned, ascetic scholar. He related from Muḥammad b. Isḥāq and others among the people of Madinah. Sulaymān b. Dāwūd used to say: My two eyes have not seen a learned ascetic except ʿUbayd Allāh b. Abī Jaʿfar. From ʿUbayd Allāh b. Abī Jaʿfar, who said: We raided Constantinople, and our ship broke apart, and the waves cast us onto a rock in the sea. We were five or six. God caused to grow for us, according to our number, leaves, one leaf for each man among us. We would suck it and it would satisfy us and quench our thirst. When evening came, God caused another to grow in its place, until a ship passed by us and carried us. ʿUbayd Allāh died in Egypt in this year. It is said: in the year one hundred and thirty-two, and Abū ʿAwn ʿAbd al-Malik b. Yazīd, the governor of Egypt, prayed over him. ʿAbd al-Karīm b. al-Ḥārith b. Yazīd, Abū al-Ḥārith al-Ḥaḍramī: From him related Ḥaywah b. Shurayḥ, Ibn Lahīʿah, and others. He was among the devoted worshippers. If it were said that the Hour would come tomorrow, there would be no excess in him for more effort. It was said to him: 'How excellent is your patience in calamities!' He said: 'I accustom myself to them before they occur.' Mulaykah bt. al-Munkadir: She was a devoted worshipper, and she was spoken to about being gentle with herself, and she said: 'Leave me to hasten the folding of my scroll.' Mālik b. Dīnār said: While I was circumambulating the House, behold, there was a woman with a clear voice in the Ḥijr, saying: 'I have come to You from a far distant land, hoping for Your kindness. Grant me kindness from Your kindness with which You may help me against the kindness of anyone other than You, O You who are known for kindness.' I informed Ayyūb al-Sakhtiyānī, and we asked about her dwelling, and we sought her out, and we greeted her. Ayyūb al-Sakhtiyānī said to her: 'Say something good, may God have mercy on you.' She said: 'What should I say? I complain to God about my heart and my desire, for they have harmed me and distracted me from worship of my Lord, Mighty and Majestic. Arise, for I am hastening to fold my scroll.' Ayyūb al-Sakhtiyānī said: I had never spoken to myself about a woman before her. So I said to her: 'If you married a man who would help you in what you are upon.' She said: 'Even if it were Mālik b. Dīnār or Ayyūb al-Sakhtiyānī, I would not want him.' I said: 'I am Mālik b. Dīnār, and this is Ayyūb al-Sakhtiyānī.' She said: 'Uff! I thought that the remembrance of God, glorified and exalted be He, occupied you two from conversing with women.' And she turned to her prayer. We asked about her, and they said: 'This is Mulaykah bt. al-Munkadir.' Mulaykah ؓ died in this year, which is the year one hundred and thirty-six, and she was buried in Madinah, and it is said in Makkah, and God, Mighty and Majestic, knows best. Among the notables who died in it were: the Caliph al-Saffāḥ, as previously mentioned; Ashʿath b. Sawwār; Jaʿfar b. Rabīʿah; Ḥuṣayn b. ʿAbd al-Raḥmān; Rabīʿah al-Raʾy; Zayd b. Aslam; ʿAbd al-Malik b. ʿUmayr; and ʿAṭāʾ b. al-Sāʾib. In it died ʿAbd Allāh b. Abī Bakr b. Muḥammad b. ʿAmr b. Ḥazm. In it also died ʿAbd al-Malik b. ʿUmayr b. Suwayd al-Lakhmī al-Farasī, and he was called al-Farasī, with fāʾ, in reference to a horse of his. And ʿAṭāʾ b. al-Sāʾib Abū Zayd al-Thaqafī, and ʿUrwah b. Ruwaym. .

50. Tarikh (al-Tabari) 2727No grade recorded

    وَهَذِهِ تَرْجَمَةُ أَبِي مُسْلِمٍ الْخُرَاسَانِيِّ   هُوَ عَبْدُ الرَّحْمَنِ بْنُ مُسْلِمٍ، أَبُو مُسْلِمٍ صَاحِبُ دَوْلَةِ - وَيُقَالُ: دَعْوَةِ - بَنِي الْعَبَّاسِ، وَكَانَ يُقَالُ لَهُ: أَمِينُ آلِ بَيْتِ رَسُولِ اللَّهِ ﷺ. وَقَالَ الْخَطِيبُ الْبَغْدَادِيُّ: عَبْدُ الرَّحْمَنِ بْنُ مُسْلِمِ بْنِ سَنْفِيرُونَ بْنِ أَسْفَنْدِيَارَ، أَبُو مُسْلِمٍ الْمَرْوَزِيُّ، صَاحِبُ الدَّوْلَةِ الْعَبَّاسِيَّةِ، يَرْوِي عَنْ أَبِي الزُّبَيْرِ وَثَابِتٍ الْبُنَانِيِّ وَإِبْرَاهِيمَ وَعَبْدِ اللَّهِ ابْنَيْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ. زَادَ ابْنُ عَسَاكِرَ فِي شُيُوخِهِ مُحَمَّدَ بْنَ عَلِيٍّ، وَعَبْدَ الرَّحْمَنِ بْنَ حَرْمَلَةَ، وَعِكْرِمَةَ مَوْلَى ابْنِ عَبَّاسٍ. قَالَ ابْنُ عَسَاكِرَ: رَوَى عَنْهُ إِبْرَاهِيمُ بْنُ مَيْمُونٍ الصَّائِغُ، وَبِشْرٌ وَالِدُ مُصْعَبِ بْنِ بِشْرٍ، وَعَبْدُ اللَّهِ بْنُ شُبْرُمَةَ، وَعَبْدُ اللَّهِ بْنُ الْمُبَارَكِ، وَعَبْدُ اللَّهِ بْنُ مُنِيبٍ الْمَرْوَزِيُّ، وَقُدَيْدُ بْنُ مَنِيعٍ صِهْرُ أَبِي مُسْلِمٍ. قَالَ الْخَطِيبُ: وَكَانَ فَاتِكًا، شُجَاعًا، ذَا رَأْيٍ وَعَقْلٍ وَتَدْبِيرٍ وَحَزْمٍ. وَقَتَلَهُ أَبُو جَعْفَرٍ الْمَنْصُورُ بِالْمَدَائِنِ. وَقَالَ أَبُو نُعَيْمٍ الْأَصْبَهَانِيُّ فِي " تَارِيخِ أَصْبَهَانَ ": كَانَ اسْمُهُ عَبْدَ الرَّحْمَنِ بْنَ عُثْمَانَ بْنِ يَسَارٍ. قِيلَ: إِنَّهُ وُلِدَ بِأَصْبَهَانَ. وَرَوَى عَنِ السُّدِّيِّ وَغَيْرِهِ. وَقَالَ بَعْضُ الْحُفَّاظِ: كَانَ اسْمُ أَبِي مُسْلِمٍ - صَاحِبِ الدَّعْوَةِ - إِبْرَاهِيمَ بْنَ عُثْمَانَ بْنِ يَسَارِ بْنِ شِيدُوسَ بْنِ جُودِرْنَ، مِنْ وَلَدِ بُزُرْجَمُهْرَ، وَكَانَ يُكَنَّى أَبَا إِسْحَاقَ، وَوُلِدَ بِأَصْبَهَانَ، وَنَشَأَ بِالْكُوفَةِ، وَكَانَ أَبُوهُ أَوْصَى إِلَى عِيسَى بْنِ مُوسَى السَّرَّاجِ، فَحَمَلَهُ إِلَى الْكُوفَةِ، وَهُوَ ابْنُ سَبْعِ سِنِينَ، فَلَمَّا بَعَثَهُ إِبْرَاهِيمُ بْنُ مُحَمَّدٍ إِلَى خُرَاسَانَ قَالَ لَهُ: غَيِّرِ اسْمَكَ وَكُنْيَتَكَ. فَتَسَمَّى بِعَبْدِ الرَّحْمَنِ بْنِ مُسْلِمٍ، وَاكْتَنَى بِأَبِي مُسْلِمٍ، فَسَارَ إِلَى خُرَاسَانَ وَهُوَ ابْنُ تِسْعَ عَشْرَةَ سَنَةً رَاكِبًا عَلَى حِمَارٍ بِإِكَافٍ، وَأَعْطَاهُ إِبْرَاهِيمُ بْنُ مُحَمَّدٍ نَفَقَةً مِنْ عِنْدِهِ، فَرَحَلَ إِلَى خُرَاسَانَ وَهُوَ كَذَلِكَ، ثُمَّ آلَ بِهِ الْحَالُ حَتَّى صَارَتْ لَهُ خُرَاسَانُ بِأَزِمَّتِهَا وَحَذَافِيرِهَا، وَذَكَرَ بَعْضُهُمْ أَنَّهُ فِي مُرُورِهِ إِلَى خُرَاسَانَ عَدَا رَجُلٌ فِي بَعْضِ الْخَانَاتِ عَلَى حِمَارِهِ، فَهَلَبَ ذَنَبَهُ، فَلَمَّا تَمَكَّنَ أَبُو مُسْلِمٍ وَحَكَمَ عَلَى ذَلِكَ الْمَوْضِعِ، جَعَلَهُ دَكًّا، فَكَانَ بَعْدَ ذَلِكَ خَرَابًا لَا يُسْكَنُ. وَذَكَرَ بَعْضُهُمْ أَنَّهُ أَصَابَهُ سِبَاءٌ فِي صِغَرِهِ، وَأَنَّهُ اشْتَرَاهُ بَعْضُ دُعَاةِ بَنِي الْعَبَّاسِ بِأَرْبَعِمِائَةِ دِرْهَمٍ، وَأَنَّ إِبْرَاهِيمَ بْنَ مُحَمَّدٍ الْإِمَامَ اسْتَوْهَبَهُ أَوِ اشْتَرَاهُ، فَانْتَمَى إِلَيْهِ، وَزَوَّجَهُ إِبْرَاهِيمُ بْنُ مُحَمَّدٍ، حِينَ بَعَثَهُ إِلَى خُرَاسَانَ، بِنْتَ أَبِي النَّجْمِ عِمْرَانَ بْنِ إِسْمَاعِيلَ الطَّائِيِّ، أَحَدِ دُعَاةِ بَنِي الْعَبَّاسِ، وَأَصْدَقَهَا عَنْهُ أَرْبَعَمِائَةِ دِرْهَمٍ، فَوُلِدَ لِأَبِي مُسْلِمٍ بِنْتَانِ; إِحْدَاهُمَا أَسْمَاءُ، أَعْقَبَتْ، وَفَاطِمَةُ، وَلَمْ تُعْقِبْ. وَقَدْ ذَكَرْنَا فِيمَا سَلَفَ مِنَ السِّنِينَ، كَيْفِيَّةَ اسْتِقْلَالِ أَبِي مُسْلِمٍ بِأُمُورِ خُرَاسَانَ فِي سَنَةِ تِسْعٍ وَعِشْرِينَ وَمِائَةٍ، وَنَشْرِهِ دَعْوَةَ بَنِي الْعَبَّاسِ. وَقَدْ كَانَ ذَا هَيْبَةٍ وَصَرَامَةٍ وَإِقْدَامٍ وَتَسَرُّعٍ; رَوَى ابْنُ عَسَاكِرَ مِنْ طَرِيقِ مُصْعَبِ بْنِ بِشْرٍ، عَنْ أَبِيهِ قَالَ: قَامَ رَجُلٌ إِلَى أَبِي مُسْلِمٍ وَهُوَ يَخْطُبُ، فَقَالَ: مَا هَذَا السَّوَادُ الَّذِي أَرَى عَلَيْكَ؟ فَقَالَ: حَدَّثَنِي أَبُو الزُّبَيْرِ، عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ، أَنَّ رَسُولَ اللَّهِ ﷺ دَخَلَ مَكَّةَ يَوْمَ الْفَتْحِ وَعَلَيْهِ عِمَامَةٌ سَوْدَاءُ. وَهَذِهِ ثِيَابُ الْهَيْبَةِ، وَثِيَابُ الدَّوْلَةِ. يَا غُلَامُ، اضْرِبْ عُنُقَهُ. وَعَنْ مُحَمَّدِ بْنِ عَلِيٍّ، عَنْ أَبِيهِ، عَنْ جَدِّهِ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ قَالَ: رَسُولُ اللَّهِ ﷺ: مَنْ أَرَادَ هَوَانَ قُرَيْشٍ أَهَانَهُ اللَّهُ. وَقَدْ كَانَ إِبْرَاهِيمُ بْنُ مَيْمُونٍ الصَّائِغُ مِنْ أَصْحَابِهِ وَجُلَسَائِهِ فِي زَمَنِ الدَّعْوَةِ، وَكَانَ يَعِدُهُ إِذَا ظَهَرَ أَنْ يُقِيمَ الْحُدُودَ وَالْعَدْلَ، فَلَمَّا تَمَكَّنَ أَبُو مُسْلِمٍ مَا زَالَ إِبْرَاهِيمُ بْنُ مَيْمُونٍ يُلِحُّ عَلَيْهِ فِي الْقِيَامِ بِمَا وَعَدَهُ بِهِ حَتَّى أَحْرَجَهُ، فَضَرَبَ عُنُقَهُ بَعْدَمَا قَالَ لَهُ: هَلَّا كُنْتَ تُنْكِرُ عَلَى نَصْرِ بْنِ سَيَّارٍ وَهُوَ يَعْمَلُ أَوَانِيَ الْخَمْرِ مِنَ الذَّهَبِ فَيَبْعَثُهَا إِلَى بَنِي أُمَيَّةَ؟ ! فَقَالَ لَهُ: إِنَّ أُولَئِكَ لَمْ يَعِدُونِي مِنْ أَنْفُسِهِمْ مَا وَعَدْتَنِي أَنْتَ. وَقَدْ رَأَى بَعْضُهُمْ فِي الْمَنَامِ لِإِبْرَاهِيمَ مَنَازِلَ عَالِيَةً فِي الْجَنَّةِ; بِصَبْرِهِ عَلَى الْأَمْرِ بِالْمَعْرُوفِ وَالنَّهْيِ عَنِ الْمُنْكَرِ، رَحِمَهُ اللَّهُ. وَقَدْ ذَكَرْنَا مَا اعْتَمَدَهُ أَبُو مُسْلِمٍ فِي أَيَّامِ السَّفَّاحِ مِنَ الطَّاعَةِ الْأَكِيدَةِ لَهُ، وَالْمُبَادَرَةِ إِلَى أَوَامِرِهِ، وَامْتِثَالِ مَرَاسِيمِهِ، ثُمَّ لَمَّا صَارَ الْأَمْرُ إِلَى الْمَنْصُورِ اسْتَخَفَّ بِهِ وَاحْتَقَرَهُ، وَمَعَ هَذَا كَسَرَ عَمَّهُ عَبْدَ اللَّهِ بْنَ عَلِيٍّ حِينَ دَعَا إِلَى نَفْسِهِ بِالشَّامِ، فَاسْتَنْقَذَهَا مِنْهُ وَرَدَّهَا إِلَى حُكْمِ الْمَنْصُورِ، ثُمَّ شَمَخَتْ نَفْسُهُ عَلَى الْمَنْصُورِ، وَهَمَّ بِقَلْعِهِ، فَفَطِنَ لِذَلِكَ الْمَنْصُورُ مَعَ مَا كَانَ مُبْطِنًا لَهُ مِنَ الْبِغْضَةِ، وَقَدْ سَأَلَ أَخَاهُ السَّفَّاحَ غَيْرَ مَرَّةٍ أَنْ يَقْتُلَهُ فَيَصْدِفَ عَنْ ذَلِكَ، وَذَكَرْنَا أَيْضًا مَا كَانَ مِنْ أَمْرِ أَبِي مُسْلِمٍ وَالْمَنْصُورِ مِنَ الْمُرَاسَلَاتِ وَالْمُكَاتَبَاتِ، حِينَ اسْتَوْحَشَ مِنْهُ الْمَنْصُورُ وَاتَّهَمَهُ بِسُوءِ النِّيَّةِ، وَمَا زَالَ يُرَاسِلُهُ وَيَسْتَدْعِيهِ وَيَخْدَعُهُ وَيُمَاكِرُهُ حَتَّى اسْتَحْضَرَهُ فَقَتَلَهُ.

    ✧ This is the biography of Abū Muslim al-Khurāsānī He is ʿAbd al-Raḥmān b. Muslim, Abū Muslim, the holder of the dynasty—or it is said: the call—of the Banū al-ʿAbbās, and he used to be called: the trustee of the family of the Messenger of Allah ﷺ. Al-Khaṭīb al-Baghdādī said: ʿAbd al-Raḥmān b. Muslim b. Sanfīrūn b. Asfandiyār, Abū Muslim al-Marwazī, the holder of the Abbasid dynasty. He narrates from Abū al-Zubayr, Thābit al-Bunānī, Ibrāhīm and ʿAbd Allāh the two sons of Muḥammad b. ʿAlī b. ʿAbd Allāh b. ʿAbbās. Ibn ʿAsākir added among his shaykhs Muḥammad b. ʿAlī, ʿAbd al-Raḥmān b. Ḥarmala, and ʿIkrima the mawlā of Ibn ʿAbbās. Ibn ʿAsākir said: Narrated from him Ibrāhīm b. Maymūn al-Ṣāʾigh, Bishr the father of Muṣʿab b. Bishr, ʿAbd Allāh b. Shubruma, ʿAbd Allāh b. al-Mubārak, ʿAbd Allāh b. Munīb al-Marwazī, and Qudayd b. Manīʿ the brother-in-law of Abū Muslim. Al-Khaṭīb said: He was daring, brave, possessed of judgment, intellect, management, and resoluteness. Abū Jaʿfar al-Manṣūr killed him at al-Madāʾin. Abū Nuʿaym al-Aṣbahānī said in the “History of Aṣbahān”: His name was ʿAbd al-Raḥmān b. ʿUthmān b. Yasār. It is said that he was born in Aṣbahān. He narrated from al-Suddī and others. Some of the ḥuffāẓ said: The name of Abū Muslim—the holder of the call—was Ibrāhīm b. ʿUthmān b. Yasār b. Shīdūs b. Jūdirn, from the descendants of Buzurjmihr, and he was called Abū Isḥāq. He was born in Aṣbahān and grew up in al-Kūfa. His father had entrusted him to ʿĪsā b. Mūsā al-Sarrāj, who took him to al-Kūfa when he was seven years old. When Ibrāhīm b. Muḥammad sent him to Khurāsān, he said to him: Change your name and your kunya. So he named himself ʿAbd al-Raḥmān b. Muslim and took the kunya Abū Muslim. He set out to Khurāsān when he was nineteen years old, riding a donkey with a packsaddle. Ibrāhīm b. Muḥammad gave him spending money from his own funds, and he departed to Khurāsān in that condition. Then circumstances brought him to the point that Khurāsān with its reins and its entirety became his. Some of them mentioned that during his journey to Khurāsān a man in one of the khans attacked his donkey and cut off its tail. When Abū Muslim gained power and ruled over that place, he made it level ground, and after that it remained a ruin, uninhabited. Some of them mentioned that he was taken captive in his childhood, and that one of the callers of the Banū al-ʿAbbās bought him for four hundred dirhams, and that Ibrāhīm b. Muḥammad the Imam asked for him as a gift or bought him, and he affiliated himself to him. Ibrāhīm b. Muḥammad married him, when he sent him to Khurāsān, to the daughter of Abū al-Najm ʿImrān b. Ismāʿīl al-Ṭāʾī, one of the callers of the Banū al-ʿAbbās, and paid her dower on his behalf of four hundred dirhams. Two daughters were born to Abū Muslim: one of them Asmāʾ, who left descendants, and Fāṭima, who left none. We have mentioned in the preceding years how Abū Muslim took independent control of the affairs of Khurāsān in the year one hundred and twenty-nine, and how he spread the call of the Banū al-ʿAbbās. He was possessed of awe, resoluteness, boldness, and hastiness. Ibn ʿAsākir narrated through Muṣʿab b. Bishr, from his father, who said: A man stood up to Abū Muslim while he was delivering a sermon and said: What is this blackness that I see on you? He said: Abū al-Zubayr narrated to me, from Jābir b. ʿAbd Allāh, that the Messenger of Allah ﷺ entered Makkah on the day of the conquest wearing a black turban. And these are the garments of awe and the garments of the state. O boy, strike his neck. And from Muḥammad b. ʿAlī, from his father, from his grandfather ʿAbd Allāh b. ʿAbbās, who said: The Messenger of Allah ﷺ said: Whoever desires the humiliation of Quraysh, Allah humiliates him. Ibrāhīm b. Maymūn al-Ṣāʾigh had been one of his companions and close associates during the time of the call, and he had promised him that when he prevailed he would establish the legal punishments and justice. When Abū Muslim gained power, Ibrāhīm b. Maymūn kept insisting that he fulfill what he had promised him until he put him in a difficult position, and he struck his neck after saying to him: Why did you not denounce Naṣr b. Sayyār when he made vessels for wine out of gold and sent them to the Banū Umayya? He said to him: Those people did not promise me from themselves what you promised me. And some people saw in a dream for Ibrāhīm lofty abodes in Paradise because of his patience in commanding good and forbidding evil, may Allah have mercy on him. We have mentioned what Abū Muslim undertook during the days of al-Saffāḥ of firm obedience to him, hastening to his commands, and compliance with his decrees. Then when the authority passed to al-Manṣūr, he belittled and despised him. Nevertheless he defeated his uncle ʿAbd Allāh b. ʿAlī when he called for himself in Syria, and he recovered it from him and returned it to the rule of al-Manṣūr. Then his soul became arrogant toward al-Manṣūr, and he resolved to uproot him. Al-Manṣūr perceived that, along with the hatred he had harbored for him. He had asked his brother al-Saffāḥ more than once to kill him, but he refrained from doing so. We also mentioned what took place between Abū Muslim and al-Manṣūr of correspondence and letters, when al-Manṣūr became wary of him and accused him of bad intention. He kept corresponding with him, summoning him, deceiving him, and outwitting him until he brought him before him and killed him.

51. Tarikh (al-Tabari) 2728No grade recorded

    ذِكْرُ مَهْلِكِ أَبِي مُسْلِمٍ الْخُرَاسَانِيِّ   فِي هَذِهِ السَّنَةِ ذُكِرَ أَنَّ أَبَا مُسْلِمٍ لَمَّا نَفَرَ النَّاسُ مِنَ الْحَجِيجِ سَبَقَ النَّاسَ بِمَرْحَلَةٍ، فَلَمَّا جَاءَهُ خَبَرُ السَّفَّاحِ فِي الطَّرِيقِ، كَتَبَ إِلَى أَبِي جَعْفَرٍ الْمَنْصُورِ يُعَزِّيهِ فِي الْخَلِيفَةِ، وَلَمْ يُهَنِّئْهُ بِالْخِلَافَةِ، وَلَا رَجَعَ إِلَيْهِ، فَغَضِبَ الْمَنْصُورُ مِنْ ذَلِكَ مَعَ مَا كَانَ مُضْمِرًا لَهُ مِنَ السُّوءِ، فَقَالَ لِأَبِي أَيُّوبَ: اكْتُبْ إِلَيْهِ كِتَابًا غَلِيظًا. فَلَمَّا بَلَغَهُ الْكِتَابُ بَعَثَ يُهَنِّئُهُ بِالْخِلَافَةِ، وَانْقَمَعَ مِنْ ذَلِكَ، وَقَالَ بَعْضُ الْأُمَرَاءِ لِأَبِي جَعْفَرٍ: إِنَّا نَرَى مِنَ الْمَصْلَحَةِ أَنْ لَا تُجَامِعَهُ فِي الطَّرِيقِ; فَإِنَّ مَعَهُ مِنَ الْجُنُودِ مَنْ لَا يُخَالِفُهُ وَهُمْ لَهُ أَهْيَبُ، وَلَيْسَ مَعَكَ أَحَدٌ. فَأَخَذَ بِرَأْيِهِ، ثُمَّ كَانَ مِنْ أَمْرِهِ فِي مُبَايَعَتِهِ لِأَبِي جَعْفَرٍ الْمَنْصُورِ مَا ذَكَرْنَاهُ، ثُمَّ بَعَثَهُ إِلَى عَمِّهِ عَبْدِ اللَّهِ بْنِ عَلِيٍّ فَكَسَرَهُ، كَمَا تَقَدَّمَ، وَقَدْ بَعَثَ فِي غُبُونِ ذَلِكَ الْحَسَنُ بْنُ قُحْطُبَةَ لِأَبِي أَيُّوبَ كَاتِبِ رَسَائِلِ الْمَنْصُورِ يُشَافِهُهُ وَيُخْبِرُهُ بِأَنَّ أَبَا مُسْلِمٍ يُتَّهَمُ فِي أَبِي جَعْفَرٍ الْمَنْصُورِ; فَإِنَّهُ إِذَا جَاءَهُ الْكِتَابُ مِنْهُ يَقْرَؤُهُ ثُمَّ يَلْوِي شِدْقَيْهِ، وَيَرْمِي بِالْكِتَابِ إِلَى أَبِي نَصْرٍ، وَيَضْحَكَانِ اسْتِهْزَاءً، فَقَالَ أَبُو أَيُّوبَ: إِنَّ تُهْمَةَ أَبِي مُسْلِمٍ عِنْدَنَا أَظْهَرُ مِنْ هَذَا. وَلَمَّا بَعَثَ أَبُو جَعْفَرٍ مَوْلَاهُ أَبَا الْخَصِيبِ يَقْطِينَ; لِيَحْتَاطَ عَلَى مَا أُصِيبَ مِنْ مُعَسْكَرِ عَبْدِ اللَّهِ مِنَ الْأَمْوَالِ وَالْجَوَاهِرِ الثَّمِينَةِ وَغَيْرِهَا، غَضِبَ أَبُو مُسْلِمٍ، فَشَتَمَ أَبَا جَعْفَرٍ، وَهَمَّ بِأَبِي الْخَصِيبِ أَنْ يَقْتُلَهُ، حَتَّى كُلِّمَ فِيهِ وَقِيلَ لَهُ: إِنَّمَا هُوَ رَسُولٌ. فَتَرَكَهُ، وَرَجَعَ أَبُو الْخَصِيبِ، فَأَخْبَرَ الْمَنْصُورَ بِمَا كَانَ، وَبِمَا هَمَّ بِهِ أَبُو مُسْلِمٍ مِنْ قَتْلِهِ، فَغَضِبَ الْمَنْصُورُ، وَخَشِيَ أَنْ يَذْهَبَ أَبُو مُسْلِمٍ إِلَى خُرَاسَانَ فَيَشُقُّ عَلَيْهِ تَحْصِيلُهُ بَعْدَ ذَلِكَ، فَكَتَبَ إِلَيْهِ مَعَ يَقْطِينَ: إِنِّي قَدْ وَلَّيْتُكَ الشَّامَ وَمِصْرَ، وَهُمَا خَيْرٌ مِنْ خُرَاسَانَ فَابْعَثْ إِلَى مِصْرَ مَنْ شِئْتَ، وَأَقِمْ أَنْتَ بِالشَّامِ; لِتَكُونَ أَقْرَبَ إِلَى أَمِيرِ الْمُؤْمِنِينَ، إِذَا أَرَادَ لِقَاءَكَ كُنْتَ مِنْهُ قَرِيبًا. فَغَضِبَ أَبُو مُسْلِمٍ مِنْ ذَلِكَ، وَقَالَ: قَدْ وَلَّانِي الشَّامَ وَمِصْرَ، وَلِي خُرَاسَانُ ! فَإِذًا أَذْهَبُ إِلَيْهَا، وَأَسْتَخْلِفُ عَلَى الشَّامِ وَمِصْرَ. فَكَتَبَ إِلَى الْمَنْصُورِ بِذَلِكَ، فَقَلِقَ الْمَنْصُورُ مِنْ ذَلِكَ كَثِيرًا، وَرَجَعَ أَبُو مُسْلِمٍ مِنَ الشَّامِ قَاصِدًا خُرَاسَانَ، وَهُوَ عَازِمٌ عَلَى مُخَالَفَةِ الْمَنْصُورِ، فَخَرَجَ الْمَنْصُورُ مِنَ الْأَنْبَارِ إِلَى الْمَدَائِنِ، وَكَتَبَ إِلَى أَبِي مُسْلِمٍ بِالْمَصِيرِ إِلَيْهِ، فَكَتَبَ إِلَيْهِ أَبُو مُسْلِمٍ وَهُوَ عَلَى الزَّابِ عَازِمٌ عَلَى الدُّخُولِ إِلَى خُرَاسَانَ: إِنَّهُ لَمْ يَبْقَ لِأَمِيرِ الْمُؤْمِنِينَ عَدُوٌّ إِلَّا أَمْكَنَهُ اللَّهُ مِنْهُ، وَقَدْ كُنَّا نَرْوِي عَنْ مُلُوكِ آلِ سَاسَانَ أَنْ أَخْوَفَ مَا يَكُونُ الْوُزَرَاءُ إِذَا سَكَنَتِ الدَّهْمَاءُ، فَنَحْنُ نَافِرُونَ مِنْ قُرْبِكَ، حَرِيصُونَ عَلَى الْوَفَاءِ بِعَهْدِكَ مَا وَفَّيْتَ، حَرِيُّونَ بِالسَّمْعِ وَالطَّاعَةِ غَيْرَ أَنَّهَا مِنْ بَعِيدٍ حَيْثُ تُقَارِنُهَا السَّلَامَةُ، فَإِنْ أَرْضَاكَ ذَلِكَ فَأَنَا كَأَحْسَنِ عَبِيدِكَ، وَإِنْ أَبَيْتَ إِلَّا أَنْ تُعْطِيَ نَفْسَكَ إِرَادَتَهَا نَقَضْتُ مَا أَبْرَمْتُ مِنْ عَهْدِكَ ضَنًّا بِنَفْسِي. فَلَمَّا وَصَلَ الْكِتَابُ إِلَى الْمَنْصُورِ كَتَبَ إِلَى أَبِي مُسْلِمٍ: قَدْ فَهِمْتُ كِتَابَكَ، وَلَيْسَتْ صِفَتُكَ صِفَةَ أُولَئِكَ الْوُزَرَاءِ الْغَشَشَةِ مُلُوكَهُمُ، الَّذِينَ يَتَمَنَّوْنَ اضْطِرَابَ حَبْلِ الدَّوْلَةِ لِكَثْرَةِ جَرَائِمِهِمْ، وَإِنَّمَا رَاحَتُهُمْ فِي انْتِثَارِ نِظَامِ الْجَمَاعَةِ، فَلِمَ سَوَّيْتَ نَفْسَكَ بِهِمْ، وَأَنْتَ فِي طَاعَتِكَ وَمُنَاصَحَتِكَ وَاضْطِلَاعِكَ بِمَا حَمَلْتَ مِنْ أَعْبَاءِ هَذَا الْأَمْرِ عَلَى مَا أَنْتَ بِهِ؟! وَلَيْسَ مَعَ الشَّرِيطَةِ الَّتِي أَوْجَبْتَ مِنْكَ سَمْعٌ وَلَا طَاعَةٌ، وَقَدْ حَمَّلَ أَمِيرُ الْمُؤْمِنِينَ عِيسَى بْنَ مُوسَى رِسَالَةً لِتَسْكُنَ إِلَيْهَا إِنْ أَصْغَيْتَ إِلَيْهَا، وَأَسْأَلُ اللَّهَ أَنْ يَحُولَ بَيْنَ الشَّيْطَانِ وَنَزَغَاتِهِ وَبَيْنَكَ; فَإِنَّهُ لَمْ يَجِدْ بَابًا يُفْسِدُ بِهِ نِيَّتَكَ أَوْكَدَ عِنْدَهُ وَأَقْرَبَ مِنْ ظَنِّهِ مِنَ الْبَابِ الَّذِي فَتَحَهُ عَلَيْكَ. وَيُقَالُ: إِنَّ أَبَا مُسْلِمٍ كَتَبَ إِلَى الْمَنْصُورِ: أَمَّا بَعْدُ; فَإِنِّي اتَّخَذْتُ رَجُلًا إِمَامًا وَدَلِيلًا عَلَى مَا افْتَرَضَ اللَّهُ عَلَى خَلْقِهِ، وَكَانَ فِي مَحَلَّةِ الْعِلْمِ نَازِلًا، وَفِي قَرَابَتِهِ مِنْ رَسُولِ اللَّهِ ﷺ قَرِيبًا، فَاسْتَجْهَلَنِي بِالْقُرْآنِ، فَحَرَّفَهُ عَنْ مَوَاضِعِهِ طَمَعًا فِي قَلِيلٍ قَدْ نَعَاهُ اللَّهُ إِلَى خَلْقِهِ، فَكَانَ كَالَّذِي دُلِّيَ بِغُرُورٍ، وَأَمَرَنِي أَنْ أُجَرِّدَ السَّيْفَ، وَأَرْفَعَ الرَّحْمَةَ، وَلَا أَقْبَلَ الْمَعْذِرَةَ، وَلَا أُقِيلَ الْعَثْرَةَ، فَفَعَلْتُ تَوْطِيدًا لِسُلْطَانِكُمْ حَتَّى عَرَّفَكُمُ اللَّهُ مَنْ كَانَ يَجْهَلُكُمْ، ثُمَّ اسْتَنْقَذَنِي اللَّهُ بِالتَّوْبَةِ، فَإِنْ يَعْفُ عَنِّي فَقِدْمًا عُرِفَ بِهِ وَنُسِبَ إِلَيْهِ، وَإِنْ يُعَاقِبْنِي فَبِمَا قَدَّمَتْ يَدَايَ، وَمَا اللَّهُ بِظَلَّامٍ لِلْعَبِيدِ. ذَكَرَهُ الْمَدَائِنِيُّ عَنْ شُيُوخِهِ. وَبَعَثَ الْمَنْصُورُ إِلَيْهِ جَرِيرَ بْنَ يَزِيدَ بْنِ جَرِيرِ بْنِ عَبْدِ اللَّهِ الْبَجَلِيَّ - وَكَانَ وَاحِدَ أَهْلِ زَمَانِهِ - فِي جَمَاعَةٍ مِنَ الْأُمَرَاءِ، وَقَدْ كَانَ الْمَنْصُورُ قَالَ لَهُ: كَلِّمْ أَبَا مُسْلِمٍ بِأَلْيَنِ كَلَامٍ تَقْدِرُ عَلَيْهِ، وَقُلْ لَهُ: إِنَّهُ يُرِيدُ رَفْعَكَ، وَعُلُوَّ قَدْرِكَ، وَالْإِطْلَاقَ لَكَ. فَإِنْ جَاءَ بِهَذَا فَذَاكَ، وَإِنْ أَبَى أَنْ يَرْجِعَ فَقُلْ: إِنَّهُ يَقُولُ: هُوَ بَرِيءٌ مِنَ الْعَبَّاسِ، إِنْ شَقَقْتَ الْعَصَا وَذَهَبْتَ عَلَى وَجْهِكَ هَذَا لَيُدْرِكَنَّكَ بِنَفْسِهِ وَلَيَلِيَنَّ قِتَالَكَ دُونَ غَيْرِهِ، وَلَوْ خُضْتَ الْبَحْرَ الْخِضَمَّ لَخَاضَهُ خَلْفَكَ حَتَّى يُدْرِكَكَ فَيَقْتُلَكَ أَوْ يَمُوتَ قَبْلَ ذَلِكَ. وَلَا تَقُلْ لَهُ هَذَا حَتَّى تَيْأَسَ مِنْ رُجُوعِهِ بِالَّتِي هِيَ أَحْسَنُ، فَلَمَّا قَدِمَ عَلَيْهِ أُمَرَاءُ الْمَنْصُورِ بِحُلْوَانَ دَخَلُوا عَلَيْهِ وَلَامُوهُ فِيمَا هُوَ فِيهِ مِنْ مُنَابَذَةِ أَمِيرِ الْمُؤْمِنِينَ، وَرَغَّبُوهُ فِي الرُّجُوعِ إِلَيْهِ، فَشَاوَرَ ذَوِي الرَّأْيِ مِنْ أُمَرَائِهِ، فَكُلٌّ نَهَاهُ عَنِ الرُّجُوعِ إِلَيْهِ، وَأَشَارُوا بِأَنْ يُقِيمَ فِي الرَّيِّ فَتَكُونَ خُرَاسَانُ تَحْتَ حُكْمِهِ، وَجُنُودُهُ طَوْعٌ لَهُ، فَإِنِ اسْتَقَامَ لَهُ الْخَلِيفَةُ وَإِلَّا كَانَ فِي عِزٍّ وَمَنَعَةٍ مِنَ الْجُنْدِ. فَأَرْسَلَ أَبُو مُسْلِمٍ إِلَى أُمَرَاءِ الْمَنْصُورِ، فَقَالَ لَهُمُ: ارْجِعُوا إِلَى صَاحِبِكُمْ، فَلَسْتُ أَلْقَاهُ. فَلَمَّا اسْتَيْأَسُوا مِنْهُ قَالُوا لَهُ ذَلِكَ الْكَلَامَ الَّذِي كَانَ الْمَنْصُورُ أَمَرَهُمْ بِهِ. فَلَمَّا سَمِعَ ذَلِكَ كَسَرَهُ جِدًّا، وَقَالَ: قُومُوا عَنِّي السَّاعَةَ. وَكَانَ أَبُو مُسْلِمٍ قَدِ اسْتَخْلَفَ عَلَى خُرَاسَانَ أَبَا دَاوُدَ خَالِدَ بْنَ إِبْرَاهِيمَ، فَكَتَبَ إِلَيْهِ الْمَنْصُورُ فِي غَيْبَةِ أَبِي مُسْلِمٍ حِينَ اتَّهَمَهُ: إِنَّ وِلَايَةَ خُرَاسَانَ لَكَ مَا بَقِيتَ. فَكَتَبَ أَبُو دَاوُدَ إِلَى أَبِي مُسْلِمٍ حِينَ بَلَغَهُ مَا عَزَمَ عَلَيْهِ مِنْ مُنَابَذَةِ الْخَلِيفَةِ: إِنَّهُ لَيْسَ لَنَا مُنَابَذَةُ خُلَفَاءِ بَيْتِ رَسُولِ اللَّهِ ﷺ، فَارْجِعْ إِلَى إِمَامِكَ سَامِعًا مُطِيعًا. فَزَادَهُ ذَلِكَ كَسْرًا أَيْضًا، فَبَعَثَ إِلَيْهِمْ أَبُو مُسْلِمٍ: إِنِّي سَأَبْعَثُ إِلَيْهِ أَبَا إِسْحَاقَ، وَهُوَ مِمَّنْ أَثِقُ بِهِ. فَبَعَثَهُ إِلَيْهِ فَأَكْرَمَهُ، وَوَعَدَهُ بِنِيَابَةِ خُرَاسَانَ إِنْ هُوَ رَدَّهُ. فَلَمَّا رَجَعَ إِلَيْهِ أَبُو إِسْحَاقَ قَالَ لَهُ: مَا وَرَاءَكَ؟ قَالَ: رَأَيْتُهُمْ مُعَظِّمِينَ لَكَ يَعْرِفُونَ قَدْرَكَ. فَغَرَّهُ ذَلِكَ، وَعَزَمَ عَلَى الذَّهَابِ إِلَى الْخَلِيفَةِ، فَاسْتَشَارَ أَمِيرًا يُقَالُ لَهُ: نَيْزَكُ. فَنَهَاهُ، فَصَمَّمَ عَلَى الذَّهَابِ، فَلَمَّا رَآهُ نَيْزَكُ عَازِمًا عَلَى الذَّهَابِ تَمَثَّلَ نَيْزَكُ بِقَوْلِ الشَّاعِرِ: مَا لِلرِّجَالِ مَعَ الْقَضَاءِ مَحَالَةٌ ذَهَبَ الْقَضَاءُ بِحِيلَةِ الْأَقْوَامِ ثُمَّ قَالَ لَهُ: احْفَظْ عَنِّي وَاحِدَةً. قَالَ: وَمَا هِيَ؟ قَالَ: إِذَا دَخَلْتَ عَلَيْهِ فَاقْتُلْهُ، ثُمَّ بَايِعْ مَنْ شِئْتَ بِالْخِلَافَةِ; فَإِنَّ النَّاسَ لَا يُخَالِفُونَكَ. وَكَتَبَ أَبُو مُسْلِمٍ إِلَى الْمَنْصُورِ يُعْلِمُهُ بِقُدُومِهِ عَلَيْهِ. قَالَ أَبُو أَيُّوبَ كَاتِبُ الرَّسَائِلِ: فَدَخَلْتُ عَلَى الْمَنْصُورِ وَهُوَ فِي خِبَاءِ شِعْرٍ بِالرُّومِيَّةِ جَالِسًا عَلَى مُصَلَّاهُ بَعْدَ الْعَصْرِ، وَبَيْنَ يَدَيْهِ كِتَابٌ، فَأَلْقَاهُ إِلَيَّ فَإِذَا هُوَ كِتَابُ أَبِي مُسْلِمٍ إِلَيْهِ، ثُمَّ قَالَ الْخَلِيفَةُ: وَاللَّهِ لَئِنْ مَلَأْتُ عَيْنِي مِنْهُ لِأَقْتُلَنَّهُ. قَالَ أَبُو أَيُّوبَ: فَقُلْتُ: إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ. وَبِتُّ تِلْكَ اللَّيْلَةَ لَا يَأْتِينِي نَوْمٌ، وَفَكَّرْتُ فِي هَذِهِ الْوَاقِعَةِ، وَقُلْتُ: إِنْ دَخَلَ أَبُو مُسْلِمٍ خَائِفًا رُبَّمَا يَبْدُو أَنَّهُ يَبْدُرُ مِنْهُ شَيْءٌ إِلَى الْخَلِيفَةِ، وَالْمَصْلَحَةُ أَنْ يَدْخُلَ آمِنًا لِيَتَمَكَّنَ مِنْهُ الْخَلِيفَةُ. فَلَمَّا أَصْبَحْتُ طَلَبْتُ رَجُلًا مِنَ الْأُمَرَاءِ، وَقُلْتُ لَهُ: هَلْ لَكَ أَنْ تَتَوَلَّى مَدِينَةَ كَسْكَرٍ; فَإِنَّهَا مُغِلَّةٌ فِي هَذِهِ السَّنَةِ؟ فَقَالَ: وَمَنْ لِي بِذَلِكَ؟ فَقُلْتُ لَهُ: فَاذْهَبْ إِلَى أَبِي مُسْلِمٍ، فَتَلَقَّهُ فِي الطَّرِيقِ، فَاطْلُبْ مِنْهُ أَنْ يُوَلِّيَكَ تِلْكَ الْبَلَدَ; فَإِنَّ أَمِيرَ الْمُؤْمِنِينَ يُرِيدُ أَنْ يُوَلِّيَهُ مَا وَرَاءَ بَابِهِ وَيَسْتَرِيحَ لِنَفْسِهِ. وَاسْتَأْذَنْتُ الْمَنْصُورَ لَهُ أَنْ يَذْهَبَ إِلَى أَبِي مُسْلِمٍ، فَأَذِنَ لَهُ، وَقَالَ لَهُ: سَلِّمْ عَلَيْهِ، وَقُلْ لَهُ: إِنَّا بِالْأَشْوَاقِ إِلَيْهِ. فَسَارَ ذَلِكَ الرَّجُلُ - وَهُوَ سَلَمَةُ بْنُ سَعِيدِ بْنِ جَابِرٍ - إِلَى أَبِي مُسْلِمٍ، فَأَخْبَرَهُ بِاشْتِيَاقِ الْخَلِيفَةِ إِلَيْهِ فَسَرَّهُ ذَلِكَ وَانْشَرَحَ، وَإِنَّمَا هُوَ غُرُورٌ وَمَكْرٌ بِهِ، فَلَمَّا سَمِعَ أَبُو مُسْلِمٍ بِذَلِكَ عَجَّلَ السَّيْرَ، فَلَمَّا قَرُبَ مِنَ الْمَدَائِنِ أَمَرَ الْخَلِيفَةُ الْقَوَّادَ وَالْأُمَرَاءَ أَنْ يَتَلَقَّوْهُ، وَكَانَ دُخُولُهُ عَلَى الْمَنْصُورِ مِنْ آخِرِ ذَلِكَ الْيَوْمِ، وَقَدْ أَشَارَ أَبُو أَيُّوبَ عَلَى الْمَنْصُورِ أَنْ يُؤَخِّرَ قَتْلَهُ فِي سَاعَتِهِ هَذِهِ إِلَى الْغَدِ، فَقَبِلَ ذَلِكَ مِنْهُ، فَلَمَّا دَخَلَ أَبُو مُسْلِمٍ عَلَى الْمَنْصُورِ مِنَ الْعَشِيِّ، قَالَ: اذْهَبْ فَأَرِحْ نَفْسَكَ، وَادْخُلِ الْحَمَّامَ، فَإِذَا كَانَ الْغَدُ فَأْتِنِي. فَخَرَجَ مِنْ عِنْدِهِ، وَجَاءَهُ النَّاسُ يُسَلِّمُونَ عَلَيْهِ، فَلَمَّا كَانَ الْغَدُ طَلَبَ الْخَلِيفَةُ بَعْضَ الْأُمَرَاءِ، فَقَالَ لَهُ: كَيْفَ بَلَائِي عِنْدَكَ؟ قَالَ: وَاللَّهِ يَا أَمِيرَ الْمُؤْمِنِينَ، لَوْ أَمَرْتَنِي أَنْ أَقْتُلَ نَفْسِي لَقَتَلْتُهَا. قَالَ: فَكَيْفَ بِكَ إِذَا أَمَرْتُكَ بِقَتْلِ أَبِي مُسْلِمٍ؟ قَالَ: فَوَجَمَ سَاعَةً، ثُمَّ قَالَ لَهُ أَبُو أَيُّوبَ: مَا لَكَ لَا تَتَكَلَّمُ؟ فَقَالَ قَوْلَةً ضَعِيفَةً: أَقْتُلُهُ. ثُمَّ اخْتَارَ لَهُ مِنْ عُيُونِ الْحَرَسِ أَرْبَعَةً، فَحَرَّضَهُمُ الْخَلِيفَةُ عَلَى قَتْلِهِ، وَقَالَ: كُونُوا مِنْ وَرَاءِ الرِّوَاقِ، فَإِذَا صَفَّقْتُ فَاخْرُجُوا عَلَيْهِ فَاقْتُلُوهُ. ثُمَّ أَرْسَلَ الْخَلِيفَةُ إِلَى أَبِي مُسْلِمٍ رُسُلًا تَتْرَى; يَتْبَعُ بَعْضُهُمْ بَعْضًا، فَأَقْبَلَ أَبُو مُسْلِمٍ فَدَخَلَ دَارَ الْخِلَافَةِ، ثُمَّ دَخَلَ عَلَى الْخَلِيفَةِ وَهُوَ يَبْتَسِمُ، فَلَمَّا وَقَفَ بَيْنَ يَدَيْهِ جَعَلَ الْمَنْصُورُ يُعَاتِبُهُ فِي الَّذِي صَنَعَ وَاحِدَةً وَاحِدَةً، فَيَعْتَذِرُ عَنْ ذَلِكَ كُلِّهِ فِيمَا كَانَ اعْتَمَدَهُ مِنَ الْأُمُورِ الَّتِي تَسَرَّعَ فِيهَا. ثُمَّ قَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، أَرْجُو أَنْ تَكُونَ نَفْسُكَ قَدْ طَابَتْ عَلَيَّ. فَقَالَ: وَاللَّهِ مَا زَادَنِي هَذَا إِلَّا غَضَبًا عَلَيْكَ. ثُمَّ ضَرَبَ بِإِحْدَى يَدَيْهِ عَلَى الْأُخْرَى، فَخَرَجَ عُثْمَانُ وَأَصْحَابُهُ، فَضَرَبُوهُ بِالسُّيُوفِ حَتَّى قَتَلُوهُ، وَلَفُّوهُ فِي عَبَاءَةٍ، ثُمَّ أَمَرَ بِإِلْقَائِهِ فِي دِجْلَةَ، وَكَانَ آخِرَ الْعَهْدِ بِهِ، وَكَانَ مَقْتَلُهُ فِي يَوْمِ الْأَرْبِعَاءِ لِأَرْبَعٍ بَقِينَ مِنْ شَعْبَانَ سَنَةَ سَبْعٍ وَثَلَاثِينَ وَمِائَةٍ. وَكَانَ مِنْ جُمْلَةِ مَا عَاتَبَهُ بِهِ الْمَنْصُورُ أَنَّهُ قَالَ: كَتَبْتَ إِلَيَّ مَرَّاتٍ تَبْدَأُ بِنَفْسِكَ، وَأَرْسَلْتَ تَخْطُبُ عَمَّتِي أَمِينَةَ، وَتَزْعُمُ أَنَّكَ ابْنُ سُلَيْطِ بْنِ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ. إِلَى غَيْرِ ذَلِكَ. فَقَالَ أَبُو مُسْلِمٍ: يَا أَمِيرَ الْمُؤْمِنِينَ، لَا يُقَالُ هَذَا لِي وَقَدْ سَعَيْتُ فِي أَمْرِكُمْ بِمَا عَلِمَهُ كُلُّ أَحَدٍ. فَقَالَ: وَيْلَكَ! لَوْ قَامَتْ فِي ذَلِكَ أَمَةٌ سَوْدَاءُ لَأَتَمَّهُ اللَّهُ; لِجَدِّنَا وَحَظِّنَا. ثُمَّ قَالَ: وَاللَّهِ لَأَقْتُلَنَّكَ. فَقَالَ: اسْتَبْقِنِي يَا أَمِيرَ الْمُؤْمِنِينَ لِأَعْدَائِكَ. فَقَالَ: وَأَيُّ عَدُوٍّ لِي أَعْدَى مِنْكَ ؟! ثُمَّ أَمَرَ بِقَتْلِهِ فَقُتِلَ، كَمَا ذَكَرْنَا، فَقَالَ لَهُ بَعْضُ الْأُمَرَاءِ: يَا أَمِيرَ الْمُؤْمِنِينَ، الْآنَ صِرْتَ خَلِيفَةً. وَيُقَالُ: إِنَّ الْمَنْصُورَ أَنْشَدَ عِنْدَ ذَلِكَ: فَأَلْقَتْ عَصَاهَا وَاسْتَقَرَّ بِهَا النَّوَى     كَمًّا قَرَّ عَيْنًا بِالْإِيَابِ الْمُسَافِرُ وَذَكَرَ الْقَاضِي ابْنُ خِلِّكَانَ أَنَّ الْمَنْصُورَ لَمَّا عَزَمَ عَلَى قَتْلِ أَبِي مُسْلِمٍ تَحَيَّرَ فِي أَمْرِهِ; هَلْ يَسْتَشِيرُ أَحَدًا فِي ذَلِكَ أَوْ يَسْتَبِدُّ هُوَ بِرَأْيِهِ; لِئَلَّا يَشِيعَ وَيَنْتَشِرَ، ثُمَّ إِنَّهُ اسْتَشَارَ وَاحِدًا مِنْ نُصَحَائِهِ فِي قَتْلِ أَبِي مُسْلِمٍ فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، قَالَ اللَّهُ تَعَالَى: لَوْ كَانَ فِيهِمَا آلِهَةٌ إِلَّا اللَّهُ لَفَسَدَتَا [ الْأَنْبِيَاءِ: 22 ]. فَقَالَ لَهُ: لَقَدْ أَوْدَعْتَهَا أُذُنًا وَاعِيَةً. ثُمَّ عَزَمَ عَلَى ذَلِكَ.

    ✧ Mention of the Killing of Abū Muslim al-Khurāsānī In this year it was mentioned that Abū Muslim, when the people departed from the pilgrimage, preceded the people by one stage. When news of al-Saffāḥ reached him on the road, he wrote to Abū Jaʿfar al-Manṣūr, condoling him for the caliph, and did not congratulate him for the caliphate, nor did he return to him. Al-Manṣūr was angered by that, along with what he had concealed for him of ill intent, and said to Abū Ayyūb: "Write to him a harsh letter." When the letter reached him, he sent to congratulate him for the caliphate and was subdued by that. One of the commanders said to Abū Jaʿfar: "We deem it advisable that you not meet him on the road, for he has with him troops who will not oppose him and hold him in greater awe, while you have no one with you." He took his advice. Then of his affair regarding his pledge of allegiance to Abū Jaʿfar al-Manṣūr was what we have mentioned, then he sent him against his uncle ʿAbd Allāh b. ʿAlī and he defeated him, as has preceded. During the course of that, al-Ḥasan b. Quḥṭubah sent to Abū Ayyūb, the secretary of al-Manṣūr's letters, speaking with him directly and informing him that Abū Muslim was suspected regarding Abū Jaʿfar al-Manṣūr; for when the letter came to him from him, he would read it, then twist the corners of his mouth, throw the letter to Abū Naṣr, and they would laugh in mockery. Abū Ayyūb said: "The suspicion of Abū Muslim is more evident to us than this." When Abū Jaʿfar sent his client Abū al-Khaṣīb to Yaʿqūbīn to take charge of what had been seized from the camp of ʿAbd Allāh of wealth, precious jewels, and other things, Abū Muslim became angry, reviled Abū Jaʿfar, and intended to kill Abū al-Khaṣīb, until intercession was made for him and it was said to him: "He is only a messenger." So he left him. Abū al-Khaṣīb returned and informed al-Manṣūr of what had happened and of Abū Muslim's intention to kill him. Al-Manṣūr became angry and feared that Abū Muslim would go to Khurāsān, and that his capture would be difficult thereafter. He wrote to him with Yaʿqūbīn: "I have appointed you over Syria and Egypt, and they are better than Khurāsān. So send to Egypt whomever you wish, and reside yourself in Syria, so that you may be closer to the Commander of the Faithful, so that when he wishes to meet you, you will be near him." Abū Muslim was angered by that and said: "He has appointed me over Syria and Egypt, while Khurāsān is mine! Then I shall go to it and appoint a deputy over Syria and Egypt." He wrote to al-Manṣūr to that effect. Al-Manṣūr was greatly disturbed by that. Abū Muslim returned from Syria heading for Khurāsān, resolved to oppose al-Manṣūr. Al-Manṣūr went out from al-Anbār to al-Madāʾin, and wrote to Abū Muslim to come to him. Abū Muslim wrote to him while at al-Zāb, resolved to enter Khurāsān: "No enemy remains to the Commander of the Faithful but that God has enabled him against him. We used to narrate concerning the kings of the house of Sāsān that the most fearful thing for ministers is when the masses are quiet. We are averse to your nearness, eager to fulfill your covenant as long as you fulfill it, worthy of hearing and obedience, except that it be from afar where safety accompanies it. If that pleases you, then I am as the best of your slaves. But if you insist on giving yourself what it desires, I shall break what I ratified of your covenant, out of concern for myself." When the letter reached al-Manṣūr, he wrote to Abū Muslim: "I have understood your letter. Your description is not the description of those treacherous ministers to their kings, who wish for the disturbance of the state's rope because of their many crimes, and whose comfort lies only in the scattering of the community's order. Why do you equate yourself with them, when you are in your obedience, sincerity, and capability in bearing the burdens of this affair to the extent that you are? There is no hearing or obedience with the condition you have imposed. The Commander of the Faithful has charged ʿĪsā b. Mūsā with a message for you to settle with if you heed it. I ask God to come between Satan and his insinuations and you; for he has found no door by which to corrupt your intention more binding for him and closer to his expectation than the door he has opened upon you. It is said that Abū Muslim wrote to al-Manṣūr: "Now then, I took a man as an imam and guide to what God has imposed upon His creation, and he was dwelling in the station of knowledge, and near in his kinship to the Messenger of God ﷺ. He made me ignorant of the Qurʾān, distorting it from its proper places, out of greed for a little which God has announced to His creation, and he was like one lowered by deception. He commanded me to bare the sword, withhold mercy, accept no excuse, and pardon no lapse. I did so to consolidate your authority until God made known to you those who were ignorant of you. Then God rescued me through repentance. If He pardons me, it has long been known of Him and attributed to Him; and if He punishes me, it is for what my hands have sent ahead, and God is not unjust to His servants." Al-Madāʾinī mentioned it from his shaykhs. Al-Manṣūr sent to him Jarīr b. Yazīd b. Jarīr b. ʿAbd Allāh al-Bajalī—who was one of the foremost men of his time—with a group of commanders. Al-Manṣūr had said to him: "Speak to Abū Muslim with the softest speech you can manage, and say to him: He wants to elevate you, raise your status, and release you. If he comes with this, then that is that. But if he refuses to return, then say: He says: He is innocent of al-ʿAbbās if you split the staff and go on this path of yours; he will reach you himself and take charge of fighting you rather than anyone else. Even if you plunge into the vast sea, he will plunge in after you until he reaches you and kills you, or dies before that. Do not say this to him until you despair of his return by that which is better." When the commanders of al-Manṣūr came to him at Ḥulwān, they entered upon him and reproached him for his opposition to the Commander of the Faithful, and urged him to return to him. He consulted the men of judgment among his commanders, and all of them advised him against returning to him, and suggested that he stay in al-Rayy so that Khurāsān would be under his rule, and his troops obedient to him, so that if the caliph was straight with him, then good, otherwise he would be in strength and protection with the troops. Abū Muslim sent to the commanders of al-Manṣūr, saying: "Return to your companion, for I will not meet him." When they despaired of him, they said to him that speech which al-Manṣūr had commanded them. When he heard that, it broke him greatly, and he said: "Arise from me this very hour." Abū Muslim had appointed over Khurāsān Abū Dāwūd Khālid b. Ibrāhīm as his deputy. Al-Manṣūr wrote to him during Abū Muslim's absence, when he suspected him: "The governorship of Khurāsān is yours as long as you remain." Abū Dāwūd wrote to Abū Muslim when news reached him of his resolve to oppose the caliph: "We have no opposition to the caliphs of the house of the Messenger of God ﷺ. Return to your imam, hearing and obeying." That increased his breakage as well. Abū Muslim sent to them: "I shall send to him Abū Isḥāq, and he is one whom I trust." He sent him to him, and he honored him and promised him the deputyship of Khurāsān if he brought him back. When Abū Isḥāq returned to him, he said: "What is behind you?" He said: "I saw them honoring you and knowing your worth." That deceived him, and he resolved to go to the caliph. He consulted a commander called Nayzak, who advised him against it, but he insisted on going. When Nayzak saw him resolved to go, Nayzak quoted the poet's verse: Men have no recourse against fate; fate has gone with the cunning of peoples. Then he said to him: "Keep one thing from me." He said: "What is it?" He said: "When you enter upon him, kill him, then pledge allegiance to whomever you wish for the caliphate; for the people will not oppose you." Abū Muslim wrote to al-Manṣūr informing him of his coming to him. Abū Ayyūb the secretary of letters said: I entered upon al-Manṣūr while he was in a hair tent in the Byzantine style, sitting on his prayer mat after the afternoon prayer, with a book before him. He threw it to me, and it was Abū Muslim's letter to him. Then the caliph said: "By God, if my eye is filled with him, I shall surely kill him." Abū Ayyūb said: I said: "To God we belong and to Him we return." I stayed that night without sleep coming to me, and I thought about this event and said: "If Abū Muslim enters while fearful, perhaps something may appear to burst from him toward the caliph, and the right course is that he enter secure so that the caliph may get hold of him." When morning came, I sought a man from among the commanders and said to him: "Would you take charge of the city of Kaskar? For it is productive this year." He said: "Who will get that for me?" I said: "Go to Abū Muslim, meet him on the road, and ask him to appoint you over that town; for the Commander of the Faithful wants to appoint him over what is beyond his gate and rest himself." I sought permission from al-Manṣūr for him to go to Abū Muslim, and he granted it, and said to him: "Greet him and say: We long for him." That man—Salama b. Saʿīd b. Jābir—traveled to Abū Muslim and told him of the caliph's longing for him. That pleased him and made him relax, but it was only a deception and a trick against him. When Abū Muslim heard that, he hastened his journey. When he drew near to al-Madāʾin, the caliph ordered the leaders and commanders to meet him. His entry upon al-Manṣūr was at the end of that day. Abū Ayyūb advised al-Manṣūr to postpone his killing at that hour until the morrow, and he accepted that from him. When Abū Muslim entered upon al-Manṣūr in the evening, he said: "Go and rest yourself, and enter the bathhouse, and when it is tomorrow, come to me." He left his presence, and the people came to greet him. When the next day came, the caliph summoned one of the commanders and said to him: "How is my testing you?" He said: "By God, O Commander of the Faithful, if you commanded me to kill myself, I would do it." He said: "How would you be if I commanded you to kill Abū Muslim?" He said: He was silent for a while, then Abū Ayyūb said to him: "What is wrong with you that you do not speak?" He said in a weak voice: "I will kill him." Then he chose for him from the elite guards four men, and the caliph incited them to kill him, and said: "Be behind the curtain, and when I clap, come out against him and kill him." Then the caliph sent messengers to Abū Muslim in succession, one after another. Abū Muslim came and entered the palace of the caliphate, then entered upon the caliph while smiling. When he stood before him, al-Manṣūr began to reproach him for what he had done, one thing after another, and he apologized for all of it regarding the matters he had undertaken in which he had been hasty. Then he said: "O Commander of the Faithful, I hope that your soul has become pleased with me." He said: "By God, this only increased my anger against you." Then he struck one hand against the other, and ʿUthmān and his companions came out, and struck him with swords until they killed him. They wrapped him in a cloak, then he ordered him thrown into the Tigris, and that was the last seen of him. His killing was on Wednesday, four nights remaining in Shaʿbān, in the year one hundred and thirty-seven. Among the things with which al-Manṣūr reproached him was that he said: "You wrote to me several times starting with yourself, and you sent to ask for the hand of my paternal aunt Amīna, claiming that you are the son of Sulayṭ b. ʿAbd Allāh b. ʿAbbās," and other things. Abū Muslim said: "O Commander of the Faithful, this is not said to me when I have striven for your cause as everyone knows." He said: "Woe to you! If a black slave woman had risen for that, God would have completed it; for our fortune and our share." Then he said: "By God, I will kill you." He said: "Spare me, O Commander of the Faithful, for your enemies." He said: "And which enemy of mine is more hostile to me than you?" Then he ordered his killing, and he was killed, as we have mentioned. One of the commanders said to him: "O Commander of the Faithful, now you have become caliph." It is said that al-Manṣūr recited at that: She cast down her staff and settled there, as the traveler's eye is soothed by return. Al-Qāḍī Ibn Khallikān mentioned that when al-Manṣūr resolved to kill Abū Muslim, he was perplexed about his affair; whether to consult anyone about it or to be alone with his own judgment, lest it spread and become known. Then he consulted one of his trusted advisors about killing Abū Muslim, and he said: "O Commander of the Faithful, God Almighty said: 'If there were in them gods besides God, they would both be corrupted' [al-Anbiyāʾ: 22]." He said to him: "You have deposited it in a retentive ear." Then he resolved upon that.

52. Tarikh (al-Tabari) 2729No grade recorded

    قَالَ بَعْضُهُمْ: كَتَبَ الْمَنْصُورُ إِلَى أَبِي مُسْلِمٍ: أَمَّا بَعْدُ، فَإِنَّهُ يَرِينُ عَلَى الْقُلُوبِ، وَتَطْبَعُ عَلَيْهَا الْمَعَاصِي، فَقَعْ أَيُّهَا الطَّائِرُ، وَأَفِقْ أَيُّهَا السَّكْرَانُ، وَانْتَبِهْ أَيُّهَا الْحَالِمُ، فَإِنَّكَ مَغْرُورٌ بِأَضْغَاثِ أَحْلَامٍ كَاذِبَةٍ، وَفِي بَرْزَخِ دُنْيَا قَدْ غَرَّتْ مَنْ قَبْلَكَ، وَسُمَّ بِهَا سَوَالِفُ الْقُرُونِ، هَلْ تُحِسُّ مِنْهُمْ مِنْ أَحَدٍ أَوْ تَسْمَعُ لَهُمْ رِكْزًا [ مَرْيَمَ: 98 ]. وَإِنَّ اللَّهَ لَا يُعْجِزُهُ مَنْ هَرَبَ، وَلَا يَفُوتُهُ مَنْ طَلَبَ، وَلَا تَغْتَرَّ بِمَنْ مَعَكَ مِنْ شِيعَتِي وَأَهْلِ دَعْوَتِي، فَكَأَنَّهُمْ قَدْ صَاوَلُوكَ، إِنْ أَنْتَ خَلَعْتَ الطَّاعَةَ، وَفَارَقْتَ الْجَمَاعَةَ، بَدَا لَكَ مِنَ اللَّهِ مَا لَمْ تَكُنْ تَحْتَسِبُ، مَهْلًا مَهْلًا، احْذَرِ الْبَغْيَ أَبَا مُسْلِمٍ; فَإِنَّهُ مَنْ بَغَى وَاعْتَدَى تَخَلَّى اللَّهُ مِنْهُ، وَنَصَرَ عَلَيْهِ مَنْ يَصْرَعُهُ لِلْيَدَيْنِ وَالْفَمِ، وَاحْذَرْ أَنْ تَكُونَ سُنَّةً فِي الَّذِينَ قَدْ خَلَوْا مِنْ قَبْلُ، فَقَدْ قَامَتِ الْحُجَّةُ، وَأَعْذَرْتُ إِلَيْكَ وَإِلَى أَهْلِ طَاعَتِي فِيكَ. قَالَ اللَّهُ تَعَالَى: وَاتْلُ عَلَيْهِمْ نَبَأَ الَّذِي آتَيْنَاهُ آيَاتِنَا فَانْسَلَخَ مِنْهَا فَأَتْبَعَهُ الشَّيْطَانُ فَكَانَ مِنَ الْغَاوِينَ [ الْأَعْرَافِ: 175 ]. فَأَجَابَهُ أَبُو مُسْلِمٍ: أَمَّا بَعْدُ; فَقَدْ قَرَأْتُ كِتَابَكَ، فَرَأَيْتُكَ فِيهِ لِلصَّوَابِ مُجَانِبًا، وَعَنِ الْحَقِّ حَائِدًا، إِذْ تَضْرِبُ فِيهِ الْأَمْثَالَ عَلَى غَيْرِ أَشْكَالِهَا، وَتَضْرِبُ فِيهِ آيَاتٍ مُنَزَّلَةً مِنَ اللَّهِ لِلْكَافِرِينَ، وَمَا يَسْتَوِي الَّذِينَ يَعْلَمُونَ وَالَّذِينَ لَا يَعْلَمُونَ، وَإِنَّنِي وَاللَّهِ مَا انْسَلَخْتُ مِنْ آيَاتِ اللَّهِ، وَلَكِنَّنِي يَا عَبْدَ اللَّهِ بْنَ مُحَمَّدٍ كُنْتُ رَجُلًا مُتَأَوِّلًا فِيكُمْ مِنَ الْقُرْآنِ آيَاتٍ أَوْجَبَتْ لَكُمْ بِهَا الْوِلَايَةَ وَالطَّاعَةَ، فَأْتَمَمْتُ بِأَخَوَيْنِ لَكَ مِنْ قَبْلِكَ، ثُمَّ بِكَ مِنْ بَعْدِهِمَا، فَكُنْتُ لَهُمَا شِيعَةً مُتَدَيِّنًا، أَحْسَبُنِي هَادِيًا، وَأَخْطَأْتُ فِي التَّأْوِيلِ، وَقَدِيمًا أَخْطَأَ الْمُتَأَوِّلُونَ، وَقَدْ قَالَ اللَّهُ تَعَالَى وَإِذَا جَاءَكَ الَّذِينَ يُؤْمِنُونَ بِآيَاتِنَا فَقُلْ سَلَامٌ عَلَيْكُمْ كَتَبَ رَبُّكُمْ عَلَى نَفْسِهِ الرَّحْمَةَ أَنَّهُ مَنْ عَمِلَ مِنْكُمْ سُوءًا بِجَهَالَةٍ ثُمَّ تَابَ مِنْ بَعْدِهِ وَأَصْلَحَ فَأَنَّهُ غَفُورٌ رَحِيمٌ [ الْأَنْعَامِ: 54 ]. وَكَتَبَ إِلَيْهِ أَبُو مُسْلِمٍ: إِنَّ أَخَاكَ السَّفَّاحَ ظَهَرَ فِي صُورَةِ مَهْدِيٍّ، وَكَانَ ضَالًّا; أَمَرَنِي أَنْ أُجَرِّدَ السَّيْفَ، وَأَقْتُلَ بِالظِّنَّةِ، وَأُقْدِمَ بِالشُّبْهَةِ، وَأَرْفَعَ الرَّحْمَةَ وَلَا أُقِيلَ الْعَثْرَةَ، فَوَتَرْتُ أَهْلَ الدُّنْيَا فِي طَاعَتِكُمْ، وَتَوْطِئَةِ سُلْطَانِكُمْ حَتَّى عَرَفَكُمْ مَنْ كَانَ جَهِلَكُمْ، ثُمَّ إِنَّ اللَّهَ سُبْحَانَهُ تَدَارَكَنِي مِنْهُ بِالنَّدَمِ، وَاسْتَنْقَذَنِي بِالتَّوْبَةِ، فَإِنْ يَعْفُ عَنِّي وَيَصْفَحْ فَإِنَّهُ كَانَ لِلْأَوَّابِينَ غَفُورًا، وَإِنْ يُعَاقِبْنِي فَبِذُنُوبِي، وَمَا رَبُّكَ بِظَلَّامٍ لِلْعَبِيدِ. فَكَتَبَ إِلَيْهِ أَبُو جَعْفَرٍ: أَمَّا بَعْدُ، أَيُّهَا الْمُجْرِمُ الْعَاصِي، فَإِنَّ أَخِي كَانَ إِمَامَ هُدًى، يَدْعُو إِلَى اللَّهِ عَلَى بَيِّنَةٍ مِنَ اللَّهِ، فَأَوْضَحَ لَكَ السَّبِيلَ، وَحَمَلَكَ عَلَى الْمَنْهَجِ، فَلَوْ بِأَخِي اقْتَدَيْتَ مَا كُنْتَ عَنِ الْحَقِّ حَائِدًا، وَعَنِ الشَّيْطَانِ وَأَمْرِهِ صَادِرًا، وَلَكِنَّهُ لَمْ يَسْنَحْ لَكَ أَمْرَانِ إِلَّا كُنْتَ لِأَرْشَدِهِمَا تَارِكًا، وَلَأَغْوَاهُمَا مُوَافِقًا، تَقْتُلُ قَتْلَ الْفَرَاعِنَةِ، وَتَبْطِشُ بَطْشَ الْجَبَابِرَةِ، وَتَحْكُمُ بِالْجَوْرِ حُكْمَ الْمُفْسِدِينَ، ثُمَّ مِنْ خَبَرِي أَيُّهَا الْفَاسِقُ أَنِّي قَدْ وَلَّيْتُ مُوسَى بْنَ كَعْبٍ خُرَاسَانَ، وَأَمَرْتُهُ بِالْمُقَامِ بِنَيْسَابُورَ، فَإِنْ أَرَدْتَ خُرَاسَانَ لَقِيَكَ بِمَنْ مَعَهُ مِنْ قُوَّادِي وَشِيعَتِي، وَأَنَا مُوَجِّهٌ لِلِقَائِكَ أَقْرَانَكَ، فَاجْمَعْ كَيْدَكَ وَأَمْرَكَ غَيْرَ مُسَدَّدٍ وَلَا مُوَفَّقٍ، وَحَسْبُ أَمِيرِ الْمُؤْمِنِينَ اللَّهُ وَنِعْمَ الْوَكِيلُ. وَلَمْ يَزَلِ الْمَنْصُورُ يُرَاسِلُهُ تَارَةً بِالرَّغْبَةِ وَتَارَةً بِالرَّهْبَةِ، وَيَسْتَخِفُّ أَحْلَامَ مَنْ حَوْلَهُ مِنَ الْأُمَرَاءِ وَالرُّسُلِ الَّذِينَ يَبْعَثُ بِهِمْ أَبُو مُسْلِمٍ، حَتَّى حَسَّنُوا لَهُ فِي رَأْيِهِ الْقُدُومَ عَلَى أَبِي جَعْفَرٍ سِوَى أَمِيرٍ مَعَهُ يُقَالُ لَهُ: نَيْزَكُ. فَإِنَّهُ لَمْ يُوَافِقْ عَلَى ذَلِكَ، فَلَمَّا رَأَى أَبَا مُسْلِمٍ قَدِ انْصَاعَ مَعَهُمْ قَالَ: مَا لِلرِّجَالِ مَعَ الْقَضَاءِ مَحَالَةٌ ذَهَبَ الْقَضَاءُ بِحِيلَةِ الْأَقْوَامِ

    ✧ Some of them said: Al-Manṣūr wrote to Abū Muslim: To proceed: indeed rust forms upon hearts, and acts of disobedience seal them. So alight, O bird, and sober up, O drunkard, and awaken, O dreamer, for you are deceived by the tangles of false dreams, and in the isthmus of a world that has deceived those before you, and by which the foremost of past generations were poisoned. Do you perceive any one of them, or hear from them any whisper? [Maryam: 98]. Indeed God is not incapable against one who flees, nor does one who is sought escape Him. Do not be deceived by those with you from my partisans and the people of my call, for it is as if they will turn against you, if you cast off obedience and separate from the community. There will appear to you from God what you did not reckon. Gently, gently! Beware of transgression, Abū Muslim; for whoever transgresses and oversteps, God withdraws from him and helps against him one who throws him down by the two hands and the mouth. Beware of becoming a precedent among those who have passed away before, for the proof has been established, and I have excused myself to you and to the people of my obedience concerning you. God, exalted be He, said: “And recite to them the account of him to whom We gave Our signs, but he detached himself from them, so Satan followed him, and he became one of the misguided” [al-Aʿrāf: 175]. Abū Muslim answered him: To proceed: I have read your letter, and I see you in it as one who avoids what is right and turns away from the truth, since you strike in it proverbs that do not fit their forms, and you apply in it verses sent down from God meant for the disbelievers. Those who know and those who do not know are not equal. By God, I have not detached myself from the signs of God, but I, O ʿAbd Allāh b. Muḥammad, was a man who interpreted from the Qurʾān, in your favor, verses that made loyalty and obedience to you obligatory. So I followed two of your brothers before you, then you after them. I was a partisan to them, devout, thinking myself rightly guided, but I erred in the interpretation, and interpreters of old have erred. God, exalted be He, said: “When those who believe in Our signs come to you, say: Peace be upon you. Your Lord has prescribed mercy upon Himself: whoever of you does evil in ignorance and then repents after it and sets things right, He is forgiving and merciful” [al-Anʿām: 54]. Abū Muslim also wrote to him: Your brother al-Saffāḥ appeared in the form of a Mahdī, but he was astray. He ordered me to unsheathe the sword, to kill on suspicion, to proceed on doubt, to remove mercy, and not to overlook a slip. So I made enemies of the people of this world in obedience to you and to make firm your authority, until those who had been ignorant of you came to know you. Then God, glorified be He, overtook me from him with remorse and rescued me through repentance. If He pardons me and overlooks, He is ever forgiving to the repentant; and if He punishes me, it is for my sins, and your Lord is not unjust to His servants. Then Abū Jaʿfar wrote to him: To proceed, O criminal sinner: my brother was an imam of guidance, calling to God upon a clear proof from God. He made the path clear to you and bore you on the right course. Had you followed my brother, you would not have turned from the truth or gone along with Satan and his affair. But no two affairs presented themselves to you without your abandoning the more rightly guided of them and conforming to the more erring of them. You kill like the killing of pharaohs, strike like the striking of tyrants, and judge with injustice like the judgment of corrupters. Then, about my news, O transgressor: I have appointed Mūsā b. Kaʿb over Khurāsān and ordered him to remain in Naysābūr. If you intend Khurāsān, he will meet you with those of my commanders and partisans who are with him, and I will send your equals to meet you. So gather your stratagem and your command, without being set aright or granted success. Sufficient for the Commander of the Faithful is God, and He is the best Disposer of affairs. Al-Manṣūr continued to correspond with him, at times with desire and at times with intimidation, and to belittle the judgment of the commanders and messengers around him whom Abū Muslim sent, until they made the idea of coming before Abū Jaʿfar seem good to him—except for a commander with him called Nayzak, who did not agree to that. When Abū Muslim saw that he had yielded along with them, he said: Men have no device against fate; fate has gone off with the device of peoples.

53. Tarikh (al-Tabari) 2730No grade recorded

    وَقَدْ خَطَبَ الْمَنْصُورُ النَّاسَ بَعْدَ قَتْلِ أَبِي مُسْلِمٍ فَقَالَ: أَيُّهَا النَّاسُ، لَا تُنَفِّرُوا أَطْرَافَ النِّعْمَةِ بِقِلَّةِ الشُّكْرِ، فَتَحِلَّ بِكُمُ النِّقْمَةُ، وَلَا تُسِرُّوا غِشَّ الْأَئِمَّةِ; فَإِنَّ أَحَدًا لَا يُسِرُّ مِنْكُمْ شَيْئًا إِلَّا ظَهَرَ فِي فَلَتَاتِ لِسَانِهِ، وَصَفَحَاتِ وَجْهِهِ، وَطَوَالِعِ نَظَرِهِ، وَإِنَّا لَنْ نَجْهَلَ حُقُوقَكُمْ مَا عَرَفْتُمْ حَقَّنَا، وَلَا نَنْسَى الْإِحْسَانَ إِلَيْكُمْ مَا ذَكَرْتُمْ فَضْلَنَا، وَمَنْ نَازَعَنَا هَذَا الْقَمِيصَ أَوَطْأْنَا أُمَّ رَأَسِهِ خَبِيءَ هَذَا الْغِمْدِ، وَإِنَّ أَبَا مُسْلِمٍ بَايَعَ عَلَى أَنَّهُ مَنْ نَكَثَ بَيْعَتَنَا وَأَظْهَرَ غِشَّنَا لَنَا فَقَدَ أَبَاحَنَا دَمَهُ، وَنَكَثَ، وَغَدَرَ، وَفَجَرَ، وَكَفَرَ، فَحَكَمْنَا عَلَيْهِ لِأَنْفُسِنَا حُكْمَهُ عَلَى غَيْرِهِ لَنَا، وَإِنَّ أَبَا مُسْلِمٍ أَحْسَنَ مُبْتَدِئًا وَأَسَاءَ مُعَقِّبًا، وَأَخَذَ مِنَ النَّاسِ بِنَا أَكْثَرَ مِمَّا أَعْطَانَا، وَرَجَحَ قَبِيحُ بَاطِنِهِ عَلَى حُسْنِ ظَاهِرِهِ، وَعَلِمْنَا مِنْ خُبْثِ سَرِيرَتِهِ وَفَسَادِ نِيَّتِهِ مَا لَوْ عَلِمَ اللَّائِمُ لَنَا فِيهِ، لَعَذَرَنَا فِي قَتْلِهِ، وَعَنَّفَنَا فِي إِمْهَالِهِ، وَمَا زَالَ يَنْقُضُ بَيْعَتَهُ وَيَخْفِرُ ذِمَّتَهُ حَتَّى أَحَلَّ لَنَا عُقُوبَتَهُ، وَأَبَاحَنَا دَمَهُ، فَحَكَمْنَا فِيهِ حُكْمَهُ فِي غَيْرِهِ، وَلَمْ يَمْنَعْنَا الْحَقُّ لَهُ مِنْ إِمْضَاءِ الْحَقِّ فِيهِ، وَمَا أَحْسَنَ مَا قَالَ النَّابِغَةُ الذُّبْيَانِيُّ لِلنُّعْمَانِ - يَعْنِي ابْنَ الْمُنْذِرِ: - فَمَنْ أَطَاعَكَ فَانْفَعْهُ بِطَاعَتِهِ كَمَا أَطَاعَكَ وَادْلُلْهُ عَلَى الرَّشَدِ     وَمَنْ عَصَاكَ فَعَاقِبْهُ مُعَاقَبَةً تَنْهَى الظَّلُومَ وَلَا تَقْعُدْ عَلَى ضَمَدِ

    ✧ Al-Manṣūr addressed the people after the killing of Abū Muslim and said: O people, do not drive away the fringes of blessings with scant gratitude, lest retribution descend upon you, and do not conceal treachery toward the imams; for none of you conceals anything but it appears in the slips of his tongue, the pages of his face, and the emerging glances of his eyes. Indeed, we shall not be ignorant of your rights as long as you acknowledge our right, nor shall we forget kindness to you as long as you remember our favor. Whoever disputes with us over this shirt, we shall trample the crown of his head with the hidden part of this scabbard. Indeed, Abū Muslim pledged allegiance on the basis that whoever broke his allegiance to us and showed treachery toward us has made his blood lawful to us. He broke it, betrayed, acted immorally, and disbelieved, so we ruled against him for ourselves according to the ruling he applied to others on our behalf. Abū Muslim did well in the beginning and did evil in the end; he took from people through us more than he gave us, and the ugliness of his inward outweighed the beauty of his outward. We knew of the wickedness of his inner self and the corruption of his intention what, had the one who blames us known, he would have excused us for killing him and rebuked us for granting him respite. He continued to break his allegiance and violate his covenant until he made his punishment lawful to us and made his blood permissible. We ruled concerning him as he ruled concerning others, and the right that was due to him did not prevent us from carrying out the right against him. How excellent is what al-Nābighah al-Dhubyānī said to al-Nuʿmān—meaning Ibn al-Mundhir: For he who obeys you, benefit him through his obedience as he obeyed you, and guide him to right guidance; and he who disobeys you, punish him with a punishment that restrains the wrongdoer, and do not sit upon rancor.

54. Tarikh (al-Tabari) 2731No grade recorded

    قَالَ عُلَمَاءُ السِّيَرِ: ثُمَّ إِنَّ أَبَا جَعْفَرٍ هَمَّ بِقَتْلِ أَبِي إِسْحَاقَ صَاحِبِ حَرَسِ أَبِي مُسْلِمٍ،  وَبِقَتْلِ نَصْرِ بْنِ مَالِكٍ - وَكَانَ عَلَى شَرْطِ أَبِي مُسْلِمٍ - فَكَلَّمَهُ أَبُو الْجَهْمِ وَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، جُنْدُهُ جُنْدُكَ، أَمَرْتَهُمْ بِطَاعَتِهِ فَأَطَاعُوهُ. فَدَعَا أَبَا إِسْحَاقَ وَقَالَ: أَنْتَ الْمُبَايِعُ لِعَدُوِّ اللَّهِ أَبِي مُسْلِمٍ عَلَى مَا كَانَ يَفْعَلُ. فَجَعَلَ يَلْتَفِتُ يَمِينًا وَشِمَالًا تَخَوُّفًا مِنْ أَبِي مُسْلِمٍ. فَقَالَ لَهُ الْمَنْصُورُ: تَكَلَّمْ بِمَا أَرَدْتَ، فَقَدْ قَتَلَ اللَّهُ الْفَاسِقَ. وَأَمَرَ بِإِخْرَاجِهِ إِلَيْهِ مُقَطَّعًا، فَخَرَّ أَبُو إِسْحَاقَ سَاجِدًا، فَأَطَالَ السُّجُودَ وَقَالَ: الْحَمْدُ لِلَّهِ، وَاللَّهِ مَا أَمِنْتُهُ يَوْمًا وَاحِدًا، وَمَا جِئْتُهُ يَوْمًا إِلَّا وَقَدْ أَوْصَيْتُ وَتَكَفَّنْتُ وَتَحَنَّطْتُ. فَقَالَ: اسْتَقْبِلْ طَاعَةَ خَلِيفَتِكَ، وَاحْمَدِ اللَّهَ الَّذِي أَرَاحَكَ مِنَ الْفَاسِقِ، ثُمَّ دَعَا مَالِكَ بْنَ الْهَيْثَمِ فَكَلَّمَهُ بِمِثْلِ ذَلِكَ، فَاعْتَذَرَ إِلَيْهِ بِأَنَّهُ أَمَرَهُ بِطَاعَتِهِ، ثُمَّ أَمَرَهُمْ بِتَفْرِيقِ جُنْدِ أَبِي مُسْلِمٍ. وَبَعَثَ إِلَى عِدَّةٍ مِنْ قُوَّادِ أَبِي مُسْلِمٍ بِجَوَائِزَ سَنِيَّةٍ، وَأَعْطَى جَمِيعَ جُنُودِهِ حَتَّى رَضُوا. وَكَانَ أَبُو مُسْلِمٍ قَدْ خَلَّفَ أَصْحَابَهُ بِحُلْوَانَ وَقَدِمَ الْمَدَائِنَ فِي ثَلَاثَةِ آلَافٍ، وَخَلَّفَ أَبَا نَصْرٍ عَلَى ثَقَلِهِ وَقَالَ: أَقِمْ حَتَّى يَأْتِيَكَ كِتَابِي، قَالَ: فَاجْعَلْ بَيْنِي وَبَيْنَكَ آيَةً أَعْرِفُ بِهَا كِتَابَكَ. قَالَ: إِنْ أَتَاكَ كِتَابِي مَخْتُومًا بِنِصْفِ خَاتَمٍ فَأَنَا كَتَبْتُهُ، وَإِنْ أَتَاكَ بِخَاتَمٍ كُلِّهِ فَلَمْ أَكْتُبْهُ. فَلَمَّا قُتِلَ أَبُو مُسْلِمٍ كَتَبَ أَبُو جَعْفَرٍ إِلَى أَبِي نَصْرٍ كِتَابًا عَنْ لِسَانِ أَبِي مُسْلِمٍ يَأْمُرُهُ بِحَمْلِ ثَقَلِهِ وَمَا خَلَّفَ عِنْدَهُ، وَأَنْ يَقْدَمَ. وَخَتَمَ الْكِتَابَ بِخَاتَمِ أَبِي مُسْلِمٍ، فَلَمَّا رَأَى أَبُو نَصْرٍ نَقْشَ الْخَاتَمِ تَامًّا عَلِمَ أَنَّ أَبَا مُسْلِمٍ لَمْ يَكْتُبْهُ، فَقَالَ: أَفَعُلْتُمُوهَا، وَانْحَدَرَ إِلَى هَمْدَانَ وَهُوَ يُرِيدُ خُرَاسَانَ، فَكَتَبَ أَبُو جَعْفَرٍ إِلَى أَبِي نَصْرٍ بِعَهْدِهِ عَلَى شَهْرَزُورَ، فَلَمَّا مَضَى الْعَهْدُ جَاءَهُ الْخَبَرُ أَنَّهُ قَدْ تَوَجَّهَ إِلَى خُرَاسَانَ، فَكَتَبَ أَبُو جَعْفَرٍ إِلَى عَامِلِهِ بِهَمْدَانَ: إِنْ مَرَّ بِكَ أَبُو نَصْرٍ فَاحْبِسْهُ. فَأَخَذَهُ فَحَبَسَهُ، فَقَدِمَ صَاحِبُ [الْكِتَابِ] بِالْعَهْدِ لِأَبِي نَصْرٍ فَخَلَّى سَبِيلَهُ، ثُمَّ قَدِمَ كِتَابٌ آخَرُ بَعْدَهُ بِيَوْمَيْنِ يَقُولُ فِيهِ: إِنْ كُنْتَ أَخَذْتَ أَبَا نَصْرٍ فَاقْتُلْهُ. فَقَالَ: جَاءَنِي كِتَابُ عَهْدِهِ فَخَلَّيْتُ سَبِيلَهُ. وَقَدِمَ أَبُو نَصْرٍ عَلَى أَبِي جَعْفَرٍ فَقَالَ لَهُ: أَشَرْتُ عَلَى أَبِي مُسْلِمٍ بِالْمُضِيِّ إِلَى خُرَاسَانَ فَقَالَ: نَعَمْ يَا أَمِيرَ الْمُؤْمِنِينَ، كَانَتْ لَهُ عِنْدِي أَيَادٍ وَصَنَائِعُ، فَاسْتَشَارَنِي فَنَصَحْتُهُ، وَأَنْتَ يَا أَمِيرَ الْمُؤْمِنِينَ إِنِ اصْطَنَعْتَنِي نَصَحْتُ لَكَ وَشَكَرْتُ. فَعَفَا عَنْهُ. وَفِي رِوَايَةٍ: أَنَّ الْمَنْصُورَ كَتَبَ إِلَى عَامِلِ أَصْبَهَانَ: لِلَّهِ دَمُكَ إِنْ فَاتَكَ - يَعْنِي أَبَا نَصْرٍ فَأَخَذَهُ وَأَوْثَقَهُ وَبَعَثَهُ إِلَيْهِ فَصَفَحَ عَنْهُ. وَقَدْ كَانَ أَبُو الْجَهْمِ بْنُ عَطِيَّةَ أَحَدَ النُّقَبَاءِ، وَكَانَ عَيْنًا لِأَبِي مُسْلِمٍ عَلَى الْمَنْصُورِ، فَلَمَّا اتَّهَمَهُ الْمَنْصُورُ طَاوَلَهُ يَوْمًا بِالْحَدِيثِ حَتَّى عَطِشَ، فَاسْتَسْقَى مَاءً فَدَعِي لَهُ بِسَوِيقِ لَوْزٍ مَمْزُوجٍ بِالسُّكَّرِ، وَفِيهِ سُمٌّ، فَشَرِبَهُ، فَلَمَّا اسْتَقَرَّ فِي جَوْفِهِ أَحَسَّ بِالْمَوْتِ، فَوَثَبَ مُسْرِعًا فَقَالَ لَهُ: إِلَى أَيْنَ؟ قَالَ: إِلَى حَيْثُ أَرْسَلْتَنِي. فَرَجَعَ إِلَى رَحْلِهِ فَمَاتَ. فَقَالَ الشَّاعِرُ: تَجَنَّبْ سَوِيقَ اللَّوْزِ لَا تَقْرَبَنَّهُ فَشُرْبُ سَوِيقِ اللَّوْزِ أَوْدَى أَبَا الْجَهْمِ وَذَهَبَتْ "شَرْبَةُ أَبِي الْجَهْمِ" مَثَلًا لِلشَّيْءِ الطَّيِّبِ الطَّعْمِ الْخَبِيثِ الْعَاقِبَةِ. قَالَ أَبُو مُحَمَّدٍ عَلِيُّ بْنُ أَحْمَدَ بْنِ سَعِيدٍ الْحَافِظُ: إِنَّ الْمَنْصُورَ كَانَ يَقُولُ: ثَلَاثٌ كُنَّ فِي صَدْرِي شَفَى اللَّهُ مِنْهَا: كِتَابُ أَبِي مُسْلِمٍ إِلَيَّ وَأَنَا خَلِيفَةٌ: عَافَانَا اللَّهُ وَإِيَّاكَ مِنَ السُّوءِ، وَدُخُولُ رَسُولِهِ عَلَيْنَا وَقَوْلُهُ: أَيُّكُمُ ابْنُ الْحَارِثِيَّةِ؟ وَضَرْبُ سُلَيْمَانَ بْنِ حَبِيبٍ ظَهْرِي بِالسِّيَاطِ. قَالَ أَبُو مُحَمَّدٍ: كَانَ سُلَيْمَانُ قَدِ اسْتَعْمَلَ الْمَنْصُورَ عَلَى بَعْضِ كُوَرِ فَارِسَ قَبْلَ أَنْ تَصِيرَ الْخِلَافَةُ إِلَى بَنِي الْعَبَّاسِ، فَاحْتَجَزَ الْمَالَ لِنَفْسِهِ، فَضَرَبَهُ سُلَيْمَانُ بِالسِّيَاطِ ضَرْبًا شَدِيدًا وَأَغْرَمَهُ الْمَالَ، فَلَمَّا وَلِيَ الْخِلَافَةَ ضَرَبَ عُنُقَهُ.

    ✧ The scholars of biographical narratives said: Then Abū Jaʿfar resolved to kill Abū Isḥāq, the commander of Abū Muslim's guard, and to kill Naṣr b. Mālik—who was over Abū Muslim's shurṭah—so Abū al-Jahm spoke to him and said: O Commander of the Faithful, his army is your army; you commanded them to obey him, and they obeyed him. So he summoned Abū Isḥāq and said: You are the one who pledged allegiance to the enemy of God, Abū Muslim, for what he used to do. He began looking right and left out of fear of Abū Muslim. Al-Manṣūr said to him: Speak what you wish, for God has killed the transgressor. And he ordered that he be brought out to him cut to pieces, so Abū Isḥāq fell down prostrating, and he prolonged the prostration and said: Praise be to God. By God, I never felt safe from him for a single day, and I never came to him on any day except that I had made my will, shrouded myself, and perfumed myself. He said: Turn to obedience to your caliph, and praise God who has given you rest from the transgressor. Then he summoned Mālik b. al-Haytham and spoke to him similarly, and he excused himself to him, saying that he had commanded him to obey him. Then he ordered them to disperse Abū Muslim's army. And he sent to several of Abū Muslim's commanders generous gifts, and he gave to all of his soldiers until they were satisfied. Abū Muslim had left his companions at Ḥulwān and had come to al-Madāʾin with three thousand, and he had left Abū Naṣr over his baggage and said: Stay until my letter comes to you. He said: Then set between me and you a sign by which I will recognize your letter. He said: If my letter comes to you sealed with half of a seal, then I wrote it; and if it comes to you with the whole seal, then I did not write it. When Abū Muslim was killed, Abū Jaʿfar wrote to Abū Naṣr a letter in the words of Abū Muslim, commanding him to bring his baggage and what he had left with him, and to come forward. He sealed the letter with Abū Muslim's seal. When Abū Naṣr saw the impression of the seal complete, he knew that Abū Muslim had not written it, so he said: You have done it? And he went down to Hamadhān, intending Khurāsān. Abū Jaʿfar wrote to Abū Naṣr with his appointment over Shahrazūr. When the appointment passed, news came to him that he had set out for Khurāsān, so Abū Jaʿfar wrote to his governor in Hamadhān: If Abū Naṣr passes by you, detain him. So he seized him and imprisoned him. Then the bearer of the letter with the appointment for Abū Naṣr arrived, and he released him. Then another letter came two days later, saying in it: If you have taken Abū Naṣr, kill him. He said: His letter of appointment came to me, so I released him. Abū Naṣr came to Abū Jaʿfar, and he said to him: I advised Abū Muslim to go to Khurāsān. He said: Yes, O Commander of the Faithful, he had favors and kindnesses with me, so he consulted me, and I gave him sincere advice. And you, O Commander of the Faithful, if you treat me kindly, I will give you sincere advice and be grateful. So he pardoned him. In another narration: Al-Manṣūr wrote to his governor of Iṣbahān: May God have your blood if he escapes you—meaning Abū Naṣr. So he seized him, bound him, and sent him to him, and he forgave him. Abū al-Jahm b. ʿAṭiyyah had been one of the nuqabāʾ, and he was a spy for Abū Muslim against al-Manṣūr. When al-Manṣūr suspected him, he prolonged conversation with him one day until he became thirsty, so he asked for water, and almond gruel mixed with sugar was brought to him, and in it was poison. He drank it. When it settled in his belly, he felt death, so he jumped up hastily. He said to him: Where to? He said: To where you sent me. So he returned to his camp and died. The poet said: Avoid almond gruel, do not go near it, for drinking almond gruel destroyed Abā al-Jahm. And "the drink of Abū al-Jahm" became a proverb for something sweet in taste but evil in consequence. Abū Muḥammad ʿAlī b. Aḥmad b. Saʿīd al-Ḥāfiẓ said: Al-Manṣūr used to say: Three things were in my chest from which God healed me: Abū Muslim's letter to me when I was caliph: May God protect us and you from evil; and the entry of his messenger upon us and his saying: Which of you is the son of the Ḥārithite woman?; and Sulaymān b. Ḥabīb's striking of my back with whips. Abū Muḥammad said: Sulaymān had appointed al-Manṣūr over some of the districts of Fārs before the caliphate came to the Banū al-ʿAbbās, and he withheld the money for himself, so Sulaymān struck him with whips severely and made him pay the money. When he assumed the caliphate, he struck his neck.

55. Tarikh (al-Tabari) 2732No grade recorded

    وَقَدْ رَوَى الْبَيْهَقِيُّ عَنِ الْحَاكِمِ، بِسَنَدِهِ أَنَّ عَبْدَ اللَّهِ بْنَ الْمُبَارَكِ سُئِلَ عَنْ أَبِي مُسْلِمٍ; أَكَانَ خَيْرًا أَمِ الْحَجَّاجُ؟ فَقَالَ: لَا أَقُولُ إِنَّ أَبَا مُسْلِمٍ كَانَ خَيْرًا مِنْ أَحَدٍ، وَلَكِنْ كَانَ الْحَجَّاجُ شَرًّا مِنْهُ. وَقَدِ اتَّهَمَهُ بَعْضُهُمْ عَلَى الْإِسْلَامِ، وَرَمَوْهُ بِالزَّنْدَقَةِ، وَلَمْ أَرَ فِيمَا ذَكَرُوهُ مَا يَدُلُّ عَلَى ذَلِكَ، بَلْ عَلَى أَنَّهُ كَانَ مِمَّنْ يَخَافُ اللَّهَ مِنْ ذُنُوبِهِ، وَقَدِ ادَّعَى التَّوْبَةَ مِمَّا كَانَ سَفَكَ مِنَ الدِّمَاءِ فِي إِقَامَةِ الدَّوْلَةِ الْعَبَّاسِيَّةِ. وَاللَّهُ أَعْلَمُ بِأَمْرِهِ. وَقَدْ رَوَى الْخَطِيبُ عَنْهُ أَنَّهُ قَالَ: ارْتَدَيْتُ الصَّبْرَ، وَآثَرْتُ الْكِتْمَانَ، وَحَالَفْتُ الْأَحْزَانَ وَالْأَشْجَانَ، وَسَامَحْتُ الْمَقَادِيرَ وَالْأَحْكَامَ حَتَّى بَلَغْتُ غَايَةَ هِمَّتِي، وَأَدْرَكْتُ نِهَايَةَ بُغْيَتِي. ثُمَّ أَنْشَأَ يَقُولُ: قَدْ نِلْتُ بِالْحَزْمِ وَالْكِتْمَانِ مَا عَجَزَتْ عَنْهُ مُلُوكُ بَنِي مَرْوَانَ إِذْ حَشَدُوا     مَا زِلْتُ أَضْرِبُهُمْ بِالسَّيْفِ فَانْتَبَهُوا مِنْ رَقْدَةٍ لَمْ يَنَمْهَا قَبْلَهُمْ أَحَدُ     طَفِقْتُ أَسْعَى عَلَيْهِمْ فِي دِيَارِهِمْ وَالْقَوْمُ فِي مُلْكِهِمْ بِالشَّامِ قَدْ رَقَدُوا     وَمَنْ رَعَى غَنَمًا فِي أَرْضِ مَسْبَعَةٍ وَنَامَ عَنْهَا تَوَلَّى رَعْيَهَا الْأَسَدُ قَالَ ابن الجوزي: نَقَلْتُ مِنْ خَطِّ أَبِي الْوَفَا بْنِ عُقَيْلٍ قَالَ: وَجَدْتُ فِي تَعَالِيقِ مُحَقِّقٍ مِنْ أَهْلِ الْعِلْمِ: أَنَّ سَبْعَةً مَاتَ كُلُّ وَاحِدٍ مِنْهُمْ وَلَهُ سِتٌّ وَثَلَاثُونَ سَنَةً، فَعَجِبْتُ مِنْ قِصَرِ أَعْمَارِهِمْ مَعَ بُلُوغِ كُلٍّ مِنْهُمُ الْغَايَةَ فِيمَا كَانَ فِيهِ، وَانْتَهَى إِلَيْهِ، فَمِنْهُمُ: الْإِسْكَنْدَرُ ذُو الْقَرْنَيْنِ، وَأَبُو مُسْلِمٍ صَاحِبُ الدَّوْلَةِ الْعَبَّاسِيَّةِ، وَابْنُ الْمُقَفَّعِ صَاحِبُ الْخَطَابَةِ وَالْفَصَاحَةِ، وَسِيبَوَيْهِ صَاحِبُ التَّصَانِيفِ وَالْمُتَقَدِّمُ فِي عِلْمِ الْعَرَبِيَّةِ، وَأَبُو تَمَّامٍ الطَّائِيُّ وَمَا بَلَغَ مِنَ الشِّعْرِ وَعُلُومِهِ، وَإِبْرَاهِيمُ النَّظَّامُ الْمُعَمِّقُ فِي عِلْمِ الْكَلَامِ، وَابْنُ الرِّيوَنْدِيِّ وَمَا انْتَهَى إِلَيْهِ مِنَ التَّوْغِيلِ فِي الْمَخَازِي. فَهَؤُلَاءِ السَّبْعَةُ لَمْ يُجَاوِزْ أَحَدٌ مِنْهُمْ سِتًّا وَثَلَاثِينَ سَنَةً، بَلِ اتَّفَقُوا عَلَى هَذَا الْقَدْرِ مِنَ الْعُمْرِ.

    ✧ Al-Bayhaqī narrated from al-Ḥākim, with his chain, that ʿAbd Allāh b. al-Mubārak was asked about Abū Muslim—whether he was better or al-Ḥajjāj? He said: I do not say that Abū Muslim was better than anyone, but al-Ḥajjāj was worse than him. Some accused him regarding Islam and hurled at him the charge of zandaqah (heresy), but I did not see in what they mentioned anything indicating that. Rather, it indicates that he was one who feared God for his sins, and he claimed repentance for the blood he had shed in establishing the Abbasid state. And God knows best about his affair. Al-Khaṭīb narrated from him that he said: I donned patience, preferred concealment, allied myself with sorrows and griefs, and reconciled myself to the decrees and judgments until I reached the utmost of my aspiration and attained the limit of my desire. Then he began to recite: I attained through resolve and concealment what the kings of Banū Marwān failed to attain when they gathered; I kept striking them with the sword until they awoke From a slumber no one before them had slept; I went about seeking them in their dwellings While the people in their kingdom in Syria were asleep; And whoever shepherds sheep in a land of lions And sleeps away from them, the lion takes over their shepherding. Ibn al-Jawzī said: I copied from the handwriting of Abū al-Wafā b. ʿAqīl, who said: I found in the notes of a verifying scholar that seven men each died at the age of thirty-six. I marvelled at the shortness of their lives, despite each of them reaching the utmost in his field and achieving its limit. Among them: Alexander Dhū al-Qarnayn, Abū Muslim the founder of the Abbasid state, Ibn al-Muqaffaʿ the master of oratory and eloquence, Sībawayh the author of works and foremost in Arabic grammar, Abū Tammām al-Ṭāʾī with what he attained in poetry and its sciences, Ibrāhīm al-Naẓẓām who delved deeply into theology, and Ibn al-Rīwandī with what he reached of delving into infamies. These seven, none of them exceeded thirty-six years; rather, they all coincided in this span of life.

56. Tarikh (al-Tabari) 2725No grade recorded

    ثُمَّ دَخَلَتْ سَنَةُ سَبْعٍ وَثَلَاثِينَ وَمِائَةٍ ذِكْرُ خُرُوجِ عَبْدِ اللَّهِ بْنِ عَلِيِّ بْنِ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ عَلَى ابْنِ أَخِيهِ الْمَنْصُورِ   لَمَّا رَجَعَ أَبُو جَعْفَرٍ الْمَنْصُورُ مِنَ الْحَجِّ دَخَلَ الْكُوفَةَ، فَخَطَبَ بِأَهْلِهَا يَوْمَ الْجُمْعَةِ، ثُمَّ ارْتَحَلَ مِنْهَا إِلَى الْأَنْبَارِ، وَقَدْ أُخِذَتْ لَهُ الْبَيْعَةُ مِنْ أَهْلِ الْعِرَاقِ وَخُرَاسَانَ وَسَائِرِ الْبِلَادِ سِوَى الشَّامِ، وَقَدْ ضَبَطَ عِيسَى بْنُ مُوسَى بُيُوتَ الْأَمْوَالِ وَالْحَوَاصِلَ لِلْمَنْصُورِ حَتَّى قَدِمَ، فَسَلَّمَ إِلَيْهِ الْأَمْرَ، وَكَتَبَ إِلَى عَبْدِ اللَّهِ بْنِ عَلِيٍّ وَهُوَ بِدُرُوبِ الرُّومِ يُعْلِمُهُ بِوَفَاةِ السَّفَّاحِ، فَلَمَّا بَلَغَهُ الْخَبَرُ نَادَى فِي النَّاسِ: الصَّلَاةُ جَامِعَةً. فَاجْتَمَعَ إِلَيْهِ الْأُمَرَاءُ وَالنَّاسُ، فَقَرَأَ عَلَيْهِمْ وَفَاةَ السَّفَّاحِ، ثُمَّ قَامَ فِيهِمْ خَطِيبًا، فَذَكَرَ أَنَّ السَّفَّاحَ كَانَ عَهِدَ إِلَيْهِ حِينَ بَعَثَهُ إِلَى مَرْوَانَ أَنْ يَكُونَ الْأَمْرُ إِلَيْهِ مِنْ بَعْدِهِ، وَشَهِدَ لَهُ بَعْضُ أُمَرَاءِ خُرَاسَانَ بِذَلِكَ، وَنَهَضُوا إِلَيْهِ فَبَايَعُوهُ، وَرَجَعَ إِلَى حَرَّانَ فَتَسَلَّمَهَا مِنْ نَائِبِ الْمَنْصُورِ بَعْدَ مُحَاصَرَةٍ أَرْبَعِينَ لَيْلَةً، وَقُتِلَ مُقَاتِلٌ الْعَكِّيُّ نَائِبُهَا، فَلَمَّا بَلَغَ الْمَنْصُورَ مَا كَانَ مِنْ أَمْرِ عَمِّهِ عَبْدِ اللَّهِ بْنِ عَلِيٍّ بَعَثَ إِلَيْهِ أَبَا مُسْلِمٍ الْخُرَاسَانِيَّ، وَمَعَهُ جَمَاعَةٌ مِنَ الْأُمَرَاءِ، وَقَدْ تَحَصَّنَ عَبْدُ اللَّهِ بْنُ عَلِيٍّ بِحَرَّانَ، وَأَرْصَدَ عِنْدَهُ مِمَّا يَحْتَاجُ إِلَيْهِ مِنَ الْأَطْعِمَةِ وَالسِّلَاحِ شَيْئًا كَثِيرًا جِدًّا. وَسَارَ أَبُو مُسْلِمٍ وَعَلَى مُقَدِّمَتِهِ مَالِكُ بْنُ الْهَيْثَمِ الْخُزَاعِيُّ، وَلَمَّا تَحَقَّقَ عَبْدُ اللَّهِ بْنُ عَلِيٍّ قُدُومَ أَبِي مُسْلِمٍ إِلَيْهِ خَشِيَ مِنْ جَيْشِ خُرَاسَانَ الَّذِينَ مَعَهُ أَنْ لَا يُنَاصِحُوهُ، فَقَتَلَ مِنْهُمْ سَبْعَةَ عَشَرَ أَلْفًا، وَأَرَادَ قَتْلَ حُمَيْدِ بْنِ قُحْطُبَةَ، فَهَرَبَ مِنْهُ إِلَى أَبِي مُسْلِمٍ. وَرَكِبَ عَبْدُ اللَّهِ بْنُ عَلِيٍّ، فَنَزَلَ نَصِيبِينَ وَخَنْدَقَ حَوْلَ عَسْكَرِهِ، وَأَقْبَلَ أَبُو مُسْلِمٍ، فَنَزَلَ نَاحِيَةً، وَكَتَبَ إِلَى عَبْدِ اللَّهِ: إِنِّي لَمْ أُومَرْ بِقِتَالِكَ، وَإِنَّمَا بَعَثَنِي أَمِيرُ الْمُؤْمِنِينَ وَالِيًا عَلَى الشَّامِ فَأَنَا أُرِيدُهَا. فَخَافَ جُنُودُ الشَّامِ مِنْ هَذَا الْكَلَامِ وَقَالُوا: إِنَّا نَخَافُ عَلَى ذَرَارِينَا وَأَمْوَالِنَا، فَنَحْنُ نَذْهَبُ إِلَيْهَا نَمْنَعُهُمْ مِنْهُ. فَقَالَ عَبْدُ اللَّهِ بْنُ عَلِيٍّ: وَيْحَكُمْ! وَاللَّهِ إِنَّهُ لَمْ يَأْتِ إِلَّا لِقِتَالِنَا. فَأَبَوْا إِلَّا أَنْ يَرْتَحِلُوا نَحْوَ الشَّامِ فَتَحَوَّلَ عَبْدُ اللَّهِ مِنْ مَنْزِلِهِ ذَلِكَ، وَقَصَدَ نَاحِيَةَ الشَّامِ، فَنَهَضَ أَبُو مُسْلِمٍ، فَنَزَلَ فِي مَوْضِعِ عَسْكَرِ عَبْدِ اللَّهِ، وَغَوَّرَ مَا حَوْلَهُ مِنَ الْمِيَاهِ، وَكَانَ نَزَلَ عَبْدُ اللَّهِ مَنْزِلًا جَيِّدًا جِدًّا، وَاحْتَاجَ عَبْدُ اللَّهِ وَأَصْحَابُهُ، فَنَزَلُوا فِي الْمَوْضِعِ الَّذِي نَزَلَ فِيهِ أَبُو مُسْلِمٍ فَوَجَدُوهُ مَنْزِلًا رَدِيئًا، ثُمَّ أَنْشَأَ أَبُو مُسْلِمٍ الْقِتَالَ، فَحَارَبَهُمْ خَمْسَةَ أَشْهُرٍ أَوْ سِتَّةَ أَشْهُرٍ، وَكَانَ عَلَى خَيْلِ عَبْدِ اللَّهِ أَخُوهُ عَبْدُ الصَّمَدِ بْنُ عَلِيٍّ، وَعَلَى مَيْمَنَتِهِ بَكَّارُ بْنُ مُسْلِمٍ الْعُقَيْلِيُّ، وَعَلَى مَيْسَرَتِهِ حَبِيبُ بْنُ سُوَيْدٍ الْأَسَدِيُّ، وَعَلَى مَيْمَنَةِ أَبِي مُسْلِمٍ الْحَسَنُ بْنُ قُحْطُبَةَ، وَعَلَى مَيْسَرَتِهِ أَبُو نَصْرٍ خَازِمُ بْنُ خُزَيْمَةَ، وَقَدْ جَرَتْ بَيْنَهُمْ وَقَعَاتٌ، وَقُتِلُ مِنْهُمْ جَمَاعَاتٌ فِي أَيَّامٍ نَحِسَاتٍ، وَقَدْ كَانَ أَبُو مُسْلِمٍ إِذَا حَمَلَ يَرْتَجِزُ وَيَقُولُ: مَنْ كَانَ يَنْوِي أَهْلَهُ فَلَا رَجَعْ فَرَّ مِنَ الْمَوْتِ وَفِي الْمَوْتِ وَقَعْ وَكَانَ يُعْمَلُ لَهُ عَرِيشٌ، فَيَكُونُ فِيهِ إِذَا الْتَقَى الْجَيْشَانِ، فَمَا رَأَى فِي جَيْشِهِ مِنْ خَلَلٍ أَرْسَلَ فَأَصْلَحَهُ. فَلَمَّا كَانَ يَوْمُ الثُّلَاثَاءِ أَوِ الْأَرْبِعَاءِ لِسَبْعٍ خَلَوْنَ مِنْ جُمَادَى الْآخِرَةِ الْتَقَوْا، فَاقْتَتَلُوا قِتَالًا شَدِيدًا، فَمَكَرَ بِهِمْ أَبُو مُسْلِمٍ; بَعَثَ إِلَى الْحَسَنِ بْنِ قُحْطُبَةَ أَمِيرِ الْمَيْمَنَةِ، يَأْمُرُهُ أَنْ يَتَحَوَّلَ بِمَنْ مَعَهُ إِلَّا الْقَلِيلَ، إِلَى الْمَيْسَرَةِ، فَلَمَّا رَأَى ذَلِكَ أَهْلُ الشَّامِ انْحَازُوا إِلَى الْمَيْمَنَةِ بِإِزَاءِ الْمَيْسَرَةِ الَّتِي تَعَمَّرَتْ، فَأَرْسَلَ حِينَئِذٍ أَبُو مُسْلِمٍ إِلَى الْقَلْبِ أَنْ يَحْمِلَ بِمَنْ بَقِيَ فِي الْمَيْمَنَةِ عَلَى مَيْسَرَةِ أَهْلِ الشَّامِ، فَحَطَّمُوهُمْ، فَجَالَ أَهْلُ الْقَلْبِ وَالْمَيْمَنَةِ مِنَ الشَّامِيِّينَ، فَحَمَلَ الْخُرَاسَانِيُّونَ فَكَانَتِ الْهَزِيمَةُ، وَانْهَزَمَ عَبْدُ اللَّهِ بْنُ عَلِيٍّ بَعْدَ تَلَوُّمٍ، وَاحْتَازَ أَبُو مُسْلِمٍ مَا كَانَ فِي مُعَسْكَرِهِمْ مِنَ الْأَمْوَالِ وَالْحَوَاصِلِ، وَأَمَّنَ أَبُو مُسْلِمٍ بَقِيَّةَ النَّاسِ فَلَمْ يَقْتُلْ مِنْهُمْ أَحَدًا، وَكَتَبَ إِلَى الْمَنْصُورِ بِذَلِكَ، فَأَرْسَلَ الْمَنْصُورُ مَوْلَاهُ أَبَا الْخَصِيبِ لِيُحْصِيَ مَا وَجَدُوا فِي مُعَسْكَرِ عَبْدِ اللَّهِ، فَغَضِبَ مِنْ ذَلِكَ أَبُو مُسْلِمٍ الْخُرَاسَانِيُّ، وَاسْتَوْسَقَتِ الْمَمَالِكُ لِأَبِي جَعْفَرٍ الْمَنْصُورِ فِي الْمَشَارِقِ وَالْمَغَارِبِ، وَمَضَى عَبْدُ اللَّهِ بْنُ عَلِيٍّ وَأَخُوهُ عَبْدُ الصَّمَدِ عَلَى وُجُوهِهِمَا، فَلَمَّا مَرَّا بِالرُّصَافَةِ أَقَامَ بِهَا عَبْدُ الصَّمَدِ، فَلَمَّا رَجَعَ أَبُو الْخَصِيبِ وَجَدَهُ بِهَا، فَأَخَذَهُ مُقَيَّدًا فِي الْحَدِيدِ، فَأَدْخَلَهُ عَلَى الْمَنْصُورِ، فَدَفَعَهُ إِلَى عِيسَى بْنِ مُوسَى، فَاسْتَأْمَنَ لَهُ مِنَ الْمَنْصُورِ، وَقِيلَ: بَلِ اسْتَأْمَنَ لَهُ إِسْمَاعِيلُ بْنُ عَلِيٍّ. وَأَمَّا عَبْدُ اللَّهِ بْنُ عَلِيٍّ، فَإِنَّهُ ذَهَبَ إِلَى أَخِيهِ سُلَيْمَانَ بْنِ عَلِيٍّ بِالْبَصْرَةِ، فَأَقَامَ عِنْدَهُ زَمَانًا مُخْتَفِيًا، ثُمَّ عَلِمَ بِهِ الْمَنْصُورُ، فَبَعَثَ إِلَيْهِ فَسَجَنَهُ، فَلَبِثَ فِي السَّجْنِ تِسْعَ سِنِينَ، ثُمَّ سَقَطَ عَلَيْهِ الْبَيْتُ الَّذِي هُوَ فِيهِ فَمَاتَ، كَمَا سَيَأْتِي بَيَانُهُ فِي مَوْضِعِهِ، إِنْ شَاءَ اللَّهُ تَعَالَى.

    ✧ Then the year 137 AH began. Mention of the rebellion of ʿAbd Allāh b. ʿAlī b. ʿAbd Allāh b. ʿAbbās against his nephew al-Manṣūr. When Abū Jaʿfar al-Manṣūr returned from the pilgrimage, he entered al-Kūfah and delivered a sermon to its people on Friday. Then he departed from it to al-Anbār. The oath of allegiance had been taken for him from the people of Iraq, Khurāsān, and the rest of the lands, except al-Shām. ʿĪsā b. Mūsā had taken control of the treasuries and storehouses for al-Manṣūr until he arrived, and then he handed over authority to him. He wrote to ʿAbd Allāh b. ʿAlī, who was at the passes of al-Rūm, informing him of the death of al-Saffāḥ. When the news reached him, he called out among the people: "Gather for prayer!" The commanders and people assembled to him, and he read to them the news of al-Saffāḥ's death. Then he stood among them as a speaker and mentioned that al-Saffāḥ had covenanted to him, when he sent him against Marwān, that the matter would be his after him. Some of the commanders of Khurāsān testified to that on his behalf, and they rose to him and pledged allegiance to him. He returned to Ḥarrān, and took possession of it from the deputy of al-Manṣūr after a siege of forty nights. Muqātil al-ʿAkkī, its deputy, was killed. When what had happened with his uncle ʿAbd Allāh b. ʿAlī reached al-Manṣūr, he sent Abū Muslim al-Khurāsānī against him, accompanied by a group of commanders. ʿAbd Allāh b. ʿAlī had fortified himself in Ḥarrān and had stockpiled a great quantity of what he needed of food and weapons. Abū Muslim set out, with Mālik b. al-Haytham al-Khuzāʿī at the head of his vanguard. When ʿAbd Allāh b. ʿAlī confirmed the approach of Abū Muslim toward him, he feared that the Khurāsānī troops who were with him would not be sincere to him, so he killed seventeen thousand of them. He wanted to kill Ḥumayd b. Qaḥṭabah, but he fled from him to Abū Muslim. ʿAbd Allāh b. ʿAlī then rode out and encamped at Naṣībīn, and he dug a trench around his camp. Abū Muslim advanced and encamped in a nearby area. He wrote to ʿAbd Allāh: "I have not been ordered to fight you. The Commander of the Faithful sent me only as governor over al-Shām, and I intend to go there." The troops of al-Shām feared from this talk and said: "We fear for our families and properties, so we will go there to protect them from him." ʿAbd Allāh b. ʿAlī said: "Woe to you! By God, he has come only to fight us." But they insisted on departing toward al-Shām. So ʿAbd Allāh moved from that position of his and headed toward the region of al-Shām. Abū Muslim then advanced and encamped at the site of ʿAbd Allāh's camp, and he destroyed the water sources around it. ʿAbd Allāh had encamped in a very good position, but he and his companions were in need, so they encamped at the place where Abū Muslim had encamped, which they found to be a poor position. Then Abū Muslim initiated fighting. He fought them for five or six months. The cavalry of ʿAbd Allāh was commanded by his brother ʿAbd al-Ṣamad b. ʿAlī; his right wing by Bakkār b. Muslim al-ʿUqaylī; his left wing by Ḥabīb b. Suwayd al-Asadī. The right wing of Abū Muslim was commanded by al-Ḥasan b. Qaḥṭabah, and his left wing by Abū Naṣr Khāzim b. Khuzaymah. Several engagements took place between them, and groups were killed on inauspicious days. When Abū Muslim charged, he would chant in rajaz: "Whoever intends his family, let him not return; he fled from death, and in death he has fallen." A trellis was constructed for him, and he would be in it when the two armies met. Whatever breach he saw in his army, he would send and repair it. On Tuesday or Wednesday, seven nights remaining of Jumādā al-Ākhirah, they met and fought a severe battle. Abū Muslim tricked them: he sent to al-Ḥasan b. Qaḥṭabah, commander of the right wing, ordering him to move with those with him, except a few, to the left wing. When the people of al-Shām saw that, they shifted to the right wing opposite the left wing that had become reinforced. Then Abū Muslim sent to the center to charge with those remaining in the right wing against the left wing of the people of al-Shām. They crushed them. The center and right wing of the Syrians wavered, and the Khurāsānīs charged, and the rout occurred. ʿAbd Allāh b. ʿAlī fled after some hesitation. Abū Muslim seized what was in their camp of wealth and stores, and he granted amnesty to the rest of the people, so he did not kill any of them. He wrote to al-Manṣūr about that. Al-Manṣūr sent his client Abū al-Khaṣīb to inventory what they found in the camp of ʿAbd Allāh. Abū Muslim al-Khurāsānī became angry at that. The dominions were consolidated for Abū Jaʿfar al-Manṣūr in the east and the west. ʿAbd Allāh b. ʿAlī and his brother ʿAbd al-Ṣamad fled at random. When they passed by al-Ruṣāfah, ʿAbd al-Ṣamad stayed there. When Abū al-Khaṣīb returned, he found him there, so he took him bound in irons and brought him before al-Manṣūr. He handed him over to ʿĪsā b. Mūsā, who sought safe-conduct for him from al-Manṣūr. It is also said that Ismāʿīl b. ʿAlī sought safe-conduct for him. As for ʿAbd Allāh b. ʿAlī, he went to his brother Sulaymān b. ʿAlī in al-Baṣrah and stayed with him for a time in hiding. Then al-Manṣūr learned of him, so he sent for him and imprisoned him. He remained in prison for nine years, then the house in which he was collapsed upon him, and he died, as will be explained in its proper place, if God Almighty wills.

57. Tarikh (al-Tabari) 2726No grade recorded

    خِلَافَةُ الْمَنْصُورِ [137 - 158 هـ]   أَبُو جَعْفَرَ عَبْدُ اللَّهِ بْنُ مُحَمَّدِ بْنِ عَلِيِّ بْنِ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ، وَأُمُّهُ سَلَّامَةُ الْبَرْبَرِيَّةُ أُمُّ وَلَدٍ، وُلِدَ سَنَةَ خَمْسٍ وَتِسْعِينَ، وَأَدْرَكَ جَدَّهُ وَلَمْ يَرْوِ عَنْهُ، وَرَوَى عَنْ: أَبِيهِ، وَعَنْ عَطَاءِ بْنِ يَسَارٍ، وَعَنْهُ: وَلَدُهُ الْمَهْدِيُّ. وَبُويِعَ بِالْخِلَافَةِ بِعَهْدٍ مِنْ أَخِيهِ، وَكَانَ فَحْلَ بَنِي الْعَبَّاسِ هَيْبَةً وَشَجَاعَةً، وَحَزْمًا وَرَأْيًا وَجَبَرُوتًا، جَمَّاعًا لِلْمَالِ، تَارِكًا لِلَّهْوِ وَاللَّعِبِ، كَامِلَ الْعَقْلِ، جَيِّدَ الْمُشَارَكَةِ فِي الْعِلْمِ وَالْأَدَبِ، فَقِيهَ النَّفْسِ. قَتَلَ خَلْقًا كَثِيرًا حَتَّى اسْتَقَامَ مُلْكُهُ؛ وَهُوَ الَّذِي ضَرَبَ أَبَا حَنِيفَةَ - رَحِمَهُ اللَّهُ - عَلَى الْقَضَاءِ، ثُمَّ سَجَنَهُ، فَمَاتَ بَعْدَ أَيَّامٍ، وَقِيلَ: إِنَّهُ قَتَلَهُ بِالسُّمِّ لِكَوْنِهِ أَفْتَى بِالْخُرُوجِ عَلَيْهِ. وَكَانَ فَصِيحًا بَلِيغًا، مُفَوَّهًا خَلِيقًا لِلْإِمَارَةِ، وَكَانَ غَايَةً فِي الْحِرْصِ وَالْبُخْلِ، فَلُقِّبَ: أَبَا الدَّوَانِيقِ، لِمُحَاسَبَتِهِ الْعُمَّالَ وَالصُّنَّاعَ عَلَى الدَّوَانِيقِ وَالْحَبَّاتِ. تَوَلَّى الْمَنْصُورُ الْخِلَافَةَ فِي أَوَّلِ سَنَةِ سَبْعٍ وَثَلَاثِينَ، فَأَوَّلُ مَا فَعَلَ: أَنْ قَتَلَ أَبَا مُسْلِمٍ الْخُرَاسَانِيَّ صَاحِبَ دَعْوَتِهِمْ، وَمُمَهِّدَ مَمْلَكَتِهِمْ!!.

    ✧ The Caliphate of al-Manṣūr [137 - 158 AH] Abū Jaʿfar ʿAbd Allāh b. Muḥammad b. ʿAlī b. ʿAbd Allāh b. ʿAbbās, and his mother was Sallāmah al-Barbariyyah, an umm walad. He was born in the year ninety-five, and he met his grandfather but did not narrate from him. He narrated from: his father, and from ʿAṭāʾ b. Yasār, and from him: his son al-Mahdī. He was pledged allegiance as caliph by a covenant from his brother. He was the stallion of the Banū al-ʿAbbās in awe, courage, resoluteness, judgment, and might, a collector of wealth, one who abandoned diversion and play, of complete intellect, good participation in knowledge and adab, and sound in soul. He killed many people until his rule became upright; and he is the one who struck Abū Ḥanīfah – may God have mercy on him – over the judgeship, then imprisoned him, and he died after some days. It is said that he killed him with poison because he gave a legal opinion supporting rising against him. He was eloquent, articulate, well-spoken, and suited for command. He was extreme in avarice and miserliness, so he was nicknamed Abū al-Dawānīq because of his accounting of the governors and craftsmen over dāniqs and grains. Al-Manṣūr assumed the caliphate at the beginning of the year thirty-seven, and the first thing he did was to kill Abū Muslim al-Khurāsānī, the master of their daʿwah and the one who paved the way for their kingdom!!.

58. Tarikh (al-Tabari) 2733No grade recorded

    وَفِي هَذِهِ السَّنَةِ: خَرَجَ مُلَبَّدُ بْنُ حَرْمَلَةَ الشَّيْبَانِيُّ بِنَاحِيَةِ الْجَزِيرَةِ:  فَسَارَتْ إِلَيْهِ رَوَابِطُ الْجَزِيرَةِ وَهُمْ أَلْفٌ، فَقَاتَلَهُمْ مُلَبَّدٌ فَهَزَمَهُمْ، وَقَتَلَ مَنْ قَتَلَ مِنْهُمْ، ثُمَّ سَارَتْ إِلَيْهِ رَوَابِطُ الْمَوْصِلِ فَهَزَمَهُمْ، ثُمَّ سَارَ إِلَيْهِ يَزِيدُ بْنُ حَاتِمٍ الْمُهَلَّبِيُّ، فَهَزَمَهُ أَيْضًا بَعْدَ قِتَالٍ شَدِيدٍ، ثُمَّ وَجَّهَ إِلَيْهِ أَبُو جَعْفَرٍ مَوْلَاهُ الْمُهَلْهَلَ فِي أَلْفَيْنِ مِنْ نُخْبَةِ الْجُنْدِ، فَهَزَمَهُمْ مُلَبَّدٌ  وَاسْتَبَاحَ عَسْكَرَهُمْ، ثُمَّ وَجَّهَ إِلَيْهِ بَعْدَ ذَلِكَ مِرَارًا، فَهَزَمَ الْكُلَّ إِلَى أَنْ قَدِمَ حُمَيْدُ بْنُ قُحْطُبَةَ فَهَزَمَهُ أَيْضًا، وَتَحَصَّنَ مِنْهُ حُمَيْدٌ، وَأَعْطَاهُ مِائَةَ أَلْفِ دِرْهَمٍ حَتَّى كَفَّ عَنْهُ. وَزَعَمَ الْوَاقِدِيُّ أَنَّ ظُهُورَ مُلَبَّدٍ كَانَ فِي سَنَةِ ثَمَانٍ وَثَلَاثِينَ.

    ✧ In this year, Mulabbad b. Ḥarmalah al-Shaybānī rose in the region of al-Jazīrah. The garrisons of al-Jazīrah, numbering one thousand, marched against him, and Mulabbad fought them and routed them, killing whom he killed among them. Then the garrisons of al-Mawṣil marched against him, and he routed them. Then Yazīd b. Ḥātim al-Muhallabī marched against him, and he also routed him after a fierce battle. Then Abū Jaʿfar sent his mawlā al-Muhalhal against him with two thousand elite troops, and Mulabbad routed them and plundered their camp. Then he sent [forces] against him repeatedly after that, and he routed them all until Ḥumayd b. Qaḥṭabah arrived and he also routed him. Ḥumayd fortified himself against him and gave him one hundred thousand dirhams so that he would desist from him. Al-Wāqidī asserted that Mulabbad's appearance was in the year one hundred and thirty-eight.

59. Tarikh (al-Tabari) 2734No grade recorded

    ذِكْرُ خُرُوجِ سُنْبَاذَ بِخُرَاسَانَ   وَفِي هَذِهِ السَّنَةِ خَرَجَ سُنْبَاذُ بِخُرَاسَانَ يَطْلُبُ بِدَمِ أَبِي مُسْلِمٍ، وَكَانَ مَجُوسِيًّا مِنْ قَرْيَةٍ مِنْ قُرَى نَيْسَابُورَ يُقَالُ لَهَا أَهْرَوَانَهْ، كَانَ ظُهُورُهُ غَضَبًا لِقَتْلِ أَبِي مُسْلِمٍ، لِأَنَّهُ كَانَ مِنْ صَنَائِعِهِ، وَكَثُرَ أَتْبَاعُهُ، وَكَانَ عَامَّتُهُمْ مِنْ أَهْلِ الْجِبَالِ، وَغَلَبَ عَلَى نَيْسَابُورَ وَقُومِسَ وَالرَّيِّ، وَتُسَمَّى فَيْرُوزَ أَصْبَهْبَذَ. فَلَمَّا صَارَ بِالرَّيِّ أَخَذَ خَزَائِنَ أَبِي مُسْلِمٍ، وَكَانَ أَبُو مُسْلِمٍ خَلَّفَهَا بِالرَّيِّ حِينَ شَخَصَ إِلَى أَبِي الْعَبَّاسِ، وَسَبَى الْحُرَمَ، وَنَهَبَ الْأَمْوَالَ، وَلَمْ يَعْرِضْ لِلتُّجَّارِ، وَكَانَ يُظْهِرُ أَنَّهُ يَقْصِدُ الْكَعْبَةَ وَيَهْدِمُهَا. فَوَجَّهَ إِلَيْهِ الْمَنْصُورُ جُمْهُورَ بْنَ مِرَّارٍ الْعِجْلِيَّ فِي عَشَرَةِ آلَافِ فَارِسٍ، فَالْتَقَوْا بَيْنَ هَمَذَانَ وَالرَّيِّ عَلَى طَرَفِ الْمَفَازَةِ، وَعَزَمَ جُمْهُورٌ عَلَى مُطَاوَلَتِهِ، فَلَمَّا الْتَقَوْا قَدَّمَ سُنْبَاذُ السَّبَايَا مِنَ النِّسَاءِ الْمُسْلِمَاتِ عَلَى الْجِمَالِ، فَلَمَّا رَأَيْنَ عَسْكَرَ الْمُسْلِمِينَ قُمْنَ فِي الْمَحَامِلِ وَنَادَيْنَ: وَامُحَمَّدَاهُ ! ذَهَبَ الْإِسْلَامُ ! وَوَقَعَتِ الرِّيحُ فِي أَثْوَابِهِنَّ، فَنَفَرَتِ الْإِبِلُ وَعَادَتْ عَلَى عَسْكَرِ سُنْبَاذَ، فَتَفَرَّقَ الْعَسْكَرُ وَكَانَ ذَلِكَ سَبَبَ الْهَزِيمَةِ. وَتَبِعَ الْمُسْلِمُونَ الْإِبِلَ وَوَضَعُوا السُّيُوفَ فِي الْمَجُوسِ وَمَنْ مَعَهُمْ فَقَتَلُوهُمْ كَيْفَ شَاءُوا، وَكَانَ عَدَدُ الْقَتْلَى نَحْوًا مِنْ سِتِّينَ أَلْفًا، وَسَبَى ذَرَارِيَّهُمْ وَنِسَاءَهُمْ، ثُمَّ قُتِلَ سُنْبَاذُ بَيْنَ طَبَرِسْتَانَ وَقُومِسَ. وَكَانَ بَيْنَ مَخْرِجِ سُنْبَاذَ وَقَتْلِهِ سَبْعَوْنَ لَيْلَةً، وَكَانَ سَبَبُ قَتْلِهِ أَنَّهُ قَصَدَ طَبَرِسْتَانَ مُلْتَجِئًا إِلَى صَاحِبِهَا، فَأَرْسَلَ إِلَى طَرِيقِهِ عَامِلًا لَهُ اسْمُهُ طَوْسُ، فَتَكَبَّرَ عَلَيْهِ سُنْبَاذُ، فَضَرَبَ طَوْسُ عُنُقَهُ، وَكَتَبَ إِلَى الْمَنْصُورِ بِقَتْلِهِ وَأَخَذَ مَا مَعَهُ مِنَ الْأَمْوَالِ، وَكَتَبَ الْمَنْصُورُ إِلَى صَاحِبِ طَبَرِسْتَانَ يَطْلُبُ مِنْهُ الْأَمْوَالَ، فَأَنْكَرَهَا، فَسَيَّرَ الْجُنُودَ إِلَيْهِ، فَهَرَبَ إِلَى الدَّيْلَمِ.

    ✧ Mention of the uprising of Sunbādh in Khurāsān In this year Sunbādh rose up in Khurāsān seeking vengeance for the blood of Abū Muslim. He was a Magian from a village of the villages of Naysābūr called Ahrawānah. His appearance was in anger at the killing of Abū Muslim, because he was one of his protégés. His followers became numerous, and most of them were from the people of the mountains. He gained control over Naysābūr, Qūmis, and al-Rayy, and he was called Fayrūz Aṣbahbadh. When he came to al-Rayy, he seized Abū Muslim's treasuries, which Abū Muslim had left behind at al-Rayy when he departed to Abū al-ʿAbbās. He took the women captive, plundered the wealth, and did not molest the merchants. He made it known that he intended to go to the Kaʿbah and demolish it. Al-Manṣūr sent against him Jumhūr b. Mirār al-ʿIjlī with ten thousand horsemen. They met between Hamadhān and al-Rayy on the edge of the desert. Jumhūr resolved on a protracted engagement. When they met, Sunbādh put the captured Muslim women forward on camels. When they saw the Muslim army, they stood up in the litters and cried out, "Woe, Muḥammad! Islam is gone!" The wind blew into their garments, the camels bolted and turned back upon Sunbādh's army, and the army scattered. That was the cause of the rout. The Muslims followed the camels and put the swords to the Magians and those with them, killing them as they pleased. The number of those killed was about sixty thousand. They took their offspring and women captive. Then Sunbādh was killed between Ṭabaristān and Qūmis. Between Sunbādh's uprising and his killing there were seventy nights. The reason for his killing was that he headed for Ṭabaristān seeking refuge with its ruler. The ruler sent to his route an agent of his named Ṭaws. Sunbādh behaved haughtily toward him, so Ṭaws struck his neck and wrote to al-Manṣūr of his killing, taking the wealth that was with him. Al-Manṣūr wrote to the ruler of Ṭabaristān demanding the wealth from him, but he denied it, so he dispatched troops against him, and he fled to al-Daylam.

60. Tarikh (al-Tabari) 2735No grade recorded

    وَحَجَّ بِالنَّاسِ هَذِهِ السَّنَةَ إِسْمَاعِيلُ بْنُ عَلِيِّ بْنِ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ وَهُوَ عَلَى الْمَوْصِلِ  . وَكَانَ عَلَى الْمَدِينَةِ: زِيَادُ بْنُ عَبْدِ اللَّهِ، وَعَلَى مَكَّةَ: الْعَبَّاسُ بْنُ عَبْدِ اللَّهِ بْنِ مَعْبَدٍ. وَمَاتَ الْعَبَّاسُ عِنْدَ انْقِضَاءِ الْمَوْسِمِ، فَضَمَّ إِسْمَاعِيلُ عَمَلَهُ إِلَى زِيَادِ بْنِ عَبْدِ اللَّهِ، وَأَقَرَّهُ الْمَنْصُورُ عَلَيْهِ. وَكَانَ عَلَى الْكُوفَةِ: عِيسَى بْنُ مُوسَى، وَعَلَى الْبَصْرَةِ وَأَعْمَالِهَا: سُلَيْمَانُ بْنُ عَلِيٍّ، وَعَلَى قَضَائِهَا: عُمَرُ بْنُ عَامِرٍ السُّلَمِيُّ. وَعَلَى خُرَاسَانَ: أَبُو دَاوُدَ خَالِدُ بْنُ إِبْرَاهِيمَ، وَعَلَى مِصْرَ: صَالِحُ بْنُ عَلِيٍّ، وَعَلَى الْجَزِيرَةِ: حُمَيْدُ بْنُ قَحْطَبَةَ، وَعَلَى الْمَوْصِلِ: إِسْمَاعِيلُ بْنُ عَلِيِّ بْنِ عَبْدِ اللَّهِ، وَهِيَ عَلَى مَا كَانَتْ عَلَيْهِ مِنْ الِاجْتِدَالِ.

    ✧ The people performed the pilgrimage this year led by Ismāʿīl b. ʿAlī b. ʿAbd Allāh b. ʿAbbās, while he was governor of al-Mawṣil. Over al-Madīnah was Ziyād b. ʿAbd Allāh, and over Makkah was al-ʿAbbās b. ʿAbd Allāh b. Maʿbad. Al-ʿAbbās died at the close of the pilgrimage season, so Ismāʿīl annexed his post to Ziyād b. ʿAbd Allāh, and al-Manṣūr confirmed him in it. Over al-Kūfah was ʿĪsā b. Mūsā, and over al-Baṣrah and its districts was Sulaymān b. ʿAlī, and over its judiciary was ʿUmar b. ʿĀmir al-Sulamī. Over Khurāsān was Abū Dāwūd Khālid b. Ibrāhīm, over Miṣr was Ṣāliḥ b. ʿAlī, over al-Jazīrah was Ḥumayd b. Qaḥṭabah, and over al-Mawṣil was Ismāʿīl b. ʿAlī b. ʿAbd Allāh, and it remained as it had been in its uprightness.

61. Tarikh (al-Tabari) 2736No grade recorded

    ذِكْرُ مَنْ تُوُفِّيَ فِي هَذِهِ السَّنَةِ مِنَ الْأَكَابِرِ   737 - خَيْرُ بْنُ نُعَيْمِ بْنِ مُرَّةَ بْنِ كُرَيْبٍ، أَبُو نُعَيْمٍ الْحَضْرَمِيُّ. وَلِيَ الْقَضَاءَ وَالْقَصَصَ فِي آخِرِ خِلَافَةٍ بَنِي أُمَيَّةَ وَأَوَّلِ خِلَافَةِ بَنِي الْعَبَّاسِ، وَكَانَ فَقِيهًا. رَوَى عَنْ عَطَاءِ بْنِ أَبِي رَبَاحٍ. وَرَوَى عَنْهُ: يَزِيدُ بْنُ أَبِي حَبِيبٍ، وَحَيْوَةُ بْنُ شُرَيْحٍ، وَاللَّيْثُ، وَابْنُ لَهِيعَةَ. قَالَ سُهَيْلُ بْنُ عَلِيٍّ: كُنْتُ أُجَالِسُ خَيْرَ بْنَ نُعَيْمٍ، فَرَأَيْتُهُ يَتَّجِرُ فِي الزَّيْتِ، فَقُلْتُ لَهُ: وَأَنْتَ أَيْضًا تَتَّجِرُ؟ فَضَرَبَ بِيَدِهِ عَلَى كَتِفِي، ثُمَّ قَالَ: انْتَظِرْ حَتَّى تَجُوعَ بِبَطْنِ غَيْرِكَ. فَقُلْتُ فِي نَفْسِي: كَيْفَ يَجُوعُ الْإِنْسَانُ بِبَطْنِ غَيْرِهِ. فَلَمَّا بُلِيتُ بِالْعِيَالِ إِذَا أَنَا أَجُوعُ بِبُطُونِهِمْ. تُوُفِّيَ خَيْرُ بْنُ نُعَيْمٍ فِي هَذِهِ السَّنَةِ. 738 - عَبْدُ الرَّحْمَنِ، أَبُو مُسْلِمٍ الْمَرْوَزِيُّ. صَاحِبُ الدَّوْلَةِ الْعَبَّاسِيَّةِ. 739 - عُثْمَانُ بْنُ عُرْوَةَ بْنِ الزُّبَيْرِ بْنِ الْعَوَّامِ. سَمِعَ أَبَاهُ، وَرَوَى عَنْهُ أَخُوهُ هِشَامٌ، وَابْنُ عُيَيْنَةَ. وَكَانَ قَلِيلَ الْحَدِيثِ، وَكَانَ مِنْ وُجُوهِ قُرَيْشٍ وَسَادَاتِهِمْ، وَكَانَ جَمِيلَ الْوَجْهِ، حَسَنَ الثَّوْبِ وَالْمَرْكَبِ، عَطِرًا، حَتَّى كَانَ أَبُوهُ يَقُولُ لَهُ وَهُوَ يُغَلِّفُ لِحْيَتَهُ بِالْغَالِيَةِ: إِنِّي لَأَرَاهَا سَتَقْطُرُ. وعن مُصْعَبُ بْنُ عُثْمَانَ قَالَ: وَفَدَ عُثْمَانُ بْنُ عُرْوَةَ عَلَى مَرْوَانَ بْنِ مُحَمَّدٍ فَأَخْبَرَ بِهِ، فَقَالَ: أَنَا رَاكِبٌ غَدًا، فَلَا تَرُونِيهِ حَتَّى أَتَوَسَّمَهُ فِي النَّاسِ، فَرَكِبَ، فَتَصَفَّحَ وُجُوهَ النَّاسِ، ثُمَّ أَقْبَلَ عَلَى بَعْضِ مَنْ مَعَهُ فَقَالَ: يَنْبَغِي أَنْ يَكُونَ هَا ذَاكَ عُثْمَانُ بْنُ عُرْوَةَ، وَأَشَارَ إِلَيْهِ. فَقَالُوا: هُوَ هُوَ يَا أَمِيرَ الْمُؤْمِنِينَ. وَكَانَ وَسِيمًا جَسِيمًا فَأَعْطَاهُ مَرْوَانُ مِائَةَ أَلْفِ دِرْهَمٍ، ثُمَّ قَدِمَ مِنْ عِنْدِ مَرْوَانَ فَأَغْلِي كِرَاءَ الْحُمُرِ مِنْ كَثْرَةِ مَنْ تَلَقَّاهُ. فَقُلْتُ لَهُ: وَلِمَ ذَاكَ؟ فَقَالَ: يَرْجُونَ وَاللَّهِ جَوَائِزَهُ. 740 - وَاهِبُ بْنُ عَبْدِ اللَّهِ، أَبُو عَبْدِ اللَّهِ الْمَعَافِرِيُّ الْكَعْبِيُّ.   يَرْوِي عَنِ: ابْنِ عُمَرَ، وَابْنِ عَمْرٍو، وَعُقْبَةُ بْنُ عَامِرٍ. رَوَى عَنْهُ: ابْنُ لَهِيعَةَ وَغَيْرُهُ. تُوُفِّيَ فِي هَذِهِ السَّنَةِ بِبَرْقَةَ، وَكَانَ قَدْ عَمَّرَ.

    ✧ Mention of those notables who died in this year 737 - Khayr b. Nuʿaym b. Murrah b. Kurayb, Abū Nuʿaym al-Ḥaḍramī. He held the judiciary and storytelling (qaṣaṣ) at the end of the Umayyad caliphate and the beginning of the Abbasid caliphate, and he was a jurist. He narrated from ʿAṭāʾ b. Abī Rabāḥ. Narrated from him: Yazīd b. Abī Ḥabīb, Ḥaywah b. Shurayḥ, al-Layth, and Ibn Lahīʿah. Suhayl b. ʿAlī said: I used to sit with Khayr b. Nuʿaym, and I saw him trading in oil. I said to him: "And you too trade?" He struck his hand on my shoulder and said: "Wait until you go hungry with another's stomach." I said to myself: How can a person go hungry with another's stomach? When I was afflicted with dependents, then I went hungry with their stomachs. Khayr b. Nuʿaym died in this year. 738 - ʿAbd al-Raḥmān, Abū Muslim al-Marwazī, the leader of the Abbasid dynasty. 739 - ʿUthmān b. ʿUrwah b. al-Zubayr b. al-ʿAwwām. He heard his father, and from him narrated his brother Hishām and Ibn ʿUyaynah. He had few ḥadīths, and he was among the notables and leaders of Quraysh. He was handsome of face, fine of garment and mount, perfumed, so much so that his father would say to him while he was dyeing his beard with ghāliyah: "I see it will soon drip." And from Muṣʿab b. ʿUthmān, who said: ʿUthmān b. ʿUrwah came as a delegate to Marwān b. Muḥammad, and he was informed of his arrival. He said: "I will ride out tomorrow, so do not show him to me until I discern him among the people." He rode out and scanned the faces of the people, then turned to one of those with him and said: "That one should be ʿUthmān b. ʿUrwah," and he pointed to him. They said: "It is he, O Commander of the Faithful." He was handsome and imposing, so Marwān gave him one hundred thousand dirhams. Then he returned from Marwān, and the hire of donkeys became expensive because of the many who came to meet him. I said to him: "And why is that?" He said: "By God, they hope for his gifts." 740 - Wāhib b. ʿAbd Allāh, Abū ʿAbd Allāh al-Maʿāfirī al-Kaʿbī. He narrated from Ibn ʿUmar, Ibn ʿAmr, and ʿUqbah b. ʿĀmir. Narrated from him: Ibn Lahīʿah and others. He died in this year in Barqah, and he had lived long.

62. Tarikh (al-Tabari) 2737No grade recorded

    فِي هَذِهِ السَّنَةِ خَرَجَ قُسْطَنْطِينُ مَلِكُ الرُّومِ إِلَى بَلَدِ الْإِسْلَامِ،  فَدَخَلَ مَلَطْيَةَ عَنْوَةً وَقَهْرًا وَغَلَبَ أَهْلَهَا وَهَدَمَ سُورَهَا، وَعَفَا عَمَّنْ فِيهَا مِنَ الْمُقَاتِلَةِ وَالذُّرِّيَّةِ

    ✧ In this year, Constantine, king of the Byzantines, marched to the land of Islam. He entered Malaṭya by force and compulsion, overpowered its people, and demolished its wall. He pardoned the fighting men and offspring who were in it.

63. Tarikh (al-Tabari) 2738No grade recorded

    وَفِيهَا بَايَعَ عَبْدُ اللَّهِ بْنُ عَلِيٍّ لِلْمَنْصُورِ وَهُوَ مُقِيمٌ بِالْبَصْرَةِ مَعَ أَخِيهِ سُلَيْمَانَ بْنِ عَلِيٍّ.

    ✧ In it, ʿAbd Allāh b. ʿAlī pledged allegiance to al-Manṣūr while he was residing in al-Baṣrah with his brother Sulaymān b. ʿAlī.

64. Tarikh (al-Tabari) 2739No grade recorded

    وَفِيهَا: غَزَا الْعَبَّاسُ بْنُ مُحَمَّدِ بْنِ عَلِيِّ بْنِ عَبْدِ اللَّهِ بْنِ الْعَبَّاسِ الصَّائِفَةَ مَعَ صَالِحِ بْنِ عَلِيٍّ،  فَوَصَلَهُ صَالِحٌ بِأَرْبَعِينَ أَلْفَ دِينَارٍ، وَخَرَجَ مَعَهُمْ عِيسَى بْنُ عَلِيٍّ، فَوَصَلَهُ أَيْضًا بِأَرْبَعِينَ أَلْفَ دِينَارٍ، وَبَنَى صَالِحٌ مَا كَانَ صَاحِبُ الرُّومِ هَدَمَهُ مِنْ مَلْطِيَّةَ. وَقَدْ قِيلَ: إِنَّ خُرُوجَ صَالِحٍ وَالْعَبَّاسِ إِلَى مَلْطِيَّةَ لِلْغَزْوِ  كَانَ فِي سَنَةِ تِسْعٍ وَثَلَاثِينَ وَمِائَةٍ.

    ✧ In this year: al-ʿAbbās b. Muḥammad b. ʿAlī b. ʿAbd Allāh b. al-ʿAbbās raided the summer expedition (al-ṣāʾifah) together with Ṣāliḥ b. ʿAlī, and Ṣāliḥ gifted him forty thousand dīnārs. ʿĪsā b. ʿAlī also went out with them, and he likewise gifted him forty thousand dīnārs. Ṣāliḥ rebuilt what the ruler of Byzantium had demolished of Maṭliyyah (Melitene). It has been said: the departure of Ṣāliḥ and al-ʿAbbās to Maṭliyyah for the raid took place in the year one hundred and thirty-nine.

65. Tarikh (al-Tabari) 2740No grade recorded

    ذِكْرُ خَلْعِ جُمْهُورِ بْنِ مِرَّارٍ الْعِجْلِيِّ   وَفِيهَا خَلَعَ جُمْهُورُ بْنُ مِرَّارٍ الْمَنْصُورَ بِالرَّيِّ. وَكَانَ سَبَبُ ذَلِكَ أَنَّ جُمْهُورًا لَمَّا هَزَمَ سُنْبَاذَ حَوَى مَا فِي عَسْكَرِهِ، وَكَانَ فِيهِ خَزَائِنُ أَبِي مُسْلِمٍ، فَلَمْ يُوَجِّهْهَا إِلَى الْمَنْصُورِ، فَخَافَ فَخَلَعَ، وَوَجَّهَ إِلَيْهِ الْمَنْصُورُ مُحَمَّدَ بْنَ الْأَشْعَثِ فِي جَيْشٍ عَظِيمٍ نَحْوَ الرَّيِّ، فَفَارَقَهَا جُمْهُورٌ نَحْوَ أَصْبَهَانَ، ( وَدَخَلَ مُحَمَّدٌ الرَّيَّ، وَمَلَكَ جُمْهُورٌ أَصْبَهَانَ )، فَأَرْسَلَ إِلَيْهِ مُحَمَّدٌ عَسْكَرًا ( وَبَقِيَ فِي الرَّيِّ، فَأَشَارَ عَلَى جُمْهُورٍ بَعْضُ أَصْحَابِهِ أَنْ يَسِيرَ فِي نُخْبَةِ عَسْكَرِهِ ) نَحْوَ مُحَمَّدٍ فَإِنَّهُ فِي قِلَّةٍ، فَإِنْ ظَفِرَ لَمْ يَكُنْ لِمَنْ بَعْدَهُ بَقِيَّةٌ، فَسَارَ إِلَيْهِ مُجِدًّا. وَبَلَغَ خَبَرُهُ مُحَمَّدًا، فَحَذِرَ وَاحْتَاطَ، وَأَتَاهُ عَسْكَرٌ مِنْ خُرَاسَانَ فَقَوِيَ بِهِمْ، فَالْتَقَوْا بِقَصْرِ الْفِيرُوزَانِ بَيْنَ الرَّيِّ وَأَصْبَهَانَ فَاقْتَتَلُوا قِتَالًا عَظِيمًا، وَمَعَ جُمْهُورٍ نُخْبَةُ فُرْسَانِ الْعَجَمِ، فَهُزِمَ جُمْهُورُ وَقُتِلَ مِنْ أَصْحَابِهِ خَلْقٌ كَثِيرٌ، وَهَرَبَ جُمْهُورٌ فَلَحِقَ بِأَذْرَبِيجَانَ، ثُمَّ إِنَّهُ بَعْدَ ذَلِكَ قُتِلَ بِإِسْبَاذُرْوَا، قَتَلَهُ أَصْحَابُهُ، وَحَمَلُوا رَأْسَهُ إِلَى الْمَنْصُورِ.

    ✧ Mention of the renunciation of allegiance by Jumhūr b. Mirār al-ʿIjlī In this year Jumhūr b. Mirār renounced allegiance to al-Manṣūr at al-Rayy. The reason for that was that when Jumhūr defeated Sunbādh, he seized what was in his camp, and in it were the treasuries of Abū Muslim. He did not send them to al-Manṣūr, so he feared and renounced allegiance. Al-Manṣūr sent Muḥammad b. al-Ashʿath against him with a great army toward al-Rayy. Jumhūr departed from it toward Iṣbahān, and Muḥammad entered al-Rayy, and Jumhūr took possession of Iṣbahān. Muḥammad sent an army against him and remained in al-Rayy. Some of Jumhūr's companions advised him to march with the elite of his army toward Muḥammad, for he was in a small force; if he prevailed, there would be no remnant after him. So he marched against him swiftly. News of him reached Muḥammad, so he was on guard and took precautions. An army from Khurāsān came to him, and he was strengthened by them. They met at the palace of al-Fīrūzān between al-Rayy and Iṣbahān and fought a great battle. With Jumhūr were the elite horsemen of the Persians. Jumhūr was defeated, and a great number of his companions were killed. Jumhūr fled and joined Azerbaijan. Then after that he was killed at Isbādhrūā; his companions killed him and carried his head to al-Manṣūr.

66. Tarikh (al-Tabari) 2741No grade recorded

    ذِكْرُ قَتْلِ مُلَبَّدٍ الْخَارِجِيِّ   قَدْ ذَكَرْنَا خُرُوجَهُ فِي السَّنَةِ قَبْلَهَا، وَتَحَصُّنَ حُمَيْدٍ مِنْهُ، وَلَمَّا بَلَغَ الْمَنْصُورَ ظَفَرُ مُلَبَّدٍ، وَتَحَصُّنُ حُمَيْدٍ مِنْهُ، وَجَّهَ إِلَيْهِ عَبْدَ الْعَزِيزِ بْنَ عَبْدِ الرَّحْمَنِ أَخَا عَبْدِ الْجَبَّارِ، وَضَمَّ زِيَادَ بْنَ مُشْكَانَ، فَأَكْمَنَ لَهُ مُلَبَّدٌ مِائَةَ فَارِسٍ، فَلَمَّا لَقِيَهُ عَبْدُ الْعَزِيزِ خَرَجَ عَلَيْهِ الْكَمِينُ فَهَزَمُوهُ وَقَتَلُوا عَامَّةَ أَصْحَابِهِ. فَوَجَّهَ [ الْمَنْصُورُ ] إِلَيْهِ خَازِمَ بْنَ خُزَيْمَةَ فِي نَحْوِ ثَمَانِيَةِ آلَافٍ مِنَ الْمَرْوَرُوذِيَّةِ، فَسَارَ خَازِمٌ حَتَّى نَزَلَ الْمَوْصِلَ، وَبَعَثَ إِلَى مُلَبَّدٍ بَعْضَ أَصْحَابِهِ، وَعَبَرَ مُلَبَّدٌ دِجْلَةَ مِنْ بَلَدٍ وَسَارَ نَحْوَ خَازِمٍ. وَسَارَ إِلَيْهِ خَازِمٌ وَعَلَى مُقَدِّمَتِهِ وَطَلَائِعِهِ نَضَلَةُ بْنُ نُعَيْمِ بْنِ خَازِمِ بْنِ عَبْدِ اللَّهِ النَّهْشَلِيُّ، وَعَلَى مَيْمَنَتِهِ زُهَيْرُ بْنُ مُحَمَّدٍ الْعَامِرِيُّ، وَعَلَى مَيْسَرَتِهِ أَبُو حَمَّادٍ الْأَبْرَصُ، وَخَازِمٌ فِي الْقَلْبِ. فَلَمْ يَزَلْ يُسَايِرُ مُلَبَّدًا وَأَصْحَابَهُ إِلَى اللَّيْلِ وَتَوَاقَفُوا لَيْلَتَهُمْ، فَلَمَّا كَانَ الْغَدُ سَارَ مُلَبَّدٌ نَحْوَ كُورَةِ حَزَّةَ، وَخَازِمٌ وَأَصْحَابُهُ يُسَايِرُونَهُمْ حَتَّى غَشِيَهُمُ اللَّيْلُ، وَأَصْبَحُوا مِنَ الْغَدِ فَسَارَ مُلَبَّدٌ كَأَنَّهُ يُرِيدُ الْهَرَبَ، فَخَرَجَ خَازِمٌ فِي أَثَرِهِ وَتَرَكُوا خَنْدَقَهُمْ، وَكَانَ خَازِمٌ قَدْ خَنْدَقَ عَلَى أَصْحَابِهِ بِالْحَسَكِ، فَلَمَّا خَرَجُوا مِنْهُ حَمَلَ عَلَيْهِمْ مُلَبَّدٌ وَأَصْحَابُهُ. فَلَمَّا رَأَى ذَلِكَ خَازِمٌ أَلْقَى الْحَسَكَ بَيْنَ يَدَيْهِ وَيَدَيْ أَصْحَابِهِ، فَحَمَلُوا عَلَى مَيْمَنَةِ خَازِمٍ فَطَوَوْهَا، ثُمَّ حَمَلُوا عَلَى الْمَيْسَرَةِ وَطَوَوْهَا، ثُمَّ انْتَهَوْا إِلَى الْقَلْبِ وَفِيهِ خَازِمٌ، فَنَادَى خَازِمٌ فِي أَصْحَابِهِ: الْأَرْضَ الْأَرْضَ ! فَنَزَلُوا، وَنَزَلَ مُلَبَّدٌ وَأَصْحَابُهُ وَعَقَرُوا عَامَّةَ دَوَابِّهِمْ، ثُمَّ اضْطَرَبُوا بِالسُّيُوفِ حَتَّى تَقَطَّعَتْ. وَأَمَرَ خَازِمٌ نَضَلَةَ بْنَ نُعَيْمٍ أَنْ إِذَا سَطَعَ الْغُبَارُ وَلَمْ يُبْصِرْ بَعْضَنَا بَعْضًا فَارْجِعْ إِلَى خَيْلِكَ وَخَيْلِ أَصْحَابِكَ فَارْكَبُوهَا ثُمَّ ارْمُوهُمْ بِنُشَّابٍ، فَفَعَلَ ذَلِكَ، وَتَرَاجَعَ أَصْحَابُ خَازِمٍ مِنَ الْمَيْمَنَةِ إِلَى الْمَيْسَرَةِ، ثُمَّ رَشَقُوا مُلَبَّدًا، وَأَصْحَابَهُ بِالنُّشَّابِ، فَقُتِلَ مُلَبَّدٌ فِي ثَمَانِمِائَةِ رَجُلٍ مِمَّنْ تَرَجَّلَ، وَقُتِلَ مِنْهُمْ قَبْلَ أَنْ يَتَرَجَّلُوا زُهَاءُ ثَلَاثِمِائَةٍ وَهَرَبَ الْبَاقُونَ، وَتَبِعَهُمْ نَضَلَةُ فَقَتَلَ مِنْهُمْ مِائَةً وَخَمْسِينَ رَجُلًا.

    ✧ Mention of the killing of Mulabbad the Khārijite We have already mentioned his rising in the year before it, and Ḥumayd's fortifying himself against him. When al-Manṣūr learned of Mulabbad's victory and Ḥumayd's fortifying himself against him, he sent to him ʿAbd al-ʿAzīz b. ʿAbd al-Raḥmān, the brother of ʿAbd al-Jabbār, and attached Ziyād b. Mushkān to him. Mulabbad set an ambush for him of a hundred horsemen, and when ʿAbd al-ʿAzīz met him, the ambush came out against him, and they routed him and killed most of his companions. So [al-Manṣūr] sent Khāzim b. Khuzaymah against him with about eight thousand of the Marwarūdhiyyah. Khāzim marched until he encamped at al-Mawṣil, and he sent some of his companions to Mulabbad. Mulabbad crossed the Tigris from Balad and marched toward Khāzim. Khāzim marched against him, with Naḍalah b. Nuʿaym b. Khāzim b. ʿAbd Allāh al-Nahshalī over his vanguard and scouts, Zuhayr b. Muḥammad al-ʿĀmirī over his right wing, Abū Ḥammād al-Abraṣ over his left wing, and Khāzim in the center. He continued to keep pace with Mulabbad and his companions until nightfall, and they stood facing each other that night. The next day, Mulabbad marched toward the district of Ḥazzah, with Khāzim and his companions keeping pace with them until night covered them. They awoke the next day and Mulabbad marched as if he intended to flee, so Khāzim went out in his pursuit and they left their trench. Khāzim had entrenched upon his companions with caltrops, and when they came out of it, Mulabbad and his companions charged upon them. When Khāzim saw that, he cast the caltrops before himself and his companions. They charged upon Khāzim's right wing and folded it up, then charged upon the left wing and folded it up, then reached the center where Khāzim was. Khāzim called out among his companions: "To the ground, to the ground!" So they dismounted, and Mulabbad and his companions dismounted and hamstrung most of their mounts. Then they struck with swords until they broke. Khāzim ordered Naḍalah b. Nuʿaym that when the dust rose and they could not see one another, he should return to his horse and the horses of his companions, mount them, and then shoot arrows at them. He did that, and Khāzim's companions came back from the right wing to the left wing, then they shot arrows at Mulabbad and his companions. Mulabbad was killed along with eight hundred men of those who had dismounted, and about three hundred of them were killed before they dismounted. The rest fled, and Naḍalah pursued them and killed a hundred and fifty of them.

67. Tarikh (al-Tabari) 2742No grade recorded

    وَفِيهَا كَانَتْ خِلَافَةُ الدَّاخِلِ عَلَى بِلَادِ الْأَنْدَلُسِ، وَهُوَ عَبْدُ الرَّحْمَنِ بْنُ مُعَاوِيَةَ بْنِ هِشَامِ بْنِ عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ الْهِشَامِيُّ، كَانَ قَدْ دَخَلَ إِلَى بِلَادِ الْمَغْرِبِ فَاجْتَازَ بِمَنْ مَعَهُ مِنْ أَصْحَابِهِ بِقَوْمٍ يَقْتَتِلُونَ عَلَى عَصَبِيَّةِ الْيَمَانِيَةِ وَالْمُضَرِيَّةِ، فَبَعَثَ مَوْلَاهُ بَدْرًا إِلَيْهِمْ فَاسْتَمَالَهُمْ إِلَيْهِ، فَبَايَعُوهُ وَدَخَلَ بِهِمْ، فَفَتَحَ بِلَادَ الْأَنْدَلُسِ، وَاسْتَحْوَذَ عَلَيْهَا، وَانْتَزَعَهَا مِنْ يَدِ نَائِبِهَا يُوسُفَ بْنِ عَبْدِ الرَّحْمَنِ بْنِ حَبِيبِ بْنِ أَبِي عُبَيْدَةَ بْنِ عُقْبَةَ بْنِ نَافِعٍ الْفِهْرِيِّ وَقَتَلَهُ، وَسَكَنَ عَبْدُ الرَّحْمَنِ قُرْطُبَةَ، وَاسْتَمَرَّ فِي خِلَافَتِهِ فِي تِلْكَ الْبِلَادِ مِنْ هَذِهِ السَّنَةِ - أَعْنِي سَنَةَ ثَمَانٍ وَثَلَاثِينَ وَمِائَةٍ - إِلَى سَنَةِ ثِنْتَيْنِ وَسَبْعِينَ وَمِائَةٍ فَتُوُفِّيَ فِيهَا، وَلَهُ فِي الْمُلْكِ أَرْبَعٌ وَثَلَاثُونَ سَنَةً وَأَشْهُرٌ. ثُمَّ قَامَ مِنْ بَعْدِهِ وَلَدُهُ هِشَامٌ سِتَّ سِنِينَ وَأَشْهُرًا ثُمَّ مَاتَ، فَوَلِي وَلَدُهُ الْحَكَمُ بْنُ هِشَامٍ سِتًّا وَعِشْرِينَ سَنَةً وَأَشْهُرًا، ثُمَّ مِنْ بَعْدِهِ وَلَدُهُ عَبْدُ الرَّحْمَنِ بْنُ الْحَكَمِ ثَلَاثًا وَثَلَاثِينَ سَنَةً، ثُمَّ مِنْ بَعْدِهِ مُحَمَّدُ بْنُ عَبْدِ الرَّحْمَنِ بْنِ الْحَكَمِ سِتًّا وَعِشْرِينَ سَنَةً، ثُمَّ ابْنُهُ الْمُنْذِرُ بْنُ مُحَمَّدٍ، ثُمَّ أَخُوهُ عَبْدُ اللَّهِ بْنُ مُحَمَّدٍ، ثُمَّ ابْنُ ابْنِهِ عَبْدُ الرَّحْمَنِ بْنُ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ الْمُنْذِرِ. وَكَانَتْ أَيَّامُهُ بَعْدَ الثَّلَاثِمِائَةِ بِدَهْرٍ، ثُمَّ زَالَتْ تِلْكَ الدَّوْلَةُ كَمَا سَنَذْكُرُ، ثُمَّ انْقَضَتْ تِلْكَ السُّنُونَ وَأَهْلُهَا فَكَأَنَّهُمْ عَلَى مِيعَادٍ.

    ✧ In this year the caliphate of al-Dākhil over the lands of al-Andalus began. He was ʿAbd al-Raḥmān b. Muʿāwiyah b. Hishām b. ʿAbd al-Malik b. Marwān al-Hishāmī. He had entered the lands of the Maghrib and passed with those companions who were with him by a people fighting over the partisanship of the Yamanīs and the Muḍarīs. He sent his mawlā Badr to them, and he won them over to his side, and they pledged allegiance to him, and he entered with them, and he conquered the lands of al-Andalus and took possession of them, seizing them from the hand of its governor Yūsuf b. ʿAbd al-Raḥmān b. Ḥabīb b. Abī ʿUbaydah b. ʿUqbah b. Nāfiʿ al-Fihrī, and he killed him. ʿAbd al-Raḥmān settled in Qurṭubah, and his caliphate in those lands continued from this year—meaning the year 138—until the year 172, in which he died, having reigned for thirty-four years and some months. Then after him his son Hishām arose for six years and some months, then he died. Then his son al-Ḥakam b. Hishām ruled for twenty-six years and some months. Then after him his son ʿAbd al-Raḥmān b. al-Ḥakam ruled for thirty-three years. Then after him Muḥammad b. ʿAbd al-Raḥmān b. al-Ḥakam ruled for twenty-six years. Then his son al-Mundhir b. Muḥammad, then his brother ʿAbd Allāh b. Muḥammad, then his grandson ʿAbd al-Raḥmān b. Muḥammad b. ʿAbd Allāh b. Muḥammad b. al-Mundhir. His days were long after the three hundreds. Then that dynasty came to an end as we shall mention. Then those years and their people passed away, as if they were at an appointed time.

68. Tarikh (al-Tabari) 2743No grade recorded

    وَحَجَّ بِالنَّاسِ هَذِهِ السَّنَةَ الْفَضْلُ بْنُ صَالِحِ بْنِ عَلِيٍّ. وَكَانَ عَلَى الْمَدِينَةِ وَمَكَّةَ وَالطَّائِفِ: زِيَادُ بْنُ عَبْدِ اللَّهِ الْحَارِثِيُّ، وَعَلَى الْكُوفَةِ وَسَوَادِهَا: عِيسَى بْنُ مُوسَى، وَعَلَى الْبَصْرَةِ سُلَيْمَانُ بْنُ عَلِيٍّ، وَعَلَى قَضَائِهَا: سَوَّارُ بْنُ عَبْدِ اللَّهِ، وَعَلَى خُرَاسَانَ: أَبُو دَاوُدَ، وَعَلَى مِصْرَ: صَالِحُ بْنُ عَلِيٍّ.

    ✧ The pilgrimage this year was led by al-Faḍl b. Ṣāliḥ b. ʿAlī. Over Madinah, Makkah, and al-Ṭāʾif was Ziyād b. ʿAbd Allāh al-Ḥārithī; over al-Kūfah and its sawād was ʿĪsā b. Mūsā; over al-Baṣrah was Sulaymān b. ʿAlī; over its judiciary was Sawwār b. ʿAbd Allāh; over Khurāsān was Abū Dāwūd; and over Miṣr was Ṣāliḥ b. ʿAlī.

69. Tarikh (al-Tabari) 2744No grade recorded

    وَفِيهَا تُوُفِّيَ الْمِسْوَرُ بْنُ رِفَاعَةَ بْنِ أَبِي مَالِكٍ الْقُرَظِيُّ. وَسَعِيدُ بْنُ جُمْهَانَ أَبُو حَفْصٍ الْأَسْلَمِيُّ، يَرْوِي عَنْ سَفِينَةَ حَدِيثَ " الْخِلَافَةُ ثَلَاثُونَ ". وَيُونُسُ بْنُ عُبَيْدٍ الْبَصْرِيُّ، وَقِيلَ: تُوُفِّيَ سَنَةَ تِسْعٍ وَثَلَاثِينَ وَمِائَةٍ. وَمِمَّنْ تُوُفِّيَ فِيهَا: زَيْدُ بْنُ وَاقِدٍ،  وَالْعَلَاءُ بْنُ عَبْدِ الرَّحْمَنِ،  وَلَيْثٌ ابْنُ أَبِي سُلَيْمٍ،  فِي قَوْلٍ.

    ✧ In it died al-Miswar b. Rifāʿah b. Abī Mālik al-Quraẓī. And Saʿīd b. Jumhān Abū Ḥafṣ al-Aslamī, who related from Safīnah the ḥadīth, "The caliphate is thirty." And Yūnus b. ʿUbayd al-Baṣrī, and it is said: he died in the year one hundred and thirty-nine. Among those who died in it: Zayd b. Wāqid, and al-ʿAlāʾ b. ʿAbd al-Raḥmān, and Layth b. Abī Sulaym, according to one saying.

70. Tarikh (al-Tabari) 2745No grade recorded

    ثُمَّ دَخَلَتْ سَنَةُ تِسْعٍ وَثَلَاثِينَ وَمِائَةٍ فِي هَذِهِ السَّنَةِ فَرَغَ صَالِحُ بْنُ عَلِيٍّ وَالْعَبَّاسُ بْنُ مُحَمَّدٍ مِنْ عِمَارَةِ مَا أَخْرَبَهُ الرُّومُ مِنْ مَلَطْيَةَ، ثُمَّ غَزَوُا الصَّائِفَةَ مِنْ دَرْبِ الْحَدَثِ فَوَغَلَا فِي أَرْضِ الرُّومِ، وَغَزَا مَعَ صَالِحٍ أُخْتَاهُ أُمُّ عِيسَى وَلُبَابَةُ بَنْتَا عَلِيٍّ، وَكَانَتَا نَذَرَتَا إِنْ زَالَ مُلْكُ بَنِي أُمَيَّةَ أَنْ تُجَاهِدَا فِي سَبِيلِ اللَّهِ. وَغَزَا مِنْ دَرْبِ مَلَطْيَةَ جَعْفَرُ بْنُ حَنْظَلَةَ الْبَهْرَانِيُّ.

    ✧ Then the Year 139 AH Began In this year Ṣāliḥ b. ʿAlī and al-ʿAbbās b. Muḥammad completed the reconstruction of what the Byzantines had destroyed in Malaṭya. Then they raided in the summer campaign from Darb al-Ḥadath and penetrated deep into Byzantine territory. With Ṣāliḥ campaigned his two sisters, Umm ʿĪsā and Lubāba, daughters of ʿAlī; they had vowed that if the rule of the Umayyads ceased, they would fight in the path of God. From Darb Malaṭya campaigned Jaʿfar b. Ḥanẓala al-Bahrānī.

71. Tarikh (al-Tabari) 2746No grade recorded

    وَفِي هَذِهِ السَّنَةِ كَانَ الْفِدَاءُ بَيْنَ الْمَنْصُورِ، وَمَلِكِ الرُّومِ، فَاسْتَفْدَى الْمَنْصُورُ أَسْرَى قَالِيقَلَا وَغَيْرَهُمْ مِنَ الرُّومِ، وَبَنَاهَا وَعَمَّرَهَا وَرَدَّ إِلَيْهَا أَهْلِيهَا، وَنَدَبَ إِلَيْهَا جُنْدًا مِنْ أَهْلِ الْجَزِيرَةِ وَغَيْرِهِمْ، فَأَقَامُوا بِهَا وَحَمَوْهَا. وَلَمْ يَكُنْ بَعْدَ ذَلِكَ صَائِفَةٌ فِيمَا قِيلَ إِلَّا سَنَةَ سِتٍّ وَأَرْبَعِينَ، لِاشْتِغَالِ الْمَنْصُورِ بِابْنَيْ عَبْدِ اللَّهِ بْنِ الْحَسَنِ بْنِ الْحَسَنِ بْنِ عَلِيٍّ، إِلَّا أَنَّ بَعْضَهُمْ قَالَ: إِنَّ الْحَسَنَ بْنَ قَحْطَبَةَ غَزَا الصَّائِفَةَ مَعَ عَبْدِ الْوَهَّابِ بْنِ إِبْرَاهِيمَ الْإِمَامِ فِي سَنَةِ أَرْبَعِينَ، وَأَقْبَلَ قُسْطَنْطِينُ مَلِكُ الرُّومِ فِي مِائَةِ أَلْفٍ فَبَلَغَ جَيْحَانَ، فَسَمِعَ كَثْرَةَ الْمُسْلِمِينَ، فَأَحْجَمَ عَنْهُمْ، ثُمَّ لَمْ يَكُنْ بَعْدَهَا صَائِفَةٌ إِلَى سَنَةِ سِتٍّ وَأَرْبَعِينَ.

    ✧ In this year the ransom took place between al-Manṣūr and the king of the Byzantines. Al-Manṣūr ransomed the captives of Qālīqalā and others from the Byzantines, rebuilt it, settled it, returned its people to it, and assigned to it troops from the people of al-Jazīrah and others, who stayed there and defended it. After that, it is said, there was no summer expedition except in the year forty-six, because al-Manṣūr was occupied with the two sons of ʿAbd Allāh b. al-Ḥasan b. al-Ḥasan b. ʿAlī. However, some of them said that al-Ḥasan b. Qaḥṭabah raided the summer expedition with ʿAbd al-Wahhāb b. Ibrāhīm al-Imām in the year forty, and Qusṭanṭīn, king of the Byzantines, advanced with one hundred thousand and reached Jayḥān. When he heard of the large number of the Muslims, he held back from them. Then after that there was no summer expedition until the year forty-six.

72. Tarikh (al-Tabari) 2747No grade recorded

    ذِكْرُ دُخُولِ عَبْدِ الرَّحْمَنِ بْنِ مُعَاوِيَةَ إِلَى الْأَنْدَلُسِ   قَدْ ذَكَرْنَا فِي سَنَةِ اثْنَتَيْنِ وَتِسْعِينَ فَتْحَ الْأَنْدَلُسِ، وَعَزْلَ مُوسَى بْنِ نُصَيْرٍ عَنْهَا. فَلَمَّا عُزِلَ عَنْهَا وَسَارَ إِلَى الشَّامِ اسْتُخْلِفَ عَلَيْهَا ابْنُهُ عَبْدَ الْعَزِيزِ، وَضَبَطَهَا وَحَمَى ثُغُورَهَا، وَافْتَتَحَ فِي وِلَايَتِهِ مَدَائِنَ كَثِيرَةً، وَكَانَ خَيِّرًا فَاضِلًا، وَبَقِيَ أَمِيرًا إِلَى سَنَةِ سَبْعٍ وَتِسْعِينَ، وَقِيلَ: ثَمَانٍ وَتِسْعِينَ، فَقُتِلَ بِهَا. وَقَدْ تَقَدَّمَ سَبَبُ قَتْلِهِ. فَلَمَّا قُتِلَ بَقِيَ أَهْلُ الْأَنْدَلُسِ سِتَّةَ أَشْهُرٍ لَا يَجْمَعُهُمْ وَالٍ، ثُمَّ اتَّفَقُوا عَلَى أَيُّوبَ بْنِ حَبِيبٍ اللَّخْمِيِّ، وَهُوَ ابْنُ أُخْتِ مُوسَى بْنِ نُصَيْرٍ، فَكَانَ يُصَلِّي بِهِمْ لِصَلَاحِهِ، وَتَحَوَّلَ إِلَى قُرْطُبَةَ، وَجَعَلَهَا دَارَ إِمَارَةٍ فِي أَوَّلِ سَنَةِ تِسْعٍ وَتِسْعِينَ، وَقِيلَ سَنَةَ ثَمَانٍ وَتِسْعِينَ. ثُمَّ إِنَّ سُلَيْمَانَ بْنَ عَبْدِ الْمَلِكِ اسْتَعْمَلَ بَعْدَهُ الْحُرَّ بْنَ عَبْدِ الرَّحْمَنِ الثَّقَفِيَّ، فَقَدِمَهَا سَنَةَ ثَمَانٍ وَتِسْعِينَ، فَأَقَامَ وَالِيًا عَلَيْهَا سَنَتَيْنِ وَتِسْعَةَ أَشْهُرٍ. فَلَمَّا وَلِيَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ الْخِلَافَةَ اسْتَعْمَلَ عَلَى الْأَنْدَلُسِ السَّمْحَ بْنَ مَالِكٍ الْخَوْلَانِيَّ، وَأَمَرَهُ أَنْ يُمَيِّزَ أَرْضَهَا، وَيُخْرِجَ مِنْهَا مَا كَانَ عَنْوَةً وَيَأْخُذَ مِنْهُ الْخُمْسَ وَيَكْتُبَ إِلَيْهِ بِصِفَةِ الْأَنْدَلُسِ، وَكَانَ رَأْيُهُ إِقْفَالَ أَهْلِهَا مِنْهَا لِانْقِطَاعِهِمْ عَنِ الْمُسْلِمِينَ. فَقَدِمَهَا السَّمْحُ سَنَةَ مِائَةٍ فِي رَمَضَانَ، وَفَعَلَ مَا أَمَرَهُ عُمَرُ، وَقُتِلَ عِنْدَ انْصِرَافِهِ مِنْ دَارِ الْحَرْبِ سَنَةَ اثْنَتَيْنِ وَمِائَةٍ، وَكَانَ قَدْ بَدَا لِعُمَرَ فِي نَقْلِ أَهْلِهَا عَنْهَا وَتَرْكِهِمْ، وَدَعَا لِأَهْلِهَا. ثُمَّ وَلِيَهَا بَعْدَ السَّمْحِ عَنْبَسَةُ بْنُ سُحَيْمٍ الْكَلْبِيُّ سَنَةَ ثَلَاثٍ وَمِائَةٍ، وَتُوُفِّيَ فِي شَعْبَانَ سَنَةَ سَبْعٍ وَمِائَةٍ عِنْدَ انْصِرَافِهِ مِنْ غَزْوَةِ الْإِفْرِنْجِ. ثُمَّ وَلِيَهَا بَعْدَهُ يَحْيَى بْنُ سَلْمَى الْكَلْبِيُّ فِي ذِي الْقِعْدَةِ سَنَةَ سَبْعٍ، فَبَقِيَ عَلَيْهَا وَالِيًا سَنَتَيْنِ وَسِتَّةَ أَشْهُرٍ. ثُمَّ دَخَلَ الْأَنْدَلُسَ حُذَيْفَةُ بْنُ الْأَبْرَصِ الْأَشْجَعِيُّ سَنَةَ عَشْرٍ وَمِائَةٍ فَبَقِيَ وَالِيًا عَلَيْهَا سِتَّةَ أَشْهُرٍ، ثُمَّ عُزِلَ. ثُمَّ وَلِيَهَا عُثْمَانُ بْنُ أَبِي نِسْعَةَ الْخَثْعَمِيُّ، فَقَدِمَهَا سَنَةَ عَشْرٍ وَمِائَةٍ، ( وَعُزِلَ آخِرَ سَنَةِ عَشْرٍ وَمِائَةٍ أَيْضًا، كَانَتْ وِلَايَتُهُ خَمْسَةَ أَشْهُرٍ. ثُمَّ وَلِيَهَا الْهَيْثَمُ بْنُ عُبَيْدٍ الْكِنَانِيُّ، فَقَدِمَهَا فِي الْمُحَرَّمِ سَنَةَ إِحْدَى عَشْرَةَ وَمِائَةٍ )، فَأَقَامَ وَالِيًا عَلَيْهَا عَشَرَةَ أَشْهُرٍ وَأَيَّامًا ثُمَّ تُوُفِّيَ فِي ذِي الْحِجَّةِ، فَقَدَّمَ أَهْلُ الْأَنْدَلُسِ عَلَى أَنْفُسِهِمْ مُحَمَّدَ بْنَ عَبْدِ اللَّهِ الْأَشْجَعِيَّ، وَكَانَتْ وِلَايَتُهُ شَهْرَيْنِ. وَوَلِيَ بَعْدَهُ عَبْدُ الرَّحْمَنِ بْنُ عَبْدِ اللَّهِ الْغَافِقِيُّ فِي صَفَرٍ سَنَةَ اثْنَتَيْ عَشْرَةَ وَمِائَةٍ، وَاسْتُشْهِدَ فِي أَرْضِ الْعَدُوِّ فِي رَمَضَانَ سَنَةَ أَرْبَعَ عَشْرَةَ وَمِائَةٍ. ثُمَّ وَلِيَهَا عَبْدُ الْمَلِكِ بْنُ قَطَنٍ الْفِهْرِيُّ، فَأَقَامَ عَلَيْهَا سَنَتَيْنِ وَعُزِلَ. ثُمَّ وَلِيَهَا بَعْدَهُ عُقْبَةُ بْنُ الْحَجَّاجِ السَّلُولِيُّ، دَخَلَهَا سَنَةَ سِتَّ عَشْرَةَ وَمِائَةٍ، فَوَلِيَهَا خَمْسَ سِنِينَ، وَثَارَ أَهْلُ الْأَنْدَلُسِ بِهِ فَخَلَعُوهُ فَوَلَّوْا بَعْدَهُ عَبْدَ الْمَلِكِ بْنَ قَطَنٍ، وَهِيَ وِلَايَتُهُ الثَّانِيَةُ، ( وَقَدْ ذَكَرَ بَعْضُ مُؤَرِّخِي الْأَنْدَلُسِ أَنَّهُ تُوُفِّيَ فَوَلَّى أَهْلُ الْأَنْدَلُسِ عَبْدَ الْمَلِكِ ). ثُمَّ وَلِيَهَا بَلْجُ بْنُ بشْرٍ الْقُشَيْرِيُّ، بَايَعَهُ أَصْحَابُهُ، فَهَرَبَ عَبْدُ الْمَلِكِ وَلَحِقَ بِدَارِهِ، وَهَرَبَ ابْنَاهُ قَطَنٌ وَأُمَيَّةُ فَلَحِقَ أَحَدُهُمَا بِمَارِدَةَ وَالْآخَرُ بِسَرَقُسْطَةَ، ثُمَّ ثَارَتِ الْيَمَنُ عَلَى بَلْجٍ وَسَأَلُوهُ قَتْلَ عَبْدِ الْمَلِكِ بْنِ قَطَنٍ، فَلَمَّا خَشِيَ فَسَادَهُمْ أَمَرَ بِهِ فَقُتِلَ وَصُلِبَ، وَكَانَ عُمُرُهُ تِسْعِينَ سَنَةً. فَلَمَّا بَلَغَ ابْنَيْهِ قَتْلُهُ حَشَدَا مِنْ مَارِدَةَ إِلَى أَرْبُونَةَ، فَاجْتَمَعَ إِلَيْهِمَا مِائَةُ أَلْفٍ، وَزَحَفُوا إِلَى بَلْجٍ وَمَنْ مَعَهُ بِقُرْطُبَةَ، فَخَرَجَ إِلَيْهِمْ بَلْجٌ فَلَقِيَهُمْ فِيمَنْ مَعَهُ مِنْ أَهْلِ الشَّامِ بِقُرْبِ قُرْطُبَةَ فَهَزَمَهُمَا، وَرَجَعَ إِلَى قُرْطُبَةَ فَمَاتَ بَعْدَ أَيَّامٍ يَسِيرَةٍ. وَكَانَ سَبَبُ قُدُومِ بَلْجٍ الْأَنْدَلُسَ أَنَّهُ كَانَ مَعَ عَمِّهِ كُلْثُومِ بْنِ عِيَاضٍ فِي وَقْعَةِ الْبَرْبَرِ سَنَةَ ثَلَاثٍ وَعِشْرِينَ، وَقَدْ تَقَدَّمَ ذِكْرُهَا، فَلَمَّا قُتِلَ عَمُّهُ سَارَ إِلَى الْأَنْدَلُسِ، فَأَجَازَهُ عَبْدُ الْمَلِكِ بْنُ قَطَنٍ إِلَيْهَا، وَكَانَ سَبَبَ قَتْلِهِ. ثُمَّ وَلَّى أَهْلُ الشَّامِ عَلَى الْأَنْدَلُسِ مَكَانَهُ ثَعْلَبَةَ بْنَ سَلَامَةَ الْعَامِلِيَّ فَأَقَامَ إِلَى أَنْ قَدِمَ أَبُو الْخَطَّارِ وَالِيًا عَلَى الْأَنْدَلُسِ سَنَةَ خَمْسٍ وَعِشْرِينَ وَمِائَةٍ، فَدَانَ لَهُ أَهْلُ الْأَنْدَلُسِ، وَأَقْبَلَ إِلَيْهِ ثَعْلَبَةُ، وَابْنُ أَبِي نِسْعَةَ، وَابْنَا عَبْدِ الْمَلِكِ، فَآمَنَهُمْ وَأَحْسَنَ إِلَيْهِمْ وَاسْتَقَامَ أَمْرُهُ، وَكَانَ شُجَاعًا ذَا رَأْيٍ وَكَرَمٍ. وَكَثُرَ أَهْلُ الشَّامِ عِنْدَهُ، فَلَمْ تَحْمِلْهُمْ قُرْطُبَةَ، فَفَرَّقَهُمْ فِي الْبِلَادِ، فَأَنْزَلَ أَهْلَ دِمَشْقَ إِلْبِيرَةَ لِشَبَهِهَا بِهَا وَسَمَّاهَا دِمَشْقَ، وَأَنْزَلَ أَهْلَ حِمْصَ إِشْبِيلِيَّةَ، وَسَمَّاهَا حِمْصَ، وَأَنْزَلَ أَهْلَ قِنَّسْرِينَ بَجَيَّانَ، وَسَمَّاهَا قِنَّسْرِينَ، وَأَنْزَلَ أَهْلَ الْأُرْدُنِّ بِرَيَّةَ وَسَمَّاهَا الْأُرْدُنَّ، وَأَنْزَلَ أَهْلَ فِلَسْطِينَ بِشَذُونَةَ وَسَمَّاهَا فِلَسْطِينَ. وَأَنْزَلَ أَهْلَ مِصْرَ بِتُدْمِيرَ وَسَمَّاهَا مِصْرَ لِشَبَهِهَا بِهَا، ثُمَّ تَعَصَّبَ الْيَمَانِيَّةُ، وَكَانَ ذَلِكَ سَبَبًا لَتَأَلُّبِ الصُّمَيْلِ بْنِ حَاتِمٍ عَلَيْهِ مَعَ مُضَرَ وَحَرْبِهِ وَخَلْعِهِ. وَقَامَتْ هَذِهِ الْفِتْنَةُ سَنَةَ سَبْعٍ وَعِشْرِينَ وَمِائَةٍ. وَكَانَ الصُّمَيْلُ بْنُ حَاتِمِ بْنِ شَمِرِ بْنِ ذِي الْجَوْشَنِ قَدْ قَدِمَ الْأَنْدَلُسَ فِي أَمْدَادِ الشَّامِ، فَرَأَسَ بِهَا، فَأَرَادَ أَبُو الْخَطَّارِ أَنْ يَضَعَ مِنْهُ فَأَمَرَ بِهِ يَوْمًا وَعِنْدَهُ الْجُنْدُ فَشُتِمَ وَأُهِينَ، فَخَرَجَ وَعِمَامَتُهُ مَائِلَةٌ، فَقَالَ لَهُ بَعْضُ الْحُجَّابِ: مَا بَالُ عِمَامَتِكَ مَائِلَةً ؟ فَقَالَ: إِنْ كَانَ لِي قَوْمٌ فَسَيُقِيمُونَهَا، وَبَعَثَ إِلَى قَوْمِهِ فَشَكَا إِلَيْهِمْ مَا لَقِيَ. فَقَالُوا: نَحْنُ لَكَ تَبَعٌ، وَكَتَبُوا إِلَى ثَوَابَةَ بْنِ سَلَامَةَ الْجُذَامِيِّ، وَهُوَ مِنْ أَهْلِ فِلَسْطِينَ، فَوَفَدَ عَلَيْهِمْ وَأَجَابَهُمْ وَتَبِعَهُمْ لَخْمٌ وَجُذَامٌ. فَبَلَغَ ذَلِكَ إِلَى أَبِي الْخَطَّارِ فَسَارَ إِلَيْهِمْ، فَقَاتَلُوهُ فَانْهَزَمَ أَصْحَابُهُ وَأُسِرَ أَبُو الْخَطَّارِ، وَدَخَلَ ثَوَابَةُ قَصْرَ قُرْطُبَةَ وَأَبُو الْخَطَّارِ فِي قُيُودِهِ، فَوَلِيَ ثَوَابَةُ الْأَنْدَلُسَ سَنَتَيْنِ ثُمَّ تُوُفِّيَ، فَأَرَادَ أَهْلُ الْيَمَنِ إِعَادَةَ أَبِي الْخَطَّارِ، وَامْتَنَعَتْ مُضَرُ، وَرَأَسَهُمُ الصُّمَيْلُ، فَافْتَرَقَتِ الْكَلِمَةُ، فَأَقَامَتِ الْأَنْدَلُسُ أَرْبَعَةَ أَشْهُرٍ بِغَيْرِ أَمِيرٍ. ( وَقَدْ تَقَدَّمَ أَبْسَطَ مِنْ هَذَا سَنَةَ سَبْعٍ وَعِشْرِينَ وَمِائَةٍ. فَلَمَّا بَقُوا بِغَيْرِ أَمِيرٍ ) قَدَّمُوا عَبْدَ الرَّحْمَنِ بْنَ كَثِيرٍ اللَّخْمِيَّ لِلْأَحْكَامِ. فَلَمَّا تَفَاقَمَ الْأَمْرُ اتَّفَقَ رَأْيُهُمْ عَلَى يُوسُفَ بْنِ عَبْدِ الرَّحْمَنِ بْنِ حَبِيبِ بْنِ أَبِي عُبَيْدَةَ الْفِهْرِيِّ، فَوَلِيَهَا يُوسُفُ سَنَةَ تِسْعٍ وَعِشْرِينَ، فَاسْتَقَرَّ الْأَمْرُ أَنْ يَلِيَ سَنَةً ثُمَّ يَرُدَّ الْأَمْرَ إِلَى الْيَمَنِ فَيُوَلُّوا مَنْ أَحَبُّوا مِنْ قَوْمِهِمْ. فَلَمَّا انْقَضَتِ السَّنَةُ أَقْبَلَ أَهْلُ الْيَمَنِ بِأَسْرِهِمْ يُرِيدُونَ أَنْ يُوَلُّوا رَجُلًا مِنْهُمْ، فَبَيَّتَهُمْ الصُّمَيْلُ فَقَتَلَ مِنْهُمْ خَلْقًا كَثِيرًا، فَهِيَ وَقْعَةُ شَقُنْدَةَ الْمَشْهُورَةُ، وَفِيهَا قُتِلَ أَبُو الْخَطَّارِ وَاقْتَتَلُوا بِالرِّمَاحِ حَتَّى تَقَطَّعَتْ وَبِالسُّيُوفِ حَتَّى تَكَسَّرَتْ، ثُمَّ تَجَاذَبُوا بِالشُّعُورِ، وَكَانَ ذَلِكَ سَنَةَ ثَلَاثِينَ، وَاجْتَمَعَ النَّاسُ عَلَى يُوسُفَ وَلَمْ يَعْتَرِضْهُ أَحَدٌ. ( وَقَدْ قِيلَ غَيْرُ مَا ذَكَرْنَا، وَقَدْ تَقَدَّمَ ذِكْرُهُ سَنَةَ سَبْعٍ وَعِشْرِينَ وَمِائَةٍ ). ثُمَّ تَوَالَى الْقَحْطُ عَلَى الْأَنْدَلُسِ، وَجَلَا أَهْلُهَا عَنْهَا وَتَضَعْضَعَتْ إِلَى سَنَةِ سِتٍّ وَثَلَاثِينَ وَمِائَةٍ، وَفِيهَا اجْتَمَعَ تَمِيمُ بْنُ مَعْبَدٍ الْفِهْرِيُّ، وَعَامِرٌ الْعَبْدَرِيُّ بِمَدِينَةِ سَرَقُسْطَةَ، وَحَارَبَهُمَا الصُّمَيْلُ، ثُمَّ سَارَ إِلَيْهِمَا يُوسُفُ الْفِهْرِيُّ فَحَارَبَهُمَا فَقَتَلَهُمَا، وَبَقِيَ يُوسُفُ عَلَى الْأَنْدَلُسِ إِلَى أَنْ غَلَبَ عَلَيْهَا عَبْدُ الرَّحْمَنِ بْنُ مُعَاوِيَةَ بْنِ هِشَامٍ. هَذَا مَا ذَكَرْنَاهُ مِنْ وُلَاةِ الْأَنْدَلُسِ عَلَى الِاخْتِصَارِ، ( وَقَدْ تَقَدَّمَ أَبْسَطُ مِنْ هَذَا مُتَفَرِّقًا، وَإِنَّمَا أَوْرَدْنَاهُ هَاهُنَا مُتَتَابِعًا لِيَتَّصِلَ بَعْضُ أَخْبَارِ الْأَنْدَلُسِ بِبَعْضٍ لِأَنَّهَا وَرَدَتْ مُتَفَرِّقَةً ). وَنَرْجِعُ إِلَى ذِكْرِ عُبُورِ عَبْدِ الرَّحْمَنِ بْنِ مُعَاوِيَةَ بْنِ هِشَامٍ إِلَيْهَا. وَأَمَّا سَبَبُ مَسِيرِ عَبْدِ الرَّحْمَنِ إِلَى الْغَرْبِ  ، فَإِنَّهُ يُحْكَى عَنْهُ أَنَّهُ لَمَّا ظَهَرَتِ الدَّوْلَةُ الْعَبَّاسِيَّةُ، وَقُتِلَ مِنْ بَنِي أُمَيَّةَ مَنْ قُتِلَ وَمِنْ شِيعَتِهِمْ، فَرَّ مِنْهُمْ مَنْ نَجَا فِي الْأَرْضِ، وَكَانَ عَبْدُ الرَّحْمَنِ بْنُ مُعَاوِيَةَ بِذَاتِ الزَّيْتُونِ، فَفَرَّ مِنْهَا إِلَى فِلَسْطِينَ، وَأَقَامَ هُوَ وَمَوْلَاهُ بَدْرٌ يَتَجَسَّسُ الْأَخْبَارَ. فَحُكِيَ عَنْهُ أَنَّهُ قَالَ: لَمَّا أُعْطِينَا الْأَمَانَ ثُمَّ نُكِثَ بِنَا بِنَهْرِ أَبِي فُطْرُسٍ، وَأُبِيحَتْ دِمَاؤُنَا أَتَانَا الْخَبَرُ، وَكُنْتُ مُنْتَبَذًا مِنَ النَّاسِ، فَرَجَعْتُ إِلَى مَنْزِلِي آيِسًا، وَنَظَرْتُ فِيمَا يُصْلِحُنِي وَأَهْلِي، وَخَرَجْتُ خَائِفًا حَتَّى صِرْتُ إِلَى قَرْيَةٍ عَلَى الْفُرَاتِ ذَاتِ شَجَرٍ وَغِيَاضٍ، فَبَيْنَا أَنَا ذَاتَ يَوْمٍ بِهَا وَوَلَدِي سُلَيْمَانُ يَلْعَبُ بَيْنَ يَدَيَّ، وَهُوَ يَوْمَئِذٍ ابْنُ أَرْبَعِ سِنِينَ، خَرَجَ عَنِّي ثُمَّ دَخَلَ الصَّبِيُّ مِنْ بَابِ الْبَيْتِ بَاكِيًا فَزِعًا فَتَعَلَّقَ بِي، وَجَعَلْتُ أَدْفَعُهُ وَهُوَ يَتَعَلَّقُ بِي، فَخَرَجْتُ لِأَنْظُرَ وَإِذَا بِالْخَوْفِ قَدْ نَزَلَ بِالْقَرْيَةِ، وَإِذَا بِالرَّايَاتِ السُّودِ مُنْحَطَّةٌ عَلَيْهَا، وَأَخٌ لِي حَدِيثُ السِّنِّ يَقُولُ لِي: النَّجَاءَ النَّجَاءَ ! فَهَذِهِ رَايَاتُ الْمُسَوِّدَةِ !. فَأَخَذْتُ دَنَانِيرَ مَعِي وَنَجَوْتُ بِنَفْسِي وَأَخِي، وَأَعْلَمْتُ أَخَوَاتِي بِمُتَوَجَّهِي، فَأَمَرْتُهُنَّ أَنْ يُلْحِقْنَنِي مَوْلَايَ بَدْرًا، وَأَحَاطَتِ الْخَيْلُ بِالْقَرْيَةِ، فَلَمْ يَجِدُوا لِي أَثَرًا، فَأَتَيْتُ رَجُلًا مِنْ مَعَارِفِي وَأَمَرْتُهُ فَاشْتَرَى لِي دَوَابَّ وَمَا يُصْلِحُنِي، فَدَلَّ عَلَيَّ عَبْدٌ لَهُ الْعَامِلَ، فَأَقْبَلَ فِي خَيْلِهِ يَطْلُبُنِي، فَخَرَجْنَا عَلَى أَرْجُلِنَا هُرَّابًا وَالْخَيْلُ تُبْصِرُنَا، فَدَخَلْنَا فِي بَسَاتِينَ عَلَى الْفُرَاتِ، فَسَبَقْنَا الْخَيْلَ إِلَى الْفُرَاتِ فَسَبَحْنَا. فَأَمَّا أَنَا فَنَجَوْتُ، وَالْخَيْلُ يُنَادُونَنَا بِالْأَمَانِ وَلَا أَرْجِعُ. وَأَمَّا أَخِي فَإِنَّهُ عَجَزَ عَنِ السِّبَاحَةِ فِي نِصْفِ الْفُرَاتِ فَرَجَعَ إِلَيْهِمْ بِالْأَمَانِ وَأَخَذُوهُ فَقَتَلُوهُ وَأَنَا أَنْظُرُ إِلَيْهِ، وَهُوَ ابْنُ ثَلَاثَ عَشْرَةَ سَنَةً، فَاحْتَمَلْتُ فِيهِ ثَكَلًا، وَمَضَيْتُ لِوَجْهِي، فَتَوَارَيْتُ فِي غَيْضَةٍ أَشِبَةٍ، حَتَّى انْقَطَعَ الطَّلَبُ عَنِّي، وَخَرَجْتُ فَقَصَدْتُ الْمَغْرِبَ فَبَلَغْتُ إِفْرِيقِيَّةَ. ثُمَّ إِنَّ أُخْتَهُ أُمَّ الْأَصْبَغِ أَلْحَقَتْهُ بَدْرًا مَوْلَاهُ، وَمَعَهُ نَفَقَةٌ لَهُ وَجَوْهَرٌ، فَلَمَّا بَلَغَ إِفْرِيقِيَّةَ لَجَّ عَبْدُ الرَّحْمَنِ بْنُ حَبِيبِ بْنِ أَبِي عُبَيْدَةَ الْفِهْرِيُّ، قِيلَ هُوَ وَالِدُ يُوسُفَ أَمِيرِ الْأَنْدَلُسِ، وَكَانَ عَبْدُ الرَّحْمَنِ عَامِلُ إِفْرِيقِيَّةَ فِي طَلَبِهِ، وَاشْتَدَّ عَلَيْهِ، فَهَرَبَ مِنْهُ فَأَتَى مِكْنَاسَةَ، وَهُمْ قَبِيلٌ مِنَ الْبَرْبَرِ، فَلَقِيَ عِنْدَهُمْ شِدَّةً يَطُولُ ذِكْرُهَا، ثُمَّ هَرَبَ مِنْ عِنْدِهِمْ فَأَتَى نِفْزَاوَةَ، وَهُمْ أَخْوَالُهُ، وَبَدْرٌ مَعَهُ. وَقِيلَ: أَتَى قَوْمًا مِنَ الزَّنَاتِيِّينَ، فَأَحْسَنُوا قَبُولَهُ وَاطْمَأَنَّ فِيهِمْ، وَأَخَذَ فِي تَدْبِيرِ الْمُكَاتَبَةِ إِلَى الْأُمَوِيِّينَ مِنْ أَهْلِ الْأَنْدَلُسِ يُعْلِمُهُمْ بِقُدُومِهِ وَيَدْعُوهُمْ إِلَى نَفْسِهِ، وَوَجَّهَ بَدْرًا مَوْلَاهُ إِلَيْهِمْ، وَأَمِيرُ الْأَنْدَلُسِ حِينَئِذٍ يُوسُفُ بْنُ عَبْدِ الرَّحْمَنِ الْفِهْرِيُّ. فَسَارَ بَدْرٌ إِلَيْهِمْ وَأَعْلَمَهُمْ حَالَ عَبْدِ الرَّحْمَنِ وَدَعَاهُمْ إِلَيْهِ، فَأَجَابُوهُ وَوَجَّهُوا لَهُ مَرْكَبًا فِيهِ ثُمَامَةُ بْنُ عَلْقَمَةَ، وَوَهْبُ بْنُ الْأَصْفَرِ، وَشَاكِرُ بْنُ أَبِي الْأَشْمَطِ، فَوَصَلُوا إِلَيْهِ وَأَبْلَغُوهُ طَاعَتَهُمْ لَهُ، وَأَخَذُوهُ وَرَجَعُوا إِلَى الْأَنْدَلُسِ، فَأَرْسَى فِي الْمُنَكَّبِ فِي شَهْرِ رَبِيعٍ الْأَوَّلِ سَنَةَ ثَمَانٍ وَثَلَاثِينَ وَمِائَةٍ، فَأَتَاهُ جَمَاعَةٌ مِنْ رُؤَسَائِهِمْ مِنْ أَهْلِ إِشْبِيلِيَّةَ، وَكَانَتْ أَيْضًا نُفُوسُ أَهْلِ الْيَمَنِ حَنِقَةً عَلَى الصُّمَيْلِ وَيُوسُفَ الْفِهْرِيِّ، فَأَتَوْهُ. ثُمَّ انْتَقَلَ إِلَى كُورَةِ رَيَّةَ فَبَايَعَهُ عَامِلُهَا عِيسَى بْنُ مُسَاوِرٍ. ثُمَّ أَتَى شَذُونَةَ فَبَايَعَهُ غِيَاثُ بْنُ عَلْقَمَةَ اللَّخْمِيُّ. ثُمَّ أَتَى مُوَرْوِرَ فَبَايَعَهُ إِبْرَاهِيمُ بْنُ شَجَرَةَ عَامِلُهَا. ثُمَّ أَتَى إِشْبِيلِيَّةَ فَبَايَعَهُ أَبُو الصُّبَاحِ يَحْيَى بْنُ يَحْيَى، وَنَهَدَ إِلَى قُرْطُبَةَ. فَبَلَغَ خَبَرُهُ إِلَى يُوسُفَ وَكَانَ غَائِبًا عَنْ قُرْطُبَةَ بِنَوَاحِي طُلَيْطُلَةَ، فَأَتَاهُ الْخَبَرُ وَهُوَ رَاجِعٌ إِلَى قُرْطُبَةَ، فَسَارَ عَبْدُ الرَّحْمَنِ نَحْوَ قُرْطُبَةَ. فَلَمَّا أَتَى قُرْطُبَةَ تَرَاسَلَ هُوَ وَيُوسُفُ فِي الصُّلْحِ، فَخَادَعَهُ نَحْوَ يَوْمَيْنِ، أَحَدُهُمَا يَوْمُ عَرَفَةَ، وَلَمْ يَشُكَّ أَحَدٌ مِنْ أَصْحَابِ يُوسُفَ أَنَّ الصُّلْحَ قَدْ أُبْرِمَ، وَأَقْبَلَ عَلَى إِعْدَادِ الطَّعَامِ لِيَأْكُلَهُ النَّاسُ عَلَى السِّمَاطِ يَوْمَ الْأَضْحَى، وَعَبْدُ الرَّحْمَنِ مُرَتِّبٌ خَيْلَهُ وَرَجِلَهُ، وَعَبَرَ النَّهْرَ فِي أَصْحَابِهِ لَيْلًا، وَنَشِبَ الْقِتَالُ لَيْلَةَ الْأَضْحَى، وَصَبَرَ الْفَرِيقَانِ إِلَى أَنِ ارْتَفَعَ النَّهَارُ، وَرَكِبَ عَبْدُ الرَّحْمَنِ عَلَى بَغْلٍ لِئَلَّا يَظُنَّ النَّاسُ أَنَّهُ يَهْرُبُ، فَلَمَّا رَأَوْهُ كَذَلِكَ سَكَنَتْ نُفُوسُهُمْ، وَأَسْرَعَ الْقَتْلُ فِي أَصْحَابِ يُوسُفَ وَانْهَزَمَ، وَبَقِيَ الصُّمَيْلُ يُقَاتِلُ مَعَ عِصَابَةٍ مِنْ عَشِيرَتِهِ، ثُمَّ انْهَزَمُوا، فَظَفِرَ عَبْدُ الرَّحْمَنِ، وَلَمَّا انْهَزَمَ يُوسُفُ ( أَتَى مَارِدَةَ، وَأَتَى عَبْدُ الرَّحْمَنِ قُرْطُبَةَ فَأَخْرَجَ حَشَمَ يُوسُفَ ) مِنَ الْقَصْرِ عَلَى عَوْدَةٍ وَدَخَلَهُ بَعْدَ ذَلِكَ. ثُمَّ سَارَ فِي طَلَبِ يُوسُفَ، فَلَمَّا أَحَسَّ بِهِ يُوسُفُ خَالَفَهُ إِلَى قُرْطُبَةَ فَدَخَلَهَا وَمَلَكَ قَصْرَهَا، فَأَخَذَ جَمِيعَ أَهْلِهِ وَمَالِهِ وَلَحِقَ بِمَدِينَةِ إِلْبِيرَةَ، وَكَانَ الصُّمَيْلُ لَحِقَ بِمَدِينَةِ شَوْذَرَ. وَوَرَدَ عَبْدَ الرَّحْمَنِ الْخَبَرُ فَرَجَعَ إِلَى قُرْطُبَةَ طَمَعًا فِي لَحَاقِهِ بِهَا، فَلَمَّا لَمْ يَجِدْهُ عَزَمَ عَلَى النُّهُوضِ إِلَيْهِ، ( فَسَارَ إِلَى إِلْبِيرَةَ، وَكَانَ الصُّمَيْلُ قَدْ لَحِقَ بِيُوسُفَ وَتَجَمَّعَ لَهُمَا هُنَاكَ جَمْعٌ )، فَتَرَاسَلُوا فِي الصُّلْحِ، فَاصْطَلَحُوا عَلَى أَنْ يَنْزِلَ يُوسُفُ بِأَمَانٍ هُوَ وَمَنْ مَعَهُ، وَأَنْ يَسْكُنَ مَعَ عَبْدِ الرَّحْمَنِ بِقُرْطُبَةَ، وَرَهَنَهُ يُوسُفُ ابْنَيْهِ: أَبَا الْأَسْوَدِ مُحَمَّدًا، وَعَبْدَ الرَّحْمَنِ. وَسَارَ يُوسُفُ مَعَ عَبْدِ الرَّحْمَنِ، فَلَمَّا دَخَلَ قُرْطُبَةَ تَمَثَّلَ: فَبَيْنَا نَسُوسُ النَّاسَ وَالْأَمْرُ أَمْرُنَا إِذَا نَحْنُ فِيهِمْ سُوقَةٌ نَتَنَصَّفُ. وَاسْتَقَرَّ عَبْدُ الرَّحْمَنِ بِقُرْطُبَةَ، وَبَنَى الْقَصْرَ وَالْمَسْجِدَ الْجَامِعَ، وَأَنْفَقَ فِيهِ ثَمَانِينَ أَلْفَ دِينَارٍ، وَمَاتَ قَبْلَ تَمَامِهِ، وَبَنَى مَسَاجِدَ الْجَمَاعَاتِ، وَوَافَاهُ جَمَاعَةٌ مِنْ أَهْلِ بَيْتِهِ، وَكَانَ يَدْعُو لِلْمَنْصُورِ. وَقَدْ ذَكَرَ أَبُو جَعْفَرٍ أَنَّ دُخُولَ عَبْدِ الرَّحْمَنِ كَانَ سَنَةَ تِسْعٍ وَثَلَاثِينَ، وَقِيلَ: سَنَةَ ثَمَانٍ وَثَلَاثِينَ، عَلَى مَا ذَكَرْنَا. وَهَذَا الْقَدْرُ كَافٍ فِي ذِكْرِ دُخُولِهِ الْأَنْدَلُسَ لِئَلَّا نَخْرُجَ عَنِ الَّذِي قَصَدْنَا لَهُ مِنْ الِاخْتِصَارِ.

    ✧ Mention of ʿAbd al-Raḥmān b. Muʿāwiyah's entry into al-Andalus We have already mentioned in the year ninety-two the conquest of al-Andalus and the removal of Mūsā b. Nuṣayr from it. When he was removed from it and went to Syria, his son ʿAbd al-ʿAzīz was appointed as his successor over it, and he controlled it, protected its frontiers, and conquered many cities during his governorship. He was good and virtuous, and remained as amir until the year ninety-seven, and it is said: ninety-eight, when he was killed there. The reason for his killing has already been mentioned. When he was killed, the people of al-Andalus remained for six months without a governor to unite them. Then they agreed upon Ayyūb b. Ḥabīb al-Lakhmī, who was the son of Mūsā b. Nuṣayr's sister. He led them in prayer because of his piety, and he moved to Cordoba and made it the seat of government at the beginning of the year ninety-nine, and it is said: the year ninety-eight. Then Sulaymān b. ʿAbd al-Malik appointed after him al-Ḥurr b. ʿAbd al-Raḥmān al-Thaqafī, who arrived there in the year ninety-eight and remained as its governor for two years and nine months. When ʿUmar b. ʿAbd al-ʿAzīz became caliph, he appointed al-Samḥ b. Mālik al-Khawlānī over al-Andalus and ordered him to survey its land, to separate from it what had been taken by force, to take the fifth from it, and to write to him a description of al-Andalus. His view was to evacuate its people from it because of their isolation from the Muslims. Al-Samḥ arrived there in the year one hundred in Ramadan and did what ʿUmar had ordered him, and he was killed upon his return from enemy territory in the year one hundred and two. ʿUmar had changed his mind about transferring its people from it and abandoning them, and he prayed for its people. Then ʿAnbasah b. Suḥaym al-Kalbī governed it after al-Samḥ in the year one hundred and three, and he died in Shaʿbān of the year one hundred and seven upon his return from a campaign against the Franks. Then Yaḥyā b. Salmā al-Kalbī governed it after him in Dhū al-Qaʿdah of the year one hundred and seven, and he remained as its governor for two years and six months. Then Ḥudhayfah b. al-Abraṣ al-Ashjaʿī entered al-Andalus in the year one hundred and ten and remained as its governor for six months, then he was dismissed. Then ʿUthmān b. Abī Nisʿah al-Khathʿamī governed it, and he arrived there in the year one hundred and ten, and he was dismissed at the end of the year one hundred and ten as well; his governorship lasted five months. Then al-Haytham b. ʿUbayd al-Kinānī governed it, and he arrived there in Muḥarram of the year one hundred and eleven, and he remained as its governor for ten months and some days, then he died in Dhū al-Ḥijjah. The people of al-Andalus then put forward Muḥammad b. ʿAbd Allāh al-Ashjaʿī over themselves, and his governorship lasted two months. After him ʿAbd al-Raḥmān b. ʿAbd Allāh al-Ghāfiqī governed in Ṣafar of the year one hundred and twelve, and he was martyred in enemy territory in Ramadan of the year one hundred and fourteen. Then ʿAbd al-Malik b. Qaṭan al-Fihrī governed it, and he remained over it for two years and was dismissed. Then ʿUqbah b. al-Ḥajjāj al-Salūlī governed it after him. He entered it in the year one hundred and sixteen and governed it for five years. The people of al-Andalus rose against him and deposed him, and after him they appointed ʿAbd al-Malik b. Qaṭan, which was his second governorship. Some historians of al-Andalus have mentioned that he died, and the people of al-Andalus appointed ʿAbd al-Malik. Then Balj b. Bishr al-Qushayrī governed it. His companions pledged allegiance to him, and ʿAbd al-Malik fled and joined his own house, and his two sons Qaṭan and Umayyah fled, one of them joining Māridah and the other Saraqusta. Then the Yemenis rose against Balj and asked him to kill ʿAbd al-Malik b. Qaṭan. When he feared their corruption, he ordered him to be killed and crucified. He was ninety years old. When the news of his killing reached his two sons, they gathered forces from Māridah to Arbūnah, and a hundred thousand gathered to them, and they marched against Balj and those with him in Cordoba. Balj went out to meet them with those of the Syrians who were with him near Cordoba and defeated the two of them. He returned to Cordoba and died a few days later. The reason for Balj's coming to al-Andalus was that he was with his paternal uncle Kulthūm b. ʿIyāḍ at the battle of the Berbers in the year one hundred and twenty-three, which has already been mentioned. When his uncle was killed, he went to al-Andalus, and ʿAbd al-Malik b. Qaṭan allowed him to cross into it, which was the cause of his being killed. Then the Syrians appointed over al-Andalus in his place Thaʿlabah b. Salāmah al-ʿĀmilī, and he remained until Abū al-Khaṭṭār came as governor over al-Andalus in the year one hundred and twenty-five. The people of al-Andalus submitted to him, and Thaʿlabah, Ibn Abī Nisʿah, and the two sons of ʿAbd al-Malik came to him. He granted them safety and treated them well, and his rule became established. He was brave, judicious, and generous. The Syrians became numerous with him, and Cordoba could not accommodate them, so he distributed them among the regions. He settled the people of Damascus in Elvira because of its resemblance to it and named it Damascus. He settled the people of Homs in Seville and named it Homs. He settled the people of Qinnasrīn in Jaén and named it Qinnasrīn. He settled the people of Jordan in Rayya and named it Jordan. He settled the people of Palestine in Sidonia and named it Palestine. He settled the people of Egypt in Tudmir and named it Egypt because of its resemblance to it. Then the Yemenis showed factional partisanship, and that was a cause for al-Ṣumayl b. Ḥātim to unite with Muḍar against him, to fight him, and to depose him. This strife arose in the year one hundred and twenty-seven. Al-Ṣumayl b. Ḥātim b. Shimr b. Dhī al-Jawshan had come to al-Andalus among the Syrian reinforcements and had become a leader there. Abū al-Khaṭṭār wanted to humble him, so one day he ordered him to be insulted and humiliated in the presence of the army. He went out with his turban tilted, and one of the chamberlains said to him, "Why is your turban tilted?" He replied, "If I have a people, they will set it straight." He sent to his people and complained to them of what he had suffered. They said, "We are your followers." They wrote to Thawābah b. Salāmah al-Judhāmī, who was from the people of Palestine, and he came to them, answered their call, and the Lakhm and Judhām followed him. That reached Abū al-Khaṭṭār, so he marched against them. They fought him, his companions were defeated, and Abū al-Khaṭṭār was taken prisoner. Thawābah entered the palace of Cordoba while Abū al-Khaṭṭār was in his chains, and Thawābah governed al-Andalus for two years, then he died. The people of Yemen wanted to restore Abū al-Khaṭṭār, but Muḍar refused, with al-Ṣumayl as their leader. Thus the word was divided, and al-Andalus remained for four months without an amir. This has already been mentioned in more detail in the year one hundred and twenty-seven. When they remained without an amir, they put forward ʿAbd al-Raḥmān b. Kathīr al-Lakhmī for the judicial functions. When the matter worsened, their opinion agreed upon Yūsuf b. ʿAbd al-Raḥmān b. Ḥabīb b. Abī ʿUbaydah al-Fihrī, and Yūsuf governed it in the year one hundred and twenty-nine. It was settled that he should govern for a year, then return the matter to the Yemenis so that they might appoint whomever they liked from their people. When the year ended, all the people of Yemen came forward wanting to appoint one of their own men, but al-Ṣumayl ambushed them at night and killed a great number of them. That was the famous battle of Shaqunda, in which Abū al-Khaṭṭār was killed. They fought with spears until they broke, and with swords until they shattered, then they grappled with one another by the hair. That was in the year one hundred and thirty. The people united upon Yūsuf, and no one opposed him. It has been said otherwise than what we have mentioned, and it has already been mentioned in the year one hundred and twenty-seven. Then drought afflicted al-Andalus repeatedly, and its people emigrated from it, and it remained weakened until the year one hundred and thirty-six. In that year Tamīm b. Maʿbad al-Fihrī and ʿĀmir al-ʿAbdarī gathered in the city of Saraqusta, and al-Ṣumayl fought them. Then Yūsuf al-Fihrī marched against them and fought them and killed them. Yūsuf remained over al-Andalus until ʿAbd al-Raḥmān b. Muʿāwiyah b. Hishām conquered it. This is what we have mentioned of the governors of al-Andalus in abbreviated form. It has already been mentioned in greater detail in scattered places, and we have brought it here in sequence so that some reports about al-Andalus may be connected with others, because they came scattered. We now return to the mention of ʿAbd al-Raḥmān b. Muʿāwiyah b. Hishām's crossing into it. As for the reason for ʿAbd al-Raḥmān's going to the west, it is related from him that when the Abbasid dynasty appeared and many of the Umayyads and their partisans were killed, those of them who survived fled throughout the land. ʿAbd al-Raḥmān b. Muʿāwiyah was at Dhāt al-Zaytūn, and he fled from there to Palestine, and he and his mawlā Badr stayed spying out the news. It is related from him that he said: When we were given the amnesty and then it was broken with us at the river of Abū Fuṭrus, and our blood was made lawful, the news came to us while I had withdrawn from the people. I returned to my dwelling in despair and considered what would be best for me and my family. I went out in fear until I came to a village on the Euphrates with trees and thickets. While I was there one day, with my son Sulaymān playing before me, he was then four years old, the boy went away from me and then came in through the door of the house crying in terror and clung to me. I kept pushing him away while he clung to me. I went out to look and found that fear had descended upon the village, and black banners were lowered upon it. A young brother of mine said to me, "Escape, escape! These are the banners of the wearers of black!" So I took some dinars with me and saved myself and my brother. I informed my sisters of my destination and ordered them to send my mawlā Badr after me. The cavalry surrounded the village, but they found no trace of me. I went to a man of my acquaintance and ordered him to buy mounts and what I needed. A slave of his informed the governor about me, so he came with his cavalry seeking me. We went out on foot as fugitives while the cavalry could see us. We entered gardens on the Euphrates and outran the cavalry to the Euphrates and swam. As for me, I escaped, while the cavalry called to us with a guarantee of safety, and I did not turn back. As for my brother, he was unable to swim in the middle of the Euphrates, so he returned to them under the guarantee of safety, and they took him and killed him while I was watching him. He was thirteen years old. I bore the bereavement of him and went on my way. I hid in a dense thicket until the pursuit ceased, and I went out and made for the west and reached Ifrīqiyah. Then his sister Umm al-Aṣbagh sent after him his mawlā Badr, together with provisions and jewels for him. When he reached Ifrīqiyah, ʿAbd al-Raḥmān b. Ḥabīb b. Abī ʿUbaydah al-Fihrī, it is said he was the father of Yūsuf the amir of al-Andalus, and ʿAbd al-Raḥmān was the governor of Ifrīqiyah, persisted in seeking him and pressed him hard. He fled from him and came to Miknāsah, a tribe of the Berbers, and he met hardship among them that would take long to describe. Then he fled from them and came to Nafzāwah, who were his maternal uncles, with Badr accompanying him. It is said: he came to a people of the Zanātah, and they received him well, and he felt at ease among them. He began to arrange correspondence with the Umayyads among the people of al-Andalus, informing them of his arrival and summoning them to himself. He sent his mawlā Badr to them, while the amir of al-Andalus at that time was Yūsuf b. ʿAbd al-Raḥmān al-Fihrī. Badr went to them and informed them of ʿAbd al-Raḥmān's situation and summoned them to him. They answered him and sent to him a ship in which were Thumāmah b. ʿAlqamah, Wahb b. al-Aṣfar, and Shākir b. Abī al-Ashmaṭ. They reached him and conveyed their obedience to him, and they took him and returned to al-Andalus. He anchored at al-Munakkab in the month of Rabīʿ al-Awwal of the year one hundred and thirty-eight. A group of their chiefs from the people of Seville came to him, and the people of Yemen were also resentful of al-Ṣumayl and Yūsuf al-Fihrī, so they came to him. Then he moved to the province of Rayya, and its governor ʿĪsā b. Musāwir pledged allegiance to him. Then he came to Sidonia, and Ghiyāth b. ʿAlqamah al-Lakhmī pledged allegiance to him. Then he came to Moron, and its governor Ibrāhīm b. Shajarah pledged allegiance to him. Then he came to Seville, and Abū al-Ṣabāḥ Yaḥyā b. Yaḥyā pledged allegiance to him, and he advanced toward Cordoba. His news reached Yūsuf, who was absent from Cordoba in the vicinity of Toledo. The news came to him while he was returning to Cordoba, and ʿAbd al-Raḥmān marched toward Cordoba. When he came to Cordoba, he and Yūsuf exchanged messages about a peace settlement, and he deceived him for about two days, one of which was the Day of ʿArafah. None of Yūsuf's companions doubted that the peace had been concluded, and they turned to preparing food for the people to eat at the table on the Day of Sacrifice. ʿAbd al-Raḥmān arranged his cavalry and infantry, crossed the river with his companions at night, and fighting broke out on the night of the sacrifice. Both parties held firm until daylight rose. ʿAbd al-Raḥmān rode a mule so that the people would not think he was fleeing. When they saw him thus, their hearts were reassured, and killing hastened among Yūsuf's companions, and he fled. Al-Ṣumayl remained fighting with a band of his kinsmen, then they fled, and ʿAbd al-Raḥmān was victorious. When Yūsuf fled, he went to Māridah, and ʿAbd al-Raḥmān came to Cordoba and expelled Yūsuf's retinue from the palace, then entered it after that. Then he went in pursuit of Yūsuf. When Yūsuf sensed him, he doubled back to Cordoba and entered it and took possession of its palace. He took all his family and wealth and joined the city of Elvira. Al-Ṣumayl had joined the city of Shūdhar. The news reached ʿAbd al-Raḥmān, and he returned to Cordoba hoping to catch him there. When he did not find him, he resolved to go after him. He marched to Elvira. Al-Ṣumayl had joined Yūsuf, and a force had gathered to them there. They exchanged messages about a peace settlement and made peace on the condition that Yūsuf and those with him should come down under a guarantee of safety, and that he should reside with ʿAbd al-Raḥmān in Cordoba. Yūsuf gave as hostages his two sons, Abū al-Aswad Muḥammad and ʿAbd al-Raḥmān. Yūsuf went with ʿAbd al-Raḥmān, and when he entered Cordoba, he recited: While we were governing the people and the affair was ours, lo, we are among them as commoners seeking justice. ʿAbd al-Raḥmān settled in Cordoba, built the palace and the congregational mosque, and spent eighty thousand dinars on it, and he died before its completion. He built congregational mosques, and a group of his family came to him, and he used to pray for al-Manṣūr. Abū Jaʿfar has mentioned that ʿAbd al-Raḥmān's entry was in the year one hundred and thirty-nine, and it is said: the year one hundred and thirty-eight, as we have mentioned. This amount is sufficient in mentioning his entry into al-Andalus, so that we do not depart from the brevity we have intended.

73. Tarikh (al-Tabari) 2748No grade recorded

    وَفِيهَا وَسَّعَ الْمَنْصُورُ الْمَسْجِدَ الْحَرَامَ، وَكَانَتْ هَذِهِ السَّنَةُ خِصْبَةً جِدًّا، فَكَانَ يُقَالُ لَهَا: سَنَةُ الْخِصْبِ.

    ✧ In this year, al-Manṣūr expanded the Sacred Mosque. This year was very fertile, so it was called the Year of Fertility.

74. Tarikh (al-Tabari) 2749No grade recorded

    ذِكْرُ حَبْسِ عَبْدِ اللَّهِ بْنِ عَلِيٍّ   وَلَمَّا عُزِلَ سُلَيْمَانُ عَنِ الْبَصْرَةِ اخْتَفَى أَخُوهُ عَبْدُ اللَّهِ بْنُ عَلِيٍّ وَمَنْ مَعَهُ مِنْ أَصْحَابِهِ خَوْفًا مِنَ الْمَنْصُورِ، فَبَلَغَ ذَلِكَ الْمَنْصُورَ فَأَرْسَلَ إِلَى سُلَيْمَانَ وَعِيسَى ابْنَيْ عَلِيِّ بْنِ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ فِي إِشْخَاصِ عَبْدِ اللَّهِ، وَأَعْطَاهُمَا الْأَمَانَ لِعَبْدِ اللَّهِ وَعَزَمَ عَلَيْهِمَا أَنْ يَفْعَلَا. فَخَرَجَ سُلَيْمَانُ وَعِيسَى بِعَبْدِ اللَّهِ وَقُوَّادِهِ وَمَوَالِيهِ حَتَّى قَدِمُوا عَلَى الْمَنْصُورِ فِي ذِي الْحِجَّةِ، فَلَمَّا قَدِمُوا عَلَيْهِ أَذِنَ لِسُلَيْمَانَ وَعِيسَى فَدَخَلَا عَلَيْهِ، وَأَعْلَمَاهُ حُضُورَ عَبْدِ اللَّهِ وَسَأَلَاهُ الْإِذْنَ لَهُ، فَأَجَابَهُمَا إِلَى ذَلِكَ وَشَغَلَهُمَا بِالْحَدِيثِ، وَكَانَ قَدْ هَيَّأَ لِعَبْدِ اللَّهِ مَكَانًا فِي قَصْرِهِ، فَأَمَرَ بِهِ أَنْ يُصْرَفَ إِلَيْهِ بَعْدَ دُخُولِ سُلَيْمَانَ وَعِيسَى، فَفُعِلَ بِهِ ذَلِكَ. ثُمَّ نَهَضَ الْمَنْصُورُ، وَقَالَ لِسُلَيْمَانَ وَعِيسَى: خُذَا عَبْدَ اللَّهِ مَعَكُمَا. فَلَمَّا خَرَجَا لَمْ يَجِدَا عَبْدَ اللَّهِ، فَعَلِمَا أَنَّهُ قَدْ حُبِسَ، فَرَجَعَا إِلَى الْمَنْصُورِ فَمُنِعَا عَنْهُ وَأُخِذَتْ عِنْدَ ذَلِكَ سُيُوفُ مَنْ حَضَرَ مِنْ أَصْحَابِهِ وَحُبِسُوا. وَقَدْ كَانَ خُفَافُ بْنُ مَنْصُورٍ حَذَّرَهُمْ ذَلِكَ، وَنَدِمَ عَلَى مَجِيئِهِ مَعَهُمْ، وَقَالَ: إِنْ أَطَعْتُمُونِي شَدَدْنَا شَدَّةً وَاحِدَةً عَلَى أَبِي جَعْفَرٍ، فَوَاللَّهِ لَا يَحُولُ بَيْنَهُ وَبَيْنَنَا حَائِلٌ حَتَّى نَأْتِيَ عَلَيْهِ ! وَلَا يَعْرِضُ لَنَا أَحَدٌ إِلَّا قَتَلْنَاهُ وَنَنْجُو بِأَنْفُسِنَا ! فَعَصَوْهُ. فَلَمَّا أُخِذَتْ سُيُوفُهُمْ وَحُبِسُوا جَعَلَ خُفَافُ يَضْرِطُ فِي لِحْيَةِ نَفْسِهِ، وَيَتْفُلُ فِي وُجُوهِ أَصْحَابِهِ، ثُمَّ أَمَرَ الْمَنْصُورُ بِقَتْلِ بَعْضِهِمْ بِحَضْرَتِهِ، وَبَعَثَ الْبَاقِينَ إِلَى أَبِي دَاوُدَ خَالِدِ بْنِ إِبْرَاهِيمَ بِخُرَاسَانَ فَقَتَلَهُمْ بِهَا. عُزِلَ سُلَيْمَانُ بْنُ عَلِيٍّ عَنْ إِمَارَةِ الْبَصْرَةِ  ، وَقِيلَ: سَنَةَ أَرْبَعِينَ، وَاسْتُعْمِلَ عَلَيْهَا سُفْيَانُ بْنُ مُعَاوِيَةَ فِي رَمَضَانَ.

    ✧ Mention of the imprisonment of ʿAbd Allāh b. ʿAlī When Sulaymān was dismissed from al-Baṣrah, his brother ʿAbd Allāh b. ʿAlī and those with him from among his companions went into hiding out of fear of al-Manṣūr. This reached al-Manṣūr, so he sent to Sulaymān and ʿĪsā, the two sons of ʿAlī b. ʿAbd Allāh b. ʿAbbās, concerning the summoning of ʿAbd Allāh, and he gave the two of them a guarantee of safety for ʿAbd Allāh and firmly resolved that they should do it. So Sulaymān and ʿĪsā went out with ʿAbd Allāh and his commanders and his clients until they arrived before al-Manṣūr in Dhū al-Ḥijjah. When they arrived before him, he gave permission to Sulaymān and ʿĪsā, and they entered upon him and informed him of the presence of ʿAbd Allāh and asked his permission for him. He answered them regarding that and occupied the two of them with conversation, and he had prepared a place for ʿAbd Allāh in his palace, and he ordered that he be taken there after Sulaymān and ʿĪsā had entered, and that was done to him. Then al-Manṣūr rose and said to Sulaymān and ʿĪsā: “Take ʿAbd Allāh with you.” When they went out, they did not find ʿAbd Allāh, and they knew that he had been imprisoned. So they returned to al-Manṣūr and were prevented from him, and at that time the swords of those of his companions who were present were taken and they were imprisoned. Khufāf b. Manṣūr had indeed warned them of that, and he regretted having come with them, and he said: “If you obey me, we will make one single charge against Abū Jaʿfar, for by God, no barrier will stand between him and us until we come upon him! And no one will oppose us except that we kill him and save ourselves!” But they disobeyed him. When their swords were taken and they were imprisoned, Khufāf began to break wind in his own beard and spit in the faces of his companions. Then al-Manṣūr ordered the killing of some of them in his presence, and he sent the rest to Abū Dāwūd Khālid b. Ibrāhīm in Khurāsān, and he killed them there. Sulaymān b. ʿAlī was dismissed from the governorship of al-Baṣrah, and it was said: in the year forty, and Sufyān b. Muʿāwiyah was appointed over it in Ramaḍān.

75. Tarikh (al-Tabari) 2750No grade recorded

    وَحَجَّ بِالنَّاسِ هَذِهِ السَّنَةَ الْعَبَّاسُ بْنُ مُحَمَّدِ بْنِ عَلِيٍّ. وَكَانَ عَلَى مَكَّةَ وَالْمَدِينَةِ وَالطَّائِفِ: زِيَادُ بْنُ عَبْدِ اللَّهِ الْحَارِثِيُّ، وَعَلَى الْكُوفَةِ عِيسَى بْنُ مُوسَى، وَعَلَى الْبَصْرَةِ سُفْيَانُ بْنُ مُعَاوِيَةَ، وَعَلَى قَضَائِهَا: سَوَّارُ بْنُ عَبْدِ اللَّهِ، وَعَلَى خُرَاسَانَ: أَبُو دَاوُدَ.

    ✧ The people were led in the pilgrimage this year by al-ʿAbbās b. Muḥammad b. ʿAlī. Over Makkah, al-Madīnah, and al-Ṭāʾif was Ziyād b. ʿAbd Allāh al-Ḥārithī; over al-Kūfah was ʿĪsā b. Mūsā; over al-Baṣrah was Sufyān b. Muʿāwiyah; over its judiciary was Sawwār b. ʿAbd Allāh; and over Khurāsān was Abū Dāwūd.

76. Tarikh (al-Tabari) 2751No grade recorded

    [ الْوَفَيَاتُ   ] وَفِيهَا مَاتَ عَبْدُ رَبِّهِ بْنُ سَعِيدِ بْنِ قَيْسِ الْأَنْصَارِيُّ، وَقِيلَ: سَنَةَ إِحْدَى وَأَرْبَعِينَ. وَفِيهَا مَاتَ الْعَلَاءُ بْنُ عَبْدِ الرَّحْمَنِ مَوْلَى الْحُرَقَةِ، وَمُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ أَبِي صَعْصَعَةَ الْمَازِنِيُّ، وَيَزِيدُ بْنُ عَبْدِ اللَّهِ بْنِ أُسَامَةَ بْنِ الْهَادِ اللَّيْثِيُّ، وَكَانَ مَوْتُهُ بِالْإِسْكَنْدَرِيَّةِ. وَفِيهَا تُوُفِّيَ عَمْرُو بْنُ مُهَاجِرٍ. جَمِيلُ بْنُ كُرَيْبٍ الْمَعَافِرِيُّ. مِنْ أَهْلٍ إِفْرِيقِيَّةَ. حَدَّثَ عَنْ أَبِي عَبْدِ الرَّحْمَنِ الْجِيلِيِّ، وَكَانَ مِنْ أَهْلِ الْعِلْمِ وَالدِّينِ. وَسَأَلَهُ الْأَمِيرُ عَبْدُ الرَّحْمَنِ بْنُ حَبِيبٍ الْفِهْرِيُّ تَوْلِيَةَ الْقَضَاءِ فَامْتَنَعَ، وَتَمَارَضَ وَشَرِبَ مَاءَ التِّبْنِ حَتَّى اصْفَرَّ لَوْنُهُ، فَبَعَثَ [إِلَيْهِ] عَبْدُ الرَّحْمَنِ فَقَالَ لَهُ: إِنَّمَا أَرَدْتُ أَنْ تَكُونَ عَوْنًا عَلَى الْأَمْرِ، وَأُقَلِّدُكَ أَمْرَ الْمُسْلِمِينَ فَتَحْكُمُ عَلَيَّ وَعَلَى مَنْ دُونِي بِمَا تَرَاهُ مِنَ الْحَقِّ، فَاتَّقِ اللَّهَ فِي النَّاسِ. فَقَالَ لَهُ جَمِيلٌ: آللَّهُ إِنَّكَ لَتَفْعَلُ؟ فَقَالَ: آللَّهُ، فَقَبِلَ، فَمَا مَرَّ إِلَّا أَيَّامٌ حَتَّى أَتَاهُ رَجُلٌ يَدَّعِي عَلَى عَبْدِ الرَّحْمَنِ بْنِ حَبِيبٍ دَعْوَى، فَمَضَى مَعَهُ إِلَى بَابِ دَارِ الْإِمَارَةِ، فَقَالَ لِلْحَاجِبِ: أَعْلِمِ الْأَمِيرَ بِمَكَانِي، وَأَنَّ هَذَا يَدَّعِي عَلَيْهِ بِدَعْوَى. فَدَخَلَ فَأَعْلَمَهُ. وَكَانَ عَبْدُ الرَّحْمَنِ مِنْ أَغْنَى مَنْ وَلِيَ أَفْرِيقِيَّةَ، فَلَبِسَ رِدَاءً وَنَعْلَيْنِ وَخَرَجَ إِلَيْهِ، فَأَقْعَدَهُ جَمِيلٌ مَقْعَدَ الْخَصْمِ مَعَ صَاحِبِهِ، ثُمَّ نَظَرَ بَيْنَهُمَا، فَأَنْصَفَهُ عَبْدُ الرَّحْمَنِ. وَكَانَ جَمِيلٌ يَرْكَبُ حِمَارًا وَرَسَنَهُ لِيفٌ، فَمَرَّ يَوْمًا فَعَرَضَ لَهُ خَصْمَانِ فِي مَوْضِعٍ، فَنَزَلَ عَنْ حِمَارِهِ، وَقَعَدَ فَأَرَادَ أَحَدُهُمَا أَنْ يُمْسِكَ رَأْسَ الْحِمَارِ، فَمَنَعَهُ وَأَمْسَكَهُ هُوَ، ثُمَّ رَكِبَ. وَكَانَ الْبَرْبَرُ قَدْ رَحَلُوا إِلَى الْقَيْرَوَانِ، فَخَرَجَ إِلَيْهِمُ النَّاسُ وَمَعَهُمُ ابْنُ كُرَيْبٍ، فَاقْتَتَلُوا فَقُتِلَ ابْنُ كُرَيْبٍ فِي هَذِهِ السَّنَةِ. خَالِدُ بْنُ يَزِيدَ، مَوْلَى عُمَيْرِ بْنِ وَهْبٍ الْجُهَنِيِّ، يُكَنَّى أَبَا عَبْدِ الرَّحِيمِ. كَانَ فَقِيهًا مُفْتِيًا، وَآخِرُ مَنْ حَدَّثَ عَنْهُ بِمِصْرَ الْمُفَضَّلُ بْنُ فَضَالَةَ. تُوُفِّيَ فِي هَذِهِ السَّنَةِ. دَاوُدُ بْنُ أَبِي هِنْدٍ، أَبُو بَكْرٍ   - وَاسْمُ أَبِي هِنْدٍ: دِينَارٌ - مَوْلَى لِآلِ الْأَعْلَمِ الْقُشَرِيِّينَ. وُلِدَ بِسَرْخَسَ، وَرَوَى عَنْ أَنَسٍ، وَسَعِيدِ بْنِ الْمُسَيَّبِ، وَأَبِي عُثْمَانَ النَّهْدِيِّ، وَأَبِي الْعَالِيَةِ، وَالْحَسَنِ. وَكَانَ يُفْتِي فِي زَمَنِ الْحَسَنِ. وعن سُفْيَانَ قَالَ: سَمِعْتُ دَاوُدَ بْنَ أَبِي هِنْدٍ يَقُولُ: أَصَابَنِي - يَعْنِي الطَّاعُونَ - فَأُغْمِيَ عَلَيَّ، وَكَأَنَّ اثْنَانِ أَتَيَانِي، فَغَمَزَ أَحَدُهُمَا عَكْوَةَ لِسَانِي، وَغَمَزَ الْآخَرُ أَخْمَصَ قَدَمِي، فَقَالَ: أَيَّ شَيْءٍ تَجِدُ؟ فَقَالَ: تَسْبِيحًا وَتَكْبِيرًا، وَشَيْئًا مِنْ خَطْوٍ إِلَى الْمَسَاجِدِ وَشَيْئًا مِنْ قِرَاءَةِ الْقُرْآنِ. قَالَ: وَلَمْ أَكُنْ أَخَذْتُ الْقُرْآنَ حِينَئِذٍ، فَعُوفِيتُ وَأَقْبَلْتُ عَلَى الْقُرْآنِ فَتَعَلَّمْتُهُ. عَنْ عَمْرِو بْنِ عَلِيٍّ قَالَ: سَمِعْتُ ابْنَ أَبِي عَدِيٍّ يَقُولُ: صَامَ دَاوُدُ أَرْبَعِينَ سَنَةً لَا يَعْلَمُ بِهِ أَهْلُهُ. كَانَ خَزَّازًا يَحْمِلُ مَعَهُ غَدَاءَهُ مِنْ عِنْدِهِمْ فَيَتَصَدَّقُ بِهِ فِي الطَّرِيقِ وَيَرْجِعُ عَشِيًّا فَيُفْطِرُ مَعَهُمْ. تُوُفِّيَ دَاوُدُ فِي هَذِهِ السَّنَةِ. يُونُسُ بْنُ عُبَيْدٍ، أَبُو عَبْدِ اللَّهِ، مَوْلًى لِعَبْدِ الْقَيْسِ.   أَسْنَدَ عَنْ أَنَسٍ، وَالْحَسَنِ، وَابْنِ سِيرِينَ، وَعَطَاءٍ، وَعِكْرِمَةَ. وَكَانَ عَالِمًا ثِقَةً زَاهِدًا. أَخْبَرَنَا ابْنُ نَاصِرٍ قَالَ: بسنده عن زُهَيْرٍ يَقُولُ: كَانَ يُونُسُ بْنُ عُبَيْدٍ خَزَّازًا، فَجَاءَ رَجُلٌ يَطْلُبُ ثَوْبًا، فَقَالَ لِغُلَامِهِ: انْشُرِ الرِّزْمَةَ. وَضَرَبَ بِيَدِهِ عَلَى الرِّزْمَةِ وَقَالَ: صَلَّى اللَّهُ عَلَى مُحَمَّدٍ. فَقَالَ: ارْفَعْهُ. وَأَبَى أَنْ يَبِيعَهُ مَخَافَةَ أَنْ يَكُونَ [قَدْ] مَدَحَهُ. قَالَ أَبُو نُعَيْمٍ: بسنده: حَدَّثَنَا أُمَيَّةُ بْنُ بِسْطَامٍ قَالَ: كَانَ يُونُسُ بْنُ عُبَيْدٍ يَشْتَرِي الْإِبْرَيْسِمَ مِنَ الْبَصْرَةِ فَيَبْعَثُ بِهِ إِلَى وَكِيلِهِ بِالسُّوسِ، وَكَانَ وَكِيلُهُ كَتَبَ إِلَيْهِ أَنَّ الْمَتَاعَ عِنْدَهُمْ زَائِدٌ. وقَالَ أَبُو نُعَيْمٍ: بسنده حَدَّثَنَا مُؤَمِّلُ بْنُ إِسْمَاعِيلَ قَالَ: جَاءَ رَجُلٌ مِنْ أَهْلِ الشَّامِ إِلَى سُوقِ الْخَزَّازِينَ، فَقَالَ: أُرِيدُ مُطْرَفًا بِأَرْبَعِمِائَةٍ. قَالَ يُونُسُ بْنُ عُبَيْدٍ عِنْدَنَا بِمِائَتَيْ [دِرْهَمٍ]، فَنَادَى مُنَادٍ بِالصَّلَاةِ. فَانْطَلَقَ يُونُسُ إِلَى بَنِي بَشِيرٍ لِيُصَلِّيَ بِهِمْ، فَجَاءَ وَقَدْ بَاعَ ابْنُ أَخِيهِ الْمُطْرَفَ مِنَ الشَّامِيِّ بِأَرْبَعِمِائَةٍ، وَقَالَ يُونُسُ: مَا هَذِهِ الدَّرَاهِمُ؟ قَالَ: ذَاكَ الْمَطْرَفُ بِعْنَاهُ مِنْ هَذَا الرَّجُلِ. قَالَ يُونُسُ: يَا عَبْدَ اللَّهِ، هَذَا الَّذِي عَرَضْتُ عَلَيْكَ بِمِائَتَيْ دِرْهَمٍ، فَإِنْ شِئْتَ فَخُذْهُ وَخُذْ مِائَتَيْنِ، وَإِنْ شِئْتَ فَدَعْهُ. قَالَ: مَنْ أَنْتَ؟ قَالَ: رَجُلٌ مِنَ الْمُسْلِمِينَ. قَالَ: بَلْ أَسْأَلُكَ بِاللَّهِ مَنْ أَنْتَ؟ وَمَا اسْمُكَ؟ قَالَ: يُونُسُ بْنُ عُبَيْدٍ. قَالَ: فَوَاللَّهِ إِنَّا لَنَكُونُ فِي نَحْرِ الْعَدُوِّ، فَإِذَا اشْتَدَّ الْأَمْرُ عَلَيْنَا قُلْنَا اللَّهُمَّ رَبَّ يُونُسَ بْنِ عُبَيْدٍ فَرِّجْ عَنَّا. أَوْ شَبِيهَ هَذَا. فَقَالَ يُونُسُ: سُبْحَانَ اللَّهِ سُبْحَانَ اللَّهِ. تُوُفِّيَ يُونُسُ فِي هَذِهِ السَّنَةِ. وَقِيلَ: فِي سَنَةِ أَرْبَعٍ وَثَلَاثِينَ وَمِائَةٍ.

    ✧ [The Deaths] In it died ʿAbd Rabbih b. Saʿīd b. Qays al-Anṣārī, and it is said: in the year forty-one. In it died al-ʿAlāʾ b. ʿAbd al-Raḥmān, the client of al-Ḥuraqah, and Muḥammad b. ʿAbd Allāh b. ʿAbd al-Raḥmān Abī Ṣaʿṣaʿah al-Māzinī, and Yazīd b. ʿAbd Allāh b. Usāmah b. al-Hād al-Laythī, and his death was in Alexandria. And in it died ʿAmr b. Muhājir. Jamīl b. Kurayb al-Maʿāfirī. From the people of Ifrīqiyyah. He narrated from Abū ʿAbd al-Raḥmān al-Jīlī, and he was among the people of knowledge and religion. The amīr ʿAbd al-Raḥmān b. Ḥabīb al-Fihrī asked him to assume the judgeship, but he refused, feigned illness, and drank water of straw until his color turned yellow. So ʿAbd al-Raḥmān sent [to him] and said to him: "I only wanted you to be a support in the matter, and I would entrust you with the affair of the Muslims so that you judge over me and over those below me with what you see of the truth, so fear God regarding the people." Jamīl said to him: "By God, will you indeed do that?" He said: "By God, yes." So he accepted. Only days passed before a man came to him claiming a lawsuit against ʿAbd al-Raḥmān b. Ḥabīb, and he went with him to the gate of the emirate. He said to the chamberlain: "Inform the amīr of my place, and that this man claims a lawsuit against him." He entered and informed him. ʿAbd al-Raḥmān was one of the wealthiest who governed Ifrīqiyyah, so he put on a cloak and sandals and came out to him. Jamīl seated him in the seat of the litigant with his adversary, then he looked between them, and ʿAbd al-Raḥmān treated him justly. Jamīl used to ride a donkey whose halter was of palm fiber. One day he passed and two litigants presented themselves to him in a place, so he dismounted from his donkey and sat down. One of them wanted to hold the donkey's head, but he prevented him and held it himself, then he mounted. The Berbers had marched to al-Qayrawān, and the people went out to them, and with them was Ibn Kurayb. They fought, and Ibn Kurayb was killed in this year. Khālid b. Yazīd, client of ʿUmayr b. Wahb al-Juhanī, whose kunyah is Abū ʿAbd al-Raḥīm. He was a jurist and a mufti, and the last who narrated from him in Egypt was al-Mufaḍḍal b. Faḍālah. He died in this year. Dāwūd b. Abī Hind, Abū Bakr—and the name of Abū Hind is Dīnār—a client of the family of al-Aʿlam al-Qushayriyyīn. He was born in Sarkhas, and he narrated from Anas, Saʿīd b. al-Musayyab, Abū ʿUthmān al-Nahdī, Abū al-ʿĀliyah, and al-Ḥasan. He used to give legal opinions in the time of al-Ḥasan. And from Sufyān, he said: I heard Dāwūd b. Abī Hind say: I was afflicted—meaning by the plague—and I fell unconscious. It was as if two beings came to me, and one of them pressed the base of my tongue, and the other pressed the sole of my foot. He said: "What do you find?" He said: "Glorification and magnification, and some walking to the mosques, and some recitation of the Qur'an." He said: I had not then taken up the Qur'an, so I was healed and I turned to the Qur'an and learned it. From ʿAmr b. ʿAlī, he said: I heard Ibn Abī ʿAdī say: Dāwūd fasted for forty years without his family knowing it. He was a silk merchant who carried his lunch with him from them, and he would give it in charity on the way and return in the evening and break his fast with them. Dāwūd died in this year. Yūnus b. ʿUbayd, Abū ʿAbd Allāh, a client of ʿAbd al-Qays. He narrated with chains from Anas, al-Ḥasan, Ibn Sīrīn, ʿAṭāʾ, and ʿIkrimah. He was a learned, trustworthy, and ascetic man. Ibn Nāṣir informed us, saying: with his chain from Zuhayr, he says: Yūnus b. ʿUbayd was a silk merchant. A man came seeking a garment, and he said to his servant: "Spread out the bundle." He struck his hand on the bundle and said: "May God bless Muḥammad." He said: "Lift it up." And he refused to sell it, fearing that he had praised it. Abū Nuʿaym said: with his chain: Umayyah b. Bisṭām narrated to us, saying: Yūnus b. ʿUbayd used to buy silk from al-Baṣrah and send it to his agent in al-Sūs. His agent wrote to him that the goods were in excess with them. And Abū Nuʿaym said: with his chain: Muʾammil b. Ismāʿīl narrated to us, saying: A man from the people of Syria came to the market of the silk merchants and said: "I want a bordered garment for four hundred." Yūnus b. ʿUbayd said: "We have one for two hundred [dirhams]." Then a caller called to prayer, and Yūnus went to Banū Bashīr to lead them in prayer. He came back and his nephew had sold the bordered garment to the Syrian for four hundred. Yūnus said: "What are these dirhams?" He said: "That bordered garment, we sold it to this man." Yūnus said: "O servant of God, this is the one I offered you for two hundred dirhams. If you wish, take it and take two hundred, and if you wish, leave it." He said: "Who are you?" He said: "A man from the Muslims." He said: "Rather I ask you by God, who are you? And what is your name?" He said: "Yūnus b. ʿUbayd." He said: "By God, we are in the midst of the enemy, and when the matter becomes severe upon us, we say: O God, Lord of Yūnus b. ʿUbayd, relieve us." Or something like this. Yūnus said: "Glory be to God, glory be to God." Yūnus died in this year. And it is said: in the year one hundred and thirty-four.

77. Tarikh (al-Tabari) 2752No grade recorded

    ثُمَّ دَخَلَتْ سَنَةُ أَرْبَعِينَ وَمِائَةٍ ذِكْرُ هَلَاكِ أَبِي دَاوُدَ عَامِلِ خُرَاسَانَ وَوِلَايَةِ عَبْدِ الْجَبَّارِ   وَفِي هَذِهِ السَّنَةِ هَلَكَ أَبُو دَاوُدَ خَالِدُ بْنُ إِبْرَاهِيمَ الذُّهْلِيُّ عَامِلُ خُرَاسَانَ. وَكَانَ سَبَبُ هَلَاكِهِ أَنَّ نَاسًا مِنَ الْجُنْدِ ثَارُوا بِهِ وَهُوَ بِكُشْمَاهَنَ، وَوَصَلُوا إِلَى الْمَنْزِلِ الَّذِي هُوَ فِيهِ، فَأَشْرَفَ عَلَيْهِمْ مِنَ الْحَائِطِ لَيْلًا، فَوَطِئَ حَرْفَ آجُرَّةٍ خَارِجَةٍ، وَجَعَلَ يُنَادِي أَصْحَابَهُ لِيَعْرِفُوا صَوْتَهُ، فَانْكَسَرَتِ الْآجُرَّةُ تَحْتَهُ عِنْدَ الصُّبْحِ، فَسَقَطَ عَلَى الْأَرْضِ، فَانْكَسَرَ ظَهْرُهُ، فَمَاتَ عِنْدَ صَلَاةِ الْعَصْرِ. فَقَامَ عِصَامٌ صَاحِبُ شُرْطَتِهِ بَعْدَهُ حَتَّى قَدِمَ عَلَيْهِ عَبْدُ الْجَبَّارِ بْنُ عَبْدِ الرَّحْمَنِ الْأَزْدِيُّ عَامِلًا عَلَى خُرَاسَانَ، فَلَمَّا قَدِمَهَا أَخَذَ جَمَاعَةً مِنَ الْقُوَّادِ اتَّهَمَهُمْ بِالدُّعَاءِ إِلَى وَلَدِ عَلِيِّ بْنِ أَبِي طَالِبٍ، مِنْهُمْ: مُجَاشِعُ بْنُ حُرَيْثٍ الْأَنْصَارِيُّ عَامِلُ بُخَارَى، وَأَبُو الْمُغِيرَةِ خَالِدُ بْنُ كَثِيرٍ مَوْلَى بَنِي تَمِيمٍ عَامِلُ قُوهِسْتَانَ، وَالْحَرِيشُ بْنُ مُحَمَّدٍ الذُّهْلِيُّ، وَهُوَ ابْنُ عَمِّ أَبِي دَاوُدَ، فَقَتَلَهُمْ وَحَبَسَ جَمَاعَةً غَيْرَهُمْ، وَأَلَحَّ عَلَى عُمَّالِ أَبِي دَاوُدَ فِي اسْتِخْرَاجِ مَا عِنْدَهُمْ مِنَ الْأَمْوَالِ.

    ✧ Then the year 140 AH began Account of the death of Abū Dāwūd, governor of Khurāsān, and the appointment of ʿAbd al-Jabbār In this year, Abū Dāwūd Khālid b. Ibrāhīm al-Dhuhlī, governor of Khurāsān, died. The cause of his death was that some of the troops rose up against him while he was at Kushmāhan, and they reached the dwelling where he was. He looked down upon them from the wall at night, and his foot trod on the edge of a protruding brick. He began calling out to his companions so that they might recognize his voice, and the brick broke beneath him at dawn, so he fell to the ground and his back was broken, and he died at the time of the afternoon prayer. Then ʿIṣām, his chief of police, took charge after him until ʿAbd al-Jabbār b. ʿAbd al-Raḥmān al-Azdī arrived as governor over Khurāsān. When he arrived there, he seized a group of commanders whom he accused of summoning people to the descendants of ʿAlī b. Abī Ṭālib, among them: Mujāshiʿ b. Ḥurayth al-Anṣārī, governor of Bukhārā; Abū al-Mughīra Khālid b. Kathīr, client of Banū Tamīm, governor of Qūhistān; and al-Ḥarīsh b. Muḥammad al-Dhuhlī, who was the cousin of Abū Dāwūd. He killed them and imprisoned a group of others, and he pressed the agents of Abū Dāwūd to extract the funds in their possession.

78. Tarikh (al-Tabari) 2753No grade recorded

    ذِكْرُ قَتْلِ يُوسُفَ الْفِهْرِيِّ   فِي هَذِهِ السَّنَةِ نَكَثَ يُوسُفُ الْفِهْرِيُّ، الَّذِي كَانَ أَمِيرَ الْأَنْدَلُسِ، عَهْدَ عَبْدِ الرَّحْمَنِ الْأُمَوِيِّ. وَكَانَ سَبَبُ ذَلِكَ أَنَّ عَبْدَ الرَّحْمَنِ كَانَ يَضَعُ عَلَيْهِ مَنْ يُهِينُهُ، وَيُنَازِعُهُ فِي أَمْلَاكِهِ، فَإِذَا أَظْهَرَ حُجَّةَ الشَّرِيعَةِ لَا يَعْمَلُ بِهَا، فَفَطِنَ لِمَا يُرَادُ مِنْهُ، فَقَصَدَ مَارِدَةَ وَاجْتَمَعَ عَلَيْهِ عِشْرُونَ أَلْفًا، فَسَارَ نَحْوَ عَبْدِ الرَّحْمَنِ، وَخَرَجَ عَبْدُ الرَّحْمَنِ مِنْ قُرْطُبَةَ نَحْوَهُ إِلَى حِصْنِ الْمُدَوَّرِ. ثُمَّ إِنَّ يُوسُفَ رَأَى أَنْ يَسِيرَ إِلَى عَبْدِ الْمَلِكِ بْنِ عُمَرَ بْنِ مَرْوَانَ، وَكَانَ وَالِيًا عَلَى إِشْبِيلِيَّةَ، وَإِلَى ابْنِهِ عُمَرَ بْنِ عَبْدِ الْمَلِكِ، وَكَانَ عَلَى الْمُدَوَّرِ، فَسَارَ نَحْوَهَا، وَخَرَجَا إِلَيْهِ فَلَقِيَاهُ، فَاقْتَتَلَا قِتَالًا شَدِيدًا، فَصَبَرَ الْفَرِيقَانِ، وَانْهَزَمَ أَصْحَابُ يُوسُفَ، وَقُتِلَ مِنْهُمْ خَلْقٌ كَثِيرٌ، وَهَرَبَ يُوسُفُ وَبَقِيَ مُتَرَدِّدًا فِي الْبِلَادِ. فَقَتَلَهُ بَعْضُ أَصْحَابِهِ فِي رَجَبٍ مِنْ سَنَةِ اثْنَتَيْنِ وَأَرْبَعِينَ بِنَوَاحِي طُلَيْطُلَةَ، وَحُمِلَ رَأْسُهُ إِلَى عَبْدِ الرَّحْمَنِ، فَنَصَبَهُ بِقُرْطُبَةَ، وَقَتَلَ ابْنَهُ عَبْدَ الرَّحْمَنِ بْنَ يُوسُفَ الَّذِي كَانَ عِنْدَهُ رَهِينَةً، وَنَصَبَ رَأَسَهُ مَعَ رَأْسِ أَبِيهِ، وَبَقِيَ أَبُو الْأَسْوَدِ بْنُ يُوسُفَ عِنْدَ عَبْدِ الرَّحْمَنِ الْأُمَوِيِّ رَهِينَةً، وَسَيَأْتِي ذِكْرُهُ. وَأَمَّا الصُّمَيْلُ فَإِنَّهُ لَمَّا فَرَّ يُوسُفُ مِنْ قُرْطُبَةَ لَمْ يَهْرُبْ مَعَهُ، فَدَعَاهُ الْأَمِيرُ عَبْدُ الرَّحْمَنِ وَسَأَلَهُ عَنْهُ، فَقَالَ: لَمْ يُعْلِمْنِي بِأَمْرِهِ وَلَا أَعْرِفُ خَبَرَهُ، فَقَالَ: لَا بُدَّ أَنْ تُخْبِرَ. فَقَالَ: لَوْ كَانَ تَحْتَ قَدَمَيَّ مَا رَفَعْتُهُمَا عَنْهُ، فَسَجَنَهُ مَعَ ابْنَيْ يُوسُفَ. فَلَمَّا هَرَبَا مِنَ السِّجْنِ أَنِفَ مِنَ الْهَرَبِ وَالْفِرَارِ، فَبَقِيَ فِي السِّجْنِ، ثُمَّ أُدْخِلَ إِلَيْهِ بَعْدَ ذَلِكَ مَشْيَخَةُ مُضَرَ، فَوَجَدُوهُ مَيِّتًا وَعِنْدَهُ كَأْسٌ وَنُقْلٌ، فَقَالُوا: يَا أَبَا جَوْشَنٍ قَدْ عَلِمْنَا أَنَّكَ مَا شَرِبْتَ وَلَكِنْ سُقِيتَ ! وَدُفِعَ إِلَى أَهْلِهِ فَدَفَنُوهُ.

    ✧ Mention of the killing of Yūsuf al-Fihrī In this year Yūsuf al-Fihrī, who had been amīr of al-Andalus, broke the pact of ʿAbd al-Raḥmān al-Umawī. The reason for that was that ʿAbd al-Raḥmān used to set over him someone who humiliated him and contended with him over his properties, and when he presented the proof of the sharīʿah, he would not act on it. So he became aware of what was intended against him, and he headed for Māridah, and twenty thousand gathered around him. He marched toward ʿAbd al-Raḥmān, and ʿAbd al-Raḥmān came out of Qurṭubah toward him to Ḥiṣn al-Mudawwar. Then Yūsuf decided to go to ʿAbd al-Malik b. ʿUmar b. Marwān, who was governor of Ishbīliyyah, and to his son ʿUmar b. ʿAbd al-Malik, who was over al-Mudawwar. He marched toward it, and the two of them came out to him and met him. They fought a fierce battle, and both sides held firm. Then Yūsuf's companions were defeated, and a great number of them were killed. Yūsuf fled and remained wandering about the country. Then one of his companions killed him in Rajab of the year one hundred and forty-two in the region of Ṭulayṭulah, and his head was carried to ʿAbd al-Raḥmān, who set it up in Qurṭubah. He also killed his son ʿAbd al-Raḥmān b. Yūsuf, who had been a hostage with him, and set his head up alongside his father's head. Abū al-Aswad b. Yūsuf remained with ʿAbd al-Raḥmān al-Umawī as a hostage, and mention of him will come later. As for al-Ṣumayl, when Yūsuf fled from Qurṭubah he did not flee with him. The amīr ʿAbd al-Raḥmān summoned him and asked him about him. He said: "He did not inform me of his affair, and I do not know any news of him." He said: "You must tell me." He said: "Even if he were under my two feet, I would not lift them from him." So he imprisoned him together with the two sons of Yūsuf. When the two of them escaped from prison, he disdained escape and flight, so he remained in prison. Then after that the elders of Muḍar were brought in to him, and they found him dead with a cup and some nibbles beside him. They said: "O Abā Jawshan, we know that you did not drink, but you were made to drink!" He was handed over to his family, and they buried him.

79. Tarikh (al-Tabari) 2754No grade recorded

    فِي هَذِهِ السَّنَةِ هَلَكَ أَذْفَنْشُ مَلِكُ جِلِّيقِيَّةَ وَمَلَكَ بَعْدَهُ ابْنُهُ تَدْوِيلِيَّةُ، وَكَانَ أَشْجَعَ مِنْ أَبِيهِ، وَأَحْسَنَ سِيَاسَةً لِلْمُلْكِ وَضَبْطًا لَهُ، وَكَانَ مُلْكُ أَبِيهِ ثَمَانِيَ عَشْرَةَ سَنَةً. وَلَمَّا مَلَكَ ابْنُهُ قَوِيَ أَمْرُهُ، وَعَظُمَ سُلْطَانُهُ، وَأَخْرَجَ الْمُسْلِمِينَ مِنْ ثُغُورِ الْبِلَادِ، وَمَلَكَ مَدِينَةَ لُكَّ، وَبُرْطُقَالَ، وَشَلَمَنْقَةَ، وَشَمُورَةَ، وَأَيَلَةَ، وَشَقُوبِيَّةَ وَقَشْتَالَةَ، وَكُلُّ هَذِهِ مِنَ الْأَنْدَلُسِ.

    ✧ In this year Adhfunsh, king of Jillīqiyya, perished, and after him his son Tudwīliyya became king. He was braver than his father, and better at governing and controlling the kingdom. His father’s reign had lasted eighteen years. When his son became king, his power grew strong and his authority became great; he expelled the Muslims from the frontier regions of the land, and he took possession of the city of Lukk, Burtuqāl, Shalamanqa, Shamūra, Ayala, Shaqūbiyya, and Qashtāla — all of these being in al-Andalus.

80. Tarikh (al-Tabari) 2755No grade recorded

    وَفِيهَا سَيَّرَ الْمَنْصُورُ عَبْدَ الْوَهَّابِ ابْنَ أَخِيهِ إِبْرَاهِيمَ الْإِمَامِ، وَالْحَسَنَ بْنَ قَحْطَبَةَ فِي سَبْعِينَ أَلْفًا مِنَ الْمُقَاتِلَةِ إِلَى مَلَطْيَةَ، فَنَزَلُوا عَلَيْهَا وَعَمَّرُوا مَا كَانَ خَرَّبَهُ الرُّومُ مِنْهَا، فَفَرَغُوا مِنَ الْعِمَارَةِ فِي سِتَّةِ أَشْهُرٍ، وَكَانَ لِلْحَسَنِ فِي ذَلِكَ أَثَرٌ عَظِيمٌ، وَأَسْكَنَهَا الْمَنْصُورُ أَرْبَعَةَ آلَافٍ مِنَ الْجُنْدِ، وَأَكْثَرَ فِيهَا مِنَ السِّلَاحِ وَالذَّخَائِرِ، وَبَنَى حِصْنَ قَلَوْذِيَةَ. وَلَمَّا سَمِعَ مَلِكُ الرُّومِ بِمَسِيرِ عَبْدِ الْوَهَّابِ، وَالْحَسَنِ إِلَى مَلَطْيَةَ، سَارَ إِلَيْهِمْ فِي مِائَةِ أَلْفِ مُقَاتِلٍ فَنَزَلَ جَيْحَانَ، فَبَلَغَهُ كَثْرَةُ الْمُسْلِمِينَ فَعَادَ عَنْهُمْ. وَلَمَّا عُمِّرَتْ مَلَطْيَةُ عَادَ إِلَيْهَا مَنْ كَانَ بَاقِيًا مِنْ أَهْلِهَا.

    ✧ In it al-Manṣūr sent ʿAbd al-Wahhāb, the son of his brother Ibrāhīm the Imām, and al-Ḥasan b. Qaḥṭabah with seventy thousand fighting men to Malaṭyah. They encamped against it and rebuilt what the Byzantines had destroyed of it. They finished the construction in six months, and al-Ḥasan had a great role in that. Al-Manṣūr settled four thousand troops in it and increased its weapons and stores, and he built the fortress of Qalawdhiyah. When the king of the Byzantines heard of the march of ʿAbd al-Wahhāb and al-Ḥasan to Malaṭyah, he marched against them with one hundred thousand fighting men and encamped at Jayḥān. News of the Muslims' great numbers reached him, so he turned back from them. When Malaṭyah was rebuilt, those of its people who remained returned to it.

81. Tarikh (al-Tabari) 2756No grade recorded

    وَفِيهَا أَمَرَ الْمَنْصُورُ بِعِمَارَةِ مَدِينَةِ الْمِصِّيصَةِ عَلَى يَدِ جَبْرَائِيلَ بْنِ يَحْيَى، وَكَانَ سُورُهَا قَدْ تَشَعَّثَ مِنَ الزَّلَازِلِ وَأَهْلُهَا قَلِيلٌ، فَبَنَى السُّورَ وَسَمَّاهَا الْمَعْمُورَةَ، وَبَنَى بِهَا مَسْجِدًا جَامِعًا، وَفَرَضَ فِيهَا لِأَلْفِ رَجُلٍ، وَأَسْكَنَهَا كَثِيرًا مِنْ أَهْلِهَا.

    ✧ In this year al-Manṣūr ordered the construction of the city of al-Miṣṣīṣah at the hand of Jabrāʾīl b. Yaḥyā. Its wall had been cracked by earthquakes and its inhabitants were few. He built the wall and named it al-Maʿmūrah, built a congregational mosque in it, assigned stipends in it for a thousand men, and settled many of its people there.

82. Tarikh (al-Tabari) 2757No grade recorded

    وَفِيهَا حَجَّ الْمَنْصُورُ، فَأَحْرَمَ مِنَ الْحِيرَةِ، فَلَمَّا قَضَى حَجَّهُ تَوَجَّهَ إِلَى بَيْتِ الْمَقْدِسِ، وَسَارَ مِنْهُ إِلَى الرَّقَّةِ، فَقَتَلَ بِهَا مَنْصُورَ بْنَ جَعْوَنَةَ الْعَامِرِيَّ وَعَادَ إِلَى هَاشِمِيَّةِ الْكُوفَةِ.

    ✧ In it al-Manṣūr performed the pilgrimage; he entered iḥrām from al-Ḥīrah. When he had completed his pilgrimage, he set out for Bayt al-Maqdis, then traveled from there to al-Raqqah. There he killed Manṣūr b. Jaʿwanah al-ʿĀmirī and returned to Hāshimiyyat al-Kūfah.

83. Tarikh (al-Tabari) 2758No grade recorded

    [ الْوَفَيَاتُ   ] وَفِيهَا تُوُفِّيَ: سَعْدُ بْنُ إِسْحَاقَ بْنِ كَعْبِ بْنِ عُجْرَةَ  . وَعَمْرُو بْنُ يَحْيَى بْنِ أَبِي حَسَنٍ الْأَنْصَارِيُّ  . وَعُمَارَةُ بْنُ غَزِيَّةَ الْأَنْصَارِيُّ  ، وَكَانَ ثِقَةً. وَأَبُو الْعَلَاءِ أَيُّوبُ الْقَصَّابُ  . وَأَبُو جَعْفَرٍ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ الْإِسْكَافِيُّ  ، وَهُوَ مِنْ مُتَكَلِّمِي الْمُعْتَزِلَةِ، وَأَئِمَّتِهِمْ، وَلَهُ طَائِفَةٌ تُنْسَبُ إِلَيْهِ. وَأَسْمَاءُ بْنُ عُبَيْدِ بْنِ مُخَارِقٍ  ، وَالِدُ جُوَيْرِيَةَ بْنِ أَسْمَاءٍ. وَفِيهَا تُوُفِّيَ دَاوُدُ ابْنُ أَبِي هِنْدَ، وَأَبُو حَازِمٍ سَلَمَةُ بْنُ دِينَارٍ، وَسُهَيْلُ بْنُ أَبِي صَالِحٍ، وَعُمَارَةُ بْنُ غَزِيَّةَ، وَعَمْرُو بْنُ قَيْسٍ السَّكُونِيُّ. وَاللَّهُ أَعْلَمُ.

    ✧ [DEATHS] In it died: Saʿd b. Isḥāq b. Kaʿb b. ʿUjrah. And ʿAmr b. Yaḥyā b. Abī Ḥasan al-Anṣārī. And ʿUmārah b. Ghaziyyah al-Anṣārī, and he was trustworthy. And Abū al-ʿAlāʾ Ayyūb al-Qaṣṣāb. And Abū Jaʿfar Muḥammad b. ʿAbd Allāh al-Iskāfī, and he was among the theologians of the Muʿtazilah and their leaders, and he has a sect attributed to him. And Asmāʾ b. ʿUbayd b. Mukhāriq, the father of Juwayriyah b. Asmāʾ. And in it died Dāwūd b. Abī Hind, and Abū Ḥāzim Salamah b. Dīnār, and Suhayl b. Abī Ṣāliḥ, and ʿUmārah b. Ghaziyyah, and ʿAmr b. Qays al-Sakūnī. And Allah knows best.

84. Tarikh (al-Tabari) 2759No grade recorded

    ثُمَّ دَخَلَتْ سُنَّةُ إِحْدَى وَأَرْبَعِينَ وَمِائَةٍ فَمِنَ الْحَوَادِثِ فِيهَا: قُدُومُ الْمَنْصُورِ مِنَ الْحَجِّ إِلَى الْمَدِينَةِ، ثُمَّ إِلَى بَيْتِ الْمَقْدِسِ،  فَصَلَّى فِيهِ، ثُمَّ انْحَدَرَ إِلَى الرَّقَّةِ، وَقُتِلَ بِهَا مَنْصُورُ بْنُ جَعْوَنَةَ،  لِأَنَّ الْمَنْصُورَ قَالَ: احْمَدُوا اللَّهَ يَا أَهْلَ الشَّامِ، فَقَدْ رُفِعَ عَنْكُمْ بِوِلَايَتِنَا الطَّاعُونُ. فَقَالَ مَنْصُورٌ: اللَّهُ أَكْرَمُ مِنْ أَنْ يَجْمَعَكَ عَلَيْنَا وَالطَّاعُونَ. ثُمَّ انْحَدَرَ مِنَ الشَّامِ إِلَى شَطِّ الْفُرَاتِ حَتَّى نَزَلَ الْهَاشِمِيَّةُ بِالْكُوفَةِ.

    ✧ Then the year 141 AH began. Among the events in it: The arrival of al-Manṣūr from the pilgrimage to al-Madīnah, then to Jerusalem, and he prayed in it, then he descended to al-Raqqah, and Manṣūr b. Jaʿwanah was killed there, because al-Manṣūr said: "Praise God, O people of Syria, for the plague has been lifted from you through our governance." Manṣūr said: "God is too generous to combine you over us and the plague." Then he descended from Syria to the bank of the Euphrates until he alighted at al-Hāshimiyyah near al-Kūfah.

85. Tarikh (al-Tabari) 2760No grade recorded

    ثُمَّ دَخَلَتْ سَنَةُ إِحْدَى وَأَرْبَعِينَ وَمِائَةٍ ذِكْرُ خُرُوجِ الرَّاوِنْدِيَّةِ   وَفِي هَذِهِ السَّنَةِ كَانَ خُرُوجُ الرَّاوِنْدِيَّةِ عَلَى الْمَنْصُورِ، وَهُمْ قَوْمٌ مِنْ أَهْلِ خُرَاسَانَ عَلَى رَأْيِ أَبِي مُسْلِمٍ صَاحِبِ الدَّعْوَةِ، يَقُولُونَ بِتَنَاسُخِ الْأَرْوَاحِ، يَزْعُمُونَ أَنَّ رُوحَ آدَمَ فِي عُثْمَانَ بْنِ نَهِيكٍ، وَأَنَّ رَبَّهُمُ الَّذِي يُطْعِمُهُمْ وَيَسْقِيهِمْ هُوَ الْمَنْصُورُ، وَأَنَّ جَبْرَائِيلَ هُوَ الْهَيْثَمُ بْنُ مُعَاوِيَةَ. فَلَمَّا ظَهَرُوا أَتَوْا قَصْرَ الْمَنْصُورِ فَقَالُوا: هَذَا قَصْرُ رَبِّنَا. فَأَخَذَ الْمَنْصُورُ رُؤَسَاءَهُمْ، فَحَبَسَ مِنْهُمْ مِائَتَيْنِ، فَغَضِبَ أَصْحَابُهُمْ، وَأَخَذُوا نَعْشًا، وَحَمَلُوا السَّرِيرَ، وَلَيْسَ فِي النَّعْشِ أَحَدٌ، وَمَرُّوا بِهِ حَتَّى صَارُوا عَلَى بَابِ السِّجْنِ فَرَمَوْا بِالنَّعْشِ، وَحَمَلُوا عَلَى النَّاسِ وَدَخَلُوا السِّجْنَ وَأَخْرَجُوا أَصْحَابَهُمْ. وَقَصَدُوا نَحْوَ الْمَنْصُورِ، وَهُمْ يَوْمَئِذٍ سِتُّمِائَةِ رَجُلٍ، فَتَنَادَى النَّاسُ، وَغُلِّقَتْ أَبْوَابُ الْمَدِينَةِ فَلَمْ يَدْخُلْ أَحَدٌ، فَخَرَجَ الْمَنْصُورُ مِنَ الْقَصْرِ مَاشِيًا، وَلَمْ يَكُنْ فِي الْقَصْرِ دَابَّةٌ، فَجَعَلَ بَعْدَ ذَلِكَ [ الْيَوْمِ ] يَرْتَبِطُ دَابَّةً مَعَهُ فِي الْقَصْرِ. فَلَمَّا خَرَجَ الْمَنْصُورُ أُتِيَ بِدَابَّةٍ فَرَكِبَهَا وَهُوَ يُرِيدُهُمْ، ( وَتَكَاثَرُوا عَلَيْهِ حَتَّى كَادُوا يَقْتُلُونَهُ )، وَجَاءَ مَعْنُ بْنُ زَائِدَةَ ( الشَّيْبَانِيُّ، وَكَانَ مُسْتَتِرًا مِنَ الْمَنْصُورِ بِقِتَالِهِ مَعَ ابْنِ هُبَيْرَةَ، كَمَا ذَكَرْنَاهُ، وَالْمَنْصُورُ شَدِيدُ الطَّلَبِ لَهُ وَقَدْ بَذَلَ فِيهِ مَالًا كَثِيرًا، فَلَمَّا كَانَ هَذَا الْيَوْمُ حَضَرَ عِنْدَ الْمَنْصُورِ مُتَلَثِّمًا، وَتَرَجَّلَ وَقَاتَلَ قِتَالًا شَدِيدًا، وَأَبْلَى بَلَاءً حَسَنًا، وَكَانَ الْمَنْصُورُ رَاكِبًا عَلَى بَغْلَةٍ وَلِجَامُهَا بِيَدِ الرَّبِيعِ حَاجِبِهِ. فَأَتَى مَعْنٌ وَقَالَ: تَنَحَّ فَأَنَا أَحَقُّ بِهَذَا اللِّجَامِ مِنْكَ فِي هَذَا الْوَقْتِ وَأَعْظَمُ غَنَاءً. فَقَالَ الْمَنْصُورُ: صَدَقَ فَادْفَعْهُ إِلَيْهِ. فَلَمْ يَزَلْ يُقَاتِلُ حَتَّى تَكَشَّفَتِ الْحَالُ وَظَفِرَ بِالرَّاوِنْدِيَّةِ. فَقَالَ لَهُ الْمَنْصُورُ: مَنْ أَنْتَ ؟ قَالَ: طِلْبَتُكَ يَا أَمِيرَ الْمُؤْمِنِينَ مَعْنُ بْنُ زَائِدَةَ. فَقَالَ: آمَنَكَ اللَّهُ عَلَى نَفْسِكَ وَمَالِكَ وَأَهْلِكَ، مِثْلُكَ يُصْطَنَعُ ). وَجَاءَ أَبُو نَصْرٍ مَالِكُ بْنُ الْهَيْثَمِ فَوَقَفَ عَلَى بَابِ الْمَنْصُورِ وَقَالَ: أَنَا الْيَوْمَ بَوَّابٌ. وَنُودِيَ فِي أَهْلِ السُّوقِ فَرَمَوْهُمْ وَقَاتَلُوهُمْ، وَفُتِحَ بَابُ الْمَدِينَةِ فَدَخَلَ النَّاسُ، فَجَاءَ خَازِمُ بْنُ خُزَيْمَةَ فَحَمَلَ عَلَيْهِمْ حَتَّى أَلْجَأَهُمْ إِلَى الْحَائِطِ، ثُمَّ حَمَلُوا عَلَيْهِ فَكَشَفُوهُ مَرَّتَيْنِ. فَقَالَ خَازِمٌ لِلْهَيْثَمِ بْنِ شُعْبَةَ: إِذَا كَرُّوا عَلَيْنَا فَاسْتَبِقْهُمْ إِلَى الْحَائِطِ، فَإِذَا رَجَعُوا فَاقْتُلْهُمْ. فَحَمَلُوا عَلَى خَازِمٍ، فَاطَّرَدَ لَهُمْ وَصَارَ الْهَيْثَمُ مِنْ وَرَائِهِمْ فَقُتِلُوا جَمِيعًا. وَجَاءَهُمْ يَوْمَئِذٍ عُثْمَانُ بْنُ نَهِيكٍ فَكَلَّمَهُمْ، فَرَمَوْهُ بِسَهْمٍ عِنْدَ رُجُوعِهِ فَوَقَعَ بَيْنَ كَتِفَيْهِ، فَمَرِضَ أَيَّامًا وَمَاتَ مِنْهَا، فَصَلَّى عَلَيْهِ الْمَنْصُورُ، وَجَعَلَ عَلَى حَرَسِهِ بَعْدَهُ عِيسَى بْنَ نَهِيكٍ، فَكَانَ عَلَى الْحَرَسِ حَتَّى مَاتَ، فَجُعِلَ عَلَى الْحَرَسِ أَبُو الْعَبَّاسِ الطُّوسِيُّ، وَكَانَ ذَلِكَ كُلُّهُ بِالْمَدِينَةِ الْهَاشِمِيَّةِ [ بِالْكُوفَةِ ]. فَلَمَّا صَلَّى الْمَنْصُورُ الظُّهْرَ دَعَا بِالْعَشَاءِ، وَأَحْضَرَ مَعْنًا وَرَفَعَ مَنْزِلَتَهُ، وَقَالَ لِعَمِّهِ عِيسَى بْنِ عَلِيِّ بْنِ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ: يَا أَبَا الْعَبَّاسِ، أَسَمِعْتَ بِأَشَدِّ رَجُلٍ ؟ قَالَ: نَعَمْ. قَالَ: لَوْ رَأَيْتَ الْيَوْمَ مَعْنًا لَعَلِمْتَ أَنَّهُ مِنْهُمْ. فَقَالَ مَعْنٌ: وَاللَّهِ يَا أَمِيرَ الْمُؤْمِنِينَ، لَقَدْ أَتَيْتُكَ وَإِنِّي لَوَجِلُ الْقَلْبِ، فَلَمَّا رَأَيْتُ مَا عِنْدَكَ مِنْ الِاسْتِهَانَةِ بِهِمْ، وَشِدَّةِ الْإِقْدَامِ عَلَيْهِمْ رَأَيْتُ مَا لَمْ أَرَهُ مِنْ خُلُقٍ فِي حَرْبٍ، فَشَدَّ ذَلِكَ مِنْ قَلْبِي وَحَمَلَنِي عَلَى مَا رَأَيْتَ مِنِّي. وَقِيلَ: كَانَ مَعْنٌ مُتَخَفِّيًا مِنَ الْمَنْصُورِ لِمَا كَانَ مِنْهُ مِنْ قِتَالِهِ مَعَ ابْنِ هُبَيْرَةَ، كَمَا ذَكَرْنَاهُ، وَكَانَ اخْتِفَاؤُهُ عِنْدَ أَبِي الْخَصِيبِ حَاجِبِ الْمَنْصُورِ، وَكَانَ عَلَى أَنْ يَطْلُبَ [ لَهُ ] الْأَمَانَ، فَلَمَّا خَرَجَتِ الرَّاوِنْدِيَّةُ جَاءَ مَعْنٌ فَوَقَفَ بِالْبَابِ، فَسَأَلَ الْمَنْصُورُ أَبَا الْخَصِيبِ: مَنْ بِالْبَابِ ؟ فَقَالَ: مَعْنُ بْنُ زَائِدَةَ. فَقَالَ الْمَنْصُورُ: رَجُلٌ مِنَ الْعَرَبِ، شَدِيدُ النَّفْسِ، عَالِمٌ بِالْحَرْبِ، كَرِيمُ الْحَسَبِ، أَدْخِلْهُ، فَلَمَّا دَخَلَ قَالَ: إِيهٍ يَا مَعْنُ ! مَا الرَّأْيُ ؟ قَالَ: الرَّأْيُ أَنْ تُنَادِيَ فِي النَّاسِ فَتَأْمُرَ لَهُمْ بِالْأَمْوَالِ. فَقَالَ: وَأَيْنَ النَّاسُ وَالْأَمْوَالُ ؟ وَمَنْ تَقَدَّمَ عَلَى أَنْ يَعْرِضَ نَفْسَهُ لِهَؤُلَاءِ الْعُلُوجِ ! لَمْ تَصْنَعْ شَيْئًا يَا مَعْنُ ! الرَّأْيُ أَنْ أَخْرُجَ فَأَقِفَ لِلنَّاسِ، فَإِذَا رَأَوْنِي قَاتَلُوا وَتَرَاجَعُوا إِلَيَّ، وَإِنْ أَقَمْتُ تَهَاوَنُوا وَتَخَاذَلُوا. فَأَخَذَ مَعْنٌ بِيَدِهِ وَقَالَ: لَا أَمِيرَ الْمُؤْمِنِينَ إِذًا، وَاللَّهِ تُقْتَلُ السَّاعَةَ، فَأَنْشُدُكَ اللَّهَ فِي نَفْسِكَ ! فَقَالَ لَهُ أَبُو الْخَصِيبِ مِثْلَهَا، فَجَذَبَ ثَوْبَهُ مِنْهُمَا وَرَكِبَ دَابَّتَهُ، وَخَرَجَ وَمَعْنٌ آخِذٌ بِلِجَامِ دَابَّتِهِ، وَأَبُو الْخَصِيبِ مَعَ رِكَابِهِ، وَأَتَاهُ رَجُلٌ فَقَتَلَهُ مَعْنٌ حَتَّى قَتَلَ أَرْبَعَةً فِي تِلْكَ الْحَالَةِ، حَتَّى اجْتَمَعَ إِلَيْهِ النَّاسُ فَلَمْ يَكُنْ إِلَّا سَاعَةً حَتَّى أَفْنَوْهُمْ. ثُمَّ تَغَيَّبَ مَعْنٌ، فَسَأَلَ الْمَنْصُورُ عَنْهُ أَبَا الْخَصِيبِ فَقَالَ: لَا أَعْلَمُ مَكَانَهُ. فَقَالَ الْمَنْصُورُ: أَيَظُنُّ مَعْنٌ أَنْ لَا أَغْفِرَ ذَنْبَهُ بَعْدَ بَلَائِهِ ؟ أَعْطِهِ الْأَمَانَ وَأَدْخِلْهُ عَلَيَّ، فَأَدْخَلَهُ إِلَيْهِ، فَأَمَرَ لَهُ بِعَشَرَةِ آلَافِ دِرْهَمٍ، ثُمَّ وَلَّاهُ الْيَمَنَ.

    ✧ Then the year 141 AH began. Mention of the Khurūj of the Rāwandiyyah. In this year occurred the khurūj of the Rāwandiyyah against al-Manṣūr. They were a people from the people of Khurāsān, upon the view of Abū Muslim, the master of the daʿwah, asserting the transmigration of spirits. They claimed that the spirit of Adam was in ʿUthmān b. Nahīk, and that their Lord who fed them and gave them drink was al-Manṣūr, and that Gabriel was al-Haytham b. Muʿāwiyah. When they appeared, they came to the palace of al-Manṣūr and said: “This is the palace of our Lord.” So al-Manṣūr seized their leaders and imprisoned two hundred of them. Their companions became angry, took up a bier, and carried the litter, though there was no one in the bier. They passed with it until they came to the gate of the prison, hurled the bier, charged the people, entered the prison, and brought out their companions. They made for al-Manṣūr, being that day six hundred men. The people called out to one another, and the gates of the city were shut, so that no one could enter. Al-Manṣūr went out from the palace on foot, for there was no mount in the palace. After that day, he began to keep a mount with him in the palace. When al-Manṣūr went out, a mount was brought to him, and he rode it, intending to face them. They pressed upon him in numbers until they almost killed him. Then came Maʿn b. Zāʾidah al-Shaybānī, who had been in hiding from al-Manṣūr because of his fighting with Ibn Hubayrah, as we have mentioned. Al-Manṣūr had been seeking him intensely and had offered much wealth for him. On that day, he came to al-Manṣūr veiled, dismounted, and fought a fierce fight, showing great valor. Al-Manṣūr was riding a mule, its bridle in the hand of al-Rabīʿ, his chamberlain. Maʿn came and said: “Move aside, for I am more entitled to this bridle than you at this time, and of greater service.” Al-Manṣūr said: “He has spoken truly; give it to him.” He did not cease fighting until the situation was resolved and he gained victory over the Rāwandiyyah. Al-Manṣūr said to him: “Who are you?” He said: “The one you seek, O Commander of the Faithful: Maʿn b. Zāʾidah.” He said: “May God grant you security for your life, your wealth, and your family. The like of you is to be favored.” Then came Abū Naṣr Mālik b. al-Haytham and stood at the gate of al-Manṣūr, saying: “Today I am the gatekeeper.” A call was made among the people of the market, and they pelted them and fought them. The gate of the city was opened, and the people entered. Khāzim b. Khuzaymah came and charged them until he forced them back to the wall. Then they charged him and drove him back twice. Khāzim said to al-Haytham b. Shuʿbah: “When they charge us, race them to the wall; when they turn back, kill them.” They charged Khāzim, and he withdrew before them, while al-Haytham came from behind them, and they were all killed. On that day, ʿUthmān b. Nahīk came to them and spoke to them, but they shot him with an arrow as he turned back, striking him between the shoulder blades. He fell ill for some days and died of it. Al-Manṣūr prayed over him, and after him placed ʿĪsā b. Nahīk over his guard. He remained over the guard until he died, then Abū al-ʿAbbās al-Ṭūsī was placed over the guard. All of this took place in the Hāshimiyyah city [near al-Kūfah]. When al-Manṣūr prayed the noon prayer, he called for the evening meal, brought Maʿn forward, and raised his rank. He said to his paternal uncle ʿĪsā b. ʿAlī b. ʿAbd Allāh b. ʿAbbās: “O Abū al-ʿAbbās, have you heard of a more valiant man?” He said: “Yes.” He said: “Had you seen Maʿn today, you would know that he is one of them.” Maʿn said: “By God, O Commander of the Faithful, I came to you with a fearful heart. But when I saw your disdain for them and your bold advance upon them, I saw in you what I had never seen in war, and that strengthened my heart and impelled me to what you witnessed from me.” It was said: Maʿn was in hiding from al-Manṣūr because of his fighting alongside Ibn Hubayrah, as we have mentioned. His hiding was with Abū al-Khaṣīb, the chamberlain of al-Manṣūr, on condition that he seek amnesty for him. When the Rāwandiyyah came out, Maʿn came and stood at the gate. Al-Manṣūr asked Abū al-Khaṣīb: “Who is at the gate?” He said: “Maʿn b. Zāʾidah.” Al-Manṣūr said: “A man of the Arabs, strong of spirit, knowledgeable in war, noble of lineage. Admit him.” When he entered, he said: “Well, Maʿn! What is your counsel?” He said: “My counsel is that you call out among the people and command them with promises of wealth.” He said: “Where are the people and the wealth? And who would advance to expose himself to these uncouth men? You have proposed nothing, Maʿn! My view is that I go out and stand before the people. When they see me, they will fight and rally to me; if I remain, they will be lax and desert.” Maʿn took hold of his hand and said: “Not so, O Commander of the Faithful! By God, you will be killed this very hour. I adjure you by God, for your own sake!” Abū al-Khaṣīb said the like to him. He pulled his garment from the two of them, mounted his beast, and went out, with Maʿn holding the bridle of his mount and Abū al-Khaṣīb at his stirrup. A man came at him, and Maʿn killed him, until he had killed four in that engagement, until the people gathered to him, and it was only an hour before they annihilated them. Then Maʿn disappeared. Al-Manṣūr asked Abū al-Khaṣīb about him, and he said: “I do not know his whereabouts.” Al-Manṣūr said: “Does Maʿn think that I will not forgive his sin after his service? Grant him amnesty and bring him to me.” So he brought him in, and he ordered for him ten thousand dirhams, then appointed him over Yemen.

86. Tarikh (al-Tabari) 2761No grade recorded

    ذِكْرُ خَلْعِ عَبْدِ الْجَبَّارِ بِخُرَاسَانَ وَمَسِيرِ الْمَهْدِيِّ إِلَيْهِ   فِي هَذِهِ السَّنَةِ خَلَعَ عَبْدُ الْجَبَّارِ بْنُ عَبْدِ الرَّحْمَنِ عَامِلُ خُرَاسَانَ لِلْمَنْصُورِ. وَسَبَبُ ذَلِكَ أَنَّ عَبْدَ الْجَبَّارِ لَمَّا اسْتَعْمَلَهُ الْمَنْصُورُ عَلَى خُرَاسَانَ عَمَدَ إِلَى الْقُوَّادِ فَقَتَلَ بَعْضَهُمْ وَحَبَسَ بَعْضَهُمْ، فَبَلَغَ ذَلِكَ الْمَنْصُورَ وَأَتَاهُ مِنْ بَعْضِهِمْ كِتَابٌ: قَدْ نَغِلَ الْأَدِيمُ. فَقَالَ لِأَبِي أَيُّوبَ: إِنَّ عَبْدَ الْجَبَّارِ قَدْ أَفْنَى شِيعَتَنَا، وَمَا فَعَلَ ذَلِكَ إِلَّا وَهُوَ يُرِيدُ أَنْ يَخْلَعَ. فَقَالَ لَهُ: اكْتُبْ إِلَيْهِ أَنَّكَ تُرِيدُ غَزْوَ الرُّومِ فَلْيُوَجِّهْ إِلَيْكَ الْجُنُودَ مِنْ خُرَاسَانَ وَعَلَيْهِمْ فُرْسَانُهُمْ وَوُجُوهُهُمْ، فَإِذَا خَرَجُوا مِنْهَا فَابْعَثْ إِلَيْهِ مَنْ شِئْتَ فَلَا تُمْنَعُ. فَكَتَبَ الْمَنْصُورُ إِلَيْهِ بِذَلِكَ، وَأَجَابَهُ: إِنَّ التُّرْكَ قَدْ جَاشَتْ، وَإِنْ فَرَّقْتُ الْجُنُودَ ذَهَبَتْ خُرَاسَانَ. فَأَلْقَى الْكِتَابَ إِلَى أَبِي أَيُّوبَ وَقَالَ لَهُ: مَا تَرَى ؟ قَالَ: قَدْ أَمْكَنَكَ مِنْ قِيَادِهِ اكْتُبْ إِلَيْهِ: إِنَّ خُرَاسَانَ أَهَمُّ إِلَيَّ مِنْ غَيْرِهَا وَأَنَا مُوَجِّهٌ إِلَيْكَ الْجُنُودَ، ثُمَّ وَجِّهْ إِلَيْهِ الْجُنُودَ لِيَكُونُوا بِخُرَاسَانَ، فَإِنْ هَمَّ بِخَلْعٍ أَخَذُوا بِعُنُقِهِ. فَلَمَّا وَرَدَ الْكِتَابُ بِهَذَا عَلَى عَبْدِ الْجَبَّارِ أَجَابَهُ: إِنَّ خُرَاسَانَ لَمْ تَكُنْ قَطُّ أَسْوَأَ حَالًا مِنْهَا [ فِي هَذَا ] الْعَامِ، وَإِنْ دَخَلَهَا الْجُنُودُ هَلَكُوا لِضِيقِ مَا هُمْ فِيهِ مِنَ الْغَلَاءِ. فَلَمَّا أَتَاهُ الْكِتَابُ أَلْقَاهُ إِلَى أَبِي أَيُّوبَ، فَقَالَ لَهُ أَبُو أَيُّوبَ: قَدْ أَبْدَى صَفْحَتَهُ، وَقَدْ خَلَعَ فَلَا تُنَاظِرْهُ. وَوَجَّهَ الْمَنْصُورُ ابْنَهُ الْمَهْدِيَّ، وَأَمَرَهُ بِنُزُولِ الرَّيِّ، فَسَارَ إِلَيْهَا الْمَهْدِيُّ، وَوَجَّهَ خَازِمَ بْنَ خُزَيْمَةَ بَيْنَ يَدَيْهِ لِحَرْبِ عَبْدِ الْجَبَّارِ، وَسَارَ الْمَهْدِيُّ فَنَزَلَ نَيْسَابُورَ، فَلَمَّا بَلَغَ ذَلِكَ أَهْلَ مَرْوِ الرُّوذِ سَارُوا إِلَى عَبْدِ الْجَبَّارِ، وَحَارَبُوهُ وَقَاتَلُوهُ قِتَالًا شَدِيدًا، فَانْهَزَمَ مِنْهُمْ وَلَجَأَ إِلَى مَقْطَنَةٍ فَتَوَارَى فِيهَا، فَعَبَرَ إِلَيْهِ الْمُجَشَّرُ بْنُ مُزَاحِمٍ، مِنْ أَهْلِ مَرْوِ الرُّوذِ، فَأَخَذَهُ أَسِيرًا، فَلَمَّا قَدِمَ خَازِمٌ أَتَاهُ بِهِ، فَأَلْبَسَهُ جُبَّةَ صُوفٍ، وَحَمَلَهُ عَلَى بَعِيرٍ، وَجَعَلَ وَجْهَهُ مِمَّا يَلِي عَجُزَ الْبَعِيرِ وَحَمَلَهُ إِلَى الْمَنْصُورِ، وَمَعَهُ وَلَدُهُ وَأَصْحَابُهُ، فَبَسَطَ عَلَيْهِمُ الْعَذَابَ حَتَّى اسْتَخْرَجَ مِنْهُمُ الْأَمْوَالَ، ثُمَّ أَمَرَ فَقُطِعَتْ يَدَا عَبْدِ الْجَبَّارِ وَرِجْلَاهُ، وَضُرِبَ عُنُقُهُ، وَأَمَرَ بِتَسْيِيرِ وَلَدِهِ إِلَى دَهْلَكَ، وَهِيَ جَزِيرَةٌ بِالْيَمَنِ، فَلَمْ يَزَالُوا بِهَا حَتَّى أَغَارَ عَلَيْهِمُ الْهِنْدُ فَسَبَوْهُمْ فِيمَنْ سَبَوْا، ثُمَّ فُودُوا بَعْدَ ذَلِكَ. وَكَانَ مِمَّنْ نَجَا مِنْهُمْ عَبْدُ الرَّحْمَنِ بْنُ عَبْدِ الْجَبَّارِ، صَحِبَ الْخُلَفَاءَ، وَمَاتَ أَيَّامَ الرَّشِيدِ سَنَةَ سَبْعِينَ وَمِائَةٍ. قِيلَ: وَكَانَ أَمْرُ عَبْدِ الْجَبَّارِ سَنَةَ اثْنَتَيْنِ وَأَرْبَعِينَ فِي رَبِيعِ الْأَوَّلِ، وَقِيلَ: سَنَةَ أَرْبَعِينَ.

    ✧ Mention of the deposition of ʿAbd al-Jabbār in Khurāsān and the march of al-Mahdī against him In this year ʿAbd al-Jabbār b. ʿAbd al-Raḥmān, al-Manṣūr's governor of Khurāsān, renounced allegiance. The reason for that was that when al-Manṣūr appointed ʿAbd al-Jabbār over Khurāsān, he set about the commanders and killed some of them and imprisoned others. News of that reached al-Manṣūr, and a letter came to him from one of them: 'The hide has become tainted.' He said to Abū Ayyūb: 'ʿAbd al-Jabbār has destroyed our partisans, and he has only done that because he intends to renounce allegiance.' Abū Ayyūb said to him: 'Write to him that you intend to campaign against the Byzantines, and let him send to you the troops from Khurāsān with their horsemen and notables. When they have left it, send against him whom you will and you will not be prevented.' Al-Manṣūr wrote to him about that, and he replied: 'The Turks have stirred, and if I disperse the troops, Khurāsān will be lost.' He threw the letter to Abū Ayyūb and said to him: 'What do you think?' He said: 'He has given you his reins. Write to him: Khurāsān is more important to me than others, and I am sending troops to you. Then send troops to him so that they will be in Khurāsān; if he intends to renounce allegiance, they will seize him by the neck.' When the letter with this reached ʿAbd al-Jabbār, he replied: 'Khurāsān has never been in a worse state than it is in this year, and if the troops enter it they will perish because of the hardship of the famine they are in.' When his letter came, he threw it to Abū Ayyūb, and Abū Ayyūb said to him: 'He has shown his true face and has already renounced allegiance, so do not debate with him.' Al-Manṣūr sent his son al-Mahdī and commanded him to encamp at al-Rayy. Al-Mahdī marched there, and he sent Khāzim b. Khuzaymah ahead of him to fight ʿAbd al-Jabbār. Al-Mahdī proceeded and encamped at Naysābūr. When that reached the people of Marw al-Rūdh, they marched against ʿAbd al-Jabbār and fought him with fierce fighting. He was defeated by them and took refuge in a thicket and hid in it. Al-Mujashshar b. Muzāḥim, of the people of Marw al-Rūdh, crossed over to him and took him captive. When Khāzim arrived, he brought him to him, and he clothed him in a woolen jubbah, mounted him on a camel, placed his face toward the camel's hindquarters, and carried him to al-Manṣūr, along with his son and his companions. He spread torture over them until he extracted the wealth from them. Then he commanded, and the hands and feet of ʿAbd al-Jabbār were cut off and his neck was struck. He commanded that his son be sent to Dahlak, which is an island in Yemen. They remained there until the Indians raided them and took them captive among those they captured, and afterward they were ransomed. Among those who escaped them was ʿAbd al-Raḥmān b. ʿAbd al-Jabbār. He accompanied the caliphs and died in the days of al-Rashīd in the year one hundred and seventy. It is said: The affair of ʿAbd al-Jabbār was in the year one hundred and forty-two in Rabīʿ al-Awwal, and it is said: in the year one hundred and forty.

87. Tarikh (al-Tabari) 2762No grade recorded

    ذِكْرُ فَتْحِ طَبَرِسْتَانَ   وَلَمَّا ظَفِرَ الْمَهْدِيُّ بِعَبْدِ الْجَبَّارِ بِغَيْرِ تَعَبٍ وَلَا مُبَاشَرَةِ قِتَالٍ كَرِهَ الْمَنْصُورُ أَنْ تَبْطُلَ تِلْكَ النَّفَقَاتُ الَّتِي أَنْفَقَ عَلَى الْمَهْدِيِّ، فَكَتَبَ إِلَيْهِ أَنْ يَغْزُوَ طَبَرِسْتَانَ، وَيَنْزِلَ الرَّيَّ، وَيُوَجِّهَ أَبَا الْخَصِيبِ، وَخَازِمَ بْنَ خُزَيْمَةَ، وَالْجُنُودَ إِلَى الْأَصْبَهْبَذِ، وَكَانَ الْأَصْبَهْبَذُ يَوْمَئِذٍ مُحَارِبًا لِلْمُصْمُغَانِ، مَلِكِ دُنَبَاوَنْدَ، مُعَسْكِرًا بِإِزَائِهِ، فَلَمَّا بَلَغَهُ دُخُولُ الْجُنُودِ بِلَادَهُ وَدُخُولُ أَبِي الْخَصِيبِ سَارِيَةَ قَالَ الْمُصْمُغَانُ لِلْأَصْبَهْبَذِ: مَتَى قَهَرُوكَ صَارُوا إِلَيَّ، فَاجْتَمَعَا عَلَى حَرْبِ الْمُسْلِمِينَ. فَانْصَرَفَ الْأَصْبَهْبَذُ إِلَى بِلَادِهِ فَحَارَبَ الْمُسْلِمِينَ، فَطَالَتْ تِلْكَ الْحُرُوبُ، فَوَجَّهَ الْمَنْصُورُ عُمَرَ بْنَ الْعَلَاءِ إِلَى طَبَرِسْتَانَ، وَهُوَ الَّذِي يَقُولُ فِيهِ بَشَّارٌ: إِذَا أَيْقَظَتْكَ حُرُوبُ الْعِدَى فَنَبِّهْ لَهَا عُمَرًا ثُمَّ نَمْ. وَكَانَ عَالِمًا بِبِلَادِ طَبَرِسْتَانَ، فَأَخَذَ الْجُنُودَ وَقَصَدَ الرُّويَانَ وَفَتَحَهَا، وَأَخَذَ قَلْعَةَ الطَّاقِ وَمَا فِيهَا، وَطَالَتِ الْحَرْبُ، فَأَلَحَّ خَازِمٌ عَلَى الْقِتَالِ فَفَتَحَ طَبَرِسْتَانَ، وَقَتَلَ مِنْهُمْ فَأَكْثَرَ، وَسَارَ الْأَصْبَهْبَذُ إِلَى قَلْعَتِهِ فَطَلَبَ الْأَمَانَ عَلَى أَنْ يُسَلِّمَ الْقَلْعَةَ بِمَا فِيهَا مِنَ الذَّخَائِرِ. وَكَتَبَ الْمَهْدِيُّ بِذَلِكَ إِلَى الْمَنْصُورِ، فَوَجَّهَ الْمَنْصُورَ صَالِحًا صَاحِبَ الْمُصَلَّى، فَأَحْصَوْا مَا فِي الْحِصْنِ وَانْصَرَفُوا، وَدَخَلَ الْأَصْبَهْبَذُ بِلَادَ جِيلَانَ مِنَ الدَّيْلَمِ، فَمَاتَ بِهَا، وَأَخَذَتِ ابْنَتُهُ، وَهِيَ أُمُّ إِبْرَاهِيمَ بْنِ الْعَبَّاسِ بْنِ مُحَمَّدٍ، وَقَصَدَتِ الْجُنُودُ بَلَدَ الْمُصْمُغَانِ فَظَفِرُوا بِهِ وَبِالْبُحْتُرِيَّةِ، أُمِّ مَنْصُورِ بْنِ الْمَهْدِيِّ.

    ✧ Mention of the conquest of Tabaristan When al-Mahdi seized ʿAbd al-Jabbār without hardship or engaging in combat, al-Manṣūr disliked that the expenditures he had spent on al-Mahdi should go to waste. So he wrote to him to raid Tabaristan, to camp at al-Rayy, and to send Abū al-Khaṣīb, Khāzim b. Khuzaymah, and the troops against the Iṣbahbadh. At that time the Iṣbahbadh was fighting al-Muṣmughān, king of Dunbāwand, and was encamped opposite him. When news reached him that the troops had entered his land and that Abū al-Khaṣīb had entered Sāriyah, al-Muṣmughān said to the Iṣbahbadh: “Whenever they overcome you, they will come to me.” So they joined together to fight the Muslims. The Iṣbahbadh returned to his country and fought the Muslims. Those wars dragged on, so al-Manṣūr sent ʿUmar b. al-ʿAlāʾ to Tabaristan. He is the one about whom Bashshār said: “If the wars of the enemy wake you, rouse ʿUmar for them, then sleep.” He was knowledgeable about the lands of Tabaristan. He took the troops, headed to al-Rūyān, and conquered it. He seized the fortress of al-Ṭāq and what was in it. The war dragged on, so Khāzim persisted in fighting and conquered Tabaristan, killing many of them. The Iṣbahbadh went to his fortress and sought safe-conduct on condition that he surrender the fortress with the treasures it contained. Al-Mahdi wrote about that to al-Manṣūr, so al-Manṣūr sent Ṣāliḥ, the keeper of the prayer rug. They inventoried what was in the stronghold and departed. The Iṣbahbadh entered the land of Jīlān in al-Daylam and died there. His daughter, who was the mother of Ibrāhīm b. al-ʿAbbās b. Muḥammad, was taken. The troops headed for the country of al-Muṣmughān and seized him and al-Buḥturiyyah, the mother of Manṣūr b. al-Mahdi.

88. Tarikh (al-Tabari) 2763No grade recorded

    وَفِي هَذِهِ السَّنَةِ فُرِغَ مِنْ بِنَاءِ الْمِصِّيصَةِ عَلَى يَدَيْ جَبْرَئِيلَ بْنِ يَحْيَى الْخُرَاسَانِيِّ.

    ✧ In this year, the construction of al-Miṣṣīṣa was completed at the hands of Jabraʾīl b. Yaḥyā al-Khurāsānī.

89. Tarikh (al-Tabari) 2764No grade recorded

    فِي هَذِهِ السَّنَةِ عُزِلَ زِيَادُ بْنُ عُبَيْدِ اللَّهِ الْحَارِثِيُّ عَنْ مَكَّةَ وَالْمَدِينَةِ وَالطَّائِفِ، وَاسْتُعْمِلَ عَلَى الْمَدِينَةِ: مُحَمَّدُ بْنُ خَالِدِ بْنِ عَبْدِ اللَّهِ الْقَسْرِيُّ فِي رَجَبٍ، وَعَلَى الطَّائِفِ وَمَكَّةَ: الْهَيْثَمُ بْنُ مُعَاوِيَةَ الْعَتَكِيُّ مِنْ أَهْلِ خُرَاسَانَ.

    ✧ In this year, Ziyād b. ʿUbayd Allāh al-Ḥārithī was dismissed from Makkah, Madinah, and al-Ṭāʾif. Muḥammad b. Khālid b. ʿAbd Allāh al-Qasrī was appointed over Madinah in Rajab, and al-Haytham b. Muʿāwiyah al-ʿAtakī, from the people of Khurāsān, was appointed over al-Ṭāʾif and Makkah.

90. Tarikh (al-Tabari) 2765No grade recorded

    وَفِيهَا وَلِيَ مِصْرَ مُحَمَّدُ بْنُ الْأَشْعَثِ ثُمَّ عُزِلَ، وَوَلِيَ عَلَيْهَا نَوْفَلُ بْنُ الْفُرَاتِ.

    ✧ In this year, Muhammad b. al-Ashʿath governed Egypt, then he was dismissed, and Nawfal b. al-Furāt governed it.

91. Tarikh (al-Tabari) 2766No grade recorded

    وَحَجَّ بِالنَّاسِ هَذِهِ السَّنَةَ صَالِحُ بْنُ عَلِيِّ بْنِ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ وَهُوَ عَلَى الشَّامِ. وَعَلَى الْكُوفَةِ: عِيسَى بْنُ مُوسَى، وَعَلَى الْبَصْرَةِ: سُفْيَانُ بْنُ مُعَاوِيَةَ، وَعَلَى خُرَاسَانَ الْمَهْدِيُّ، وَخَلِيفَتُهُ بِهَا السَّرِيُّ بْنُ عَبْدِ اللَّهِ، وَعَلَى الْمَوْصِلِ: إِسْمَاعِيلُ بْنُ عَلِيٍّ.

    ✧ The people's pilgrimage this year was led by Ṣāliḥ b. ʿAlī b. ʿAbd Allāh b. ʿAbbās, while he was governor of Syria. Over Kufa was ʿĪsā b. Mūsā, over Basra was Sufyān b. Muʿāwiya, over Khurasan was al-Mahdī, with his deputy there al-Sarī b. ʿAbd Allāh, and over Mosul was Ismāʿīl b. ʿAlī.

92. Tarikh (al-Tabari) 2767No grade recorded

    وَفِيهَا مَاتَ سَعْدُ بْنُ سَعِيدٍ أَخُو يَحْيَى بْنِ سَعِيدٍ الْأَنْصَارِيِّ  . وَأَبَانُ بْنُ تَغْلِبَ الْقَارِئُ  . وَفِيهَا تُوُفِّيَ مُوسَى بْنُ كَعْبٍ وَهُوَ عَلَى شُرَطِ الْمَنْصُورِ وَعَلَى مِصْرَ وَالْهِنْدِ، وَخَلِيفَتُهُ عَلَى الْهِنْدِ عُيَيْنَةُ ابْنُهُ، وَكَانَ قَدْ عُزِلَ مُوسَى عَنْ مِصْرَ، وَوَلِيَهَا مُحَمَّدُ بْنُ الْأَشْعَثِ، ثُمَّ عُزِلَ، وَوَلِيَهَا نَوْفَلُ بْنُ مُحَمَّدِ بْنِ الْفُرَاتِ. خَالِدُ بْنُ مِهْرَانَ، أَبُو الْمَنَازِلِ الْحَذَّاءُ،  مَوْلًى لِقُرَيْشٍ لِآلِ عَبْدِ اللَّهِ بْنِ عَامِرِ بْنِ كُرْزٍ. سَمِعَ الْحَسَنَ، وَابْنَ سِيرِينَ، وَأَبَا قِلَابَةَ. وَكَانَ ثِقَةً، وَلَمْ يَكُنْ حَذَّاءً وَفِي تَلْقِيبِهِ بِالْحَذَّاءِ ثَلَاثَةُ أَقْوَالٍ: أَحَدُهَا: أَنَّهُ كَانَ يَجْلِسُ إِلَى حَذَّاءٍ، فَلُقِّبَ بِذَلِكَ، قَالَهُ يَزِيدُ بْنُ هَارُونَ. وَالثَّانِي: أَنَّهُ تَزَوَّجَ امْرَأَةً فَنَزَلَ عَلَيْهَا فِي الْحَذَّائِينَ. ذَكَرَهُ الْخَطَّابِيُّ. وَالثَّالِثُ: أَنَّهُ كَانَ إِذَا تَكَلَّمَ يَقُولُ: احْذُوا عَلَى هَذَا النَّحْوِ، فَلُقِّبَ بِالْحَذَّاءِ. قَالَهُ فَهْدُ بْنُ حِبَّانَ الْقَيْسِيُّ. تُوُفِّيَ فِي هَذِهِ السَّنَةِ. وَقِيلَ: فِي سَنَةِ اثْنَتَيْنِ وَأَرْبَعِينَ. سَلَمَةُ بْنُ دِينَارٍ، أَبُو حَازِمٍ، مَوْلَى بَنِي أَشْجَعَ.   كَانَ أَعْرَجَ زَاهِدًا عَابِدًا، يَقُصُّ بَعْدَ الْفَجْرِ وَبَعْدَ الْعَصْرِ فِي مَسْجِدِ الْمَدِينَةِ. وَكَانَ ثِقَةً كَثِيرَ الْحَدِيثِ. أَسْنَدَ عَنِ ابْنِ عُمَرَ، وَسَهْلِ بْنِ سَعْدٍ، وَأَنَسِ بْنِ مَالِكٍ. قَالَتْ لَهُ امْرَأَتُهُ: هَذَا الشِّتَاءُ قَدْ هَجَمَ عَلَيْنَا وَلَا بُدَّ لَنَا مِمَّا يُصْلِحُنَا فِيهِ، فَذَكَرَتِ الثِّيَابَ، وَالطَّعَامَ، وَالْحَطَبَ، فَقَالَ: مِنْ أَيْنَ هَذَا كُلُّهُ؟ وَلَكِنْ خُذِي فِيمَا لَا بُدَّ مِنْهُ: الْمَوْتَ، وَالْبَعْثَ، ثُمَّ الْوُقُوفَ بَيْنَ يَدَيِ اللَّهِ، ثُمَّ الْجَنَّةُ وَالنَّارُ. كَانَ يَقُولُ: مَا مَضَى مِنَ الدُّنْيَا فَحُلْمٌ، وَمَا بَقِيَ فَأَمَانِيُّ. وعن مُحَمَّدِ بْنِ إِسْحَاقَ الْمَوْصِلِيِّ قَالَ: قَالَ أَبُو حَازِمٍ: إِنَّ بِضَا?َةَ الْآخِرَةِ كَاسِدَةٌ، فَاسْتَكْثِرُوا مِنْهَا فِي أَوَانِ كَسَادِهَا، فَإِنَّهُ لَوْ قَدْ جَاءَ يَوْمُ نِفَاقِهَا لَمْ نَصِلْ مِنْهَا إِلَى قَلِيلٍ وَلَا كَثِيرٍ. وعن عَبْدِ الْجَبَّارِ بْنِ عَبْدِ الْعَزِيزِ بْنِ أَبِي حَازِمٍ قَالَ: حَدَّثَنِي أَبِي قَالَ: بَعَثَ سُلَيْمَانُ بْنُ عَبْدِ الْمَلِكِ إِلَى أَبِي حَازِمٍ فَجَاءَهُ فَقَالَ: يَا أَبَا حَازِمٍ، مَا لَنَا نَكْرَهُ الْمَوْتَ؟ قَالَ: لِأَنَّكُمْ أَخْرَبْتُمْ أُخْرَاكُمْ، وَعَمَّرْتُمْ دُنْيَاكُمْ، فَأَنْتُمْ تَكْرَهُونَ أَنْ تَنْتَقِلُوا مِنَ الْعُمْرَانِ إِلَى الْخَرَابِ. قَالَ: صَدَقْتَ، فَكَيْفَ الْقُدُومُ عَلَى اللَّهِ عَزَّ وَجَلَّ؟ قَالَ: أَمَّا الْمُحْسِنُ فَكَالْغَائِبِ يَقْدَمُ عَلَى أَهْلِهِ، وَأَمَّا الْمُسِيءُ فَكَالْآبِقِ يَقْدَمُ عَلَى مَوْلَاهُ. فَبَكَى سُلَيْمَانُ وَقَالَ: لَيْتَ شِعْرِي مَا لَنَا عِنْدَ اللَّهِ يَا أَبَا حَازِمٍ؟ فَقَالَ: اعْرِضْ نَفْسَكَ عَلَى كِتَابِ اللَّهِ، فَإِنَّكَ تَعْلَمُ مَا لَكَ عِنْدَ اللَّهِ. قَالَ: يَا أَبَا حَازِمٍ، وَأَيْنَ أُصِيبُ ذَلِكَ؟ قَالَ: عِنْدَ قَوْلِهِ: إِنَّ الأَبْرَارَ لَفِي نَعِيمٍ وَإِنَّ الْفُجَّارَ لَفِي جَحِيمٍ. فَقَالَ سُلَيْمَانُ: فَأَيْنَ رَحْمَةُ اللَّهِ؟ قَالَ: قَرِيبٌ مِنَ الْمُحْسِنِينَ قَالَ: مَا تَقُولُ فِيمَا نَحْنُ فِيهِ؟ قَالَ: اعْفُنِي مِنْ هَذَا. قَالَ سُلَيْمَانُ: نَصِيحَةً تُلْقِيهَا. قَالَ أَبُو حَازِمٍ: إِنَّ نَاسًا أَخَذُوا هَذَا الْأَمْرَ عَنْوَةً مِنْ غَيْرِ مُشَاوَرَةٍ مِنَ الْمُسْلِمِينَ وَلَا اجْتِمَاعٍ مِنْ رَأْيِهِمْ، فَسَفَكُوا فِيهِ الدِّمَاءَ عَلَى طَلَبِ الدُّنْيَا، ثُمَّ ارْتَحَلُوا عَنْهَا، فَلَيْتَ شِعْرِي مَا قَالُوا وَمَا قِيلَ لَهُمْ. فَقَالَ بَعْضُ جُلَسَائِهِ: بِئْسَ مَا قُلْتَ يَا شَيْخُ. فَقَالَ أَبُو حَازِمٍ: كَذَبْتَ، إِنَّ اللَّهَ تَعَالَى أَخَذَ عَلَى الْعُلَمَاءِ لَيُبَيِّنُنَّهُ لِلنَّاسِ وَلَا يَكْتُمُونَهُ. فَقَالَ سُلَيْمَانُ: اصْحَبْنَا يَا أَبَا حَازِمٍ تُصِبْ مِنَّا وَنُصِبْ مِنْكَ. قَالَ: أَعُوذُ بِاللَّهِ مِنْ ذَلِكَ. قَالَ: وَلِمَ؟ قَالَ: أَخَافُ أَنْ أَرْكَنَ إِلَيْكُمْ شَيْئًا قَلِيلًا فَيُذِيقُنِي اللَّهُ ضِعَفَ الْحَيَاةِ وَضِعْفَ الْمَمَاتِ. قَالَ: فَأَشِرْ عَلَيَّ. قَالَ: اتَّقِ اللَّهَ أَنْ يَرَاكَ حَيْثُ نَهَاكَ، وَأَنْ يَفْقِدَكَ حَيْثُ أَمَرَكَ. فَقَالَ: يَا أَبَا حَازِمٍ، ادْعُ لَنَا بِخَيْرٍ. فَقَالَ: اللَّهُمَّ إِنْ كَانَ سُلَيْمَانُ وَلِيَّكَ فَيَسِّرْهُ لِلْخَيْرِ، وَإِنْ كَانَ عَدُوَّكَ فَخُذْ إِلَى الْخَيْرِ بِنَاصِيَتِهِ. فَقَالَ: يَا غُلَامُ، هَاتِ مِائَةَ دِينَارٍ. ثُمَّ قَالَ: خُذْهَا يَا أَبَا حَازِمٍ. قَالَ: لَا حَاجَةَ لِي فِيهَا، إِنِّي أَخَافُ أَنْ يَكُونَ لِمَا سَمِعْتَ مِنْ كَلَامِي. وَكَانَ سُلَيْمَانُ أُعْجِبَ بِأَبِي حَازِمٍ فَقَالَ الزُّهْرِيُّ: إِنَّهُ لَجَارِي مُنْذُ ثَلَاثِينَ سَنَةً مَا كَلَّمْتُهُ قَطُّ. فَقَالَ أَبُو حَازِمٍ: إِنَّكَ نَسِيتَ اللَّهَ فَنَسِيتَنِي، وَلَوْ أَحْبَبْتَ اللَّهَ لَأَحْبَبْتَنِي. قَالَ الزُّهْرِيُّ: أَتَشْتُمُنِي؟ قَالَ سُلَيْمَانُ: بَلْ أَنْتَ شَتَمْتَ نَفْسَكَ، أَمَا عَلِمْتَ أَنَّ لِلْجَارِ عَلَى جَارِهِ حَقًّا؟ فَقَالَ أَبُو حَازِمٍ: إِنَّ بَنِي إِسْرَائِيلَ لَمَّا كَانُوا عَلَى الصَّوَابِ كَانَتِ الْأُمَرَاءُ تَحْتَاجُ إِلَى الْعُلَمَاءِ، وَكَانَتِ الْعُلَمَاءُ تَفِرُّ بِدِينِهَا مِنَ الْأُمَرَاءِ، فَلَمَّا رَأَى ذَلِكَ قَوْمٌ مِنْ أَذِلَّةِ النَّاسِ تَعَلَّمُوا ذَلِكَ الْعِلْمَ وَأَتَوْا بِهِ إِلَى الْأُمَرَاءِ، فَاسْتَغْنَتْ بِهِ عَنِ الزُّهَّادِ، وَاجْتَمَعَ الْقَوْمُ عَلَى الْمَعْصِيَةِ، فَسَقَطُوا وَانْتَكَسُوا، وَلَوْ كَانَ عُلَمَاؤُنَا يَصُونُونَ عِلْمَهُمْ لَمْ تَزَلِ الْأُمَرَاءُ تَهَابُهُمْ. قَالَ الزُّهْرِيُّ: كَأَنَّكَ إِيَّايَ تُرِيدُ، وَبِي تُعَرِّضُ. قَالَ: هُوَ مَا تَسْمَعُ. وعَنِ الْأَصْمَعِيِّ قَالَ: دَخَلَ أَبُو حَازِمٍ الطَّوَّافُ، فَإِذَا هُوَ بِامْرَأَةٍ سَافِرَةٍ عَنْ وَجْهِهَا تَطُوفُ، وَقَدْ فَتَنَتِ النَّاسَ بِحُسْنِ وَجْهِهَا فَقَالَ: يَا هَذِهِ، أَلَا تُخَمِّرِينَ وَجْهَكِ؟ فَقَالَتْ: يَا أَبَا حَازِمٍ، إِنَّا مِنَ اللَّوَاتِي يَقُولُ فِيهِنَّ الشَّاعِرُ: أَمَاطَتْ قِنَاعَ الْخَزِّ عَنْ حُرِّ وَجْهِهَا وَأَبْدَتْ مِنَ الْخَدَّيْنِ بُرْدًا مُهَلْهَلَا     مِنَ اللَّائِي لَمْ يَحْجُجْنَ تَبْغِينَ رِيبَةً وَلَكِنْ لِيَقْتُلْنَ الْبَرِيءَ الْمُغَفَّلَا     وَتَرْمِي بِعَيْنَيْهَا الْقُلُوبَ إِذَا بَدَتْ لَهَا نَظَرٌ لَمْ يَخْطُ لِلْحَيِّ مَقْتَلَا فَأَقْبَلَ أَبُو حَازِمٍ عَلَى أَهْلِ الطَّوَافِ فَقَالَ: يَا أَهْلَ بَيْتِ اللَّهِ، تَعَالَوْا نَدَعُ اللَّهَ أَنْ لَا يُعَذِّبَ هَذَا الْوَجْهَ بِالنَّارِ، فَذُكِرَ ذَلِكَ لِسَعِيدِ بْنِ الْمُسَيَّبِ، فَقَالَ: لَوْ كَانَ مِنْ بَعْضِ أَهْلِ الْعِرَاقِ لَقَالَ: يَا عَدُوَّةَ اللَّهِ، وَلَكِنْ ظُرْفُ أَهْلِ الْحِجَازِ. وعَنْ سُلَيْمَانَ الْعُمَرِيِّ قَالَ: رَأَيْتُ أَبَا جَعْفَرٍ الْقَارِئَ فِي الْمَنَامِ فَقُلْتُ لَهُ: أَبَا جَعْفَرٍ. فَقَالَ: نَعَمْ، أَقْرِئْ إِخْوَانِي مِنِّي السَّلَامَ وَأَخْبِرْهُمْ أَنَّ اللَّهَ تَعَالَى جَعَلَنِي مِنَ الشُّهَدَاءِ الْأَحْيَاءِ الْمَرْزُوقِينَ، وَأَقْرِئْ أَبَا حَازِمٍ السَّلَامَ وَقُلْ لَهُ: يَقُولُ لَكَ: الْكَيْسَ الْكَيْسَ، فَإِنَّ اللَّهَ وَمَلَائِكَتَهُ يَتَرَاءَوْنَ مَجْلِسَكَ بِالْعَشِيَّاتِ.

    ✧ In it died Saʿd b. Saʿīd, the brother of Yaḥyā b. Saʿīd al-Anṣārī. And Abān b. Taghlib al-Qāriʾ. In it died Mūsā b. Kaʿb while he was over al-Manṣūr's shurṭah and over Miṣr and al-Hind, and his deputy over al-Hind was ʿUyaynah his son. Mūsā had been dismissed from Miṣr, and Muḥammad b. al-Ashʿath was placed over it, then he was dismissed, and Nawfal b. Muḥammad b. al-Furāt was placed over it. Khālid b. Mihrān, Abū al-Manāzil al-Ḥadhdhāʾ, a mawlā of Quraysh for the family of ʿAbd Allāh b. ʿĀmir b. Kuraz. He heard al-Ḥasan, Ibn Sīrīn, and Abū Qilābah. He was thiqqah, and he was not a shoemaker. In his being nicknamed al-Ḥadhdhāʾ there are three statements: One of them: that he used to sit with a shoemaker, so he was nicknamed for that. Yazīd b. Hārūn said it. The second: that he married a woman and stayed with her among the shoemakers. Al-Khaṭṭābī mentioned it. The third: that when he spoke he would say: "Follow this manner," so he was nicknamed al-Ḥadhdhāʾ. Fahd b. Ḥibbān al-Qaysī said it. He died in this year. And it is said: in the year forty-two. Salamah b. Dīnār, Abū Ḥāzim, a mawlā of Banū Ashjaʿ. He was lame, ascetic, devoted, telling stories after dawn and after afternoon in the mosque of Madinah. He was thiqqah, with much ḥadīth. He related from Ibn ʿUmar, Sahl b. Saʿd, and Anas b. Mālik. His wife said to him: "This winter has come upon us, and we must have what sets us right in it." She mentioned clothes, food, and firewood. He said: "Where is all this from? But take what is indispensable: death, resurrection, then standing before God, then Paradise and Hell." He used to say: "What has passed of this world is a dream, and what remains is wishes." From Muḥammad b. Isḥāq al-Mawṣilī who said: Abū Ḥāzim said: "The merchandise of the Hereafter is stagnant, so acquire much of it in the time of its stagnation, for when the day of its briskness comes, we will not attain from it little or much." From ʿAbd al-Jabbār b. ʿAbd al-ʿAzīz b. Abī Ḥāzim who said: My father narrated to me, he said: Sulaymān b. ʿAbd al-Malik sent for Abū Ḥāzim, and he came to him. He said: "O Abū Ḥāzim, why do we hate death?" He said: "Because you have ruined your Hereafter and built up your worldly life, so you hate to move from the inhabited to the ruined." He said: "You have spoken truly. How is the coming before God, mighty and glorious?" He said: "As for the doer of good, he is like the absent one who returns to his family. As for the doer of evil, he is like the runaway slave who returns to his master." Sulaymān wept and said: "Would that I knew what we have with God, O Abū Ḥāzim." He said: "Present yourself against the Book of God, for you will know what you have with God." He said: "O Abū Ḥāzim, where do I find that?" He said: "At His saying: 'Indeed the righteous will be in bliss, and indeed the wicked will be in Hellfire.'" Sulaymān said: "Where is the mercy of God?" He said: "Near to the doers of good." He said: "What do you say about what we are in?" He said: "Excuse me from this." Sulaymān said: "A counsel you deliver." Abū Ḥāzim said: "People took this matter by force without consultation of the Muslims or gathering of their opinion, and they shed blood therein seeking the world, then they departed from it. Would that I knew what they said and what was said to them." One of his sitting companions said: "Evil is what you have said, O shaykh." Abū Ḥāzim said: "You have lied. God, exalted, took a covenant from the scholars to make it clear to the people and not conceal it." Sulaymān said: "Accompany us, O Abū Ḥāzim, you will attain from us and we will attain from you." He said: "I seek refuge in God from that." He said: "And why?" He said: "I fear that I might incline to you a little, and God would make me taste the double of life and the double of death." He said: "Then advise me." He said: "Fear God that He sees you where He forbade you, and that He misses you where He commanded you." He said: "O Abū Ḥāzim, pray for good for us." He said: "O God, if Sulaymān is Your friend, make good easy for him, and if he is Your enemy, take him by the forelock to good." He said: "O boy, bring a hundred dinars." Then he said: "Take them, O Abū Ḥāzim." He said: "I have no need of them. I fear that it might be for what you heard of my speech." Sulaymān was impressed by Abū Ḥāzim. Al-Zuhrī said: "He is my neighbor for thirty years, and I never spoke to him." Abū Ḥāzim said: "You forgot God, so you forgot me. If you loved God, you would have loved me." Al-Zuhrī said: "Do you revile me?" Sulaymān said: "Rather you reviled yourself. Do you not know that a neighbor has a right over his neighbor?" Abū Ḥāzim said: "When the Children of Israel were upon the right path, the commanders needed the scholars, and the scholars fled with their religion from the commanders. When some of the lowly people saw that, they learned that knowledge and brought it to the commanders, so the commanders dispensed with the ascetics, and the people gathered upon disobedience, so they fell and were overturned. If our scholars had protected their knowledge, the commanders would not have ceased to fear them." Al-Zuhrī said: "It is as if you mean me, and you allude to me." He said: "It is what you hear." From al-Aṣmaʿī who said: Abū Ḥāzim entered the ṭawāf, and there was a woman with her face unveiled making ṭawāf, and she had tempted the people with the beauty of her face. He said: "O woman, will you not cover your face?" She said: "O Abū Ḥāzim, we are of those about whom the poet says: She removed the silk veil from her free face and showed from her cheeks a worn cloak, of those who did not perform ḥajj seeking doubt, but to kill the innocent heedless one. And she casts with her two eyes the hearts when she appears, a look that did not miss the killing place of the tribe." Abū Ḥāzim turned to the people of the ṭawāf and said: "O people of God's House, come, let us call upon God not to punish this face with the Fire." That was mentioned to Saʿīd b. al-Musayyab, and he said: "Had he been from some of the people of Iraq, he would have said: 'O enemy of God,' but it is the elegance of the people of the Hijaz." From Sulaymān al-ʿUmarī who said: I saw Abū Jaʿfar al-Qāriʾ in a dream, and I said to him: "O Abū Jaʿfar." He said: "Yes. Convey to my brothers my greetings, and tell them that God, exalted, has made me among the living martyrs who are provided for. And convey to Abū Ḥāzim my greetings, and say to him: he says to you: 'Shrewdness, shrewdness, for God and His angels look upon your gathering in the evenings.'"

93. Tarikh (al-Tabari) 2768No grade recorded

    فِي هَذِهِ السَّنَةِ نَكَثَ الْأَصْبَهْبَذُ بِطَبَرِسْتَانَ الْعَهْدَ بَيْنَهُ وَبَيْنَ الْمُسْلِمِينَ، وَقَتَلَ مَنْ كَانَ بِبِلَادِهِ مِنْهُمْ، فَلَمَّا انْتَهَى الْخَبَرُ إِلَى الْمَنْصُورِ سَيَّرَ مَوْلَاهُ أَبَا الْخَصِيبِ، وَخَازِمَ بْنَ خُزَيْمَةَ، وَرَوْحَ بْنَ حَاتِمٍ، فَأَقَامُوا عَلَى الْحِصْنِ يُحَاصِرُونَهُ وَهُوَ فِيهِ. فَلَمَّا طَالَ عَلَيْهِمُ الْمُقَامُ احْتَالَ أَبُو الْخَصِيبِ فِي ذَلِكَ فَقَالَ لِأَصْحَابِهِ: اضْرِبُونِي وَاحْلِقُوا رَأْسِي وَلِحْيَتِي. فَفَعَلُوا ذَلِكَ بِهِ. وَلَحِقَ بِالْأَصْبَهْبَذِ فَقَالَ لَهُ: فُعِلَ بِي هَذَا تُهْمَةً مِنْهُمْ لِي أَنْ يَكُونَ هَوَايَ مَعَكَ، وَأَخْبَرَهُ أَنَّهُ مَعَهُ، وَأَنَّهُ دَلِيلٌ عَلَى عَوْرَةِ عَسْكَرِهِمْ. فَقَبِلَ ذَلِكَ الْأَصْبَهْبَذُ، وَجَعَلَهُ فِي خَاصَّتِهِ وَأَلْطَفَهُ. وَكَانَ بَابُ حِصْنِهِمْ مِنْ حَجَرٍ يُلْقَى إِلْقَاءً، تَرْفَعُهُ الرِّجَالُ وَتَضَعُهُ عِنْدَ فَتْحِهِ وَإِغْلَاقِهِ، وَكَانَ الْأَصْبَهْبَذُ يُوَكِّلُ بِهِ ثِقَاتِ أَصْحَابِهِ نُوَّابًا بَيْنَهُمْ، فَلَمَّا وَثِقَ الْأَصْبَهْبَذُ بِأَبِي الْخَصِيبِ وَكَّلَهُ بِالْبَابِ، فَتَوَلَّى فَتْحَهُ وَإِغْلَاقَهُ حَتَّى أَنِسَ بِهِ. ثُمَّ كَتَبَ أَبُو الْخَصِيبِ إِلَى رَوْحٍ وَخَازِمٍ، وَأَلْقَى الْكِتَابَ فِي سَهْمٍ، وَأَعْلَمَهُمْ أَنَّهُ قَدْ ظَفِرَ بِالْحِيلَةِ، وَوَاعَدَهُمْ لَيْلَةً فِي فَتْحِ الْبَابِ، فَلَمَّا كَانَ تِلْكَ اللَّيْلَةُ فَتَحَ لَهُمْ، فَقَتَلُوا مَنْ فِي الْحِصْنِ مِنَ الْمُقَاتِلَةِ، وَسَبَوُا الذُّرِّيَّةَ، وَأَخَذُوا شَكْلَةَ، أُمَّ إِبْرَاهِيمَ بْنِ الْمَهْدِيِّ. وَكَانَ مَعَ الْأَصْبَهْبَذِ سُمٌّ فَشَرِبَهُ فَمَاتَ. وَقَدْ قِيلَ: إِنَّ ذَلِكَ سَنَةَ ثَلَاثٍ وَأَرْبَعِينَ وَمِائَةٍ.

    ✧ In this year, the Iṣbahbadh in Ṭabaristān broke the covenant between him and the Muslims and killed those of them who were in his land. When the news reached al-Manṣūr, he sent his mawlā Abū al-Khaṣīb, Khāzim b. Khuzaymah, and Rawḥ b. Ḥātim. They stayed at the fortress, besieging it while he was inside. When their stay grew long, Abū al-Khaṣīb devised a ruse. He said to his companions: 'Beat me and shave my head and beard.' They did that to him. He then joined the Iṣbahbadh and said to him: 'This was done to me because they suspected me of being inclined toward you.' He informed him that he was with him and that he could guide them to a weak point in their camp. The Iṣbahbadh accepted that and made him one of his close retinue, treating him kindly. The gate of their fortress was made of stone that was set in place by lifting, raised and lowered by men when opening and closing it. The Iṣbahbadh used to entrust it to trusted companions, deputies among them. When the Iṣbahbadh came to trust Abū al-Khaṣīb, he entrusted the gate to him, and he took charge of opening and closing it until he became familiar with it. Then Abū al-Khaṣīb wrote to Rawḥ and Khāzim, placed the letter on an arrow, and informed them that he had succeeded with the ruse. He appointed a night for them to open the gate. When that night came, he opened it for them, and they killed the fighting men in the fortress, took the offspring captive, and seized Shaklah, the mother of Ibrāhīm b. al-Mahdī. The Iṣbahbadh had poison with him, so he drank it and died. It has also been said that this took place in the year 143 AH.

94. Tarikh (al-Tabari) 2769No grade recorded

    وَفِيهَا عُزِلَ نَوْفَلُ بْنُ الْفُرَاتِ عَنْ مِصْرَ وَوَلِيَهَا حُمَيْدُ بْنُ قَحْطَبَةَ.

    ✧ In it, Nawfal b. al-Furāt was dismissed from Egypt, and Ḥumayd b. Qaḥṭabah was appointed over it.

95. Tarikh (al-Tabari) 2770No grade recorded

    وَوَلَّى الْمَنْصُورُ الْجَزِيرَةَ وَالثُّغُورَ وَالْعَوَاصِمَ أَخَاهُ الْعَبَّاسَ بْنَ مُحَمَّدٍ، وَعَزَلَ الْمَنْصُورُ عَمَّهُ إِسْمَاعِيلَ بْنَ عَلِيٍّ عَنِ الْمَوْصِلِ، وَاسْتَعْمَلَ عَلَيْهَا مَالِكَ بْنَ الْهَيْثَمِ الْخُزَاعِيَّ جَدَّ أَحْمَدَ بْنِ نُصَيْرٍ الَّذِي قَتَلَهُ الْوَاثِقُ، وَكَانَ خَيْرَ أَمِيرٍ.

    ✧ Al-Manṣūr appointed his brother al-ʿAbbās b. Muḥammad over al-Jazīrah, the frontier fortresses (al-thughūr), and the border marches (al-ʿawāṣim). Al-Manṣūr dismissed his paternal uncle Ismāʿīl b. ʿAlī from al-Mawṣil, and appointed over it Mālik b. al-Haytham al-Khuzāʿī, the grandfather of Aḥmad b. Nuṣayr whom al-Wāthiq killed, and he was the best of governors.

96. Tarikh (al-Tabari) 2771No grade recorded

    وَفِيهَا: اخْتَطَّ الْمَنْصُورُ بَغْدَادَ،  وَلَمْ يَشْرَعْ فِي الْبِنَاءِ.

    ✧ In this year: Al-Manṣūr laid out the plan for Baghdād, but he did not begin construction.

97. Tarikh (al-Tabari) 2772No grade recorded

    ثُمَّ دَخَلَتْ سَنَةُ اثْنَتَيْنِ وَأَرْبَعِينَ وَمِائَةٍ فَمِنَ الْحَوَادِثِ فِيهَا: خُرُوجُ الْمَنْصُورِ حَتَّى نَزَلَ بِعَسْكَرِهِ عِنْدَ جِسْرِ الْبَصْرَةِ الْأَكْبَرِ،  وَبَنَى لَهُمْ قِبْلَتَهُمُ الَّتِي يُصَلُّونَ إِلَيْهَا فِي عِيدِهِمْ بِالْحُمَّانِ، وَاسْتَعْمَلَ عِيسَى بْنَ عَمْرٍو الْكِنْدِيَّ عَلَى الْبَصْرَةِ، وَمَعْنَ بْنَ زَائِدَةَ عَلَى الْيَمَنِ.

    ✧ Then the year 142 AH began Among the events in it: The departure of al-Manṣūr until he encamped with his army at the great bridge of al-Baṣrah, and he built for them their qiblah toward which they pray on their festival at al-Ḥummān, and he appointed ʿĪsā b. ʿAmr al-Kindī over al-Baṣrah, and Maʿn b. Zāʾidah over al-Yaman.

98. Tarikh (al-Tabari) 2773No grade recorded

    ثُمَّ دَخَلَتْ سَنَةُ اثْنَتَيْنِ وَأَرْبَعِينَ وَمِائَةٍ ذِكْرُ خَلْعِ عُيَيْنَةَ بْنِ مُوسَى بْنِ كَعْبٍ   فِي هَذِهِ السَّنَةِ خَلَعَ عُيَيْنَةُ بْنُ مُوسَى بِالسِّنْدِ، وَكَانَ عَامِلًا عَلَيْهَا. وَسَبَبُ خَلْعِهِ أَنَّ أَبَاهُ كَانَ اسْتَخْلَفَ الْمُسَيَّبَ بْنَ زُهَيْرٍ عَلَى الشُّرَطِ، فَلَمَّا مَاتَ مُوسَى أَقَامَ الْمُسَيَّبُ عَلَى مَا كَانَ يَلِي مِنَ الشُّرَطِ، وَخَافَ أَنْ يُحْضِرَ الْمَنْصُورُ عُيَيْنَةَ فَيُوَلِّيَهُ مَا كَانَ إِلَى أَبِيهِ، فَكَتَبَ إِلَيْهِ بِبَيْتِ شِعْرٍ، وَلَمْ يَنْسُبِ الْكِتَابَ إِلَى نَفْسِهِ: فَأَرْضَكَ أَرْضَكَ إِنْ تَأْتِنَا تَنَمْ نَوْمَةً لَيْسَ فِيهَا حُلُمْ فَخَلَعَ الطَّاعَةَ. فَلَمَّا بَلَغَ الْخَبَرُ إِلَى الْمَنْصُورِ سَارَ بِعَسْكَرِهِ حَتَّى نَزَلَ عَلَى جِسْرِ الْبَصْرَةِ، وَوَجَّهَ عُمَرَ بْنَ حَفْصِ بْنِ أَبِي صُفْرَةَ الْعَتَكِيَّ عَامِلًا عَلَى السِّنْدِ وَالْهِنْدِ، فَحَارَبَهُ عُيَيْنَةُ، فَسَارَ حَتَّى وَرَدَ السِّنْدَ فَغَلَبَ عَلَيْهَا.

    ✧ Then the year 142 AH began Account of the rebellion of ʿUyaynah b. Mūsā b. Kaʿb In this year, ʿUyaynah b. Mūsā rebelled in al-Sind, where he was governor. The reason for his rebellion was that his father had appointed al-Musayyab b. Zuhayr as his deputy over the shurṭah. When Mūsā died, al-Musayyab continued in the post of shurṭah that he held, and he feared that al-Manṣūr would summon ʿUyaynah and appoint him to what his father had held. So he wrote to him a line of poetry, without attributing the letter to himself: Your land, your land! If you come to us, you will sleep a sleep in which there is no dream. So he renounced obedience. When the news reached al-Manṣūr, he marched with his army until he encamped at the bridge of al-Baṣrah, and he dispatched ʿUmar b. Ḥafṣ b. Abī Ṣufrah al-ʿAtakī as governor over al-Sind and al-Hind. ʿUyaynah fought him, but he marched until he reached al-Sind and took control of it.

99. Tarikh (al-Tabari) 2774No grade recorded

    وَفِيهَا مَاتَ سُلَيْمَانُ بْنُ عَلِيِّ بْنِ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ وَهُوَ عَلَى الْبَصْرَةِ فِي جُمَادَى الْآخِرَةِ، وَعُمُرُهُ تِسْعٌ وَخَمْسُونَ سَنَةً، وَصَلَّى عَلَيْهِ أَخُوهُ عَبْدُ الصَّمَدِ

    ✧ In it, Sulaymān b. ʿAlī b. ʿAbd Allāh b. ʿAbbās died while he was governor of al-Baṣrah in Jumādá al-Ākhirah, and his age was fifty-nine years, and his brother ʿAbd al-Ṣamad prayed over him.

100. Tarikh (al-Tabari) 2775No grade recorded

     وَفِيهَا: حَجَّ بِالنَّاسِ إِسْمَاعِيلُ بْنُ عَلِيِّ بْنِ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ. وَكَانَ الْعَامِلُ عَلَى الْمَدِينَةِ مُحَمَّدَ بْنَ خَالِدِ بْنِ عَبْدِ اللَّهِ،  وَعَلَى مَكَّةَ وَالطَّائِفِ الْهَيْثَمَ بْنَ مُعَاوِيَةَ، وَعَلَى الْكُوفَةِ وَأَرْضَهَا عِيسَى بْنَ مُوسَى، وَعَلَى الْبَصْرَةِ وَأَعْمَالِهَا سُفْيَانَ بْنَ مُعَاوِيَةَ، وَعَلَى قَضَائِهَا سَوَّارَ بْنَ عَبْدِ اللَّهِ، وَعَلَى مِصْرَ حُمَيْدَ بْنَ قُحْطُبَةَ بْنِ شَبِيبٍ.

     ✧ In it: Ismāʿīl b. ʿAlī b. ʿAbd Allāh b. ʿAbbās led the people in the pilgrimage. The governor of al-Madīnah was Muḥammad b. Khālid b. ʿAbd Allāh, and over Makkah and al-Ṭāʾif was al-Haytham b. Muʿāwiyah, and over al-Kūfah and its land was ʿĪsā b. Mūsā, and over al-Baṣrah and its districts was Sufyān b. Muʿāwiyah, and over its judiciary was Sawwār b. ʿAbd Allāh, and over Miṣr was Ḥumayd b. Quḥṭubah b. Shabīb.

101. Tarikh (al-Tabari) 2776No grade recorded

     فِيهَا مَاتَ يَحْيَى بْنُ سَعِيدٍ الْأَنْصَارِيُّ أَبُو سَعِيدٍ قَاضِي الْمَدِينَةِ  ، وَقِيلَ سَنَةَ ثَلَاثٍ، وَقِيلَ سَنَةَ أَرْبَعٍ وَأَرْبَعِينَ. وَفِيهَا مَاتَ مُوسَى بْنُ عُقْبَةَ مَوْلَى آلِ الزُّبَيْرِ  . وَفِيهَا تُوُفِّيَ أَيْضًا عَاصِمُ بْنُ سُلَيْمَانَ الْأَحْوَلُ  ، وَقِيلَ سَنَةَ ثَلَاثٍ وَأَرْبَعِينَ. وَفِيهَا مَاتَ حُمَيْدُ بْنُ أَبِي حُمَيْدٍ طُرْخَانَ  ، وَقِيلَ مِهْرَانُ، مَوْلَى طَلْحَةَ بْنِ عَبْدِ اللَّهِ الْخُزَاعِيِّ، وَهُوَ حُمَيْدٌ الطَّوِيلُ  ، يَرْوِي عَنْ أَنَسِ بْنِ مَالِكٍ، وَعُمُرُهُ خَمْسٌ وَسَبْعُونَ سَنَةً. وَفِيهَا تُوُفِّيَ سُلَيْمَانُ بْنُ عَلِيِّ بْنِ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ، عَمُّ الْخَلِيفَةِ وَنَائِبُ الْبَصْرَةِ، كَانَ ذَلِكَ يَوْمَ السَّبْتِ لِسَبْعٍ بَقِينَ مِنْ جُمَادَى الْآخِرَةِ، وَهُوَ ابْنُ تِسْعٍ وَخَمْسِينَ سَنَةً، وَصَلَّى عَلَيْهِ أَخُوهُ عَبْدُ الصَّمَدِ. رَوَى عَنْ أَبِيهِ وَعِكْرِمَةَ وَأَبِي بُرْدَةَ ابْنِ أَبِي مُوسَى. وَعَنْهُ جَمَاعَةٌ مِنْهُمْ; بَنُوهُ جَعْفَرٌ وَمُحَمَّدٌ وَزَيْنَبُ، وَالْأَصْمَعِيُّ. وَكَانَ قَدْ شَابَ وَهُوَ ابْنُ عِشْرِينَ سَنَةً، وَخَضَّبَ لِحْيَتَهُ مِنَ الشَّيْبِ فِي ذَلِكَ السِّنِّ، وَكَانَ كَرِيمًا جَوَادًا مُمَدَّحًا، كَانَ يَعْتِقُ عَشِيَّةَ عَرَفَةَ فِي كُلِّ سَنَةٍ مِائَةَ نَسَمَةٍ، وَبَلَغَتْ صِلَاتُهُ لِبَنِي هَاشِمٍ وَسَائِرِ قُرَيْشٍ وَالْأَنْصَارِ خَمْسَةَ آلَافِ أَلْفٍ. وَاطَّلَعَ يَوْمًا مِنْ قَصْرِهِ، فَرَأَى نِسْوَةً يَغْزِلْنَ فِي دَارٍ مَنْ دُورِ الْبَصْرَةِ، فَاتَّفَقَ أَنْ قَالَتْ إِحْدَاهُنَّ: لَيْتَ الْأَمِيرَ اطَّلَعَ عَلَيْنَا; فَأَغْنَانَا عَنِ الْغَزْلِ. فَنَهَضَ فَجَعَلَ يَدُورُ فِي قَصْرِهِ، وَيَجْمَعُ مِنْ حُلِيِّ نِسَائِهِ مِنَ الذَّهَبِ وَالْجَوَاهِرِ وَغَيْرِ ذَلِكَ مَا مَلَأَ بِهِ مِنْدِيلًا، ثُمَّ دَلَّاهُ إِلَيْهِنَّ، وَنَثَرَهُ عَلَيْهِنَّ، فَمَاتَتْ إِحْدَاهُنَّ مِنْ شِدَّةِ الْفَرَحِ. وَقَدْ وَلِيَ الْحَجَّ أَيَّامَ السَّفَّاحِ، وَوَلِيَ الْبَصْرَةَ لِلْمَنْصُورِ، وَكَانَ مِنْ خِيَارِ بَنِي الْعَبَّاسِ، وَهُوَ أَخُو إِسْمَاعِيلَ، وَدَاوُدَ، وَصَالِحٍ، وَعَبْدِ الصَّمَدِ، وَعَبْدِ اللَّهِ وَعِيسَى، وَمُحَمَّدٍ، وَهُوَ عَمُّ السَّفَّاحِ وَالْمَنْصُورِ. وَمِمَّنْ تُوُفِّيَ فِيهَا خَالِدٌ الْحَذَّاءُ،  وَعَمْرُو بْنُ عُبَيْدٍ الْقَدَرِيُّ،  فِي قَوْلٍ، وَهُوَ عَمْرُو بْنُ عُبَيْدِ بْنِ بَابٍ - وَيُقَالُ: ابْنُ كَيْسَانَ - التَّمِيمِيُّ مَوْلَاهُمْ، أَبُو عُثْمَانَ الْبَصْرِيُّ، مِنْ أَبْنَاءِ فَارِسَ، شَيْخُ الْقَدَرِيَّةِ وَالْمُعْتَزِلَةِ. رَوَى الْحَدِيثَ عَنِ الْحَسَنِ الْبَصْرِيِّ، وَعُبَيْدِ اللَّهِ بْنِ أَنَسٍ، وَأَبِي الْعَالِيَةِ، وَأَبِي قِلَابَةَ، وَعَنْهُ الْحَمَّادَانِ، وَسُفْيَانُ بْنُ عُيَيْنَةَ، وَالْأَعْمَشُ - وَكَانَ مِنْ أَقْرَانِهِ - وَعَبْدُ الْوَارِثِ بْنُ سَعِيدٍ، وَهَارُونُ بْنُ مُوسَى، وَيَحْيَى الْقَطَّانُ، وَيَزِيدُ بْنُ زُرَيْعٍ. قَالَ الْإِمَامُ أَحْمَدُ بْنُ حَنْبَلٍ: لَيْسَ بِأَهْلٍ أَنْ يُحَدَّثَ عَنْهُ. وَقَالَ عَلِيٌّ ابْنُ الْمَدِينِيِّ وَيَحْيَى بْنُ مَعِينٍ: لَيْسَ بِشَيْءٍ. وَزَادَ ابْنُ مَعِينٍ: وَكَانَ رَجُلَ سُوءٍ، كَانَ مِنَ الدَّهْرِيَّةِ الَّذِينَ يَقُولُونَ: إِنَّمَا النَّاسُ مِثْلُ الزَّرْعِ. وَقَالَ الْفَلَّاسُ: مَتْرُوكٌ، صَاحِبُ بِدْعَةٍ، كَانَ يَحْيَى الْقَطَّانُ يُحَدِّثُنَا عَنْهُ ثُمَّ تَرَكَهُ، وَكَانَ ابْنُ مَهْدِيٍّ لَا يُحَدِّثُ عَنْهُ. وَقَالَ أَبُو حَاتِمٍ: مَتْرُوكٌ. وَقَالَ النَّسَائِيُّ: لَيْسَ بِثِقَةٍ. وَقَالَ شُعْبَةُ، عَنْ يُونُسَ بْنِ عُبَيْدٍ: كَانَ عَمْرُو بْنُ عُبَيْدٍ يَكْذِبُ فِي الْحَدِيثِ. وَقَالَ حَمَّادُ بْنُ سَلَمَةَ: قَالَ لِي حُمَيْدٌ: لَا تَأْخُذْ عَنْهُ، فَإِنَّهُ كَانَ يَكْذِبُ عَلَى الْحَسَنِ الْبَصْرِيِّ. وَكَذَا قَالَ أَيُّوبُ وَعَوْفٌ وَابْنُ عَوْنٍ. وَقَالَ أَيُّوبُ: مَا كُنْتُ أَعُدُّ لَهُ عَقْلًا. وَقَالَ مَطَرٌ الْوَرَّاقُ: وَاللَّهِ لَا أُصَدِّقُهُ فِي شَيْءٍ. وَقَالَ ابْنُ الْمُبَارَكِ: إِنَّمَا تَرَكُوا حَدِيثَهُ لِأَنَّهُ كَانَ يَدْعُو إِلَى الْقَدَرِ. وَقَدْ ضَعَّفَهُ غَيْرُ وَاحِدٍ مِنْ أَئِمَّةِ الْجَرْحِ وَالتَّعْدِيلِ، وَأَثْنَى عَلَيْهِ آخَرُونَ فِي عِبَادَتِهِ، وَزُهْدِهِ وَتَقَشُّفِهِ; قَالَ الْحَسَنُ الْبَصْرِيُّ: هَذَا سَيِّدُ شَبَابِ الْقُرَى مَا لَمْ يُحْدِثْ. قَالُوا: فَأَحْدَثَ وَاللَّهِ أَشَدَّ الْحَدَثِ. وَقَالَ ابْنُ حِبَّانَ: كَانَ مِنْ أَهْلِ الْوَرَعِ وَالْعِبَادَةِ إِلَى أَنْ أَحْدَثَ مَا أَحْدَثَ، وَاعْتَزَلَ مَجْلِسَ الْحَسَنِ هُوَ وَجَمَاعَةٌ مَعَهُ فَسُمُّوا الْمُعْتَزِلَةَ، وَكَانَ يَشْتُمُ الصَّحَابَةَ، وَيَكْذِبُ فِي الْحَدِيثِ وَهْمًا لَا تَعَمُّدًا. وَقَدْ رُوِيَ عَنْهُ أَنَّهُ قَالَ: إِنْ كَانَتْ: تَبَّتْ يَدَا أَبِي لَهَبٍ. فِي اللَّوْحِ الْمَحْفُوظِ فَمَا لِلَّهِ عَلَى ابْنِ آدَمَ حُجَّةٌ. وَرُوِيَ لَهُ حَدِيثُ ابْنِ مَسْعُودٍ: حَدَّثَنَا الصَّادِقُ الْمَصْدُوقُ: " إِنَّ خَلْقَ أَحَدِكُمْ يُجْمَعُ فِي بَطْنِ أُمِّهِ أَرْبَعِينَ يَوْمًا ". حَتَّى قَالَ: " فَيُؤْمَرُ بِأَرْبَعِ كَلِمَاتٍ; رِزْقُهُ وَأَجَلُهُ وَعَمَلُهُ، وَشَقِيٌّ أَمْ سَعِيدٌ ". إِلَى آخِرِهِ، فَقَالَ: لَوْ سَمِعْتُ الْأَعْمَشَ يَرْوِيهِ لَكَذَّبْتُهُ، وَلَوْ سَمِعْتُهُ مِنْ زَيْدِ بْنِ وَهْبٍ لَمَا أَحْبَبْتُهُ، وَلَوْ سَمِعْتُهُ مِنَ ابْنِ مَسْعُودٍ لَمَا قَبِلْتُهُ، وَلَوْ سَمِعْتُهُ مِنْ رَسُولِ اللَّهِ ﷺ لَرَدَدْتُهُ، وَلَوْ سَمِعَتُ اللَّهَ يَقُولُ هَذَا لَقُلْتُ: مَا عَلَى هَذَا أَخَذْتَ عَلَيْنَا الْمِيثَاقَ. وَهَذَا مِنْ أَقْبَحِ الْكُفْرِ، لَعَنَهُ اللَّهُ، إِنْ كَانَ قَالَ هَذَا. وَقَدْ قَالَ عَبْدُ اللَّهِ بْنُ الْمُبَارَكِ، رَحِمَهُ اللَّهُ: أَيُّهَا الطَّالِبُ عِلْمًا ايتِ حَمَّادَ بْنَ زَيْدٍ     فُخُذِ الْعِلْمَ بِحِلْمٍ ثُمَّ قَيِّدْهُ بِقَيْدٍ     وَذَرِ الْبِدْعَةَ مِنْ آ ثَارِ عَمْرِو بْنِ عُبَيْدِ وَقَالَ ابْنُ عَدِيٍّ: كَانَ يَغُرُّ النَّاسَ بِتَقَشُّفِهِ، وَهُوَ مَذْمُومٌ ضَعِيفُ الْحَدِيثِ جِدًّا، مُعْلِنٌ بِالْبِدَعِ. وَقَالَ الدَّارَقُطْنِيُّ: ضَعِيفُ الْحَدِيثِ. وَقَالَ الْخَطِيبُ الْبَغْدَادِيُّ: جَالَسَ الْحَسَنَ وَاشْتُهِرَ بِصُحْبَتِهِ، ثُمَّ أَزَالَهُ وَاصِلُ بْنُ عَطَاءٍ عَنْ مَذْهَبِ أَهْلِ السُّنَّةِ، وَقَالَ بِالْقَدَرِ وَدَعَا إِلَيْهِ، وَاعْتَزَلَ أَصْحَابَ الْحَسَنِ، وَكَانَ لَهُ سَمْتٌ وَإِظْهَارُ زُهْدٍ. وَقَدْ قِيلَ: إِنَّهُ وَوَاصِلُ بْنُ عَطَاءٍ وُلِدَا سَنَةَ ثَمَانِينَ. وَحَكَى الْبُخَارِيُّ أَنَّهُ مَاتَ سَنَةَ ثِنْتَيْنِ أَوْ ثَلَاثٍ وَأَرْبَعِينَ وَمِائَةٍ، بِطَرِيقِ مَكَّةَ. وَكَانَ حَظِيًّا عِنْدَ أَبِي جَعْفَرٍ الْمَنْصُورِ; لِأَنَّهُ كَانَ يَفِدُ مَعَ الْقُرَّاءِ، فَيُعْطِيهِمُ الْمَنْصُورُ فَيَأْخُذُونَ، وَلَا يَقْبَلُ عَمْرٌو مِنْهُ شَيْئًا، فَكَانَ ذَلِكَ يُعْجِبُ الْمَنْصُورَ; لِأَنَّ الْمَنْصُورَ كَانَ بَخِيلًا، وَكَانَ يَقُولُ: كُلُّكُمْ يَمْشِي رُوَيْدْ     كُلُّكُمْ يَطْلُبُ صَيْدْ غَيْرَ عَمْرِو بْنِ عُبَيْدْ وَلَوْ تَبَصَّرَ الْمَنْصُورُ لَعَلِمَ أَنَّ كُلَّ وَاحِدٍ مِنْ أُولَئِكَ الْقُرَّاءِ خَيْرٌ مِنْ مِلْءِ الْأَرْضِ مِثْلِ عَمْرِو بْنِ عُبَيْدٍ، وَالزُّهْدُ لَا يَدُلُّ عَلَى صَلَاحٍ، فَإِنَّ بَعْضَ الرَّهَابِينَ قَدْ يَكُونُ عِنْدَهُ مِنَ الزُّهْدِ مَا لَا يُطِيقُهُ كَثِيرٌ مِنَ الْمُسْلِمِينَ فِي زَمَانِهِ. وَقَدْ رُوِّينَا عَنْ إِسْمَاعِيلَ بْنِ مَسْلَمَةَ الْقَعْنَبِيِّ قَالَ: رَأَيْتُ الْحَسَنَ ابْنَ أَبِي جَعْفَرٍ فِي الْمَنَامِ بَعْدَ مَا مَاتَ بَعَبَّادَانَ، فَقَالَ لِي: أَيُّوبُ وَيُونُسُ وَابْنُ عَوْنٍ فِي الْجَنَّةِ. قُلْتُ: فَعَمْرُو بْنُ عُبَيْدٍ؟ قَالَ: فِي النَّارِ. ثُمَّ رَآهُ مَرَّةً ثَانِيَةً، وَيُرْوَى ثَالِثَةً، وَيَقُولُ لَهُ مِثْلَ هَذَا. وَقَدْ رُئِيَتْ لَهُ مَنَامَاتٌ قَبِيحَةٌ، وَقَدْ طَوَّلَ شَيْخُنَا فِي " تَهْذِيبِهِ " تَرْجَمَتَهُ، وَلَخَّصْنَا حَاصِلَهَا فِي كِتَابِ " التَّكْمِيلِ "، وَإِنَّمَا أَشَرْنَا هَاهُنَا إِلَى نُبَذٍ مِنْ حَالِهِ; لِيُعْرَفَ فَلَا يُغْتَرُّ بِهِ. وَاللَّهُ أَعْلَمُ. ذِكْرُ مَنْ تُوُفِّيَ فِي هَذِهِ السَّنَةِ مِنَ الْأَكَابِرِ   749 - حُمَيْدُ بْنُ هَانِئٍ، أَبُو هَانِئٍ الْخَوْلَانِيُّ. رَوَى عَنْ أَبِي قَتِيلٍ، وَشَقِيِّ بْنِ مَاتِعٍ وَغَيْرِهِمَا. حَدَّثَ عَنْهُ اللَّيْثُ، وَابْنُ لَهِيعَةَ، وَآخِرُ مَنْ حَدَّثَ عَنْهُ بِمِصْرَ إِسْحَاقُ بْنُ الْفُرَاتِ. وَتُوُفِّيَ فِي هَذِهِ السَّنَةِ. عَاصِمُ بْنُ سُلَيْمَانَ، أَبُو عَبْدِ الرَّحْمَنِ الْأَحْوَلُ الْبَصْرِيُّ.   سَمِعَ أَنَسًا، وَعَبْدَ اللَّهِ بْنَ سَرْخَسٍ، وَالْحَسَنَ. وَوَلِيَ الْقَضَاءَ بِالْمَدَائِنِ فِي خِلَافَةِ الْمَنْصُورِ، وَكَانَ يَحْتَسِبُ عَلَى الْمَكَايِيلِ وَالْمَوَازِينِ، وَهُوَ مَعْدُودٌ فِي كِتَابِ الْحُفَّاظِ الثِّقَاتِ. عَنْ مُحَمَّدِ بْنِ عُبَادَةَ قَالَ: حَدَّثَنِي أَبِي قَالَ: رُبَّمَا رُئِيَ عَاصِمٌ الْأَحْوَلُ وَهُوَ صَائِمٌ فَيُفْطِرُ، فَإِذَا صَلَّى الْعِشَاءَ تَنَحَّى فَصَلَّى، فَلَا يَزَالُ يُصَلِّي حَتَّى يَطْلُعَ الْفَجْرُ، لَا يَضَعُ جَنْبَهُ. تُوُفِّيَ فِي هَذِهِ السَّنَةِ.

     ✧ In it died Yaḥyā b. Saʿīd al-Anṣārī, Abū Saʿīd, the qāḍī of al-Madīnah, and it was said in the year 143, and it was said in the year 144. In it died Mūsā b. ʿUqbah, the mawlā of the family of al-Zubayr. In it also died ʿĀṣim b. Sulaymān al-Aḥwal, and it was said in the year 143. In it died Ḥumayd b. Abī Ḥumayd Ṭurkhān, and it was said Mihrān, the mawlā of Ṭalḥah b. ʿAbd Allāh al-Khuzāʿī, and he is Ḥumayd al-Ṭawīl. He narrated from Anas b. Mālik, and his age was seventy-five years. In it died Sulaymān b. ʿAlī b. ʿAbd Allāh b. ʿAbbās, the paternal uncle of the caliph and the governor of al-Baṣrah. That occurred on Saturday, seven nights remaining of Jumādā al-Ākhirah, and he was fifty-nine years old. His brother ʿAbd al-Ṣamad prayed over him. He narrated from his father, ʿIkrimah, and Abū Burdah b. Abī Mūsā. From him a group, among them: his sons Jaʿfar, Muḥammad, and Zaynab, and al-Aṣmaʿī. He had turned white-haired while he was twenty years old, and he dyed his beard because of the white hair at that age. He was generous, munificent, and praised. He used to manumit one hundred souls on the evening of ʿArafah every year, and his gifts to Banū Hāshim, the rest of Quraysh, and the Anṣār reached five thousand thousand. One day he looked out from his palace and saw women spinning in one of the houses of al-Baṣrah. It happened that one of them said: "Would that the amīr looked upon us; he would make us rich enough to dispense with spinning." He arose and went about in his palace, gathering from the jewelry of his women of gold, jewels, and other things what filled a kerchief. Then he lowered it to them and scattered it over them, and one of them died from the intensity of joy. He had been in charge of the ḥajj in the days of al-Saffāḥ, and he governed al-Baṣrah for al-Manṣūr. He was among the best of the Banū al-ʿAbbās, and he was the brother of Ismāʿīl, Dāwūd, Ṣāliḥ, ʿAbd al-Ṣamad, ʿAbd Allāh, ʿĪsā, and Muḥammad, and he was the paternal uncle of al-Saffāḥ and al-Manṣūr. Among those who died in it was Khālid al-Ḥadhdhāʾ, and ʿAmr b. ʿUbayd al-Qadarī, according to one statement. He is ʿAmr b. ʿUbayd b. Bāb — and it is said Ibn Kaysān — al-Tamīmī their mawlā, Abū ʿUthmān al-Baṣrī, from the descendants of the Persians, the shaykh of the Qadariyyah and the Muʿtazilah. He narrated ḥadīth from al-Ḥasan al-Baṣrī, ʿUbayd Allāh b. Anas, Abū al-ʿĀliyah, and Abū Qilābah. From him: the two Ḥammāds, Sufyān b. ʿUyaynah, al-Aʿmash — and he was among his contemporaries — ʿAbd al-Wārith b. Saʿīd, Hārūn b. Mūsā, Yaḥyā al-Qaṭṭān, and Yazīd b. Zurayʿ. Imām Aḥmad b. Ḥanbal said: He is not worthy that ḥadīth be narrated from him. ʿAlī b. al-Madīnī and Yaḥyā b. Maʿīn said: He is nothing. Ibn Maʿīn added: He was an evil man. He was among the Dahriyyah who say: "People are only like crops." Al-Fallās said: Matrūk, a person of innovation. Yaḥyā al-Qaṭṭān used to narrate to us from him, then he abandoned him, and Ibn Mahdī would not narrate from him. Abū Ḥātim said: Matrūk. Al-Nasāʾī said: Not trustworthy. Shuʿbah said, from Yūnus b. ʿUbayd: ʿAmr b. ʿUbayd used to lie in ḥadīth. Ḥammād b. Salamah said: Ḥumayd said to me: Do not take from him, for he used to lie against al-Ḥasan al-Baṣrī. Likewise said Ayyūb, ʿAwf, and Ibn ʿAwn. Ayyūb said: I did not count him as having intellect. Maṭar al-Warrāq said: By Allāh, I do not believe him in anything. Ibn al-Mubārak said: They only abandoned his ḥadīth because he used to call to qadar. More than one of the imāms of al-jarḥ wa-l-taʿdīl weakened him, and others praised him for his worship, asceticism, and austerity. Al-Ḥasan al-Baṣrī said: This is the master of the youth of the villages as long as he does not introduce something new. They said: By Allāh, he introduced the gravest of introductions. Ibn Ḥibbān said: He was among the people of piety and worship until he introduced what he introduced, and he and a group with him withdrew from al-Ḥasan's gathering, so they were called the Muʿtazilah. He used to revile the Companions and lie in ḥadīth out of delusion, not deliberately. It has been narrated from him that he said: If "Perish the hands of Abū Lahab" is in the Preserved Tablet, then Allāh has no argument against the son of Ādam. And the ḥadīth of Ibn Masʿūd was narrated on his authority: "The truthful, the believed one narrated to us: 'The creation of one of you is gathered in his mother's womb for forty days'" until he said: "'Then he is commanded with four words: his provision, his term, his deed, and whether he is wretched or blessed'" to its end. He said: If I heard al-Aʿmash narrate it, I would declare him a liar. If I heard it from Zayd b. Wahb, I would not like it. If I heard it from Ibn Masʿūd, I would not accept it. If I heard it from the Messenger of Allāh ﷺ, I would reject it. If I heard Allāh say this, I would say: "It was not on this that You took the covenant from us." This is among the ugliest of disbelief. May Allāh curse him if he said this. ʿAbd Allāh b. al-Mubārak, may Allāh have mercy on him, said: O seeker of knowledge, come to Ḥammād b. Zayd Take knowledge with forbearance Then bind it with a bond And abandon the innovation from the Traces of ʿAmr b. ʿUbayd Ibn ʿAdī said: He used to deceive people with his austerity, and he is blameworthy, very weak in ḥadīth, openly proclaiming innovations. Al-Dāraquṭnī said: Weak in ḥadīth. Al-Khaṭīb al-Baghdādī said: He sat with al-Ḥasan and became famous for his companionship with him, then Wāṣil b. ʿAṭāʾ removed him from the school of the people of the Sunnah, and he professed qadar and called to it, and he withdrew from al-Ḥasan's companions. He had dignity and displayed asceticism. It has been said that he and Wāṣil b. ʿAṭāʾ were born in the year 80. Al-Bukhārī reported that he died in the year 142 or 143, on the road to Makkah. He was favored by Abū Jaʿfar al-Manṣūr because he used to arrive with the qurrāʾ, and al-Manṣūr would give them and they would take, but ʿAmr would not accept anything from him. That pleased al-Manṣūr because al-Manṣūr was miserly, and he used to say: All of you walk slowly All of you seek game Except ʿAmr b. ʿUbayd If al-Manṣūr had looked closely, he would have known that every one of those qurrāʾ is better than the earth filled with the like of ʿAmr b. ʿUbayd. Asceticism does not indicate righteousness, for some monks may have asceticism that many Muslims in his time cannot endure. It has been narrated to us from Ismāʿīl b. Maslamah al-Qaʿnabī who said: I saw al-Ḥasan b. Abī Jaʿfar in a dream after he had died at ʿAbbādān, and he said to me: Ayyūb, Yūnus, and Ibn ʿAwn are in Paradise. I said: And ʿAmr b. ʿUbayd? He said: In the Fire. Then he saw him a second time, and it is narrated a third time, and he said to him the like of this. Ugly dreams have been seen about him. Our shaykh lengthened his biography in his "Tahdhīb", and we summarized its substance in the book "al-Takmīl". We have only indicated here some portions of his condition, so that he may be known and not be deceived by. And Allāh knows best. Mention of those of the great ones who died in this year. 749 — Ḥumayd b. Hāniʾ, Abū Hāniʾ al-Khawlānī. He narrated from Abū Qatīl, Shaqī b. Mātiʿ, and others. From him narrated al-Layth, Ibn Lahīʿah, and the last who narrated from him in Miṣr was Isḥāq b. al-Furāt. He died in this year. ʿĀṣim b. Sulaymān, Abū ʿAbd al-Raḥmān al-Aḥwal al-Baṣrī. He heard Anas, ʿAbd Allāh b. Sarkhas, and al-Ḥasan. He held the judiciary at al-Madāʾin during the caliphate of al-Manṣūr, and he used to oversee the measures and scales. He is counted among the trustworthy ḥuffāẓ. From Muḥammad b. ʿUbādah who said: My father narrated to me, saying: Sometimes ʿĀṣim al-Aḥwal would be seen fasting and he would break his fast. Then when he prayed the ʿishāʾ, he would withdraw and pray, and he would not cease praying until dawn rose, not laying down his side. He died in this year.

102. Tarikh (al-Tabari) 2777No grade recorded

     فِي هَذِهِ السَّنَةِ ثَارَ الدَّيْلَمُ بِالْمُسْلِمِينَ  ، فَقَتَلُوا مِنْهُمْ مَقْتَلَةً عَظِيمَةً، فَبَلَغَ ذَلِكَ الْمَنْصُورَ، فَنَدَبَ النَّاسَ إِلَى قِتَالِ الدَّيْلَمِ وَجِهَادِهِمْ.

     ✧ In this year the Daylamites rose against the Muslims and inflicted a great slaughter upon them. This reached al-Manṣūr, so he summoned the people to fight the Daylamites and wage jihād against them.

103. Tarikh (al-Tabari) 2778No grade recorded

     وَفِيهَا عُزِلَ الْهَيْثَمُ بْنُ مُعَاوِيَةَ عَنْ مَكَّةَ وَالطَّائِفِ، وَوَلِيَ ذَلِكَ السَّرِيُّ بْنُ عَبْدِ اللَّهِ بْنِ الْحَارِثِ بْنِ الْعَبَّاسِ، وَكَانَ عَلَى الْيَمَامَةِ، فَسَارَ إِلَى مَكَّةَ، وَاسْتَعْمَلَ الْمَنْصُورُ عَلَى الْيَمَامَةِ قُثَمَ بْنَ عَبَّاسِ بْنِ عَبْدِ اللَّهِ.

     ✧ In it, al-Haytham b. Muʿāwiyah was dismissed from Makkah and al-Ṭāʾif, and al-Sarī b. ʿAbd Allāh b. al-Ḥārith b. al-ʿAbbās was appointed over that, and he was over al-Yamāmah. So he traveled to Makkah, and al-Manṣūr appointed Qutham b. ʿAbbās b. ʿAbd Allāh over al-Yamāmah.

104. Tarikh (al-Tabari) 2779No grade recorded

     وَفِيهَا عُزِلَ حُمَيْدُ بْنُ قَحْطَبَةَ عَنْ مِصْرَ، وَاسْتُعْمِلَ عَلَيْهَا نَوْفَلُ بْنُ الْفُرَاتِ، ثُمَّ عُزِلَ نَوْفَلٌ، وَاسْتُعْمِلَ عَلَيْهَا يَزِيدُ بْنُ حَاتِمٍ.

     ✧ In it, Ḥumayd b. Qaḥṭabah was dismissed from Egypt, and Nawfal b. al-Furāt was appointed over it. Then Nawfal was dismissed, and Yazīd b. Ḥātim was appointed over it.

105. Tarikh (al-Tabari) 2780No grade recorded

     وَفِيهَا ثَارَ بِالْأَنْدَلُسِ رِزْقُ بْنُ النُّعْمَانِ الْغَسَّانِيُّ عَلَى عَبْدِ الرَّحْمَنِ  ، وَكَانَ رِزْقٌ عَلَى الْجَزِيرَةِ الْخَضْرَاءِ، فَاجْتَمَعَ إِلَيْهِ خَلْقٌ عَظِيمٌ، فَسَارَ إِلَى شَذُونَةَ فَمَلَكَهَا، وَدَخَلَ مَدِينَةَ إِشْبِيلِيَّةَ، وَعَاجَلَهُ عَبْدُ الرَّحْمَنِ، فَحَصَرَهُ فِيهَا، وَضَيَّقَ عَلَى مَنْ بِهَا، فَتَقَرَّبُوا إِلَيْهِ بِتَسْلِيمِ رِزْقٍ إِلَيْهِ فَقَتَلَهُ، فَآمَنَهُمْ وَرَجَعَ عَنْهُمْ.

     ✧ In it [the year 143 AH], Rizq b. al-Nuʿmān al-Ghassānī rose in al-Andalus against ʿAbd al-Raḥmān. Rizq was over al-Jazīrah al-Khaḍrāʾ, and a great multitude gathered to him. He marched to Shadhūnah and took possession of it, and he entered the city of Ishbīliyyah. ʿAbd al-Raḥmān hastened against him, besieged him there, and straitened those within it, so they drew near to him by handing Rizq over to him, and he killed him. Then he granted them security and returned from them.

106. Tarikh (al-Tabari) 2781No grade recorded

     [بَدْءُ تَدْوِينِ الْحَدِيثِ وَالْفِقْهِ وَالتَّفْسِيرِ]   قَالَ الذَّهَبِيُّ: (فِي سَنَةِ ثَلَاثٍ وَأَرْبَعِينَ: شَرَعَ عُلَمَاءُ الْإِسْلَامِ فِي هَذَا الْعَصْرِ فِي تَدْوِينِ الْحَدِيثِ وَالْفِقْهِ وَالتَّفْسِيرِ؛ فَصَنَّفَ ابْنُ جُرَيْجٍ بِمَكَّةَ، وَمَالِكٌ «الْمُوَطَّأَ» بِالْمَدِينَةِ، وَالْأَوْزَاعِيُّ بِالشَّامِ، وَابْنُ أَبِي عَرُوبَةَ وَحَمَّادُ بْنُ سَلَمَةَ وَغَيْرُهُمَا بِالْبَصْرَةِ، وَمَعْمَرٌ بِالْيَمَنِ، وَسُفْيَانُ الثَّوْرِيُّ بِالْكُوفَةِ، وَصَنَّفَ ابْنُ إِسْحَاقَ «الْمَغَازِيَ»، وَصَنَّفَ أَبُو حَنِيفَةَ الْفِقْهَ وَالرَّأْيَ، ثُمَّ بَعْدَ يَسِيرٍ صَنَّفَ هُشَيْمٌ، وَاللَّيْثُ، وَابْنُ لَهِيعَةَ، ثُمَّ ابْنُ الْمُبَارَكِ وَأَبُو يُوسُفَ وَابْنُ وَهْبٍ، وَكَثُرَ تَدْوِينُ الْعِلْمِ وَتَبْوِيبُهُ، وَدُوِّنَتْ كُتُبُ الْعَرَبِيَّةِ وَاللُّغَةِ وَالتَّارِيخِ وَأَيَّامُ النَّاسِ، وَقَبْلَ هَذَا الْعَصْرِ كَانَ الْأَئِمَّةُ يَتَكَلَّمُونَ مِنْ حِفْظِهِمْ، أَوْ يَرْوُونَ الْعِلْمَ مِنْ صُحُفٍ صَحِيحَةٍ غَيْرِ مُرَتَّبَةٍ).

     ✧ [The Beginning of Compiling Ḥadīth, Fiqh, and Tafsīr] Al-Dhahabī said: (In the year forty-three: the scholars of Islam in this era began compiling ḥadīth, fiqh, and tafsīr; so Ibn Jurayj composed in Makkah, and Mālik composed the Muwaṭṭaʾ in Madinah, and al-Awzāʿī in Syria, and Ibn Abī ʿArūbah and Ḥammād b. Salamah and others besides them in Baṣrah, and Maʿmar in Yemen, and Sufyān al-Thawrī in Kūfah, and Ibn Isḥāq composed the Maghāzī, and Abū Ḥanīfah composed fiqh and raʾy, then shortly thereafter Hushaym composed, and al-Layth, and Ibn Lahīʿah, then Ibn al-Mubārak and Abū Yūsuf and Ibn Wahb, and the compilation of knowledge and its classification became abundant, and the books of Arabic, language, history, and the days of people were compiled. Before this era, the imāms spoke from their memory, or transmitted knowledge from sound but unarranged sheets).

107. Tarikh (al-Tabari) 2782No grade recorded

     وَحَجَّ بِالنَّاسِ هَذِهِ السَّنَةَ عِيسَى بْنُ مُوسَى بْنِ مُحَمَّدِ بْنِ عَلِيِّ بْنِ عَبْدِ اللَّهِ، وَكَانَ إِلَيْهِ وِلَايَةُ الْكُوفَةِ.

     ✧ ʿĪsā b. Mūsā b. Muḥammad b. ʿAlī b. ʿAbd Allāh led the people in the pilgrimage this year, and the governorship of al-Kūfah was his.

108. Tarikh (al-Tabari) 2783No grade recorded

     سُلَيْمَانُ بْنُ طَرْخَانَ، أَبُو الْمُعْتَمِرِ التَّيْمِيُّ.   نَزَلَ فِي التَّيْمِ فَنُسِبَ إِلَيْهِمْ وَلَيْسَ بِتَيْمِيٍّ. وَكَانَ ثِقَةً مِنَ الْعُبَّادِ يُصَلِّي الْغَدَاةَ بِوُضُوءِ صَلَاةِ الْعِشَاءِ، وَكَانَ هُوَ وَابْنُهُ الْمُعْتَمِرُ يَدُورَانِ بِاللَّيْلِ فِي الْمَسَاجِدِ فَيُصَلِّيَانِ فِي هَذَا الْمَسْجِدِ وَفِي هَذَا الْمَسْجِدِ حَتَّى يُصْبِحَا. قَالَ: حَمَّادَ بْنَ سَلَمَةَ: مَا أَبْقَى سُلَيْمَانُ التَّيْمِيُّ مِنْ سَاعَةٍ يُطَاعُ اللَّهُ فِيهَا إِلَّا وَجَدْنَاهُ مُطِيعًا، إِنْ كَانَ فِي سَاعَةِ صَلَاةٍ وَجَدْنَاهُ مُصَلِّيًا، وَإِنْ لَمْ يَكُنْ فِي سَاعَةِ صَلَاةٍ وَجَدْنَاهُ إِمَّا يَتَوَضَّأُ لِلصَّلَاةِ أَوْ عَائِدًا لِمَرِيضٍ أَوْ مُشَيِّعًا لِجِنَازَةٍ أَوْ قَاعِدًا فِي الْمَسْجِدِ يُسَبِّحُ، وَكُنَّا نَرَى أَنَّهُ لَا يُحْسِنُ أَنْ يَعْصِيَ اللَّهَ عَزَّ وَجَلَّ. وعن: مُحَمَّدِ بْنِ عَبْدِ الْأَعْلَى قَالَ: سَمِعْتُ مُعْتَمِرَ بْنَ سُلَيْمَانَ يَقُولُ: لَوْلَا أَنَّكَ بَيْنَ أَهْلِي مَا حَدَّثْتُكَ عَنْ أَبِي بِهَذَا، مَكَثَ أَبِي أَرْبَعِينَ سَنَةً يَصُومُ يَوْمًا وَيُفْطِرُ يَوْمًا، وَيُصَلِّي الصُّبْحَ بِوُضُوءِ الْعِشَاءِ، وَرُبَّمَا أَحْدَثَ الْوُضُوءَ مِنْ غَيْرِ نَوْمٍ. قَالَ أَبُو نُعَيْمٍ: بسنده عَنْ رَقَبَةَ قَالَ: رَأَيْتُ رَبَّ الْعِزَّةِ فِي الْمَنَامِ، فَقَالَ: وَعِزَّتِي لَأُكْرِمَنَّ مَثْوَى سُلَيْمَانَ - يَعْنِي التَّيْمِيَّ. وَبَلَغَنَا مِنْ طَرِيقٍ آخَرَ عَنْ رَقَبَةَ قَالَ: رَأَيْتُ رَبَّ الْعِزَّةِ فِي النَّوْمِ فَقَالَ لِي: يَا رَقَبَةُ، وَعِزَّتِي وَجَلَالِي لَأُكْرِمَنَّ مَثْوَى سُلَيْمَانَ التَّيْمِيِّ، فَإِنَّهُ صَلَّى لِي أَرْبَعِينَ سَنَةً الْغَدَاةَ عَلَى ظَهْرِ الْعَتَمَةِ. قَالَ: فَجِئْتُ إِلَى سُلَيْمَانَ فَحَدَّثْتُهُ فَقَالَ: أَنْتَ رَأَيْتَ هَذَا؟ قُلْتُ: نَعَمْ. قَالَ: لَأُحَدِّثَنَّكَ بِمِائَةِ حَدِيثٍ عَنْ رَسُولِ اللَّهِ ﷺ بِمَا جِئْتَنِي مِنْ هَذِهِ الْبِشَارَةِ. قَالَ: فَلَمَّا كَانَ بَعْدَ مُدَ يْدَةٍ مَاتَ فَرَأَيْتُهُ فِي الْمَنَامِ. فَقُلْتُ: مَا فَعَلَ اللَّهُ بِكَ. قَالَ: غَفَرَ لِي وَأَدْنَانِي وَقَرَّبَنِي وَغَلَفَنِي [بِيَدِهِ]. وَقَالَ: هَكَذَا أَفْعَلُ بِأَبْنَاءِ ثَلَاثٍ وَثَمَانِينَ. أَسْنَدَ سُلَيْمَانُ التَّيْمِيُّ عَنْ أَنَسِ بْنِ مَالِكٍ وَعَنْ جَمَاعَةٍ مِنْ أَكَابِرِ التَّابِعِينَ. وَتُوُفِّيَ بِالْبَصْرَةِ فِي هَذِهِ السَّنَةِ. فَاطِمَةُ بِنْتُ مُحَمَّدِ بْنِ الْمُنْكَدِرِ أَخْبَرَنَا مُحَمَّدُ بْنُ نَاصِرٍ بِإِسْنَادٍ لَهُ عَنْ إِبْرَاهِيمَ بْنِ مُسْلِمٍ الْقُرَشِيِّ قَالَ: كَانَتْ فَاطِمَةُ بِنْتُ مُحَمَّدِ بْنِ الْمُنْكَدِرِ تَكُونُ نَهَارَهَا، فَإِذَا جَنَّهَا اللَّيْلُ تُنَادِي بِصَوْتٍ حَزِينٍ: هَدَأَ اللَّيْلُ، وَاخْتَلَطَ الظَّلَامُ، وَأَوَى كُلُّ حَبِيبٍ إِلَى حَبِيبِهِ، وَخَلْوَتِي بِكَ أَيُّهَا الْمَحْبُوبُ أَنْ تُعْتِقَنِي مِنَ النَّارِ. وَفِيهَا مَاتَ عَبْدُ الرَّحْمَنِ بْنُ عَطِيَّةَ صَاحِبُ الشَّارِعَةِ  ، وَهِيَ نَخْلٌ، وَأَشْعَثُ بْنُ سَوَّارٍ  ، وَمُجَالِدُ بْنُ سَعِيدٍ  . يَحْيَى بْنُ سَعِيدِ بْنِ قَيْسِ بْنِ عَمْرِو بْنِ سُهَيْلِ بْنِ ثَعْلَبَةَ، أَبُو سَعِيدٍ الْأَنْصَارِيُّ الْمَدِينِيُّ. سَمِعَ مِنْ أَنَسِ بْنِ مَالِكٍ، وَالسَّائِبِ بْنِ يَزِيدَ، وَعَبْدِ اللَّهِ بْنِ عَامِرِ بْنِ رَبِيعَةَ، وَسَعِيدِ بْنِ الْمُسَيَّبِ، وَالْقَاسِمِ، وَغَيْرِهِمْ. ثُمَّ رَوَى عَنْهُ هِشَامُ بْنُ عُرْوَةَ، وَمَالِكٌ، وَابْنُ جُرَيْحٍ، وَشُعْبَةُ، وَغَيْرُهُمْ. وَكَانَ فَقِيهًا ثِقَةً يَتَوَلَّى الْقَضَاءَ بِمَدِينَةِ الرَّسُولِ ﷺ فِي أَيَّامِ الْوَلِيدِ بْنِ عَبْدِ الْمَلِكِ، أَقْدَمَهُ الْمَنْصُورُ الْعِرَاقَ وَوَلَّاهُ الْقَضَاءَ بِالْهَاشِمِيَّةِ، وَذَلِكَ قَبْلَ أَنْ تُبْنَى بَغْدَادُ. وقَالَ: سُلَيْمَانُ بْنُ بِلَالٍ قَالَ: كَانَ يَحْيَى بْنُ سَعِيدٍ قَدْ سَاءَتْ حَالُهُ، وَأَصَابَهُ ضِيقٌ شَدِيدٌ، وَرَكِبَهُ الدَّيْنُ، فَبَيْنَا هُوَ عَلَى ذَلِكَ إِذْ أَتَاهُ كِتَابُ أَبِي الْعَبَّاسِ يَسْتَقْضِيهِ. قَالَ سُلَيْمَانُ: فَوَكَلَنِي يَحْيَى بِأَهْلِهِ وَقَالَ لِي: وَاللَّهِ مَا خَرَجْتُ وَأَنَا أَجْهَلُ شَيْئًا، فَلَمَّا قَدِمَ الْعِرَاقَ كَتَبَ إِلَيَّ: إِنِّي كُنْتُ قُلْتُ لَكَ حِينَ خَرَجْتُ: قَدْ خَرَجْتُ وَمَا أَجْهَلُ شَيْئًا، وَإِنَّهُ وَاللَّهِ لَأَوَّلُ خَصْمَيْنِ جَلَسَا بَيْنَ يَدَيَّ، فَاقْتَضَيَا بِشَيْءٍ وَاللَّهِ مَا سَمِعْتُهُ قَطُّ، فَإِذَا جَاءَكَ كِتَابِي هَذَا فَسَلْ رَبِيعَةَ وَاكْتُبْ إِلَيَّ بِمَا يَقُولُ، وَلَا يَعْلَمُ أَنَّنِي كَتَبْتُ إِلَيْكَ بِذَلِكَ. عَنْ وُهَيْبٍ قَالَ: قَدِمْتُ الْمَدِينَةَ فَمَا رَأَيْتُ أَحَدًا إِلَّا يَعْرِفُ وَيُنْكِرُ إِلَّا يَحْيَى بْنَ سَعِيدٍ، وَمَالِكَ بْنَ أَنَسٍ. تُوُفِّيَ يَحْيَى بِالْهَاشِمِيَّةِ مِنَ الْأَنْبَارِ فِي هَذِهِ السَّنَةِ. وَقِيلَ: سَنَةَ أَرْبَعٍ. وَقِيلَ: سَنَةَ سِتٍّ. وَفِيهَا تُوُفِّيَ حَجَّاجٌ الصَّوَّافُ،  وَحُمَيْدُ بْنُ تِيرَوَيْهِ الطَّوِيلُ،  وَعَمْرُو بْنُ عُبَيْدٍ  فِي قَوْلٍ، وَقَدْ ذَكَرْنَاهُ فِي الَّتِي قَبْلَهَا، وَلَيْثٌ ابْنُ أَبِي سُلَيْمٍ  عَلَى الصَّحِيحِ. حَمِيدُ بْنُ مِهْرَانَ، أَبُو عُبَيْدَةَ الطَّوِيلُ. مَوْلًى لِخُزَاعَةَ، وُلِدَ سَنَةَ ثَمَانٍ وَسِتِّينَ. حُيَيُّ بْنُ شُرَيْحٍ، أَبُو عَبْدِ اللَّهِ الْمَعَافِرِيُّ، ثُمَّ الْحُبُلِّيُّ. رَوَى عَنْهُ: ابْنُ لَهِيعَةَ وَغَيْرُهُ، وَآخِرُ مَنْ حَدَّثَ عَنْهُ بِمِصْرَ ابْنُ وَهْبٍ. تُوُفِّيَ فِي هَذِهِ السَّنَةِ.

     ✧ Sulaymān b. Ṭarkhān, Abū al-Muʿtamir al-Taymī. He settled among the Taym and was thus attributed to them, though he was not a Taymī. He was trustworthy, one of the devoted worshippers, performing the morning prayer with the ablution of the evening prayer. He and his son al-Muʿtamir used to roam at night among the mosques, praying in this mosque and in that mosque until morning. Ḥammād b. Salamah said: Sulaymān al-Taymī left no hour in which God could be obeyed without us finding him obedient. If it was the hour of prayer, we found him praying; and if it was not the hour of prayer, we found him either performing ablution for prayer, visiting a sick person, accompanying a funeral, or sitting in the mosque glorifying God. We used to think that he did not know how to disobey God, mighty and majestic. From Muḥammad b. ʿAbd al-Aʿlā who said: I heard Muʿtamir b. Sulaymān say: Were it not that you are among my family, I would not relate to you this about my father. My father remained for forty years fasting one day and breaking fast the next, praying the morning prayer with the ablution of the evening prayer, and sometimes performing ablution anew without sleep. Abū Nuʿaym said, with his chain from Raqabah who said: I saw the Lord of Might in a dream, and He said: By My might, I will surely honor the resting place of Sulaymān—meaning al-Taymī. It has reached us from another route from Raqabah who said: I saw the Lord of Might in sleep, and He said to me: O Raqabah, by My might and majesty, I will surely honor the resting place of Sulaymān al-Taymī, for he prayed to Me for forty years the morning prayer on the trace of the evening prayer. He said: So I came to Sulaymān and related it to him, and he said: Did you see this? I said: Yes. He said: I will relate to you one hundred ḥadīths from the Messenger of God ﷺ for the good tidings you have brought me. He said: Then a short while later he died, and I saw him in a dream. I said: What has God done with you? He said: He forgave me, drew me near, and brought me close, and wrapped me [with His hand]. And He said: Thus do I with the sons of eighty-three. Sulaymān al-Taymī transmitted from Anas b. Mālik and from a group of the senior Successors. He died in al-Baṣrah in this year. Fāṭimah bt. Muḥammad b. al-Munkadir. Muḥammad b. Nāṣir informed us with a chain of his from Ibrāhīm b. Muslim al-Qurashī who said: Fāṭimah bt. Muḥammad b. al-Munkadir used to pass her day, and when night enveloped her she called out in a sorrowful voice: The night has stilled, the darkness has mingled, every beloved has withdrawn to his beloved, and my solitude with You, O Beloved, is that You free me from the Fire. In this year died ʿAbd al-Raḥmān b. ʿAṭiyyah, the owner of al-Shāriʿah, which is a palm grove; and Ashʿath b. Sawwār; and Mujālid b. Saʿīd. Yaḥyā b. Saʿīd b. Qays b. ʿAmr b. Suhayl b. Thaʿlabah, Abū Saʿīd al-Anṣārī al-Madanī. He heard from Anas b. Mālik, al-Sāʾib b. Yazīd, ʿAbd Allāh b. ʿĀmir b. Rabīʿah, Saʿīd b. al-Musayyab, al-Qāsim, and others. From him transmitted Hishām b. ʿUrwah, Mālik, Ibn Jurayj, Shuʿbah, and others. He was a trustworthy jurist who took charge of the judiciary in the City of the Messenger of God ﷺ during the days of al-Walīd b. ʿAbd al-Malik. Al-Manṣūr brought him to Iraq and appointed him judge in al-Hāshimiyyah, and that was before Baghdad was built. Sulaymān b. Bilāl said: Yaḥyā b. Saʿīd's condition had deteriorated, severe straitness befell him, and debt mounted upon him. While he was in that state, a letter came to him from Abū al-ʿAbbās appointing him judge. Sulaymān said: Yaḥyā entrusted me with his family and said to me: By God, I did not depart while ignorant of anything. When he arrived in Iraq, he wrote to me: I said to you when I departed that I had left while ignorant of nothing, but by God, the first two litigants who sat before me demanded something which, by God, I had never heard. When this letter of mine reaches you, ask Rabīʿah and write to me what he says, and let him not know that I wrote to you about that. From Wuhayb who said: I came to Madinah and saw no one but that he both knew and disapproved except Yaḥyā b. Saʿīd and Mālik b. Anas. Yaḥyā died in al-Hāshimiyyah of al-Anbār in this year. It is said: in year 144; and it is said: in year 146. In this year died Ḥajjāj al-Ṣawwāf, and Ḥumayd b. Tīrawayh al-Ṭawīl, and ʿAmr b. ʿUbayd according to one report—and we have mentioned him in the previous year—and Layth b. Abī Sulaym according to the sound view. Ḥamīd b. Mihrān, Abū ʿUbaydah al-Ṭawīl. A client of Khuzāʿah, born in the year 68. Ḥuyayy b. Shurayḥ, Abū ʿAbd Allāh al-Maʿāfirī, then al-Ḥubullī. From him transmitted Ibn Lahīʿah and others, and the last to transmit from him in Egypt was Ibn Wahb. He died in this year.

109. Tarikh (al-Tabari) 2784No grade recorded

     ثُمَّ دَخَلَتْ سَنَةُ أَرْبَعٍ وَأَرْبَعِينَ وَمِائَةٍ فِيهَا سَارَ مُحَمَّدٌ بْنُ أَبِي الْعَبَّاسِ السَّفَّاحِ عَنْ أَمْرِ عَمِّهِ الْمَنْصُورِ إِلَى بِلَادِ الدَّيْلَمِ،  وَمَعَهُ الْجُيُوشُ مِنْ أَهْلِ الْكُوفَةِ وَالْبَصْرَةِ وَوَاسِطَ وَالْمَوْصِلِ وَالْجَزِيرَةِ.

     ✧ Then the year 144 AH began In it, Muḥammad b. Abī al-ʿAbbās al-Saffāḥ marched at the command of his paternal uncle al-Manṣūr to the lands of al-Daylam, and with him were armies from the people of al-Kūfah, al-Baṣrah, Wāsiṭ, al-Mawṣil, and al-Jazīrah.

110. Tarikh (al-Tabari) 2785No grade recorded

     وَفِيهَا رَجَعَ الْمَهْدِيُّ مِنْ خُرَاسَانَ إِلَى الْعِرَاقِ، وَبَنَى بِرَيْطَةَ ابْنَةِ عَمِّهِ السَّفَّاحِ.

     ✧ In this year al-Mahdī returned from Khurāsān to Iraq, and consummated his marriage with Rayṭah bt. his uncle al-Saffāḥ.

111. Tarikh (al-Tabari) 2786No grade recorded

     ذِكْرُ اسْتِعْمَالِ رِيَاحِ بْنِ عُثْمَانَ الْمُرِّيِّ عَلَى الْمَدِينَةِ وَأَمْرِ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ الْحَسَنِ وَفِيهَا اسْتَعْمَلَ الْمَنْصُورُ عَلَى الْمَدِينَةِ رِيَاحَ بْنَ عُثْمَانَ الْمُرِّيَّ، وَعَزَلَ مُحَمَّدَ بْنَ خَالِدِ بْنِ عَبْدِ اللَّهِ الْقَسْرِيَّ عَنْهَا. وَكَانَ سَبَبُ عَزْلِهِ وَعَزْلِ زِيَادٍ قَبْلَهُ أَنَّ الْمَنْصُورَ أَهَمَّهُ أَمْرُ مُحَمَّدٍ وَإِبْرَاهِيمَ ابْنَيْ عَبْدِ اللَّهِ بْنِ الْحَسَنِ بْنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ، وَتَخَلُّفُهُمَا عَنِ الْحُضُورِ عِنْدَهُ مَعَ مَنْ حَضَرَهُ مِنْ بَنِي هَاشِمٍ عَامَ حَجَّ أَيَّامَ السَّفَّاحِ سَنَةَ سِتٍّ وَثَلَاثِينَ، وَذَكَرَ أَنَّ مُحَمَّدَ بْنَ عَبْدِ اللَّهِ كَانَ يَزْعُمُ أَنَّ الْمَنْصُورَ مِمَّنْ بَايَعَهُ لَيْلَةَ تَشَاوَرَ بَنُو هَاشِمٍ بِمَكَّةَ فِيمَنْ يَعْقِدُونَ لَهُ الْخِلَافَةَ حِينَ اضْطَرَبَ أَمْرُ مَرْوَانَ بْنِ مُحَمَّدٍ، فَلَمَّا حَجَّ الْمَنْصُورُ سَنَةَ سِتٍّ وَثَلَاثِينَ سَأَلَ عَنْهُمَا، فَقَالَ لَهُ زِيَادُ بْنُ عَبْدِ اللَّهِ الْحَارِثِيُّ: مَا يُهِمُّكَ مِنْ أَمْرِهِمَا، أَنَا آتِيكَ بِهِمَا. وَكَانَ مَعَهُ بِمَكَّةَ، فَرَدَّهُ الْمَنْصُورُ إِلَى الْمَدِينَةِ. فَلَمَّا اسْتُخْلِفَ الْمَنْصُورُ لَمْ يَكُنْ هَمُّهُ إِلَّا أَمْرَ مُحَمَّدٍ وَالْمَسْأَلَةَ عَنْهُ وَمَا يُرِيدُ، فَدَعَا بَنِي هَاشِمٍ رَجُلًا رَجُلًا يَسْأَلُهُ سِرًّا عَنْهُ، فَكُلُّهُمْ يَقُولُ: قَدْ عَلِمَ أَنَّكَ عَرَفْتَهُ يَطْلُبُ هَذَا الْأَمْرَ، فَهُوَ يَخَافُكَ عَلَى نَفْسِهِ، وَهُوَ لَا يُرِيدُ لَكَ خِلَافًا، وَمَا أَشْبَهَ هَذَا الْكَلَامَ، إِلَّا الْحَسَنُ بْنُ زَيْدِ بْنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ، فَإِنَّهُ أَخْبَرَهُ خَبَرَهُ وَقَالَ لَهُ: وَاللَّهِ مَا آمَنُ وُثُوبَهُ عَلَيْكَ، فَإِنَّهُ لَا يَنَامُ عَنْكَ، فَأَيْقَظَ بِكَلَامِهِ مَنْ لَا يَنَامُ، فَكَانَ مُوسَى بْنُ عَبْدِ اللَّهِ بْنِ الْحَسَنِ يَقُولُ بَعْدَ ذَلِكَ: اللَّهُمَّ اطْلُبْ حَسَنَ بْنَ زَيْدٍ بِدِمَائِنَا. ثُمَّ أَلَحَّ الْمَنْصُورُ عَلَى عَبْدِ اللَّهِ بْنِ الْحَسَنِ فِي إِحْضَارِ ابْنِهِ مُحَمَّدٍ سَنَةَ حَجَّ، فَقَالَ عَبْدُ اللَّهِ لِسُلَيْمَانَ بْنِ عَلِيِّ بْنِ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ: يَا أَخِي بَيْنَنَا مِنَ الصِّهْرِ وَالرَّحِمِ مَا تَعْلَمُ، فَمَا تَرَى ؟ فَقَالَ سُلَيْمَانُ: وَاللَّهِ لَكَأَنَّنِي أَنْظُرُ إِلَى أَخِي عَبْدِ اللَّهِ بْنِ عَلِيٍّ حِينَ السِّتْرِ بَيْنَهُ وَبَيْنَنَا وَهُوَ يُشِيرُ إِلَيْنَا: هَذَا الَّذِي فَعَلْتُمْ بِي، فَلَوْ كَانَ عَافِيًا عَفَا عَنْ عَمِّهِ. فَقَبِلَ عَبْدُ اللَّهِ رَأْيَ سُلَيْمَانَ، وَعَلِمَ أَنَّهُ قَدْ صَدَقَهُ وَلَمْ يُظْهِرِ ابْنَهُ. ثُمَّ إِنَّ الْمَنْصُورَ اشْتَرَى رَقِيقًا مِنْ رَقِيقِ الْأَعْرَابِ، وَأَعْطَى الرَّجُلَ مِنْهُمُ الْبَعِيرَ، وَالرَّجُلَ الْبَعِيرَيْنِ، وَالرَّجُلَ الذَّوْدَ، وَفَرَّقَهُمْ فِي طَلَبِ مُحَمَّدٍ فِي ظَهْرِ الْمَدِينَةِ، وَكَانَ الرَّجُلُ مِنْهُمْ يَرِدُ الْمَاءَ كَالْمَارِّ، وَكَالضَّالِّ يَسْأَلُونَ عَنْهُ، وَبَعَثَ الْمَنْصُورُ عَيْنًا آخَرَ، وَكَتَبَ مَعَهُ كِتَابًا عَلَى أَلْسُنِ الشِّيعَةِ إِلَى مُحَمَّدٍ يَذْكُرُونَ طَاعَتَهُمْ وَمُسَارَعَتَهُمْ، وَبَعَثَ مَعَهُ بِمَالٍ وَأَلْطَافٍ، وَقَدِمَ الرَّجُلُ الْمَدِينَةَ فَدَخَلَ عَلَى عَبْدِ اللَّهِ بْنِ الْحَسَنِ بْنِ الْحَسَنِ فَسَأَلَهُ عَنِ ابْنِهِ مُحَمَّدٍ، فَذَكَرَ لَهُ، فَكَتَمَ لَهُ خَبَرَهُ، فَتَرَدَّدَ الرَّجُلُ إِلَيْهِ، وَأَلَحَّ فِي الْمَسْأَلَةِ، فَذَكَرَ أَنَّهُ فِي جَبَلِ جُهَيْنَةَ، فَقَالَ لَهُ: امْرُرْ بِعَلِيٍّ ابْنِ الرَّجُلِ الصَّالِحِ الَّذِي يُدْعَى الْأَغَرَّ، وَهُوَ بِذِي الْإِبَرِ، فَهُوَ يُرْشِدُكَ، فَأَتَاهُ فَأَرْشَدَهُ. وَكَانَ لِلْمَنْصُورِ كَاتِبٌ عَلَى سِرِّهِ يَتَشَيَّعُ، فَكَتَبَ إِلَى عَبْدِ اللَّهِ بْنِ الْحَسَنِ يُخْبِرُهُ بِذَلِكَ الْعَيْنِ، فَلَمَّا قَدِمَ الْكِتَابُ ارْتَاعُوا لَهُ وَبَعَثُوا أَبَا هَبَّارٍ إِلَى مُحَمَّدٍ وَإِلَى عَلِيِّ بْنِ الْحَسَنِ يُحَذِّرُهُمَا الرَّجُلَ، فَخَرَجَ أَبُو هَبَّارٍ فَنَزَلَ بِعَلِيِّ بْنِ الْحَسَنِ وَأَخْبَرَهُ، ثُمَّ سَارَ إِلَى مُحَمَّدِ بْنِ عَبْدِ اللَّهِ فِي مَوْضِعِهِ الَّذِي هُوَ بِهِ، فَإِذَا هُوَ جَالِسٌ فِي كَهْفٍ وَمَعَهُ جَمَاعَةٌ مِنْ أَصْحَابِهِ، وَذَلِكَ الْعَيْنُ مَعَهُمْ أَعْلَاهُمْ صَوْتًا، وَأَشَدُّهُمُ انْبِسَاطًا. فَلَمَّا رَأَى أَبَا هَبَّارٍ خَافَهُ، فَقَالَ أَبُو هَبَّارٍ لِمُحَمَّدٍ: لِي حَاجَةٌ. فَقَامَ مَعَهُ، فَأَخْبَرَهُ الْخَبَرَ، قَالَ: فَمَا الرَّأْيُ ؟ قَالَ: أَرَى إِحْدَى ثَلَاثٍ. قَالَ: وَمَا هِيَ ؟ قَالَ: تَدَعُنِي أَقْتُلُ هَذَا الرَّجُلَ. قَالَ: مَا أَنَا مُقَارِفٌ دَمًا إِلَّا كَرْهًا. قَالَ: أَثْقِلْهُ حَدِيدًا وَتَنْقُلُهُ مَعَكَ حَيْثُ تَنْقَلِبُ. قَالَ: وَهَلْ لَنَا فِرَارٌ مَعَ الْخَوْفِ وَالْإِعْجَالِ ؟ قَالَ: نَشُدُّهُ وَنُودِعُهُ عِنْدَ بَعْضِ أَهْلِكَ مِنْ جُهَيْنَةَ. قَالَ: هَذِهِ إِذًا. فَرَجَعَا فَلَمْ يَرَيَا الرَّجُلَ. فَقَالَ مُحَمَّدٌ: أَيْنَ الرَّجُلُ ؟ قَالُوا: [ قَامَ ] بِرَكْوَةِ مَاءٍ وَتَوَارَى بِهَذَا الطَّرِيقِ يَتَوَضَّأُ، فَطَلَبُوهُ وَلَمْ يَجِدُوهُ فَكَأَنَّ الْأَرْضَ الْتَأَمَتْ عَلَيْهِ، وَسَعَى عَلَى قَدَمَيْهِ حَتَّى اتَّصَلَ بِالطَّرِيقِ، فَمَرَّ بِهِ الْأَعْرَابُ مَعَهُمْ حُمُولَةٌ إِلَى الْمَدِينَةِ، فَقَالَ لِبَعْضِهِمْ: فَرِّغْ هَذِهِ الْغِرَارَةَ وَأَدْخِلْنِيهَا أَكُنْ عِدْلًا لِصَاحِبَتِهَا وَلَكَ كَذَا وَكَذَا. فَفَعَلَ وَحَمَلَهُ حَتَّى أَقْدَمَهُ الْمَدِينَةَ. ثُمَّ قَدِمَ عَلَى الْمَنْصُورِ، وَأَخْبَرَهُ خَبَرَهُ كُلَّهُ، وَنَسِيَ اسْمَ أَبِي هَبَّارٍ وَكُنْيَتَهُ وَقَالَ: وَبَّارٌ. فَكَتَبَ أَبُو جَعْفَرٍ فِي طَلَبِ 9 وَبَّارٍ الْمُرِّيِّ، فَحُمِلَ إِلَيْهِ رَجُلٌ اسْمُهُ وَبَرٌ فَسَأَلَهُ عَنْ قِصَّةِ مُحَمَّدٍ فَحَلَفَ أَنَّهُ لَا يَعْرِفُ مِنْ ذَلِكَ شَيْئًا، فَأَمَرَ بِهِ وَضُرِبَ سَبْعَمِائَةِ سَوْطٍ وَحُبِسَ حَتَّى مَاتَ الْمَنْصُورُ. ثُمَّ إِنَّهُ أَحْضَرَ عُقْبَةَ بْنَ سَلَمٍ الْأَزْدِيَّ فَقَالَ: أُرِيدُكَ لِأَمْرٍ أَنَا بِهِ مَعْنِيٌّ، لَمْ أَزَلْ أَرْتَادُ لَهُ رَجُلًا عَسَى أَنْ تَكُونَهُ، وَإِنْ كَفَيْتَنِيهِ رَفَعْتُكَ. فَقَالَ: أَرْجُو أَنْ أَصْدُقَ ظَنَّ أَمِيرِ الْمُؤْمِنِينَ فِيَّ. [ قَالَ ]: فَأَخْفِ شَخْصَكَ، وَاسْتُرْ أَمْرَكَ، وَأْتِنِي يَوْمَ كَذَا فِي وَقْتِ كَذَا. فَأَتَاهُ ذَلِكَ الْوَقْتَ. فَقَالَ لَهُ: إِنَّ بَنِي عَمِّنَا هَؤُلَاءِ قَدْ أَبَوْا إِلَّا كَيْدًا لِمُلْكِنَا وَاغْتِيَالًا لَهُ، وَلَهُمْ شِيعَةٌ بِخُرَاسَانَ بِقَرْيَةِ كَذَا يُكَاتِبُونَهُمْ، وَيُرْسِلُونَ إِلَيْهِمْ بِصَدَقَاتِ أَمْوَالِهِمْ، وَأَلْطَافٍ مِنْ أَلْطَافِ بِلَادِهِمْ، فَاخْرُجْ بِكُسًا وَأَلْطَافٍ وَعَيْنٍ حَتَّى تَأْتِيَهُمْ مُتَنَكِّرًا بِكِتَابٍ تَكْتُبُهُ عَنْ أَهْلِ هَذِهِ الْقَرْيَةِ ثُمَّ تَعْلَمُ حَالَهُمْ، فَإِنْ كَانُوا نَزَعُوا عَنْ رَأْيِهِمْ فَأَحْبِبْ وَاللَّهِ بِهِمْ وَأَقْرِبْ، وَإِنْ كَانُوا عَلَى رَأْيِهِمْ عَمِلْتُ ذَلِكَ وَكُنْتُ عَلَى حَذَرٍ، فَاشْخَصْ حَتَّى تَلْقَى عَبْدَ اللَّهِ بْنَ الْحَسَنِ مُتَخَشِّعًا وَمُتَقَشِّفًا، فَإِنْ جَبَهَكَ، وَهُوَ فَاعِلٌ، فَاصْبِرْ وَعَاوِدْهُ حَتَّى يَأْنَسَ بِكَ وَيُلِينَ لَكَ نَاحِيَتَهُ، فَإِذَا أَظْهَرَ لَكَ مَا قِبَلَهُ فَاعْجَلْ عَلَيَّ. فَشَخَصَ حَتَّى قَدِمَ عَلَى عَبْدِ اللَّهِ، فَلَقِيَهُ بِالْكِتَابِ، فَأَنْكَرَهُ وَنَهَرَهُ وَقَالَ: مَا أَعْرِفُ هَؤُلَاءِ الْقَوْمَ. فَلَمْ يَزَلْ يَتَرَدَّدُ إِلَيْهِ حَتَّى قَبِلَ كِتَابَهُ وَأَلْطَافَهُ وَأَنِسَ بِهِ، فَسَأَلَهُ عُقْبَةُ الْجَوَابَ. فَقَالَ: أَمَّا الْكِتَابُ، فَإِنِّي لَا أَكْتُبُ إِلَى أَحَدٍ، وَلَكِنْ أَنْتَ كِتَابِي إِلَيْهِمْ، فَأَقْرِئْهُمُ السَّلَامَ، وَأَعْلِمْهُمْ أَنَّنِي خَارِجٌ لِوَقْتِ كَذَا وَكَذَا. وَرَجَعَ عُقْبَةُ إِلَى الْمَنْصُورِ فَأَعْلَمَهُ الْخَبَرَ، فَأَنْشَأَ الْمَنْصُورُ الْحَجَّ، وَقَالَ لِعَقَبَةَ: إِذَا لَقِيَنِي بَنُو الْحَسَنِ فِيهِمْ عَبْدُ اللَّهِ بْنُ الْحَسَنِ فَأَنَا مُكْرِمُهُ، وَرَافِعٌ مَجْلِسَهُ، وَدَاعٍ بِالْغَدَاءِ، فَإِذَا فَرَغْنَا مِنْ طَعَامِنَا فَلَحَظْتُكَ فَامْثُلْ بَيْنَ يَدَيْهِ قَائِمًا، فَإِنَّهُ سَيَصْرِفُ عَنْكَ بَصَرَهُ، فَاسْتَدِرْ حَتَّى تَغْمِزَ ظَهْرَهُ بِإِبْهَامِ رِجْلِكَ حَتَّى يَمْلَأَ عَيْنَهُ مِنْكَ، ثُمَّ حَسْبُكَ، وَإِيَّاكَ أَنْ يَرَاكَ مَا دَامَ يَأْكُلُ. فَخَرَجَ إِلَى الْحَجِّ، فَلَمَّا لَقِيَهُ بَنُو الْحَسَنِ أَجْلَسَ عَبْدَ اللَّهِ إِلَى جَانِبِهِ ثُمَّ دَعَا بِالْغَدَاءِ فَأَصَابُوا مِنْهُ، ثُمَّ رُفِعَ فَأَقْبَلَ عَلَى عَبْدِ اللَّهِ بْنِ الْحَسَنِ فَقَالَ لَهُ: قَدْ عَلِمْتَ مَا أَعْطَيْتَنِي مِنَ الْعُهُودِ وَالْمَوَاثِيقِ أَلَّا تَبْغِيَنِي بِسُوءٍ وَلَا تَكِيدَ لِي سُلْطَانًا ؟ قَالَ: فَأَنَا عَلَى ذَلِكَ يَا أَمِيرَ الْمُؤْمِنِينَ. فَلَحَظَ الْمَنْصُورُ عُقْبَةَ بْنَ سَلَمٍ فَاسْتَدَارَ حَتَّى وَقَفَ بَيْنَ يَدَيْ عَبْدِ اللَّهِ فَأَعْرَضَ عَنْهُ، فَاسْتَدَارَ حَتَّى قَامَ وَرَاءَ ظَهْرِهِ فَغَمَزَهُ بِإِصْبَعِهِ، فَرَفَعَ رَأْسَهُ فَمَلَأَ عَيْنَهُ مِنْهُ، فَوَثَبَ حَتَّى قَعَدَ بَيْنَ يَدَيِ الْمَنْصُورِ، فَقَالَ: ( أَقِلْنِي يَا أَمِيرَ الْمُؤْمِنِينَ، أَقَالَكَ اللَّهُ ! قَالَ: لَا أَقَالَنِي اللَّهُ إِنْ أَقَلْتُكَ ) ! ثُمَّ أَمَرَ بِحَبْسِهِ. وَكَانَ مُحَمَّدٌ قَدْ قَدِمَ قَبْلَ ذَلِكَ الْبَصْرَةَ، فَنَزَلَهَا فِي بَنِي رَاسِبٍ يَدْعُو إِلَى نَفْسِهِ، وَقِيلَ: نَزَلَ عَلَى عَبْدِ اللَّهِ بْنِ شَيْبَانَ أَحَدِ بَنِي مُرَّةَ بْنِ عُبَيْدٍ، ثُمَّ خَرَجَ مِنْهَا، فَبَلَغَ الْمَنْصُورَ مَقْدِمُهُ الْبَصْرَةَ، فَسَارَ إِلَيْهَا مُغِذًّا، فَنَزَلَ عِنْدَ الْحُرِّ الْأَكْبَرِ، فَلَقِيَهُ عَمْرُو بْنُ عُبَيْدٍ فَقَالَ لَهُ: يَا أَبَا عُثْمَانَ هَلْ بِالْبَصْرَةِ أَحَدٌ تَخَافُهُ عَلَى أَمْرِنَا ؟ قَالَ: لَا. قَالَ: فَاقْتَصِرْ عَلَى قَوْلِكَ وَانْصَرِفْ. قَالَ: نَعَمْ. وَكَانَ مُحَمَّدٌ قَدْ سَارَ عَنْهَا قَبْلَ مَقْدِمِ الْمَنْصُورِ، فَرَجَعَ الْمَنْصُورُ، وَاشْتَدَّ الْخَوْفُ عَلَى مُحَمَّدٍ وَإِبْرَاهِيمَ ابْنَيْ عَبْدِ اللَّهِ فَخَرَجَا حَتَّى أَتَيَا عَدَنَ، ثُمَّ سَارَا إِلَى السِّنْدِ ثُمَّ إِلَى الْكُوفَةِ ثُمَّ إِلَى الْمَدِينَةِ. وَكَانَ الْمَنْصُورُ قَدْ حَجَّ سَنَةَ أَرْبَعِينَ وَمِائَةٍ، فَقَسَّمَ أَمْوَالًا عَظِيمَةً فِي آلِ أَبِي طَالِبٍ، فَلَمْ يَظْهَرْ مُحَمَّدٌ وَإِبْرَاهِيمُ، فَسَأَلَ أَبَاهُمَا عَبْدَ اللَّهِ عَنْهُمَا، فَقَالَ: لَا عِلْمَ لِي بِهِمَا، فَتَغَالَظَا، فَأَمَصَّهُ أَبُو جَعْفَرٍ الْمَنْصُورُ حَتَّى قَالَ لَهُ: امْصُصْ كَذَا وَكَذَا مِنْ أُمِّكَ ! فَقَالَ: يَا أَبَا جَعْفَرٍ، بِأَيِّ أُمَّهَاتِي تُمِصُّنِي ؟ ! أَبِفَاطِمَةَ بِنْتِ رَسُولِ اللَّهِ ﷺ ؟ أَمْ بِفَاطِمَةَ بِنْتِ الْحُسَيْنِ بْنِ عَلِيٍّ ؟ أَمْ بِأُمِّ إِسْحَاقَ بِنْتِ طَلْحَةَ ؟ أَمْ بِخَدِيجَةَ بِنْتِ خُوَيْلِدٍ ؟ [ قَالَ ]: لَا بِوَاحِدَةٍ مِنْهُنَّ، وَلَكِنْ بِالْحِرْبَاءِ بِنْتِ قَسَامَةَ بْنِ زُهَيْرٍ ! وَهِيَ امْرَأَةٌ مِنْ طَيِّئٍ، فَقَالَ الْمُسَيَّبُ بْنُ زُهَيْرٍ: يَا أَمِيرَ الْمُؤْمِنِينَ، دَعْنِي أَضْرِبْ عُنُقَ ابْنِ الْفَاعِلَةِ ! فَقَامَ زِيَادُ بْنُ عَبْدِ اللَّهِ فَأَلْقَى عَلَيْهِ رِدَاءَهُ وَقَالَ: هَبْهُ لِي [ يَا ] أَمِيرَ الْمُؤْمِنِينَ، فَأَسْتَخْرِجْ لَكَ ابْنَيْهِ، فَتَخَلَّصَهُ [ مِنْهُ ]. وَكَانَ مُحَمَّدٌ وَإِبْرَاهِيمُ ابْنَا عَبْدِ اللَّهِ قَدْ تَغَيَّبَا حِينَ حَجَّ الْمَنْصُورُ سَنَةَ أَرْبَعِينَ وَمِائَةٍ عَنِ الْمَدِينَةِ، وَحَجَّ أَيْضًا فَاجْتَمَعُوا بِمَكَّةَ وَأَرَادُوا اغْتِيَالَ الْمَنْصُورِ، فَقَالَ لَهُمُ الْأَشْتَرُ عَبْدُ اللَّهِ بْنُ مُحَمَّدٍ: أَنَا أَكْفِيكُمُوهُ ! فَقَالَ مُحَمَّدٌ: لَا وَاللَّهِ لَا أَقْتُلُهُ أَبَدًا غِيلَةً حَتَّى أَدْعُوَهُ. فَنَقَضَ مَا كَانُوا أَجْمَعُوا عَلَيْهِ. وَكَانَ قَدْ دَخَلَ عَلَيْهِمْ قَائِدٌ مِنْ قُوَّادِ الْمَنْصُورِ مِنْ أَهْلِ خُرَاسَانَ اسْمُهُ خَالِدُ بْنُ حَسَّانٍ يُدْعَى أَبَا الْعَسَاكِرِ عَلَى أَلْفِ رَجُلٍ، فَنَمَّى الْخَبَرَ إِلَى الْمَنْصُورِ فَطُلِبَ، فَلَمْ يُظْفَرْ بِهِ، فَظَفِرَ بِأَصْحَابِهِ فَقَتَلَهُمْ، وَأَمَّا الْقَائِدُ فَإِنَّهُ لَحِقَ بِمُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ. ثُمَّ إِنَّ الْمَنْصُورَ حَثَّ زِيَادَ بْنَ عَبْدِ اللَّهِ عَلَى طَلَبِ مُحَمَّدٍ وَإِبْرَاهِيمَ، فَضَمِنَ لَهُ ذَلِكَ وَوَعَدَهُ بِهِ، فَقَدِمَ مُحَمَّدٌ الْمَدِينَةَ قَدْمَةً، فَبَلَغَ ذَلِكَ زِيَادًا، فَتَلَطَّفَ لَهُ، وَأَعْطَاهُ الْأَمَانَ عَلَى أَنْ يُظْهِرَ وَجْهَهُ لِلنَّاسِ، فَوَعَدَهُ مُحَمَّدٌ ذَلِكَ، فَرَكِبَ زِيَادٌ مَعَ الْمَسَاءِ وَوَاعَدَ مُحَمَّدًا سُوقَ الظُّهْرِ، وَرَكِبَ مُحَمَّدٌ، فَتَصَايَحَ النَّاسُ: يَا أَهْلَ الْمَدِينَةِ، الْمَهْدِيُّ الْمَهْدِيُّ ! فَوَقَفَ هُوَ وَزِيَادٌ، فَقَالَ زِيَادٌ: يَا أَيُّهَا النَّاسُ، هَذَا مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ الْحَسَنِ، ثُمَّ قَالَ لَهُ: الْحَقْ بِأَيِّ بِلَادِ اللَّهِ شِئْتَ. فَتَوَارَى مُحَمَّدٌ. وَسَمِعَ الْمَنْصُورُ الْخَبَرَ فَأَرْسَلَ أَبَا الْأَزْهَرِ فِي جُمَادَى الْآخِرَةِ سَنَةَ إِحْدَى وَأَرْبَعِينَ وَمِائَةٍ إِلَى الْمَدِينَةِ، فَأَمَرَهُ أَنْ يَسْتَعْمِلَ عَلَى الْمَدِينَةِ عَبْدَ الْعَزِيزِ بْنَ الْمُطَّلِبِ، وَأَنْ يَقْبِضَ عَلَى زِيَادٍ وَأَصْحَابِهِ، وَيَسِيرَ بِهِمْ إِلَيْهِ، فَقَدِمَ أَبُو الْأَزْهَرِ الْمَدِينَةَ، فَفَعَلَ مَا أَمَرَهُ، وَأَخَذَ زِيَادًا وَأَصْحَابَهُ، وَسَارَ نَحْوَ الْمَنْصُورِ، وَخَلَّفَ زِيَادٌ فِي بَيْتِ مَالِ الْمَدِينَةِ ثَمَانِينَ أَلْفَ دِينَارٍ، فَسَجَنَهُمْ الْمَنْصُورُ، ثُمَّ مَنَّ عَلَيْهِمْ بَعْدَ ذَلِكَ. وَاسْتَعْمَلَ الْمَنْصُورُ عَلَى الْمَدِينَةِ مُحَمَّدَ بْنَ خَالِدِ بْنِ عَبْدِ اللَّهِ الْقَسْرِيَّ، وَأَمَرَهُ بِطَلَبِ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ، وَبَسَطَ يَدَهُ فِي النَّفَقَةِ فِي طَلَبِهِ. فَقَدِمَ الْمَدِينَةَ فِي رَجَبٍ سَنَةَ إِحْدَى وَأَرْبَعِينَ، فَأَخَذَ الْمَالَ وَرَفَعَ فِي مُحَاسَبَتِهِ أَمْوَالًا كَثِيرَةً أَنْفَقَهَا فِي طَلَبِ مُحَمَّدٍ، فَاسْتَبْطَأَهُ أَبُو جَعْفَرٍ وَاتَّهَمَهُ، فَكَتَبَ إِلَيْهِ يَأْمُرُهُ بِكَشْفِ الْمَدِينَةِ وَأَعْرَاضِهَا، فَطَافَ بِبُيُوتِ النَّاسِ فَلَمْ يَجِدْ مُحَمَّدًا. فَلَمَّا رَأَى الْمَنْصُورُ مَا قَدْ أَخْرَجَ مِنَ الْأَمْوَالِ، وَلَمْ يَظْفَرْ بِمُحَمَّدٍ اسْتَشَارَ أَبَا الْعَلَاءِ - رَجُلًا مِنْ قَيْسِ عَيْلَانَ - فِي أَمْرِ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ وَأَخِيهِ، فَقَالَ: أَرَى أَنْ تَسْتَعْمِلَ رَجُلًا مِنْ وَلَدِ الزُّبَيْرِ أَوْ طَلْحَةَ، فَإِنَّهُمْ يَطْلُبُونَهُمَا بِذَحْلٍ، وَيُخْرِجُونَهُمَا إِلَيْكَ. فَقَالَ: قَاتَلَكَ اللَّهُ مَا أَجْوَدَ مَا رَأَيْتَ ! وَاللَّهِ مَا خَفِيَ عَلَيَّ هَذَا، وَلَكِنَّنِي أُعَاهِدُ اللَّهَ لَا أَنْتَقِمُ مِنْ بَنِي عَمِّي وَأَهْلِ بَيْتِي بِعَدُوِّي وَعَدُوِّهِمْ، وَلَكِنِّي أَبْعَثُ عَلَيْهِمْ صُعْلُوكًا مِنَ الْعَرَبِ يَفْعَلُ بِهِمْ مَا قُلْتَ. فَاسْتَشَارَ يَزِيدَ بْنَ يَزِيدَ السُّلَمِيَّ وَقَالَ لَهُ: دُلَّنِي عَلَى فَتًى مُقِلٍّ مِنْ قَيْسٍ أُغْنِيهِ وَأُشَرِّفُهُ وَأُمَكِّنُهُ مِنْ سَيِّدِ الْيَمَنِ، يَعْنِي ابْنَ الْقَسْرِيِّ، [ قَالَ ]: هُوَ رِيَاحُ بْنُ عُثْمَانَ بْنِ حَيَّانَ الْمُرِّيُّ، فَسَيَّرَهُ أَمِيرًا عَلَى الْمَدِينَةِ فِي رَمَضَانَ سَنَةَ أَرْبَعٍ وَأَرْبَعِينَ. وَقِيلَ: إِنَّ رِيَاحًا ضَمِنَ لِلْمَنْصُورِ أَنْ يُخْرِجَ مُحَمَّدًا وَإِبْرَاهِيمَ ابْنَيْ عَبْدِ اللَّهِ إِنِ اسْتَعْمَلَهُ عَلَى الْمَدِينَةِ، فَاسْتَعْمَلَهُ عَلَيْهَا، فَسَارَ حَتَّى دَخَلَهَا، فَلَمَّا دَخَلَ دَارَ مَرْوَانَ، وَهِيَ الَّتِي كَانَ يَنْزِلُهَا الْأُمَرَاءُ، قَالَ لِحَاجِبٍ كَانَ لَهُ يُقَالُ لَهُ أَبُو الْبَخْتَرِيِّ: هَذِهِ دَارُ مَرْوَانَ ؟ قَالَ: نَعَمْ. قَالَ: أَمَا إِنَّهَا مِحْلَالٌ مِظْعَانٌ، وَنَحْنُ أَوَّلُ مَنْ يَظْعَنُ مِنْهَا. فَلَمَّا تَفَرَّقَ النَّاسُ عَنْهُ قَالَ لِحَاجِبِهِ: يَا أَبَا الْبَخْتَرِيِّ، خُذْ بِيَدِي نَدْخُلْ عَلَى هَذَا الشَّيْخِ، يَعْنِي عَبْدَ اللَّهِ بْنَ الْحَسَنِ، فَدَخَلَا عَلَيْهِ، وَقَالَ رِيَاحٌ: أَيُّهَا الشَّيْخُ، إِنَّ أَمِيرَ الْمُؤْمِنِينَ وَاللَّهِ مَا اسْتَعْمَلَنِي لِرَحِمٍ قَرِيبَةٍ، وَلَا لِيَدٍ سَلَفَتْ إِلَيْهِ، وَاللَّهِ لَا لَعِبْتَ فِيَّ كَمَا لَعِبْتَ بِزِيَادٍ وَابْنِ الْقَسْرِيِّ، وَاللَّهِ لَأُزْهِقَنَّ نَفْسَكَ، أَوْ لَتَأْتِيَنِّي بِابْنَيْكَ مُحَمَّدٍ وَإِبْرَاهِيمَ ! فَرَفَعَ رَأَسَهُ إِلَيْهِ وَقَالَ: نَعَمْ، أَمَا وَاللَّهِ إِنَّكَ لَأُزَيْرِقُ قَيْسٍ الْمَذْبُوحُ فِيهَا كَمَا تُذْبَحُ الشَّاةُ !. قَالَ أَبُو الْبَخْتَرِيِّ: فَانْصَرَفَ وَاللَّهِ رِيَاحٌ آخِذًا بِيَدِي، أَجِدُ بَرْدَ يَدِهِ، وَإِنَّ رِجْلَيْهِ لَتَخُطَّانِ الْأَرْضَ مِمَّا كَلَّمَهُ. قَالَ: فَقُلْتُ لَهُ: إِنَّ هَذَا مَا اطَّلَعَ عَلَى الْغَيْبِ. قَالَ: إِيهًا، وَيْلَكَ ! فَوَاللَّهِ مَا قَالَ إِلَّا مَا سَمِعَ. فَذُبِحَ كَمَا تُذْبَحُ الشَّاةُ. ثُمَّ إِنَّهُ دَعَا بِالْقَسْرِيِّ وَسَأَلَهُ عَنِ الْأَمْوَالِ، فَضَرَبَهُ وَسَجَنَهُ، وَأَخَذَ كَاتِبَهُ رِزَامًا وَعَاقَبَهُ فَأَكْثَرَ، وَطَلَبَ إِلَيْهِ أَنْ يَذْكُرَ مَا أَخَذَ مُحَمَّدُ بْنُ خَالِدٍ مِنَ الْأَمْوَالِ، وَهُوَ لَا يُجِيبُهُ، فَلَمَّا طَالَ عَلَيْهِ الْعَذَابُ أَجَابَهُ إِلَى ذَلِكَ، فَقَالَ لَهُ رِيَاحٌ: أَحْضِرِ الرَّفِيعَةَ وَقْتَ اجْتِمَاعِ النَّاسِ، فَفَعَلَ ذَلِكَ، فَلَمَّا اجْتَمَعَ النَّاسُ أَحْضَرَهُ فَقَالَ: أَيُّهَا النَّاسُ إِنَّ الْأَمِيرَ أَمَرَنِي أَنْ أَرْفَعَ عَلَى ابْنِ خَالِدٍ، وَقَدْ كَتَبْتُ كِتَابًا لِأَنْجُوَ بِهِ، وَإِنَّا لَنُشْهِدُكُمْ أَنَّ كُلَّ مَا فِيهِ بَاطِلٌ. فَأَمَرَ رِيَاحٌ فَضُرِبَ مِائَةَ سَوْطٍ، وَرُدَّ إِلَى السِّجْنِ. وَجَدَّ رِيَاحٌ فِي طَلَبِ مُحَمَّدٍ، فَأُخْبِرَ أَنَّهُ فِي شِعْبٍ مِنْ شِعَابِ رَضْوَى، جَبَلِ جُهَيْنَةَ، وَهُوَ فِي عَمَلِ يَنْبُعَ، فَأَمَرَ عَامِلَهُ فِي طَلَبِ مُحَمَّدٍ، فَهَرَبَ مِنْهُ رَاجِلًا، فَأَفْلَتَ وَلَهُ ابْنٌ صَغِيرٌ وُلِدَ فِي خَوْفِهِ وَهُوَ مَعَ جَارِيَةٍ لَهُ فَسَقَطَ مِنَ الْجَبَلِ فَتَقَطَّعَ، فَقَالَ مُحَمَّدٌ: مُنْخَرِقُ السِّرْبَالِ يَشْكُو الْوَجَى تَنْكُبُهُ أَطْرَافُ مَرْوِ حِدَادْ     شَرَّدَهُ الْخَوْفُ فَأَزْرَى بِهِ كَذَاكَ مَنْ يَكْرَهُ حَرَّ الْجِلَادْ     قَدْ كَانَ فِي الْمَوْتِ لَهُ رَاحَةٌ وَالْمَوْتُ حَتْمٌ فِي رِقَابِ الْعِبَادْ. وَبَيْنَا رِيَاحٌ يَسِيرُ فِي الْحَرَّةِ إِذْ لَقِيَ مُحَمَّدًا، فَعَدَلَ مُحَمَّدٌ إِلَى بِئْرٍ هُنَاكَ فَجَعَلَ يَسْتَقِي، فَقَالَ رِيَاحٌ: قَاتَلَهُ اللَّهُ أَعْرَابِيًّا مَا أَحْسَنَ ذِرَاعَهُ !.

     ✧ Mention of the appointment of Riyāḥ b. ʿUthmān al-Murrī over Madinah and the affair of Muḥammad b. ʿAbd Allāh b. al-Ḥasan In it al-Manṣūr appointed over Madinah Riyāḥ b. ʿUthmān al-Murrī, and removed Muḥammad b. Khālid b. ʿAbd Allāh al-Qasrī from it. The reason for his removal and the removal of Ziyād before him was that al-Manṣūr was troubled by the affair of Muḥammad and Ibrāhīm, the two sons of ʿAbd Allāh b. al-Ḥasan b. al-Ḥasan b. ʿAlī b. Abī Ṭālib, and their absence from coming to him along with those of the Banū Hāshim who came to him in the year he performed the ḥajj in the days of al-Saffāḥ in the year 136, and he mentioned that Muḥammad b. ʿAbd Allāh used to claim that al-Manṣūr was among those who pledged allegiance to him on the night the Banū Hāshim consulted one another in Makkah regarding whom they would contract the caliphate for, when the affair of Marwān b. Muḥammad became unsettled. When al-Manṣūr performed the ḥajj in the year 136, he asked about the two of them, and Ziyād b. ʿAbd Allāh al-Ḥārithī said to him: "What troubles you about their affair? I will bring you the two of them." He was with him in Makkah, so al-Manṣūr sent him back to Madinah. When al-Manṣūr became caliph, his only concern was the affair of Muḥammad and asking about him and what he wanted. He summoned the Banū Hāshim man by man, asking him secretly about him, and all of them said: "He knows that you know he seeks this affair, so he fears you for himself, and he does not want opposition to you," and the like of this speech, except al-Ḥasan b. Zayd b. al-Ḥasan b. ʿAlī b. Abī Ṭālib, for he told him his news and said to him: "By God, I do not feel safe from his leaping upon you, for he does not sleep regarding you." So he awakened with his speech one who does not sleep. After that, Mūsā b. ʿAbd Allāh b. al-Ḥasan used to say: "O God, pursue al-Ḥasan b. Zayd for our blood." Then al-Manṣūr insisted upon ʿAbd Allāh b. al-Ḥasan to bring his son Muḥammad in the year he performed the ḥajj, so ʿAbd Allāh said to Sulaymān b. ʿAlī b. ʿAbd Allāh b. ʿAbbās: "O my brother, between us there is of marriage ties and kinship what you know, so what do you think?" Sulaymān said: "By God, it is as if I am looking at my brother ʿAbd Allāh b. ʿAlī when the curtain was between him and us while he was gesturing to us: 'This is what you did to me.' If he were one to pardon, he would have pardoned his uncle." So ʿAbd Allāh accepted the opinion of Sulaymān, and he knew that he had spoken truly to him and did not reveal his son. Then al-Manṣūr purchased slaves from the slaves of the Bedouins, and he gave one man among them a camel, and a man two camels, and a man a small herd, and he dispersed them in search of Muḥammad in the outskirts of Madinah. One of them would come to the water like a passerby, and like one astray, asking about him. Al-Manṣūr sent another spy, and wrote with him a letter in the tongues of the Shīʿa to Muḥammad, mentioning their obedience and their hastening, and he sent with him money and gifts. The man arrived in Madinah and entered upon ʿAbd Allāh b. al-Ḥasan b. al-Ḥasan and asked him about his son Muḥammad, and he mentioned him to him, but he concealed his news from him. The man kept going back to him and insisted on asking, so he mentioned that he was in the mountain of Juhayna. He said to him: "Pass by ʿAlī, the son of the righteous man who is called al-Agharr, and he is at Dhū al-Ibar, for he will guide you." So he went to him and he guided him. Al-Manṣūr had a secretary over his secrets who was a Shīʿī, and he wrote to ʿAbd Allāh b. al-Ḥasan informing him of that spy. When the letter arrived, they were alarmed by it and they sent Abū Habbār to Muḥammad and to ʿAlī b. al-Ḥasan warning the two of them about the man. Abū Habbār went out and stopped at ʿAlī b. al-Ḥasan and informed him, then he traveled to Muḥammad b. ʿAbd Allāh in the place where he was, and behold he was sitting in a cave with a group of his companions, and that spy was with them, the loudest of them in voice and the most expansive of them in familiarity. When he saw Abū Habbār, he feared him. Abū Habbār said to Muḥammad: "I have a need." So he stood up with him, and he informed him of the news. He said: "What is the opinion?" He said: "I see one of three things." He said: "And what are they?" He said: "You let me kill this man." He said: "I am not one to commit bloodshed except reluctantly." He said: "Load him with iron and move him with you wherever you turn." He said: "Is there any flight for us with fear and haste?" He said: "We bind him and entrust him to some of your family from Juhayna." He said: "This then." They returned and did not see the man. Muḥammad said: "Where is the man?" They said: "[He rose] with a water skin and disappeared along this path to perform ablution." They searched for him and did not find him, as if the earth had closed over him. He hastened on foot until he reached the road, and Bedouins with pack animals passed by him going to Madinah. He said to one of them: "Empty this sack and put me in it; I will be a counterweight to its mate, and you will have such and such." He did so and carried him until he brought him into Madinah. Then he came to al-Manṣūr and informed him of his entire story, but he forgot the name of Abū Habbār and his kunya and said: "Wabbār." So Abū Jaʿfar wrote in search of Wabbār al-Murrī, and a man named Wabar was brought to him. He asked him about the story of Muḥammad, and he swore that he knew nothing of that. He ordered him to be beaten with seven hundred lashes and imprisoned until al-Manṣūr died. Then he summoned ʿUqba b. Salam al-Azdī and said: "I want you for a matter with which I am concerned, for which I have been seeking a man; perhaps you may be him. If you suffice me in it, I will raise you." He said: "I hope to prove true the opinion of the Commander of the Faithful in me." [He said]: "Conceal your person, hide your affair, and come to me on such-and-such a day at such-and-such a time." He came to him at that time. He said to him: "These sons of our paternal uncle have refused anything but treachery against our dominion and assassination of it. They have Shīʿa in Khurasan in such-and-such a village who correspond with them and send them the alms of their wealth and gifts from the gifts of their lands. Go out with garments, gifts, and a spy until you come to them in disguise with a letter that you write on behalf of the people of this village, then learn their condition. If they have abandoned their opinion, then by God, love them and draw near; if they remain upon their opinion, I will act accordingly and be on my guard. Depart until you meet ʿAbd Allāh b. al-Ḥasan humbly and ascetically. If he rebuffs you, and he will, then be patient and return to him until he becomes familiar with you and softens his side to you. When he reveals to you what he has, then hasten to me." He departed until he came to ʿAbd Allāh, and he met him with the letter, but he rejected it and rebuked him and said: "I do not know these people." He did not cease going back to him until he accepted his letter and gifts and became familiar with him. ʿUqba asked him for a reply. He said: "As for the letter, I do not write to anyone, but you are my letter to them. Convey to them my greetings and inform them that I am coming out at such-and-such a time." ʿUqba returned to al-Manṣūr and informed him of the news. Al-Manṣūr began the ḥajj and said to ʿUqba: "When the Banū al-Ḥasan meet me, among them ʿAbd Allāh b. al-Ḥasan, I will honor him, raise his seat, and invite him to lunch. When we finish our food and I glance at you, then stand before him. He will turn his gaze away from you, so move around until you poke his back with your big toe until his eye is filled with you, then that is enough. Beware that he sees you while he is eating." He went out to the ḥajj. When the Banū al-Ḥasan met him, he seated ʿAbd Allāh beside him, then he called for lunch and they ate of it. Then it was lifted, and he turned to ʿAbd Allāh b. al-Ḥasan and said to him: "You know what covenants and oaths you gave me, that you would not seek evil against me nor plot against my authority." He said: "I am upon that, O Commander of the Faithful." Al-Manṣūr glanced at ʿUqba b. Salam, and he moved around until he stood before ʿAbd Allāh, but he turned away from him. He moved around until he stood behind his back and poked him with his finger. He raised his head and his eye was filled with him. He leaped up until he sat before al-Manṣūr and said: "Pardon me, O Commander of the Faithful, may God pardon you!" He said: "May God not pardon me if I pardon you!" Then he ordered him to be imprisoned. Muḥammad had previously come to al-Baṣra and stayed there among the Banū Rāsib calling to himself. It is said: He stayed with ʿAbd Allāh b. Shaybān, one of the Banū Murra b. ʿUbayd, then he left it. Al-Manṣūr learned of his arrival in al-Baṣra, so he hastened there and stopped at al-Ḥurr al-Akbar. ʿAmr b. ʿUbayd met him and said to him: "O Abū ʿUthmān, is there anyone in al-Baṣra whom you fear for our affair?" He said: "No." He said: "Then be content with your word and depart." He said: "Yes." Muḥammad had departed from it before al-Manṣūr's arrival, so al-Manṣūr returned. Fear intensified upon Muḥammad and Ibrāhīm, the two sons of ʿAbd Allāh, so they went out until they reached ʿAdan, then traveled to al-Sind, then to al-Kūfa, then to Madinah. Al-Manṣūr had performed the ḥajj in the year 140 and distributed great wealth among the family of Abī Ṭālib, but Muḥammad and Ibrāhīm did not appear. He asked their father ʿAbd Allāh about them, and he said: "I have no knowledge of them." They became harsh with each other, and Abū Jaʿfar al-Manṣūr insulted him until he said to him: "Suck such-and-such of your mother!" He said: "O Abū Jaʿfar, with which of my mothers do you make me suck?! With Fāṭima daughter of the Messenger of God ﷺ? Or with Fāṭima daughter of al-Ḥusayn b. ʿAlī? Or with Umm Isḥāq daughter of Ṭalḥa? Or with Khadīja daughter of Khuwaylid?" [He said]: "With none of them, but with al-Ḥirbāʾ daughter of Qasāma b. Zuhayr!" She was a woman from Ṭayyiʾ. Al-Musayyab b. Zuhayr said: "O Commander of the Faithful, let me strike the neck of the son of the vile woman!" Ziyād b. ʿAbd Allāh stood up and threw his cloak over him and said: "Grant him to me, [O] Commander of the Faithful, and I will extract for you his two sons." So he rescued him [from him]. Muḥammad and Ibrāhīm, the two sons of ʿAbd Allāh, had gone into hiding from Madinah when al-Manṣūr performed the ḥajj in the year 140, and they also performed the ḥajj and gathered in Makkah and intended to assassinate al-Manṣūr. Al-Ashtar ʿAbd Allāh b. Muḥammad said to them: "I will suffice you against him!" Muḥammad said: "No, by God, I will never kill him by assassination until I call him." So he broke what they had agreed upon. A commander of al-Manṣūr's commanders from the people of Khurasan named Khālid b. Ḥassān, called Abū al-ʿAsākir, over a thousand men, had entered upon them, and he conveyed the news to al-Manṣūr. He was sought but not captured, and his companions were captured and killed. As for the commander, he attached himself to Muḥammad b. ʿAbd Allāh b. Muḥammad. Then al-Manṣūr urged Ziyād b. ʿAbd Allāh to search for Muḥammad and Ibrāhīm, and he guaranteed that for him and promised him. Muḥammad came to Madinah one time, and Ziyād learned of it. He was gentle with him and gave him a guarantee of safety on condition that he show his face to the people. Muḥammad promised him that. Ziyād rode out in the evening and appointed to meet Muḥammad at the market of al-Ẓuhr. Muḥammad rode out, and the people shouted: "O people of Madinah, the Mahdī, the Mahdī!" He and Ziyād stopped, and Ziyād said: "O people, this is Muḥammad b. ʿAbd Allāh b. al-Ḥasan." Then he said to him: "Go to whichever of God's lands you wish." So Muḥammad disappeared. Al-Manṣūr heard the news and sent Abū al-Azhar in Jumādā al-Ākhira of the year 141 to Madinah. He ordered him to appoint ʿAbd al-ʿAzīz b. al-Muṭṭalib over Madinah, to arrest Ziyād and his companions, and to bring them to him. Abū al-Azhar arrived in Madinah and did what he was ordered. He took Ziyād and his companions and traveled toward al-Manṣūr. Ziyād had left in the treasury of Madinah eighty thousand dinars. Al-Manṣūr imprisoned them, then later granted them favor. Al-Manṣūr appointed Muḥammad b. Khālid b. ʿAbd Allāh al-Qasrī over Madinah, and ordered him to search for Muḥammad b. ʿAbd Allāh, and he opened his hand in spending on his search. He arrived in Madinah in Rajab of the year 141, took the money, and reported in his account large sums spent on searching for Muḥammad. Abū Jaʿfar considered him slow and suspected him, so he wrote to him ordering him to search Madinah and its outskirts. He went around the houses of the people but did not find Muḥammad. When al-Manṣūr saw what had been spent of money and Muḥammad was not captured, he consulted Abū al-ʿAlāʾ, a man from Qays ʿAylān, about the affair of Muḥammad b. ʿAbd Allāh and his brother. He said: "I think you should appoint a man from the descendants of al-Zubayr or Ṭalḥa, for they seek the two of them out of vengeance and will bring them out to you." He said: "May God fight you, how excellent is what you have thought! By God, this was not hidden from me, but I have covenanted with God that I will not take revenge upon my paternal cousins and the people of my house through my enemy and their enemy. But I will send upon them a pauper from the Arabs who will do to them what you said." He consulted Yazīd b. Yazīd al-Sulamī and said to him: "Guide me to a poor young man from Qays whom I will enrich and honor and empower over the master of Yemen," meaning Ibn al-Qasrī. [He said]: "He is Riyāḥ b. ʿUthmān b. Ḥayyān al-Murrī." So he dispatched him as governor over Madinah in Ramaḍān of the year 144. It is said: Riyāḥ guaranteed to al-Manṣūr that he would bring out Muḥammad and Ibrāhīm, the two sons of ʿAbd Allāh, if he appointed him over Madinah. So he appointed him over it. He traveled until he entered it. When he entered the house of Marwān, which is the one the governors used to occupy, he said to a chamberlain of his called Abū al-Bakhtarī: "Is this the house of Marwān?" He said: "Yes." He said: "Indeed, it is a place of halting and departing, and we are the first to depart from it." When the people dispersed from him, he said to his chamberlain: "O Abū al-Bakhtarī, take my hand and let us enter upon this shaykh," meaning ʿAbd Allāh b. al-Ḥasan. They entered upon him, and Riyāḥ said: "O shaykh, by God, the Commander of the Faithful did not appoint me because of a close kinship or a previous favor. By God, you will not play with me as you played with Ziyād and Ibn al-Qasrī. By God, I will destroy your life, or you will bring me your two sons Muḥammad and Ibrāhīm!" He raised his head to him and said: "Yes, by God, you are the little blue-eyed one of Qays who will be slaughtered in it as a sheep is slaughtered!" Abū al-Bakhtarī said: "By God, Riyāḥ departed taking my hand, and I felt the cold of his hand, and his legs were dragging on the ground because of what he said to him." He said: "I said to him: 'This one has not looked into the unseen.' He said: 'Indeed, woe to you! By God, he said only what he heard.' So he was slaughtered as a sheep is slaughtered." Then he summoned al-Qasrī and asked him about the wealth, so he beat him and imprisoned him. He seized his secretary Rizām and punished him severely, requesting him to mention what Muḥammad b. Khālid had taken of the wealth, but he would not answer him. When the punishment became prolonged, he answered him to that. Riyāḥ said to him: 'Bring the petition at the time when people gather,' so he did that. When people gathered, he brought him and he said: 'O people, the amīr ordered me to file a complaint against Ibn Khālid, and I have written a document to save myself, but we call you to witness that everything in it is false.' Riyāḥ ordered him flogged with a hundred lashes and returned to prison. Riyāḥ strove in searching for Muḥammad. He was informed that he was in one of the ravines of Raḍwā, the mountain of Juhaynah, in the district of Yanbuʿ. He ordered his governor to seek Muḥammad, and he fled from him on foot and escaped. He had a small son born during his fear, and he was with a slave girl of his, and the boy fell from the mountain and was cut to pieces. Muḥammad said: Torn of garment, complaining of lameness, struck by the tips of sharp, hard stones; fear drove him away and debased him— so it is with one who hates the heat of battle. Death would have been a rest for him, and death is inevitable upon the necks of servants. While Riyāḥ was traveling in the ḥarrah, he met Muḥammad. Muḥammad turned aside to a well there and began drawing water. Riyāḥ said: 'May God fight him! What a Bedouin, how fine his arm is!'

112. Tarikh (al-Tabari) 2787No grade recorded

     ذِكْرُ حَبْسِ أَوْلَادِ الْحَسَنِ   قَدْ ذَكَرْنَا قَبْلُ أَنَّ الْمَنْصُورَ حَبَسَهُمْ، وَقَدْ قِيلَ أَيْضًا إِنَّ رِيَاحًا هُوَ الَّذِي حَبَسَهُمْ. قَالَ عَلِيُّ بْنُ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ عُمَرَ بْنِ عَلِيٍّ: حَضَرْنَا بَابَ رِيَاحٍ فِي الْمَقْصُورَةِ، فَقَالَ الْآذِنُ: مَنْ كَانَ هَاهُنَا مِنْ بَنِي الْحُسَيْنِ فَلْيَدْخُلْ. فَدَخَلُوا مِنْ بَابِ الْمَقْصُورَةِ، وَخَرَجُوا مِنْ بَابِ مَرْوَانَ. ثُمَّ قَالَ: مَنْ هَاهُنَا مِنْ بَنِي الْحَسَنِ فَلْيَدْخُلْ. فَدَخَلُوا مِنْ بَابِ الْمَقْصُورَةِ، وَدَخَلَ الْحَدَّادُونَ مِنْ بَنِي مَرْوَانَ، فَدَعَا بِالْقُيُودِ فَقَيَّدَهُمْ وَحَبَسَهُمْ. وَكَانُوا: عَبْدَ اللَّهِ بْنَ الْحَسَنِ بْنِ الْحَسَنِ بْنِ عَلِيٍّ، وَالْحَسَنَ وَإِبْرَاهِيمَ ابْنَيِ الْحَسَنِ بْنِ الْحَسَنِ، وَجَعْفَرَ بْنَ الْحَسَنِ بْنِ الْحَسَنِ، وَسُلَيْمَانَ وَعَبْدَ اللَّهِ ابْنَيْ دَاوُدَ بْنِ الْحَسَنِ بْنِ الْحَسَنِ، وَمُحَمَّدًا وَإِسْمَاعِيلَ وَإِسْحَاقَ بَنِي إِبْرَاهِيمَ بْنِ الْحَسَنِ بْنِ الْحَسَنِ، وَعَبَّاسَ بْنَ الْحَسَنِ بْنِ الْحَسَنِ بْنِ عَلِيٍّ، وَمُوسَى بْنَ عَبْدِ اللَّهِ بْنِ الْحَسَنِ بْنِ الْحَسَنِ. فَلَمَّا حَبَسَهُمْ لَمْ يَكُنْ فِيهِمْ عَلِيُّ بْنُ الْحَسَنِ بْنِ الْحَسَنِ بْنِ عَلِيٍّ الْعَابِدُ. فَلَمَّا كَانَ الْغَدُ بَعْدَ الصُّبْحِ إِذْ قَدْ أَقْبَلَ رَجُلٌ مُتَلَفِّفٌ، فَقَالَ لَهُ رِيَاحٌ: مَرْحَبًا بِكَ، مَا حَاجَتُكَ ؟ قَالَ: جِئْتُكَ لِتَحْبِسَنِي مَعَ قَوْمِي، فَإِذَا هُوَ عَلِيُّ بْنُ الْحَسَنِ بْنِ الْحَسَنِ، فَحَبَسَهُ مَعَهُمْ. وَكَانَ مُحَمَّدٌ قَدْ أَرْسَلَ ابْنَهُ عَلِيًّا إِلَى مِصْرَ يَدْعُو إِلَيْهِ، فَبَلَغَ خَبَرُهُ عَامِلَ مِصْرَ، وَقِيلَ: إِنَّهُ عَلَى الْوُثُوبِ بِكَ وَالْقِيَامِ عَلَيْكَ بِمَنْ شَايَعَهُ، فَقَبَضَهُ وَأَرْسَلَهُ إِلَى الْمَنْصُورِ، فَاعْتَرَفَ لَهُ وَسَمَّى أَصْحَابَ أَبِيهِ، وَكَانَ فِيمَنْ سَمَّى عَبْدُ الرَّحْمَنِ بْنُ أَبِي الْمَوَالِي، وَأَبُو حُبَيْرٍ، فَضَرَبَهُمَا الْمَنْصُورُ وَحَبَسَهُمَا وَحَبَسَ عَلِيًّا، فَبَقِيَ مَحْبُوسًا إِلَى أَنْ مَاتَ. وَكَتَبَ الْمَنْصُورُ إِلَى رِيَاحٍ أَنْ يَحْبِسَ مَعَهُمْ مُحَمَّدَ بْنَ عَبْدِ اللَّهِ بْنِ عَمْرِو بْنِ عُثْمَانَ بْنِ عَفَّانَ الْمَعْرُوفَ بِالدِّيبَاجِ، وَكَانَ أَخَا عَبْدِ اللَّهِ بْنِ الْحَسَنِ بْنِ الْحَسَنِ، لِأَنَّ أُمَّهُمَا جَمِيعًا فَاطِمَةُ بِنْتُ الْحُسَيْنِ بْنِ عَلِيٍّ، فَأَخَذَهُ مَعَهُمْ. وَقِيلَ: إِنَّ الْمَنْصُورَ حَبَسَ عَبْدَ اللَّهِ بْنَ الْحَسَنِ بْنِ الْحَسَنِ بْنِ عَلِيٍّ وَحْدَهُ، وَتَرَكَ بَاقِيَ أَوْلَادِ الْحَسَنِ، فَلَمْ يَزَلْ مَحْبُوسًا، فَبَقِيَ الْحَسَنُ بْنُ الْحَسَنِ بْنِ الْحَسَنِ قَدْ نَصَلَ خِضَابُهُ حُزْنًا عَلَى أَخِيهِ عَبْدِ اللَّهِ، وَكَانَ الْمَنْصُورُ يَقُولُ: مَا فَعَلَتِ الْحَادَّةُ ؟ وَمَرَّ الْحَسَنُ بْنُ الْحَسَنِ بْنِ الْحَسَنِ عَلَى إِبْرَاهِيمَ بْنِ الْحَسَنِ وَهُوَ يَعْلِفُ إِبِلًا لَهُ فَقَالَ: أَتَعْلِفُ إِبِلَكَ وَعَبْدُ اللَّهِ مَحْبُوسٌ ! يَا غُلَامُ، أَطْلِقْ عُقُلَهَا ! فَأَطْلَقَهَا ثُمَّ صَاحَ فِي أَدْبَارِهَا، فَلَمْ يُوجَدْ مِنْهَا بِعِيرٌ. . فَلَمَّا طَالَ حَبْسُ عَبْدِ اللَّهِ بْنِ الْحَسَنِ قَالَ عَبْدُ الْعَزِيزِ بْنُ سَعِيدٍ لِلْمَنْصُورِ: أَتَطْمَعُ فِي خُرُوجِ مُحَمَّدٍ وَإِبْرَاهِيمَ وَبَنُو الْحَسَنِ مُخَلَّوْنَ ؟ وَاللَّهِ لَلْوَاحِدُ مِنْهُمْ أَهْيَبُ فِي صُدُورِ النَّاسِ مِنَ الْأَسَدِ ! فَكَانَ ذَلِكَ سَبَبَ حَبْسِ الْبَاقِينَ.

     ✧ Account of the imprisonment of the sons of al-Ḥasan We have mentioned before that al-Manṣūr imprisoned them, and it has also been said that Riyāḥ was the one who imprisoned them. ʿAlī b. ʿAbd Allāh b. Muḥammad b. ʿUmar b. ʿAlī said: We were present at the gate of Riyāḥ in the maqṣūrah, and the doorkeeper said: “Whoever is here from the Banū al-Ḥusayn, let him enter.” They entered from the gate of the maqṣūrah and went out from the gate of Marwān. Then he said: “Whoever is here from the Banū al-Ḥasan, let him enter.” They entered from the gate of the maqṣūrah, and the ironmongers from the Banū Marwān entered, and he called for the shackles, shackled them, and imprisoned them. They were: ʿAbd Allāh b. al-Ḥasan b. al-Ḥasan b. ʿAlī; al-Ḥasan and Ibrāhīm, the two sons of al-Ḥasan b. al-Ḥasan; Jaʿfar b. al-Ḥasan b. al-Ḥasan; Sulaymān and ʿAbd Allāh, the two sons of Dāwūd b. al-Ḥasan b. al-Ḥasan; Muḥammad, Ismāʿīl and Isḥāq, the sons of Ibrāhīm b. al-Ḥasan b. al-Ḥasan; ʿAbbās b. al-Ḥasan b. al-Ḥasan b. ʿAlī; and Mūsā b. ʿAbd Allāh b. al-Ḥasan b. al-Ḥasan. When he imprisoned them, ʿAlī b. al-Ḥasan b. al-Ḥasan b. ʿAlī al-ʿĀbid was not among them. The next day after dawn, a man wrapped in a cloak came forward. Riyāḥ said to him: “Welcome, what is your need?” He said: “I have come to you so that you may imprison me with my people.” It was ʿAlī b. al-Ḥasan b. al-Ḥasan, so he imprisoned him with them. Muḥammad had sent his son ʿAlī to Egypt to summon people to him. News of him reached the governor of Egypt, and it was said: “He intends to rise against you and rebel against you with those who support him.” He arrested him and sent him to al-Manṣūr. He confessed to him and named his father’s companions. Among those he named were ʿAbd al-Raḥmān b. Abī al-Mawālī and Abū Ḥubayr. Al-Manṣūr had them beaten and imprisoned, and he imprisoned ʿAlī. He remained imprisoned until he died. Al-Manṣūr wrote to Riyāḥ to imprison with them Muḥammad b. ʿAbd Allāh b. ʿAmr b. ʿUthmān b. ʿAffān, known as al-Dībāj. He was the brother of ʿAbd Allāh b. al-Ḥasan b. al-Ḥasan because their mother was Fāṭimah bt. al-Ḥusayn b. ʿAlī. He took him with them. It has been said that al-Manṣūr imprisoned ʿAbd Allāh b. al-Ḥasan b. al-Ḥasan b. ʿAlī alone and left the rest of the sons of al-Ḥasan. He remained imprisoned. Al-Ḥasan b. al-Ḥasan b. al-Ḥasan remained, and his dyed hair faded from grief for his brother ʿAbd Allāh. Al-Manṣūr used to say: “What has the mourner done?” Al-Ḥasan b. al-Ḥasan b. al-Ḥasan passed by Ibrāhīm b. al-Ḥasan while he was feeding camels of his. He said: “You feed your camels while ʿAbd Allāh is imprisoned! Boy, untie their hobbles!” He untied them, then shouted after them, and not a single camel was found. When the imprisonment of ʿAbd Allāh b. al-Ḥasan grew long, ʿAbd al-ʿAzīz b. Saʿīd said to al-Manṣūr: “Do you hope for the emergence of Muḥammad and Ibrāhīm while the Banū al-Ḥasan are left free? By Allah, one of them is more awe-inspiring in the hearts of the people than a lion!” That was the reason for the imprisonment of the rest.

113. Tarikh (al-Tabari) 2788No grade recorded

     ذِكْرُ حَمْلِهِمْ إِلَى الْعِرَاقِ   وَلَمَّا حَجَّ الْمَنْصُورُ سَنَةَ أَرْبَعٍ وَأَرْبَعِينَ وَمِائَةٍ أَرْسَلَ مُحَمَّدَ بْنَ عِمْرَانَ بْنِ إِبْرَاهِيمَ بْنِ مُحَمَّدِ بْنِ طَلْحَةَ، وَمَالِكَ بْنَ أَنَسٍ إِلَى بَنِي الْحَسَنِ، وَهُمْ فِي الْحَبْسِ، يَسْأَلُهُمْ أَنْ يَدْفَعُوا إِلَيْهِ مُحَمَّدًا، وَإِبْرَاهِيمَ ابْنَيْ عَبْدِ اللَّهِ، فَدَخَلَا عَلَيْهِمْ وَعَبْدُ اللَّهِ قَائِمٌ يُصَلِّي، فَأَبْلَغَاهُمُ الرِّسَالَةَ، فَقَالَ الْحَسَنُ بْنُ الْحَسَنِ أَخُو عَبْدِ اللَّهِ: هَذَا عَمَلُ ابْنَيِ الْمَشُومَةِ ! أَمَا وَاللَّهِ مَا هَذَا عَنْ رَأْيِنَا وَلَا عَنْ مَلَإٍ مِنَّا وَلَنَا فِيهِ حُكْمٌ. فَقَالَ لَهُ أَخُوهُ إِبْرَاهِيمُ: عَلَامَ تُؤْذِي أَخَاكَ فِي ابْنَيْهِ وَتُؤْذِي ابْنَ أَخِيكَ فِي أُمِّهِ ؟ ثُمَّ فَرَغَ عَبْدُ اللَّهِ مِنْ صَلَاتِهِ فَأَبْلَغَاهُ الرِّسَالَةَ، فَقَالَ: لَا وَاللَّهِ ( لَا أَرُدُّ عَلَيْكُمَا حَرْفًا، إِنْ أَحَبَّ ) أَنْ يَأْذَنَ لِي فَأَلْقَاهُ فَلْيَفْعَلْ. فَانْطَلَقَ الرَّسُولَانِ فَأَبْلَغَا الْمَنْصُورَ، فَقَالَ: أَرَادَ أَنْ يَسْحَرَنِي، لَا وَاللَّهِ لَا تَرَى عَيْنُهُ عَيْنِي حَتَّى يَأْتِيَنِي بِابْنَيْهِ. وَكَانَ عَبْدُ اللَّهِ لَا يُحَدِّثُ أَحَدًا قَطُّ إِلَّا فَتَلَهُ عَنْ رَأْيِهِ. ثُمَّ سَارَ الْمَنْصُورُ لِوَجْهِهِ، فَلَمَّا حَجَّ وَرَجَعَ لَمْ يَدْخُلِ الْمَدِينَةَ وَمَضَى إِلَى الرَّبْذَةِ، فَخَرَجَ إِلَيْهِ رِيَاحٌ إِلَى الرَّبْذَةِ، فَرَدَّهُ إِلَى الْمَدِينَةِ، وَأَمَرَهُ بِإِشْخَاصِ بَنِي الْحَسَنِ إِلَيْهِ وَمَعَهُمْ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ عَمْرِو بْنِ عُثْمَانَ أَخُو بَنِي الْحَسَنِ لِأُمِّهِمْ، فَرَجَعَ رِيَاحٌ فَأَخَذَهُمْ، وَسَارَ بِهِمْ إِلَى الرَّبْذَةِ، وَجُعِلَتِ الْقُيُودُ وَالسَّلَاسِلُ فِي أَرْجُلِهِمْ وَأَعْنَاقِهِمْ، وَجَعَلَهُمْ فِي مَحَامِلَ بِغَيْرِ وِطَاءٍ. وَلَمَّا خَرَجَ بِهِمْ رِيَاحٌ مِنَ الْمَدِينَةِ وَقَفَ جَعْفَرُ بْنُ مُحَمَّدٍ مِنْ وَرَاءِ سِتْرٍ يَرَاهُمْ وَيَرَوْنَهُ وَهُوَ يَبْكِي وَدُمُوعُهُ تَجْرِي عَلَى لِحْيَتِهِ وَهُوَ يَدْعُو اللَّهَ، ثُمَّ قَالَ: وَاللَّهِ لَا يَحْفَظُ اللَّهُ حَرَمَيْهِ بَعْدَ هَؤُلَاءِ. وَلَمَّا سَارُوا كَانَ مُحَمَّدٌ وَإِبْرَاهِيمُ ابْنَا عَبْدِ اللَّهِ يَأْتِيَانِ كَهَيْئَةِ الْأَعْرَابِ فَيُسَايِرَانِ أَبَاهُمَا وَيَسْتَأْذِنَانِهِ بِالْخُرُوجِ، وَيَقُولُ: لَا تَعْجَلَا حَتَّى يُمْكِنَكُمَا ذَلِكَ. وَقَالَ لَهُمَا: إِنْ مَنَعَكُمَا أَبُو جَعْفَرٍ، يَعْنِي الْمَنْصُورَ، أَنْ تَعِيشَا كَرِيمَيْنِ فَلَا يَمْنَعْكُمَا أَنْ تَمُوتَا كَرِيمَيْنِ. فَلَمَّا وَصَلُوا إِلَى الرَّبْذَةِ أُدْخِلَ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ الْعُثْمَانِيُّ عَلَى الْمَنْصُورِ وَعَلَيْهِ قَمِيصٌ وَإِزَارٌ رَقِيقٌ، فَلَمَّا وَقَفَ بَيْنَ يَدَيْهِ قَالَ: إِيهًا يَا دَيُّوثُ ! قَالَ مُحَمَّدٌ: سُبْحَانَ اللَّهِ ! لَقَدْ عَرَفْتَنِي بِغَيْرِ ذَلِكَ صَغِيرًا وَكَبِيرًا ! قَالَ: فَمِمَّنْ حَمَلَتِ ابْنَتُكَ رُقَيَّةُ ؟ وَكَانَتْ تَحْتَ إِبْرَاهِيمَ بْنِ عَبْدِ اللَّهِ بْنِ الْحَسَنِ، وَقَدْ أَعْطَيْتَنِي الْأَيْمَانَ أَنْ لَا تَغُشَّنِي وَلَا تُمَالِئَ عَلَيَّ عَدُوًّا، ثُمَّ أَنْتَ تَرَى ابْنَتَكَ حَامِلًا وَزَوْجُهَا غَائِبٌ، وَأَنْتَ بَيْنَ أَنْ تَكُونَ حَانِثًا أَوْ دَيُّوثًا ! وَايْمُ اللَّهِ إِنِّي لَأَهُمُّ بِرَجْمِهَا ! قَالَ مُحَمَّدٌ: أَمَّا أَيْمَانِي فَهِيَ عَلَيَّ إِنْ كُنْتُ دَخَلْتُ لَكَ فِي أَمْرِ غِشٍّ عَلِمْتَهُ، وَأَمَّا مَا رَمَيْتَ بِهِ هَذِهِ الْجَارِيَةَ فَإِنَّ اللَّهَ قَدْ أَكْرَمَهَا بِوِلَادَةِ رَسُولِ اللَّهِ ﷺ إِيَّاهَا، وَلَكِنِّي ظَنَنْتُ حِينَ ظَهَرَ حَمْلُهَا أَنَّ زَوْجَهَا أَلَمَّ بِهَا عَلَى حِينِ غَفْلَةٍ. فَاغْتَاظَ الْمَنْصُورُ مِنْ كَلَامِهِ، وَأَمَرَ بِشَقِّ ثِيَابِهِ عَنْ ( إِزَارِهِ فَحُكِيَ أَنَّ عَوْرَتَهُ قَدْ كُشِفَتْ )، ثُمَّ أَمَرَ بِهِ فَضُرِبَ خَمْسِينَ وَمِائَةَ سَوْطٍ، فَبَلَغَتْ مِنْهُ كُلَّ مَبْلَغٍ وَالْمَنْصُورُ يَفْتَرِي عَلَيْهِ لَا يَنِي، فَأَصَابَ سَوْطٌ مِنْهَا وَجْهَهُ، فَقَالَ: وَيْحَكَ اكْفُفْ عَنْ وَجْهِي ! فَإِنَّ لَهُ حُرْمَةً بِرَسُولِ اللَّهِ ﷺ فَأَغْرَى الْمَنْصُورُ فَقَالَ لِلْجَلَّادِ: الرَّأْسَ الرَّأْسَ ! فَضَرَبَ عَلَى رَأْسِهِ نَحْوًا مِنْ ثَلَاثِينَ سَوْطًا، وَأَصَابَ إِحْدَى عَيْنَيْهِ سَوْطٌ فَسَالَتْ، ثُمَّ أُخْرِجَ وَكَأَنَّهُ زِنْجِيٌّ مِنَ الضَّرْبِ، وَكَانَ مِنْ أَحْسَنِ النَّاسِ، وَكَانَ يُسَمَّى الدِّيبَاجَ لِحُسْنِهِ. فَلَمَّا أُخْرِجَ وَثَبَ إِلَيْهِ مَوْلًى لَهُ فَقَالَ: أَلَا أَطْرَحُ رِدَائِي عَلَيْكَ ؟ قَالَ: بَلَى جُزِيتَ خَيْرًا ! وَاللَّهِ إِنَّ لَشُفُوفَ إِزَارِي أَشُدُّ عَلَيَّ مِنَ الضَّرْبِ. وَكَانَ سَبَبُ أَخْذِهِ أَنَّ رِيَاحًا قَالَ لِلْمَنْصُورِ: يَا أَمِيرَ الْمُؤْمِنِينَ أَمَّا أَهْلُ خُرَاسَانَ فَشِيعَتُكَ، وَأَمَّا أَهْلُ الْعِرَاقِ فَشِيعَةُ آلِ أَبِي طَالِبٍ، وَأَمَّا أَهْلُ الشَّامِ فَوَاللَّهِ مَا عَلِيٌّ عِنْدَهُمْ إِلَّا كَافِرٌ، وَلَكِنَّ مُحَمَّدَ بْنَ عَبْدِ اللَّهِ الْعُثْمَانِيَّ لَوْ دَعَا أَهْلَ الشَّامِ مَا تَخَلَّفَ عَنْهُ مِنْهُمْ أَحَدٌ. فَوَقَعَتْ فِي نَفْسِ الْمَنْصُورِ، فَأَمَرَ بِهِ فَأُخِذَ مَعَهُمْ، وَكَانَ حَسَنَ الرَّأْيِ فِيهِ قَبْلَ ذَلِكَ. ثُمَّ إِنَّ أَبَا عَوْنٍ كَتَبَ إِلَى الْمَنْصُورِ: إِنَّ أَهْلَ خُرَاسَانَ قَدْ تَعَاشَوْا عَنِّي وَطَالَ عَلَيْهِمْ أَمْرُ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ. فَأَمَرَ الْمَنْصُورُ بِمُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ عُمَرَ الْعُثْمَانِيِّ فَقُتِلَ، وَأَرْسَلَ رَأْسَهُ إِلَى خُرَاسَانَ، وَأَرْسَلَ مَعَهُ مَنْ يَحْلِفُ أَنَّهُ رَأْسُ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ وَأَنَّ أُمَّهُ فَاطِمَةُ بِنْتُ رَسُولِ اللَّهِ ﷺ فَلَمَّا قُتِلَ قَالَ أَخُوهُ عَبْدُ اللَّهِ بْنُ الْحَسَنِ: إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ ! إِنْ كُنَّا لَنَأْمَنُ بِهِ فِي سُلْطَانِهِمْ ثُمَّ قَدْ قُتِلَ مِنَّا فِي سُلْطَانِنَا ! ثُمَّ إِنَّ الْمَنْصُورَ أَخَذَهُمْ وَسَارَ بِهِمْ مِنَ الرَّبْذَةِ فَمَرَّ بِهِمْ عَلَى بَغْلَةٍ شَقْرَاءَ، فَنَادَاهُ عَبْدُ اللَّهِ بْنُ الْحَسَنِ: يَا أَبَا جَعْفَرٍ مَا هَكَذَا فَعَلْنَا بِأُسَرَائِكُمْ يَوْمَ بَدْرٍ ! فَأَخْسَأَهُ أَبُو جَعْفَرٍ، وَثَقُلَ عَلَيْهِ وَمَضَى. فَلَمَّا قَدِمُوا إِلَى الْكُوفَةِ، قَالَ عَبْدُ اللَّهِ لِمَنْ مَعَهُ: أَمَا تَرَوْنَ فِي هَذِهِ الْقَرْيَةِ مَنْ يَمْنَعُنَا مِنْ هَذَا الطَّاغِيَةِ ؟ قَالَ: فَلَقِيَهُ الْحَسَنُ وَعَلِيٌّ ابْنَا أَخِيهِ مُشْتَمِلَيْنِ عَلَى سَيْفَيْنِ فَقَالَا لَهُ: قَدْ جِئْنَاكَ يَا ابْنَ رَسُولِ اللَّهِ فَمُرْنَا بِالَّذِي تُرِيدُ. قَالَ: قَدْ قَضَيْتُمَا مَا عَلَيْكُمَا وَلَنْ تُغْنِيَا فِي هَؤُلَاءِ شَيْئًا، فَانْصَرَفَا. ثُمَّ إِنَّ الْمَنْصُورَ أَوْدَعَهُمْ بِقَصْرِ ابْنِ هُبَيْرَةَ شَرْقِيِّ الْكُوفَةِ، وَأَحْضَرَ الْمَنْصُورُ مُحَمَّدَ بْنَ إِبْرَاهِيمَ بْنِ الْحَسَنِ، وَكَانَ أَحْسَنَ النَّاسِ صُورَةً، فَقَالَ لَهُ: أَنْتَ الدِّيبَاجُ الْأَصْغَرُ ؟ قَالَ: نَعَمْ. قَالَ: لَأَقْتُلَنَّكَ قِتْلَةً لَمْ أَقْتُلْهَا أَحَدًا ! ثُمَّ أَمَرَ بِهِ فَبُنِيَ عَلَيْهِ أُسْطُوَانَةٌ وَهُوَ حَيٌّ فَمَاتَ فِيهَا. وَكَانَ إِبْرَاهِيمُ بْنُ الْحَسَنِ أَوَّلَ مَنْ مَاتَ مِنْهُمْ، ثُمَّ عَبْدُ اللَّهِ بْنُ الْحَسَنِ فَدُفِنَ قَرِيبًا مِنْ حَيْثُ مَاتَ، فَإِنْ يَكُنْ فِي الْقَبْرِ الَّذِي يَزْعُمُ النَّاسُ أَنَّهُ قَبْرُهُ وَإِلَّا فَهُوَ قَرِيبٌ مِنْهُ. ثُمَّ مَاتَ عَلِيُّ بْنُ الْحَسَنِ. وَقِيلَ: إِنَّ الْمَنْصُورَ أَمَرَ بِهِمْ فَقُتِلُوا، وَقِيلَ: بَلْ أَمَرَ بِهِمْ فَسُقُوا السُّمَّ، وَقِيلَ: وَضَعَ الْمَنْصُورُ عَلَى عَبْدِ اللَّهِ مَنْ قَالَ لَهُ إِنَّ ابْنَهُ مُحَمَّدًا قَدْ خَرَجَ فَقُتِلَ فَانْصَدَعَ قَلْبُهُ فَمَاتَ، وَاللَّهُ أَعْلَمُ. وَلَمْ يَنْجُ مِنْهُمْ إِلَّا سُلَيْمَانُ وَعَبْدُ اللَّهِ ابْنَا دَاوُدَ بْنِ الْحَسَنِ بْنِ الْحَسَنِ بْنِ عَلِيٍّ، وَإِسْحَاقُ وَإِسْمَاعِيلُ ابْنَا إِبْرَاهِيمَ بْنِ الْحَسَنِ بْنِ الْحَسَنِ، وَجَعْفَرُ بْنُ الْحَسَنِ، وَانْقَضَى أَمْرُهُمْ.

     ✧ Mention of their transport to Iraq When al-Manṣūr performed the pilgrimage in the year 144 AH, he sent Muḥammad b. ʿImrān b. Ibrāhīm b. Muḥammad b. Ṭalḥa and Mālik b. Anas to the Banū al-Ḥasan, who were in prison, asking them to hand over Muḥammad and Ibrāhīm, the two sons of ʿAbd Allāh. They entered upon them while ʿAbd Allāh was standing in prayer. They conveyed the message to them. Al-Ḥasan b. al-Ḥasan, the brother of ʿAbd Allāh, said: “This is the deed of the two sons of the ill-omened woman! By God, this is not by our opinion nor by a consensus among us, and we have a ruling concerning it.” His brother Ibrāhīm said to him: “Why do you harm your brother regarding his two sons and harm your nephew regarding his mother?” Then ʿAbd Allāh finished his prayer, and they conveyed the message to him. He said: “No, by God, I will not answer you with a single letter. If he wishes to permit me to meet him, let him do so.” The two messengers departed and conveyed this to al-Manṣūr. He said: “He wants to bewitch me. No, by God, his eye shall not see my eye until he brings me his two sons.” ʿAbd Allāh never spoke to anyone without turning him from his opinion. Then al-Manṣūr departed on his way. When he had performed the pilgrimage and returned, he did not enter Madinah but went on to al-Rabadha. Riyāḥ went out to him at al-Rabadha, and he sent him back to Madinah, ordering him to bring the Banū al-Ḥasan to him, along with Muḥammad b. ʿAbd Allāh b. ʿAmr b. ʿUthmān, the half-brother of the Banū al-Ḥasan through their mother. Riyāḥ returned, seized them, and traveled with them to al-Rabadha. Shackles and chains were placed on their legs and necks, and they were put in camel litters without padding. When Riyāḥ brought them out of Madinah, Jaʿfar b. Muḥammad stood behind a curtain, seeing them while they saw him, weeping with tears flowing onto his beard and supplicating God. Then he said: “By God, God will no longer protect His two sanctuaries after these ones.” As they traveled, Muḥammad and Ibrāhīm, the two sons of ʿAbd Allāh, would come in the guise of bedouins, keeping pace with their father and asking his permission to break away. He would say: “Do not be hasty until that becomes possible for you.” And he said to them: “If Abū Jaʿfar—meaning al-Manṣūr—prevents you from living nobly, let him not prevent you from dying nobly.” When they reached al-Rabadha, Muḥammad b. ʿAbd Allāh al-ʿUthmānī was brought before al-Manṣūr wearing a thin shirt and waist-wrapper. When he stood before him, al-Manṣūr said: “Indeed, you cuckold!” Muḥammad said: “Glory be to God! You have known me otherwise, in my youth and in my maturity.” He said: “By whom did your daughter Ruqayya become pregnant?” She was the wife of Ibrāhīm b. ʿAbd Allāh b. al-Ḥasan, and “you gave me oaths that you would not deceive me nor aid an enemy against me, yet you see your daughter pregnant while her husband is absent, leaving you either a perjurer or a cuckold! By God, I am minded to stone her.” Muḥammad said: “As for my oaths, they are binding on me if I entered into any matter of deception against you that you knew of. As for what you have accused this girl of, God has honored her by making the Messenger of God ﷺ her ancestor, but I thought, when her pregnancy appeared, that her husband had visited her in a moment of heedlessness.” Al-Manṣūr became enraged at his words and ordered his garments to be torn from his waist-wrapper, and it was related that his private parts were exposed. Then he ordered him to be flogged with one hundred fifty lashes. The flogging afflicted him severely while al-Manṣūr slandered him without ceasing. One of the lashes struck his face, and he said: “Woe to you! Keep away from my face, for it has sanctity through the Messenger of God ﷺ.” Al-Manṣūr incited the flogger further and said: “The head, the head!” So he struck his head with about thirty lashes, and one lash struck one of his eyes and it flowed out. Then he was brought out looking like a black man from the beating, though he had been one of the handsomest of people; he was called al-Dībāj for his beauty. When he was brought out, a client of his rushed to him and said: “Shall I throw my cloak over you?” He said: “Yes, may you be rewarded! By God, the thinness of my waist-wrapper is harder on me than the beating.” The reason for his seizure was that Riyāḥ said to al-Manṣūr: “O Commander of the Faithful, the people of Khurasan are your partisans, the people of Iraq are partisans of the family of Abū Ṭālib, and as for the people of Syria, by God, ʿAlī is nothing but an infidel to them. But if Muḥammad b. ʿAbd Allāh al-ʿUthmānī were to call upon the people of Syria, not one of them would stay behind.” This settled in al-Manṣūr's mind, so he ordered him to be seized along with them, although he had previously held a good opinion of him. Then Abū ʿAwn wrote to al-Manṣūr: “The people of Khurasan have become restive with me, and the affair of Muḥammad b. ʿAbd Allāh has gone on too long for them.” Al-Manṣūr ordered Muḥammad b. ʿAbd Allāh b. ʿUmar al-ʿUthmānī to be killed. He sent his head to Khurasan, and with it he sent someone to swear that it was the head of Muḥammad b. ʿAbd Allāh and that his mother was Fāṭima, daughter of the Messenger of God ﷺ. When he was killed, his brother ʿAbd Allāh b. al-Ḥasan said: “We belong to God and to Him we return! We used to feel secure through him under their rule, yet he has been killed among us under our rule.” Then al-Manṣūr took them and departed with them from al-Rabadha. He passed by them on a sorrel mule, and ʿAbd Allāh b. al-Ḥasan called out to him: “O Abū Jaʿfar, this is not how we treated your captives on the day of Badr!” Abū Jaʿfar rebuffed him, and it weighed on him, and he went on. When they arrived at Kufa, ʿAbd Allāh said to those with him: “Do you not see in this town anyone who would defend us from this tyrant?” Then his two nephews, al-Ḥasan and ʿAlī, sons of his brother, met him, wrapped in their swords, and said to him: “We have come to you, O son of the Messenger of God, so command us with what you wish.” He said: “You have fulfilled what was incumbent upon you, but you will avail nothing against these people. Go back.” Then al-Manṣūr imprisoned them in the palace of Ibn Hubayra east of Kufa. Al-Manṣūr brought forth Muḥammad b. Ibrāhīm b. al-Ḥasan, who was the handsomest of people in appearance, and said to him: “Are you al-Dībāj al-Aṣghar?” He said: “Yes.” He said: “I shall kill you with a death with which I have killed no one else.” Then he ordered a pillar to be built over him while he was alive, and he died within it. Ibrāhīm b. al-Ḥasan was the first of them to die, then ʿAbd Allāh b. al-Ḥasan. He was buried near where he died; if it is not in the grave that people claim is his, then it is close to it. Then ʿAlī b. al-Ḥasan died. It is said that al-Manṣūr ordered them to be killed, and it is said that he ordered them to be poisoned, and it is said that al-Manṣūr placed someone with ʿAbd Allāh who told him that his son Muḥammad had risen and been killed, and his heart broke and he died. God knows best. None of them survived except Sulaymān and ʿAbd Allāh, the two sons of Dāwūd b. al-Ḥasan b. al-Ḥasan b. ʿAlī, and Isḥāq and Ismāʿīl, the two sons of Ibrāhīm b. al-Ḥasan b. al-Ḥasan, and Jaʿfar b. al-Ḥasan. Their affair came to an end.

114. Tarikh (al-Tabari) 2789No grade recorded

     وَفِيهَا حَجَّ الْمَنْصُورُ، وَاسْتَعْمَلَ عَلَى عَسْكَرِهِ وَالْمِيرَةِ خَازِمَ بْنَ خُزَيْمَةَ.

     ✧ In it, al-Manṣūr performed the pilgrimage and appointed Khāzim b. Khuzaymah over his army and provisions.

115. Tarikh (al-Tabari) 2790No grade recorded

     كَانَ عَلَى مَكَّةَ هَذِهِ السَّنَةَ السَّرِيُّ بْنُ عَبْدِ اللَّهِ  ، وَعَلَى الْمَدِينَةِ رِيَاحُ بْنُ عُثْمَانَ  ، وَعَلَى الْكُوفَةِ عِيسَى بْنُ مُوسَى  ، وَعَلَى الْبَصْرَةِ سُفْيَانُ بْنُ مُعَاوِيَةَ  ، وَعَلَى مِصْرَ يَزِيدُ بْنُ حَاتِمِ بْنِ قُتَيْبَةَ بْنِ الْمُهَلَّبِ بْنِ أَبِي صُفْرَةَ  ، وَهُوَ الَّذِي قَالَ فِيهِ يَزِيدُ بْنُ ثَابِتٍ يَمْدَحُهُ وَيَهْجُو يَزِيدَ بْنَ أُسَيْدٍ السُّلَمِيَّ: لَشَتَّانَ مَا بَيْنَ الْيَزِيدَيْنِ فِي النَّدَى يَزِيدَ سُلَيْمٍ وَالْأَغَرِّ بْنِ حَاتِمِ فِي أَبْيَاتٍ كَثِيرَةٍ. وَكَانَ مُمَدَّحًا جَوَادًا.

     ✧ Over Makkah this year was al-Sariyy b. ʿAbd Allāh, over al-Madinah Riyāḥ b. ʿUthmān, over al-Kūfah ʿĪsā b. Mūsā, over al-Baṣrah Sufyān b. Muʿāwiyah, and over Miṣr Yazīd b. Ḥātim b. Qutaybah b. al-Muhallab b. Abī Ṣufrah. He is the one about whom Yazīd b. Thābit said, praising him and satirizing Yazīd b. Usayd al-Sulamī: How different are the two Yazīds in generosity — Yazīd of Sulaym and the noble one, son of Ḥātim — in many verses. He was praised and generous.

116. Tarikh (al-Tabari) 2791No grade recorded

     وَفِيهَا ثَارَ هِشَامُ بْنُ عُذْرَةَ الْفِهْرِيُّ   ( وَهُوَ مِنْ بَنِي عَمْرٍو، وَيُوسُفُ بْنُ عَبْدِ الرَّحْمَنِ الْفِهْرِيُّ ) بِطُلَيْطُلَةَ عَلَى الْأَمِيرِ عَبْدِ الرَّحْمَنِ الْأُمَوِيِّ، فَاتَّبَعَهُ مَنْ فِيهَا، فَسَارَ إِلَيْهِ عَبْدُ الرَّحْمَنِ فَحَاصَرَهُ وَشَدَّدَ عَلَيْهِ الْحِصَارَ، فَمَالَ إِلَى الصُّلْحِ وَأَعْطَاهُ ابْنَهُ أَفْلَحَ رَهِينَةً، فَأَخَذَهُ عَبْدُ الرَّحْمَنِ وَرَجَعَ إِلَى قُرْطُبَةَ، فَرَجَعَ هِشَامٌ وَخَلَعَ عَبْدَ الرَّحْمَنِ، فَعَادَ إِلَيْهِ عَبْدُ الرَّحْمَنِ وَحَاصَرَهُ وَنَصَبَ عَلَيْهِ الْمَجَانِيقَ، فَلَمْ يُؤَثِّرْ فِيهَا لِحَصَانَتِهَا، فَقَتَلَ أَفْلَحَ ابْنَهُ، وَرَمَى رَأْسَهُ فِي الْمَنْجَنِيقِ، وَرَحَلَ إِلَى قُرْطُبَةَ، وَلَمْ يَظْفَرْ بِهِشَامٍ.

     ✧ In it, Hishām b. ʿUdhrah al-Fihrī (and he is from Banū ʿAmr, and Yūsuf b. ʿAbd al-Raḥmān al-Fihrī) revolted in Ṭulayṭulah against the amīr ʿAbd al-Raḥmān al-Umawī, and those in it followed him. ʿAbd al-Raḥmān marched to him and besieged him and tightened the siege upon him. He inclined to a settlement and gave him his son Aflaḥ as a hostage. ʿAbd al-Raḥmān took him and returned to Qurṭubah. Then Hishām returned and renounced allegiance to ʿAbd al-Raḥmān. So ʿAbd al-Raḥmān returned to him and besieged him and set mangonels upon it, but they had no effect on it because of its fortification. Then he killed his son Aflaḥ and hurled his head in the mangonel, and departed to Qurṭubah, without capturing Hishām.

117. Tarikh (al-Tabari) 2792No grade recorded

     وَفِيهَا مَاتَ عَبْدُ اللَّهِ بْنُ شُبْرُمَةَ  . وَبُرَيْدُ بْنُ أَبِي مَرْيَمَ مَوْلَى سَهْلِ بْنِ الْحَنْظَلِيَّةِ  . وَعُقَيْلُ بْنُ خَالِدٍ الْأَيَلِيُّ صَاحِبُ الزُّهْرِيِّ  ، وَكَانَ مَوْتُهُ بِمِصْرَ فَجْأَةً. وَمُحَمَّدُ بْنُ عَمْرِو بْنِ عَلْقَمَةَ بْنِ وَقَّاصٍ اللَّيْثِيُّ أَبُو الْحَسَنِ الْمَدَنِيُّ. وَهَاشِمُ بْنُ هَاشِمِ بْنِ عُتْبَةَ بْنِ أَبِي وَقَّاصٍ الْمَدَنِيُّ. ( بُرَيْدٌ بِضَمِّ الْبَاءِ الْمُوَحَّدَةِ، وَفَتْحِ الرَّاءِ الْمُهْمَلَةِ. وَعُقَيْلٌ بِضَمِّ الْعَيْنِ الْمُهْمَلَةِ، وَفَتْحِ الْقَافِ ). خَالِدُ بْنُ أَبِي يَزِيدَ - وَقِيلَ: [ابْنُ] يَزِيدَ - أَبُو عَبْدِ الرَّحْمَنِ الْحَرَّانِيُّ. قَدِمَ بَغْدَادَ، فَسَمِعَ بِهَا مِنْ حَجَّاجِ بْنِ مُحَمَّدٍ الْأَعْوَرِ. قَالَ يَحْيَى بْنُ مَعِينٍ: هُوَ ثِقَةٌ. تُوُفِّيَ فِي هَذِهِ السَّنَةِ. سَعِيدُ بْنُ أَبِي إِيَاسٍ، أَبُو مَسْعُودٍ الْجُرَيْرِيُّ. مَنْسُوبٌ إِلَى جُرَيْرٍ - بِضَمِّ الْجِيمِ - وَهُوَ جُرَيْرُ بْنُ عَبَّادٍ، قَبِيلَةٌ مَعْرُوفَةٌ، يَرْوِي عَنْ أَبِي الْعَلَاءِ، وَأَبِي نُضْرَةَ. سَمِعَ مِنْهُ الثَّوْرِيُّ، وَشُعْبَةُ. وَكَانَ ثِقَةً، لَكِنَّهُ اخْتَلَطَ فِي آخِرِ عُمْرِهِ. تُوُفِّيَ فِي هَذِهِ السَّنَةِ. عَبْدُ اللَّهِ بْنُ الْمُقَفَّعِ.   كَانَ فَصِيحَ الْعِبَارَةِ، جَيِّدَ الْكَلَامِ، وَلَهُ: "الْيَتِيمَةُ" كِتَابٌ فِيهِ آدَابٌ حِسَانٌ. فَمِنْ ذَلِكَ أَنَّهُ قَالَ [فِيهِ]: يَا طَالِبَ الْعِلْمِ وَالْأَدَبِ اعْرِفِ الْأُصُولَ وَالْفُصُولَ، فَإِنَّ مِنَ النَّاسِ مَنْ يَطْلُبُ الْفُصُولَ مَعَ إِضَاعَةِ الْأُصُولِ، فَلَا تَكُونُ دَرَكُهُمْ دَرْكًا، وَمَنْ أَحْرَزَ الْأُصُولَ اكْتَفَى بِهَا مِنَ الْفُصُولِ، فَإِنْ أَصَابَ الْفَصْلَ بَعْدَ إِحْرَازِ الْأَصْلِ فَهُوَ أَفْضَلُ، وَأَفْضَلُ الْأَمْرِ أَنْ تُعْقَدَ عَلَى الْإِيمَانِ، وَتُجْتَنَبَ الْكَبَائِرُ، وَتُؤَدِّيَ الْفَرِيضَةَ، فَإِنْ قَدَرْتَ أَنْ تُجَاوِزَ إِلَى الْفِقْهِ وَالْعِبَادَةِ، فَهُوَ أَفْضَلُ، وَأَصْلُ الْأَمْرِ فِي إِصْلَاحِ الْبَدَنِ أَنْ لَا يُحْمَلَ عَلَيْهِ مِنَ الْمَآكِلِ وَالْمَشَارِبِ وَالْبَاءَةِ إِلَّا خِفًّا، ثُمَّ إِنْ قَدَرْتَ أَنْ تَعْلَمَ عَنْ جَمِيعِ مَنَافِعِ الْجَسَدِ وَمَضَارِّهِ فَهُوَ أَفْضَلُ. وَأَصْلُ الْأَمْرِ فِي الْمَعِيشَةِ أَنْ لَا تَنِيَ عَنْ طَلَبِ الْحَلَالِ، وَتُحْسِنُ التَّقْدِيرَ لِمَا تَفِيدُ وَتُنْفِقُ، وَلَا تُغْرُنَّكَ سَعَةٌ تَكُونُ فِيهَا، فَإِنَّ أَعْظَمَ النَّاسِ خَطَرًا أَحْوَجُهُمْ إِلَى التَّقْدِيرِ، وَالْمُلُوكُ أَحْوَجُ النَّاسِ إِلَيْهِ مِنَ السُّوقَةِ، فَإِنَّ السُّوقَةَ قَدْ يَعِيشُونَ بِغَيْرِ مَالٍ، وَالْمُلُوكُ لَا قِوَامَ لَهُمْ إِلَّا بِالْمَالِ. وَإِنِ ابْتُلِيتَ بِالسُّلْطَانِ فَتَغَوَّثْ بِالْعُلَمَاءِ، وَاعْلَمْ أَنَّ قَائِلَ الْمَدْحِ كَمَادِحِ نَفْسِهِ، وَالرَّادَّ لَهُ مَمْدُوحٌ، وَالْقَائِلَ لَهُ مَعِيبٌ، إِنَّكَ إِنْ تَلْتَمِسْ رِضَا النَّاسِ تَلْتَمِسْ مَا لَا يُدْرَكُ، فَعَلَيْكَ بِالْتِمَاسِ رِضَا الْأَخْيَارِ ذَوِي الْعُقُولِ، احْرِصِ الْحِرْصَ كُلَّهُ عَلَى أَنْ تَكُونَ خَابِرًا بِأُمُورِ عُمَّالِكَ، فَإِنَّ الْمُسِيءَ يُفَرِّقُ مِنْ خِبْرَتِكَ قَبْلَ أَنْ يُصِيبَهُ وَقْعُكَ، وَإِنَّ الْمُحْسِنَ يَسْتَبْشِرُ بِعِلْمِكَ قَبْلَ أَنْ يَأْتِيَهُ مَعْرُوفُكَ، تَعْرِفُ النَّاسَ فِيمَا يَعْرِفُونَ مِنْ أَخْلَاقِكَ، إِنَّكَ لَا تُعَاجِلْ بِالثَّوَابِ وَلَا بِالْعِقَابِ، فَإِنَّ ذَلِكَ أَدْوَمُ لِخَوْفِ الْخَائِفِ وَرَجَاءِ الرَّاجِي. وَاعْلَمْ أَنَّ رَأْيَكَ لَا يَتَّسِعُ لِكُلِّ شَيْءٍ، فَدَعْهُ لِلْمُهِمِّ، فَإِنَّ مَالَكَ لَا يُغْنِي النَّاسَ كُلَّهُمْ، فَاخْصُصْ بِهِ أَهْلَ الْحَقِّ، وَكَرَامَتَكَ لَا تُطِيقُ الْعَامَّةَ، فَتَوَخَّ بِهَا أَهْلَ الْفَضْلِ. وَاعْلَمْ إِنَّمَا شَغَلَتْ مِنْ رَأْيِكَ فِي غَيْرِ الْمُهِمِّ أَزْرَى بِكَ فِي الْمُهِمِّ، لَيْسَ لِلْمَلِكِ أَنْ يُغْضِبَ، لِأَنَّ الْقُدْرَةَ مِنْ وَرَاءِ حَاجَتِهِ، وَلَا أَنْ يَكْذِبَ، لِأَنَّهُ لَا يَقْدِرُ أَحَدٌ عَلَى اسْتِكْرَاهِهِ عَلَى مَا لَا يُرِيدُ، وَلَا أَنْ يَبْخَلَ، لِأَنَّهُ أَوَّلُ النَّاسِ عُذْرًا فِي خَوْفِ الْفَقْرِ، وَلَا أَنْ يَكُونَ حَقُودًا، لِأَنَّ خَطَرَهُ قَدْ جَلَّ عَنِ الْمُجَازَاةِ، وَلْيَتَفَقَّدِ الْوَالِي حَاجَةَ الْأَحْرَارِ فَيَسُدُّ بِهَا طُغْيَانَ السَّفَلَةِ فَيَقْمَعُهُ وَلْيَتَّقِ حَرَمَ الْكَرِيمِ الْجَائِعِ، وَاللَّئِيمِ الشَّبْعَانِ، فَإِنَّمَا يَصُولُ الْكَرِيمُ إِذَا جَاعَ، وَاللَّئِيمُ إِذَا شَبِعَ. وَأَحْوَجُ النَّاسِ إِلَى التَّثْبِيتِ الْمُلُوكُ، وَاللِّئَامُ أَصْبَرُ أَجْسَادًا وَالْكِرَامُ أَصْبَرُ قُلُوبًا. اعْلَمْ أَنَّ مِنْ أَوْقَعِ الْأُمُورِ فِي الدِّينِ، وَأَنْهَكِهَا لِلْجِسْمِ، وَأَتْلَفِهَا لِلْمَالِ، وَأَفْسَدِهَا لِلْعَقْلِ، وَأَذْهَبِهَا لِلْوَقَارِ الْإِغْلَامُ بِالنِّسَاءِ. وَمِنَ الْبَلَاءِ عَلَى الْحُرِّ الْغُرْمُ بِهِنَّ، إِنَّهُ لَا يَنْفَكُّ يَسْأَمُ مَا عِنْدَهُ، وَتَطْمَحُ عَيْنَاهُ إِلَى مَا لَيْسَ عِنْدَهُ، وَمَجْهُولَاتُهُنَّ خُدَعٌ، وَرُبَّمَا هَجَمَ عَلَى مَا يَظُنُّهُ حَسَنًا، وَهُوَ قَبِيحٌ حَتَّى لَوْ لَمْ يَبْقَ فِي الْأَرْضِ إِلَّا امْرَأَةٌ ظُنَّ أَنَّ لَهَا شَأْنًا غَيْرَ شَأْنِ مَا ذَاقَ، وَهَذَا مِنَ الْحُمْقِ. وَمَنْ أَتْخَمَ نَفْسَهُ الطَّعَامَ وَالشَّرَابَ وَالنِّسَاءَ كَانَ مِمَّا يُصِيبُهُ انْقِطَاعُ تِلْكَ اللَّذَّاتِ عَنْهُ لِخُمُودِ نَارِ شَهْوَتِهِ، فَإِنِ اسْتَطَعْتَ أَنْ تَضَعَ نَفْسَكَ دُونَ غَايَتِكَ بِرَبْوَةٍ فَافْعَلْ، لَا تُجَالِسْ أَمِيرًا بِغَيْرِ طَرِيقَتِهِ، فَإِنَّكَ إِنْ لَاقَيْتَ الْجَاهِلَ بِالْعِلْمِ، وَالْغَنِيَّ بِالْبَيَانِ، ضَيَّعْتَ عَقْلَكَ، وَآذَيْتَ جَلِيسَكَ بِحَمْلِكَ عَلَيْهِ مَا لَا يَعْرِفُ، كَمُخَاطَبَةِ الْأَعْجَمِيِّ بِمَا لَا يَفْقَهُ، إِذَا نَزَلَ بِكَ مُهِمٌّ، فَإِنْ كَانَ مِمَّا لَهُ حِيلَةٌ فَلَا يَعْجَزُ، وَإِنْ كَانَ مِمَّا لَا حِيلَةَ لَهُ فَلَا يَجْزَعُ. وَقِيلَ لَهُ: مَنْ أَدَّبَكَ؟ قَالَ: نَفْسِي، إِذَا رَأَيْتَ شَيْئًا أَذُمُّهُ مِنْ غَيْرِي اجْتَنَبْتُهُ. وَكَانَ ابْنُ الْمُقَفَّعِ مَعَ هَذِهِ الْفَصَاحَةِ وَالْأَدَبِ كَرِيمًا. قال مُحَمَّدُ بْنُ عُمَارَةَ: لَمَّا وَلِيَ ابْنُ شُبْرُمَةَ الْقَضَاءَ كَتَبَ إِلَيْهِ إِسْمَاعِيلُ بْنُ مُسْلِمٍ الْمَكِّيُّ: إِنَّهُ قَدْ أَصَابَتْنِي حَاجَةٌ. فَكَتَبَ إِلَيْهِ: الْحَقْ بِنَا نُوَاسِكَ. فَخَرَجَ إِسْمَاعِيلُ، [فَلَمَّا قَدِمَ تَلَقَّاهُ ابْنُ الْمُقَفَّعِ. فَقَالَ: مَا جَاءَ بِكَ بَعْدَ هَذَا السَّنِّ؟] قَالَ: أَصَابَتْنِي حَاجَةٌ فَكَتَبْتُ إِلَى ابْنِ شُبْرُمَةَ، فَكَتَبَ إِلَيَّ: الْحَقْ بِنَا نُوَاسِكَ. قَالَ: اسْتَخَفَّ وَاللَّهِ بِكَ، لِأَنَّكَ مِنَ الْعَجَمِ، وَلَوْ كُنْتَ مِنَ الْعَرَبِ لَبَعَثَ إِلَيْكَ فِي مِصْرِكَ تَمَلَّكْ عَلَى نَفْسِكَ ثَلَاثَةَ أَيَّامٍ لَا تَأْتِيهِ. قَالَ: فَانْطَلَقَ بِي إِلَى مَنْزِلِهِ، فَلَمَّا كَانَ فِي الْيَوْمِ الثَّالِثِ أَتَانِي بِسَبْعَةِ آلَافِ دِرْهَمٍ تَنْقُصُ دُرَيْهَمَاتٍ، وَأَتَمَّهُمَا بِخَلْخَالٍ، وَقَالَ: خُذْهَا الْآنَ إِنْ شِئْتَ فَأَقِمْ عِنْدِي، وَإِنْ شِئْتَ فَأْتِهِ، وَإِنْ شِئْتَ فَارْجِعْ إِلَى مِصْرِكَ. قُلْتُ: لَا وَاللَّهِ، لَا آتِيهِ وَلَا أُقِيمُ عِنْدَكَ. وَرَجَعْتُ إِلَى بَلَدِي. وَرَوَى شَبِيبُ بْنُ شَيْبَةَ قَالَ: كُنَّا وُقُوفًا بِالْمِرْبَدِ - وَكَانَ مَوَاقِفَ الْأَشْرَافِ - إِذْ أَقْبَلَ ابْنُ الْمُقَفَّعِ فَتَشَبَّثْنَا بِهِ، وَبَادَأْنَاهُ بِالسَّلَامِ، فَرَدَّ عَلَيْنَا، وَقَالَ: لَوْ مِلْتُمْ إِلَى دَارِي، فَوَدَّعْتُمْ أَبْدَانَكُمْ، وَأَرَحْتُمْ دَوَابَّكُمْ. فَمِلْنَا، فَلَمَّا اسْتَقَرَّ بِنَا الْمَكَانُ قَالَ لَنَا: أَيُّ الْأُمَمِ أَعْقَلُ؟ فَنَظَرَ بَعْضُنَا إِلَى بَعْضٍ وَقُلْنَا: لَعَلَّهُ أَرَادَ أَصْلَهُ مِنْ فَارِسَ. فَقُلْنَا: فَارِسُ. فَقَالَ: لَيْسُوا كَذَلِكَ، إِنَّهُمْ مَلَكُوا كَثِيرًا مِنَ الْأَرْضِ، وَحَوَوْا عَظِيمًا مِنَ الْمُلْكِ، وَغَلَبُوا عَلَى كَثِيرٍ مِنَ الْخَلْقِ، وَلَبِثَ فِيهِمْ عَقْدَ الْأَمْرِ، فَمَا اسْتَنْبَطُوا شَيْئًا بِعُقُولِهِمْ، وَلَا ابْتَدَعُوا حُكْمًا فِي أَنْفُسِهِمْ. قُلْنَا: فَالرُّومُ. قَالَ: أَصْحَابُ صَبْغَةَ. قُلْنَا: فَالصِّينُ. قَالَ: أَصْحَابُ طُرْفَةِ. قُلْنَا: فَالْهِنْدُ. قَالَ: أَصْحَابُ فَلْسَفَةٍ. قُلْنَا: السُّودَانُ. قَالَ: شَرُّ خَلْقِ اللَّهِ. قُلْنَا: التُّرْكُ. قَالَ: كِلَابٌ مُخْتَلِسَةٌ. قُلْنَا: الْخَزْرُ. قَالَ: بَقَرٌ سَائِمَةٌ. قُلْنَا: فَقُلْ. قَالَ: الْعَرَبُ. فَضَحِكْنَا. قَالَ: إِنِّي مَا أَرَدْتُ مُوَافَقَتَكُمْ، وَلَكِنِّي إِذْ فَاتَنِي حَظِّي مِنَ النِّسْبَةِ فَلَا يَفُوتُنِي حَظِّي مِنَ الْمَعْرِفَةِ، إِنَّ الْعَرَبَ حَكَمَتْ عَلَى غَيْرِ مِثَالٍ مَثُلَ لَهَا، [وَلَا آثَارٍ] أُثِرَتْ، أَصْحَابُ إِبِلٍ وَغَنَمٍ، وَسُكَّانُ شَعْرٍ وَأُدْمٍ، يَجُودُ أَحَدُهُمْ بِقُوَّتِهِ، وَيَتَفَضَّلُ بِمَجْهُودِهِ، وَيُشَارِكُ فِي مَيْسُورِهِ وَمَعْسُورِهِ، وَيَصِفُ الشَّيْءَ بِعَقْلِهِ فَيَكُونُ قُدْوَةً، وَيَفْعَلُهُ فَيَصِيرُ حُجَّةً، وَيُحْسِنُ مَا يَشَاءُ فَيُحْسِنُ، وَيُقَبِّحُ مَا يَشَاءُ فَيُقَبَّحُ، أَدَّبَتْهُمْ أَنْفُسُهُمْ، وَرَفَعَتْهُمْ هِمَمُهُمْ، وَأَعْلَمَتْهُمْ قُلُوبُهُمْ وَأَلْسِنَتُهُمْ، فَرَفَعَ اللَّهُ لَهُمْ أَكْرَمَ الْفَخْرِ، وَبَلَغَ بِهِمْ أَشْرَفَ الذِّكْرِ، وَخَتَمَ لَهُمْ بِمُلْكِ الدُّنْيَا عَلَى الدَّهْرِ، وَافْتَتَحَ دِينَهُ وَخِلَافَتَهُ مِنْهُمْ إِلَى الْحَشْرِ، فَمَنْ دَفَعَ حَقَّهُمْ خَسِرَ، وَمَنْ أَنْكَرَ فَضْلَهُمْ خُصِمَ، وَدَفْعُ الْحَقِّ بِاللِّسَانِ أَكْبَتُ لِلْجَنَانِ. وَاجْتَمَعَ ابْنُ الْمُقَفَّعِ بِالْخَلِيلِ بْنِ أَحْمَدَ فَقَالَ الْخَلِيلُ: عِلْمُهُ أَكْثَرُ مِنْ عَقْلِهِ. وَكَانَ ابْنُ الْمُقَفَّعِ مَعَ هَذَا يُتَّهَمُ فِي دِينِهِ، فَرُوِيَ عَنِ الْمَهْدِيِّ أَنَّهُ قَالَ: مَا وَجَدْتُ كِتَابَ زَنْدَقَةٍ قَطُّ إِلَّا وَأَصْلُهُ ابْنُ الْمُقَفَّعِ. وَقَدْ حَكَى الْمُرْتَضَى عَنِ الْجَاحِظِ أَنَّهُ قَالَ: كَانَ ابْنُ الْمُقَفَّعِ وَمُطِيعُ بْنُ إِيَاسٍ وَمُنْقِذُ بْنُ زِيَادٍ يُتَّهَمُونَ فِي دِينِهِمْ. قَالَ الْمُرْتَضَى: وَمَرَّ ابْنُ الْمُقَفَّعِ بِبَيْتِ نَارٍ لِلْمَجُوسِ بَعْدَ أَنْ أَسْلَمَ، فَتَلْمَحُهُ ثُمَّ قَالَ: يَا بَيْتَ عَاتِكَةَ الَّذِي أَتَعَزَّلُ حَذَرَ الْعِدَى وَبِهِ الْفُؤَادُ مُوَكَّلُ     إِنِّي لِأَمْنَحُكَ الصُّدُودَ وَإِنَّنِي قَسَمًا إِلَيْكَ مَعَ الصُّدُودِ لَأَمْيَلُ وَكَانَ ابْنُ الْمُقَفَّعِ قَدْ كَتَبَ كِتَابَ أَمِيرِ الْمُؤْمِنِينَ لِعَبْدِ اللَّهِ بْنِ عَلِيٍّ، وَكَتَبَ فِيهِ: وَمَتَى غَدَرَ أَمِيرُ الْمُؤْمِنِينَ بِعَمِّهِ عَبْدِ اللَّهِ فَنِسَاؤُهُ طَوَالِقُ، وَدَوَابُّهُ حُبْسٌ، وَعَبِيدُهُ أَحْرَارٌ، وَالْمُسْلِمُونَ فِي حِلٍّ مِنْ بَيْعَتِهِ. فَاشْتَدَّ ذَلِكَ عَلَى الْمَنْصُورِ، فَكَتَبَ إِلَى سُفْيَانَ بْنِ مُعَاوِيَةَ - وَهُوَ أَمِيرُ الْبَصْرَةِ - فَقَتَلَهُ. وَرَوَى أَبُو بَكْرٍ الصُّولِيُّ: أَنَّ الرَّبِيعَ الْحَاجِبَ قَالَ: لَمَّا قَرَأَ الْمَنْصُورُ الْأَيْمَانَ الَّذِي كَتَبَهُ ابْنُ الْمُقَفَّعِ قَالَ: مَنْ كَتَبَ هَذَا؟ فَقِيلَ: رَجُلٌ يُقَالُ لَهُ عَبْدُ اللَّهِ بْنُ الْمُقَفَّعِ يَكْتُبُ لِعَمَّيْكَ سُلَيْمَانَ وَعِيسَى ابْنِي عَلِيٍّ بِالْبَصْرَةِ، فَكَتَبَ إِلَى عَامِلِهِ بِالْبَصْرَةِ: لَا يُفْلِتَنَّكَ ابْنُ الْمُقَفَّعِ حَتَّى تَقْتُلَهُ. فَاسْتَأْذَنَ يَوْمًا عَلَيْهِ مَعَ وُجُوهِ أَهْلِ الْبَصْرَةِ، فَأَخَّرَ سُفْيَانُ إِذْنَهُ وَأَذِنَ لِمَنْ كَانَ مَعَهُ قَبْلَهُ، ثُمَّ أَذِنَ لَهُ، فَلَمَّا صَارَ فِي الدِّهْلِيزِ عَدَلَ بِهِ إِلَى حُجْرَةَ، فَقُتِلَ فِيهَا، وَخَرَجَ الْقَوْمُ فَرَأَوْا غِلْمَانَهُ فَسَأَلُوهُمْ عَنْهُ، فَقِيلَ: دَخَلَ بَعْدَكُمْ، فَخَاصَمَ سُلَيْمَانُ وَعِيسَى ابْنَا عَلِيٍّ سُفْيَانَ بْنَ مُعَاوِيَةَ الْمُهَلَّبِيَّ وَأَشْخَصَاهُ إِلَى الْمَنْصُورِ، وَقَامَتِ الْبَيِّنَةُ الْعَادِلَةُ بِأَنَّ ابْنَ الْمُقَفَّعِ دَخَلَ دَارَ سُفْيَانَ سَلِيمًا وَلَمْ يَخْرُجْ مِنْهَا. فَقَالَ الْمَنْصُورُ: أَنَا أَنْظُرُ فِي هَذَا، وَأَقِيدُهُ بِهِ. وَوَعَدَهُمُ الْغَدَ، فَجَاءَ سُفْيَانُ لَيْلًا فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، اتَّقِ اللَّهَ فِي صَنِيعِكَ وَمَتْبَعِ أَمْرِكَ أَنْ تُجْرِيَ قَتْلَهُ عَلَيَّ. قَالَ: لَا تَرْعَ وَاحْضُرْ. فَحَضَرَ وَقَامَتِ الْبَيِّنَةُ. فَقَالَ الْمَنْصُورُ: أَرَأَيْتُمْ إِنْ قَتَلْتُ سُفْيَانَ بْنَ مُعَاوِيَةَ بِابْنِ الْمُقَفَّعِ، ثُمَّ خَرَجَ ابْنُ الْمُقَفَّعِ عَلَيْكُمْ مِنْ هَذَا الْبَابِ - وَأَوْمَأَ إِلَى بَابٍ خَلْفَهُ - مَنْ يَنْصِبُ لِي نَفْسَهُ حَتَّى أَقْتُلَهُ مَكَانَ سُفْيَانَ؟ فَرَجَعُوا كُلُّهُمْ عَنِ الشَّهَادَةِ وَانْدَفَعَ الْأَمْرُ. وَرَوَى أَبُو الْحَسَنِ الْمَدَائِنِيُّ: أَنَّ ابْنَ الْمُقَفَّعِ كَانَ يَعْبَثُ بِسُفْيَانَ بْنِ مُعَاوِيَةَ بْنِ يَزِيدَ بْنِ الْمُهَلَّبِ بِالْحِيرَةِ، وَيَضْحَكُ مِنْهُ، فَغَضِبَ سُفْيَانُ يَوْمًا وَافْتَرَى عَلَيْهِ، فَقَالَ لَهُ ابْنُ الْمُقَفَّعِ: يَا ابْنَ الْمُغْتَلِمَةِ، وَاللَّهِ مَا اكْتَفَتْ أُمُّكَ بِرِجَالِ الْعِرَاقِ حَتَّى نَكَحَهَا رِجَالُ أَهْلِ الشَّامِ؟ وَكَانَتْ أُمُّ سُفْيَانَ: مَيْسُونُ بِنْتُ الْمُغِيرَةِ بْنِ الْمُهَلَّبِ. فَاضْطَغَنَ عَلَيْهِ سُفْيَانُ، فَقَدِمَ سُلَيْمَانُ بْنُ عَلِيٍّ، وَعِيسَى بْنُ عَلِيٍّ لِيَكْتُبُوا لِعَبْدِ اللَّهِ بْنِ عَلِيٍّ أَمَانًا. وَكَانَ ابْنُ الْمُقَفَّعِ يَكْتُبُ لِعِيسَى بْنِ عَلِيٍّ، وَكَانَ يَتَنَوَّقُ فِي الشَّرْطِ، فَكَتَبَ فِيمَا اشْتَرَطَ: إِنْ قَتَلَهُ أَمِيرُ الْمُؤْمِنِينَ فَلَا بَيْعَةَ لَهُ. فَقَالَ الْمَنْصُورُ: مَنْ يَتَوَثَّقُ لَهُمْ؟ قَالُوا: ابْنُ الْمُقَفَّعِ. قَالَ: فَمَا أَحَدٌ يَكْفِينِي ابْنَ الْمُقَفَّعِ. فَكَتَبَ أَبُو الْخَصِيبِ إِلَى سُفْيَانَ بْنِ مُعَاوِيَةَ يَحْكِي لَهُ هَذَا الْكَلَامَ عَنْ أَمِيرِ الْمُؤْمِنِينَ، فَاعْتَزَمَ عَلَى قَتْلِهِ إِنْ أَمْكَنَهُ ذَلِكَ فَاسْتَدْعَاهُ فَقَالَ: أَتَذَكَّرُ مَا كُنْتَ تَقُولُ؟ قَالَ: أَنْشُدُكَ اللَّهَ أَيُّهَا الْأَمِيرُ. فَقَالَ: أُمِّي مُغْتَلِمَةٌ كَمَا قُلْتَ إِنْ لَمْ أَقْتُلْكَ قِتْلَةً لَمْ يُقْتَلْ بِهَا أَحَدٌ. فَأَمَرَ بِتَنُّورٍ فَسُجِرَ حَتَّى إِذَا حَمِيَ أَمَرَ أَنْ تُقْطَّعَ أَعْضَاؤُهُ، فَكُلَّمَا قَطَعُوا عُضْوًا قَالَ: أَلْقُوهُ فِي النَّارِ. فَيُلْقُونَهُ وَهُوَ يَنْظُرُ إِلَيْهِ، حَتَّى أَتَى عَلَى جَمِيعِ جَسَدِهِ، ثُمَّ أَطْبَقَ التَّنُّورَ وَقَالَ: لَيْسَ عَلَيَّ فِي الْمُثْلَةِ بِكَ حَرَجٌ، لِأَنَّكَ زِنْدِيقٌ قَدْ أَفْسَدْتَ النَّاسَ، وَاخْتَفَى أَثَرُهُ، فَقَالَ عِيسَى لِغُلَامِهِ: قُلْ لِسُفْيَانَ: إِنْ لَمْ تَكُنْ قَتَلْتَهُ فَخَلِّهِ، وَإِنْ كُنْتَ قَتَلْتَهُ فَوَاللَّهِ لَأُطَالِبَنَّكَ بِدِيَةٍ. قَالَ سُفْيَانُ: مَا أَدْرِي أَيْنَ هُوَ. فَمَضَى عِيسَى إِلَى الْمَنْصُورِ وَقَالَ: قَتَلَهُ سُفْيَانُ فَجِيءَ بِسُفْيَانَ مُقَيَّدًا، وَجَعَلَ عِيسَى يَطْلُبُ الشُّهُودَ وَيُخَاطِبُ الْمَنْصُورَ، وَدَخَلَ الشُّهُودُ فَشَهِدُوا، فَقَالَ لَهُمُ الْمَنْصُورُ: قَدْ شَهِدْتُمْ، فَإِنْ أَتَيْتُكُمْ بِابْنِ الْمُقَفَّعِ حَتَّى يُخَاطِبَكُمْ، مَا تَرَوْنِي صَانِعًا بِكُمْ؟ فَقَامَ الشُّهُودُ، وَضَرَبَ عِيسَى بْنُ عَلِيٍّ عَنْ ذَلِكَ الْحَدِيثِ. الْقَاسِمِ بْنِ مُحَمَّدٍ، وَأَبِي عَبْدِ الرَّحْمَنِ الْحُبُلِّيِّ. رَوَى عَنْهُ حَيْوَةُ بْنُ شُرَيْحٍ، وَابْنُ لَهِيعَةَ. وَكَانَ مُسْتَجَابَ الدَّعْوَةِ. تُوُفِّيَ بِالْإِسْكَنْدَرِيَّةِ فِي هَذِهِ السَّنَةِ. عَمْرُو بْنُ عُبَيْدِ بْنِ بَابٍ، أَبُو عُثْمَانَ. وَبَابٌ مِنْ سَبْيِ فَارِسَ، كَانَ عَمْرٌو يَسْكُنُ الْبَصْرَةَ، وَجَالَسَ الْحَسَنَ الْبَصْرِيَّ، ثُمَّ أَزَالَهُ وَاصِلُ بْنُ عَطَاءٍ عَنْ مَذْهَبِ أَهْلِ السُّنَّةِ، فَقَالَ بِالْقَدَرِ، وَدَعَا إِلَيْهِ، وَاعْتَزَلَ أَصْحَابَ الْحَسَنِ، وَكَانَ لَهُ سَمْتٌ وَإِظْهَارُ زُهْدٍ، وَدَخَلَ عَلَى الْمَنْصُورِ فَوَعَظَهُ. وعَنْ عُقْبَةَ بْنِ هَارُونَ قَالَ: دَخَلَ عَمْرُو بْنُ عُبَيْدٍ عَلَى الْمَنْصُورِ وَعِنْدَهُ الْمَهْدِيُّ بَعْدَ أَنْ بَايَعَ لَهُ بِبَغْدَادَ، فَقَالَ: يَا أَبَا عُثْمَانَ، عِظْنِي. فَقَالَ: إِنَّ هَذَا الْأَمْرَ الَّذِي أَصْبَحَ فِي يَدِكَ لَوْ بَقِيَ فِي يَدِ غَيْرِكَ مِمَّنْ كَانَ قَبْلَكَ لَمْ يَصِلْ إِلَيْكَ، فَأُحَذِّرُكَ لَيْلَةً تَمَخَّضُ بِيَوْمٍ لَا لَيْلَةً بَعْدَهُ، ثُمَّ أَنْشَدَهُ: يَا أَيُّهَذَا الَّذِي قَدْ غَرَّهُ الْأَمَلُ     وَدُونَ مَا يَأْمُلُ التَّنْغِيصُ وَالْأَجَلُ أَلَا تَرَى أَنَّمَا الدُّنْيَا وَزِينَتُهَا     كَمَنْزِلِ الرَّكْبِ حَلُّوا ثُمَّتِ ارْتَحَلُوا حُتُوفُهَا رُصُدٌ، وَعَيْشُهَا نَكَدٌ     وَصَفْوُهَا كَدَرٌ، وَمُلْكُهَا دُوَلُ تَظَلُّ تُفْزِعُ بِالرَّوْعَاتِ سَاكِنَهَا     فَمَا يَسُوغُ لَهُ لِينٌ وَلَا جِذَلُ كَأَنَّهُ لِلْمَنَايَا وَالرَّدَى غَرَضٌ     تَظَلُّ فِيهِ بَنَاتُ الدَّهْرِ تَنْتَضِلُ تُدِيرُهُ - مَا أَدَارَتْهُ - دَوَائِرُهَا     مِنْهَا الْمُصِيبُ وَمِنْهَا الْمُخْطِئُ الزَّلِلُ وَالنَّفْسُ هَارِبَةٌ وَالْمَوْتُ يَرْصُدُهَا     فَكُلُّ عَثْرَةِ رَجُلٍ عِنْدَهَا جَلَلُ وَالْمَرْءُ يَسْعَى بِمَا يَسْعَى لِوَارِثِهِ     وَالْقَبْرُ وَارِثُ مَا يَسْعَى لَهُ الرَّجُلُ قَالَ: فَبَكَى الْمَنْصُورُ. وعن إِسْحَاقِ بْنِ الْفَضْلِ قَالَ: بَيْنَا أَنَا عَلَى بَابِ الْمَنْصُورِ وَإِلَى جَنْبِي عُمَارَةُ بْنُ حَمْزَةَ إِذْ طَلَعَ عَمْرُو بْنُ عُبَيْدٍ عَلَى حِمَارٍ، فَنَزَلَ عَنْ حِمَارِهِ، وَنَحَّى الْبِسَاطَ بِرِجْلِهِ، وَجَلَسَ دُونَهُ، فَالْتَفَتَ إِلَيَّ عُمَارَةُ فَقَالَ: لَا تَزَالُ بَصْرَتُكُمْ تَرْمِينَا بِأَحْمَقَ. فَمَا فَصَلَ كَلَامَهُ مِنْ فِيهِ، حَتَّى خَرَجَ الرَّبِيعُ وَهُوَ يَقُولُ: أَجِبْ أَمِيرَ الْمُؤْمِنِينَ، جَعَلَنِي اللَّهُ فِدَاكَ. فَمَرَّ مُتَوَكِّئًا عَلَيْهِ، فَالْتَفَتَ إِلَى عُمَارَةَ فَقُلْتُ: إِنَّ الرَّجُلَ الَّذِي اسْتَحْمَقْتَ قَدْ دُعِيَ وَتَرَكَنَا. قَالَ: كَثِيرًا مَا يَكُونُ مِثْلُ هَذَا. فَأَطَالَ اللُّبْثَ، ثُمَّ خَرَجَ الرَّبِيعُ وَعَمْرٌو مُتَّكِئٌ عَلَيْهِ، وَهُوَ يَقُولُ: يَا غُلَامُ، حِمَارُ أَبِي عُثْمَانَ. فَمَا بَرِحَ حَتَّى عَلَا سَرْجَهُ، وَضَمَّ إِلَيْهِ نَشْرَ ثَوْبَهُ، وَاسْتَوْدَعَهُ اللَّهَ. فَأَقْبَلَ عُمَارَةُ عَلَى الرَّبِيعِ فَقَالَ: لَقَدْ فَعَلْتُمُ الْيَوْمَ بِهَذَا الرَّجُلِ فِعْلًا لَوْ فَعَلْتُمُوهُ بِوَلِيِّ عَهْدِكُمْ لَكُنْتُمْ قَدْ قَضَيْتُمْ حَقَّهُ. قَالَ: فَمَا غَابَ عَنْكَ وَاللَّهِ مِمَّا فَعَلَهُ أَمِيرُ الْمُؤْمِنِينَ أَكْثَرُ وَأَعْجَبُ. قَالَ: فَإِنِ اتَّسَعَ لَكَ الْحَدِيثُ فَحَدِّثْنَا. فَقَالَ: مَا هُوَ إِلَّا أَنْ سَمِعَ أَمِيرُ الْمُؤْمِنِينَ بِمَكَانِهِ، فَمَا أُمْهِلَ حَتَّى أَمَرَ بِمَجْلِسٍ فَفُرِشَ لُبُودًا، ثُمَّ انْتَقَلَ هُوَ وَالْمَهْدِيُّ، وَكَانَ عَلَى الْمَهْدِيِّ سَوَادُهُ وَسَيْفُهُ، ثُمَّ أَذِنَ لَهُ، فَلَمَّا دَخَلَ سَلَّمَ عَلَيْهِ بِالْخِلَافَةِ فَرَدَّ عَلَيْهِ، وَمَا زَالَ يُدْنِيهِ حَتَّى أَتْكَأَهُ عَلَى فَخِذِهِ، وَتَحَفَّى بِهِ، ثُمَّ سَأَلَهُ عَنْ نَفْسِهِ وَعَنْ عِيَالِهِ يُسَمِّيهِمْ رَجُلًا رَجُلًا وَامْرَأَةً امْرَأَةً، ثُمَّ قَالَ: يَا أَبَا عُثْمَانَ، عِظْنِي. فَقَالَ: أَعُوذُ بِاللَّهِ السَّمِيعِ الْعَلِيمِ مِنَ الشَّيْطَانِ الرَّجِيمِ: بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ، وَالْفَجْرِ وَلَيَالٍ عَشْرٍ وَالشَّفْعِ وَالْوَتْرِ وَاللَّيْلِ إِذَا يَسْرِ هَلْ فِي ذَلِكَ قَسَمٌ لِذِي حِجْرٍ أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِعَادٍ إِرَمَ ذَاتِ الْعِمَادِ الَّتِي لَمْ يُخْلَقْ مِثْلُهَا فِي الْبِلادِ وَثَمُودَ الَّذِينَ جَابُوا الصَّخْرَ بِالْوَادِ وَفِرْعَوْنَ ذِي الأَوْتَادِ الَّذِينَ طَغَوْا فِي الْبِلادِ فَأَكْثَرُوا فِيهَا الْفَسَادَ فَصَبَّ عَلَيْهِمْ رَبُّكَ سَوْطَ عَذَابٍ إِنَّ رَبَّكَ يَا أَبَا جَعْفَرٍ لَبِالْمِرْصَادِ. قَالَ: فَبَكَى بُكَاءً شَدِيدًا كَأَنَّهُ لَمْ يَسْمَعْ تِلْكَ الْآيَاتِ إِلَّا فِي تِلْكَ السَّاعَةِ، وَقَالَ: زِدْنِي. فَقَالَ: إِنَّ اللَّهَ قَدْ أَعْطَاكَ الدُّنْيَا بِأَسْرِهَا، فَاشْتَرِ نَفْسَكَ مِنْهُ بِبَعْضِهَا، وَاعْلَمْ، أَنَّ هَذَا الْأَمْرَ الَّذِي صَارَ إِلَيْكَ إِنَّمَا كَانَ فِي يَدِ مَنْ قَبْلَكَ، ثُمَّ أَفْضَى إِلَيْكَ، وَكَذَلِكَ يَخْرُجُ مِنْكَ إِلَى مَنْ هُوَ بَعْدَكَ، وَإِنِّي أُحَذِّرُكَ لَيْلَةً تَمَخَّضُ صَبِيحَتُهَا عَنْ يَوْمِ الْقِيَامَةِ. قَالَ: فَبَكَى وَاللَّهِ أَشَدَّ مِنْ بُكَائِهِ الْأَوَّلِ حَتَّى جَفَّ جَفْنَاهُ. فَقَالَ لَهُ سُلَيْمَانُ بْنُ خَالِدٍ: رِفْقًا بِأَمِيرِ الْمُؤْمِنِينَ، قَدْ أَتْعَبْتَهُ الْيَوْمَ فَقَالَ لَهُ عَمْرٌو: بِمِثْلِكَ ضَاعَ الْأَمْرُ وَانْتَشَرَ، لَا أَبَا لَكَ، وَمَاذَا خِفْتَ عَلَى أَمِيرِ الْمُؤْمِنِينَ أَنْ بَكَى مِنْ خَشْيَةِ اللَّهِ؟ عَزَّ وَجَلَّ؟ فَقَالَ لَهُ أَمِيرُ الْمُؤْمِنِينَ: يَا أَبَا عُثْمَانَ، أَعِنِّي بِأَصْحَابِكَ أَسْتَعِنْ بِهِمْ. قَالَ: أَظْهِرِ الْحَقَّ يَتْبَعْكَ أَهْلُهُ. قَالَ: بَلَغَنِي أَنَّ مُحَمَّدَ بْنَ عَبْدِ اللَّهِ بْنِ حَسَنٍ كَتَبَ إِلَيْكَ كِتَابًا. قَالَ: قَدْ جَاءَنِي كِتَابٌ يُشْبِهُ أَنْ يَكُونَ كِتَابَهُ. قَالَ: فِيمَ أَجَبْتَهُ؟ قَالَ: أَوَلَيْسَ قَدْ عَرَفْتَ رَأْيِي فِي السَّيْفِ أَيَّامَ كُنْتَ تَخْتَلِفُ إِلَيْنَا، إِنِّي لَا أُرَاهُ، قَالَ: أَجَلْ، وَلَكِنْ تَحْلِفُ لِي لِيَطْمَئِنَّ قَلْبِي. قَالَ: لَئِنْ كَذَبْتُكَ تُقْيَةً لَأَحْلِفَنَّ لَكَ بَقِيَّةً. قَالَ: أَنْتَ وَاللَّهِ الصَّادِقُ الْبَرُّ. ثُمَّ قَالَ: قَدْ أَمَرْتُ لَكَ بِعَشَرَةِ آلَافِ دِرْهَمٍ تَسْتَعِينُ بِهَا عَلَى سَفَرِكَ وَزَمَانِكَ. قَالَ: لَا حَاجَةَ لِي فِيهَا. قَالَ: وَاللَّهِ لَتَأْخُذَنَّهَا. قَالَ: وَاللَّهِ لَا آخُذُهَا. فَقَالَ لَهُ الْمَهْدِيُّ: يَحْلِفُ أَمِيرُ الْمُؤْمِنِينَ وَتَحْلِفُ؟ ! فَتَرَكَ الْمَهْدِيَّ وَأَقْبَلَ عَلَى الْمَنْصُورِ وَقَالَ: مَنْ هَذَا الْفَتَى؟ قَالَ: هَذَا ابْنِي مُحَمَّدٌ، هُوَ الْمَهْدِيُّ وَوَلِيُّ الْعَهْدِ. قَالَ: وَاللَّهِ لَقَدْ أَسْمَيْتَهُ اسْمًا مَا اسْتَحَقَّهُ عَمَلُهُ، وَأَلْبَسْتَهُ لِبَاسًا مَا هُوَ مِنْ لُبْسِ الْأَبْرَارِ، وَلَقَدْ مَهَّدْتَ لَهُ أَمْرًا أَمْتَعَ مَا يَكُونُ بِهِ، أَشْغَلَ مَا يَكُونُ عَنْهُ. ثُمَّ الْتَفَتَ إِلَى الْمَهْدِيِّ وَقَالَ لَهُ: يَا ابْنَ أَخِي، إِذَا حَلَفَ أَبُوكَ حَلَفَ عَمُّكَ، لِأَنَّ أَبَاكَ أَقْدَرُ عَلَى الْكَفَّارَةِ مِنْ عَمِّكَ. ثُمَّ قَالَ: يَا أَبَا عُثْمَانَ، هَلْ مِنْ حَاجَةٍ؟ قَالَ: نَعَمْ. قَالَ: وَمَا هِيَ؟ قَالَ: لَا تَبْعَثُ إِلَيَّ حَتَّى آتِيَكَ. قَالَ: إِذًا لَا تَأْتِينِي. قَالَ: عَنْ حَاجَتِي سَأَلْتَنِي. قَالَ: فَاسْتَحْفَظَهُ اللَّهَ وَوَدَّعَهُ وَنَهَضَ، فَلَمَّا وَلَّى أَمَدَّهُ بِبَصَرِهِ وَهُوَ يَقُولُ: كُلُّكُمْ يَمْشِي رُوَيْدْ     كُلُّكُمْ يَطْلُبُ صَيْدْ غَيْرَ عَمْرِو بْنِ عُبَيْدْ قَالَ ابن الجوزي رَحِمَهُ اللَّهُ: تَكَلَّمَ الْعُلَمَاءُ فِي عَمْرِو بْنِ عُبَيْدٍ لِأَجْلِ مَذْهَبِهِ فِي الْقَدَرِ، وَكَذَّبَهُ جَمَاعَةٌ مِنْهُمْ فِي حَدِيثِهِ، وَكَانَ يَقُولُ: إِنْ كَانَتْ تَبَّتْ يَدَا أَبِي لَهَبٍ فَمَا عَلَى أَبِي لَهَبٍ مِنْ لَوْمٍ. أَخْبَرَنَا عَبْدُ الرَّحْمَنِ قَالَ: أَخْبَرَنَا أَحْمَدُ بْنُ عَلِيِّ بْنِ ثَابِتٍ قَالَ: أَخْبَرَنَا أَبُو نُعَيْمٍ الْحَافِظُ قَالَ: سَمِعْتُ أَبَا عَمْرٍو عَبْدَ الْوَهَّابِ بْنَ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ إِبْرَاهِيمَ الْعَسَّالَ يَقُولُ: سَمِعْتُ أَبِي يَقُولُ: سَمِعْتُ مُسَبِّحَ بْنَ حَاتِمٍ الْبَصْرِيَّ يَقُولُ: سَمِعْتُ عُبَيْدَ اللَّهِ بْنَ مُعَاذٍ الْعَنْبَرِيَّ يَقُولُ: سَمِعْتُ أَبِي يَقُولُ: سَمِعْتُ عَمْرَو بْنَ عُبَيْدٍ يَقُولُ - وَذَكَرَ حَدِيثَ الصَّادِقِ وَالْمَصْدُوقِ - فَقَالَ: لَوْ سَمِعْتُ الْأَعْمَشَ يَقُولُ هَذَا لَكَذَّبْتُهُ، وَلَوْ سَمِعْتُ زَيْدَ بْنَ وَهْبٍ يَقُولُ هَذَا مَا أَجَبْتُهُ، وَلَوْ سَمِعْتُ عَبْدَ اللَّهِ بْنَ مَسْعُودٍ يَقُولُ هَذَا مَا قَبِلْتُهُ، وَلَوْ سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ هَذَا لَرَدَدْتُهُ، وَلَوْ سَمِعْتُ اللَّهَ تَعَالَى يَقُولُ هَذَا لَقُلْتُ لَهُ: لَيْسَ عَلَى هَذَا أَخَذْتَ مِيثَاقَنَا. قال الْأَصْمَعِيُّ: جَاءَ عَمْرُو بْنُ عُبَيْدٍ إِلَى أَبِي عَمْرِو بْنِ الْعَلَاءِ، فَقَالَ: يَا أَبَا عَمْرٍو، يُخْلِفُ اللَّهُ وَعْدَهُ؟ قَالَ: لَا. قَالَ: أَفَرَأَيْتَ إِنْ [وَعَدَ اللَّهُ عَلَى] عَمَلٍ عِقَابًا، يُخْلِفُ وَعْدَهُ؟ فَقَالَ أَبُو عَمْرٍو: مِنَ الْعُجْمَةِ أَتَيْتَ يَا أَبَا عُثْمَانَ، إِنَّ الْوَعْدَ غَيْرَ الْوَعِيدِ، إِنَّ الْعَرَبَ لَا تَعِدُ خَلَفًا وَلَا عَارًا، إِنْ تُعِدْ شَرًّا ثُمَّ لَا تَفْعَلُهُ، تَرَى ذَاكَ كَرَمًا وَفَضْلًا، إِنَّمَا الْخُلْفُ أَنْ تُعِدْ خَيْرًا ثُمَّ لَا تَفْعَلُهُ قَالَ: أَوْجِدْنِي هَذَا فِي كَلَامِ الْعَرَبِ. قَالَ: أَمَا سَمِعْتَ إِلَى قَوْلِ الْأَوَّلِ: وَإِنِّي وَإِنْ أَوْعَدْتُهُ أَوْ وَعَدْتُهُ     لَمُخْلِفٌ إِيعَادِي وَمُنْجِزٌ مَوْعِدِي قال عَبْدُ اللَّهِ بْنُ سَلَمَةَ الْأَفْطَسُ يَقُولُ: سَمِعْتُ عَمْرَو بْنَ عُبَيْدٍ يَقُولُ: وَاللَّهِ لَوْ شَهِدَ عِنْدِي عَلِيٌّ وَعُثْمَانُ وَطَلْحَةُ وَالزُّبَيْرُ عَلَى سِوَاكَ مَا أَجَزْتُهُ. تُوُفِّيَ عَمْرٌو فِي هَذِهِ السَّنَةِ وَدُفِنَ بِمَرَّانَ عَلَى لَيَالٍ مِنْ مَكَّةَ. وَقِيلَ: تُوُفِّيَ سَنَةَ ثَمَانٍ وَأَرْبَعِينَ. مُجَالِدُ بْنُ سَعِيدٍ الْهَمْدَانِيُّ. رَوَى عَنِ الشَّعْبِيِّ، وَقَدْ طَعَنَ بَعْضُ الْمُحَدِّثِينَ فِيهِ. 763 - هِلَالُ بْنُ خَبَّابٍ، أَبُو الْعَلَاءِ، مَوْلَى زَيْدِ بْنِ صُوحَانَ الْعَبْدِيُّ. وَهُوَ بَصْرِيُّ سَكَنَ الْمَدَائِنَ، وَحَدَّثَ بِهَا عَنْ أَبِي جُحَيْفَةَ السُّوَائِيُّ، وَسَعِيدِ بْنِ جُبَيْرٍ، وَعِكْرِمَةَ. رَوَى عَنْهُ: مِسْعَرٌ، وَالثَّوْرِيُّ. وَكَانَ ثِقَةً مَأْمُونًا، وَقَدْ غَلِطَ بَعْضُ الْمُحَدِّثِينَ فَقَالَ: وَيُونُسُ بْنُ خَبَّابٍ أَخُو هِلَالٍ. وَقَالَ آخَرُ: هِلَالٌ وَيُونُسُ وَصَالِحٌ بَنُو خَبَّابٍ. وَكَانَ ذَلِكَ غَلَطًا لَيْسَ بَيْنَهُمْ قَرَابَةٌ، إِنَّمَا هُوَ اتِّفَاقٌ فِي اسْمِ الْأَبِ. وَتُوُفِّيَ هِلَالُ بْنُ خَبَّابٍ بِالْمَدَائِنِ فِي هَذِهِ السَّنَةِ.

     ✧ In it died ʿAbd Allāh b. Shubrumah, and Burayd b. Abī Maryam, the mawlā of Sahl b. al-Ḥanẓaliyyah, and ʿUqayl b. Khālid al-Ayalī, the companion of al-Zuhrī; his death occurred in Egypt suddenly. And Muḥammad b. ʿAmr b. ʿAlqamah b. Waqqāṣ al-Laythī, Abū al-Ḥasan al-Madanī, and Hāshim b. Hāshim b. ʿUtbah b. Abī Waqqāṣ al-Madanī. (Burayd with ḍammah on the unpointed bāʾ and fatḥah on the unpointed rāʾ; and ʿUqayl with ḍammah on the unpointed ʿayn and fatḥah on the qāf.) Khālid b. Abī Yazīd — and it is said: [b.] Yazīd — Abū ʿAbd al-Raḥmān al-Ḥarrānī. He came to Baghdad and heard there from Ḥajjāj b. Muḥammad al-Aʿwar. Yaḥyā b. Maʿīn said: He is thiqah. He died in this year. Saʿīd b. Abī Iyās, Abū Masʿūd al-Jurayrī, attributed to Jurayr — with ḍammah on the jīm — who is Jurayr b. ʿAbbād, a well-known tribe. He narrated from Abū al-ʿAlāʾ and Abū Naḍrah. Al-Thawrī and Shuʿbah heard from him. He was thiqah, but he became confused at the end of his life. He died in this year. ʿAbd Allāh b. al-Muqaffaʿ. He was eloquent in expression and excellent in speech, and he has "al-Yatīmah," a book containing fine adab. Among that, he said [in it]: O seeker of knowledge and adab, know the principles and the particulars: for among people are those who seek the particulars while wasting the principles, so their attainment is not an attainment; and whoever secures the principles, he is sufficed by them instead of the particulars; and if he attains the particular after securing the principle, it is more excellent; and the most excellent of the matter is that you bind yourself to faith, avoid grave sins, and perform the obligation; and if you are able to go beyond to fiqh and worship, that is more excellent. The principle of the matter in improving the body is that one does not impose upon it from foods, drinks, and sexual relations except lightly; then if you are able to know all the body's benefits and harms, that is more excellent. The principle of the matter in livelihood is that you do not slacken in seeking the lawful, and you make good estimation for what you gain and spend; and do not be deceived by abundance in which you are, for the greatest of people in danger are the most in need of estimation, and kings are more in need of it than commoners, for commoners may live without wealth, and kings have no support except through wealth. And if you are afflicted with ruling authority, then seek help from the scholars; and know that the one who speaks praise is like one who praises himself, and the one who rejects it is praised, while the one who says it is blamed. If you seek people's approval, you seek what cannot be attained; so hold to seeking the approval of the virtuous and possessors of intellects. Strive with all striving to be well informed about the affairs of your officials, for the evildoer will be wary of your knowledge before your stroke befalls him, and the good-doer will rejoice in your knowledge before your kindness comes to him. Make people know you in what they know of your character. Do not hasten with reward or punishment, for that is more lasting for the fear of the fearful and the hope of the hopeful. And know that your judgment does not extend to everything, so leave it for what is important; for your wealth does not suffice all people, so single out with it the people of right; and your honor cannot bear the common people, so aim with it at the people of excellence. And know that whatever occupies your judgment in what is not important brings you low in what is important. It is not for a king to become angry, because power is beyond his need; nor to lie, because no one can compel him to what he does not want; nor to be stingy, because he is the first of people to be excused in fear of poverty; nor to be rancorous, because his dignity is too great for requital. Let the ruler inspect the need of the freeborn and thereby block the tyranny of the lowly and suppress it; and let him beware of the sanctuary of the noble hungry man and the base sated man, for the noble pounces only when he is hungry, and the base when he is sated. The most in need of steadfastness are kings; the base are more patient in bodies, and the noble are more patient in hearts. Know that among the things most calamitous for religion, most exhausting for the body, most destructive of wealth, most corrupting of intellect, and most banishing of dignity is infatuation with women. And among the misfortunes of a free man is expense on them: he never ceases to be weary of what he has, and his eyes aspire to what he does not have; their unknown aspects are deceptions; and perhaps he pounces upon what he thinks beautiful while it is ugly, until if there remained on earth only one woman, he would think she has a matter other than what he has tasted; and this is from foolishness. Whoever stuffs himself with food, drink, and women is among those whom the severance of those pleasures befalls through the extinguishing of his desire's fire; so if you are able to place yourself short of your goal by a margin, then do so. Do not sit with a commander except in his manner, for if you confront the ignorant with knowledge, and the rich with eloquence, you waste your intellect, and you harm your companion by imposing upon him what he does not know, like addressing a non-Arab with what he does not understand. If an important matter befalls you, if it is something with a device, then do not be incapable; and if it is something with no device, then do not despair. And it was said to him: Who educated you? He said: My self: whenever I saw something blameworthy in another, I avoided it. And Ibn al-Muqaffaʿ, along with this eloquence and adab, was generous. Muḥammad b. ʿUmārah said: When Ibn Shubrumah assumed the judgeship, Ismāʿīl b. Muslim al-Makkī wrote to him: A need has befallen me. So he wrote to him: Come to us, we will console you. So Ismāʿīl set out. [When he arrived, Ibn al-Muqaffaʿ met him and said: What brought you after this age?] He said: A need befell me, so I wrote to Ibn Shubrumah, and he wrote to me: Come to us, we will console you. He said: By God, he has belittled you because you are from the non-Arabs; had you been from the Arabs, he would have sent to you in your town. Possess yourself for three days and do not go to him. He said: So he took me to his house. When it was the third day, he came to me with seven thousand dirhams less a few dirhams, and he completed them with an anklet, and said: Take them now — if you wish, stay with me; and if you wish, go to him; and if you wish, return to your town. I said: No, by God, I will not go to him, nor will I stay with you. And I returned to my city. Shabīb b. Shaybah narrated, saying: We were standing in al-Mirbad — and it was a standing place of the nobles — when Ibn al-Muqaffaʿ approached; we clung to him and began greeting him. He returned our greeting and said: Would you come to my house, bid farewell to your bodies, and rest your mounts? We went, and when the place settled us, he said to us: Which of the nations is most intelligent? We looked at one another and said: Perhaps he means his own origin from Persia. We said: Persia. He said: They are not so: they possessed much of the earth, gathered great dominion, overcame many creatures, and the knot of command remained among them, yet they devised nothing with their intellects, nor originated any judgment of their own. We said: Then the Byzantines. He said: People of dye. We said: Then China. He said: People of curiosities. We said: Then India. He said: People of philosophy. We said: The Blacks. He said: The worst of God's creation. We said: The Turks. He said: Snatching dogs. We said: The Khazars. He said: Grazing cattle. We said: Then say. He said: The Arabs. And we laughed. He said: I did not intend to agree with you, but since my share of lineage has escaped me, let not my share of knowledge escape me. The Arabs ruled without a model set before them, [nor traces] left behind: people of camels and sheep, dwellers in hair tents and leather, one of them gives generously of his strength, bestows his effort, shares in his ease and hardship, describes a thing with his intellect and becomes a model, does it and becomes a proof, approves what he wishes and it is good, and rejects what he wishes and it is bad. Their selves educated them, their aspirations raised them, and their hearts and tongues taught them. So God raised for them the noblest pride, brought them to the most honored mention, sealed for them the kingship of this world for all time, and opened His religion and His caliphate from among them until the gathering. So whoever repels their right loses, and whoever denies their excellence is refuted; and repelling the right with the tongue is more humiliating for the heart. Ibn al-Muqaffaʿ met with al-Khalīl b. Aḥmad, and al-Khalīl said: His knowledge is greater than his intellect. And Ibn al-Muqaffaʿ, despite this, was accused in his religion. It is reported from al-Mahdī that he said: I never found a book of heresy but that its origin was Ibn al-Muqaffaʿ. Al-Murtaḍā related from al-Jāḥiẓ that he said: Ibn al-Muqaffaʿ, Muṭīʿ b. Iyās, and Munqidh b. Ziyād were accused in their religion. Al-Murtaḍā said: Ibn al-Muqaffaʿ passed by a fire temple of the Magians after he had become Muslim, and he glanced at it, then said: O house of ʿĀtikah, from which I withdraw in fear of enemies, and to which the heart is bound. Truly I grant you aversion, and yet, by oath, with the aversion I incline to you. Ibn al-Muqaffaʿ had written the document of the Commander of the Faithful for ʿAbd Allāh b. ʿAlī, and he wrote in it: And whenever the Commander of the Faithful breaks faith with his paternal uncle ʿAbd Allāh, then his wives are divorced, his mounts are endowments, his slaves are free, and the Muslims are absolved from their oath of allegiance to him. That weighed heavily on al-Manṣūr, so he wrote to Sufyān b. Muʿāwiyah — who was governor of al-Baṣrah — and he killed him. Abū Bakr al-Ṣūlī narrated that al-Rabīʿ the chamberlain said: When al-Manṣūr read the oaths that Ibn al-Muqaffaʿ had written, he said: Who wrote this? It was said: A man called ʿAbd Allāh b. al-Muqaffaʿ who writes for your paternal uncles Sulaymān and ʿĪsā, the two sons of ʿAlī, in al-Baṣrah. So he wrote to his governor in al-Baṣrah: Do not let Ibn al-Muqaffaʿ escape you until you kill him. One day he sought permission to enter upon him with the notables of the people of al-Baṣrah. Sufyān delayed his permission and admitted those who were with him before him; then he admitted him. When he reached the vestibule, he was diverted to a chamber and was killed in it. The people left and saw his servants and asked them about him; it was said: He entered after you. So Sulaymān and ʿĪsā, the two sons of ʿAlī, disputed with Sufyān b. Muʿāwiyah al-Muhallabī and brought him before al-Manṣūr; and upright witnesses testified that Ibn al-Muqaffaʿ entered the house of Sufyān sound and did not come out of it. Al-Manṣūr said: I will look into this and make him undergo retaliation for him. And he promised them the morrow. Sufyān came at night and said: O Commander of the Faithful, fear God in your action and the pursuit of your command, that you would impose his killing on me. He said: Do not be afraid, and be present. He was present and the witnesses testified. Al-Manṣūr said: Do you think that if I kill Sufyān b. Muʿāwiyah for Ibn al-Muqaffaʿ, and then Ibn al-Muqaffaʿ comes out upon you from this door — and he pointed to a door behind him — who will offer himself to me so that I may kill him in place of Sufyān? So they all retracted their testimony, and the matter was dropped. Abū al-Ḥasan al-Madāʾinī narrated that Ibn al-Muqaffaʿ used to mock Sufyān b. Muʿāwiyah b. Yazīd b. al-Muhallab in al-Ḥīrah and laugh at him. One day Sufyān became angry and slandered him. Ibn al-Muqaffaʿ said to him: O son of the lustful woman, by God, your mother was not satisfied with the men of Iraq until the men of the people of Syria married her! And Sufyān's mother was Maysūn bt. al-Mughīrah b. al-Muhallab. So Sufyān bore a grudge against him. Sulaymān b. ʿAlī and ʿĪsā b. ʿAlī came to write a guarantee of safety for ʿAbd Allāh b. ʿAlī. Ibn al-Muqaffaʿ was writing for ʿĪsā b. ʿAlī, and he was being meticulous in the conditions. Among what he stipulated he wrote: If the Commander of the Faithful kills him, then there is no allegiance to him. Al-Manṣūr said: Who will guarantee for them? They said: Ibn al-Muqaffaʿ. He said: Is there no one to suffice me against Ibn al-Muqaffaʿ? So Abū al-Khaṣīb wrote to Sufyān b. Muʿāwiyah, recounting to him this speech from the Commander of the Faithful. He resolved to kill him if he could. He summoned him and said: Do you remember what you used to say? He said: I adjure you by God, O commander. He said: My mother is lustful as you said, if I do not kill you with a killing with which no one has been killed. He ordered a clay oven, and it was stoked until, when it was red-hot, he ordered that his limbs be cut off; each time they cut off a limb he said: Throw it into the fire; and they threw it while he watched it, until he had gone through all his body. Then he sealed the oven and said: I bear no sin in mutilating you, for you are a heretic who has corrupted the people. And his trace disappeared. ʿĪsā said to his servant: Tell Sufyān: If you have not killed him, release him; and if you have killed him, by God, I will demand blood money from you. Sufyān said: I do not know where he is. ʿĪsā went to al-Manṣūr and said: Sufyān killed him. Sufyān was brought in chains, and ʿĪsā began seeking witnesses and addressing al-Manṣūr. The witnesses entered and testified. Al-Manṣūr said to them: You have testified; if I bring you Ibn al-Muqaffaʿ so that he speaks to you, what do you think I will do with you? The witnesses rose, and ʿĪsā b. ʿAlī dropped that matter. Al-Qāsim b. Muḥammad and Abū ʿAbd al-Raḥmān al-Ḥubullī. Ḥaywah b. Shurayḥ and Ibn Lahīʿah narrated from him. He was one whose supplication was answered. He died in Alexandria in this year. ʿAmr b. ʿUbayd b. Bāb, Abū ʿUthmān. And Bāb was from the captives of Persia. ʿAmr used to live in al-Baṣrah and sat with al-Ḥasan al-Baṣrī. Then Wāṣil b. ʿAṭāʾ removed him from the way of the people of the Sunnah, so he professed qadar and called to it, and withdrew from the companions of al-Ḥasan. He had a dignified bearing and displayed asceticism. He entered upon al-Manṣūr and admonished him. From ʿUqbah b. Hārūn who said: ʿAmr b. ʿUbayd entered upon al-Manṣūr while al-Mahdī was with him, after he had pledged allegiance to him in Baghdad. He said: O Abū ʿUthmān, admonish me. He said: This authority that has come into your hand — had it remained in the hand of another than you among those before you, it would not have reached you. So I warn you of a night that will bring forth a day after which there is no night. Then he recited to him: O you whom hope has deceived, while before what he hopes are vexations and the appointed term. Do you not see that this world and its adornment are like the stopping place of a caravan: they halted, then departed. Its deaths are lying in wait, its life is toil, its clearness is turbid, and its kingship turns. It keeps terrifying its dweller with alarms, so neither softness nor joy is easy for him. As though he is a target for deaths and destruction, upon which the daughters of time keep shooting. Its turnings turn him — however they turn him — among them the one that hits and among them the one that misses and slips. The soul flees while death watches it, so every stumble of a man in its presence is grave. Man strives with what he strives for his heir, while the grave is the heir of what man strives for. He said: And al-Manṣūr wept. And on the authority of Isḥāq b. al-Faḍl, who said: While I was at the gate of al-Manṣūr with ʿUmārah b. Ḥamzah beside me, ʿAmr b. ʿUbayd appeared on a donkey. He dismounted from his donkey, pushed the carpet aside with his foot, and sat down on the ground instead of on it. ʿUmārah turned to me and said, “Your Baṣrah never ceases to pelt us with a fool.” He had hardly finished speaking when al-Rabīʿ came out saying, “Answer the Commander of the Faithful, may God make me your ransom.” He went in leaning on al-Rabīʿ. ʿUmārah turned to me and I said, “The man you deemed foolish has been summoned and left us.” He said, “Such things often happen.” He stayed a long time. Then al-Rabīʿ came out with ʿAmr leaning on him, saying, “Boy, Abū ʿUthmān’s donkey.” He did not leave until he mounted his saddle, gathered up the spreading folds of his garment, and entrusted him to God. ʿUmārah turned to al-Rabīʿ and said, “Today you have treated this man in a way that, had you treated your heir apparent so, you would have fulfilled his due.” He replied, “By God, what you did not witness of what the Commander of the Faithful did is even greater and more astonishing.” He said, “If the conversation has room for you, tell us.” He said: “No sooner did the Commander of the Faithful hear of his presence than he, without delay, ordered a sitting place, and it was spread with felt mats. Then he and al-Mahdī moved there; al-Mahdī wore his black garments and his sword. Then he gave him permission to enter. When he entered, he greeted him with the title of caliph, and he returned his greeting. He kept drawing him near until he made him recline against his thigh and showed him particular solicitude. Then he asked him about himself and his dependents, naming them one man after another and one woman after another. Then he said, ‘O Abū ʿUthmān, admonish me.’ He said: ‘I seek refuge in God, the Hearing, the Knowing, from Satan the accursed. In the name of God, the Compassionate, the Merciful. By the dawn, and the ten nights, and the even and the odd, and the night when it passes—is there in that an oath for one possessed of understanding? Have you not seen how your Lord dealt with ʿĀd, Iram of the pillars, the like of which was not created in the lands, and Thamūd, who carved the rocks in the valley, and Pharaoh, lord of the stakes—those who transgressed in the lands and multiplied corruption therein? Your Lord poured upon them a whip of punishment. Truly your Lord, O Abū Jaʿfar, is ever watchful.’” He said: “He wept bitterly, as though he had never heard those verses except at that very hour, and said, ‘Give me more.’ He said: ‘God has given you the whole of this world, so purchase your soul from Him with a part of it. Know that this authority which has come to you was in the hands of those before you, then passed to you, and likewise it will depart from you to those after you. I warn you of a night whose morning will bring forth the Day of Resurrection.’” He said: “By God, he wept even more intensely than his first weeping, until his eyelids dried. Sulaymān b. Khālid said to him, ‘Gently with the Commander of the Faithful; you have wearied him today.’ ʿAmr said to him, ‘By the like of you the affair is lost and scattered, may you have no father! What did you fear for the Commander of the Faithful in his weeping from fear of God, Mighty and Glorious?’ The Commander of the Faithful said to him, ‘O Abū ʿUthmān, help me with your companions; I seek their support.’ He replied, ‘Manifest the truth and its people will follow you.’ He said, ‘It has reached me that Muḥammad b. ʿAbd Allāh b. Ḥasan wrote you a letter.’ He said, ‘A letter came to me that resembled his writing.’ He asked, ‘How did you answer him?’ He said, ‘Did you not already know my opinion about the sword in the days when you used to visit us? I do not favor it.’ He said, ‘Yes, but swear to me so that my heart may be at rest.’ He said, ‘If I lie to you out of dissimulation, I will certainly swear to you out of dissimulation.’ He said: ‘You are, by God, the truthful and the righteous.’ Then he said: ‘I have ordered ten thousand dirhams for you to help you with your journey and your time.’ He said: ‘I have no need of it.’ He said: ‘By God, you will take it.’ He said: ‘By God, I will not take it.’ Al-Mahdī said to him: ‘The Commander of the Faithful swears and you swear?!’ He left al-Mahdī, turned to al-Manṣūr, and said, ‘Who is this youth?’ He said, ‘This is my son Muḥammad; he is al-Mahdī and the heir apparent.’ He said, ‘By God, you have named him a name his deeds do not merit, and you have clothed him in a garment not worn by the righteous. You have prepared for him an affair in which the more he enjoys it, the more he is distracted from it.’ Then he turned to al-Mahdī and said to him, ‘O son of my brother, when your father swears, your uncle swears, for your father is more capable of the expiation than your uncle.’ Then he said, ‘O Abū ʿUthmān, is there any need?’ He said, ‘Yes.’ He asked, ‘What is it?’ He said, ‘Do not send for me; I will come to you.’ He replied, ‘Then you will not come to me.’ He said: ‘You asked me about my need.’ He said: Then he bade him farewell, commended him to God, and rose. When he turned away, al-Manṣūr followed him with his gaze, saying: ‘All of you walk slowly, All of you seek game, Except ʿAmr b. ʿUbayd.’ Ibn al-Jawzī, may God have mercy on him, said: The scholars spoke about ʿAmr b. ʿUbayd because of his doctrine of predestination, and a group of them declared him a liar in his hadith. He used to say: ‘If the hands of Abū Lahab were to perish, then Abū Lahab would not be to blame.’ ʿAbd al-Raḥmān informed us, saying: Aḥmad b. ʿAlī b. Thābit informed us, saying: Abū Nuʿaym al-Ḥāfiẓ informed us, saying: I heard Abū ʿAmr ʿAbd al-Wahhāb b. Muḥammad b. Aḥmad b. Ibrāhīm al-ʿAssāl say: I heard my father say: I heard Musabbiḥ b. Ḥātim al-Baṣrī say: I heard ʿUbayd Allāh b. Muʿādh al-ʿAnbarī say: I heard my father say: I heard ʿAmr b. ʿUbayd say — and he mentioned the hadith of “the truthful and the one believed” — and he said: ‘If I heard al-Aʿmash say this I would declare him a liar; if I heard Zayd b. Wahb say this I would not accept it; if I heard ʿAbd Allāh b. Masʿūd say this I would not accept it; if I heard the Messenger of God ﷺ say this I would reject it; and if I heard God Most High say this I would say to Him: “Not upon this did You take our covenant.”’ Al-Aṣmaʿī said: ʿAmr b. ʿUbayd came to Abū ʿAmr b. al-ʿAlāʾ and said, ‘O Abū ʿAmr, does God break His promise?’ He replied, ‘No.’ He said, ‘Do you think that if God promised punishment for a deed, would He break His promise?’ Abū ʿAmr replied, ‘You have erred out of ignorance, O Abū ʿUthmān. A promise is not a threat. The Arabs do not consider it a breach or a disgrace to make a threat of evil and then not carry it out; they consider that generosity and virtue. Breach is only when you promise good and then do not do it.’ He said, ‘Show me this in the speech of the Arabs.’ He said, ‘Have you not heard the saying of the first poet: “Indeed I, though I may threaten or promise him, Am one who fails in my threats and fulfills my promises.”’ ʿAbd Allāh b. Salamah al-Afṭas said: I heard ʿAmr b. ʿUbayd say: ‘By God, if ʿAlī, ʿUthmān, Ṭalḥah, and al-Zubayr testified before me about a toothpick, I would not accept it.’ ʿAmr died in this year and was buried at Marrān, a few nights from Makkah. It is also said he died in the year forty-eight. Mujālid b. Saʿīd al-Hamdānī. He narrated from al-Shaʿbī, and some hadith scholars impugned him. 763 — Hilāl b. Khabbāb, Abū al-ʿAlāʾ, client of Zayd b. Ṣūḥān al-ʿAbdī. He was from Baṣrah, resided in al-Madāʾin, and narrated there from Abū Juḥayfah al-Suwāʾī, Saʿīd b. Jubayr, and ʿIkrimah. Those who narrated from him: Misʿar and al-Thawrī. He was trustworthy and reliable. Some hadith scholars erred and said: ‘Yūnus b. Khabbāb was the brother of Hilāl.’ Another said: ‘Hilāl, Yūnus, and Ṣāliḥ were the sons of Khabbāb.’ That was a mistake; there is no kinship between them, but only a coincidence in the name of the father. Hilāl b. Khabbāb died in al-Madāʾin in this year.

118. Tarikh (al-Tabari) 2793No grade recorded

     ثُمَّ دَخَلَتْ سَنَةُ خَمْسٍ وَأَرْبَعِينَ وَمِائَةٍ ذِكْرُ ظُهُورِ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ الْحَسَنِ   فِي هَذِهِ السَّنَةِ كَانَ ظُهُورُ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ الْحَسَنِبْنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ بِالْمَدِينَةِ، لِلَيْلَتَيْنِ بَقِيَتَا مِنْ جُمَادَى الْآخِرَةِ، وَقِيلَ: رَابِعَ عَشَرَ شَهْرِ رَمَضَانَ. وَقَدْ ذَكَرْنَا فِيمَا تَقَدَّمَ أَخْبَارَهُ وَتَبِعَتَهُ وَحَمْلَ الْمَنْصُورِ أَهْلَهُ إِلَى الْعِرَاقِ. فَلَمَّا حَمَلَهُمْ وَسَارَ بِهِمْ رَدَّ رِيَاحًا إِلَى الْمَدِينَةِ أَمِيرًا عَلَيْهَا، فَأَلَحَّ فِي طَلَبِ مُحَمَّدٍ وَضَيَّقَ عَلَيْهِ، وَطَلَبَهُ حَتَّى سَقَطَ ابْنُهُ فَمَاتَ، وَأَرْهَقَهُ الطَّلَبُ يَوْمًا، فَتَدَلَّى فِي بِئْرٍ بِالْمَدِينَةِ يُنَاوِلُ أَصْحَابَهُ الْمَاءَ، وَانْغَمَسَ فِي الْمَاءِ إِلَى حَلْقِهِ، وَكَانَ بَدَنُهُ لَا يَخْفَى لِعِظَمِهِ، وَبَلَغَ رِيَاحًا خَبَرُ مُحَمَّدٍ وَأَنَّهُ بِالْمَذَارِ، فَرَكِبَ نَحْوَهُ فِي جُنْدِهِ، فَتَنَحَّى مُحَمَّدٌ عَنْ طَرِيقِهِ وَاخْتَفَى فِي دَارِ الْجُهَنِيَّةِ، فَحَيْثُ لَمْ يَرَهُ رِيَاحٌ رَجَعَ إِلَى دَارِ مَرْوَانَ. وَكَانَ الَّذِي أَعْلَمَ رِيَاحًا سُلَيْمَانُ بْنُ عَبْدِ اللَّهِ بْنِ أَبِي سَبْرَةَ. فَلَمَّا اشْتَدَّ الطَّلَبُ بِمُحَمَّدٍ خَرَجَ قَبْلَ وَقْتِهِ الَّذِي وَاعَدَ أَخَاهُ إِبْرَاهِيمَ عَلَى الْخُرُوجِ فِيهِ. وَقِيلَ: بَلْ خَرَجَ مُحَمَّدٌ لِمِيعَادِهِ مَعَ أَخِيهِ، وَإِنَّمَا أَخُوهُ تَأَخَّرَ لِجُدَرِيٍّ لَحِقَهُ، وَكَانَ عُبَيْدُ اللَّهِ بْنُ عَمْرِو بْنِ أَبِي ذِئْبٍ، وَعَبْدُ الْحَمِيدِ بْنُ جَعْفَرٍ يَقُولَانِ لِمُحَمَّدِ بْنِ عَبْدِ اللَّهِ: مَا تَنْتَظِرُ بِالْخُرُوجِ ! فَوَاللَّهِ مَا عَلَى هَذِهِ الْأُمَّةِ أَشْأَمُ مِنْكَ. اخْرُجْ وَلَوْ وَحْدَكَ. فَتَحَرَّكَ بِذَلِكَ أَيْضًا. وَأَتَى رِيَاحًا الْخَبَرُ أَنَّ مُحَمَّدًا خَارِجٌ اللَّيْلَةَ، فَأَحْضَرَ مُحَمَّدَ بْنَ عِمْرَانَ بْنِ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ قَاضِيَ الْمَدِينَةِ، وَالْعَبَّاسَ بْنَ عَبْدِ اللَّهِ بْنِ الْحَارِثِ بْنِ الْعَبَّاسِ وَغَيْرَهُمَا عِنْدَهُ، فَصَمَتَ طَوِيلًا ثُمَّ قَالَ لَهُمْ: يَا أَهْلَ الْمَدِينَةِ، أَمِيرُ الْمُؤْمِنِينَ يَطْلُبُ مُحَمَّدًا فِي شَرْقِ الْأَرْضِ وَغَرْبِهَا وَهُوَ بَيْنَ أَظْهُرِكُمْ، وَأُقْسِمُ بِاللَّهِ لَئِنْ خَرَجَ لَأَقْتُلَنَّكُمْ أَجْمَعِينَ !. وَقَالَ لِمُحَمَّدِ بْنِ عِمْرَانِ: أَنْتَ قَاضِي أَمِيرِ الْمُؤْمِنِينَ فَادْعُ عَشِيرَتَكَ، وَأَرْسِلْ لِتَجْمَعَ بَنِي زُهْرَةَ، فَأَرْسَلَ فَجَاءُوا فِي جَمْعٍ كَثِيرٍ فَأَجْلَسَهُمْ بِالْبَابِ، فَأَرْسَلَ فَأَخَذَ نَفَرًا مِنَ الْعَلَوِيِّينَ وَغَيْرِهِمْ، فِيهِمْ: جَعْفَرُ بْنُ مُحَمَّدِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ، وَالْحُسَيْنُ بْنُ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ عَلِيٍّ، وَالْحَسَنُ بْنُ عَلِيِّ بْنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ عَلِيٍّ، وَرِجَالٌ مِنْ قُرَيْشٍ فِيهِمْ إِسْمَاعِيلُ بْنُ أَيُّوبَ بْنِ سَلَمَةَ بْنِ عَبْدِ اللَّهِ بْنِ الْوَلِيدِ بْنِ الْمُغِيرَةِ وَابْنُهُ خَالِدٌ. فَبَيْنَمَا هُمْ عِنْدَهُ إِذْ ظَهَرَ مُحَمَّدٌ، فَسَمِعُوا التَّكْبِيرَ، فَقَالَ ابْنُ مُسْلِمِ بْنِ عُقْبَةَ الْمُرِّيُّ: أَطِعْنِي فِي هَؤُلَاءِ وَاضْرِبْ أَعْنَاقَهُمْ. فَقَالَ لَهُ الْحُسَيْنُ بْنُ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ عَلِيٍّ: وَاللَّهِ مَا ذَاكَ إِلَيْكَ، إِنَّا لَعَلَى السَّمْعِ وَالطَّاعَةِ. وَأَقْبَلَ مُحَمَّدٌ مِنَ الْمَذَارِ فِي مِائَةٍ وَخَمْسِينَ رَجُلًا، فَأَتَى فِي بَنِي سَلِمَةَ بِهَؤُلَاءِ تَفَاؤُلًا بِالسَّلَامَةِ، وَقَصَدَ السِّجْنَ فَكَسَرَ بَابَهُ وَأَخْرَجَ مَنْ فِيهِ، وَكَانَ فِيهِمْ مُحَمَّدُ بْنُ خَالِدِ بْنِ عَبْدِ اللَّهِ الْقَسْرِيُّ، وَابْنُ أَخِي النُّذَيْرِ بْنِ يَزِيدَ وَرِزَامٌ، فَأَخْرَجَهُمْ وَجَعَلَ عَلَى الرَّجَّالَةِ خَوَّاتَ بْنَ بُكَيْرِ بْنِ خَوَّاتِ بْنِ جُبَيْرٍ، وَأَتَى دَارَ الْإِمَارَةِ وَهُوَ يَقُولُ لِأَصْحَابِهِ: لَا تَقْتُلُوا إِلَّا يَقْتُلُوا. فَامْتَنَعَ مِنْهُمْ رِيَاحٌ، فَدَخَلُوا مِنْ بَابِ الْمَقْصُورَةِ، وَأَخَذُوا رِيَاحًا أَسِيرًا وَأَخَاهُ عَبَّاسًا، وَابْنَ مُسْلِمِ بْنِ عُقْبَةَ الْمُرِّيَّ فَحَبَسَهُمْ فِي دَارِ الْإِمَارَةِ. ثُمَّ خَرَجَ إِلَى الْمَسْجِدِ فَصَعِدَ الْمِنْبَرَ فَخَطَبَ النَّاسَ، فَحَمِدَ اللَّهَ وَأَثْنَى عَلَيْهِ ثُمَّ قَالَ: أَمَّا بَعْدُ: فَإِنَّهُ قَدْ كَانَ مِنْ أَمْرِ هَذَا الطَّاغِيَةِ عَدُوِّ اللَّهِ أَبِي جَعْفَرٍ مَا لَمْ يَخْفَ عَلَيْكُمْ مِنْ بِنَائِهِ الْقُبَّةَ الْخَضْرَاءَ الَّتِي بَنَاهَا مُعَانَدَةً لِلَّهِ فِي مُلْكِهِ، وَتَصْغِيرًا لِلْكَعْبَةِ الْحَرَامِ، وَإِنَّمَا أَخَذَ اللَّهُ فِرْعَوْنَ حِينَ قَالَ: أَنَا رَبُّكُمُ الْأَعْلَى، وَإِنَّ أَحَقَّ النَّاسِ بِالْقِيَامِ فِي هَذَا الدِّينِ أَبْنَاءُ الْمُهَاجِرِينَ وَالْأَنْصَارِ الْمُوَاسِينَ، اللَّهُمَّ إِنَّهُمْ قَدْ أَحَلُّوا حَرَامَكَ وَحَرَّمُوا حَلَالَكَ، وَآمَنُوا مَنْ أَخَفْتَ وَأَخَافُوا مَنْ آمَنْتَ ! اللَّهُمَّ فَأَحْصِهِمْ عَدَدًا، وَاقْتُلْهُمْ بَدَدًا، وَلَا تُغَادِرْ مِنْهُمْ أَحَدًا ! أَيُّهَا النَّاسُ، إِنِّي وَاللَّهِ مَا خَرَجْتُ [ مِنْ ] بَيْنِ أَظْهُرِكُمْ وَأَنْتُمْ عِنْدِي أَهْلُ قُوَّةٍ وَلَا شِدَّةٍ، وَلَكِنِّي اخْتَرْتُكُمْ لِنَفْسِي ! وَاللَّهِ مَا جِئْتُ هَذِهِ وَفِي الْأَرْضِ مِصْرٌ يُعْبَدُ اللَّهُ فِيهِ إِلَّا وَقَدْ أُخِذَ لِي فِيهِ الْبَيْعَةُ ! وَكَانَ الْمَنْصُورُ يَكْتُبُ إِلَى مُحَمَّدٍ عَلَى أَلْسُنِ قُوَّادِهِ يَدْعُونَهُ إِلَى الظُّهُورِ وَيُخْبِرُونَهُ أَنَّهُمْ مَعَهُ، فَكَانَ مُحَمَّدٌ يَقُولُ: لَوِ الْتَقَيْنَا مَالَ إِلَيَّ الْقُوَّادُ كُلُّهُمْ. وَاسْتَوْلَى مُحَمَّدٌ عَلَى الْمَدِينَةِ وَاسْتَعْمَلَ عَلَيْهَا عُثْمَانَ بْنَ مُحَمَّدِ بْنِ خَالِدِ بْنِ الزُّبَيْرِ، وَعَلَى قَضَائِهَا: عَبْدَ الْعَزِيزِ بْنَ الْمُطَّلِبِ بْنِ عَبْدِ اللَّهِ الْمَخْزُومِيَّ، وَعَلَى بَيْتِ السِّلَاحِ: عَبْدَ الْعَزِيزِ الدَّرَاوَرْدِيَّ، وَعَلَى الشُّرَطِ: أَبَا الْقَلَمَّسِ عُثْمَانَ بْنَ عُبَيْدِ اللَّهِ بْنِ عُمَرَ بْنِ الْخَطَّابِ، وَعَلَى دِيوَانِ الْعَطَاءِ: عَبْدَ اللَّهِ بْنَ جَعْفَرِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ الْمِسْوَرِ بْنِ مَخْرَمَةَ، وَقِيلَ: كَانَ عَلَى شُرَطِهِ: عَبْدُ الْحَمِيدِ بْنُ جَعْفَرٍ فَعَزَلَهُ. وَأَرْسَلَ مُحَمَّدٌ إِلَى مُحَمَّدِ بْنِ عَبْدِ الْعَزِيزِ: إِنِّي كُنْتُ لَأَظُنُّكَ سَتَنْصُرُنَا وَتَقُومُ مَعَنَا. فَاعْتَذَرَ إِلَيْهِ وَقَالَ: أَفْعَلُ، ثُمَّ انْسَلَّ مِنْهُ وَأَتَى مَكَّةَ. وَلَمْ يَتَخَلَّفْ عَنْ مُحَمَّدٍ أَحَدٌ مِنْ وُجُوهِ النَّاسِ إِلَّا نَفَرٌ، مِنْهُمْ: الضَّحَّاكُ بْنُ عُثْمَانَ بْنِ عَبْدِ اللَّهِ بْنِ خَالِدِ بْنِ حِزَامٍ، وَعَبْدُ اللَّهِ بْنُ الْمُنْذِرِ بْنِ الْمُغِيرَةِ بْنِ عَبْدِ اللَّهِ بْنِ خَالِدٍ، وَأَبُو سَلَمَةَ بْنُ عُبَيْدِ اللَّهِ بْنِ عُبَيْدِ اللَّهِ بْنِ عُمَرَ، وَخُبَيْبُ بْنُ ثَابِتِ بْنِ عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ. وَكَانَ أَهْلُ الْمَدِينَةِ قَدِ اسْتَفْتَوْا مَالِكَ بْنَ أَنَسٍ فِي الْخُرُوجِ مَعَ مُحَمَّدٍ وَقَالُوا: إِنَّ فِي أَعْنَاقِنَا بَيْعَةً لِأَبِي جَعْفَرٍ، فَقَالَ: إِنَّمَا بَايَعْتُمْ مُكْرَهِينَ، وَلَيْسَ عَلَى مُكْرَهٍ يَمِينٌ. فَأَسْرَعَ النَّاسُ إِلَى مُحَمَّدٍ وَلَزِمَ مَالِكٌ بَيْتَهُ. فَأَرْسَلَ مُحَمَّدٌ إِلَى إِسْمَاعِيلَ بْنِ عَبْدِ اللَّهِ بْنِ جَعْفَرِ بْنِ أَبِي طَالِبٍ، وَكَانَ شَيْخًا كَبِيرًا، فَدَعَاهُ إِلَى بَيْعَتِهِ، فَقَالَ: يَا ابْنَ أَخِي أَنْتَ وَاللَّهِ مَقْتُولٌ فَكَيْفَ أُبَايِعُكَ ؟ فَارْتَدَعَ النَّاسُ عَنْهُ قَلِيلًا. وَكَانَ بَنُو مُعَاوِيَةَ بْنِ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ قَدْ أَسْرَعُوا إِلَى مُحَمَّدٍ، فَأَتَتْ حَمَّادَةُ بِنْتُ مُعَاوِيَةَ إِلَى إِسْمَاعِيلَ بْنِ عَبْدِ اللَّهِ وَقَالَتْ لَهُ: يَا عَمِّ إِنَّ إِخْوَتِي قَدْ أَسْرَعُوا إِلَى ابْنِ خَالِهِمْ، وَإِنَّكَ إِنْ قُلْتَ هَذِهِ الْمَقَالَةَ ثَبَّطْتَ النَّاسَ عَنْهُ، فَيُقْتَلُ ابْنُ خَالِي وَإِخْوَتِي. فَأَبَى إِسْمَاعِيلُ إِلَّا النَّهْيَ عَنْهُ. فَيُقَالُ: إِنَّ حَمَّادَةَ عَدَتْ عَلَيْهِ فَقَتَلَتْهُ، فَأَرَادَ مُحَمَّدٌ الصَّلَاةَ عَلَيْهِ فَمَنَعَهُ عَبْدُ اللَّهِ بْنُ إِسْمَاعِيلَ وَقَالَ: أَتَأْمُرُ بِقَتْلِ أَبِي وَتُصَلِّي عَلَيْهِ ؟ فَنَحَّاهُ الْحَرَسُ وَصَلَّى عَلَيْهِ مُحَمَّدٌ. وَلَمَّا ظَهَرَ مُحَمَّدٌ كَانَ مُحَمَّدُ بْنُ خَالِدٍ الْقَسْرِيُّ بِالْمَدِينَةِ فِي حَبْسِ رِيَاحٍ فَأَطْلَقَهُ. وَقَالَ ابْنُ خَالِدٍ: فَلَمَّا سَمِعْتُ دَعْوَتَهُ الَّتِي دَعَا إِلَيْهَا عَلَى الْمِنْبَرِ قُلْتُ: هَذِهِ دَعْوَةُ حَقٍّ، وَاللَّهِ لَأُبْلِيَنَّ لِلَّهِ فِيهَا بَلَاءً حَسَنًا. فَقُلْتُ: يَا أَمِيرَ الْمُؤْمِنِينَ، إِنَّكَ قَدْ خَرَجْتَ بِهَذَا الْبَلَدِ، وَاللَّهِ لَوْ وَقَفَ عَلَى نَقْبٍ مِنْ أَنْقَابِهِ أَحَدٌ لَمَاتَ أَهْلُهُ جُوعًا وَعَطَشًا، فَانْهَضْ مَعِي فَإِنَّمَا هِيَ عَشْرٌ حَتَّى أَضْرِبَهُ بِمِائَةِ أَلْفِ سَيْفٍ. فَأَبَى عَلَيَّ، فَبَيْنَا أَنَا عِنْدَهُ إِذْ قَالَ: مَا وَجَدْنَا مِنْ خَيْرِ الْمَتَاعِ شَيْئًا أَجْوَدَ مِنْ شَيْءٍ وَجَدْنَاهُ عِنْدَ ابْنِ أَبِي فَرْوَةَ خَتَنِ أَبِي الْخَصِيبِ، وَكَانَ انْتَبَهَ، قَالَ: فَقُلْتُ: أَلَا أَرَاكَ قَدْ أَبْصَرْتَ خَيْرَ الْمَتَاعِ ! فَكَتَبْتُ إِلَى الْمَنْصُورِ فَأَخْبَرْتُهُ بِقِلَّةِ مَنْ مَعَهُ، فَأَخَذَنِي مُحَمَّدٌ فَحَبَسَنِي حَتَّى أَطْلَقَنِي عِيسَى بْنُ مُوسَى بَعْدَ قَتْلِهِ بِأَيَّامٍ. وَكَانَ رَجُلٌ مِنْ آلِ أُوَيْسِ بْنِ أَبِي سَرْحٍ الْعَامِرِيِّ، عَامِرُ بْنُ لُؤَيٍّ، اسْمُهُ الْحُسَيْنُ بْنُ صَخْرٍ بِالْمَدِينَةِ لَمَّا ظَهَرَ مُحَمَّدٌ، فَسَارَ مِنْ سَاعَتِهِ إِلَى الْمَنْصُورِ فَبَلَغَهُ فِي تِسْعَةِ أَيَّامٍ، فَقَدِمَ لَيْلًا، فَقَامَ عَلَى أَبْوَابِ الْمَدِينَةِ فَصَاحَ حَتَّى عَلِمُوا بِهِ وَأَدْخَلُوهُ، فَقَالَ الرَّبِيعُ: مَا حَاجَتُكَ هَذِهِ السَّاعَةَ وَأَمِيرُ الْمُؤْمِنِينَ نَائِمٌ ؟ قَالَ: لَا بُدَّ لِي مِنْهُ. فَدَخَلَ عَلَيْهِ فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ خَرَجَ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بِالْمَدِينَةِ ! قَالَ: قَتَلْتَهُ وَاللَّهِ إِنْ كُنْتَ صَادِقًا، أَخْبِرْنِي مَنْ مَعَهُ. فَسَمَّى لَهُ مَنْ مَعَهُ مِنْ وُجُوهِ أَهْلِ الْمَدِينَةِ وَأَهْلِ بَيْتِهِ. قَالَ: أَنْتَ رَأَيْتَهُ وَعَايَنْتَهُ ؟ قَالَ: أَنَا رَأَيْتُهُ وَعَايَنْتُهُ وَكَلَّمْتُهُ عَلَى مِنْبَرِ رَسُولِ اللَّهِ ﷺ جَالِسًا، فَأَدْخَلَهُ أَبُو جَعْفَرٍ بَيْتًا، فَلَمَّا أَصْبَحَ جَاءَ رَسُولٌ لِسَعِيدِ بْنِ دِينَارٍ غُلَامِ عِيسَى بْنِ مُوسَى يَلِي أَمْوَالَهُ بِالْمَدِينَةِ فَأَخْبَرَهُ بِأَمْرِ مُحَمَّدٍ، وَتَوَاتَرَتْ عَلَيْهِ أَخْبَارُهُ، فَأَخْرَجَ الْأُوَيْسِيَّ، فَقَالَ: لَأُوَطِّئِنَّ الرِّجَالَ عَقِبَيْكَ وَلَأُغْنِيَنَّكَ ! فَأَمَرَ لَهُ بِتِسْعَةِ آلَافِ دِرْهَمٍ لِكُلِّ لَيْلَةٍ أَلْفُ دِرْهَمٍ. وَأَشْفَقَ مِنْ مُحَمَّدٍ، فَقَالَ لَهُ الْحَارِثِيُّ الْمُنَجِّمُ: يَا أَمِيرَ الْمُؤْمِنِينَ، مَا يُجْزِعُكَ مِنْهُ ؟ وَاللَّهِ لَوْ مَلَكَ الْأَرْضَ مَا لَبِثَ إِلَّا تِسْعِينَ يَوْمًا. فَأَرْسَلَ الْمَنْصُورُ إِلَى عَمِّهِ عَبْدِ اللَّهِ بْنِ عَلِيٍّ، وَهُوَ مَحْبُوسٌ: إِنَّ هَذَا الرَّجُلَ قَدْ خَرَجَ فَإِنْ كَانَ عِنْدَكَ رَأْيٌ فَأَشِرْ بِهِ عَلَيْنَا، وَكَانَ ذَا رَأْيٍ عِنْدَهُمْ، فَقَالَ: إِنَّ الْمَحْبُوسَ مَحْبُوسُ الرَّأْيِ. فَأَرْسَلَ إِلَيْهِ الْمَنْصُورُ: لَوْ جَاءَنِي حَتَّى يَضْرِبَ بَابِي مَا أَخْرَجْتُكَ، وَأَنَا خَيْرٌ لَكَ مِنْهُ، وَهُوَ مَلِكُ أَهْلِ بَيْتِكَ. فَأَعَادَ عَلَيْهِ عَبْدُ اللَّهِ: ارْتَحِلِ السَّاعَةَ حَتَّى تَأْتِيَ الْكُوفَةَ فَاجْثُمْ عَلَى أَكْبَادِهِمْ، فَإِنَّهُمْ شِيعَةُ أَهْلِ هَذَا الْبَيْتِ وَأَنْصَارُهُمْ، ثُمَّ احْفُفْهَا بِالْمَسَالِحِ، فَمَنْ خَرَجَ مِنْهَا إِلَى وَجْهٍ مِنَ الْوُجُوهِ أَوْ أَتَاهَا مِنْ وَجْهٍ مِنَ الْوُجُوهِ فَاضْرِبْ عُنُقَهُ، وَابْعَثْ إِلَى سَلْمِ بْنِ قُتَيْبَةَ يَنْحَدِرُ إِلَيْكَ، وَكَانَ بِالرَّيِّ، وَاكْتُبْ إِلَى أَهْلِ الشَّامِ فَمُرْهُمْ أَنْ يَحْمِلُوا إِلَيْكَ مِنْ أَهْلِ الْبَأْسِ وَالنَّجْدَةِ مَا حَمَلَ الْبَرِيدُ فَأَحْسِنْ جَوَائِزَهُمْ وَوَجِّهْهُمْ مَعَ سَلْمٍ. فَفَعَلَ. وَقِيلَ: أَرْسَلَ الْمَنْصُورُ إِلَى عَبْدِ اللَّهِ مَعَ إِخْوَتِهِ يَسْتَشِيرُونَهُ فِي أَمْرِ مُحَمَّدٍ، وَقَالَ لَهُمْ: لَا يَعْلَمُ عَبْدُ اللَّهِ أَنِّي أَرْسَلْتُكُمْ إِلَيْهِ. فَلَمَّا دَخَلُوا عَلَيْهِ قَالَ: لِأَمْرٍ مَا جِئْتُمْ، مَا جَاءَ بِكُمْ جَمِيعًا وَقَدْ هَجَرْتُمُونِي مُذْ دَهْرٍ ؟ قَالُوا: إِنَّا اسْتَأْذَنَّا أَمِيرَ الْمُؤْمِنِينَ، فَأَذِنَ لَنَا. قَالَ: لَيْسَ هَذَا بِشَيْءٍ، فَمَا الْخَبَرُ ؟ قَالُوا: خَرَجَ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ. قَالَ: فَمَا تَرَوْنَ ابْنَ سَلَّامَةَ صَانِعًا ؟ يَعْنِي الْمَنْصُورَ. قَالُوا: لَا نَدْرِي وَاللَّهِ. قَالَ: إِنَّ الْبُخْلَ قَدْ قَتَلَهُ، فَمُرُوهُ فَلْيُخْرِجِ الْأَمْوَالَ وَلْيُعْطِ الْأَجْنَادَ، فَإِنْ غَلَبَ فَمَا أَسْرَعَ مَا يَعُودُ إِلَيْهِ مَالُهُ، وَإِنْ غُلِبَ لَمْ يَقْدَمْ صَاحِبُهُ عَلَى دِينَارٍ وَلَا دِرْهَمٍ. وَلَمَّا وَرَدَ الْخَبَرُ عَلَى الْمَنْصُورِ بِخُرُوجِ مُحَمَّدٍ كَانَ الْمَنْصُورُ قَدْ خَطَّ مَدِينَةَ بَغْدَادَ بِالْقَصَبِ، فَسَارَ إِلَى الْكُوفَةِ وَمَعَهُ عَبْدُ اللَّهِ بْنُ الرَّبِيعِ بْنِ عُبَيْدِ اللَّهِ بْنِ الْمِدَادِ،، فَقَالَ لَهُ الْمَنْصُورُ: إِنَّ مُحَمَّدًا قَدْ خَرَجَ بِالْمَدِينَةِ. فَقَالَ عَبْدُ اللَّهِ: هَلَكَ وَأَهْلَكَ، خَرَجَ فِي غَيْرِ عُدَدٍ وَلَا رِجَالٍ. حَدَّثَنِي سَعِيدُ بْنُ عَمْرِو بْنِ جَعْدَةَ الْمَخْزُومِيُّ قَالَ: كُنْتُ مَعَ مَرْوَانَ يَوْمَ الزَّابِ وَاقِفًا، فَقَالَ لِي مَرْوَانُ: مَنْ هَذَا الَّذِي يُقَاتِلُنِي ؟ قُلْتُ: عَبْدُ اللَّهِ بْنُ عَلِيِّ بْنِ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ. قَالَ: وَدِدْتُ وَاللَّهِ أَنَّ عَلِيَّ بْنَ أَبِي طَالِبٍ يُقَاتِلُنِي مَكَانَهُ، إِنَّ عَلِيًّا وَوَلَدَهُ لَا حَظَّ لَهُمْ فِي هَذَا الْأَمْرِ، وَهَلْ هُوَ إِلَّا رَجُلٌ مِنْ بَنِي هَاشِمٍ وَابْنُ عَمِّ رَسُولِ اللَّهِ مَعَهُ رِيحُ الشَّامِ وَنَصْرُ الشَّامِ ؟ يَا ابْنَ جَعْدَةَ أَتَدْرِي مَا حَمَلَنِي أَنْ عَقَدْتُ لِعَبْدِ اللَّهِ وَعُبَيْدِ اللَّهِ بَعْدِي وَتَرَكْتُ عَبْدَ الْمَلِكِ وَهُوَ أَكْبَرُ مِنْ عُبَيْدِ اللَّهِ ؟ قَالَ ابْنُ جَعْدَةَ: لَا. قَالَ: وَجَدْتُ الَّذِي يَلِي هَذَا الْأَمْرَ عَبْدَ اللَّهِ وَعُبَيْدَ اللَّهِ، وَكَانَ عُبَيْدُ اللَّهِ أَقْرَبَ إِلَى عَبْدِ اللَّهِ مِنْ عَبْدِ الْمَلِكِ، فَعَقَدْتُ لَهُ، فَاسْتَخْلَفَهُ الْمَنْصُورُ عَلَى صِحَّةِ ذَلِكَ، فَحَلَفَ لَهُ، فَسُرِّيَ عَنْهُ. وَلَمَّا بَلَغَ الْمَنْصُورَ خَبَرُ ظُهُورِ مُحَمَّدٍ قَالَ لِأَبِي أَيُّوبَ وَعَبْدِ الْمَلِكِ: هَلْ مِنْ رَجُلٍ تَعْرِفَانِهِ بِالرَّأْيِ يَجْمَعُ رَأْيَهُ إِلَى رَأْيِنَا ؟ قَالَا: بِالْكُوفَةِ بُدَيْلُ بْنُ يَحْيَى، وَكَانَ السَّفَّاحُ يُشَاوِرُهُ، فَأَرْسَلَ إِلَيْهِ وَقَالَ لَهُ: إِنَّ مُحَمَّدًا قَدْ ظَهَرَ بِالْمَدِينَةِ. قَالَ: فَاشْحَنِ الْأَهْوَازَ بِالْجُنُودِ. قَالَ: إِنَّهُ ظَهَرَ بِالْمَدِينَةِ ! قَالَ: قَدْ فَهِمْتُ وَإِنَّمَا الْأَهْوَازُ الْبَابُ الَّذِي تُؤْتَوْنَ مِنْهُ. فَلَمَّا ظَهَرَ إِبْرَاهِيمُ بِالْبَصْرَةِ قَالَ لَهُ الْمَنْصُورُ ذَلِكَ، قَالَ: فَعَاجِلْهُ بِالْجُنُودِ وَاشْغَلِ الْأَهْوَازَ عَلَيْهِ. وَشَاوَرَ الْمَنْصُورُ أَيْضًا جَعْفَرَ بْنَ حَنْظَلَةَ الْبَهْرَانِيَّ عِنْدَ ظُهُورِ مُحَمَّدٍ، فَقَالَ: وَجِّهِ الْجُنُودَ إِلَى الْبَصْرَةِ. قَالَ: انْصَرِفْ حَتَّى أُرْسِلَ إِلَيْكَ. فَلَمَّا صَارَ إِبْرَاهِيمُ إِلَى الْبَصْرَةِ أَرْسَلَ إِلَيْهِ فَقَالَ لَهُ ذَلِكَ، فَقَالَ: إِنِّي خِفْتُ بَادِرَةَ الْجُنُودِ. قَالَ: وَكَيْفَ خِفْتَ الْبَصْرَةَ ؟ قَالَ: لِأَنَّ مُحَمَّدًا ظَهَرَ بِالْمَدِينَةِ وَلَيْسُوا أَهْلَ الْحَرْبِ، بِحَسْبِهِمْ أَنْ يُقِيمُوا شَأْنَ أَنْفُسِهِمْ، وَأَهْلُ الْكُوفَةِ تَحْتَ قَدَمِكَ، وَأَهْلُ الشَّامِ أَعْدَاءُ آلِ أَبِي طَالِبٍ، فَلَمْ يَبْقَ إِلَّا الْبَصْرَةُ. ثُمَّ إِنَّ الْمَنْصُورَ كَتَبَ إِلَى مُحَمَّدٍ: بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ ( إِنَّمَا جَزَاءُ الَّذِينَ يُحَارِبُونَ اللَّهَ وَرَسُولَهُ وَيَسْعَوْنَ فِي الْأَرْضِ فَسَادًا أَنْ يُقَتَّلُوا أَوْ يُصَلَّبُوا أَوْ تُقَطَّعَ أَيْدِيهِمْ وَأَرْجُلُهُمْ مِنْ خِلَافٍ أَوْ يُنْفَوْا مِنَ الْأَرْضِ ) الْآيَتَيْنِ، وَلَكَ عَهْدُ اللَّهِ وَمِيثَاقُهُ، وَذِمَّةُ رَسُولِهِ أَنْ أُؤَمِّنَكَ، وَجَمِيعَ وَلَدِكِ، وَإِخْوَتَكَ، وَأَهْلَ بَيْتِكِ وَمَنِ اتَّبَعَكُمْ عَلَى دِمَائِكُمْ وَأَمْوَالِكُمْ، وَأُسَوِّغُكَ مَا أَصَبْتَ مِنْ دَمٍ أَوْ مَالٍ، وَأُعْطِيكَ أَلْفَ أَلْفِ دِرْهَمٍ، وَمَا سَأَلْتَ مِنَ الْحَوَائِجِ، وَأُنْزِلُكَ مِنَ الْبِلَادِ حَيْثُ شِئْتَ، وَأَنْ أُطْلِقَ مَنْ فِي حَبْسِي مِنْ أَهْلِ بَيْتِكَ. وَأَنْ أُؤَمِّنَ كُلَّ مَنْ جَاءَكَ وَبَايَعَكَ وَاتَّبَعَكَ أَوْ دَخَلَ فِي شَيْءٍ مِنْ أَمْرِكَ ثُمَّ لَا أَتَّبِعُ أَحَدًا مِنْهُمْ بِشَيْءٍ كَانَ مِنْهُ أَبَدًا، فَإِنْ أَرَدْتَ أَنْ تَتَوَثَّقَ لِنَفْسِكَ فَوَجِّهْ إِلَيَّ مَنْ أَحْبَبْتَ يَأْخُذُ لَكَ مِنَ الْأَمَانِ وَالْعَهْدِ وَالْمِيثَاقِ مَا تَتَوَثَّقُ بِهِ، وَالسَّلَامُ. فَكَتَبَ إِلَيْهِ مُحَمَّدٌ: ( طسم تِلْكَ آيَاتُ الْكِتَابِ الْمُبِينِ نَتْلُوا عَلَيْكَ مِنْ نَبَإِ مُوسَى وَفِرْعَوْنَ بِالْحَقِّ لِقَوْمٍ يُؤْمِنُونَ ) إِلَى: ( يَحْذَرُونَ ) وَأَنَا أَعْرِضُ عَلَيْكَ مِنَ الْأَمَانِ مِثْلَ مَا عَرَضْتَ عَلَيَّ، فَإِنَّ الْحَقَّ حَقُّنَا وَإِنَّمَا ادَّعَيْتُمْ هَذَا الْأَمْرَ بِنَا وَخَرَجْتُمْ لَهُ بِشِيعَتِنَا وَحَظِيتُمْ بِفَضْلِهِ، فَإِنَّ أَبَانَا عَلِيًّا كَانَ الْوَصِيَّ وَكَانَ الْإِمَامَ، فَكَيْفَ وَرِثْتُمْ وِلَايَتَهُ، وَوَلَدُهُ أَحْيَاءٌ ؟ ثُمَّ قَدْ عَلِمْتَ أَنَّهُ لَمْ يَطْلُبِ الْأَمْرَ أَحَدٌ لَهُ مِثْلُ نَسَبِنَا وَشَرَفِنَا وَحَالِنَا وَشَرَفِ آبَائِنَا، لَسْنَا مِنْ أَبْنَاءِ اللُّعَنَاءِ وَلَا الطُّرَدَاءِ وَلَا الطُّلَقَاءِ، وَلَيْسَ يَمُتُّ أَحَدٌ مِنْ بَنِي هَاشِمٍ بِمِثْلِ الَّذِي نَمُتُّ بِهِ مِنَ الْقُرَابَةِ وَالسَّابِقَةِ وَالْفَضْلِ، وَإِنَّا بَنُو أُمِّ رَسُولِ اللَّهِ ﷺ فَاطِمَةَ بِنْتِ عَمْرٍو فِي الْجَاهِلِيَّةِ، وَبَنُو بِنْتِهِ فَاطِمَةَ فِي الْإِسْلَامِ دُونَكُمْ. إِنَّ اللَّهِ اخْتَارَنَا وَاخْتَارَ لَنَا، فَوَالِدُنَا مِنَ النَّبِيِّينَ مُحَمَّدٌ أَفْضَلُهُمْ، وَمِنَ السَّلَفِ أَوَّلُهُمْ إِسْلَامًا عَلِيٌّ، وَمِنَ الْأَزْوَاجِ أَفْضَلُهُنَّ خَدِيجَةُ الطَّاهِرَةُ وَأَوَّلُ مَنْ صَلَّى [ إِلَى ] الْقِبْلَةِ، وَمِنَ الْبَنَاتِ خَيْرُهُنَّ فَاطِمَةُ سَيِّدَةُ نِسَاءِ الْعَالَمِينَ وَأَهْلِ الْجَنَّةِ، وَمِنَ الْمَوْلُودِينَ فِي الْإِسْلَامِ حَسَنٌ وَحُسَيْنٌ سَيِّدَا شَبَابِ أَهْلِ الْجَنَّةِ، وَإِنَّ هَاشِمًا وَلَدَ عَلِيًّا مَرَّتَيْنِ، وَإِنَّ عَبْدَ الْمُطَّلِبِ وَلَدَ حَسَنًا مَرَّتَيْنِ، وَإِنَّ رَسُولَ اللَّهِ ﷺ وَلَدَنِي مَرَّتَيْنِ مِنْ قِبَلِ حَسَنٍ وَحُسَيْنٍ. وَإِنِّي أَوْسَطُ بَنِي هَاشِمٍ نَسَبًا وَأَصْرَحُهُمْ أَبًا، لَمْ تُعَرِّقْ فِيَّ الْعَجَمُ، وَلَمْ تُنَازِعْ فِيَّ أُمَّهَاتُ الْأَوْلَادِ، فَمَا زَالَ اللَّهُ يَخْتَارُ لِي الْآبَاءَ، وَالْأُمَّهَاتِ فِي الْجَاهِلِيَّةِ وَالْإِسْلَامِ حَتَّى اخْتَارَ لِي فِي الْأَشْرَارِ، ( فَأَنَا ابْنُ أَرْفَعِ النَّاسِ دَرَجَةً فِي الْجَنَّةِ، وَأَهْوَنِهِمْ عَذَابًا فِي النَّارِ )، وَلَكَ اللَّهُ عَلَيَّ إِنْ دَخَلْتَ فِي طَاعَتِي وَأَجَبْتَ دَعْوَتِي أَنْ أُؤَمِّنَكَ عَلَى نَفْسِكَ وَمَالِكَ وَعَلَى كُلِّ أَمْرٍ أَحْدَثْتَهُ إِلَّا حَدًّا مِنْ حُدُودِ اللَّهِ أَوْ حَقًّا لِمُسْلِمٍ أَوْ مُعَاهِدٍ، فَقَدْ عَلِمْتَ مَا يَلْزَمُنِي مِنْ ذَلِكَ. وَأَنَا أَوْلَى بِالْأَمْرِ مِنْكَ وَأَوْفَى بِالْعَهْدِ، لِأَنَّكَ أَعْطَيْتَنِي مِنَ الْأَمَانِ وَالْعَهْدِ مَا أَعْطَيْتَهُ رِجَالًا قَبْلِي، فَأَيُّ الْأَمَانَاتِ تُعْطِينِي ؟ أَمَانُ ابْنِ هُبَيْرَةَ، أَمْ أَمَانُ عَمِّكَ عَبْدِ اللَّهِ بْنِ عَلِيٍّ، أَمْ أَمَانُ أَبِي مُسْلِمٍ ؟ فَلَمَّا وَرَدَ كِتَابُهُ عَلَى الْمَنْصُورِ قَالَ لَهُ أَبُو أَيُّوبَ الْمُورِيَانِيُّ: دَعْنِي أُجِبْهُ عَلَيْهِ. قَالَ: لَا إِذَا تَقَارَعْنَا عَلَى الْأَحْسَابِ، فَدَعْنِي وَإِيَّاهُ. ثُمَّ كَتَبَ إِلَيْهِ الْمَنْصُورُ: بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ، أَمَّا بَعْدُ فَقَدْ بَلَغَنِي كَلَامُكَ وَقَرَأْتُ كِتَابَكَ، فَإِذَا جُلُّ فَخْرِكَ بِقَرَابَةِ النِّسَاءِ لِتُضِلَّ بِهِ الْجُفَاةَ وَالْغَوْغَاءَ، وَلَمْ يَجْعَلِ اللَّهُ النِّسَاءَ كَالْعُمُومَةِ وَالْآبَاءِ، وَلَا كَالْعَصَبَةِ وَالْأَوْلِيَاءِ، لِأَنَّ اللَّهَ جَعَلَ الْعَمَّ أَبًا، وَبَدَأَ بِهِ فِي كِتَابِهِ عَلَى الْوَالِدَةِ الدُّنْيَا، وَلَوْ كَانَ اخْتِيَارُ اللَّهِ لَهُنَّ عَلَى قَدْرِ قَرَابَتِهِنَّ كَانَتْ آمِنَةُ أَقْرَبَهُنَّ رَحِمًا، وَأَعْظَمَهُنَّ حَقًّا، وَأَوَّلَ مَنْ يَدْخُلُ الْجَنَّةَ، [ غَدًا ] وَلَكِنَّ اخْتِيَارَ اللَّهِ لِخَلْقِهِ عَلَى عِلْمِهِ فِيمَا مَضَى مِنْهُمْ وَاصْطِفَائِهِ لَهُمْ. وَأَمَّا مَا ذَكَرْتَ مِنْ فَاطِمَةَ أُمِّ أَبِي طَالِبٍ وَوِلَادَتِهَا فَإِنَّ اللَّهَ لَمْ يَرْزُقْ أَحَدًا مِنْ وَلَدِهَا الْإِسْلَامَ لَا بِنْتًا وَلَا ابْنًا، وَلَوْ أَنَّ رَجُلًا رُزِقَ الْإِسْلَامَ بِالْقَرَابَةِ رُزِقَهُ عَبْدُ اللَّهِ وَلَكَانَ أَوْلَاهُمْ بِكُلِّ خَيْرٍ فِي الدُّنْيَا وَالْآخِرَةِ، وَلَكِنَّ الْأَمْرَ لِلَّهِ يَخْتَارُ لِدِينِهِ مَنْ يَشَاءُ، قَالَ اللَّهُ تَعَالَى: ( إِنَّكَ لَا تَهْدِي مَنْ أَحْبَبْتَ وَلَكِنَّ اللَّهَ يَهْدِي مَنْ يَشَاءُ وَهُوَ أَعْلَمُ بِالْمُهْتَدِينَ ). وَلَقَدْ بَعَثَ اللَّهُ مُحَمَّدًا ﷺ وَلَهُ عُمُومَةٌ أَرْبَعَةٌ، فَأَنْزَلَ اللَّهُ، عَزَّ وَجَلَّ: ( وَأَنْذِرْ عَشِيرَتَكَ الْأَقْرَبِينَ ) فَأَنْذَرَهُمْ وَدَعَاهُمْ، فَأَجَابَ اثْنَانِ، أَحَدُهُمَا أَبِي، وَأَبَى اثْنَانِ، أَحَدُهُمَا أَبُوكَ، فَقَطَعَ اللَّهُ وِلَايَتَهُمَا مِنْهُ وَلَمْ يَجْعَلْ بَيْنَهُ وَبَيْنَهُمَا إِلًّا وَلَا ذِمَّةً وَلَا مِيرَاثًا. وَزَعَمْتَ أَنَّكَ ابْنُ أَخَفِّ أَهْلِ النَّارِ عَذَابًا وَابْنُ خَيْرِ الْأَشْرَارِ، وَلَيْسَ فِي الْكُفْرِ بِاللَّهِ صَغِيرٌ، وَلَا فِي عَذَابِ اللَّهِ خَفِيفٌ وَلَا يَسِيرٌ، وَلَيْسَ فِي الشَّرِّ خِيَارٌ، وَلَا يَنْبَغِي لِمُؤْمِنٍ يُؤْمِنُ بِاللَّهِ أَنْ يَفْخَرَ بِالنَّارِ، وَسَتَرِدُ فَتَعْلَمُ ( وَسَيَعْلَمُ الَّذِينَ ظَلَمُوا ) الْآيَةَ. وَأَمَّا أَمْرُ حَسَنٍ وَأَنَّ عَبْدَ الْمُطَّلِبِ وَلَدَهُ مَرَّتَيْنِ وَأَنَّ النَّبِيَّ ﷺ وَلَدَكَ مَرَّتَيْنِ، فَخَيْرُ الْأَوَّلِينَ وَالْآخِرِينَ رَسُولُ اللَّهِ ﷺ وَلَمْ يَلِدْهُ هَاشِمٌ إِلَّا مَرَّةً، وَلَا عَبْدُ الْمُطَّلِبِ إِلَّا مَرَّةً. وَزَعَمْتَ أَنَّكَ أَوْسَطُ بَنِي هَاشِمٍ وَأَصْرَحُهُمْ أُمًّا وَأَبًا، وَأَنَّهُ لَمْ يَلِدْكَ الْعَجَمُ وَلَمْ تُعَرِّقْ فِيكَ أُمَّهَاتُ الْأَوْلَادِ، فَقَدْ رَأَيْتُكَ فَخَرْتَ عَلَى بَنِي هَاشِمٍ طُرًّا، فَانْظُرْ، وَيْحَكَ، أَيْنَ أَنْتَ مِنَ اللَّهِ غَدًا ! فَإِنَّكَ قَدْ تَعَدَّيْتَ طَوْرَكَ وَفَخَرْتَ عَلَى مَنْ هُوَ خَيْرٌ مِنْكَ نَفْسًا وَأَبًا وَأَوْلَادًا وَأَخًا إِبْرَاهِيمُ ابْنُ رَسُولِ اللَّهِ ﷺ. وَمَا خِيَارُ بَنِي أَبِيكَ خَاصَّةً وَأَهْلُ الْفَضْلِ مِنْهُمْ إِلَّا بَنُو أُمَّهَاتِ الْأَوْلَادِ، مَا وُلِدَ فِيكُمْ بَعْدَ وَفَاةِ رَسُولِ اللَّهِ ﷺ أَفْضَلُ مِنْ عَلِيِّ بْنِ الْحُسَيْنِ، وَهُوَ لِأُمِّ وَلَدٍ، وَلَهُوَ خَيْرٌ مِنْ جَدِّكَ حَسَنِ بْنِ حَسَنٍ، وَمَا كَانَ فِيكُمْ بَعْدَهُ مِثْلُ مُحَمَّدِ بْنِ عَلِيٍّ، وَجَدَّتُهُ أُمُّ وَلَدٍ، وَلَهُوَ خَيْرٌ مِنْ أَبِيكَ، وَلَا مِثْلُ ابْنِهِ جَعْفَرٍ وَجَدَّتُهُ أُمُّ وَلَدٍ، وَهُوَ خَيْرٌ مِنْكَ. وَأَمَّا قَوْلُكَ إِنَّكُمْ بَنُو رَسُولِ اللَّهِ ﷺ فَإِنَّ اللَّهَ تَعَالَى يَقُولُ فِي كِتَابِهِ: ( مَا كَانَ مُحَمَّدٌ أَبَا أَحَدٍ مِنْ رِجَالِكُمْ ) وَلَكِنَّكُمْ بَنُو بِنْتِهِ، وَإِنَّهَا لَقَرَابَةٌ قَرِيبَةٌ، وَلَكِنَّهَا لَا يَجُوزُ لَهَا الْمِيرَاثُ، وَلَا تَرِثُ الْوِلَايَةَ، وَلَا يَجُوزُ لَهَا الْإِمَامَةُ، فَكَيْفَ تُورَثُ بِهَا ؟ وَلَقَدْ طَلَبَهَا أَبُوكَ بِكُلِّ وَجْهٍ فَأَخْرَجَ فَاطِمَةَ نَهَارًا، وَمَرَّضَهَا سِرًّا، وَدَفَنَهَا لَيْلًا، فَأَبَى النَّاسُ إِلَّا الشَّيْخَيْنِ، وَلَقَدْ جَاءَتِ السُّنَّةُ الَّتِي لَا اخْتِلَافَ فِيهَا بَيْنَ الْمُسْلِمِينَ أَنَّ الْجَدَّ أَبَا الْأُمِّ وَالْخَالَ وَالْخَالَةَ لَا يُورَثُونَ. وَأَمَّا مَا فَخَرْتَ بِهِ مِنْ عَلِيٍّ وَسَابِقَتِهِ، فَقَدْ حَضَرَتْ رَسُولَ اللَّهِ ﷺ الْوَفَاةُ فَأَمَرَ غَيْرَهُ بِالصَّلَاةِ ثُمَّ أَخَذَ النَّاسُ رَجُلًا بَعْدَ رَجُلٍ فَلَمْ يَأْخُذُوهُ، وَكَانَ فِي السِّتَّةِ فَتَرَكُوهُ كُلُّهُمْ دَفْعًا لَهُ عَنْهَا، وَلَمْ يَرَوْا لَهُ حَقًّا فِيهَا. وَأَمَّا عَبْدُ الرَّحْمَنِ فَقَدَّمَ عَلَيْهِ عُثْمَانَ وَهُوَ لَهُ مُتَّهِمٌ، وَقَاتَلَهُ طَلْحَةُ وَالزُّبَيْرُ، وَأَبَى سَعْدٌ بَيْعَتَهُ فَأَغْلَقَ بَابَهُ دُونَهُ، ثُمَّ بَايَعَ مُعَاوِيَةَ بَعْدَهُ، ثُمَّ طَلَبَهَا بِكُلِّ وَجْهٍ وَقَاتَلَ عَلَيْهَا وَتَفَرَّقَ عَنْهُ أَصْحَابُهُ وَشَكَّ فِيهِ شِيعَتُهُ قَبْلَ الْحُكُومَةِ، ثُمَّ حَكَّمَ حَكَمَيْنِ رَضِيَ بِهِمَا، وَأَعْطَاهُمَا عَهْدَ اللَّهِ وَمِيثَاقَهُ، فَاجْتَمَعَا عَلَى خَلْعِهِ، ثُمَّ كَانَ حَسَنٌ فَبَاعَهَا مِنْ مُعَاوِيَةَ بِخِرَقٍ وَدَرَاهِمَ، وَلَحِقَ بِالْحِجَازِ، وَأَسْلَمَ شِيعَتَهُ بِيَدِ مُعَاوِيَةَ، وَدَفَعَ الْأَمْرَ إِلَى غَيْرِ أَهْلِهِ، وَأَخَذَ مَالًا مِنْ غَيْرِ وَلَائِهِ وَلَا حِلِّهِ، فَإِنْ كَانَ لَكُمْ فِيهَا شَيْءٌ فَقَدْ بِعْتُمُوهُ وَأَخَذْتُمْ ثَمَنَهُ. ثُمَّ خَرَجَ عَمُّكَ حُسَيْنٌ عَلَى ابْنِ مَرْجَانَةَ، فَكَانَ النَّاسُ مَعَهُ عَلَيْهِ حَتَّى قَتَلُوهُ، وَأَتَوْا بِرَأْسِهِ إِلَيْهِ، ثُمَّ خَرَجْتُمْ عَلَى بَنِي أُمَيَّةَ فَقَتَلُوكُمْ وَصَلَبُوكُمْ عَلَى جُذُوعِ النَّخْلِ، وَأَحْرَقُوكُمْ بِالنِّيرَانِ، وَنَفَوْكُمْ مِنَ الْبُلْدَانِ، حَتَّى قُتِلَ يَحْيَى بْنُ زَيْدٍ بِخُرَاسَانَ، وَقَتَلُوا رِجَالَكُمْ، وَأَسَرُوا الصِّبْيَةَ وَالنِّسَاءَ وَحَمَلُوهُمْ بِلَا وِطَاءٍ فِي الْمَحَامِلِ كَالسَّبْيِ الْمَجْلُوبِ إِلَى الشَّامِ. حَتَّى خَرَجْنَا عَلَيْهِمْ فَطَلَبْنَا بِثَأْرِكُمْ، وَأَدْرَكْنَا بِدِمَائِكُمْ، وَأَوْرَثْنَاكُمْ أَرْضَهُمْ وَدِيَارَهُمْ، وَسَنَّيْنَا سَلَفَكُمْ وَفَضَّلْنَاهُ، فَاتَّخَذْتَ ذَلِكَ عَلَيْنَا حُجَّةً، وَظَنَنْتَ أَنَّا إِنَّمَا ذَكَرْنَا أَبَاكَ لِلتَّقْدِمَةِ مِنَّا لَهُ عَلَى حَمْزَةَ وَالْعَبَّاسِ وَجَعْفَرٍ، وَلَيْسَ ذَلِكَ كَمَا ظَنَنْتَ، وَلَكِنْ خَرَجَ هَؤُلَاءِ مِنَ الدُّنْيَا سَالِمِينَ مُتَسَلَّمًا مِنْهُمْ، مُجْتَمَعًا عَلَيْهِمْ بِالْفَضْلِ، وَابْتُلِيَ أَبُوكَ بِالْقِتَالِ وَالْحَرْبِ، وَكَانَتْ بَنُو أُمَيَّةَ تَلْعَنُهُ كَمَا تَلْعَنُ الْكَفَرَةَ فِي الصَّلَاةِ الْمَكْتُوبَةِ، فَاحْتَجَجْنَا [ لَهُ ] وَذَكَّرْنَاهُمْ فَضْلَهُ وَعَنَّفْنَاهُمْ وَظَلَمْنَاهُمْ بِمَا نَالُوا مِنْهُ. فَلَقَدْ عَلِمْتَ أَنَّ مَكْرُمَتَنَا فِي الْجَاهِلِيَّةِ سِقَايَةُ الْحَاجِّ الْأَعْظَمِ، وَوِلَايَةُ زَمْزَمَ، فَصَارَتْ لِلْعَبَّاسِ مِنْ بَيْنِ إِخْوَتِهِ، فَنَازَعَنَا فِيهَا أَبُوكَ فَقَضَى لَنَا عَلَيْهِ عُمَرُ، فَلَمْ نَزَلْ نَلِيهَا فِي الْجَاهِلِيَّةِ وَالْإِسْلَامِ، وَلَقَدْ قَحَطَ أَهْلُ الْمَدِينَةِ فَلَمْ يَتَوَسَّلْ عُمَرُ إِلَى رَبِّهِ وَلَمْ يَتَقَرَّبْ إِلَيْهِ إِلَّا بِأَبِينَا حَتَّى نَعَشَهُمُ اللَّهُ، وَسَقَاهُمُ الْغَيْثَ وَأَبُوكَ حَاضِرٌ لَمْ يُتَوَسَّلْ بِهِ، وَلَقَدْ عَلِمْتَ أَنَّهُ لَمْ يَبْقَ أَحَدٌ مِنْ بَنِي عَبْدِ الْمُطَّلِبِ بَعْدَ النَّبِيِّ ﷺ غَيْرُهُ فَكَانَتْ وِرَاثَةٌ مِنْ عُمُومَتِهِ، ثُمَّ طَلَبَ هَذَا الْأَمْرَ غَيْرُ وَاحِدٍ مِنْ بَنِي هَاشِمٍ فَلَمْ يَنَلْهُ إِلَّا وَلَدُهُ، فَالسِّقَايَةُ سِقَايَتُهُ، وَمِيرَاثُ النَّبِيِّ لَهُ، وَالْخِلَافَةُ فِي وَلَدِهِ، فَلَمْ يَبْقَ شَرَفٌ وَلَا فَضْلٌ فِي جَاهِلِيَّةٍ وَلَا إِسْلَامٍ فِي الدُّنْيَا وَالْآخِرَةِ إِلَّا وَالْعَبَّاسُ وَارِثُهُ مُوَرِّثُهُ. وَأَمَّا مَا ذَكَرْتَ مِنْ بَدْرٍ، فَإِنَّ الْإِسْلَامَ جَاءَ وَالْعَبَّاسُ يُمَوِّنُ أَبَا طَالِبٍ وَعِيَالَهُ، وَيُنْفِقُ عَلَيْهِمْ لِلْأَزْمَةِ الَّتِي أَصَابَتْهُ، وَلَوْلَا أَنَّ الْعَبَّاسَ أُخْرِجَ إِلَى بَدْرٍ كَارِهًا لَمَاتَ طَالِبٌ وَعَقِيلٌ جُوعًا، وَلَلَحَسَا جِفَانَ عُتْبَةَ وَشَيْبَةَ، وَلَكِنَّهُ كَانَ مِنَ الْمُطْعِمِينَ فَأَذْهَبَ عَنْكُمُ الْعَارَ وَالسُّبَّةَ وَكَفَاكُمُ النَّفَقَةَ وَالْمَئُونَةَ، ثُمَّ فَدَى عَقِيلًا يَوْمَ بَدْرٍ، فَكَيْفَ تَفْخَرُ عَلَيْنَا وَقَدْ عُلْنَاكُمْ فِي الْكُفْرِ وَفَدَيْنَاكُمْ [ مِنَ الْأَسْرِ ] وَحُزْنَا عَلَيْكُمْ مَكَارِمَ الْآبَاءِ، وَوَرِثْنَا دُونَكُمْ خَاتَمَ الْأَنْبِيَاءِ، وَطَلَبْنَا بِثَأْرِكُمْ فَأَدْرَكْنَا مِنْهُ مَا عَجَزْتُمْ عَنْهُ، وَلَمْ تُدْرِكُوا لِأَنْفُسِكُمْ ! وَالسَّلَامُ عَلَيْكُمْ وَرَحْمَةُ اللَّهِ. فَكَانَ مُحَمَّدٌ قَدِ اسْتَعْمَلَ مُحَمَّدَ بْنَ الْحَسَنِ بْنِ مُعَاوِيَةَ بْنِ عَبْدِ اللَّهِ بْنِ جَعْفَرِ بْنِ أَبِي طَالِبٍ عَلَى مَكَّةَ، وَالْقَاسِمَ بْنَ إِسْحَاقَ عَلَى الْيَمَنِ، وَمُوسَى بْنَ عَبْدِ اللَّهِ عَلَى الشَّامِ، فَأَمَّا مُحَمَّدُ بْنُ الْحَسَنِ وَالْقَاسِمُ فَسَارَا إِلَى مَكَّةَ، فَخَرَجَ إِلَيْهِمَا السَّرِيُّ بْنُ عَبْدِ اللَّهِ عَامِلُ الْمَنْصُورِ عَلَى مَكَّةَ فَلَقِيَهُمَا بِبَطْنِ أَذَاخِرَ فَهَزَمَاهُ. وَدَخَلَ مُحَمَّدٌ مَكَّةَ وَأَقَامَ بِهَا يَسِيرًا، فَأَتَاهُ كِتَابُ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ يَأْمُرُهُ بِالْمَسِيرِ إِلَيْهِ فِيمَنْ مَعَهُ وَيُخْبِرُهُ بِمَسِيرِ عِيسَى بْنِ مُوسَى إِلَيْهِ لِيُحَارِبَهُ، فَسَارَ إِلَيْهِ مِنْ مَكَّةَ هُوَ وَالْقَاسِمُ، فَبَلَغَهُ بِنَوَاحِي قُدَيْدٍ قَتْلُ مُحَمَّدٍ، فَهَرَبَ هُوَ وَأَصْحَابُهُ وَتَفَرَّقُوا. فَلَحِقَ مُحَمَّدُ بْنُ الْحَسَنِ بِإِبْرَاهِيمَ فَأَقَامَ عِنْدَهُ حَتَّى قُتِلَ إِبْرَاهِيمُ، وَاخْتَفَى الْقَاسِمُ بِالْمَدِينَةِ حَتَّى أَخَذَتْ لَهُ ابْنَةُ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ عَلِيِّ بْنِ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ - امْرَأَةُ عِيسَى - الْأَمَانَ لَهُ وَلِإِخْوَتِهِ مُعَاوِيَةَ وَغَيْرِهِ. وَأَمَّا مُوسَى بْنُ عَبْدِ اللَّهِ فَسَارَ نَحْوَ الشَّامِ وَمَعَهُ رِزَامٌ مَوْلَى مُحَمَّدِ بْنِ خَالِدٍ الْقَسْرِيِّ، فَانْسَلَّ مِنْهُ رِزَامٌ وَسَارَ إِلَى الْمَنْصُورِ بِرِسَالَةٍ مِنْ مَوْلَاهُ مُحَمَّدٍ الْقَسْرِيِّ، فَظَهَرَ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ عَلَى ذَلِكَ، فَحَبَسَ مُحَمَّدًا الْقَسْرِيَّ، وَوَصَلَ مُوسَى إِلَى الشَّامِ فَرَأَى مِنْهُمْ سُوءَ رَدٍّ عَلَيْهِ وَغِلْظَةً، فَكَتَبَ إِلَيْهِ مُحَمَّدٌ: أُخْبِرُكَ أَنِّي لَقِيتُ الشَّامَ وَأَهْلَهُ، فَكَانَ أَحْسَنَهُمْ قَوْلًا الَّذِي قَالَ: وَاللَّهِ لَقَدْ مَلِلْنَا الْبَلَاءَ وَضِقْنَا حَتَّى مَا فِينَا لِهَذَا الْأَمْرِ مَوْضِعٌ وَلَا بِنَا بِهِ حَاجَةٌ، وَمِنْهُمْ طَائِفَةٌ تَحْلِفُ لَئِنْ أَصْبَحْنَا مِنْ لَيْلَتِنَا وَأَمْسَيْنَا مِنْ غَدٍ لَيُرْفَعَنَّ أَمْرُنَا، فَكَتَبْتُ إِلَيْكَ وَقَدْ غَيَّبْتُ وَجْهِي، وَخِفْتُ عَلَى نَفْسِي. ثُمَّ رَجَعَ إِلَى الْمَدِينَةِ. وَقِيلَ: أَتَى الْبَصْرَةَ وَأَرْسَلَ صَاحِبًا لَهُ يَشْتَرِي لَهُ طَعَامًا، فَاشْتَرَاهُ وَجَاءَ بِهِ عَلَى حَمَّالٍ أَسْوَدَ فَأَدْخَلَهُ الدَّارَ الَّتِي سَكَنَهَا وَخَرَجَ، فَلَمْ يَكُنْ بِأَسْرَعَ مِنْ أَنْ كُبِسَتِ الدَّارُ وَأُخِذَ مُوسَى وَابْنُهُ عَبْدُ اللَّهِ وَغُلَامُهُ، فَأُخِذُوا وَحُمِلُوا إِلَى مُحَمَّدِ بْنِ سُلَيْمَانَ بْنِ عَلِيِّ بْنِ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ. فَلَمَّا رَأَى مُوسَى قَالَ: لَا قَرَّبَ اللَّهُ قَرَابَتَكُمْ، وَلَا حَيَّا وُجُوهَكُمْ ! تَرَكْتَ الْبِلَادَ كُلَّهَا إِلَّا بَلَدًا أَنَا فِيهِ، فَإِنْ وَصَلْتُ أَرْحَامَكُمْ أَغْضَبْتُ أَمِيرَ الْمُؤْمِنِينَ، وَإِنْ أَطَعْتُهُ قَطَعْتُ أَرْحَامَكُمْ. ثُمَّ أَرْسَلَهُمْ إِلَى الْمَنْصُورِ، فَأَمَرَ فَضُرِبَ مُوسَى وَابْنُهُ كُلُّ وَاحِدٍ خَمْسَمِائَةِ سَوْطٍ، فَلَمْ يَتَأَوَّهُوا. فَقَالَ الْمَنْصُورُ: أَعْذَرْتُ أَهْلَ الْبَاطِلِ فِي صَبْرِهِمْ، فَمَا بَالُ هَؤُلَاءِ ؟ فَقَالَ مُوسَى: أَهْلُ الْحَقِّ أَوْلَى بِالصَّبْرِ. ثُمَّ أَخْرَجَهُمْ وَأَمَرَ بِهِمْ فَسُجِنُوا. ( خُبَيْبُ بْنُ ثَابِتٍ: بِالْخَاءِ الْمُعْجَمَةِ الْمَضْمُومَةِ، وَبِبَائَيْنِ مُوَحَّدَتَيْنِ وَبَيْنَهُمَا يَاءٌ مُثَنَّاةٌ مِنْ تَحْتِهَا ).

     ✧ Then the year 145 AH began. The emergence of Muhammad b. ʿAbd Allāh b. al-Ḥasan. In this year Muhammad b. ʿAbd Allāh b. al-Ḥasan b. al-Ḥasan b. ʿAlī b. Abī Ṭālib emerged in Madinah, when two nights remained of Jumādā al-Ākhirah; it is also said: on the fourteenth of Ramaḍān. We have already mentioned his reports, his followers, and al-Manṣūr's transporting his family to Iraq. When he transported them and departed with them, he sent Riyāḥ back to Madinah as governor over it. He pressed hard in seeking Muhammad and restricted him, pursuing him until his son fell and died. One day the pursuit distressed him, so he let himself down into a well in Madinah to hand water to his companions, and he immersed himself in the water up to his throat. His body could not be concealed because of its bulk. News reached Riyāḥ that Muhammad was at al-Madhār, so he rode toward him with his troops. Muhammad moved aside from his route and hid in the house of al-Juhaniyyah. When Riyāḥ did not see him, he returned to the house of Marwān. The one who informed Riyāḥ was Sulaymān b. ʿAbd Allāh b. Abī Sabrah. When the search for Muhammad intensified, he came out before the time he had agreed with his brother Ibrāhīm to come out. It is also said: rather, Muhammad came out at his appointed time with his brother, but his brother was delayed by smallpox that afflicted him. ʿUbayd Allāh b. ʿAmr b. Abī Dhiʾb and ʿAbd al-Ḥamīd b. Jaʿfar used to say to Muhammad b. ʿAbd Allāh: "What are you waiting for to come out? By God, there is no one more ominous for this community than you. Come out even if alone." So he was also moved by that. News came to Riyāḥ that Muhammad would come out that night. He summoned Muhammad b. ʿImrān b. Ibrāhīm b. Muhammad, the judge of Madinah, and al-ʿAbbās b. ʿAbd Allāh b. al-Ḥārith b. al-ʿAbbās and others besides them to him. He remained silent for a long time, then said to them: "O people of Madinah, the Commander of the Faithful seeks Muhammad in the east of the earth and its west, and he is among you. I swear by God, if he comes out, I will kill you all!" He said to Muhammad b. ʿImrān: "You are the judge of the Commander of the Faithful, so summon your kinsmen." He sent to gather Banū Zuhrah. He sent and they came in a large gathering, and he seated them at the gate. Then he sent and seized a number of ʿAlawīs and others, among them: Jaʿfar b. Muhammad b. ʿAlī b. al-Ḥusayn, al-Ḥusayn b. ʿAlī b. al-Ḥusayn b. ʿAlī, al-Ḥasan b. ʿAlī b. al-Ḥasan b. ʿAlī b. al-Ḥusayn b. ʿAlī, and men of Quraysh, among them Ismāʿīl b. Ayyūb b. Salamah b. ʿAbd Allāh b. al-Walīd b. al-Mughīrah and his son Khālid. While they were with him, Muhammad appeared. They heard the takbīr. Ibn Muslim b. ʿUqbah al-Murrī said: "Obey me regarding these and strike their necks." Al-Ḥusayn b. ʿAlī b. al-Ḥusayn b. ʿAlī said to him: "By God, that is not up to you. We are indeed in hearing and obedience." Muhammad advanced from al-Madhār with one hundred and fifty men. He came to Banū Salimah with these as a good omen for safety. He headed to the prison, broke its gate, and brought out those in it. Among them were Muhammad b. Khālid b. ʿAbd Allāh al-Qasrī, the nephew of al-Nudhayr b. Yazīd, and Rizām. He brought them out and placed Khawwāt b. Bukayr b. Khawwāt b. Jubayr in charge of the infantry. He came to the governor's palace saying to his companions: "Do not kill unless they kill." Riyāḥ resisted them, so they entered through the gate of the maqṣūrah and took Riyāḥ prisoner, along with his brother ʿAbbās and Ibn Muslim b. ʿUqbah al-Murrī, and imprisoned them in the governor's palace. Then he went out to the mosque, ascended the minbar, and addressed the people. He praised God and extolled Him, then said: "Now then: the affair of this tyrant, the enemy of God, Abū Jaʿfar, was not hidden from you—his building the green dome which he built in opposition to God in His dominion and in belittlement of the Sacred Kaʿbah. God only seized Pharaoh when he said: 'I am your lord most high.' The most entitled of people to rise in this religion are the sons of the Emigrants and the Helpers who share. O God, they have made lawful what You forbade and forbidden what You made lawful, and they have given security to those You frightened and frightened those You gave security. O God, count them by number and kill them utterly, and leave not one of them. O people, by God, I did not come out from among you while you are, in my view, people of strength and might; but I chose you for myself. By God, I did not come to this while there is on earth any city where God is worshipped but that the oath of allegiance has been taken for me there!" Al-Manṣūr used to write to Muhammad through his commanders, calling him to come out and informing him that they were with him. Muhammad used to say: "If we meet, all the commanders will incline to me." Muhammad took control of Madinah and appointed over it ʿUthmān b. Muhammad b. Khālid b. al-Zubayr, and over its judiciary ʿAbd al-ʿAzīz b. al-Muṭṭalib b. ʿAbd Allāh al-Makhzūmī, and over the armory ʿAbd al-ʿAzīz al-Darāwardī, and over the police Abū al-Qalammas ʿUthmān b. ʿUbayd Allāh b. ʿUmar b. al-Khaṭṭāb, and over the dīwān of stipends ʿAbd Allāh b. Jaʿfar b. ʿAbd al-Raḥmān b. al-Miswar b. Makhramah. It is also said: his police chief was ʿAbd al-Ḥamīd b. Jaʿfar, then he dismissed him. Muhammad sent to Muhammad b. ʿAbd al-ʿAzīz: "I used to think you would support us and stand with us." He excused himself to him and said: "I will do so." Then he slipped away from him and went to Makkah. No one of the notables held back from Muhammad except a few, among them: al-Ḍaḥḥāk b. ʿUthmān b. ʿAbd Allāh b. Khālid b. Ḥizām, ʿAbd Allāh b. al-Mundhir b. al-Mughīrah b. ʿAbd Allāh b. Khālid, Abū Salamah b. ʿUbayd Allāh b. ʿUbayd Allāh b. ʿUmar, and Khubayb b. Thābit b. ʿAbd Allāh b. al-Zubayr. The people of Madinah had sought a ruling from Mālik b. Anas about going out with Muhammad, and they said: "We have an oath of allegiance to Abū Jaʿfar on our necks." He said: "You only swore under compulsion, and no oath is upon one compelled." So the people hastened to Muhammad, while Mālik stayed in his house. Muhammad sent to Ismāʿīl b. ʿAbd Allāh b. Jaʿfar b. Abī Ṭālib, who was a very old shaykh, and called him to pledge allegiance to him. He said: "O son of my brother, by God you will be killed, so how can I pledge allegiance to you?" So the people drew back from him a little. Banū Muʿāwiyah b. ʿAbd Allāh b. Jaʿfar had hastened to Muhammad. Ḥammādah bt. Muʿāwiyah came to Ismāʿīl b. ʿAbd Allāh and said to him: "O uncle, my brothers have hastened to their cousin. If you say this statement, you will discourage people from him, and my cousin and my brothers will be killed." But Ismāʿīl refused anything but dissuading from him. It is said that Ḥammādah attacked him and killed him. Muhammad wanted to pray over him, but ʿAbd Allāh b. Ismāʿīl prevented him and said: "You order the killing of my father and then pray over him?" The guard pushed him aside, and Muhammad prayed over him. When Muhammad emerged, Muhammad b. Khālid al-Qasrī was in Madinah in Riyāḥ's prison, so he released him. Ibn Khālid said: "When I heard his call which he proclaimed from the minbar, I said: 'This is a call of truth. By God, I will strive for God in it with a good striving.' So I said: 'O Commander of the Faithful, you have come out in this town. By God, if one stood at any of its mountain passes, its people would die of hunger and thirst. So rise with me, for it is only ten days until I strike him with a hundred thousand swords.'" He refused me. While I was with him, he said: "We have not found among good goods anything better than something we found at Ibn Abī Farwah, the son-in-law of Abū al-Khaṣīb." He had woken up. He said: "I said: 'Do I not see that you have seen the best of goods?' So I wrote to al-Manṣūr and informed him of the fewness of those with him. Muhammad seized me and imprisoned me until ʿĪsā b. Mūsā released me days after his killing." There was a man of the family of Uways b. Abī Sarḥ al-ʿĀmirī, of ʿĀmir b. Luʾayy, named al-Ḥusayn b. Ṣakhr, in Madinah when Muhammad emerged. He traveled at once to al-Manṣūr and reached him in nine days. He arrived at night, stood at the gates of the city and shouted until they knew of him and brought him in. Al-Rabīʿ said: "What is your need at this hour while the Commander of the Faithful is asleep?" He said: "I must see him." He entered upon him and said: "O Commander of the Faithful, Muhammad b. ʿAbd Allāh has come out in Madinah!" He said: "You have killed me, by God, if you are truthful. Tell me who is with him." He named for him those with him from the notables of Madinah and his household. He said: "Did you see him and witness him?" He said: "I saw him and witnessed him and spoke to him on the minbar of the Messenger of God ﷺ while he was sitting." Abū Jaʿfar brought him into a room. When morning came, a messenger of Saʿīd b. Dīnār, the client of ʿĪsā b. Mūsā who managed his properties in Madinah, came and informed him of Muhammad's affair. His reports came successively, so he brought out al-Uwaysī and said: "I will make men tread on your heels and enrich you." He ordered for him nine thousand dirhams, one thousand dirhams for each night. He feared Muhammad. Al-Ḥārithī the astrologer said to him: "O Commander of the Faithful, what frightens you of him? By God, if he ruled the earth, he would not remain but ninety days." Al-Manṣūr sent to his uncle ʿAbd Allāh b. ʿAlī, who was imprisoned: "This man has come out. If you have an opinion, advise us." He was a man of opinion among them. He said: "The imprisoned one's opinion is imprisoned." Al-Manṣūr sent to him: "If he came to me until he struck my gate, I would not release you. I am better for you than he, and he is a king of your household." ʿAbd Allāh replied to him: "Depart immediately until you come to al-Kūfah and sit heavily on their hearts, for they are the Shīʿah of the people of this house and their supporters. Then surround it with garrisons. Whoever leaves it in any direction or comes to it from any direction, strike his neck. Send to Salm b. Qutaybah to come down to you—he was in al-Rayy—and write to the people of Syria, commanding them to send to you of the people of valor and aid what the postal service can carry, and give them good rewards and direct them with Salm." So he did. It is also said: al-Manṣūr sent to ʿAbd Allāh with his brothers to consult him about the affair of Muhammad, and said to them: "ʿAbd Allāh must not know that I sent you to him." When they entered upon him, he said: "You have come for some matter. What has brought you all together when you have abandoned me for an age?" They said: "We asked permission of the Commander of the Faithful, and he permitted us." He said: "This is nothing. What is the news?" They said: "Muhammad b. ʿAbd Allāh has come out." He said: "What do you think Ibn Salāmah—meaning al-Manṣūr—will do?" They said: "By God, we do not know." He said: "Miserliness has killed him. Tell him to bring out the wealth and give to the troops. If he wins, how quickly his wealth returns to him; if he loses, his adversary will not prevail over a single dinar or dirham." When the news of Muhammad's emergence reached al-Manṣūr, he had traced out the city of Baghdad with reeds. He traveled to al-Kūfah, accompanied by ʿAbd Allāh b. al-Rabīʿ b. ʿUbayd Allāh b. al-Midād. Al-Manṣūr said to him: "Muhammad has come out in Madinah." ʿAbd Allāh said: "He has perished and destroyed his family. He came out without numbers or men." Saʿīd b. ʿAmr b. Jaʿdah al-Makhzūmī narrated to me, saying: "I was standing with Marwān on the day of al-Zāb. Marwān said to me: 'Who is this who fights me?' I said: 'ʿAbd Allāh b. ʿAlī b. ʿAbd Allāh b. ʿAbbās.' He said: 'By God, I wish that ʿAlī b. Abī Ṭālib were fighting me in his place. ʿAlī and his descendants have no share in this affair. Is he anything but a man of Banū Hāshim and a cousin of the Messenger of God, with him the wind of Syria and the support of Syria? O Ibn Jaʿdah, do you know what made me appoint ʿAbd Allāh and ʿUbayd Allāh as successors after me and leave ʿAbd al-Malik, who was older than ʿUbayd Allāh?' Ibn Jaʿdah said: 'No.' He said: 'I found that the ones who would take charge of this affair were ʿAbd Allāh and ʿUbayd Allāh, and ʿUbayd Allāh was closer to ʿAbd Allāh than ʿAbd al-Malik, so I appointed him.' So al-Manṣūr made him successor on the basis of that, and he swore to him, and he was relieved." When the news of Muhammad's emergence reached al-Manṣūr, he said to Abū Ayyūb and ʿAbd al-Malik: "Is there a man you know of sound opinion whose opinion we can add to ours?" They said: "In al-Kūfah there is Budayl b. Yaḥyā." Al-Saffāḥ used to consult him. He sent to him and said: "Muhammad has emerged in Madinah." He said: "Fill al-Ahwāz with troops." He said: "He emerged in Madinah!" He said: "I understand, but al-Ahwāz is the gate from which you will be attacked." When Ibrāhīm emerged in al-Baṣrah, al-Manṣūr told him that. He said: "Hasten against him with troops and occupy al-Ahwāz against him." Al-Manṣūr also consulted Jaʿfar b. Ḥanẓalah al-Bahrānī at the emergence of Muhammad. He said: "Direct the troops to al-Baṣrah." He said: "Go away until I send to you." When Ibrāhīm went to al-Baṣrah, he sent to him and told him that. He said: "I feared the sudden attack of the troops." He said: "How did you fear al-Baṣrah?" He said: "Because Muhammad emerged in Madinah, and they are not people of war. It is enough for them to manage their own affairs. The people of al-Kūfah are under your foot, and the people of Syria are enemies of the family of Abū Ṭālib. Only al-Baṣrah remains." Then al-Manṣūr wrote to Muhammad: "In the name of God, the Merciful, the Compassionate. 'The recompense of those who wage war against God and His Messenger and strive in the land for corruption is only that they be killed or crucified or their hands and feet be cut off from opposite sides or they be exiled from the land'—the two verses. You have the covenant of God and His compact, and the protection of His Messenger, that I grant you security, and all your children, your brothers, your household, and those who follow you, for their blood and their wealth. I will allow you what you have obtained of blood or wealth, and I will give you a million dirhams, and whatever you ask of needs, and I will settle you in whatever land you wish, and I will release those of your household who are in my prison. And I will grant security to everyone who came to you, pledged allegiance to you, followed you, or entered into any aspect of your affair; then I will never pursue any of them for anything he did, ever. If you wish to secure assurance for yourself, send to me whom you like to take for you from the security, covenant, and compact what you may rely upon. Peace." Muḥammad wrote to him: “Ṭā Sīn Mīm. These are the verses of the clear Book. We recite to you from the account of Moses and Pharaoh in truth for a people who believe” up to “they are wary.” I offer you the same guarantee of safety as you offered me, for the truth is our truth, and you only claimed this matter through us and came forth for it with our following, and you enjoyed its bounty. For our father ʿAlī was the legatee and was the imām, so how did you inherit his authority while his sons are still alive? Then you know that no one has sought this matter who has a lineage like ours, or our nobility, our state, and the nobility of our forefathers. We are not of the sons of the accursed, nor of the banished, nor of the freed ones. No one of the Banū Hāshim has a claim like the one we have through kinship, precedence, and excellence. We are the sons of the mother of the Messenger of God ﷺ, Fāṭimah bt. ʿAmr, in the time of ignorance, and the sons of his daughter Fāṭimah in Islam, to your exclusion. God chose us and chose for us. Our father among the prophets is Muḥammad, the best of them; among the predecessors the first of them in Islam is ʿAlī; among the wives the best of them is Khadījah the pure, the first to pray toward the qiblah; among the daughters the best of them is Fāṭimah, mistress of the women of the worlds and of the people of Paradise; and among those born in Islam are Ḥasan and Ḥusayn, the two lords of the youths of the people of Paradise. Hāshim begot ʿAlī twice, and ʿAbd al-Muṭṭalib begot Ḥasan twice, and the Messenger of God ﷺ begot me twice through Ḥasan and Ḥusayn. I am the most central of the Banū Hāshim in lineage and the purest of them in paternity. The non-Arabs have not mixed in me, and mothers of slave-born children have not contended in me. God has continually chosen for me fathers and mothers in the time of ignorance and in Islam until He chose for me among the wicked. “I am the son of the highest of people in degree in Paradise and of the lightest of them in punishment in the Fire.” I give you God’s covenant that if you enter into obedience to me and answer my call, I will grant you safety for yourself, your wealth, and every matter you have brought about, except a ḥadd among the ḥudūd of God or a right belonging to a Muslim or a covenant-protected person, for you know what is binding upon me in that. I have a better claim to the matter than you and am more faithful to the covenant, because you gave me the same guarantee of safety and covenant that you gave to men before me. Which of the guarantees will you give me? The guarantee of Ibn Hubayrah, the guarantee of your uncle ʿAbd Allāh b. ʿAlī, or the guarantee of Abū Muslim?” When his letter reached al-Manṣūr, Abū Ayyūb al-Mūriyānī said to him: “Let me answer him.” He said: “No, when we draw lots over the claims of noble descent, leave me and him.” Then al-Manṣūr wrote to him: “In the name of God, the Compassionate, the Merciful. To proceed: Your speech has reached me and I have read your letter. Indeed most of your boasting is through kinship of women, to mislead by it the coarse and the rabble. God has not made women like paternal uncles and fathers, nor like male agnates and heirs, because God has made the paternal uncle a father and began with him in His Book over the mother of this world. If God’s choice for them were according to the measure of their kinship, Āminah would be the closest of them in womb, the greatest of them in right, and the first to enter Paradise tomorrow, but God’s choice for His creatures is according to His knowledge of what has passed among them and His choosing for them. As for what you mentioned of Fāṭimah, the mother of Abū Ṭālib, and her children, God did not grant Islam to any of her offspring, neither daughter nor son. If a man could be granted Islam through kinship, ʿAbd Allāh would have been granted it and would have been the most entitled among them to every good in this world and the next. But the matter belongs to God; He chooses for His religion whom He wills. God, exalted is He, said: “You do not guide whom you love, but God guides whom He wills, and He knows best those who are guided.” God sent Muḥammad ﷺ, and he had four paternal uncles. God, mighty and glorious, revealed: “And warn your nearest kin.” He warned them and called them. Two answered, one of them my father, and two refused, one of them your father. So God cut off their bond with him and placed no tie, no covenant, and no inheritance between him and them. You claimed that you are the son of the lightest of the people of the Fire in punishment and the son of the best of the wicked. But in disbelief in God there is nothing small, and in God’s punishment nothing light or trivial, and in evil there is no best. It is not fitting for a believer who believes in God to boast of the Fire. You will arrive and know: “And those who have wronged will know” the verse. As for the matter of Ḥasan, that ʿAbd al-Muṭṭalib begot him twice and that the Prophet ﷺ begot you twice: the best of the first and the last is the Messenger of God ﷺ, and Hāshim begot him only once, and ʿAbd al-Muṭṭalib only once. You claimed that you are the most central of the Banū Hāshim and the purest of them in mother and father, and that the non-Arabs did not beget you and mothers of slave-born children did not mix in you. I have seen you boast over all the Banū Hāshim. Look, woe to you, where you will be before God tomorrow. You have exceeded your station and boasted over one who is better than you in soul, father, sons, and brother: Ibrāhīm, the son of the Messenger of God ﷺ. The best of the sons of your father specifically and the people of excellence among them are none but the sons of mothers of slave-born children. None better than ʿAlī b. al-Ḥusayn was born among you after the death of the Messenger of God ﷺ, and he was the son of a slave woman, and he is better than your grandfather Ḥasan b. Ḥasan. After him there was none among you like Muḥammad b. ʿAlī, and his grandmother was a slave woman, and he is better than your father, nor like his son Jaʿfar, whose grandmother was a slave woman, and he is better than you. As for your saying that you are the sons of the Messenger of God ﷺ, God, exalted is He, says in His Book: “Muḥammad is not the father of any of your men.” But you are the sons of his daughter, and that is a near kinship, but inheritance is not permitted to her, she does not inherit authority, and imamate is not permissible for her, so how can it be inherited through her? Your father sought it in every way: he brought Fāṭimah out by day, nursed her in secret, and buried her by night. The people insisted only on the two shaykhs. The sunnah, about which there is no disagreement among the Muslims, has established that the maternal grandfather, the maternal uncle, and the maternal aunt do not inherit. As for what you boasted of concerning ʿAlī and his precedence: when death came to the Messenger of God ﷺ, he ordered someone other than him to lead the prayer. Then the people took one man after another, and they did not take him. He was among the six, and they all left him to push him away from it, and they did not see any right for him in it. As for ʿAbd al-Raḥmān: he put ʿUthmān ahead of him while suspecting him. Ṭalḥah and al-Zubayr fought him, and Saʿd refused to pledge allegiance to him and shut his door against him. Then he pledged allegiance to Muʿāwiyah after him. Then he sought it in every way and fought for it, and his companions dispersed from him, and his followers doubted him before the arbitration. Then he appointed two arbiters, accepted them, and gave them God’s covenant and oath, and they agreed to depose him. Then there was Ḥasan, and he sold it to Muʿāwiyah for rags and dirhams, and he joined the Hijaz and abandoned his followers to the hand of Muʿāwiyah, handing over the matter to one not entitled to it, and he took wealth without any basis of allegiance or right. If you had any share in it, you sold it and took its price. Then your uncle Ḥusayn rose against the son of Marjānah, and the people were with him against him until they killed him and brought his head to him. Then you rose against the Umayyads, and they killed you and crucified you on palm trunks and burned you with fire and banished you from the lands. Until Yaḥyā b. Zayd was killed in Khurāsān, they killed your men, captured the children and women, and carried them without cushions in litters like driven captives to Syria. Then we rose against them and sought vengeance for you and attained your blood. We made you inherit their land and their homes, and we exalted your predecessor and preferred him. You took that as an argument against us, and you thought that we only mentioned your father to give him precedence over Ḥamzah, al-ʿAbbās, and Jaʿfar. It is not as you thought. But those departed this world safely, surrendered, and agreed upon in excellence, while your father was tried with fighting and war. The Umayyads cursed him as the disbelievers are cursed in the prescribed prayer. So we argued for him, reminded them of his excellence, and harshly rebuked and wronged them for what they inflicted upon him. You know that our honor in the time of ignorance was the watering of the greater pilgrimage and the guardianship of Zamzam, which became al-ʿAbbās’s among his brothers. Your father disputed us in it, and ʿUmar judged for us against him. We have not ceased to hold it in the time of ignorance and Islam. When the people of Madinah suffered drought, ʿUmar sought intercession with his Lord and drew near to Him only through our father until God relieved them and gave them rain, while your father was present but not interceded through. You know that no one of the Banū ʿAbd al-Muṭṭalib remained after the Prophet ﷺ except him, so it was an inheritance from his paternal uncles. Then more than one of the Banū Hāshim sought this matter, and none attained it except his son. The watering is his watering, the inheritance of the Prophet is his, and the caliphate is in his descendants. No honor or excellence remains in the time of ignorance or in Islam, in this world or the next, but that al-ʿAbbās is its heir and the one who bequeaths it. As for what you mentioned of Badr: Islam came while al-ʿAbbās was providing for Abū Ṭālib and his dependents and spending on them because of the hardship that befell him. Had al-ʿAbbās not been brought out to Badr unwillingly, Ṭālib and ʿAqīl would have died of hunger and would have licked the bowls of ʿUtbah and Shaybah. But he was among those who fed, and he removed from you the shame and disgrace and spared you the expense and burden. Then he ransomed ʿAqīl on the day of Badr. How do you boast over us when we supported you in disbelief and ransomed you from captivity? We have attained the noble deeds of the fathers, we have inherited the seal of the prophets to your exclusion, and we sought vengeance for you and attained what you were unable to attain, and you could not attain it for yourselves. Peace and God’s mercy be upon you.” Muḥammad had appointed Muḥammad b. al-Ḥasan b. Muʿāwiyah b. ʿAbd Allāh b. Jaʿfar b. Abī Ṭālib over Makkah, al-Qāsim b. Isḥāq over Yemen, and Mūsā b. ʿAbd Allāh over Syria. Muḥammad b. al-Ḥasan and al-Qāsim set out for Makkah. Al-Sarī b. ʿAbd Allāh, al-Manṣūr’s governor of Makkah, went out to meet them at the hollow of Adhākhir, and they defeated him. Muḥammad entered Makkah and stayed there briefly. A letter from Muḥammad b. ʿAbd Allāh came to him ordering him to march to him with those with him, and informing him of the march of ʿĪsā b. Mūsā against him to fight him. He and al-Qāsim marched from Makkah, and the news of Muḥammad’s death reached him in the vicinity of Qudayd. He and his companions fled and scattered. Muḥammad b. al-Ḥasan joined Ibrāhīm and stayed with him until Ibrāhīm was killed. Al-Qāsim went into hiding in Madinah until the daughter of ʿAbd Allāh b. Muḥammad b. ʿAlī b. ʿAbd Allāh b. Jaʿfar, the wife of ʿĪsā, obtained safety for him and his brothers Muʿāwiyah and others. As for Mūsā b. ʿAbd Allāh, he set out toward Syria, and with him was Rizām, the freedman of Muḥammad b. Khālid al-Qasrī. Rizām slipped away from him and went to al-Manṣūr with a letter from his master Muḥammad al-Qasrī. Muḥammad b. ʿAbd Allāh discovered that and imprisoned Muḥammad al-Qasrī. Mūsā reached Syria and found from them a bad response and harshness. Muḥammad wrote to him: I inform you that I met Syria and its people. The best of them in speech was the one who said: By God, we have grown weary of affliction and become so constrained that we have no room for this matter and no need of it. Among them was a group swearing that if we awake from our night and spend the next day, our matter will be raised. I wrote to you after I had hidden my face and feared for myself. Then he returned to Madinah. It is said: He came to al-Baṣrah and sent a companion of his to buy food for him. He bought it and brought it on a black porter and entered the house where he lived, then left. It was not long before the house was raided, and Mūsā, his son ʿAbd Allāh, and his servant were seized and carried to Muḥammad b. Sulaymān b. ʿAlī b. ʿAbd Allāh b. ʿAbbās. When Muḥammad saw Mūsā, he said: “May God not bring near your kinship nor greet your faces! You left all the lands except a town in which I am. If I maintain ties with your kin, I anger the Commander of the Faithful, and if I obey him, I sever your kin.” Then he sent them to al-Manṣūr, who ordered that Mūsā and his son each be struck with five hundred lashes, and they did not groan. Al-Manṣūr said: “I have excused the people of falsehood in their patience; what is it with these?” Mūsā said: “The people of truth are more deserving of patience.” Then he brought them out and ordered them imprisoned. (Khubayb b. Thābit: with a ḍammah on the dotted khāʾ, and with two bāʾs each with one dot, between them a yāʾ with two dots underneath.)

119. Tarikh (al-Tabari) 2794No grade recorded

     ذِكْرُ مَسِيرِ عِيسَى بْنِ مُوسَى إِلَى مُحَمَّدِ بْنِ عَبْدِ اللَّهِ وَقَتْلِهِ   ثُمَّ إِنَّ الْمَنْصُورَ أَحْضَرَ ابْنَ أَخِيهِ عِيسَى بْنَ مُوسَى بْنِ مُحَمَّدِ بْنِ عَلِيِّ بْنِ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ وَأَمَرَهُ بِالْمَسِيرِ إِلَى الْمَدِينَةِ لِقِتَالِ مُحَمَّدٍ. فَقَالَ: شَاوِرْ عُمُومَتَكَ يَا أَمِيرَ الْمُؤْمِنِينَ. ثُمَّ قَالَ: فَأَيْنَ قَوْلُ ابْنِ هَرْمَةَ: تَرَوْنَ أَمْرَأً لَا يُمْحِضُ الْقَوْمَ سِرَّهُ وَلَا يَنْتَجِي الْأُذْنَيْنِ عَمَّا يُحَاوِلُ     إِذَا مَا أَتَى شَيْئًا مَضَى كَالَّذِي أَتَى وَإِنْ قَالَ إِنِّي فَاعِلٌ فَهْوَ فَاعِلُ. فَقَالَ الْمَنْصُورُ: امْضِ أَيُّهَا الرَّجُلُ، فَوَاللَّهِ مَا يُرَادُ غَيْرِي وَغَيْرُكَ، وَمَا هُوَ إِلَّا أَنْ تَشْخَصَ أَنْتَ أَوْ أَشْخَصَ أَنَا. فَسَارَ وَسَيَّرَ مَعَهُ الْجُنُودَ. وَقَالَ الْمَنْصُورُ لَمَّا سَارَ عِيسَى: لَا أُبَالِي أَيُّهُمَا قَتَلَ صَاحِبَهُ. وَبَعَثَ مَعَهُ مُحَمَّدَ بْنَ أَبِي الْعَبَّاسِ السَّفَّاحِ، وَكَثِيرَ بْنَ حُصَيْنٍ الْعَبْدِيَّ، وَابْنَ قَحْطَبَةَ، وَهَزَارَ مَرَدَ وَغَيْرَهُمْ، وَقَالَ لَهُ حِينَ وَدَّعَهُ: يَا عِيسَى إِنِّي أَبْعَثُكَ إِلَى مَا بَيْنَ هَذَيْنِ، وَأَشَارَ إِلَى جَنْبَيْهِ، فَإِنْ ظَفِرْتَ بِالرَّجُلِ فَأَغْمِدْ سَيْفَكَ، وَابْذُلِ الْأَمَانَ، وَإِنْ تَغَيَّبَ فَضَمِّنْهُمْ إِيَّاهُ فَإِنَّهُمْ يَعْرِفُونَ مَذَاهِبَهُ، وَمَنْ لَقِيَكَ مِنْ آلِ أَبِي طَالِبٍ فَاكْتُبْ إِلَيَّ بِاسْمِهِ، وَمَنْ لَمْ يَلْقَكَ فَاقْبِضْ مَالَهُ. وَكَانَ جَعْفَرٌ الصَّادِقُ تَغَيَّبَ عَنْهُ فَقَبَضَ مَالَهُ، فَلَمَّا قَدِمَ الْمَنْصُورُ الْمَدِينَةَ قَالَ لَهُ جَعْفَرٌ فِي مَعْنَى مَالِهِ، فَقَالَ: قَبَضَهُ مَهْدِيُّكُمْ. فَلَمَّا وَصَلَ عِيسَى إِلَى فَيْدَ كَتَبَ إِلَى النَّاسِ فِي خِرَقِ حَرِيرٍ، مِنْهُمْ: عَبْدُ الْعَزِيزِ بْنُ الْمُطَّلِبِ الْمَخْزُومِيُّ، وَعُبَيْدُ اللَّهِ بْنُ مُحَمَّدِ بْنِ صَفْوَانَ الْجُمَحِيُّ، وَكَتَبَ إِلَى عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ عُمَرَ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ يَأْمُرُهُ بِالْخُرُوجِ مِنَ الْمَدِينَةِ فِيمَنْ أَطَاعَهُ، فَخَرَجَ هُوَ، وَعُمَرُ بْنُ مُحَمَّدِ بْنِ عُمَرَ، وَأَبُو عَقِيلٍ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ عَقِيلٍ، وَأَبُو عِيسَى. وَلَمَّا بَلَغَ مُحَمَّدًا قُرْبُ عِيسَى مِنَ الْمَدِينَةِ اسْتَشَارَ أَصْحَابَهُ فِي الْخُرُوجِ مِنَ الْمَدِينَةِ أَوِ الْمُقَامِ بِهَا، فَأَشَارَ بَعْضُهُمْ بِالْخُرُوجِ عَنْهَا، وَأَشَارَ بَعْضُهُمْ بِالْمُقَامِ بِهَا لِقَوْلِ رَسُولِ اللَّهِ ﷺ " رَأَيْتُنِي فِي دِرْعٍ حَصِينَةٍ فَأَوَّلْتُهَا الْمَدِينَةَ "، فَأَقَامَ. ثُمَّ اسْتَشَارَهُمْ فِي حَفْرِ خَنْدَقِ رَسُولِ اللَّهِ ﷺ فَقَالَ لَهُ جَابِرُ بْنُ أَنَسٍ، رَئِيسُ سُلَيْمٍ: يَا أَمِيرَ الْمُؤْمِنِينَ نَحْنُ أَخْوَالُكَ وَجِيرَانُكَ، وَفِينَا السِّلَاحُ وَالْكُرَاعُ، فَلَا تُخَنْدِقِ الْخَنْدَقَ، فَإِنَّ رَسُولَ اللَّهِ ﷺ خَنْدَقَ خَنْدَقَهُ لِمَا اللَّهُ أَعْلَمُ بِهِ، وَإِنْ خَنْدَقْتَهُ لَمْ يَحْسُنِ الْقِتَالُ رَجَّالَةً، وَلَمْ تُوَجَّهْ لَنَا الْخَيْلُ بَيْنَ الْأَزِقَّةِ، وَإِنَّ الَّذِينَ تُخَنْدِقُ دُونَهُمْ هُمُ الَّذِينَ يَحُولُ الْخَنْدَقُ دُونَهُمْ. فَقَالَ أَحَدُ بَنِي شُجَاعٍ: خَنْدِقْ، خَنْدَقَ رَسُولُ اللَّهِ ﷺ فَاقْتَدِ بِهِ، وَتُرِيدُ أَنْتَ أَنْ تَدَعَ أَثَرَ رَسُولِ اللَّهِ ﷺ لِرَأْيِكَ ! قَالَ: إِنَّهُ وَاللَّهِ يَا ابْنَ شُجَاعٍ مَا شَيْءٌ أَثْقَلَ عَلَيْكَ وَعَلَى أَصْحَابِكَ مِنْ لِقَائِهِمْ، وَمَا شَيْءٌ أَحَبَّ إِلَيْنَا مِنْ مُنَاجَزَتِهِمْ. فَقَالَ مُحَمَّدٌ: إِنَّمَا اتَّبَعْنَا فِي الْخَنْدَقِ أَثَرَ رَسُولِ اللَّهِ ﷺ فَلَا يَرُدَّنِي أَحَدٌ عَنْهُ فَلَسْتُ بِتَارِكِهِ. وَأَمَرَ بِهِ فَحُفِرَ، وَبَدَأَ هُوَ فَحَفَرَ بِنَفْسِهِ الْخَنْدَقَ الَّذِي حَفَرَهُ رَسُولُ اللَّهِ ﷺ لِلْأَحْزَابِ. وَسَارَ عِيسَى حَتَّى نَزَلَ الْأَعْوَصَ، وَكَانَ مُحَمَّدٌ قَدْ جَمَعَ النَّاسَ، وَأَخَذَ عَلَيْهِمُ الْمِيثَاقَ، وَحَصَرَهُمْ فَلَا يَخْرُجُونَ. وَخَطَبَهُمْ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ فَقَالَ لَهُمْ: إِنَّ عَدُوَّ اللَّهِ وَعَدُوَّكُمْ قَدْ نَزَلَ الْأَعْوَصَ، وَإِنَّ أَحَقَّ النَّاسِ بِالْقِيَامِ بِهَذَا الْأَمْرِ لَأَبْنَاءُ الْمُهَاجِرِينَ وَالْأَنْصَارِ، أَلَا وَإِنَّا قَدْ جَمَعْنَاكُمْ وَأَخَذْنَا عَلَيْكُمُ الْمِيثَاقَ، وَعَدُوُّكُمْ عَدَدٌ كَثِيرٌ وَالنَّصْرُ مِنَ اللَّهِ وَالْأَمْرُ بِيَدِهِ، وَإِنَّهُ قَدْ بَدَا لِي أَنْ آذَنَ لَكُمْ، فَمَنْ أَحَبَّ مِنْكُمْ أَنْ يُقِيمَ أَقَامَ، وَمَنْ أَحَبَّ أَنْ يَظْعَنَ ظَعَنَ. فَخَرَجَ عَالَمٌ كَثِيرٌ، وَخَرَجَ نَاسٌ مِنْ أَهْلِ الْمَدِينَةِ بِذَرَارِيِّهِمْ وَأَهْلِيهِمْ إِلَى الْأَعْرَاضِ وَالْجِبَالِ، وَبَقِيَ مُحَمَّدٌ فِي شِرْذِمَةٍ يَسِيرَةٍ، فَأَمَرَ أَبَا الْقَلَمَّسِ بِرَدِّ مَنْ قَدَرَ عَلَيْهِ، فَأَعْجَزَهُ كَثِيرٌ مِنْهُمْ، فَتَرَكَهُمْ. وَكَانَ الْمَنْصُورُ قَدْ أَرْسَلَ ابْنَ الْأَصَمِّ مَعَ عِيسَى يُنْزِلُهُ الْمَنَازِلَ، فَلَمَّا قَدِمُوا نَزَلُوا عَلَى مِيلٍ مِنَ الْمَدِينَةِ، فَقَالَ ابْنُ الْأَصَمِّ: إِنَّ الْخَيْلَ لَا عَمَلَ لَهَا مَعَ الرَّجَّالَةِ، وَإِنِّي أَخَافُ إِنْ كَشَفُوكُمْ كَشْفَةً أَنْ يَدْخُلُوا عَسْكَرَكُمْ. فَتَأَخَّرُوا إِلَى سِقَايَةِ سُلَيْمَانَ بْنِ عَبْدِ الْمَلِكِ بِالْجُرْفِ، وَهِيَ عَلَى أَرْبَعَةِ أَمْيَالٍ مِنَ الْمَدِينَةِ، وَقَالَ: لَا يُهَرْوِلُ الرَّاجِلُ أَكْثَرَ مِنْ مِيلَيْنِ أَوْ ثَلَاثَةٍ حَتَّى تَأْخُذَهُ الْخَيْلُ. وَأَرْسَلَ عِيسَى خَمْسَمِائَةِ رَجُلٍ إِلَى بَطْحَاءِ أَزْهَرَ عَلَى سِتَّةِ أَمْيَالٍ مِنَ الْمَدِينَةِ، فَأَقَامُوا بِهَا، وَقَالَ: أَخَافُ أَنْ يَنْهَزِمَ مُحَمَّدٌ فَيَأْتِيَ مَكَّةَ فَيَرُدَّهُ هَؤُلَاءِ، فَأَقَامُوا بِهَا حَتَّى قُتِلَ. وَأَرْسَلَ عِيسَى إِلَى مُحَمَّدٍ يُخْبِرُهُ أَنَّ الْمَنْصُورَ قَدْ آمَنَهُ وَأَهْلَهُ، فَأَعَادَ الْجَوَابَ: يَا هَذَا إِنَّ لَكَ بِرَسُولِ اللَّهِ ﷺ قَرَابَةً قَرِيبَةً، وَإِنِّي أَدْعُوكَ إِلَى كِتَابِ اللَّهِ وَسُنَّةِ نَبِيِّهِ وَالْعَمَلِ بِطَاعَتِهِ، وَأُحَذِّرُكَ نِقْمَتَهُ وَعَذَابَهُ، وَإِنِّي وَاللَّهِ مَا أَنَا مُنْصَرِفٌ عَنْ هَذَا الْأَمْرِ حَتَّى أَلْقَى اللَّهَ عَلَيْهِ، وَإِيَّاكَ أَنْ يَقْتُلَكَ مَنْ يَدْعُوكَ إِلَى اللَّهِ فَتَكُونَ شَرَّ قَتِيلٍ، أَوْ تَقْتُلَهُ فَيَكُونَ أَعْظَمَ لِوِزْرِكَ. فَلَمَّا بَلَغَتْهُ الرِّسَالَةُ قَالَ عِيسَى: لَيْسَ بَيْنَنَا وَبَيْنَهُ إِلَّا الْقِتَالُ. وَقَالَ مُحَمَّدٌ لِلرَّسُولِ: عَلَامَ تَقْتُلُونَنِي وَإِنَّمَا أَنَا رَجُلٌ فَرَّ مِنْ أَنْ يُقْتَلَ ؟ قَالَ: الْقَوْمُ يَدْعُونَكَ إِلَى الْأَمَانِ، فَإِنْ أَبَيْتَ إِلَّا قِتَالَهُمْ قَاتَلُوكَ عَلَى مَا قَاتَلَ عَلَيْهِ خَيْرُ آبَائِكَ [ عَلِيٌّ ] طَلْحَةَ وَالزُّبَيْرَ عَلَى نَكْثِ بَيْعَتِهِمْ وَكَيْدِ مُلْكِهِمْ. فَلَمَّا سَمِعَ الْمَنْصُورُ قَوْلَهُ قَالَ: مَا سَرَّنِي أَنَّهُ قَالَ غَيْرَ ذَلِكَ. وَنَزَلَ عِيسَى بِالْجُرْفِ لِاثْنَتَيْ عَشْرَةَ مِنْ رَمَضَانَ يَوْمَ السَّبْتِ، فَأَقَامَ السَّبْتَ وَالْأَحَدَ وَغَدَا يَوْمَ الْإِثْنَيْنِ فَوَقَفَ عَلَى سَلْعٍ فَنَظَرَ إِلَى الْمَدِينَةِ وَمَنْ فِيهَا فَنَادَى: يَا أَهْلَ الْمَدِينَةِ إِنَّ اللَّهَ حَرَّمَ دِمَاءَ بَعْضِنَا عَلَى بَعْضٍ، فَهَلُمُّوا إِلَى الْأَمَانِ ! فَمَنْ قَامَ تَحْتَ رَايَتِنَا فَهُوَ آمِنٌ، وَمَنْ دَخَلَ دَارَهُ فَهُوَ آمِنٌ، وَمَنْ دَخَلَ الْمَسْجِدَ فَهُوَ آمِنٌ، وَمَنْ أَلْقَى سِلَاحَهُ فَهُوَ آمِنٌ، وَمَنْ خَرَجَ مِنَ الْمَدِينَةِ فَهُوَ آمِنٌ، خَلُّوا بَيْنَنَا وَبَيْنَ صَاحِبِنَا، فَإِمَّا لَنَا وَإِمَّا لَهُ ! فَشَتَمُوهُ. وَانْصَرَفَ مِنْ يَوْمِهِ وَعَادَ مِنَ الْغَدِ وَقَدْ فَرَّقَ الْقُوَّادَ مِنْ سَائِرِ جِهَاتِ الْمَدِينَةِ، وَأَخْلَى نَاحِيَةَ مَسْجِدِ أَبِي الْجَرَّاحِ، وَهُوَ عَلَى بُطْحَانَ، فَإِنَّهُ أَخْلَى تِلْكَ النَّاحِيَةَ لِخُرُوجِ مَنْ يَنْهَزِمُ. وَبَرَزَ مُحَمَّدٌ فِي أَصْحَابِهِ، وَكَانَتْ رَايَتُهُ مَعَ عُثْمَانَ بْنِ مُحَمَّدِ بْنِ خَالِدِ بْنِ الزُّبَيْرِ، وَكَانَ شِعَارُهُ: أَحَدٌ أَحَدٌ. فَبَرَزَ أَبُو الْقَلَمَّسِ، وَهُوَ مِنْ أَصْحَابِ مُحَمَّدٍ، فَبَرَزَ إِلَيْهِ أَخُو أَسَدٍ وَاقْتَتَلُوا طَوِيلًا، فَقَتَلَهُ أَبُو الْقَلَمَّسِ، وَبَرَزَ إِلَيْهِ آخَرُ فَقَتَلَهُ، فَقَالَ حِينَ ضَرَبَهُ: خُذْهَا وَأَنَا ابْنُ الْفَارُوقِ. فَقَالَ رَجُلٌ مِنْ أَصْحَابِ عِيسَى: قَتَلْتَ خَيْرًا مِنْ أَلْفِ فَارُوقٍ. وَقَاتَلَ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ يَوْمَئِذٍ قِتَالًا عَظِيمًا، فَقَتَلَ بِيَدِهِ سَبْعِينَ رَجُلًا، وَأَمَرَ عِيسَى حُمَيْدَ بْنَ قَحْطَبَةَ، فَتَقَدَّمَ فِي مِائَةٍ كُلُّهُمْ رَاجِلٌ سِوَاهُ، فَزَحَفُوا حَتَّى بَلَغُوا جِدَارًا دُونَ الْخَنْدَقِ عَلَيْهِ نَاسٌ مِنْ أَصْحَابِ مُحَمَّدٍ، فَهَدَمَ حُمَيْدٌ الْحَائِطَ وَانْتَهَى إِلَى الْخَنْدَقِ وَنَصَبَ عَلَيْهِ أَبْوَابًا وَعَبَرَ هُوَ وَأَصْحَابُهُ عَلَيْهَا فَجَازُوا الْخَنْدَقَ وَقَاتَلُوا مِنْ وَرَائِهِ أَشَدَّ قِتَالٍ مِنْ بُكْرَةٍ إِلَى الْعَصْرِ. وَأَمَرَ عِيسَى أَصْحَابَهُ فَأَلْقَوُا الْحَقَائِبَ وَغَيْرَهَا فِي الْخَنْدَقِ وَجَعَلَ الْأَبْوَابَ عَلَيْهَا وَجَازَتِ الْخَيْلُ فَاقْتَتَلُوا قِتَالًا شَدِيدًا، فَانْصَرَفَ مُحَمَّدٌ قَبْلَ الظُّهْرِ فَاغْتَسَلَ وَتَحَنَّطَ ثُمَّ رَجَعَ، فَقَالَ لَهُ عَبْدُ اللَّهِ بْنُ جَعْفَرٍ: بِأَبِي أَنْتَ وَأُمِّي ! وَاللَّهِ مَا لَكَ بِمَا تَرَى طَاقَةٌ ! فَلَوْ أَتَيْتَ الْحَسَنَ بْنَ مُعَاوِيَةَ بِمَكَّةَ فَإِنَّ مَعَهُ جُلَّ أَصْحَابِكَ. فَقَالَ: لَوْ خَرَجْتُ لَقُتِلَ أَهْلُ الْمَدِينَةِ، وَاللَّهِ لَا أَرْجِعُ حَتَّى أَقْتُلَ أَوْ أُقْتَلَ، وَأَنْتَ مِنِّي فِي سَعَةٍ فَاذْهَبْ حَيْثُ شِئْتَ. فَمَشَى مَعَهُ قَلِيلًا ثُمَّ رَجَعَ عَنْهُ، وَتَفَرَّقَ عَنْهُ جُلُّ أَصْحَابِهِ حَتَّى بَقِيَ فِي ثَلَاثِمِائَةِ رَجُلٍ يَزِيدُونَ قَلِيلًا، فَقَالَ لِبَعْضِ أَصْحَابِهِ: نَحْنُ الْيَوْمَ بِعِدَّةِ أَهْلِ بَدْرٍ. وَصَلَّى مُحَمَّدٌ الظُّهْرَ وَالْعَصْرَ، وَكَانَ مَعَهُ عِيسَى بْنُ خُضَيْرٍ وَهُوَ يُنَاشِدُهُ إِلَّا ذَهَبْتَ إِلَى الْبَصْرَةِ أَوْ غَيْرِهَا، وَمُحَمَّدٌ يَقُولُ: وَاللَّهِ لَا تُبْتَلَوْنَ بِي مَرَّتَيْنِ، وَلَكِنِ اذْهَبْ أَنْتَ حَيْثُ شِئْتَ. فَقَالَ ابْنُ خُضَيْرٍ: وَأَيْنَ الْمَذْهَبُ عَنْكَ ؟ ثُمَّ مَضَى فَأَحْرَقَ الدِّيوَانَ الَّذِي فِيهِ أَسْمَاءُ مَنْ بَايَعَهُ، وَقَتَلَ رِيَاحَ بْنَ عُثْمَانَ، وَأَخَاهُ عَبَّاسَ بْنَ عُثْمَانَ، وَقَتَلَ ابْنَ مُسْلِمِ بْنِ عُقْبَةَ الْمُرِّيَّ، وَمَضَى إِلَى مُحَمَّدِ بْنِ الْقَسْرِيِّ وَهُوَ مَحْبُوسٌ لِيَقْتُلَهُ، فَعَلِمَ بِهِ فَرَدَمَ الْأَبْوَابَ دُونَهُ، فَلَمْ يَقْدِرْ عَلَيْهِ، وَرَجَعَ إِلَى مُحَمَّدٍ فَقَاتَلَ بَيْنَ يَدَيْهِ [ حَتَّى قُتِلَ ]. وَتَقَدَّمَ حُمَيْدُ بْنُ قَحْطَبَةَ وَتَقَدَّمَ مُحَمَّدٌ، فَلَمَّا صَارَ يَنْظُرُ مَسِيلَ سَلْعٍ عَرْقَبَ فَرَسُهُ، وَعَرْقَبَ بَنُو شُجَاعٍ الْخَمِيسِيُّونَ دَوَابَّهُمْ، وَلَمْ يَبْقَ أَحَدٌ إِلَّا كَسَرَ جَفْنَ سَيْفِهِ، فَقَالَ لَهُمْ مُحَمَّدٌ: قَدْ بَايَعْتُمُونِي وَلَسْتُ بَارِحًا حَتَّى أُقْتَلَ، فَمَنْ أَحَبَّ أَنْ يَنْصَرِفَ فَقَدْ أَذِنْتُ لَهُ. وَاشْتَدَّ الْقِتَالُ، فَهَزَمُوا أَصْحَابَ عِيسَى مَرَّتَيْنِ وَثَلَاثًا. وَقَالَ يَزِيدُ بْنُ مُعَاوِيَةَ بْنِ عَبَّاسِ بْنِ جَعْفَرٍ: وَيْلُ أُمِّهِ فَتْحًا لَوْ كَانَ لَهُ رِجَالٌ ! فَصَعِدَ نَفَرٌ مِنْ أَصْحَابِ عِيسَى عَلَى جَبَلِ سَلْعٍ وَانْحَدَرُوا مِنْهُ إِلَى الْمَدِينَةِ، وَأَمَرَتْ أَسْمَاءُ بِنْتُ حَسَنِ بْنِ عَبْدِ اللَّهِ بْنِ عُبَيْدِ اللَّهِ بْنِ عَبَّاسٍ بِخِمَارٍ أَسْوَدَ، فَرُفِعَ عَلَى مَنَارَةِ مُحَمَّدٍ رَسُولِ اللَّهِ ﷺ فَقَالَ أَصْحَابُ مُحَمَّدٍ: دُخِلَتِ الْمَدِينَةُ، فَهَرَبُوا، فَقَالَ يَزِيدُ: لِكُلِّ قَوْمٍ جَبَلٌ يَعْصِمُهُمْ، وَلَنَا جَبَلٌ لَا نُؤْتَى إِلَّا مِنْهُ، يَعْنِي سَلْعًا. وَفَتَحَ بَنُو أَبِي عَمْرٍو الْغِفَارِيُّونَ طَرِيقًا فِي بَنِي غِفَارٍ لِأَصْحَابِ عِيسَى وَدَخَلُوا مِنْهُ أَيْضًا، وَجَاءُوا مِنْ وَرَاءِ أَصْحَابِ مُحَمَّدٍ، وَنَادَى مُحَمَّدٌ حُمَيْدَ بْنَ قَحْطَبَةَ: ابْرُزْ إِلَيَّ فَأَنَا مُحَمَّدُ بْنُ عَبْدِ اللَّهِ. فَقَالَ حُمَيْدٌ: قَدْ عَرَفْتُكَ وَأَنْتَ الشَّرِيفُ ابْنُ الشَّرِيفِ الْكَرِيمُ ابْنُ الْكَرِيمِ، لَا وَاللَّهِ لَا أَبْرُزُ إِلَيْكَ وَبَيْنَ يَدَيَّ مِنْ هَؤُلَاءِ الْأَغْمَارِ أَحَدٌ، فَإِذَا فَرَغْتُ مِنْهُمْ فَسَأَبْرُزُ إِلَيْكَ. وَجَعَلَ حُمَيْدٌ يَدْعُو ابْنَ خُضَيْرٍ إِلَى الْأَمَانِ وَيَشِحُّ بِهِ عَلَى الْمَوْتِ، وَابْنُ خُضَيْرٍ يَحْمِلُ عَلَى النَّاسِ رَاجِلًا لَا يُصْغِي إِلَى أَمَانِهِ، وَهُوَ يَأْخُذُهُ بَيْنَ يَدَيْهِ، فَضَرَبَهُ رَجُلٌ مِنْ أَصْحَابِ عِيسَى عَلَى أَلْيَتِهِ فَحَلَّهَا، فَرَجَعَ إِلَى أَصْحَابِهِ فَشَدَّهَا بِثَوْبٍ ثُمَّ عَادَ إِلَى الْقِتَالِ، فَضَرَبَهُ إِنْسَانٌ عَلَى عَيْنِهِ فَغَاصَ السَّيْفُ وَسَقَطَ، فَابْتَدَرُوهُ فَقَتَلُوهُ وَاحْتَزُّوا رَأْسَهُ، وَكَأَنَّهُ بِاذِنْجَانَةٌ مُفَلَّقَةٌ مِنْ كَثْرَةِ الْجِرَاحِ فِيهِ. فَلَمَّا قُتِلَ تَقَدَّمَ مُحَمَّدٌ فَقَاتَلَ عَلَى جِيفَتِهِ، فَجَعَلَ يَهُذُّ النَّاسَ هَذًّا، وَكَانَ أَشْبَهَ النَّاسِ بِقِتَالِ حَمْزَةَ. وَلَمْ يَزَلْ يُقَاتِلُ حَتَّى ضَرَبَهُ رَجُلٌ دُونَ شَحْمَةِ أُذُنِهِ الْيُمْنَى فَبَرَكَ لِرُكْبَتِهِ وَجَعَلَ يَذُبُّ عَنْ نَفْسِهِ وَيَقُولُ: وَيْحَكُمُ ابْنُ نَبِيِّكُمْ مُجَرَّحٌ مَظْلُومٌ ! فَطَعَنَهُ ابْنُ قَحْطَبَةَ فِي صَدْرِهِ فَصَرَعَهُ، ثُمَّ نَزَلَ إِلَيْهِ فَاحْتَزَّ رَأْسَهُ وَأَتَى بِهِ عِيسَى، وَهُوَ لَا يُعْرَفُ مِنْ كَثْرَةِ الدِّمَاءِ. وَقِيلَ: إِنَّ عِيسَى اتَّهَمَ ابْنَ قَحْطَبَةَ، وَكَانَ فِي الْخَيْلِ، فَقَالَ لَهُ: مَا أَرَاكَ تُبَالِغُ. فَقَالَ لَهُ: أَتَتَّهِمُنِي ؟ فَوَاللَّهِ لَأَضْرِبَنَّ مُحَمَّدًا حِينَ أَرَاهُ بِالسَّيْفِ أَوْ أُقْتَلُ دُونَهُ. قَالَ: فَمَرَّ بِهِ وَهُوَ مَقْتُولٌ فَضَرَبَهُ وَهُوَ مَقْتُولٌ لِيُبِرَّ يَمِينَهُ. وَقِيلَ: بَلْ رُمِيَ بِسَهْمٍ وَهُوَ يُقَاتِلُ فَوَقَفَ إِلَى جِدَارٍ فَتَحَامَاهُ النَّاسُ، فَلَمَّا وَجَدَ الْمَوْتَ تَحَامَلَ عَلَى سَيْفِهِ فَكَسَرَهُ، وَهُوَ ذُو الْفَقَارِ سَيْفُ عَلِيٍّ. وَقِيلَ: بَلْ أَعْطَاهُ رَجُلًا مِنَ التُّجَّارِ كَانَ مَعَهُ وَلَهُ عَلَيْهِ أَرْبَعُمِائَةِ دِينَارٍ وَقَالَ: خُذْهُ فَإِنَّكَ لَا تَلْقَى أَحَدًا مِنْ آلِ أَبِي طَالِبٍ إِلَّا أَخَذَهُ، وَأَعْطَاكَ حَقَّكَ، فَلَمْ يَزَلْ عِنْدَهُ حَتَّى وَلِيَ جَعْفَرُ بْنُ سُلَيْمَانَ الْمَدِينَةَ فَأُخْبِرَ بِهِ، فَأَخَذَ السَّيْفَ مِنْهُ وَأَعْطَاهُ أَرْبَعَمِائَةِ دِينَارٍ، وَلَمْ يَزَلْ مَعَهُ حَتَّى أَخَذَهُ مِنْهُ الْمَهْدِيُّ، ثُمَّ صَارَ إِلَى الْهَادِي، فَجَرَّبَهُ عَلَى كَلْبٍ فَانْقَطَعَ السَّيْفُ. وَقِيلَ: بَلْ بَقِيَ إِلَى أَيَّامِ الرَّشِيدِ، وَكَانَ يَتَقَلَّدُهُ وَكَانَ بِهِ ثَمَانِيَ عَشْرَةَ فَقَّارَةً. وَلَمَّا أُتِيَ عِيسَى بِرَأْسِ مُحَمَّدٍ قَالَ لِأَصْحَابِهِ: مَا تَقُولُونَ فِيهِ ؟ فَوَقَعُوا فِيهِ، فَقَالَ بَعْضُهُمْ: كَذَبْتُمْ، مَا لِهَذَا قَاتَلْنَاهُ، وَلَكِنَّهُ خَالَفَ أَمِيرَ الْمُؤْمِنِينَ، وَشَقَّ عَصَا الْمُسْلِمِينَ، وَإِنْ كَانَ لَصَوَّامًا قَوَّامًا ! فَسَكَتُوا. فَأَرْسَلَ عِيسَى الرَّأْسَ إِلَى الْمَنْصُورِ مَعَ مُحَمَّدِ بْنِ أَبِي الْكِرَامِ بْنِ عَبْدِ اللَّهِ بْنِ عَلِيِّ بْنِ عَبْدِ اللَّهِ بْنِ جَعْفَرِ بْنِ أَبِي طَالِبٍ، وَبِالْبِشَارَةِ مَعَ الْقَاسِمِ بْنِ الْحَسَنِ بْنِ زَيْدِ بْنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ، فَأَرْسَلَ مَعَهُ رُءُوسَ بَنِي شُجَاعٍ. فَأَمَرَ الْمَنْصُورُ فَطِيفَ بِرَأْسِ مُحَمَّدٍ فِي الْكُوفَةِ، وَسَيَّرَهُ إِلَى الْآفَاقِ، وَلَمَّا رَأَى الْمَنْصُورُ رُءُوسَ بَنِي شُجَاعٍ قَالَ: هَكَذَا فَلْيَكُنِ النَّاسُ، طَلَبْتُ مُحَمَّدًا فَاشْتَمَلَ عَلَيْهِ هَؤُلَاءِ ثُمَّ نَقَلُوهُ وَانْتَقَلُوا مَعَهُ، ثُمَّ قَاتَلُوا مَعَهُ حَتَّى قُتِلُوا. وَكَانَ قَتْلُ مُحَمَّدٍ وَأَصْحَابِهِ يَوْمَ الْإِثْنَيْنِ بَعْدَ الْعَصْرِ لِأَرْبَعَ عَشْرَةَ خَلَتْ مِنْ شَهْرِ رَمَضَانَ. وَكَانَ الْمَنْصُورُ قَدْ بَلَغَهُ أَنَّ عِيسَى قَدْ هُزِمَ، فَقَالَ: كَلَّا، أَيْنَ لَعِبُ أَصْحَابِنَا وَصِبْيَانِنَا بِهَا عَلَى الْمَنَابِرِ، وَمَشُورَةُ النِّسَاءِ ؟ مَا أَنَى لِذَلِكَ بَعْدُ ! ثُمَّ بَلَغَهُ أَنَّ مُحَمَّدًا هَرَبَ فَقَالَ: كَلَّا، إِنَّا أَهْلُ بَيْتٍ لَا نَفِرُّ. فَجَاءَتْهُ بَعْدَ ذَلِكَ الرُّءُوسُ. وَلَمَّا وَصَلَ رَأْسُ مُحَمَّدٍ إِلَى الْمَنْصُورِ كَانَ الْحَسَنُ بْنُ زَيْدِ بْنِ الْحَسَنِ بْنِ عَلِيٍّ عِنْدَهُ، فَلَمَّا رَأَى الرَّأْسَ عَظُمَ عَلَيْهِ فَتَجَلَّدَ خَوْفًا مِنَ الْمَنْصُورِ، ( وَقَالَ لِنَقِيبِ الْمَنْصُورِ: أَهُوَ ؟ قَالَ: هُوَ فِلْذُهُمْ، وَقَالَ: لَوَدِدْتُ أَنَا الرَّكَانَةَ إِلَى طَاعَتِهِ، وَأَنَّهُ لَمْ يَكُنْ فَعَلَ وَلَا قَالَ، وَإِلَّا فَأُمُّ مُوسَى طَالِقٌ )، وَكَانَتْ غَايَةَ أَيْمَانِهِ، وَلَكِنَّهُ أَرَادَ قَتْلَهُ، وَكَانَتْ نَفْسُهُ أَكْرَمَ عَلَيْنَا مِنْ نَفْسِهِ، فَبَصَقَ بَعْضُ الْغِلْمَانِ فِي وَجْهِهِ، فَأَمَرَ الْمَنْصُورُ بِأَنْفِهِ فَكُسِرَ عُقُوبَةً لَهُ. وَلَمَّا وَرَدَ الْخَبَرُ بِقَتْلِ مُحَمَّدٍ عَلَى أَخِيهِ إِبْرَاهِيمَ بِالْبَصْرَةِ كَانَ يَوْمُ الْعِيدِ، فَخَرَجَ فَصَلَّى بِالنَّاسِ وَنَعَاهُ عَلَى الْمِنْبَرِ، وَأَظْهَرَ الْجَزَعَ عَلَيْهِ، وَتَمَثَّلَ عَلَى الْمِنْبَرِ: يَابَا الْمَنَازِلِ يَا خَيْرَ الْفَوَارِسِ مَنْ     يُفْجَعْ بِمِثْلِكَ فِي الدُّنْيَا فَقَدْ فُجِعَا اللَّهُ يَعْلَمُ أَنِّي لَوْ خَشِيتُهُمُ     وَأَوْجَسَ الْقَلْبُ مِنْ خَوْفٍ لَهُمْ فَزَعَا لَمْ يَقْتُلُوهُ وَلَمْ أُسْلِمْ أَخِي أَبَدًا     حَتَّى نَمُوتَ جَمِيعًا أَوْ نَعِيشَ مَعَا . وَلَمَّا قُتِلَ مُحَمَّدٌ أَرْسَلَ عِيسَى أَلْوِيَةً فَنُصِبَتْ فِي مَوَاضِعَ بِالْمَدِينَةِ وَنَادَى مُنَادِيهِ: مَنْ دَخَلَ تَحْتَ لِوَاءٍ مِنْهَا فَهُوَ آمِنٌ. وَأَخَذَ أَصْحَابَ مُحَمَّدٍ فَصَلَبَهُمْ مَا بَيْنَ ثَنِيَّةِ الْوَدَاعِ إِلَى دَارِ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ صَفَّيْنِ، وَوَكَّلَ بِخَشَبَةِ ابْنِ خُضَيْرٍ مَنْ يَحْفَظُهَا، فَاحْتَمَلَهُ قَوْمٌ مِنَ اللَّيْلِ فَوَارَوْهُ سِرًّا وَبَقِيَ الْآخَرُونَ ثَلَاثًا، فَأَمَرَ بِهِمْ عِيسَى، فَأُلْقُوا عَلَى مَقَابِرِ الْيَهُودِ، ثُمَّ أُلْقُوا بَعْدَ ذَلِكَ فِي خَنْدَقٍ فِي أَصْلِ ذِبَابٍ، فَأَرْسَلَتْ زَيْنَبُ بِنْتُ عَبْدِ اللَّهِ أُخْتُ مُحَمَّدٍ وَابْنَةُ فَاطِمَةَ إِلَى عِيسَى: إِنَّكُمْ قَدْ قَتَلْتُمُوهُ وَقَضَيْتُمْ حَاجَتَكُمْ مِنْهُ، فَلَوْ أَذِنْتُمْ لَنَا فِي دَفْنِهِ ؟ فَأَذِنَ لَهَا، فَدُفِنَ بِالْبَقِيعِ. وَقَطَعَ الْمَنْصُورُ الْمِيرَةَ فِي الْبَحْرِ إِلَى الْمَدِينَةِ، ثُمَّ أَذِنَ فِيهَا الْمَهْدِيُّ.

     ✧ Mention of ʿĪsā b. Mūsā's march against Muḥammad b. ʿAbd Allāh and his killing Then al-Manṣūr summoned his nephew ʿĪsā b. Mūsā b. Muḥammad b. ʿAlī b. ʿAbd Allāh b. ʿAbbās and ordered him to march to al-Madīnah to fight Muḥammad. He said: Consult your uncles, O Commander of the Faithful. Then he said: Where is the saying of Ibn Harmah: You see a man who does not disclose his secret to the people, nor does he confide his intentions to two ears. When he undertakes something, he proceeds as one who has already accomplished it; And if he says, 'I shall do it,' he is a doer. Al-Manṣūr said: Go on, O man, for by God, no one is intended but me and you, and it is only a matter of either you setting out or me setting out. So he set out, and troops were sent with him. Al-Manṣūr said when ʿĪsā departed: I do not care which of them kills his companion. He sent with him Muḥammad b. Abī al-ʿAbbās al-Saffāḥ, Kathīr b. Ḥuṣayn al-ʿAbdī, Ibn Qaḥṭabah, Hazārmard, and others. He said to him when bidding him farewell: O ʿĪsā, I am sending you against what lies between these two, and he pointed to his own sides. If you gain victory over the man, sheathe your sword and offer amnesty. If he goes into hiding, hold them responsible for him, for they know his ways. And whoever of the family of Abū Ṭālib meets you, write to me his name; and whoever does not meet you, seize his property. Jaʿfar al-Ṣādiq had gone into hiding from him, so he seized his property. When al-Manṣūr came to al-Madīnah, Jaʿfar spoke to him about his property, and he said: Your Mahdī seized it. When ʿĪsā reached Fayd, he wrote to the people on pieces of silk, among them: ʿAbd al-ʿAzīz b. al-Muṭṭalib al-Makhzūmī and ʿUbayd Allāh b. Muḥammad b. Ṣafwān al-Jumaḥī. He wrote to ʿAbd Allāh b. Muḥammad b. ʿUmar b. ʿAlī b. Abī Ṭālib ordering him to leave al-Madīnah with those who obeyed him. So he went out, along with ʿUmar b. Muḥammad b. ʿUmar, Abū ʿAqīl Muḥammad b. ʿAbd Allāh b. Muḥammad b. ʿAqīl, and Abū ʿĪsā. When Muḥammad learned that ʿĪsā was near al-Madīnah, he consulted his companions about leaving al-Madīnah or staying in it. Some advised leaving it, while others advised staying in it because of the saying of the Messenger of God ﷺ: "I saw myself in a strong coat of mail, and I interpreted it as al-Madīnah." So he stayed. Then he consulted them about digging the trench of the Messenger of God ﷺ. Jābir b. Anas, chief of Sulaym, said to him: O Commander of the Faithful, we are your maternal uncles and your neighbors, and among us are weapons and horses. Do not dig the trench, for the Messenger of God ﷺ dug his trench for what God alone knows. If you dig it, fighting on foot will not be effective, and our horses cannot be directed between the narrow lanes. Those against whom you dig are the very ones whom the trench would keep away. One of the Banū Shujāʿ said: Dig; the Messenger of God ﷺ dug, so follow his example. Do you want to abandon the practice of the Messenger of God ﷺ for your own opinion? He said: By God, O Ibn Shujāʿ, nothing is heavier upon you and your companions than meeting them, and nothing is more beloved to us than fighting them immediately. Muḥammad said: In the matter of the trench we only follow the practice of the Messenger of God ﷺ, so let no one turn me away from it, for I will not abandon it. He ordered it to be dug, and he began by digging with his own hands the trench that the Messenger of God ﷺ had dug for the confederates. ʿĪsā marched until he encamped at al-Aʿwaṣ. Muḥammad had gathered the people, taken a covenant from them, and confined them so that they would not leave. Muḥammad b. ʿAbd Allāh addressed them and said: God's enemy and your enemy has encamped at al-Aʿwaṣ. The most entitled of people to uphold this affair are the sons of the Emigrants and the Helpers. Indeed, we have gathered you and taken a covenant from you. Your enemy is numerous, but victory is from God and the matter is in His hand. It has occurred to me to give you permission: whoever of you wishes to stay may stay, and whoever wishes to depart may depart. A great multitude left, and some people of al-Madīnah went out with their children and families to the outskirts and the mountains. Muḥammad remained with a small band. He ordered Abū al-Qalammas to bring back those he could, but many of them eluded him, so he left them. Al-Manṣūr had sent Ibn al-Aṣamm with ʿĪsā to choose the encampments for him. When they arrived, they camped one mile from al-Madīnah. Ibn al-Aṣamm said: Horses are of no use alongside infantry, and I fear that if they rout you with a single rout, they will enter your camp. So they withdrew to the watering place of Sulaymān b. ʿAbd al-Malik at al-Jurf, which is four miles from al-Madīnah. He said: A foot soldier cannot run more than two or three miles before the cavalry overtakes him. ʿĪsā sent five hundred men to the plain of Azhar, six miles from al-Madīnah, and they stayed there. He said: I fear that Muḥammad may flee and go to Makkah, so let these men turn him back. They remained there until he was killed. ʿĪsā sent to Muḥammad informing him that al-Manṣūr had granted him and his family amnesty. He returned the answer: O you, you have close kinship with the Messenger of God ﷺ. I call you to the Book of God and the Sunnah of His Prophet and to act in obedience to Him, and I warn you of His vengeance and His punishment. By God, I will not turn away from this affair until I meet God upon it. Beware lest the one who calls you to God kill you and you become the worst of those killed, or you kill him and that becomes greater in your burden of sin. When the message reached him, ʿĪsā said: Between us and him there is nothing but fighting. Muḥammad said to the messenger: Why do you kill me when I am only a man who fled from being killed? He said: The people call you to amnesty. If you refuse anything but fighting them, they will fight you as your best forefather [ʿAlī] fought Ṭalḥah and al-Zubayr for breaking their pledge of allegiance and plotting against his rule. When al-Manṣūr heard his words, he said: I would not be pleased had he said anything else. ʿĪsā encamped at al-Jurf on the twelfth of Ramaḍān, a Saturday. He stayed Saturday and Sunday, and on Monday morning he went and stood on Salʿ and looked at al-Madīnah and those within it. He called out: O people of al-Madīnah, God has forbidden the blood of some of us against others. Come to amnesty! Whoever stands under our banner is safe, whoever enters his house is safe, whoever enters the mosque is safe, whoever throws down his weapon is safe, and whoever leaves al-Madīnah is safe. Leave us alone with our man, and it will be either for us or for him! They reviled him. He departed that day and returned the next day, having distributed the commanders on all sides of al-Madīnah and left open the area of the Mosque of Abū al-Jarrāḥ, which is on Buṭḥān. He left that side open for the exit of those who might flee. Muḥammad came out with his companions. His banner was with ʿUthmān b. Muḥammad b. Khālid b. al-Zubayr, and his battle cry was: One, One! Abū al-Qalammas, one of Muḥammad's companions, came forward. The brother of Asad came out against him, and they fought for a long time. Abū al-Qalammas killed him. Another came out against him and he killed him. When he struck him, he said: Take it, for I am the son of al-Fārūq. A man from ʿĪsā's companions said: You have killed one better than a thousand Fārūqs. Muḥammad b. ʿAbd Allāh fought that day a great fight and killed seventy men with his own hand. ʿĪsā ordered Ḥumayd b. Qaḥṭabah, and he advanced with a hundred men, all on foot except himself. They advanced until they reached a wall in front of the trench with some of Muḥammad's companions on it. Ḥumayd demolished the wall and reached the trench. He set up doors over it and crossed with his companions, and they crossed the trench and fought beyond it a most severe fight from morning until afternoon. ʿĪsā ordered his companions, and they threw saddlebags and other things into the trench and placed doors over them. The cavalry crossed, and they fought a fierce battle. Muḥammad withdrew before noon, performed the full ablution, and perfumed himself with ḥanūṭ, then returned. ʿAbd Allāh b. Jaʿfar said to him: May my father and mother be your ransom! By God, you cannot withstand what you see. If only you would go to al-Ḥasan b. Muʿāwiyah in Makkah, for with him are most of your companions. He said: If I left, the people of al-Madīnah would be killed. By God, I will not return until I kill or am killed. You are free of me, so go wherever you wish. He walked with him a little, then turned away from him. Most of his companions dispersed until he remained with three hundred men, a little more. He said to some of his companions: Today we are the number of the people of Badr. Muḥammad performed the noon and afternoon prayers. With him was ʿĪsā b. Khuḍayr, who kept adjuring him to go to al-Baṣrah or elsewhere, while Muḥammad kept saying: By God, you will not be afflicted through me twice. But you go wherever you wish. Ibn Khuḍayr said: And where is there to go away from you? Then he went and burned the register containing the names of those who had pledged allegiance to him. He killed Riyāḥ b. ʿUthmān and his brother ʿAbbās b. ʿUthmān, and he killed Ibn Muslim b. ʿUqbah al-Murrī. He went to Muḥammad b. al-Qasrī, who was imprisoned, to kill him. The latter learned of it and barricaded the doors against him, so he could not get to him. He returned to Muḥammad and fought before him [until he was killed]. Ḥumayd b. Qaḥṭabah advanced, and Muḥammad advanced. When he came within sight of the watercourse of Salʿ, his horse was hamstrung. The Banū Shujāʿ al-Khamīsiyyūn hamstrung their mounts, and there remained no one who did not break the scabbard of his sword. Muḥammad said to them: You have pledged allegiance to me, and I will not leave until I am killed. Whoever wishes to depart, I give him permission. The fighting intensified, and they routed ʿĪsā's companions twice and three times. Yazīd b. Muʿāwiyah b. ʿAbbās b. Jaʿfar said: Woe to his mother, what a victory, if only he had men! A group of ʿĪsā's companions climbed Mount Salʿ and descended from it into al-Madīnah. Asmāʾ bt. Ḥasan b. ʿAbd Allāh b. ʿUbayd Allāh b. ʿAbbās ordered a black veil to be raised on the minaret of Muḥammad, the Messenger of God ﷺ. Muḥammad's companions said: Al-Madīnah has been entered, and they fled. Yazīd said: Every people has a mountain that protects them, but we have a mountain from which alone we can be attacked, meaning Salʿ. The Banū Abī ʿAmr al-Ghifāriyyūn opened a path among the Banū Ghifār for ʿĪsā's companions, and they entered from there as well, coming from behind Muḥammad's companions. Muḥammad called out to Ḥumayd b. Qaḥṭabah: Come out against me, for I am Muḥammad b. ʿAbd Allāh. Ḥumayd said: I know you; you are the noble, son of the noble, the generous, son of the generous. No, by God, I will not come out against you while any of these raw youths remain before me. When I am done with them, I will come out against you. Ḥumayd kept calling Ibn Khuḍayr to amnesty, being reluctant for him to perish. Ibn Khuḍayr attacked the people on foot, not heeding his offer of amnesty, while Ḥumayd sought to take him alive before him. A man from ʿĪsā's companions struck him on his buttock and cut it open. He returned to his companions, bound it with a cloth, and went back to fighting. Someone struck him on his eye, and the sword sank in and he fell. They rushed upon him, killed him, and cut off his head. He was like a split eggplant from the many wounds on him. When he was killed, Muḥammad advanced and fought over his corpse, cutting down the people in swaths. He was the most like the fighting of Ḥamzah. He kept fighting until a man struck him just below the lobe of his right ear. He fell to his knees and began defending himself, saying: Woe to you! The son of your Prophet, wounded and wronged! Ibn Qaḥṭabah thrust him in the chest and threw him down. Then he dismounted, cut off his head, and brought it to ʿĪsā. It was unrecognizable from the abundance of blood. It is said: ʿĪsā suspected Ibn Qaḥṭabah, who was among the cavalry, and said to him: I do not see you exerting yourself. He said: Do you suspect me? By God, I will strike Muḥammad with the sword when I see him, or be killed before him. He said: He passed by him after he was already dead, and struck him while he was dead to fulfill his oath. It is said: Rather, he was shot with an arrow while fighting, and he stood against a wall. The people avoided him. When he felt death, he leaned upon his sword and broke it. It was Dhū al-Faqār, the sword of ʿAlī. It is said: Rather, he gave it to a merchant who was with him, to whom he owed four hundred dinars, and said: Take it, for you will not meet anyone of the family of Abū Ṭālib who will not take it and give you your due. It remained with him until Jaʿfar b. Sulaymān governed al-Madīnah. He was informed of it, so he took the sword from him and gave him four hundred dinars. It remained with him until al-Mahdī took it from him. Then it passed to al-Hādī, who tested it on a dog, and the sword broke. It is said: Rather, it remained until the days of al-Rashīd, and he used to wear it, and it had eighteen notches. When Muḥammad's head was brought to ʿĪsā, he said to his companions: What do you say about him? They disparaged him. One of them said: You lie. It was not for this that we fought him. Rather, he opposed the Commander of the Faithful and split the staff of the Muslims, even if he was one who fasted much and prayed much! They fell silent. ʿĪsā sent the head to al-Manṣūr with Muḥammad b. Abī al-Kirām b. ʿAbd Allāh b. ʿAlī b. ʿAbd Allāh b. Jaʿfar b. Abī Ṭālib, and the news of victory with al-Qāsim b. al-Ḥasan b. Zayd b. al-Ḥasan b. ʿAlī b. Abī Ṭālib. He sent with him the heads of the Banū Shujāʿ. Al-Manṣūr ordered that Muḥammad's head be paraded in al-Kūfah and sent around the regions. When al-Manṣūr saw the heads of the Banū Shujāʿ, he said: Thus should people be. I sought Muḥammad, and these surrounded him, carried him, and moved with him, then fought with him until they were killed. The killing of Muḥammad and his companions took place on Monday after the afternoon prayer, on the fourteenth of Ramaḍān. Al-Manṣūr had received word that ʿĪsā had been defeated, and he said: Never! Where is the playing of our companions and our children with it upon the pulpits, and the counsel of the women? The time for that has not yet come! Then word reached him that Muḥammad had fled, and he said: Never! We are a household that does not flee. Then the heads came to him after that. When Muḥammad's head reached al-Manṣūr, al-Ḥasan b. Zayd b. al-Ḥasan b. ʿAlī was with him. When he saw the head, it weighed heavily upon him, but he composed himself out of fear of al-Manṣūr. (He said to al-Manṣūr's chamberlain: Is it he? He said: It is their very flesh. And he said: I wish that we had inclined to obedience to him, and that he had not done or said what he did. Otherwise, the mother of Mūsā is divorced.) That was the utmost of his oaths. But he had wanted him killed, and his life was more precious to us than his own life. One of the servant boys spat in his face, and al-Manṣūr ordered that his nose be broken as a punishment for him. When the news of Muḥammad's killing reached his brother Ibrāhīm in al-Baṣrah, it was the day of the festival. He went out and prayed with the people, announced his death from the pulpit, and displayed grief for him. He recited on the pulpit: O best of abodes, O best of horsemen, whoever is bereaved of one like you in this world is indeed bereaved. God knows that if I feared them and the heart felt dread from fear of them, it would take fright, They would not have killed him, and I would never surrender my brother until we die together or live together. When Muḥammad was killed, ʿĪsā sent out banners, and they were set up in places in Madinah, and his crier proclaimed: “Whoever enters under one of these banners is safe.” He seized Muḥammad's companions and crucified them between Thaniyyat al-Wadāʿ and the house of ʿUmar b. ʿAbd al-ʿAzīz in two rows. He assigned someone to guard the wood of Ibn Khuḍayr, but some people carried him away at night and buried him secretly. The others remained for three days, then ʿĪsā ordered them to be thrown onto the Jewish cemetery, and after that they were thrown into a trench at the foot of Dhubāb. Zaynab bt. ʿAbd Allāh, Muḥammad's sister and the daughter of Fāṭimah, sent word to ʿĪsā: “You have killed him and achieved your aim concerning him. Would you permit us to bury him?” He granted her permission, and he was buried in al-Baqīʿ. Al-Manṣūr cut off supplies by sea to Madinah, then al-Mahdī later permitted them.

120. Tarikh (al-Tabari) 2795No grade recorded

     ذِكْرُ بَعْضِ الْمَشْهُورِينَ  مِمَّنْ كَانَ مَعَهُ وَكَانَ فِيمَنْ مَعَهُ مِنْ بَنِي هَاشِمٍ أَخُوهُ مُوسَى بْنُ عَبْدِ اللَّهِ، وَحُسَيْنٌ وَعَلِيٌّ ابْنَا زَيْدِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ عَلِيٍّ. وَلَمَّا بَلَغَ الْمَنْصُورُ أَنَّ ابْنَيْ زَيْدٍ أَعَانَا مُحَمَّدًا عَلَيْهِ قَالَ: عَجَبًا لَهُمَا قَدْ خَرَجَا عَلَيَّ وَقَدْ قَتَلْنَا قَاتِلَ أَبِيهِمَا كَمَا قَتَلَهُ، وَصَلَبْنَاهُ كَمَا صَلَبَهُ، وَأَحْرَقْنَاهُ كَمَا أَحْرَقَهُ !. وَكَانَ مَعَهُ حَمْزَةُ بْنُ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ الْحُسَيْنِ، وَعَلِيٌّ وَزَيْدٌ ابْنَا الْحَسَنِ بْنِ زَيْدِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ، وَكَانَ أَبُوهُمَا مَعَ الْمَنْصُورِ، وَالْحَسَنُ وَيَزِيدُ وَصَالِحٌ بَنُو مُعَاوِيَةَ بْنِ عَبْدِ اللَّهِ بْنِ جَعْفَرِ بْنِ أَبِي طَالِبٍ، وَالْقَاسِمُ بْنُ إِسْحَاقَ بْنِ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ، وَالْمُرَجَّى عَلِيُّ بْنُ جَعْفَرِ بْنِ إِسْحَاقَ بْنِ عَلِيِّ بْنِ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ، وَكَانَ أَبُوهُ مَعَ الْمَنْصُورِ. وَمِنْ غَيْرِهِمْ: مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ عَمْرِو بْنِ سَعِيدِ بْنِ الْعَبَّاسِ، وَمُحَمَّدُ بْنُ عَجْلَانَ، وَعَبْدُ اللَّهِ بْنُ عُمَرَ بْنِ حَفْصِ بْنِ عَاصِمٍ، أُخِذَ أَسِيرًا فَأُتِيَ بِهِ الْمَنْصُورُ، فَقَالَ لَهُ: أَنْتَ الْخَارِجُ عَلَيَّ ؟ قَالَ: لَمْ أَجِدْ إِلَّا ذَلِكَ أَوِ الْكُفْرَ بِمَا أَنْزَلَ اللَّهُ عَلَى مُحَمَّدٍ. وَكَانَ مَعَهُ أَبُو بَكْرِ بْنُ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ [ أَبِي ] سَبْرَةَ، وَعَبْدُ الْوَاحِدِ بْنُ أَبِي عَوْنٍ مَوْلَى الْأَزْدِ، وَعَبْدُ اللَّهِ بْنُ جَعْفَرِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ الْمِسْوَرِ بْنِ مَخْرَمَةَ، وَعَبْدُ الْعَزِيزِ بْنُ مُحَمَّدٍ الدَّرَاوَرْدِيُّ، وَعَبْدُ الْحَمِيدِ بْنُ جَعْفَرٍ، وَعَبْدُ اللَّهِ بْنُ عَطَاءِ بْنِ يَعْقُوبَ مَوْلَى بَنِي سِبَاعٍ، وَإِبْرَاهِيمُ، وَإِسْحَاقُ، وَرَبِيعَةُ. وَجَعْفَرٌ، وَعَبْدُ اللَّهِ، وَعَطَاءٌ، وَيَعْقُوبُ، وَعُثْمَانُ، وَعَبْدُ الْعَزِيزِ بَنُو عَبْدِ اللَّهِ بْنِ عَطَاءٍ، وَعِيسَى بْنُ خُضَيْرٍ، ( وَعُثْمَانُ بْنُ خُضَيْرٍ )، وَعُثْمَانُ بْنُ مُحَمَّدِ بْنِ خَالِدِ بْنِ الزُّبَيْرِ، هَرَبَ بَعْدَ قَتْلِ مُحَمَّدٍ فَأَتَى الْبَصْرَةَ، فَأُخِذَ مِنْهَا وَأُتِيَ بِهِ الْمَنْصُورُ. فَقَالَ لَهُ: هِيهِ يَا عُثْمَانُ ! أَنْتَ الْخَارِجُ عَلَيَّ مَعَ مُحَمَّدٍ ؟ قَالَ: بَايَعْتُهُ أَنَا وَأَنْتَ بِمَكَّةَ فَوَفَّيْتُ بِبَيْعَتِي، وَغَدَرْتَ بَيْعَتَكَ ! قَالَ: يَا ابْنَ اللَّخْنَاءِ ! قَالَ: ذَاكَ مَنْ قَامَتْ عَنْهُ الْإِمَاءُ ! يَعْنِي الْمَنْصُورَ، فَأَمَرَ بِهِ فَقُتِلَ. وَكَانَ مَعَ مُحَمَّدٍ عَبْدُ الْعَزِيزِ بْنُ عُبَيْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ بْنِ عُمَرَ بْنِ الْخَطَّابِ، وَأُخِذَ أَسِيرًا، فَأَطْلَقَهُ الْمَنْصُورُ، وَعَبْدُ الْعَزِيزِ بْنُ إِبْرَاهِيمَ بْنِ عَبْدِ اللَّهِ بْنِ مُطِيعٍ، وَعَلِيُّ بْنُ عَبْدِ الْمُطَّلِبِ بْنِ عَبْدِ اللَّهِ بْنِ جُنْطُبَ، وَإِبْرَاهِيمُ بْنُ جَعْفَرِ بْنِ مُصْعَبِ بْنِ الزُّبَيْرِ، وَهِشَامُ بْنُ عُمَارَةَ بْنِ الْوَلِيدِ بْنِ عَدِيِّ بْنِ الْخِيَارِ، وَعَبْدُ اللَّهِ بْنُ يَزِيدَ بْنِ هُرْمُزَ، وَغَيْرُهُمْ مِمَّنْ تَقَدَّمَ ذِكْرُهُمْ.

     ✧ Mention of some of the well-known who were with him Among the Banū Hāshim who were with him were his brother Mūsā b. ʿAbd Allāh, and Ḥusayn and ʿAlī, the two sons of Zayd b. ʿAlī b. al-Ḥusayn b. ʿAlī. When al-Manṣūr learned that the two sons of Zayd had assisted Muḥammad against him, he said: "How strange for them! They have rebelled against me, yet we killed the killer of their father just as he killed him, crucified him just as he crucified him, and burned him just as he burned him!" Also with him were Ḥamza b. ʿAbd Allāh b. Muḥammad b. al-Ḥusayn, and ʿAlī and Zayd, the two sons of al-Ḥasan b. Zayd b. ʿAlī b. Abī Ṭālib—their father was with al-Manṣūr—and al-Ḥasan, Yazīd, and Ṣāliḥ, the sons of Muʿāwiya b. ʿAbd Allāh b. Jaʿfar b. Abī Ṭālib, and al-Qāsim b. Isḥāq b. ʿAbd Allāh b. Jaʿfar, and al-Murajjā ʿAlī b. Jaʿfar b. Isḥāq b. ʿAlī b. ʿAbd Allāh b. Jaʿfar—his father was with al-Manṣūr. And from others: Muḥammad b. ʿAbd Allāh b. ʿAmr b. Saʿīd b. al-ʿAbbās, Muḥammad b. ʿAjlān, and ʿAbd Allāh b. ʿUmar b. Ḥafṣ b. ʿĀṣim. He was taken prisoner and brought to al-Manṣūr, who said to him: "Are you the one who rebelled against me?" He said: "I found no alternative to that or to disbelieving in what God revealed to Muḥammad." Also with him were Abū Bakr b. ʿAbd Allāh b. Muḥammad b. [Abī] Sabra, ʿAbd al-Wāḥid b. Abī ʿAwn, mawlā of al-Azd, ʿAbd Allāh b. Jaʿfar b. ʿAbd al-Raḥmān b. al-Miswar b. Makhrama, ʿAbd al-ʿAzīz b. Muḥammad al-Darāwardī, ʿAbd al-Ḥamīd b. Jaʿfar, ʿAbd Allāh b. ʿAṭāʾ b. Yaʿqūb, mawlā of Banū Sibāʿ, and Ibrāhīm, Isḥāq, and Rabīʿa. And Jaʿfar, ʿAbd Allāh, ʿAṭāʾ, Yaʿqūb, ʿUthmān, and ʿAbd al-ʿAzīz, the sons of ʿAbd Allāh b. ʿAṭāʾ, and ʿĪsā b. Khuḍayr, (and ʿUthmān b. Khuḍayr), and ʿUthmān b. Muḥammad b. Khālid b. al-Zubayr. He fled after the killing of Muḥammad and went to al-Baṣra, where he was seized and brought to al-Manṣūr. He said to him: "Well, ʿUthmān! Are you the one who rebelled against me with Muḥammad?" He said: "I pledged allegiance to him, and you did too, in Makkah. I fulfilled my pledge, and you betrayed yours!" He said: "Son of a foul woman!" He said: "That is one from whom slave women turned away!"—meaning al-Manṣūr—and he ordered him to be killed. Also with Muḥammad was ʿAbd al-ʿAzīz b. ʿUbayd Allāh b. ʿAbd Allāh b. ʿUmar b. al-Khaṭṭāb, who was taken prisoner but al-Manṣūr released him, and ʿAbd al-ʿAzīz b. Ibrāhīm b. ʿAbd Allāh b. Muṭīʿ, ʿAlī b. ʿAbd al-Muṭṭalib b. ʿAbd Allāh b. Junṭub, Ibrāhīm b. Jaʿfar b. Muṣʿab b. al-Zubayr, Hishām b. ʿUmāra b. al-Walīd b. ʿAdī b. al-Khiyār, and ʿAbd Allāh b. Yazīd b. Hurmuz, and others whose mention has preceded.

121. Tarikh (al-Tabari) 2796No grade recorded

     ذِكْرُ ظُهُورِ إِبْرَاهِيمَ بْنِ عَبْدِ اللَّهِ بْنِ الْحَسَنِ أَخِي مُحَمَّدٍ   فِيهَا كَانَ ظُهُورُ إِبْرَاهِيمَ بْنِ عَبْدِ اللَّهِ بْنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ، وَهُوَ أَخُو مُحَمَّدٍ، الْمُقَدَّمِ ذِكْرُهُ، وَكَانَ قَبْلَ ظُهُورِهِ قَدْ طُلِبَ أَشَدَّ الطَّلَبِ، فَحَكَتْ جَارِيَةٌ لَهُ أَنَّهُ لَمْ تُقِرَّهُمْ أَرْضٌ خَمْسَ سِنِينَ، مَرَّةً بِفَارِسَ، وَمَرَّةً بِكَرْمَانَ، وَمَرَّةً بِالْجَبَلِ، وَمَرَّةً بِالْحِجَازِ، وَمَرَّةً بِالْيَمَنِ، وَمَرَّةً بِالشَّامِ. ثُمَّ إِنَّهُ قَدِمَ الْمَوْصِلَ، وَقَدِمَهَا الْمَنْصُورُ فِي طَلَبِهِ، فَحَكَى إِبْرَاهِيمُ قَالَ: اضْطَرَّنِي الطَّلَبُ بِالْمَوْصِلِ حَتَّى جَلَسْتُ عَلَى مَائِدَةِ الْمَنْصُورِ ثُمَّ خَرَجْتُ وَقَدْ كَفَّ الطَّلَبُ، وَكَانَ قَوْمٌ مِنْ أَهْلِ الْعَسْكَرِ يَتَشَيَّعُونَ فَكَتَبُوا إِلَى إِبْرَاهِيمَ يَسْأَلُونَهُ الْقُدُومَ إِلَيْهِمْ لِيَثِبُوا بِالْمَنْصُورِ، فَقَدِمَ عَسْكَرُ أَبِي جَعْفَرٍ وَهُوَ بِبَغْدَادَ وَقَدْ خَطَّهَا. وَكَانَتْ لَهُ مِرْآةٌ يَنْظُرُ فِيهَا فَيَرَى عَدُوَّهُ مِنْ صَدِيقِهِ، فَنَظَرَ فِيهَا فَقَالَ: يَا مُسَيَّبُ قَدْ رَأَيْتُ إِبْرَاهِيمَ فِي عَسْكَرِي وَمَا فِي الْأَرْضِ أَعْدَى لِي مِنْهُ، فَانْظُرْ أَيَّ رَجُلٍ يَكُونُ. ثُمَّ إِنَّ الْمَنْصُورَ أَمَرَ بِبِنَاءِ قَنْطَرَةِ الصَّرَاةِ الْعَتِيقَةِ، فَخَرَجَ إِبْرَاهِيمُ يَنْظُرُ إِلَيْهَا مَعَ النَّاسِ، فَوَقَعَتْ عَلَيْهِ عَيْنُ الْمَنْصُورِ، فَخَنَسَ إِبْرَاهِيمُ، وَذَهَبَ فِي النَّاسِ، فَأَتَى فَامِيًا فَلَجَأَ إِلَيْهِ، فَأَصْعَدَهُ غُرْفَةً لَهُ، وَجَدَّ الْمَنْصُورُ فِي طَلَبِهِ، وَوَضَعَ الرَّصَدَةَ بِكُلِّ مَكَانٍ، فَنَشِبَ إِبْرَاهِيمُ مَكَانَهُ، فَقَالَ لَهُ صَاحِبُهُ سُفْيَانُ بْنُ حَيَّانَ الْقُمِّيُّ: قَدْ نَزَلَ بِنَا مَا تَرَى وَلَا بُدَّ مِنَ الْمُخَاطَرَةِ. قَالَ: فَأَنْتَ وَذَاكَ. فَأَقْبَلَ سُفْيَانُ إِلَى الرَّبِيعِ، فَسَأَلَهُ الْإِذْنَ عَلَى الْمَنْصُورِ، فَأَدْخَلَهُ عَلَيْهِ، فَلَمَّا رَآهُ شَتَمَهُ، فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، أَنَا أَهْلٌ لِمَا تَقُولُ، غَيْرَ أَنِّي أَتَيْتُكَ تَائِبًا وَلَكَ عِنْدِي كُلُّ مَا تُحِبُّ، وَأَنَا آتِيكَ بِإِبْرَاهِيمَ بْنِ عَبْدِ اللَّهِ، إِنِّي قَدْ بَلَوْتُهُمْ فَلَمْ أَجِدْ فِيهِمْ خَيْرًا، فَاكْتُبْ لِي جَوَازًا وَلِغُلَامٍ مَعِي يَحْمِلُنِي عَلَى الْبَرِيدِ وَوَجِّهْ مَعِي جُنْدًا. فَكَتَبَ لَهُ جَوَازًا وَدَفَعَ إِلَيْهِ جُنْدًا وَقَالَ: هَذِهِ أَلْفُ دِينَارٍ فَاسْتَعِنْ بِهَا. قَالَ: لَا حَاجَةَ لِي فِيهَا، وَأَخَذَ مِنْهَا ثَلَاثَمِائَةِ دِينَارٍ، وَأَقْبَلَ وَالْجُنْدُ مَعَهُ فَدَخَلَ الْبَيْتَ، وَعَلَى إِبْرَاهِيمَ جُبَّةُ صُوفٍ وَقَبَاءٌ كَأَقْبِيَةِ الْغِلْمَانِ، فَصَاحَ بِهِ، فَوَثَبَ وَجَعَلَ يَأْمُرُهُ وَيَنْهَاهُ، وَسَارَ عَلَى الْبَرِيدِ. وَقِيلَ: لَمْ يَرْكَبِ الْبَرِيدَ. وَسَارَ حَتَّى قَدِمَ الْمَدَائِنَ، فَمَنَعَهُ صَاحِبُ الْقَنْطَرَةِ بِهَا، فَدَفَعَ جَوَازَهُ إِلَيْهِ، فَلَمَّا جَازَهَا قَالَ لَهُ الْمُوَكَّلُ بِالْقَنْطَرَةِ: مَا هَذَا غُلَامٌ، وَإِنَّهُ لَإِبْرَاهِيمُ بْنُ عَبْدِ اللَّهِ، اذْهَبْ رَاشِدًا، فَأَطْلَقَهُمَا، فَرَكِبَا سَفِينَةً حَتَّى قَدِمَا الْبَصْرَةَ، فَجَعَلَ يَأْتِي بِالْجُنْدِ الدَّارَ لَهَا بَابَانِ فَيُقْعِدُ الْبَعْضَ مِنْهُمْ عَلَى أَحَدِ الْبَابَيْنِ وَيَقُولُ: لَا تَبْرَحُوا حَتَّى آتِيَكُمْ، فَيَخْرُجَ مِنَ الْبَابِ الْآخَرِ وَيَتْرُكَهُمْ، حَتَّى فَرَّقَ الْجُنْدَ عَنْ نَفْسِهِ وَبَقِيَ وَحْدَهُ. وَبَلَغَ الْخَبَرُ سُفْيَانَ بْنَ مُعَاوِيَةَ أَمِيرَ الْبَصْرَةِ، فَأَرْسَلَ إِلَيْهِمْ فَجَمَعَهُمْ، وَطَلَبَ الْقُمِّيَّ فَأَعْجَزَهُ. وَكَانَ إِبْرَاهِيمُ قَدْ قَدِمَ الْأَهْوَازَ قَبْلَ ذَلِكَ وَاخْتَفَى عِنْدَ الْحَسَنِ بْنِ خُبَيْبٍ، وَكَانَ مُحَمَّدُ بْنُ الْحُصَيْنِ يَطْلُبُهُ، فَقَالَ يَوْمًا: إِنَّ أَمِيرَ الْمُؤْمِنِينَ كَتَبَ إِلَيَّ يُخْبِرُنِي أَنَّ الْمُنَجِّمِينَ أَخْبَرُوهُ أَنَّ إِبْرَاهِيمَ نَازِلٌ بِالْأَهْوَازِ فِي جَزِيرَةٍ بَيْنَ نَهْرَيْنِ، وَقَدْ طَلَبْتُهُ فِي الْجَزِيرَةِ وَلَيْسَ هُنَاكَ، وَقَدْ عَزَمْتُ أَنْ أَطْلُبَهُ غَدًا بِالْمَدِينَةِ، لَعَلَّ أَمِيرَ الْمُؤْمِنِينَ يَعْنِي بِقَوْلِهِ بَيْنَ نَهْرَيْنِ بَيْنَ دُجَيْلٍ وَالْمَسْرُقَانِ. فَرَجَعَ الْحَسَنُ بْنُ خُبَيْبٍ إِلَى إِبْرَاهِيمَ فَأَخْبَرَهُ وَأَخْرَجَهُ إِلَى ظَاهِرِ الْبَلَدِ، وَلَمْ يَطْلُبْهُ مُحَمَّدٌ ذَلِكَ الْيَوْمَ. فَلَمَّا كَانَ آخِرُ النَّهَارِ خَرَجَ الْحَسَنُ إِلَى إِبْرَاهِيمَ فَأَدْخَلَهُ الْبَلَدَ، وَهُمَا عَلَى حِمَارَيْنِ، وَقْتَ الْعِشَاءِ الْآخِرَةِ، فَلَقِيَهُ أَوَائِلُ خَيْلِ ابْنِ الْحُصَيْنِ، فَنَزَلَ إِبْرَاهِيمُ عَنْ حِمَارِهِ كَأَنَّهُ يَبُولُ، فَسَأَلَ ابْنُ الْحُصَيْنِ الْحَسَنَ بْنَ خُبَيْبٍ عَنْ مَجِيئِهِ، فَقَالَ: مِنْ عِنْدِ بَعْضِ أَهْلِي. فَمَضَى وَتَرَكَهُ. وَرَجَعَ الْحَسَنُ إِلَى إِبْرَاهِيمَ، فَأَرْكَبَهُ وَأَدْخَلَهُ إِلَى مَنْزِلِهِ، فَقَالَ لَهُ إِبْرَاهِيمُ: وَاللَّهِ لَقَدْ بُلْتُ دَمًا. قَالَ: فَأَتَيْتُ الْمَوْضِعَ فَرَأَيْتُهُ قَدْ بَالَ دَمًا. ثُمَّ إِنَّ إِبْرَاهِيمَ قَدِمَ الْبَصْرَةَ، فَقِيلَ: قَدِمَهَا سَنَةَ خَمْسٍ وَأَرْبَعِينَ بَعْدَ ظُهُورِ أَخِيهِ مُحَمَّدٍ بِالْمَدِينَةِ، وَقِيلَ: قَدِمَهَا سَنَةَ ثَلَاثٍ وَأَرْبَعِينَ وَمِائَةٍ، وَكَانَ الَّذِي أَقْدَمَهُ وَتَوَلَّى كَرَاهُ، فِي قَوْلِ بَعْضِهِمْ، يَحْيَى بْنُ زِيَادِ بْنِ حَيَّانَ النَّبَطِيُّ، وَأَنْزَلَهُ فِي دَارِهِ فِي بَنِي لَيْثٍ. وَقِيلَ: نَزَلَ فِي دَارِ أَبِي فَرْوَةَ، وَدَعَا النَّاسَ إِلَى بَيْعَةِ أَخِيهِ، وَكَانَ أَوَّلَ مَنْ بَايَعَهُ نُمَيْلَةُ بْنُ مُرَّةَ الْعَبْشَمِيُّ، وَعَفْوُ اللَّهِ بْنُ سُفْيَانَ، وَعَبْدُ الْوَاحِدِ بْنُ زِيَادٍ، وَعَمْرُو بْنُ سَلَمَةَ الْهُجَيْمِيُّ، وَعَبْدُ اللَّهِ بْنُ يَحْيَى بْنِ حُصَيْنٍ الرَّقَاشِيُّ، وَنَدَبُوا النَّاسَ، فَأَجَابَهُمُ الْمُغِيرَةُ بْنُ الْفَزَعِ وَأَشْبَاهٌ لَهُ. وَأَجَابَهُ أَيْضًا عِيسَى بْنُ يُونُسَ، وَمُعَاذُ بْنُ مُعَاذٍ، وَعَبَّادُ بْنُ الْعَوَّامِ، وَإِسْحَاقُ بْنُ يُوسُفَ الْأَزْرَقُ، وَمُعَاوِيَةُ بْنُ هُشَيْمِ بْنِ بَشِيرٍ، وَجَمَاعَةٌ كَثِيرَةٌ مِنَ الْفُقَهَاءِ وَأَهْلِ الْعِلْمِ، حَتَّى أَحْصَى دِيوَانُهُ أَرْبَعَةَ آلَافٍ. وَشُهِرَ أَمْرُهُ، فَقَالُوا لَهُ: لَوْ تَحَوَّلْتَ إِلَى وَسَطِ الْبَصْرَةِ أَتَاكَ النَّاسُ وَهُمْ مُسْتَرِيحُونَ. فَتَحَوَّلَ فَنَزَلَ دَارَ أَبِي مَرْوَانَ مَوْلَى بَنِي سُلَيْمٍ فِي مَقْبَرَةِ بَنِي يَشْكُرَ، وَكَانَ سُفْيَانُ بْنُ مُعَاوِيَةَ قَدْ مَالَأَ عَلَى أَمْرِهِ. وَلَمَّا ظَهَرَ أَخُوهُ مُحَمَّدٌ كَتَبَ إِلَيْهِ يَأْمُرُهُ بِالظُّهُورِ، فَوَجَمَ لِذَلِكَ وَاغْتَمَّ، فَجَعَلَ بَعْضُ أَصْحَابِهِ يُسَهِّلُ عَلَيْهِ ذَلِكَ وَقَالَ لَهُ: قَدِ اجْتَمَعَ لَكَ أَمْرُكَ فَتَخْرُجُ إِلَى السِّجْنِ فَتَكْسِرُهُ مِنَ اللَّيْلِ فَتُصْبِحُ وَقَدِ اجْتَمَعَ لَكَ عَالَمٌ مِنَ النَّاسِ. وَطَابَتْ نَفْسُهُ. وَكَانَ الْمَنْصُورُ بِظَاهِرِ الْكُوفَةِ، كَمَا تَقَدَّمَ، فِي قِلَّةٍ مِنَ الْعَسَاكِرِ، وَقَدْ أَرْسَلَ ثَلَاثَةً مِنَ الْقُوَّادِ إِلَى سُفْيَانَ بْنِ مُعَاوِيَةَ بِالْبَصْرَةِ مَدَدًا لَهُ لِيَكُونُوا عَوْنًا لَهُ عَلَى إِبْرَاهِيمَ إِنْ ظَهَرَ. فَلَمَّا أَرَادَ إِبْرَاهِيمُ الظُّهُورَ أَرْسَلَ إِلَى سُفْيَانَ فَأَعْلَمَهُ، فَجَمَعَ الْقُوَّادَ عِنْدَهُ. وَظَهَرَ إِبْرَاهِيمُ أَوَّلَ شَهْرِ رَمَضَانَ سَنَةَ خَمْسٍ وَأَرْبَعِينَ وَمِائَةٍ، فَغَنِمَ دَوَابَّ أُولَئِكَ الْجُنْدِ، وَصَلَّى بِالنَّاسِ الصُّبْحَ فِي الْجَامِعِ، وَقَصَدَ دَارَ الْإِمَارَةِ وَبِهَا سُفْيَانُ مُتَحَصِّنًا فِي جَمَاعَةٍ فَحَصَرَهُ، وَطَلَبَ سُفْيَانُ مِنْهُ الْأَمَانَ، فَآمَنَهُ إِبْرَاهِيمُ. وَدَخَلَ الدَّارَ فَفَرَشُوا لَهُ حَصِيرًا، فَهَبَّتِ الرِّيحُ فَقَلَبَتْهُ قَبْلَ أَنْ يَجْلِسَ، فَتَطَيَّرَ النَّاسُ بِذَلِكَ، فَقَالَ إِبْرَاهِيمُ: إِنَّا لَا نَتَطَيَّرُ. وَجَلَسَ عَلَيْهِ مَقْلُوبًا وَحَبَسَ الْقُوَّادَ وَحَبَسَ أَيْضًا سُفْيَانَ بْنَ مُعَاوِيَةَ فِي الْقَصْرِ وَقَيَّدَهُ بِقَيْدٍ خَفِيفٍ لِيَعْلَمَ الْمَنْصُورُ أَنَّهُ مَحْبُوسٌ. وَبَلَغَ جَعْفَرًا وَمُحَمَّدًا ابْنَيْ سُلَيْمَانَ بْنِ عَلِيٍّ ظُهُورُ إِبْرَاهِيمَ، فَأَتَيَا فِي سِتِّمِائَةِ رَجُلٍ، فَأَرْسَلَ إِلَيْهِمَا إِبْرَاهِيمُ الْمَضَاءَ بْنَ الْقَاسِمِ الْجَزَرِيَّ فِي خَمْسِينَ رَجُلًا، فَهَزَمَهُمَا، وَنَادَى مُنَادِي إِبْرَاهِيمَ: لَا يُتْبَعُ مَهْزُومٌ وَلَا يُذَفَّفُ عَلَى جَرِيحٍ. وَمَضَى إِبْرَاهِيمُ بِنَفْسِهِ إِلَى بَابِ زَيْنَبَ بِنْتِ سُلَيْمَانَ بْنِ عَلِيِّ بْنِ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ، وَإِلَيْهَا يُنْسَبُ الزَّيْنَبِيُّونَ مِنَ الْعَبَّاسِيِّينَ، فَنَادَى بِالْأَمَانِ وَأَنْ لَا يَعْرِضَ لَهُمْ أَحَدٌ، فَصَفَتْ لَهُ الْبَصْرَةُ، وَوَجَدَ فِي بَيْتِ مَالِهَا أَلْفَيْ أَلْفِ دِرْهَمٍ، فَقَوِيَ بِذَلِكَ وَفَرَضَ لِأَصْحَابِهِ لِكُلِّ رَجُلٍ خَمْسِينَ خَمْسِينَ. فَلَمَّا اسْتَقَرَّتْ لَهُ الْبَصْرَةُ أَرْسَلَ الْمُغِيرَةَ إِلَى الْأَهْوَازِ، فَبَلَغَهَا فِي مِائَتَيْ رَجُلٍ، وَكَانَ بِهَا مُحَمَّدُ بْنُ الْحُصَيْنِ عَامِلًا لِلْمَنْصُورِ، فَخَرَجَ إِلَيْهِ فِي أَرْبَعَةِ آلَافٍ فَالْتَقَوْا، فَانْهَزَمَ ابْنُ الْحُصَيْنِ وَدَخَلَ الْمُغِيرَةُ الْأَهْوَازَ. وَقِيلَ: إِنَّمَا وَجَّهَ الْمُغِيرَةَ بَعْدَ مَسِيرِهِ إِلَى بَاخَمْرَى، وَسَيَّرَ إِبْرَاهِيمُ إِلَى فَارِسَ عَمْرَو بْنَ شَدَّادٍ، فَقَدِمَهَا وَبِهَا إِسْمَاعِيلُ وَعَبْدُ الصَّمَدِ ابْنَا عَلِيِّ بْنِ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ، فَبَلَغَهُمَا دُنُوُّ عَمْرٍو وَهُمَا بِإِصْطَخْرَ، فَقَصَدَا دَارَابَجَرْدَ فَتَحَصَّنَا بِهَا، فَصَارَتْ فَارِسُ فِي يَدِ عَمْرٍو، وَأَرْسَلَ إِبْرَاهِيمُ مَرْوَانَ بْنَ سَعِيدٍ الْعِجْلِيَّ فِي سَبْعَةَ عَشَرَ أَلْفًا إِلَى وَاسِطَ، وَبِهَا هَارُونُ بْنُ حُمَيْدٍ الْإِيَادِيُّ مِنْ قِبَلِ الْمَنْصُورِ، فَمَلَكَهَا الْعِجْلِيُّ. وَأَرْسَلَ الْمَنْصُورُ لِحَرْبِهِ عَامِرَ بْنَ إِسْمَاعِيلَ الْمُسْلِيَّ فِي خَمْسَةِ آلَافٍ، وَقِيلَ: فِي عِشْرِينَ أَلْفًا، فَكَانَتْ بَيْنَهُمْ وَقَعَاتٌ ثُمَّ تَهَادَنُوا عَلَى تَرْكِ الْحَرْبِ حَتَّى يَنْظُرُوا مَا يَكُونُ مِنْ إِبْرَاهِيمَ وَالْمَنْصُورِ. فَلَمَّا قُتِلَ إِبْرَاهِيمُ هَرَبَ مَرْوَانُ بْنُ سَعِيدٍ عَنْهُمَا فَاخْتَفَى حَتَّى مَاتَ. فَلَمْ يَزَلْ إِبْرَاهِيمُ بِالْبَصْرَةِ يُفَرِّقُ الْعُمَّالَ وَالْجُيُوشَ حَتَّى أَتَاهُ نَعْيُ أَخِيهِ مُحَمَّدٍ قَبْلَ عِيدِ الْفِطْرِ بِثَلَاثَةِ أَيَّامٍ، فَخَرَجَ بِالنَّاسِ يَوْمَ الْعِيدِ وَفِيهِ الِانْكِسَارُ فَصَلَّى بِهِمْ وَأَخْبَرَهُمْ بِقَتْلِ مُحَمَّدٍ، فَازْدَادُوا فِي قِتَالِ الْمَنْصُورِ بَصِيرَةً، وَأَصْبَحَ مِنَ الْغَدِ فَعَسْكَرَ وَاسْتَخْلَفَ عَلَى الْبَصْرَةِ نُمَيْلَةَ وَخَلَّفَ ابْنَهُ حَسَنًا مَعَهُ.

     ✧ Mention of the appearance of Ibrāhīm b. ʿAbd Allāh b. al-Ḥasan, brother of Muḥammad In this year occurred the appearance of Ibrāhīm b. ʿAbd Allāh b. al-Ḥasan b. ʿAlī b. Abī Ṭālib, who was the brother of Muḥammad, whose mention has preceded. Before his appearance he had been sought with the utmost severity. A slave-girl of his related that no land gave them rest for five years: at one time in Fāris, at another in Kirmān, at another in al-Jabal, at another in al-Ḥijāz, at another in al-Yaman, and at another in al-Shām. Then he came to al-Mawṣil, and al-Manṣūr also came there in search of him. Ibrāhīm related: The search in al-Mawṣil forced me until I sat at the table of al-Manṣūr; then I left and the search slackened. A group of people from the army were Shīʿīs, and they wrote to Ibrāhīm asking him to come to them so they could attack al-Manṣūr. He came to the camp of Abū Jaʿfar while the latter was in Baghdād, which he had laid out. He had a mirror through which he looked and could distinguish his enemy from his friend. He looked into it and said: O Musayyab, I have seen Ibrāhīm in my camp, and there is no one on earth more hostile to me than he. See what kind of man he is. Then al-Manṣūr ordered the construction of the old bridge of al-Ṣarāh. Ibrāhīm went out to look at it with the people, and the eye of al-Manṣūr fell upon him. Ibrāhīm shrank back and disappeared among the people. He went to a beanseller and took refuge with him, who took him up to a room of his. Al-Manṣūr intensified the search for him and set watchers in every place. Ibrāhīm remained stuck where he was. His companion Sufyān b. Ḥayyān al-Qummī said to him: What you see has befallen us, and there is no escape from taking a risk. He said: You may do that. Sufyān went to al-Rabīʿ and asked him for permission to enter upon al-Manṣūr. He brought him in to him. When al-Manṣūr saw him, he reviled him. He said: O Commander of the Faithful, I deserve what you say, except that I have come to you repentant, and I have for you everything you desire. I will bring you Ibrāhīm b. ʿAbd Allāh. I have tested them and found no good in them. Write for me a pass, and for a lad with me to carry me on the post-horses, and send troops with me. He wrote him a pass, handed troops over to him, and said: Here are a thousand dinars; use them for support. He said: I have no need of them. He took three hundred dinars from it and set out with the troops accompanying him. He entered the house. Ibrāhīm was wearing a woolen jubbah and a qabāʾ like the qabāʾs of servant boys. He shouted at him, and he jumped up and began giving him orders. He traveled on the post. It is said: He did not ride the post. He traveled until he reached al-Madāʾin. The keeper of the bridge there prevented him, so he handed his pass to him. When he crossed it, the man in charge of the bridge said to him: This is no servant boy; he is Ibrāhīm b. ʿAbd Allāh. Go safely. He let them both go. They boarded a boat and came to al-Baṣrah. He would bring the troops to a house that had two doors and seat some of them at one door and say: Do not leave until I come to you. Then he would leave from the other door and abandon them, until he had dispersed the troops from himself and remained alone. The news reached Sufyān b. Muʿāwiyah, governor of al-Baṣrah, so he sent for them and gathered them. He sought al-Qummī but could not find him. Ibrāhīm had previously come to al-Ahwāz and hidden with al-Ḥasan b. Khubayb. Muḥammad b. al-Ḥuṣayn was searching for him. One day he said: The Commander of the Faithful has written to me informing me that the astrologers have told him that Ibrāhīm is staying at al-Ahwāz on an island between two rivers. I searched for him on the island but he was not there. I have resolved to search for him tomorrow in the city; perhaps the Commander of the Faithful means by "between two rivers" between Dujayl and al-Masruqān. Al-Ḥasan b. Khubayb returned to Ibrāhīm and informed him, and took him outside the town. Muḥammad did not search for him that day. At the end of the day, al-Ḥasan went out to Ibrāhīm and brought him into the town. They were on two donkeys at the time of the last evening prayer. The vanguard of Ibn al-Ḥuṣayn's cavalry met him. Ibrāhīm dismounted from his donkey as if to urinate. Ibn al-Ḥuṣayn asked al-Ḥasan b. Khubayb about his coming, and he said: From one of my family. He went on and left him. Al-Ḥasan returned to Ibrāhīm, mounted him, and brought him into his house. Ibrāhīm said to him: By God, I have urinated blood. He said: I went to the spot and saw that he had urinated blood. Then Ibrāhīm came to al-Baṣrah. It is said: He came there in the year 145 after the appearance of his brother Muḥammad in al-Madīnah. It is also said: He came there in the year 143. The one who brought him there and took charge of his stay, according to some, was Yaḥyā b. Ziyād b. Ḥayyān al-Nabaṭī, who lodged him in his house among the Banū Layth. It is said: He stayed in the house of Abū Farwah. He summoned the people to pledge allegiance to his brother. The first to pledge allegiance to him were Numaylah b. Murrah al-ʿAbshamī, ʿAfw Allāh b. Sufyān, ʿAbd al-Wāḥid b. Ziyād, ʿAmr b. Salamah al-Hujaymī, and ʿAbd Allāh b. Yaḥyā b. Ḥuṣayn al-Raqāshī. They called upon the people, and al-Mughīrah b. al-Fazaʿ and his like answered them. He was also answered by ʿĪsā b. Yūnus, Muʿādh b. Muʿādh, ʿAbbād b. al-ʿAwwām, Isḥāq b. Yūsuf al-Azraq, Muʿāwiyah b. Hushaym b. Bashīr, and a great many jurists and men of learning, until his register counted four thousand. His affair became publicly known. They said to him: If you move to the center of al-Baṣrah, the people will come to you at ease. So he moved and stayed in the house of Abū Marwān, client of the Banū Sulaym, in the cemetery of the Banū Yashkur. Sufyān b. Muʿāwiyah had secretly joined his cause. When his brother Muḥammad appeared, he wrote to him ordering him to appear openly. He was distressed and grieved at that. Some of his companions made it easy for him and said to him: Your affair is ready; go out to the prison and break it open at night, and by morning a world of people will have gathered to you. His heart was relieved. Al-Manṣūr was at the outskirts of al-Kūfah, as has preceded, with few troops. He had sent three commanders to Sufyān b. Muʿāwiyah at al-Baṣrah as reinforcements for him, so that they would help him against Ibrāhīm if he appeared. When Ibrāhīm intended to appear, he sent to Sufyān and informed him, so Sufyān gathered the commanders at his place. Ibrāhīm appeared at the beginning of the month of Ramaḍān in the year 145. He seized the mounts of those soldiers, prayed the morning prayer with the people in the congregational mosque, and headed for the governor's palace, where Sufyān was fortified with a group. He besieged him. Sufyān asked him for safe-conduct, and Ibrāhīm granted him security. He entered the palace, and they spread a mat for him. The wind blew and overturned it before he sat down. The people regarded this as a bad omen. Ibrāhīm said: We do not take omens. He sat on it overturned, and he imprisoned the commanders. He also imprisoned Sufyān b. Muʿāwiyah in the palace and fettered him with a light fetter, so that al-Manṣūr would know that he was imprisoned. The appearance of Ibrāhīm reached Jaʿfar and Muḥammad, the two sons of Sulaymān b. ʿAlī. They came with six hundred men. Ibrāhīm sent al-Maḍāʾ b. al-Qāsim al-Jazarī against them with fifty men, and he routed them. Ibrāhīm's herald called out: No pursuit of the defeated and no finishing off the wounded. Ibrāhīm himself went to the gate of Zaynab bt. Sulaymān b. ʿAlī b. ʿAbd Allāh b. ʿAbbās—the Zaynabīs among the Abbasids are named after her—and proclaimed safe-conduct and that no one should harm them. Al-Baṣrah became clear for him. He found in its treasury two million dirhams, and was strengthened by that. He assigned stipends to his companions, fifty dirhams for each man. When al-Baṣrah was secure for him, he sent al-Mughīrah to al-Ahwāz, who reached it with two hundred men. Muḥammad b. al-Ḥuṣayn was there as al-Manṣūr's governor. He went out against him with four thousand, and they met. Ibn al-Ḥuṣayn was defeated, and al-Mughīrah entered al-Ahwāz. It is said: He sent al-Mughīrah only after his march to Bākhamrā. Ibrāhīm sent ʿAmr b. Shaddād to Fāris. He arrived there while Ismāʿīl and ʿAbd al-Ṣamad, the two sons of ʿAlī b. ʿAbd Allāh b. ʿAbbās, were there. They learned of ʿAmr's approach while they were at Iṣṭakhr, so they headed to Dārābjard and fortified themselves there. Fāris came into ʿAmr's hands. Ibrāhīm sent Marwān b. Saʿīd al-ʿIjlī with seventeen thousand men to Wāsiṭ, where Hārūn b. Ḥumayd al-Iyādī was on behalf of al-Manṣūr. Al-ʿIjlī took possession of it. Al-Manṣūr sent against him ʿĀmir b. Ismāʿīl al-Muslī with five thousand men—it is said twenty thousand. There were battles between them, then they made a truce to cease fighting until they saw what would happen between Ibrāhīm and al-Manṣūr. When Ibrāhīm was killed, Marwān b. Saʿīd fled from them and went into hiding until he died. Ibrāhīm remained in al-Baṣrah distributing governors and armies until the news of his brother Muḥammad's death came to him three days before the Festival of Breaking the Fast. He went out with the people on the day of the festival, showing signs of dejection. He prayed with them and informed them of the killing of Muḥammad. They became even more resolute in fighting al-Manṣūr. The next morning he encamped, appointed Numaylah as his deputy over al-Baṣrah, and left his son Ḥasan with him.

122. Tarikh (al-Tabari) 2797No grade recorded

     ذِكْرُ مَسِيرِ إِبْرَاهِيمَ وَقَتْلِهِ   ثُمَّ إِنَّ إِبْرَاهِيمَ عَزَمَ عَلَى الْمَسِيرِ، فَأَشَارَ أَصْحَابُهُ الْبَصْرِيُّونَ أَنْ " تُقِيمَ وَتُرْسِلَ الْجُنُودَ، فَيَكُونَ إِذَا انْهَزَمَ لَكَ جُنْدٌ أَمْدَدْتَهُمْ بِغَيْرِهِمْ، فَخِيفَ مَكَانُكَ، وَاتَّقَاكَ عَدُوُّكَ، وَجَبَيْتَ الْأَمْوَالَ، وَثَبَّتَّ وَطْأَتَكَ ". فَقَالَ مَنْ عِنْدَهُ مِنْ أَهْلِ الْكُوفَةِ: إِنَّ بِالْكُوفَةِ أَقْوَامًا لَوْ رَأَوْكَ مَاتُوا دُونَكَ، وَإِنْ لَمْ يَرَوْكَ قَعَدَتْ بِهِمْ أَسْبَابٌ شَتَّى. فَسَارَ عَنِ الْبَصْرَةِ إِلَى الْكُوفَةِ. وَكَانَ الْمَنْصُورُ لَمَّا بَلَغَهُ ظُهُورُ إِبْرَاهِيمَ فِي قِلَّةٍ مِنَ الْعَسْكَرِ قَالَ: وَاللَّهِ مَا أَدْرِي كَيْفَ أَصْنَعُ ! مَا فِي عَسْكَرِي إِلَّا أَلْفَا رَجُلٍ، فَرَّقْتُ جُنْدِي: مَعَ الْمَهْدِيِّ بِالرَّيِّ ثَلَاثُونَ أَلْفًا، وَمَعَ مُحَمَّدِ بْنِ الْأَشْعَثِ بِإِفْرِيقِيَّةَ أَرْبَعُونَ أَلْفًا، وَالْبَاقُونَ مَعَ عِيسَى بْنِ مُوسَى، وَاللَّهِ لَئِنْ سَلِمْتُ مِنْ هَذِهِ لَا يُفَارِقُ عَسْكَرِي ثَلَاثُونَ أَلْفًا. ثُمَّ كَتَبَ إِلَى عِيسَى بْنِ مُوسَى يَأْمُرُهُ بِالْعَوْدِ مُسْرِعًا، فَأَتَاهُ الْكِتَابُ وَقَدْ أَحْرَمَ بِعُمْرَةٍ، فَتَرَكَهَا وَعَادَ. وَكَتَبَ إِلَى سَلْمِ بْنِ قُتَيْبَةَ فَقَدِمَ عَلَيْهِ مِنَ الرَّيِّ، فَقَالَ لَهُ الْمَنْصُورُ: اعْمِدْ إِلَى إِبْرَاهِيمَ وَلَا يَرُوعَنَّكَ جَمْعُهُ، فَوَاللَّهِ إِنَّهُمَا جَمَلَا بَنِي هَاشِمٍ الْمَقْتُولَانِ ! فَثِقْ بِمَا أَقُولُ. وَضَمَّ إِلَيْهِ غَيْرَهُ مِنَ الْقُوَّادِ. وَكَتَبَ إِلَى الْمَهْدِيِّ يَأْمُرُهُ بِإِنْفَاذِ خُزَيْمَةَ بْنِ خَازِمٍ إِلَى الْأَهْوَازِ، فَسَيَّرَهُ فِي أَرْبَعَةِ آلَافِ فَارِسٍ، فَوَصَلَهَا وَقَاتَلَ الْمُغِيرَةَ، فَرَجَعَ الْمُغِيرَةُ إِلَى الْبَصْرَةِ، وَاسْتَبَاحَ خُزَيْمَةُ الْأَهْوَازَ ثَلَاثًا. وَتَوَالَتْ عَلَى الْمَنْصُورِ الْفُتُوقُ مِنَ الْبَصْرَةِ وَالْأَهْوَازِ وَفَارِسَ وَوَاسِطَ وَالْمَدَائِنِ وَالسَّوَادِ، وَإِلَى جَانِبِهِ أَهْلُ الْكُوفَةِ فِي مِائَةِ أَلْفِ مُقَاتِلٍ يَنْتَظِرُونَ بِهِ صَيْحَةً، فَلَمَّا تَوَالَتِ الْأَخْبَارُ عَلَيْهِ بِذَلِكَ أَنْشَدَ: وَجَعَلْتُ نَفْسِي لِلرِّمَاحِ دَرِيئَةً إِنَّ الرَّئِيسَ لِمِثْلِ ذَاكَ فَعُولُ ثُمَّ إِنَّهُ رَمَى كُلَّ نَاحِيَةٍ بِحَجَرِهَا، وَبَقِيَ الْمَنْصُورُ عَلَى مُصَلَّاهُ خَمْسِينَ يَوْمًا يَنَامُ عَلَيْهِ، وَجَلَسَ عَلَيْهِ، وَعَلَيْهِ جُبَّةٌ مُلَوَّنَةٌ قَدْ اتَّسَخَ جَيْبُهَا، لَا غَيَّرَهَا وَلَا هَجَرَ الْمُصَلَّى، إِلَّا أَنَّهُ كَانَ إِذَا ظَهَرَ لِلنَّاسِ لَبِسَ السَّوَادَ فَإِذَا فَارَقَهُمْ رَجَعَ إِلَى هَيْئَتِهِ. وَأُهْدِيَتْ إِلَيْهِ امْرَأَتَانِ مِنَ الْمَدِينَةِ، إِحْدَاهُمَا فَاطِمَةُ بِنْتُ مُحَمَّدِ بْنِ عِيسَى بْنِ طَلْحَةَ بْنِ عُبَيْدِ اللَّهِ، وَالْأُخْرَى أُمُّ الْكَرِيمِ ابْنَةُ عَبْدِ اللَّهِ مِنْ وَلَدِ خَالِدِ بْنِ أُسَيْدٍ، فَلَمْ يَنْظُرْ إِلَيْهِمَا، فَقِيلَ لَهُ: إِنَّهُمَا قَدْ سَاءَتْ ظُنُونُهُمَا. فَقَالَ: لَيْسَتْ هَذِهِ أَيَّامُ نِسَاءٍ، وَلَا سَبِيلَ إِلَيْهِمَا حَتَّى أَنْظُرَ رَأْسَ إِبْرَاهِيمَ لِي، أَوْ رَأْسِي لَهُ. قَالَ الْحَجَّاجُ بْنُ قُتَيْبَةَ: لَمَّا تَتَابَعَتِ الْفُتُوقُ عَلَى الْمَنْصُورِ دَخَلْتُ مُسَلِّمًا عَلَيْهِ وَقَدْ أَتَاهُ خَبَرُ الْبَصْرَةِ، وَالْأَهْوَازِ، وَفَارِسَ، وَعَسَاكِرُ إِبْرَاهِيمَ قَدْ عَظُمَتْ، وَبِالْكُوفَةِ مِائَةُ أَلْفِ سَيْفٍ بِإِزَاءِ عَسْكَرِهِ يَنْتَظِرُ صَيْحَةً وَاحِدَةً فَيَثِبُونَ بِهِ، فَرَأَيْتُهُ أَحْوَذِيًّا مُشَمِّرًا قَدْ قَامَ إِلَى مَا نَزَلَ بِهِ مِنَ النَّوَائِبِ يَعْرُكُهَا ( فَقَامَ بِهَا )، وَلَمْ تَقْعُدْ بِهِ نَفْسُهُ. وَإِنَّهُ كَمَا قَالَ الْأَوَّلُ: نَفْسُ عِصَامٍ سَوَّدَتْ عِصَامَا     وَعَلَّمَتْهُ الْكَرَّ وَالْإِقْدَامَا وَصَيَّرَتْهُ مَلِكًا هُمَامَا. ثُمَّ وَجَّهَ الْمَنْصُورُ إِلَى إِبْرَاهِيمَ عِيسَى بْنَ مُوسَى فِي خَمْسَةَ عَشَرَ أَلْفًا، وَعَلَى مُقَدِّمَتِهِ حُمَيْدُ بْنُ قَحْطَبَةَ فِي ثَلَاثَةِ آلَافٍ، وَقَالَ لَهُ لَمَّا وَدَّعَهُ: إِنَّ هَؤُلَاءِ الْخُبَثَاءَ، يَعْنِي الْمُنَجِّمِينَ، يَزْعُمُونَ أَنَّكَ إِذَا لَاقَيْتَ إِبْرَاهِيمَ يَجُولُ أَصْحَابُكَ جَوْلَةً حَتَّى تَلْقَاهُ، ثُمَّ يَرْجِعُونَ إِلَيْكَ وَتَكُونُ الْعَاقِبَةُ لَكَ. وَلَمَّا سَارَ إِبْرَاهِيمُ عَنِ الْبَصْرَةِ مَشَى لَيْلَتَهُ فِي عَسْكَرِهِ سِرًّا فَسَمِعَ أَصْوَاتَ الطَّنَابِيرِ، ثُمَّ فَعَلَ ذَلِكَ مَرَّةً أُخْرَى فَسَمِعَهَا أَيْضًا، فَقَالَ: مَا أَطْمَعُ فِي نَصْرِ عَسْكَرٍ فِيهِ مِثْلُ هَذَا ! وَسُمِعَ يُنْشِدُ فِي طَرِيقِهِ أَبْيَاتَ الْقَطَامِيِّ: أُمُورٌ لَوْ يُدَبِّرُهَا حَلِيمٌ     إِذًا لَنَهَى وَهَيَّبَ مَا اسْتَطَاعَا وَمَعْصِيَةُ الشَّقِيقِ عَلَيْكَ مِمَّا     يَزِيدُكَ مَرَّةً مِنْهُ اسْتِمَاعَا وَخَيْرُ الْأَمْرِ مَا اسْتَقْبَلْتَ مِنْهُ     وَلَيْسَ بِأَنْ تَتَبَّعَهُ اتِّبَاعَا وَلَكِنَّ الْأَدِيمَ إِذَا تَفَرَّى     بِلًى وَتَعَيُّبًا غَلَبَ الصُّنَّاعَا . فَعَلِمُوا أَنَّهُ نَادِمٌ عَلَى مَسِيرِهِ. وَكَانَ دِيوَانُهُ قَدْ أَحْصَى مِائَةَ أَلْفٍ، وَقِيلَ: كَانَ مَعَهُ فِي طَرِيقِهِ عَشَرَةُ آلَافٍ. وَقِيلَ لَهُ فِي طَرِيقِهِ لِيَأْخُذَ غَيْرَ الْوَجْهِ الَّذِي فِيهِ عِيسَى، وَيَقْصِدَ الْكُوفَةَ فَإِنَّ الْمَنْصُورَ لَا يَقُومُ لَهُ وَيَنْضَافُ أَهْلُ الْكُوفَةِ إِلَيْهِ، وَلَا يَبْقَى لِلْمَنْصُورِ مَرْجِعٌ دُونَ حُلْوَانَ، فَلَمْ يَفْعَلْ. فَقِيلَ لَهُ لِيُبَيِّتَ عِيسَى. فَقَالَ: أَكْرَهُ الْبَيَاتَ إِلَّا بَعْدَ الْإِنْذَارِ. وَقَالَ بَعْضُ أَهْلِ الْكُوفَةِ لِيَأْمُرَهُ بِالْمَسِيرِ إِلَيْهَا لِيَدْعُوَ إِلَيْهِ النَّاسَ، وَقَالَ: أَدْعُوهُمْ سِرًّا ثُمَّ أَجْهَرُ، فَإِذَا سَمِعَ الْمَنْصُورُ الْهَيْعَةَ بِأَرْجَاءِ الْكُوفَةِ لَمْ يَرُدَّ وَجْهَهُ شَيْءٌ دُونَ حُلْوَانَ. فَاسْتَشَارَ بَشِيرًا الرَّحَّالَ، فَقَالَ: لَوْ وَثِقْنَا بِالَّذِي تَقُولُ لَكَانَ رَأْيًا، وَلَكِنَّا لَا نَأْمَنُ أَنْ تَجِيئَكَ مِنْهُمْ طَائِفَةٌ فَيُرْسِلَ إِلَيْهِمُ الْمَنْصُورُ الْخَيْلَ، فَيَأْخُذَ الْبَرِيءَ وَالصَّغِيرَ وَالْمَرْأَةَ، فَيَكُونَ ذَلِكَ تَعَرُّضًا لِلْمَأْثَمِ. فَقَالَ الْكُوفِيُّ: كَأَنَّكُمْ خَرَجْتُمْ لِقِتَالِ الْمَنْصُورِ وَأَنْتُمْ تَتَوَقَّوْنَ قَتْلَ الضَّعِيفِ وَالْمَرْأَةِ وَالصَّغِيرِ ! أَوَلَمْ يَكُنْ رَسُولُ اللَّهِ ﷺ يَبْعَثُ سَرَايَاهُ لِيُقَاتِلَ وَيَكُونَ نَحْوُ هَذَا ؟ قَالَ بَشِيرٌ: أُولَئِكَ كُفَّارٌ وَهَؤُلَاءِ مُسْلِمُونَ. وَاتَّبَعَ إِبْرَاهِيمُ رَأْيَهُ وَسَارَ حَتَّى نَزَلَ بَاخَمْرَى، وَهِيَ مِنَ الْكُوفَةِ عَلَى سِتَّةَ عَشَرَ فَرْسَخًا، ( مُقَابِلَ عِيسَى بْنِ مُوسَى )، فَأَرْسَلَ إِلَيْهِ سَلْمُ بْنُ قُتَيْبَةَ: إِنَّكَ قَدْ أَصْحَرْتَ وَمِثْلُكَ أَنْفِسُ بِهِ عَنِ الْمَوْتِ، فَخَنْدِقْ عَلَى نَفْسِكَ حَتَّى لَا تُؤْتَى إِلَّا مِنْ مَأْتًى وَاحِدٍ، فَإِنْ أَنْتَ لَمْ تَفْعَلْ فَقَدْ أَغْرَى أَبُو جَعْفَرٍ عَسْكَرَهُ، فَتَخَفَّفْ فِي طَائِفَةٍ حَتَّى تَأْتِيَهُ فَتَأْخُذَ بِقَفَاهُ. فَدَعَا إِبْرَاهِيمُ أَصْحَابَهُ وَعَرَضَ عَلَيْهِمْ ذَلِكَ، فَقَالُوا: نُخَنْدِقُ عَلَى أَنْفُسِنَا وَنَحْنُ الظَّاهِرُونَ عَلَيْهِمْ ! لَا وَاللَّهِ لَا نَفْعَلُ. قَالَ: فَنَأْتِي أَبَا جَعْفَرٍ. قَالُوا: وَلِمَ وَهُوَ فِي أَيْدِينَا مَتَى أَرَدْنَا ؟ فَقَالَ إِبْرَاهِيمُ لِلرَّسُولِ: أَتَسْمَعُ ؟ فَارْجِعْ رَاشِدًا. ثُمَّ إِنَّهُمْ تَصَافُّوا، فَصَفَّ إِبْرَاهِيمُ أَصْحَابَهُ صَفًّا وَاحِدًا، فَأَشَارَ عَلَيْهِ بَعْضُ أَصْحَابِهِ بِأَنْ يَجْعَلَهُمْ كَرَادِيسَ، فَإِذَا انْهَزَمَ كُرْدُوسٌ ثَبَتَ كُرْدُوسٌ، فَإِنَّ الصَّفَّ إِذَا انْهَزَمَ بَعْضُهُ تَدَاعَى سَائِرُهُ. فَقَالَ الْبَاقُونَ: لَا نَصُفُّ إِلَّا صَفَّ أَهْلِ الْإِسْلَامِ، يَعْنِي قَوْلَ اللَّهِ تَعَالَى: ( إِنَّ اللَّهَ يُحِبُّ الَّذِينَ يُقَاتِلُونَ فِي سَبِيلِهِ صَفًّا ) الْآيَةَ. فَاقْتَتَلَ النَّاسُ قِتَالًا شَدِيدًا، وَانْهَزَمَ حُمَيْدُ بْنُ قَحْطَبَةَ، وَانْهَزَمَ النَّاسُ مَعَهُ، فَعَرَضَ لَهُمْ عِيسَى يُنَاشِدُهُمُ اللَّهَ وَالطَّاعَةَ فَلَا يَلْوُونَ عَلَيْهِ. فَأَقْبَلَ حُمَيْدٌ مُنْهَزِمًا، فَقَالَ لَهُ عِيسَى: اللَّهَ اللَّهَ وَالطَّاعَةَ ! فَقَالَ: لَا طَاعَةَ فِي الْهَزِيمَةِ ! وَمَرَّ النَّاسُ فَلَمْ يَبْقَ مَعَ عِيسَى إِلَّا نَفَرٌ يَسِيرٌ. فَقِيلَ لَهُ: لَوْ تَنَحَّيْتَ عَنْ مَكَانِكَ حَتَّى تَئُوبَ إِلَيْكَ النَّاسُ فَتَكُرَّ بِهِمْ. فَقَالَ: لَا أَزُولُ عَنْ مَكَانِي هَذَا أَبَدًا حَتَّى أُقْتَلَ أَوْ يَفْتَحَ اللَّهُ عَلَى يَدَيَّ، وَاللَّهِ لَا يَنْظُرُ أَهْلُ بَيْتِي إِلَى وَجْهِي أَبَدًا وَقَدِ انْهَزَمْتُ عَنْ عَدُوِّهِمْ ! وَجَعَلَ يَقُولُ لِمَنْ يَمُرُّ بِهِ: أَقْرِئْ أَهْلَ بَيْتِي السَّلَامَ وَقُلْ لَهُمْ لَمْ أَجِدْ فِدًى أَفْدِيكُمْ بِهِ أَعَزَّ مِنْ نَفْسِي، وَقَدْ بَذَلْتُهَا دُونَكُمْ ! فَبَيْنَا هُمْ عَلَى ذَلِكَ لَا يَلْوِي أَحَدٌ عَلَى أَحَدٍ إِذْ أَتَى جَعْفَرٌ، وَمُحَمَّدٌ ابْنَا سُلَيْمَانَ بْنِ عَلِيٍّ مِنْ ظُهُورِ أَصْحَابِ إِبْرَاهِيمَ، وَلَا يَشْعُرُ بَاقِي أَصْحَابِهِ الَّذِينَ يَتَّبِعُونَ الْمُنْهَزِمِينَ حَتَّى نَظَرَ بَعْضُهُمْ فَرَأَى الْقِتَالَ مِنْ وَرَائِهِمْ، فَعَطَفُوا نَحْوَهُ، وَرَجَعَ أَصْحَابُ الْمَنْصُورِ يَتْبَعُونَهُمْ، فَكَانَتِ الْهَزِيمَةُ عَلَى أَصْحَابِ إِبْرَاهِيمَ، فَلَوْلَا جَعْفَرٌ وَمُحَمَّدٌ لَتَمَّتِ الْهَزِيمَةُ. وَكَانَ مِنْ صُنْعِ اللَّهِ لِلْمَنْصُورِ أَنَّ أَصْحَابَهُ لَقِيَهُمْ نَهْرٌ فِي طَرِيقِهِمْ فَلَمْ يَقْدِرُوا عَلَى الْوُثُوبِ وَلَمْ يَجِدُوا مَخَاضَةً، فَعَادُوا بِأَجْمَعِهِمْ، وَكَانَ أَصْحَابُ إِبْرَاهِيمَ قَدْ مَخَرُوا الْمَاءَ لِيَكُونَ قِتَالُهُمْ مِنْ وَجْهٍ وَاحِدٍ، فَلَمَّا انْهَزَمُوا مَنَعَهُمُ الْمَاءُ مِنَ الْفِرَارِ، وَثَبَتَ إِبْرَاهِيمُ فِي نَفَرٍ مِنْ أَصْحَابِهِ يَبْلُغُونَ سِتَّمِائَةٍ، وَقِيلَ أَرْبَعَمِائَةٍ، وَقَاتَلَهُمْ حُمَيْدٌ وَجَعَلَ يُرْسِلُ بِالرُّءُوسِ إِلَى عِيسَى، وَجَاءَ إِبْرَاهِيمَ سَهْمٌ عَائِرٌ فَوَقَعَ فِي حَلْقِهِ فَنَحَرَهُ، فَتَنَحَّى عَنْ مَوْقِفِهِ وَقَالَ: أَنْزِلُونِي، فَأَنْزَلُوهُ عَنْ مَرْكَبِهِ وَهُوَ يَقُولُ: ( وَكَانَ أَمْرُ اللَّهِ قَدَرًا مَقْدُورًا )، أَرَدْنَا أَمْرًا وَأَرَادَ اللَّهُ غَيْرَهُ. وَاجْتَمَعَ عَلَيْهِ أَصْحَابُهُ وَخَاصَّتُهُ يَحْمُونَهُ وَيُقَاتِلُونَ دُونَهُ، فَقَالَ حُمَيْدُ بْنُ قَحْطَبَةَ لِأَصْحَابِهِ: شُدُّوا عَلَى تِلْكَ الْجَمَاعَةِ حَتَّى تُزِيلُوهُمْ عَنْ مَوْضِعِهِمْ، وَتَعْلَمُوا مَا اجْتَمَعُوا عَلَيْهِ، فَشَدُّوا عَلَيْهِمْ، فَقَاتَلُوهُمْ أَشَدَّ قِتَالٍ حَتَّى أَفْرَجُوهُمْ عَنْ إِبْرَاهِيمَ وَخَلَصُوا إِلَيْهِ، وَحَزُّوا رَأْسَهُ فَأَتَوْا بِهِ عِيسَى، فَأَرَاهُ ابْنَ أَبِي الْكِرَامِ الْجَعْفَرِيَّ فَقَالَ: نَعَمْ هَذَا رَأَسُهُ. فَنَزَلَ عِيسَى إِلَى الْأَرْضِ، فَسَجَدَ وَبَعَثَ بِرَأْسِهِ إِلَى الْمَنْصُورِ. وَكَانَ قَتْلُهُ يَوْمَ الْإِثْنَيْنِ لِخَمْسِ لَيَالٍ بَقِينَ مِنْ ذِي الْقِعْدَةِ سَنَةَ خَمْسٍ وَأَرْبَعِينَ وَمِائَةٍ، وَكَانَ عُمُرُهُ ثَمَانِيًا وَأَرْبَعِينَ سَنَةً، وَمَكَثَ مُنْذُ خَرَجَ إِلَى أَنْ قُتِلَ ثَلَاثَةَ أَشْهُرٍ إِلَّا خَمْسَةَ أَيَّامٍ. وَقِيلَ: كَانَ سَبَبُ انْهِزَامِ أَصْحَابِهِ أَنَّهُمْ لَمَّا هَزَمُوا أَصْحَابَ الْمَنْصُورِ وَتَبِعُوهُمْ نَادَى مُنَادِي إِبْرَاهِيمَ: أَلَا لَا تَتْبَعُوا مُدْبِرًا ! فَرَجَعُوا، فَلَمَّا رَآهُمْ أَصْحَابُ الْمَنْصُورِ رَاجِعِينَ ظَنُّوهُمْ مُنْهَزِمِينَ فَعَطَفُوا فِي آثَارِهِمْ، وَكَانَتِ الْهَزِيمَةُ. وَبَلَغَ الْمَنْصُورَ الْخَبَرُ بِهَزِيمَةِ أَصْحَابِهِ أَوَّلًا، فَعَزَمَ عَلَى إِتْيَانِ الرَّيِّ، فَأَتَاهُ نَوْبَخْتُ الْمُنَجِّمُ وَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، الظُّفْرُ لَكَ، وَسَيُقْتَلُ إِبْرَاهِيمُ ! فَلَمْ يَقْبَلْ مِنْهُ. فَبَيْنَمَا هُوَ كَذَلِكَ إِذْ جَاءَهُ الْخَبَرُ بِقَتْلِ إِبْرَاهِيمَ، فَتَمَثَّلَ: فَأَلْقَتْ عَصَاهَا وَاسْتَقَرَّ بِهَا النَّوَى     كَمَا قَرَّ عَيْنًا بِالْإِيَابِ الْمُسَافِرُ . فَأَقْطَعَ الْمَنْصُورُ نَوْبَخْتَ أَلْفَيْ جَرِيبٍ بِنَهْرِ جَوْبَرَ. وَحُمِلَ رَأْسُ إِبْرَاهِيمَ إِلَى الْمَنْصُورِ فَوُضِعَ بَيْنَ يَدَيْهِ، فَلَمَّا رَآهُ بَكَى حَتَّى خَرَجَتْ دُمُوعُهُ عَلَى خَدِّ إِبْرَاهِيمَ ثُمَّ قَالَ: أَمَا وَاللَّهِ إِنِّي كُنْتُ لِهَذَا كَارِهًا ! وَلَكِنَّكَ ابْتُلِيتَ بِي وَابْتُلِيتُ بِكَ !. ثُمَّ جَلَسَ مَجْلِسًا عَامًّا وَأَذِنَ لِلنَّاسِ. فَكَانَ الدَّاخِلُ يَدْخُلُ فَيَتَنَاوَلُ إِبْرَاهِيمَ وَيُسِيءُ الْقَوْلَ فِيهِ، وَيَذْكُرُ فِيهِ الْقَبِيحَ الْتِمَاسًا لِرِضَاءِ الْمَنْصُورِ، وَالْمَنْصُورُ مُمْسِكٌ مُتَغَيِّرٌ لَوْنُهُ. حَتَّى دَخَلَ جَعْفَرُ بْنُ حَنْظَلَةَ الدَّارِمِيُّ فَوَقَفَ فَسَلَّمَ، ثُمَّ قَالَ: أَعْظَمَ اللَّهُ أَجْرَكَ يَا أَمِيرَ الْمُؤْمِنِينَ فِي ابْنِ عَمِّكَ، وَغَفَرَ لَهُ مَا فَرَّطَ فِيهِ فِي حَقِّكَ ! فَأَسْفَرَ لَوْنُ الْمَنْصُورِ وَأَقْبَلَ عَلَيْهِ وَقَالَ: يَا أَبَا خَالِدٍ مَرْحَبًا [ وَأَهْلًا ] هَاهُنَا ! فَعَلِمَ النَّاسُ أَنَّ ذَلِكَ يُرْضِيهِ، فَقَالُوا مِثْلَ قَوْلِهِ. وَقِيلَ: لَمَّا وُضِعَ الرَّأْسُ بَصَقَ فِي وَجْهِهِ رَجُلٌ مِنَ الْحَرَسِ، فَأَمَرَ بِهِ الْمَنْصُورُ فَضُرِبَ بِالْعُمُدِ فَهُشِّمَتْ أَنْفُهُ وَوَجْهُهُ، وَضُرِبَ حَتَّى خَمَدَ، وَأَمَرَ بِهِ فَجَرُّوا رِجْلَهُ فَأَلْقَوْهُ خَارِجَ الْبَابِ. وَقِيلَ: وَنَظَرَ الْمَنْصُورُ إِلَى سُفْيَانَ بْنِ مُعَاوِيَةَ بَعْدَ مُدَّةٍ رَاكِبًا فَقَالَ: لِلَّهِ الْعَجَبُ كَيْفَ يُفْلِتُنِي ابْنُ الْفَاعِلَةِ ! انْقَضَى أَمْرُ إِبْرَاهِيمَ ؓ.

     ✧ Mention of the march of Ibrāhīm and his killing Then Ibrāhīm resolved to march, and his Basran companions advised: “Stay and send the armies; if one army is routed you can reinforce them with others. Your position will be feared, your enemy will be wary of you, you will collect the taxes, and you will consolidate your authority.” Those of the people of Kufa who were with him said: “In Kufa there are people who, if they see you, will die for you; but if they do not see you, various reasons will make them sit back.” So he marched from Basra toward Kufa. When al-Manṣūr learned of Ibrāhīm’s appearance with such a small force, he said: “By God, I do not know what to do! In my army there are only two thousand men. I dispersed my troops: with al-Mahdī at al-Rayy there are thirty thousand, with Muḥammad b. al-Ashʿath in Ifrīqiya there are forty thousand, and the rest are with ʿĪsā b. Mūsā. By God, if I survive this, thirty thousand will never leave my army.” Then he wrote to ʿĪsā b. Mūsā ordering him to return quickly. The letter reached him after he had entered the state of iḥrām for an ʿumrah, so he abandoned it and returned. He wrote to Salm b. Qutaybah, who came to him from al-Rayy, and al-Manṣūr said to him: “Go against Ibrāhīm and do not let his gathering alarm you; by God, they are the two camels of the Banū Hāshim that are to be slain! Trust what I say.” He attached other commanders to him. He wrote to al-Mahdī ordering him to send Khuzaymah b. Khāzim to al-Ahwāz. So he dispatched him with four thousand cavalry; he reached it and fought al-Mughīrah, who withdrew to Basra. Khuzaymah plundered al-Ahwāz for three days. The breaches against al-Manṣūr followed one after another from Basra, al-Ahwāz, Fārs, Wāsiṭ, al-Madāʾin, and the Sawād, while beside him the people of Kufa, numbering a hundred thousand fighters, were awaiting a single shout [to rise] against him. When the reports kept coming to him of this, he recited: “I made myself a target for the spears; a chief, for such a thing, must act.” Then he threw a stone at every corner, and al-Manṣūr remained on his prayer rug for fifty days, sleeping on it and sitting on it, wearing a colored jubbah whose collar had become dirty; he neither changed it nor abandoned the prayer rug, except that when he appeared before the people he wore black, and when he left them he returned to his [former] state. Two women from Madinah were given to him as gifts, one of them Fāṭimah bt. Muḥammad b. ʿĪsā b. Ṭalḥah b. ʿUbayd Allāh and the other Umm al-Karīm, daughter of ʿAbd Allāh, from the descendants of Khālid b. Usayd. He did not look at them, and it was said to him: “They have become suspicious.” He said: “These are not days for women, and there is no way to them until I see Ibrāhīm’s head before me, or my head before him.” Al-Ḥajjāj b. Qutaybah said: When the breaches kept multiplying against al-Manṣūr, I entered to greet him after news of Basra, al-Ahwāz, and Fārs had come to him, and Ibrāhīm’s armies had grown great, while in Kufa a hundred thousand swords stood opposite his army, awaiting a single shout to leap upon him. I saw him a resolute man, girded up, who had risen to the calamities that befell him and wrestled with them (and stood up to them), and his soul did not make him sit down. He was as the first [poet] said: “The soul of ʿIṣām made ʿIṣām a chief, and taught him attack and boldness, and made him a magnanimous king.” Then al-Manṣūr sent ʿĪsā b. Mūsā against Ibrāhīm with fifteen thousand men, with Ḥumayd b. Qaḥṭabah leading his vanguard with three thousand. When he bade him farewell, he said to him: “These wicked men—meaning the astrologers—claim that when you meet Ibrāhīm, your companions will make a charge until you encounter him, then they will return to you and the outcome will be yours.” When Ibrāhīm marched from Basra, he walked secretly through his army one night and heard the sounds of lutes. Then he did it another time and heard them again, and said: “I have no hope of victory for an army in which there is such a thing!” On his way he was heard reciting the verses of al-Qaṭāmī: “Matters which, if a prudent man managed them, he would forbid and, as much as he could, would inspire awe. Disobeying the brother—[listening] to it is something that increases you, time after time, in heeding it. The best of affairs is what you face from the outset, not what you pursue in pursuit. But leather, when it is split by wear and defect, defeats the tanners.” So they knew that he regretted his march. His dīwān had counted a hundred thousand, and it was said that he had ten thousand with him on his way. He was advised on his way to take a route other than the one on which ʿĪsā was, and to head for Kufa, for al-Manṣūr would not withstand him and the people of Kufa would join him, leaving al-Manṣūr no refuge short of Ḥulwān. But he did not do it. He was told to fall upon ʿĪsā by night. He said: “I dislike night attacks except after warning.” One of the people of Kufa said he should order him to march to it to call the people to him, and he said: “I will call them secretly, then openly. When al-Manṣūr hears the uproar in the outskirts of Kufa, nothing will turn his face back short of Ḥulwān.” He consulted Bashīr al-Raḥḥāl, who said: “If we were sure of what you say, it would be a sound opinion. But we do not feel safe that a group of them might come to you, and al-Manṣūr would send cavalry against them, seizing the innocent, the child, and the woman, and that would be courting sin.” The Kufan said: “It is as if you came out to fight al-Manṣūr while avoiding the killing of the weak, the woman, and the child! Did not the Messenger of God ﷺ send out his raiding parties to fight, with things like this happening?” Bashīr said: “Those were unbelievers; these are Muslims.” Ibrāhīm followed his own opinion and marched until he encamped at Bākhamrā, sixteen farsakhs from Kufa (facing ʿĪsā b. Mūsā). Salm b. Qutaybah sent to him: “You have come out into the open, and one like you is too precious to be exposed to death. Dig a trench around yourself so that you can be approached only from one direction. If you do not, then Abū Jaʿfar has incited his army; slip away with a small band until you come upon him and seize him from behind.” Ibrāhīm summoned his companions and presented this to them, and they said: “We dig a trench around ourselves while we are the ones prevailing over them! No, by God, we will not do it.” He said: “Then let us go against Abū Jaʿfar.” They said: “Why, when he is in our hands whenever we want?” Ibrāhīm said to the messenger: “Do you hear? Return rightly guided.” Then the armies drew up in ranks. Ibrāhīm arrayed his companions in a single line, and one of his companions advised him to make them into squadrons, so that if one squadron was routed another would hold firm, for when part of a line is routed the rest collapses. The others said: “We will array ourselves only as the people of Islam array themselves,” meaning the word of God Most High: “Indeed God loves those who fight in His way in a line” (to the end of the verse). The men fought a fierce battle, and Ḥumayd b. Qaḥṭabah was routed, and the people with him. ʿĪsā confronted them, adjuring them by God and obedience, but they paid no heed to him. Ḥumayd came fleeing, and ʿĪsā said to him: “God, God, and obedience!” He said: “There is no obedience in flight!” The people passed by, and only a small band remained with ʿĪsā. He was told: “If only you would withdraw from your position until the people return to you, so you could charge with them.” He said: “I will never leave this place of mine until I am killed or God grants victory at my hands. By God, the people of my house will never look at my face again if I have fled before their enemy!” He kept saying to those who passed him: “Convey my greetings to the people of my house and tell them I found no ransom with which to redeem you dearer than my own self, and I have offered it for you!” While they were thus, with no one paying heed to anyone, Jaʿfar and Muḥammad, the two sons of Sulaymān b. ʿAlī, came upon the rear of Ibrāhīm’s companions, while the rest of his companions who were pursuing the fugitives did not notice until some of them looked and saw the fighting behind them. They turned toward it, and al-Manṣūr’s companions returned pursuing them. Thus defeat fell upon Ibrāhīm’s companions; had it not been for Jaʿfar and Muḥammad, the rout would have been complete. It was part of God’s contrivance for al-Manṣūr that his companions came upon a canal on their way which they could not leap across and for which they found no ford, so they all returned. Ibrāhīm’s companions had dug into the water to make their fighting face one direction; when they fled, the water prevented them from escaping. Ibrāhīm stood firm with a band of his companions numbering six hundred—or, it was said, four hundred—and Ḥumayd fought them, sending heads to ʿĪsā. A stray arrow came to Ibrāhīm and struck him in the throat, slaughtering him. He withdrew from his station and said: “Let me down.” They lowered him from his mount while he was saying: “And God’s command is a decree decreed. We wanted one thing, and God wanted another.” His companions and his close followers gathered around him, protecting him and fighting in his defense. Ḥumayd b. Qaḥṭabah said to his companions: “Charge that group until you dislodge them from their position and learn what they are gathered around.” They charged them and fought the fiercest fighting until they forced them away from Ibrāhīm and reached him, then cut off his head and brought it to ʿĪsā. Ibn Abī al-Kirām al-Jaʿfarī was shown it and said: “Yes, this is his head.” ʿĪsā dismounted to the ground, prostrated, and sent his head to al-Manṣūr. He was killed on Monday, five nights remaining of Dhū al-Qaʿdah in the year 145, and he was forty-eight years old. From the time he came out until he was killed he remained three months less five days. It was said that the cause of his companions’ defeat was that when they routed al-Manṣūr’s companions and pursued them, Ibrāhīm’s crier called out: “Do not pursue the fleeing!” So they turned back. When al-Manṣūr’s companions saw them returning, they thought they were fleeing, so they turned upon their tracks, and the rout took place. News of the defeat of his companions reached al-Manṣūr first, and he resolved to go to al-Rayy. Nawbakht the astrologer came to him and said: “O Commander of the Faithful, victory is yours, and Ibrāhīm will be killed!” But he did not accept it from him. While he was thus, news of Ibrāhīm’s killing came to him, and he recited: “She threw down her staff and settled, as a traveler’s eyes are cooled by his return.” So al-Manṣūr granted Nawbakht two thousand jarībs at the Nahr Jawbar. Ibrāhīm’s head was carried to al-Manṣūr and placed before him. When he saw it, he wept until his tears fell upon Ibrāhīm’s cheek, then said: “By God, I was averse to this! But you were tried with me, and I was tried with you!” Then he sat in a public assembly and admitted the people. Those who entered began to revile Ibrāhīm and speak ill of him, mentioning ugly things about him in order to please al-Manṣūr, while al-Manṣūr kept silent, his color changing. Until Jaʿfar b. Ḥanẓalah al-Dārimī entered, stood, and greeted, then said: “May God magnify your reward, O Commander of the Faithful, for your cousin, and forgive him for what he neglected regarding your right!” Al-Manṣūr’s face brightened, and he turned to him and said: “O Abū Khālid, welcome and greetings! Here!” Then the people knew that this pleased him, and they spoke as he had spoken. It was said: When the head was placed, a man of the guard spat in his face, so al-Manṣūr ordered him to be beaten with clubs, and his nose and face were smashed; he was beaten until he fell silent. Then he ordered him to be dragged by his foot and thrown outside the gate. It was said: Al-Manṣūr looked at Sufyān b. Muʿāwiyah riding after a time and said: “To God belongs wonder—how does that son of a whore escape me!” Thus ended the affair of Ibrāhīm ؓ.

123. Tarikh (al-Tabari) 2798No grade recorded

     ذِكْرُ صِفَةِ مُحَمَّدٍ وَالْأَخْبَارِ بِقَتْلِهِ   كَانَ مُحَمَّدٌ أَسْمَرَ شَدِيدَ السُّمْرَةِ، وَكَانَ مَنْصُورٌ يُسَمِّيهِ مُحَمَّمًا، وَكَانَ سَمِينًا شُجَاعًا كَثِيرَ الصَّوْمِ وَالصَّلَاةِ، شَدِيدَ الْقُوَّةِ، وَكَانَ يَخْطُبُ عَلَى الْمِنْبَرِ فَاعْتَرَضَ فِي حَلْقِهِ بَلْغَمٌ، فَتَنَحْنَحَ فَذَهَبَ، ثُمَّ عَادَ فَتَنَحْنَحَ فَذَهَبَ، ثُمَّ عَادَ فَتَنَحْنَحَ فَنَظَرَ، فَلَمْ يَرَ مَوْضِعًا يَبْصُقُ فِيهِ، فَرَمَى بِنُخَامَتِهِ فِي سَقْفِ الْمَسْجِدِ فَأَلْصَقَهَا فِيهِ. وَسُئِلَ جَعْفَرٌ الصَّادِقُ عَنْ أَمْرِ مُحَمَّدٍ، فَقَالَ: فِتْنَةٌ يُقْتَلُ فِيهَا مُحَمَّدٌ، وَيُقْتَلُ أَخُوهُ لِأَبِيهِ وَأُمِّهِ بِالْعِرَاقِ، وَحَوَافِرُ فَرَسِهِ فِي مَاءٍ. فَلَمَّا قُتِلَ مُحَمَّدٌ قَبَضَ عِيسَى أَمْوَالَ بَنِي الْحَسَنِ كُلَّهَا وَأَمْوَالَ جَعْفَرٍ، فَلَقِيَ جَعْفَرٌ الْمَنْصُورَ فَقَالَ لَهُ: رُدَّ عَلَيَّ قَطِيعَتِي مِنْ أَبِي زِيَادٍ. قَالَ: إِيَّايَ تُكَلِّمُ بِهَذَا ؟ وَاللَّهِ لَأُزْهِقَنَّ نَفْسَكَ ! قَالَ: فَلَا تَعْجَلْ عَلَيَّ، قَدْ بَلَغْتُ ثَلَاثًا وَسِتِّينَ سَنَةً وَفِيهَا مَاتَ أَبِي وَجَدِّي وَعَلِيُّ بْنُ أَبِي طَالِبٍ، وَعَلَيَّ كَذَا وَكَذَا إِنْ رِبْتُكَ بِشَيْءٍ، وَإِنْ بَقِيتُ بَعْدَكَ إِنْ رِبْتُ الَّذِي يَقُومُ بَعْدَكَ. فَرَقَّ لَهُ الْمَنْصُورُ، وَلَمْ يَرُدَّ عَلَيْهِ قَطِيعَتَهُ، فَرَدَّهَا الْمَهْدِيُّ عَلَى وَلَدِهِ. وَقَالَ مُحَمَّدٌ لِعَبْدِ اللَّهِ بْنِ عَامِرٍ الْأَسْلَمِيِّ: تَغْشَانَا سَحَابَةٌ فَإِنْ أَمْطَرَتْنَا ظَفِرْنَا، وَإِنْ تَجَاوَزَتْنَا إِلَيْهِمْ فَانْظُرْ إِلَى دَمِي عِنْدَ أَحْجَارِ الزَّيْتِ. قَالَ: فَوَاللَّهِ لَقَدْ أَظَلَّتْنَا سَحَابَةٌ فَلَمْ تُمْطِرْنَا، وَتُجَاوِزْنَا إِلَى عِيسَى وَأَصْحَابِهِ فَظَفِرُوا وَقَتَلُوا مُحَمَّدًا، وَرَأَيْتُ دَمَهُ عِنْدَ أَحْجَارِ الزَّيْتِ. ( وَكَانَ قَتْلُهُ يَوْمَ الْإِثْنَيْنِ لِأَرْبَعَ عَشْرَةَ خَلَتْ مِنْ رَمَضَانَ سَنَةَ خَمْسٍ وَأَرْبَعِينَ وَمِائَةٍ ). وَكَانَ يُلَقَّبُ الْمَهْدِيَّ وَالنَّفْسَ الزَّكِيَّةَ. وَمِمَّا رُثِيَ بِهِ هُوَ وَأَخُوهُ قَوْلُ عَبْدِ اللَّهِ بْنِ مُصْعَبِ بْنِ ثَابِتٍ: يَا صَاحِبَيَّ دَعَا الْمَلَامَةَ وَاعْلَمَا أَنْ لَسْتُ فِي هَذَا بِأَلْوَمَ مِنْكُمَا     وَقِفَا بِقَبْرٍ لِلنَّبِيِّ فَسَلِّمَا لَا بَأْسَ أَنْ تَقِفَا بِهِ وَتُسَلِّمَا     قَبْرٌ تَضَمَّنَ خَيْرَ أَهْلِ زَمَانِهِ حَسَبًا وَطِيبَ سَجِيَّةٍ وَتَكَرُّمَا     رَجُلٌ نَفَى بِالْعَدْلِ جَوْرَ بِلَادِنَا وَعَفَا عَظِيمَاتِ الْأُمُورِ وَأَنْعَمَا     لَمْ يَجْتَنِبْ قَصْدَ السَّبِيلِ وَلَمْ يَجُرْ عَنْهُ وَلَمْ يَفْتَحْ بِفَاحِشَةٍ فَمَا     لَوْ أَعْظَمَ الْحَدَثَانِ شَيْئًا قَبْلَهُ ( بَعْدَ النَّبِيِّ بِهِ لَكُنْتَ الْمُعَظَّمَا     أَوْ كَانَ أَمْتَعَ بِالسَّلَامَةِ قَبْلَهُ ) أَحَدًا لَكَانَ قِصَارُهُ أَنْ يَسْلَمَا     ضَحَّوْا بِإِبْرَاهِيمَ خَيْرَ ضَحِيَّةٍ فَتَصَرَّمَتْ أَيَّامُهُ فَتَصَرَّمَا     بَطَلًا يَخُوضُ بِنَفْسِهِ غَمَرَاتِهِ لَا طَائِشًا رَعِشًا وَلَا مُسْتَسْلِمَا     حَتَّى مَضَتْ فِيهِ السُّيُوفُ وَرُبَّمَا كَانَتْ حُتُوفُهُمُ السُّيُوفَ وَرُبَّمَا     أَضْحَى بَنُو حَسَنٍ أُبِيحُ حَرِيمُهُمْ فِينَا وَأَصْبَحَ نَهْبُهُمْ مُتَقَسَّمَا     وَنِسَاؤُهُمْ فِي دُورِهِنَّ نَوَائِحُ سَجْعَ الْحَمَامِ إِذَا الْحَمَامُ تَرَنَّمَا     يَتَوَصَّلُونَ بِقَتْلِهِ وَيَرَوْنَهُ شَرَفًا لَهُمْ عِنْدَ الْإِمَامِ وَمَغْنَمَا     وَاللَّهِ لَوْ شَهِدَ النَّبِيُّ مُحَمَّدٌ صَلَّى الْإِلَهُ عَلَى النَّبِيِّ وَسَلَّمَا     إِشْرَاعَ أُمَّتِهِ الْأَسِنَّةَ لِابْنِهِ حَتَّى تَقَطَّرَ مِنْ ظُبَاتِهِمُ دَمَا     حَتَّى لَأَيْقَنَ أَنَّهُمْ قَدْ ضَيَّعُوا تِلْكَ الْقَرَابَةَ وَاسْتَحَلُّوا الْمُحَرَّمَا. وَلَمَّا قُتِلَ مُحَمَّدٌ قَامَ عِيسَى بِالْمَدِينَةِ أَيَّامًا ثُمَّ سَارَ عَنْهَا صُبْحَ تِسْعَ عَشْرَةَ خَلَتْ مِنْ رَمَضَانَ يُرِيدُ مَكَّةَ مُعْتَمِرًا، وَاسْتَخْلَفَ عَلَى الْمَدِينَةِ كَثِيرَ بْنَ حُصَيْنٍ، فَأَقَامَ بِهَا شَهْرًا ثُمَّ اسْتَعْمَلَ الْمَنْصُورُ عَلَيْهَا عَبْدَ اللَّهِ بْنَ الرَّبِيعِ الْحَارِثِيَّ.

     ✧ Description of Muhammad and reports of his killing Muhammad was dark-skinned, very dark-skinned, and Mansur used to call him Muhammam. He was stout, brave, given to much fasting and prayer, and very strong. He would deliver the sermon from the pulpit, and phlegm would obstruct his throat, so he would clear his throat and it would pass; then it would return, so he would clear his throat and it would pass; then it would return, so he would clear his throat and look around, but he saw no place to spit, so he cast his spittle onto the ceiling of the mosque and stuck it there. Jaʿfar al-Sadiq was asked about the affair of Muhammad, and he said: "A fitnah in which Muhammad will be killed, and his full brother will be killed in Iraq, while his horse's hooves are in water." When Muhammad was killed, ʿIsa seized all the properties of Banu al-Hasan and the properties of Jaʿfar. Jaʿfar met al-Mansur and said to him: "Return to me my estate from Abu Ziyad." He said: "Do you speak to me of this? By God, I will surely destroy you!" He said: "Do not hasten against me; I have reached sixty-three years, the age at which my father, my grandfather, and ʿAli b. Abi Talib died. I have such-and-such obligations if I entangle you in anything, and if I remain after you, if I entangle the one who rises after you." Al-Mansur softened toward him, but did not return his estate; al-Mahdi later returned it to his son. Muhammad said to ʿAbd Allah b. ʿAmir al-Aslami: "A cloud will overshadow us; if it rains upon us, we shall prevail, but if it passes over us to them, then look for my blood at the Ahjar al-Zayt." He said: "By God, a cloud indeed overshadowed us but did not rain on us, and it passed over us to ʿIsa and his companions, so they prevailed and killed Muhammad, and I saw his blood at the Ahjar al-Zayt." (His killing took place on Monday, fourteen nights having passed of Ramadan, in the year 145 AH.) He was given the titles al-Mahdi and al-Nafs al-Zakiyya. Among the elegies composed for him and his brother is the saying of ʿAbd Allah b. Musʿab b. Thabit: O my two companions, cease the blame and know that I am not more blameworthy than you in this. Stop at the Prophet's grave and greet it. There is no harm that you stop at it and greet it. A grave that contains the best of the people of his time, in lineage, excellence of character, and generosity. A man who banished the tyranny of our land through justice and pardoned grave matters and bestowed favors. He did not avoid the straight path, nor did he deviate from it, nor did he open his mouth with any obscenity. If the vicissitudes of time had magnified anything before him, then after the Prophet, you would have been the magnified one. Or if he had enjoyed safety before him, then any other would have ended in being safe. They sacrificed Ibrahim, the best sacrifice, a hero who plunges himself into its perils, so his days came to an end and passed away. Until the swords passed through him, and often he was not reckless, trembling, or surrendering. Banu Hasan's sanctuary has become permissible, and often their deaths were by the swords. And their women in their homes are mourners, and their plunder has become divided among us. They gain nearness through his killing and see it as an honor for them before the imam and as spoils. By God, if the Prophet Muhammad had witnessed his community directing their spearheads at his son, he would have prayed to God for the Prophet and greeted him, until he was certain that they had neglected that kinship and deemed the sacred unlawful. When Muhammad was killed, ʿIsa remained in Madinah for some days, then departed from it on the morning of the nineteenth of Ramadan, heading for Makkah to perform ʿumrah. He appointed Kathir b. Husayn as his deputy over Madinah, who remained there for a month; then al-Mansur appointed ʿAbd Allah b. al-Rabiʿ al-Harithi over it. May God's blessings and peace be upon our master Muhammad and his family and companions.

124. Tarikh (al-Tabari) 2799No grade recorded

     ذِكْرُ وُثُوبِ السُّودَانِ بِالْمَدِينَةِ   وَفِيهَا ثَارَ السُّودَانُ عَلَى عَامِلِهَا عَبْدِ اللَّهِ بْنِ الرَّبِيعِ الْحَارِثِيِّ فَهَرَبَ مِنْهُمْ. وَسَبَبُ ذَلِكَ أَنَّ الْمَنْصُورَ اسْتَعْمَلَ عَبْدَ اللَّهِ بْنَ الرَّبِيعِ عَلَى الْمَدِينَةِ، وَقَدِمَهَا لِخَمْسٍ بَقِينَ مِنْ شَوَّالٍ، فَنَازَعَ جُنْدُهُ التُّجَّارَ فِي بَعْضِ مَا يَشْتَرُونَهُ مِنْهُمْ، فَشَكَا ذَلِكَ التُّجَّارُ إِلَى ابْنِ الرَّبِيعِ، فَانْتَهَرَهُمْ وَشَتَمَهُمْ، فَتَزَايَدَ طَمَعُ الْجُنْدِ فِيهِمْ، فَعَدَوْا عَلَى رَجُلٍ صَيْرَفِيٍّ فَنَازَعُوهُ كِيسَهُ، فَاسْتَعَانَ بِالنَّاسِ فَخَلَّصَ مَالَهُ مِنْهُمْ، وَشَكَا أَهْلُ الْمَدِينَةِ ذَلِكَ مِنْهُمْ، فَلَمْ يُنْكِرْهُ ابْنُ الرَّبِيعِ. ثُمَّ جَاءَ رَجُلٌ مِنَ الْجُنْدِ فَاشْتَرَى مِنْ جَزَّارٍ لَحْمًا يَوْمَ جُمُعَةٍ، وَلَمْ يُعْطِهِ ثَمَنَهُ، وَشَهَرَ عَلَيْهِ السَّيْفَ، فَضَرَبَهُ الْجَزَّارُ بِشَفْرَةٍ فِي خَاصِرَتِهِ فَقَتَلَهُ، وَاجْتَمَعَ الْجَزَّارُونَ، وَتَنَادَى السُّودَانُ عَلَى الْجُنْدِ، وَهُمْ يَرُوحُونَ إِلَى الْجُمُعَةِ فَقَتَلُوهُمْ بِالْعُمُدِ، وَنَفَخُوا فِي بُوقٍ لَهُمْ، فَسَمِعَهُ السُّودَانُ مِنَ الْعَالِيَةِ وَالسَّافِلَةِ فَأَقْبَلُوا وَاجْتَمَعُوا، وَكَانَ رُؤَسَاؤُهُمْ ثَلَاثَةَ نَفَرٍ: وَثِيقٌ، وَيَعْقِلُ، وَزَمْعَةُ، وَلَمْ يَزَالُوا عَلَى ذَلِكَ مِنْ قَتْلِ الْجُنْدِ حَتَّى أَمْسَوْا. فَلَمَّا كَانَ الْغَدُ قَصَدُوا ابْنَ الرَّبِيعِ فَهَرَبَ مِنْهُمْ وَأَتَى بَطْنَ نَخْلٍ عَلَى لَيْلَتَيْنِ مِنَ الْمَدِينَةِ فَنَزَلَ بِهِ، فَانْتَهَبُوا طَعَامًا لِلْمَنْصُورِ وَزَيْتًا وَقَسْبًا فَبَاعُوا حِمْلَ الدَّقِيقِ بِدِرْهَمَيْنِ، وَرَاوِيَةَ الزَّيْتِ بِأَرْبَعَةِ دَرَاهِمَ. وَسَارَ سُلَيْمَانُ بْنُ مُلَيْحٍ ذَلِكَ الْيَوْمَ إِلَى الْمَنْصُورِ فَأَخْبَرَهُ. وَكَانَ أَبُو بَكْرِ بْنِ أَبِي سَبْرَةَ فِي الْحَبْسِ قَدْ أُخِذَ مَعَ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ فَضُرِبَ وَحُبِسَ مُقَيَّدًا، فَلَمَّا كَانَ مِنَ السُّودَانِ مَا كَانَ خَرَجَ فِي حَدِيدِهِ مِنَ الْحَبْسِ فَأَتَى الْمَسْجِدَ فَأَرْسَلَ إِلَى مُحَمَّدِ بْنِ عِمْرَانَ، وَمُحَمَّدِ بْنِ عَبْدِ الْعَزِيزِ وَغَيْرِهِمَا، فَأَحْضَرَهُمْ عِنْدَهُ فَقَالَ: أَنْشُدُكُمُ اللَّهَ وَهَذِهِ الْبَلِيَّةُ الَّتِي وَقَعَتْ ! فَوَاللَّهِ إِنْ ثَبَتَتْ عَلَيْنَا عِنْدَ أَمِيرِ الْمُؤْمِنِينَ بَعْدَ الْفَعْلَةِ الْأُولَى، إِنَّهُ لَهَلَاكُ الْبَلَدِ وَأَهْلِهِ وَالْعَبِيدِ فِي السُّوقِ بِأَجْمَعِهِمْ، فَاذْهَبُوا إِلَيْهِمْ فَكَلِّمُوهُمْ. فَقَالُوا: مَرْحَبًا بِمَوَالِينَا، وَاللَّهِ مَا قُمْنَا إِلَّا أَنَفَةً مِمَّا عُمِلَ بِكُمْ، فَأَمْرُنَا إِلَيْكُمْ، فَأَقْبَلُوا بِهِمْ إِلَى الْمَسْجِدِ، فَخَطَبَهُمُ ابْنُ أَبِي سَبْرَةَ وَحَثَّهُمْ عَلَى الطَّاعَةِ، فَتَرَاجَعُوا. وَلَمْ يُصَلِّ النَّاسُ يَوْمَئِذٍ جُمُعَةً، فَلَمَّا كَانَ وَقْتُ الْعِشَاءِ الْآخِرَةِ لَمْ يُجِبِ الْمُؤَذِّنَ أَحَدٌ إِلَى الصَّلَاةِ بِهِمْ، فَقَدِمَ الْأَصْبَغُ بْنُ سُفْيَانَ بْنِ عَاصِمِ بْنِ عَبْدِ الْعَزِيزِ بْنِ مَرْوَانَ، فَلَمَّا وَقَفَ لِلصَّلَاةِ وَاسْتَوَتِ الصُّفُوفُ أَقْبَلَ عَلَيْهِمْ بِوَجْهِهِ وَنَادَى بِأَعْلَى صَوْتِهِ: أَنَا فُلَانُ بْنُ فُلَانٍ أُصَلِّي بِالنَّاسِ عَلَى طَاعَةِ أَمِيرِ الْمُؤْمِنِينَ، يَقُولُ ذَلِكَ مَرَّتَيْنِ وَثَلَاثًا. ثُمَّ تَقَدَّمَ فَصَلَّى بِهِمْ، فَلَمَّا كَانَ الْغَدُ قَالَ لَهُمُ ابْنُ أَبِي سَبْرَةَ: إِنَّكُمْ قَدْ كَانَ مِنْكُمْ بِالْأَمْسِ مَا قَدْ عَلِمْتُمْ وَنَهَبْتُمْ طَعَامَ أَمِيرِ الْمُؤْمِنِينَ، فَلَا يَبْقَيَنَّ عِنْدَ أَحَدٍ مِنْهُ شَيْءٌ إِلَّا رَدَّهُ، فَرَدُّوهُ، وَرَجَعَ ابْنُ الرَّبِيعِ مِنْ بَطْنِ نَخْلٍ فَقَطَعَ يَدَ وَثِيقٍ وَيَعْقِلَ وَغَيْرِهِمَا.

     ✧ Mention of the uprising of the Blacks in Madinah In it the Blacks rose against its governor ʿAbd Allāh b. al-Rabīʿ al-Ḥārithī, and he fled from them. The reason for that was that al-Manṣūr appointed ʿAbd Allāh b. al-Rabīʿ over Madinah, and he arrived there when five nights remained of Shawwāl. His soldiers quarreled with the merchants over some of what they were buying from them. The merchants complained of that to Ibn al-Rabīʿ, but he rebuked them and reviled them. So the soldiers' greed for them increased, and they attacked a money-changer and contended with him over his purse. He sought help from the people and rescued his money from them. The people of Madinah complained of that from them, but Ibn al-Rabīʿ did not disapprove of it. Then a man from the soldiers came and bought meat from a butcher on a Friday and did not give him its price, and he drew his sword against him. The butcher struck him with a knife in his flank and killed him. The butchers gathered, and the Blacks called out against the soldiers while they were going to the Friday prayer, and they killed them with clubs. They blew a horn of theirs, and the Blacks from the highlands and the lowlands heard it and came and gathered. Their leaders were three individuals: Wathīq, Yaʿqil, and Zamʿah. They continued in that manner of killing the soldiers until evening. On the morrow they made for Ibn al-Rabīʿ, and he fled from them and came to Baṭn Nakhl, two nights' journey from Madinah, and alighted there. They plundered food belonging to al-Manṣūr, oil, and dried dates, and they sold a camel-load of flour for two dirhams and a waterskin of oil for four dirhams. Sulaymān b. Mulayḥ traveled that day to al-Manṣūr and informed him. Abū Bakr b. Abī Sabrah was in prison, having been taken with Muḥammad b. ʿAbd Allāh, beaten, and imprisoned in fetters. When what happened with the Blacks happened, he came out in his irons from the prison and went to the mosque. He sent for Muḥammad b. ʿImrān, Muḥammad b. ʿAbd al-ʿAzīz, and others, and brought them before him. He said: I adjure you by God, and by this calamity that has occurred! By God, if it is established against us before the Commander of the Faithful after the first deed, it will be the ruin of the town and its people, and the slaves in the market altogether. So go to them and speak with them. They said: Welcome to our masters. By God, we did not rise except out of indignation at what was done to you. Our affair is in your hands. So they brought them to the mosque, and Ibn Abī Sabrah addressed them and urged them to obedience, and they desisted. The people did not pray Friday that day. When the time of the last evening prayer came, no one answered the muezzin to lead them in prayer. Then al-Aṣbagh b. Sufyān b. ʿĀṣim b. ʿAbd al-ʿAzīz b. Marwān arrived. When he stood for prayer and the rows were straight, he turned his face to them and called out in his loudest voice: I am so-and-so son of so-and-so, and I will lead the people in prayer in obedience to the Commander of the Faithful. He said that twice and three times. Then he advanced and led them in prayer. On the morrow Ibn Abī Sabrah said to them: You know what you did yesterday, and you plundered the food of the Commander of the Faithful. Let nothing of it remain with anyone but that he return it. So they returned it. Ibn al-Rabīʿ returned from Baṭn Nakhl and cut off the hand of Wathīq, Yaʿqil, and others.

125. Tarikh (al-Tabari) 2800No grade recorded

     ذِكْرُ بِنَاءِ مَدِينَةِ بَغْدَاذَ   فِيهَا ابْتَدَأَ الْمَنْصُورُ فِي بِنَاءِ مَدِينَةِ بَغْدَاذَ. وَسَبَبُ ذَلِكَ أَنَّهُ كَانَ قَدِ ابْتَنَى الْهَاشِمِيَّةَ بِنَوَاحِي الْكُوفَةِ، فَلَمَّا ثَارَتِ الرَّاوِنْدِيَّةُ فِيهَا كَرِهَ سُكَّانَهَا لِذَلِكَ وَلِجِوَارِ أَهْلِ الْكُوفَةِ أَيْضًا، فَإِنَّهُ كَانَ لَا يَأْمَنُ أَهْلَهَا عَلَى نَفْسِهِ، وَكَانُوا قَدْ أَفْسَدُوا جُنْدَهُ. فَخَرَجَ بِنَفْسِهِ يَرْتَادُ لَهُ مَوْضِعًا يَسْكُنُهُ هُوَ وَجُنْدُهُ، فَانْحَدَرَ إِلَى جَرْجَرَايَا، ثُمَّ أَصْعَدَ إِلَى الْمَوْصِلِ، وَسَارَ نَحْوَ الْجَبَلِ فِي طَلَبِ مَنْزِلٍ يُبْنَى بِهِ. وَكَانَ قَدْ تَخَلَّفَ بَعْضُ جُنْدِهِ بِالْمَدَائِنِ لِرَمَدٍ لَحِقَهُ، فَسَأَلَهُ الطَّبِيبُ الَّذِي يُعَالِجُهُ عَنْ سَبَبِ حَرَكَةِ الْمَنْصُورِ، فَأَخْبَرَهُ، فَقَالَ: إِنَّا نَجِدُ فِي كِتَابٍ عِنْدَنَا أَنَّ رَجُلًا يُدْعَى مِقْلَاصًا يَبْنِي مَدِينَةً بَيْنَ دِجْلَةَ وَالصَّرَاةِ تُدْعَى الزَّوْرَاءَ، فَإِذَا أَسَّسَهَا وَبَنَى بَعْضَهَا أَتَاهُ فَتْقٌ مِنَ الْحِجَازِ، فَقَطَعَ بِنَاءَهَا وَأَصْلَحَ ذَلِكَ الْفَتْقَ، ثُمَّ أَتَاهُ فَتْقٌ مِنَ الْبَصْرَةِ أَعْظَمُ مِنْهُ فَلَا يَلْبَثُ الْفَتْقَانِ أَنْ يَلْتَئِمَا، ثُمَّ يَعُودَ إِلَى بِنَائِهَا فَيُتِمَّهُ، ثُمَّ يُعَمَّرُ عُمُرًا طَوِيلًا، وَيَبْقَى الْمُلْكُ فِي عَقِبِهِ. فَقَدِمَ ذَلِكَ الْجُنْدِيُّ إِلَى عَسْكَرِ الْمَنْصُورِ وَهُوَ بِنَوَاحِي الْجَبَلِ فَأَخْبَرَهُ الْخَبَرَ، فَرَجَعَ وَقَالَ: إِنِّي أَنَا وَاللَّهِ كُنْتُ أُدْعَى مِقْلَاصًا وَأَنَا صَبِيٌّ ثُمَّ زَالَ عَنِّي، وَصَارَ حَتَّى نَزَلَ الدَّيْرَ الَّذِي حِذَاءَ قَصْرِهِ الْمَعْرُوفِ بِالْخُلْدِ، وَدَعَا بِصَاحِبِ الدَّيْرِ وَبِالْبِطْرِيقِ صَاحِبِ رَحَا الْبِطْرِيقِ، وَصَاحِبِ بَغْدَاذَ، وَصَاحِبِ الْمُخَرِّمِ، وَصَاحِبِ بُسْتَانِ النَّفْسِ، وَصَاحِبِ الْعَتِيقَةِ فَسَأَلَهُمْ عَنْ مَوَاضِعِهِمْ، وَكَيْفَ هِيَ فِي الْحَرِّ وَالْبَرْدِ وَالْأَمْطَارِ وَالْوُحُولِ وَالْبَقِّ وَالْهَوَامِّ، فَأَخْبَرَهُ كُلٌّ مِنْهُمْ بِمَا عِنْدَهُ، وَوَقَعَ اخْتِيَارُهُمْ عَلَى صَاحِبِ بَغْدَاذَ، فَأَحْضَرَهُ وَشَاوَرَهُ. فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ سَأَلْتَنِي عَنْ هَذِهِ الْأَمْكِنَةِ وَمَا تَخْتَارُ مِنْهَا، وَإِنِّي أَرَى أَنْ تُنْزِلَ أَرْبَعَةَ طَسَاسِيجَ فِي الْجَانِبِ الْغَرْبِيِّ طَسُّوجَيْنِ، وَهُمَا بِقُطْرُبُّلَ وَبَادُورَيَا، وَفِي الْجَانِبِ الشَّرْقِيِّ طَسُّوجَيْنِ وَهُمَا نَهْرُ بُوقٍ وَكَلْوَاذَى، فَيَكُونَ بَيْنَ نَخْلٍ وَقُرْبَ الْمَاءِ، وَإِنْ أَجْدَبَ طَسُّوجٌ وَتَأَخَّرَتْ عِمَارَتُهُ كَانَ فِي الطَّسُّوجِ الْآخَرِ الْعِمَارَاتُ. وَأَنْتَ يَا أَمِيرَ الْمُؤْمِنِينَ عَلَى الصَّرَاةِ، ( تَجِيئُكَ الْمِيرَةُ فِي السُّفُنِ مِنَ الشَّامِ وَالرَّقَّةِ، وَالْغَرْبِ فِي طَوَائِفِ مِصْرَ، وَتَجِيئُكَ الْمِيرَةُ مِنَ الصِّينِ، وَالْهِنْدِ، وَالْبَصْرَةِ، وَوَاسِطَ، وَدِيَارِ بَكْرٍ، وَالرُّومِ، وَالْمَوْصِلِ، وَغَيْرِهَا فِي دِجْلَةَ، وَتَجِيئُكَ الْمِيرَةُ مِنْ إِرْمِينِيَّةَ وَمَا اتَّصَلَ بِهَا فِي تَامَرَّا حَتَّى يَتَّصِلَ بِالزَّابِ، فَأَنْتَ بَيْنَ أَنْهَارٍ لَا يَصِلُ إِلَيْكَ عَدُوُّكَ إِلَّا عَلَى جِسْرٍ أَوْ قَنْطَرَةٍ، فَإِذَا قَطَعْتَ الْجِسْرَ، وَأَخْرَبْتَ الْقَنْطَرَةَ لَمْ يَصِلْ إِلَيْكَ، وَدِجْلَةُ وَالْفُرَاتُ وَالصَّرَاةُ خَنَادِقُ هَذِهِ الْمَدِينَةِ، وَأَنْتَ مُتَوَسِّطٌ لِلْبَصْرَةِ وَالْكُوفَةِ وَوَاسِطَ وَالْمَوْصِلِ وَالسَّوَادِ، وَأَنْتَ قَرِيبٌ مِنَ الْبَرِّ وَالْبَحْرِ وَالْجَبَلِ. فَازْدَادَ الْمَنْصُورُ عَزْمًا عَلَى النُّزُولِ فِي ذَلِكَ الْمَوْضِعِ. وَقِيلَ: إِنَّ الْمَنْصُورَ لَمَّا أَرَادَ أَنْ يَبْنِيَ مَدِينَةَ بَغْدَاذَ رَأَى رَاهِبًا فَنَادَاهُ، فَأَجَابَهُ، فَقَالَ: هَلْ تَجِدُونَ فِي كُتُبِكُمْ أَنَّهُ يُبْنَى هَاهُنَا مَدِينَةٌ ؟ قَالَ: نَعَمْ يَبْنِيهَا مِقْلَاصٌ. قَالَ: فَأَنَا كُنْتُ أُدْعَى مِقْلَاصًا فِي حَدَاثَتِي. قَالَ: فَإِذًا أَنْتَ صَاحِبُهَا. فَابْتَدَأَ الْمَنْصُورُ بِعَمَلِهَا سَنَةَ خَمْسٍ وَأَرْبَعِينَ، وَكَتَبَ إِلَى الشَّامِ، وَالْجَبَلِ، وَالْكُوفَةِ، وَوَاسِطَ، وَالْبَصْرَةِ، فِي مَعْنَى إِنْفَاذِ الصُّنَّاعِ وَالْفَعَلَةِ، وَأَمَرَ بِاخْتِيَارِ قَوْمٍ مِنْ ذَوِي الْفَضْلِ وَالْعَدَالَةِ وَالْفِقْهِ، وَأَمَرَ بِاخْتِيَارِ قَوْمٍ مِنَ ذَوِي الْأَمَانَةِ وَالْمَعْرِفَةِ بِالْهَنْدَسَةِ. فَكَانَ مِمَّنْ أُحْضِرَ لِذَلِكَ الْحَجَّاجُ بْنُ أَرْطَاةَ، وَأَبُو حَنِيفَةَ، وَأَمَرَ فَخُطَّتِ الْمَدِينَةُ، وَحُفِرَ الْأَسَاسُ، وَضُرِبَ اللَّبِنُ، وَطُبِخَ الْآجُرُّ، فَكَانَ أَوَّلَ مَا ابْتَدَأَ بِهِ مِنْهَا أَنَّهُ أَمَرَ بِخَطِّهَا بِالرَّمَادِ، فَدَخَلَهَا مِنْ أَبْوَابِهَا وَفُصْلَانِهَا وَطَاقَاتِهَا وَرِحَابِهَا وَهِيَ مَخْطُوطَةٌ بِالرَّمَادِ، ثُمَّ أَمَرَ أَنْ يُجْعَلَ عَلَى الرَّمَادِ حَبُّ الْقُطْنِ وَيُشْعَلَ بِالنَّارِ، فَفَعَلُوا، فَنَظَرَ إِلَيْهَا وَهِيَ تَشْتَعِلُ، فَفَهِمَهَا وَعَرَفَ رَسْمَهَا، وَأَمَرَ أَنْ يُحْفَرَ الْأَسَاسُ عَلَى ذَلِكَ الرَّسْمِ. وَوَكَّلَ بِهَا أَرْبَعَةً مِنَ الْقُوَّادِ، كُلُّ قَائِدٍ بِرُبْعٍ، وَوَكَّلَ أَبَا حَنِيفَةَ بِعَدَدِ الْآجُرِّ وَاللَّبِنِ، وَكَانَ قَبْلَ ذَلِكَ قَدْ أَرَادَ أَبَا حَنِيفَةَ أَنْ يَتَوَلَّى الْقَضَاءَ وَالْمَظَالِمَ، فَلَمْ يُجِبْ، فَحَلَفَ الْمَنْصُورُ أَنَّهُ لَا يُقْلِعُ عَنْهُ أَوْ يَعْمَلُ لَهُ. فَأَجَابَهُ إِلَى أَنْ يَنْظُرَ فِي عِمَارَةِ بَغْدَاذَ وَيَعُدَّ اللَّبِنَ وَالْآجُرَّ بِالْقَصَبِ، وَهُوَ أَوَّلُ مَنْ فَعَلَ ذَلِكَ. وَجَعَلَ الْمَنْصُورُ عَرْضَ أَسَاسِ السُّورِ مِنْ أَسْفَلِهِ خَمْسِينَ ذِرَاعًا، وَمِنْ أَعْلَاهُ عِشْرِينَ ذِرَاعًا، وَجَعَلَ فِي الْبِنَاءِ الْقَصَبَ وَالْخَشَبَ، وَوَضَعَ بِيَدِهِ أَوَّلَ لَبِنَةٍ، وَقَالَ: بِسْمِ اللَّهِ وَالْحَمْدُ لِلَّهِ وَالْأَرْضُ لِلَّهِ يُورِثُهَا مَنْ يَشَاءُ مِنْ عِبَادِهِ وَالْعَاقِبَةُ لِلْمُتَّقِينَ. ثُمَّ قَالَ: ابْنُوا عَلَى بَرَكَةِ اللَّهِ. فَلَمَّا بَلَغَ السُّورُ مِقْدَارَ قَامَّةٍ جَاءَ الْخَبَرُ بِظُهُورِ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ، فَقَطَعَ الْبِنَاءَ ثُمَّ أَقَامَ بِالْكُوفَةِ حَتَّى فَرَغَ مِنْ حَرْبِ مُحَمَّدٍ وَأَخِيهِ إِبْرَاهِيمَ، ثُمَّ رَجَعَ إِلَى بَغْدَاذَ، فَأَتَمَّ بِنَاءَهَا، وَأَقْطَعَ فِيهَا الْقَطَائِعَ لِأَصْحَابِهِ. وَكَانَ الْمَنْصُورُ قَدْ أَعَدَّ جَمِيعَ مَا يُحْتَاجُ إِلَيْهِ مِنْ بِنَاءِ الْمَدِينَةِ مِنْ خَشَبٍ وَسَاجٍ وَغَيْرِ ذَلِكَ، وَاسْتَخْلَفَ حِينَ يَشْخَصُ إِلَى الْكُوفَةِ عَلَى إِصْلَاحِ مَا أَعَدَّ أَسْلَمَ مَوْلَاهُ، فَبَلَغَهُ أَنَّ إِبْرَاهِيمَ قَدْ هَزَمَ عَسْكَرَ الْمَنْصُورِ، فَأَحْرَقَ مَا كَانَ خَلَّفَهُ عَلَيْهِ الْمَنْصُورُ، فَبَلَغَ الْمَنْصُورَ ذَلِكَ فَكَتَبَ إِلَيْهِ يَلُومُهُ، فَكَتَبَ إِلَيْهِ أَسْلَمُ يُخْبِرُهُ أَنَّهُ خَافَ أَنْ يَظْفَرَ بِهِمْ إِبْرَاهِيمُ فَيَأْخُذَهُ، فَلَمْ يَقُلْ لَهُ شَيْئًا. وَسَنَذْكُرُ كَيْفِيَّةَ بِنَائِهَا فِي سَنَةِ سِتٍّ وَأَرْبَعِينَ إِنْ شَاءَ اللَّهُ.

     ✧ Mention of the construction of the city of Baghdād In this year al-Manṣūr began the construction of the city of Baghdād. The reason for that was that he had built al-Hāshimiyyah in the environs of al-Kūfah. When the Rāwandiyyah rose up in it, he disliked its inhabitants for that and also because of the proximity of the people of al-Kūfah, for he did not trust its people with regard to his own safety, and they had corrupted his army. So he went out himself to seek a place for himself and his army to dwell. He descended to Jarjarāyā, then ascended to al-Mawṣil, and proceeded towards the mountain in search of a site to build upon. Some of his troops had fallen behind at al-Madāʾin because of an eye inflammation that had afflicted him. The physician who was treating him asked him about the reason for al-Manṣūr's movement, so he informed him. He said: We find in a book in our possession that a man called Miqlāṣ will build a city between the Tigris and al-Ṣarāh called al-Zawrāʾ. When he lays its foundations and builds part of it, a breach from the Hijaz will come upon him, and he will interrupt its construction and repair that breach. Then a breach from al-Baṣrah greater than it will come upon him, and the two breaches will not last before they close up. Then he will return to its construction and complete it. Then it will be inhabited for a long time, and sovereignty will remain in his descendants. That soldier came to al-Manṣūr's camp while he was in the environs of the mountain and told him the report. So he returned and said: By God, I was called Miqlāṣ when I was a boy, then it left me. He went on until he alighted at the monastery that is opposite his palace known as al-Khuld. He summoned the owner of the monastery, the patrician owner of the mill of the Patrician, the owner of Baghdād, the owner of al-Mukharrim, the owner of Bustān al-Nafs, and the owner of al-ʿAtīqah. He asked them about their locations, and how they were in heat, cold, rains, mud, mosquitoes, and vermin. Each of them told him what he had. Their choice fell upon the owner of Baghdād, so he brought him forward and consulted him. He said: O Commander of the Faithful, you have asked me about these places and what you should choose among them. I think you should alight in four rural districts on the western side: two districts, namely Quṭrubbul and Bādūrayā, and on the eastern side two districts, namely Nahr Būq and Kalwādhā. Thus you will be among palm trees and near water. If one district becomes barren and its cultivation is delayed, there will be cultivation in the other district. And you, O Commander of the Faithful, will be on al-Ṣarāh. Provisions will come to you in ships from Syria and al-Raqqah, and from the west in the parties of Egypt. Provisions will come to you from China, India, al-Baṣrah, Wāsiṭ, Diyār Bakr, Byzantium, al-Mawṣil, and elsewhere on the Tigris. Provisions will come to you from Armenia and what is connected to it via Tāmarā until it connects with the Zāb. Thus you are between rivers. Your enemy cannot reach you except over a bridge or an arched bridge. If you cut the bridge and destroy the arched bridge, he cannot reach you. The Tigris, the Euphrates, and al-Ṣarāh are the moats of this city. You are in the middle of al-Baṣrah, al-Kūfah, Wāsiṭ, al-Mawṣil, and the Sawād. You are near the land, the sea, and the mountain. So al-Manṣūr's resolve to alight in that place increased. It is also said: When al-Manṣūr wanted to build the city of Baghdād, he saw a monk and called out to him. The monk answered him. He said: Do you find in your books that a city will be built here? He said: Yes, Miqlāṣ will build it. He said: I was called Miqlāṣ in my youth. He said: Then you are its builder. So al-Manṣūr began its construction in the year forty-five. He wrote to Syria, the mountain, al-Kūfah, Wāsiṭ, and al-Baṣrah regarding the sending of craftsmen and laborers. He ordered the selection of a group of people of excellence, justice, and jurisprudence. He ordered the selection of a group of people of trustworthiness and knowledge of engineering. Among those brought for that were al-Ḥajjāj b. Arṭāh and Abū Ḥanīfah. He gave orders, and the city was marked out, the foundation was dug, bricks were struck, and baked bricks were fired. The first thing he began with was that he ordered it to be traced with ashes. He entered it through its gates, its side doors, its arches, and its open squares while it was traced in ashes. Then he ordered that cotton seeds be placed over the ashes and set on fire. They did so. He looked at it while it was burning, understood it, and recognized its plan. He ordered that the foundation be dug according to that plan. He assigned four commanders to it, each commander over one quarter. He assigned Abū Ḥanīfah to count the baked bricks and mud bricks. Before that, he had wanted Abū Ḥanīfah to take charge of the judiciary and the redress of grievances, but he had not agreed. Al-Manṣūr swore that he would not leave him alone unless he worked for him. So he agreed to supervise the construction of Baghdād and to count the mud bricks and baked bricks by the reed, and he was the first to do that. Al-Manṣūr made the width of the wall's foundation at its base fifty cubits, and at its top twenty cubits. He placed reeds and wood in the construction. He laid the first brick with his own hand and said: In the name of God, and praise be to God, and the earth belongs to God; He gives it as inheritance to whomever He wills of His servants, and the outcome is for the righteous. Then he said: Build with God's blessing. When the wall reached the height of a man's stature, the news came of the appearance of Muḥammad b. ʿAbd Allāh. So he stopped the construction. He stayed in al-Kūfah until he was done with the war against Muḥammad and his brother Ibrāhīm. Then he returned to Baghdād and completed its construction, and he allotted fiefs in it to his companions. Al-Manṣūr had prepared everything needed for the construction of the city, such as wood, teak, and other things. When he departed to al-Kūfah, he left his client Aslam in charge of preparing what he had arranged. It reached Aslam that Ibrāhīm had defeated al-Manṣūr's army, so he burned what al-Manṣūr had left with him. That reached al-Manṣūr, and he wrote to him blaming him. Aslam wrote back to him informing him that he feared Ibrāhīm would seize it if he prevailed over them, so he did not say anything to him. We shall mention the manner of its construction in the year forty-six, God willing.

126. Tarikh (al-Tabari) 2801No grade recorded

     ذِكْرُ عِدَّةِ حَوَادِثَ وَفِيهَا خَرَجَتِ التُّرْكُ وَالْخَزَرُ بِبَابِ الْأَبْوَابِ، فَقَتَلُوا مِنَ الْمُسْلِمِينَ بِإِرْمِينِيَّةَ جَمَاعَةً كَثِيرَةً.

     ✧ Mention of several events In it the Turks and the Khazar came out at Bāb al-Abwāb, and they killed a large group of Muslims in Armenia.

127. Tarikh (al-Tabari) 2802No grade recorded

     وَفِيهَا عَزَلَ الْمَنْصُورُ مَالِكَ بْنَ الْهَيْثَمِ عَنِ الْمَوْصِلِ بِابْنِهِ جَعْفَرِ بْنِ أَبِي جَعْفَرٍ الْمَنْصُورِ، وَسَيَّرَ مَعَهُ حَرْبَ بْنَ عَبْدِ اللَّهِ، وَهُوَ مِنْ أَكَابِرِ قُوَّادِهِ، وَهُوَ صَاحِبُ الْحَرْبِيَّةِ بِبَغْدَادَ، وَبَنَى بِأَسْفَلِ الْمَوْصِلِ قَصْرًا وَسَكَنَهُ، فَهُوَ يُعْرَفُ إِلَى الْيَوْمِ بِقَصْرِ حَرْبٍ، وَفِيهِ وُلِدَتْ زُبَيْدَةُ بِنْتُ جَعْفَرٍ زَوْجَةُ الرَّشِيدِ. وَعِنْدَهُ يَوْمَنَا هَذَا قَرْيَةٌ كَانَتْ مِلْكًا لَنَا، فَبَنَيْنَا فِيهَا رِبَاطًا لِلصُّوفِيَّةِ وَقَفْنَا الْقَرْيَةَ عَلَيْهِ، قَدْ جَمَعْتُ كَثِيرًا مِنْ هَذَا الْكِتَابِ فِي هَذِهِ الْقَرْيَةِ فِي دَارٍ لَنَا بِهَا، وَهِيَ مِنْ أَنْزَهِ الْمَوَاضِعِ وَأَحْسَنِهَا، وَأَثَرُ الْقَصْرِ بَاقٍ بِهَا إِلَى الْآنَ. سُبْحَانَ مَنْ لَا يَزُولُ وَلَا تُغَيِّرُهُ الدُّهُورُ.

     ✧ In it al-Manṣūr dismissed Mālik b. al-Haytham from al-Mawṣil, appointing his son Jaʿfar b. Abī Jaʿfar al-Manṣūr, and sent with him Ḥarb b. ʿAbd Allāh, one of his senior commanders, the one after whom al-Ḥarbiyyah in Baghdad is named. He built a palace in lower al-Mawṣil and lived in it, and to this day it is known as Qaṣr Ḥarb. In it was born Zubaydah bt. Jaʿfar, the wife of al-Rashīd. At the present day there is near it a village that belonged to us. We built in it a Sufi hostel and made the village an endowment for it. I compiled much of this book in that village, in a house of ours there. It is one of the most pleasant and beautiful places, and the remains of the palace are still there to this day. Glory be to Him who does not pass away and whom the ages do not change.

128. Tarikh (al-Tabari) 2803No grade recorded

     وَحَجَّ بِالنَّاسِ هَذِهِ السَّنَةَ السَّرِيُّ بْنُ عَبْدِ اللَّهِ بْنِ الْحَارِثِ بْنِ الْعَبَّاسِ، وَكَانَ عَلَى مَكَّةَ، وَكَانَ عَلَى الْمَدِينَةِ: عَبْدُ اللَّهِ بْنُ الرَّبِيعِ، وَعَلَى الْكُوفَةِ: عِيسَى بْنُ مُوسَى، وَعَلَى الْبَصْرَةِ: سَلْمُ بْنُ قُتَيْبَةَ الْبَاهِلِيُّ، وَعَلَى قَضَائِهَا: عَبَّادُ بْنُ مَنْصُورٍ، وَعَلَى مِصْرَ: يَزِيدُ بْنُ حَاتِمٍ.

     ✧ Al-Sarī b. ʿAbd Allāh b. al-Ḥārith b. al-ʿAbbās led the people in the pilgrimage this year, and he was governor of Makkah. ʿAbd Allāh b. al-Rabīʿ was governor of Madinah, ʿĪsā b. Mūsā was governor of Kufa, Salm b. Qutaybah al-Bāhilī was governor of Basra, ʿAbbād b. Manṣūr was its judge, and Yazīd b. Ḥātim was governor of Egypt.

129. Tarikh (al-Tabari) 2804No grade recorded

     إِبْرَاهِيمُ بْنُ عَبْدِ اللَّهِ بْنِ حَسَنِ بْنِ حَسَنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ ؓ. كَانَ يَأْلَفُ الْوَحْدَةَ هُوَ وَأَخُوهُ، وَخَرَجَا إِلَى الْبَادِيَةِ ثُمَّ خَرَجَ أَخُوهُ مُحَمَّدٌ عَلَى الْمَنْصُورِ عَلَى مَا سَبَقَ ذِكْرُهُ فَقُتِلَ. وَخَرَجَ هُوَ فَقُتِلَ عَلَى مَا سَبَقَ. إِسْمَاعِيلُ بْنُ أَبِي خَالِدٍ، أَبُو عَبْدِ اللَّهِ.  وَاسْمُ أَبِي خَالِدٍ: سَعْدٌ. رَأَى أَنَسًا، وَسَمِعَ ابْنَ أَبِي أَوْفَى، وَعَمْرَو بْنَ حَوْشَبٍ. وَكَانَ سُفْيَانُ بِهِ مُعْجَبًا. وَتُوُفِّيَ فِي هَذِهِ السَّنَةِ. عَنْ إِسْمَاعِيلَ بْنِ أَبِي خَالِدٍ، عَنْ يَزِيدَ بْنِ طَرِيفٍ قَالَ: تُوُفِّيَ أَخِي عُمَيْرُ بْنُ طَرِيفٍ فَأَصْغَيْتُ إِلَى قَبْرِهِ، فَسَمِعْتُ صَوْتَ أَخِي صَوْتًا ضَعِيفًا أَعْرِفُهُ وَهُوَ يَقُولُ: رَبِّيَ اللَّهُ. فَقَالَ لَهُ الْآخَرُ: فَمَا دِينُكَ؟ قَالَ: الْإِسْلَامُ. الْحَسَنُ بْنُ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ. سَمِعَ أُمَّهُ فَاطِمَةَ بِنْتَ الْحُسَيْنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ. قَدِمَ الْأَنْبَارَ عَلَى السَّفَّاحِ مَعَ أَخِيهِ عَبْدِ اللَّهِ بْنِ الْحَسَنِ فِي جَمَاعَةٍ مِنَ الطَّالِبِيِّينَ، فَأَكْرَمَهُمُ السَّفَّاحُ وَأَجَازَهُمْ، وَرَجَعُوا إِلَى الْمَدِينَةِ. فَلَمَّا وَلِيَ الْمَنْصُورُ حَبَسَ الْحَسَنَ بْنَ الْحَسَنِ وَأَخَاهُ عَبْدَ اللَّهِ لِأَجْلِ مُحَمَّدٍ وَإِبْرَاهِيمَ ابْنَيْ عَبْدِ اللَّهِ، فَلَمْ يَزَلْ فِي حَبْسِهِ حَتَّى مَاتَ. قَالَ: غَسَّانُ اللَّيْثِيُّ، عَنْ أَبِيهِ: كَانَ أَبُو الْعَبَّاسِ قَدْ خَصَّ عَبْدَ اللَّهِ بْنَ الْحَسَنِ بْنِ الْحَسَنِ حَتَّى كَانَ يَتَفَضَّلُ بَيْنَ يَدَيْهِ بِقَمِيصٍ بِلَا سَرَاوِيلَ، فَقَالَ لَهُ يَوْمًا: مَا رَأَى أَمِيرُ الْمُؤْمِنِينَ عَلَى هَذِهِ الْحَالِ غَيْرَكَ، وَلَا أَعَدَّكَ إِلَّا وَلَدًا. ثُمَّ سَأَلَهُ عَنِ ابْنَيْهِ فَقَالَ لَهُ: مَا خَلَّفَهُمَا عَنِّي، فَلَمْ يَفِدَا عَلَيَّ مَعَ مَنْ وَفَدَ عَلَيَّ مِنْ أَهْلِهِمَا، ثُمَّ أَعَادَ عَلَيْهِ الْمَسْأَلَةَ عَنْهُمَا [مَرَّةً] أُخْرَى. فَشَكَى ذَلِكَ عَبْدُ اللَّهِ بْنُ الْحَسَنِ إِلَى أَخِيهِ الْحَسَنِ بْنِ الْحَسَنِ فَقَالَ لَهُ: إِنْ أَعَادَ الْمَسْأَلَةَ عَلَيْكَ عَنْهُمَا فَقُلْ لَهُ: عِلْمُهُمَا عِنْدَ عَمِّهِمَا. فَقَالَ لَهُ عَبْدُ اللَّهِ: وَهَلْ أَنْتَ مُحْتَمِلٌ ذَلِكَ لِي؟ قَالَ: نَعَمْ. فَلَمَّا أَعَادَ أَبُو الْعَبَّاسِ عَلَى عَبْدِ اللَّهِ الْمَسْأَلَةَ عَنْهُمَا قَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، عِلْمُهُمَا عِنْدَ عَمِّهِمَا. فَبَعَثَ أَبُو الْعَبَّاسِ إِلَى الْحَسَنِ فَسَأَلَهُ عَنْهُمَا. فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، أُكَلِّمُكَ عَلَى هَيْبَةِ الْخِلَافَةِ، أَوْ كَمَا يُكَلِّمُ الرَّجُلُ ابْنَ عَمِّهِ. فَقَالَ لَهُ أَبُو الْعَبَّاسِ: بَلْ كَمَا يُكَلِّمُ الرَّجُلُ ابْنَ عَمِّهِ. فَقَالَ لَهُ الْحَسَنُ: أَنْشُدُكَ اللَّهَ يَا أَمِيرَ الْمُؤْمِنِينَ، إِنْ كَانَ اللَّهُ قَدَّرَ لِمُحَمَّدٍ وَإِبْرَاهِيمَ أَنْ يَلِيَا مِنَ الْأَمْرِ شَيْئًا، فَجَهَدْتَ وَجَهَدَ أَهْلُ الْأَرْضِ مَعَكَ أَنْ تَرُدُّوا مَا قَدَّرَ اللَّهُ لَهُمَا أَيَرُدُّونَهُ!؟ قَالَ: لَا. قَالَ: فَأَنْشُدُكَ اللَّهَ إِنْ كَانَ اللَّهُ لَمْ يُقَدِّرْ لَهُمَا أَنْ يَلِيَا مِنْ هَذَا الْأَمْرِ شَيْئًا، فَاجْتَمَعَا وَاجْتَمَعَ أَهْلُ الْأَرْضِ مَعَهُمَا عَلَى أَنْ يَنَالَا مَا لَمْ يُقْدَّرْ لَهُمَا، أَيَنَالَانِهِ؟ ! قَالَ: لَا. قَالَ: فَمَا تَنْغِيصُكَ عَلَى هَذَا الشَّيْخِ النِّعْمَةَ الَّتِي أَنْعَمْتَ بِهَا عَلَيْهِ. فَقَالَ أَبُو الْعَبَّاسِ: لَا أَذْكُرُهُمَا بَعْدَ الْيَوْمِ، فَمَا ذَكَرَهُمَا حَتَّى فَرَّقَ الْمَوْتُ بَيْنَهُمَا. قَالَ الْعَلَوِيُّ: قَالَ جَدِّي: تُوُفِّيَ الْحَسَنُ بْنُ الْحَسَنِ بْنِ عَلِيٍّ سَنَةَ خَمْسٍ وَأَرْبَعِينَ وَمِائَةٍ فِي ذِي الْقِعْدَةِ بِالْهَاشِمِيَّةِ فِي حَبْسِ أَبِي جَعْفَرٍ، وَهُوَ ابْنُ ثَمَانٍ وَسِتِّينَ سَنَةً. الْحَسَنُ بْنُ ثَوْبَانَ بْنِ عَامِرٍ، أَبُو ثَوْبَانَ الْهَمْدَانِيُّ الْهَوْزَنِيُّ. رَوَى عَنْ مُوسَى بْنِ وَرْدَانَ وَغَيْرِهِ. حَدَّثَ عَنْهُ حَيْوَةُ بْنُ شُرَيْحٍ، وَاللَّيْثُ بْنُ سَعْدٍ، وَغَيْرُهُمَا. وَكَانَ أَمِيرًا عَلَى بَعْضِ الثُّغُورِ فِي خِلَافَةِ مَرْوَانَ بْنِ مُحَمَّدٍ. قَالَ الْمُفَضَّلُ بْنُ فَضَالَةَ: دَخَلَ عَلَيْنَا الْحَسَنُ بْنُ ثَوْبَانَ يَوْمًا وَنَحْنُ فِي الْمَسْجِدِ الْجَامِعِ فَوَقَفَ فَسَلَّمَ ثُمَّ ذَهَبَ فَجَالَ فِي الْمَسْجِدِ، ثُمَّ رَجَعَ إِلَيْنَا، فَقُلْنَا لَهُ: يَا أَبَا ثَوْبَانَ، وَقَفْتَ عَلَيْنَا ثُمَّ ذَهَبْتَ ثُمَّ عُدْتَ فَقَالَ: إِنِّي طَلَبْتُ مَنْ هُوَ أَرْبَحُ لِي مِنْكُمْ، فَلَمْ أَجِدْهُ. تُوُفِّيَ الْحَسَنُ فِي رَمَضَانَ هَذِهِ السَّنَةَ. حَبِيبُ بْنُ الشَّهِيدِ، أَبُو مُحَمَّدٍ الْبَصْرِيُّ. مَوْلَى لِمُزَيْنَةَ. سَمِعَ الْحَسَنَ، وَابْنَ سِيرِينَ، وَعِكْرِمَةَ. تُوُفِّيَ بِوَاسِطَ فِي أَيَّامِ التَّشْرِيقِ يَوْمَ جَاءَتْ هَزِيمَةُ إِبْرَاهِيمَ بْنِ عَبْدِ اللَّهِ بْنِ حَسَنٍ، وَصَلَّى عَلَيْهِ سَوَّارٌ. عَبْدُ اللَّهِ بْنُ حَسَنِ بْنِ حَسَنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ الْقُرَشِيُّ الْهَاشِمِيُّ فَتَابِعِيٌّ، رَوَى عَنْ أَبِيهِ وَأُمِّهِ فَاطِمَةَ بِنْتِ الْحُسَيْنِ وَعَبْدِ اللَّهِ بْنِ جَعْفَرِ بْنِ أَبِي طَالِبٍ - وَهُوَ صَحَابِيٌّ جَلِيلٌ - وَغَيْرِهِمْ. وَعَنْهُ جَمَاعَةٌ مِنْهُمْ; سُفْيَانُ الثَّوْرِيُّ وَالدَّرَاوَرْدِيُّ، وَمَالِكٌ. وَكَانَ مُعَظَّمًا عِنْدَ الْعُلَمَاءِ مُبَجَّلًا، وَكَانَ عَابِدًا كَبِيرَ الْقَدْرِ. قَالَ يَحْيَى بْنُ مَعِينٍ: كَانَ ثِقَةً مَأْمُونًا. وَفَدَ عَلَى عُمَرَ بْنِ عَبْدِ الْعَزِيزِ، فَأَكْرَمَهُ، وَوَفَدَ عَلَى السَّفَّاحِ فَعَظَّمَهُ وَأَعْطَاهُ أَلْفَ أَلْفِ دِرْهَمٍ، فَلَمَّا وَلِيَ الْمَنْصُورُ عَكَسَ هَذَا الْإِكْرَامَ، وَأَخَذَهُ وَأَهْلَ بَيْتِهِ مُقَيَّدِينَ مَغْلُولِينَ مُهَانِينَ مِنَ الْمَدِينَةِ إِلَى الْهَاشِمِيَّةِ، فَأَوْدَعَهُمُ السِّجْنَ الضَّيِّقَ كَمَا قَدَّمْنَا، فَمَاتَ أَكْثَرُهُمْ فِيهِ، فَكَانَ عَبْدُ اللَّهِ بْنُ حَسَنٍ هَذَا أَوَّلَ مَنْ مَاتَ فِيهِ، وَذَلِكَ بَعْدَ خُرُوجِ وَلَدِهِ مُحَمَّدٍ بِالْمَدِينَةِ، وَقَدْ قِيلَ: إِنَّهُ قُتِلَ عَمْدًا. وَقِيلَ: بَلْ مَاتَ حَتْفَ أَنْفِهِ. وَاللَّهُ أَعْلَمُ. وَكَانَ عُمْرُهُ يَوْمَ مَاتَ خَمْسًا وَسَبْعِينَ سَنَةً. وَصَلَّى عَلَيْهِ أَخُوهُ. قال مُصْعَبُ بْنُ عَبْدِ اللَّهِ: جَعَلَ أَبُو الْعَبَّاسِ أَمِيرُ الْمُؤْمِنِينَ يَطُوفُ [فِي] بُنْيَانِهِ بِالْأَنْبَارِ، وَمَعَهُ عَبْدُ اللَّهِ بْنُ الْحَسَنِ، فَجَعَلَ يُرِيهِ الْبِنَاءَ وَيَطُوفُ بِهِ فِيهِ، فَقَالَ عَبْدُ اللَّهِ بْنُ الْحَسَنِ: يَا أَمِيرَ الْمُؤْمِنِينَ، وَأَنْشَدَهُ: أَلَمْ تَرَ حَوْشَبًا أَمْسَى يَبْنِي بُيُوتًا نَفْعُهَا لِبَنِي بُقَيْلَهْ     يُؤَمِّلُ أَنْ يُعَمَّرَ عُمَرَ نُوحٍ وَأَمْرُ اللَّهِ يَحْدُثُ كُلَّ لَيْلَهْ فَقَالَ أَبُو الْعَبَّاسِ: مَا أَرَدْتُ بِهَذَا. قَالَ: أَرَدْتُ أَنْ أُزَهِّدَكَ فِي هَذَا. وَقَدْ رُوِيَ مِنْ طَرِيقٍ أُخْرَى أَنَّهُ لَمَّا أَنْشَدَ الْبَيْتَيْنِ انْتَبَهَ فَقَالَ: أَقِلْنِي. فَقَالَ: لَا أَقَالَنِي اللَّهُ إِنْ بِتَّ فِي عَسْكَرِي فَأَخْرَجَهُ إِلَى الْمَدِينَةِ. وَبُقَيْلَةُ أُمُّ وَلَدٍ لِلْحُسَيْنِ بْنِ عَلِيٍّ، جَاءَتْ مِنْهُ بِالْقَاسِمِ وَأَبِي بَكْرٍ وَعَبْدِ اللَّهِ، وَقُتِلُوا مَعَ الْحُسَيْنِ ؓ. وقَالَ: أَبُو مَعْقِلٍ - وَهُوَ ابْنُ إِبْرَاهِيمَ بْنِ دَاجَةَ - قَالَ: حَدَّثَنِي أَبِي قَالَ: أَخَذَ أَبُو جَعْفَرٍ أَمِيرُ الْمُؤْمِنِينَ عَبْدَ اللَّهِ بْنَ حَسَنِ بْنِ حَسَنٍ فَقَيَّدَهُ وَحَبَسَهُ فِي دَارِهِ، فَلَمَّا أَرَادَ أَبُو جَعْفَرٍ الْخُرُوجَ إِلَى الْحَجِّ جَلَسَتْ لَهُ ابْنَةٌ لِعَبْدِ اللَّهِ بْنِ حَسَنٍ يُقَالُ لَهَا: فَاطِمَةُ، فَلَمَّا مَرَّ بِهَا أَنْشَأَتْ تَقُولُ: ارْحَمْ كَبِيرًا سِنُّهُ مُتَهَدِّمًا     فِي السِّجْنِ بَيْنَ سَلَاسِلَ وَقُيُودِ وَارْحَمْ صِغَارَ بَنِي يَزِيدَ إِنَّهُمْ     يُتِّمُوا لِفَقْدِكَ لَا لِفَقْدِ يَزِيدِ إِنْ جُدْتَ بِالرَّحِمِ الْقَرِيبَةِ بَيْنَنَا     مَا جَدُّنَا مِنْ جَدِّكُمْ بِبَعِيدِ فَقَالَ أَبُو جَعْفَرٍ: أَذَكَّرْتِنِيهِ، ثُمَّ أَمَرَ بِهِ فَحُدِرَ إِلَى الْمُطَبَّقِ، فَكَانَ آخِرَ الْعَهْدِ بِهِ. عَبْدُ الْمَلِكِ بْنُ أَبِي سُلَيْمَانَ، أَبُو سُلَيْمَانَ   - وَقِيلَ: أَبُو عَبْدِ اللَّهِ - وَاسْمُ أَبِي سُلَيْمَانَ، مَيْسَرَةُ، وَهُوَ عَمُّ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ الْعَزْرَمِيُّ. نَزَلَ جَبَّانَةَ عَزْرَمٍ بِالْكُوفَةِ فَنُسِبَ إِلَيْهَا. حَدَّثَ عَنْ أَنَسِ بْنِ مَالِكٍ، وَعَطَاءٍ، وَسَعِيدِ بْنِ جُبَيْرٍ. رَوَى عَنْهُ الثَّوْرِيُّ، وَشُعْبَةُ، وَابْنُ الْمُبَارَكِ. وَكَانَ مِنَ الْحُفَّاظِ، وَكَانَ شُعْبَةُ يَعْجَبُ مِنْ حِفْظِهِ، وَكَانَ سُفْيَانُ يُسَمِّيهِ الْمِيزَانَ. قَالَ أَحْمَدُ بْنُ حَنْبَلٍ وَيَحْيَى: هُوَ ثِقَةٌ. تُوُفِّيَ بِبَغْدَادَ فِي هَذِهِ السَّنَةِ، دُفِنَ بِسُوقِ يَحْيَى. عَمْرُو بْنُ مَيْمُونِ بْنِ مِهْرَانَ، أَبُو عَبْدِ اللَّهِ الْجَزَرِيُّ.   نَزَلَ الرَّقَّةَ، وَسَمِعَ أَبَاهُ، وَسُلَيْمَانَ بْنَ يَسَارٍ، وَعُمَرَ بْنَ عَبْدِ الْعَزِيزِ. رَوَى عَنْهُ الثَّوْرِيُّ، وَشَرِيكٌ، وَابْنُ الْمُبَارَكِ. وَكَانَ ثِقَةً صَالِحًا عَالِمًا دَيِّنًا. قَالَ: عَبْدُ الْمَلِكِ الْمَيْمُونِيُّ قَالَ: حَدَّثْتُ أَبَا عَبْدِ اللَّهِ أَحْمَدَ بْنَ حَنْبَلٍ قَالَ: لَمَّا رَأَيْتُ قَدْرَ عَمِّي عِنْدَ أَبِي جَعْفَرٍ قُلْتُ: يَا عَمِّ، لَوْ سَأَلْتَ أَمِيرَ الْمُؤْمِنِينَ أَنْ يُقْطِعَكَ قَطِيعَةً. فَسَكَتَ عَنِّي، فَلَمَّا أَلْحَحْتُ عَلَيْهِ قَالَ: يَا بُنِيَّ، إِنَّكَ لَتَسْأَلُنِي أَنْ أَسْأَلَهُ شَيْئًا قَدِ ابْتَدَأَنِي بِهِ هُوَ غَيْرَ مَرَّةٍ، فَقَدْ قَالَ لِي يَوْمًا: يَا أَبَا عَبْدِ اللَّهِ، إِنِّي أُرِيدُ أَنْ أُقْطِعَكَ قَطِيعَةً وَأَجْعَلَهَا لَكَ طَيِّبَةً، وَإِنَّ أَحْبَابِي وَوَلَدِي وَأَهْلِي يَسْأَلُونِي ذَلِكَ، فَآبَى عَلَيْهِمْ، فَمَا يَمْنَعُكَ أَنْ تَقْبَلَهَا؟ قَالَ: قُلْتُ: يَا أَمِيرَ الْمُؤْمِنِينَ، إِنِّي رَأَيْتُ لَهُمُ الرَّجُلَ عَلَى قَدْرِ انْتِشَارِ صِيتِهِ، وَإِنِّي يَكْفِينِي مِنْ هَمِّي مَا أَحَاطَتْ بِهِ دَارِي، فَإِنْ رَأَى أَمِيرُ الْمُؤْمِنِينَ أَنْ يُعْفِيَنِي فَعَلَ، قَالَ: قَدْ فَعَلْتُ. فَقَالَ أَحْمَدُ بْنُ حَنْبَلٍ: أَعِدْهُ عَلَيَّ. فَأَعَدْتُهُ عَلَيْهِ حَتَّى حَفِظَهُ. وقَالَ: الْمَيْمُونِيُّ حَدَّثَنَا أَبِي قَالَ: كَانَ عَمِّي عَمْرٌو يَعْطَشُ فَمَا يَسْتَسْقِي مِنْ أَحَدٍ مَاءً حَتَّى يَشْرَبَهُ مِنْ بَيْتِهِ، وَيَقُولَ: كُلُّ مَعْرُوفٍ صَدَقَةٌ، وَمَا أُحِبُّ أَنْ يُتَصَدَّقَ عَلَيَّ. تُوُفِّيَ عَمْرُو بْنُ مَيْمُونٍ فِي هَذِهِ السَّنَةِ. وَقِيلَ: فِي سَنَةِ أَرْبَعِينَ. وَفِي مَكَانِ مَوْتِهِ قَوْلَانِ: أَحَدُهُمَا: الرَّقَّةُ. وَالثَّانِي: الْكُوفَةُ. مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ حَسَنِ بْنِ حَسَنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ، أَبُو عَبْدِ اللَّهِ. لَقِيَ نَافِعًا، وَسَمِعَ مِنْهُ وَمِنْ غَيْرِهِ، وَلَمْ يَزَلْ هُوَ وَأَخُوهُ إِبْرَاهِيمُ يَلْزَمَانِ الْبَادِيَةَ وَيُحِبَّانِ الْخَلْوَةَ، وَلَا يَأْتِيَانِ الْخُلَفَاءَ وَالْوُلَاةَ، فَلَمَّا وَلِيَ الْمَنْصُورُ طَلَبَهُمَا فَنَفَرَا مِنْهُ وَهَرَبَا فِي الْجِبَالِ، وَأَشْخَصَ أَبَاهُمَا وَأَهْلَ بَيْتِهِمَا فَحُبِسُوا حَتَّى مَاتُوا فِي حَبْسِهِ، فَبَلَغَ ذَلِكَ مُحَمَّدَ بْنَ عَبْدِ اللَّهِ، فَخَرَجَ عَلَى الْمَنْصُورِ، وَاجْتَمَعَ إِلَيْهِ خَلْقٌ كَثِيرٌ، فَبَيَّضَ وَدُعِيَ لَهُ بِالْخِلَافَةِ، فَأَقْبَلَ إِلَى الْمَدِينَةِ، فَأَخَذَهَا وَغَلَبَ عَلَيْهَا [ثُمَّ وُجِّهَ إِلَى مَكَّةَ فَأَخَذَتْ لَهُ] فَبَيَّضُوا فَشَمَّرَ أَبُو جَعْفَرٍ فِي طَلَبِهِ وَحَرْبِهِ، فَقُتِلَ هُوَ وَأَخُوهُ عَلَى مَا سَبَقَ. وَكَانَ مُكْثُ مُحَمَّدٍ مِنْ حِينِ ظَهَرَ إِلَى أَنْ قُتِلَ شَهْرَيْنِ وَسَبْعَةَ عَشَرَ يَوْمًا. رَوَى عَنْ أَبِيهِ، وَنَافِعٍ، وَعَنْ أَبِي الزِّنَادِ، عَنِ الْأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ فِي كَيْفِيَّةِ الْهُوِيِّ إِلَى السُّجُودِ، وَحَدَثَّ عَنْهُ جَمَاعَةٌ، وَوَثَّقَهُ النَّسَائِيُّ وَابْنُ حِبَّانَ، وَقَالَ الْبُخَارِيُّ: لَا يُتَابَعُ عَلَى حَدِيثِهِ. وَقَدْ ذُكِرَ أَنَّ أُمَّهُ حَمَلَتْ بِهِ أَرْبَعَ سِنِينَ. وَكَانَ طَوِيلًا سَمِينًا أَسْمَرَ ضَخْمًا، مُفَخَّمًا ذَا هِمَّةٍ سَامِيَّةٍ، وَسَطْوَةٍ عَالِيَةٍ، وَكَانَ مَقْتَلُهُ بِالْمَدِينَةِ فِي مُنْتَصَفِ رَمَضَانَ سَنَةَ خَمْسٍ وَأَرْبَعِينَ وَمِائَةٍ، وَلَهُ خَمْسٌ وَأَرْبَعُونَ سَنَةً. وَقَدْ حُمِلَ رَأْسُهُ إِلَى الْمَنْصُورِ، وَطَيْفَ بِهِ فِي الْأَقَالِيمِ. مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ عَمْرِو بْنِ عُثْمَانَ بْنِ عَفَّانَ، أَبُو عَبْدِ اللَّهِ الْقُرَشِيُّ. وَكَانَ يُعْرَفُ بِالدِّيبَاجِ لِحُسْنِ وَجْهِهِ، أُمُّهُ فَاطِمَةُ بِنْتُ الْحُسَيْنِ، وَكَانَتْ قَبْلَ أَبِيهِ عِنْدَ الْحَسَنِ بْنِ الْحَسَنِ، فَوَلَدَتْ لَهُ عَبْدَ اللَّهِ وَحَسَنًا، ثُمَّ مَاتَ عَنْهَا، فَخَلَفَ عَلَيْهَا عَبْدُ اللَّهِ بْنُ عَمْرٍو فَوَلَدَتْ لَهُ مُحَمَّدًا، وَهُوَ الدِّيبَاجُ. وَكَانَ جَوَادًا ظَاهِرَ الْمُرُوءَةِ. حَدَّثَ عَنْ أَبِيهِ، وَعَنْ نَافِعٍ، وَعَنْ أَبِي الزِّنَادِ. أَخْبَرَنَا عَبْدُ الرَّحْمَنِ قَالَ: أَخْبَرَنَا أَحْمَدُ بْنُ عَلِيٍّ الْحَافِظُ قَالَ: أَخْبَرَنَا يَحْيَى بْنُ عَبْدِ الْعَزِيزِ قَالَ: أَخْبَرَنَا عَلِيُّ بْنُ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ الْجَوْهَرِيُّ قَالَ: أَخْبَرَنَا أَحْمَدُ بْنُ سَعِيدٍ الدِّمَشْقِيُّ قَالَ: حَدَّثَنِي الزُّبَيْرُ بْنُ بِكَارٍ قَالَ: حَدَّثَنِي عَبْدُ الْمَلِكِ بْنُ عَبْدِ الْعَزِيزِ، عَنْ أَبِي السَّائِبِ قَالَ: احْتَجْتُ إِلَى لِقْحَةٍ، فَكَتَبْتُ إِلَى مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ عَمْرِو بْنِ عُثْمَانَ أَسْأَلُهُ أَنْ يَبْعَثَ لِي بِلِقْحَةٍ، فَإِنِّي لَعَلَى بَابِي فَإِذَا أَنَا بِزَجْرِ إِبِلٍ، وَإِذَا فِيهَا عَبْدٌ يَزْجُرُهَا، فَقُلْتُ: يَا هَذَا، لَيْسَ هَا هُنَا الطَّرِيقُ. فَقَالَ: أَرَدْتُ أَبَا السَّائِبِ. فَقُلْتُ: أَنَا أَبُو السَّائِبِ. فَدَفَعَ إِلَيَّ بِكِتَابِ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ، وَإِذَا فِيهِ: أَتَانِي كِتَابُكَ تَطْلُبُ فِيهِ لِقْحَةً، وَقَدْ جَمَعْتُ مَا كَانَ بِحَضْرَتِنَا مِنْهَا، وَهِيَ تِسْعَ عَشْرَةَ لِقْحَةً، وَبَعَثْتُ مَعَهَا بِعَبْدٍ رَاعٍ، وَهُنَّ بُدْنٌ، وَهُوَ حُرٌّ إِنْ رَجَعَ، فَمَا بَعَثْتُ بِهِ بِشَيْءٍ فِي مَالِي أَبَدًا. قَالَ: فَبِعْتُ مِنْهُمْ بِثَلَاثِمِائَةِ دِينَارٍ سِوَى مَا احْتَبَسْتُ لِحَاجَتِي. أَخَذَ أَبُو جَعْفَرٍ الْمَنْصُورُ مُحَمَّدَ بْنَ عَبْدِ اللَّهِ فِي هَذِهِ السَّنَةِ، وَقَتَلَهُ لَيْلَةَ جَاءَهُ خُرُوجُ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ حَسَنٍ بِالْمَدِينَةِ  وَبَعَثَ بِرَأْسِهِ إِلَى خُرَاسَانَ، وَذَلِكَ لِأَنَّ مُحَمَّدًا أَخُو عَبْدِ اللَّهِ بْنِ حَسَنِ بْنِ حَسَنٍ لِأُمِّهِ. كَذَلِكَ ذَكَرَ الْخَطِيبُ. وَذَكَرَ مُحَمَّدُ بْنُ سَعْدٍ أَنَّهُ حَبَسَهُ فَمَاتَ فِي حَبْسِهِ، وَكَانَ لِهَذَا الرَّجُلِ بِنْتٌ تُسَمَّى: حَفْصَةُ، لَا نَعْرِفُ امْرَأَةً وَلَدَهَا رَسُولُ اللَّهِ ﷺ، وَأَبُو بَكْرٍ، وَعُمَرُ، وَعُثْمَانُ، وَعَلِيٌّ، وَطَلْحَةُ، وَالزُّبَيْرُ سِوَاهَا. لِأَنَّ أُمَّهَا خَدِيجَةُ بِنْتُ عُثْمَانَ بْنِ عُرْوَةَ بْنِ الزُّبَيْرِ، وَأُمُّ عُرْوَةَ: أَسْمَاءُ بِنْتُ أَبِي بَكْرٍ، وَأُمِّ أَبِيهَا: فَاطِمَةُ بِنْتُ الْحُسَيْنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ، وَأُمُّ الْحُسَيْنِ: فَاطِمَةُ بِنْتُ رَسُولِ اللَّهِ ﷺ، وَأُمُّ فَاطِمَةَ بِنْتُ الْحُسَيْنِ: أُمُّ إِسْحَاقَ بِنْتُ طَلْحَةَ بْنِ عُبَيْدِ اللَّهِ، وَأُمُّ عَبْدِ اللَّهِ بْنِ عَمْرٍو: زَيْنَبُ بِنْتُ عَبْدِ اللَّهِ بْنِ عُمَرَ بْنِ الْخَطَّابِ. 774 - يَزِيدُ بْنُ أَبِي سَعِيدٍ، أَبُو الْحُسَيْنِ النَّحْوِيُّ. نُسِبَ إِلَى بَطْنٍ يُقَالُ لَهُمْ: بَنِي نَحْوَةَ النَّحْوِ بْنِ شُمْسٍ - بِضَمِّ الشِّينِ الْمُعْجَمَةِ - بَطْنٌ مِنَ الْأَزْدِ، وَلَيْسَ مَنْسُوبًا إِلَى النَّحْوِ. قَالَ أَبُو أَحْمَدَ الْعَسْكَرِيُّ: وَكَذَلِكَ شَيْبَانُ بْنُ عَبْدِ اللَّهِ النَّحْوِيُّ. وَقَالَ أَبُو الْحُسَيْنُ ابْنُ الْمُنَادِي: وَهُوَ يَزِيدُ لَا شَيْبَانُ. وَرَوَى يَزِيدُ عَنْ عَلْقَمَةَ، وَمُجَاهِدٍ. وَيَرْوِي عَنِ الْحُسَيْنِ بْنِ وَاقِدٍ وَأَبِي حَمْزَةَ. وَفِيهَا مَاتَ يَحْيَى بْنُ الْحَارِثِ الذِّمَّارِيُّ، وَلَهُ سَبْعُونَ سَنَةً. وَرُؤْبَةُ بْنُ الْعَجَّاجِ - وَالْعَجَّاجُ لَقَبٌ، وَاسْمُهُ أَبُو الشَّعْثَاءِ عَبْدُ اللَّهِ بْنُ رُؤْبَةَ - أَبُو مُحَمَّدٍ التَّمِيمِيُّ الْبَصْرِيُّ، الرَّاجِزُ ابْنُ الرَّاجِزِ، وَلِكُلٍّ مِنْهُمَا دِيوَانُ رَجَزٍ، وَكُلٌّ مِنْهُمَا بَارِعٌ فِي فَنِّهِ، لَا يُجَارَى وَلَا يُمَارَى، عَالِمٌ بِاللُّغَةِ.

     ✧ Ibrāhīm b. ʿAbd Allāh b. Ḥasan b. Ḥasan b. ʿAlī b. Abī Ṭālib ؓ. He used to love solitude, he and his brother, and they went out to the desert. Then his brother Muḥammad rose against al-Manṣūr as was previously mentioned, and he was killed. Then he rose and was killed as previously mentioned. Ismāʿīl b. Abī Khālid, Abū ʿAbd Allāh. The name of Abū Khālid was Saʿd. He saw Anas, and he heard Ibn Abī Awfā and ʿAmr b. Ḥawshab. Sufyān admired him. He died in this year. From Ismāʿīl b. Abī Khālid, from Yazīd b. Ṭarīf, who said: My brother ʿUmayr b. Ṭarīf died, and I leaned toward his grave, and I heard my brother's voice, a weak voice that I recognized, saying: My Lord is God. Then the other said to him: What is your religion? He said: Islam. Al-Ḥasan b. al-Ḥasan b. ʿAlī b. Abī Ṭālib. He heard his mother Fāṭimah bt. al-Ḥusayn b. ʿAlī b. Abī Ṭālib. He came to al-Anbār to al-Saffāḥ with his brother ʿAbd Allāh b. al-Ḥasan in a group of the Ṭālibids. Al-Saffāḥ honored them and gave them gifts, and they returned to Madinah. When al-Manṣūr took power, he imprisoned al-Ḥasan b. al-Ḥasan and his brother ʿAbd Allāh because of Muḥammad and Ibrāhīm, the two sons of ʿAbd Allāh. He remained in his prison until he died. Ghassān al-Laythī said, from his father: Abū al-ʿAbbās had singled out ʿAbd Allāh b. al-Ḥasan b. al-Ḥasan to the extent that he would appear before him in a shirt without trousers. One day he said to him: The Commander of the Faithful has not seen anyone in this state other than you, and I consider you only as a son. Then he asked him about his two sons, and he said to him: What kept them from me, that they did not come to me with those of their family who came to me? Then he repeated the question about them another time. ʿAbd Allāh b. al-Ḥasan complained about that to his brother al-Ḥasan b. al-Ḥasan, and he said to him: If he repeats the question about them, then say to him: Their matter is with their paternal uncle. ʿAbd Allāh said to him: Will you bear that for me? He said: Yes. When Abū al-ʿAbbās repeated the question to ʿAbd Allāh about them, he said: O Commander of the Faithful, their matter is with their paternal uncle. Abū al-ʿAbbās sent for al-Ḥasan and asked him about them. He said: O Commander of the Faithful, shall I speak to you with the awe of the caliphate, or as a man speaks to his cousin? Abū al-ʿAbbās said to him: Rather, as a man speaks to his cousin. Al-Ḥasan said to him: I adjure you by God, O Commander of the Faithful, if God has decreed for Muḥammad and Ibrāhīm that they attain any part of authority, then you and the people of the earth with you strive to avert what God has decreed for them—will they avert it? He said: No. He said: I adjure you by God, if God has not decreed for them that they attain any part of this authority, then they and the people of the earth with them gather to attain what has not been decreed for them—will they attain it? He said: No. He said: Then why do you spoil for this old man the favor you bestowed upon him? Abū al-ʿAbbās said: I will not mention them after today. And he did not mention them until death separated them. Al-ʿAlawī said: My grandfather said: Al-Ḥasan b. al-Ḥasan b. ʿAlī died in the year 145 AH, in Dhū al-Qaʿdah, at al-Hāshimiyyah, in the prison of Abū Jaʿfar, and he was sixty-eight years old. Al-Ḥasan b. Thawbān b. ʿĀmir, Abū Thawbān al-Hamdānī al-Hawzanī. He transmitted from Mūsā b. Wardān and others. Ḥaywah b. Shurayḥ, al-Layth b. Saʿd, and others narrated from him. He was a commander over some of the frontier regions during the caliphate of Marwān b. Muḥammad. Al-Mufaḍḍal b. Faḍālah said: Al-Ḥasan b. Thawbān entered upon us one day while we were in the congregational mosque. He stopped, greeted us, then went and walked around the mosque, then returned to us. We said to him: O Abū Thawbān, you stopped at us, then went away, then came back. He said: I sought someone more profitable for me than you, and I did not find him. Al-Ḥasan died in Ramaḍān of this year. Ḥabīb b. al-Shahīd, Abū Muḥammad al-Baṣrī, a client of Muzaynah. He heard al-Ḥasan, Ibn Sīrīn, and ʿIkrimah. He died at Wāsiṭ during the days of tashrīq, on the day when the defeat of Ibrāhīm b. ʿAbd Allāh b. Ḥasan came, and Sawwār prayed over him. ʿAbd Allāh b. Ḥasan b. Ḥasan b. ʿAlī b. Abī Ṭālib al-Qurashī al-Hāshimī, a Successor. He transmitted from his father and his mother Fāṭimah bt. al-Ḥusayn and ʿAbd Allāh b. Jaʿfar b. Abī Ṭālib—and he is a noble Companion—and others. A group narrated from him, among them Sufyān al-Thawrī, al-Darāwardī, and Mālik. He was greatly honored and venerated among the scholars, and he was a devout worshipper of great standing. Yaḥyā b. Maʿīn said: He was trustworthy and reliable. He came as a delegate to ʿUmar b. ʿAbd al-ʿAzīz, who honored him, and he came as a delegate to al-Saffāḥ, who honored him and gave him one million dirhams. When al-Manṣūr took power, he reversed this honor; he took him and his household, bound in chains, shackled, humiliated, from Madinah to al-Hāshimiyyah, and placed them in the narrow prison as we mentioned earlier. Most of them died in it. This ʿAbd Allāh b. Ḥasan was the first to die in it, and that was after the rising of his son Muḥammad in Madinah. It was said that he was killed deliberately, and it was said that he died a natural death, and God knows best. His age on the day he died was seventy-five years. His brother prayed over him. Muṣʿab b. ʿAbd Allāh said: Abū al-ʿAbbās, the Commander of the Faithful, was walking around his building in al-Anbār, and with him was ʿAbd Allāh b. al-Ḥasan. He showed him the building and walked with him in it. ʿAbd Allāh b. al-Ḥasan said: O Commander of the Faithful, and he recited to him: Have you not seen Ḥawshab, who in the evening builds houses whose benefit is for the sons of Buqaylah, He hopes to live as long as Noah, But God's command occurs every night. Abū al-ʿAbbās said: What did you mean by this? He said: I wanted to make you renounce this. It was narrated from another chain that when he recited the two verses, he became alert and said: Spare me. He said: May God not spare me if you spend the night in my camp, and he sent him out to Madinah. Buqaylah was an umm walad of al-Ḥusayn b. ʿAlī; she bore him al-Qāsim, Abū Bakr, and ʿAbd Allāh, and they were killed with al-Ḥusayn ؓ. Abū Maʿqil—who is Ibn Ibrāhīm b. Dājah—said: My father narrated to me, saying: Abū Jaʿfar, the Commander of the Faithful, took ʿAbd Allāh b. Ḥasan b. Ḥasan, put him in fetters, and imprisoned him in his house. When Abū Jaʿfar wanted to go on the pilgrimage, a daughter of ʿAbd Allāh b. Ḥasan named Fāṭimah sat waiting for him. When he passed by her, she began to say: Have mercy on an old man whose age has crumbled, In prison amid chains and shackles. Have mercy on the little children of the sons of Yazīd, for they Have been orphaned by your loss, not by the loss of Yazīd. If you bestow the close kinship between us, Our grandfather is not far from your grandfather. Abū Jaʿfar said: You have reminded me of him. Then he ordered that he be taken down to the dungeon, and that was the last time he was seen. ʿAbd al-Malik b. Abī Sulaymān, Abū Sulaymān—and it was said: Abū ʿAbd Allāh—and the name of Abū Sulaymān was Maysarah, and he was the paternal uncle of Muḥammad b. ʿAbd Allāh al-ʿAzramī. He settled in the cemetery of ʿAzram in Kufa and was attributed to it. He narrated from Anas b. Mālik, ʿAṭāʾ, and Saʿīd b. Jubayr. Al-Thawrī, Shuʿbah, and Ibn al-Mubārak narrated from him. He was among the memorizers, and Shuʿbah marveled at his memory, and Sufyān called him "the scale." Aḥmad b. Ḥanbal and Yaḥyā said: He is trustworthy. He died in Baghdad in this year and was buried at Sūq Yaḥyā. ʿAmr b. Maymūn b. Mihrān, Abū ʿAbd Allāh al-Jazarī. He settled in al-Raqqah, and he heard his father, Sulaymān b. Yasār, and ʿUmar b. ʿAbd al-ʿAzīz. Al-Thawrī, Sharīk, and Ibn al-Mubārak narrated from him. He was trustworthy, righteous, learned, and devout. ʿAbd al-Malik al-Maymūnī said: I narrated to Abū ʿAbd Allāh Aḥmad b. Ḥanbal, saying: When I saw the standing of my paternal uncle with Abū Jaʿfar, I said: O uncle, if only you would ask the Commander of the Faithful to grant you an estate. He was silent. When I insisted, he said: O my son, you ask me to ask him for something that he himself began offering me more than once. One day he said to me: O Abū ʿAbd Allāh, I want to grant you an estate and make it good for you, and my friends, my children, and my family ask me for it, but I refuse them. What prevents you from accepting it? He said: I said: O Commander of the Faithful, I have seen that a man is measured by the spread of his reputation, and what my house encompasses is sufficient for my concerns. If the Commander of the Faithful sees fit to excuse me, let him do so. He said: I have done so. Aḥmad b. Ḥanbal said: Repeat it to me. I repeated it to him until he memorized it. Al-Maymūnī said: My father narrated to us, saying: My uncle ʿAmr would become thirsty, but he would not ask anyone for water until he drank it from his own house, and he would say: Every kindness is charity, and I do not like charity to be given to me. ʿAmr b. Maymūn died in this year, and it was said: in the year 140 AH. There are two opinions about the place of his death: one is al-Raqqah, and the other is Kufa. Muḥammad b. ʿAbd Allāh b. Ḥasan b. Ḥasan b. ʿAlī b. Abī Ṭālib, Abū ʿAbd Allāh. He met Nāfiʿ and heard from him and others. He and his brother Ibrāhīm continued to frequent the desert, loved solitude, and did not come to caliphs or governors. When al-Manṣūr took power, he sought them, and they fled from him and escaped into the mountains. He brought their father and their household and imprisoned them until they died in his prison. That reached Muḥammad b. ʿAbd Allāh, so he rose against al-Manṣūr. Many people gathered to him, and he adopted white banners, and allegiance was pledged to him as caliph. He advanced to Madinah, took it, and gained control over it. Then he was sent to Makkah, and it was taken for him, and they adopted white banners. Abū Jaʿfar hastened to pursue him and fight him, and he was killed along with his brother, as previously mentioned. The duration of Muḥammad's stay from the time he appeared until he was killed was two months and seventeen days. He transmitted from his father, Nāfiʿ, and from Abū al-Zinād, from al-Aʿraj, from Abū Hurayrah, concerning the manner of descending into prostration. A group narrated from him. Al-Nasāʾī and Ibn Ḥibbān declared him trustworthy, and al-Bukhārī said: His ḥadīth is not corroborated. It was mentioned that his mother carried him for four years. He was tall, stout, dark-skinned, huge, imposing, of lofty ambition and high authority. He was killed in Madinah in the middle of Ramaḍān in the year 145 AH, and he was forty-five years old. His head was carried to al-Manṣūr and paraded through the regions. Muḥammad b. ʿAbd Allāh b. ʿAmr b. ʿUthmān b. ʿAffān, Abū ʿAbd Allāh al-Qurashī. He was known as al-Dībāj because of the beauty of his face. His mother was Fāṭimah bt. al-Ḥusayn. Before his father, she had been with al-Ḥasan b. al-Ḥasan, and she bore him ʿAbd Allāh and Ḥasan. Then he died, and ʿAbd Allāh b. ʿAmr married her, and she bore him Muḥammad, who is al-Dībāj. He was generous and manifest in his manly virtues. He narrated from his father, Nāfiʿ, and Abū al-Zinād. ʿAbd al-Raḥmān informed us, saying: Aḥmad b. ʿAlī al-Ḥāfiẓ informed us, saying: Yaḥyā b. ʿAbd al-ʿAzīz informed us, saying: ʿAlī b. ʿAbd Allāh b. ʿAbbās al-Jawharī informed us, saying: Aḥmad b. Saʿīd al-Dimashqī informed us, saying: Al-Zubayr b. Bakkār narrated to me, saying: ʿAbd al-Malik b. ʿAbd al-ʿAzīz narrated to me, from Abū al-Sāʾib, who said: I needed a milch camel, so I wrote to Muḥammad b. ʿAbd Allāh b. ʿAmr b. ʿUthmān asking him to send me a milch camel. While I was at my door, suddenly I heard the driving of camels, and among them was a slave driving them. I said: O you, this is not the road. He said: I want Abū al-Sāʾib. I said: I am Abū al-Sāʾib. He handed me a letter from Muḥammad b. ʿAbd Allāh, and in it was: Your letter came to me in which you request a milch camel. I have gathered what we had on hand of them, and they are nineteen milch camels. I sent with them a slave shepherd, and they are fat, and he is free if he returns. What I sent is not part of my wealth at all. He said: I sold from them for three hundred dinars, apart from what I kept for my need. Abū Jaʿfar al-Manṣūr seized Muḥammad b. ʿAbd Allāh in this year and killed him on the night when news of the rising of Muḥammad b. ʿAbd Allāh b. Ḥasan in Madinah came to him, and he sent his head to Khurasan. That was because Muḥammad was the maternal brother of ʿAbd Allāh b. Ḥasan b. Ḥasan. Thus al-Khaṭīb mentioned. Muḥammad b. Saʿd mentioned that he imprisoned him and he died in his prison. This man had a daughter named Ḥafṣah. We do not know any woman whose lineage includes the Messenger of God ﷺ, Abū Bakr, ʿUmar, ʿUthmān, ʿAlī, Ṭalḥah, and al-Zubayr other than her, because her mother was Khadījah bt. ʿUthmān b. ʿUrwah b. al-Zubayr, and the mother of ʿUrwah was Asmāʾ bt. Abī Bakr, and the mother of her father was Fāṭimah bt. al-Ḥusayn b. ʿAlī b. Abī Ṭālib, and the mother of al-Ḥusayn was Fāṭimah bt. the Messenger of God ﷺ, and the mother of Fāṭimah bt. al-Ḥusayn was Umm Isḥāq bt. Ṭalḥah b. ʿUbayd Allāh, and the mother of ʿAbd Allāh b. ʿAmr was Zaynab bt. ʿAbd Allāh b. ʿUmar b. al-Khaṭṭāb. 774 - Yazīd b. Abī Saʿīd, Abū al-Ḥusayn al-Naḥwī. He was attributed to a clan called Banū Naḥwah al-Naḥw b. Shums—with ḍammah on the dotted shīn—a clan of al-Azd, and he was not attributed to grammar (naḥw). Abū Aḥmad al-ʿAskarī said: Likewise Shaybān b. ʿAbd Allāh al-Naḥwī. Abū al-Ḥusayn Ibn al-Munādī said: He is Yazīd, not Shaybān. Yazīd narrated from ʿAlqamah and Mujāhid, and he narrated from al-Ḥusayn b. Wāqid and Abū Ḥamzah. In this year Yaḥyā b. al-Ḥārith al-Dhimārī died, at the age of seventy. Ruʾbah b. al-ʿAjjāj—and al-ʿAjjāj is a nickname, his name being Abū al-Shaʿthāʾ ʿAbd Allāh b. Ruʾbah—Abū Muḥammad al-Tamīmī al-Baṣrī, the rajaz poet, son of the rajaz poet. Each of them has a dīwān of rajaz, and each is outstanding in his art, not to be rivaled or disputed, learned in the language.

130. Tarikh (al-Tabari) 2805No grade recorded

     ثُمَّ دَخَلَتْ سَنَةُ سِتٍّ وَأَرْبَعِينَ وَمِائَةٍ ذِكْرُ انْتِقَالِ الْمَنْصُورِ إِلَى بَغْدَاذ وَكَيْفِيَّةِ بِنَائِهَا   وَفِيهَا فِي صَفَرٍ، تَحَوَّلَ الْمَنْصُورُ مِنْ مَدِينَةِ ابْنِ هُبَيْرَةَ إِلَى بَغْدَاذَ وَبَنَى مَدِينَتَهَا، وَقَدْ ذَكَرْنَا فِي سَنَةِ خَمْسٍ وَأَرْبَعِينَ السَّبَبَ الْبَاعِثَ لِلْمَنْصُورِ عَلَى بِنَاءِ مَدِينَةِ بَغْدَاذَ، وَنَذْكُرُ الْآنَ بِنَاءَهَا. وَلَمَّا عَزَمَ الْمَنْصُورُ عَلَى بِنَاءِ بَغْدَاذَ شَاوَرَ أَصْحَابَهُ، وَكَانَ فِيهِمْ خَالِدُ بْنُ بَرْمَكَ، فَأَشَارَ أَيْضًا بِذَلِكَ، وَهُوَ خَطَّهَا، فَاسْتَشَارَهُ فِي نَقْضِ الْمَدَائِنِ وَإِيوَانِ كِسْرَى وَنَقْلِ نَقْضِهَا إِلَى بَغْدَاذَ، فَقَالَ: لَا أَرَى ذَلِكَ، لِأَنَّهُ عَلَمٌ مِنْ أَعْلَامِ الْإِسْلَامِ يَسْتَدِلُّ بِهِ النَّاظِرُ عَلَى أَنَّهُ لَمْ يَكُنْ لِيُزَالَ مِثْلُ أَصْحَابِهِ عَنْهُ بِأَمْرِ دُنْيَا، وَإِنَّمَا هُوَ عَلَى أَمْرِ دِينٍ، وَمَعَ هَذَا فَفِيهِ مُصَلَّى عَلِيِّ بْنِ أَبِي طَالِبٍ. قَالَ الْمَنْصُورُ: لَا، أَبَيْتَ يَا خَالِدُ إِلَّا الْمَيْلَ إِلَى أَصْحَابِكَ الْعَجَمِ ! وَأَمَرَ بِنَقْضِ الْقَصْرِ الْأَبْيَضِ، فَنُقِضَتْ نَاحِيَةٌ مِنْهُ وَحُمِلَ نَقْضُهُ، فَنَظَرَ، فَكَانَ مِقْدَارُ مَا يَلْزَمُهُمْ لَهُ أَكْثَرَ مِنْ ثَمَنِ الْحَدِيدِ. فَدَعَا خَالِدَ بْنَ بَرْمَكَ فَأَعْلَمَهُ ذَلِكَ، فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ قَدْ كُنْتُ أَرَى أَنْ لَا تَفْعَلَ، فَأَمَّا إِذْ فَعَلْتَ فَإِنِّي أَرَى أَنْ تَهْدِمَ لِئَلَّا يُقَالَ إِنَّكَ عَجَزْتَ عَنْ هَدْمِ مَا بَنَاهُ غَيْرُكَ. فَأَعْرَضَ عَنْهُ وَتَرَكَ هَدْمَهُ. وَنَقَلَ أَبْوَابَ مَدِينَةِ وَاسِطَ فَجَعَلَهَا عَلَى بَغْدَاذَ، وَبَابًا جِيءَ بِهِ مِنَ الشَّامِ، وَبَابًا آخَرَ جِيءَ بِهِ مِنَ الْكُوفَةِ عَمِلَهُ خَالِدُ بْنُ عَبْدِ اللَّهِ الْقَسْرِيُّ، وَجَعَلَ الْمَدِينَةَ مُدَوَّرَةً لِئَلَّا يَكُونَ بَعْضُ النَّاسِ أَقْرَبَ إِلَى السُّلْطَانِ مِنْ بَعْضٍ، وَعَمِلَ لَهَا سُورَيْنِ، السُّورُ الدَّاخِلُ أَعْلَى مِنَ الْخَارِجِ، وَبَنَى قَصْرَهُ فِي وَسَطِهَا، وَالْمَسْجِدَ الْجَامِعَ بِجَانِبِ الْقَصْرِ. وَكَانَ الْحَجَّاجُ بْنُ أَرْطَاةَ هُوَ الَّذِي خَطَّ الْمَسْجِدَ، وَقِبْلَتُهُ غَيْرُ مُسْتَقِيمَةٍ يَحْتَاجُ الْمُصَلِّي أَنْ يَنْحَرِفَ إِلَى بَابِ الْبَصْرَةِ لِأَنَّهُ وُضِعَ بَعْدَ الْقَصْرِ. وَكَانَ الْقَصْرُ غَيْرَ مُسْتَقِيمٍ عَلَى الْقِبْلَةِ. وَكَانَ اللَّبِنُ الَّذِي يُبْنَى بِهِ ذِرَاعًا فِي ذِرَاعٍ، وَوُزِنَ بَعْضُهَا لَمَّا نُقِضَ، وَكَانَ وَزْنُ لَبِنَةٍ مِنْهُ مِائَةَ رَطْلٍ وَسِتَّةَ عَشَرَ رَطْلًا، وَكَانَتْ مَقَاصِيرُ جَمَاعَةٍ مِنْ قُوَّادِ الْمَنْصُورِ وَكُتَّابِهِ تَشْرَعُ أَبْوَابُهَا إِلَى رَحْبَةِ الْجَامِعِ، فَطَلَبَ إِلَيْهِ عَمُّهُ عِيسَى بْنُ عَلِيٍّ أَنْ يَأْذَنَ لَهُ فِي الرُّكُوبِ مِنْ بَابِ الرَّحْبَةِ إِلَى الْقَصْرِ لِضَعْفِهِ، فَلَمْ يَأْذَنْ لَهُ، قَالَ: فَاحْسُبْنِي رَاوِيَةً، فَأَمَرَ النَّاسَ بِإِخْرَاجِ أَبْوَابِهِمْ مِنَ الرَّحْبَةِ إِلَى فُصْلَانِ الطَّاقَاتِ. وَكَانَتِ الْأَسْوَاقُ فِي الْمَدِينَةِ، فَجَاءَ رَسُولٌ لِمَلِكِ الرُّومِ، فَأَمَرَ الرَّبِيعَ فَطَافَ بِهِ فِي الْمَدِينَةِ، فَقَالَ: كَيْفَ رَأَيْتَ ؟ قَالَ: رَأَيْتُ بِنَاءً حَسَنًا إِلَّا أَنِّي رَأَيْتُ أَعْدَاءَكَ مَعَكَ وَهُمُ السُّوقَةُ. فَلَمَّا عَادَ الرَّسُولُ عَنْهُ أَمَرَ بِإِخْرَاجِهِمْ إِلَى نَاحِيَةِ الْكَرْخِ. وَقِيلَ: إِنَّمَا أَخْرَجَهُمْ لِأَنَّ الْغُرَبَاءَ يَطْرُقُونَهَا وَيَبِيتُونَ فِيهَا، وَرُبَّمَا كَانَ فِيهِمُ الْجَاسُوسُ. وَقِيلَ: إِنَّ الْمَنْصُورَ كَانَ يَتْبَعُ مَنْ خَرَجَ مَعَ إِبْرَاهِيمَ بْنِ عَبْدِ اللَّهِ، وَكَانَ أَبُو زَكَرِيَّاءَ يَحْيَى بْنُ عَبْدِ اللَّهِ، مُحْتَسِبُ بَغْدَاذَ، لَهُ مَعَ إِبْرَاهِيمَ مَيْلٌ، فَجَمَعَ جَمَاعَةً مِنَ السَّفَلَةِ فَشَغَبُوا عَلَى الْمَنْصُورِ، فَسَكَّنَهُمْ وَأَخَذَ أَبَا زَكَرِيَّاءَ فَقَتَلَهُ، وَأَخْرَجَ الْأَسْوَاقَ، فَكُلِّمَ فِي بَقَّالٍ، فَأَمَرَ أَنْ يُجْعَلَ فِي كُلِّ رُبْعٍ بَقَّالٌ يَبِيعُ الْبَقْلَ وَالْخَلَّ حَسْبُ. وَجُعِلَ الطَّرِيقُ أَرْبَعِينَ ذِرَاعًا. وَكَانَ مِقْدَارُ النَّفَقَةِ عَلَى بِنَائِهَا وَبِنَاءِ الْمَسْجِدِ وَالْقَصْرِ وَالْأَسْوَاقِ  وَالْفُصْلَانِ وَالْخَنَادِقِ وَأَبْوَابِهَا أَرْبَعَةَ آلَافِ أَلْفٍ وَثَمَانِمِائَةٍ وَثَلَاثَةً وَثَلَاثِينَ دِرْهَمًا. وَكَانَ الْأُسْتَاذُ مِنَ الْبَنَّائِينَ يَعْمَلُ يَوْمَهُ بِقِيرَاطِ فِضَّةٍ، وَالرُّوزْكَارِيُّ بِحَبَّتَيْنِ، وَحَاسَبَ الْقُوَّادَ عِنْدَ الْفَرَاغِ مِنْهَا فَأَلْزَمَ كُلًّا مِنْهُمْ بِمَا بَقِيَ عِنْدَهُ فَأَخَذَهُ، حَتَّى إِنَّ خَالِدَ بْنَ الصَّلْتِ بَقِيَ عَلَيْهِ خَمْسَةَ عَشَرَ دِرْهَمًا فَحَبَسَهُ وَأَخَذَهَا مِنْهُ. ذِكْرُ مَا وَرَدَ فِي ذِكْرِ مَدِينَةِ بَغْدَادَ مِنَ الْآثَارِ،  وَالتَّنْبِيهُ عَلَى ضَعْفِ مَا رُوِيَ فِيهَا مِنَ الْأَخْبَارِ فِيهَا أَرْبَعُ لُغَاتٍ، بَغْدَادُ وَبَغْدَاذُ بِإِهْمَالِ الذَّالِ الثَّانِيَةِ وَإِعْجَامِهَا، وَبَغْدَانُ بِالنُّونِ آخِرَهُ، وَبِالْمِيمِ مَعَ ذَلِكَ أَوَّلًا مَغْدَانُ، وَهِيَ كَلِمَةٌ أَعْجَمِيَّةٌ، قِيلَ: إِنَّهَا مُرَكَّبَةٌ مِنْ بَغْ وَدَاذَ، فَقِيلَ: بَغْ بُسْتَانٌ، وَدَاذُ اسْمُ رَجُلٍ. وَقِيلَ: بَغِ اسْمُ صَنَمٍ - وَقِيلَ: شَيْطَانٌ - وَدَاذُ: عَطِيَّةٌ. أَيْ عَطِيَّةُ الصَّنَمِ، وَلِهَذَا كَرِهَ عَبْدُ اللَّهِ بْنُ الْمُبَارَكِ وَالْأَصْمَعِيُّ وَغَيْرُهُمَا تَسْمِيَتَهَا بَغْدَاذَ، وَإِنَّمَا يُقَالُ لَهَا: مَدِينَةُ السَّلَامِ. وَكَذَا سَمَّاهَا بَانِيهَا أَبُو جَعْفَرٍ الْمَنْصُورُ; لِأَنَّ دِجْلَةَ كَانَ يُقَالُ لَهَا: وَادِي السَّلَامِ. وَمِنْهُمْ مَنْ يُسَمِّيهَا الزَّوْرَاءَ، وَهُوَ لَقَبٌ لَهَا. فَصْلٌ فِي ذِكْرِ مَحَاسِنِ بَغْدَادَ وَمَا رُوِيَ فِيهَا عَنِ الْأَئِمَّةِ النُّقَّادِ   قَالَ يُونُسُ بْنُ عَبْدِ الْأَعْلَى الصَّدَفِيُّ الْمِصْرِيُّ: قَالَ لِي الشَّافِعِيُّ: هَلْ رَأَيْتَ بَغْدَادَ؟ قُلْتُ: لَا. فَقَالَ: لَمْ تَرَ الدُّنْيَا. وَعَنِ الشَّافِعِيِّ قَالَ: مَا دَخَلْتُ بَلَدًا قَطُّ إِلَّا عَدَدْتُهُ سَفَرًا، إِلَّا بَغْدَادَ فَإِنِّي حِينَ دَخَلْتُهَا عَدَدْتُهَا وَطَنًا. وَقَالَ بَعْضُهُمْ: الدُّنْيَا بَادِيَةٌ، وَبَغْدَادُ حَاضِرَتُهَا. وَقَالَ ابْنُ عُلَيَّةَ: مَا رَأَيْتُ أَعْقَلَ فِي طَلَبِ الْحَدِيثِ مِنْ أَهْلِ بَغْدَادَ وَلَا أَحْسَنَ رَغْبَةً. وَقَالَ ابْنُ مُجَاهِدٍ: رَأَيْتُ أَبَا عَمْرٍو ابْنَ الْعَلَاءِ فِي النَّوْمِ فَقُلْتُ: مَا فَعَلَ اللَّهُ بِكَ؟ فَقَالَ لِي: دَعْنِي مِنْ هَذَا، مَنْ أَقَامَ بِبَغْدَادَ عَلَى السُّنَّةِ وَالْجَمَاعَةِ وَمَاتَ، نُقِلَ مِنْ جَنَّةٍ إِلَى جَنَّةٍ. وَقَالَ أَبُو بَكْرِ بْنُ عَيَّاشٍ: الْإِسْلَامُ بِبَغْدَادَ، وَإِنَّهَا لَصَيَّادَةٌ تَصِيدُ الرِّجَالَ، وَمَنْ لَمْ يَرَهَا لَمْ يَرَ الدُّنْيَا. وَقَالَ أَبُو مُعَاوِيَةَ: بَغْدَادُ دَارُ دُنْيَا وَآخِرَةٍ. وَقَالَ بَعْضُهُمْ: مِنْ مَحَاسِنِ الْإِسْلَامِ يَوْمُ الْجُمْعَةِ بِبَغْدَادَ، وَصَلَاةُ التَّرَاوِيحِ بِمَكَّةَ، وَيَوْمُ الْعِيدِ بِطَرَسُوسَ. قَالَ الْخَطِيبُ: مَنْ شَهِدَ الْجُمْعَةَ بِمَدِينَةِ السَّلَامِ عَظَّمَ اللَّهُ فِي قَلْبِهِ مَحَلَّ الْإِسْلَامِ; لِأَنَّ مَشَايِخَنَا كَانُوا يَقُولُونَ: يَوْمُ الْجُمْعَةِ بِبَغْدَادَ كَيَوْمِ الْعِيدِ فِي غَيْرِهَا مِنَ الْبِلَادِ. وَقَالَ بَعْضُهُمْ: كُنْتُ أُوَاظِبُ عَلَى الْجُمْعَةِ بِجَامِعِ الْمَنْصُورِ، فَعَرَضَ لِي شُغْلٌ فَصَلَّيْتُ فِي غَيْرِهِ، فَرَأَيْتُ فِي الْمَنَامِ كَأَنَّ قَائِلًا يَقُولُ لِي: تَرَكْتَ الصَّلَاةَ بِالْجَامِعِ وَإِنَّهُ لَيُصَلِّي بِالْجَامِعِ كُلَّ جُمْعَةٍ سَبْعُونَ وَلِيًّا؟! وَقَالَ آخَرُ: أَرَدْتُ الِانْتِقَالَ مِنْ بَغْدَادَ إِلَى غَيْرِهَا، فَرَأَيْتُ كَأَنَّ قَائِلًا يَقُولُ لِي فِي الْمَنَامِ: أَتَنْتَقِلُ مِنْ بَلَدٍ فِيهِ عَشَرَةُ آلَافِ وَلِيٍّ لِلَّهِ عَزَّ وَجَلَّ؟! وَقَالَ بَعْضُهُمْ: رَأَيْتُ كَأَنَّ مَلَكَيْنِ أَتَيَا بَغْدَادَ فَقَالَ أَحَدُهُمَا لِصَاحِبِهِ: اقْلِبْ بِهَا فَقَدْ حَقَّ الْقَوْلُ عَلَيْهَا. فَقَالَ الْآخَرُ: كَيْفَ أَقْلِبُ بِبَلَدٍ خُتِمَ فِيهِ الْقُرْآنُ اللَّيْلَةَ خَمْسَةَ آلَافِ خَتْمَةٍ؟! وَقَالَ أَبُو مُسْهِرٍ، عَنْ سَعِيدِ بْنِ عَبْدِ الْعَزِيزِ، عَنْ سُلَيْمَانَ بْنِ مُوسَى قَالَ: إِذَا كَانَ عِلْمُ الرَّجُلِ حِجَازِيًّا، وَخُلُقُهُ عِرَاقِيًّا، وَطَاعَتُهُ شَامِيَّةً فَقَدْ كَمُلَ. وَقَالَتْ زُبَيْدَةُ لِمَنْصُورٍ النَّمَرِيِّ: قُلْ شِعْرًا تُحَبِّبُ فِيهِ بَغْدَادَ إِلَى الرَّشِيدِ، فَقَدِ اخْتَارَ سُكْنَى الرَّافِقَةِ. فَقَالَ: مَاذَا بِبَغْدَادَ مِنْ طِيبِ الْأَفَانِينِ وَمِنْ مَنَازِلَ لِلدُّنْيَا وَلِلدِّينِ     تُحْيِي الرِّيَاحُ بِهَا الْمَرْضَى إِذَا نَسَمَتْ وَجَوَّشَتْ بَيْنَ أَغْصَانِ الرَّيَاحِينِ قَالَ: فَأَعْطَتْهُ أَلْفَيْ دِينَارٍ. وَقَالَ الْخَطِيبُ: وَقَرَأْتُ فِي كِتَابِ طَاهِرِ بْنِ مُظَفَّرِ بْنِ طَاهِرٍ الْخَازِنِ بِخَطِّهِ مِنْ شِعْرِهِ: سَقَى اللَّهُ صَوْبَ الْغَادِيَاتِ مَحَلَّةً     بِبَغْدَادَ بَيْنَ الْكَرْخِ فَالْخُلْدِ فَالْجِسْرِ هِيَ الْبَلْدَةُ الْحَسْنَاءُ خُصَّتْ لِأَهْلِهَا     بِأَشْيَاءَ لَمْ يُجْمَعْنَ مُذْ كُنَّ فِي مِصْرِ هَوَاءٌ رَقِيقٌ فِي اعْتِدَالٍ وَصِحَّةٍ     وَمَاءٌ لَهُ طَعْمٌ أَلَذُّ مِنَ الْخَمْرِ وَدِجْلَتُهَا شَطَّانِ قَدْ نُظِمَا لَنَا     بِتَاجٍ إِلَى تَاجٍ وَقَصْرٍ إِلَى قَصْرِ ثَرَاهَا كَمِسْكٍ وَالْمِيَاهُ كَفِضَّةٍ     وَحَصْبَاؤُهَا مِثْلُ الْيَوَاقِيتِ وَالدُّرِّ وَقَدْ أَوْرَدَ الْخَطِيبُ فِي هَذَا أَشْعَارًا كَثِيرَةً، وَفِيمَا ذَكَرْنَا كِفَايَةٌ.

     ✧ Then the year 146 AH began Mention of al-Manṣūr's move to Baghdādh and how it was built In this year, in Ṣafar, al-Manṣūr moved from the city of Ibn Hubayrah to Baghdādh and built his city there. We have already mentioned in the year 145 AH the reason that prompted al-Manṣūr to build the city of Baghdādh, and we shall now mention its construction. When al-Manṣūr resolved to build Baghdādh, he consulted his companions, among whom was Khālid b. Barmak, who also advised that, and he it was who laid out its plan. He consulted him about demolishing al-Madāʾin and the īwān of Kisrā and transporting their materials to Baghdādh, but he said: "I do not think that should be done, because it is one of the landmarks of Islam by which the observer may infer that it was not removed from its like by any worldly matter, but rather it is a matter of religion. Moreover, it contains the prayer-place of ʿAlī b. Abī Ṭālib." Al-Manṣūr said: "No, Khālid, you insist on inclining toward your Persian comrades!" And he ordered the demolition of the White Palace. A section of it was demolished and its materials were transported, but he then considered and found that the cost they would incur for it was greater than the price of the iron. So he summoned Khālid b. Barmak and informed him of that, and he said: "O Commander of the Faithful, I had thought you should not do it; but since you have done it, I think you should demolish it completely, lest it be said that you were unable to demolish what someone else had built." So he turned away from him and left off demolishing it. He transported the gates of the city of Wāsiṭ and set them up on Baghdādh, as well as a gate brought from Syria and another gate brought from Kūfah made by Khālid b. ʿAbd Allāh al-Qasrī. He made the city round so that no one group of people would be closer to the ruler than another. He built for it two walls, the inner wall being higher than the outer one, and he built his palace in its center and the congregational mosque beside the palace. Al-Ḥajjāj b. Arṭāh was the one who laid out the mosque, and its qiblah is not straight: the worshipper needs to turn toward the Basra gate because it was laid out after the palace, and the palace is not aligned correctly with the qiblah. The bricks used in its construction were one cubit by one cubit. Some of them were weighed when it was demolished, and the weight of one brick was one hundred and sixteen raṭls. A number of the commanders and secretaries of al-Manṣūr had enclosures whose doors opened onto the square of the mosque. His paternal uncle ʿĪsā b. ʿAlī asked him to permit him to ride from the gate of the square to the palace because of his weakness, but he did not permit him. He said: "Then reckon me a water-carrier." So he ordered people to move their doors from the square to the arcaded passages. The markets were inside the city. An envoy from the king of the Byzantines came, and al-Manṣūr ordered al-Rabīʿ to take him around the city. Then he said: "How did you find it?" He said: "I saw a fine building, except that I saw your enemies among you, and they are the market people." When the envoy had left him, he ordered that they be moved out to the area of al-Karkh. It is said that he moved them out only because strangers would come to them at night and sleep there, and sometimes there might be a spy among them. It is also said that al-Manṣūr was pursuing those who had gone out with Ibrāhīm b. ʿAbd Allāh, and that Abū Zakariyyāʾ Yaḥyā b. ʿAbd Allāh, the market inspector of Baghdādh, had an inclination toward Ibrāhīm. He gathered a group of the riffraff and they rioted against al-Manṣūr, but he calmed them, seized Abū Zakariyyāʾ, and killed him, and he expelled the markets. He was spoken to about a greengrocer, so he ordered that in each quarter there be one greengrocer selling only vegetables and vinegar. The road was made forty cubits wide. The total expenditure on its construction, including the mosque, the palace, the markets, the arcades, the moats, and its gates, was four million eight hundred and thirty-three thousand dirhams. The master builder worked for a qīrāṭ of silver a day, and the laborer for two ḥabbahs. He settled accounts with the commanders when it was finished, and he required each of them to pay what remained with him and took it. Even Khālid b. al-Ṣalt owed fifteen dirhams, so he imprisoned him and took it from him. Mention of the reports that have come about the city of Baghdād and a note on the weakness of the narrations concerning it It has four linguistic forms: Baghdād and Baghdādh, with the second dhāl unpointed or pointed; Baghdān with a nūn at the end; and with a mīm at the beginning as well, Maghdān. It is a foreign word. It is said to be composed of bagh and dādh: bagh means garden and dādh is a man's name. It is also said: bagh is the name of an idol—or a devil—and dādh means gift, that is, the gift of the idol. For this reason ʿAbd Allāh b. al-Mubārak, al-Aṣmaʿī, and others disliked calling it Baghdādh, and it was to be called only Madīnat al-Salām (the City of Peace). Thus its builder Abū Jaʿfar al-Manṣūr named it, because the Tigris was called Wādī al-Salām (the Valley of Peace). Some call it al-Zawrāʾ, which is a byname for it. A section on the merits of Baghdād and what has been narrated about it from the critical imams Yūnus b. ʿAbd al-Aʿlā al-Ṣadafī al-Miṣrī said: al-Shāfiʿī said to me: "Have you seen Baghdād?" I said: "No." He said: "You have not seen the world." From al-Shāfiʿī, he said: "I have never entered any city without considering it a journey, except Baghdād, for when I entered it I considered it a homeland." One of them said: "The world is a desert, and Baghdād is its capital." Ibn ʿUlayyah said: "I have not seen people more intelligent in seeking ḥadīth than the people of Baghdād, nor better in their desire for it." Ibn Mujāhid said: "I saw Abū ʿAmr b. al-ʿAlāʾ in a dream and said: 'What has God done with you?' He said to me: 'Leave me from this. Whoever dwells in Baghdād upon the Sunnah and the community and dies is transferred from one garden to another.'" Abū Bakr b. ʿAyyāsh said: "Islam is in Baghdād, and it is indeed a huntress that ensnares men; whoever has not seen it has not seen the world." Abū Muʿāwiyah said: "Baghdād is the abode of this world and the next." One of them said: "Among the excellences of Islam are Friday in Baghdād, the tarāwīḥ prayer in Makkah, and the day of the festival in Ṭarsūs." Al-Khaṭīb said: "Whoever attends Friday prayer in the City of Peace, God magnifies in his heart the standing of Islam, because our shaykhs used to say: Friday in Baghdād is like the day of the festival in other lands." One of them said: "I used to attend Friday prayer regularly at the mosque of al-Manṣūr, but some business came up, so I prayed elsewhere. Then I saw in a dream as if someone said to me: 'You have left off praying at the mosque, though seventy saints pray there every Friday?!'" Another said: "I wanted to move from Baghdād to another place, and I saw as if someone said to me in a dream: 'Will you move from a city in which there are ten thousand saints of God, mighty and glorious?!'" One of them said: "I saw as if two angels came to Baghdād, and one of them said to his companion: 'Overturn it, for the word has been deserved against it.' The other said: 'How can I overturn a city in which the Qurʾān was completed five thousand times last night?!'" Abū Mushir said, from Saʿīd b. ʿAbd al-ʿAzīz, from Sulaymān b. Mūsā, he said: "When a man's knowledge is Hijāzī, his character ʿIrāqī, and his obedience Shāmī, then he is complete." Zubaydah said to Manṣūr al-Namarī: "Compose poetry in which you make Baghdād beloved to al-Rashīd, for he has chosen to dwell in al-Rāfiqah." So he said: What is in Baghdād of the fragrance of all kinds, and of dwellings for this world and for religion? The winds revive the sick there when they blow gently and rustle among the branches of the sweet herbs. He said: And she gave him two thousand dinars. Al-Khaṭīb said: I read in the book of Ṭāhir b. Muẓaffar b. Ṭāhir al-Khāzin, in his own handwriting, from his poetry: May God water with the downpour of the morning clouds a place in Baghdād, between al-Karkh, al-Khuld, and the bridge. It is the fair city, singled out for its people with things that have never been combined since they were in Miṣr: an air delicate in its moderation and health, and water whose taste is sweeter than wine, and its Tigris, two banks arranged for us with crown after crown and palace after palace. Its soil is like musk, its waters like silver, and its pebbles like rubies and pearls. Al-Khaṭīb has cited many poems on this subject, and in what we have mentioned there is sufficiency.

131. Tarikh (al-Tabari) 2806No grade recorded

     ذِكْرُ خُرُوجِ الْعَلَاءِ بِالْأَنْدَلُسِ وَفِيهَا سَارَ الْعَلَاءُ بْنُ مُغِيثٍ الْيَحْصُبِيُّ ( مِنْ إِفْرِيقِيَّةَ إِلَى مَدِينَةٍ ) بِنَاحِيَةٍ مِنَ الْأَنْدَلُسِ، وَلَبِسَ السَّوَادَ، وَقَامَ بِالدَّوْلَةِ الْعَبَّاسِيَّةِ وَخَطَبَ لِلْمَنْصُورِ، وَاجْتَمَعَ إِلَيْهِ خَلْقٌ كَثِيرٌ، فَخَرَجَ إِلَيْهِ الْأَمِيرُ عَبْدُ الرَّحْمَنِ الْأُمَوِيُّ، فَالْتَقَيَا بِنَوَاحِي إِشْبِيلِيَّةَ، ثُمَّ تَحَارَبَا أَيَّامًا، فَانْهَزَمَ الْعَلَاءُ وَأَصْحَابُهُ، وَقُتِلَ مِنْهُمْ فِي الْمَعْرَكَةِ سَبْعَةُ آلَافٍ، وَقُتِلَ الْعَلَاءُ. وَأَمَرَ بَعْضَ التُّجَّارِ بِحَمْلِ رَأْسِهِ وَرُءُوسِ جَمَاعَةٍ مِنْ مَشَاهِيرِ أَصْحَابِهِ إِلَى الْقَيْرَوَانِ وَإِلْقَائِهَا بِالسُّوقِ سِرًّا، فَفُعِلَ ذَلِكَ، ثُمَّ حُمِلَ مِنْهَا شَيْءٌ إِلَى مَكَّةَ، فَوَصَلَتْ وَكَانَ بِهَا الْمَنْصُورُ، وَكَانَ مَعَ الرُّءُوسِ لِوَاءٌ أَسْوَدُ وَكِتَابٌ كَتَبَهُ الْمَنْصُورُ لِلْعَلَاءِ.

     ✧ Mention of the rebellion of al-ʿAlāʾ in al-Andalus In this year al-ʿAlāʾ b. Mughīth al-Yaḥṣubī marched from Ifrīqiyah to a city in a district of al-Andalus. He donned the black garb, proclaimed the Abbasid state, and gave the Friday sermon in the name of al-Manṣūr. A great multitude gathered to him. The amīr ʿAbd al-Raḥmān al-Umawī went out against him. They met in the environs of Ishbīliyah, then fought for days. Al-ʿAlāʾ and his companions were routed, and seven thousand of them were killed in the battle. Al-ʿAlāʾ was slain. He commanded one of the merchants to carry his head and the heads of a group of the prominent men among his companions to al-Qayrawān and to cast them secretly in the market. This was done. Then some of them were carried to Makkah and arrived while al-Manṣūr was there. With the heads were a black banner and a letter that al-Manṣūr had written to al-ʿAlāʾ.

132. Tarikh (al-Tabari) 2807No grade recorded

     فِي هَذِهِ السَّنَةِ عُزِلَ سَلْمُ بْنُ قُتَيْبَةَ عَنِ الْبَصْرَةِ  . وَكَانَ سَبَبُ عَزْلِهِ أَنَّ الْمَنْصُورَ كَتَبَ إِلَيْهِ يَأْمُرُهُ بِهَدْمِ دُورِ مَنْ خَرَجَ مَعَ إِبْرَاهِيمَ، وَبِعَقْرِ نَخْلِهِمْ، فَكَتَبَ سَلْمٌ: بِأَيِّ ذَلِكَ أَبْدَأُ، بِالدُّورِ أَمْ بِالنَّخْلِ ؟ فَأَنْكَرَ الْمَنْصُورُ ذَلِكَ عَلَيْهِ وَعَزَلَهُ. وَاسْتَعْمَلَ مُحَمَّدَ بْنَ سُلَيْمَانَ، فَعَاثَ بِالْبَصْرَةِ وَهَدَمَ دَارَ أَبِي مَرْوَانَ، وَدَارَ عَوْنِ بْنِ مَالِكٍ، وَدَارَ عَبْدِ الْوَاحِدِ بْنِ زِيَادٍ، وَغَيْرِهِمْ. وَغَزَا الصَّائِفَةَ هَذِهِ السَّنَةَ جَعْفَرُ بْنُ حَنْظَلَةَ الْبَهْرَانِيُّ. وَفِيهَا عُزِلَ عَنِ الْمَدِينَةِ عَبْدُ اللَّهِ بْنُ الرَّبِيعِ الْحَارِثِيُّ، وَوَلِيَ مَكَانَهُ جَعْفَرُ بْنُ سُلَيْمَانَ، فَقَدِمَهَا فِي رَبِيعٍ الْأَوَّلِ، وَفِيهَا عُزِلَ عَنْ مَكَّةَ السَّرِيُّ بْنُ عَبْدِ اللَّهِ وَوَلِيَهَا عَبْدُ الصَّمَدِ بْنُ عَلِيٍّ.

     ✧ In this year Salm b. Qutaybah was dismissed from al-Baṣrah. The reason for his dismissal was that al-Manṣūr wrote to him commanding him to demolish the houses of those who had gone out with Ibrāhīm and to cut down their palm trees. Salm wrote back: With which of these should I begin, the houses or the palm trees? Al-Manṣūr disapproved of that from him and dismissed him. He appointed Muḥammad b. Sulaymān, who wrought havoc in al-Baṣrah and demolished the house of Abū Marwān, the house of ʿAwn b. Mālik, the house of ʿAbd al-Wāḥid b. Ziyād, and others. This year Jaʿfar b. Ḥanẓalah al-Bahrānī led the summer expedition. In it ʿAbd Allāh b. al-Rabīʿ al-Ḥārithī was dismissed from al-Madīnah, and Jaʿfar b. Sulaymān was appointed in his place. He arrived there in Rabīʿ al-Awwal. In it al-Sarī b. ʿAbd Allāh was dismissed from Makkah, and ʿAbd al-Ṣamad b. ʿAlī was appointed over it.

133. Tarikh (al-Tabari) 2808No grade recorded

     وَفِيهَا غَزَا مَالِكُ بْنُ عَبْدِ اللَّهِ الْخَثْعَمِيُّ، الَّذِي يُقَالُ لَهُ مَالِكُ الصَّوَائِفِ، وَهُوَ مِنْ أَهْلِ فِلَسْطِينَ، بِلَادَ الرُّومِ  فَغَنِمَ غَنَائِمَ كَثِيرَةً ثُمَّ قَفَلَ، فَلَمَّا كَانَ مِنْ دَرْبِ الْحَدَثِ عَلَى خَمْسَةَ عَشَرَ مِيلًا بِمَوْضِعٍ يُدْعَى الرَّهْوَةَ نَزَلَ بِهَا ثَلَاثًا وَبَاعَ الْغَنَائِمَ وَقَسَّمَ سِهَامَ الْغَنِيمَةِ، فَسُمِّيَتْ تِلْكَ الرَّهْوَةُ رَهْوَةَ مَالِكٍ.

     ✧ In this year Mālik b. ʿAbdallāh al-Khathʿamī, who is called Mālik al-Ṣawāʾif, and who is from the people of Filasṭīn, raided the lands of the Rūm, and he gained much booty, then he returned. When he was from Darb al-Ḥadath, at fifteen miles, at a place called al-Rahwa, he camped there for three days, sold the booty, and divided the shares of the spoils. Thus that Rahwa was called Rahwat Mālik.

134. Tarikh (al-Tabari) 2809No grade recorded

     وَفِيهَا: دَخَلَتِ التُّرْكُ تَفْلِيسَ فَهَزَمُوا جِبْرِيلَ بْنَ يَحْيَى، وَقَتَلُوا حَرْبَ بْنَ عَبْدِ اللَّهِ، وَسَبَوْا سَبْيًا كَثِيرًا مِنَ الْمُسْلِمِينَ.

     ✧ In it [the year 146 AH]: the Turks entered Tiflis and routed Jibrīl b. Yaḥyā, killed Ḥarb b. ʿAbd Allāh, and took many Muslim captives.

135. Tarikh (al-Tabari) 2810No grade recorded

     وَحَجَّ بِالنَّاسِ هَذِهِ السَّنَةَ عَبْدُ الْوَهَّابِ بْنُ إِبْرَاهِيمَ الْإِمَامِ.

     ✧ ʿAbd al-Wahhāb b. Ibrāhīm al-Imām led the people in pilgrimage this year.

136. Tarikh (al-Tabari) 2811No grade recorded

     ذِكْرُ مَنْ تُوُفِّيَ فِي هَذِهِ السَّنَةِ مِنَ الْأَكَابِرِ   775 - إِسْمَاعِيلُ بْنُ عَلِيٍّ. عَمُّ الْمَنْصُورِ. تُوُفِّيَ فِي هَذِهِ السَّنَةِ. 776 - أَشْعَثُ بْنُ عَبْدِ الْمَلِكِ، أَبُو هَانِئٍ الْحُمْرَانِيُّ، مَوْلَى حُمْرَانَ بْنِ أَبَانَ.   سَمِعَ الْحَسَنَ، وَابْنَ سِيرِينَ. رَوَى عَنْهُ يَحْيَى الْقَطَّانُ. تُوُفِّيَ فِي هَذِهِ السَّنَةِ. وَكَانَ ثِقَةً. 777 - رَبَاحُ الْقَيْسِيُّ. يُكَنَّى: أَبَا الْمُهَاصِرِ. كَانَ كَثِيرَ الْبُكَاءِ وَالتَّعَبُّدِ، وَكَانَ قَدِ اتَّخَذَ غُلًّا مِنْ حَدِيدٍ يَضَعُهُ فِي عُنُقِهِ بِاللَّيْلِ وَيَبْكِي وَيَتَضَرَّعُ إِلَى الصَّبَاحِ. أَخْبَرَنَا عَبْدُ الْوَهَّابِ الْحَافِظُ قَالَ: أَخْبَرَنَا الْمُبَارَكُ بْنُ عَبْدِ الْجَبَّارِ قَالَ: أَخْبَرَنَا أَبُو بَكْرٍ مُحَمَّدُ بْنُ عَلِيٍّ الْخَيَّاطُ قَالَ: أَخْبَرَنَا أَحْمَدُ بْنُ مُحَمَّدِ بْنِ يُوسُفَ قَالَ: أَخْبَرَنَا الْحُسَيْنُ بْنُ صَفْوَانَ قَالَ: أَخْبَرَنَا أَبُو بَكْرِ بْنُ عُبَيْدٍ قَالَ: حَدَّثَنِي مُحَمَّدُ بْنُ الْحُسَيْنِ قَالَ: حَدَّثَنِي أَبُو عُمَرَ الضَّرِيرُ قَالَ: حَدَّثَنِي الْحَارِثُ بْنُ سَعِيدٍ قَالَ: أَخَذَ بِيَدِي رَبَاحٌ فَقَالَ: هَلُمَّ يَا أَبَا مُحَمَّدٍ حَتَّى نَبْكِيَ عَلَى قِصَرِ السَّاعَاتِ وَنَحْنُ عَلَى هَذِهِ الْحَالِ. قَالَ: فَخَرَجْتُ مَعَهُ إِلَى الْمَقَابِرِ، فَلَمَّا نَظَرَ إِلَى الْقُبُورِ صَرَخَ، ثُمَّ خَرَّ مَغْشِيًّا عَلَيْهِ. قَالَ: فَجَلَسْتُ وَاللَّهِ عِنْدَ رَأْسِهِ أَبْكِي، فَأَفَاقَ، فَقَالَ: مَا يُبْكِيكَ؟ قُلْتُ: لِمَا أَرَى بِكَ. قَالَ: لِنَفْسِكَ فَابْكِ. ثُمَّ قَالَ: وَانَفْسَاهْ، وَانَفْسَاهْ، ثُمَّ غُشِيَ عَلَيْهِ. قَالَ: فَرَحِمْتُهُ وَاللَّهِ مِمَّا نَزَلَ بِهِ، ثُمَّ لَمْ أَزَلْ عِنْدَ رَأْسِهِ حَتَّى أَفَاقَ، فَوَثَبَ وَهُوَ يَقُولُ: تِلْكَ إِذًا كَرَّةٌ خَاسِرَةٌ، تِلْكَ إِذًا كَرَّةٌ خَاسِرَةٌ. وَمَضَى عَلَى وَجْهِهِ وَأَنَا أَتْبَعُهُ لَا يُكَلِّمُنِي حَتَّى انْتَهَى إِلَى مَنْزِلِهِ، فَدَخَلَ وَأَصْفَقَ بَابَهُ، فَرَجَعْتُ إِلَى أَهْلِي، وَلَمْ يَلْبَثْ إِلَّا يَسِيرًا حَتَّى مَاتَ. 778 - ضَيْغَمُ بْنُ مَالِكٍ، أَبُو مَالِكٍ الْعَابِدُ. كَانَ وِرْدُهُ كُلَّ يَوْمٍ أَرْبَعَمِائَةِ رَكْعَةٍ، وَكَانَ كَثِيرَ الْبُكَاءِ، طَوِيلَ الْحُزْنِ، وَكَانَ يَقُولُ: لَوْ أَعْلَمُ أَنَّ رِضَاهُ فِي أَنْ أَقْرِضَ لَحْمِي لَدَعَوْتُ بِالْمِقْرَاضِ فَقَرَضْتُهُ. قَالَ: مَالِكُ بْنُ ضَيْغَمٍ: قَالَتْ أُمُّ ضَيْغَمٍ لَهُ يَوْمًا: ضَيْغَمُ. قَالَ لَهَا: لَبَّيْكِ يَا أُمَّاهُ. قَالَتْ: كَيْفَ فَرَحُكَ بِالْقُدُومِ عَلَى اللَّهِ؟ قَالَ: فَحَدَّثَنِي غَيْرُ وَاحِدٍ مِنْ أَهْلِهِ أَنَّهُ صَاحَ صَحِيحَةً لَمْ يَسْمَعُوهُ صَاحَ مِثْلَهَا قَطُّ، وَسَقَطَ مَغْشِيًّا عَلَيْهِ، فَجَلَسَتِ الْعَجُوزُ تَبْكِي عِنْدَ رَأْسِهِ وَتَقُولُ: بِأَبِي أَنْتَ، مَا تَسْتَطِيعُ أَنْ يُذْكَرَ بَيْنَ يَدَيْكَ شَيْءٌ مِنْ أَمْرِ رَبِّكَ. قَالَ: وَقَالَتْ لَهُ يَوْمًا: ضَيْغَمُ. قَالَ: لَبَّيْكِ يَا أُمَّاهُ. قَالَتْ: تُحِبُّ الْمَوْتَ؟ قَالَ: نَعَمْ يَا أُمَّاهُ. قَالَتْ: وَلِمَ يَا بُنَيَّ؟ قَالَ: رَجَاءَ خَيْرِ مَا عِنْدَ اللَّهِ. قَالَ: فَبَكَتِ الْعَجُوزُ وَبَكَى، وَتَسَامَعَ أَهْلُ الدَّارِ، فَجَلَسُوا يَبْكُونَ لِبُكَائِهِمْ. قَالَ: وَقَالَتْ لَهُ يَوْمًا آخَرَ: ضَيْغَمُ. قَالَ: لَبَّيْكِ يَا أُمَّاهُ. قَالَتْ: تُحِبُّ الْمَوْتَ؟ قَالَ: نَعَمْ يَا أُمَّاهُ. قَالَتْ: وَلِمَ يَا بُنَيَّ؟ قَالَ: رَجَاءَ خَيْرِ مَا عِنْدَ اللَّهِ. قَالَ: فَبَكَتِ الْعَجُوزُ وَبَكَى، وَتَسَامَعَ أَهْلُ الدَّارِ، فَجَلَسُوا يَبْكُونَ لِبُكَائِهِمْ. قَالَ: وَقَالَتْ لَهُ يَوْمًا آخَرَ: ضَيْغَمُ. قَالَ: لَبَّيْكِ يَا أُمَّاهُ. قَالَتْ: تُحِبُّ الْمَوْتَ؟ قَالَ: لَا يَا أُمَّاهُ. قَالَتْ: وَلِمَ يَا بُنَيَّ؟ قَالَ: لِكَثْرَةِ تَفْرِيطِي وَغَفْلَتِي عَنْ نَفْسِي. قَالَ: فَبَكَتِ الْعَجُوزُ وَبَكَى ضَيْغَمُ، فَاجْتَمَعَ أَهْلُ الدَّارِ يَبْكُونَ. وَكَانَتْ أُمُّهُ عَرَبِيَّةً كَأَنَّهَا مِنْ أَهْلِ الْبَادِيَةِ. 779 - عَمْرُو بْنُ قَيْسٍ، أَبُو عَبْدِ اللَّهِ الْمُلَائِيُّ. سَمِعَ عِكْرِمَةَ مَوْلَى ابْنِ عَبَّاسٍ، وَأَبَا إِسْحَاقَ السَّبِيعِيَّ، وَعَطَاءً، وَعُمَرَ بْنَ الْمُنْكَدِرِ. رَوَى عَنْهُ الثَّوْرِيُّ، وَكَانَ يُثْنِي عَلَيْهِ، وَيَجْلِسُ بَيْنَ يَدَيْهِ يَنْظُرُ إِلَيْهِ لَا يَكَادُ يَصْرِفُ بَصَرَهُ عَنْهُ، يَتَأَدَّبُ بِرَوِيَّتِهِ. وَكَانَ ثِقَةً صَالِحًا يُقَالُ: إِنَّهُ مِنَ الْأَبْدَالِ. وقَالَ: عَبْدِ اللَّهِ الْعِجْلِيُّ: جَاءَتِ امْرَأَةٌ إِلَى عَمْرِو بْنِ قَيْسٍ بِثَوْبٍ فَقَالَتْ: يَا أَبَا عَبْدِ اللَّهِ، اشْتَرِ هَذَا الثَّوْبَ، وَاعْلَمْ أَنَّ غَزَلَهُ ضَعِيفٌ. قَالَ: فَكَانَ إِذَا جَاءَهُ إِنْسَانٌ فَعَرَضَهُ عَلَيْهِ قَالَ: إِنَّ صَاحِبَتَهُ أَخْبَرَتْنِي أَنَّهُ كَانَ فِي غَزْلِهِ ضَعْفٌ. حَتَّى جَاءَهُ رَجُلٌ فَاشْتَرَاهُ، وَقَالَ: قَدْ أَبْرَأْنَاكَ مِنْهُ. وقَالَ: إِسْحَاقُ بْنُ خَلَفٍ: أَقَامَ عَمْرُو بْنُ قَيْسٍ عِشْرِينَ سَنَةً صَائِمًا مَا يَعْلَمُ بِهِ أَهْلُهُ، يَأْخُذُ غَدَاهُ وَيَغْدُو إِلَى الْحَانُوتِ، فَيَتَصَدَّقُ بِغَدَائِهِ وَيَصُومُ وَأَهْلُهُ لَا يَدْرُونَ. قَالَ: وَكَانَ إِذَا حَضَرَتْهُ الرِّقَّةُ يُحَوِّلُ وَجْهَهُ إِلَى الْحَائِطِ وَيَقُولُ: هَذَا الزُّكَامُ. وَإِذَا نَظَرَ إِلَى أَهْلِ السُّوقِ قَالَ: مَا أَغْفَلَ هَؤُلَاءِ عَمَّا أُعِدَّ لَهُمْ. قَالَ: حَفْصُ بْنُ غِيَاثٍ حَدَّثَنَا أَبِي قَالَ: لَمَّا احْتَضَرَ عَمْرُو بْنُ قَيْسٍ الْمُلَائِيُّ بَكَى. فَقَالَ أَصْحَابُهُ: عَلَامَ تَبْكِي مِنَ الدُّنْيَا؟ فَوَاللَّهِ لَقَدْ كُنْتَ مُنَغَّصَ الْعَيْشِ أَيَّامَ حَيَاتِكَ. فَقَالَ: وَاللَّهِ مَا أَبْكِي عَلَى الدُّنْيَا، إِنَّمَا أَبْكِي خَوْفًا أَنْ أُحْرَمَ خَيْرَ الْآخِرَةِ. قَالَ: الْمُحَارِبِيُّ: قَالَ لِي سُفْيَانُ: عَمْرُو بْنُ قَيْسٍ هُوَ الَّذِي أَدَّبَنِي، عَلَّمَنِي قِرَاءَةَ الْقُرْآنِ، وَعَلَّمَنِي الْفَرَائِضَ، فَكُنْتُ أَطْلُبُهُ فِي سُوقِهِ، فَإِنْ لَمْ أَجِدْهُ فِي سُوقِهِ وَجَدْتُهُ فِي بَيْتِهِ، إِمَّا يُصَلِّي وَإِمَّا يَقْرَأُ الْقُرْآنَ فِي الْمُصْحَفِ، كَأَنَّهُ يُبَادِرُ أُمُورًا تَفُوتُهُ، فَإِنْ لَمْ أَجِدْهُ فِي بَيْتِهِ، وَجَدْتُهُ فِي بَعْضِ مَسَاجِدِ الْكُوفَةِ فِي زَاوِيَةٍ مِنْ زَوَايَا الْمَسْجِدِ كَأَنَّهُ سَارِقٌ قَاعِدٌ يَبْكِي، فَإِنْ لَمْ أَجِدْهُ وَجَدْتُهُ فِي الْمَقْبَرَةِ قَاعِدًا يَنُوحُ عَلَى نَفْسِهِ. فَلَمَّا مَاتَ أَغْلَقَ أَهْلُ الْكُوفَةِ أَبْوَابَهُمْ وَخَرَجُوا بِجِنَازَتِهِ، فَلَمَّا أَخْرَجُوهُ إِلَى الْجَبَّانَةِ وَبَرَزُوا بِسَرِيرِهِ - وَكَانَ أَوْصَى أَنْ يُصَلِّيَ عَلَيْهِ أَبُو حَيَّانَ التَّيْمِيُّ - فَلَمَّا تَقَدَّمَ أَبُو حَيَّانَ وَكَبَّرُوا سَمِعُوا صَائِحًا يَصِيحُ: قَدْ جَاءَ الْمُحْسِنُ، قَدْ جَاءَ الْمُحْسِنُ عَمْرُو بْنُ قَيْسٍ. وَإِذَا الْبَرِّيَّةُ مَمْلُوءَةٌ مِنْ طَيْرٍ أَبْيَضَ لَمْ يُرَ عَلَى خِلْقَتِهَا وَحُسْنِهَا، فَجَعَلَ النَّاسُ يَعْجَبُونَ مِنْ حُسْنِهَا وَكَثْرَتِهَا. قَالَ أَبُو حَيَّانَ: مِنْ أَيِّ شَيْءٍ تَعْجَبُونَ؟ هَذِهِ مَلَائِكَةٌ جَاءَتْ فَشَهِدَتْ عَمْرًا. قَالَ: أَبُو خَالِدٍ - هُوَ الْأَحْمَرُ -: لَمَّا مَاتَ عَمْرُو بْنُ قَيْسٍ رَأَوُا الصَّحْرَاءَ مَمْلُوءَةً رِجَالًا عَلَيْهِمْ ثِيَابٌ بِيضٌ، فَلَمَّا صُلِّيَ عَلَيْهِ وَدُفِنَ لَمْ يَرَوْا فِي الصَّحْرَاءِ أَحَدًا، فَبَلَغَ ذَلِكَ لِأَبِي جَعْفَرٍ فَقَالَ لِابْنِ شُبْرُمَةَ، وَابْنِ أَبِي لَيْلَى: مَا مَنَعَكُمَا أَنْ تَذْكُرَا هَذَا الرَّجُلَ لِي فَقَالَا: كَانَ يَسْأَلُنَا أَنْ لَا نَذْكُرَهُ لَكَ. اخْتَلَفُوا أَيْنَ تُوُفِّيَ، فَقِيلَ: بِالْكُوفَةِ، وَقِيلَ: بِسِجِسْتَانَ. وَقِيلَ: بِالشَّامِ. وَقِيلَ: بِبَغْدَادَ. وَالْأَوَّلُ أَلْيَقُ. 780 - هِشَامُ بْنُ عُرْوَةَ بْنِ الزُّبَيْرِ بْنِ الْعَوَّامِ، أَبُو الْمُنْذِرِ - وَقِيلَ: أَبُو عَبْدِ اللَّهِ - الْأَسَدِيُّ.   وُلِدَ سَنَةَ إِحْدَى وَسِتِّينَ، رَأَى ابْنَ عُمَرَ، وَجَابِرًا، وَأَنَسَ بْنَ مَالِكٍ، وَسَهْلُ بْنُ سَعْدٍ، وَعَبْدُ اللَّهِ بْنُ الزُّبَيْرِ. وَسَمِعَ أَبَاهُ، وَابْنَ الْمُنْكَدِرِ، وَالزُّهْرِيُّ، وَغَيْرَهُمْ. رَوَى عَنْهُ أَيُّوبُ السِّجِسْتَانِيُّ، وَمَالِكٌ، وَابْنُ جُرَيْحٍ، وَالثَّوْرِيُّ، وَاللَّيْثُ بْنُ سَعْدٍ، وَغَيْرُهُمْ. وَكَانَ ثِقَةً، وَقَدِمَ عَلَى الْمَنْصُورِ. عَنْ هِشَامِ بْنِ عُرْوَةَ: أَنَّهُ دَخَلَ عَلَى أَبِي جَعْفَرٍ الْمَنْصُورِ، فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، اقْضِ عَنِّي دَيْنِي. قَالَ: وَكَمْ دَيْنُكَ؟ قَالَ: مِائَةُ أَلْفٍ. قَالَ: وَأَنْتَ فِي فَضْلِكَ وَفَهْمِكَ تَأْخُذُ دَيْنًا مِائَةَ أَلْفٍ وَلَيْسَ عِنْدَكَ قَضَاؤُهَا؟ قَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، شَبَّ فِتْيَانٌ مِنْ فِتْيَانِنَا، فَأَحْبَبْتُ أَنْ أُبَوِّئَهُمْ وَخَشِيتُ أَنْ يَنْتَشِرَ عَلَيَّ مِنْ أَمْرِهِمْ مَا أَكْرَهُ فَبَوَّأْتُهُمْ وَاتَّخَذْتُ لَهُمْ مَنَازِلَ وَأَوْلَمْتُ عَنْهُمِ ثِقَةً بِاللَّهِ وَبِأَمِيرِ الْمُؤْمِنِينَ قَالَ: فَرَدَّ عَلَيْهِ مِائَةَ أَلْفٍ اسْتِعْظَامًا لَهَا، ثُمَّ قَالَ: قَدْ أَمَرْنَا لَكَ بِعَشْرَةِ آلَافٍ. قَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، فَأَعْطِنِي مَا أَعْطَيْتَ وَأَنْتَ طَيِّبُ النَّفْسِ، فَإِنِّي سَمِعْتُ أَبِي يُحَدِّثُ عَنْ رَسُولِ اللَّهِ ﷺ أَنَّهُ قَالَ: "مَنْ أَعْطَى عَطِيَّةً وَهُوَ بِهَا طَيِّبُ النَّفْسِ بُورِكَ لِلْمُعْطِي وَلِلْمُعْطَى" قَالَ: فَإِنِّي بِهَا طَيِّبُ النَّفْسِ. أَخْبَرَنَا أَبُو مَنْصُورٍ الْقَزَّازُ بِإِسْنَادٍ لَهُ عَنْ شَيْخٍ مِنْ قُرَيْشٍ قَالَ: أَهْوَى هِشَامُ بْنُ عُرْوَةَ إِلَى يَدِ الْمَنْصُورِ يُقَبِّلُهَا فَمَنَعَهُ وَقَالَ: يَا ابْنَ عُرْوَةَ، [إِنَّا نَكْرَهُ ذَلِكَ، ] إِنَّا نُكْرِمُكَ عَنْهَا وَنُكْرِمُهَا عَنْ غَيْرِكَ. تُوُفِّيَ هِشَامٌ عِنْدَ الْمَنْصُورِ فَصَلَّى عَلَيْهِ الْمَنْصُورُ، وَكَانَتْ وَفَاتُهُ فِي هَذِهِ السَّنَةِ وَهُوَ ابْنُ خَمْسٍ وَثَمَانِينَ سَنَةً. وَقِيلَ: تُوُفِّيَ فِي سَنَةِ خَمْسٍ وَأَرْبَعِينَ. وَقِيلَ: سَبْعٍ وَأَرْبَعِينَ. وَاخْتَلَفُوا فِي قَبْرِهِ. قَالَ أَبُو الْحُسَيْنِ بْنُ الْمُنَادِي: أَبُو الْمُنْذِرِ هِشَامُ بْنُ عُرْوَةَ بْنِ الزُّبَيْرِ بْنِ الْعَوَّامِ مَاتَ أَيَّامَ خِلَافَةِ أَبِي جَعْفَرٍ فِي سَنَةِ سِتٍّ وَأَرْبَعِينَ، وَدُفِنَ فِي الْجَانِبِ الْغَرْبِيِّ خَارِجَ السُّورِ نَحْوَ بَابِ قُطْرَبُّلٍ. وعَنْ طَاهِرٍ الدَّقَّاقِ: أَنَّهُ سَمِعَ أَبَا أَحْمَدَ بْنَ عَبْدِ اللَّهِ بْنِ الْخَفَرِ يَنْكَرُ أَنْ يَكُونَ قَبْرُ هِشَامٍ الْمَشْهُورُ بِالْجَانِبِ الْغَرْبِيِّ، وَإِنَّمَا هُوَ بِالْخَيْزُرَانِيَّةِ مِنَ الْجَانِبِ الشَّرْقِيِّ. قَالَ أَحْمَدُ: وَنَرَى أَنَّ هَذَا هُوَ الصَّوَابُ. [ وَفِيهَا ] مَاتَ هِشَامُ بْنُ عُرْوَةَ بْنِ الزُّبَيْرِ، وَقِيلَ سَنَةَ سَبْعٍ وَأَرْبَعِينَ فِي شَعْبَانَ  . وَعَوْفٌ الْأَعْرَابِيُّ. وَطَلْحَةُ بْنُ يَحْيَى بْنِ طَلْحَةَ بْنِ عُبَيْدِ اللَّهِ التَّيْمِيُّ الْكُوفِيُّ. ( وَفِيهَا تُوُفِّيَ ابْنُ السَّائِبِ الْكَلْبِيُّ النَّسَّابَةُ ).

     ✧ Mention of the notables who died in this year 775 - Ismāʿīl b. ʿAlī. The paternal uncle of al-Manṣūr. He died in this year. 776 - Ashʿath b. ʿAbd al-Malik, Abū Hāniʾ al-Ḥumrānī, client of Ḥumrān b. Abān. He heard al-Ḥasan and Ibn Sīrīn. Yaḥyā al-Qaṭṭān narrated from him. He died in this year. He was trustworthy. 777 - Rabāḥ al-Qaysī. His kunya is Abū al-Muhāṣir. He was given to much weeping and devotion. He had made an iron collar which he placed on his neck at night, weeping and entreating until morning. ʿAbd al-Wahhāb al-Ḥāfiẓ informed us, saying: al-Mubārak b. ʿAbd al-Jabbār informed us, saying: Abū Bakr Muḥammad b. ʿAlī al-Khayyāṭ informed us, saying: Aḥmad b. Muḥammad b. Yūsuf informed us, saying: al-Ḥusayn b. Ṣafwān informed us, saying: Abū Bakr b. ʿUbayd informed us, saying: Muḥammad b. al-Ḥusayn related to me, saying: Abū ʿUmar al-Ḍarīr related to me, saying: al-Ḥārith b. Saʿīd related to me, saying: Rabāḥ took me by the hand and said: Come, O Abū Muḥammad, let us weep over the shortness of the hours while we are in this state. He said: I went out with him to the cemetery, and when he looked at the graves he cried out, then fell down unconscious. He said: By God, I sat at his head weeping, then he revived and said: What makes you weep? I said: For what I see of you. He said: Weep for yourself. Then he said: Alas for the soul, alas for the soul. Then he fell unconscious. He said: By God, I pitied him for what had befallen him, and I remained at his head until he revived. He leapt up saying: That then is a losing return, that then is a losing return. And he went on his way, and I followed him without his speaking to me until he reached his house. He entered and shut his door, and I returned to my family. Only a short while passed before he died. 778 - Ḍaygham b. Mālik, Abū Mālik the devout worshipper. His daily portion was four hundred rakʿas. He wept much and was long in grief, and he used to say: If I knew that His pleasure lay in my cutting my flesh with scissors, I would call for the scissors and cut it. He said: Mālik b. Ḍaygham said: Umm Ḍaygham said to him one day: Ḍaygham. He said to her: At your service, mother. She said: How is your joy at going forth to God? He said: More than one of his family related to me that he shouted a cry the like of which they had never heard him utter, and fell down unconscious. The old woman sat weeping at his head and saying: May my father be your ransom, you cannot bear any mention of your Lord's affair in your presence. He said: And she said to him one day: Ḍaygham. He said: At your service, mother. She said: Do you love death? He said: Yes, mother. She said: And why, my son? He said: In hope of the good that is with God. He said: The old woman wept and he wept, and the people of the house heard, and they sat weeping at their weeping. He said: And she said to him another day: Ḍaygham. He said: At your service, mother. She said: Do you love death? He said: Yes, mother. She said: And why, my son? He said: In hope of the good that is with God. He said: The old woman wept and he wept, and the people of the house heard, and they sat weeping at their weeping. He said: And she said to him another day: Ḍaygham. He said: At your service, mother. She said: Do you love death? He said: No, mother. She said: And why, my son? He said: Because of my great negligence and heedlessness of myself. He said: The old woman wept and Ḍaygham wept, and the people of the house gathered weeping. His mother was an Arab woman, as if from the people of the desert. 779 - ʿAmr b. Qays, Abū ʿAbd Allāh al-Mulāʾī. He heard ʿIkrima, client of Ibn ʿAbbās, Abū Isḥāq al-Sabīʿī, ʿAṭāʾ, and ʿUmar b. al-Munkadir. Al-Thawrī narrated from him, and he praised him. He would sit before him gazing at him, scarcely averting his eyes from him, learning proper conduct from his deliberation. He was trustworthy and righteous; it is said he was one of the abdāl. ʿAbd Allāh al-ʿIjlī said: A woman came to ʿAmr b. Qays with a garment and said: O Abū ʿAbd Allāh, buy this garment, and know that its yarn is weak. He said: Whenever a man came to him and he offered it to him, he would say: Its owner told me that there was weakness in its yarn. Until a man came and bought it, and said: We have acquitted you of it. Isḥāq b. Khalaf said: ʿAmr b. Qays fasted for twenty years without his family knowing. He would take his morning meal and go early to his shop, then give his morning meal as charity and fast, while his family did not know. He said: When tenderness came upon him, he would turn his face to the wall and say: This is a cold. And when he looked at the people of the market, he would say: How heedless these people are of what has been prepared for them. Ḥafṣ b. Ghiyāth said: My father related to us, saying: When ʿAmr b. Qays al-Mulāʾī was dying, he wept. His companions said: For what do you weep over this world? By God, your life was embittered all the days of your life. He said: By God, I do not weep over this world; I weep only for fear that I may be deprived of the good of the Hereafter. Al-Muḥāribī said: Sufyān said to me: ʿAmr b. Qays is the one who educated me. He taught me the recitation of the Qurʾān and taught me the shares of inheritance. I used to seek him in his market, and if I did not find him in his market, I found him in his house, either praying or reciting the Qurʾān from the codex, as if he were hastening after matters that might escape him. If I did not find him in his house, I found him in one of the mosques of Kufa, in a corner of the mosque, as if he were a thief, sitting and weeping. If I did not find him, I found him in the cemetery, sitting and lamenting over himself. When he died, the people of Kufa locked their doors and went out with his funeral procession. When they brought him out to the open burial ground and brought forth his bier—and he had enjoined that Abū Ḥayyān al-Taymī pray over him—when Abū Ḥayyān came forward and they said the takbīr, they heard a caller crying: The doer of good has come, the doer of good has come, ʿAmr b. Qays. And behold, the open land was full of white birds, the like of whose form and beauty had never been seen. The people began to marvel at their beauty and abundance. Abū Ḥayyān said: At what do you marvel? These are angels who have come and witnessed ʿAmr. Abū Khālid—he is al-Aḥmar—said: When ʿAmr b. Qays died, they saw the desert full of men in white garments. When the prayer was said over him and he was buried, they saw no one in the desert. This reached Abū Jaʿfar, and he said to Ibn Shubruma and Ibn Abī Laylā: What prevented you two from mentioning this man to me? They said: He used to ask us not to mention him to you. They differed as to where he died. It is said: in Kufa; and it is said: in Sijistān; and it is said: in Syria; and it is said: in Baghdad. The first is more fitting. 780 - Hishām b. ʿUrwa b. al-Zubayr b. al-ʿAwwām, Abū al-Mundhir—and it is said: Abū ʿAbd Allāh—al-Asadī. He was born in the year 61. He saw Ibn ʿUmar, Jābir, Anas b. Mālik, Sahl b. Saʿd, and ʿAbd Allāh b. al-Zubayr. He heard his father, Ibn al-Munkadir, al-Zuhrī, and others. Ayyūb al-Sijistānī, Mālik, Ibn Jurayj, al-Thawrī, al-Layth b. Saʿd, and others narrated from him. He was trustworthy. He came to al-Manṣūr. From Hishām b. ʿUrwa: That he entered upon Abū Jaʿfar al-Manṣūr and said: O Commander of the Faithful, settle my debt for me. He said: And how much is your debt? He said: One hundred thousand. He said: You, with your merit and understanding, incur a debt of one hundred thousand while you have nothing with which to repay it? He said: O Commander of the Faithful, some of our young men came of age, and I wished to settle them, and I feared that something I disliked might spread among them, so I settled them, made houses for them, and held wedding feasts for them, trusting in God and in the Commander of the Faithful. He said: He gave him one hundred thousand, deeming it a great sum, then said: We have ordered for you ten thousand. He said: O Commander of the Faithful, give me what you have given while your soul is pleased, for I heard my father relate from the Messenger of God ﷺ that he said: "Whoever gives a gift while his soul is pleased with it, blessing is bestowed upon the giver and the recipient." He said: I am pleased of soul with it. Abū Manṣūr al-Qazzāz informed us with a chain of his from a shaykh of Quraysh, who said: Hishām b. ʿUrwa reached for al-Manṣūr's hand to kiss it, but he prevented him and said: O Ibn ʿUrwa, [we dislike that,] we honor you above it and honor it above anyone other than you. Hishām died in the presence of al-Manṣūr, and al-Manṣūr prayed over him. His death was in this year, and he was eighty-five years old. It is said: he died in the year 145. And it is said: 147. They differed as to his grave. Abū al-Ḥusayn b. al-Munādī said: Abū al-Mundhir Hishām b. ʿUrwa b. al-Zubayr b. al-ʿAwwām died in the days of the caliphate of Abū Jaʿfar in the year 146, and was buried on the western side outside the wall, near the Qutrabbul Gate. From Ṭāhir al-Daqqāq: That he heard Abū Aḥmad b. ʿAbd Allāh b. al-Khafar deny that the well-known grave of Hishām on the western side was his, and said that it was rather in al-Khayzurāniyya on the eastern side. Aḥmad said: We consider this to be correct. [In this year] Hishām b. ʿUrwa b. al-Zubayr died, and it is said in the year 147 in Shaʿbān. And ʿAwf al-Aʿrābī. And Ṭalḥa b. Yaḥyā b. Ṭalḥa b. ʿUbayd Allāh al-Taymī al-Kūfī. (And in it died Ibn al-Sāʾib al-Kalbī the genealogist).

137. Tarikh (al-Tabari) 2812No grade recorded

     ثُمَّ دَخَلَتْ سَنَةُ سَبْعٍ وَأَرْبَعِينَ وَمِائَةٍ ذِكْرُ قَتْلِ حَرْبِ بْنِ عَبْدِ اللَّهِ   فِيهَا أَغَارَ أَسْتَرْخَانُ الْخَوَارِزْمِيُّ فِي جَمْعٍ مِنَ التُّرْكِ عَلَى الْمُسْلِمِينَ بِنَاحِيَةِ إِرْمِينِيَّةَ وَسَبَى مِنَ الْمُسْلِمِينَ وَأَهْلِ الذِّمَّةِ خَلْقًا وَدَخَلُوا تَفْلِيسَ، وَكَانَ حَرْبٌ مُقِيمًا بِالْمَوْصِلِ فِي أَلْفَيْنِ مِنَ الْجُنْدِ لِمَكَانِ الْخَوَارِجِ الَّذِينَ بِالْجَزِيرَةِ، وَسَيَّرَ الْمَنْصُورُ إِلَى مُحَارَبَةِ التُّرْكِ جَبْرَائِيلَ بْنَ يَحْيَى وَحَرْبَ بْنَ عَبْدِ اللَّهِ، فَقَاتَلُوهُمْ، فَهُزِمَ جَبْرَائِيلُ وَقُتِلَ حَرْبٌ، وَقُتِلَ مِنْ أَصْحَابِ جَبْرَائِيلَ خَلْقٌ كَثِيرٌ.

     ✧ Then the year 147 AH began Mention of the killing of Ḥarb b. ʿAbd Allāh In it, Astarkhān al-Khawārizmī raided with a group of Turks against the Muslims in the region of Armenia, and took captive many Muslims and dhimmīs, and they entered Tiflīs. Ḥarb was stationed at al-Mawṣil with two thousand soldiers because of the Kharijites who were in al-Jazīrah. Al-Manṣūr dispatched Jabrāʾīl b. Yaḥyā and Ḥarb b. ʿAbd Allāh to fight the Turks. They fought them, and Jabrāʾīl was defeated and Ḥarb was killed, and many of Jabrāʾīl's companions were killed.

138. Tarikh (al-Tabari) 2813No grade recorded

     ذِكْرُ الْبَيْعَةِ لِلْمَهْدِيِّ وَخَلْعِ عِيسَى بْنِ مُوسَى   وَفِيهَا خَلَعَ عِيسَى بْنُ مُوسَى بْنِ مُحَمَّدِ بْنِ عَلِيٍّ مِنْ وِلَايَةِ الْعَهْدِ وَبُويِعَ لِلْمَهْدِيِّ مُحَمَّدٍ ابْنِ الْمَنْصُورِ. وَقَدِ اخْتُلِفَ فِي السَّبَبِ الَّذِي خَلَعَ لِأَجْلِهِ نَفْسَهُ، فَقِيلَ: إِنَّ عِيسَى لَمْ يَزَلْ عَلَى وِلَايَةِ الْعَهْدِ وَإِمَارَةِ الْكُوفَةِ مِنْ أَيَّامِ السَّفَّاحِ إِلَى الْآنَ، فَلَمَّا كَبِرَ الْمَهْدِيُّ وَعَزَمَ الْمَنْصُورُ عَلَى الْبَيْعَةِ لَهُ كَلَّمَ عِيسَى بْنَ مُوسَى فِي ذَلِكَ، وَكَانَ يُكْرِمُهُ وَيُجْلِسُهُ عَنْ يَمِينِهِ وَيُجْلِسُ الْمَهْدِيَّ عَنْ يَسَارِهِ، فَلَمَّا قَالَ لَهُ الْمَنْصُورُ فِي مَعْنَى خَلْعِ نَفْسِهِ وَتَقْدِيمِ الْمَهْدِيِّ عَلَيْهِ أَبَى وَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ كَيْفَ بِالْأَيْمَانِ عَلَيَّ وَعَلَى الْمُسْلِمِينَ مِنَ الْعِتْقِ وَالطَّلَاقِ وَغَيْرِ ذَلِكَ ؟ لَيْسَ إِلَى الْخَلْعِ سَبِيلٌ !. فَتَغَيَّرَ الْمَنْصُورُ عَلَيْهِ وَبَاعَدَهُ بَعْضَ الْمُبَاعَدَةِ، وَصَارَ يَأْذَنُ لِلْمَهْدِيِّ قَبْلَهُ، وَكَانَ يَجْلِسُ عَنْ يَمِينِهِ فِي مَجْلِسِ عِيسَى ثُمَّ يُؤْذَنُ لِعِيسَى فَيَدْخُلُ فَيَجْلِسُ إِلَى جَانِبِ الْمَهْدِيِّ، وَلَمْ يَجْلِسْ عَنْ يَسَارِ الْمَنْصُورِ، فَاغْتَاظَ مِنْهُ ثُمَّ صَارَ يَأْذَنُ لِلْمَهْدِيِّ وَلِعَمِّهِ عِيسَى بْنِ عَلِيٍّ، ثُمَّ لِعَبْدِ الصَّمَدِ بْنِ عَلِيٍّ، ثُمَّ لِعِيسَى بْنِ مُوسَى، وَرُبَّمَا قَدَّمَ وَأَخَّرَ، إِلَّا أَنَّهُ يَبْدَأُ بِالْإِذْنِ لِلْمَهْدِيِّ عَلَى كُلِّ حَالٍ. وَتَوَهَّمَ عِيسَى أَنَّهُ يُقَدِّمُ إِذْنَهُمْ لِحَاجَةٍ لَهُ إِلَيْهِمْ، وَعِيسَى صَامِتٌ لَا يَشْكُو، ثُمَّ صَارَ حَالُ عِيسَى إِلَى أَعْظَمَ مِنْ ذَلِكَ، فَكَانَ يَكُونُ فِي الْمَجْلِسِ مَعَهُ بَعْضُ وَلَدِهِ فَيَسْمَعُ الْحَفْرَ فِي أَصْلِ الْحَائِطِ، وَيُنْثَرُ عَلَيْهِ التُّرَابُ، وَيَنْظُرُ إِلَى الْخَشَبَةِ مِنَ السَّقْفِ قَدْ حُفِرَ عَنْ أَحَدِ طَرَفَيْهَا لِتُقْلَعَ فَيَسْقُطَ التُّرَابُ عَلَى قَلَنْسُوَتِهِ وَثِيَابِهِ فَيَأَمُرُ مَنْ مَعَهُ مِنْ وَلَدِهِ بِالتَّحَوُّلِ وَيَقُومُ هُوَ يُصَلِّي ثُمَّ يُؤْذَنُ لَهُ فَيَدْخُلُ بِهَيْئَتِهِ وَالتُّرَابُ عَلَى رَأْسِهِ وَثِيَابِهِ لَا يَنْفُضُهُ، فَيَقُولُ لَهُ الْمَنْصُورُ: يَا عِيسَى مَا يَدْخُلُ عَلَيَّ أَحَدٌ بِمِثْلِ هَيْئَتِكَ مِنْ كَثْرَةِ الْغُبَارِ وَالتُّرَابِ ! أَفَكُلُّ هَذَا مِنَ الشَّارِعِ ؟ فَيَقُولُ: أَحْسَبُ ذَلِكَ يَا أَمِيرَ الْمُؤْمِنِينَ، وَلَا يَشْكُو شَيْئًا. وَكَانَ الْمَنْصُورُ يُرْسِلُ إِلَيْهِ عَمَّهُ عِيسَى بْنَ عَلِيٍّ فِي ذَلِكَ، فَكَانَ عِيسَى بْنُ مُوسَى لَا يُؤْثِرُهُ وَيَتَّهِمُهُ. فَقِيلَ: إِنَّ الْمَنْصُورَ أَمَرَ أَنْ يُسْقَى عِيسَى بْنُ مُوسَى بَعْضَ مَا يُتْلِفُهُ فَوَجَدَ الْمَاءَ فِي بَطْنِهِ فَاسْتَأْذَنَ فِي الْعَوْدِ إِلَى بَيْتِهِ بِالْكُوفَةِ، فَأَذِنَ لَهُ، فَمَرِضَ مِنْ ذَلِكَ وَاشْتَدَّ مَرَضُهُ ثُمَّ عُوفِيَ بَعْدَ أَنْ أَشْفَى. وَقَالَ عِيسَى بْنُ عَلِيٍّ لِلْمَنْصُورِ: إِنَّ ابْنَ مُوسَى إِنَّمَا يَتَرَبَّصُ بِالْخِلَافَةِ لِابْنِهِ مُوسَى فَابْنُهُ الَّذِي يَمْنَعُهُ، فَقَالَ لَهُ: خَوِّفْهُ وَتَهَدَّدْهُ، فَكَلَّمَهُ عِيسَى بْنُ عَلِيٍّ فِي ذَلِكَ وَخَوَّفَهُ، فَخَافَ مُوسَى بْنُ عِيسَى. وَأَتَى الْعَبَّاسَ بْنَ مُحَمَّدٍ فَقَالَ: يَا عَمِّ إِنِّي أَرَى مَا يُسَامُ أَبِي مَنْ إِخْرَاجِ هَذَا الْأَمْرِ مِنْ عُنُقِهِ، وَهُوَ يُؤْذَى بِصُنُوفِ الْأَذَى وَالْمَكْرُوهِ، فَهُوَ يُهَدَّدُ مَرَّةً، وَيُؤَخَّرُ إِذْنُهُ مَرَّةً، وَيُهْدَمُ عَلَيْهِ الْحِيطَانُ مَرَّةً، وَتُدَسُّ إِلَيْهِ الْحُتُوفُ مَرَّةً، وَأَبِي لَا يُعْطِي عَلَى ذَلِكَ شَيْئًا وَلَا يَكُونُ ذَلِكَ أَبَدًا. وَلَكِنَّ هَاهُنَا طَرِيقٌ لَعَلَّهُ يُعْطِي عَلَيْهَا وَإِلَّا فَلَا، قَالَ: وَمَا هُوَ ؟ قَالَ: يُقْبِلُ عَلَيْهِ أَمِيرُ الْمُؤْمِنِينَ وَأَنَا شَاهِدٌ فَيَقُولُ لَهُ: إِنِّي أَعْلَمُ أَنَّكَ لَا تَبْخَلُ بِهَذَا الْأَمْرِ عَنِ الْمَهْدِيِّ لِنَفْسِكَ لِكِبَرِ سِنِّكَ، وَأَنَّهُ لَا تَطُولُ مُدَّتُكَ فِيهِ، وَإِنَّمَا تَبْخَلُ بِهِ لِابْنِكَ، أَفَتُرَانِي أَدَعُ ابْنَكَ يَبْقَى بَعْدَكَ حَتَّى يَلِيَ عَلَى ابْنِي ؟ كَلَّا وَاللَّهِ لَا يَكُونُ ذَلِكَ أَبَدًا، وَلَأَثِبَنَّ عَلَى ابْنِكَ وَأَنْتَ تَنْظُرُ حَتَّى تَيْأَسَ مِنْهُ. فَإِنْ فَعَلَ ذَلِكَ فَلَعَلَّهُ أَنْ يُجِيبَ إِلَى مَا يُرَادُ مِنْهُ. فَجَاءَ الْعَبَّاسُ إِلَى الْمَنْصُورِ وَأَخْبَرَهُ بِذَلِكَ، فَلَمَّا اجْتَمَعُوا عِنْدَهُ قَالَ ذَلِكَ، وَكَانَ عِيسَى بْنُ عَلِيٍّ حَاضِرًا، فَقَامَ لِيَبُولَ، فَأَمَرَ عِيسَى بْنُ مُوسَى ابْنَهُ مُوسَى لِيَقُومَ مَعَهُ يَجْمَعُ عَلَيْهِ ثِيَابَهُ، فَقَامَ مَعَهُ، فَقَالَ لَهُ عِيسَى بْنُ عَلِيٍّ: بِأَبِي أَنْتَ وَبِأَبِي أَبٌ وَلَدَكَ، وَاللَّهِ إِنِّي لَأَعْلَمُ أَنَّهُ لَا خَيْرَ فِي هَذَا الْأَمْرِ بَعْدَكُمَا، وَأَنَّكُمَا لَأَحَقُّ بِهِ، وَلَكِنَّ الْمَرْءَ مُغْرًى بِمَا تَعَجَّلَ. فَقَالَ مُوسَى [ فِي نَفْسِهِ ]: امْكَنَنِي هَذَا وَاللَّهِ مِنْ مَقَاتِلِهِ وَهُوَ الَّذِي يُغْرِي بِأَبِي، وَاللَّهِ لَأَقْتُلَنَّهُ ! فَلَمَّا رَجَعَا قَالَ مُوسَى لِأَبِيهِ ذَلِكَ سِرًّا، فَاسْتَأْذَنَهُ فِي أَنْ يَقُولَ لِلْمَنْصُورِ مَا سَمِعَ مِنْهُ، فَقَالَ لَهُ أَبُوهُ: أُفٍّ لِهَذَا رَأْيًا وَمَذْهَبًا ! ائْتَمَنَكَ عَمُّكَ عَلَى مَقَالَةٍ أَرَادَ أَنْ يُسِرَّكَ بِهَا فَجَعَلْتَهَا سَبَبًا لِمَكْرُوهِهِ، وَلَا يَسْمَعَنَّ هَذَا أَحَدٌ، ارْجِعْ إِلَى مَكَانِكَ. فَلَمَّا رَجَعَ إِلَى مَكَانِهِ أَمَرَ الْمَنْصُورُ الرَّبِيعَ فَقَامَ إِلَى مُوسَى فَخَنَقَهُ بِحَمَائِلِهِ، وَمُوسَى يَصِيحُ: اللَّهَ اللَّهَ فِي دَمِي يَا أَمِيرَ الْمُؤْمِنِينَ ! وَمَا يُبَالِي عِيسَى أَنْ تَقْتُلَنِي وَلَهُ بِضْعَةَ عَشَرَ ذَكَرًا، وَالْمَنْصُورُ يَقُولُ: يَا رَبِيعُ أَزْهِقْ نَفْسَهُ، وَالرَّبِيعُ يُوهِمُ أَنَّهُ يُرِيدُ تَلَفَهُ وَهُوَ يَرْفُقُ بِهِ وَمُوسَى يَصِيحُ. فَلَمَّا رَأَى ذَلِكَ أَبُوهُ قَالَ: وَاللَّهِ يَا أَمِيرَ الْمُؤْمِنِينَ مَا كُنْتُ أَظُنُّ أَنَّ الْأَمْرَ يَبْلُغُ مِنْكَ هَذَا كُلَّهُ ! فَاكْفُفْ عَنْهُ، فَهَأَنَذَا أُشْهِدُكَ أَنَّ نِسَائِي طَوَالِقُ وَمَمَالِيكِي [ أَحْرَارٌ ] وَمَا أَمْلِكُ فِي سَبِيلِ اللَّهِ تَصْرِفُ ذَلِكَ فِي مَنْ رَأَيْتَ يَا أَمِيرَ الْمُؤْمِنِينَ ! وَهَذِهِ يَدِي بِالْبَيْعَةِ لِلْمَهْدِيِّ. فَبَايَعَهُ لِلْمَهْدِيِّ. ثُمَّ جَعَلَ عِيسَى بْنَ مُوسَى بَعْدَ الْمَهْدِيِّ. فَقَالَ بَعْضُ أَهْلِ الْكُوفَةِ: هَذَا الَّذِي كَانَ غَدًا فَصَارَ بَعْدَ غَدٍ. وَقِيلَ: إِنَّ الْمَنْصُورَ وَضَعَ الْجُنْدَ وَكَانُوا يُسْمِعُونَ عِيسَى بْنَ مُوسَى مَا يَكْرَهُ، فَشَكَا ذَلِكَ مِنْ فِعْلِهِمْ، فَنَهَاهُمُ الْمَنْصُورُ عَنْهُ، وَكَانُوا يَكُفُّونَ ثُمَّ يَعُودُونَ. ثُمَّ إِنَّهُمَا تَكَاتَبَا مُكَاتَبَاتٍ أَغْضَبَتِ الْمَنْصُورَ، وَعَادَ الْجُنْدُ مَعَهُ لِأَشَدَّ مَا كَانُوا، مِنْهُمْ: أَسَدُ بْنُ الْمَرْزُبَانِ، وَعُقْبَةُ بْنُ سَلْمٍ، وَنَصْرُ بْنُ حَرْبِ بْنِ عَبْدِ اللَّهِ، وَغَيْرُهُمْ، فَكَانُوا يَمْنَعُونَ مِنَ الدُّخُولِ عَلَيْهِ وَيُسْمِعُونَهُ، فَشَكَاهُمْ إِلَى الْمَنْصُورِ، فَقَالَ لَهُ: يَا ابْنَ أَخِي أَنَا وَاللَّهِ أَخَافُهُمْ عَلَيْكَ وَعَلَى نَفْسِي، فَإِنَّهُمْ يُحِبُّونَ هَذَا الْفَتَى، فَلَوْ قَدَّمْتَهُ بَيْنَ يَدَيْكَ لَكَفُّوا. فَأَجَابَ عِيسَى إِلَى ذَلِكَ. وَقِيلَ إِنَّ الْمَنْصُورَ اسْتَشَارَ خَالِدَ بْنَ بَرْمَكَ فِي ذَلِكَ وَبَعَثَهُ إِلَى عِيسَى، فَأَخَذَ مَعَهُ ثَلَاثِينَ مِنْ كِبَارِ شِيعَةِ الْمَنْصُورِ مِمَّنْ يَخْتَارُهُمْ، وَقَالَ لِعِيسَى فِي أَمْرِ الْبَيْعَةِ، فَامْتَنَعَ، فَرَجَعُوا إِلَى الْمَنْصُورِ وَشَهِدُوا عَلَى عِيسَى أَنَّهُ خَلَعَ نَفْسَهُ فَبَايَعَ لِلْمَهْدِيِّ، وَجَاءَ عِيسَى فَأَنْكَرَ ذَلِكَ فَلَمْ يُسْمَعْ مِنْهُ، وَشَكَرَ لِخَالِدٍ صَنِيعَهُ. وَقِيلَ: بَلِ اشْتَرَى الْمَنْصُورُ مِنْهُ ذَلِكَ بِمَالٍ قَدْرُهُ أَحَدَ عَشَرَ أَلْفَ أَلْفِ دِرْهَمٍ لَهُ وَلِأَوْلَادِهِ وَأَشْهَدَ عَلَى نَفْسِهِ بِالْخَلْعِ. وَكَانَتْ مُدَّةُ وِلَايَةِ عِيسَى بْنِ مُوسَى الْكُوفَةَ ثَلَاثَ عَشْرَةَ سَنَةً، وَعَزَلَهُ الْمَنْصُورُ وَاسْتَعْمَلَ مُحَمَّدَ بْنَ سُلَيْمَانَ بْنِ عَلِيٍّ عَلَيْهَا لِيُؤْذِيَ عِيسَى وَيَسْتَخِفَّ بِهِ، فَلَمْ يَفْعَلْ وَلَمْ يَزَلْ مُعَظِّمًا لَهُ مُبَجِّلًا.

     ✧ Mention of the oath of allegiance to al-Mahdī and the abdication of ʿĪsā b. Mūsā In it, ʿĪsā b. Mūsā b. Muḥammad b. ʿAlī abdicated from the succession, and the oath of allegiance was given to al-Mahdī Muḥammad b. al-Manṣūr. There is disagreement about the reason for which he abdicated. It was said: ʿĪsā had remained in the succession and the governorship of Kufa from the days of al-Saffāḥ until now. When al-Mahdī grew older and al-Manṣūr resolved to receive the oath of allegiance for him, he spoke to ʿĪsā b. Mūsā about that. He used to honor him and seat him on his right, and seat al-Mahdī on his left. When al-Manṣūr spoke to him about the matter of his abdicating and giving precedence to al-Mahdī over himself, he refused and said: O Commander of the Faithful, what about the oaths binding me and the Muslims, such as manumission, divorce, and other things? There is no way to abdicate! So al-Manṣūr became angry with him and kept him somewhat at a distance. He began to grant permission to al-Mahdī before him. Previously he had sat on his right in ʿĪsā's place; then he would grant permission to ʿĪsā, who would enter and sit beside al-Mahdī, and he did not sit on al-Manṣūr's left. ʿĪsā was enraged at this. Then al-Manṣūr began granting permission to al-Mahdī and his paternal uncle ʿĪsā b. ʿAlī, then to ʿAbd al-Ṣamad b. ʿAlī, then to ʿĪsā b. Mūsā. Sometimes he would advance or delay, except that he began with permission for al-Mahdī in every case. ʿĪsā imagined that he advanced their permission because of some need he had of them, and ʿĪsā remained silent without complaining. Then ʿĪsā's situation became worse than that. Sometimes one of his sons would be with him in the assembly and he would hear digging at the base of the wall, and dust would be scattered on him, and he would see a beam in the ceiling with one of its ends dug out so that it could be removed, causing dust to fall on his cap and clothes. He would order those of his sons who were with him to move away, and he would get up and pray. Then he would be granted permission and enter in that state, with dust on his head and clothes, not brushing it off. Al-Manṣūr would say to him: O ʿĪsā, no one enters my presence in a state like yours, with all this dust and dirt! Is all this from the street? He would say: I think so, O Commander of the Faithful, and he would not complain about anything. Al-Manṣūr used to send his paternal uncle ʿĪsā b. ʿAlī to him about that, but ʿĪsā b. Mūsā paid no heed to him and suspected him. It was said: Al-Manṣūr ordered that ʿĪsā b. Mūsā be given something to drink that would destroy him, and he felt a swelling in his belly. He sought permission to return to his house in Kufa, and he was granted permission. He fell ill from that and his illness became severe; then he recovered after being near death. ʿĪsā b. ʿAlī said to al-Manṣūr: Ibn Mūsā is only waiting for the caliphate for his son Mūsā, and it is his son who prevents him. He said to him: Frighten him and threaten him. So ʿĪsā b. ʿAlī spoke to him about that and frightened him, and Mūsā b. ʿĪsā became afraid. He went to al-ʿAbbās b. Muḥammad and said: O uncle, I see what my father is being subjected to in being forced out of this matter. He is tormented with various kinds of harm and detested things. At times he is threatened, at times his permission is delayed, at times walls are torn down around him, and at times deadly things are slipped to him. Yet my father will not give up anything for that, and it will never happen. But there is a way here that he might accept; otherwise, no. He said: What is it? He said: Let the Commander of the Faithful turn to him while I am present and say to him: I know that you are not withholding this matter from al-Mahdī for your own sake, given your advanced age, since your time in it would not be long. You are only withholding it for your son. Do you think I would let your son remain after you so that he could succeed over my son? No, by God, that will never happen. I will surely pounce on your son while you watch until you despair of him. If he does that, perhaps he will respond to what is wanted of him. So al-ʿAbbās went to al-Manṣūr and told him that. When they gathered in his presence, he said that. ʿĪsā b. ʿAlī was present. He got up to urinate, and ʿĪsā b. Mūsā ordered his son Mūsā to get up with him to gather his clothes for him. He got up with him. ʿĪsā b. ʿAlī said to him: May my father be your ransom, and may my father be ransom for the father who begot you! By God, I know that there is no good in this matter after the two of you, and that you two are more entitled to it. But man is enamored of what is hastened. Mūsā said [to himself]: This man, by God, has put me in reach of his vitals, and he is the one inciting my father! By God, I will kill him! When they returned, Mūsā told his father that in secret and asked his permission to tell al-Manṣūr what he had heard from him. His father said to him: Fie on this as an opinion and a course! Your uncle entrusted you with a statement by which he wanted to please you, and you would make it a cause of harm to him. Let no one hear this. Return to your place. When he returned to his place, al-Manṣūr ordered al-Rabīʿ, who got up and strangled Mūsā with his sword-belt. Mūsā cried out: God, God, my blood, O Commander of the Faithful! ʿĪsā does not care if you kill me, for he has more than ten sons. Al-Manṣūr said: O Rabīʿ, finish him off. Al-Rabīʿ pretended that he intended to destroy him, but he was gentle with him, while Mūsā cried out. When his father saw that, he said: By God, O Commander of the Faithful, I never thought the matter would reach all this with you! So stop him, for here I am, calling you to witness that my wives are divorced, my slaves are [free], and what I own is for the sake of God; you may dispose of that as you see fit, O Commander of the Faithful! Here is my hand for the oath of allegiance to al-Mahdī. So he gave him the oath of allegiance for al-Mahdī. Then he placed ʿĪsā b. Mūsā after al-Mahdī. Some of the people of Kufa said: This is what was tomorrow, and it has become the day after tomorrow. It was said: Al-Manṣūr stationed troops who made ʿĪsā b. Mūsā hear what he disliked. He complained about their conduct, and al-Manṣūr forbade them, but they would stop and then resume. Then they exchanged letters that angered al-Manṣūr, and the troops returned to him more severely than before. Among them were Asad b. al-Marzubān, ʿUqba b. Salm, Naṣr b. Ḥarb b. ʿAbd Allāh, and others. They prevented people from entering his presence and made him hear things. He complained about them to al-Manṣūr, who said to him: O son of my brother, by God, I fear them for you and for myself. They love this young man. If you put him before you, they would stop. So ʿĪsā agreed to that. It was said: Al-Manṣūr consulted Khālid b. Barmak about that and sent him to ʿĪsā. He took with him thirty of the leading followers of al-Manṣūr, whom he selected, and spoke to ʿĪsā about the oath of allegiance. He refused, so they returned to al-Manṣūr and testified against ʿĪsā that he had abdicated and given the oath of allegiance to al-Mahdī. ʿĪsā came and denied that, but he was not heeded, and al-Manṣūr thanked Khālid for what he had done. It was said: Rather, al-Manṣūr bought that from him for an amount of eleven million dirhams for him and his sons, and he bore witness against himself to the abdication. The duration of ʿĪsā b. Mūsā's governorship of Kufa was thirteen years. Al-Manṣūr dismissed him and appointed Muḥammad b. Sulaymān b. ʿAlī over it in order to harm ʿĪsā and belittle him. But he did not do so; he continued to honor and revere him.

139. Tarikh (al-Tabari) 2814No grade recorded

     ذِكْرُ مَوْتِ عَبْدِ اللَّهِ بْنِ عَلِيٍّ   وَكَانَ الْمَنْصُورُ قَدْ أَحْضَرَ عِيسَى بْنَ مُوسَى بَعْدَ أَنْ خَلَعَ نَفْسَهُ، وَسَلَّمَ إِلَيْهِ عَمَّهُ عَبْدَ اللَّهِ بْنَ عَلِيٍّ وَأَمَرَهُ بِقَتْلِهِ، وَقَالَ لَهُ: إِنَّ الْخِلَافَةَ صَائِرَةٌ إِلَيْكَ بَعْدَ الْمَهْدِيِّ فَاضْرِبْ عُنُقَهُ، وَإِيَّاكَ أَنْ تَضْعُفَ فَتَنْقُضَ عَلَيَّ أَمْرِي الَّذِي دَبَّرْتُهُ. ثُمَّ مَضَى إِلَى مَكَّةَ وَكَتَبَ إِلَى عِيسَى مِنَ الطَّرِيقِ يَسْتَعْلِمُ مِنْهُ مَا فَعَلَ فِي الْأَمْرِ الَّذِي أَمَرَهُ، فَكَتَبَ عِيسَى فِي الْجَوَابِ: قَدْ أَنْفَذْتُ مَا أَمَرْتَ بِهِ، فَلَمْ يَشُكَّ أَنَّهُ قَتَلَهُ. وَكَانَ عِيسَى حِينَ أَخَذَ عَبْدَ اللَّهِ مِنْ عِنْدِ الْمَنْصُورِ دَعَا كَاتِبَهُ يُونُسَ بْنَ فَرْوَةَ وَأَخْبَرَهُ الْخَبَرَ، فَقَالَ: أَرَادَ أَنْ تَقْتُلَهُ ثُمَّ يَقْتُلَكَ لِأَنَّهُ أَمَرَ بِقَتْلِهِ سِرًّا ثُمَّ يَدَّعِيهِ عَلَيْكَ عَلَانِيَةً، فَلَا تَقْتُلْهُ وَلَا تَدْفَعْهُ إِلَيْهِ سِرًّا أَبَدًا وَاكْتُمْ أَمْرَهُ. فَفَعَلَ ذَلِكَ عِيسَى. فَلَمَّا قَدِمَ الْمَنْصُورُ وَضَعَ عَلَى أَعْمَامِهِ مَنْ يُحَرِّكُهُمْ عَلَى الشَّفَاعَةِ فِي أَخِيهِمْ عَبْدِ اللَّهِ، فَفَعَلُوا وَشَفَعُوا، فَشَفَّعَهُمْ وَقَالَ لِعِيسَى: إِنِّي كُنْتُ دَفَعْتُ إِلَيْكَ عَمِّي وَعَمَّكَ عَبْدَ اللَّهِ لِيَكُونَ فِي مَنْزِلِكَ، وَقَدْ كَلَّمَنِي عُمُومَتُكَ فِيهِ، وَقَدْ صَفَحْتُ عَنْهُ فَأْتِنَا بِهِ. قَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ أَلَمْ تَأَمُرْنِي بِقَتْلِهِ ؟ فَقَتَلْتُهُ ! قَالَ: مَا أَمَرْتُكَ ! قَالَ: بَلَى أَمَرْتَنِي. قَالَ: مَا أَمَرْتُكَ إِلَّا بِحَبْسِهِ وَقَدْ كَذَبْتَ ! ثُمَّ قَالَ الْمَنْصُورُ لِعُمُومَتِهِ: إِنَّ هَذَا قَدْ ( أَقَرَّ لَكُمْ ) بِقَتْلِ أَخِيكُمْ قَالُوا: فَادْفَعْهُ إِلَيْنَا نُقِيدُهُ بِهِ. فَسَلَّمَهُ إِلَيْهِمْ، وَخَرَجُوا بِهِ إِلَى الرَّحْبَةِ، وَاجْتَمَعَ النَّاسُ وَشُهِرَ الْأَمْرُ، وَقَامَ أَحَدُهُمْ لِيَقْتُلَهُ، فَقَالَ لَهُ عِيسَى: أَفَاعِلٌ أَنْتَ ؟ قَالَ: إِي وَاللَّهِ ! قَالَ: رُدُّونِي إِلَى أَمِيرِ الْمُؤْمِنِينَ. فَرَدُّوهُ إِلَيْهِ. فَقَالَ لَهُ: إِنَّمَا أَرَدْتَ بِقَتْلِهِ أَنْ تَقْتُلَنِي. هَذَا عَمُّكَ حَيٌّ سَوِيٌّ. قَالَ: ائْتِنَا بِهِ. فَأَتَاهُ بِهِ. قَالَ: يَدْخُلُ حَتَّى أَرَى رَأْيِي، ثُمَّ انْصَرَفُوا، ثُمَّ أَمَرَ بِهِ فَجُعِلَ فِي بَيْتٍ أَسَاسُهُ مِلْحٌ وَأَجْرَى الْمَاءَ فِي أَسَاسِهِ فَسَقَطَ عَلَيْهِ، فَمَاتَ فَدُفِنَ فِي مَقَابِرِ بَابِ الشَّامِ، فَكَانَ أَوَّلَ مَنْ دُفِنَ فِيهَا، وَكَانَ عُمُرُهُ اثْنَتَيْنِ وَخَمْسِينَ سَنَةً. قِيلَ: رَكِبَ الْمَنْصُورُ يَوْمًا وَمَعَهُ ابْنُ عَيَّاشٍ الْمَنْتُوفُ، فَقَالَ لَهُ الْمَنْصُورُ: تَعْرِفُ ثَلَاثَةَ خُلَفَاءَ أَسْمَاؤُهُمْ عَلَى الْعَيْنِ قَتَلَتْ ثَلَاثَةَ خَوَارِجَ مَبْدَأُ أَسْمَائِهِمْ عَلَى الْعَيْنِ ؟ قَالَ: لَا أَعْرِفُ إِلَّا مَا يَقُولُ الْعَامَّةُ: إِنَّ عَلِيًّا قَتَلَ عُثْمَانَ، وَكَذَبُوا، وَعَبْدَ الْمَلِكِ قَتَلَ عَبْدَ الرَّحْمَنِ بْنَ الْأَشْعَثِ، وَعَبْدَ اللَّهِ بْنَ الزُّبَيْرِ قَتَلَ عَمْرَو بْنَ سَعِيدٍ، وَعَبْدَ اللَّهِ بْنَ عَلِيٍّ سَقَطَ عَلَيْهِ الْبَيْتُ. فَقَالَ الْمَنْصُورُ: إِذَا سَقَطَ عَلَيْهِ فَمَا ذَنْبِي أَنَا ؟ قَالَ: مَا قُلْتُ إِنَّ لَكَ ذَنْبًا. قَوْلُهُ: ابْنُ الزُّبَيْرِ قَتَلَ عَمْرَو بْنَ سَعِيدٍ لَيْسَ بِصَحِيحٍ، إِنَّمَا قَتَلَهُ عَبْدُ الْمَلِكِ. ( عَيَّاشٌ بِالْيَاءِ الْمُثَنَّاةِ مِنْ تَحْتَ، وَالشِّينِ الْمُعْجَمَةِ ).

     ✧ Mention of the death of ʿAbd Allāh b. ʿAlī Al-Manṣūr had brought ʿĪsā b. Mūsā forward after he had abdicated, and he delivered to him his paternal uncle ʿAbd Allāh b. ʿAlī and ordered him to kill him. He said to him: "The caliphate will come to you after al-Mahdī, so strike his neck. Beware of showing weakness and thereby undoing the matter I have arranged." Then he departed for Makkah and wrote to ʿĪsā from the road, asking him for information about what he had done regarding the matter he had commanded him. ʿĪsā wrote in reply: "I have carried out what you commanded." So he did not doubt that he had killed him. When ʿĪsā took ʿAbd Allāh from al-Manṣūr, he summoned his secretary Yūnus b. Farwah and told him the news. He said: "He wants you to kill him and then he will kill you, because he ordered his killing secretly and then he will claim it against you openly. So do not kill him and never hand him over to him secretly, and keep his affair hidden." ʿĪsā did that. When al-Manṣūr arrived, he set over his paternal uncles someone to incite them to intercede for their brother ʿAbd Allāh. They did so and interceded, and he accepted their intercession. He said to ʿĪsā: "I had handed over to you my paternal uncle, and your paternal uncle, ʿAbd Allāh, so that he would be in your house. Your paternal uncles have spoken to me about him, and I have pardoned him, so bring him to us." He said: "O Commander of the Faithful, did you not command me to kill him? So I killed him!" He said: "I did not command you!" He said: "Yes, you commanded me." He said: "I only commanded you to imprison him, and you have lied!" Then al-Manṣūr said to his paternal uncles: "This man has acknowledged to you the killing of your brother." They said: "Hand him over to us so that we may exact retaliation from him for him." So he handed him over to them, and they took him out to al-Raḥbah. The people gathered and the matter was made public. One of them stood up to kill him, and ʿĪsā said to him: "Are you going to do it?" He said: "Yes, by God!" He said: "Return me to the Commander of the Faithful." So they returned him to him. He said to him: "You only intended by killing him to kill me. This is your paternal uncle, alive and well." He said: "Bring him to us." So he brought him to him. He said: "Let him enter until I form my opinion." Then they left. Then he gave orders concerning him, and he was placed in a house whose foundation was salt, and water was made to flow into its foundation, so it collapsed upon him, and he died. He was buried in the cemeteries of Bāb al-Shām, and he was the first to be buried there. His age was fifty-two years. It is said: One day al-Manṣūr rode out with Ibn ʿAyyāsh al-Mantūf accompanying him. Al-Manṣūr said to him: "Do you know three caliphs whose names begin with the letter ʿayn who killed three Kharijites whose names begin with the letter ʿayn?" He said: "I know only what the common people say: that ʿAlī killed ʿUthmān—and they lied—, that ʿAbd al-Malik killed ʿAbd al-Raḥmān b. al-Ashʿath, that ʿAbd Allāh b. al-Zubayr killed ʿAmr b. Saʿīd, and that a house collapsed upon ʿAbd Allāh b. ʿAlī." Al-Manṣūr said: "If it collapsed upon him, what is my fault?" He said: "I did not say that you were at fault." His statement that Ibn al-Zubayr killed ʿAmr b. Saʿīd is not correct; rather, ʿAbd al-Malik killed him. (ʿAyyāsh is with a yāʾ with two dots beneath, and a dotted shīn.)

140. Tarikh (al-Tabari) 2815No grade recorded

     ذِكْرُ عِدَّةِ حَوَادِثَ فِي هَذِهِ السَّنَةِ وَلَّى الْمَنْصُورُ مُحَمَّدًا ابْنَ أَخِيهِ أَبِي الْعَبَّاسِ السَّفَّاحِ الْبَصْرَةَ، فَاسْتَعْفَى مِنْهَا  ، فَأَعْفَاهُ، فَانْصَرَفَ إِلَى بَغْدَاذَ وَاسْتَخْلَفَ بِهَا نُخْبَةَ بْنَ سَالِمٍ، فَأَقَرَّهُ الْمَنْصُورُ عَلَيْهَا، فَلَمَّا رَجَعَ إِلَى بَغْدَاذَ مَاتَ بِهَا. وَكَانَ عَامِلُ الْمَنْصُورِ فِي هَذِهِ السَّنَةِ عَلَى مَكَّةَ وَالطَّائِفِ عَمَّهُ عَبْدَ الصَّمَدِ بْنَ عَلِيٍّ،  وَعَلَى الْمَدِينَةِ جَعْفَرَ بْنَ سُلَيْمَانَ، وَعَلَى الْكُوفَةِ وَأَرْضِهَا مُحَمَّدَ بْنَ سُلَيْمَانَ، وَعَلَى الْبَصْرَةِ عُقْبَةُ بْنُ سَالِمٍ، وَعَلَى قَضَائِهَا سَوَّارَ بْنَ عَبْدِ اللَّهِ، وَعَلَى مِصْرَ يَزِيدَ بْنَ حَاتِمٍ.

     ✧ Mention of several events In this year, al-Manṣūr appointed Muḥammad, the son of his brother Abū al-ʿAbbās al-Saffāḥ, over al-Baṣrah, but he asked to be excused from it, so he excused him. He then departed to Baghdādh and appointed as his deputy over it Nukhbah b. Sālim, and al-Manṣūr confirmed him over it. When he returned to Baghdādh, he died there. Al-Manṣūr's governor in this year over Makkah and al-Ṭāʾif was his paternal uncle ʿAbd al-Ṣamad b. ʿAlī, and over al-Madīnah was Jaʿfar b. Sulaymān, and over al-Kūfah and its land was Muḥammad b. Sulaymān, and over al-Baṣrah was ʿUqbah b. Sālim, and over its judiciary was Sawwār b. ʿAbd Allāh, and over Miṣr was Yazīd b. Ḥātim.

141. Tarikh (al-Tabari) 2816No grade recorded

     وَفِيهَا: ضُرِبَ مَالِكُ بْنُ أَنَسٍ. قال مَكِّيُّ بْنُ إِبْرَاهِيمَ: ضُرِبَ مَالِكُ بْنُ أَنَسٍ ؓ فِي سَنَةِ سَبْعٍ وَأَرْبَعِينَ وَمِائَةٍ. ضَرَبَهُ سُلَيْمَانُ بْنُ عَلِيِّ بْنِ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ سَبْعِينَ سَوْطًا. قَالَ ابن الجوزي رَحِمَهُ اللَّهُ: وَالسَّبَبُ فِي ضَرْبِهِ أَنَّهُمْ سَأَلُوهُ عَنْ مُبَايَعَةِ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ حَسَنِ بْنِ حَسَنٍ وَقَالُوا لَهُ: إِنَّ فِي أَعْنَاقِنَا بَيْعَةَ أَبِي جَعْفَرٍ. فَقَالَ: إِنَّمَا بَايَعْتُمْ مُكْرَهِينَ، وَلَيْسَ عَلَى مُكْرَهٍ يَمِينٌ، فَأَسْرَعَ النَّاسُ إِلَى مُحَمَّدٍ. فَلِذَلِكَ ضُرِبَ.

     ✧ In it, Malik b. Anas was flogged. Makki b. Ibrahim said: Malik b. Anas ؓ was flogged in the year one hundred and forty-seven. Sulayman b. ʿAli b. ʿAbd Allah b. ʿAbbas flogged him with seventy lashes. Ibn al-Jawzi (may Allah have mercy on him) said: The reason for his flogging was that they asked him about pledging allegiance to Muhammad b. ʿAbd Allah b. Ḥasan b. Ḥasan, and they said to him: 'We have the oath of allegiance to Abu Jaʿfar upon our necks.' He said: 'You pledged only under compulsion, and there is no oath upon one compelled.' So the people hastened to Muhammad. For that reason, he was flogged.

142. Tarikh (al-Tabari) 2817No grade recorded

     وَفِي هَذِهِ السَّنَةِ: حَجَّ بِالنَّاسِ الْمَنْصُورُ، وَقَبَضَ عَلَى جَعْفَرِ بْنِ مُحَمَّدِ بْنِ عَلِيٍّ بِالْمَدِينَةِ قَالَ: عَبْدُ اللَّهِ بْنُ الْفَضْلِ بْنِ الرَّبِيعِ - وَلَمْ يَحْفَظِ الدُّعَاءَ وَبَعْضُهُ عَنْ غَيْرِهِ - قَالَ: حَجَّ أَبُو جَعْفَرٍ سَنَةَ سَبْعٍ وَأَرْبَعِينَ وَمِائَةٍ، فَقَدِمَ الْمَدِينَةَ فَقَالَ: ابْعَثْ إِلَى جَعْفَرِ بْنِ مُحَمَّدٍ مَنْ يَأْتِينَا بِهِ مُتْعَبًا، قَتَلَنِي اللَّهُ إِنْ لَمْ أَقْتُلْهُ. فَتَغَافَلَ عَنْهُ الرَّبِيعُ لِيَنْسَاهُ، ثُمَّ أَعَادَ ذِكْرَهُ لِلرَّبِيعِ وَقَالَ: ابْعَثْ إِلَيْهِ مَنْ يَأْتِي بِهِ مُتْعَبًا. فَتَغَافَلَ عَنْهُ، ثُمَّ أَرْسَلَ إِلَى الرَّبِيعِ بِرِسَالَةٍ قَبِيحَةٍ فِي جَعْفَرٍ وَأَمَرَهُ أَنْ يَبْعَثَ إِلَيْهِ فَفَعَلَ. فَلَمَّا أَتَاهُ فَقَالَ: أَبَا عَبْدِ اللَّهِ، اذْكُرِ اللَّهَ، فَإِنَّهُ قَدْ أَرْسَلَ إِلَيْكَ الَّتِي لَا سِوَى لَهَا. قَالَ جَعْفَرٌ: لَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللَّهِ الْعَلِيِّ الْعَظِيمِ. ثُمَّ أَعْلَمَ أَبَا جَعْفَرٍ حُضُورَهُ، فَلَمَّا دَخَلَ أَوْعَدَهُ وَقَالَ أَبُو عَبْدِ اللَّهِ: اتَّخَذَكَ أَهْلُ الْعِرَاقِ إِمَامًا يَجْبُونَ إِلَيْكَ زَكَاةَ أَمْوَالِهِمْ، وَتُلْحِدُ فِي سُلْطَانِي وَتَبْغِيهِ الْغَوَائِلَ، قَتَلَنِي اللَّهُ إِنْ لَمْ أَقْتُلْكَ. فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، إِنَّ سُلَيْمَانَ عَلَيْهِ السَّلَامُ أُعْطِيَ فَشَكَرَ، وَإِنَّ أَيُّوبَ ابْتُلِيَ فَصَبَرَ، وَإِنَّ يُوسُفَ ظُلِمَ فَغَفَرَ، وَأَنْتَ مِنْ ذَلِكَ الشَّيْخِ. فَقَالَ لَهُ أَبُو جَعْفَرٍ: إِلَيَّ وَعِنْدِي أَبَا عَبْدِ اللَّهِ الْبَرِيءَ السَّاحَةِ، السَّلِيمَ النَّاحِيَةِ، الْقَلِيلَ الْغَائِلَةِ، جَزَاكَ اللَّهُ مِنْ ذِي رَحِمٍ أَفْضَلَ مَا جَزَى ذَوِي الْأَرْحَامِ عَنْ أَرْحَامِهِمْ. ثُمَّ تَنَاوَلَ يَدَهُ فَأَجْلَسَهُ مَعَهُ عَلَى فَرْشِهِ، ثُمَّ قَالَ: عَلَيَّ بِالْمِحَفَّةِ. فَأَتَى بِدُهْنٍ فِيهِ غَالِيَةٌ فَعَلَّقَهُ بِيَدِهِ حَتَّى خَلَتْ لِحْيَتُهُ قَاطِرَةً، ثُمَّ قَالَ: فِي حِفْظِ اللَّهِ وَكِلَاءَتِهِ. ثُمَّ قَالَ: يَا رَبِيعُ، أَلْحِقْ أَبَا عَبْدِ اللَّهِ جَائِزَتَهُ وَكُسْوَتَهُ، انْصَرِفْ أَبَا عَبْدِ اللَّهِ فِي حِفْظِ اللَّهِ وَفِي كَنَفِهِ. فَانْصَرَفَ، وَلَحِقْتُهُ فَقُلْتُ لَهُ: إِنِّي رَأَيْتُ قَبْلَ ذَلِكَ مَا لَمْ تَرَهُ، وَرَأَيْتُ بَعْدَ ذَلِكَ مَا قَدْ رَأَيْتَ، فَمَا قُلْتَ يَا أَبَا عَبْدِ الرَّحْمَنِ حِينَ دَخَلْتَ. قَالَ: قُلْتُ: اللَّهُمَّ احْرُسْنِي بِعَيْنِكَ الَّتِي لَا تَنَامُ، وَأَكْنِفْنِي بِبَرَكَتِكَ الَّتِي لَا تُرَامُ، وَارْحَمْنِي بِقُدْرَتِكَ عَلَيَّ، فَلَا أَهْلَكُ وَأَنْتَ رَجَائِي، اللَّهُمَّ إِنَّكَ أَكْبَرُ وَأَجَلُّ مِمَّا أَخَافُ وَأَحْذَرُ، اللَّهُمَّ بِكَ أَدْفَعُ فِي نَحْرِهِ، وَأَسْتَعِيذُكَ مِنْ شَرِّهِ.

     ✧ In this year: al-Manṣūr performed the pilgrimage with the people, and he seized Jaʿfar b. Muḥammad b. ʿAlī in Madinah. He said: ʿAbd Allāh b. al-Faḍl b. al-Rabīʿ — and he did not memorize the supplication, and part of it was from someone else — said: Abū Jaʿfar performed the pilgrimage in the year one hundred and forty-seven, and he came to Madinah and said: Send to Jaʿfar b. Muḥammad someone to bring him to us exhausted; may God kill me if I do not kill him. Al-Rabīʿ pretended to overlook it so that he would forget it. Then he mentioned him again to al-Rabīʿ and said: Send to him someone to bring him exhausted. He pretended to overlook it. Then he sent to al-Rabīʿ an ugly message concerning Jaʿfar and ordered him to send to him, and he did so. When he came, he said: O Abā ʿAbd Allāh, remember God, for he has sent to you that which has no alternative. Jaʿfar said: There is no might and no power except with God, the Most High, the Magnificent. Then he informed Abū Jaʿfar of his presence. When he entered, he threatened him, and Abū ʿAbd Allāh said: The people of Iraq have taken you as an imam, and they collect the zakāt of their wealth to you, and you deviate in my authority and seek calamities for it; may God kill me if I do not kill you. He said: O Commander of the Faithful, Solomon ﷺ was given and he was grateful, and Job was afflicted and he was patient, and Joseph was wronged and he forgave, and you are of that stock. Abū Jaʿfar said to him: Come to me, and with me, Abā ʿAbd Allāh, you are innocent of blame, safe in quarter, of little malice; may God reward you, as a possessor of kinship, with the best reward He gives to possessors of kinship for their kin. Then he took his hand and seated him with him on his couch. Then he said: Bring the litter. He brought oil in which there was ghāliyah perfume and hung it on his hand until his beard was left dripping. Then he said: In God's protection and guardianship. Then he said: O Rabīʿ, attach to Abū ʿAbd Allāh his gift and his clothing. Depart, Abā ʿAbd Allāh, in God's protection and in His shelter. So he departed, and I caught up with him and said to him: I saw before that what you did not see, and I saw after that what you did see. What did you say, O Abā ʿAbd al-Raḥmān, when you entered? He said: I said: O God, guard me with Your eye that does not sleep, and shelter me with Your blessing that is not sought after, and have mercy on me by Your power over me, so I will not perish while You are my hope. O God, You are greater and more majestic than what I fear and am wary of. O God, by You I thrust against his chest, and I seek refuge in You from his evil.

143. Tarikh (al-Tabari) 2818No grade recorded

     وَفِيهَا أَغْزَى عَبْدُ الرَّحْمَنِ الْأُمَوِيُّ صَاحِبُ الْأَنْدَلُسِ مَوْلَاهُ بَدْرًا، وَتَمَّامَ بْنَ عَلْقَمَةَ طُلَيْطُلَةَ، وَبِهَا هَاشِمُ بْنُ عُذْرَةَ، وَضَيَّقَا عَلَيْهِ، ثُمَّ أَسَرَاهُ هُوَ وَحَيَاةُ بْنُ الْوَلِيدِ الْيَحْصُبِيُّ، وَعُثْمَانُ بْنُ حَمْزَةَ بْنِ عُبَيْدِ اللَّهِ بْنِ عُمَرَ بْنِ الْخَطَّابِ، وَأَتَيَا بِهِمْ إِلَى عَبْدِ الرَّحْمَنِ فِي جِبَابِ صُوفٍ وَقَدْ حُلِقَتْ رُءُوسُهُمْ وَلِحَاهُمْ وَقَدْ أُرْكِبُوا الْحَمِيرَ وَهُمْ فِي السَّلَاسِلِ، ثُمَّ صُلِبُوا بِقُرْطُبَةَ.

     ✧ In this year, ʿAbd al-Raḥmān al-Umawī, the ruler of al-Andalus, sent his client Badr and Tammām b. ʿAlqama to Ṭulayṭula, where Hāshim b. ʿUdhra was, and they pressed him hard. Then they captured him, along with Ḥayāt b. al-Walīd al-Yaḥṣubī and ʿUthmān b. Ḥamza b. ʿUbayd Allāh b. ʿUmar b. al-Khaṭṭāb, and brought them to ʿAbd al-Raḥmān in woolen cloaks, their heads and beards shaved, mounted on donkeys and in chains. Then they were crucified in Qurṭuba.

144. Tarikh (al-Tabari) 2819No grade recorded

     وَفِيهَا قَدِمَ رَسُولُ عَبْدِ الرَّحْمَنِ الَّذِي أَرْسَلَهُ إِلَى الشَّامِ فِي إِحْضَارِ وَلَدِهِ الْأَكْبَرِ سُلَيْمَانَ، فَحَضَرَ وَسُلَيْمَانُ مَعَهُ، وَكَانَ قَدْ وُلِدَ لِعَبْدِ الرَّحْمَنِ بِالْأَنْدَلُسِ وَلَدُهُ هِشَامٌ، فَقَدَّمَهُ الْأَمِيرُ عَبْدُ الرَّحْمَنِ عَلَى سُلَيْمَانَ، فَحَصَلَ بَيْنَهُمَا حِقْدٌ وَغِلٌّ أَوْجَبَا مَا نَذْكُرُهُ فِيمَا بَعْدُ.

     ✧ In this year, the messenger of ʿAbd al-Raḥmān whom he had sent to Syria to bring his eldest son Sulaymān arrived, and Sulaymān came with him. A son, Hishām, had been born to ʿAbd al-Raḥmān in al-Andalus, and the amīr ʿAbd al-Raḥmān placed him ahead of Sulaymān. Thus ill will and rancor arose between them, which necessitated what we shall mention later.

145. Tarikh (al-Tabari) 2820No grade recorded

     وَحَجَّ بِالنَّاسِ هَذِهِ السَّنَةَ الْمَنْصُورُ، وَكَانَ عَامِلَهُ عَلَى مَكَّةَ وَالطَّائِفِ: عَمُّهُ عَبْدُ الصَّمَدِ بْنُ عَلِيٍّ، وَعَلَى الْمَدِينَةِ: جَعْفَرُ بْنُ سُلَيْمَانَ، وَعَلَى مِصْرَ: يَزِيدُ بْنُ حَاتِمٍ الْمُهَلَّبِيُّ.

     ✧ Al-Manṣūr led the people in pilgrimage this year. His governor over Makkah and al-Ṭāʾif was his paternal uncle ʿAbd al-Ṣamad b. ʿAlī, over al-Madīnah was Jaʿfar b. Sulaymān, and over Miṣr was Yazīd b. Ḥātim al-Muhallabī.

146. Tarikh (al-Tabari) 2821No grade recorded

     وَفِيهَا مَاتَ أَشْعَثُ بْنُ عَبْدِ الْمَلِكِ الَحُدَّانِيُّ الْبَصْرِيُّ. وَهُشَامُ بْنُ حَسَّانٍ مَوْلًى لِعَتِيكٍ  ، وَقِيلَ: مَاتَ سَنَةَ ثَمَانٍ وَأَرْبَعِينَ. وَعَبْدُ الرَّحْمَنِ بْنُ زُبَيْدِ بْنِ الْحَارِثِ الْيَامِيُّ أَبُو الْأَشْعَثِ الْكُوفِيُّ. وَفِيهَا تُوُفِّيَ عُبَيْدُ اللَّهِ بْنُ عُمَرَ الْعُمَرِيُّ، وَهَاشِمُ بْنُ هَاشِمٍ، وَهِشَامُ بْنُ حَسَّانَ صَاحِبُ الْحَسَنِ الْبَصْرِيِّ. ذِكْرُ مَنْ تُوُفِّيَ فِي هَذِهِ السَّنَةِ مِنَ الْأَكَابِرِ   781 - حُسَيْنُ بْنُ ذَكْوَانَ الْمُعَلِّمُ الْبَصْرِيُّ. سَمِعَ عَبْدَ اللَّهِ بْنَ بُرَيْدَةَ، وَيَحْيَى بْنَ أَبِي كَثِيرٍ. سَمِعَ مِنْهُ: شُعْبَةُ، وَعَبْدُ الْوَارِثِ، وَابْنُ الْمُبَارَكِ، وَكَانَ ثِقَةً. 782 - سُهَيْلُ بْنُ حَيَّانَ بْنِ مَنْصُورِ بْنِ سَعْدٍ، أَبُو السَّحْمَاءِ الْكَلْبِيُّ. رَوَى عَنْهُ: اللَّيْثُ، وَابْنُ وَهْبٍ. وَكَانَتْ لَهُ عِبَادَةٌ وَفَضْلٌ. تُوُفِّيَ بِالْإِسْكَنْدَرِيَّةِ فِي هَذِهِ السَّنَةِ. 783 - عَبْدُ اللَّهِ بْنُ عَلِيِّ بْنِ عَبْدِ اللَّهِ بْنِ الْعَبَّاسِ بْنِ عَبْدِ الْمُطَّلِبِ الْهَاشِمِيُّ، عَمُّ أَبِي جَعْفَرٍ الْمَنْصُورِ. أُمُّهُ أُمُّ وَلَدٍ بَرْبَرِيَّةٌ، وَلَّاهُ أَبُو الْعَبَّاسِ السَّفَّاحُ حَرْبَ مَرْوَانَ بْنِ مُحَمَّدٍ، وَضَمِنَ لَهُ أَنَّهُ إِنْ جَرَى قُتِلَ مَرْوَانُ عَلَى يَدِهِ أَنْ يَجْعَلَهُ الْخَلِيفَةُ مِنْ بَعْدِهِ، فَسَارَ عَبْدُ اللَّهِ إِلَى مَرْوَانَ حَتَّى قَتَلَهُ، وَاسْتَوْلَى عَلَى بِلَادِ الشَّامِ، وَلَمْ يَزَلْ أَمِيرًا عَلَيْهَا مُدَّةَ خِلَافَةِ السَّفَّاحِ، ثُمَّ تَغَيَّرَتْ نِيَّةُ السَّفَّاحِ لَهُ، فَعَهِدَ إِلَى الْمَنْصُورِ، فَلَمَّا وَلِيَ الْمَنْصُورُ خَالَفَ عَلَيْهِ عَبْدُ اللَّهِ، وَدَعَا إِلَى نَفْسِهِ مُحْتَجًّا بِمَا كَانَ السَّفَّاحُ وَعَدَهُ، فَوَجَّهَ إِلَيْهِ الْمَنْصُورُ أَبَا مُسْلِمٍ صَاحِبَ الدَّوْلَةِ، فَحَارَبَهُ بِنَصِيبِينَ، فَانْهَزَمَ عَبْدُ اللَّهِ وَاخْتَفَى، وَصَارَ إِلَى الْبَصْرَةِ إِلَى أَخِيهِ سُلَيْمَانَ بْنِ عَلِيِّ، فَأَقَامَ عِنْدَهُ إِلَى أَنْ أَخَذَ لَهُ أَمَانًا مِنَ الْمَنْصُورِ، فَقَدِمَ إِلَى الْمَنْصُورِ، وَلَمْ يَصِلْ إِلَيْهِ فَحَبَسَهُ، فَلَمْ يَزَلْ فِي الْحَبْسِ حَتَّى وَقَعَ عَلَيْهِ الْبَيْتُ الَّذِي حُبِسَ فِيهِ فِي لَيْلَةٍ مَطِيرَةٍ فَقَتَلَهُ فِي هَذِهِ السَّنَةِ، وَهُوَ ابْنُ اثْنَتَيْنِ وَخَمْسِينَ سَنَةً. وَقِيلَ: بَلْ كَانَ عُمْرُهُ خَمْسًا وَأَرْبَعِينَ. وَدُفِنَ فِي مَقَابِرِ بَابِ الشَّامِ، فَكَانَ أَوَّلَ مَنْ دُفِنَ بِهَا. وَقَدْ رَوَى أَصْحَابُ التَّوَارِيخِ أَنَّ الْمَنْصُورَ قَالَ لِابْنِ عَيَّاشٍ الْمَنْتُوفِ - وَكَانَ لَهُ انْبِسَاطٌ عَلَى الْمَنْصُورِ - عَلَى طَرِيقِ الْمِزَاحِ: تَعَرَّفْ ثَلَاثَةً أَوَّلُ أَسْمَائِهِمْ عَيْنٌ، قَتَلُوا ثَلَاثَةً أَوَائِلُ أَسْمَائِهِمْ عَيْنٌ؟ قَالَ: نَعَمْ، عَبْدُ الرَّحْمَنِ قَتَلَ عَلِيَّ بْنَ أَبِي طَالِبٍ، وَعَبْدُ الْمَلِكِ بْنُ مَرْوَانَ قَتَلَ عَبْدُ اللَّهِ بْنُ الزُّبَيْرِ، وَوَقَعَ الْبَيْتُ عَلَى عَمِّكَ عَبْدِ اللَّهِ. وَكَانَ قَدْ كَتَبَ الْعَهْدَ لِعَبْدِ اللَّهِ وَاسْتَوْثَقَ فِيهِ، وَغَلَّظَ فِي الْأَيْمَانِ، وَفِيهِ: أَنْ أَحُجَّ حَافِيًا حَاسِرًا، وَأَمْوَالِي وَأَمْلَاكِي حَبِيسٌ فِي سَبِيلِ اللَّهِ، وَأَقُولُ كَذَا وَكَذَا، وَأَبْرَأُ مِنْ كَذَا وَكَذَا. فَلَمَّا وَقَفَ الْمَنْصُورُ عَلَى هَذَا الْمَكْتُوبِ قَالَ: مَتَى وَقَعَتْ عَلَيْهِ عَيْنِي فَهَذَا كُلُّهُ يَلْزَمُنِي. فَلَمَّا جِيءَ بِهِ أُعْلِمَ بِمَجِيئِهِ، فَقَالَ: يُدْخَلُ بَيْتًا. وَكَانَ قَدْ أَعَدَّ لَهُ بَيْتًا بُنِيَ أَسَاسُهُ بِالْمِلْحِ، فَلَمَّا اسْتَقَرَّ فِيهِ أُجْرِيَ الْمَاءُ حَوَالَيْهِ فَانْهَدَمَ الْبَيْتُ عَلَيْهِ. وَقَالَ الصُّولِيُّ: وَيُرْوَى أَنَّهُ قَالَ لَهُمْ: أَتَعْرِفُونَ عَيْنَ ابْنَ عَيْنِ ابْنِ عَيْنِ ابْنِ عَيْنِ ابْنِ عَيْنٍ قَتَلَ مِيمَ ابْنَ مِيمِ ابْنِ مِيمٍ؟ قَالُوا: نَعَمْ، عَمُّكَ عَبْدُ اللَّهِ بْنُ عَلِيِّ بْنِ عَبْدِ اللَّهِ بْنِ عَبَّاسِ بْنِ عَبْدِ الْمُطَّلِبِ قَتَلَ مَرْوَانَ بْنَ مُحَمَّدِ بْنِ مَرْوَانَ. 784 - عُثْمَانُ، أَبُو عَمْرٍو الْبَتِّيُّ الثَّقَفِيُّ الْبَصْرِيُّ. وَقِيلَ: هُوَ عُثْمَانُ بْنُ سُلَيْمَانَ بْنِ هُرْمُزَ. وَقِيلَ: ابْنُ سُلَيْمَانَ بْنِ جُرْمُوزٍ. سَمِعَ الْحَسَنَ. وَرَوَى عَنْهُ الثَّوْرِيُّ. وَكَانَ يَبِيعُ الْبَتَّ، وَهِيَ ثِيَابٌ مَعْرُوفَةٌ بِالْبَصْرَةِ. 785 - هِشَامُ بْنُ حَسَّانَ بْنِ عَبْدِ اللَّهِ الْفِرْدَوْسِيُّ. رَوَى عَنْ عَطَاءٍ وَغَيْرِهِ. قَالَ: حَمَّادَ بْنَ زَيْدٍ قَالَ: حَدَّثَتْنِي فَارِسِيَّةٌ كَانَتْ تَكُونُ مَعَ هِشَامِ بْنِ حَسَّانَ فِي الدَّارِ قَالَتْ: أَيُّ ذَنْبٍ عَمِلَ هَذَا مِنْ قِبَلِ هَذَا اللَّيْلِ كُلِّهِ يُبْكِي. تُوُفِّيَ هِشَامٌ فِي هَذِهِ السَّنَةِ. وَقِيلَ فِي سَنَةِ ثَمَانٍ، وَقِيلَ: فِي سَنَةِ سِتٍّ. 786 - هَانِي بْنُ الْمُنْذِرِ الْكُلَاعِيُّ. رَوَى عَنْهُ ابْنُ لَهِيعَةَ. وَكَانَ عَلَّامَةً بِالْأَنْسَابِ، مُسْتَطْلِعًا مَعْرِفَتَهَا، وَبِأَخْبَارِ الْعَرَبِ وَأَيَّامِهَا، وَأَخْبَارِ مِصْرَ وَمَا جَرَى فِيهَا. وَكَانَ يُوثَقُ فِيمَا يَحْكِيهِ. تُوُفِّيَ فِي هَذِهِ السَّنَةِ.

     ✧ In it died Ashʿath b. ʿAbd al-Malik al-Ḥuddānī al-Baṣrī; and Hishām b. Ḥassān, a client of ʿAtīk—although it is said he died in the year 148; and ʿAbd al-Raḥmān b. Zubayd b. al-Ḥārith al-Yāmī, Abū al-Ashʿath al-Kūfī. In it also died ʿUbayd Allāh b. ʿUmar al-ʿUmarī, Hāshim b. Hāshim, and Hishām b. Ḥassān, the companion of al-Ḥasan al-Baṣrī. An account of the prominent men who died in this year: 781 - Ḥusayn b. Dhakwān al-Muʿallim al-Baṣrī. He heard ʿAbd Allāh b. Buraydah and Yaḥyā b. Abī Kathīr. Heard from him: Shuʿbah, ʿAbd al-Wārith, and Ibn al-Mubārak. He was trustworthy. 782 - Suhayl b. Ḥayyān b. Manṣūr b. Saʿd, Abū al-Saḥmāʾ al-Kalbī. Narrated from him: al-Layth and Ibn Wahb. He was known for devotion and virtue. He died in Alexandria in this year. 783 - ʿAbd Allāh b. ʿAlī b. ʿAbd Allāh b. al-ʿAbbās b. ʿAbd al-Muṭṭalib al-Hāshimī, the paternal uncle of Abū Jaʿfar al-Manṣūr. His mother was an umm walad of Berber origin. Abū al-ʿAbbās al-Saffāḥ appointed him to fight Marwān b. Muḥammad, and guaranteed him that if Marwān were killed at his hands, he would make him caliph after him. So ʿAbd Allāh marched against Marwān until he killed him and took control of the lands of Syria. He remained governor there throughout the caliphate of al-Saffāḥ. Then al-Saffāḥ's intention toward him changed, and he designated al-Manṣūr as heir. When al-Manṣūr became caliph, ʿAbd Allāh opposed him and called for allegiance to himself, citing what al-Saffāḥ had promised him. Al-Manṣūr sent Abū Muslim, the supporter of the dynasty, against him. He fought him at Naṣībīn. ʿAbd Allāh was defeated and went into hiding, then went to al-Baṣrah to his brother Sulaymān b. ʿAlī and stayed with him until he obtained a guarantee of safety for him from al-Manṣūr. He came to al-Manṣūr, but before he reached him he imprisoned him. He remained in prison until the building in which he was imprisoned collapsed on him on a rainy night, killing him in this year. He was fifty-two years old. It is also said his age was forty-five. He was buried in the cemetery of Bāb al-Shām, and was the first to be buried there. The chroniclers have related that al-Manṣūr said to Ibn ʿAyyāsh al-Mantūf—who was on familiar terms with al-Manṣūr—by way of jest: "Do you know three men whose first names begin with ʿayn who killed three men whose first names begin with ʿayn?" He said: "Yes: ʿAbd al-Raḥmān killed ʿAlī b. Abī Ṭālib; ʿAbd al-Malik b. Marwān killed ʿAbd Allāh b. al-Zubayr; and the building collapsed on your uncle ʿAbd Allāh." He had written a covenant for ʿAbd Allāh and made it binding, with heavy oaths, in which he said: "I shall perform the pilgrimage barefoot and bareheaded, and my wealth and properties shall be held as endowment in the path of God; I shall say such and such, and I shall dissociate myself from such and such." When al-Manṣūr read this document, he said: "The moment my eye falls upon him, all of this becomes incumbent upon me." When he was brought, al-Manṣūr was informed of his arrival, and he said: "Put him in a house." He had prepared a house whose foundation was built with salt. When he settled inside, water was made to flow around it, and the house collapsed on him. Al-Ṣūlī said: It is related that he said to them: "Do you know an ʿayn son of ʿayn son of ʿayn son of ʿayn son of ʿayn who killed a mīm son of mīm son of mīm?" They said: "Yes: your uncle ʿAbd Allāh b. ʿAlī b. ʿAbd Allāh b. ʿAbbās b. ʿAbd al-Muṭṭalib killed Marwān b. Muḥammad b. Marwān." 784 - ʿUthmān, Abū ʿAmr al-Battī al-Thaqafī al-Baṣrī. It is said he is ʿUthmān b. Sulaymān b. Hurmuz, and it is said Ibn Sulaymān b. Jarmūz. He heard al-Ḥasan, and al-Thawrī narrated from him. He used to sell al-batt, which are well-known garments in al-Baṣrah. 785 - Hishām b. Ḥassān b. ʿAbd Allāh al-Firdawsī. He narrated from ʿAṭāʾ and others. Ḥammād b. Zayd said: A Persian woman who used to be with Hishām b. Ḥassān in the house told me: "What sin has this one committed that he weeps all night?" Hishām died in this year. It is also said in the year 148, and it is said in the year 146. 786 - Hānī b. al-Mundhir al-Kulāʿī. Ibn Lahīʿah narrated from him. He was an expert in genealogies, thoroughly versed in their knowledge, and in the reports of the Arabs and their battle-days, and the reports of Egypt and what took place in it. He was considered reliable in what he related. He died in this year.

147. Tarikh (al-Tabari) 2822No grade recorded

     وَفِي سَنَةِ ثَمَانٍ وَأَرْبَعِينَ: تَوَطَّدَتِ الْمَمَالِكُ كُلُّهَا لِلْمَنْصُورِ، وَعَظُمَتْ هَيْبَتُهُ فِي النُّفُوسِ، وَدَانَتْ لَهُ الْأَمْصَارُ، وَلَمْ يُبْقِ خَارِجًا عَنْهُ سِوَى جَزِيرَةِ الْأَنْدَلُسِ فَقَطْ؛ فَإِنَّهَا غَلَبَ عَلَيْهَا عَبْدُ الرَّحْمَنِ بْنُ مُعَاوِيَةَ الْأُمَوِيُّ الْمَرْوَانِيُّ، لَكِنَّهُ لَمْ يَتَلَقَّبْ بِأَمِيرِ الْمُؤْمِنِينَ بَلِ بِالْأَمِيرِ فَقَطْ، وَكَذَلِكَ بَنُوهُ.

     ✧ In the year one hundred and forty-eight: the lands all became firmly established for al-Mansur, and his awe became great in the souls, and the cities yielded obedience to him, and no one remained outside his authority except the island of al-Andalus only; for it was overcome by ʿAbd al-Raḥmān b. Muʿāwiyah al-Umawī al-Marwānī, but he did not assume the title of Commander of the Faithful, but only that of emir, and likewise his sons.

148. Tarikh (al-Tabari) 2823No grade recorded

     ثُمَّ دَخَلَتْ سَنَةُ ثَمَانٍ وَأَرْبَعِينَ وَمِائَةٍ ذِكْرُ خُرُوجِ حَسَّانِ بْنِ مُجَالِدٍ   وَفِيهَا خَرَجَ حَسَّانُ بْنُ مُجَالِدِ بْنِ يَحْيَى بْنِ مَالِكِ بْنِ الْأَجْدَعِ الْهَمْدَانِيُّ. وَمَالِكٌ هَذَا هُوَ أَخُو مَسْرُوقِ بْنِ الْأَجْدَعِ. وَكَانَ خُرُوجُهُ بِنَوَاحِي الْمَوْصِلِ بِقَرْيَةٍ تُسَمَّى بَافَخَّارَى قَرِيبٍ مِنَ الْمَوْصِلِ عَلَى دِجْلَةَ، فَخَرَجَ إِلَيْهِ عَسْكَرُ الْمَوْصِلِ، وَعَلَيْهَا الصَّقْرُ بْنُ نَجْدَةَ، وَكَانَ قَدْ وَلِيَهَا بَعْدَ حَرْبِ بْنِ عَبْدِ اللَّهِ، فَالْتَقَوْا وَاقْتَتَلُوا وَانْهَزَمَ عَسْكَرُ الْمَوْصِلِ إِلَى الْجِسْرِ. وَأَحْرَقَ الْخَوَارِجُ أَصْحَابُ حَسَّانٍ السُّوقَ هُنَاكَ وَنَهَبُوهُ  . ثُمَّ إِنَّ حَسَّانًا سَارَ إِلَى الرَّقَّةِ وَمِنْهَا إِلَى الْبَحْرِ وَدَخَلَ إِلَى بَلَدِ السِّنْدِ، وَكَانَتِ الْخَوَارِجُ مِنْ أَهْلِ عُمَانَ يُدْخِلُونَهُمْ وَيَدَعُونَهُمْ، فَاسْتَأْذَنَهُمْ فِي الْمَصِيرِ إِلَيْهِمْ، فَلَمْ يُجِيبُوهُ، فَعَادَ إِلَى الْمَوْصِلِ، فَخَرَجَ إِلَيْهِ الصَّقْرُ أَيْضًا، وَالْحَسَنُ بْنُ صَالِحِ بْنِ حَسَّانٍ الْهَمْدَانِيُّ، وَبِلَالٌ الْقَيْسِيُّ، فَالْتَقَوْا فَانْهَزَمَ الصَّقْرُ، وَأُسِرَ الْحَسَنُ بْنُ صَالِحٍ وَبِلَالٌ، فَقَتَلَ حَسَّانٌ بِلَالًا، وَاسْتَبْقَى الْحَسَنَ لِأَنَّهُ مِنْ هَمْدَانَ، فَفَارَقَهُ بَعْضُ أَصْحَابِهِ لِهَذَا. وَكَانَ حَسَّانٌ قَدْ أَخَذَ رَأْيَ الْخَوَارِجِ عَنْ خَالِهِ حَفْصِ بْنِ أَشْيَمَ، وَكَانَ مِنْ عُلَمَاءِ الْخَوَارِجِ وَفُقَهَائِهِمْ. وَلَمَّا بَلَغَ الْمَنْصُورَ خُرُوجُ حَسَّانٍ قَالَ: خَارِجِيٌّ مِنْ هَمْدَانَ ؟ قَالُوا: إِنَّهُ ابْنُ أُخْتِ حَفْصِ بْنِ أَشْيَمَ. فَقَالَ: فَمَنْ هُنَاكَ ؟ وَإِنَّمَا أَنْكَرَ الْمَنْصُورُ ذَلِكَ لِأَنَّ عَامَّةَ هَمْدَانَ شِيعَةٌ لَعَلِيٍّ، وَعَزَمَ الْمَنْصُورُ عَلَى إِنْفَاذِ الْجُيُوشِ إِلَى الْمَوْصِلِ وَالْفَتْكِ بِأَهْلِهَا. فَأَحْضَرَ أَبَا حَنِيفَةَ، وَ ابْنَ أَبِي لَيْلَى، وَ ابْنَ شُبْرُمَةَ، وَقَالَ لَهُمْ: إِنَّ أَهْلَ الْمَوْصِلِ شَرَطُوا إِلَيَّ أَنَّهُمْ لَا يَخْرُجُونَ عَلَيَّ، فَإِنْ فَعَلُوا حَلَّتْ دِمَاؤُهُمْ وَأَمْوَالُهُمْ، وَقَدْ خَرَجُوا. فَسَكَتَ أَبُو حَنِيفَةَ وَتَكَلَّمَ الرَّجُلَانِ وَقَالَا: رَعِيَّتُكَ، فَإِنْ عَفَوْتَ فَأَهْلُ ذَلِكَ أَنْتَ، وَإِنْ عَاقَبْتَ فَبِمَا يَسْتَحِقُّونَ. فَقَالَ لِأَبِي حَنِيفَةَ: أَرَاكَ سَكَتَّ يَا شَيْخُ ؟ فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، أَبَاحُوكَ مَا لَا يَمْلِكُونَ، أَرَأَيْتَ لَوْ أَنَّ امْرَأَةً أَبَاحَتْ فَرْجَهَا بِغَيْرِ عَقْدِ نِكَاحٍ وَمِلْكِ يَمِينٍ، أَكَانَ يَجُوزُ أَنْ تُوطَأَ ؟ قَالَ: لَا ! وَكَفَّ عَنْ أَهْلِ الْمَوْصِلِ وَأَمَرَ أَبَا حَنِيفَةَ وَصَاحِبَيْهِ بِالْعَوْدِ إِلَى الْكُوفَةِ.

     ✧ Then the year 148 AH began Mention of the rising of Ḥassān b. Mujālid In it Ḥassān b. Mujālid b. Yaḥyā b. Mālik b. al-Ajdaʿ al-Hamdānī rose. This Mālik was the brother of Masrūq b. al-Ajdaʿ. His rising was in the environs of al-Mawṣil, at a village called Bāfakhkhārā, near al-Mawṣil on the Tigris. The troops of al-Mawṣil went out against him, under al-Ṣaqr b. Najdah, who had been appointed over it after Ḥarb b. ʿAbdallāh. They met and fought, and the troops of al-Mawṣil were defeated and fled to the bridge. The Kharijites, the followers of Ḥassān, burned the market there and plundered it. Then Ḥassān marched to al-Raqqah, and from there to the sea, and entered the land of al-Sind. The Kharijites of the people of ʿUmān used to admit them and summon them, so he sought their permission to go to them, but they did not answer him. So he returned to al-Mawṣil. Al-Ṣaqr went out against him again, with al-Ḥasan b. Ṣāliḥ b. Ḥassān al-Hamdānī and Bilāl al-Qaysī. They met, and al-Ṣaqr was defeated, and al-Ḥasan b. Ṣāliḥ and Bilāl were taken prisoner. Ḥassān killed Bilāl, and spared al-Ḥasan because he was from Hamdān, and for this reason some of his followers parted from him. Ḥassān had adopted the doctrine of the Kharijites from his maternal uncle Ḥafṣ b. Ashyam, who was one of the scholars and jurists of the Kharijites. When al-Manṣūr learned of Ḥassān's rising he said: 'A Kharijite from Hamdān?' They said: 'He is the son of the sister of Ḥafṣ b. Ashyam.' He said: 'Who is there?' Al-Manṣūr only found this strange because the common people of Hamdān were Shīʿa of ʿAlī, and al-Manṣūr resolved to send armies to al-Mawṣil and to destroy its people. He summoned Abū Ḥanīfah, Ibn Abī Laylā, and Ibn Shubrumah, and said to them: 'The people of al-Mawṣil stipulated to me that they would not rise against me, and that if they did so their blood and property would be lawful, and they have risen.' Abū Ḥanīfah remained silent, while the other two men spoke and said: 'They are your subjects. If you pardon them, you are worthy of that, and if you punish them, it is by what they deserve.' Then he said to Abū Ḥanīfah: 'I see you are silent, old man?' He said: 'O Commander of the Faithful, they permitted you what they do not possess. Consider: if a woman made her private parts lawful without a contract of marriage or ownership by the right hand, would it be permissible to have intercourse with her?' He said: 'No!' And he held back from the people of al-Mawṣil, and ordered Abū Ḥanīfah and his two companions to return to al-Kūfah.

149. Tarikh (al-Tabari) 2824No grade recorded

     ذِكْرُ اسْتِعْمَالِ خَالِدِ بْنِ بَرْمَكَ وَفِيهَا اسْتَعْمَلَ الْمَنْصُورُ عَلَى الْمَوْصِلِ خَالِدَ بْنَ بَرْمَكَ  . وَسَبَبُ ذَلِكَ أَنَّهُ بَلَغَهُ انْتِشَارُ الْأَكْرَادِ بِوِلَايَتِهَا وَإِفْسَادُهُمْ، فَقَالَ: مَنْ لَهَا ؟ فَقَالُوا: الْمُسَيَّبُ بْنُ زُهَيْرٍ، فَأَشَارَ عُمَارَةُ بْنُ غَمْرَةَ بِخَالِدِ بْنِ بَرْمَكَ، فَوَلَّاهُ وَسَيَّرَهُ إِلَيْهَا، وَأَحْسَنَ إِلَى النَّاسِ، وَقَهَرَ الْمُفْسِدِينَ وَكَفَّهُمْ، وَهَابَهُ أَهْلُ الْبَلَدِ هَيْبَةً شَدِيدَةً مَعَ إِحْسَانِهِ إِلَيْهِمْ.

     ✧ Mention of the appointment of Khālid b. Barmak In this year al-Manṣūr appointed Khālid b. Barmak over Mosul. The reason for that was that news reached him of the Kurds spreading in its province and their corruption, so he said: "Who is for it?" They said: "Al-Musayyab b. Zuhayr." ʿUmārah b. Ghamrah indicated Khālid b. Barmak, so he appointed him and dispatched him to it. He was kind to the people, subdued the corrupt and restrained them, and the people of the town held him in great awe despite his kindness to them.

150. Tarikh (al-Tabari) 2825No grade recorded

     ثُمَّ دَخَلَتْ سَنَةُ ثَمَانٍ وَأَرْبَعِينَ وَمِائَةٍ فَمِنَ الْحَوَادِثِ فِيهَا: تَوْجِيهُ الْمَنْصُورِ حُمَيْدَ بْنَ قُحْطَبَةَ إِلَى أَرْمِينِيَّةَ لِحَرْبِ التُّرْكِ  الَّذِينَ قَتَلُوا حَرْبَ بْنَ عَبْدِ اللَّهِ، وَعَاثُوا بِتَفْلِيسَ، فَسَارَ فَوَجَدَهُمْ قَدِ ارْتَحَلُوا، فَانْصَرَفَ وَلَمْ يَلْقَ مِنْهُمْ أَحَدًا.

     ✧ Then the year 148 AH began Among the events of it: The dispatch by al-Manṣūr of Ḥumayd b. Quḥṭabah to Armenia to fight the Turks who had killed Ḥarb b. ʿAbd Allāh and wrought havoc in Tiflīs. He marched and found that they had departed, so he turned back without encountering any of them.

151. Tarikh (al-Tabari) 2826No grade recorded

     [ وِلَادَةُ الْفَضْلِ بْنِ يَحْيَى   ] وَفِيهَا وُلِدَ الْفَضْلُ بْنُ يَحْيَى بْنِ خَالِدِ بْنِ بَرْمَكَ لِسَبْعٍ بَقِينَ مِنْ ذِي الْحِجَّةِ قَبْلَ أَنْ يُولَدَ الرَّشِيدُ بْنُ الْمَهْدِيِّ بِسَبْعَةِ أَيَّامٍ، فَأَرْضَعَتْهُ الْخَيْزُرَانُ أُمُّ الرَّشِيدِ بِلَبَنِ ابْنِهَا، فَكَانَ الْفَضْلُ بْنُ يَحْيَى أَخَا الرَّشِيدِ مِنَ الرَّضَاعَةِ. وَلِذَلِكَ يَقُولُ سَلْمٌ الْخَاسِرُ: أَصْبَحَ الْفَضْلُ وَالْخَلِيفَةُ هَارُو نُ رَضِيعَيْ لِبَانِ خَيْرِ النِّسَاءِ. وَقَالَ أَبُو الْجَنُوبِ: كَفَى لَكَ فَضْلًا أَنَّ أَفْضَلَ حُرَّةٍ     غَذَّتْكَ بِثَدْيٍ وَالْخَلِيفَةَ وَاحِدِ .

     ✧ [The birth of al-Faḍl b. Yaḥyā] In this year al-Faḍl b. Yaḥyā b. Khālid b. Barmak was born, with seven nights remaining of Dhū al-Ḥijjah, seven days before al-Rashīd b. al-Mahdī was born. Al-Khayzurān, the mother of al-Rashīd, suckled him with the milk of her son. Thus al-Faḍl b. Yaḥyā was the foster-brother of al-Rashīd. For that reason Salm al-Khāsir said: Al-Faḍl and the Caliph Hārūn became foster-brothers through the milk of the best of women. And Abū al-Janūb said: It suffices you as a virtue, O Faḍl, that the noblest free woman nourished you and the Caliph at one breast.

152. Tarikh (al-Tabari) 2827No grade recorded

     ذِكْرُ وِلَايَةِ الْأَغْلَبِ بْنِ سَالِمٍ إِفْرِيقِيَّةَ   لَمَّا بَلَغَ الْمَنْصُورَ خُرُوجُ مُحَمَّدِ بْنِ الْأَشْعَثِ مِنْ إِفْرِيقِيَّةَ بَعَثَ إِلَى الْأَغْلَبِ بْنِ سَالِمِ بْنِ عِقَالِ بْنِ خَفَاجَةَ التَّمِيمِيِّ عَهْدًا بِوِلَايَةِ إِفْرِيقِيَّةَ. وَكَانَ هَذَا الْأَغْلَبُ مِمَّنْ قَامَ مَعَ أَبِي مُسْلِمٍ الْخُرَاسَانِيِّ، وَقَدِمَ إِفْرِيقِيَّةَ مَعَ مُحَمَّدِ بْنِ الْأَشْعَثِ، فَلَمَّا أَتَاهُ الْعَهْدُ قَدِمَ الْقَيْرَوَانَ فِي جُمَادَى الْآخِرَةِ سَنَةَ ثَمَانٍ وَأَرْبَعِينَ وَمِائَةٍ وَأَخْرَجَ جَمَاعَةً مِنْ قُوَّادِ الْمُضَرِيَّةِ، وَسَكَنَ النَّاسُ. وَخَرَجَ عَلَيْهِ أَبُو قُرَّةَ فِي جَمْعٍ كَثِيرٍ مِنَ الْبَرْبَرِ، فَسَارَ إِلَيْهِ الْأَغْلَبُ، فَهَرَبَ أَبُو قُرَّةَ مِنْ غَيْرِ قِتَالٍ، وَسَارَ الْأَغْلَبُ يُرِيدُ طَنْجَةَ، فَاشْتَدَّ ذَلِكَ عَلَى الْجُنْدِ وَكَرِهُوا الْمَسِيرَ وَتَسَلَّلُوا عَنْهُ إِلَى الْقَيْرَوَانِ، فَلَمْ يَبْقَ مَعَهُ إِلَّا نَفَرٌ يَسِيرٌ. وَكَانَ الْحَسَنُ بْنُ حَرْبٍ الْكِنْدِيُّ بِمَدِينَةِ تُونُسَ، وَكَاتَبَ الْجُنْدَ وَدَعَاهُمْ إِلَى نَفْسِهِ، فَأَجَابُوهُ، فَسَارَ حَتَّى دَخَلَ الْقَيْرَوَانَ مِنْ غَيْرِ مَانِعٍ. وَبَلَغَ الْأَغْلَبَ الْخَبَرُ فَعَادَ مُجِدًّا، فَقَالَ لَهُ بَعْضُ أَصْحَابِهِ: لَيْسَ مِنَ الرَّأْيِ ( أَنْ تَعْدِلَ [ إِلَى ] لِقَاءِ الْعَدُوِّ فِي هَذِهِ الْعُدَّةِ الْقَلِيلَةِ، وَلَكِنَّ الرَّأْيَ أَنْ تَعَدِلَ إِلَى قَابِسَ، فَإِنَّ أَكْثَرَ مَنْ مَعَهُ يَجِيءُ إِلَيْكَ، لِأَنَّهُمْ إِنَّمَا كَرِهُوا الْمَسِيرَ إِلَى طَنْجَةَ لَا غَيْرُ وَتَقْوَى بِهِمْ وَتُقَاتِلُ عَدُوَّكَ. فَفَعَلَ ذَلِكَ وَكَثُرَ جَمْعُهُ وَسَارَ إِلَى الْحَسَنِ بْنِ حَرْبٍ، فَاقْتَتَلُوا قِتَالًا شَدِيدًا، فَانْهَزَمَ الْحَسَنُ وَقُتِلَ مِنْ أَصْحَابِهِ جَمْعٌ كَثِيرٌ، وَمَضَى الْحَسَنُ إِلَى تُونُسَ ( فِي جُمَادَى الْآخِرَةِ سَنَةَ خَمْسِينَ وَمِائَةٍ )، وَدَخَلَ الْأَغْلَبُ الْقَيْرَوَانَ. وَحَشَدَ الْحَسَنُ وَجَمَعَ فَصَارَ فِي عُدَّةٍ عَظِيمَةٍ، فَقَصَدَ الْأَغْلَبَ، فَخَرَجَ إِلَيْهِ الْأَغْلَبُ مِنَ الْقَيْرَوَانِ، فَالْتَقَوْا وَاقْتَتَلُوا، فَأَصَابَ الْأَغْلَبَ سَهْمٌ فَقَتَلَهُ، وَثَبَتَ أَصْحَابُهُ، ( فَتَقَدَّمَ عَلَيْهِمُ الْمُخَارِقُ بْنُ غِفَارٍ، فَحَمَلَ الْمُخَارِقُ عَلَى الْحَسَنِ، وَكَانَ فِي مَيْمَنَةِ الْأَغْلَبِ، فَهَزَمَهُ، فَمَضَى مُنْهَزِمًا إِلَى تُونُسَ فِي شَعْبَانَ سَنَةَ خَمْسِينَ وَمِائَةٍ. وَوَلِيَ الْمُخَارِقُ إِفْرِيقِيَّةَ فِي رَمَضَانَ، وَوَجَّهَ الْخَيْلَ فِي طَلَبِ الْحَسَنِ، فَهَرَبَ الْحَسَنُ مِنْ تُونُسَ إِلَى كِنَايَهْ فَأَقَامَ شَهْرَيْنِ، ثُمَّ رَجَعَ إِلَى تُونُسَ، فَخَرَجَ إِلَيْهِ مَنْ بِهَا مِنَ الْجُنْدِ فَقَتَلُوهُ. ( وَقَدْ قِيلَ: إِنَّ الْحَسَنَ قُتِلَ بَعْدَ قَتْلِ الْأَغْلَبِ، لِأَنَّ أَصْحَابَ الْأَغْلَبِ ثَبَتُوا بَعْدَ قَتْلِهِ ) فِي الْمَعْرَكَةِ، فَقُتِلَ الْحَسَنُ بْنُ حَرْبٍ أَيْضًا، وَوَلَّى أَصْحَابُهُ مُنْهَزِمِينَ وَصُلِبَ الْحَسَنُ، وَدُفِنَ الْأَغْلَبُ وَسُمِّيَ الشَّهِيدَ، وَكَانَتْ هَذِهِ الْوَقْعَةُ فِي شَعْبَانَ سَنَةَ خَمْسِينَ وَمِائَةٍ.

     ✧ Mention of the governorship of al-Aghlab b. Sālim over Ifrīqiyah When al-Manṣūr learned of Muḥammad b. al-Ashʿath's departure from Ifrīqiyah, he sent to al-Aghlab b. Sālim b. ʿIqāl b. Khafājah al-Tamīmī a covenant appointing him governor of Ifrīqiyah. This al-Aghlab was among those who had risen with Abū Muslim al-Khurāsānī, and he had come to Ifrīqiyah with Muḥammad b. al-Ashʿath. When the covenant reached him, he arrived in al-Qayrawān in Jumādā al-Ākhirah of the year 148 AH and expelled a group of the Muḍarī commanders, and the people settled down. Abū Qurrah rose against him with a large gathering of Berbers, so al-Aghlab marched against him, and Abū Qurrah fled without fighting. Al-Aghlab then proceeded intending to go to Tangier, but that was hard on the troops, who disliked the march and slipped away from him back to al-Qayrawān, until only a small band remained with him. Al-Ḥasan b. Ḥarb al-Kindī was in the city of Tunis, and he corresponded with the troops and called them to himself, and they answered him. He marched until he entered al-Qayrawān without any hindrance. The news reached al-Aghlab, and he returned in haste. One of his companions said to him: "It is not sound judgment to turn aside to meet the enemy with this small force. Rather, the right course is to turn aside to Qābis, for most of those with you will come to you, because they only disliked the march to Tangier and nothing else. Then you will be strengthened by them and fight your enemy." He did that, and his gathering grew large, and he marched against al-Ḥasan b. Ḥarb. They fought a fierce battle, and al-Ḥasan was defeated and a great number of his companions were killed. Al-Ḥasan went on to Tunis in Jumādā al-Ākhirah of the year 150 AH, and al-Aghlab entered al-Qayrawān. Al-Ḥasan mustered and gathered troops until he had a huge force, and he made for al-Aghlab. Al-Aghlab went out from al-Qayrawān to meet him, and they met and fought. An arrow struck al-Aghlab and killed him, but his companions stood firm. Al-Mukhāriq b. Ghifār advanced before them, and al-Mukhāriq charged al-Ḥasan—he was on al-Aghlab's right wing—and routed him, so he fled defeated to Tunis in Shaʿbān of the year 150 AH. Al-Mukhāriq took charge of Ifrīqiyah in Ramaḍān and sent cavalry in pursuit of al-Ḥasan. Al-Ḥasan fled from Tunis to Kināyah and stayed two months, then returned to Tunis, where the troops who were there went out against him and killed him. It has also been said that al-Ḥasan was killed after al-Aghlab was killed, because al-Aghlab's companions stood firm after his death in the battle, and al-Ḥasan b. Ḥarb was also killed, while his companions turned away in defeat. Al-Ḥasan was crucified, and al-Aghlab was buried and called the martyr. This battle took place in Shaʿbān of the year 150 AH.

153. Tarikh (al-Tabari) 2828No grade recorded

     ذِكْرُ الْفِتَنِ بِالْأَنْدَلُسِ   فِي هَذِهِ السَّنَةِ خَرَجَ سَعِيدٌ الْيَحْصُبِيُّ الْمَعْرُوفُ بِالْمَطَرِيِّ بِالْأَنْدَلُسِ بِمَدِينَةِ لِبْلَةَ. وَسَبَبُ ذَلِكَ أَنَّهُ سَكِرَ يَوْمًا، فَتَذَكَّرَ مَنْ قُتِلَ مِنْ أَصْحَابِهِ الْيَمَانِيَّةِ مَعَ الْعَلَاءِ، وَقَدْ ذَكَرْنَاهُ، فَعَقَدَ لِوَاءً، فَلَمَّا صَحَا رَآهُ مَعْقُودًا فَسَأَلَ عَنْهُ فَأُخْبِرَ بِهِ، فَأَرَادَ حَلَّهُ ثُمَّ قَالَ: مَا كُنْتُ لَأَعْقِدَ لِوَاءً ثُمَّ أَحُلَّهُ بِغَيْرِ شَيْءٍ ! وَشَرَعَ فِي الْخِلَافِ، فَاجْتَمَعَتِ الْيَمَانِيَّةُ إِلَيْهِ وَقَصَدَ إِشْبِيلِيَّةَ وَتَغَلَّبَ عَلَيْهَا وَكَثُرَ جَمْعُهُ. فَبَادَرَهُ عَبْدُ الرَّحْمَنِ صَاحِبُ الْأَنْدَلُسِ فِي جُمُوعِهِ، فَامْتَنَعَ الْمَطَرِيُّ فِي قَلْعَةِ زَعْوَاقَ لِإِحْدَى عَشْرَةَ لَيْلَةً خَلَتْ مِنْ رَبِيعٍ الْأَوَّلِ، فَحَصَرَهُ عَبْدُ الرَّحْمَنِ فِيهَا، وَضَيَّقَ عَلَيْهِ، وَمَنَعَ أَهْلَ الْخِلَافِ مِنَ الْوُصُولِ إِلَيْهِ. وَكَانَ قَدْ وَافَقَهُ عَلَى الْخِلَافِ غِيَاثُ بْنُ عَلْقَمَةَ اللَّخْمِيُّ، وَكَانَ بِمَدِينَةِ شَذُونَةَ، وَقَدِ انْضَافَ إِلَيْهِ جَمَاعَةٌ مِنْ رُؤَسَاءِ الْقَبَائِلِ يُرِيدُونَ إِمْدَادَ الْمَطَرِيِّ، وَهُمْ فِي جَمْعٍ كَثِيرٍ. فَلَمَّا سَمِعَ عَبْدُ الرَّحْمَنِ ذَلِكَ سَيَّرَ إِلَيْهِمْ بَدْرًا مَوْلَاهُ فِي جَيْشٍ، فَحَالَ بَيْنَهُمْ وَبَيْنَ الْوُصُولِ إِلَى الْمَطَرِيِّ، فَطَالَ الْحِصَارُ عَلَيْهِ وَقَلَّتْ رِجَالُهُ بِالْقَتْلِ، فَفَارَقَهُ بَعْضُهُمْ، فَخَرَجَ يَوْمًا مِنَ الْقَلْعَةِ وَقَاتَلَ وَقُتِلَ وَحُمِلَ رَأْسُهُ إِلَى عَبْدِ الرَّحْمَنِ. فَقَدَّمَ أَهْلُ الْقَلْعَةِ عَلَيْهِمْ خَلِيفَةَ بْنَ مَرْوَانَ، فَدَامَ الْحِصَارُ عَلَيْهِمْ، فَأَرْسَلَ أَهْلُهَا يَطْلُبُونَ الْأَمَانَ مِنْ عَبْدِ الرَّحْمَنِ لِيُسَلِّمُوا إِلَيْهِ خَلِيفَةَ، فَأَجَابَهُمْ إِلَى ذَلِكَ وَآمَنَهُمْ، فَسَلَّمُوا إِلَيْهِ الْحِصْنَ وَخَلِيفَةَ، فَخَرَّبَ الْحِصْنَ وَقَتَلَ خَلِيفَةَ وَمَنْ مَعَهُ. ثُمَّ انْتَقَلَ إِلَى غِيَاثٍ، وَكَانَ مُوَافِقًا لِلْمَطَرِيِّ عَلَى الْخِلَافِ، فَحَصَرَهُمْ وَضَيَّقَ عَلَيْهِمْ، فَطَلَبُوا الْأَمَانَ فَآمَنَهُمْ إِلَّا نَفَرًا كَانَ يَعْرِفُ كَرَاهَتَهُمْ لِدَوْلَتِهِ، فَإِنَّهُ قَبَضَ عَلَيْهِمْ، وَعَادَ إِلَى قُرْطُبَةَ، فَلَمَّا عَادَ إِلَيْهَا خَرَجَ عَلَيْهِ عَبْدُ اللَّهِ بْنُ خُرَاشَةَ الْأَسَدِيُّ بِكُورَةِ جَيَّانَ، فَاجْتَمَعَتْ إِلَيْهِ جُمُوعٌ، فَأَغَارَ عَلَى قُرْطُبَةَ، فَسَيَّرَ إِلَيْهِ عَبْدُ الرَّحْمَنِ جَيْشًا، فَتَفَرَّقَ جَمْعُهُ، فَطَلَبَ الْأَمَانَ، فَبَذَلَهُ لَهُ عَبْدُ الرَّحْمَنِ وَوَفَّى لَهُ.

     ✧ Mention of the seditions in al-Andalus In this year Saʿīd al-Yaḥṣubī, known as al-Maṭarī, rose in al-Andalus in the city of Labla. The reason for that was that one day he became drunk, and he remembered those of his Yemeni companions who had been killed with al-ʿAlāʾ, whom we have already mentioned, so he tied a banner. When he sobered up, he saw it tied and asked about it, and was told, so he wanted to untie it, then said: I would not tie a banner and then untie it without anything! And he began the opposition. The Yemenis gathered to him, and he headed for Ishbīliya (Seville), overcame it, and his gathering became large. ʿAbd al-Raḥmān, the ruler of al-Andalus, hastened against him with his forces, but al-Maṭarī took refuge in the fortress of Zaʿwāq on the eleventh night remaining of Rabīʿ al-Awwal. ʿAbd al-Raḥmān besieged him there, pressed him hard, and prevented the people of the opposition from reaching him. Ghiyāth b. ʿAlqama al-Lakhmī, who was in the city of Shadhūna, had agreed with him on the opposition, and a group of tribal leaders had joined him, intending to reinforce al-Maṭarī, and they were in a large gathering. When ʿAbd al-Raḥmān heard that, he sent his client Badr against them with an army, and he stood between them and their reaching al-Maṭarī. The siege on him lasted long, and his men dwindled through killing, so some of them abandoned him. One day he came out of the fortress, fought, and was killed, and his head was carried to ʿAbd al-Raḥmān. The people of the fortress then put forward Khalīfa b. Marwān over themselves, and the siege continued against them. The people of the fortress sent to request safe-conduct from ʿAbd al-Raḥmān in order to hand over Khalīfa to him, and he agreed to that and granted them safety. They surrendered the fortress and Khalīfa to him, and he destroyed the fortress and killed Khalīfa and those with him. Then he moved against Ghiyāth, who had agreed with al-Maṭarī on the opposition, and besieged them and pressed them hard. They requested safe-conduct, and he granted them safety except for a few whom he knew disliked his rule, for he seized them. He returned to Qurṭuba (Cordoba). When he returned to it, ʿAbd Allāh b. Khurāsha al-Asadī rose against him in the province of Jayyān, and crowds gathered to him, so he raided Qurṭuba. ʿAbd al-Raḥmān sent an army against him, and his gathering dispersed. He requested safe-conduct, and ʿAbd al-Raḥmān granted it to him and fulfilled it for him.

154. Tarikh (al-Tabari) 2829No grade recorded

     وَفِيهَا عَسْكَرَ صَالِحُ بْنُ عَلِيٍّ بِدَابِقٍ وَلَمْ يَغْزُ.

     ✧ In it, Ṣāliḥ b. ʿAlī encamped at Dābiq but did not go on campaign.

155. Tarikh (al-Tabari) 2830No grade recorded

     وَفِيهَا: حَجَّ بِالنَّاسِ جَعْفَرُ بْنُ أَبِي جَعْفَرٍ الْمَنْصُورِ  ، وَكَانَ عُمَّالُ الْأَمْصَارِ فِي هَذِهِ السَّنَةِ عُمَّالَهَا فِي السَّنَةِ الَّتِي قَبْلَهَا.

     ✧ In this year, Jaʿfar b. Abī Jaʿfar al-Manṣūr led the people in the pilgrimage, and the governors of the various regions in this year were the same as those of the preceding year.

156. Tarikh (al-Tabari) 2831No grade recorded

     جَعْفَرُ بْنُ مُحَمَّدِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ،  أَبُو عَبْدِ اللَّهِ [جَعْفَرٌ الصَّادِقُ]. أُمُّهُ أُمُّ فَرْوَةَ بِنْتُ الْقَاسِمِ بْنِ مُحَمَّدِ بْنِ أَبِي بَكْرٍ. كَانَ عَالِمًا زَاهِدًا عَابِدًا، أَسْنَدَ عَنْ أَبِيهِ وَعَطَاءٍ وَعِكْرِمَةَ. عَنْ يَحْيَى بْنِ الْفُرَاتِ قَالَ: قَالَ جَعْفَرُ بْنُ مُحَمَّدٍ لِسُفْيَانَ الثَّوْرِيِّ: لَا يَتِمُّ الْمَعْرُوفُ إِلَّا بِثَلَاثَةٍ: تَعْجِيلُهُ، وَتَصْغِيرُهُ، وَسَتْرُهُ. قَالَ: الْهَيْثَمُ: حَدَّثَنِي بَعْضُ أَصْحَابِ جَعْفَرٍ الصَّادِقِ قَالَ: دَخَلْتُ عَلَى جَعْفَرٍ وَمُوسَى بَيْنَ يَدَيْهِ وَهُوَ يُوصِيهِ بِهَذِهِ الْوَصِيَّةِ، فَكَانَ مِمَّا حَفِظْتُ مِنْهَا أَنْ قَالَ: يَا بُنَيَّ، اقْبَلْ وَصِيَّتِي، وَاحْفَظْ مَقَالَتِي، فَإِنَّكَ إِنْ حَفِظْتَهَا تَعِشْ سَعِيدًا، وَتَمُتْ حَمِيدًا، يَا بُنَيَّ، إِنَّهُ مَنْ قَنِعَ بِمَا قُسِمَ لَهُ اسْتَغْنَى، وَمَنْ مَدَّ عَيْنَهُ إِلَى مَا فِي يَدِ غَيْرِهِ مَاتَ فَقِيرًا، وَمَنْ لَمْ يَرْضَ بِمَا قَسَمَ اللَّهُ لَهُ اتَّهَمَ اللَّهَ فِي قَضَائِهِ، وَمَنِ اسْتَصْغَرَ زَلَّةَ غَيْرِهِ اسْتَعْظَمَ زَلَّةَ نَفْسِهِ. يَا بُنَيَّ، مَنْ كَشَفَ حِجَابَ غَيْرِهِ انْكَشَفَتْ عَوْرَاتُ بَيْتِهِ، وَمَنْ سَلَّ سَيْفَ الْبَغْيِ قُتِلَ بِهِ، وَمَنِ احْتَفَرَ لِأَخِيهِ بِئْرًا سَقَطَ فِيهَا، وَمَنْ دَاخَلَ السُّفَهَاءَ حَقُرَ، وَمَنْ خَالَطَ الْعُلَمَاءَ وَقَرَ، وَمَنْ دَخَلَ مَدَاخِلَ السُّوءِ اتُّهِمَ. يَا بُنَيَّ، قُلِ الْحَقَّ لَكَ وَعَلَيْكَ، وَإِيَّاكَ وَالنَّمِيمَةَ، فَإِنَّهَا تَزْرَعُ الشَّحْنَاءَ فِي قُلُوبِ الرِّجَالِ. يَا بُنَيَّ إِذَا طَلَبْتَ الْجُودَ فَعَلَيْكَ بِمَعَادِنِهِ. قال: الثَّوْرِيُّ يَقُولُ: دَخَلْتُ عَلَى جَعْفَرِ بْنِ مُحَمَّدٍ الصَّادِقِ فَقُلْتُ لَهُ: يَا ابْنَ رَسُولِ اللَّهِ، مَا لِي أَرَاكَ قَدِ اعْتَزَلْتَ عَنِ النَّاسِ؟ قَالَ: يَا سُفْيَانُ، فَسَدَ الزَّمَانُ، وَتَغَيَّرَ الْإِخْوَانُ، فَرَأَيْتُ الِانْفِرَادَ أَسْكَنَ لِلْفُؤَادِ، ثُمَّ أَنْشَأَ يَقُولُ: ذَهَبَ الْوَفَاءُ ذَهَابَ أَمْسِ الذَّاهِبِ وَالنَّاسُ بَيْنَ مُخَاتِلٍ وَمُوَارِبِ     يُفْشُونَ بَيْنَهُمُ الْمَوَدَّةَ وَالصَّفَا وَقُلُوبُهُمْ مَحْشُوَّةٌ بِعَقَارِبِ سُلَيْمَانُ بْنُ مِهْرَانَ،  أَبُو مُحَمَّدٍ الْأَعْمَشُ، مَوْلَى بَنِي كَاهِلٍ. أَصْلُهُ مِنْ طَبَرِسْتَانَ، مِنْ قَرْيَةٍ يُقَالُ لَهَا: دَبَاوَنْدُ. وُلِدَ يَوْمَ قُتِلَ الْحُسَيْنُ يَوْمَ عَاشُورَاءَ سَنَةَ إِحْدَى وَسِتِّينَ، وَسَكَنَ الْكُوفَةَ، وَرَأَى أَنَسَ بْنَ مَالِكٍ، وَلَمْ يَسْمَعْ مِنْهُ. وَرَأَى أَبَا بَكْرَةَ الثَّقَفِيَّ وَأَخَذَ بِرِكَابِهِ، فَقَالَ لَهُ: يَا بُنَيَّ، إِنَّمَا أَكْرَمْتَ رَبَّكَ عَزَّ وَجَلَّ. وَسَمِعَ الْمَغْرُورَ بْنَ سُوَيْدٍ، وَأَبَا وَائِلٍ، وَإِبْرَاهِيمَ التَّيْمِيَّ، وَسُفْيَانَ الثَّوْرِيَّ، وَغَيْرَهُمْ، وَكَانَ مِنْ أَقْرَأِ النَّاسِ لِلْقُرْآنِ وَأَعْرَفِهِمْ بِالْفَرَائِضِ، وَأَحْفَظِهِمْ لِلْحَدِيثِ وَأَوْثَقِهِمْ قَالَ: عِيسَى بْنُ يُونُسَ: لَمْ نَرَ نَحْنُ وَلَا الْقَرْنُ الَّذِينَ كَانُوا قَبْلَنَا مِثْلَ الْأَعْمَشِ، وَمَا رَأَيْتُ الْأَغْنِيَاءَ وَالسَّلَاطِينَ عِنْدَ أَحَدٍ أَحْقَرَ مِنْهُمْ عِنْدَ الْأَعْمَشِ مَعَ فَقْرِهِ وَحَاجَتِهِ. وقَالَ: أَبُو هِشَامٍ: سَمِعْتُ عَمِّي يَقُولُ: قَالَ عِيسَى بْنُ مُوسَى لِابْنِ أَبِي لَيْلَى: اجْمَعِ الْفُقَهَاءَ. قَالَ: فَجَمَعْتُهُمْ، فَجَاءَ الْأَعْمَشُ فِي جُبَّةِ فَرْوٍ وَقَدْ رَبَطَ وَسَطِهِ بِشَرِيطٍ، فَأَبْطَئُوا فَقَامَ الْأَعْمَشُ فَقَالَ: إِنْ أَرَدْتُمْ أَنْ تُعْطُونَا شَيْئًا وَإِلَّا فَخَلُّوا سَبِيلَنَا. فَقَالَ: يَا ابْنَ أَبِي لَيْلَى، قُلْتُ لَكَ تَأْتِي بِالْفُقَهَاءِ تَجِيءُ بِهَذَا؟ ! قَالَ: هَذَا سَيِّدُنَا، هَذَا الْأَعْمَشُ. وعَنْ وَكِيعٍ قَالَ: كَانَ الْأَعْمَشُ قَرِيبًا مِنْ سَبْعِينَ سَنَةً لَمْ تَفُتْهُ التَّكْبِيرَةُ الْأُولَى، وَاخْتَلَفَتْ إِلَيْهِ قَرِيبًا مِنْ سَنَتَيْنِ، فَمَا رَأَيْتُهُ يَقْضِي رَكْعَةً. وقَالَ: جَرِيرٌ قَالَ: جِئْنَا الْأَعْمَشَ يَوْمًا فَوَجَدْنَاهُ قَاعِدًا فِي نَاحِيَةٍ، فَجَلَسْنَا فِي نَاحِيَةٍ أُخْرَى وَفِي الْمَوْضِعِ خَلِيجٌ مِنْ مَاءِ الْمَطَرِ، فَجَاءَ رَجُلٌ عَلَيْهِ سَوَادٌ، فَلَمَّا بَصُرَ بِالْأَعْمَشِ عْلِيهَ فَرْوَةٌ حَقِيرَةٌ قَالَ: قُمْ عَبِّرْنِي هَذَا الْخَلِيجَ. وَجَذَبَ بِيَدِهِ فَأَقَامَهُ وَرَكِبَهُ وَقَالَ: سُبْحَانَ الَّذِي سَخَّرَ لَنَا هَذَا وَمَا كُنَّا لَهُ مُقْرِنِينَ فَمَضَى بِهِ الْأَعْمَشُ حَتَّى تَوَسَّطَ بِهِ الْخَلِيجَ، ثُمَّ رَمَى بِهِ وَقَالَ: وَقُلْ رَبِّ أَنْزِلْنِي مُنْزَلا مُبَارَكًا وَأَنْتَ خَيْرُ الْمُنْزِلِينَ ثُمَّ خَرَجَ وَتَرَكَ الْمُسَوِّدَ يَتَخَبَّطُ فِي الْمَاءِ. قَالَ مُسْلِمُ بْنُ إِبْرَاهِيمَ: سَمِعْتُ شُعْبَةَ يَقُولُ: كَانَ الْأَعْمَشُ إِذَا رَأَى ثَقِيلًا قَالَ [لَهُ]: كَمْ عَرْضُكَ تُقِيمُ فِي هَذِهِ الْبَلْدَةِ. قَالَ الرَّبِيعُ بْنُ نَافِعٍ: كُنَّا نَجْلِسُ إِلَى الْأَعْمَشِ فَيَقُولُ: فِي السَّمَاءِ غَيْمٌ. يَعْنِي هَا هُنَا مَنْ نَكْرَهُ. و عَنْ إِسْمَاعِيلَ بْنِ زِيَادٍ قَالَ: نَشَزَتْ عَلَى الْأَعْمَشِ امْرَأَتُهُ، وَكَانَ يَأْتِيهِ رَجُلٌ يُقَالُ لَهُ: أَبُو الْبِلَادِ مَكْفُوفٌ، فَصِيحٌ يَتَكَلَّمُ بِالْإِعْرَابِ يَتَطَلَّبُ الْحَدِيثَ مِنْهُ، فَقَالَ لَهُ: يَا أَبَا الْبِلَادِ، إِنَّ امْرَأَتِي قَدْ نَشَزَتْ عَلَيَّ، وَضَيَّعَتْ بَيْتِي وَغَمَّتْنِي، فَأَنَا أُحِبُّ أَنْ تَدْخُلَ عَلَيْهَا فَتُخْبِرُهَا بِمَكَانِي مِنَ النَّاسِ وَمَوْضِعِي عِنْدَهُمْ. فَدَخَلَ عَلَيْهَا فَقَالَ: يَا هُنَيَّاهْ، إِنَّ اللَّهَ قَدْ أَحْسَنَ قَسْمَكَ، هَذَا شَيْخُنَا وَسَيِّدُنَا، وَعَنْهُ نَأْخُذُ أَصْلَ دِينِنَا، وَحَلَالَنَا وَحَرَامَنَا، لَا يُغْرُنَّكَ عُمُوشَةُ عَيْنَيْهِ، وَلَا خُمُوشَةُ سَاقَيْهِ. فَغَضِبَ الْأَعْمَشُ وَقَالَ: يَا أَعْمَى يَا خَبِيثُ، أَعْمَى اللَّهُ قَلْبَكَ، قَدْ أَخْبَرْتَهَا بِعُيُوبِي كُلِّهَا، اخْرُجْ مِنْ بَيْتِي. فَأَخْرَجَهُ مِنْ بَيْتِهِ. عَنِ الْحَسَنِ بْنِ يَحْيَى بْنِ آدَمَ قَالَ: حَدَّثَتْنِي أُمِّي قَالَتْ: لَمْ تَكُنْ بِالْكُوفَةِ امْرَأَةٌ أَجْمَلُ مِنِ امْرَأَةِ الْأَعْمَشِ، فَابْتُلِيَتْ بِالْأَعْمَشِ وَبِقُبْحِ وَجْهِهِ، وَسُوءِ خُلُقِهِ. تُوُفِّيَ الْأَعْمَشُ فِي رَبِيعِ الْأَوَّلِ مِنْ هَذِهِ السَّنَةِ، وَهُوَ ابْنُ ثَمَانٍ وَثَمَانِينَ سَنَةً. وَقِيلَ: تُوُفِّيَ سَنَةَ سَبْعٍ. عَمَّارُ بْنُ سَعْدٍ السَّلْهَمِيُّ. يَرْوِي عَنْهُ عَطَاءُ بْنُ دِينَارٍ، وَحَيْوَةُ بْنُ شُرَيْحٍ، وَكَانَ فَاضِلًا، كَانَ يَقُولُ: مِنْ تَخَايَلَ الثَّوَابَ خَفَّ عَلَيْهِ الْعَمَلُ، وَمَا لَاءَمَ الْقَلْبَ خَفَّ عَلَى الْجَسَدِ، وَلِسَانُ الْحَكِيمِ فِي قَلْبِهِ وَقَلْبُ الْأَحْمَقِ فِي طَرَفِ لِسَانِهِ، مَا خَطَرَ عَلَى قَلْبِهِ نَطَقَ بِهِ. مُحَمَّدُ بْنُ عَجْلَانَ، مَوْلَى فَاطِمَةَ بِنْتِ الْوَلِيدِ بْنِ عُتْبَةَ، يُكَنَّى أَبَا عَبْدِ اللَّهِ. وَكَانَ ثِقَةً كَثِيرَ الْحَدِيثِ، رَوَى عَنْهُ حَيْوَةُ بْنُ شُرَيْحٍ، وَاللَّيْثُ، وَغَيْرُهُمَا. وَكَانَ يُخَضِّبُ بِالصُّفْرَةِ. تُوُفِّيَ بِالْمَدِينَةِ فِي هَذِهِ السَّنَةِ. قال صَفْوَانُ بْنُ عِيسَى: مَكَثَ مُحَمَّدُ بْنُ عَجْلَانَ فِي بَطْنِ أُمِّهِ ثَلَاثَ سِنِينَ، فَشُقَّ بَطْنُ أُمِّهِ فَأُخْرِجَ وَقَدْ نَبَتَتْ أَسْنَانُهُ. وعَنْ مُحَمَّدِ بْنِ عُمَرَ قَالَ: خَرَجَ مُحَمَّدُ بْنُ عَجْلَانَ مَعَ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ حُسَيْنٍ حَتَّى خَرَجَ بِالْمَدِينَةِ فَلَمَّا قُتِلَ وَوَلِيَ جَعْفَرُ بْنُ سُلَيْمَانَ الْمَدِينَةَ بَعَثَ إِلَى مُحَمَّدِ بْنِ عَجْلَانَ فَأُتِيَ بِهِ فَبَكَّتَهُ وَكَلَّمَهُ كَلَامًا شَدِيدًا وَقَالَ لَهُ: خَرَجْتَ مَعَ الْكِلَابِ. وَأَمَرَ بِقَطْعِ يَدِهِ. فَلَمْ يَتَكَلَّمْ مُحَمَّدُ بْنُ عَجْلَانَ بِكَلِمَةٍ إِلَّا أَنَّهُ يُحَرِّكُ شَفَتَيْهِ بِشَيْءٍ لَا نَدْرِي مَا هُوَ، يَظُنُّ أَنَّهُ يَدْعُو. قَالَ: فَقَامَ مَنْ حَضَرَ جَعْفَرَ بْنَ سُلَيْمَانَ مِنْ فُقَهَاءِ الْمَدِينَةِ وَأَشْرَافِهِمْ. فَقَالُوا: أَصْلَحَ اللَّهُ الْأَمِيرَ، مُحَمَّدُ بْنُ عَجْلَانَ فَقِيهُ أَهْلِ الْمَدِينَةِ وَعَابِدُهَا، وَإِنَّمَا شُبِّهَ عَلَيْهِ، فَظَنَّ أَنَّهُ الْمَهْدِيُّ الَّذِي جَاءَتْ فِيهِ الرِّوَايَةُ، فَلَمْ يَزَالُوا يَشْفَعُونَ إِلَيْهِ حَتَّى تَرَكَهُ. فَوَلَّى مُحَمَّدُ بْنُ عَجْلَانَ مُنْصَرِفًا لَمْ يَتَكَلَّمْ بِكَلِمَةٍ إِلَى مَنْزِلِهِ. [ الْوَفَيَاتُ ] وَفِيهَا مَاتَ زَكَرِيَّاءُ بْنُ أَبِي زَائِدَةَ. وَأَبُو أُمَيَّةَ عَمْرُو بْنُ الْحَارِثِ بْنِ يَعْقُوبَ مَوْلَى قَيْسِ بْنِ سَعْدِ بْنِ عُبَادَةَ، وَقِيلَ غَيْرُ ذَلِكَ، وَكَانَ مَوْلِدُهُ سَنَةَ تِسْعِينَ. وَعَبْدُ اللَّهِ بْنُ يَزِيدَ مَوْلَى الْأَسْوَدِ بْنِ سُفْيَانَ، وَيُقَالُ مَوْلَى تَمِيمٍ، وَهُوَ ثِقَةٌ. وَمُحَمَّدُ بْنُ عَبْدِ الرَّحْمَنِ بْنِ أَبِي لَيْلَى الْقَاضِي. وَمُحَمَّدُ بْنُ الْوَلِيدِ الزُّبَيْدِيُّ. وَمُحَمَّدُ بْنُ عَجْلَانَ الْمَدَنِيُّ. وَعَوَّامُ بْنُ حَوْشَبِ بْنِ يَزِيدَ بْنِ رُوَيْمٍ الشَّيْبَانِيُّ الْوَاسِطِيُّ. وَيَحْيَى بْنُ أَبِي عَمْرٍو السَّيْبَانِيُّ، مِنْ أَهْلِ الرَّمَلَةِ. ( سَيْبَانُ: بِالسِّينِ الْمُهْمَلَةِ، ثُمَّ بِالْيَاءِ الْمُثَنَّاةِ مِنْ تَحْتَ، ثُمَّ بِالْبَاءِ الْمُوَحَّدَةِ: بَطْنٌ مِنْ حِمْيَرَ ).

     ✧ Jaʿfar b. Muḥammad b. ʿAlī b. al-Ḥusayn b. ʿAlī b. Abī Ṭālib, Abū ʿAbd Allāh [Jaʿfar al-Ṣādiq]. His mother was Umm Farwah bt. al-Qāsim b. Muḥammad b. Abī Bakr. He was a learned, ascetic, devout worshipper. He transmitted from his father, ʿAṭāʾ, and ʿIkrimah. From Yaḥyā b. al-Furāt, who said: Jaʿfar b. Muḥammad said to Sufyān al-Thawrī: Righteous deeds are not complete except with three things: hastening them, considering them small, and concealing them. He said: al-Haytham said: One of the companions of Jaʿfar al-Ṣādiq narrated to me, saying: I entered upon Jaʿfar while Mūsā was before him and he was enjoining upon him this testament. Among what I memorized from it was that he said: O my son, accept my testament and preserve my words, for if you preserve them you will live happily and die praiseworthy. O my son, whoever is content with what has been allotted to him becomes self-sufficient, and whoever extends his eye to what is in another's hand dies poor, and whoever is not pleased with what Allah has allotted to him has accused Allah in His decree, and whoever belittles another's slip magnifies his own slip. O my son, whoever unveils another's covering, the private faults of his own house are exposed, and whoever draws the sword of transgression is killed by it, and whoever digs a well for his brother falls into it, and whoever associates with fools is despised, and whoever mingles with scholars is honored, and whoever enters places of ill repute is suspected. O my son, speak the truth for yourself and against yourself, and beware of slander, for it sows hatred in the hearts of men. O my son, when you seek generosity, then keep to its sources. He said: al-Thawrī said: I entered upon Jaʿfar b. Muḥammad al-Ṣādiq and said to him: O son of the Messenger of Allah, why do I see you have withdrawn from people? He said: O Sufyān, the age has become corrupt and the brethren have changed, so I saw isolation to be calmer for the heart. Then he began to say: Fidelity has gone as yesterday passed away, and people are between a deceiver and a dissembler They spread among them love and sincerity, while their hearts are filled with scorpions Sulaymān b. Mihrān, Abū Muḥammad al-Aʿmash, client of Banū Kāhil. His origin was from Ṭabaristān, from a village called Dabāwand. He was born on the day al-Ḥusayn was killed, on the day of ʿĀshūrāʾ in the year sixty-one, and he lived in al-Kūfah. He saw Anas b. Mālik but did not hear from him. He saw Abū Bakrah al-Thaqafī and took hold of his stirrup, and he said to him: O my son, you have only honored your Lord, mighty and majestic. He heard from al-Maghrūr b. Suwayd, Abū Wāʾil, Ibrāhīm al-Taymī, Sufyān al-Thawrī, and others. He was among the people most versed in the Qurʾān, most knowledgeable about the obligatory shares, most retentive of hadith, and most trustworthy of them. ʿĪsā b. Yūnus said: We have not seen, nor did the generation before us, anyone like al-Aʿmash. I have not seen the rich and the sultans more contemptible in anyone's sight than they were in al-Aʿmash's, despite his poverty and need. Abū Hishām said: I heard my uncle say: ʿĪsā b. Mūsā said to Ibn Abī Laylā: Gather the jurists. He said: So I gathered them, and al-Aʿmash came in a fur cloak with his waist tied with a cord. They were slow, so al-Aʿmash stood and said: If you intend to give us something, then do so; otherwise let us go. He said: O Ibn Abī Laylā, I told you to bring the jurists and you bring this one?! He said: This is our master, this is al-Aʿmash. From Wakīʿ, who said: Al-Aʿmash was close to seventy years old and never missed the first takbīr. I attended him for close to two years, but I never saw him make up a rakʿah. Jarīr said: We came to al-Aʿmash one day and found him sitting in one corner, so we sat in another corner. In the place was a channel of rainwater. A man wearing black came, and when he saw al-Aʿmash wearing a shabby fur, he said: Get up and carry me across this channel. He pulled him by the hand, made him stand, and mounted him, saying: Glory be to Him who has subjected this to us, and we would not have been able to it (Q 43:13). Al-Aʿmash went with him until he reached the middle of the channel, then he threw him off and said: And say, my Lord, cause me to land at a blessed landing place, and You are the best of those who bring to land (Q 23:29). Then he came out and left the man in black floundering in the water. Muslim b. Ibrāhīm said: I heard Shuʿbah say: When al-Aʿmash saw a tedious person, he said to him: How long do you intend to stay in this town? Al-Rabīʿ b. Nāfiʿ said: We would sit with al-Aʿmash and he would say: There is a cloud in the sky, meaning here is someone we dislike. From Ismāʿīl b. Ziyād, who said: Al-Aʿmash's wife rebelled against him. A blind, eloquent man called Abū al-Bilād used to come to him to seek hadith from him. He said to him: O Abū al-Bilād, my wife has rebelled against me, neglected my house, and distressed me, so I would like you to enter upon her and tell her of my standing among the people and my position with them. So he entered upon her and said: O little one, Allah has made your portion good. This is our shaykh and our master, and from him we take the foundation of our religion, our lawful and our unlawful. Do not be deceived by the dimness of his eyes or the thinness of his legs. Al-Aʿmash became angry and said: O blind one, O wicked one, may Allah blind your heart! You have told her all my faults. Get out of my house. And he expelled him from his house. From al-Ḥasan b. Yaḥyā b. Ādam, who said: My mother narrated to me, saying: There was no woman in al-Kūfah more beautiful than al-Aʿmash's wife, and she was afflicted with al-Aʿmash's ugliness of face and ill temper. Al-Aʿmash died in Rabīʿ al-Awwal of this year, at the age of eighty-eight. It is also said that he died in the year seven. ʿAmmār b. Saʿd al-Salhamī. ʿAṭāʾ b. Dīnār and Ḥaywah b. Shurayḥ narrated from him. He was virtuous. He used to say: Whoever envisions the reward finds the work light, and what is agreeable to the heart is light upon the body. The tongue of the wise man is in his heart, and the heart of the fool is at the tip of his tongue; whatever crosses his heart he utters. Muḥammad b. ʿAjlān, client of Fāṭimah bt. al-Walīd b. ʿUtbah, called Abū ʿAbd Allāh. He was trustworthy and a prolific transmitter of hadith. Ḥaywah b. Shurayḥ, al-Layth, and others narrated from him. He used to dye with yellow. He died in al-Madīnah in this year. Ṣafwān b. ʿĪsā said: Muḥammad b. ʿAjlān remained in his mother's womb for three years, so her belly was split open and he was brought out with his teeth already grown. From Muḥammad b. ʿUmar, who said: Muḥammad b. ʿAjlān went out with Muḥammad b. ʿAbd Allāh b. Ḥusayn until he rose in al-Madīnah. When he was killed and Jaʿfar b. Sulaymān became governor of al-Madīnah, he sent for Muḥammad b. ʿAjlān. He was brought to him, and he rebuked him and spoke to him harshly, saying: You went out with the dogs. He ordered his hand to be cut off. Muḥammad b. ʿAjlān did not speak a word except that he moved his lips with something we did not know, perhaps he was praying. He said: Then the jurists and nobles of al-Madīnah who were present with Jaʿfar b. Sulaymān stood up and said: May Allah set the amir aright. Muḥammad b. ʿAjlān is the jurist of the people of al-Madīnah and its worshipper. He was only confused, thinking that he was the Mahdī mentioned in the narration. They continued to intercede for him until he released him. Muḥammad b. ʿAjlān turned and left without speaking a word until he reached his house. [Deaths] In this year died Zakariyyāʾ b. Abī Zāʾidah; Abū Umayyah ʿAmr b. al-Ḥārith b. Yaʿqūb, client of Qays b. Saʿd b. ʿUbādah, though other things are said, and he was born in the year ninety; ʿAbd Allāh b. Yazīd, client of al-Aswad b. Sufyān, or it is said client of Tamīm, and he is trustworthy; and Muḥammad b. ʿAbd al-Raḥmān b. Abī Laylā the judge; Muḥammad b. al-Walīd al-Zubaydī; Muḥammad b. ʿAjlān al-Madanī; ʿAwwām b. Ḥawshab b. Yazīd b. Ruwaym al-Shaybānī al-Wāsiṭī; and Yaḥyā b. Abī ʿAmr al-Saybānī, from the people of al-Ramlah. (Saybān: with unpointed sīn, then dotted yāʾ from below, then single-pointed bāʾ: a sub-tribe of Ḥimyar).

157. Tarikh (al-Tabari) 2836No grade recorded

     وَفِيهَا أَغْزَى عَبْدُ الرَّحْمَنِ صَاحِبُ الْأَنْدَلُسِ بَدْرًا مَوْلَاهُ إِلَى بِلَادِ الْعَدُوِّ فَجَاوَزَ إِلَيْهِ وَأَخَذَ جِزْيَتَهَا

     ✧ In it ʿAbd al-Raḥmān, the ruler of al-Andalus, sent Badr, his mawlā, on a raid into the enemy’s lands, and he crossed over to it and took its jizyah.

158. Tarikh (al-Tabari) 2837No grade recorded

     وَكَانَ أَبُو الصَّبَّاحِ حُيَىُّ بْنُ يَحْيَى عَلَى إِشْبِيلِيَّةَ فَعَزَلَهُ فَدَعَا إِلَى الْخِلَافِ، فَأَنْفَذَ إِلَيْهِ عَبْدُ الرَّحْمَنِ وَخَدَعَهُ حَتَّى حَضَرَ عِنْدَهُ فَقَتَلَهُ.

     ✧ Abū al-Ṣabbāḥ Ḥuyayy b. Yaḥyā was over Ishbīliyyah, so he dismissed him, and he called for opposition. ʿAbd al-Raḥmān sent to him and deceived him until he came into his presence, then he killed him.

159. Tarikh (al-Tabari) 2832No grade recorded

     ثُمَّ دَخَلَتْ سَنَةُ تِسْعٍ وَأَرْبَعِينَ وَمِائَةٍ وَفِيهَا غَزَا الْعَبَّاسُ بْنُ مُحَمَّدٍ الصَّائِفَةَ أَرْضَ الرُّومِ وَمَعَهُ الْحَسَنُ بْنُ قَحْطَبَةَ، وَمُحَمَّدُ بْنُ الْأَشْعَثِ  ، فَمَاتَ مُحَمَّدٌ فِي الطَّرِيقِ.

     ✧ Then the year 149 AH began In it, al-ʿAbbās b. Muḥammad raided the summer expedition into the land of the Byzantines, and with him were al-Ḥasan b. Qaḥṭabah and Muḥammad b. al-Ashʿath. Muḥammad died on the way.

160. Tarikh (al-Tabari) 2833No grade recorded

     وَفِيهَا اسْتَتَمَّ الْمَنْصُورُ بِنَاءَ سُورِ بَغْدَاذَ وَخَنْدَقِهَا، وَفَرَغَ مِنْ جَمِيعِ أُمُورِهَا  ، وَسَارَ إِلَى حَدِيثَةِ الْمَوْصِلِ ثُمَّ عَادَ.

     ✧ In this year al-Manṣūr completed the construction of the wall of Baghdādh and its moat, and finished all of its affairs, then he travelled to Ḥadīthat al-Mawṣil, then returned.

161. Tarikh (al-Tabari) 2834No grade recorded

     وَسَارَ إِلَى حَدِيثَةِ الْمَوْصِلِ ثُمَّ عَادَ.

     ✧ He marched to Ḥadītha al-Mawṣil and then returned.

162. Tarikh (al-Tabari) 2835No grade recorded

     وَفِيهَا عُزِلَ عَبْدُ الصَّمَدِ بْنُ عَلِيٍّ عَنْ مَكَّةَ فِي قَوْلِ بَعْضِهِمْ، وَاسْتُعْمِلَ مُحَمَّدُ بْنُ إِبْرَاهِيمَ. وَكَانَ عُمَّالُ الْأَمْصَارِ مَنْ تَقَدَّمَ ذِكْرُهُمْ سِوَى مَكَّةَ وَالطَّائِفِ.

     ✧ In it, ʿAbd al-Ṣamad b. ʿAlī was dismissed from Makkah, according to some of them, and Muḥammad b. Ibrāhīm was appointed. The governors of the amṣār were those mentioned previously, except Makkah and al-Ṭāʾif.

163. Tarikh (al-Tabari) 2838No grade recorded

     وَحَجَّ بِالنَّاسِ مُحَمَّدُ بْنُ إِبْرَاهِيمَ بْنِ مُحَمَّدِ بْنِ عَلِيِّ بْنِ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ

     ✧ Muḥammad b. Ibrāhīm b. Muḥammad b. ʿAlī b. ʿAbd Allāh b. ʿAbbās led the people in the pilgrimage.

164. Tarikh (al-Tabari) 2839No grade recorded

     الْحَسَنُ بْنُ يَزِيدَ، أَبُو يُونُسَ الْعِجْلِيُّ الْقَوِيُّ. سَمِعَ مِنْ أَبِي مَسْلَمَةَ، وَسَعِيدِ بْنِ جُبَيْرٍ، وَمُجَاهِدٍ. قَالَ: إِسْمَاعِيلُ بْنُ زِيَادٍ: إِنَّمَا [سُمِّيَ] أَبُو يُونُسَ: الْقَوِيَّ لِقُوَّتِهِ عَلَى الْعِبَادَةِ، صَلَّى حَتَّى أُقْعِدَ، وَبَكَى حَتَّى عَمِيَ، وَصَامَ حَتَّى صَارَ كَالْحَشَفَةِ. سَالِمُ بْنُ قُتَيْبَةَ. كَانَ أَمِيرًا كَبِيرًا، غَزِيرَ الْعَقْلِ، حَسَنَ الْمَحْضَرِ. وَوَلَّاهُ الْمَنْصُورُ الْبَصْرَةَ ثُمَّ عَزَلَهُ. عَنْ أَبِي الْمُعَلَّى الثَّقَفِيِّ يَقُولُ: جَرَى ذِكْرُ رَجُلٍ فِي مَجْلِسِ سَالِمِ بْنِ قُتَيْبَةَ فَتَنَاوَلَهُ بَعْضُ أَهْلِ الْمَجْلِسِ، فَقَالَ: يَا هَذَا أَوْحَشْتَنَا مِنْ نَفْسِكَ، وَآنَسْتَنَا مِنْ مَوَدَّتِكَ، وَدَلَلْتَنَا عَلَى عَوْرَتِكَ. قَالَ الْأَصْمَعِيُّ: أَتَى أَهْلُنَا سَالِمَ بْنَ قُتَيْبَةَ فِي حَاجَةٍ فَقَالُوا لَهُ: جِئْنَاكَ فِيمَا لَا يَرْزَأُكَ وَلَا يَنْكَأُكَ. فَقَالَ: لَا جَاءَ اللَّهُ بِكُمْ إِذَنْ، فَلِمَ جِئْتُمُونِي عَلَيْكُمْ بِلِئَامِ النَّاسِ. تُوُفِّيَ سَالِمٌ فِي هَذِهِ، وَصَلَّى عَلَيْهِ الْمَهْدِيُّ. عِمْرَانُ بْنُ حَرِيرٍ، أَبُو عُبَيْدَةَ السَّدُوسِيُّ الْبَصْرِيُّ. سَمِعَ عِكْرِمَةَ، وَأَبَا مِجْلَزٍ. وَسَمِعَ مِنْهُ: شُعْبَةُ، وَوَكِيعٌ. وَتُوُفِّيَ فِي هَذِهِ السَّنَةِ. كُرْزُ بْنُ وَبَرَةَ. كُوفِيُّ الْأَصْلِ، سَكَنَ جُرْجَانَ، أَسْنَدَ عَنْ طَاوُوسٍ، وَعَطَاءٍ وَالرَّبِيعِ بْنِ خُثَيْمٍ وَغَيْرِهِمْ. وَكَانَ مُتَعَبِّدًا. قَالَ: مُحَمَّدُ بْنُ فُضَيْلِ بْنِ غَزْوَانَ، عَنْ أَبِيهِ قَالَ: دَخَلْتُ عَلَى كُرْزِ بْنِ وَبَرَةَ بَيْتَهُ وَإِذَا عِنْدَ مُصَلَّاهُ حُفْرَةٌ قَدْ مَلَأَهَا تِبْنًا، وَبَسَطَ عَلَيْهَا كِسَاءً، مِنْ طُولِ الْقِيَامِ. وَكَانَ يَقْرَأُ فِي الْيَوْمِ وَاللَّيْلَةِ الْقُرْآنَ ثَلَاثَ مَرَّاتٍ. وقَالَ: أَبُو سُلَيْمَانَ الْمُكْتِبُ قَالَ: صَحِبْتُ كُرْزًا إِلَى مَكَّةَ، وَكَانَ إِذَا نَزَلَ أَدْرَجَ ثِيَابَهُ فَأَلْقَاهَا عَلَى الرَّحْلِ، ثُمَّ تَنَحَّى لِلصَّلَاةِ، فَإِذَا سَمِعَ رُغَاءَ الْإِبِلِ أَقْبَلَ فَاحْتَبَسَ يَوْمًا عَنِ الْوَقْتِ، فَانْبَثَّتْ أَصْحَابُهُ فِي طَلَبِهِ. فَكُنْتُ فِيمَنْ طَلَبَهُ. قَالَ: فَأَصَبْتُهُ فِي وَهْدَةٍ يُصَلِّي فِي سَاعَةٍ حَارَّةٍ، وَإِذَا سَحَابَةٌ تُظِلُّهُ، فَلَمَّا رَآنِي أَقْبَلَ نَحْوِي، فَقَالَ: يَا أَبَا سُلَيْمَانَ، لِي إِلَيْكَ حَاجَةٌ. قُلْتُ: وَمَا حَاجَتُكَ؟ قَالَ: أُحِبُّ أَنْ تَكْتُمَ عَلَيَّ مَّا رَأَيْتَ. قَالَ: قُلْتُ: ذَاكَ لَكَ. قَالَ: أَوْثِقْ لِي. فَحَلَفْتُ أَنْ لَا أُخْبِرَ بِهِ أَحَدًا حَتَّى يَمُوتَ. كَهْمَسُ بْنُ الْحَسَنِ، أَبُو عَبْدِ اللَّهِ الْقَيْسِيُّ. كَانَ مُتَعَبِّدًا وَرِعًا، يُصَلِّي كُلَّ يَوْمٍ وَلَيْلَةٍ أَلْفَ رَكْعَةٍ، وَيَقُولُ لِنَفْسِهِ: قُومِي يَا مَأْوَى كُلِّ سُوءٍ، فَوَاللَّهِ مَا رَضِيتُكِ لِلَّهِ سَاعَةً قَطُّ. قَالَ: عُمَارَةُ بْنُ زَادَانَ: قَالَ لِي كَهْمَسٌ: يَا أَبَا سَلَمَةَ، أَذْنَبْتُ ذَنْبًا، فَأَنَا أَبْكِي عَلَيْهِ أَرْبَعِينَ سَنَةً. قُلْتُ: مَا هُوَ يَا أَبَا عَبْدِ اللَّهِ؟ قَالَ: زَارَنِي أَخٌ لِي فَاشْتَرَيْتُ لَهُ سَمَكًا بِدَانَقٍ، فَلَمَّا أَكَلَ قُمْتُ إِلَى حَائِطِ جَارٍ لِي، فَأَخَذْتُ مِنْهُ قِطْعَةَ طِينٍ فَغَسَلَ بِهَا يَدَهُ، فَأَنَا أَبْكِي عَلَيْهِ مُنْذُ أَرْبَعِينَ سَنَةً. عَابِدٌ عَلَوِيٌّ مَدِينِيٌّ. قَالَ: إِبْرَاهِيمُ بْنُ عَبْدِ اللَّهِ بْنِ الْعَلَاءِ: حَدَّثَنِي أَبِي قَالَ: سَمِعْتُ أَبَا عَامِرٍ الْوَاعِظَ يَقُولُ: بَيْنَا أَنَا جَالِسٌ فِي مَسْجِدِ رَسُولِ اللَّهِ ﷺ جَاءَنِي غُلَامٌ أَسْوَدُ بِرُقْعَةٍ فَقَرَأْتُهَا، فَإِذَا فِيهَا مَكْتُوبٌ: بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ. مَتَّعَكَ اللَّهُ بِمُسَامَرَةِ الْفِكْرَةِ، وَنَعَّمَكَ بِمُؤَانَسَةِ الْعِبْرَةِ، وَأَفْرَدَكَ بِحُبِّ الْخَلْوَةِ، يَا أَبَا عَامِرٍ، أَنَا رَجُلٌ مِنْ إِخْوَانِكَ بَلَغَنِي قُدُومُكُ الْمَدِينَةَ فَسُرِرْتُ بِذَلِكَ، وَأَحْبَبْتُ زِيَارَتَكَ وَبِي مِنَ الشَّوْقِ إِلَى مُجَالَسَتِكَ وَالِاسْتِمَاعِ لِمُحَادَثَتِكَ، مَا لَوْ كَانَ فَوْقِي لَأَظَلَّنِي، وَلَوْ كَانَ تَحْتِي لَأَقَلَّنِي، سَأَلْتُكَ بِالَّذِي حَبَاكَ بِالْبَلَاغَةِ لَمَا أَلْحَقْتَنِي جَنَاحَ التَّوَصُّلِ مِنْ زِيَارَتِكَ. وَالسَّلَامُ. قَالَ أَبُو عَامِرٍ: فَقُمْتُ مَعَ الرَّسُولِ حَتَّى أَتَى بِي إِلَى فِنَاءٍ فَأَدْخَلَنِي مَنْزِلًا رَحْبًا خَرِبًا. فَقَالَ لِي: قِفْ هَا هُنَا حَتَّى أَسْتَأْذِنَ لَكَ. فَوَقَفَ، فَخَرَجَ إِلَيَّ فَقَالَ لِي: لِجْ. فَدَخَلْتُ، فَإِذَا بَيْتٌ مُفْرَدٌ فِي الْخَرِبَةِ، لَهُ بَابٌ مِنْ جَرِيدِ النَّخْلِ، وَإِذَا بِكَهْلٍ قَاعِدٍ مُسْتَقْبِلَ الْقِبْلَةِ، تَخَالُهُ مِنَ الْوَلَهِ مَكْرُوبًا، وَمِنَ الْخَشْيَةِ مَحْزُونًا، قَدْ ظَهَرَتْ فِي وَجْهِهِ أَحْزَانُهُ، وَذَهَبَتْ مِنَ الْبُكَاءِ عَيْنَاهُ، وَمَرِضَتْ أَجْفَانُهُ، فَسَلَّمْتُ عَلَيْهِ، فَرَدَّ عَلَيَّ السَّلَامَ، ثُمَّ تَحَرَّكَ، فَإِذَا هُوَ أَعْمَى أَعْرَجُ مِسْقَامٌ. فَقَالَ لِي: يَا أَبَا عَامِرٍ، غَسَلَ اللَّهُ مِنْ دَرَنِ الذُّنُوبِ قَلْبَكَ، لَمْ يَزَلْ قَلْبِي إِلَيْكَ تَوَّاقًا، وَإِلَى سَمَاعِ الْمَوْعِظَةِ مِنْكَ مُشْتَاقًا، وَبِي جُرْحٌ بَعْدُ، قَدْ أَعْيَا الْوَاعِظِينَ دَوَاهُ، وَأَعْجَزَ الْمُتَطَبِّبِينَ شِفَاؤُهُ، وَقَدْ بَلَغَنِي نَفْعُ مَرَاهِمُكَ لِلْجِرَاحِ وَالْآلَامِ، فَلَا تَأْلُو - رَحِمَكَ اللَّهُ - فِي إِيقَاعِ التِّرْيَاقِ، وَإِنْ كَانَ مُرَّ الْمَذَاقِ، فَإِنِّي مِمَّنْ يَصْبِرُ عَلَى أَلَمِ الدَّوَاءِ رَجَاءَ الشِّفَاءِ. قَالَ أَبُو عَامِرٍ: فَنَظَرْتُ إِلَى مَنْظَرٍ بَهَرَنِي، وَسَمِعْتُ كَلَامًا قَطَّعَنِي، فَأَفْكَرْتُ طَوِيلًا، ثُمَّ تَأْتِي مِنْ كَلَامِي مَا تَأْتِي، وَسَهُلَ مِنْ صُعُوبَتِهِ مَا مِنْهُ يَرِقُّ لِي. فَقُلْتُ: يَا شَيْخُ، ارْمِ بِبَصَرِ قَلْبِكَ فِي مَلَكُوتِ السَّمَاءِ، وَأَجِلَّ سَمْعَ مَعْرِفَتِكَ فِي سُكَّانِ الْأَرْجَاءِ، وَتَنَقَّلْ بِحَقِيقَةِ إِيمَانِكَ إِلَى جَنَّةِ الْمَأْوَى فَتَرَى مَا أَعَدَّ اللَّهُ فِيهَا لِلْأَوْلِيَاءِ، ثُمَّ تُشْرِفُ عَلَى نَارٍ لَظَى فَتَرَى مَا أُعِدَّ فِيهَا لِلْأَشْقِيَاءِ، فَشَتَّانَ مَا بَيْنَ الدَّارَيْنِ، أَلَيْسَ الْفَرِيقَانِ فِي الْمَوْتِ سَوَاءً؟ قَالَ أَبُو عَامِرٍ: فَأَنَّ أَنَّةً، وَصَاحَ صَيْحَةً، وَزَفَرَ وَالْتَوَى، وَقَالَ: يَا أَبَا عَامِرٍ، وَقَعَ وَاللَّهِ دَوَاؤُكَ عَلَى دَائِي، وَأَرْجُو أَنْ يَكُونَ عِنْدَكَ شِفَائِي، زِدْنِي رَحِمَكَ اللَّهُ. فَقُلْتُ لَهُ: يَا شَيْخُ، إِنَّ اللَّهَ عَالِمٌ بِسَرِيرَتِكَ، مُطَّلِعٌ عَلَى خَفِيَّتِكَ، شَاهِدُكَ فِي خَلْوَتِكَ بِعَيْنِهِ، [أَيْنَ] كُنْتَ عِنْدَ اسْتِتَارِكَ مِنْ خَلْقِهِ وَمُبَارَزَتِهِ. فَصَاحَ صَيْحَةً كَصَيْحَتِهِ الْأُولَى. ثُمَّ قَالَ: مَنْ لِفَقْرِي، مَنْ لِفَاقَتِي، مَنْ لِذَنْبِي، مَنْ لِخَطِيئَتِي؟ أَنْتَ يَا مَوْلَايَ، وَإِلَيْكَ مُنْقَلَبِي. ثُمَّ خَرَّ مَيِّتًا رَحِمَهُ اللَّهُ. قَالَ أَبُو عَامِرٍ: فَأُسْقِطَ فِي يَدِي وَقُلْتُ: مَا جَنَيْتُ عَلَى نَفْسِي. فَخَرَجْتُ إِلَى جَارِيَةٍ عَلَيْهَا مِدْرَعَةُ صُوفٍ، وَخِمَارٌ مِنْ صُوفٍ، قَدْ ذَهَبَ السُّجُودُ بِجَبِينِهَا وَأَنْفِهَا، وَاصْفَرَّ لِطُولِ الْقِيَامِ لَوْنُهَا، وَتَوَرَّمَتْ قَدَمَاهَا، فَقَالَتْ: أَحْسَنْتَ وَاللَّهِ يَا حَادِيَ قُلُوبِ الْعَارِفِينَ، وَمُثِيرَ أَشْجَانِ غَلِيلِ الْمَحْزُونِينَ، لَا نَسِيَ لَكَ هَذَا الْمَقَامَ رَبُّ الْعَالَمِينَ، يَا أَبَا عَامِرٍ، هَذَا الشَّيْخُ وَالِدِي، مُبْتَلًى بِالسَّقَمِ مُنْذُ عَشْرِ سِنِينَ، صَلَّى حَتَّى أُقْعِدَ، وَبَكَى حَتَّى عَمِيَ، وَكَانَ يَتَمَنَّاكَ عَلَى اللَّهِ وَيَقُولُ: حَضَرْتُ مَجْلِسَ أَبِي عَامِرٍ الْبُنَانِيِّ، فَأَحْيَا مَوَاتَ قَلْبِي، وَطَرَدَ وَسَنَ نَوْمِي، فَإِنْ سَمِعْتُهُ ثَانِيَةً قَتَلَنِي، فَجَزَاكَ اللَّهُ مِنْ وَاعِظٍ خَيْرًا، وَمَتَّعَكَ مِنْ كَلِمَكَ بِمَا أَعْطَاكَ، ثُمَّ أَكَبَّتْ عَلَى أَبِيهَا تُقَبِّلُ عَيْنَيْهِ وَهِيَ تَبْكِي وَتَقُولُ: يَا أَبِي، يَا أَبَتَاهُ، يَا مَنْ أَعْمَاهُ الْبُكَاءُ، يَا أَبِي، يَا أَبَتَاهُ، يَا مَنْ قَتَلَهُ ذِكْرُ وَعِيدِ رَبِّهِ ثُمَّ عَلَا الْبُكَاءُ وَالنَّحِيبُ وَالِاسْتِغْفَارُ وَالدُّعَاءُ، وَجَعَلَتْ تَقُولُ: يَا أَبِي، يَا أَبَتَاهُ، يَا حَلِيفَ الْحُرْقَةِ وَالْبُكَاءِ. يَا أَبِي يَا أَبَتَاهُ، يَا جَلِيسَ الِابْتِهَالِ وَالدُّعَاءِ، يَا أَبِي، يَا أَبَتَاهُ، يَا صَرِيخَ الْمُذَكِّرِينَ وَالْخُطَبَاءِ، يَا أَبِي يَا أَبَتَاهُ، يَا قَتِيلَ الْوُعَّاظِ وَالْحُكَمَاءِ. قَالَ أَبُو عَامِرٍ: فَأَجَبْتُهَا: أَيَّتُهَا الْبَاكِيَةُ الْجَرْبَاءُ، وَالنَّادِبَةُ الثَّكْلَى، إِنَّ أَبَاكِ نَحْبُهُ قَدْ قُضِيَ، وَوَرَدَ دَارَ الْجَزَاءِ، وَعَايَنَ كُلَّ مَا عَمِلَ، وَعَلَيْهِ يُحْصَى فِي كِتَابٍ عِنْدَ رَبِّي، لَا يَنْسَى لِمُحْسِنٍ فَلَهُ الزُّلْفَى، أَوْ مُسِيءٍ فَوَارِدٌ دَارَ مَنْ أَسَاءَ. فَصَاحَتِ الْجَارِيَةُ كَصَيْحَةِ أَبِيهَا، ثُمَّ جَعَلَتْ تَرْشَحُ عَرَقًا، وَخَرَجْتُ مُبَادِرًا إِلَى مَسْجِدِ الْمُصْطَفَى ﷺ، وَفَرَغْتُ إِلَى الصَّلَاةِ وَالدُّعَاءِ وَالِاسْتِغْفَارِ وَالتَّضَرُّعِ وَالْبُكَاءِ حَتَّى إِذَا كَانَ عِنْدَ صَلَاةِ الْعَصْرِ، فَجَاءَنِي الْغُلَامُ الْأَسْوَدُ فَأَذَنَنِي بِجِنَازَتَيْهِمَا وَقَالَ: احْضُرِ الصَّلَاةَ عَلَيْهِمَا وَدَفَنَتَهُمَا. وَسَأَلْتُ عَنْهُمَا فَقِيلَ لِي مِنْ وَلَدِ الْحُسَيْنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ ؓ. قَالَ أَبُو عَامِرٍ: فَمَا زِلْتُ جَزِعًا حَذِرًا مِمَّا جَنَيْتُ، حَتَّى رَأَيْتُهُمَا فِي الْمَنَامِ عَلَيْهِمَا حُلَّتَانِ خَضْرَاوَتَانِ، فَقُلْتُ: مَرْحَبًا بِكُمَا وَأَهْلًا، فَمَا زِلْتُ حَذِرًا بِمَا وَعَظْتُكُمَا بِهِ، مَاذَا صَنَعَ اللَّهُ بِكُمَا؟ فَقَالَ الشَّيْخُ: أَنْتَ شَرِيكِي فِي الَّذِي نِلْتُهُ مُسْتَأْهِلًا ذَاكَ يَا أَبَا عَامِرِ     وَكُلُّ مَنْ أَيْقَظَ ذَا غَفْلَةٍ فَنِصْفُ مَا يُعْطَاهُ لِلْآمِرِ     مَنْ رَدَّ عَبْدًا آبِقًا مُذْنِبًا كَانَ كَمَنْ قَدْ رَاقَبَ الْقَاهِرِ     وَاجْتَمَعَا فِي دَارِ عَدْلِ وَفِي جِوَارِ رَبٍّ سَيِّدٍ غَافِرِ وَعِيسَى بْنُ عُمَرَ  أَبُو عُمَرَ الثَّقَفِيُّ الْبَصْرِيُّ النَّحْوِيُّ شَيْخُ سِيبَوَيْهِ، يُقَالُ: إِنَّهُ مِنْ مَوَالِي خَالِدِ بْنِ الْوَلِيدِ، وَإِنَّمَا نَزَلَ فِي ثَقِيفٍ، فَنُسِبَ إِلَيْهِمْ. كَانَ إِمَامًا كَبِيرًا جَلِيلًا فِي اللُّغَةِ وَالنَّحْوِ وَالْقِرَاءَاتِ، أَخَذَ ذَلِكَ عَنْ عَبْدِ اللَّهِ بْنِ كَثِيرٍ وَابْنُ مُحَيْصِنٍ وَعَبْدُ اللَّهِ بْنُ أَبِي إِسْحَاقَ، وَسَمِعَ الْحَسَنَ الْبَصْرِيَّ وَغَيْرُهُمْ، وَعَنْهُ الْخَلِيلُ بْنُ أَحْمَدَ، وَالْأَصْمَعِيُّ، وَسِيبَوَيْهِ، وَلَزِمَهُ وَعُرِفَ بِهِ وَانْتَفَعَ بِهِ، وَأَخَذَ كِتَابَهُ الَّذِي صَنَّفَهُ وَسَمَّاهُ " الْجَامِعَ " فَزَادَ عَلَيْهِ وَبَسَطَهَ، فَهُوَ " كِتَابُ سِيبَوَيْهِ " الْيَوْمَ، وَكَانَ يَسْأَلُ عَمَّا أَشْكَلَ فِيهِ عَلَيْهِ شَيْخَهُ الْخَلِيلَ بْنَ أَحْمَدَ، وَقَدْ سَأَلَ الْخَلِيلُ يَوْمًا سِيبَوَيْهِ عَمَّا صَنَّفَ عِيسَى بْنُ عُمَرَ فَقَالَ: جَمَعَ بِضْعًا وَسَبْعِينَ كِتَابًا، ذَهَبَتْ كُلُّهَا إِلَّا كِتَابَهُ " الْإِكْمَالَ "، وَهُوَ بِأَرْضِ فَارِسَ وَكِتَابَهُ " الْجَامِعَ "، وَهُوَ الَّذِي أَشْتَغِلُ فِيهِ وَأَسْأَلُكَ عَنْ غَوَامِضِهِ. فَأَطْرَقَ الْخَلِيلُ سَاعَةً ثُمَّ أَنْشَدَ: ذَهَبَ النَّحْوُ جَمِيعًا كُلُّهُ     غَيْرَ مَا أَحْدَثَ عِيسَى بْنُ عُمَرْ ذَاكَ إِكْمَالٌ وَهَذَا جَامِعٌ     وَهُمَا لِلنَّاسِ شَمْسٌ وَقَمَرْ وَقَدْ كَانَ عِيسَى يُغْرِبُ وَيَتَقَعَّرُ فِي عِبَارَتِهِ جِدًّا، وَقَدْ حَكَى الْجَوْهَرِيُّ عَنْهُ فِي الصِّحَاحِ أَنَّهُ سَقَطَ يَوْمًا عَنْ حِمَارِهِ، فَاجْتَمَعَ عَلَيْهِ النَّاسُ فَقَالَ: مَا لَكُمْ تَكَأْكَأْتُمْ عَلَيَّ تَكَأْكُؤَكُمْ عَلَى ذِي جِنَّةٍ؟! افْرَنْقِعُوا عَنِّي. مَعْنَاهُ: مَا لَكُمْ تَجَمَّعْتُمْ عَلَيَّ تَجَمُّعَكُمْ عَلَى مَجْنُونٍ؟! انْكَشِفُوا عَنِّي. وَقَالَ غَيْرُهُ: كَانَ بِهِ ضِيقُ النَّفَسِ، فَسَقَطَ بِسَبَبِهِ، فَاعْتَقَدَ النَّاسُ أَنَّهُ مَصْرُوعٌ، فَجَعَلُوا يُعَوِّذُونَهُ وَيَقْرَءُونَ عَلَيْهِ، فَلَمَّا أَفَاقَ مِنْ غَشِيَتِهِ قَالَ مَا قَالَ، فَقَالَ بَعْضُهُمْ: إِنَّ جِنِّيَّتَهُ تَتَكَلَّمُ بِالْفَارِسِيَّةِ. وَذَكَرَ الْقَاضِي ابْنُ خِلِّكَانَ أَنَّهُ كَانَ صَاحِبًا لِأَبِي عَمْرِو بْنِ الْعَلَاءِ، وَأَنَّ عِيسَى بْنَ عُمَرَ قَالَ يَوْمًا لِأَبِي عَمْرِو بْنِ الْعَلَاءِ: أَنَا أَفْصَحُ مِنْ مَعَدِّ بْنِ عَدْنَانَ. فَقَالَ لَهُ أَبُو عَمْرٍو: كَيْفَ تُنْشِدُ هَذَا الْبَيْتَ: قَدْ كُنْ يَخْبَأْنَ الْوُجُوهَ تَسَتُّرًا     فَالْيَوْمَ حِينَ بَدَأْنَ لِلنُّظَّارِ أَوْ " بَدَيْنَ " ؟ فَقَالَ: بَدَيْنَ. فَقَالَ أَبُو عَمْرٍو: أَخْطَأْتَ. وَلَوْ قَالَ: بَدَأْنَ. لَأَخْطَأَ أَيْضًا، وَإِنَّمَا أَرَادَ أَبُو عَمْرٍو تَغْلِيطَهُ، وَإِنَّمَا الصَّوَابُ: بَدَوْنَ، مِنْ بَدَا يَبْدُو إِذَا ظَهَرَ. وَبَدَأَ يَبْدَأُ إِذَا شَرَعَ فِي الشَّيْءِ.

     ✧ Al-Ḥasan b. Yazīd, Abū Yūnus al-ʿIjlī al-Qawī. He heard from Abū Maslama, Saʿīd b. Jubayr, and Mujāhid. Ismāʿīl b. Ziyād said: Abū Yūnus was called al-Qawī only because of his strength in worship. He prayed until he became unable to stand, wept until he went blind, and fasted until he became like a dried date. Sālim b. Qutayba. He was a great commander, abundant in intellect, and of good presence. Al-Manṣūr appointed him over al-Baṣra, then dismissed him. It was narrated from Abū al-Muʿallā al-Thaqafī, who said: A man was mentioned in the gathering of Sālim b. Qutayba, and some of the people of the gathering spoke ill of him. He said: "O you, you have made us feel estranged from yourself, made us feel at ease with your affection, and shown us your fault." Al-Aṣmaʿī said: Our people came to Sālim b. Qutayba for a need and said to him: "We have come to you for something that does not diminish you or harm you." He said: "Then may God not bring you. Why have you come to me? Upon you be the meanest of people." Sālim died in this year, and al-Mahdī prayed over him. ʿImrān b. Ḥarīr, Abū ʿUbayda al-Sadūsī al-Baṣrī. He heard from ʿIkrima and Abū Mijlaz. Shuʿba and Wakīʿ heard from him. He died in this year. Kurz b. Wabara. Of Kufan origin, he settled in Jurjān. He narrated with chains from Ṭāwūs, ʿAṭāʾ, al-Rabīʿ b. Khuthaym, and others. He was a devoted worshiper. Muḥammad b. Fuḍayl b. Ghazwān narrated from his father, who said: I entered the house of Kurz b. Wabara, and there at his prayer place was a pit that he had filled with straw and spread a cloak over it, from the length of his standing. He used to recite the Qurʾān three times every day and night. Abū Sulaymān al-Muktib said: I accompanied Kurz to Makkah. When he dismounted, he would fold his clothes and throw them on the saddle, then withdraw for prayer. When he heard the braying of camels, he would come and hold back from the time. One day he was delayed, and his companions scattered in search of him. I was among those who searched for him. He said: I found him in a hollow praying in a hot hour, and there was a cloud shading him. When he saw me, he came toward me and said: "O Abū Sulaymān, I have a need of you." I said: "What is your need?" He said: "I would like you to conceal from me what you have seen." He said: I said: "That is for you." He said: "Give me a firm pledge." So I swore not to inform anyone until he died. Kahmas b. al-Ḥasan, Abū ʿAbd Allāh al-Qaysī. He was a devoted, pious worshiper. He used to pray a thousand rakʿas every day and night, and he would say to himself: "Arise, O abode of every evil, for by God I have never approved of you for God for even an hour." ʿUmāra b. Zādān said: Kahmas said to me: "O Abū Salama, I committed a sin, and I have wept over it for forty years." I said: "What is it, O Abū ʿAbd Allāh?" He said: "A brother of mine visited me, and I bought fish for him for a dāniq. When he ate, I went to the wall of my neighbor and took a piece of clay from it, and he washed his hand with it. I have wept over that for forty years." A devout ʿAlid from Madīnah. Ibrāhīm b. ʿAbd Allāh b. al-ʿAlāʾ said: My father narrated to me, saying: I heard Abū ʿĀmir al-Wāʿiẓ say: While I was sitting in the mosque of the Messenger of God ﷺ, a black boy came to me with a note. I read it, and in it was written: "In the name of God, the Most Gracious, the Most Merciful. May God grant you enjoyment through nightly reflection, bless you with the comfort of contemplation, and single you out for the love of solitude. O Abū ʿĀmir, I am a man from among your brothers. News of your arrival in Madīnah reached me, and I rejoiced at that. I wished to visit you, and I have such longing to sit with you and listen to your discourse that if it were above me it would shade me, and if it were below me it would carry me. I ask you by the One who endowed you with eloquence to join me to the wing of access through your visit. And peace." Abū ʿĀmir said: I rose with the messenger until he brought me to a courtyard and admitted me into a spacious, ruined dwelling. He said to me: "Stand here until I seek permission for you." He stood, then came out to me and said: "Enter." I entered, and there was a room set apart in the ruins, with a door of palm branches. There was an elderly man sitting facing the qibla. You would think him distressed from love-longing and grieved from fear. His sorrows had appeared on his face, his eyes were gone from weeping, and his eyelids were diseased. I greeted him, and he returned the greeting. Then he moved, and he was blind, lame, and ill. He said to me: "O Abū ʿĀmir, may God wash from the filth of sins your heart. My heart has not ceased to be eager for you and longing to hear admonition from you. I have a wound still that has wearied the healers' remedy and defeated the physicians' cure. News has reached me of the benefit of your salves for wounds and pains, so do not fail—may God have mercy on you—to apply the antidote, even if its taste is bitter. For I am one who endures the pain of medicine in hope of healing." Abū ʿĀmir said: I looked at a sight that dazzled me, and I heard speech that cut me. I reflected for a long time, then some of my words came as they came, and some of their difficulty softened and became gentle for me. I said: "O shaykh, cast the sight of your heart into the dominion of heaven, and let the hearing of your knowledge roam among the inhabitants of the horizons, and move with the reality of your faith to the Garden of Refuge, so that you may see what God has prepared therein for the friends of God. Then you will look down upon the blazing Fire and see what is prepared therein for the wretched. How far apart are the two abodes! Are not the two parties equal in death?" Abū ʿĀmir said: He let out a groan, cried out a cry, heaved a sigh, and writhed, and said: "O Abū ʿĀmir, by God your remedy has fallen upon my disease, and I hope that with you is my cure. Give me more, may God have mercy on you." I said to him: "O shaykh, God knows your innermost secret, is aware of your hidden state, and witnesses you in your solitude with His eye. Where were you when you concealed yourself from His creation and confronted Him?" He cried out a cry like his first. Then he said: "Who will help my poverty, who will help my need, who will help my sin, who will help my error? You, O my Master, and to You is my return." Then he fell dead, may God have mercy on him. Abū ʿĀmir said: I was at a loss, and I said: "What have I brought upon myself?" Then I went out to a girl wearing a woolen garment and a woolen veil. Prostration had worn away her forehead and nose, her color had yellowed from long standing, and her feet were swollen. She said: "You have done well, by God, O driver of the hearts of the knowers, and stirrer of the griefs of the burning sorrow of the sorrowful. May the Lord of the worlds not forget this station for you, O Abū ʿĀmir. This shaykh is my father. He has been afflicted with illness for ten years. He prayed until he became unable to stand, and wept until he went blind. He used to long for you before God and say: 'I attended the gathering of Abū ʿĀmir al-Bunānī, and he revived the deadness of my heart and drove away the drowsiness of my sleep. If I hear him a second time, he will kill me.' May God reward you as an admonisher with good, and grant you enjoyment of your speech with what He has given you." Then she leaned over her father, kissing his eyes while weeping and saying: "O my father, O my dear father, O you whom weeping has blinded! O my father, O my dear father, O you whom the remembrance of the threat of his Lord has killed!" Then weeping, wailing, seeking forgiveness, and supplication grew loud, and she began to say: "O my father, O my dear father, O ally of burning and weeping! O my father, O my dear father, O companion of humble supplication and prayer! O my father, O my dear father, O cry of the reminders and orators! O my father, O my dear father, O victim of the admonishers and sages!" Abū ʿĀmir said: I answered her: "O weeping, wounded one, O bereaved mourner, your father's term has been fulfilled. He has arrived at the abode of recompense and has seen all that he did. It is recorded for him in a book with my Lord, which does not forget. For the good-doer there is nearness, and for the evil-doer he will go to the abode of the one who did evil." The girl cried out a cry like her father's, then began to sweat. I hurried out to the mosque of the Chosen One ﷺ and devoted myself to prayer, supplication, seeking forgiveness, humble entreaty, and weeping. Then at the time of the afternoon prayer, the black boy came to me and informed me of their funerals, saying: "Attend the prayer over them and their burial." I asked about them, and it was said to me that they were from the descendants of al-Ḥusayn b. ʿAlī b. Abī Ṭālib ؓ. Abū ʿĀmir said: I remained anxious and wary of what I had brought upon myself, until I saw them in a dream wearing two green garments. I said: "Welcome to you both. I have remained wary because of what I admonished you with. What has God done with you?" The shaykh said: "You are my partner in what I have attained, deserving that, O Abū ʿĀmir. And everyone who awakens one who is heedless, half of what is given goes to the commander. Whoever brings back a runaway, sinful servant is like one who has watched over the Subduer. And they both gathered in the abode of justice, in the neighborhood of a forgiving, sovereign Lord." And ʿĪsā b. ʿUmar, Abū ʿUmar al-Thaqafī al-Baṣrī, the grammarian, the shaykh of Sībawayh. It is said that he was among the clients of Khālid b. al-Walīd, and that he settled among Thaqīf, so he was attributed to them. He was a great, dignified imam in language, grammar, and Qurʾānic readings. He took that from ʿAbd Allāh b. Kathīr, Ibn Muḥayṣin, and ʿAbd Allāh b. Abī Isḥāq. He heard from al-Ḥasan al-Baṣrī and others. From him narrated al-Khalīl b. Aḥmad, al-Aṣmaʿī, and Sībawayh, who accompanied him, became known through him, and benefited from him. He took his book, which he compiled and named "al-Jāmiʿ," and added to it and expanded it, and it is the "Kitāb of Sībawayh" today. He used to ask his shaykh al-Khalīl b. Aḥmad about whatever was problematic in it. One day al-Khalīl asked Sībawayh about what ʿĪsā b. ʿUmar had compiled, and he said: "He compiled seventy-some books. All of them are lost except his book "al-Ikmāl," which is in the land of Fāris, and his book "al-Jāmiʿ," which is the one I am occupied with and about whose obscurities I ask you." Al-Khalīl bowed his head for a while, then recited: "Grammar has gone entirely, all of it, except what ʿĪsā b. ʿUmar produced. That is Ikmāl and this is Jāmiʿ, and they are for the people a sun and a moon." ʿĪsā used to use strange expressions and affect obscurity in his speech intensely. Al-Jawharī related from him in al-Ṣiḥāḥ that one day he fell from his donkey, and people gathered around him. He said: "What is the matter with you crowding around me as you crowd around one possessed by a jinn? Dispers from me!" Its meaning: "What is the matter with you gathering around me as you gather around a madman? Move away from me!" Another said: He suffered from shortness of breath, and he fell because of it. The people believed he was afflicted with epilepsy, so they began to recite incantations over him and recite over him. When he recovered from his swoon, he said what he said, and some of them said: "His jinn speaks Persian." Al-Qāḍī Ibn Khallikān mentioned that he was a companion of Abū ʿAmr b. al-ʿAlāʾ, and that ʿĪsā b. ʿUmar said one day to Abū ʿAmr b. al-ʿAlāʾ: "I am more eloquent than Maʿadd b. ʿAdnān." Abū ʿAmr said to him: "How do you recite this verse: 'They used to hide their faces in concealment, but today when they appeared to the onlookers' Is it 'badaʾna' or 'badayna'?" He said: "badayna." Abū ʿAmr said: "You erred. And if he had said 'badaʾna,' he would also have erred." Abū ʿAmr only wanted to show his error. The correct form is "badawna," from badā yabdū when it means to appear. Badaʾa yabdaʾu means to begin something.

165. Tarikh (al-Tabari) 2840No grade recorded

     ثُمَّ دَخَلَتْ سَنَةُ خَمْسِينَ وَمِائَةٍ ذِكْرُ خُرُوجِ أُسْتَاذْ سِيسْ  . وَفِيهَا خَرَجَ أُسْتَاذْ سِيسْ فِي أَهْلِ هَرَاةَ وَبَاذَغِيسَ وَسِجِسْتَانَ وَغَيْرِهَا مِنْ خُرَاسَانَ، وَكَانَ فِيمَا قِيلَ فِي ثَلَاثِمِائَةِ أَلْفِ مُقَاتِلٍ، فَغَلَبُوا عَلَى عَامَّةِ خُرَاسَانَ، وَسَارُوا حَتَّى الْتَقَوْا هُمْ وَأَهْلُ مَرْوِ الرُّوذِ. فَخَرَجَ إِلَيْهِمُ الْأَجْثَمُ الْمَرْوَرُّوذِيُّ فِي أَهْلِ مَرْوِ الرُّوذِ، فَقَاتَلُوهُ قِتَالًا شَدِيدًا، فَقُتِلَ الْأَجْثَمُ، وَكَثُرَ الْقَتْلُ فِي أَصْحَابِهِ، وَهُزِمَ عِدَّةٌ مِنَ الْقُوَّادِ، مِنْهُمْ: مُعَاذُ بْنُ مُسْلِمٍ، وَجِبْرَائِيلُ بْنُ يَحْيَى، وَحَمَّادُ بْنُ عَمْرٍو، وَأَبُو النَّجْمِ السِّجِسْتَانِيُّ، وَدَاوُدُ بْنُ كَرَّارٍ. وَوَجَّهَ الْمَنْصُورُ، وَهُوَ بِالرَّاذَانِ، خَازِمَ بْنَ خُزَيْمَةَ إِلَى الْمَهْدِيِّ، فَوَلَّاهُ الْمَهْدِيُّ مُحَارَبَةَ أُسْتَاذْ سِيسْ وَضَمَّ إِلَيْهِ الْقُوَّادَ. فَسَارَ خَازِمٌ وَأَخَذَ مَعَهُ مَنِ انْهَزَمَ، وَجَعَلَهُمْ فِي أُخْرَيَاتِ النَّاسِ يُكَثِّرُ بِهِمْ مَنْ مَعَهُ، وَكَانَ مَعَهُ مِنْ هَذِهِ الطَّبَقَةِ اثْنَانِ وَعِشْرُونَ أَلْفًا. ثُمَّ انْتَخَبَ مِنْهُمْ سِتَّةَ آلَافِ رَجُلٍ وَضَمَّهُمْ إِلَى اثْنَيْ عَشَرَ أَلْفًا كَانُوا مَعَهُ مِنَ الْمُنْتَخَبِينَ، وَكَانَ بَكَّارُ بْنُ سَلْمٍ فِيمَنِ انْتُخِبَ، وَتَعَبَّأَ لِلْقِتَالِ، فَجَعَلَ الْهَيْثَمَ بْنَ شُعْبَةَ بْنِ ظُهَيْرٍ عَلَى مَيْمَنَتِهِ، وَنَهَارَ بْنَ حُصَيْنٍ السَّعْدِيَّ عَلَى مَيْسَرَتِهِ، وَبَكَّارَ بْنَ سَلْمٍ الْعُقَيْلِيَّ فِي مُقَدِّمَتِهِ، وَكَانَ لِوَاؤُهُ مَعَ الزِّبْرِقَانِ. فَمَكَرَ بِهِمْ وَرَاوَغَهُمْ ( فِي أَنْ يَنْقُلَهُمْ ) مِنْ مَوْضِعٍ إِلَى مَوْضِعٍ وَخَنْدَقٍ إِلَى خَنْدَقٍ حَتَّى قَطَعَهُمْ، وَكَانَ أَكْثَرَهُمْ رَجَّالَةً، ثُمَّ سَارَ خَازِمٌ إِلَى مَوْضِعٍ فَنَزَلَهُ وَخَنْدَقَ عَلَيْهِ وَعَلَى جَمِيعِ أَصْحَابِهِ، وَجَعَلَ لَهُ أَرْبَعَةَ أَبْوَابٍ، وَجَعَلَ عَلَى كُلِّ بَابٍ أَلْفًا مِنْ أَصْحَابِهِ الَّذِينَ انْتَخَبَ. وَأَتَى أَصْحَابُ أُسْتَاذْ سِيسْ وَمَعَهُمُ الْفُئُوسُ وَالْمُرُورُ وَالزُّبُلُ لِيَطُمُّوا الْخَنْدَقَ، فَأَتَوُا الْخَنْدَقَ مِنَ الْبَابِ الَّذِي عَلَيْهِ بَكَّارُ بْنُ سَلْمٍ، فَحَمَلُوا عَلَى أَصْحَابِ بَكَّارٍ حَمْلَةً هَزَمُوهُمْ بِهَا، فَرَمَى بَكَّارٌ بِنَفْسِهِ، فَتَرَجَّلَ عَلَى بَابِ الْخَنْدَقِ وَقَالَ لِأَصْحَابِهِ: لَا يُؤْتَى الْمُسْلِمُونَ مِنْ نَاحِيَتِنَا. تَرَجَّلَ مَعَهُ مِنْ أَهْلِهِ وَعَشِيرَتِهِ نَحْوٌ مِنْ خَمْسِينَ رُجَلًا وَقَاتَلُوهُمْ حَتَّى رَدُّوهُمْ مِنْ بَابِهِمْ، ثُمَّ أَقْبَلَ إِلَى الْبَابِ الَّذِي عَلَيْهِ خَازِمٌ رَجُلٌ مِنْ أَصْحَابِ أُسْتَاذْ سِيسْ مِنْ أَهْلِ سِجِسْتَانَ اسْمُهُ الْحَرِيشُ، وَهُوَ الَّذِي كَانَ يُدَبِّرُ أَمْرَهُ، فَلَمَّا رَآهُ خَازِمٌ مُقْبِلًا بَعَثَ إِلَى الْهَيْثَمِ بْنِ شُعْبَةَ، وَكَانَ فِي الْمَيْمَنَةِ، يَأْمُرُهُ أَنْ يَخْرُجَ مِنَ الْبَابِ الَّذِي عَلَيْهِ بَكَّارٌ، فَإِنَّ مَنْ بِإِزَائِهِ قَدْ شُغِلُوا عَنْهُمْ، وَيَسِيرُ حَتَّى يَغِيبَ عَنْ أَبْصَارِهِمْ، ثُمَّ يَرْجِعُ مِنْ خَلْفِ الْعَدُوِّ، وَقَدْ كَانُوا يَتَوَقَّعُونَ قُدُومَ أَبِي عَوْنٍ، وَعَمْرِو بْنِ سَلْمِ بْنِ قُتَيْبَةَ مِنْ طَخَارِسْتَانَ. وَبَعَثَ خَازِمٌ إِلَى بَكَّارٍ: إِذَا رَأَيْتَ رَايَاتِ الْهَيْثَمِ قَدْ جَاءَتْ كَبِّرُوا وَقُولُوا: قَدْ جَاءَ أَهْلُ طَخَارِسْتَانَ. فَفَعَلَ ذَلِكَ الْهَيْثَمُ، وَخَرَجَ خَازِمٌ فِي الْقَلْبِ عَلَى الْحَرِيشِ وَشَغَلَهُمْ بِالْقِتَالِ، وَصَبَرَ بَعْضُهُمْ لِبَعْضٍ. فَبَيْنَا هُمْ عَلَى ذَلِكَ نَظَرُوا إِلَى أَعْلَامِ الْهَيْثَمِ فَتَنَادَوْا بَيْنَهُمْ: جَاءَ أَهْلُ طَخَارِسْتَانَ، فَلَمَّا نَظَرُوا إِلَيْهَا حَمَلَ عَلَيْهِمْ أَصْحَابُ خَازِمٍ فَكَشَفُوهُمْ، وَلَقِيَهُمْ أَصْحَابُ الْهَيْثَمِ فَطَعَنُوهُمْ بِالرِّمَاحِ وَرَمَوْهُمْ بِالنُّشَّابِ. وَخَرَجَ [ عَلَيْهِمْ ] نَهَارُ بْنُ حُصَيْنٍ مِنْ نَاحِيَةِ الْمَيْسَرَةِ، وَبَكَّارُ بْنُ سَلْمٍ وَأَصْحَابُهُ مِنْ نَاحِيَتِهِمْ، فَهَزَمُوهُمْ وَوَضَعُوا فِيهِمُ السُّيُوفَ، فَقَتَلَهُمُ الْمُسْلِمُونَ فَأَكْثَرُوا، وَكَانَ عَدَدُ مَنْ قُتِلَ سَبْعِينَ أَلْفًا، وَأَسَرُوا أَرْبَعَةَ عَشَرَ أَلْفًا، وَنَجَا أُسْتَاذْ سِيسْ إِلَى جَبَلٍ فِي نَفَرٍ يَسِيرٍ، فَحَصَرَهُمْ خَازِمٌ، وَقَتَلَ الْأَسْرَى. وَوَافَاهُ أَبُو عَوْنٍ وَعَمْرُو بْنُ سَلْمٍ وَمَنْ مَعَهُمَا، فَنَزَلَ أُسْتَاذْ سِيسْ عَلَى حُكْمِ أَبِي عَوْنٍ، فَحَكَمَ أَنْ يُوثَقَ أُسْتَاذْ سِيسْ وَبَنُوهُ وَأَهْلُ بَيْتِهِ بِالْحَدِيدِ، وَأَنْ يُعْتَقَ الْبَاقُونَ وَهُمْ ثَلَاثُونَ أَلْفًا، فَأَمْضَى خَازِمٌ حُكْمَهُ وَكَسَا كُلَّ رَجُلٍ ثَوْبَيْنِ، وَكَتَبَ إِلَى الْمَهْدِيِّ بِذَلِكَ، فَكَتَبَ الْمَهْدِيُّ إِلَى الْمَنْصُورِ. وَقِيلَ: إِنَّ خُرُوجَ أُسْتَاذْ سِيسْ كَانَ سَنَةَ خَمْسِينَ، وَكَانَتْ هَزِيمَتُهُ سَنَةَ إِحْدَى وَخَمْسِينَ وَمِائَةٍ. وَقَدْ قِيلَ: إِنَّ أُسْتَاذْ سِيسْ ادَّعَى النُّبُوَّةَ، وَأَظْهَرَ أَصْحَابُهُ الْفِسْقَ وَقَطْعَ السَّبِيلِ. وَقِيلَ: إِنَّهُ جَدُّ الْمَأْمُونِ أَبُو أُمِّهِ مَرَاجِلُ، وَابْنُهُ غَالِبٌ خَالُ الْمَأْمُونِ، وَهُوَ الَّذِي قَتَلَ ذَا الرِّيَاسَتَيْنِ الْفَضْلَ بْنَ سَهْلٍ لِمُوَاطَأَةٍ مِنَ الْمَأْمُونِ، وَسَيَرِدُ ذِكْرُهُ إِنْ شَاءَ اللَّهُ.

     ✧ Then the year 150 AH of the Hijrah began Account of the rising of Ustādh Sīs. In it, Ustādh Sīs rose among the people of Harāt, Bādhaghīs, Sijistān, and others of Khurāsān, and it was said he was at the head of three hundred thousand fighting men. They overcame most of Khurāsān and marched until they and the people of Marw al-Rūdh met. Al-Ajtham al-Marwarūdhī went out against them with the people of Marw al-Rūdh, and they fought a fierce battle. Al-Ajtham was killed, and slaughter was heavy among his companions. A number of commanders were routed, among them: Muʿādh b. Muslim, Jibrāʾīl b. Yaḥyā, Ḥammād b. ʿAmr, Abū al-Najm al-Sijistānī, and Dāwūd b. Karrār. Al-Manṣūr, while he was at al-Rādhān, dispatched Khāzim b. Khuzaymah to al-Mahdī, and al-Mahdī appointed him to fight Ustādh Sīs and attached the commanders to him. Khāzim set out, taking with him those who had been routed, and placed them in the rearguard of the people, using them to swell the numbers of those with him. Of this class he had with him twenty-two thousand. Then he selected from them six thousand men and joined them to twelve thousand who were with him from the chosen ones. Bakkār b. Salm was among those selected. He drew up his forces for battle, placing al-Haytham b. Shuʿbah b. Ẓuhayr on his right wing, Nahār b. Ḥuṣayn al-Saʿdī on his left wing, and Bakkār b. Salm al-ʿUqaylī in his vanguard, while his banner was with al-Zibriqān. He deceived them and feinted with them, moving them from place to place and from trench to trench, until he cut them off. Most of them were infantry. Then Khāzim marched to a position and encamped, digging a trench around himself and all his companions. He made four gates in it, and over each gate he placed a thousand of his selected companions. The companions of Ustādh Sīs came, carrying axes, iron picks, and baskets, to fill in the trench. They came to the trench at the gate commanded by Bakkār b. Salm, and charged his men with a charge that routed them. Bakkār threw himself down, dismounted at the gate of the trench, and said to his companions: "Let not the Muslims be approached from our side." About fifty men of his family and clan dismounted with him, and they fought until they drove them back from their gate. Then there came to the gate commanded by Khāzim a man of Sijistān among the companions of Ustādh Sīs, named al-Ḥarīsh, who was the one directing his affairs. When Khāzim saw him approaching, he sent to al-Haytham b. Shuʿbah, who was on the right wing, ordering him to go out from the gate commanded by Bakkār, since those facing him had been diverted from them, and to march until he disappeared from their sight, then return from behind the enemy. They were expecting the arrival of Abū ʿAwn and ʿAmr b. Salm b. Qutaybah from Ṭakhāristān. Khāzim sent word to Bakkār: "When you see the banners of al-Haytham coming, say 'Allāhu akbar!' and shout: 'The people of Ṭakhāristān have come!'" Al-Haytham did that, and Khāzim went out in the center against al-Ḥarīsh and engaged them in fighting, and they held firm against one another. While they were thus engaged, they saw the standards of al-Haytham, and they called out to one another: "The people of Ṭakhāristān have come!" When they saw them, Khāzim's companions charged and dislodged them. Al-Haytham's companions met them and thrust at them with lances and shot them with arrows. Nahār b. Ḥuṣayn came out against them from the left wing, and Bakkār b. Salm and his companions from their side, and they routed them and put the sword to them. The Muslims killed great numbers of them; the number of those killed was seventy thousand, and they took fourteen thousand captives. Ustādh Sīs escaped to a mountain with a small band, and Khāzim besieged them and killed the captives. Abū ʿAwn and ʿAmr b. Salm and those with them arrived, and Ustādh Sīs surrendered to the judgment of Abū ʿAwn. He ruled that Ustādh Sīs, his sons, and his household be bound in iron, and that the rest be set free, and they were thirty thousand. Khāzim carried out his judgment and gave every man two garments. He wrote to al-Mahdī about that, and al-Mahdī wrote to al-Manṣūr. It was said: The rising of Ustādh Sīs was in the year 150, and his defeat was in the year 151 AH. It has also been said: Ustādh Sīs claimed prophethood, and his companions openly committed wickedness and highway robbery. It was said: He was the grandfather of al-Maʾmūn, the father of his mother Marājil, and his son Ghālib was the maternal uncle of al-Maʾmūn. He is the one who killed Dhū al-Riyāsatayn al-Faḍl b. Sahl by collusion with al-Maʾmūn, and his mention will come, if God wills.

166. Tarikh (al-Tabari) 2841No grade recorded

     فِي هَذِهِ السَّنَةِ عَزَلَ الْمَنْصُورُ جَعْفَرَ بْنَ سُلَيْمَانَ عَنِ الْمَدِينَةِ وَوَلَّاهَا الْحَسَنَ بْنَ زَيْدِ بْنِ الْحَسَنِ بْنِ عَلِيٍّ  .

     ✧ In this year al-Manṣūr dismissed Jaʿfar b. Sulaymān from Madinah and appointed al-Ḥasan b. Zayd b. al-Ḥasan b. ʿAlī over it.

167. Tarikh (al-Tabari) 2842No grade recorded

     وَفِيهَا خَرَجَ بِالْأَنْدَلُسِ غِيَاثُ بْنُ الْمُسَيَّرِ الْأَسَدِيُّ بِنَائِحَةَ، فَجَمَعَ الْعُمَّالُ لِعَبْدِ الرَّحْمَنِ جَمْعًا كَثِيرًا، وَسَارَ إِلَى غِيَاثٍ، فَوَاقَعَهُ، فَانْهَزَمَ غِيَاثٌ وَمَنْ مَعَهُ وَقُتِلَ غِيَاثٌ وَبُعِثَ بِرَأْسِهِ إِلَى عَبْدِ الرَّحْمَنِ بِقُرْطُبَةَ ).

     ✧ In it, in al-Andalus, Ghiyāth b. al-Musayyar al-Asadī rose in revolt at Nāʾiḥa. The governors of ʿAbd al-Raḥmān gathered a large force and marched against Ghiyāth. They engaged him, and Ghiyāth and those with him were defeated. Ghiyāth was killed, and his head was sent to ʿAbd al-Raḥmān in Cordoba.

168. Tarikh (al-Tabari) 2843No grade recorded

     وَفِيهَا مَاتَ جَعْفَرُ بْنُ أَبِي جَعْفَرٍ الْمَنْصُورِ، وَصَلَّى عَلَيْهِ أَبُوهُ، وَدُفِنَ لَيْلًا فِي مَقَابِرِ قُرَيْشٍ  .

     ✧ In it died Jaʿfar b. Abī Jaʿfar al-Manṣūr, and his father prayed over him, and he was buried at night in the cemeteries of Quraysh.

169. Tarikh (al-Tabari) 2844No grade recorded

     وَحَجَّ بِالنَّاسِ عَبْدُ الصَّمَدِ بْنُ عَلِيٍّ، وَكَانَ هُوَ الْعَامِلَ عَلَى مَكَّةَ فِي قَوْلِ بَعْضِهِمْ، وَقَالَ بَعْضُهُمْ: بَلْ كَانَ الْعَامِلُ مُحَمَّدَ بْنَ إِبْرَاهِيمَ. وَكَانَ عَلَى الْكُوفَةِ مُحَمَّدُ بْنُ سُلَيْمَانَ بْنِ عَلِيٍّ، وَعَلَى الْبَصْرَةِ عُقْبَةُ بْنُ سَلْمٍ، وَعَلَى قَضَائِهَا سَوَّارٌ، وَعَلَى مِصْرَ يَزِيدُ بْنُ حَاتِمٍ.

     ✧ ʿAbd al-Ṣamad b. ʿAlī led the people in the ḥajj. According to some, he was the governor of Makkah, while others said that Muḥammad b. Ibrāhīm was the governor. The governor of al-Kūfah was Muḥammad b. Sulaymān b. ʿAlī; of al-Baṣrah, ʿUqbah b. Salm, with Sawwār as its judge; and of Miṣr, Yazīd b. Ḥātim.

170. Tarikh (al-Tabari) 2845No grade recorded

     وَفِيهَا تُوُفِّيَ الْإِمَامُ أَبُو حَنِيفَةَ  . ذِكْرُ تَرْجَمَتِهِ هُوَ الْإِمَامُ أَبُو حَنِيفَةَ، وَاسْمُهُ النُّعْمَانُ بْنُ ثَابِتٍ التَّيْمِيُّ، مَوْلَاهُمُ الْكُوفِيُّ، فَقِيهُ الْعِرَاقِ، وَأَحَدُ أَئِمَّةِ الْإِسْلَامِ، وَالسَّادَةِ الْأَعْلَامِ، وَأَحَدُ أَرْكَانِ الْعُلَمَاءِ، وَأَحَدُ الْأَئِمَّةِ الْأَرْبَعَةِ أَصْحَابِ الْمَذَاهِبِ الْمُتَّبَعَةِ، وَهُوَ أَقْدَمُهُمْ وَفَاةً; لِأَنَّهُ أَدْرَكَ عَصْرَ الصَّحَابَةِ، وَرَأَى أَنَسَ بْنَ مَالِكٍ، قِيلَ: وَغَيْرَهُ. وَذَكَرَ بَعْضُهُمْ أَنَّهُ رَوَى عَنْ سَبْعَةٍ مِنَ الصَّحَابَةِ. فَاللَّهُ أَعْلَمُ. وَهُمْ أَنَسُ بْنُ مَالِكٍ، وَجَابِرُ بْنُ عَبْدِ اللَّهِ، وَعَبْدُ اللَّهِ بْنُ أُنَيْسٍ، وَعَبْدُ اللَّهِ بْنُ أَبِي أَوْفَى، وَعَبْدُ اللَّهِ بْنُ الْحَارِثِ بْنِ جَزْءٍ الزُّبَيْدِيُّ، وَمَعْقِلُ بْنُ يَسَارٍ، وَوَاثِلَةُ بْنُ الْأَسْقَعِ، وَعَائِشَةُ بِنْتُ عَجْرَدٍ، ؓ. وَقَدْ رُوِّينَا عَنْ أَبِي حَنِيفَةَ عَنْ هَؤُلَاءِ عِدَّةَ أَحَادِيثَ، فِي صِحَّتِهَا إِلَى أَبِي حَنِيفَةَ نَظَرٌ; فَإِنَّ فِي الْإِسْنَادِ إِلَيْهِ مَنْ لَا يُعْرَفُ، وَفِي مَتْنِ بَعْضِهَا نَكَارَةٌ شَدِيدَةٌ. فَاللَّهُ أَعْلَمُ. فَعَنْ أَبِي حَنِيفَةَ، عَنْ أَنَسٍ مَرْفُوعًا: مَنْ قَالَ: لَا إِلَهَ إِلَّا اللَّهُ. خَالِصًا مُخْلِصًا مِنْ قَلْبِهِ دَخَلَ الْجَنَّةَ، وَلَوْ تَوَكَّلْتُمْ عَلَى اللَّهِ حَقَّ تَوَكُّلِهِ لَرَزَقَكُمْ كَمَا يَرْزُقُ الطَّيْرَ; تَغْدُو خِمَاصًا وَتَعُودُ بِطَانًا. وَعَنْ جَابِرٍ: بَايَعْنَا رَسُولَ اللَّهِ ﷺ عَلَى السَّمْعِ وَالطَّاعَةِ وَالنُّصْحِ لِكُلِّ مُسْلِمٍ وَمُسْلِمَةٍ. وَعَنْ عَبْدِ اللَّهِ بْنِ أُنَيْسٍ مَرْفُوعًا: رَأَيْتُ فِي عَارِضَتَيِ الْجَنَّةِ مَكْتُوبًا ثَلَاثَةُ أَسْطُرٍ بِالذَّهَبِ الْأَحْمَرِ، لَا بِمَاءِ الذَّهَبِ; السَّطْرُ الْأَوَّلُ: لَا إِلَهَ إِلَّا اللَّهُ مُحَمَّدٌ رَسُولُ اللَّهِ. الثَّانِي: الْإِمَامُ ضَامِنٌ وَالْمُؤَذِّنُ مُؤْتَمَنٌ، فَأَرْشَدَ اللَّهُ الْأَئِمَّةَ وَغَفَرَ لِلْمُؤَذِّنِينَ. الثَّالِثُ: وَجَدْنَا مَا عَمِلْنَا، رَبِحْنَا مَا قَدَّمْنَا، خَسِرْنَا مَا خَلَّفْنَا، قَدِمْنَا عَلَى رَبٍّ غَفُورٍ. وَعَنْ عَبْدِ اللَّهِ بْنِ أَبِي أَوْفَى، سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ: حُبُّكَ لِلشَّيْءِ يُعْمِي وَيُصِمُّ، وَالدَّالُّ عَلَى الْخَيْرِ كَفَاعِلِهِ، وَإِنَّ اللَّهَ يُحِبُّ إِغَاثَةَ الْمَلْهُوفِ. وَفِي لَفْظٍ: " اللَّهْفَانِ ". وَعَنْ عَبْدِ اللَّهِ بْنِ الْحَارِثِ بْنِ جَزْءٍ مَرْفُوعًا: إِغَاثَةُ الْمَلْهُوفِ فَرْضٌ عَلَى كُلِّ مُسْلِمٍ، وَمَنْ تَفَقَّهَ فِي دِينِ اللَّهِ كَفَاهُ اللَّهُ هَمَّهُ، وَرَزَقَهُ مِنْ حَيْثُ لَا يَحْتَسِبُ. وَعَنْ مَعْقِلِ بْنِ يَسَارٍ مَرْفُوعًا: عَلَامَةُ الْمُؤْمِنِ ثَلَاثٌ; إِذَا قَالَ صَدَقَ، وَإِذَا وَعَدَ وَفَى، وَإِذَا حَدَّثَ لَمْ يَخُنْ. وَعَنْ وَاثِلَةَ مَرْفُوعًا: لَا يَظْنُنَّ أَحَدُكُمْ أَنَّهُ يَتَقَرَّبُ إِلَى اللَّهِ بِأَقْرَبَ مِنْ هَذِهِ الرَّكَعَاتِ. يَعْنِي الصَّلَوَاتِ الْخَمْسَ. وَعَنْ عَائِشَةَ بِنْتِ عَجْرَدٍ مَرْفُوعًا: الْجَرَادُ أَكْثَرُ جُنُودِ اللَّهِ فِي الْأَرْضِ، لَا آكُلُهُ. وَرَوَى عَنْ جَمَاعَةٍ مِنَ التَّابِعِينَ مِنْهُمْ; الْحَكَمُ، وَحَمَّادُ بْنُ أَبِي سُلَيْمَانَ، وَسَلَمَةُ بْنُ كُهَيْلٍ، وَعَامِرٌ الشَّعْبِيُّ، وَعِكْرِمَةُ، وَعَطَاءٌ، وَقَتَادَةُ، وَالزُّهْرِيُّ، وَنَافِعٌ مَوْلَى ابْنِ عُمَرَ، وَيَحْيَى بْنُ سَعِيدٍ الْأَنْصَارِيُّ، وَأَبُو إِسْحَاقَ السَّبِيعِيُّ. وَرَوَى عَنْهُ جَمَاعَةٌ مِنْهُمُ; ابْنُهُ حَمَّادٌ، وَإِبْرَاهِيمُ بْنُ طَهْمَانَ، وَإِسْحَاقُ بْنُ يُوسُفَ الْأَزْرَقُ، وَأَسَدُ بْنُ عَمْرٍو الْقَاضِي، وَالْحَسَنُ بْنُ زِيَادٍ اللُّؤْلُؤِيُّ، وَحَمْزَةُ الزَّيَّاتُ، وَدَاوُدُ الطَّائِيُّ، وَزُفَرُ، وَعَبْدُ الرَّزَّاقِ، وَأَبُو نُعَيْمٍ، وَمُحَمَّدُ بْنُ الْحَسَنِ الشَّيْبَانِيُّ، وَهُشَيْمٌ، وَوَكِيعٌ، وَأَبُو يُوسُفَ الْقَاضِي. قَالَ يَحْيَى بْنُ مَعِينٍ: كَانَ ثِقَةً، وَكَانَ مِنْ أَهْلِ الصِّدْقِ، وَلَمْ يُتَّهَمْ بِالْكَذِبِ، وَلَقَدْ ضَرَبَهُ ابْنُ هُبَيْرَةَ عَلَى الْقَضَاءِ فَأَبَى أَنْ يَكُونَ قَاضِيًا. قَالَ: وَقَدْ كَانَ يَحْيَى بْنُ سَعِيدٍ يَخْتَارُ قَوْلَهُ فِي الْفَتْوَى، وَكَانَ يَحْيَى يَقُولُ: لَا نَكْذِبُ اللَّهَ، مَا سَمِعْنَا أَحْسَنَ مِنْ رَأْيِ أَبِي حَنِيفَةَ، وَقَدْ أَخَذَ بِأَكْثَرِ أَقْوَالِهِ. وَقَالَ عَبْدُ اللَّهِ بْنُ الْمُبَارَكِ: لَوْلَا أَنَّ اللَّهَ أَغَاثَنِي بِأَبِي حَنِيفَةَ وَسُفْيَانَ الثَّوْرِيِّ لَكُنْتُ كَسَائِرِ النَّاسِ. وَقَالَ الشَّافِعِيُّ عَنْ مَالِكٍ: رَأَيْتُ رَجُلًا لَوْ كَلَّمَكَ فِي هَذِهِ السَّارِيَةِ أَنْ يَجْعَلَهَا ذَهَبًا لَقَامَ بِحُجَّتِهِ. وَقَالَ الشَّافِعِيُّ: مَنْ أَرَادَ الْفِقْهَ فَهُوَ عِيَالٌ عَلَى أَبِي حَنِيفَةَ، وَمَنْ أَرَادَ السِّيرَةَ فَهُوَ عِيَالٌ عَلَى مُحَمَّدِ بْنِ إِسْحَاقَ، وَمَنْ أَرَادَ الْحَدِيثَ فَهُوَ عِيَالٌ عَلَى مَالِكٍ، وَمَنْ أَرَادَ التَّفْسِيرَ فَهُوَ عِيَالٌ عَلَى مُقَاتِلِ بْنِ سُلَيْمَانَ. وَقَالَ عَبْدُ اللَّهِ بْنُ دَاوُدَ الْخُرَيْبِيُّ: يَنْبَغِي لِلنَّاسِ أَنْ يَدْعُوا فِي صَلَاتِهِمْ لِأَبِي حَنِيفَةَ; لِحِفْظِهِ الْفِقْهَ وَالسُّنَنَ عَلَيْهِمْ. وَقَالَ سُفْيَانُ الثَّوْرِيُّ وَعَبْدُ اللَّهِ بْنُ الْمُبَارَكِ: كَانَ أَبُو حَنِيفَةَ أَفْقَهَ أَهْلِ الْأَرْضِ فِي زَمَانِهِ. وَقَالَ أَبُو نُعَيْمٍ: كَانَ صَاحِبَ غَوْصٍ فِي الْمَسَائِلِ. وَقَالَ مَكِّيُّ بْنُ إِبْرَاهِيمَ: كَانَ أَعْلَمَ أَهْلِ الْأَرْضِ. وَرَوَى الْخَطِيبُ الْبَغْدَادِيُّ بِسَنَدِهِ عَنْ أَسَدِ بْنِ عَمْرٍو، أَنَّ أَبَا حَنِيفَةَ كَانَ يُصَلِّي فِي اللَّيْلِ، وَيَقْرَأُ الْقُرْآنَ فِي كُلِّ لَيْلَةٍ، وَيَبْكِي حَتَّى يَرْحَمَهُ جِيرَانُهُ، وَمَكَثَ أَرْبَعِينَ سَنَةً يُصَلِّي الصُّبْحَ بِوُضُوءِ الْعِشَاءِ، وَأَنَّهُ خَتَمَ الْقُرْآنَ فِي الْمَوْضِعِ الَّذِي تُوُفِّيَ فِيهِ سَبْعَةَ آلَافِ مَرَّةٍ، وَكَانَتْ وَفَاتُهُ فِي رَجَبٍ مِنْ هَذِهِ السَّنَةِ - أَعْنِي سَنَةَ خَمْسِينَ وَمِائَةٍ - وَعَنِ ابْنِ مَعِينَ: سَنَةَ إِحْدَى وَخَمْسِينَ وَمِائَةٍ. وَقَالَ غَيْرُهُ: سَنَةَ ثَلَاثٍ وَخَمْسِينَ. وَالصَّحِيحُ الْأَوَّلُ. وَكَانَ مَوْلِدُهُ فِي سَنَةِ ثَمَانِينَ، فَتَمَّ لَهُ مِنَ الْعُمْرِ سَبْعُونَ سَنَةً، وَصُلِّيَ عَلَيْهِ بِبَغْدَادَ سِتَّ مَرَّاتٍ; لِكَثْرَةِ الزِّحَامِ، وَقَبْرُهُ هُنَاكَ، رَحِمَهُ اللَّهُ.

     ✧ In it died the Imām Abū Ḥanīfah. Mention of his biography He is the Imām Abū Ḥanīfah, whose name is al-Nuʿmān b. Thābit al-Taymī, their client, al-Kūfī, the jurist of Iraq, one of the imāms of Islam and its leading masters, one of the pillars of the scholars, and one of the four imāms who founded the followed schools of law. He was the earliest of them to die, because he lived in the era of the Companions and saw Anas b. Mālik—it is said he also saw others. Some mentioned that he narrated from seven Companions, but God knows best. They are Anas b. Mālik, Jābir b. ʿAbd Allāh, ʿAbd Allāh b. Unays, ʿAbd Allāh b. Abī Awfā, ʿAbd Allāh b. al-Ḥārith b. Jazʾ al-Zubaydī, Maʿqil b. Yasār, Wāthilah b. al-Asqaʿ, and ʿĀʾishah bt. ʿAjrad ؓ. Several ḥadīths have been transmitted to us from Abū Ḥanīfah from these, but their soundness as far as Abū Ḥanīfah is open to question; for in the chain to him there are unknown narrators, and in the text of some of them there is severe oddness, but God knows best. From Abū Ḥanīfah, from Anas, in a report traced back to the Prophet: “Whoever says ‘there is no god but God’ purely and sincerely from his heart enters Paradise. And if you relied on God with true reliance, He would provide for you as He provides for the birds; they go out hungry and return full.” From Jābir: “We pledged allegiance to the Messenger of God ﷺ to hear and obey and to give sincere counsel to every Muslim man and woman.” From ʿAbd Allāh b. Unays, in a report traced back to the Prophet: “I saw written on the two sides of Paradise three lines in red gold, not gold water. The first line: There is no god but God; Muḥammad is the Messenger of God. The second: The imām is a guarantor and the muezzin is entrusted, so may God guide the imāms and forgive the muezzins. The third: We found what we did, we profited from what we sent ahead, we lost what we left behind, we came before a forgiving Lord.” From ʿAbd Allāh b. Abī Awfā: “I heard the Messenger of God ﷺ say: ‘Your love for a thing blinds and deafens. The one who guides to good is like its doer. God loves aiding the distressed.’” In another wording: “the grief-stricken.” From ʿAbd Allāh b. al-Ḥārith b. Jazʾ, in a report traced back to the Prophet: “Aiding the distressed is an obligation upon every Muslim. Whoever gains understanding in God’s religion, God suffices him in his cares and provides for him from where he does not expect.” From Maʿqil b. Yasār, in a report traced back to the Prophet: “The sign of the believer is threefold: when he speaks he is truthful, when he promises he fulfills, and when he is entrusted he does not betray.” From Wāthilah, in a report traced back to the Prophet: “Let none of you think that he draws near to God with anything nearer than these rakʿahs”—meaning the five prayers. From ʿĀʾishah bt. ʿAjrad, in a report traced back to the Prophet: “Locusts are the most numerous of God’s soldiers on earth; I do not eat them.” He narrated from a group of the Successors, among them: al-Ḥakam, Ḥammād b. Abī Sulaymān, Salamah b. Kuhayl, ʿĀmir al-Shaʿbī, ʿIkrimah, ʿAṭāʾ, Qatādah, al-Zuhrī, Nāfiʿ the client of Ibn ʿUmar, Yaḥyā b. Saʿīd al-Anṣārī, and Abū Isḥāq al-Sabīʿī. A group narrated from him, among them: his son Ḥammād, Ibrāhīm b. Ṭahmān, Isḥāq b. Yūsuf al-Azraq, Asad b. ʿAmr al-Qāḍī, al-Ḥasan b. Ziyād al-Luʾluʾī, Ḥamzah al-Zayyāt, Dāwūd al-Ṭāʾī, Zufar, ʿAbd al-Razzāq, Abū Nuʿaym, Muḥammad b. al-Ḥasan al-Shaybānī, Hushaym, Wakīʿ, and Abū Yūsuf al-Qāḍī. Yaḥyā b. Maʿīn said: “He was trustworthy, a man of truthfulness, and was not accused of lying. Ibn Hubayrah beat him over the judgeship, but he refused to be a judge.” He said: “Yaḥyā b. Saʿīd used to prefer his opinion in legal verdicts, and Yaḥyā used to say: ‘We do not lie to God; we have not heard anything better than Abū Ḥanīfah’s opinion, and he adopted most of his views.’” ʿAbd Allāh b. al-Mubārak said: “Had God not succored me with Abū Ḥanīfah and Sufyān al-Thawrī, I would have been like the rest of the people.” Al-Shāfiʿī reported from Mālik: “I saw a man who, if he spoke to you about this pillar to make it gold, would establish his argument.” Al-Shāfiʿī said: “Whoever wants jurisprudence is dependent on Abū Ḥanīfah, whoever wants biography is dependent on Muḥammad b. Isḥāq, whoever wants ḥadīth is dependent on Mālik, and whoever wants exegesis is dependent on Muqātil b. Sulaymān.” ʿAbd Allāh b. Dāwūd al-Khuraybī said: “People ought to pray in their prayers for Abū Ḥanīfah because he preserved jurisprudence and the sunnah for them.” Sufyān al-Thawrī and ʿAbd Allāh b. al-Mubārak said: “Abū Ḥanīfah was the most knowledgeable jurist of the people of the earth in his time.” Abū Nuʿaym said: “He was one who dived deep into legal questions.” Makkī b. Ibrāhīm said: “He was the most learned of the people of the earth.” Al-Khaṭīb al-Baghdādī narrated with his chain from Asad b. ʿAmr that Abū Ḥanīfah used to pray at night and recite the Qurʾān every night, and he wept until his neighbors took pity on him. He remained forty years praying the dawn prayer with the ablution of the night prayer. He completed the Qurʾān in the place where he died seven thousand times. His death occurred in Rajab of this year—I mean the year 150. From Ibn Maʿīn: in the year 151. Others said: in the year 153, but the first is correct. He was born in the year 80, so he reached the age of seventy. The funeral prayer was said over him in Baghdad six times because of the great crowd, and his grave is there, may God have mercy on him.

171. Tarikh (al-Tabari) 2846No grade recorded

     مَنْ تُوُفِّيَ فِي هَذِهِ السَّنَةِ مِنَ الْأَكَابِرِ.   799 - حَجَّاجُ بْنُ أَرْطَأَةَ، أَبُو أَرْطَأَةَ النَّخَعِيُّ الْكُوفِيُّ.   سَمِعَ عَطَاءَ بْنَ أَبِي رَبَاحٍ وَغَيْرَهُ. وَرَوَى عَنْهُ: سُفْيَانُ الثَّوْرِيُّ، وَهُشَيْمٌ، وَابْنُ الْمُبَارَكِ، وَيَزِيدُ بْنُ هَارُونَ. وَكَانَ مِنْ حُفَّاظِ الْحَدِيثِ وَمِنَ الْفُقَهَاءِ. اسْتُفْتِيَ وَهُوَ ابْنُ سِتَّ عَشْرَةَ سَنَةً. وَوَلِيَ الْقَضَاءَ بِالْبَصْرَةِ، إِلَّا أَنَّهُ كَانَ مُدَلِّسًا، يَرْوِي عَنْ مَنْ لَمْ يَلْقَهُ، فَيُرْسِلُ تَارَةً عَنْ مُجَاهِدٍ، وَتَارَةً عَنِ الزُّهْرِيِّ وَلَمْ يَلْقَهُمَا، وَكَانَ مَعَ الْمَنْصُورِ فِي بِنَاءِ مَدِينَتِهِ، وَتَوَلَّى خَطَّهَا، وَنَصَبَ قِبْلَةَ مَسْجِدِهَا، وَكَانَ فِي هَذَا الرَّجُلِ تِيهٌ كَثِيرٌ، وَكِبْرٌ خَارِجٌ عَنِ الْحَدِّ. قَالَ: أَبُو قِلَابَةَ: سَمِعْتُ أَبَا عَاصِمٍ يَقُولُ: أَوَّلُ مَنْ وَلِيَ الْقَضَاءَ لِبَنِي الْعَبَّاسِ بِالْبَصْرَةِ الْحَجَّاجُ بْنُ أَرْطَأَةَ،  فَجَاءَ إِلَى حَلْقَةِ الْبَتِّيِّ، فَجَلَسَ فِي عُرْضِ الْحَلْقَةِ، وَقِيلَ لَهُ: ارْتَفِعْ إِلَى الصَّدْرِ. فَقَالَ أَنَا صَدْرٌ حَيْثُ كُنْتُ. قَالَ: وَقَالَ: أَنَا رَجُلٌ حُبِّبَ إِلَيَّ الشَّرَفُ. وعَنْ قَيْسِ بْنِ الْوَلِيدِ قَالَ: سَمِعْتُ أَبَا يُوسُفَ يَقُولُ: كَانَ الْحَجَّاجُ بْنُ أَرْطَأَةَ لَا يَشْهَدُ جُمْعَةً وَلَا جَمَاعَةً، وَيَقُولُ: أَكْرَهَ مُزَاحِمَةَ الْأَنْذَالِ. قَالَ: مُحَمَّدُ بْنُ سَعْدٍ: كَانَ الْحَجَّاجُ بْنُ أَرْطَأَةَ فِي أَصْحَابِ أَبِي جَعْفَرٍ، فَضَمَّهُ إِلَى الْمَهْدِيِّ، فَلَمْ يَزَلْ مَعَهُ حَتَّى تُوُفِّيَ بِالرَّيِّ وَالْمَهْدِيُّ بِهَا يَوْمَئِذٍ فِي خِلَافَةِ أَبِي جَعْفَرٍ. وَكَانَ ضَعِيفًا فِي الْحَدِيثِ. عَبْدُ الْمَلِكِ بْنُ عَبْدِ الْعَزِيزِ بْنِ جُرَيْجٍ الْمَكِّيُّ، مَوْلَى أُمَيَّةَ بْنِ خَالِدٍ. وَكَانَ يُكَنَّى أَبَا الْوَلِيدِ، وَأَبَا خَالِدٍ. سَمِعَ مِنْ طَاوُوسٍ مَسْأَلَةً وَاحِدَةً، وَمِنْ مُجَاهِدٍ حَرْفَيْنِ فِي الْقِرَاءَاتِ. وَسَمِعَ الْكَثِيرَ مِنْ عَطَاءِ بْنِ أَبِي رَبَاحٍ، وَعَمْرِو بْنِ دِينَارٍ، وَابْنِ الْمُنْكَدِرِ وَغَيْرِهِمْ. رَوَى عَنْهُ: الْأَوْزَاعِيُّ، وَالثَّوْرِيُّ، وَابْنُ الْمُبَارَكِ، وَغَيْرُهُمْ. وَكَانَ ثِقَةً، يُقَالُ إِنَّهُ أَوَّلُ مَنْ صَنَّفَ الْكُتُبَ، وَكَانَ عَطَاءٌ يَقُولُ: ابْنُ جُرَيْجٍ سَيِّدُ شَبَابِ أَهْلِ الْحِجَازِ، وَقِيلَ لَهُ: مَنْ نَسْأَلُ بَعْدَكَ؟ فَقَالَ: هَذَا الْفَتَى إِنْ عَاشَ - يَعْنِي ابْنَ جُرَيْجٍ. وَقَالَ عَبْدُ الرَّزَّاقِ: كُنْتُ إِذَا رَأَيْتُ ابْنَ جُرَيْجٍ عَلِمْتُ أَنَّهُ يَخْشَى [اللَّهَ]، وَمَا رَأَيْتُ أَحَدًا أَحْسَنَ صَلَاةً مِنْهُ. وَقَالَ مَالِكٌ: كَانَ ابْنُ جُرَيْجٍ صَاحِبَ لَيْلٍ. قَالَ: عَبْدُ الرَّزَّاقِ: أَهْلُ مَكَّةَ يَقُولُونَ أَخْذَ ابْنُ جُرَيْجٍ الصَّلَاةَ مِنْ عَطَاءٍ، وَأَخَذَهَا عَطَاءٌ مِنْ أَبِي الزُّبَيْرِ، وَأَخَذَهَا أَبُو الزُّبَيْرِ مِنْ أَبِي بَكْرٍ، وَأَخَذَهَا أَبُو بَكْرٍ مِنَ النَّبِيِّ ﷺ. قَالَ عَبْدُ الرَّزَّاقِ: وَكَانَ ابْنُ جُرَيْجٍ حَسَنَ الصَّلَاةِ. تُوُفِّيَ فِي هَذِهِ السَّنَةِ، هَكَذَا قَالَ يَحْيَى بْنُ سَعِيدٍ، وَمَكِّيُّ بْنُ إِبْرَاهِيمَ، وَخَلِيفَةُ بْنُ خَيَّاطٍ. وَقَالَ عَلِيُّ بْنُ الْمَدِينِيِّ: سَنَةَ إِحْدَى وَخَمْسِينَ. وَقَالَ أَحْمَدُ بْنُ عَبْدِ اللَّهِ الْعِجْلِيُّ سَنَةَ تِسْعٍ وَأَرْبَعِينَ. عَبْدُ الْمَلِكِ بْنُ سَعِيدِ بْنِ أَبْجَرَ الْمُتَطَبِّبُ. أَسْنَدَ عَنْ أَبِي الطُّفَيْلِ عَامِرِ بْنِ وَائِلَةَ، وَذَرٍّ، وَالشَّعْبِيِّ، وَغَيْرِهِمْ. وَكَانَ شَدِيدَ الْوَرَعِ، خُصُوصًا فِي نُطْقِهِ، وَكَانَ مِنَ الْبَكَّاءِينَ. عَنْ عَبْدِ الْمَلِكِ بْنِ أَبْجَرَ قَالَ: مَا مِنَ النَّاسِ إِلَّا مُبْتَلًى بِعَافِيَةٍ لِيَنْظُرَ كَيْفَ شَكَرَهُ - أَوْ يُبْلِيَهُ لِيَنْظُرَ كَيْفَ صَبْرُهُ. عَبْدُ الْعَزِيزِ بْنُ سُلَيْمَانَ، أَبُو مُحَمَّدٍ الرَّاسِبِيُّ. قَالَ: مُحَمَّدُ بْنُ عَبْدِ الْعَزِيزِ بْنِ سَلْمَانَ: سَمِعْتُ دَهْثَمًا - وَكَانَ مِنَ الْعَابِدِينَ - يَقُولُ: الْيَوْمَ الَّذِي كُنْتُ لَا آتِي فِيهِ عَبْدَ الْعَزِيزِ أَكُونُ مَغْبُونًا، وَأَبْطَأْتُ عَلَيْهِ ذَاتَ يَوْمٍ ثُمَّ أَتَيْتُهُ فَقَالَ: مَا الَّذِي بَطَّأَ بِكَ. قُلْتُ: خَيْرٌ. قَالَ: عَلَى حَالٍ. قُلْتُ: شَغَلَنَا الْعِيَالُ، كَنْتُ أَلْتَمِسُ لَهُمْ شَيْئًا. [قَالَ:] فَوَجَدْتَهُ لَهُمْ؟ قُلْتُ: لَا. قَالَ: هَلُمَّ فَلْنَدْعُ. قَالَ: فَدَعَا فَأَمَّنْتُ وَدَعَوْتُ فَأَمَّنَ، ثُمَّ نَهَضْنَا لِنَقُومَ، فَإِذَا وَاللَّهِ الدَّنَانِيرُ وَالدَّرَاهِمُ تَتَنَاثَرُ فِي حُجُورِنَا. فَقَالَ: دُونَكَهَا. وَمَضَى وَلَمْ يَلْتَفِتْ إِلَيَّ. قَالَ: فَأَخَذْتُهَا، فَإِذَا [هِيَ] مِائَةُ دِينَارٍ وَمِائَةُ دِرْهَمٍ. قَالَ مُحَمَّدٌ: فَقُلْتُ لَهُ: مَا صَنَعْتَ بِهَا؟ قَالَ: احْتَبَسْتُ قُوتَ عِيَالِي جُمْعَةً حَتَّى لَا يَشْغَلَنِي عَنْ عِبَادَتِهِ وَشُكْرِهِ وَخِدْمَتِهِ فِكْرٌ فِي شَيْءٍ مِنْ عَرَضِ الدُّنْيَا. ثُمَّ أَمْضَيْتُهَا وَاللَّهِ فِي سَبِيلِ اللَّهِ. وقَالَ: وَاقِدٌ الصَّفَّارُ: دَعَا عَبْدُ الْعَزِيزِ بْنُ سُلَيْمَانَ يَوْمًا لِمَقْعَدٍ كَانَ فِي مَجْلِسِهِ وَأَمَّنَ إِخْوَانُهُ. قَالَ: فَوَاللَّهِ مَا انْصَرَفَ الْمُقْعَدُ إِلَى أَهْلِهِ إِلَّا مَاشِيًا عَلَى رِجْلَيْهِ. وقَالَ: عَبْدُ الْعَزِيزِ بْنُ عُمَيْرٍ قَالَ: قِيلَ لِعَبْدِ الْعَزِيزِ الرَّاسِبِيِّ - وَكَانَتْ رَابِعَةُ تُسَمِّيهِ: سَيِّدَ الْعَابِدِينَ - مَا بَقِيَ مِمَّا تَلَذُّ بِهِ؟ قَالَ: سِرْدَابٌ أَخْلُو فِيهِ. مُقَاتِلُ بْنُ سُلَيْمَانَ بْنِ بِشْرٍ، أَبُو الْحَسَنِ الْبَلْخِيُّ. قَدِمَ بَغْدَادَ فَحَدَّثَ بِهَا عَنْ عَطِيَّةَ الْعَوْفِيِّ، وَسَعِيدٍ الْمَقْبُرِيِّ وَالضَّحَّاكِ، وَعَمْرِو بْنِ شُعَيْبٍ، وَغَيْرِهِمْ. وَجَمَعَ تَفَاسِيرَ النَّاسِ، فَجَعَلَهَا لِنَفْسِهِ، وَكَانَ يَرْوِي عَنِ الضَّحَّاكِ، وَقَدْ مَاتَ الضَّحَّاكُ قَبْلَ مَوْلِدِ مُقَاتِلٍ بِأَرْبَعِ سِنِينَ. قَالَ ابْنُ عُيَيْنَةَ: قُلْتُ لَهُ: لِمَ تُحَدِّثُ عَنِ الضَّحَّاكِ وَقَدْ زَعَمُوا أَنَّكَ لَمْ تَسْمَعْ مِنْهُ؟ قَالَ: كَانَ يُغْلِقُ عَلَيَّ وَعَلَيْهِ الْبَابَ. قَالَ ابْنُ عُيَيْنَةَ: قُلْتُ فِي نَفْسِي: بَابُ الْمَدِينَةِ وَكَانَ أَحْمَدُ بْنُ سَيَّارٍ يَقُولُ: مُقَاتِلٌ مُتَّهَمٌ مَتْرُوكُ الْحَدِيثِ، كَانَ يَتَكَلَّمُ فِي الصِّفَاتِ بِمَا لَا يَحِلُّ. وَقَالَ وَكِيعٌ: كَانَ مُقَاتِلٌ كَذَّابًا، فَلَمْ نَسْمَعْ مِنْهُ. وَقَالَ أَبُو عَبْدِ الرَّحْمَنِ النِّسَائِيُّ: مُقَاتِلٌ مِنَ الْمَعْرُوفَيْنِ بِوَضْعِ الْحَدِيثِ عَلَى رَسُولِ اللَّهِ ﷺ. وَقَالَ الْبُخَارِيُّ: مُقَاتِلٌ لَا شَيْءَ الْبَتَّةَ. وَقَالَ أَبُو حَفْصٍ عُمَرُ بْنُ عَلِيٍّ: مُقَاتِلٌ كَذَّابٌ مَتْرُوكُ الْحَدِيثِ. وَكَذَلِكَ قَالَ السَّاجِي. تُوُفِّيَ مُقَاتِلٌ فِي هَذِهِ السَّنَةِ. مَسْعُودٌ الضَّرِيرُ، أَبُو جُهَيْرٍ الْبَصْرِيُّ.   قَالَ: صَالِحٌ الْمُرِّيُّ قَالَ مَالِكُ بْنُ دِينَارٍ: اغْدُ عَلَيَّ يَا صَالِحُ إِلَى الْجَبَّانِ فَإِنِّي قَدْ وَعَدْتُ نَفَرًا مِنْ إِخْوَانِي بِأَبِي جُهَيْرٍ مَسْعُودٍ الضَّرِيرِ. فَسَلَّمَ عَلَيْهِ. قَالَ صَالِحٌ الْمُرِّيُّ: وَكَانَ أَبُو جُهَيْرٍ هَذَا رَجُلًا قَدِ انْقَطَعَ إِلَى زَاوِيَةٍ يَتَعَبَّدُ فِيهَا، وَلَمْ يَكُنْ يَدْخُلُ الْبَصْرَةَ إِلَّا يَوْمَ جُمْعَةٍ فِي وَقْتِ الصَّلَاةِ، ثُمَّ يَرْجِعُ مِنْ سَاعَتِهِ. قَالَ: فَغَدَوْتُ إِلَى مَوْعِدِ مَالِكٍ إِلَى الْجَبَّانِ، فَانْتَهَيْتُ إِلَى مَالِكٍ وَقَدْ سَبَقَنِي وَمَعَهُ مُحَمَّدُ بْنُ وَاسِعٍ، وَإِذَا ثَابِتٌ الْبُنَانِيُّ وَحَبِيبٌ، فَلَمَّا رَأَيْتُهُمْ قَدِ اجْتَمَعُوا قُلْتُ: هَذَا وَاللَّهِ يَوْمُ سُرُورٍ. قَالَ: فَانْطَلَقْنَا نُرِيدُ أَبَا جُهَيْرٍ. قَالَ: فَكَانَ مَالِكٌ إِذَا مَرَّ بِمَوْضِعٍ نَظِيفٍ قَالَ: يَا ثَابِتُ صَلِّ هَا هُنَا، لَعَلَّهُ يَشْهَدُ لَكَ غَدًا. قَالَ: فَكَانَ ثَابِتٌ يُصَلِّي، قَالَ: ثُمَّ انْطَلَقْنَا حَتَّى أَتَيْنَا مَوْضِعَهُ فَسَأَلْنَا عَنْهُ، فَقَالُوا: الْآنَ يَخْرُجُ إِلَى الصَّلَاةِ. قَالَ: فَانْتَظَرْنَا فَخَرَجَ عَلَيْنَا رَجُلٌ إِنْ شِئْتَ قُلْتَ: قَدْ نُشِرَ مِنْ قَبْرِهِ. قَالَ: فَوَثَبَ رَجُلٌ فَأَخَذَ بِيَدِهِ حَتَّى أَقَامَهُ عِنْدَ بَابِ الْمَسْجِدِ، فَأَمْهَلَ يَسِيرًا، ثُمَّ دَخَلَ الْمَسْجِدَ فَصَلَّى مَا شَاءَ اللَّهُ، ثُمَّ أَقَامَ الصَّلَاةَ فَصَلَّيْنَا مَعَهُ، فَلَمَّا قَضَى صَلَاتَهُ جَلَسَ كَهَيْئَةِ الْمَهْمُومِ فَتَوَافَدَ الْقَوْمُ فِي السَّلَامِ عَلَيْهِ، فَتَقَدَّمَ مُحَمَّدُ بْنُ وَاسِعٍ، فَسَلَّمَ عَلَيْهِ، فَرَدَّ عَلَيْهِ السَّلَامُ وَقَالَ: مَنْ أَنْتَ؟ لَا أَعْرِفُ صَوْتَكَ. قَالَ: أَنَا مِنْ أَهْلِ الْبَصْرَةِ. قَالَ: مَا اسْمُكَ يَرْحَمُكَ اللَّهُ؟ قَالَ: أَنَا مُحَمَّدُ بْنُ وَاسِعٍ. قَالَ: مَرْحَبًا وَأَهْلًا، أَنْتَ الَّذِي يَقُولُ هَؤُلَاءِ الْقَوْمُ – وَأَوْمَأَ بِيَدِهِ إِلَى الْبَصْرَةِ - إِنَّكَ أَفْضَلُهُمْ، لِلَّهِ أَبُوكَ إِنْ قُمْتَ بِشُكْرِ ذَلِكَ، اجْلِسْ، فَجَلَسَ فَقَامَ ثَابِتٌ الْبُنَانِيُّ فَسَلَّمَ عَلَيْهِ، فَرَدَّ عَلَيْهِ، وَقَالَ: مَنْ أَنْتَ يَرْحَمُكَ اللَّهُ؟ قَالَ: أَنَا ثَابِتٌ الْبُنَانِيُّ. فَقَالَ: مَرْحَبًا بِكَ يَا ثَابِتُ، أَنْتَ الَّذِي يَزْعُمُ أَهْلُ هَذِهِ الْقَرْيَةِ أَنَّكَ مِنْ أَطْرَاهُمْ صَلَاةً، اجْلِسْ فَقَدْ كُنْتُ أَتَمَنَّاكَ عَلَى رَبِّي. فَقَامَ إِلَيْهِ حَبِيبٌ أَبُو مُحَمَّدٍ، فَسَلَّمَ عَلَيْهِ، فَرَدَّ السَّلَامَ وَقَالَ: مَنْ أَنْتَ يَرْحَمُكَ اللَّهُ؟ قَالَ: أَنَا حَبِيبٌ، أَبُو مُحَمَّدٍ. فَقَالَ: مَرْحَبًا بِكَ يَا أَبَا مُحَمَّدٍ، أَنْتَ الَّذِي يَزْعُمُ هَؤُلَاءِ الْقَوْمُ أَنَّكَ لَمْ تَسْأَلِ اللَّهَ شَيْئًا إِلَّا أَعْطَاكَ، أَلَا سَأَلْتَهُ أَنْ يُخْفِيَ لَكَ ذَلِكَ، اجْلِسْ يَرْحَمُكَ اللَّهُ. قَالَ: وَأَخَذَ بِيَدِهِ فَأَجْلَسَهُ إِلَى جَنْبِهِ. قَالَ: فَقَامَ إِلَيْهِ مَالِكُ بْنُ دِينَارٍ فَسَلَّمَ عَلَيْهِ، فَرَدَّ عَلَيْهِ السَّلَامُ وَقَالَ: مَنْ أَنْتَ رَحِمَكَ اللَّهُ؟ قَالَ: أَنَا مَالِكُ بْنُ دِينَارٍ. قَالَ: بَخٍ بَخٍ أَبُو يَحْيَى إِنْ كُنْتَ كَمَا يَقُولُونَ، أَنْتَ الَّذِي يَزْعُمُ هَؤُلَاءِ أَنَّكَ أَزْهَدُهُمُ، اجْلِسْ فَالْآنَ تَمَّتْ أَمْنِيَّتِي عَلَى رَبِّي فِي عَاجِلِ الدُّنْيَا. قَالَ صَالِحٌ: فَقُمْتُ إِلَيْهِ لِأُسَلِّمَ عَلَيْهِ، فَأَقْبَلَ عَلَى الْقَوْمِ فَقَالَ: انْظُرُوا كَيْفَ تَكُونُونَ غَدًا بَيْنَ يَدَيِ اللَّهِ فِي مَجْمَعِ الْقِيَامَةِ. قَالَ: فَسَلَّمْتُ عَلَيْهِ فَرَدَّ عَلَيَّ وَقَالَ: مَنْ أَنْتَ يَرْحَمُكَ اللَّهُ؟ قُلْتُ: صَالِحٌ الْمُرِّيُّ. قَالَ: أَنْتَ الْفَتَى الْفَارِسِيُّ؟ أَنْتَ أَبُو مَعْشَرٍ؟ قُلْتُ: نَعَمْ. قَالَ: فَاقْرَأْ يَا صَالِحُ. فَابْتَدَأْتُ فَقَرَأْتُ، فَمَا اسْتَتْمَمْتُ الِاسْتِعَاذَةَ حَتَّى خَرَّ مَغْشِيًّا عَلَيْهِ، ثُمَّ أَفَاقَ فَقَالَ: عُدْ فِي قِرَاءَتِكَ. قَالَ صَالِحٌ: فَعُدْتُ فَقَرَأْتُ: وَقَدِمْنَا إِلَى مَا عَمِلُوا مِنْ عَمَلٍ فَجَعَلْنَاهُ هَبَاءً مَنْثُورًا. قَالَ: فَصَاحَ صَيْحَةً ثُمَّ انْكَبَّ لِوَجْهِهِ، وَانْكَشَفَ بَعْضُ جَسَدِهِ، فَجَعَلَ يَخُورُ كَمَا يَخُورُ الثَّوْرُ، ثُمَّ هَدَأَ فَدَنَوْنَا مِنْهُ نَنْظُرُ، فَإِذَا هُوَ قَدْ خَرَجَتْ نَفْسُهُ كَأَنَّهُ خَشَبَةٌ، فَخَرَجْنَا فَسَأَلْنَا: هَلْ لَهُ أَحَدٌ؟ قِيلَ: عَجُوزٌ تَخْدِمُهُ، تَأْتِيهِ الْأَيَّامَ، فَبَعَثْنَا إِلَيْهَا، فَجَاءَتْ فَقَالَتْ: مَا لَهُ؟ قُلْنَا: قُرِئَ عَلَيْهِ الْقُرْآنُ فَمَاتَ. قَالَتْ: حُقَّ لَهُ، مَنْ ذَا الَّذِي قَرَأَ عَلَيْهِ؟ لَعَلَّهُ صَالِحٌ الْمُرِّيُّ الْقَارِئُ؟ قُلْنَا: نَعَمْ، وَمَا يُدْرِيكِ؟ مَنْ صَالِحٌ؟ قَالَتْ: لَا أَعْرِفُهُ غَيْرَ أَنَّ كَثِيرًا مِمَّا كُنْتُ أَسْمَعُهُ يَقُولُ: إِنْ قَرَأَ عَلَيَّ صَالِحٌ قَتَلَنِي. قُلْنَا: فَهُوَ الَّذِي قَرَأَ عَلَيْهِ. قَالَتْ: هُوَ الَّذِي قَتَلَ حَبِيبِي. فَهَنَّأْنَاهُ، وَدَفَنَّاهُ رَحِمَهُ اللَّهُ]. [ الْوَفَيَاتُ ] وَفِي هَذِهِ السَّنَةِ مات عُمَرُ بْنُ ذَرٍّ، وَقِيلَ: مَاتَ عُمَرُ سَنَةَ خَمْسٍ وَخَمْسِينَ وَمِائَةٍ، وَكَانَ مِنَ الصَّالِحِينَ، يَقُولُ بِالْإِرْجَاءِ. وَفِي سَنَةِ خَمْسِينَ مَاتَ عَبْدُ الْمَلِكِ بْنُ عَبْدِ الْعَزِيزِ بْنِ جُرَيْجٍ. وَأَبُو جَنَابٍ الْكَلْبِيُّ، وَعُثْمَانُ بْنُ الْأَسْوَدِ، وَسَعِيدُ بْنُ أَبِي عَرُوبَةَ، وَاسْمُ أَبِي عَرُوبَةَ مِهْرَانُ مَوْلَى بَنِي يَشْكُرَ، كُنْيَتُهُ أَبُو النَّضْرِ. ( يَسَارٌ بِالْيَاءِ تَحْتَهَا نُقْطَتَانِ، وَبِالسِّينِ الْمُهْمَلَةِ ).

     ✧ Those of the notables who died in this year. 799 - Ḥajjāj b. Arṭāʾah, Abū Arṭāʾah al-Nakhaʿī al-Kūfī. He heard ʿAṭāʾ b. Abī Rabāḥ and others. Narrated from him: Sufyān al-Thawrī, Hushaym, Ibn al-Mubārak, and Yazīd b. Hārūn. He was among the memorizers of hadith and among the jurists. He was asked for legal opinions when he was sixteen years old. He served as judge in al-Baṣrah, except that he was a mudallis, narrating from those he had not met, sometimes sending it as from Mujāhid, and sometimes from al-Zuhrī, though he had not met either of them. He was with al-Manṣūr in the building of his city, took charge of planning it, and set the qiblah of its mosque. This man had much arrogance and pride beyond bounds. Abū Qilābah said: I heard Abū ʿĀṣim say: The first to serve as judge for the Banū al-ʿAbbās in al-Baṣrah was al-Ḥajjāj b. Arṭāʾah. He came to the circle of al-Battī and sat in the middle of the circle. It was said to him, "Move up to the front." He said, "I am the front wherever I am." He said: And he said: "I am a man who loves honor." From Qays b. al-Walīd, who said: I heard Abū Yūsuf say: Al-Ḥajjāj b. Arṭāʾah would not attend Friday prayer or congregational prayer, and he would say: "I dislike crowding with the base people." Muḥammad b. Saʿd said: Al-Ḥajjāj b. Arṭāʾah was among the companions of Abū Jaʿfar, so he attached him to al-Mahdī. He remained with him until he died at al-Rayy while al-Mahdī was there during the caliphate of Abū Jaʿfar. He was weak in hadith. ʿAbd al-Malik b. ʿAbd al-ʿAzīz b. Jurayj al-Makkī, client of Umayyah b. Khālid. He was called Abū al-Walīd and Abū Khālid. He heard from Ṭāwūs a single question, and from Mujāhid two words regarding readings. He heard much from ʿAṭāʾ b. Abī Rabāḥ, ʿAmr b. Dīnār, Ibn al-Munkadir, and others. Narrated from him: al-Awzāʿī, al-Thawrī, Ibn al-Mubārak, and others. He was trustworthy. It is said that he was the first to compile books. ʿAṭāʾ used to say: Ibn Jurayj is the master of the youth of the people of the Hijaz. It was said to him: Whom should we ask after you? He said: This young man, if he lives — meaning Ibn Jurayj. ʿAbd al-Razzāq said: When I saw Ibn Jurayj, I knew that he feared [God], and I never saw anyone with better prayer than him. Mālik said: Ibn Jurayj was a man of the night. ʿAbd al-Razzāq said: The people of Makkah say that Ibn Jurayj took the prayer from ʿAṭāʾ, and ʿAṭāʾ took it from Abū al-Zubayr, and Abū al-Zubayr took it from Abū Bakr, and Abū Bakr took it from the Prophet ﷺ. ʿAbd al-Razzāq said: Ibn Jurayj was excellent in prayer. He died in this year. Thus said Yaḥyā b. Saʿīd, Makkī b. Ibrāhīm, and Khalīfah b. Khayyāṭ. ʿAlī b. al-Madīnī said: In the year one hundred fifty-one. Aḥmad b. ʿAbd Allāh al-ʿIjlī said: Year one hundred forty-nine. ʿAbd al-Malik b. Saʿīd b. Abjar the physician. He reported with chains from Abū al-Ṭufayl ʿĀmir b. Wāʾilah, Dharr, al-Shaʿbī, and others. He was extremely scrupulous, especially in his speech, and he was among those who wept much. From ʿAbd al-Malik b. Abjar, who said: There is no one among people except he is tested with well-being to see how he is grateful — or afflicted to see how he is patient. ʿAbd al-ʿAzīz b. Sulaymān, Abū Muḥammad al-Rāsibī. Muḥammad b. ʿAbd al-ʿAzīz b. Salmān said: I heard Dahtham — and he was among the devoted worshippers — say: The day on which I did not go to ʿAbd al-ʿAzīz I would be cheated. One day I was late to him, then I came to him, and he said: What delayed you? I said: Good. He said: In what state? I said: Family concerns occupied us; I was seeking something for them. [He said:] Did you find it for them? I said: No. He said: Come, let us supplicate. He said: So he supplicated and I said amen, and I supplicated and he said amen. Then we rose to leave, and behold, by God, dinars and dirhams were scattering into our laps. He said: Take them. And he went on without turning to me. He said: So I took them, and they were one hundred dinars and one hundred dirhams. Muḥammad said: I said to him: What did you do with them? He said: I withheld my family's food for a week so that concern for anything of this world's goods would not distract me from His worship, gratitude, and service. Then I spent them, by God, in the way of God. Wāqid al-Ṣaffār said: One day ʿAbd al-ʿAzīz b. Sulaymān supplicated for a crippled man who was in his gathering, and his brothers said amen. He said: By God, the crippled man did not return to his family except walking on his own two feet. ʿAbd al-ʿAzīz b. ʿUmayr said: It was said to ʿAbd al-ʿAzīz al-Rāsibī — and Rābiʿah used to call him the master of the worshippers — What remains of what you enjoy? He said: A basement in which I can be alone. Muqātil b. Sulaymān b. Bishr, Abū al-Ḥasan al-Balkhī. He came to Baghdad and narrated there from ʿAṭiyyah al-ʿAwfī, Saʿīd al-Maqburī, al-Ḍaḥḥāk, ʿAmr b. Shuʿayb, and others. He compiled the exegeses of the people and made them his own. He narrated from al-Ḍaḥḥāk, but al-Ḍaḥḥāk had died four years before Muqātil was born. Ibn ʿUyaynah said: I said to him: Why do you narrate from al-Ḍaḥḥāk when they claim that you did not hear from him? He said: The door was closed upon me and upon him. Ibn ʿUyaynah said: I said to myself: The door of the city. Aḥmad b. Sayyār used to say: Muqātil is suspect and abandoned in hadith; he spoke about the divine attributes with what is not permissible. Wakīʿ said: Muqātil was a liar, so we did not hear from him. Abū ʿAbd al-Raḥmān al-Nasāʾī said: Muqātil is among those known for fabricating hadith upon the Messenger of God ﷺ. Al-Bukhārī said: Muqātil is nothing at all. Abū Ḥafṣ ʿUmar b. ʿAlī said: Muqātil is a liar, abandoned in hadith. Al-Sājī said likewise. Muqātil died in this year. Masʿūd al-Ḍarīr, Abū Juhayr al-Baṣrī. Ṣāliḥ al-Murrī said: Mālik b. Dīnār said: Come with me, O Ṣāliḥ, to the cemetery, for I have promised a group of my brothers to meet Abū Juhayr Masʿūd al-Ḍarīr. So he greeted him. Ṣāliḥ al-Murrī said: This Abū Juhayr was a man who had devoted himself to a corner where he worshipped, and he would not enter al-Baṣrah except on Friday at the time of prayer, then he would return immediately. He said: So I went early to the appointed place with Mālik at the cemetery. I came to Mālik and he had preceded me, and with him was Muḥammad b. Wāsiʿ, and there were Thābit al-Bunānī and Ḥabīb. When I saw them gathered, I said: This, by God, is a day of joy. He said: So we set out intending Abū Juhayr. He said: Whenever Mālik passed a clean spot, he would say: O Thābit, pray here; perhaps it will testify for you tomorrow. He said: So Thābit would pray. He said: Then we went on until we came to his place and asked about him, and they said: He will come out now for prayer. He said: So we waited, and a man came out to us such that if you wished you could say he had been raised from his grave. He said: A man jumped up, took his hand, and stood him at the door of the mosque. He paused a little, then entered the mosque and prayed as much as God willed, then he led the prayer and we prayed with him. When he finished his prayer, he sat like one distressed. The people came one after another to greet him. Muḥammad b. Wāsiʿ stepped forward and greeted him, and he returned the greeting and said: Who are you? I do not recognize your voice. He said: I am from the people of al-Baṣrah. He said: What is your name, may God have mercy on you? He said: I am Muḥammad b. Wāsiʿ. He said: Welcome, welcome. You are the one about whom these people — and he gestured with his hand toward al-Baṣrah — say that you are the best of them. May your father be blessed if you can bear that gratitude. Sit. So he sat. Then Thābit al-Bunānī stood and greeted him, and he returned the greeting and said: Who are you, may God have mercy on you? He said: I am Thābit al-Bunānī. He said: Welcome, O Thābit. You are the one whom the people of this town claim is the most constant of them in prayer. Sit, for I had been wishing to meet you before my Lord. Then Ḥabīb Abū Muḥammad stood to him and greeted him, and he returned the greeting and said: Who are you, may God have mercy on you? He said: I am Ḥabīb, Abū Muḥammad. He said: Welcome, O Abā Muḥammad. You are the one about whom these people claim that you have never asked God for anything but He gave it to you. Should you not have asked Him to conceal that for you? Sit, may God have mercy on you. He said: And he took his hand and seated him beside him. He said: Then Mālik b. Dīnār stood to him and greeted him, and he returned the greeting and said: Who are you, may God have mercy on you? He said: I am Mālik b. Dīnār. He said: Excellent, excellent, Abū Yaḥyā, if you are as they say. You are the one whom these people claim is the most ascetic of them. Sit, for now my wish before my Lord in the fleeting world is complete. Ṣāliḥ said: So I stood to greet him, and he turned to the people and said: Consider how you will be tomorrow before God in the gathering of the resurrection. He said: I greeted him and he returned the greeting and said: Who are you, may God have mercy on you? I said: Ṣāliḥ al-Murrī. He said: You are the Persian youth? You are Abū Maʿshar? I said: Yes. He said: Then recite, O Ṣāliḥ. So I began and recited, and I had hardly completed the seeking of refuge when he fell down unconscious. Then he regained consciousness and said: Resume your recitation. Ṣāliḥ said: So I resumed and recited: "And We shall turn to whatever deeds they did and make them as scattered dust." He said: He cried out, then fell on his face, and part of his body was exposed. He began to bellow as an ox bellows, then he became still. We drew near to look at him, and behold, his soul had departed as if he were a piece of wood. We went out and asked: Does he have anyone? It was said: An old woman serves him, coming to him every few days. We sent for her, and she came and said: What is wrong with him? We said: The Quran was recited to him and he died. She said: It was fitting for him. Who is the one who recited to him? Perhaps it is Ṣāliḥ al-Murrī the reciter? We said: Yes, and how do you know? Who is Ṣāliḥ? She said: I do not know him, except that I often heard him say: If Ṣāliḥ recites to me, he will kill me. We said: He is the one who recited to him. She said: He is the one who killed my beloved. So we congratulated him and buried him, may God have mercy on him]. [The Deaths] In this year died ʿUmar b. Dharr, and it was said: ʿUmar died in the year one hundred fifty-five. He was among the righteous, and he held the view of irjāʾ. In the year one hundred fifty died ʿAbd al-Malik b. ʿAbd al-ʿAzīz b. Jurayj. And Abū Janāb al-Kalbī, ʿUthmān b. al-Aswad, and Saʿīd b. Abī ʿArūbah — the name of Abū ʿArūbah is Mihrān, client of Banū Yashkur, his kunyah is Abū al-Naḍr. (Yasār with yāʾ having two dots beneath it, and with sīn unpointed).

172. Tarikh (al-Tabari) 2847No grade recorded

     ثُمَّ دَخَلَتْ سَنَةُ إِحْدَى وَخَمْسِينَ وَمِائَةٍ فِيهَا أَغَارَتِ الْكُرْكُ عَلَى جُدَّةَ.

     ✧ Then the year 151 AH began. In it, the Kurk raided Jeddah.

173. Tarikh (al-Tabari) 2848No grade recorded

     ذِكْرُ بِنَاءِ الرُّصَافَةِ لِلْمَهْدِيِّ   وَفِي هَذِهِ السَّنَةِ قَدِمَ الْمَهْدِيُّ مِنْ خُرَاسَانَ فِي شَوَّالٍ، فَقَدِمَ عَلَيْهِ أَهْلُ بَيْتِهِ مِنَ الشَّامِ وَالْكُوفَةِ وَالْبَصْرَةِ وَغَيْرِهَا، فَهَنَّأُوهُ بِمَقْدَمِهِ، فَأَجَازَهُمْ وَحَمَلَهُمْ وَكَسَاهُمْ، وَفَعَلَ بِهِمُ الْمَنْصُورُ مِثْلَ ذَلِكَ، وَبَنَى لَهُ الرُّصَافَةَ. وَكَانَ سَبَبُ بِنَائِهَا أَنَّ بَعْضَ الْجُنْدِ شَغَبُوا عَلَى الْمَنْصُورِ وَحَارَبُوهُ عَلَى بَابِ الذَّهَبِ، فَدَخَلَ عَلَيْهِ قُثَمُ بْنُ الْعَبَّاسِ بْنِ عُبَيْدِ اللَّهِ بْنِ عَبَّاسٍ، وَهُوَ شَيْخُهُمْ، وَلَهُ الْحُرْمَةُ وَالتَّقَدُّمُ عِنْدَهُمْ، فَقَالَ لَهُ الْمَنْصُورُ: أَمَا تَرَى مَا نَحْنُ فِيهِ مِنِ الْتِيَاثِ الْجُنْدِ عَلَيْنَا ؟ وَقَدْ خِفْتُ أَنْ تُجْمَعَ كَلِمَتُهُمْ فَيَخْرُجَ هَذَا الْأَمْرُ مِنْ أَيْدِينَا، فَمَا تَرَى ؟ قَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، عِنْدِي رَأْيٌ إِنْ أَظْهَرْتُهُ لَكَ فَسَدَ، وَإِنْ تَرَكْتَنِي أُمْضِيهِ صَلُحَتْ [ لَكَ ] خِلَافَتُكَ وَهَابَكَ جُنْدُكَ. قَالَ لَهُ: أَفَتُمْضِي فِي خِلَافَتِي شَيْئًا لَا أَعْلَمُهُ ؟ فَقَالَ لَهُ: إِنْ كُنْتُ عِنْدَكَ مُتَّهَمًا فَلَا تُشَاوِرْنِي، وَإِنْ كُنْتُ مَأْمُونًا عَلَيْهَا فَدَعْنِي أَفْعَلْ رَأْيِي. قَالَ لَهُ الْمَنْصُورُ: فَأَمْضِهِ. فَانْصَرَفَ قُثَمُ إِلَى مَنْزِلِهِ، فَدَعَا غُلَامًا لَهُ فَقَالَ [ لَهُ ]: إِذَا كَانَ غَدًا فَتَقَدَّمْنِي وَاجْلِسْ فِي دَارِ أَمِيرِ الْمُؤْمِنِينَ، فَإِذَا رَأَيْتَنِي قَدْ دَخَلْتُ وَتَوَسَّطْتُ أَصْحَابَ الْمَرَاتِبِ فَخُذْ بِعِنَانِ بَغْلَتِي فَاسْتَحْلِفْنِي بِحَقِّ رَسُولِ اللَّهِ ﷺ، ( وَبِحَقِّ الْعَبَّاسِ )، وَبِحَقِّ أَمِيرِ الْمُؤْمِنِينَ إِلَّا مَا وَقَفْتُ لَكَ، وَسَمِعْتُ مَسْأَلَتَكَ، وَأَجَبْتُكَ عَنْهَا، فَإِنِّي سَأَنْتَهِرُكَ وَأُغْلِظُ لَكَ [ الْقَوْلَ ] فَلَا تَخَفْ وَعَاوِدَ الْمَسْأَلَةَ، فَإِنِّي سَأَضْرِبُكَ فَعَاوِدْ وَقُلْ لِي: أَيُّ الْحَيَّيْنِ أَشْرَفُ، الْيَمَنُ أَمْ مُضَرُ ؟ فَإِذَا أَجَبْتُكَ فَاتْرُكِ الْبَغْلَةَ وَأَنْتَ حُرٌّ. فَفَعَلَ الْغُلَامُ مَا أَمَرَهُ، وَفَعَلَ قُثَمُ بِهِ مَا قَالَهُ، ثُمَّ قَالَ: مُضَرُ أَشْرَفُ لِأَنَّ مِنْهَا رَسُولَ اللَّهِ ﷺ وَفِيهَا كِتَابُ اللَّهِ، وَفِيهَا بَيْتُ اللَّهِ، وَمِنْهَا خَلِيفَةُ اللَّهِ. فَامْتَعَضَتْ لِذَلِكَ الْيَمَنُ إِذْ لَمْ يَذْكُرْ لَهُمْ شَيْئًا [ مِنْ شَرَفِهِمْ ]، وَقَالَ بَعْضُ قُوَّادِهِمْ: لَيْسَ الْأَمْرُ كَذَلِكَ مُطْلَقًا بِغَيْرِ فَضِيلَةٍ لِلْيَمَنِ، ثُمَّ قَالَ لِغُلَامٍ لَهُ: قُمْ إِلَى بَغْلَةِ الشَّيْخِ فَاكْبَحْهَا. فَفَعَلَ حَتَّى كَادَ يُقْعِيهَا، فَامْتَعَضَتْ مُضَرُ وَقَالُوا: أَيُفْعَلُ هَذَا بِشَيْخِنَا ! فَأَمَرَ بَعْضُهُمْ غُلَامَهُ فَضَرَبَ يَدَ ذَلِكَ الْغُلَامِ فَقَطَعَهَا، فَنَفَرَ الْحَيَّانِ. وَدَخَلَ قُثَمُ عَلَى الْمَنْصُورِ فَافْتَرَقَ الْجُنْدُ، فَصَارَتْ مُضَرُ فِرْقَةً، وَرَبِيعَةُ فِرْقَةً، وَالْخُرَاسَانِيَّةُ فِرْقَةً. فَقَالَ قُثَمُ لِلْمَنْصُورِ: قَدْ فَرَّقْتُ بَيْنَ جُنْدِكَ وَجَعَلْتُهُمْ أَحْزَابًا كُلُّ حِزْبٍ مِنْهُمْ يَخَافُ أَنْ يُحْدِثَ [ عَلَيْكَ ] حَدَثًا فَتَضْرِبَهُ بِالْحِزْبِ الْآخَرِ. وَقَدْ بَقِيَ عَلَيْكَ فِي التَّدْبِيرِ بَقِيَّةٌ، وَهِيَ أَنْ تَعْبُرَ بِابْنِكَ فَتُنْزِلَهُ فِي ذَلِكَ الْجَانِبِ، وَتُحَوِّلَ مَعَهُ قِطْعَةً مِنْ جَيْشِكَ فَيَصِيرُ ذَلِكَ بَلَدًا وَهَذَا بَلَدًا، فَإِنْ فَسَدَ عَلَيْكَ أُولَئِكَ ضَرَبْتَهُمْ بِهَؤُلَاءِ، وَإِنْ فَسَدَ عَلَيْكَ هَؤُلَاءِ ضَرَبْتَهُمْ بِأُولَئِكَ، وَإِنْ فَسَدَ عَلَيْكَ بَعْضُ الْقَبَائِلِ ضَرَبْتَهُمْ بِالْقَبِيلَةِ الْأُخْرَى. فَقَبِلَ رَأْيَهُ وَاسْتَقَامَ مُلْكُهُ وَبَنَى الرُّصَافَةَ، وَتَوَلَّى صَالِحٌ صَاحِبُ الْمُصَلَّى ذَلِكَ.

     ✧ Mention of the building of al-Ruṣāfah for al-Mahdī In this year al-Mahdī arrived from Khurāsān in Shawwāl. His family came to him from Syria, al-Kūfah, al-Baṣrah, and elsewhere, and congratulated him on his arrival. He rewarded them, gave them mounts, and clothed them, and al-Manṣūr did the like for them. He built al-Ruṣāfah for him. The reason for its building was that some of the troops rioted against al-Manṣūr and fought him at the Gate of Gold. Qutham b. al-ʿAbbās b. ʿUbayd Allāh b. ʿAbbās entered upon him—he being their elder, enjoying veneration and precedence among them. Al-Manṣūr said to him: 'Do you not see the confusion of the troops against us? I fear that their word may unite and this affair may pass out of our hands. What do you think?' He said: 'O Commander of the Faithful, I have an idea; if I reveal it to you it will be spoiled, but if you let me carry it out, your caliphate will be sound and your troops will hold you in awe.' He said to him: 'Would you carry out something in my caliphate that I do not know?' He replied: 'If I am suspect in your eyes, then do not consult me; but if I am trusted with it, then let me do what I think.' Al-Manṣūr said to him: 'Carry it out.' Qutham went back to his house and summoned a servant of his and said to him: 'Tomorrow go ahead of me and sit in the residence of the Commander of the Faithful. When you see that I have entered and taken my place amid the men of rank, take hold of the rein of my mule and adjure me by the right of the Messenger of God ﷺ, by the right of al-ʿAbbās, and by the right of the Commander of the Faithful, that I stop for you, hear your question, and answer it. I will rebuke you and speak harshly to you, but do not be afraid; repeat the question. I will strike you; repeat it and say to me: "Which of the two tribes is nobler, al-Yaman or Muḍar?" When I answer you, let go of the mule and you are free.' The servant did as he commanded him, and Qutham did to him what he had said. Then he said: 'Muḍar is nobler, because from it is the Messenger of God ﷺ, in it is the Book of God, in it is the House of God, and from it is the Caliph of God.' Al-Yaman were angered by that, since he did not mention anything of their nobility. One of their commanders said: 'The matter is not so unconditionally, without any excellence for al-Yaman.' Then he said to a servant of his: 'Go to the old man's mule and rein it back.' The servant did so until he almost made it sit down on its haunches. Muḍar were angered and said: 'Is this done to our elder?' One of them ordered his servant, and he struck that servant's hand and cut it off. Thus the two tribes took sides. Qutham entered upon al-Manṣūr, and the troops separated: Muḍar became one faction, Rabīʿah another faction, and the Khurāsānīs another faction. Qutham said to al-Manṣūr: 'I have divided your troops and made them parties, each party fearing to commit an offense against you lest you strike it with another party. There remains for you one further measure in the scheme: cross over with your son and have him dwell on that side, and move with him a detachment of your army, so that this becomes one city and that another. If those on the other side become corrupt against you, you strike them with these; if these become corrupt against you, you strike them with those; and if some tribes become corrupt against you, you strike them with another tribe.' He accepted his counsel, his dominion became stable, and he built al-Ruṣāfah, and Ṣāliḥ, the overseer of the prayer place, took charge of that.

174. Tarikh (al-Tabari) 2849No grade recorded

     ذِكْرُ عَزْلِ عُمَرَ بْنِ حَفْصٍ عَنِ السِّنْدِ وَوِلَايَةِ هِشَامِ بْنِ عَمْرٍو   وَفِيهَا عَزَلَ الْمَنْصُورُ عُمَرَ بْنَ حَفْصِ بْنِ عُثْمَانَ بْنِ قَبِيصَةَ بْنِ أَبِي صُفْرَةَ الْمَعْرُوفَ بِهَزَارْمَرْدَ، يَعْنِي أَلْفَ رَجُلٍ، عَنِ السِّنْدِ، وَاسْتَعْمَلَ عَلَيْهَا هِشَامَ بْنَ عَمْرٍو التَّغْلِبِيَّ، وَاسْتَعْمَلَ عُمَرَ بْنَ حَفْصٍ عَلَى إِفْرِيقِيَّةَ. وَكَانَ سَبَبُ عَزْلِهِ عَنِ السِّنْدِ أَنَّهُ كَانَ عَلَيْهَا لَمَّا ظَهَرَ مُحَمَّدُ وَإِبْرَاهِيمُ ابْنَا عَبْدِ اللَّهِ بْنِ الْحَسَنِ، فَوَجَّهَ مُحَمَّدُ ابْنَهُ عَبْدَ اللَّهِ الْمَعْرُوفَ بِالْأَشْتَرِ إِلَى الْبَصْرَةِ، فَاشْتَرَى مِنْهَا خَيْلًا عِتَاقًا لِيَكُونَ سَبَبَ وُصُولِهِمْ إِلَى عُمَرَ بْنِ حَفْصٍ، لِأَنَّهُ كَانَ فِيمَنْ بَايَعَهُ مِنْ قُوَّادِ الْمَنْصُورِ، وَكَانَ يَتَشَيَّعُ. وَسَارُوا فِي الْبَحْرِ إِلَى السِّنْدِ، فَأَمَرَهُمْ عُمَرُ أَنْ يُحْضِرُوا خَيْلَهُمْ، فَقَالَ لَهُ بَعْضُهُمْ: إِنَّا جِئْنَاكَ بِمَا هُوَ خَيْرٌ مِنَ الْخَيْلِ وَبِمَا لَكَ فِيهِ خَيْرُ الدُّنْيَا وَالْآخِرَةِ فَأَعْطِنَا الْأَمَانَ إِمَّا قَبِلْتَ مِنَّا وَإِمَّا سَتَرْتَ وَأَمْسَكْتَ عَنْ إِيذَائِنَا حَتَّى نَخْرُجَ عَنْ بِلَادِكَ رَاجِعِينَ. فَآمَنُهُ. فَذَكَرَ لَهُ حَالَهُمْ وَحَالَ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ أَرْسَلَهُ أَبُوهُ إِلَيْهِ، فَرَحَّبَ بِهِمْ وَبَايَعَهُمْ وَأَنْزَلَ الْأَشْتَرَ عِنْدَهُ مُخْتَفِيًا، وَدَعَا كُبَرَاءَ أَهْلِ الْبَلَدِ وَقُوَّادَهُ وَأَهْلَ بَيْتِهِ إِلَى الْبَيْعَةِ، فَأَجَابُوهُ، فَقَطَعَ أَلْوِيَتَهُمُ الْبِيضَ، وَهَيَّأَ لُبْسَهُ مِنَ الْبَيَاضِ لِيَخْطُبَ فِيهِ وَتَهَيَّأَ لِذَلِكَ يَوْمَ الْخَمِيسِ. فَوَصَلَهُ مَرْكَبٌ لَطِيفٌ فِيهِ رَسُولٌ مِنِ امْرَأَةِ عُمَرَ بْنِ حَفْصٍ تُخْبِرُهُ بِقَتْلِ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ، فَدَخَلَ عَلَى الْأَشْتَرِ فَأَخْبَرَهُ وَعَزَّاهُ، فَقَالَ لَهُ الْأَشْتَرُ: إِنَّ أَمْرِي قَدْ ظَهَرَ وَدَمِي فِي عُنُقِكَ. قَالَ عُمَرُ: قَدْ رَأَيْتُ رَأْيًا، هَاهُنَا مَلِكٌ مِنْ مُلُوكِ السِّنْدِ عَظِيمُ الشَّأْنِ كَثِيرُ الْمَمْلَكَةِ، وَهُوَ عَلَى شَوْكَةٍ، أَشَدُّ النَّاسِ تَعْظِيمًا لِرَسُولِ اللَّهِ ﷺ وَهُوَ وَفِيٌّ، أَرْسِلْ إِلَيْهِ فَاعْقِدْ بَيْنَكَ وَبَيْنَهُ عَقْدًا، فَأُوَجِّهُكَ إِلَيْهِ فَلَسْتَ تُرَامُ مَعَهُ. فَفَعَلَ ذَلِكَ، وَسَارَ إِلَيْهِ الْأَشْتَرُ، فَأَكْرَمَهُ وَأَظْهَرَ بِرَّهُ، وَتَسَلَّلَتْ إِلَيْهِ الزَّيْدِيَّةُ حَتَّى اجْتَمَعَ مَعَهُ أَرْبَعُمِائَةِ إِنْسَانٍ مِنْ أَهْلِ الْبَصَائِرِ، فَكَانَ يَرْكَبُ فِيهِمْ وَيَتَصَيَّدُ فِي هَيْئَةِ الْمُلُوكِ وَآلَاتِهِمْ. فَلَمَّا انْتَهَى [ ذَلِكَ ] إِلَى الْمَنْصُورِ بَلَغَ مِنْهُ، وَكَتَبَ إِلَى عُمَرَ بْنِ حَفْصٍ يُخْبِرُهُ مَا بَلَغَهُ، فَقَرَأَ الْكِتَابَ عَلَى أَهْلِهِ وَقَالَ لَهُمْ: إِنْ أَقْرَرْتُ بِالْقِصَّةِ عَزَلَنِي، وَإِنْ صِرْتُ إِلَيْهِ قَتَلَنِي، وَإِنِ امْتَنَعْتُ حَارَبَنِي. فَقَالَ لَهُ رَجُلٌ مِنْهُمْ: أَلْقِ الذَّنْبَ عَلَيَّ وَخُذْنِي وَقَيِّدْنِي، فَإِنَّهُ سَيَكْتُبُ فِي حَمْلِي إِلَيْهِ، فَاحْمِلْنِي فَإِنَّهُ لَا يَقْدَمُ عَلَيَّ لِمَكَانِكَ فِي السِّنْدِ وَحَالِ أَهْلِ بَيْتِكَ بِالْبَصْرَةِ. فَقَالَ عُمَرُ: أَخَافُ عَلَيْكَ خِلَافَ مَا تَظُنُّ. قَالَ: إِنْ قُتِلْتُ فَنَفْسِي فِدًا لِنَفْسِكَ. فَقَيَّدَهُ وَحَبَسَهُ وَكَتَبَ إِلَى الْمَنْصُورِ بِأَمْرِهِ، فَكَتَبَ إِلَيْهِ الْمَنْصُورُ يَأْمُرُهُ بِحَمْلِهِ، فَلَمَّا صَارَ إِلَيْهِ ضَرَبَ عُنُقَهُ. ثُمَّ اسْتَعْمَلَ عَلَى السِّنْدِ هِشَامَ بْنَ عَمْرٍو التَّغْلِبِيَّ، وَكَانَ سَبَبُ اسْتِعْمَالِهِ أَنَّ الْمَنْصُورَ كَانَ تَفَكَّرَ فِيمَنْ يُوَلِّيهِ السِّنْدَ، فَبَيْنَا هُوَ رَاكِبٌ وَالْمَنْصُورُ يَنْظُرُ إِلَيْهِ إِذْ غَابَ يَسِيرًا ثُمَّ عَادَ فَاسْتَأْذَنَ عَلَى الْمَنْصُورِ، فَأَدْخَلَهُ، فَقَالَ: إِنِّي لَمَّا انْصَرَفْتُ مِنَ الْمَوْكِبِ لَقِيَتْنِي أُخْتِي فُلَانَةُ، فَرَأَيْتُ مِنْ جِمَالِهَا وَعَقْلِهَا وَدِينِهَا مَا رَضِيتُهَا لِأَمِيرِ الْمُؤْمِنِينَ. فَأَطْرَقَ ثُمَّ قَالَ: اخْرُجْ يَأْتِكَ أَمْرِي. فَلَمَّا خَرَجَ قَالَ الْمَنْصُورُ لِحَاجِبِهِ الرَّبِيعِ: لَوْلَا قَوْلُ جَرِيرٍ: لَا تَطْلُبَنَّ خَئُولَةً فِي تَغْلِبٍ فَالزِّنْجُ أَكْرَمُ مِنْهُمْ أَخْوَالَا لَتَزَوَّجْتُ إِلَيْهِ، قُلْ لَهُ: لَوْ كَانَ لَنَا حَاجَةٌ فِي النِّكَاحِ لَقَبِلْتُ، فَجَزَاكَ اللَّهُ خَيْرًا، وَقَدْ وَلَّيْتُكَ السِّنْدَ. فَتَجَهَّزْ إِلَيْهَا، وَأَمَرَهُ أَنْ يُكَاتِبَ ذَلِكَ الْمَلِكَ بِتَسْلِيمِ عَبْدِ اللَّهِ، فَإِنْ سَلَّمَهُ وَإِلَّا حَارِبْهُ، وَكَتَبَ إِلَى عُمَرَ بْنِ حَفْصٍ بِوِلَايَتِهِ إِفْرِيقِيَّةَ. فَسَارَ هِشَامٌ إِلَى السِّنْدِ فَمَلَكَهَا، وَسَارَ عُمَرُ إِلَى إِفْرِيقِيَّةَ فَوَلِيَهَا. فَلَمَّا صَارَ هِشَامٌ بِالسِّنْدِ كَرِهَ أَخْذَ عَبْدِ اللَّهِ الْأَشْتَرِ، وَأَقْبَلَ يُرِي النَّاسَ أَنَّهُ يُكَاتِبُ ذَلِكَ الْمَلِكَ، وَاتَّصَلَتِ الْأَخْبَارُ بِالْمَنْصُورِ بِذَلِكَ، فَجَعَلَ يَكْتُبُ إِلَيْهِ يَسْتَحِثُّهُ، فَبَيْنَا هُوَ كَذَلِكَ إِذْ خَرَجَتْ خَارِجَةٌ بِبِلَادِ السِّنْدِ، فَوَجَّهَ هِشَامٌ أَخَاهُ سَفَنَّجًا، فَخَرَجَ فِي جَيْشِهِ وَطَرِيقُهُ بِجَنَبَاتِ ذَلِكَ الْمَلِكِ. فَبَيْنَا هُوَ يَسِيرُ إِذَا غُبْرَةٌ قَدِ ارْتَفَعَتْ، فَظَنَّ أَنَّهُمْ مُقَدِّمَةُ الْعَدُوِّ الَّذِي يَقْصِدُهُ، فَوَجَّهَ طَلَائِعَهُ، فَزَحَفَتْ إِلَيْهِ، فَقَالُوا: هَذَا عَبْدُ اللَّهِ بْنُ مُحَمَّدٍ الْعَلَوِيُّ يَتَنَزَّهُ عَلَى شَاطِئِ مِهْرَانَ. فَمَضَى يُرِيدُهُ، فَقَالَ نُصَحَاؤُهُ: هَذَا ابْنُ رَسُولِ اللَّهِ ﷺ وَقَدْ تَرَكَهُ أَخُوكَ مُتَعَمِّدًا مَخَافَةَ أَنْ يَبُوءَ بِدَمِهِ، فَلَمْ يَقْصِدْهُ، فَقَالَ: مَا كُنْتُ لِأَدَعَ أَخْذَهُ، وَلَا أَدَعُ أَحَدًا يَحْظَى بِأَخْذِهِ أَوْ قَتْلِهِ عِنْدَ الْمَنْصُورِ. وَكَانَ عَبْدُ اللَّهِ فِي عَشَرَةٍ، فَقَصَدَهُ فَقَاتَلَهُ عَبْدُ اللَّهِ، وَقَاتَلَ أَصْحَابُهُ حَتَّى قُتِلَ وَقُتِلُوا جَمِيعًا، فَلَمْ يُفْلِتْ مِنْهُمْ مُخْبِرٌ، وَسَقَطَ عَبْدُ اللَّهِ بَيْنَ الْقَتْلَى فَلَمْ يُشْعَرْ بِهِ. وَقِيلَ: إِنَّ أَصْحَابَهُ قَذَفُوهُ فِي مِهْرَانَ حَتَّى لَا يُحْمَلَ رَأْسُهُ، فَكَتَبَ هِشَامٌ بِذَلِكَ إِلَى الْمَنْصُورِ، فَكَتَبَ إِلَيْهِ الْمَنْصُورُ يَشْكُرُهُ وَيَأْمُرُهُ بِمُحَارَبَةِ ذَلِكَ الْمَلِكِ، فَحَارَبَهُ حَتَّى ظَفِرَ بِهِ وَقَتَلَهُ وَغَلَبَ عَلَى مَمْلَكَتِهِ. وَكَانَ عَبْدُ اللَّهِ قَدِ اتَّخَذَ سَرَارِيَّ فَأَوْلَدَ وَاحِدَةً مِنْهُنَّ وَلَدًا، وَهُوَ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ الَّذِي يُقَالُ لَهُ ابْنُ الْأَشْتَرِ، فَأَخَذَ هِشَامٌ السَّرَارِيَّ وَالْوَلَدَ مَعَهُنَّ فَسَيَّرَهَنُ إِلَى الْمَنْصُورِ، فَسَيَّرَ الْمَنْصُورُ الْوَلَدَ إِلَى عَامِلِهِ بِالْمَدِينَةِ، وَكَتَبَ مَعَهُ بِصِحَّةِ نَسَبِهِ وَتَسْلِيمِهِ إِلَى أَهْلِهِ.

     ✧ Mention of the dismissal of ʿUmar b. Ḥafṣ from al-Sind and the appointment of Hishām b. ʿAmr In this year al-Manṣūr dismissed ʿUmar b. Ḥafṣ b. ʿUthmān b. Qabīṣa b. Abī Ṣufra, known as Hazārmard, meaning "a thousand men," from al-Sind, and appointed over it Hishām b. ʿAmr al-Taghlibī, and appointed ʿUmar b. Ḥafṣ over Ifrīqiya. The reason for his dismissal from al-Sind was that he was its governor when Muḥammad and Ibrāhīm, the two sons of ʿAbd Allāh b. al-Ḥasan, rose up. Muḥammad sent his son ʿAbd Allāh, known as al-Ashtar, to al-Baṣra, where he bought excellent horses so that they might be a means of reaching ʿUmar b. Ḥafṣ, for he was among those commanders of al-Manṣūr who had pledged allegiance to him and he held Shīʿī leanings. They traveled by sea to al-Sind. ʿUmar ordered them to present their horses. One of them said to him: "We have brought you what is better than horses, and what holds for you the good of this world and the hereafter. Grant us safe conduct—whether you accept from us, or conceal us and refrain from harming us until we leave your land returning." So he granted him safe conduct. Then he told him of their situation and of ʿAbd Allāh b. Muḥammad b. ʿAbd Allāh, whom his father had sent to him. He welcomed them, pledged allegiance to them, lodged al-Ashtar with him in hiding, and summoned the notables of the town, his commanders, and his household to pledge allegiance. They answered him, so he cut their white banners and prepared white garments for himself to wear when he would deliver the sermon. He made ready for that on Thursday. Then a light vessel reached him with a messenger from the wife of ʿUmar b. Ḥafṣ, informing him of the killing of Muḥammad b. ʿAbd Allāh. He went in to al-Ashtar, told him, and consoled him. Al-Ashtar said to him: "My affair has become known, and my blood is on your neck." ʿUmar said: "I have had an idea. Here there is a king among the kings of al-Sind, great in standing, vast in dominion, and he is a man of power, the most honoring of people toward the Messenger of God ﷺ, and he is loyal. Send to him and make a pact between you and him, and I will send you to him, and with him you will not be assailed." So he did that, and al-Ashtar traveled to him. He honored him and showed him kindness, and the Zaydīs slipped away to him until four hundred men of insight gathered with him. He used to ride among them and hunt in the manner and equipage of kings. When this reached al-Manṣūr, it distressed him greatly. He wrote to ʿUmar b. Ḥafṣ telling him what had reached him. ʿUmar read the letter to his household and said to them: "If I admit the affair, he will dismiss me; if I go to him, he will kill me; and if I refuse, he will fight me." A man among them said to him: "Cast the blame on me, seize me, and shackle me. He will write to have me brought to him, so send me, for he will not proceed against me because of your position in al-Sind and the standing of your family in al-Baṣra." ʿUmar said: "I fear for you something other than what you suppose." The man said: "If I am killed, my life is a ransom for yours." So he shackled him, imprisoned him, and wrote to al-Manṣūr about his affair. Al-Manṣūr wrote back commanding him to send the man. When he came to him, he struck off his head. Then al-Manṣūr appointed over al-Sind Hishām b. ʿAmr al-Taghlibī. The reason for his appointment was that al-Manṣūr was thinking about whom to appoint over al-Sind. While he was riding and al-Manṣūr was watching him, he disappeared for a little while, then returned and asked permission to enter upon al-Manṣūr. He admitted him. He said: "When I left the procession, my sister so-and-so met me, and I saw in her beauty, intelligence, and religion what made me deem her fit for the Commander of the Faithful." Al-Manṣūr bowed his head, then said: "Go out; my command will come to you." When he left, al-Manṣūr said to his chamberlain al-Rabīʿ: "Were it not for the saying of Jarīr: Do not seek maternal uncles among Taghlib, for the Zanj are nobler than they as maternal uncles. I would have married into his family. Tell him: 'Had we any need of marriage, I would have accepted; may God reward you well. I have appointed you over al-Sind.'" "So prepare to go there." He commanded him to correspond with that king to hand over ʿAbd Allāh; if he handed him over, well and good, otherwise to fight him. And he wrote to ʿUmar b. Ḥafṣ appointing him over Ifrīqiya. Hishām traveled to al-Sind and took possession of it, and ʿUmar traveled to Ifrīqiya and governed it. When Hishām was in al-Sind, he disliked seizing ʿAbd Allāh al-Ashtar, and he began to show people that he was corresponding with that king. Reports of this kept reaching al-Manṣūr, and he kept writing to him urging him on. While this was going on, a Khārijite rebellion broke out in the land of al-Sind. Hishām sent his brother Safannaj, and he went out with his army; his route passed by the borders of that king's territory. While he was marching, a dust cloud rose. He thought they were the vanguard of the enemy he was heading toward, so he sent his scouts, and they advanced toward him. They said: "This is ʿAbd Allāh b. Muḥammad the ʿAlawī, taking his leisure on the bank of the Mihrān." So he went toward him. His advisers said: "This is the son of the Messenger of God ﷺ. Your brother deliberately left him alone, fearing to bear responsibility for his blood." But he did not turn back. He said: "I will not fail to seize him, nor will I let anyone else gain favor with al-Manṣūr by seizing or killing him." ʿAbd Allāh was with ten men. He advanced upon him, and ʿAbd Allāh fought him, and his companions fought until he was killed and they were all killed. Not one of them escaped to bring news, and ʿAbd Allāh fell among the slain unnoticed. It is also said that his companions threw him into the Mihrān so that his head would not be carried off. Hishām wrote of this to al-Manṣūr, and al-Manṣūr wrote back thanking him and commanding him to fight that king. So he fought him until he overcame him, killed him, and took possession of his kingdom. ʿAbd Allāh had taken concubines, and one of them bore him a son, Muḥammad b. ʿAbd Allāh, called Ibn al-Ashtar. Hishām took the concubines and the child with them and sent them to al-Manṣūr. Al-Manṣūr sent the child to his governor in al-Madīna, and wrote with him confirming his lineage and delivering him to his family.

175. Tarikh (al-Tabari) 2850No grade recorded

     ذِكْرُ وِلَايَةِ أَبِي جَعْفَرٍ عُمَرَ بْنِ حَفْصٍ إِفْرِيقِيَّةَ  . فِي هَذِهِ السَّنَةِ اسْتَعْمَلَ الْمَنْصُورُ عَلَى إِفْرِيقِيَّةَ أَبَا جَعْفَرٍ عُمَرَ بْنَ حَفْصٍ مِنْ وَلَدِ قَبِيصَةَ بْنِ أَبِي صُفْرَةَ أَخِي الْمُهَلَّبِ، وَإِنَّمَا نُسِبَ [ إِلَى ] بَيْتِ الْمُهَلَّبِ لِشُهْرَتِهِ. وَكَانَ سَبَبُ مَسِيرِهِ إِلَيْهَا أَنَّ الْمَنْصُورَ لَمَّا بَلَغَهُ قَتْلُ الْأَغْلَبِ بْنِ سَالِمٍ خَافَ عَلَى إِفْرِيقِيَّةَ، فَوَجَّهَ إِلَيْهَا عُمَرَ وَالِيًا، فَقَدِمَ الْقَيْرَوَانَ فِي صَفَرٍ سَنَةَ إِحْدَى وَخَمْسِينَ وَمِائَةٍ فِي خَمْسِمِائَةِ فَارِسٍ، فَاجْتَمَعَ وُجُوهُ الْبَلَدِ فَوَصَلَهُمْ وَأَحْسَنَ إِلَيْهِمْ، وَأَقَامَ وَالْأُمُورُ مُسْتَقِيمَةٌ ثَلَاثَ سِنِينَ. فَسَارَ إِلَى الزَّابِ لِبِنَاءِ مَدِينَةِ طُبْنَةَ بِأَمْرِ الْمَنْصُورِ، وَاسْتَخْلَفَ عَلَى الْقَيْرَوَانِ حَبِيبَ بْنَ حَبِيبٍ الْمُهَلَّبِيَّ، فَخَلَتْ إِفْرِيقِيَّةُ مِنَ الْجُنْدِ، فَثَارَ بِهَا الْبَرْبَرُ، فَخَرَجَ إِلَيْهِمْ حَبِيبٌ فَقُتِلَ، وَاجْتَمَعَ الْبَرْبَرُ بِطَرَابُلُسَ وَوَلَّوْا عَلَيْهِمْ أَبَا حَاتِمٍ الْإِبَاضِيَّ، وَاسْمُهُ يَعْقُوبُ بْنُ حَبِيبٍ مَوْلَى كِنْدَةَ. وَكَانَ عَامِلُ عُمَرَ بْنِ حَفْصٍ عَلَى طَرَابُلُسَ الْجُنَيْدَ بْنَ بَشَّارٍ الْأَسَادِيَّ، وَكَتَبَ إِلَى عُمَرَ يَسْتَمِدُّهُ، فَأَمَدَّهُ بِعَسْكَرٍ، فَالْتَقَوْا وَقَاتَلُوا أَبَا حَاتِمٍ الْإِبَاضِيَّ، فَهَزَمَهُمْ فَسَارُوا إِلَى قَابِسٍ، وَحَصَرَهُمْ أَبُو حَاتِمٍ وَعُمَرُ مُقِيمٌ بِالزَّابِ عَلَى عِمَارَةِ طُبْنَةَ، وَانْتَقَضَتْ إِفْرِيقِيَّةُ مِنْ كُلِّ نَاحِيَةٍ. وَمَضَوْا إِلَى طُبْنَةَ فَأَحَاطُوا بِهَا فِي اثْنَيْ عَشَرَ عَسْكَرًا، مِنْهُمْ: أَبُو قُرَّةَ الصُّفْرِيُّ فِي أَرْبَعِينَ أَلْفًا، ( وَعَبْدُ الرَّحْمَنِ بْنُ رُسْتُمٍ فِي خَمْسَةَ عَشَرَ أَلْفًا ) وَأَبُو حَاتِمٍ فِي عَسْكَرٍ كَثِيرٍ، وَعَاصِمٌ السَّدِرَاتِيُّ الْإِبَاضِيُّ فِي سِتَّةِ آلَافٍ، وَالْمَسْعُودُ الزَّنَاتِيُّ الْإِبَاضِيُّ فِي عَشَرَةِ آلَافِ فَارِسٍ، وَغَيْرُ مَنْ ذَكَرْنَا. فَلَمَّا رَأَى عُمَرُ بْنُ حَفْصٍ إِحَاطَتَهُمْ بِهِ عَزَمَ عَلَى الْخُرُوجِ إِلَى قِتَالِهِمْ، فَمَنَعَهُ أَصْحَابُهُ وَقَالُوا: إِنْ أُصِبْتَ تَلِفَ الْعَرَبُ. فَعَدَلَ إِلَى إِعْمَالِ الْحِيلَةِ، فَأَرْسَلَ إِلَى أَبِي قُرَّةَ مُقَدَّمِ الصُّفْرِيَّةِ يَبْذُلُ لَهُ سِتِّينَ أَلْفَ دِرْهَمٍ لِيَرْجِعَ عَنْهُ، فَقَالَ: بَعْدَ أَنْ سَلَّمَ عَلَيَّ بِالْخِلَافَةِ أَرْبَعِينَ سَنَةً أَبِيعُ حَرْبَكُمْ بِعَرَضٍ قَلِيلٍ مِنَ الدُّنْيَا ؟ فَلَمْ يُجِبْهُمْ [ إِلَى ] ذَلِكَ. فَأَرْسَلَ إِلَى أَخِي أَبِي قُرَّةَ فَدَفَعَ إِلَيْهِ أَرْبَعَةَ آلَافِ دِرْهَمٍ وَثِيَابًا عَلَى أَنْ يَعْمَلَ فِي صَرْفِ أَخِيهِ وَالصُّفْرِيَّةِ، فَأَجَابَهُمْ وَارْتَحَلَ مِنْ لَيْلَتِهِ وَتَبِعَهُ الْعَسْكَرُ مُنْصَرِفِينَ إِلَى بِلَادِهِمْ، فَاضْطَرَّ أَبُو قُرَّةَ إِلَى اتِّبَاعِهِمْ. فَلَمَّا سَارَتِ الصُّفْرِيَّةُ سَيَّرَ عُمَرُ جَيْشًا إِلَى ابْنِ رُسْتُمٍ وَهُوَ فِي تَهُوذَا، ( قَبِيلَةٍ مِنَ الْبَرْبَرِ )، فَقَاتَلُوهُ، فَانْهَزَمَ ابْنُ رُسْتُمٍ إِلَى تَاهَرْتَ، فَضَعُفَ أَمْرُ الْإِبَاضِيَّةِ عَنْ مُقَاوَمَةِ عُمَرَ، فَسَارُوا عَنْ طُبْنَةَ إِلَى الْقَيْرَوَانِ، فَحَصَرَهَا أَبُو حَاتِمٍ، وَعُمَرُ بِطُبْنَةَ يُصْلِحُ أُمُورَهَا وَيَحْفَظُهَا مِمَّنْ يُجَاوِرُهُ مِنَ الْخَوَارِجِ، فَلَمَّا عَلِمَ ضِيقَ الْحَالِ بِالْقَيْرَوَانِ سَارَ إِلَيْهَا. وَلَمَّا سَارَ عُمَرُ بْنُ حَفْصٍ إِلَى الْقَيْرَوَانِ اسْتَخْلَفَ عَلَى طُبْنَةَ عَسْكَرًا. فَلَمَّا سَمِعَ أَبُو قُرَّةَ بِمَسِيرِ عُمَرَ بْنِ حَفْصٍ سَارَ هُوَ إِلَى طُبْنَةَ فَحَصَرَهَا، فَخَرَجَ إِلَيْهِ مَنْ بِهَا مِنَ الْعَسَاكِرِ وَقَاتَلُوهُ، فَانْهَزَمَ مِنْهُمْ وَقُتِلَ مِنْ عَسْكَرِهِ خَلْقٌ كَثِيرٌ. وَأَمَّا أَبُو حَاتِمٍ فَإِنَّهُ لَمَّا حَصَرَ الْقَيْرَوَانَ كَثُرَ جَمْعُهُ وَلَازَمَ حِصَارَهَا وَلَيْسَ فِي بَيْتِ مَالِهَا دِينَارٌ وَلَا فِي أَهْرَائِهَا شَيْءٌ مِنَ الطَّعَامِ، فَدَامَ الْحِصَارُ ثَمَانِيَةَ أَشْهُرٍ، وَكَانَ الْجُنْدُ يَخْرُجُونَ فَيُقَاتِلُونَ الْخَوَارِجَ طَرَفَيِ النَّهَارِ حَتَّى جَهَدَهُمُ الْجُوعُ وَأَكَلُوا دَوَابَّهُمْ وَكِلَابَهُمْ. وَلَحِقَ كَثِيرٌ مِنْ أَهْلِهَا بِالْبَرْبَرِ، وَلَمْ يَبْقَ غَيْرُ دُخُولِ الْخَوَارِجِ إِلَيْهَا، فَأَتَاهُمُ الْخَبَرُ بِوُصُولِ عُمَرَ بْنِ حَفْصٍ مِنْ طُبْنَةَ، فَنَزَلَ الْهَرِيشَ، وَهُوَ فِي سَبْعِمِائَةِ فَارِسٍ، فَزَحَفَ الْخَوَارِجُ إِلَيْهِ بِأَجْمَعِهِمْ وَتَرَكُوا الْقَيْرَوَانَ، فَلَمَّا فَارَقُوهَا سَارَ عُمَرُ إِلَى تُونِسَ، فَتَبِعَهُ الْبَرْبَرُ، فَعَادَ إِلَى الْقَيْرَوَانِ مُجِدًّا وَأَدْخَلَ إِلَيْهَا مَا يَحْتَاجُ مِنْ طَعَامٍ وَدَوَابَّ وَحَطَبٍ وَغَيْرِ ذَلِكَ، وَوَصَلَ أَبُو حَاتِمٍ وَالْبَرْبَرُ إِلَيْهِ فَحَصَرُوهُ، فَطَالَ الْحِصَارُ حَتَّى أَكَلُوا دَوَابَّهُمْ، وَفِي كُلِّ يَوْمٍ يَكُونُ بَيْنَهُمْ قِتَالٌ وَحَرْبٌ. فَلَمَّا ضَاقَ الْأَمْرُ بِعُمَرَ وَبِمَنْ مَعَهُ قَالَ لَهُمْ: الرَّأْيُ أَنْ أَخْرُجَ مِنَ الْحِصَارِ، وَأُغِيرَ عَلَى بِلَادِ الْبَرْبَرِ، وَأَحْمِلَ إِلَيْكُمُ الْمِيرَةَ. قَالُوا: إِنَّا نَخَافُ بَعْدَكَ، قَالَ: فَأُرْسِلُ فُلَانًا وَفُلَانًا يَفْعَلَانِ ذَلِكَ، فَأَجَابُوهُ، فَلَمَّا قَالَ لِلرَّجُلَيْنِ قَالَا: لَا نَتْرُكُكَ فِي الْحِصَارِ وَنَسِيرُ عَنْكَ. فَعَزَمَ عَلَى إِلْقَاءِ نَفْسِهِ إِلَى الْمَوْتِ، فَأَتَى الْخَبَرُ أَنَّ الْمَنْصُورَ قَدْ سَيَّرَ إِلَيْهِ يَزِيدَ بْنَ حَاتِمِ بْنِ قُتَيْبَةَ بْنِ الْمُهَلَّبِ فِي سِتِّينَ أَلْفَ مُقَاتِلٍ، وَأَشَارَ عَلَيْهِ مَنْ عِنْدَهُ بِالتَّوَقُّفِ عَنِ الْقِتَالِ إِلَى أَنْ يَصِلَ الْعَسْكَرُ، فَلَمْ يَفْعَلْ وَخَرَجَ وَقَاتَلَ، فَقُتِلَ مُنْتَصَفَ ذِي الْحِجَّةِ سَنَةَ أَرْبَعٍ وَخَمْسِينَ وَمِائَةٍ. وَقَامَ بِأَمْرِ النَّاسِ حُمَيْدُ بْنُ صَخْرٍ، وَهُوَ أَخُو عُمَرَ لِأُمِّهِ، فَوَادَعَ أَبَا حَاتِمٍ وَصَالَحَهُ عَلَى أَنَّ حُمَيْدًا وَمَنْ مَعَهُ لَا يَخْلَعُونَ الْمَنْصُورَ وَلَا يُنَازِعُهُمْ أَبُو حَاتِمٍ فِي سَوَادِهِمْ وَسِلَاحِهِمْ، وَأَجَابَهُمْ إِلَى ذَلِكَ وَفُتِحَتْ لَهُ الْقَيْرَوَانُ، وَخَرَجَ أَكْثَرُ الْجُنْدِ إِلَى طُبْنَةَ، وَأَحْرَقَ أَبُو حَاتِمٍ أَبْوَابَ الْقَيْرَوَانِ وَثَلَمَ سُورَهَا. وَبَلَغَهُ وُصُولُ يَزِيدَ بْنِ حَاتِمٍ، فَسَارَ إِلَى طَرَابُلُسَ، وَأَمَرَ صَاحِبَهُ بِالْقَيْرَوَانِ بِأَخْذِ سِلَاحِ الْجُنْدِ، وَأَنْ يُفَرِّقَ بَيْنَهُمْ، فَخَالَفَ بَعْضُ أَصْحَابِهِ وَقَالُوا: لَا نَغْدِرُ بِهِمْ، وَكَانَ الْمُقَدَّمَ عَلَى الْمُخَالِفِينَ عُمَرُ بْنُ عُثْمَانَ الْفِهْرِيُّ، وَقَامَ فِي الْقَيْرَوَانِ وَقَتَلَ أَصْحَابَ أَبِي حَاتِمٍ، فَعَادَ أَبُو حَاتِمٍ، فَهَرَبَ عُمَرُ بْنُ عُثْمَانَ مِنْ بَيْنِ يَدَيْهِ إِلَى تُونِسَ، وَعَادَ أَبُو حَاتِمٍ إِلَى طَرَابُلُسَ لِقِتَالِ يَزِيدَ بْنِ حَاتِمٍ. فَقِيلَ: كَانَ بَيْنَ الْخَوَارِجِ وَالْجُنُودِ مِنْ لَدُنْ قَاتَلُوا عُمَرَ بْنَ حَفْصٍ إِلَى انْقِضَاءِ أَمْرِهِمْ ثَلَاثُمِائَةٍ وَخَمْسٌ وَسَبْعُونَ وَقْعَةً.

     ✧ Mention of the governorship of Abū Jaʿfar ʿUmar b. Ḥafṣ over Ifrīqiyah. In this year al-Manṣūr appointed over Ifrīqiyah Abū Jaʿfar ʿUmar b. Ḥafṣ, of the descendants of Qabīṣah b. Abī Ṣufrah, the brother of al-Muhallab; he was ascribed to the house of al-Muhallab because of its fame. The reason for his going there was that when al-Manṣūr learned of the killing of al-Aghlab b. Sālim, he feared for Ifrīqiyah, so he sent ʿUmar to it as governor. He arrived in al-Qayrawān in Ṣafar of the year 151 AH with five hundred horsemen. The notables of the city gathered, and he gave them gifts and treated them kindly. He remained there with affairs in good order for three years. Then he marched to al-Zāb to build the city of Tubnah by al-Manṣūr's command, and he left as his deputy over al-Qayrawān Ḥabīb b. Ḥabīb al-Muhallabī. Ifrīqiyah became empty of troops, and the Berbers revolted in it. Ḥabīb went out against them and was killed. The Berbers assembled at Ṭarābulus and appointed over themselves Abū Ḥātim al-Ibāḍī, whose name was Yaʿqūb b. Ḥabīb, a client of Kindah. The governor of ʿUmar b. Ḥafṣ over Ṭarābulus was al-Junayd b. Bashshār al-Asadī. He wrote to ʿUmar seeking reinforcements, and ʿUmar sent him an army. They met and fought Abū Ḥātim al-Ibāḍī, who defeated them. They went to Qābis, and Abū Ḥātim besieged them while ʿUmar was staying at al-Zāb overseeing the construction of Tubnah. Ifrīqiyah broke into revolt on every side. They marched to Tubnah and surrounded it with twelve armies. Among them were: Abū Qurrah al-Ṣufrī with forty thousand men, ʿAbd al-Raḥmān b. Rustum with fifteen thousand, Abū Ḥātim with a large army, ʿĀṣim al-Sadirātī al-Ibāḍī with six thousand, and al-Masʿūd al-Zanātī al-Ibāḍī with ten thousand horsemen, besides others we have mentioned. When ʿUmar b. Ḥafṣ saw they had surrounded him, he resolved to go out to fight them, but his companions forbade him, saying: "If you are struck down, the Arabs will perish." So he turned to the use of stratagem. He sent to Abū Qurrah, the leader of the Ṣufriyyah, offering him sixty thousand dirhams to withdraw from him. Abū Qurrah said: "After he has saluted me with the caliphate for forty years, shall I sell your war for a paltry portion of this world?" He would not agree to that. Then ʿUmar sent to the brother of Abū Qurrah and gave him four thousand dirhams and garments on condition that he work to make his brother and the Ṣufriyyah depart. The brother agreed, and that night he departed, and the army followed him, returning to their lands. Abū Qurrah was forced to follow them. When the Ṣufriyyah had gone, ʿUmar sent an army against Ibn Rustum, who was among the Tahūdhah, a Berber tribe. They fought him, and Ibn Rustum was defeated and fled to Tāhart. The cause of the Ibāḍiyyah became too weak to resist ʿUmar, so they marched from Tubnah to al-Qayrawān. Abū Ḥātim besieged it while ʿUmar was at Tubnah putting its affairs in order and guarding it against the Kharijites who were his neighbors. When he learned of the dire situation in al-Qayrawān, he marched there. When ʿUmar b. Ḥafṣ marched to al-Qayrawān, he left a garrison as his deputy over Tubnah. When Abū Qurrah heard of ʿUmar b. Ḥafṣ's march, he himself went to Tubnah and besieged it. Those of the troops who were in it went out and fought him, and he was defeated by them, and many of his army were killed. As for Abū Ḥātim, when he besieged al-Qayrawān, his forces increased and he kept up the siege. There was not a dinar in its treasury nor any food in its granaries. The siege lasted eight months. The troops would go out and fight the Kharijites at both ends of the day until hunger exhausted them, and they ate their riding beasts and their dogs. Many of the inhabitants joined the Berbers, and nothing remained but the entry of the Kharijites into the city. Then news came to them of the arrival of ʿUmar b. Ḥafṣ from Tubnah. He encamped at al-Harīsh with seven hundred horsemen. The Kharijites all advanced against him and abandoned al-Qayrawān. When they left it, ʿUmar marched to Tunis, and the Berbers followed him. He hastened back to al-Qayrawān and brought into it the food, mounts, firewood, and other things it needed. Abū Ḥātim and the Berbers caught up with him and besieged him. The siege dragged on until they ate their riding beasts, and every day there was fighting and battle between them. When the situation became dire for ʿUmar and those with him, he said to them: "The right course is for me to break out of the siege, raid the Berber lands, and bring supplies to you." They said: "We fear for what may happen after you leave." He said: "Then I will send so-and-so and so-and-so to do that." They agreed. But when he spoke to the two men, they said: "We will not leave you in the siege and go away from you." So he resolved to throw himself into death. Then news came that al-Manṣūr had sent to him Yazīd b. Ḥātim b. Qutaybah b. al-Muhallab with sixty thousand fighting men. Those with him advised him to refrain from fighting until the army arrived, but he refused, went out, and fought. He was killed in the middle of Dhū al-Ḥijjah in the year 154 AH. Ḥumayd b. Ṣakhr, ʿUmar's half-brother on his mother's side, took charge of the people's affairs. He made peace with Abū Ḥātim on the condition that Ḥumayd and those with him would not depose al-Manṣūr, and Abū Ḥātim would not dispute with them over their baggage and weapons. Abū Ḥātim agreed to that, and al-Qayrawān was opened to him. Most of the troops went out to Tubnah. Abū Ḥātim burned the gates of al-Qayrawān and breached its wall. When he learned of the arrival of Yazīd b. Ḥātim, he marched to Ṭarābulus, and he ordered his deputy in al-Qayrawān to seize the weapons of the troops and to separate them. But some of his companions opposed him and said: "We will not act treacherously toward them." The leader of those who opposed was ʿUmar b. ʿUthmān al-Fihrī. He rose up in al-Qayrawān and killed the followers of Abū Ḥātim. Abū Ḥātim returned, and ʿUmar b. ʿUthmān fled before him to Tunis, while Abū Ḥātim went back to Ṭarābulus to fight Yazīd b. Ḥātim. It is said that between the Kharijites and the troops, from the time they fought ʿUmar b. Ḥafṣ until the end of their affair, there were three hundred and seventy-five engagements.

176. Tarikh (al-Tabari) 2851No grade recorded

     ذِكْرُ وِلَايَةِ يَزِيدَ بْنِ حَاتِمٍ إِفْرِيقِيَّةَ وَقِتَالِ الْخَوَارِجِ   لَمَّا بَلَغَ الْمَنْصُورَ مَا حَلَّ بِعُمَرَ بْنِ حَفْصٍ مِنَ الْخَوَارِجِ جَهَّزَ يَزِيدَ بْنَ حَاتِمِ بْنِ قَبِيصَةَ بْنِ أَبِي صُفْرَةَ فِي سِتِّينَ أَلْفَ فَارِسٍ، وَسَيَّرَهُ إِلَى إِفْرِيقِيَّةَ، فَوَصَلَهَا سَنَةَ أَرْبَعٍ وَخَمْسِينَ وَمِائَةٍ. فَلَمَّا قَارَبَهَا سَارَ إِلَيْهِ بَعْضُ جُنْدِهَا وَاجْتَمَعُوا بِهِ وَسَارُوا مَعَهُ إِلَى طَرَابُلُسَ، فَسَارَ أَبُو حَاتِمٍ الْخَارِجِيُّ إِلَى جِبَالِ نَفُوسَةَ، وَسَيَّرَ يَزِيدُ طَائِفَةً مِنَ الْعَسْكَرِ إِلَى قَابِسَ، فَلَقِيَهُمْ أَبُو حَاتِمٍ فَهَزَمَهُمْ، فَعَادُوا إِلَى يَزِيدَ، وَنَزَلَ أَبُو حَاتِمٍ فِي مَكَانٍ وَعْرٍ وَخَنْدَقَ عَلَى عَسْكَرِهِ. وَعَبَّأَ يَزِيدُ أَصْحَابَهُ وَسَارَ إِلَيْهِ، فَالْتَقَوْا فِي رَبِيعٍ الْأَوَّلِ سَنَةَ خَمْسٍ وَخَمْسِينَ، فَاقْتَتَلُوا أَشَدَّ قِتَالٍ، فَانْهَزَمَتِ الْبَرْبَرُ، وَقُتِلَ أَبُو حَاتِمٍ وَأَهْلُ نَجْدَتِهِ، وَطَلَبَهُمْ يَزِيدُ فِي كُلِّ سَهْلٍ وَجَبَلٍ فَقَتَلَهُمْ قَتْلًا ذَرِيعًا، وَكَانَ عِدَّةُ مَنْ قُتِلَ فِي الْمَعْرَكَةِ ثَلَاثِينَ أَلْفًا. وَجَعَلَ آلُ الْمُهَلَّبِ يَقْتُلُونَ الْخَوَارِجَ وَيَقُولُونَ: يَالَثَارَاتِ عُمَرَ بْنِ حَفْصٍ ! وَأَقَامَ شَهْرًا يَقْتُلُ الْخَوَارِجَ، ثُمَّ رَحَلَ إِلَى الْقَيْرَوَانِ. فَكَانَ عَبْدُ الرَّحْمَنِ بْنُ حَبِيبِ بْنِ عَبْدِ الرَّحْمَنِ الْفِهْرِيُّ مَعَ أَبِي حَاتِمٍ، فَهَرَبَ إِلَى كُتَامَةَ، فَسَيَّرَ إِلَيْهِمْ يَزِيدُ بْنُ حَاتِمٍ جَيْشًا فَحَصَرُوا الْبَرْبَرَ وَظَفِرُوا بِهِمْ، وَقَتَلُوا مِنْهُمْ خَلْقًا كَثِيرًا، وَهَرَبَ عَبْدُ الرَّحْمَنِ وَقُتِلَ جَمِيعُ مَنْ كَانَ مَعَهُ وَصَفَتْ إِفْرِيقِيَّةُ. وَأَحْسَنَ يَزِيدُ السِّيرَةَ وَآمَنَ النَّاسَ إِلَى أَنِ انْتَقَضَتْ وَرْفَجُومَةُ ( سَنَةَ أَرْبَعٍ وَسِتِّينَ وَمِائَةٍ بِأَرْضِ الزَّابِ ) وَعَلَيْهَا أَيُّوبُ الْهَوَّارِيُّ، فَسَيَّرَ إِلَيْهِمْ عَسْكَرًا كَثِيرًا ( وَاسْتَعْمَلَ عَلَيْهِمْ يَزِيدَ بْنَ مَجْزَاءَ الْمُهَلَّبِيَّ، فَالْتَقَوْا وَاقْتَتَلُوا، فَانْهَزَمَ يَزِيدُ وَقُتِلَ كَثِيرٌ مِنْ أَصْحَابِهِ، وَقُتِلَ الْمُخَارِقُ بْنُ غِفَارٍ صَاحِبُ الزَّابِ. فَوَلِيَ مَكَانَهُ الْمُهَلَّبُ بْنُ يَزِيدَ الْمُهَلَّبِيُّ، وَأَمَدَّهُمْ يَزِيدُ بْنُ حَاتِمٍ بِجَمْعٍ كَثِيرٍ، وَاسْتَعْمَلَ عَلَيْهِمُ الْعَلَاءَ بْنَ سَعِيدٍ الْمُهَلَّبِيَّ، وَانْضَمَّ إِلَيْهِمُ الْمُنْهَزِمُونَ وَلَقُوا وَرْفَجُومَةَ ) وَاقْتَتَلُوا، وَاشْتَدَّ الْقِتَالُ، فَانْهَزَمَتِ الْبَرْبَرُ وَأَيُّوبُ، وَقُتِلُوا بِكُلِّ مَكَانٍ حَتَّى أُتِيَ عَلَى آخِرِهِمْ، وَلَمْ يُقْتَلْ مِنَ الْجُنْدِ أَحَدٌ. ثُمَّ مَاتَ يَزِيدُ فِي رَمَضَانَ سَنَةَ سَبْعِينَ وَمِائَةٍ، وَكَانَتْ وِلَايَتُهُ خَمْسَ عَشْرَةَ سَنَةً وَثَلَاثَةَ أَشْهُرٍ، وَاسْتَخْلَفَ ابْنَهُ دَاوُدَ عَلَى إِفْرِيقِيَّةَ  .

     ✧ Mention of Yazīd b. Ḥātim's governorship of Ifrīqiya and the fighting against the Khawārij When al-Manṣūr learned what had befallen ʿUmar b. Ḥafṣ at the hands of the Khawārij, he equipped Yazīd b. Ḥātim b. Qabīṣa b. Abī Ṣufra with sixty thousand horsemen and dispatched him to Ifrīqiya. He reached it in the year 154 AH. When he drew near it, some of its troops marched to him and joined him, and they proceeded with him to Ṭarābulus. Abū Ḥātim the Khārijī marched to the mountains of Nafūsa, and Yazīd sent a contingent of the army to Qābis. Abū Ḥātim met them and routed them, so they returned to Yazīd. Abū Ḥātim encamped in a rugged place and dug a trench around his army. Yazīd marshaled his men and marched against him. They met in Rabīʿ al-Awwal of the year 155 AH and fought a most severe battle. The Berbers were defeated, Abū Ḥātim and the men of his courage were killed, and Yazīd pursued them in every plain and mountain, killing them in great numbers. The number of those killed in the battle was thirty thousand. The family of al-Muhallab kept killing the Khawārij and saying: "O revenge for ʿUmar b. Ḥafṣ!" He remained for a month killing the Khawārij, then departed to al-Qayrawān. ʿAbd al-Raḥmān b. Ḥabīb b. ʿAbd al-Raḥmān al-Fihrī was with Abū Ḥātim, and he fled to Kutāma. Yazīd b. Ḥātim sent an army against them, and they besieged the Berbers and prevailed over them, killing many of them. ʿAbd al-Raḥmān fled, and all who were with him were killed, and Ifrīqiya became pacified. Yazīd behaved well and kept the people safe until Warfajūma revolted in the year 164 AH in the land of al-Zāb, under the command of Ayyūb al-Hawwārī. He sent a large army against them and appointed over them Yazīd b. Majzāʾ al-Muhallabī. They met and fought, and Yazīd was defeated and many of his men were killed, and al-Mukhāriq b. Ghifār, the commander of al-Zāb, was killed. Al-Muhallab b. Yazīd al-Muhallabī took his place, and Yazīd b. Ḥātim reinforced them with a large force and appointed over them al-ʿAlāʾ b. Saʿīd al-Muhallabī. The defeated men joined them, and they met Warfajūma and fought. The fighting intensified, and the Berbers and Ayyūb were defeated and killed in every place until the last of them was slain, while not one of the army was killed. Then Yazīd died in Ramaḍān of the year 170 AH. His governorship had lasted fifteen years and three months, and he appointed his son Dāwūd as his successor over Ifrīqiya.

177. Tarikh (al-Tabari) 2852No grade recorded

     ذِكْرُ قَتْلِ سُلَيْمَانَ بْنِ حَكِيمٍ الْعَبْدِيِّ  . فِي هَذِهِ السَّنَةِ سَارَ عُقْبَةُ بْنُ سَلْمٍ مِنَ الْبَصْرَةِ وَاسْتَخْلَفَ عَلَيْهَا نَافِعَ بْنَ عُقْبَةَ إِلَى الْبَحْرَيْنِ فَقَتَلَ سُلَيْمَانَ بْنَ حَكِيمٍ وَسَبَى أَهْلَ الْبَحْرَيْنِ، وَأَنْفَذَ بَعْضَ السَّبْيِ وَالْأُسَارَى إِلَى الْمَنْصُورِ، فَقَتَلَ بَعْضَهُمْ وَوَهَبَ الْبَاقِينَ لِلْمَهْدِيِّ، فَأَطْلَقَهُمْ وَكَسَاهُمْ، ثُمَّ عَزَلَ عُقْبَةَ عَنِ الْبَصْرَةِ لِأَنَّهُ لَمْ يَسْتَقْصِ عَلَى أَهْلِ الْبَحْرَيْنِ. ( وَزَعَمَ بَعْضُهُمْ أَنَّ الْمَنْصُورَ اسْتَعْمَلَ مَعْنَ بْنَ زَائِدَةَ الشَّيْبَانِيَّ عَلَى سِجِسْتَانَ هَذِهِ السَّنَةَ ). وَحَجَّ بِالنَّاسِ هَذِهِ السَّنَةَ مُحَمَّدُ بْنُ إِبْرَاهِيمَ الْإِمَامِ، وَكَانَ هُوَ الْعَامِلَ بِمَكَّةَ وَالطَّائِفِ، وَعَلَى الْمَدِينَةِ الْحَسَنُ بْنُ يَزِيدَ، وَعَلَى الْبَصْرَةِ جَابِرُ بْنُ تَوْبَةَ الْكِلَابِيُّ، وَعَلَى الْكُوفَةِ مُحَمَّدُ بْنُ سُلَيْمَانَ، وَعَلَى مِصْرَ يَزِيدُ بْنُ حَاتِمٍ.

     ✧ Account of the killing of Sulaymān b. Ḥakīm al-ʿAbdī. In this year, ʿUqbah b. Salm marched from al-Baṣrah—having appointed Nāfiʿ b. ʿUqbah as his deputy over it—to al-Baḥrayn. He killed Sulaymān b. Ḥakīm and took the people of al-Baḥrayn captive. He sent some of the captives and prisoners to al-Manṣūr, who killed some of them and gifted the rest to al-Mahdī. Al-Mahdī released them and clothed them. Then ʿUqbah was dismissed from al-Baṣrah because he had not been thorough against the people of al-Baḥrayn. (Some of them claimed that al-Manṣūr appointed Maʿn b. Zāʾidah al-Shaybānī over Sijistān this year). In this year, Muḥammad b. Ibrāhīm al-Imām led the people in the pilgrimage. He was the governor of Makkah and al-Ṭāʾif. Over al-Madīnah was al-Ḥasan b. Yazīd; over al-Baṣrah was Jābir b. Tawbah al-Kilābī; over al-Kūfah was Muḥammad b. Sulaymān; and over Miṣr was Yazīd b. Ḥātim.

178. Tarikh (al-Tabari) 2853No grade recorded

     وَفِي هَذِهِ السَّنَةِ قَدِمَ الْمَهْدِيُّ عَلَى أَبِيهِ مِنْ بِلَادِ خُرَاسَانَ، فَتَلَقَّاهُ أَبُوهُ وَالْأُمَرَاءُ وَالْأَكَابِرُ إِلَى أَثْنَاءِ الطَّرِيقِ، وَقَدِمَ نُوَّابُ الْبِلَادِ مِنَ الشَّامِ وَغَيْرِهَا لِلسَّلَامِ عَلَيْهِ وَتَهْنِئَتِهِ بِالسَّلَامَةِ وَالنَّصْرِ.

     ✧ In this year, al-Mahdī came to his father from the lands of Khurāsān. His father, the commanders, and the notables met him along the way. The governors of the provinces from Syria and elsewhere arrived to greet him and congratulate him on his safety and victory.

179. Tarikh (al-Tabari) 2854No grade recorded

     وَفِيهَا: وَلَّى أَبُو جَعْفَرٍ مَعْنَ بْنَ زَائِدَةَ سَجِسْتَانَ، وَحُمَيْدَ بْنَ قُحْطُبَةَ خُرَاسَانَ،  وَقَدْ كَانَ الْمَنْصُورُ طَلَبَ مَعْنًا لِيُهْلِكَهُ ثُمَّ أَمَّنَهُ وَوَلَّاهُ. أَنْبَأَنَا مُحَمَّدُ بْنُ أَبِي طَاهِرٍ الْبَزَّازُ قَالَ: أَنْبَأَنَا عَلِيُّ بْنُ أَبِي عَلِيٍّ الْبَصْرِيُّ، عَنْ أَبِيهِ قَالَ: أَخْبَرَنَا أَبُو الْفَرَجِ بْنُ عَلِيِّ بْنِ الْحُسَيْنِ الْقُرَشِيُّ قَالَ: أَخْبَرَنِي حَبِيبُ بْنُ نَصْرٍ الْمُهَلَّبِيُّ، قَالَ: حَدَّثَنَا عَبْدُ اللَّهِ بْنُ أَبِي سَعْدٍ قَالَ: حَدَّثَنَا مُحَمَّدُ بْنُ نُعَيْمٍ الْبَلْخِيُّ قَالَ: حَدَّثَ مَرْوَانُ بْنُ أَبِي حَفْصَةَ قَالَ: كَانَ الْمَنْصُورُ قَدْ طَلَبَ مَعْنَ بْنَ زَائِدَةَ الشَّيْبَانِيَّ طَلَبًا شَدِيدًا، وَجَعَلَ فِيهِ مَالًا، فَحَدَّثَنِي مَعْنٌ بِالْيَمَنِ أَنَّهُ اضْطُرَّ لِشِدَّةِ الطَّلَبِ حَتَّى قَامَ فِي الشَّمْسِ حَتَّى لَوَّحَتْ وَجْهَهُ، وَخَفَّفَ عَارِضَهُ وَلِحْيَتَهُ، وَلَبِسَ جُبَّةَ صُوفٍ غَلِيظَةً، وَرَكِبَ حَمَلًا مِنْ حِمَالِ النَّقَّالَةِ، وَخَرَجَ لِيَمْضِيَ إِلَى الْبَادِيَةِ، وَقَدْ كَانَ أَبْلَى فِي حَرْبٍ بَيْنَ يَدَيْ عُمَرَ بْنِ هُبَيْرَةَ بَلَاءً عَظِيمًا، فَغَاظَ الْمَنْصُورُ فِي طَلَبِهِ قَالَ مَعْنٌ: فَلَمَّا خَرَجَتْ مِنْ بَابِ حَرْبٍ تَبِعَنِي أَسْوَدُ مُتَقَلِّدٌ سَيْفًا حَتَّى إِذَا غِبْتُ عَنِ الْحَرَسِ قَبَضَ عَلَى خِطَامِ الْجَمَلِ فَأَنَاخَهُ، وَقَبَضَ عَلَيَّ، فَقُلْتُ: مَا لَكَ؟ فَقَالَ: أَنْتَ طِلْبَةُ أَمِيرِ الْمُؤْمِنِينَ، فَقُلْتُ: وَمَنْ أَنَا حَتَّى يَطْلُبَنِي أَمِيرُ الْمُؤْمِنِينَ، فَقَالَ: أَنْتَ مَعْنُ بْنُ زَائِدَةَ، فَقُلْتُ: يَا هَذَا اتَّقِ اللَّهَ، وَأَيْنَ أَنَا مِنْ مَعْنِ بْنِ زَائِدَةَ، فَقَالَ: دَعْ ذَا عَنْكَ فَأَنَا وَاللَّهِ أَعْرَفُ بِكَ مِنْ نَفْسِكَ، فَقُلْتُ لَهُ: إِنْ كَانَ كَمَا تَقُولُ فَهَذَا جَوْهَرُ حَمْلَتِهِ مَعِي بِأَضْعَافِ مَا بَذَلَهُ الْمَنْصُورُ لِمَنْ جَاءَ بِي، فَخُذْهُ وَلَا تَسْفِكْ دَمِي، قَالَ: هَاتِهِ، فَأَخْرَجْتُهُ إِلَيْهِ فَنَظَرَ إِلَيْهِ سَاعَةً وَقَالَ: صَدَقْتَ فِي قِيمَتِهِ وَلَسْتَ نَائِلَهُ حَتَّى أَسْأَلَكَ عَنْ شَيْءٍ، فَإِنْ صَدَقْتَنِي أَطْلَقْتُكَ، قُلْتُ: قُلْ، قَالَ: فَإِنَّ النَّاسَ قَدْ وَصَفُوكَ بِالْجُودِ، فَأَخْبِرْنِي هَلْ وَهَبْتَ قَطُّ مَالَكَ كُلَّهُ، قُلْتُ: لَا، قَالَ: فَنَصِفَهُ، قُلْتُ: لَا، قَالَ: فَثُلُثَهُ قُلْتُ: لَا، حَتَّى بَلَغَ الْعُشْرَ فَاسْتَحْيَيْتُ، فَقُلْتُ: أَظُنُّ أَنِّي قَدْ فَعَلْتُ ذَلِكَ، قَالَ: مَا أَرَاكَ فَعَلْتَهُ أَنَا وَاللَّهِ رَجُلٌ رَاجِلٌ رِزْقِي مَعَ أَبِي جَعْفَرٍ عِشْرُونَ دِرْهَمًا، وَهَذَا الْجَوْهَرُ قِيمَتُهُ آلَافُ دَنَانِيرَ، وَقَدْ وَهَبْتُهُ لَكَ وَوَهَبْتُكَ نَفْسَكَ لِجُودِكَ الْمَأْثُورِ بَيْنَ النَّاسِ، وَلِتَحْتَقِرَ بَعْدَ هَذَا كُلَّ شَيْءٍ تَفْعَلُهُ وَلَا تَتَوَقَّفُ فِي مَكْرُمَةٍ، ثُمَّ رَمَى بِالْعِقْدِ فِي حِجْرِي وَخَلَّى خِطَامَ الْبَعِيرِ وَانْصَرَفَ، فَقُلْتُ: يَا هَذَا، قَدْ وَاللَّهِ فَضَحْتَنِي، وَلَسَفْكُ دَمِي أَهْوَنُ عَلَيَّ مِمَّا فَعَلْتَهُ، فَخُذْ مَا دَفَعْتُهُ إِلَيْكَ فَإِنِّي غَنِيٌّ عَنْهُ، فَضَحِكَ وَقَالَ: أَرَدْتُ أَنْ تُكَذِّبْنِي فِي مَقَامِي هَذَا، وَاللَّهِ لَا آخُذُهُ وَلَا أَتَّخِذُ لِمَعْرُوفٍ ثَمَنًا أَبَدًا، وَمَضَى، فَوَاللَّهِ لَقَدْ طَلَبْتَهُ بَعْدَ أَنْ أَمَّنْتَ وَبَذَلْتَ لِمَنْ جَاءَنِي بِهِ مَا شَاءَ، فَمَا عَرَفْتُ لَهُ خَبَرًا.

     ✧ In this year, Abu Jaʿfar appointed Maʿn b. Zāʾidah over Sijistān, and Ḥumayd b. Quḥṭubah over Khurāsān. Al-Manṣūr had sought Maʿn in order to destroy him, then granted him safety and appointed him. Muḥammad b. Abī Ṭāhir al-Bazzāz informed us, saying: ʿAlī b. Abī ʿAlī al-Baṣrī informed us, on the authority of his father, who said: Abū al-Faraj b. ʿAlī b. al-Ḥusayn al-Qurashī informed us, saying: Ḥabīb b. Naṣr al-Muhallabī informed me, saying: ʿAbd Allāh b. Abī Saʿd narrated to us, saying: Muḥammad b. Nuʿaym al-Balkhī narrated to us, saying: Marwān b. Abī Ḥafṣah narrated, saying: Al-Manṣūr had sought Maʿn b. Zāʾidah al-Shaybānī with a severe search, and placed a reward of money for him. Maʿn narrated to me in al-Yaman that he was compelled, due to the severity of the search, to stand in the sun until it scorched his face, to trim his sideburns and beard, to wear a thick woolen jubbah, to ride a pack camel of the carriers' camels, and to go out to the desert. He had previously performed great feats in battle before ʿUmar b. Hubayrah, which enraged al-Manṣūr in seeking him. Maʿn said: When I went out from the gate of Ḥarb, a black man girded with a sword followed me until, when I was out of sight of the guards, he seized the camel's nose-rein, made it kneel, and seized me. I said: What is the matter with you? He said: You are the sought one of the Commander of the Faithful. I said: And who am I that the Commander of the Faithful should seek me? He said: You are Maʿn b. Zāʾidah. I said: O man, fear God. How could I be Maʿn b. Zāʾidah? He said: Leave that aside, for by God, I know you better than you know yourself. I said to him: If it is as you say, then this jewel I am carrying is worth many times what al-Manṣūr has offered to whoever brings me. Take it and do not shed my blood. He said: Hand it over. I took it out and gave it to him. He looked at it for a while and said: You are truthful about its value, but you will not obtain it until I ask you about something. If you tell me the truth, I will release you. I said: Speak. He said: People have described you with generosity. Tell me, have you ever given away all your wealth? I said: No. He said: Half of it? I said: No. He said: A third of it? I said: No, until he reached a tenth. I felt ashamed and said: I think I have done that. He said: I do not think you have done it. I am, by God, a foot soldier whose provision with Abū Jaʿfar is twenty dirhams, and this jewel is worth thousands of dinars. I have given it to you and given you your life because of your generosity that is renowned among the people, so that after this you may deem insignificant everything you do and not hesitate in any noble deed. Then he threw the necklace into my lap, released the camel's nose-rein, and went away. I said: O man, by God, you have put me to shame, and shedding my blood would be easier for me than what you have done. Take what I gave you, for I have no need of it. He laughed and said: You want me to contradict myself in this station? By God, I will not take it, and I will never take a price for a good deed. And he went on. By God, after you granted safety and offered to whoever brought him to you whatever he wished, I sought him but found no trace of him.

180. Tarikh (al-Tabari) 2855No grade recorded

     قَالَ ابْنُ جَرِيرٍ: وَفِيهَا جَدَّدَ الْمَنْصُورُ لِنَفْسِهِ الْبَيْعَةَ، وَلِوَلَدِهِ الْمَهْدِيِّ مِنْ بَعْدِهِ  ، وَلِعِيسَى بْنِ مُوسَى مِنْ بَعْدِهِمَا، وَجَاءَ الْأُمَرَاءُ وَالْخَوَاصُّ فَبَايَعُوا وَجَعَلُوا يُقَبِّلُونَ يَدَ الْمَنْصُورِ وَيَدَ ابْنِهِ الْمَهْدِيِّ، وَيَلْمَسُونَ يَدَ عِيسَى بْنِ مُوسَى، وَيُشِيرُونَ بِالتَّقْبِيلِ إِلَيْهَا وَلَا يُقَبِّلُونَهَا.

     ✧ Ibn Jarīr said: In it (the year 151 AH) al-Manṣūr renewed the oath of allegiance to himself, to his son al-Mahdī after him, and to ʿĪsā b. Mūsā after them. The commanders and the elite came and pledged allegiance, and they began kissing the hand of al-Manṣūr and the hand of his son al-Mahdī, while they touched the hand of ʿĪsā b. Mūsā, gesturing toward it with a kiss but not kissing it.

181. Tarikh (al-Tabari) 2856No grade recorded

     وَفِيهَا: شَخَصَ عُقْبَةُ بْنُ سَلْمٍ مِنَ الْبَصْرَةِ وَاسْتَخْلَفَ عَلَيْهَا ابْنَهُ نَافِعَ بْنَ عُقْبَةَ عَلَى الْبَحْرِينِ،  فَقَتَلَ سُلَيْمَانَ بْنَ حَكِيمٍ الْعَبْدِيَّ وَسَبَى أَهْلَ الْبَحْرِينِ، وَبَعَثَ بِبَعْضِ مَنْ سَبَى مِنْهُمْ إِلَى أَبِي جَعْفَرٍ، فَقَتَلَ مِنْهُمْ عِدَّةً، وَوَهَبَ بَقِيَّتَهُمْ لِلْمَهْدِيِّ، فَمَنَّ عَلَيْهِمْ وَأَعْتَقَهُمْ، وَكَسَا كُلَّ إِنْسَانٍ مِنْهُمْ ثَوْبَيْنِ مَرْوِيَّيْنِ، ثُمَّ عَزَلَ عُقْبَةَ عَنِ الْبَصْرَةِ.

     ✧ In it: ʿUqbah b. Salm departed from al-Baṣrah, appointing his son Nāfiʿ b. ʿUqbah as his successor over it, over al-Baḥrayn, and he killed Sulaymān b. Ḥakīm al-ʿAbdī and took the people of al-Baḥrayn captive. He sent some of those he had taken captive from them to Abū Jaʿfar, who killed a number of them, and gave the rest of them as a gift to al-Mahdī, who showed them favour and emancipated them, and clothed every one of them in two Marwī garments. Then he dismissed ʿUqbah from al-Baṣrah.

182. Tarikh (al-Tabari) 2857No grade recorded

     ذِكْرُ عِدَّةِ حَوَادِثَ فِي هَذِهِ السَّنَةِ غَزَا الصَّائِفَةَ عَبْدُ الْوَهَّابِ بْنُ إِبْرَاهِيمَ الْإِمَامِ  . وَفِيهَا اسْتَعْمَلَ الْمَنْصُورُ عَلَى الْمَوْصِلِ إِسْمَاعِيلَ بْنَ خَالِدِ بْنِ عَبْدِ اللَّهِ الْقَسْرِيَّ  .

     ✧ An account of several events In this year ʿAbd al-Wahhāb b. Ibrāhīm al-Imām led the summer expedition. In it, al-Manṣūr appointed Ismāʿīl b. Khālid b. ʿAbd Allāh al-Qasrī over al-Mawṣil.

183. Tarikh (al-Tabari) 2858No grade recorded

     ذِكْرُ ابْتِدَاءِ أَمْرِ شَقْنَا وَخُرُوجِهِ بِالْأَنْدَلُسِ   وَفِيهَا ثَارَ فِي الشَّرْقِ مِنَ الْأَنْدَلُسِ رَجُلٌ مِنْ بَرْبَرِ مِكْنَاسَةَ كَانَ يُعَلِّمُ الصِّبْيَانَ، وَكَانَ اسْمُهُ شَقْنَا بْنَ عَبْدِ الْوَاحِدِ، وَكَانَتْ أُمُّهُ تُسَمَّى فَاطِمَةَ، وَادَّعَى أَنَّهُ مِنْ وَلَدِ فَاطِمَةَ، عَلَيْهَا السَّلَامُ، ( ثُمَّ مِنْ وَلَدِ الْحُسَيْنِ، عَلَيْهِ السَّلَامُ ). وَتَسَمَّى بِعَبْدِ اللَّهِ بْنِ مُحَمَّدٍ، وَسَكَنَ شَنْتَ بَرِيَّةَ، وَاجْتَمَعَ عَلَيْهِ خَلْقٌ كَثِيرٌ مِنَ الْبَرْبَرِ، وَعَظُمَ أَمْرُهُ، وَسَارَ إِلَيْهِ عَبْدُ الرَّحْمَنِ الْأُمَوِيُّ فَلَمْ يَقِفْ لَهُ وَرَاغَ فِي الْجِبَالِ، فَكَانَ إِذَا أَمِنَ انْبَسَطَ، وَإِذَا خَافَ صَعِدَ الْجِبَالَ بِحَيْثُ يَصْعُبُ طَلَبُهُ. فَاسْتَعْمَلَ عَبْدُ الرَّحْمَنِ عَلَى طُلَيْطِلَةَ حَبِيبَ بْنَ عَبْدِ الْمَلِكِ، فَاسْتَعْمَلَ حَبِيبٌ عَلَى شَنْتَ بَرِيَّةَ سُلَيْمَانَ بْنَ عُثْمَانَ بْنِ مَرْوَانَ بْنِ أَبَانَ بْنِ عُثْمَانَ بْنِ عَفَّانَ، وَأَمَرَهُ بِطَلَبِ شَقْنَا. فَنَزَلَ شَقْنَا إِلَى شَنْتَ بَرِيَّةَ وَأَخَذَ سُلَيْمَانَ فَقَتَلَهُ، وَاشْتَدَّ أَمْرُهُ، وَطَارَ ذِكْرُهُ، وَغَلَبَ عَلَى نَاحِيَةِ قُورِيَّةَ، وَأَفْسَدَ فِي الْأَرْضِ. فَعَادَ عَبْدُ الرَّحْمَنِ الْأُمَوِيُّ فَغَزَاهُ فِي سَنَةِ اثْنَتَيْنِ وَخَمْسِينَ وَمِائَةٍ بِنَفْسِهِ، فَلَمْ يَثْبُتْ لَهُ فَأَعْيَاهُ أَمْرُهُ، فَعَادَ عَنْهُ وَسَيَّرَ إِلَيْهِ سَنَةَ ثَلَاثٍ وَخَمْسِينَ بَدْرًا مَوْلَاهُ، فَهَرَبَ شَقْنَا وَأَخْلَى حِصْنَهُ شَطْرَانَ، ثُمَّ غَزَاهُ عَبْدُ الرَّحْمَنِ الْأُمَوِيُّ بِنَفْسِهِ سَنَةَ أَرْبَعٍ وَخَمْسِينَ وَمِائَةٍ، فَلَمْ يَثْبُتْ لَهُ شَقْنَا. ثُمَّ سَيَّرَ إِلَيْهِ سَنَةَ خَمْسٍ وَخَمْسِينَ أَبَا عُثْمَانَ عُبَيْدَ اللَّهِ بْنَ عُثْمَانَ، فَخَدَعَهُ شَقْنَا، وَأَفْسَدَ عَلَيْهِ جُنْدَهُ، فَهَرَبَ عُبَيْدُ اللَّهِ، وَغَنِمَ شَقْنَا عَسْكَرَهُ ( وَقَتَلَ جَمَاعَةً مِنْ بَنِي أُمَيَّةَ كَانُوا فِي الْعَسْكَرِ ). وَفِي سَنَةِ خَمْسٍ وَخَمْسِينَ أَيْضًا سَارَ شَقْنَا بَعْدَ أَنْ غَنِمَ عَسْكَرَ عُبَيْدِ اللَّهِ إِلَى حِصْنِ الْهَوَارِيِّينَ الْمَعْرُوفِ بِمَدَائِنَ، وَبِهِ عَامِلٌ لِعَبْدِ الرَّحْمَنِ، فَمَكَرَ بِهِ شَقْنَا حَتَّى خَرَجَ إِلَيْهِ، فَقَتَلَهُ شَقْنَا وَأَخَذَ خَيْلَهُ وَسِلَاحَهُ وَجَمِيعَ مَا كَانَ مَعَهُ ).

     ✧ Mention of the beginning of the affair of Shaqnā and his uprising in al-Andalus In this year there rose in the east of al-Andalus a man from the Berbers of Miknāsa who used to teach children. His name was Shaqnā b. ʿAbd al-Wāḥid, and his mother was called Fāṭima. He claimed that he was from the descendants of Fāṭima (peace be upon her), then from the descendants of al-Ḥusayn ﷺ. He called himself ʿAbd Allāh b. Muḥammad and settled in Shanta Bariyya. A great multitude of Berbers gathered around him, and his affair grew great. ʿAbd al-Raḥmān al-Umawī marched against him, but he did not stand firm against him and roamed about in the mountains. Whenever he felt safe, he spread out; and whenever he feared, he climbed the mountains to places where it was difficult to seek him. ʿAbd al-Raḥmān appointed Ḥabīb b. ʿAbd al-Malik over Ṭulayṭila, and Ḥabīb appointed Sulaymān b. ʿUthmān b. Marwān b. Abān b. ʿUthmān b. ʿAffān over Shanta Bariyya and ordered him to seek Shaqnā. Shaqnā descended upon Shanta Bariyya and seized Sulaymān and killed him. His affair grew intense, his fame spread, he gained control over the district of Qūriya, and he wrought corruption in the land. ʿAbd al-Raḥmān al-Umawī returned and raided him in person in the year 152 AH, but he did not stand firm against him, and his affair wearied him. He turned away from him and in the year 153 AH dispatched his mawlā Badr against him. Shaqnā fled and emptied his fortress Shaṭrān. Then ʿAbd al-Raḥmān al-Umawī raided him in person in the year 154 AH, but Shaqnā did not stand firm against him. Then in the year 155 AH he dispatched Abū ʿUthmān ʿUbayd Allāh b. ʿUthmān against him. Shaqnā deceived him and corrupted his army against him. ʿUbayd Allāh fled, and Shaqnā plundered his camp and killed a group of Banū Umayya who were in the army. Also in the year 155 AH, after plundering the camp of ʿUbayd Allāh, Shaqnā marched to the fortress of the Hawwāriyyīn known as Madāʾin, where there was a governor appointed by ʿAbd al-Raḥmān. Shaqnā employed a stratagem against him until he came out to him, and Shaqnā killed him and took his horses, his weapons, and all that was with him.

184. Tarikh (al-Tabari) 2859No grade recorded

     وَحَجَّ بِالنَّاسِ فِيهَا مُحَمَّدُ بْنُ إِبْرَاهِيمَ بْنِ مُحَمَّدِ بْنِ عَلِيٍّ، وَهُوَ نَائِبُ مَكَّةَ وَالطَّائِفِ،  وَعَلَى الْمَدِينَةِ الْحَسَنُ بْنُ زَيْدٍ،  وَعَلَى الْكُوفَةِ مُحَمَّدُ بْنُ سُلَيْمَانَ،  وَعَلَى الْبَصْرَةِ جَابِرُ بْنُ تَوْبَةَ الْكِلَابِيُّ،  وَعَلَى مِصْرَ يَزِيدُ بْنُ حَاتِمٍ  . وَنَائِبُ خُرَاسَانَ حُمَيْدُ بْنُ قَحْطَبَةَ،  وَنَائِبُ سِجْسْتَانَ مَعْنُ بْنُ زَائِدَةَ  .

     ✧ Muhammad b. Ibrahim b. Muhammad b. Ali led the people in the pilgrimage in that year, and he was the governor of Makkah and al-Taif, while al-Hasan b. Zayd was over al-Madinah, Muhammad b. Sulayman was over al-Kufah, Jabir b. Tawbah al-Kilabi was over al-Basrah, and Yazid b. Hatim was over Egypt. The governor of Khurasan was Humayd b. Qahtabah, and the governor of Sijistan was Ma'n b. Za'idah.

185. Tarikh (al-Tabari) 2860No grade recorded

     أَشْعَثُ الْحُدَّانِيُّ: قَالَ: حَزْمٌ، قَالَ: قَالَ لَنَا أَشْعَثُ الْحُدَّانِيُّ: انْطَلَقُوا إِلَى حَبِيبٍ أَبِي مُحَمَّدٍ نُسَلِّمُ عَلَيْهِ - قَالَ: وَذَاكَ عِنْدَ ارْتِفَاعِ النَّهَارِ - فَانْطَلَقْنَا مَعَهُ نُسَلِّمُ، فَخَرَجَ حَبِيبٌ فَأَخَذُوا فِي الْبُكَاءِ، فَمَا زَالُوا يَبْكُونَ حَتَّى حَضَرَتِ الظُّهْرَ، فَصَلَّيْنَا ثُمَّ أَخَذُوا فِي الْبُكَاءِ فَمَا زَالُوا يَبْكُونَ حَتَّى حَضَرَتِ الْعَصْرُ. قَالَ: فَصَلَّيْنَا الْعَصْرَ، فَمَا زَالُوا يَبْكُونَ حَتَّى حَضَرَتِ الْمَغْرِبُ، ثُمَّ أَدْنَيْنَا حِمَارَهُ فَرَكِبَ فَقَالَ لَنَا: إِنَّ نَاسًا يَنْهَوْنَ عَنْ هَذَا أَفَأُطِيعُهُمْ؟ قُلْنَا: أَنْتَ أَعْلَمُ، قَالَ: إِذًا وَاللَّهِ لَا أُطِيعُهُمْ. جَعْفَرٌ الْأَكْبَرُ ابْنُ الْمَنْصُورِ: كَانَ يَتَوَلَّى إِمَارَةَ الْمَوْصِلِ وَمَاتَ فِي حَيَاةِ أَبِيهِ. حُمَيْدُ بْنُ جَابِرٍ الشَّامِيُّ، الْأَمِيرُ: قَالَ: إِبْرَاهِيمُ بْنُ يَسَارٍ، قَالَ: كُنْتُ يَوْمًا مِنَ الْأَيَّامِ مَارًّا مَعَ إِبْرَاهِيمَ بْنِ أَدْهَمَ فِي صَحْرَاءَ، إِذْ أَتَيْنَا عَلَى قَبْرٍ مُسَنَّمٍ، فَوَجَمَ عَلَيْهِ وَبَكَى، فَقُلْتُ: مَنْ هَذَا؟ قَالَ: قَبْرُ حُمَيْدِ بْنِ جَابِرٍ أَمِيرِ هَذِهِ الْمَدَائِنِ كُلِّهَا، كَانَ غَرِقًا فِي بَحْرِ الدُّنْيَا أَخْرَجَهُ اللَّهُ مِنْهَا وَاسْتَنْقَذَهُ، لَقَدْ بَلَغَنِي أَنَّهُ سُرَّ ذَاتَ يَوْمٍ بِشَيْءٍ مِنْ مَلَاهِي مُلْكِهِ وَدُنْيَاهُ وَغُرُورِهِ، ثُمَّ نَامَ فِي مَجْلِسِهِ ذَلِكَ مَعَ مَنْ يَخُصُّهُ مِنْ أَهْلِهِ، فَرَأَى رَجُلًا وَاقِفًا عَلَى رَأْسِهِ بِيَدِهِ كِتَابٍ، فَنَاوَلَهُ إِيَّاهُ فَفَتَحَهُ وَقَرَأَهُ فَإِذَا فِيهِ مَكْتُوبٌ بِالذَّهَبِ: لَا تُؤْثِرُونَ فَانِيًا عَلَى بَاقٍ، وَلَا تَغْتَرَّ بِمُلْكِكَ وَسُلْطَانِكَ وَعَبِيدِكَ وَلَذَّاتِكَ، فَإِنَّ الَّذِي أَنْتَ فِيهِ جَسِيمٌ لَوْلَا أَنَّهُ عَدِيمٌ، وَهُوَ مَلِكٌ لَوْلَا أَنْ بَعْدَهُ هَلَكَ، وَهُوَ فَرَحٌ وَسُرُورٌ لَوْلَا أَنَّهُ لَهْوٌ وَغُرُورٌ، وَهُوَ يَوْمٌ لَوْ كَانَ يُوثَقُ فِيهِ بِغَدٍ، فَسَارِعْ إِلَى أَمْرِ اللَّهِ عَزَّ وَجَلَّ، فَإِنَّ اللَّهَ قَالَ: وَسَارِعُوا إِلَى مَغْفِرَةٍ مِنْ رَبِّكُمْ وَجَنَّةٍ عَرْضُهَا السَّمَاوَاتُ وَالأَرْضُ أُعِدَّتْ لِلْمُتَّقِينَ، فَانْتَبَهَ فَزِعًا وَقَالَ: هَذَا تَنْبِيهٌ مِنَ اللَّهِ عَزَّ وَجَلَّ وَمَوْعِظَةٌ. فَخَرَجَ مِنْ مُلْكِهِ إِذْ لَا يُعْلَمُ بِهِ، وَقَصَدَ هَذَا الْجَبَلَ، فَتَعَبَّدَ فِيهِ، فَلَمَّا بَلَغَنِي قِصِّتُهُ وَحُدِّثْتُ بِأَمْرِهِ قَصَدْتُهُ فَسَأَلْتُهُ فَحَدَّثَنِي بِبَدْءِ أَمْرِهِ، فَمَا زِلْتُ أَقْصِدُهُ حَتَّى مَاتَ وَدُفِنَ هَاهُنَا، فَهَذَا قَبْرُهُ. حَسَّانُ بْنُ أَبِي سِنَانٍ:   رَوَى عَنِ الْحَسَنِ الْبَصْرِيِّ، وَأَنَسٍ، وَثَابِتٍ. قَالَ: شَيْخٌ يُقَالُ لَهُ أَبُو حَكِيمٍ، قَالَ: خَرَجَ [حَسَّانُ بْنُ أَبِي سِنَانٍ] يَوْمَ الْعِيدِ، فَلَمَّا رَجَعَ قَالَتْ لَهُ امْرَأَتُهُ: كَمِ امْرَأَةً حَسَنَةٍ قَدْ رَأَيْتَ الْيَوْمَ؟ فَلَمَّا أَكْثَرَتْ قَالَ: وَيْحَكِ مَا نَظَرْتُ إِلَّا فِي إِبْهَامِي مُنْذُ خَرَجْتُ مِنْ عِنْدِكِ حَتَّى رَجَعْتُ إِلَيْكِ. قَالَ: عَبْدُ اللَّهِ،: كَتَبَ غُلَامٌ لِحَسَّانَ بْنِ أَبِي سِنَانٍ إِلَيْهِ مِنَ الْأَهْوَازِ: إِنَّ قَصَبَ السُّكَّرِ أَصَابَتْهُ آفَةٌ فَاشْتَرِ السُّكَّرَ فِيمَا قِبَلَكَ. فَاشْتَرَى مِنْ رَجُلٍ فَلَمْ يَأْتِ عَلَيْهِ إِلَّا قَلِيلٌ، فَإِذَا فِيمَا اشْتَرَى رِبْحُ ثَلَاثِينَ أَلْفًا. قَالَ: فَأَتَى صَاحِبَ السُّكَّرِ فَقَالَ: يَا هَذَا، إِنَّ غُلَامِي كَانَ كَتَبَ إِلَيَّ وَلَمْ أُعْلِمْكَ فَأَقِلْنِي فِيمَا اشْتَرَيْتُ مِنْكَ، قَالَ الْآخَرُ: قَدْ أَعْلَمْتَنِي الْآنَ وَطَيَّبْتُهُ لَكَ. فَرَجَعَ فَلَمْ يَحْتَمِلْ قَلْبُهُ، فَأَتَاهُ فَقَالَ: يَا هَذَا، إِنِّي لَمْ آتِ الْأَمْرَ مِنْ وَجْهِهِ فَأُحِبُّ أَنْ تَسْتَرِدَّ هَذَا الْبَيْعَ، فَمَا زَالَ بِهِ حَتَّى رَدَّهُ عَلَيْهِ. وَقَالَ عَاصِمُ بْنُ فَرْقَدٍ: دَخَلْنَا عَلَى حَسَّانَ بْنِ أَبِي سِنَانٍ وَقَدْ حَضَرَهُ الْمَوْتُ، فَقَالَ لَهُ [بَعْضُ] إِخْوَانِهِ: كَيْفَ تَجِدُكَ؟ قَالَ: أَجِدُنِي بِحَالِ الْمَوْتِ، قَالَ: أَفَتَجِدُ يَا أَبَا عَبْدِ اللَّهِ كَرْبًا شَدِيدًا؟ قَالَ: فَبَكَى ثُمَّ قَالَ: [إِنَّ ذَلِكَ، ثُمَّ قَالَ: إِنَّ ذَلِكَ، ثُمَّ قَالَ:] يَنْبَغِي لِلْمُؤْمِنِ أَنْ يَسْلُوَ عَنْ كَرْبِ الْمَوْتِ وَأَلَمِهِ لِمَا يَرْجُو مِنَ السُّرُورِ فِي لِقَاءِ اللَّهِ [عَزَّ وَجَلَّ]. عَبْدُ اللَّهِ بْنُ عَوْنِ بْنِ أَرْطَبَانَ، يُكَنَّى أَبَا عَوْنِ مَوْلَى عَبْدِ اللَّهِ بْنِ دُرَّةَ الْمُزَنِيِّ: كَانَ ثِقَةً وَرِعًا. قَالَ: بَكَّارٌ،: مَا رَأَيْتُ ابْنَ عَوْنٍ يُمَازِحُ أَحَدًا وَلَا يُمَارِي أَحَدًا [وَلَا يُنْشِدُ شِعْرًا]، وَكَانَ مَشْغُولًا بِنَفْسِهِ، وَكَانَ إِذَا صَلَّى صَلَاةَ الْغَدَاةِ مَكَثَ مُسْتَقْبِلَ الْقِبْلَةِ فِي مَجْلِسِهِ يَذْكُرُ اللَّهَ، فَإِذَا طَلَعَتْ عَلَيْهِ الشَّمْسُ صَلَّى، ثُمَّ أَقْبَلَ عَلَى أَصْحَابِهِ، وَمَا رَأَيْتُهُ شَاتِمًا أَحَدًا قَطُّ عَبْدًا وَلَا أَمَةً وَلَا دَجَاجَةً وَلَا شَاةً، وَلَا رَأَيْتُ أَحَدًا أَمْلَكَ لِلِسَانِهِ مِنْهُ، وَكَانَ يَصُومُ يَوْمًا وَيُفْطِرُ يَوْمًا حْتَى مَاتَ، وَمَا رَأَيْتُ بِيَدِهِ دِينَارًا وَلَا دِرْهَمًا قَطُّ، وَمَا رَأَيْتُهُ يَزِنُ شَيْئًا قَطُّ، وَكَانَ إِذَا تَوَضَّأَ لَا يُعِينُهُ عَلَيْهِ أَحَدٌ، وَكَانَ يَمْسَحُ وَجْهَهُ إِذَا تَوَضَّأَ بِالْمَنْدِيلِ أَوْ بِخِرْقَةٍ، وَكَانَ طَيِّبَ الرِّيحِ لَيِّنَ الْكُسْوَةِ، وَكَانَ إِذَا خَلَا فِي مَنْزِلِهِ صَمَتَ وَلَا يَزِيدُ عَلَى الْحَمْدِ لِلَّهِ رَبِّنَا، وَمَا رَأَيْتُهُ دَخَلَ حَمَّامًا قَطُّ، وَكَانَ إِذَا وَصَلَ إِنْسَانًا بِشَيْءٍ وَصَلَهُ سِرًّا، وَإِنْ صَنَعَ شَيْئًا صَنَعَهُ سِرًّا يَكْرَهُ أَنْ يَطَّلِعَ عَلَيْهِ أَحَدٌ، وَكَانَ لَهُ سَبْعٌ يَقْرَأُهُ كُلَّ لَيْلَةٍ فَإِذَا لَمْ يَقْرَأْهُ بِاللَّيْلِ أَتَمَّهُ بِالنَّهَارِ، وَكَانَ يُحْفِي شَارِبَهُ، وَكَانَ يَأْخُذُهُ أَخْذًا وَسَطًا، وَكَانَ فِي مَرَضِهِ أَصْبَرَ مَنْ رَأَيْتُ، مَا رَأَيْتُهُ يَشْكُو شَيْئًا مِنْ عِلَّتِهِ حَتَّى مَاتَ فِي رَجَبٍ هَذِهِ السَّنَةَ. وَرَوَى حَمَّادُ بْنُ زَيْدٍ، عَنِ ابْنِ عَوْنٍ، قَالَ: كَانَتْ لَهُ حَوَانِيتُ يُكْرِيهَا، وَكَانَ لَا يُكْرِيهَا مِنَ الْمُسْلِمِينَ، فَقِيلَ لَهُ فِي ذَلِكَ، فَقَالَ: إِنَّ لِهَذَا إِذَا جَاءَ رَأْسُ الشَّهْرِ رَوْعُهُ، وَأَنَا أَكْرَهُ أَنْ أُرَوِّعَ الْمُسْلِمَ. عُثْمَانُ بْنُ عَطَاءٍ الْخُرَاسَانِيُّ: يَرْوِي عَنْ عَبْدِ اللَّهِ بْنِ وَهْبٍ، سَكَنَ فِلَسْطِينَ، وَتُوُفِّيَ فِي هَذِهِ السَّنَةِ [ الْوَفَيَاتُ ] وَفِيهَا مَاتَ أُسَيْدُ بْنُ عَبْدِ اللَّهِ فِي ذِي الْحِجَّةِ، وَهُوَ أَمِيرُ خُرَاسَانَ  . وَحَنْظَلَةُ بْنُ أَبِي سُفْيَانَ الْجُمَحِيُّ. وَعَلِيُّ بْنُ صَالِحِ بْنِ حُبِيٍّ أَخُو الْحَسَنِ بْنِ صَالِحٍ، وَكَانَا تَقِيَّيْنِ، فِيهِمَا تَشَيُّعٌ.

     ✧ Ashʿath al-Ḥuddānī: He said: Ḥazm said: Ashʿath al-Ḥuddānī said to us: "Go to Ḥabīb Abū Muḥammad and greet him." He said: "And that was at the rising of the day." So we went with him and greeted him. Ḥabīb came out, and they began to weep; they did not cease weeping until noon arrived. Then we prayed, and again they began to weep; they did not cease weeping until the afternoon arrived. He said: Then we prayed the afternoon prayer, and they did not cease weeping until sunset arrived. Then we brought his donkey close, and he mounted, and he said to us: "There are people who forbid this; shall I obey them?" We said: "You know best." He said: "Then, by God, I will not obey them." Jaʿfar al-Akbar, son of al-Manṣūr: He held the governorship of al-Mawṣil and died during his father's lifetime. Ḥumayd b. Jābir al-Shāmī, the amir: Ibrāhīm b. Yasār said: One day I was walking with Ibrāhīm b. Adham in a desert when we came upon a raised grave. He fell silent over it and wept, so I said: "Who is this?" He said: "The grave of Ḥumayd b. Jābir, the amir of all these cities. He was drowning in the sea of this world, and God brought him out of it and rescued him. It has reached me that one day he took delight in something of the pastimes of his kingship, his worldly life, and its delusion, then slept in that assembly of his with his close family. He saw a man standing at his head with a book in his hand; he handed it to him, and he opened it and read it, and in it was written in gold: 'Do not prefer the perishable over the enduring, and do not be deceived by your kingship, your authority, your slaves, and your pleasures; for what you are in is weighty only because it lacks permanence; it is a kingdom only because after it comes destruction; it is joy and delight only because it is diversion and delusion; and it is a day only if tomorrow could be trusted in it. So hasten to the command of God, Mighty and Majestic, for God has said: And hasten to forgiveness from your Lord and a garden as wide as the heavens and the earth, prepared for the righteous [Q 3:133].' So he awoke in alarm and said: 'This is a warning from God, Mighty and Majestic, and an admonition.' Then he left his kingship without anyone knowing, and he headed for this mountain and devoted himself to worship there. When his story reached me and I was told of his affair, I sought him out and asked him, and he told me of the beginning of his affair. I continued to seek him until he died and was buried here. So this is his grave." Ḥassān b. Abī Sinān: He narrated from al-Ḥasan al-Baṣrī, Anas, and Thābit. A shaykh called Abū Ḥakīm said: Ḥassān b. Abī Sinān went out on the day of the festival, and when he returned, his wife said to him: "How many beautiful women did you see today?" When she persisted, he said: "Woe to you! I looked at nothing but my thumb from the time I left you until I returned to you." ʿAbd Allāh said: A slave of Ḥassān b. Abī Sinān wrote to him from al-Ahwāz: "The sugar cane has been struck by blight, so buy sugar in your area." So he bought from a man, and only a little time passed before there was a profit of thirty thousand in what he had purchased. He said: Then he went to the owner of the sugar and said: "O you! My slave wrote to me, and I did not inform you, so release me from what I bought from you." The other said: "You have informed me now, and I make it good for you." So he returned, but his heart could not bear it, and he went back to him and said: "O you! I did not approach the matter from its proper way, and I would like you to take back this sale." He did not cease until he returned it to him. ʿĀṣim b. Farqad said: We entered upon Ḥassān b. Abī Sinān when death had come to him, and one of his brothers said to him: "How do you find yourself?" He said: "I find myself in the state of death." He said: "Do you find, O Abū ʿAbd Allāh, severe distress?" He said: Then he wept and said: "[Indeed that; then he said: Indeed that; then he said:] It behooves the believer to be diverted from the distress of death and its pain because of the joy he hopes for in meeting God, [Mighty and Majestic]." ʿAbd Allāh b. ʿAwn b. Arṭabān, known as Abū ʿAwn, client of ʿAbd Allāh b. Durra al-Muzanī: He was trustworthy and pious. Bakkār said: I never saw Ibn ʿAwn jest with anyone, argue with anyone, [or recite poetry], and he was occupied with himself. When he prayed the dawn prayer, he would remain facing the qiblah in his seat remembering God; when the sun rose upon him, he would pray, then turn to his companions. I never saw him revile anyone at all — not a slave, a slave woman, a chicken, or a sheep. I never saw anyone more in control of his tongue than him. He fasted one day and broke his fast the next until he died. I never saw a dinar or dirham in his hand, and I never saw him weigh anything. When he performed ablution, no one helped him, and he would wipe his face with a towel or a cloth after ablution. He had a pleasant scent and soft clothing. When he was alone in his house, he was silent and did not add anything beyond "Praise be to God, our Lord." I never saw him enter a bathhouse. When he bestowed something upon a person, he gave it secretly; if he did something, he did it secretly, disliking that anyone should see it. He had a portion of the Qurʾān that he recited every night; if he did not recite it at night, he completed it during the day. He trimmed his mustache, taking a middle course. In his illness, he was the most patient person I ever saw; I never saw him complain of anything in his illness until he died in Rajab of this year. Ḥammād b. Zayd narrated from Ibn ʿAwn: He said: He had shops that he rented out, and he did not rent them to Muslims. He was asked about that, and he said: "For such a person, when the beginning of the month comes, there is dread, and I dislike to cause dread to a Muslim." ʿUthmān b. ʿAṭāʾ al-Khurāsānī: He narrated from ʿAbd Allāh b. Wahb; he lived in Filasṭīn and died in this year. [Deaths] In this year died Usayd b. ʿAbd Allāh in Dhū al-Ḥijjah, and he was the governor of Khurāsān. And Ḥanẓala b. Abī Sufyān al-Jumaḥī. And ʿAlī b. Ṣāliḥ b. Ḥubayy, the brother of al-Ḥasan b. Ṣāliḥ; they were both pious, and there was in them some Shīʿī leaning.

186. Tarikh (al-Tabari) 2861No grade recorded

     ثُمَّ دَخَلَتْ سَنَةُ اثْنَتَيْنِ وَخَمْسِينَ وَمِائَةٍ وَفِيهَا غَزَا حُمَيْدُ بْنُ قَحْطَبَةَ كَابِلَ، وَكَانَ قَدِ اسْتَعْمَلَهُ الْمَنْصُورُ عَلَى خُرَاسَانَ سَنَةَ إِحْدَى وَخَمْسِينَ  .

     ✧ Then the year 152 AH began In it, Ḥumayd b. Qaḥṭabah raided Kabul. Al-Manṣūr had appointed him over Khurasan in the year 151 AH.

187. Tarikh (al-Tabari) 2862No grade recorded

     وَغَزَا الصَّائِفَةَ عَبْدُ الْوَهَّابِ بْنُ إِبْرَاهِيمَ، وَقِيلَ أَخُوهُ مُحَمَّدُ بْنُ إِبْرَاهِيمَ الْإِمَامِ، وَلَمْ يُدْرِبْ.

     ✧ And ʿAbd al-Wahhāb b. Ibrāhīm raided the summer expedition, and it was said his brother Muḥammad b. Ibrāhīm al-Imām, and he did not train.

188. Tarikh (al-Tabari) 2863No grade recorded

     وَفِيهَا قَتَلَ الْمَنْصُورُ هَاشِمَ بْنَ الْأَسَاجِيجِ، وَ [ كَانَ ] قَدْ خَالَفَ وَعَصَى بِإِفْرِيقِيَّةَ، فَحُمِلَ إِلَيْهِ فَقَتَلَهُ.

     ✧ In this year, al-Manṣūr killed Hāshim b. al-Asājīj. He had rebelled and disobeyed in Ifrīqiya, so he was brought to him and he killed him.

189. Tarikh (al-Tabari) 2864No grade recorded

     وَفِيهَا عَزَلَ يَزِيدَ بْنَ حَاتِمٍ عَنْ مِصْرَ، وَاسْتَعْمَلَ عَلَيْهَا مُحَمَّدَ بْنَ سَعِيدٍ  ، وَكَانَ عُمَّالُ الْأَمْصَارِ سِوَى مَا ذَكَرْنَا الَّذِينَ تَقَدَّمَ ذِكْرُهُمْ. وَبَعَثَ إِلَى نَائِبِ إِفْرِيقِيَّةَ، وَكَانَ قَدْ بَلَغَهُ أَنَّهُ عَصَى وَخَالَفَ،  فَلَمَّا جِيءَ بِهِ أَمَرَ بِضَرْبِ عُنُقِهِ. وَعَزَلَ عَنِ الْبَصْرَةِ جَابِرَ بْنَ تَوْبَةَ الْكِلَابِيَّ،  وَوَلَّاهَا يَزِيدَ بْنَ مَنْصُورٍ.

     ✧ In this year, he dismissed Yazīd b. Ḥātim from Egypt and appointed Muḥammad b. Saʿīd over it. The governors of the amṣār, other than those we have mentioned, were those whose mention has preceded. He sent to the deputy of Ifrīqiyyah, as it had reached him that he had disobeyed and opposed; when he was brought, he ordered that his neck be struck. He dismissed from al-Baṣrah Jābir b. Tawbah al-Kilābī and appointed over it Yazīd b. Manṣūr.

190. Tarikh (al-Tabari) 2865No grade recorded

     وَفِيهَا قَتَلَتِ الْخَوَارِجُ مَعْنَ بْنَ زَائِدَةَ بِسِجِسْتَانَ  . - مَعْنُ بْنُ زَائِدَةَ بْنِ عَبْدِ اللَّهِ بْنِ مَطَرِ بْنِ شَرِيكٍ، أَبُو الْوَلِيدِ الشَّيْبَانِيُّ: كَانَ مِنْ صَحَابَةِ الْمَنْصُورِ بِبَغْدَادَ لَمَّا بُنِيَتْ، ثُمَّ وَلَّاهُ الْيَمَنَ وَغَيْرَهَا، وَكَانَ جَوَادًا. أَخْبَرَنَا عَبْدُ الرَّحْمَنِ بْنُ مُحَمَّدٍ [الْقَزَّازُ]، قَالَ: أَخْبَرَنَا أَحْمَدُ بْنُ عَلِيِّ بْنِ ثَابِتٍ، قَالَ: أَخْبَرَنِي الْأَزْهَرِيُّ، قَالَ: أَخْبَرَنَا أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِمْرَانَ، قَالَ: حَدَّثَنَا عَبْدُ اللَّهِ بْنُ جَعْفَرٍ النَّحْوِيُّ، قَالَ: حَدَّثَنَا الْقَاسِمُ بْنُ الْمُغِيرَةِ، قَالَ: حَدَّثَنَا الْمَدَائِنِيُّ، عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ: أَنَّ مَعْنَ بْنَ زَائِدَةَ دَخَلَ عَلَى أَبِي جَعْفَرٍ الْمَنْصُورِ أَمِيرِ الْمُؤْمِنِينَ فَقَارَبَ فِي خَطْوِهِ، فَقَالَ أَبُو جَعْفَرٍ: كَبُرَتْ سِنُّكَ يَا مَعْنُ، قَالَ: فِي طَاعَتِكَ يَا أَمِيرَ الْمُؤْمِنِينَ، قَالَ: إِنَّكَ لَجَلْدٌ، قَالَ: عَلَى أَعْدَائِكَ يَا أَمِيرَ الْمُؤْمِنِينَ، قَالَ: وَإِنَّ فِيكَ لَبَقِيَّةٌ، قَالَ: هِيَ لَكَ. أَخْبَرَنَا عَبْدُ الرَّحْمَنِ، قَالَ: أَخْبَرَنَا أَحْمَدُ بْنُ عَلِيٍّ، قَالَ: أَخْبَرَنَا أَحْمَدُ بْنُ عُمَرَ بْنِ رَوْحٍ النَّهْرَوَانِيُّ، قَالَ: أَخْبَرَنَا الْمُعَافَى بْنُ زَكَرِيَّا، قَالَ: حَدَّثَنَا عُمَرُ بْنُ الْحَسَنِ بْنِ عَلِيٍّ الشَّيْبَانِيُّ، قَالَ: حَدَّثَنَا مُحَمَّدُ بْنُ يَزِيدَ النَّحْوِيُّ، قَالَ: حَدَّثَنَا قَعْنَبٌ، قَالَ: قَالَ سَعِيدُ بْنُ سَلْمٍ: لَمَا وَلَّى الْمَنْصُورُ مَعْنَ بْنَ زَائِدَةَ أَذْرَبِيجَانَ  قَصَدَهُ قَوْمٌ مِنْ أَهْلِ الْكُوفَةِ، فَلَمَّا صَارُوا بِبَابِهِ وَاسْتَأْذَنُوا عَلَيْهِ فَدَخَلَ الْآذِنُ، فَقَالَ: أَصْلَحَ اللَّهُ الْأَمِيرَ، بِالْبَابِ وَفْدٌ مِنْ أَهْلِ الْعِرَاقِ، قَالَ: مِنْ أَيِّ الْعِرَاقِ؟ قَالَ: مِنَ الْكُوفَةِ، قَالَ ائْذَنْ لَهُمْ، فَدَخَلُوا عَلَيْهِ، فَنَظَرَ إِلَيْهِمْ مَعْنٌ فِي هَيْئَةٍ زَرِيَّةٍ، فَوَثَبَ عَلَى أَرِيكَتِهِ وَأَنْشَأَ يَقُولُ: إِذَا نَوْبَةٌ نَابَتْ صَدِيقَكَ فَاغْتَنِمْ مَرَمَّتَهَا فَالدَّهْرُ بِالنَّاسِ قُلَّبُ     فَأَحْسَنُ ثَوْبَيْكَ الَّذِي هُوَ لَابِسٌ وَأَفْرَهُ مُهْرَيْكَ الَّذِي هُوَ يَرْكَبُ     وَبَادِرْ بِمَعْرُوفٍ إِذَا كُنْتَ قَادِرًا زَوَالَ اقْتِدَارٍ أَوْ غِنًى عَنْكَ يَعْقُبُ قَالَ: فَوَثَبَ إِلَيْهِ رَجُلٌ مِنَ الْقَوْمِ، فَقَالَ: أَصْلَحَ اللَّهُ الْأَمِيرَ، أَلَا أُنْشِدُكَ أَحْسَنَ مِنْ هَذَا؟ قَالَ: لِمَنْ؟ قَالَ: لِابْنِ عَمِّكَ ابْنِ هَرِمَةَ، قَالَ: هَاتِ، فَأَنْشَأَ وَجَعَلَ يَقُولُ: وَلِلنَّفْسِ تَارَاتٌ تُحَلُّ بِهَا الْعُرَى     وَتَسْخُو عَنِ الْمَالِ النُّفُوسُ الشَّحَائِحُ إِذَا الْمَرْءُ لَمْ يَنْفَعْكَ حَيًّا فَنَفْعُهُ     أَقَلُّ إِذَا ضُمَّتْ عَلَيْكَ الصَّفَائِحُ لِأَيَّةِ حَالٍ يَمْنَعُ الْمَرْءُ مَالَهُ     غَدًا فَغَدًا وَالْمَوْتُ غَادٍ وَرَائِحُ فَقَالَ مَعْنٌ: أَحْسَنْتَ وَاللَّهِ وَإِنْ كَانَ الشِّعْرُ لِغَيْرِكَ، يَا غُلَامُ أَعْطِهِمْ أَرْبَعَةَ آلَافٍ يَسْتَعِينُوا بِهَا عَلَى أُمُورِهِمْ إِلَى أَنْ يَتَهَيَّأَ لَنَا فِيهِمْ مَا نُرِيدُ، فَقَالَ الْغُلَامُ: يَا سَيِّدِي أَجْعَلُهَا دَنَانِيرَ أَمْ دَرَاهِمَ؟ فَقَالَ مَعْنٌ: وَاللَّهِ لَا تَكُونُ هِمَّتُكَ أَرْفَعَ مِنْ هِمَّتِي، صَفِّرْهَا لَهُمْ قَالَ الْمُعَافَى: وَحَدَّثَنَا يَزْدَادُ بْنُ عَبْدِ الرَّحْمَنِ الْكَاتِبُ، قَالَ: حَدَّثَنَا أَبُو مُوسَى عِيسَى بْنُ إِسْمَاعِيلَ الْبَصْرِيُّ، قَالَ: حَدَّثَنِي الْعُتْبِيُّ، قَالَ: قَدِمَ مَعْنُ بْنُ زَائِدَةَ بَغْدَادَ فَأَتَاهُ النَّاسُ وَأَتَاهُ ابْنُ أَبِي حَفْصَةَ، فَإِذَا الْمَجْلِسُ غَاصَ بِأَهْلِهِ، فَأَخَذَ بِعِضَادَتَيِ الْبَابِ فَقَالَ: وَمَا أَحْجَمَ الْأَعْدَاءُ عَنْكَ بَقِيَّةً     عَلَيْكَ وَلَكِنْ لَمْ يَرَوْا فِيكَ مَطْمَعَا لَهُ رَاحَتَانِ الْجُودُ وَالْحَتْفُ فِيهِمَا     أَبَى اللَّهُ إِلَّا أَنْ تَضُرَّ وَتَنْفَعَا فَقَالَ مَعْنٌ: احْتَكِمْ يَا أَبَا السِّمْطِ، فَقَالَ: عَشَرَةُ آلَافٍ، فَقَالَ مَعْنٌ: رَبِحْتُ وَاللَّهِ [عَلَيْكَ] تِسْعِينَ أَلْفًا. أَخْبَرَنَا أَبُو مَنْصُورٍ الْقَزَّازُ، قَالَ: أَخْبَرَنَا أَحْمَدُ بْنُ عَلِيِّ بْنِ ثَابِتٍ، قَالَ: أَخْبَرَنِي الْأَزْهَرِيُّ، قَالَ: أَخْبَرَنَا أَحْمَدُ بْنُ إِبْرَاهِيمَ، قَالَ: [أَخْبَرَنَا ابْنُ دُرَيْدٍ، قَالَ:] أَخْبَرَنَا أَبُو عُثْمَانَ الْأُشْنَانْدَانِيُّ، عَنِ الثَّوْرِيِّ، عَنْ أَبِي عُبَيْدَةَ، قَالَ: وَقَفَ شَاعِرٌ بِبَابِ مَعْنِ بْنِ زَائِدَةَ حَوْلًا لَا يَصِلُ إِلَيْهِ، وَكَانَ مَعْنٌ شَدِيدَ الْحِجَابِ، فَلَمَّا طَالَ مُقَامُهُ سَأَلَ الْحَاجِبَ أَنْ يُوصِلَ لَهُ رُقْعَةً، فَأَوْصَلَهَا فَإِذَا فِيهَا مَكْتُوبٌ: إِذَا كَانَ الْجَوَادُ لَهُ حِجَابٌ     فَمَا فَضْلُ الْجَوَادِ عَلَى الْبَخِيلِ فَأَلْقَى مَعْنٌ الرُّقْعَةَ إِلَى كِتَابِهِ وَقَالَ: أَجِيبُوهُ عَنْ بَيْتِهِ، فَخَلَطُوا وَأَكْثَرُوا وَلَمْ يَأْتُوا بِمَعْنًى، فَأَخَذَ الرُّقْعَةَ وَكَتَبَ فِيهَا: إِذَا كَانَ الْجَوَادُ قَلِيلَ مَالٍ     وَلَمْ يُعْذَرْ تَعَلَّلَ بِالْحِجَابِ فَقَالَ الشَّاعِرُ: إِنَّا لِلَّهِ أَيُؤْيِسُنِي مِنْ مَعْرُوفِهِ، ثُمَّ ارْتَحَلَ مُنْصَرِفًا، فَسَأَلَ مَعْنٌ عَنْهُ فَأُخْبِرَ بِانْصِرَافِهِ، فَأَتْبَعَهُ بِعَشَرَةِ آلَافٍ وَقَالَ: هِيَ عِنْدَنَا فِي كُلِّ زَوْرَةٍ. أَخْبَرَنَا عَبْدُ الرَّحْمَنِ، قَالَ: أَخْبَرَنَا أَبُو بَكْرِ بْنُ ثَابِتٍ، قَالَ: أَخْبَرَنِي الْحُسَيْنُ بْنُ مُحَمَّدِ بْنِ عُثْمَانَ النَّصِيبِيُّ، قَالَ: أَخْبَرَنَا إِسْمَاعِيلُ بْنُ سَعِيدٍ الْمُعَدِّلُ، قَالَ: أَخْبَرَنَا مُحَمَّدُ بْنُ الْحَسَنِ بْنِ دُرَيْدٍ، قَالَ: أَخْبَرَنَا أَبُو مُعَاذٍ خَلَفُ بْنُ أَحْمَدَ الْمُؤَدِّبُ، قَالَ: حَدَّثَنَا أَبُو عُثْمَانَ الْمَازِنِيُّ، قَالَ: حَدَّثَنَا صَاحِبُ شُرَطَةِ مَعْنٍ، قَالَ: بَيْنَا أَنَا عَلَى رَأْسِ مَعْنٍ إِذَا هُوَ بِرَاكِبٍ يُوضَعُ، فَقَالَ مَعْنٌ: مَا أَحْسَبُ هَذَا الرَّجُلَ يُرِيدُ إِلَّا إِيَّايَ، ثُمَّ قَالَ لِحَاجِبِهِ: لَا تَحْجُبُهُ، فَجَاءَ حَتَّى مَثُلَ بَيْنَ يَدَيْهِ، فَقَالَ: أَصْلَحَكَ اللَّهُ قَلَّ مَا بِيَدِي     فَمَا أُطِيقُ الْعِيَالَ إِذْ كَثُرُوا أَلَحَّ دَهْرٌ رَمَى بِكَلْكَلِهِ     فَأَرْسَلُونِي إِلَيْكَ وَانْتَظَرُوا فَقَالَ مَعْنٌ وَأَخَذَتْهُ أَرْيَحِيَّةٌ: لَا جَرَمَ وَاللَّهِ لَأُعَجِّلَنَّ أَوَبِتَكَ، ثُمَّ قَالَ: يَا غُلَامُ، نَاقَتِي الْفُلَانِيَّةُ وَأَلْفُ دِينَارٍ، فَدَفَعَهَا إِلَيْهِ وَهُوَ لَا يَعْرِفُهُ. أَخْبَرَنَا الْقَزَّازُ، قَالَ: أَخْبَرَنَا أَحْمَدُ بْنُ عَلِيٍّ، قَالَ: أَخْبَرَنِي الْأَزْهَرِيُّ، قَالَ: حَدَّثَنَا أَبُو الْقَاسِمِ عُبَيْدُ اللَّهِ بْنُ أَحْمَدَ الْمُقْرِي، قَالَ: حَدَّثَنَا أَبُو طَالِبٍ الْكَاتِبُ، قَالَ: حَدَّثَنَا أَبُو عِكْرِمَةَ الضَّبِّيُّ، قَالَ: حَدَّثَنَا سُلَيْمَانُ، قَالَ: خَرَجَ الْمَهْدِيُّ يَوْمًا يَتَصَيَّدُ، فَلَقِيَهُ الْحُسَيْنُ بْنُ مُطَيْرٍ فَأَنْشَدَهُ يَقُولُ: أَضْحَتْ يَمِينُكَ مِنْ جُودٍ مُصَوَّرَةً     لَكِنْ يَمِينُكَ مِنْهَا صُوِّرَ الْجُودُ مِنْ حُسْنِ وَجْهِكَ تَضْحَى الْأَرْضُ مُشْرِقَةً     وَمِنْ بَنَانِكَ يَجْرِي الْمَاءُ فِي الْعُودِ فَقَالَ الْمَهْدِيُّ: كَذَبْتَ يَا فَاسِقُ، وَهَلْ تَرَكْتَ فِي شِعْرِكَ مَوْضِعًا لِأَحَدٍ مَعَ قَوْلِكَ فِي مَعْنِ بْنِ زَائِدَةَ: أَلِمَّا بِمَعْنٍ ثُمَّ قُولَا لِقَبْرِهِ     سَقَتْكَ الْغَوَادِي مَرْبَعًا ثُمَّ مَرْبَعَا فَيَا قَبْرَ مَعْنٍ كُنْتَ أَوَّلَ حُفْرَةٍ     مِنَ الْأَرْضِ حُطَّتْ لِلْمَكَارِمِ مَضْجَعًا أَيَا قَبْرَ مَعْنٍ كَيْفَ وَارَيْتَ جُودَهُ     وَقَدْ كَانَ مِنْهُ الْبَرُّ وَالْبَحْرُ مَتْرَعَا وَلَكِنْ حَوَيْتَ الْجُودَ وَالْجُودُ مَيِّتٌ     وَلَوْ كَانَ حَيًّا ضِقْتَ حَتَّى تَصَدَّعَا وَمَا كَانَ إِلَّا الْجُودُ صُورَةُ وَجْهِهِ     فَعَاشَ رَبِيعًا ثُمَّ وَلَّى فَوَدَّعَا فَلَمَّا مَضَى مَعْنٌ مَضَى الْجُودُ وَالنَّدَى     وَأَصْبَحَ عِرْنِينُ الْمَكَارِمِ أَجْدَعَا فَأَطْرَقَ الْحُسَيْنُ ثُمَّ قَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، وَهَلْ مَعْنٌ إِلَّا حَسَنَةٌ مِنْ حَسَنَاتِكَ. فَرَضِيَ عَنْهُ وَأَمَرَ لَهُ بِأَلْفَيْ دِينَارٍ. بَلَغَنَا أَنَّ بَعْضَ فُصَحَاءِ الْعَرَبِ دَخَلَ عَلَى مَعْنٍ، فَقَالَ: أَصْلَحَ اللَّهُ الْأَمِيرَ، لَوْ شِئْتَ أَنْ أَتَوَسَّلَ إِلَيْكَ بِبَعْضِ مَنْ يَثْقُلُ عَلَيْكَ لَوَجَدْتَ ذَلِكَ سَهْلًا مُمْكِنًا وَلَكِنِّي اسْتَشْفَعْتُ إِلَيْكَ بِقَدْرِكَ، وَاسْتَعَنْتُ عَلَيْكَ بِفَضْلِكَ، فَإِنْ رَأَيْتَ أَنْ تَضَعَنِي مِنْ كَرَمِكَ حَيْثُ وَضَعْتُ نَفْسِي مِنْ رَجَائِكَ، فَإِنِّي لَمْ أُكْرِمْ نَفْسِي عَنْ مَسْأَلَتِكَ فَأَكْرِمْ وَجْهَكَ عَنْ رَدِّي، قَالَ: سَلْ حَاجَتَكَ، قَالَ: أَلْفُ دِرْهَمٍ، قَالَ: رَبِحْتُ عَلَيْكَ رِبْحًا بَيِّنًا، قَالَ: مِثْلُكَ لَا يَرْبَحُ عَلَى سَائِلِهِ، قَالَ: أَضْعِفُوا لَهُ مَا سَأَلَ. أَخْبَرَنَا الْقَزَّازُ، قَالَ: أَخْبَرَنَا أَحْمَدُ بْنُ عَلِيٍّ، قَالَ: أَخْبَرَنَا ابْنُ الْفَضْلِ الْقَطَّانُ، قَالَ: أَخْبَرَنَا عَبْدُ اللَّهِ بْنُ جَعْفَرِ بْنِ دَرَسْتَوَيْهِ، قَالَ: حَدَّثَنَا يَعْقُوبُ بْنُ سُفْيَانَ، قَالَ: قُتِلَ مَعْنُ بْنُ زَائِدَةَ بِأَرْضِ خُرَاسَانَ سَنَةَ اثْنَتَيْنِ وَخَمْسِينَ وَمِائَةٍ. قَالَ الْخَطِيبُ: بَلَغَنِي أَنَّ الْمَنْصُورَ وَلَّاهُ سَجِسْتَانَ فَنَزَلَ بِسَتٍّ فَأَسَاءَ السِّيرَةَ فِي أَهْلِهَا فَقَتَلُوهُ. وَقَالَ غَيْرُهُ: قَتَلَتْهُ الْخَوَارِجُ بِسِجِسْتَانَ.

     ✧ In it the Kharijites killed Maʿn b. Zāʾidah in Sijistān. - Maʿn b. Zāʾidah b. ʿAbd Allāh b. Maṭar b. Sharīk, Abū al-Walīd al-Shaybānī: He was among the companions of al-Manṣūr in Baghdad when it was built, then he appointed him over Yemen and elsewhere, and he was generous. ʿAbd al-Raḥmān b. Muḥammad [al-Qazzāz] informed us, saying: Aḥmad b. ʿAlī b. Thābit informed us, saying: al-Azharī informed me, saying: Aḥmad b. Muḥammad b. ʿImrān informed us, saying: ʿAbd Allāh b. Jaʿfar al-Naḥwī narrated to us, saying: al-Qāsim b. al-Mughīrah narrated to us, saying: al-Madāʾinī narrated to us, from Ghiyāth b. Ibrāhīm: that Maʿn b. Zāʾidah entered upon Abū Jaʿfar al-Manṣūr, Commander of the Faithful, and shortened his stride, so Abū Jaʿfar said: "Your age has grown, O Maʿn." He said: "In obedience to you, O Commander of the Faithful." He said: "You are indeed hardy." He said: "Against your enemies, O Commander of the Faithful." He said: "Indeed there is still some remnant in you." He said: "It is for you." ʿAbd al-Raḥmān informed us, saying: Aḥmad b. ʿAlī informed us, saying: Aḥmad b. ʿUmar b. Rawḥ al-Nahrawānī informed us, saying: al-Muʿāfā b. Zakariyyā informed us, saying: ʿUmar b. al-Ḥasan b. ʿAlī al-Shaybānī narrated to us, saying: Muḥammad b. Yazīd al-Naḥwī narrated to us, saying: Qaʿnab narrated to us, saying: Saʿīd b. Salm said: When al-Manṣūr appointed Maʿn b. Zāʾidah over Adharbayjān, a group of people from Kufa made for him. When they reached his gate and sought permission to enter, the doorkeeper went in and said: "May God keep the amir righteous, at the gate is a delegation from the people of Iraq." He said: "From which Iraq?" He said: "From Kufa." He said: "Give them permission." So they entered upon him, and Maʿn looked at them in a wretched appearance, so he leapt up on his couch and began to recite: If a mishap befalls your friend, seize the chance to repair it, for time turns people about. So the best of your two garments is the one you are wearing, And the finest of your two colts is the one you are riding. And hasten to do good while you are able, Lest the passing of power or wealth come upon you. He said: Then a man from the group leapt up to him and said: "May God keep the amir righteous, shall I not recite to you something better than this?" He said: "Whose is it?" He said: "Your cousin Ibn Harmah's." He said: "Give it." So he began to recite: The soul has times when knots are untied by it, and miserly souls become generous with wealth. If a man does not benefit you while alive, his benefit is less when the slabs are placed upon you. For what state does a man withhold his wealth tomorrow after tomorrow, while death comes and goes? So Maʿn said: "You have done well, by God, even if the poetry is another's. O boy, give them four thousand, to help them with their affairs until we can arrange for them what we intend." The boy said: "O my master, shall I make them dinars or dirhams?" Maʿn said: "By God, let not your ambition be higher than mine; make them yellow for them." Al-Muʿāfā said: And Yazdād b. ʿAbd al-Raḥmān al-Kātib narrated to us, saying: Abū Mūsā ʿĪsā b. Ismāʿīl al-Baṣrī narrated to us, saying: al-ʿUtbī narrated to me, saying: Maʿn b. Zāʾidah came to Baghdad, and the people came to him, and Ibn Abī Ḥafṣah came to him. The assembly was packed with its people, so he took hold of the two doorposts and said: The enemies did not hold back from you out of any remnant of regard for you, but because they saw no hope in you. He has two palms in which are generosity and death; God refused that you should harm and benefit. So Maʿn said: "Choose your reward, O Abū al-Simṭ." He said: "Ten thousand." Maʿn said: "By God, I have profited ninety thousand over you." Abū Manṣūr al-Qazzāz informed us, saying: Aḥmad b. ʿAlī b. Thābit informed us, saying: al-Azharī informed me, saying: Aḥmad b. Ibrāhīm informed us, saying: [Ibn Durayd informed us, saying:] Abū ʿUthmān al-Ushnāndānī informed us, from al-Thawrī, from Abū ʿUbaydah, who said: A poet stood at the gate of Maʿn b. Zāʾidah for a year without reaching him; Maʿn kept strict seclusion behind his chamberlains. When his stay grew long, he asked the chamberlain to deliver a note for him. He delivered it, and in it was written: If the generous man has a screen, what virtue has the generous over the miser? So Maʿn threw the note to his scribes and said: "Answer his verse." They mixed things up and said much but produced nothing meaningful. He took the note and wrote on it: If the generous man has little wealth and is not excused, he makes excuses with the screen. The poet said: "Indeed we belong to God; he makes me despair of his generosity." Then he departed and went away. Maʿn asked about him and was told that he had left, so he sent after him with ten thousand and said: "They are with us on every visit." ʿAbd al-Raḥmān informed us, saying: Abū Bakr b. Thābit informed us, saying: al-Ḥusayn b. Muḥammad b. ʿUthmān al-Naṣībī informed me, saying: Ismāʿīl b. Saʿīd al-Muʿaddil informed us, saying: Muḥammad b. al-Ḥasan b. Durayd informed us, saying: Abū Muʿādh Khalaf b. Aḥmad al-Muʾaddib informed us, saying: Abū ʿUthmān al-Māzinī narrated to us, saying: the head of Maʿn's guard narrated to me, saying: While I was standing at Maʿn's head, behold, a rider came at full speed. Maʿn said: "I think this man intends none but me." Then he said to his chamberlain: "Do not screen him." The man came and stood before him, and said: May God keep you righteous, little is in my hand, so I cannot bear the family when they are many. A time has pressed down with its chest, so they sent me to you and they wait. So Maʿn said, and a surge of generosity seized him: "By God, no blame; I will hasten your return." Then he said: "O boy, my such-and-such she-camel and a thousand dinars," and gave them to him, though he did not know him. Al-Qazzāz informed us, saying: Aḥmad b. ʿAlī informed us, saying: al-Azharī informed me, saying: Abū al-Qāsim ʿUbayd Allāh b. Aḥmad al-Muqrī narrated to us, saying: Abū Ṭālib al-Kātib narrated to us, saying: Abū ʿIkrimah al-Ḍabbī narrated to us, saying: Sulaymān narrated to us, saying: One day al-Mahdī went out hunting, and al-Ḥusayn b. Muṭayr met him and recited to him, saying: Your right hand has become formed from generosity, but it is from your right hand that generosity itself was formed. From the beauty of your face the earth shines brightly, and from your fingertips water runs in the wood. Al-Mahdī said: "You have lied, O transgressor. Have you left anyone a place in your poetry besides what you said about Maʿn b. Zāʾidah: Halt at Maʿn, then say to his grave: May the rain-clouds water you spring after spring. O grave of Maʿn, you were the first pit of the earth to be laid down as a resting place for noble qualities. O grave of Maʿn, how did you conceal his generosity, when from it the land and the sea were full? But you have contained generosity while generosity is dead; and had it been alive, you would have been too narrow and split open. He was nothing but generosity shaped as his face; so he lived a spring, then turned away and bade farewell. When Maʿn passed away, generosity and munificence passed away, and the nose of noble qualities became mutilated. So al-Ḥusayn hung his head, then said: "O Commander of the Faithful, is Maʿn anything but one good deed among your good deeds?" So he was pleased with him and ordered two thousand dinars for him. It has reached us that one of the eloquent Arabs entered upon Maʿn and said: "May God keep the amir righteous. If you wished me to seek access to you through someone who weighs upon you, you would find that easy and possible. But I have interceded with you by your own worth, and sought help against you by your own excellence. So if you see fit to place me by your generosity where I have placed myself in hoping from you, then I have not deemed myself too noble to ask of you, so honor your face from refusing me." He said: "Ask your need." He said: "A thousand dirhams." He said: "I have profited a clear profit over you." He said: "One like you does not profit over his beggar." He said: "Double for him what he asked." Al-Qazzāz informed us, saying: Aḥmad b. ʿAlī informed us, saying: Ibn al-Faḍl al-Qaṭṭān informed us, saying: ʿAbd Allāh b. Jaʿfar b. Durustawayh informed us, saying: Yaʿqūb b. Sufyān narrated to us, saying: Maʿn b. Zāʾidah was killed in the land of Khurasan in the year one hundred fifty-two. Al-Khaṭīb said: It has reached me that al-Manṣūr appointed him over Sijistān, and he encamped at Bust and behaved badly toward its people, so they killed him. Others said: The Kharijites killed him in Sijistān.

191. Tarikh (al-Tabari) 2866No grade recorded

     وَحَجَّ بِالنَّاسِ هَذِهِ السَّنَةَ الْمَنْصُورُ.

     ✧ Al-Manṣūr led the people in pilgrimage this year.

192. Tarikh (al-Tabari) 2867No grade recorded

     إِبْرَاهِيمُ بْنُ أَبِي عَبْلَةَ،  وَاسْمُ أَبِي عَبْلَةَ شِمْرُ بْنُ يَقْطَانَ، أَبُو إِسْمَاعِيلَ الْقَيْسِيُّ ثُمَّ الْعُقَيْلِيُّ: مِنْ أَهْلِ فِلَسْطِينَ، سَمِعَ مِنِ ابْنِ عُمَرَ وَغَيْرِهِ، وَسَمِعَ مِنْهُ ابْنُ الْمُبَارَكِ، وَاللَّيْثُ بْنُ سَعْدٍ. وَتُوُفِّيَ فِي هَذِهِ السَّنَةِ. عَنْ إِبْرَاهِيمَ بْنِ أَبِي عَبْلَةَ، قَالَ: بَعَثَ إِلَيَّ هِشَامُ بْنُ عَبْدِ الْمَلِكِ، فَقَالَ: يَا إِبْرَاهِيمُ، إِنَّا قَدْ عَرَفْنَاكَ صَغِيرًا وَخَبَرْنَاكَ كَبِيرًا، وَرَضِينَا بِسِيرَتِكَ وَحَالِكَ، وَقَدْ رَأَيْتُ أَنْ أُخْلِطَكَ بِنَفْسِي وَبِخَاصَّتِي، وَأُشْرِكَكَ فِي عَمَلِي، وَقَدْ وَلَّيْتُكَ خَرَاجَ مِصْرَ، فَقَالَ: أَمَّا الَّذِي عَلَيْهِ رَأَيْتُ يَا أَمِيرَ الْمُؤْمِنِينَ فَاللَّهُ يَجْزِيكَ وَيُثِيبُكَ وَكَفَى بِهِ جَازِيًا وَمُثِيبًا، وَأَمَّا الَّذِي [أَنَا] عَلَيْهِ فَمَا لِي بِالْخَرَاجِ تَصَرُّفٌ، وَمَا لِي عَلَيْهِ قُوَّةٌ. فَغَضِبَ حَتَّى اخْتَلَجَ وَجْهُهُ، ثُمَّ قَالَ: لِيَلِيَنِ طَائِعًا أَوْ لِيَلِينِ كَارِهًا، فَأَمْسَكْتُ عَنِ الْكَلَامِ حَتَّى رَأَيْتُ غَضَبَهُ قَدِ انْكَسَرَ وَثَوْرَتَهُ قَدْ طُفِئَتْ، فَقُلْتُ: يَا أَمِيرَ الْمُؤْمِنِينَ، أَأَتَكَلَّمُ؟ فَقَالَ: نَعَمْ، فَقُلْتُ: إِنَّ اللَّهَ سُبْحَانَهُ قَالَ فِي كِتَابِهِ إِنَّا عَرَضْنَا الأَمَانَةَ عَلَى السَّمَاوَاتِ وَالأَرْضِ وَالْجِبَالِ فَأَبَيْنَ أَنْ يَحْمِلْنَهَا وَأَشْفَقْنَ مِنْهَا. الْآيَةَ. وَاللَّهِ يَا أَمِيرَ الْمُؤْمِنِينَ مَا غَضِبَ عَلَيْهِنَّ إِذَا أَبَيْنَ، وَلَا أَكْرَهَهُنَّ إِذْ كَرِهْنَ، وَمَا أَنَا بِحَقِيقٍ أَنْ تَغْضَبَ عَلَيَّ إِذْ أَبَيْتُ وَلَا تَكْرَهَنِي إِذْ كَرِهْتُ، فَضَحِكَ وَقَالَ: يَا إِبْرَاهِيمُ، أَبَيْتُ إِلَّا رِفْقًا فَقَدْ أَعْفَيْنَاكَ وَرَضِينَا عَنْكَ. خُوَيْلُ بْنُ مُحَمَّدٍ الْأَزْدِيُّ: عَنِ الْهَيْثَمِ بْنِ عُبَيْدٍ، قَالَ: سَمِعْتُ خُوَيْلَ بْنَ مُحَمَّدٍ - وَكَانَ عَابِدًا - يَقُولُ: كَانَ خُوَيْلًا قَدْ وَقَفَ لِلْحِسَابِ، فَقِيلَ: يَا خُوَيْلُ، قَدْ عَمَّرْنَاكَ سِتِّينَ سَنَةً، فَمَا صَنَعْتَ فِيهَا؟ فَجَمَعَ نَوْمَ سِتِّينَ سَنَةً مَعَ قَائِلَةِ النَّهَارِ فَإِذَا قِطْعَةٌ مِنْ عُمْرِي ذَهَبَتْ [فِي] نَوْمٍ، وَجَمَعْتُ سَاعَاتِ أَكْلِي فَإِذَا قِطْعَةٌ مِنْ عُمْرِي قَدْ ذَهَبَتْ فِي الْأَكْلِ، ثُمَّ جَمَعْتُ سَاعَاتِ وُضُوئِي فَإِذَا قِطْعَةٌ مِنْ عُمْرِي ذَهَبَتْ فِيهِ، ثُمَّ نَظَرْتُ فِي صَلَاتِي فَإِذَا صَلَاةٌ مَنْقُوصَةٌ وَصَوْمٌ مُخْرَقٌ، فَمَا هُوَ إِلَّا عَفْوُ اللَّهِ أَوِ الْهَلَكَةُ. مُحَمَّدُ بْنُ إِسْحَاقَ بْنِ يَسَارِ بْنِ حِبَّانَ،  وَقِيلَ: ابْنُ يَسَارِ بْنِ كُوثَانَ الْمَدِينِيُّ، مَوْلَى قَيْسِ بْنِ مَخْرَمَةَ بْنِ الْمُطَّلِبِ بْنِ عَبْدِ مَنَافٍ: وَقَالَ مُصْعَبُ بْنُ عَبْدِ اللَّهِ: يَسَارٌ مَوْلَى عَبْدِ اللَّهِ بْنِ قَيْسِ بْنِ مَخْرَمَةَ، جَدُّ مُحَمَّدِ بْنِ إِسْحَاقَ مِنْ سَبْيِ عَيْنِ التَّمْرِ، وَهُوَ أَوَّلُ سَبْيٍ دَخَلَ الْمَدِينَةَ مِنَ الْعِرَاقِ، يُكَنَّى أَبَا بَكْرٍ، وَقِيلَ: أَبَا عَبْدِ اللَّهِ. رَأَى أَنَسَ بْنَ مَالِكٍ، وَسَعِيدَ بْنَ الْمُسَيَّبِ، وَسَمِعَ الْقَاسِمَ بْنَ مُحَمَّدِ بْنِ أَبِي بَكْرٍ [الصِّدِّيقِ]، وَأَبَانَ بْنَ عُثْمَانَ بْنِ عَفَّانَ، وَمُحَمَّدَ بْنَ عَلِيِّ بْنِ الْحُسَيْنِ، وَأَبَا سَلَمَةَ بْنَ عَبْدِ الرَّحْمَنِ، وَعَبْدَ الرَّحْمَنِ بْنَ هُرْمُزَ الْأَعْرَجَ، وَنَافِعًا مَوْلَى ابْنِ عُمَرَ، وَالزُّهْرِيَّ، وَغَيْرَهُمْ. وَكَانَ عَالِمًا بِالسِّيَرِ وَالْمَغَازِي وَأَيَّامِ النَّاسِ وَالْمُبْتَدَأِ وَقَصَصِ الْأَنْبِيَاءِ. وَحَدَّثَ عَنْهُ كِبَارُ الْأَئِمَّةِ كَيَحْيَى بْنِ سَعِيدٍ [الْأَنْصَارِيِّ، وَسُفْيَانَ الثَّوْرِيِّ، وَابْنِ جُرَيْجٍ، وَشُعْبَةَ، وَالْحَمَّادَيْنِ، وَإِبْرَاهِيمَ بْنِ سَعْدٍ، وَسُفْيَانَ بْنِ عُيَيْنَةَ، وَشَرِيكِ] بْنِ عَبْدِ اللَّهِ وَغَيْرِهِمْ. قَالَ الزُّهْرِيُّ: لَا يَزَالُ بِالْمَدِينَةِ عِلْمٌ جَمٌّ مَا كَانَ فِيهِمُ ابْنُ إِسْحَاقَ. وَقَالَ يَحْيَى بْنُ مَعِينٍ: كَانَ مُحَمَّدُ بْنُ إِسْحَاقَ ثِقَةً، وَضَعَّفَهُ فِي رِوَايَتِهِ. وَلِمَا رَوَى ابْنُ إِسْحَاقَ عَنْ فَاطِمَةَ بِنْتِ الْمُنْذِرِ حَدِيثًا قَالَ زَوْجُهَا هِشَامُ بْنُ عُرْوَةَ: كَذِبَ، لَقَدْ دَخَلْتُ بِهَا وَهِيَ بِنْتُ تِسْعِ سِنِينَ، وَمَا رَآهَا مَخْلُوقٌ حَتَّى لَحِقَتْ بِاللَّهِ عَزَّ وَجَلَّ. وَكَانَ أَحْمَدُ بْنُ حَنْبَلٍ يَقُولُ: لَعَلَّهُ دَخَلَ عَلَيْهَا وَزَوْجُهَا لَا يَعْلَمُ. وَكَانَ مَالِكُ بْنُ أَنَسٍ كَذَّبَهُ أَيْضًا لِذَلِكَ. أَخْبَرَنَا الْقَزَّازُ، قَالَ: أَخْبَرَنَا الْخَطِيبُ، قَالَ: قَدْ أَمْسَكَ عَنِ الِاحْتِجَاجِ بِرِوَايَاتِ ابْنِ إِسْحَاقَ غَيْرُ وَاحِدٍ مِنَ الْعُلَمَاءِ لِأَسْبَابٍ مِنْهَا أَنَّهُ كَانَ يَتَشَيَّعُ، وَيُنْسَبُ إِلَى الْقَدَرِ، وَيُدَلِّسُ فِي حَدِيثِهِ، فَأَمَّا الصِّدْقُ فَلَيْسَ بِمَدْفُوعٍ عَنْهُ. وَقَدْ قَالَ أَبُو زُرْعَةَ: مُحَمَّدُ بْنُ إِسْحَاقَ رَجُلٌ قَدْ أَجْمَعَ الْكُبَرَاءُ مِنْ أَهْلِ الْعِلْمِ عَلَى الْأَخْذِ مِنْهُ، وَقَدِ اخْتَبَرَهُ أَهْلُ الْحَدِيثِ فَرَأَوْا صِدْقًا وَخَيْرًا، مَعَ مَدْحِ ابْنِ شِهَابٍ لَهُ، وَقَدْ ذَاكَرْتُ دُحَيْمًا فِي قَوْلِ مَالِكٍ فِيهِ، فَرَأَى أَنَّ ذَلِكَ لَيْسَ لِلْحَدِيثِ إِنَّمَا هُوَ لِأَنَّهُ اتَّهَمَهُ بِالْقَدَرِ. وَقَدْ قَالَ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ نُمَيْرٍ: كَانَ ابْنُ إِسْحَاقَ يُرْمَى بِالْقَدَرِ وَكَانَ أَبْعَدَ النَّاسِ مِنْهُ، وَكَانَ إِذَا حَدَّثَ عَمَّنْ سَمِعَ مِنَ الْمَعْرُوفِينَ فَهُوَ حَسَنُ الْحَدِيثِ صَدُوقٌ، وَإِنَّمَا أُتِيَ مِنْ أَنَّهُ يُحَدِّثُ عَنِ الْمَجْهُولِينَ أَحَادِيثَ بَاطِلَةً. وَقَالَ سُفْيَانُ بْنُ عُيَيْنَةَ: مَا رَأَيْتُ أَحَدًا يَتَّهِمُ ابْنَ إِسْحَاقَ. وَقَالَ ابْنُ الْمَدِينِيِّ: حَدِيثُهُ عِنْدِي صَحِيحٌ، قِيلَ لَهُ: فَكَلَامُ مَالِكٍ فِيهِ، فَقَالَ: مَالِكٌ لَمْ يُجَالِسْهُ وَلَمْ يَعْرِفْهُ، قِيلَ: فَهِشَامُ بْنُ عُرْوَةَ، فَقَالَ: الَّذِي قَالَ هِشَامٌ لَيْسَ بِحُجَّةٍ لَعَلَّهُ دَخَلَ عَلَى امْرَأَتِهِ وَهُوَ غُلَامٌ فَسَمِعَ مِنْهَا. وَقَالَ أَحْمَدُ بْنُ حَنْبَلٍ: ابْنُ إِسْحَاقَ كَانَ يَشْتَهِي الْحَدِيثَ فَيَأْخُذُ كُتُبَ النَّاسِ فَيَضَعُهَا فِي كُتُبِهِ. وَكَانَ أَحْمَدُ يَكْتُبُ حَدِيثَهُ وَلَا يَحْتَجُّ بِهِ فِي السُّنَنِ. وَقَالَ ابْنُ الْمَدِينِيِّ، وَيَحْيَى بْنُ مَعِينٍ، وَالسَّاجِيُّ: تُوُفِّيَ سَنَةَ اثْنَتَيْنِ وَخَمْسِينَ وَمِائَةٍ. وَقَالَ الْهَيْثَمُ بْنُ عَدِيٍّ، وَالْفَلَّاسُ، وَابْنُ عَرَفَةَ: سَنَةَ خَمْسِينَ وَمِائَةٍ. وَقَالَ أَحْمَدُ بْنُ خَالِدٍ الْوَهْبِيُّ: سَنَةَ إِحْدَى وَخَمْسِينَ. وَكَذَلِكَ قَالَ الْبُخَارِيُّ. مِسْعَرُ بْنُ كِدَامِ بْنِ ظُهَيْرٍ، أَبُو سَلَمَةَ: سَمِعَ أَبَا إِسْحَاقَ الْهَمْدَانِيَّ. رَوَى عَنْهُ الثَّوْرِيُّ، وَشُعْبَةُ. وَكَانَ عَالِمًا عَابِدًا كَثِيرَ الْبُكَاءِ. قَالَ سُفْيَانُ الثَّوْرِيُّ: لَمْ يَكُنْ فِي زَمَانِهِ مِثْلُهُ. وَقَالَ سُفْيَانُ بْنُ عُيَيْنَةَ: مَا لَقِيتُ أَحَدًا أُفَضِّلُهُ عَلَى مِسْعَرٍ. [أَخْبَرَنَا ابْنُ نَاصِرٍ، قَالَ:] أَخْبَرَنَا الْمُبَارَكُ بْنُ عَبْدِ الْجَبَّارِ، قَالَ: أَخْبَرَنَا شُجَاعُ بْنُ فَارِسٍ، قَالَ: أَخْبَرَنَا مُحَمَّدُ بْنُ عَلِيِّ بْنِ الْفَتْحِ، قَالَ: مُحَمَّدُ بْنُ كُنَاسَةَ، سَمِعْتُ مِسْعَرًا يَقُولُ: مَنْ أَهَمَّتْهُ نَفْسُهُ تَبَيَّنَ ذَلِكَ عَلَيْهِ. قَالَ: جَعْفَرَ بْنَ عَبْدِ الرَّحْمَنِ،: أَتَيْتُ مِسْعَرَ بْنَ كِدَامٍ لِأَسْمَعَ مِنْهُ، فَكَأَنَّهُ رَجُلٌ [قَدْ] أُقِيمَ عَلَى شَفِيرِ جَهَنَّمَ لِيُلْقَى فِيهَا. قَالَ: أَحْمَدُ بْنُ دَاوُدَ الْحَرَّانِيُّ، سَمِعْتُ مِسْعَرَ بْنَ كِدَامٍ يَقُولُ: رَأَيْتُ النَّبِيَّ ﷺ فِي الْمَنَامِ وَسُفْيَانُ الثَّوْرِيُّ آخِذٌ بِيَدِهِ وَهُمَا يَطُوفَانِ، فَقَالَ: يَا رَسُولَ اللَّهِ، مَاتَ مِسْعَرُ بْنُ كِدَامٍ؟ قَالَ: نَعَمْ وَاسْتَبْشَرَ بِهِ أَهْلُ السَّمَاءِ. تُوُفِّيَ مِسْعَرٌ بِالْكُوفَةِ فِي هَذِهِ السَّنَةِ. وَقِيلَ: فِي سَنَةِ خَمْسٍ وَخَمْسِينَ وَمِائَةٍ. يُونُسُ بْنُ يُوسُفَ أَبُو عُمَرَ بْنُ حَمَاسٍ،  وَقِيلَ: يُوسُفُ: وَكَانَ عَابِدًا مُجْتَهِدًا يَصُومُ الدَّهْرَ وَيَقُومُ اللَّيْلَ، وَكَانَ مُسْتَجَابَ الدَّعْوَةِ. قَالَ: مَالِكُ بْنُ أَنَسٍ: كَانَ يُونُسُ بْنُ يُوسُفَ مِنَ الْعُبَّادِ - أَوْ [قَالَ]: مِنْ خِيَارِ النَّاسِ - فَأَقْبَلَ ذَاتَ يَوْمٍ وَهُوَ رَائِحٌ مِنَ الْمَسْجِدِ، فَلَقِيَتْهُ امْرَأَةٌ، فَوَقَعَ فِي نَفْسِهِ مِنْهَا، فَقَالَ: اللَّهُمَّ إِنَّكَ جَعَلْتَ لِي بَصَرِي نِعْمَةً وَقَدْ خَشِيتُ أَنْ تَكُونَ عَلَيَّ نِقْمَةٌ فَاقْبِضْهُ إِلَيْكَ. قَالَ: فَعَمِيَ، وَكَانَ يَرُوحُ إِلَى الْمَسْجِدِ يَقُودُهُ ابْنُ أَخٍ لَهُ، فَإِذَا اسْتَقْبَلَ بِهِ الْأُسْطُوَانَةَ اشْتَغَلَ الصَّبِيُّ بِلَعِبٍ مَعَ الصِّبْيَانِ فَإِنْ أَتَتْهُ حَاجَةٌ حَصَّبَهُ فَأَقْبَلَ إِلَيْهِ، فَبَيْنَا هُوَ ذَاتَ ضَحْوَةٍ فِي الْمَسْجِدِ إِذْ حَسَّ فِي بَطْنِهِ بِشَيْءٍ فَحَصَّبَ الصَّبِيُّ فَاشْتَغَلَ عَنْهُ مَعَ الصِّبْيَانِ حَتَّى خَافَ الشَّيْخُ عَلَى نَفْسِهِ، فَقَالَ: اللَّهُمَّ إِنَّكَ كُنْتَ جَعَلْتَ لِي بَصَرِي نِعْمَةً وَخَشِيتُ أَنْ يَكُونَ نِقْمَةً فَسَأَلْتُكَ فَقَبَضْتَهُ إِلَيْكَ، وَقَدْ خَشِيَتُ الْفَضِيحَةَ فَرُدَّهُ [عَلَيَّ]. فَانْصَرَفَ إِلَى مَنْزِلِهِ صَحِيحًا يَمْشِي. قَالَ مَالِكٌ: فَرَأَيْتُهُ أَعْمَى وَرَأَيْتُهُ صَحِيحًا. [ الْوَفَيَاتُ ] وَفِيهَا مَاتَ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ مُسْلِمِ بْنِ عَبْدِ اللَّهِ بْنِ شِهَابٍ، وَهُوَ ابْنُ أَخِي مُحَمَّدِ بْنِ شِهَابٍ الزُّهْرِيِّ، رَوَى عَنْهُ عَمُّهُ. وَفِيهَا مَاتَ يُونُسُ بْنُ يَزِيدَ الْأَيْلِيُّ، رَوَى عَنِ الزُّهْرِيِّ أَيْضًا. وَفِيهَا مَاتَ طَلْحَةُ بْنُ عَمْرٍو، وَالْحَضْرَمِيُّ. ( الْأَيْلِيُّ بِفَتْحِ الْهَمْزَةِ، وَبِالْيَاءِ تَحْتَهَا نُقْطَتَانِ. وَالْعُقَيْلِيُّ بِضَمِّ الْعَيْنِ، وَفَتْحِ الْقَافِ ). وَفِيهَا تُوُفِّيَ عَبَّادُ بْنُ مَنْصُورٍ،

     ✧ Ibrāhīm b. Abī ʿAblah, whose name of Abū ʿAblah is Shimr b. Yaqṭān, Abū Ismāʿīl al-Qaysī then al-ʿUqaylī: He was from the people of Palestine. He heard from Ibn ʿUmar and others, and Ibn al-Mubārak and al-Layth b. Saʿd heard from him. He died in this year. From Ibrāhīm b. Abī ʿAblah, who said: Hishām b. ʿAbd al-Malik sent for me and said: O Ibrāhīm, we have known you as a youth and tested you as an adult, and we are pleased with your conduct and your state. I have decided to bring you close to myself and my inner circle, and to make you a partner in my work. I have appointed you over the land tax of Egypt. He said: As for that on which you have based your opinion, O Commander of the Faithful, may God reward you and recompense you, and sufficient is He as a rewarder and recompenser. As for that which concerns me, I have no ability to manage the land tax, and I have no strength for it. He became angry until his face quivered, then he said: He will take charge willingly or he will take charge unwillingly. I held back from speaking until I saw that his anger had subsided and his outburst had died down. Then I said: O Commander of the Faithful, may I speak? He said: Yes. I said: God, glorified be He, said in His Book: "Indeed, We offered the trust to the heavens and the earth and the mountains, but they refused to bear it and were afraid of it." (to the end of the verse). By God, O Commander of the Faithful, He did not become angry with them when they refused, nor did He compel them when they were averse. I am not worthy that you should become angry with me when I refuse, nor that you should compel me when I am averse. He laughed and said: O Ibrāhīm, you refuse anything but gentleness, so we have excused you and we are pleased with you. Khuwayl b. Muḥammad al-Azdī: From al-Haytham b. ʿUbayd, who said: I heard Khuwayl b. Muḥammad — and he was a devout worshipper — say: Khuwayl had been made to stand for the reckoning, and it was said: O Khuwayl, We gave you a life of sixty years; what did you do in them? He gathered the sleep of sixty years along with the midday nap, and behold a portion of my life had gone in sleep. I gathered the hours of my eating, and behold a portion of my life had gone in eating. Then I gathered the hours of my ablution, and behold a portion of my life had gone in it. Then I looked at my prayer, and behold it was a deficient prayer, and a fast full of breaches. There is nothing but the pardon of God or destruction. Muḥammad b. Isḥāq b. Yasār b. Ḥibbān, and it is said: Ibn Yasār b. Kūthān al-Madīnī, client of Qays b. Makhramah b. al-Muṭṭalib b. ʿAbd Manāf: Muṣʿab b. ʿAbd Allāh said: Yasār was a client of ʿAbd Allāh b. Qays b. Makhramah, the grandfather of Muḥammad b. Isḥāq, from the captives of ʿAyn al-Tamr. He was the first captive to enter Madinah from Iraq. His kunyah is Abū Bakr, and it is said: Abū ʿAbd Allāh. He saw Anas b. Mālik and Saʿīd b. al-Musayyab, and heard al-Qāsim b. Muḥammad b. Abī Bakr [al-Ṣiddīq], Abān b. ʿUthmān b. ʿAffān, Muḥammad b. ʿAlī b. al-Ḥusayn, Abū Salamah b. ʿAbd al-Raḥmān, ʿAbd al-Raḥmān b. Hurmuz al-Aʿraj, Nāfiʿ the client of Ibn ʿUmar, al-Zuhrī, and others. He was learned in the biographies, the military campaigns, the history of people, the beginnings, and the stories of the prophets. The great imams narrated from him, such as Yaḥyā b. Saʿīd [al-Anṣārī, Sufyān al-Thawrī, Ibn Jurayj, Shuʿbah, the two Ḥammāds, Ibrāhīm b. Saʿd, Sufyān b. ʿUyaynah, and Sharīk] b. ʿAbd Allāh and others. Al-Zuhrī said: There will continue to be abundant knowledge in Madinah as long as Ibn Isḥāq is among them. Yaḥyā b. Maʿīn said: Muḥammad b. Isḥāq was trustworthy, but he weakened him in his transmission. When Ibn Isḥāq narrated a hadith from Fāṭimah bt. al-Mundhir, her husband Hishām b. ʿUrwah said: He lied. I consummated the marriage with her when she was nine years old, and no creature saw her until she went to God, mighty and glorious. Aḥmad b. Ḥanbal used to say: Perhaps he entered upon her without her husband knowing. Mālik b. Anas also declared him a liar for that reason. Al-Qazzāz informed us, saying: al-Khaṭīb informed us, saying: More than one of the scholars refrained from using the transmissions of Ibn Isḥāq as evidence for reasons including that he was a Shīʿī, was accused of Qadarism, and committed tadlīs in his hadith. As for truthfulness, it is not denied of him. Abū Zurʿah said: Muḥammad b. Isḥāq is a man from whom the leading scholars of knowledge have agreed to take. The people of hadith tested him and found truthfulness and goodness, along with Ibn Shihāb's praise of him. I discussed with Duḥaym the statement of Mālik about him, and he was of the view that that was not about hadith, but rather because he accused him of Qadarism. Muḥammad b. ʿAbd Allāh b. Numayr said: Ibn Isḥāq was accused of Qadarism but he was the furthest of people from it. When he narrated from those he heard among the well-known transmitters, his hadith is good and he is truthful. The flaw came only from his narrating false hadiths from unknown transmitters. Sufyān b. ʿUyaynah said: I have not seen anyone accuse Ibn Isḥāq. Ibn al-Madīnī said: His hadith is sound in my view. It was said to him: What about Mālik's statement about him? He said: Mālik did not sit with him and did not know him. It was said: And Hishām b. ʿUrwah? He said: What Hishām said is not a proof. Perhaps he entered upon his wife when he was a boy and heard from her. Aḥmad b. Ḥanbal said: Ibn Isḥāq craved hadith; he would take people's books and place them in his own books. Aḥmad used to write his hadith but did not use it as evidence in the sunan. Ibn al-Madīnī, Yaḥyā b. Maʿīn, and al-Sājī said: He died in the year 152 AH. Al-Haytham b. ʿAdī, al-Fallās, and Ibn ʿArafah said: In the year 150 AH. Aḥmad b. Khālid al-Wahbī said: In the year 151 AH. Likewise al-Bukhārī said. Misʿar b. Kidām b. Ẓuhayr, Abū Salamah: He heard Abū Isḥāq al-Hamdānī. Al-Thawrī and Shuʿbah narrated from him. He was a learned, devout worshipper, given to much weeping. Sufyān al-Thawrī said: In his time there was no one like him. Sufyān b. ʿUyaynah said: I have not met anyone whom I would prefer over Misʿar. [Ibn Nāṣir informed us, saying:] al-Mubārak b. ʿAbd al-Jabbār informed us, saying: Shujāʿ b. Fāris informed us, saying: Muḥammad b. ʿAlī b. al-Fatḥ informed us, saying: Muḥammad b. Kunāsah said: I heard Misʿar say: Whoever is concerned with himself, that becomes apparent on him. He said: Jaʿfar b. ʿAbd al-Raḥmān said: I came to Misʿar b. Kidām to hear from him, and he was like a man who had been made to stand on the brink of Hell to be thrown into it. He said: Aḥmad b. Dāwūd al-Ḥarrānī said: I heard Misʿar b. Kidām say: I saw the Prophet ﷺ in a dream while Sufyān al-Thawrī was holding his hand and they were circumambulating. He said: O Messenger of God, has Misʿar b. Kidām died? He said: Yes, and the inhabitants of heaven rejoiced at him. Misʿar died in al-Kūfah in this year. It is also said: In the year 155 AH. Yūnus b. Yūsuf, Abū ʿUmar b. Ḥamās, and it is said: Yūsuf: He was a devout worshipper, striving in worship, fasting perpetually and standing in prayer at night. His supplications were answered. He said: Mālik b. Anas said: Yūnus b. Yūsuf was one of the devout worshippers — or [he said]: one of the best of people. One day he was returning from the mosque, and a woman met him, and something of her entered his soul. He said: O God, You made my eyesight a blessing for me, and I fear that it may be a punishment upon me, so take it to Yourself. He said: And he became blind. He used to go to the mosque led by a nephew of his, and when the boy came to a pillar he would become distracted playing with the boys. If a need came to him, he threw pebbles at him and he came to him. One forenoon he was in the mosque when he felt something in his stomach, and he threw pebbles at the boy, but the boy was distracted with the boys until the old man feared for himself. He said: O God, You made my eyesight a blessing for me, and I feared that it might be a punishment, so I asked You and You took it to Yourself. Now I fear disgrace, so return it to me. He returned to his home walking with sound sight. Mālik said: I saw him blind and I saw him with sound sight. [The Deaths] In this year Muḥammad b. ʿAbd Allāh b. Muslim b. ʿAbd Allāh b. Shihāb died, and he was the nephew of Muḥammad b. Shihāb al-Zuhrī. He narrated from his uncle. In this year Yūnus b. Yazīd al-Aylī died; he also narrated from al-Zuhrī. In this year Ṭalḥah b. ʿAmr and al-Ḥaḍramī died. (Al-Aylī with a fatḥah on the hamzah and two dots under the yāʾ. Al-ʿUqaylī with a ḍammah on the ʿayn and a fatḥah on the qāf.) In this year ʿAbbād b. Manṣūr died.

193. Tarikh (al-Tabari) 2868No grade recorded

     ثُمَّ دَخَلَتْ سَنَةُ ثَلَاثٍ وَخَمْسِينَ وَمِائَةٍ فِيهَا عَادَ الْمَنْصُورُ مِنْ مَكَّةَ إِلَى الْبَصْرَةِ فَجَهَّزَ جَيْشًا فِي الْبَحْرِ إِلَى الْكُرْكِ  الَّذِينَ تَقَدَّمَ ذِكْرُ إِغَارَتِهِمْ عَلَى جُدَّةَ.

     ✧ Then the year 153 AH began In it, al-Manṣūr returned from Makkah to al-Baṣrah and equipped an army by sea against the Kurk, whose raid on Jeddah was previously mentioned.

194. Tarikh (al-Tabari) 2869No grade recorded

     ثُمَّ دَخَلَتْ سَنَةُ ثَلَاثٍ وَخَمْسِينَ وَمِائَةٍ فِيهَا غَضِبَ الْمَنْصُورُ عَلَى كَاتِبِهِ أَبِي أَيُّوبَ الْمُورِيَانِيِّ وَسَجَنَهُ، وَسَجَنَ أَخَاهُ خَالِدًا وَبَنِي أَخِيهِ الْأَرْبَعَةَ; سَعِيدًا وَمَسْعُودًا وَمَخْلَدًا وَمُحَمَّدًا، وَطَالَبَهُمْ بِالْأَمْوَالِ الْكَثِيرَةِ. وَكَانَ سَبَبُ ذَلِكَ مَا ذَكَرَهُ الْحَافِظُ ابْنُ عَسَاكِرَ فِي تَرْجَمَةِ أَبِي جَعْفَرٍ الْمَنْصُورِ، وَهُوَ أَنَّهُ كَانَ فِي زَمَنِ شَبِيبَتِهِ قَدْ وَرَدَ الْمَوْصِلَ وَهُوَ فَقِيرٌ لَا شَيْءَ لَهُ، وَلَا مَعَهُ، فَأَجَّرَ نَفْسَهُ مِنْ بَعْضِ الْمَلَّاحِينَ حَتَّى اكْتَسَبَ شَيْئًا تَزَوَّجَ بِهِ امْرَأَةً، ثُمَّ جَعَلَ يَعِدُهَا وَيُمَنِّيهَا أَنَّهُ مِنْ بَيْتٍ سَيَصِيرُ إِلَيْهِمُ الْمْلُكُ سَرِيعًا، فَاتَّفَقَ حَبَلُهَا مِنْهُ، ثُمَّ تَطَلَّبَهُ بَنُو أُمَيَّةَ، فَهَرَبَ عَنْهَا، وَتَرَكَهَا حَامِلًا، وَوَضَعَ عِنْدَهَا رُقْعَةً فِيهَا نَسَبُهُ; أَنَّهُ عَبْدُ اللَّهِ بْنُ مُحَمَّدِ بْنِ عَلِيِّ بْنِ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ، وَأَمَرَهَا إِذَا بَلَغَهَا أَمْرُهُ أَنْ تَأْتِيَهُ، وَإِذَا وَلَدَتْ غُلَامًا أَنْ تُسَمِّيَهُ جَعْفَرًا، فَوَلَدَتْ غُلَامًا فَسَمَّتْهُ جَعْفَرًا، وَنَشَأَ الْغُلَامُ فَتَعَلَّمَ الْكِتَابَةَ، وَغَوَى الْعَرَبِيَّةَ وَالْأَدَبَ، وَأَتْقَنَ ذَلِكَ إِتْقَانًا جَيِّدًا، ثُمَّ آلَ الْأَمْرُ إِلَى بَنِي الْعَبَّاسِ، فَسَأَلَتْ عَنِ السِّفَاحِ، فَإِذَا هُوَ لَيْسَ صَاحِبَهَا، ثُمَّ قَامَ الْمَنْصُورُ، وَسَافَرَ الْوَلَدُ إِلَى بَغْدَادَ فَاخْتَلَطَ بِكُتَّابِ الرَّسَائِلِ، فَأُعْجِبَ بِهِ أَبُو أَيُّوبَ الْمُورِيَانِيِّ صَاحِبُ دِيوَانِ الْإِنْشَاءِ لِلْمَنْصُورِ، وَحَظِيَ عِنْدَهُ وَقَدَّمَهُ عَلَى غَيْرِهِ، فَاتَّفَقَ حُضُورُهُ مَعَهُ بَيْنَ يَدَيِ الْخَلِيفَةِ، فَجَعَلَ الْخَلِيفَةُ يُلَاحِظُهُ، ثُمَّ بَعَثَ يَوْمًا الْخَادِمَ لِيَأْتِيَهُ بِكَاتِبٍ، فَدَخَلَ وَمَعَهُ ذَلِكَ الْغُلَامُ، فَكَتَبَ بَيْنَ يَدَيِ الْخَلِيفَةِ كِتَابًا، وَجَعَلَ الْخَلِيفَةُ يَنْظُرُ إِلَيْهِ وَيَتَأَمَّلُهُ، ثُمَّ سَأَلَهُ عَنِ اسْمِهِ، فَأَخْبَرَهُ أَنَّهُ جَعْفَرٌ، فَقَالَ: ابْنُ مَنْ؟ فَسَكَتَ الْغُلَامُ، فَقَالَ: مَا لَكَ لَا تَتَكَلَّمُ؟ فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، إِنَّ مِنْ خَبَرِي كَيْتَ وَكَيْتَ، فَتَغَيَّرَ وَجْهُ الْخَلِيفَةِ، ثُمَّ سَأَلَهُ عَنْ أُمِّهِ فَأَخْبَرَهُ، وَسَأَلَهُ عَنْ أَحْوَالِ بَلَدِ الْمَوْصِلِ، فَجَعَلَ يُخْبِرُهُ وَالْغُلَامُ يَتَعَجَّبُ، ثُمَّ قَامَ إِلَيْهِ الْخَلِيفَةُ، فَاحْتَضَنَهُ وَقَالَ: أَنْتَ ابْنِي. ثُمَّ بَعَثَهُ بِعِقْدٍ ثَمِينٍ وَمَالٍ جَزِيلٍ وَكِتَابٍ إِلَى أُمِّهِ يُعْلِمُهَا بِحَقِيقَةِ حَالِ الزَّوْجِ. وَخَرَجَ الْغُلَامُ وَمَعَهُ ذَلِكَ مِنْ بَابِ سِرِّ الْخَلِيفَةِ، فَأَحْرَزَ ذَلِكَ، ثُمَّ جَاءَ إِلَى أَبِي أَيُّوبَ، فَقَالَ: مَا أَبْطَأَ بِكَ عِنْدَ الْخَلِيفَةِ؟ فَقَالَ: إِنَّهُ اسْتَكْتَبَنِي فِي رَسَائِلَ كَثِيرَةٍ. ثُمَّ تَقَاوَلَا، ثُمَّ فَارَقَهُ الْغُلَامُ مُغْضَبًا، وَنَهَضَ مِنْ فَوْرِهِ، فَاسْتَأْجَرَ إِلَى الْمَوْصِلِ لِيُعْلِمَ أُمَّهُ، وَيَحْمِلَهَا وَأَهْلَهَا إِلَى بَغْدَادَ إِلَى مَكَانٍ مِنْهَا أَمَرَ بِهِ الْخَلِيفَةُ. فَسَارَ مَرَاحِلَ، ثُمَّ سَأَلَ عَنْهُ أَبُو أَيُّوبَ، فَقِيلَ: سَافَرَ. فَظَنَّ أَبُو أَيُّوبَ أَنَّ هَذَا قَدْ أَفْشَى شَيْئًا مِنْ أَسْرَارِهِ إِلَى الْخَلِيفَةِ وَفَرَّ مِنْهُ، فَبَعَثَ فِي طَلَبِهِ رَسُولًا وَقَالَ: حَيْثُ وَجَدْتَهُ فَرُدَّهُ عَلَيَّ. فَسَارَ الرَّسُولُ فِي طَلَبِهِ، فَوَجَدَهُ فِي بَعْضِ الْمَنَازِلِ، فَخَنَقَهُ وَأَلْقَاهُ فِي بِئْرٍ، وَأَخَذَ مَا كَانَ مَعَهُ، فَرَجَعَ بِهِ إِلَى أَبِي أَيُّوبَ، فَلَمَّا وَقَفَ أَبُو أَيُّوبَ عَلَى الْكِتَابِ أُسْقِطَ فِي يَدِهِ، وَنَدِمَ عَلَى بَعْثِهِ خَلْفَهُ، وَانْتَظَرَ الْخَلِيفَةُ عَوْدَ وَلَدِهِ إِلَيْهِ وَاسْتَبْطَأَهُ، فَبَعَثَ مَنْ كَشَفَ خَبَرَهُ، فَإِذَا رَسُولُ أَبِي أَيُّوبَ قَدْ لَحِقَهُ وَقَتَلَهُ، فَحِينَئِذٍ اسْتَحْضَرَ أَبَا أَيُّوبَ، وَأَلْزَمَهُ بِأَمْوَالٍ عَظِيمَةٍ، وَمَا زَالَ تَحْتَ الْعُقُوبَةِ حَتَّى اسْتَصْفَى جَمِيعَ أَمْوَالِهِ وَحَوَاصِلِهِ، ثُمَّ قَتَلَهُ، وَقَالَ: هَذَا قَتَلَ حَبِيبِي. وَكَانَ الْمَنْصُورُ كُلَّمَا ذَكَرَ وَلَدَهُ حَزِنَ عَلَيْهِ حُزْنًا شَدِيدًا.

     ✧ Then the year 153 AH began. In it, al-Manṣūr became angry with his scribe Abū Ayyūb al-Mūriyānī and imprisoned him, and imprisoned his brother Khālid and the four sons of his brother: Saʿīd, Masʿūd, Mukhallad, and Muḥammad, and demanded from them large sums of money. The reason for that was what al-Ḥāfiẓ Ibn ʿAsākir mentioned in the biography of Abū Jaʿfar al-Manṣūr, namely that in his youth he had come to Mosul while he was poor, having nothing and with nothing. He hired himself out to some sailors until he earned something with which he married a woman. Then he began to promise her and give her hope that he was from a house to which kingship would soon come. It happened that she became pregnant by him. Then the Umayyads sought him, so he fled from her and left her pregnant. He placed with her a note containing his lineage: that he was ʿAbd Allāh b. Muḥammad b. ʿAlī b. ʿAbd Allāh b. ʿAbbās, and ordered her that when news of him reached her she should come to him, and if she gave birth to a boy she should name him Jaʿfar. She gave birth to a boy and named him Jaʿfar. The boy grew up and learned writing, and was enamored of Arabic and literature, and he mastered that with excellent mastery. Then the affair passed to the Abbasids. She asked about al-Saffāḥ, and behold he was not her husband. Then al-Manṣūr rose to power. The son traveled to Baghdad and associated with the scribes of the chancery. Abū Ayyūb al-Mūriyānī, the head of the chancery for al-Manṣūr, was impressed by him, and he gained favor with him and preferred him over others. It happened that he accompanied him in the presence of the caliph, and the caliph began to observe him. Then one day he sent a servant to bring him a scribe, and he entered with that youth. He wrote a document in the presence of the caliph, and the caliph began to look at him and examine him. Then he asked him his name, and he told him that he was Jaʿfar. He said: Son of whom? The youth fell silent. He said: What is wrong with you that you do not speak? He said: O Commander of the Faithful, my story is such-and-such. The caliph's face changed. Then he asked him about his mother, and he told him. He asked him about the conditions of the city of Mosul, and he began to tell him while the youth was astonished. Then the caliph rose to him, embraced him, and said: You are my son. Then he sent him with a precious necklace, abundant wealth, and a letter to his mother informing her of the true situation of the husband. The youth went out with that from the caliph's private gate and secured it. Then he came to Abū Ayyūb, who said: What delayed you with the caliph? He said: He had me write many letters. Then they exchanged words, and the youth parted from him angry and departed immediately. He hired transport to Mosul to inform his mother and carry her and her family to Baghdad to a place there that the caliph had commanded. He traveled for stages. Then Abū Ayyūb asked about him and was told: He has traveled. Abū Ayyūb thought that this man had divulged something of his secrets to the caliph and fled from him, so he sent a messenger in pursuit of him and said: Wherever you find him, bring him back to me. The messenger traveled in pursuit of him and found him at one of the stopping places. He strangled him and threw him into a well, and took what was with him, and returned with it to Abū Ayyūb. When Abū Ayyūb saw the letter, he was at a loss and regretted sending after him. The caliph waited for his son's return to him and deemed him slow, so he sent someone to investigate his news, and behold Abū Ayyūb's messenger had caught up with him and killed him. Then he summoned Abū Ayyūb and imposed on him enormous sums of money, and he remained under punishment until he confiscated all his wealth and stores, then he killed him and said: This one killed my beloved. And al-Manṣūr, whenever he remembered his son, grieved for him with intense grief.

195. Tarikh (al-Tabari) 2870No grade recorded

     وَقَبَضَ الْمَنْصُورُ أَيْضًا عَلَى عَبَّادٍ مَوْلَاهُ، وَعَلَى هَرْثَمَةَ بْنِ أَعْيَنَ بِخُرَاسَانَ، وَأُحْضِرَا مُقَيَّدَيْنِ لِتَعَصُّبِهِمَا لِعِيسَى بْنِ مُوسَى.

     ✧ Al-Manṣūr also arrested ʿAbbād, his client, and Harthama b. Aʿyan in Khurasān, and they were brought in chains for their partisanship toward ʿĪsā b. Mūsā.

196. Tarikh (al-Tabari) 2871No grade recorded

     وَفِيهَا خَرَجَتِ الْخَوَارِجُ مِنَ الصُّفْرِيَّةِ وَغَيْرِهِمْ بِبِلَادِ إِفْرِيقِيَّةَ،  فَاجْتَمَعَ مِنْهُمْ ثَلَاثُمِائَةِ أَلْفٍ وَخَمْسُونَ أَلْفًا، مَا بَيْنَ فَارِسٍ وَرَاجِلٍ، وَعَلَيْهِمْ أَبُو حَاتِمٍ الْإِبَاضِيُّ، وَأَبُو عَادٍ، وَانْضَمَّ إِلَيْهِمْ أَبُو قُرَّةَ الصُّفْرِيُّ فِي أَرْبَعِينَ أَلْفًا، فَقَاتَلُوا نَائِبَ إِفْرِيقِيَّةَ، فَهَزَمُوا جَيْشَهُ وَقَتَلُوهُ، وَهُوَ عُمَرُ بْنُ حَفْصِ بْنِ عُثْمَانَ ابْنِ أَبِي صُفْرَةَ الَّذِي كَانَ نَائِبَ السِّنْدِ فَعَزَلَهُ الْمَنْصُورُ عَنْهَا بِسَبَبِ مُبَايَعَتِهِ مُحَمَّدَ بْنَ عَبْدِ اللَّهِ بْنِ حَسَنٍ، وَوَلَّاهُ هَذِهِ الْبِلَادَ فَقَتَلَتْهُ الْخَوَارِجُ، رَحِمَهُ اللَّهُ، وَأَكْثَرَتِ الْخَوَارِجُ الْفَسَادَ فِي الْبِلَادِ، وَقَتَلُوا الْحَرِيمَ وَالْأَوْلَادَ، وَآذَوْا عَامَّةَ الْعِبَادِ.

     ✧ In this year the Kharijites, from the Sufriyyah and others, rose in the lands of Ifriqiyyah. Three hundred and fifty thousand of them gathered, both horsemen and foot soldiers, under Abu Hatim al-Ibadi and Abu ʿAd. Abu Qurrah al-Sufri joined them with forty thousand. They fought the governor of Ifriqiyyah, defeated his army, and killed him. He was ʿUmar b. Hafs b. ʿUthman b. Abi Sufrah, who had been governor of al-Sind, but al-Mansur dismissed him from it because he had pledged allegiance to Muhammad b. ʿAbd Allah b. Hasan, and appointed him to these lands. The Kharijites killed him, may God have mercy on him. The Kharijites spread corruption throughout the lands, killed women and children, and harmed the common people.

197. Tarikh (al-Tabari) 2872No grade recorded

     وَفِيهَا أَخَذَ الْمَنْصُورُ النَّاسَ بِتَلْبِيسِ الْقَلَانِسِ الطِّوَالِ الْمُفْرِطَةِ الطُّولِ، فَقَالَ أَبُو دُلَامَةَ: وَكُنَّا نُرَجِّي مِنْ إِمَامٍ زِيَادَةً فَزَادَ الْإِمَامُ الْمُصْطَفَى فِي الْقَلَانِسِ.

     ✧ In this year al-Manṣūr compelled the people to wear tall qalansuwas (caps) of excessive length. Abū Dulāmah said: We had hoped for an increase from an imam, so the chosen imam increased the length of the qalansuwas.

198. Tarikh (al-Tabari) 2873No grade recorded

     وَفِيهَا غَزَا الصَّائِفَةَ مَعْيُوفُ بْنُ يَحْيَى الْحَجُورِيُّ فَوَصَلَ إِلَى حِصْنٍ مِنْ حُصُونِ الرُّومِ لَيْلًا وَأَهْلُهُ نِيَامٌ، فَسَبَى وَأَسَرَ مَنْ كَانَ فِيهِ، ثُمَّ قَصَدَ اللَّاذِقِيَّةَ الْخَرَابَ، فَسَبَى مِنْهَا سِتَّةَ آلَافِ رَأْسٍ سِوَى الرِّجَالِ الْبَالِغِينَ.

     ✧ In this year, Maʿyūf b. Yaḥyā al-Ḥajūrī raided the summer expedition and reached a fortress among the fortresses of the Byzantines at night while its inhabitants were sleeping. He took captives and prisoners from among those who were in it. Then he headed toward al-Lādhiqiyyah al-Kharāb, and took from it six thousand captives besides the adult men.

199. Tarikh (al-Tabari) 2874No grade recorded

     وَفِيهَا: وَلَّى الْمَنْصُورُ بَكَّارَ بْنَ مُسْلِمٍ الْعُقَيْلِيَّ [أَرْمِينِيَّةَ].

     ✧ In it: al-Manṣūr appointed Bakkār b. Muslim al-ʿUqaylī [over Armenia].

200. Tarikh (al-Tabari) 2875No grade recorded

     وَحَجَّ بِالنَّاسِ هَذِهِ السَّنَةَ الْمَهْدِيُّ، وَكَانَ أَمِيرَ مَكَّةَ مُحَمَّدُ بْنُ إِبْرَاهِيمَ، وَأَمِيرَ الْمَدِينَةِ الْحَسَنُ بْنُ زَيْدٍ، وَأَمِيرَ مِصْرَ مُحَمَّدُ بْنُ سَعِيدٍ، وَكَانَ يَزِيدُ بْنُ مَنْصُورٍ عَلَى الْيَمَنِ فِي قَوْلِ بَعْضِهِمْ، وَعَلَى الْمَوْصِلِ إِسْمَاعِيلُ بْنُ خَالِدِ بْنِ عَبْدِ اللَّهِ بْنِ خَالِدٍ.

     ✧ Al-Mahdī led the people in the pilgrimage this year. The governor of Makkah was Muḥammad b. Ibrāhīm, the governor of Madinah was al-Ḥasan b. Zayd, and the governor of Egypt was Muḥammad b. Saʿīd. Yazīd b. Manṣūr was over Yemen according to the statement of some of them, and over Mosul was Ismāʿīl b. Khālid b. ʿAbd Allāh b. Khālid.

201. Tarikh (al-Tabari) 2876No grade recorded

     إِبْرَاهِيمُ بْنُ نَشِيطِ بْنِ يُوسُفَ، وَيُكَنَّى أَبَا بَكْرٍ:   كَانَ فَقِيهًا عَابِدًا رَأَى عَبْدَ اللَّهِ بْنَ الْحَارِثِ، وَسَمِعَ مِنْهُ، وَغَزَا الْقُسْطَنْطِينِيَّةَ فِي خِلَافَةِ الْوَلِيدِ بْنِ عَبْدِ الْمَلِكِ فِي سَنَةِ ثَمَانٍ وَتِسْعِينَ مَعَ مَسْلَمَةَ بْنِ عَبْدِ الْمَلِكِ. وَرَوَى عَنْهُ اللَّيْثُ بْنُ سَعْدٍ، وَابْنُ الْمُبَارَكِ، وَرِشْدِينُ بْنُ سَعْدٍ، وَابْنُ وَهْبٍ. تُوُفِّيَ فِي هَذِهِ السَّنَةِ. حَيْوَةُ بْنُ شُرَيْحِ بْنِ صَفْوَانَ بْنِ مَالِكٍ، أَبُو زُرْعَةَ التُّجِيبِيُّ:   رَوَى عَنْ عُقْبَةَ بْنِ مُسْلِمٍ، وَكَانَ فَقِيهًا عَابِدًا مُجَابَ الدَّعْوَةِ. رَوَى عَنْهُ اللَّيْثُ، وَابْنُ الْمُبَارَكِ، وَابْنُ لَهِيعَةَ، وَابْنُ وَهْبٍ. قَالَ ابْنُ الْمُبَارَكِ: مَا وُصِفَ لِي أَحَدٌ فَرَأَيْتُهُ إِلَّا كَانَ دُونَ مَا وَصَفَ إِلَّا حَيْوَةَ بْنَ شُرَيْحٍ، فَإِنَّ رُؤْيَتَهُ كَانَتْ أَكْثَرَ مِنْ صِفَتِهِ. قَالَ: خَالِدُ بْنُ الْفِرْزِ،: كَانَ حَيْوَةُ بْنُ شُرَيْحٍ دَعَّاءً مِنَ الْبَكَّائِينَ، وَكَانَ ضَيِّقَ الْحَالِ جِدًّا، فَجَلَسْتُ إِلَيْهِ ذَاتَ يَوْمٍ وَهُوَ مُخْتَلٌّ وَحْدَهُ يَدْعُو، فَقُلْتُ: رَحِمَكَ اللَّهُ، لَوْ دَعَوْتَ اللَّهَ يُوَسِّعُ عَلَيْكَ فِي مَعِيشَتِكَ؟ قَالَ: فَالْتَفَتَ يَمِينًا وَشِمَالًا فَلَمْ يَرَ أَحَدًا، فَأَخَذَ حَصَاةً مِنَ الْأَرْضِ فَقَالَ: اللَّهُمَّ اجْعَلْهَا ذَهَبًا، قَالَ: فَإِذَا هِيَ وَاللَّهِ قُبَّرَةٌ فِي كَفِّهِ، مَا رَأَيْتُ أَحْسَنَ مِنْهَا، قَالَ: فَرَمَى بِهَا إِلَيَّ وَقَالَ: لَا خَيْرَ فِي الدُّنْيَا إِلَّا الْآخِرَةَ، ثُمَّ الْتَفَتَ إِلَيَّ فَقَالَ: هُوَ أَعْلَمُ بِمَا يُصْلِحُ عِبَادَهُ، فَقُلْتُ: مَا أَصْنَعُ بِهَا، قَالَ: اسْتَنْفِقْهَا، فَهَبَتْهُ وَاللَّهِ أَنْ أَرَادَهُ. قَالَ: مُحَمَّدُ بْنُ بَشَّارٍ الْيَشْكُرِيُّ،: لَمَّا قَدِمَ أَبُو عَوْنٍ مِصْرَ وَقَتَلَ بِهَا مَنْ قَتَلَ وَاسْتَوْلَى عَلَى الْبَلَدِ أَرْسَلَ إِلَى حَيْوَةَ بْنِ شُرَيْحٍ: ائْتِنِي، قَالَ: فَجَاءَ فَدَخَلَ عَلَيْهِ فَقَالَ: إِنَّا مَعْشَرَ الْمُلُوكِ لَا نُعْصَى، فَمَنْ عَصَانَا قَتَلْنَاهُ، قَدْ وَلَّيْتُكَ الْقَضَاءَ، [قَالَ]: أَوَآمُرَ أَهْلِي: قَالَ: اذْهَبْ، قَالَ: فَجَاءَ إِلَى أَهْلِهِ، فَغَسَلَ رَأْسَهُ وَلِحْيَتَهُ وَنَالَ شَيْئًا مِنَ الطِّيبِ، وَلَبِسَ أَنْظَفَ مَا قَدَرَ عَلَيْهِ مِنَ الثِّيَابِ قَالَ: ثُمَّ جَاءَ فَدَخَلَ عَلَيْهِ فَقَالَ: مَنْ جَعَلَ السَّحَرَةَ أَوْلَى بِمَا قَالُوا مِنَّا، اقْضِ مَا أَنْتَ قَاضٍ لَسْتُ أَتَوَلَّى لَكَ شَيْئًا. قَالَ: فَأَذِنَ لَهُ فَرَجَعَ. تُوُفِّيَ حَيْوَةُ بْنُ شُرَيْحٍ فِي هَذِهِ السَّنَةِ. الْحَسَنُ بْنُ عُمَارَةَ بْنِ الْمُضَرِّبِ، أَبُو مُحَمَّدٍ الْكُوفِيُّ، مَوْلَى بَجِيلَةَ: حَدَّثَ عَنِ الزُّهْرِيِّ، وَأَبِي إِسْحَاقَ السَّبِيعِيِّ، وَأَبِي زُهَيْرٍ الْمَكِّيِّ، وَعَمْرِو بْنِ دِينَارٍ، وَغَيْرِهِمْ. رَوَى عَنْهُ أَبُو يُوسُفَ الْقَاضِي، وَشَبَابَةُ. وَوَلِيَ الْقَضَاءَ بِبَغْدَادَ فِي خِلَافَةِ الْمَنْصُورِ، ثُمَّ بَعَثَ الْمَنْصُورُ إِلَى عُبَيْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ صَفْوَانَ إِلَى مَكَّةَ مَنْ يَقْدَمُ بِهِ عَلَيْهِ، فَلَمَّا قَدِمَ وَلَّاهُ الْقَضَاءَ وَضَمَّ الْحَسَنَ بْنَ عُمَارَةَ إِلَى الْمَهْدِيِّ. قَالَ: جَبَلَةُ بْنُ سُلَيْمَانَ،: جَاءَ رَجُلٌ إِلَى الْحَسَنِ بْنِ عُمَارَةَ، فَقَالَ: إِنَّ لِي عَلَى مِسْعَرِ بْنِ كِدَامٍ سَبْعَمِائَةِ دِرْهَمٍ مِنْ ثَمَنِ دَقِيقٍ وَغَيْرِ ذَلِكَ، وَقَدْ مَطَلَنِي، وَيَقُولُ: لَيْسَ عِنْدِي الْيَوْمَ، فَدَفَعَهَا إِلَيْهِ الْحَسَنَ بْنُ عُمَارَةَ، وَقَالَ: أَعْطِ مِسْعَرًا كُلَّمَا أَرَادَ، وَإِذَا اجْتَمَعَ لَكَ عَلَيْهِ شَيْءٌ فَتَعَالَ إِلَيَّ حَتَّى أُعْطِيَكَ. وَقَدْ قَدَحُوا فِي الْحَسَنِ بْنِ عُمَارَةَ، وَكَانَ شُعْبَةُ يَشْهَدُ أَنَّهُ كَذَّابٌ. وَقَالَ ابْنُ الْمَدِينِيُّ: أَمْرُهُ أَبْيَنُ مِنْ ذَلِكَ، قِيلَ لَهُ: كَانَ يَغْلَطُ، قَالَ: وَأَيُّ شَيْءٍ كَانَ يَغْلَطُ، وَذَهَبَ إِلَى أَنَّهُ كَانَ يَضَعُ الْحَدِيثَ. وَقَالَ يَحْيَى: لَا يُكْتَبُ حَدِيثُهُ. وَقَالَ أَحْمَدُ، وَمُسْلِمُ بْنُ الْحَجَّاجِ: هُوَ مَتْرُوكُ الْحَدِيثِ. وَقَالَ الْفَلَّاسُ: هُوَ رَجُلٌ صَدُوقٌ صَالِحٌ كَثِيرُ الْوَهْمِ مَتْرُوكُ الْحَدِيثِ. وَقَالَ السَّاجِيُّ: أَجْمَعَ أَهْلُ الْحَدِيثِ عَلَى تَرْكِ حَدِيثِهِ. وَقَالَ سُفْيَانُ بْنُ عُيَيْنَةَ: كُنْتُ إِذَا سَمِعْتُ الْحَسَنَ بْنَ عُمَارَةَ يَرْوِي عَنِ الزُّهْرِيِّ، وَعَمْرِو بْنِ دِينَارٍ جَعَلْتُ إِصْبَعِي فِي أُذُنِي. تُوُفِّيَ الْحَسَنُ بْنُ عُمَارَةَ فِي هَذِهِ السَّنَةِ. شَقِيقُ بْنُ إِبْرَاهِيمَ، أَبُو عَلِيٍّ الْبَلْخِيُّ: كَانَ ذَا ثَرْوَةٍ عَظِيمَةٍ، فَخَرَجَ مِنْهَا وَتَزَهَّدَ، وَصَحِبَ إِبْرَاهِيمَ بْنَ أَدْهَمَ. قَالَ عَلِيُّ بْنُ مُحَمَّدِ بْنِ شَقِيقٍ: كَانَ لِجَدِّي ثَلَاثُمِائَةِ قَرْيَةٍ وَلَمْ يَكُنْ لَهُ كَفَنٌ يُكَفَّنُ فِيهِ، قُدِّمَ ذَلِكَ كُلُّهُ بَيْنَ يَدَيْهِ، وَثِيَابُهُ وَسَيْفُهُ إِلَى السَّاعَةِ مُعَلَّقٌ يَتَبَرَّكُونَ بِهِ، وَكَانَ قَدْ دَخَلَ إِلَى بِلَادِ التُّرْكِ لِتِجَارَةٍ وَهُوَ حَدَثٌ، فَدَخَلَ إِلَى أَصْنَامِهِمْ فَقَالَ لِعَامِلِهِمْ: إِنَّ هَذَا الَّذِي أَنْتَ فِيهِ بَاطِلٌ، وَلِهَذَا الْخَلْقِ خَالِقٌ لَيْسَ كَمِثْلِهِ شَيْءٌ، رَازِقُ كُلِّ شَيْءٍ، فَقَالَ لَهُ: لَيْسَ يُوَافِقُ قَوْلُكَ فِعْلَكَ، فَقَالَ: كَيْفَ؟ قَالَ: زَعَمْتَ أَنَّ لَكَ خَالِقًا قَادِرًا وَقَدْ تَعَنَّيْتَ إِلَى هَاهُنَا لِطَلَبِ الرِّزْقِ، قَالَ شَقِيقٌ: فَكَانَ سَبَبُ زُهْدِي كَلَامَ التُّرْكِيِّ، فَرَجَعَ فَتَصَدَّقَ بِجَمِيعِ مَالِهِ وَطَلَبَ الْعِلْمَ. قَالَ: حَاتِمٌ الْأَصَمُّ: كُنَّا مَعَ شَقِيقٍ الْبَلْخِيِّ وَنَحْنُ مُصَافُّو التُّرْكِ فِي يَوْمٍ لَا أَرَى فِيهِ إِلَّا رُءُوسًا تُبْدَرُ وَسُيُوفًا تَقْطَعُ، فَقَالَ لِي شَقِيقٌ وَنَحْنُ بَيْنَ الصَّفَّيْنِ: يَا حَاتِمُ، كَيْفَ تَرَى نَفْسَكَ فِي هَذَا الْيَوْمِ؟ تَرَاهَا مِثْلَهَا فِي اللَّيْلَةِ الَّتِي زُفَّتْ إِلَيْكَ امْرَأَتُكَ، فَقُلْتُ: لَا وَاللَّهِ، فَقَالَ: لَكِنِّي وَاللَّهِ أَرَى نَفْسِي فِي هَذَا الْيَوْمِ مِثْلَهَا فِي اللَّيْلَةِ الَّتِي زُفَّتْ فِيهَا امْرَأَتِي. قَالَ: ثُمَّ نَامَ بَيْنَ الصَّفَّيْنِ وَدَرَقَتُهُ تَحْتَ رَأْسِهِ حَتَّى سَمِعْتُ غَطِيطَهُ. عُمَيْرَةُ بْنُ أَبِي نَاجِيَةَ، أَبُو يَحْيَى:   كَانَ عَابِدًا نَاسِكًا دَائِمَ الْبُكَاءِ، وَكَانَ أَبُوهُ رُومِيًّا. [وَتُوَفِّيَ عُمَيُرَةُ فِي هَذِهِ السُّنَّةِ]. مَعْمَرُ بْنُ رَاشِدٍ، أَبُو عُرْوَةَ الْبَصْرِيُّ: سَكَنَ الْيَمَنَ وَقَالَ: طَلَبْتُ الْعِلْمَ يَوْمَ مَاتَ الْحَسَنِ الْبَصْرِيِّ، وَسَمِعْتُ مِنْ قَتَادَةَ وَأَنَا ابْنُ أَرْبَعَ عَشْرَةَ سَنَةً، فَمَا مِنْ شَيْءٍ سَمِعْتُهُ فِي تِلْكَ السِّنِينَ إِلَّا وَكَأَنَّهُ مَكْتُوبٌ فِي صَدْرِي. وَسَمِعَ مِنَ الزُّهْرِيِّ وَغَيْرِهِ. وَرَوَى عَنْهُ الثَّوْرِيُّ، وَابْنُ عُيَيْنَةَ، وَابْنُ الْمُبَارَكِ. وَتُوُفِّيَ فِي هَذِهِ السَّنَةِ وَهُوَ ابْنُ ثَمَانٍ وَخَمْسِينَ سَنَةً. مُوسَى بْنُ سُلَيْمَانَ بْنِ عَلِيِّ بْنِ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ: كَانَ مِنْ وُجُوهِ بَنِي هَاشِمٍ وَأَفَاضِلِهِمْ، وَهُوَ أَخُو مُحَمَّدٍ، وَجَعْفَرٍ. قَدِمَ بَغْدَادَ فِي خِلَافَةِ الْمَنْصُورِ، فَتُوُفِّيَ بِهَا فِي هَذِهِ السَّنَةِ. هِشَامُ بْنُ الْعَلَاءِ بْنِ رَبِيعَةَ، أَبُو الْعَبَّاسِ - وَقِيلَ: أَبُو عَبْدِ اللَّهِ - الْجُرَشِيُّ الشَّامِيُّ: سَمِعَ عَطَاءَ بْنَ أَبِي رَبَاحٍ، وَنَافِعًا، وَمَكْحُولًا. رَوَى عَنْهُ ابْنُ الْمُبَارَكِ، وَوَكِيعٌ، وَشَبَابَةُ، نَزَلَ بَغْدَادَ وَحَدَّثَ بِهَا، وَوَلَّاهُ الْمَنْصُورُ بَيْتَ الْمَالِ، وَكَانَ ثِقَةً مِنْ خِيَارِ النَّاسِ. وَتُوُفِّيَ فِي هَذِهِ السَّنَةِ. هِشَامُ بْنُ أَبِي عَبْدِ اللَّهِ، وَاسْمُهُ سَنْبَرٌ، الدَّسْتُوَائِيُّ، مَوْلًى لِبَنِي سَدُوسٍ: كَانَ شَدِيدَ الْخَوْفِ [مِنَ اللَّهِ]، كَثِيرَ الْبُكَاءِ. قَالَ: سَعِيدُ بْنُ عَامِرٍ،: كَانَ هِشَامُ بْنُ أَبِي عَبْدِ اللَّهِ قَدْ أَظْلَمَ بَصَرُهُ مِنْ طُولِ الْبُكَاءِ، فَكُنْتَ تَرَاهُ يُبْصِرُ إِلَيْكَ وَلَا يَعْرِفُكَ حَتَّى تُكَلِّمَهُ. تُوُفِّيَ فِي هَذِهِ السَّنَةِ، وَقِيلَ: سَنَةَ اثْنَتَيْنِ وَخَمْسِينَ وَمِائَةٍ. وُهَيْبُ بْنُ الْوَرْدِ بْنِ أَبِي الْوَرْدِ،  مَوْلَى بَنِي مَخْزُومٍ، يُكَنَّى أَبَا أُمَيَّةَ، وَقِيلَ: أَبَا عُثْمَانَ: وَكَانَ اسْمُهُ عَبْدَ الْوَهَّابِ، فَصُغِّرَ فَقِيلَ وُهَيْبٌ. أَدْرَكَ عَطَاءً، وَمَنْصُورَ بْنَ زَاذَانَ، وَكَانَ شَدِيدَ الْوَرَعِ كَثِيرَ التَّعَبُّدِ، وَكَانَ سُفْيَانُ الثَّوْرِيُّ إِذَا فَرَغَ مِنْ حَدِيثِهِ يَقُولُ: قُومُوا بِنَا إِلَى الطَّبِيبِ، يَعْنِي وُهَيْبًا. قَالَ قَادِمٌ الدَّيْلَمِيُّ: قِيلَ لِوُهَيْبِ بْنِ الْوَرْدِ: أَلَا تَشْرَبُ مِنْ زَمْزَمَ، قَالَ: بِأَيِّ دَلْوٍ. قَالَ الْمَرْوَزِيُّ: وَسَمِعْتُ عَبْدَ الْوَهَّابِ الْوَرَّاقَ يَقُولُ: قَالَ شُعَيْبُ بْنُ حَرْبٍ: مَا احْتَمَلُوا لِأَحَدٍ مَا احْتَمَلُوا لِوُهَيْبٍ، كَانَ يَشْرَبُ بِدَلْوِهِ. قَالَ: ابْنُ عِيسَى،: سَمِعْتُ ابْنَ الْمُبَارَكِ يَقُولُ: مَا جَلَسْتُ إِلَى أَحَدٍ كَانَ أَنْفَعَ لِي مُجَالَسَةً مِنْ وُهَيْبٍ، وَكَانَ لَا يَأْكُلُ مِنَ الْفَوَاكِهِ، وَكَانَ إِذَا انْقَضَتِ السَّنَةُ وَذَهَبَتِ الْفَوَاكِهُ يَكْشِفُ عَنْ بَطْنِهِ وَيَنْظُرُ إِلَيْهِ وَيَقُولُ: يَا وُهَيْبُ مَا أَرَى بِكَ بَأْسًا، مَا أَرَى تَرْكَكَ الْفَوَاكِهَ ضَرَّكَ شَيْئًا. قَالَ: بِشْرُ بْنُ الْحَارِثِ: كَانَ وُهَيْبُ بْنُ الْوَرْدِ تَئِنُّ خُضْرَةُ الْبَقْلِ مِنْ بَطْنِهِ مِنَ الْهُزَالِ. قَالَ ابْنُ مَخْلَدٍ: وَحَدَّثَنَا أَحْمَدُ بْنُ الْفَتْحِ، قَالَ: سَمِعْتُ بِشْرًا يَقُولُ: بَلَغَنِي أَنَّ وُهَيْبًا كَانَ إِذَا أُتِيَ بِقُرْصَيْهِ بَكَى حَتَّى يُبِلَّهُمَا. قَالَ أَبُو بَكْرِ بْنُ عُبَيْدٍ: حَدَّثَنِي مُحَمَّدُ بْنُ يَزِيدَ بْنِ خُنَيْسٍ، قَالَ: حَلَفَ وُهَيْبُ بْنُ الْوَرْدِ أَلَّا يَرَاهُ اللَّهُ ضَاحِكًا وَلَا أَحَدٌ مِنْ خَلْقِهِ حَتَّى يَعْلَمَ مَا يَأْتِي بِهِ رُسُلُ اللَّهِ. قَالَ: فَسَمِعُوهُ يَقُولُ عِنْدَ الْمَوْتِ: وَفَيْتَ لِي وَلَمْ أَفِ لَكَ. تُوُفِّيَ وُهَيْبٌ فِي هَذِهِ السَّنَةِ. وَفِيهَا تُوُفِّيَ عُبَيْدُ ابْنُ بِنْتِ ابْنِ أَبِي لَيْلَى قَاضِي الْكُوفَةِ، فَاسْتُقْضِيَ [ مَكَانَهُ ] شَرِيكُ بْنُ عَبْدِ اللَّهِ النَّخَعِيُّ. وَفِيهَا مَاتَ هِشَامُ بْنُ الْغَازِ بْنِ رَبِيعَةَ الْجُرَشِيُّ، ( وَقِيلَ: سَنَةَ سِتٍّ وَخَمْسِينَ، وَقِيلَ: تِسْعٍ وَخَمْسِينَ ). وَعَبْدُ الرَّحْمَنِ بْنُ يَزِيدَ بْنِ جَابِرٍ. وَثَوْرُ بْنُ زَيْدٍ. وَعَبْدُ الْحَمِيدِ بْنُ جَعْفَرِ بْنِ عَبْدِ اللَّهِ الْأَنْصَارِيُّ. وَالضَّحَّاكُ بْنُ عُثْمَانَ بْنِ عَبْدِ اللَّهِ بْنِ خَالِدِ بْنِ حِزَامٍ مِنْ وَلَدِ أَخِي حَكِيمِ بْنِ حِزَامٍ. وَفِطْرُ بْنُ خَلِيفَةَ الْكُوفِيُّ. فِطْرٌ: بِالْفَاءِ وَالرَّاءِ الْمُهْمَلَةِ. ( وَالْجُرَشِيُّ: بِضَمِّ الْجِيمِ، وَبِالشِّينِ الْمُعْجَمَةِ ).

     ✧ Ibrāhīm b. Nashīṭ b. Yūsuf, whose kunyah is Abū Bakr: He was a jurist and a devoted worshipper. He saw ʿAbd Allāh b. al-Ḥārith and heard from him. He took part in the expedition against Constantinople during the caliphate of al-Walīd b. ʿAbd al-Malik in the year ninety-eight, together with Maslamah b. ʿAbd al-Malik. Al-Layth b. Saʿd, Ibn al-Mubārak, Rishdīn b. Saʿd, and Ibn Wahb narrated from him. He died in this year. Ḥaywah b. Shurayḥ b. Ṣafwān b. Mālik, Abū Zurʿah al-Tujībī: He narrated from ʿUqbah b. Muslim, and he was a jurist and a devoted worshipper whose supplication was answered. Al-Layth, Ibn al-Mubārak, Ibn Lahīʿah, and Ibn Wahb narrated from him. Ibn al-Mubārak said: No one was described to me but that when I saw him he fell short of the description, except Ḥaywah b. Shurayḥ, for seeing him was greater than his description. Khālid b. al-Firz said: Ḥaywah b. Shurayḥ was a constant supplicator, one of the weepers, and he was in very straitened circumstances. One day I sat with him while he was alone, absorbed in supplication. I said: May God have mercy on you; would you not supplicate God to expand your livelihood? He said: Then he looked right and left and saw no one, so he took a pebble from the ground and said: O God, make it gold. He said: And, by God, there it was, an ingot of gold in his palm; I have never seen anything more beautiful than it. He said: Then he tossed it to me and said: There is no good in this world except the Hereafter. Then he turned to me and said: He knows best what is right for His servants. I said: What shall I do with it? He said: Spend it. And, by God, I was awed by what he wanted. Muḥammad b. Bashshār al-Yashkurī said: When Abū ʿAwn came to Egypt and killed those he killed and took control of the country, he sent to Ḥaywah b. Shurayḥ: Come to me. He said: So he came and entered upon him, and he said: We are a company of kings; we are not to be disobeyed. Whoever disobeys us we kill. I have appointed you qāḍī. [He said:] Or shall I instruct my family? He said: Go. He said: So he went to his family, washed his head and beard, applied some perfume, put on the cleanest clothes he could find, then came and entered upon him and said: Who has made sorcerers more worthy of what they say than us? Judge what you are to judge; I will not take charge of anything for you. He said: So he gave him permission, and he returned. Ḥaywah b. Shurayḥ died in this year. Al-Ḥasan b. ʿUmārah b. al-Muḍarrib, Abū Muḥammad al-Kūfī, client of Bajīlah: He related from al-Zuhrī, Abū Isḥāq al-Sabīʿī, Abū Zuhayr al-Makkī, ʿAmr b. Dīnār, and others. Abū Yūsuf al-Qāḍī and Shabābah narrated from him. He served as qāḍī in Baghdad during the caliphate of al-Manṣūr. Then al-Manṣūr sent for ʿUbayd Allāh b. Muḥammad b. Ṣafwān in Makkah, someone to bring him. When he arrived, he appointed him qāḍī and attached al-Ḥasan b. ʿUmārah to al-Mahdī. Jabalah b. Sulaymān said: A man came to al-Ḥasan b. ʿUmārah and said: Misʿar b. Kidām owes me seven hundred dirhams for the price of flour and other things, and he has delayed payment, saying: I have nothing today. So al-Ḥasan b. ʿUmārah paid it to him and said: Give Misʿar whenever he wants, and when something accumulates for you against him, come to me and I will pay you. They have impugned al-Ḥasan b. ʿUmārah, and Shuʿbah testified that he was a liar. Ibn al-Madīnī said: His affair is clearer than that. It was said to him: He used to make mistakes. He said: And what was it he used to make mistakes in? He held that he used to fabricate ḥadīth. Yaḥyā said: His ḥadīth is not to be written. Aḥmad and Muslim b. al-Ḥajjāj said: He is matrūk al-ḥadīth (abandoned in ḥadīth). Al-Fallās said: He is a truthful, righteous man, prone to much error, abandoned in ḥadīth. Al-Sājī said: The people of ḥadīth are agreed on abandoning his ḥadīth. Sufyān b. ʿUyaynah said: When I heard al-Ḥasan b. ʿUmārah narrating from al-Zuhrī and ʿAmr b. Dīnār, I put my finger in my ear. Al-Ḥasan b. ʿUmārah died in this year. Shaqīq b. Ibrāhīm, Abū ʿAlī al-Balkhī: He possessed great wealth, gave it up, became ascetic, and accompanied Ibrāhīm b. Adham. ʿAlī b. Muḥammad b. Shaqīq said: My grandfather had three hundred villages, yet he had no shroud in which to be shrouded. He put all that before him, and his clothes and his sword are hung up to this day for people to seek blessing from them. He had entered the lands of the Turks for trade while still a youth, and he entered their idol temple and said to their keeper: This which you are upon is false, and this creation has a Creator unlike anything, the Provider of everything. The keeper said to him: Your words do not match your deeds. He said: How so? He said: You claim that you have a powerful Creator, yet you have taken the trouble to come here seeking provision. Shaqīq said: That Turk's speech was the cause of my asceticism. So he returned, gave away all his wealth in charity, and sought knowledge. Ḥātim al-Aṣamm said: We were with Shaqīq al-Balkhī, facing the Turks in battle on a day when I saw nothing but heads being struck off and swords cutting. Shaqīq said to me while we were between the two lines: Ḥātim, how do you find yourself on this day? Do you see it as the night when your wife was led to you? I said: No, by God. He said: But I, by God, find myself on this day as on the night when my wife was led to me. He said: Then he slept between the two lines with his shield under his head until I heard him snoring. ʿUmayrah b. Abī Nājiyah, Abū Yaḥyā: He was a devoted worshipper, an ascetic, constantly weeping, and his father was a Byzantine. [And ʿUmayrah died in this year]. Maʿmar b. Rāshid, Abū ʿUrwah al-Baṣrī: He settled in Yemen and said: I sought knowledge the day al-Ḥasan al-Baṣrī died, and I heard from Qatādah when I was fourteen years old. There is nothing I heard in those years but it is as if written in my chest. He heard from al-Zuhrī and others. Al-Thawrī, Ibn ʿUyaynah, and Ibn al-Mubārak narrated from him. He died in this year at the age of fifty-eight. Mūsā b. Sulaymān b. ʿAlī b. ʿAbd Allāh b. ʿAbbās: He was one of the notables of Banū Hāshim and their most virtuous, and he was the brother of Muḥammad and Jaʿfar. He came to Baghdad during the caliphate of al-Manṣūr and died there in this year. Hishām b. al-ʿAlāʾ b. Rabīʿah, Abū al-ʿAbbās—or it is said Abū ʿAbd Allāh—al-Jurashī al-Shāmī: He heard from ʿAṭāʾ b. Abī Rabāḥ, Nāfiʿ, and Makḥūl. Ibn al-Mubārak, Wakīʿ, and Shabābah narrated from him. He settled in Baghdad and related ḥadīth there, and al-Manṣūr appointed him over the treasury. He was trustworthy, one of the best of people. He died in this year. Hishām b. Abī ʿAbd Allāh, whose name was Sanbar, al-Dastuwāʾī, client of Banū Sadūs: He was intense in fear [of God], given to much weeping. Saʿīd b. ʿĀmir said: Hishām b. Abī ʿAbd Allāh's eyesight had darkened from prolonged weeping. You would see him looking at you and not recognize you until you spoke to him. He died in this year, though it is also said in the year one hundred fifty-two. Wuhayb b. al-Ward b. Abī al-Ward, client of Banū Makhzūm, whose kunyah is Abū Umayyah, or it is said Abū ʿUthmān: His name was ʿAbd al-Wahhāb, and it was made diminutive, so he was called Wuhayb. He met ʿAṭāʾ and Manṣūr b. Zādhān. He was extremely scrupulous and much given to worship. When Sufyān al-Thawrī finished his ḥadīth session he would say: Let us go to the physician, meaning Wuhayb. Qādim al-Daylamī said: It was said to Wuhayb b. al-Ward: Will you not drink from Zamzam? He said: With which bucket? Al-Marwazī said: I heard ʿAbd al-Wahhāb al-Warrāq say: Shuʿayb b. Ḥarb said: They did not put up with anyone what they put up with Wuhayb; he used to drink with his own bucket. Ibn ʿĪsā said: I heard Ibn al-Mubārak say: I never sat with anyone whose company was more beneficial to me than Wuhayb's. He did not eat fruit, and when the year ended and fruit was gone he would uncover his belly and look at it and say: Wuhayb, I see no harm in you; I see that your abstaining from fruit has not harmed you at all. Bishr b. al-Ḥārith said: Wuhayb b. al-Ward's belly would groan from the greenness of vegetables because of his emaciation. Ibn Makhlad said: Aḥmad b. al-Fatḥ narrated to us, saying: I heard Bishr say: It reached me that when Wuhayb was brought his two loaves he would weep until he moistened them. Abū Bakr b. ʿUbayd said: Muḥammad b. Yazīd b. Khunays narrated to me, saying: Wuhayb b. al-Ward swore that neither God nor any of His creatures would see him laughing until he knew what God's messengers would bring. He said: They heard him say at death: You have been faithful to me and I have not been faithful to You. Wuhayb died in this year. In this year also died ʿUbayd, the son of the daughter of Ibn Abī Laylā, qāḍī of Kufa, and Sharīk b. ʿAbd Allāh al-Nakhaʿī was appointed qāḍī in his place. In it died Hishām b. al-Ghāz b. Rabīʿah al-Jurashī—though it is said in the year fifty-six, and it is said fifty-nine—and ʿAbd al-Raḥmān b. Yazīd b. Jābir, Thawr b. Zayd, and ʿAbd al-Ḥamīd b. Jaʿfar b. ʿAbd Allāh al-Anṣārī. And al-Ḍaḥḥāk b. ʿUthmān b. ʿAbd Allāh b. Khālid b. Ḥizām, from the descendants of the brother of Ḥakīm b. Ḥizām, and Fiṭr b. Khalīfah al-Kūfī. Fiṭr: with fāʾ and unpointed rāʾ. (Al-Jurashī: with ḍammah on the jīm, and with pointed shīn.)

202. Tarikh (al-Tabari) 2877No grade recorded

     ثُمَّ دَخَلَتْ سَنَةُ أَرْبَعٍ وَخَمْسِينَ وَمِائَةٍ فِي هَذِهِ السَّنَةِ سَارَ الْمَنْصُورُ إِلَى الشَّامِ وَبَيْتِ الْمَقْدِسِ، وَسَيَّرَ يَزِيدَ بْنَ حَاتِمِ بْنِ قَبِيصَةَ بْنِ الْمُهَلَّبِ بْنِ أَبِي صُفْرَةَ إِلَى إِفْرِيقِيَّةَ فِي خَمْسِينَ أَلْفًا لِحَرْبِ الْخَوَارِجِ  الَّذِينَ قَتَلُوا عُمَرَ بْنَ حَفْصٍ وَأَنْفَقَ عَلَى هَذَا الْجَيْشِ نَحْوًا مِنْ ثَلَاثَةٍ وَسِتِّينَ أَلْفَ أَلْفِ دِرْهَمٍ.

     ✧ Then the year 154 AH began In this year al-Manṣūr traveled to Syria and Jerusalem, and he dispatched Yazīd b. Ḥātim b. Qabīṣah b. al-Muhallab b. Abī Ṣufrah to Ifrīqiyyah with fifty thousand men to fight the Khawārij who had killed ʿUmar b. Ḥafṣ. He spent on this army approximately sixty-three million dirhams.

203. Tarikh (al-Tabari) 2878No grade recorded

     وَجَهَّزَ يَزِيدَ بْنَ حَاتِمٍ فِي خَمْسِينَ أَلْفًا،  وَوَلَّاهُ بِلَادَ إِفْرِيقِيَّةَ، وَأَمَرَهُ بِقِتَالِ الْخَوَارِجِ، وَأَنْفَقَ عَلَى هَذَا الْجَيْشِ نَحْوًا مِنْ ثَلَاثَةٍ وَسِتِّينَ أَلْفَ أَلْفِ دِرْهَمٍ.

     ✧ He equipped Yazīd b. Ḥātim with fifty thousand men, appointed him over the lands of Ifrīqiyyah, and commanded him to fight the Khawārij. He spent on this army approximately sixty-three million dirhams.

204. Tarikh (al-Tabari) 2879No grade recorded

     وَفِيهَا: عَزَمَ الْمَنْصُورُ عَلَى بِنَاءِ مَدِينَةِ الرَّافِقَةِ،  فَلَمَّا أَرَادَ بِنَاءَهَا امْتَنَعَ أَهْلُ الرَّقَّةِ وَأَرَادُوا مُحَارَبَتَهُ، وَقَالُوا: يُعَطِّلُ عَلَيْنَا أَسْوَاقَنَا وَيُذْهِبُ مَعَايِشَنَا وَيُضَيِّقُ مَنَازِلَنَا. فَهَمَّ بِمُحَارَبَتِهِمْ. وَالرَّافِقَةُ عَلَى شَطِّ الْفُرَاتِ، كَانَتِ الرَّقَّةُ إِلَى جَانِبِهَا، فَخَرِبَتِ الرَّقَّةُ. وَالرَّافِقَةُ تُعْرَفُ الْيَوْمَ بِالرَّقَّةِ.

     ✧ In it: al-Manṣūr resolved to build the city of al-Rāfiqah. When he wanted to build it, the people of al-Raqqah refused and wanted to fight him, saying: "He will disrupt our markets, take away our livelihoods, and constrict our dwellings." So he considered fighting them. Al-Rāfiqah is on the bank of the Euphrates; al-Raqqah was beside it, and al-Raqqah fell into ruin. Al-Rāfiqah is known today as al-Raqqah.

205. Tarikh (al-Tabari) 2880No grade recorded

     وَسَقَطَتْ فِي هَذِهِ السَّنَةِ الصَّاعِقَةُ فَقَتَلَتْ بِالْمَسْجِدِ خَمْسَةَ نَفَرٍ. وقيل: فَقَتَلَتْ سِتَّةَ نَفَرٍ.

     ✧ And in this year a thunderbolt fell and killed five people in the mosque. It is also said: it killed six people.

206. Tarikh (al-Tabari) 2881No grade recorded

     وَفِيهَا اسْتَعْمَلَ عَلَى الْبَصْرَةِ عَبْدَ الْمَلِكِ بْنَ ظَبْيَانَ النُّمَيْرِيَّ

     ✧ In it, he appointed ʿAbd al-Malik b. Ẓabyān al-Numayrī over al-Baṣrah.

207. Tarikh (al-Tabari) 2882No grade recorded

     وَغَزَا الصَّائِفَةَ زُفَرُ بْنُ عَاصِمٍ الْهِلَالِيُّ فَبَلَغَ الْفُرَاتَ.

     ✧ Zufar b. ʿĀṣim al-Hilālī raided the summer expedition and reached the Euphrates.

208. Tarikh (al-Tabari) 2883No grade recorded

     وَفِيهَا: حَجَّ بِالنَّاسِ مُحَمَّدُ بْنُ إِبْرَاهِيمَ، وَهُوَ كَانَ الْعَامِلَ عَلَى مَكَّةَ وَالطَّائِفِ.   وَكَانَ عَلَى الْمَدِينَةِ الْحَسَنُ بْنُ زَيْدٍ، وَعَلَى الْكُوفَةِ مُحَمَّدُ بْنُ سُلَيْمَانَ، وَعَلَى الْبَصْرَةِ عَبْدُ الْمَلِكِ بْنُ أَيُّوبَ، وَعَلَى قَضَائِهَا سَوَّارٌ، وَعَلَى السِّنْدِ هِشَامُ بْنُ عَمْرٍو، وَعَلَى إِفْرِيقِيَةَ يَزِيدُ بْنُ حَاتِمٍ، وَعَلَى مِصْرَ مُحَمَّدُ بْنُ سَعِيدٍ.

     ✧ In it: Muḥammad b. Ibrāhīm led the people in the pilgrimage, and he was the governor over Makkah and al-Ṭāʾif. Over al-Madīnah was al-Ḥasan b. Zayd, over al-Kūfah Muḥammad b. Sulaymān, over al-Baṣrah ʿAbd al-Malik b. Ayyūb, and over its judiciary Sawwār, over al-Sind Hishām b. ʿAmr, over Ifrīqiyah Yazīd b. Ḥātim, and over Miṣr Muḥammad b. Saʿīd.

209. Tarikh (al-Tabari) 2884No grade recorded

     إِبْرَاهِيمُ بْنُ يَزِيدَ بْنِ شَرَاحِيلَ، أَبُو خُزَيْمَةَ: دَخَلَ عَلَى عَبْدِ اللَّهِ بْنِ الْحَارِثِ بْنِ جَزْءٍ، وَرَوَى عَنْ يَزِيدَ بْنَ أَبِي حَبِيبٍ. وَرَوَى عَنْهُ الْمُفَضَّلُ بْنُ فَضَالَةَ، وَجَرِيرُ بْنُ حَازِمٍ، وَرِشْدِينُ بْنُ سَعْدٍ. وَوَلِيَ الْقَضَاءَ بِمِصْرَ بَعْدَ أَنْ عَرَضَهُ الْأَمِيرُ عَبْدُ الْمَلِكِ بْنِ يَزِيدَ أَبُو عَوْنٍ عَلَى السَّيْفِ. تُوُفِّيَ فِي هَذِهِ السَّنَةِ. أَشْعَبُ الطَّامِعُ،  وَيُقَالُ إِنَّ اسْمَهُ شُعَيْبٌ، وَاسْمُ أَبِيهِ جُبَيْرٌ: وُلِدَ أَشْعَبُ سَنَةَ تِسْعٍ مِنَ الْهِجْرَةِ، وَكَانَ أَشْعَبُ خَالَ الْأَصْمَعِيِّ، وَقِيلَ: خَالَ الْوَاقِدِيِّ. وَفِي كُنْيَتِهِ قَوْلَانِ، أَحَدُهُمَا: أَبُو الْعَلَاءِ، وَالثَّانِي: أَبُو إِسْحَاقَ. وَفِي اسْمِ أُمِّهِ ثَلَاثَةُ أَقْوَالٍ، أَحَدُهَا: جَعْدَةُ مَوْلَاةُ أَسْمَاءَ بِنْتِ أَبِي بَكْرٍ، وَالثَّانِي: أُمُّ حُمَيْدَةَ، وَالثَّالِثُ: أُمُّ حَمِيدَةَ بِفَتْحِ الْحَاءِ. وَاتَّفَقُوا أَنَّهُ مَوْلًى، وَاخْتَلَفُوا فِي مَوْلَاهُ عَلَى أَرْبَعَةِ أَقْوَالٍ: أَحَدُهَا: عُثْمَانُ بْنُ عَفَّانَ، وَالثَّانِي سَعِيدُ بْنُ الْعَاصِ، وَالثَّالِثُ: عَبْدُ اللَّهِ بْنُ الزُّبَيْرِ، وَالرَّابِعُ: فَاطِمَةُ بِنْتُ الْحُسَيْنِ. وَعَمَّرَ دَهْرًا طَوِيلًا، وَكَانَ قَدْ أَدْرَكَ زَمَنَ عُثْمَانَ بْنِ عَفَّانَ، قَرَأَ الْقُرْآنَ وَتَنَسَّكَ. وَرَوَى عَنْ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ، وَالْقَاسِمِ بْنِ مُحَمَّدٍ، وَسَالِمِ بْنِ عَبْدِ اللَّهِ، وَعِكْرِمَةَ. وَتُوُفِّيَ فِي هَذِهِ السَّنَةِ، وَلَهُ أَخْبَارٌ طَرِيفَةٌ. قَالَ: أَبُو الْعَبَّاسِ نَسِيمٌ الْكَاتِبُ،: قِيلَ لِأَشْعَبَ: طَلَبْتَ الْعِلْمَ، وَجَالَسْتَ النَّاسَ، ثُمَّ تَرَكْتَ، فَلَوْ جَلَسْتَ لَنَا فَسَمِعْنَا مِنْكَ، فَقَالَ: نَعَمْ، فَجَلَسَ لَهُمْ فَقَالُوا: حَدِّثْنَا، فَقَالَ: سَمِعْتُ عِكْرِمَةَ يَقُولُ: سَمِعْتُ ابْنَ الْعَبَّاسِ يَقُولُ: سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ: "خَلَّتَانِ لَا تَجْتَمِعَانِ فِي مُؤْمِنٍ ". ثُمَّ سَكَتَ، فَقَالُوا: مَا الْخَلَّتَانِ؟ فَقَالَ: نَسِيَ عِكْرِمَةُ وَاحِدَةً وَنَسِيتُ أَنَا الْأُخْرَى. قَالَ الْوَاقِدِيُّ: لَقِيتُ أَشْعَبَ يَوْمًا فَقَالَ لِي: يَا ابْنَ وَاقِدٍ قَدْ وَجَدْتَ دِينَارًا، فَكَيْفَ أَصْنَعُ بِهِ؟ قُلْتُ: تُعَرِّفُهُ؟ قَالَ: سُبْحَانَ اللَّهِ، قَلْتُ: فَمَا الرَّأْيُ؟ قَالَ: أَشْتَرِي بِهِ قَمِيصًا وَأُعَرِّفُهُ، قُلْتُ: إِذًا لَا يَعْرِفُهُ أَحَدٌ، قَالَ: فَذَاكَ أُرِيدُ. [قَالَ الْمُصَنِّفُ]: وَقَدْ نُقِلَتْ عَنْ أَشْعَبَ كَلِمَاتٌ مُضْحِكَاتٌ وَنَوَادِرُ. قَالَ الْهَيْثَمُ بْنُ عَدِيٍّ: أَسْلَمَتْهُ فَاطِمَةُ بِنْتُ الْحُسَيْنِ إِلَى الْبَزَّازِينَ، فَقِيلَ لَهُ: أَيْنَ بَلَغْتَ مِنْ مَعْرِفَةِ الْبَزِّ؟ قَالَ: أُحْسِنُ أَنْشُرُ وَلَا أُحْسِنُ أَطْوِي، وَأَرْجُو أَنْ أَتَعَلَّمَ الطَّيَّ. وَمَرَّ بِرَجُلٍ يَتَّخِذُ طَبَقًا، فَقَالَ: اجْعَلْهُ وَاسِعًا لَعَلَّهُمْ أَنْ يُهْدُونَ إِلَيْنَا فِيهِ. وَقَالَ أَبُو عَبْدِ الرَّحْمَنِ الْمُقْرِيُّ: قَالَ أَشْعَبُ: مَا خَرَجْتُ فِي جِنَازَةٍ قَطُّ فَرَأَيْتُ اثْنَيْنِ يَتَشَاوَرَانِ إِلَّا ظَنَنْتُ أَنَّ الْمَيِّتَ قَدْ أَوْصَى لِي بِشَيْءٍ. قَالَ سُلَيْمَانُ الشَّاذَكُونِيُّ: كَانَ لِي بُنَيٌّ فِي الْمَكْتَبِ فَانْصَرَفَ إِلَيَّ يَوْمًا فَقَالَ: يَا أَبَتِ، أَلَا أُحَدِّثُكَ بِطَرِيفٍ؟ فَقُلْتُ: هَاتِ، فَقَالَ: كُنْتُ أَقْرَأُ عَلَى الْمُعَلِّمِ أَنَّ أَبِي يَدْعُوكَ وَأَشْعَبُ الطَّامِعُ عِنْدَهُ جَالِسٌ، فَلَبِسَ نَعْلَيْهِ وَقَالَ: امْشِ بَيْنَ يَدَيَّ، فَقُلْتُ: إِنَّمَا أَقْرَأُ عُشْرِي، فَقَالَ: عَجِبْتُ أَنْ تَفْلَحَ أَوْ يَفْلَحَ أَبُوكَ. سَعِيدُ بْنُ يَزِيدَ، أَبُو شُجَاعٍ الْقِتْبَانِيُّ:   رَوَى عَنْهُ اللَّيْثُ بْنُ سَعْدٍ، وَابْنُ الْمُبَارَكِ، وَكَانَ ثِقَةً مِنَ الْعُبَّادِ الْمُجْتَهِدِينَ. كَانَ إِذَا أَصْبَحَ عَصَبَ سَاقَهُ مِنْ طُولِ الْقِيَامِ. تُوُفِّيَ بِالْإِسْكَنْدَرِيَّةِ [فِي هَذِهِ السَّنَةِ]. سُلَيْمَانُ بْنُ أَبِي سُلَيْمَانَ الْمُورِيَانِيُّ، مَوْلَى بَنِي سُلَيْمٍ: كَانَ قَدِيمًا مَعَ ابْنِ هُبَيْرَةَ، ثُمَّ اسْتَكْتَبَهُ الْمَنْصُورُ، ثُمَّ أَخْبَرَ الْمَنْصُورَ أَنَّ خَالِدًا أَخَا أَبِي أَيُّوبَ، وَكَانَ بِالْأَهْوَازِ قَدْ جَمَعَ مَالًا عَظِيمًا، فَغَضِبَ عَلَيْهِ الْمَنْصُورُ فَحَبَسَهُ وَحَبَسَ أَخَاهُ خَالِدًا وَبَنِي أَخِيهِ، وَقَطَعَ أَيْدِي بَنِي أَخِيهِ وَقَتَلَهُمْ عَلَى مَا سَبَقَ ذِكْرُهُ. وَكَانَ أَبُو أَيُّوبَ [سُلَيْمَانُ] كَرِيمًا جَوَادًا. قَالَ ابْنُ شُبْرُمَةَ: زَوَّجْتُ ابْنِي عَلَى أَلْفَيْ دِرْهَمٍ فَلَمْ أَقْدِرْ عَلَيْهَا، فَفَكَّرْتُ فِيمَنْ أَقْصِدُ، فَوَقَعَ فِي قَلْبِي أَبُو أَيُّوبَ الْمُورِيَانِيُّ، فَدَخَلْتُ عَلَيْهِ فَقَالَ: لَكَ أَلْفَانِ، فَلَمَّا نَهَضْتُ لِأَقُومَ، قَالَ: وَالْمَهْرُ أَلْفَانِ فَأَيْنَ الْجِهَازُ؟ ثُمَّ قَالَ: أَلْفَانِ لِلْجِهَازِ، فَذَهَبْتُ لِأَقُومَ فَقَالَ: الْمَهْرُ وَالْجِهَازُ فَأَيْنَ الْخَادِمُ؟ وَلَكَ أَلْفَانِ لِلْخَادِمِ، فَذَهَبْتُ لِأَقُومَ فَقَالَ: وَالشَّيْخُ لَا يُصِيبُ شَيْئًا؟ وَلَكَ أَلْفَانِ، فَلَمْ أَزَلْ أَقُومُ وَيُقْعِدُنِي حَتَّى انْصَرَفْتُ مِنْ عِنْدِهِ بِخَمْسِينَ أَلْفًا. قَالَ: الْعَبَّاسُ بْنُ إِبْرَاهِيمَ، كَانَ أَبُو أَيُّوبَ إِذَا دَعَاهُ الْمَنْصُورُ يَصْفَرُّ وَيُرْعِدُ، فَإِذَا خَرَجَ مِنْ عِنْدِهِ تَرَاجَعَ لَوْنُهُ، فَقِيلَ لَهُ: إِنَّا نَرَاكَ مَعَ كَثْرَةِ دُخُولِكَ إِلَى أَمِيرِ الْمُؤْمِنِينَ وَأُنْسِهِ بِكَ إِذَا دَخَلْتَ إِلَيْهِ تُرْعِدُ، فَقَالَ: مَثَلِي وَمَثَلُكُمْ فِي هَذَا كَمَثَلِ بَازِي وَدِيكٍ تَنَاظَرَا، فَقَالَ الْبَازِي لِلدِّيكِ: مَا أَعْرِفُ أَقَلَّ وَفَاءً مِنْكَ، فَقَالَ: وَكَيْفَ ذَاكَ؟ فَقَالَ: تُؤْخَذُ بَيْضَةً وَيَحْضُنُكَ أَهْلُكَ وَتَخْرُجُ عَلَى أَيْدِيهِمْ فَيُطْعِمُونَكَ بِأَكُفِّهِمْ حَتَّى إِذَا كَبُرْتَ صِرْتَ لَا يَدْنُو مِنْكَ أَحَدٌ إِلَّا طِرْتَ هَا هُنَا وَهَا هُنَا وَصِحْتَ، فَإِذَا عَلَوْتَ حَائِطَ دَارٍ كُنْتَ فِيهَا سِنِينَ طِرْتَ مِنْهَا وَتَرَكْتَهَا وَصِرْتَ إِلَى غَيْرِهَا. وَأَنَا أُؤْخَذُ مِنَ الْجِبَالِ وَقَدْ كَبُرْتُ فَأُطْعَمُ الشَّيْءَ الْيَسِيرَ وَأُؤْنِسُ يَوْمًا أَوْ يَوْمَيْنِ ثُمَّ أُطْلَقَ عَلَى الصَّيْدِ فَأَطِيرُ وَحْدِي وَآخُذُهُ وَأَجِيءُ بِهِ إِلَى صَاحِبِي. فَقَالَ لَهُ الدِّيكُ: [ذَهَبَتْ عَنْكَ الْحُجَّةُ] أَمَا لَوْ رَأَيْتَ بَازِيًا فِي سَفُّودٍ مَا عُدْتَ إِلَيْهِمْ أَبَدًا، وَأَنَا فِي كُلِّ وَقْتٍ أَرَى السَّفَافِيدَ مَمْلُوءَةً دُيُوكًا وَأَبِيتُ مَعَهُمْ، فَأَنَا أَكْثَرُ وَفَاءً مِنْكَ، وَلَوْ عَرَفْتُمْ مِنَ الْمَنْصُورِ مَا أَعْرِفُ لَكُنْتُمْ أَسْوَأَ حَالًا مِنِّي عِنْدَ طَلَبِهِ إِيَّاكُمْ. تُوُفِّيَ أَبُو أَيُّوبَ فِي هَذِهِ السَّنَةِ. عَبْدُ الْعَزِيزِ بْنُ عَبْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ بْنِ عُمَرَ بْنِ الْخَطَّابِ الْعَدَوِيُّ الْمَدِينِيُّ: وَكَانَ مِنْ أَحْسَنِ النَّاسِ صُورَةً. عَنْ أَبِي هُرَيْرَةَ بْنِ جَعْفَرٍ الْمَخْزُومِيِّ: أَنَّ الدِّيبَاجَ مُحَمَّدَ بْنَ عَبْدِ اللَّهِ بْنِ عَمْرِو بْنِ عُثْمَانَ بْنِ عَفَّانَ، وَعَبْدَ الْعَزِيزِ بْنَ عَبْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ بْنِ عُمَرَ بْنِ الْخَطَّابِ خَطَبَا امْرَأَةً مِنْ قُرَيْشٍ، فَاخْتُلِفَ عَلَيْهَا فِي جَمَالِهِمَا، فَجَعَلَتْ تَسْأَلُ وَتَبْحَثُ إِلَى أَنْ خَرَجَتْ تُرِيدُ صَلَاةَ الْعَتَمَةِ فِي الْمَسْجِدِ، فَرَأَتْهُمَا قَائِمَيْنِ فِي الْقَمَرِ يَتَعَاتَبَانِ فِي أَمْرِهَا، فَنَظَرَتْ إِلَى بَيَاضِ عَبْدِ الْعَزِيزِ وَطُولِهِ، فَتَزَوَّجَتْهُ، فَجَمَعَ النَّاسَ وَأَوْلَمَ لِدُخُولِهَا، فَبَعَثَ إِلَى مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ عَمْرٍو فَدَعَاهُ فِيمَنْ دَعَاهُ، فَأَكْرَمَهُ وَأَجْلَسَهُ فِي مَجْلِسٍ شَرِيفٍ، فَلَمَّا فَرَغَ النَّاسُ بَرَّكَ لَهُ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ عَمْرٍو وَخَرَجَ وَهُوَ يَقُولُ: وَبَيْنَا أُرَجِّي أَنْ أَكُونَ وَلَيَّهَا رُمِيتُ بِعَرْقٍ مِنْ وَلِيمَتِهَا سُخْنُ قَالَ الزُّبَيْرُ: وَحَدَّثَنِي مُصْعَبُ بْنُ عُثْمَانَ، وَمُحَمَّدُ بْنُ الضَّحَّاكِ الْخِزَامِيُّ، وَمُحَمَّدُ بْنُ الْحَسَنِ الْمَخْزُومِيُّ وَغَيْرُهُمْ: أَنَّ عَبْدَ الْعَزِيزِ بْنَ عَبْدِ اللَّهِ كَانَ فِيمَنْ أُسِرَ مَعَ مُحَمِّدِ بْنِ عَبْدِ اللَّهِ بْنِ حَسَنٍ، فَلَمَّا قُتِلَ مُحَمَّدٌ حُمِلَ عَبْدُ الْعَزِيزِ إِلَى الْمَنْصُورِ فِي حَدِيدٍ، فَلَمَّا دَخَلَ عَلَيْهِ قَالَ لَهُ: مَا رَضِيتَ أَنْ خَرَجْتَ عَلَيَّ حَتَّى خَرَجْتَ مَعَكَ بِثَلَاثَةِ أَسْيَافٍ مِنْ وَلَدِكَ، فَقَالَ لَهُ عَبْدُ الْعَزِيزِ: يَا أَمِيرَ الْمُؤْمِنِينَ، صِلْ رَحِمِي وَاعْفُ عَنِّي وَاحْفَظْ فِيَّ عُمَرَ بْنَ الْخَطَّابِ، فَقَالَ: أَفْعَلُ، فَعَفَا عَنْهُ، فَقَالَ لَهُ عَبْدُ اللَّهِ بْنُ الرَّبِيعِ: يَا أَمِيرَ الْمُؤْمِنِينَ، اضْرِبْ عُنُقَهُ لَا يَطْمَعُ فِيكَ فِتْيَانُ قُرَيْشٍ، فَقَالَ لَهُ الْمَنْصُورُ: إِذَا قَتَلْتُ هَذَا فَعَلَى مَنْ تُحِبُّ أَنْ أَتَأَمَّرَ. عَلِيُّ بْنُ صَالِحِ بْنِ حَيٍّ: وُلِدَ هُوَ وَأَخُوهُ الْحَسَنُ تَوْأَمًا فِي بَطْنٍ، وَكَانَ عَلِيٌّ قَدْ تَقَدَّمَ بِسَاعَةٍ، وَكَانَ الْحَسَنُ يُعَظِّمُهُ وَيَقُولُ: قَالَ أَبُو مُحَمَّدٍ. وَكَانَ عَلِيٌّ كَثِيرَ الْعِبَادَةِ، وَأَسْنَدَ عَنْ جَمَاعَةٍ مِنَ التَّابِعِينَ، وَتُوُفِّيَ فِي هَذِهِ السَّنَةِ. قَالَ: الْحَسَنُ بْنُ حَيٍّ قَالَ لِي أَخِي عَلِيٌّ فِي اللَّيْلَةِ الَّتِي تُوُفِّيَ فِيهَا: اسْقِنِي مَاءً، وَكُنْتُ قَائِمًا أُصَلِّي، فَلَمَّا قَضَيْتُ الصَّلَاةَ أَتَيْتُهُ بِمَاءٍ فَقَلْتُ يَا أَخِي، فَقَالَ: لَبَّيْكَ، فَقُلْتُ: هَذَا مَاءٌ، فَقَالَ: قَدْ شَرِبْتُ السَّاعَةَ، فَقُلْتُ: مَنْ سَقَاكَ وَلَيْسَ فِي الْغُرْفَةِ غَيْرِي وَغَيْرُكَ؟ قَالَ: أَتَانِي جِبْرِيلُ السَّاعَةَ بِمَاءٍ فَسَقَانِي وَقَالَ لِي: أَنْتَ وَأَخُوكَ وَأَبُوكَ مَعَ النَّبِيِّينَ وَالصِّدِّيقِينَ وَالشُّهَدَاءِ وَالصَّالِحِينَ. وَخَرَجَتْ رُوحُهُ رَحْمَةُ اللَّهِ عَلَيْهِ. الْفَضْلُ بْنُ عَطِيَّةَ الْخُرَاسَانِيُّ الْمَرْوَزِيُّ، مَوْلَى بَنِي عَبْسٍ:  رَوَى عَنْ سَالِمِ بْنِ عَبْدِ اللَّهِ. عَنْ سَلَّامِ بْنِ سَالِمٍ، قَالَ: زَامَلْتُ الْفَضْلَ بْنَ عَطِيَّةَ إِلَى مَكَّةَ فَلَمَّا رَحَلْنَا مِنْ فَيْدٍ أَنْبَهَنِي فِي جَوْفِ اللَّيْلِ، فَقُلْتُ: مَا تَشَاءُ؟ قَالَ: أُرِيدُ أَنْ أُوصِيَ إِلَيْكَ، قُلْتُ: غَفَرَ اللَّهُ لَكَ وَأَنْتَ صَحِيحٌ، فَجَزِعْتُ مِنْ قَوْلِهِ، فَقَالَ: لَتَقْبَلَنَّ مَا أَقُولُ لَكَ، قُلْتُ: نَعَمْ فَأَخْبِرْنِي مَا الَّذِي حَمَلَكَ عَلَيْهَا هَذِهِ السَّاعَةَ؟ قَالَ: أُرِيتُ فِي مَنَامِي مَلَكَيْنِ فَقَالَا: إِنَّا قَدْ أُمِرْنَا بِقَبْضِ رُوحِكَ، فَقُلْتُ لَهُمْ: لَوْ أَخَّرْتُمَانِي إِلَى أَنْ أَقْضِيَ نُسُكِي، فَقَالَ: إِنَّ اللَّهَ عَزَّ وَجَلَّ قَدْ تَقَبَّلَ مِنْكَ نُسُكَكَ، ثُمَّ قَالَ أَحَدُهُمَا لِلْآخَرِ: افْتَحْ إِصْبَعَيْكَ، فَفَتَحَ السَّبَّابَةَ وَالْوُسْطَى فَخَرَجَ مِنْ بَيْنِهِمَا ثَوْبَانِ مَلَأَتْ خُضْرَتُهُمَا مَا بَيْنَ السَّمَاءِ وَالْأَرْضِ، فَقَالَا: هَذَا كَفَنُكَ مِنَ الْجَنَّةِ، ثُمَّ طَوَاهُ وَجَعَلَهُ بَيْنَ إِصْبَعَيْهِ، فَمَا وَرَدْنَا الْمَنْزِلَ حَتَّى قُبِضَ، فَإِذَا امْرَأَةٌ قَدِ اسْتَقْبَلَتْنَا وَهِيَ تَسْأَلُ الرِّفَاقَ: هَلْ فِيكُمُ الْفَضْلُ بْنُ عَطِيَّةَ؟ فَلَمَّا انْتَهَتْ إِلَيْنَا قُلْتُ: مَا حَاجَتُكِ إِلَى الْفَضْلِ؟ هَذَا الْفَضْلُ زَمِيلِي، فَقَالَتْ: رَأَيْتُ فِي الْمَنَامِ أَنَّهُ يُصَبِّحُنَا الْيَوْمَ رَجُلٌ مَيِّتٌ يُسَمَّى الْفَضْلُ بْنُ عَطِيَّةَ مِنْ أَهْلِ الْجَنَّةِ، فَأَحْبَبْتُ [أَنْ أَشْهَدَ] الصَّلَاةَ عَلَيْهِ. مُحَمَّدُ بْنُ عِمْرَانَ بْنِ إِبْرَاهِيمَ بْنِ طَلْحَةَ بْنِ عُبَيْدِ اللَّهِ التَّيْمِيُّ الْمَدَنِيُّ، أَبُو سُلَيْمَانَ: [وَلِيَ الْقَضَاءَ بِالْمَدِينَةِ لِبَنِي أُمَيَّةَ، ثُمَّ وَلَّاهُ ذَلِكَ الْمَنْصُورُ، وَكَانَ مَهِيبًا قَلِيلَ الْحَدِيثِ، وَ] مَاتَ بِالْمَدِينَةِ فِي هَذِهِ السَّنَةِ وَهُوَ عَلَى الْقَضَاءِ، فَبَلَغَ مَوْتُهُ الْمَنْصُورَ، فَقَالَ: الْيَوْمَ اسْتَوَتْ قُرَيْشٌ. عَنْ نُمَيْرٍ الْمَدَنِيِّ، قَالَ: قَدِمَ عَلَيْنَا أَمِيرُ الْمُؤْمِنِينَ الْمَنْصُورُ الْمَدِينَةَ، وَمُحَمَّدُ بْنُ عِمْرَانَ الطَّلْحِيُّ عَلَى قَضَائِهِ وَأَنَا كَاتِبُهُ، فَاسْتَعْدَى الْحَمَّالُونَ عَلَى أَمِيرِ الْمُؤْمِنِينَ فِي شَيْءٍ ذَكَرُوهُ، فَأَمَرَنِي أَنْ أَكْتُبَ إِلَيْهِ كِتَابًا بِالْحُضُورِ مَعَهُمْ وَإِنْصَافِهِمْ، فَقُلْتُ: اعْفُنِي مِنْ هَذَا فَإِنَّهُ يَعْرِفُ خَطِّي، فَقَالَ: اكْتُبْ، فَكَتَبْتُ ثُمَّ خَتَمَهُ وَقَالَ: لَا يَمْضِي بِهِ وَاللَّهِ غَيْرُكَ، فَمَضَيْتُ بِهِ إِلَى الرَّبِيعِ وَجَعَلْتُ أَعْتَذِرُ إِلَيْهِ، فَقَالَ: لَا تَفْعَلْ، فَدَخَلَ عَلَيْهِ بِالْكِتَابِ ثُمَّ خَرَجَ الرَّبِيعُ فَقَالَ لِلنَّاسِ وَقَدْ حَضَرَ وُجُوهُ أَهْلِ الْمَدِينَةِ وَالْأَشْرَافُ وَغَيْرُهُمْ: إِنَّ أَمِيرَ الْمُؤْمِنِينَ يَقْرَأُ عَلَيْكُمُ السَّلَامَ وَيَقُولُ لَكُمْ: إِنِّي قَدْ دُعِيتُ إِلَى مَجْلِسِ الْحُكْمِ فَلَا أَعْلَمَنَّ أَحَدًا قَامَ إِلَيَّ إِذَا خَرَجْتُ أَوْ بَدَأَنِي بِالسَّلَامِ. قَالَ: ثُمَّ خَرَجَ الْمُسَيَّبُ بَيْنَ يَدَيْهِ وَالرَّبِيعُ وَأَنَا خَلْفَهُ فِي إِزَارٍ وَرِدَاءٍ، فَسَلَّمَ عَلَى النَّاسِ، فَمَا قَامَ إِلَيْهِ أَحَدٌ، ثُمَّ مَضَى حَتَّى بَدَأَ بِالْقَبْرِ فَسَلَّمَ عَلَى الرَّسُولِ ﷺ، ثُمَّ الْتَفَتَ إِلَى الرَّبِيعِ، فَقَالَ: يَا رَبِيعُ، وَيْحَكَ أَخْشَى إِنْ رَآنِي مُحَمَّدُ بْنُ عِمْرَانَ أَنْ يَدْخُلَ قَلْبَهُ هَيْبَةٌ فَيَتَحَوَّلُ عَنْ مَجْلِسِهِ، وَتَاللَّهِ لَئِنْ فَعَلَ لَا وَلِيَ لِي وِلَايَةً أَبَدًا. قَالَ: فَلَمَّا رَآهُ - وَكَانَ مُتَّكِئًا - أَطْلَقَ رِدَاءَهُ عَلَى عَاتِقِهِ ثُمَّ احْتَبَى بِهِ وَدَعَى بِالْخُصُومِ وَبِالْحَمَّالِينَ، ثُمَّ دَعَا بِأَمِيرِ الْمُؤْمِنِينَ ثُمَّ ادَّعَوْا وَحَكَمَ عَلَيْهِ لَهُمْ، فَلَمَّا دَخَلَ الدَّارَ قَالَ لِلرَّبِيعِ: اذْهَبْ فَإِذَا قَامَ وَخَرَجَ مِنْ عِنْدِهِ مِنَ الْخُصُومِ فَادْعُهُ، فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، مَا دَعَا بِكَ حَتَّى تَفْرَغَ مِنْ أَمْرِ النَّاسِ جَمِيعًا، فَدَعَاهُ، فَلَمَّا دَخَلَ عَلَيْهِ سَلَّمَ، فَقَالَ: جَزَاكَ اللَّهُ عَنْ دِينِكَ وَعَنْ بَنِيكَ وَعَنْ حَسَبِكَ وَعَنْ خَلِيفَتِكَ أَحْسَنَ الْجَزَاءِ، قَالَ: قَدْ أَمَرْتُ لَكَ بِعَشَرَةِ آلَافِ دِينَارٍ فَاقْبِضْهَا، فَكَانَتْ عَامَّةَ أَمْوَالِ مُحَمَّدِ بْنِ عِمْرَانَ الطَّلْحِيِّ مِنْ تِلْكَ الصِّلَةِ. ابْنُ عَمَّارٍ أَبُو عَمْرِو بْنُ الْعَلَاءِ الْقَارِيُّ: وَقِيلَ: اسْمُهُ زَبَّانُ، وَقِيلَ: سُفْيَانُ، وَالصَّحِيحُ أَنَّ اسْمَهُ كُنْيَتُهُ، وَكَانَ أَبُوهُ عَلَى طِرَازِ الْحَجَّاجِ. وَجَدَهُ عَمَّارٌ حَمَلَ رَايَةَ عَلِيِّ [بْنِ أَبِي طَالِبٍ] عَلَيْهِ السَّلَامُ يَوْمَ صِفِّينَ. وُلِدَ أَبُو عَمْرِو بْنُ الْعَلَاءِ فِي سَنَةِ سَبْعِينَ فِي أَيَّامِ عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ. وَنَشَأَ بِالْبَصْرَةِ وَقَرَأَ عَلَى مُجَاهِدٍ، وَسَعِيدِ بْنِ جُبَيْرٍ، وَالْحَسَنِ، وَشَيْبَةَ بْنِ نَصَّاحٍ، وَيَحْيَى بْنِ يَعْمُرَ، وَابْنِ كَثِيرٍ. وَكَانَ مُقَدَّمًا فِي دَهْرِهِ، عَالِمًا بِالْقِرَاءَةِ. عَارِفًا بِوُجُوهِهَا، أَعْلَمَ النَّاسِ بِأُمُورِ الْعَرَبِ مَعَ صِدْقِ وَصِحَّةِ سَمَاعٍ. وَكَانَ قَدْ كَتَبَ عَنِ الْعَرَبِ الْفُصَحَاءِ مَا مَلَأَ بِهِ بَيْتًا إِلَى قَرِيبٍ مِنَ السَّقْفِ، ثُمَّ أَنَّهُ تَقَرَّى فَأَحْرَقَهَا كُلَّهَا، فَلَمَّا رَجَعَ مِنْ بَعْدُ إِلَى عِلْمِهِ لَمْ يَكُنْ عِنْدَهُ إِلَّا مَا قَدْ حَفِظَهُ، وَكَانَتْ عَامَّةُ أَخْبَارِهِ عَنْ أَعْرَابٍ قَدْ أَدْرَكُوا الْجَاهِلِيَّةَ. تُوُفِّيَ بِالْكُوفَةِ فِي هَذِهِ السَّنَةِ وَهُوَ ابْنُ أَرْبَعٍ وَثَمَانِينَ سَنَةً. وَفِيهَا مَاتَ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ الشُّعَيْثِيُّ النَّضْرِيُّ ( بِالنُّونِ ). وَفِيهَا مَاتَ عُثْمَانُ بْنُ عَطَاءٍ، وَجَعْفَرُ بْنُ بُرْقَانَ الْجَزَرِيُّ، وَأَشْعَبُ الطَّامِعُ، وَعُمَرُ بْنُ إِسْحَاقَ بْنِ يَسَارٍ أَخُو مُحَمَّدِ بْنِ إِسْحَاقَ. وَقُرَّةُ بْنُ خَالِدٍ أَبُو خَالِدٍ السَّدُوسِيُّ الْبَصْرِيُّ، وَهِشَامٌ الدَّسْتَوَائِيُّ، وَهُوَ هِشَامُ بْنُ أَبِي عَبْدِ اللَّهِ الْبَصْرِيُّ. ( الشُّعَيْثِيُّ بِضَمِّ الشِّينِ الْمُعْجَمَةِ، وَفِي آخِرِهِ ثَاءٌ مُثَلَّثَةٌ ).

     ✧ Ibrāhīm b. Yazīd b. Sharāḥīl, Abū Khuzaymah: He entered upon ʿAbd Allāh b. al-Ḥārith b. Jazʾ, and he narrated from Yazīd b. Abī Ḥabīb. Narrated from him al-Mufaḍḍal b. Faḍālah, Jarīr b. Ḥāzim, and Rishdīn b. Saʿd. He was appointed judge in Egypt after the amir ʿAbd al-Malik b. Yazīd Abū ʿAwn had offered him the sword. He died in this year. Ashʿab the greedy, and it is said his name was Shuʿayb, and his father's name was Jubayr: Ashʿab was born in the year nine of the Hijrah. Ashʿab was the maternal uncle of al-Aṣmaʿī, and it was said: the maternal uncle of al-Wāqidī. Regarding his kunyah there are two opinions, one of them: Abū al-ʿAlāʾ, and the second: Abū Isḥāq. Regarding his mother's name there are three opinions, one of them: Jaʿdah, the freedwoman of Asmāʾ bt. Abī Bakr, the second: Umm Ḥumaydah, and the third: Umm Ḥamīdah with a fatḥah on the ḥāʾ. They agreed that he was a mawlā, and they differed regarding his patron according to four opinions: one of them: ʿUthmān b. ʿAffān, the second: Saʿīd b. al-ʿĀṣ, the third: ʿAbd Allāh b. al-Zubayr, and the fourth: Fāṭimah bt. al-Ḥusayn. He lived a long time, and he had reached the era of ʿUthmān b. ʿAffān. He recited the Qurʾān and practiced devotion. He narrated from ʿAbd Allāh b. Jaʿfar, al-Qāsim b. Muḥammad, Sālim b. ʿAbd Allāh, and ʿIkrimah. He died in this year. He has amusing reports. Abū al-ʿAbbās Nasīm al-Kātib said: It was said to Ashʿab: "You sought knowledge and sat with people, then you left it. If only you would sit with us so we could hear from you." He said: "Yes." So he sat with them, and they said: "Narrate to us." He said: "I heard ʿIkrimah say: I heard Ibn al-ʿAbbās say: I heard the Messenger of God ﷺ say: 'Two qualities do not combine in a believer.'" Then he fell silent. They said: "What are the two qualities?" He said: "ʿIkrimah forgot one and I forgot the other." Al-Wāqidī said: I met Ashʿab one day, and he said to me: "O son of Wāqid, you have found a dinar, so what should I do with it?" I said: "Announce it?" He said: "Glory be to God." I said: "Then what is the right course?" He said: "Buy a shirt with it and announce it." I said: "Then no one will recognize it." He said: "That is what I want." [The author said]: Amusing sayings and anecdotes have been transmitted from Ashʿab. Al-Haytham b. ʿAdī said: Fāṭimah bt. al-Ḥusayn apprenticed him to the cloth merchants. He was asked: "How far have you reached in knowledge of cloth?" He said: "I am good at unfolding and not good at folding, and I hope to learn folding." He passed by a man making a large dish, and said: "Make it wide, perhaps they will send us a gift in it." Abū ʿAbd al-Raḥmān al-Muqrī said: Ashʿab said: "I never went out in a funeral procession and saw two people consulting together without thinking that the deceased had bequeathed something to me." Sulaymān al-Shādhakūnī said: I had a young son in the Qurʾān school. One day he came back to me and said: "O father, shall I tell you something amusing?" I said: "Go ahead." He said: "I was reciting to the teacher that my father invites you, and Ashʿab the greedy was sitting with him. He put on his sandals and said: 'Walk in front of me.' I said: 'I am only reciting my portion.' He said: 'I am amazed that you will succeed or that your father will succeed.'" Saʿīd b. Yazīd, Abū Shujāʿ al-Qitbānī: Al-Layth b. Saʿd and Ibn al-Mubārak narrated from him. He was trustworthy, one of the devoted, diligent worshippers. When morning came, he would bind his shin from the length of standing in prayer. He died in Alexandria [in this year]. Sulaymān b. Abī Sulaymān al-Mūriyānī, mawlā of Banū Sulaym: He had long been with Ibn Hubayrah, then al-Manṣūr appointed him as his scribe. Then he informed al-Manṣūr that Khālid, the brother of Abū Ayyūb, who was in al-Ahwāz, had amassed great wealth. Al-Manṣūr became angry with him and imprisoned him and his brother Khālid and his brother's sons, and cut off the hands of his brother's sons and killed them, as was previously mentioned. Abū Ayyūb [Sulaymān] was generous and munificent. Ibn Shubrumah said: I married my son for two thousand dirhams and could not obtain them. I thought about whom to approach, and Abū Ayyūb al-Mūriyānī came to my heart. I entered upon him and he said: "You shall have two thousand." When I rose to leave, he said: "The dower is two thousand, so where is the trousseau?" Then he said: "Two thousand for the trousseau." I went to leave, and he said: "The dower and the trousseau, so where is the servant? And you shall have two thousand for the servant." I went to leave, and he said: "And the shaykh gets nothing? You shall have two thousand." I kept rising and he kept seating me until I left him with fifty thousand. Al-ʿAbbās b. Ibrāhīm said: When al-Manṣūr summoned Abū Ayyūb, he would turn pale and tremble, and when he left him his color would return. It was said to him: "We see you, despite your frequent visits to the Commander of the Faithful and his familiarity with you, tremble when you enter upon him." He said: "My likeness and yours in this is as the likeness of a falcon and a rooster who debated. The falcon said to the rooster: 'I know none less loyal than you.' He said: 'How so?' He said: 'An egg is taken and your family broods over you, and you emerge into their hands, and they feed you from their palms until, when you grow up, no one comes near you but you fly here and there and cry out. When you climb onto the wall of a house where you have been for years, you fly away from it and leave it and go to another. As for me, I am taken from the mountains when I am grown, and I am fed a little and made tame for a day or two, then I am released to hunt, and I fly alone and seize it and bring it to my master.' The rooster said to him: '[The argument has left you.] If you had seen a falcon on a spit you would never return to them. As for me, at every moment I see spits full of roosters and I spend the night among them. So I am more loyal than you. If you knew of al-Manṣūr what I know, you would be in a worse state than I when he summons you.'" Abū Ayyūb died in this year. ʿAbd al-ʿAzīz b. ʿAbd Allāh b. ʿAbd Allāh b. ʿUmar b. al-Khaṭṭāb al-ʿAdawī al-Madanī: He was one of the most handsome of people in appearance. From Abū Hurayrah b. Jaʿfar al-Makhzūmī: al-Dībāj Muḥammad b. ʿAbd Allāh b. ʿAmr b. ʿUthmān b. ʿAffān and ʿAbd al-ʿAzīz b. ʿAbd Allāh b. ʿAbd Allāh b. ʿUmar b. al-Khaṭṭāb both sought the hand of a woman of Quraysh. She was given conflicting reports about their beauty, so she kept asking and investigating until she went out intending the evening prayer in the mosque. She saw them standing in the moonlight reproaching each other about her matter. She looked at the whiteness of ʿAbd al-ʿAzīz and his tall stature, and married him. He gathered the people and held a wedding feast for her entry. He sent to Muḥammad b. ʿAbd Allāh b. ʿAmr and invited him among those he invited, honored him, and seated him in a noble seat. When the people finished, Muḥammad b. ʿAbd Allāh b. ʿAmr blessed him and left, saying: While I was hoping to be her guardian, I was struck by a hot vein from her wedding feast. Al-Zubayr said: Muṣʿab b. ʿUthmān, Muḥammad b. al-Ḍaḥḥāk al-Khizāmī, Muḥammad b. al-Ḥasan al-Makhzūmī, and others narrated to me: ʿAbd al-ʿAzīz b. ʿAbd Allāh was among those captured with Muḥammad b. ʿAbd Allāh b. Ḥasan. When Muḥammad was killed, ʿAbd al-ʿAzīz was carried to al-Manṣūr in irons. When he entered upon him, he said to him: "It did not suffice you to rebel against me until you took out with you three swords from your sons." ʿAbd al-ʿAzīz said to him: "O Commander of the Faithful, maintain my kinship ties, pardon me, and preserve in me ʿUmar b. al-Khaṭṭāb." He said: "I will do so." So he pardoned him. Then ʿAbd Allāh b. al-Rabīʿ said to him: "O Commander of the Faithful, strike his neck so that the youths of Quraysh do not aspire against you." Al-Manṣūr said to him: "If I kill this one, over whom would you like me to be appointed?" ʿAlī b. Ṣāliḥ b. Ḥayy: He and his brother al-Ḥasan were born twins in one womb. ʿAlī had preceded by an hour. Al-Ḥasan used to honor him and say: "Abū Muḥammad said." ʿAlī was very devout in worship, and he transmitted from a group of the Successors. He died in this year. Al-Ḥasan b. Ḥayy said: My brother ʿAlī said to me on the night he died: "Give me water to drink," while I was standing praying. When I finished the prayer, I brought him water and said: "O my brother." He said: "At your service." I said: "This is water." He said: "I drank just now." I said: "Who gave you drink when there is no one in the room but me and you?" He said: "Gabriel came to me just now with water and gave me drink, and said to me: 'You and your brother and your father are with the prophets, the truthful, the martyrs, and the righteous.'" And his soul departed, may God have mercy on him. Al-Faḍl b. ʿAṭiyyah al-Khurāsānī al-Marwazī, mawlā of Banū ʿAbs: He narrated from Sālim b. ʿAbd Allāh. From Sallām b. Sālim, he said: I accompanied al-Faḍl b. ʿAṭiyyah to Makkah. When we departed from Fayd, he woke me in the middle of the night. I said: "What do you want?" He said: "I want to make a bequest to you." I said: "May God forgive you, but you are healthy." I was alarmed by his words. He said: "You must accept what I say to you." I said: "Yes, so tell me what has brought you to this at this hour." He said: "I saw in my sleep two angels, and they said: 'We have been commanded to take your soul.' I said to them: 'If only you would delay me until I complete my rites.' They said: 'God, mighty and majestic, has already accepted your rites from you.' Then one of them said to the other: 'Open your fingers.' He opened the index finger and the middle finger, and from between them came out two garments whose greenness filled what is between heaven and earth. They said: 'This is your shroud from Paradise.' Then he folded it and placed it between his fingers. We had not reached the stopping place before he was taken. Then a woman met us and was asking the caravans: 'Is al-Faḍl b. ʿAṭiyyah among you?' When she reached us, I said: 'What is your need for al-Faḍl? This is al-Faḍl, my companion.' She said: 'I saw in my sleep that a dead man named al-Faḍl b. ʿAṭiyyah, one of the people of Paradise, will reach us today, and I wanted to attend the prayer over him.'" Muḥammad b. ʿImrān b. Ibrāhīm b. Ṭalḥah b. ʿUbayd Allāh al-Taymī al-Madanī, Abū Sulaymān: [He was judge in Madinah for the Umayyads, then al-Manṣūr appointed him to that. He was awe-inspiring and narrated little, and] he died in Madinah in this year while he was judge. His death reached al-Manṣūr, and he said: "Today Quraysh has become equal." From Numayr al-Madanī, he said: The Commander of the Faithful al-Manṣūr came to us in Madinah, and Muḥammad b. ʿImrān al-Ṭalḥī was his judge, and I was his scribe. The porters complained against the Commander of the Faithful about something they mentioned. He ordered me to write to him a letter requiring his presence with them and giving them justice. I said: "Excuse me from this, for he knows my handwriting." He said: "Write." So I wrote, then he sealed it and said: "By God, no one but you will carry it." So I carried it to al-Rabīʿ and began to excuse myself to him. He said: "Do not do so." He entered with the letter, then al-Rabīʿ came out and said to the people, while the notables of Madinah and the nobles and others were present: "The Commander of the Faithful conveys peace to you and says to you: I have been summoned to the court of judgment, so let no one I know stand for me when I come out or greet me first." He said: Then al-Musayyab went before him, and al-Rabīʿ and I behind him, wearing a waist-wrapper and a cloak. He greeted the people, and no one stood for him. Then he proceeded until he began with the tomb and greeted the Messenger ﷺ. Then he turned to al-Rabīʿ and said: "O Rabīʿ, woe to you. I fear that if Muḥammad b. ʿImrān sees me, awe will enter his heart and he will move from his seat. By God, if he does, he will never be appointed by me again." He said: When he saw him—and he was reclining—he let his cloak fall on his shoulders, then gathered it around him, and called for the litigants and the porters. Then he called the Commander of the Faithful. Then they made their claims, and he ruled against him in their favor. When he entered the house, he said to al-Rabīʿ: "Go, and when he rises and the litigants leave him, call him." He said: "O Commander of the Faithful, he did not call you until he finished with all the people's affairs." So he called him. When he entered upon him, he greeted, and he said: "May God reward you on behalf of your religion, your sons, your lineage, and your caliph with the best reward." He said: "I have ordered ten thousand dinars for you, so take them." Thus the bulk of the wealth of Muḥammad b. ʿImrān al-Ṭalḥī came from that gift. Ibn ʿAmmār Abū ʿAmr b. al-ʿAlāʾ al-Qārī: It was said: his name was Zabbān, and it was said: Sufyān, but the correct view is that his name is his kunyah. His father was over the ṭirāz of al-Ḥajjāj. His grandfather ʿAmmār carried the banner of ʿAlī [b. Abī Ṭālib] ﷺ on the day of Ṣiffīn. Abū ʿAmr b. al-ʿAlāʾ was born in the year seventy during the days of ʿAbd al-Malik b. Marwān. He grew up in al-Baṣrah and recited to Mujāhid, Saʿīd b. Jubayr, al-Ḥasan, Shaybah b. Naṣṣāḥ, Yaḥyā b. Yaʿmur, and Ibn Kathīr. He was preeminent in his time, a scholar of qirāʾah, knowledgeable in its modes, the most learned of people in the affairs of the Arabs, with truthful and sound transmission. He had written down from the eloquent Arabs enough to fill a room almost to the ceiling. Then he devoted himself to piety and burned all of it. When he later returned to his knowledge, he had only what he had memorized. Most of his reports were from Bedouins who had lived into the pre-Islamic era. He died in al-Kūfah in this year at the age of eighty-four. In it also died Muḥammad b. ʿAbd Allāh al-Shuʿaythī al-Naḍrī (with the letter nūn). In it also died ʿUthmān b. ʿAṭāʾ, Jaʿfar b. Burqān al-Jazarī, Ashʿab the greedy, ʿUmar b. Isḥāq b. Yasār the brother of Muḥammad b. Isḥāq. And Qurrah b. Khālid Abū Khālid al-Sadūsī al-Baṣrī, and Hishām al-Dastawāʾī, who is Hishām b. Abī ʿAbd Allāh al-Baṣrī. (Al-Shuʿaythī with a ḍammah on the dotted shīn, and at the end a three-dotted thāʾ.)

210. Tarikh (al-Tabari) 2889No grade recorded

     وَعُزِلَ عَبْدُ الْمَلِكِ بْنُ أَيُّوبَ بْنِ ظَبْيَانَ عَنِ الْبَصْرَةِ، وَاسْتُعْمِلَ عَلَيْهَا الْهَيْثَمُ بْنُ مُعَاوِيَةَ الْعَتَكِيُّ. وَضَمَّ إِلَيْهِ سَعِيدَ بْنَ دَعْلَجٍ وَأَمَرَهُ بِبِنَاءِ سُورٍ لَهَا يُطِيفُ بِهَا، وَخَنْدَقَ عَلَيْهَا مِنْ دُونِ السُّورِ.

     ✧ ʿAbd al-Malik b. Ayyūb b. Ẓabyān was dismissed from al-Baṣrah, and al-Haytham b. Muʿāwiyah al-ʿAtakī was appointed over it. He attached Saʿīd b. Daʿlaj to him and ordered him to build a wall for it surrounding it, and to dig a trench around it inside the wall.

211. Tarikh (al-Tabari) 2890No grade recorded

     ذِكْرُ عَزْلِ الْعَبَّاسِ بْنِ مُحَمَّدٍ عَنِ الْجَزِيرَةِ، وَاسْتِعْمَالِ مُوسَى بْنِ كَعْبٍ وَفِيهَا عَزَلَ الْمَنْصُورُ أَخَاهُ الْعَبَّاسَ بْنَ مُحَمَّدٍ عَنِ الْجَزِيرَةِ، وَغَضِبَ عَلَيْهِ  ، وَغَرَّمَهُ مَالًا، فَلَمْ يَزَلْ سَاخِطًا عَلَيْهِ، حَتَّى غَضِبَ عَلَى عَمِّهِ إِسْمَاعِيلَ بْنِ عَلِيٍّ، فَشَفَعَ فِيهِ عُمُومَةُ الْمَنْصُورِ، وَضَيَّقُوا عَلَيْهِ، حَتَّى رَضِيَ عَنْهُ. فَقَالَ عِيسَى بْنُ مُوسَى لِلْمَنْصُورِ: يَا أَمِيرَ الْمُؤْمِنِينَ، أَرَى آلَ عَلِيِّ بْنِ عَبْدِ اللَّهِ، وَإِنْ كَانَتْ نِعَمُكَ عَلَيْهِمْ سَابِغَةً، فَإِنَّهُمْ يَرْجِعُونَ إِلَى الْحَسَدِ لَنَا، فَمِنْ ذَلِكَ أَنَّكَ غَضِبْتَ عَلَى إِسْمَاعِيلَ بْنِ عَلِيٍّ، مُنْذُ أَيَّامٍ، فَضَيَّقُوا عَلَيْكَ حَتَّى رَضِيتَ عَنْهُ، وَأَنْتَ غَضْبَانُ عَلَى أَخِيكَ الْعَبَّاسِ مُنْذُ كَذَا وَكَذَا، فَمَا كَلَّمَكَ فِيهِ أَحَدٌ مِنْهُمْ، فَرَضِيَ عَنْهُ. وَكَانَ الْمَنْصُورُ قَدِ اسْتَعْمَلَ الْعَبَّاسَ عَلَى الْجَزِيرَةِ بَعْدَ يَزِيدَ بْنِ أُسَيْدٍ، فَشَكَا يَزِيدُ مِنْهُ وَقَالَ: إِنَّهُ أَسَاءَ عَزْلِي، وَشَتَمَ عِرْضِي. فَقَالَ لَهُ الْمَنْصُورُ: اجْمَعْ بَيْنَ إِحْسَانِي وَإِسَاءَتِهِ يَعْتَدِلَا. فَقَالَ لَهُ يَزِيدُ بْنُ أُسَيْدٍ: إِذَا كَانَ إِحْسَانُكُمْ جَزَاءً لِإِسَاءَتِكُمْ كَانَتْ طَاعَتُنَا تَفَضُّلًا مِنَّا عَلَيْكَمْ. وَلَمَّا عَزَلَ الْمَنْصُورُ أَخَاهُ عَنِ الْجَزِيرَةِ اسْتَعْمَلَ عَلَيْهَا مُوسَى بْنَ كَعْبٍ  .

     ✧ Mention of the dismissal of al-ʿAbbās b. Muḥammad from al-Jazīrah, and the appointment of Mūsā b. Kaʿb In it, al-Manṣūr dismissed his brother al-ʿAbbās b. Muḥammad from al-Jazīrah, and became angry with him, and fined him money. He remained displeased with him until he became angry with his paternal uncle Ismāʿīl b. ʿAlī, and the paternal uncles of al-Manṣūr interceded for him, and they pressured him, until he was pleased with him. ʿĪsā b. Mūsā said to al-Manṣūr: O Commander of the Faithful, I see that the family of ʿAlī b. ʿAbd Allāh, even though your favors upon them are abundant, they return to envy toward us. One example of that is that you became angry with Ismāʿīl b. ʿAlī some days ago, and they pressured you until you were pleased with him, while you have been angry with your brother al-ʿAbbās for such and such a time, and none of them spoke to you about him, so he was pleased with him. Al-Manṣūr had appointed al-ʿAbbās over al-Jazīrah after Yazīd b. Usayd, and Yazīd complained about him and said: He mistreated me in my dismissal and insulted my honor. Al-Manṣūr said to him: Combine my good treatment with his mistreatment, and they will balance out. Yazīd b. Usayd said to him: If your good treatment is a recompense for your mistreatment, then our obedience would be a favor from us upon you. When al-Manṣūr dismissed his brother from al-Jazīrah, he appointed over it Mūsā b. Kaʿb.

212. Tarikh (al-Tabari) 2891No grade recorded

     ذِكْرُ عَزْلِ مُحَمَّدِ بْنِ سُلَيْمَانَ عَنِ الْكُوفَةِ، وَاسْتِعْمَالِ عَمْرِو بْنِ زُهَيْرٍ   وَفِيهَا عَزَلَ [ الْمَنْصُورُ ] مُحَمَّدَ بْنَ سُلَيْمَانَ بْنِ عَلِيِّ بْنِ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ عَنِ الْكُوفَةِ، وَاسْتَعْمَلَ عَلَيْهَا عَمْرَو بْنَ زُهَيْرٍ الضَّبِّيَّ أَخَا الْمُسَيَّبِ بْنِ زُهَيْرٍ. وَقِيلَ: إِنَّمَا عُزِلَ سَنَةَ ثَلَاثٍ وَخَمْسِينَ، وَكَانَ عَزْلُهُ لِأَسْبَابٍ بَلَغَتْهُ عَنْهُ، مِنْهَا أَنَّهُ قَتَلَ عَبْدَ الْكَرِيمِ بْنَ أَبِي الْعَوْجَاءِ وَكَانَ قَدْ حَبَسَهُ عَلَى الزَّنْدَقَةِ وَهُوَ خَالُ مَعْنِ بْنِ زَائِدَةَ الشَّيْبَانِيِّ، فَكَثُرَ شُفَعَاؤُهُ عِنْدَ الْمَنْصُورِ، وَلَمْ يَتَكَلَّمْ فِيهِ إِلَّا ظَنِينٌ مِنْهُمْ، فَكَتَبَ إِلَى مُحَمَّدِ بْنِ سُلَيْمَانَ بِالْكَفِّ عَنْهُ إِلَى أَنْ يَأْتِيَهُ رَأْيُهُ. وَكَانَ ابْنُ أَبِي الْعَوْجَاءِ قَدْ أَرْسَلَ إِلَى مُحَمَّدِ بْنِ سُلَيْمَانَ يَسْأَلُهُ أَنْ يُؤَخِّرَهُ ثَلَاثَةَ أَيَّامٍ، وَيُعْطِيَهُ مِائَةَ أَلْفٍ، فَلَمَّا ذُكِرَ لِمُحَمَّدٍ أَمَرَ بِقَتْلِهِ، فَلَمَّا أَيْقَنَ أَنَّهُ مَقْتُولٌ قَالَ: وَاللَّهِ لَقَدْ وَضَعْتُ أَرْبَعَةَ آلَافِ حَدِيثٍ حَلَّلْتُ فِيهَا الْحَرَامَ، وَحَرَّمْتُ فِيهَا الْحَلَالَ، وَاللَّهِ لَقَدْ فَطَّرْتُكُمْ يَوْمَ صَوْمِكُمْ، وَصَوَّمْتُكُمْ يَوْمَ فِطْرِكُمْ، فَقُتِلَ. وَوَرَدَ كِتَابُ الْمَنْصُورِ إِلَى مُحَمَّدٍ يَأْمُرُهُ بِالْكَفِّ عَنْهُ، فَوَصَلَ وَقَدْ قَتَلَهُ فَلَمَّا بَلَغَ قَتْلُهُ غَضِبَ، وَقَالَ: وَاللَّهِ لَقَدْ هَمَمْتُ أَنْ أُقِيدَهُ بِهِ ! ثُمَّ أَحْضَرَ عَمَّهُ عِيسَى بْنَ عَلِيٍّ وَقَالَ لَهُ: هَذَا عَمَلُكَ، أَنْتَ أَشَرْتَ بِتَوْلِيَةِ هَذَا الْغُلَامِ الْغِرِّ، قَتَلَ فُلَانًا بِغَيْرِ أَمْرِي، وَقَدْ كَتَبْتُ بِعَزْلِهِ، وَتَهَدَّدَهُ. فَقَالَ لَهُ عِيسَى: إِنَّ مُحَمَّدًا إِنَّمَا قَتَلَهُ عَلَى الزَّنْدَقَةِ، فَإِنْ كَانَ أَصَابَ فَهُوَ لَكَ، وَإِنْ أَخْطَأَ فَعَلَيْهِ، وَلَئِنْ عَزَلْتَهُ عَلَى أَثَرِ ذَلِكَ لَيَذْهَبَنَّ بِالثَّنَاءِ وَالذِّكْرِ، وَلَتَرْجِعَنَّ بِالْمَقَالَةِ مِنَ الْعَامَّةِ عَلَيْكَ، فَمَزَّقَ الْكِتَابَ.

     ✧ Account of the dismissal of Muḥammad b. Sulaymān from Kūfah and the appointment of ʿAmr b. Zuhayr In this year [al-Manṣūr] dismissed Muḥammad b. Sulaymān b. ʿAlī b. ʿAbd Allāh b. ʿAbbās from Kūfah and appointed over it ʿAmr b. Zuhayr al-Ḍabbī, the brother of al-Musayyab b. Zuhayr. It is said: he was only dismissed in the year fifty-three, and his dismissal was due to matters that reached him about him, among them that he had killed ʿAbd al-Karīm b. Abī al-ʿAwjāʾ, whom he had imprisoned for heresy. He was the maternal uncle of Maʿn b. Zāʾidah al-Shaybānī, and his intercessors were many with al-Manṣūr, but none spoke about him except as suspect among them. So he wrote to Muḥammad b. Sulaymān to refrain from him until his opinion came to him. Ibn Abī al-ʿAwjāʾ had sent to Muḥammad b. Sulaymān asking him to grant him a delay of three days and he would give him one hundred thousand. When that was mentioned to Muḥammad, he ordered him to be killed. When he became certain that he was to be killed, he said: By God, I have fabricated four thousand ḥadīths in which I made the lawful unlawful and the unlawful lawful. By God, I have made you break your fast on the day of your fasting and made you fast on the day of your breaking the fast. Then he was killed. Al-Manṣūr's letter reached Muḥammad ordering him to refrain from him, and it arrived after he had killed him. When his killing reached him, he became angry and said: By God, I considered retaliation for him! Then he summoned his paternal uncle ʿĪsā b. ʿAlī and said to him: This is your doing; you advised the appointment of this inexperienced youth. He killed so-and-so without my order, and I have written his dismissal. And he threatened him. ʿĪsā said to him: Muḥammad only killed him for heresy. If he was right, it is for you; if he was wrong, it is upon him. If you dismiss him immediately after that, the praise and remembrance will go with him, and the talk of the common people will turn against you. So he tore up the letter.

213. Tarikh (al-Tabari) 2892No grade recorded

     وَفِيهَا عُزِلَ الْحَسَنُ بْنُ زَيْدِ بْنِ الْحَسَنِ بْنِ عَلِيٍّ عَنِ الْمَدِينَةِ وَاسْتُعْمِلَ عَلَيْهَا عَمُّهُ عَبْدُ الصَّمَدِ بْنُ عَلِيٍّ  . وَكَانَ عَلَى مَكَّةَ وَالطَّائِفِ مُحَمَّدُ بْنُ إِبْرَاهِيمَ، ( وَعَلَى الْكُوفَةِ عَمْرُو بْنُ زُهَيْرٍ )، وَعَلَى الْبَصْرَةِ الْهَيْثَمُ بْنُ مُعَاوِيَةَ، وَعَلَى مِصْرَ مُحَمَّدُ بْنُ سَعِيدٍ، وَعَلَى إِفْرِيقِيَّةَ يَزِيدُ بْنُ حَاتِمٍ، وَعَلَى الْمَوْصِلِ خَالِدُ بْنُ بَرْمَكٍ، وَقِيلَ: مُوسَى بْنُ كَعْبِ بْنِ سُفْيَانَ الْخَثْعَمِيُّ.

     ✧ In this year, al-Ḥasan b. Zayd b. al-Ḥasan b. ʿAlī was dismissed from [the governorship of] al-Madīnah, and his paternal uncle ʿAbd al-Ṣamad b. ʿAlī was appointed over it. Muḥammad b. Ibrāhīm was over Makkah and al-Ṭāʾif, ʿAmr b. Zuhayr over al-Kūfah, al-Haytham b. Muʿāwiyah over al-Baṣrah, Muḥammad b. Saʿīd over Miṣr, Yazīd b. Ḥātim over Ifrīqiyyah, and Khālid b. Barmak over al-Mawṣil—or, it is said, Mūsā b. Kaʿb b. Sufyān al-Khathʿamī.

214. Tarikh (al-Tabari) 2885No grade recorded

     ثُمَّ دَخَلَتْ سَنَةُ خَمْسٍ وَخَمْسِينَ وَمِائَةٍ فِيهَا دَخَلَ يَزِيدُ بْنُ حَاتِمٍ بِلَادَ إِفْرِيقِيَّةَ،  فَافْتَتَحَهَا عَوْدًا عَلَى بَدْءٍ، وَقَتَلَ مَنْ كَانَ تَغَلَّبَ عَلَيْهَا مِنَ الْخَوَارِجِ، وَقَتَلَ أُمَرَاءَهُمْ، وَأَصْغَرَ كُبَرَاءَهُمْ، وَأَذَلَّ أَشْرَافَهُمْ، وَأَرْغَمَ آنَافَهُمْ، وَبَدَّدَ آلَافَهُمْ، وَاسْتَبْدَلَ أَهْلُ الْبِلَادِ هُنَاكَ بِالْخَوْفِ سَلَامَةً، وَبِالْإِهَانَةِ كَرَامَةً، وَكَانَ فِي جُمْلَةِ مَنْ قَتَلَ مِنْ أُمَرَائِهِمْ أَبُو حَاتِمٍ وَأَبُو عَبَّادٍ الْخَارِجِيَّانِ. ثُمَّ لَمَّا اسْتَقَامَتْ لَهُ وَبِهِ الْأُمُورُ فِي الْبُلْدَانِ دَخَلَ بَعْدَ ذَلِكَ بِلَادَ الْقَيْرَوَانِ، فَمَهَّدَهَا وَأَطَّدَهَا، وَأَقَرَّ أَهْلَهَا، وَقَرَّرَ أُمُورَهَا، وَأَزَالَ مَحْذُورَهَا.

     ✧ Then the year 155 AH began In it Yazīd b. Ḥātim entered the land of Ifrīqiyyah, and he conquered it anew from the beginning, and he killed those of the Khawārij who had overcome it, and he killed their commanders, and he humbled their great ones, and he abased their nobles, and he crushed their noses, and he scattered their thousands, and the people of the lands there exchanged fear for safety, and humiliation for honor. Among the commanders of theirs whom he killed were the two Khārijīs Abū Ḥātim and Abū ʿAbbād. Then when matters in the lands became straight for him and through him, he entered after that the land of al-Qayrawān, and he smoothed it and consolidated it, and he settled its people, and he regulated its affairs, and he removed its causes of fear.

215. Tarikh (al-Tabari) 2886No grade recorded

     وَفِيهَا سَيَّرَ الْمَهْدِيَّ لِبِنَاءِ الرَّافِقَةِ، فَسَارَ إِلَيْهَا فَبَنَاهَا عَلَى بِنَاءِ مَدِينَةِ بَغْدَاذَ، وَعَمِلَ لِلْكُوفَةِ وَالْبَصْرَةِ سُورًا وَخَنْدَقًا، وَجَعَلَ مَا أَنْفَقَ فِيهِ مِنَ الْأَمْوَالِ عَلَى أَهْلِهَا. وَلَمَّا أَرَادَ الْمَنْصُورُ مَعْرِفَةَ عَدَدِهِمْ أَمَرَ أَنْ يُقَسَّمَ فِيهِمْ خَمْسَةُ دَرَاهِمَ خَمْسَةُ دَرَاهِمَ، فَلَمَّا عَلِمَ عَدَدَهُمْ، أَمَرَ بِجِبَايَتِهِمْ أَرْبَعِينَ دِرْهَمًا لِكُلِّ وَاحِدٍ، فَقَالَ الشَّاعِرُ: يَا لَقَوْمِي مَا لَقِينَا مِنْ أَمِيرِ الْمُؤْمِنِينَا قَسَمَ الْخَمْسَةَ فِينَا وَجَبَانَا الْأَرْبَعِينَا.

     ✧ In it, al-Mahdī was dispatched to build al-Rāfiqah. He went to it and built it on the model of the city of Baghdād, and he made for al-Kūfah and al-Baṣrah a wall and a moat, and he made what was spent on it from the funds the responsibility of their inhabitants. When al-Manṣūr wanted to know their number, he ordered that five dirhams be distributed among them, five dirhams each. When he came to know their number, he ordered that forty dirhams be collected from each one. The poet said: O my people, what we have met from the Commander of the Faithful! He distributed the five among us, and collected from us the forty.

216. Tarikh (al-Tabari) 2887No grade recorded

     وَفِيهَا طَلَبَ مَلِكُ الرُّومِ الصُّلْحَ إِلَى الْمَنْصُورِ عَلَى أَنْ يُؤَدِّيَ [ إِلَيْهِ ] الْجِزْيَةَ  .

     ✧ In this year, the king of the Byzantines sought peace with al-Manṣūr on the condition that he pay the jizyah to him.

217. Tarikh (al-Tabari) 2888No grade recorded

     وَفِيهَا غَزَا الصَّائِفَةَ يَزِيدُ بْنُ أُسَيْدٍ السُّلَمِيُّ

     ✧ In it, Yazīd b. Usayd al-Sulamī raided the Ṣāʾifa.

218. Tarikh (al-Tabari) 2893No grade recorded

     ذِكْرُ عِدَّةِ حَوَادِثَ فِي هَذِهِ السَّنَةِ أَنْكَرَتِ الْخَوَارِجُ الصُّفْرِيَّةُ الْمُجْتَمِعَةُ بِمَدِينَةِ سِجِلْمَاسَةَ عَلَى أَمِيرِهِمْ عِيسَى بْنِ جَرِيرٍ أَشْيَاءَ، فَشَدُّوهُ وَثَاقًا، وَجَعَلُوهُ عَلَى رَأْسِ الْجَبَلِ فَلَمْ يَزَلْ كَذَلِكَ حَتَّى مَاتَ، وَقَدَّمُوا عَلَى أَنْفُسِهِمْ أَبَا الْقَاسِمِ سِمْكُو بْنَ وَاسُولَ الْمِكْنَاسِيَّ جَدَّ مِدْرَارٍ.

     ✧ Mention of several events In this year, the Ṣufrī Khawārij gathered in the city of Sijilmāsah disapproved of things in their emir ʿĪsā b. Jarīr, so they bound him in fetters and placed him on the top of the mountain, and he remained thus until he died. They put over themselves Abū al-Qāsim Simkū b. Wāsūl al-Miknāsī, the grandfather of Midrār.

219. Tarikh (al-Tabari) 2894No grade recorded

     ( وَفِيهَا وُلِدَ أَبُو سِنَانٍ الْفَقِيهُ الْمَالِكِيُّ بِمَدِينَةِ الْقَيْرَوَانِ مِنْ إِفْرِيقِيَّةَ   )

     ✧ (And in it was born Abū Sinān al-Faqīh al-Mālikī in the city of al-Qayrawān in Ifrīqiyyah )

220. Tarikh (al-Tabari) 2895No grade recorded

     زَبَّانُ بْنُ فَائِدٍ، أَبُو جُوَيْنٍ الْحَمْرَاوِيُّ: كَانَ عَلَى الْمَظَالِمِ بِمِصْرَ، وَهُوَ آخِرُ مَنْ وَلِيَ لِبَنِي أُمَيَّةَ، وَكَانَ فَاضِلًا مِنْ أَعْدَلِ وُلَاتِهِمْ. رَوَى عَنْهُ اللَّيْثُ، وَابْنُ لَهِيعَةَ، وَرِشْدِينُ بْنُ سَعْدٍ. وَتُوُفِّيَ فِي هَذِهِ السَّنَةِ. أَبُو هَاشِمٍ الزَّاهِدُ: مِنْ قُدَمَاءِ زُهَّادِ بَغْدَادَ وَمِنْ أَقْرَانِ أَبِي عَبْدِ اللَّهِ الْبَرَاثِيِّ. كَانَ سُفْيَانُ الثَّوْرِيُّ يَقُولُ: مَا زِلْتُ أُرَائِي وَأَنَا لَا أَشْعُرُ حَتَّى جَالَسْتُ أَبَا هَاشِمٍ الزَّاهِدَ، فَأَخَذْتُ مِنْهُ تَرْكَ الرِّيَاءِ. وَكَانَ أَبُو هَاشِمٍ يَقُولُ: أَخْذُ الْمَرْءِ نَفْسَهُ بِحُسْنِ الْأَدَبِ تَأْدِيبُ أَهْلِهِ. قَالَ: مُحَمَّدُ بْنُ الْحَسَنِ،: حَدَّثَنِي بَعْضُ أَصْحَابِنَا، قَالَ: قَالَ أَبُو هَاشِمٍ الزَّاهِدُ: إِنَّ اللَّهَ تَعَالَى وَسَمَ الدُّنْيَا بِالْوَحْشَةِ لِيَكُونَ أُنْسُ الْمُرِيدِينَ بِهِ دُونَهَا لِيُقْبِلَ الْمُطِيعُونَ لَهُ بِالْإِعْرَاضِ عَنْهَا، فَأَهْلُ الْمَعْرِفَةِ بِاللَّهِ مُسْتَوْحِشُونَ وَإِلَى الْآخِرَةِ مُشْتَاقُونَ. قَالَ: حَكِيمُ بْنُ جَعْفَرٍ،: نَظَرَ هَاشِمٌ إِلَى شَرِيكٍ الْقَاضِي يَخْرُجُ مِنْ دَارِ يَحْيَى بْنِ خَالِدٍ فَبَكَى وَقَالَ: أَعُوذُ بِاللَّهِ مِنْ عِلْمٍ لَا يَنْفَعُ. وَفِيهَا تُوُفِّيَ صَفْوَانُ بْنُ عَمْرٍو، وَعُثْمَانُ بْنُ أَبِي الْعَاتِكَةِ الدِّمَشْقِيَّانِ، وَعُثْمَانُ بْنُ عَطَاءٍ، وَحَمَّادٌ الرَّاوِيَةُ ، وَهُوَ ابْنُ أَبِي لَيْلَى مَيْسَرَةُ - وَيُقَالُ: سَابُورُ - بْنِ الْمُبَارَكِ بْنِ عُبَيْدٍ الدَّيْلِمِيُّ الْكُوفِيُّ، مَوْلَى مُكْنِفِ بْنِ زَيْدِ الْخَيْلِ الطَّائِيِّ، كَانَ مِنْ أَعْلَمِ النَّاسِ بِأَيَّامِ الْعَرَبِ وَأَخْبَارِهَا وَأَشْعَارِهَا وَلُغَاتِهَا، وَهُوَ الَّذِي جَمَعَ السَّبْعَ الْمُعَلَّقَاتِ الطِّوَالَ، وَإِنَّمَا سُمِّي الرَّاوِيَةَ; لِكَثْرَةِ رِوَايَتِهِ الشِّعْرَ عَنِ الْعَرَبِ، اخْتَبَرَهُ الْوَلِيدُ بْنُ يَزِيدَ بْنِ عَبْدِ الْمَلِكِ أَمِيرُ الْمُؤْمِنِينَ فَأَنْشَدَهُمْ تِسْعًا وَعِشْرِينَ قَصِيدَةً عَلَى حُرُوفِ الْمُعْجَمِ، كُلُّ قَصِيدَةٍ نَحْوٌ مَنْ مِائَةِ بَيْتٍ، وَزَعَمَ أَنَّهُ لَا يُسَمَّى شَاعِرٌ مِنْ شُعَرَاءِ الْعَرَبِ إِلَّا أَنْشَدَ لَهُ مَا لَا يَحْفَظُهُ غَيْرُهُ، فَأَطْلَقَ لَهُ مِائَةَ أَلْفِ دِرْهَمٍ. وَذَكَرَ أَبُو مُحَمَّدٍ الْحَرِيرِيُّ فِي كِتَابِهِ " دُرَّةِ الْغَوَّاصِ "، أَنَّ هِشَامَ بْنَ عَبْدِ الْمَلِكِ اسْتَدْعَاهُ مِنَ الْعِرَاقِ مِنْ نَائِبِهِ يُوسُفَ بْنِ عُمَرَ، فَلَمَّا دَخَلَ عَلَيْهِ إِذَا هُوَ فِي دَارٍ قَوْرَاءَ مُرَخَّمَةٍ بِالرُّخَامِ وَالذَّهَبِ، وَإِذَا عِنْدَهُ جَارِيَتَانِ حَسْنَاوَانِ جِدًّا، فَاسْتَنْشَدَهُ شَيْئًا فَأَنْشَدَهُ، فَقَالَ لَهُ: سَلْ حَاجَتَكَ. فَقَالَ: كَائِنَةً مَا كَانَتْ يَا أَمِيرَ الْمُؤْمِنِينَ؟ فَقَالَ: وَمَا هِيَ؟ قَالَ: تُطْلِقُ لِي إِحْدَى هَاتَيْنِ الْجَارِيَتَيْنِ. فَقَالَ: هُمَا لَكَ وَمَا عَلَيْهِمَا. وَأَخْلَاهُ فِي بَعْضِ دَارِهِ، وَأَطْلَقَ لَهُ أَلْفَ دِرْهَمٍ. هَذَا مُلَخَّصُ الْحِكَايَةِ، وَالظَّاهِرُ أَنَّ هَذَا الْخَلِيفَةَ إِنَّمَا هُوَ الْوَلِيدُ بْنُ يَزِيدَ، فَإِنَّهُ ذُكِرَ أَنَّهُ شَرِبَ مَعَهُ، وَهِشَامٌ لَمْ يَكُنْ يَشْرَبُ، وَلَمْ يَكُنْ نَائِبَهُ عَلَى الْعِرَاقِ يُوسُفُ بْنُ عُمَرَ، وَإِنَّمَا كَانَ خَالِدَ بْنَ عَبْدِ اللَّهِ الْقَسْرِيَّ، وَبَعْدَهُ يُوسُفُ بْنُ عُمَرَ. وَكَانَتْ وَفَاةُ حَمَّادٍ فِي هَذِهِ السَّنَةِ عَنْ سِتِّينَ سَنَةً. قَالَ ابْنُ خِلِّكَانَ وَقِيلَ: إِنَّهُ أَدْرَكَ أَوَّلَ خِلَافَةِ الْمَهْدِيِّ فِي سَنَةِ ثَمَانٍ وَخَمْسِينَ. فَاللَّهُ أَعْلَمُ. وَفِيهَا قُتِلَ حَمَّادُ عَجْرَدٍ عَلَى الزَّنْدَقَةِ، وَهُوَ حَمَّادُ بْنُ عُمَرَ بْنِ يُوسُفَ بْنِ كُلَيْبٍ الْكُوفِيُّ، وَيُقَالُ: إِنَّهُ وَاسِطِيٌّ. مَوْلَى بَنِي سُوَاءَةَ، وَكَانَ شَاعِرًا مَاجِنًا ظَرِيفًا خَلِيعًا، لَكِنَّهُ كَانَ مُتَّهَمًا عَلَى الْإِسْلَامِ، وَقَدْ أَدْرَكَ الدَّوْلَتَيْنِ الْأُمَوِيَّةَ وَالْعَبَّاسِيَّةَ، وَلَكِنَّهُ مَا اشْتُهِرَ إِلَّا فِي أَيَّامِ بَنِي الْعَبَّاسِ، وَكَانَ بَيْنَهُ وَبَيْنَ بَشَّارِ بْنِ بُرْدٍ مُهَاجَاةٌ كَثِيرَةٌ، وَلَمَّا قُتِلَ بِشَّارٌ عَلَى الزَّنْدَقَةِ أَيْضًا، دُفِنَ مَعَهُ فِي قَبْرِهِ، وَقِيلَ: إِنَّ حَمَّادَ عَجْرَدٍ مَاتَ سَنَةَ ثَمَانٍ وَخَمْسِينَ. وَقِيلَ: سَنَةَ إِحْدَى وَسِتِّينَ وَمِائَةٍ. فَاللَّهُ أَعْلَمُ.

     ✧ Zabbān b. Fāʾid, Abū Juwayn al-Ḥamrāwī: He was in charge of the maẓālim (grievance courts) in Egypt, and he was the last to hold office for the Umayyads. He was virtuous, one of the most just of their governors. Al-Layth, Ibn Lahīʿah, and Rishdīn b. Saʿd narrated from him. He died in this year. Abū Hāshim al-Zāhid: One of the early ascetics of Baghdad and a contemporary of Abū ʿAbd Allāh al-Barāthī. Sufyān al-Thawrī used to say: I continued to show off without realizing it until I sat with Abū Hāshim al-Zāhid, and I learned from him to abandon hypocrisy. Abū Hāshim used to say: A man's disciplining himself with good manners is the disciplining of his family. He said: Muḥammad b. al-Ḥasan said: One of our companions narrated to me, saying: Abū Hāshim al-Zāhid said: God Almighty branded this world with desolation so that the intimacy of seekers would be with Him rather than with it, and so that the obedient to Him would turn away from it. Thus the people of knowledge of God feel estranged and yearn for the Hereafter. He said: Ḥakīm b. Jaʿfar said: Hāshim looked at Sharīk the judge coming out of the house of Yaḥyā b. Khālid and wept, saying: I seek refuge in God from knowledge that does not benefit. In this year died Ṣafwān b. ʿAmr and ʿUthmān b. Abī al-ʿĀtikah, both of Damascus, and ʿUthmān b. ʿAṭāʾ, and Ḥammād al-Rāwiyah , who was Ibn Abī Laylā Maysarah—also said to be Sābūr—b. al-Mubārak b. ʿUbayd al-Daylamī al-Kūfī, a client of Muknif b. Zayd al-Khayl al-Ṭāʾī. He was one of the most knowledgeable people about the battle-days of the Arabs, their histories, their poetry, and their dialects. He it was who compiled the seven long Muʿallaqāt. He was called al-Rāwiyah (the transmitter) because of his abundant transmission of poetry from the Arabs. Al-Walīd b. Yazīd b. ʿAbd al-Malik, the Commander of the Faithful, tested him, and he recited to them twenty-nine odes on the letters of the alphabet, each ode approximately one hundred verses. He claimed that no poet among the Arab poets could be named without him reciting for him what no one else knew by heart. So he gave him a hundred thousand dirhams. Abū Muḥammad al-Ḥarīrī mentioned in his book "Durrat al-Ghawwāṣ" that Hishām b. ʿAbd al-Malik summoned him from Iraq through his deputy Yūsuf b. ʿUmar. When he entered his presence, he found himself in a round hall paved with marble and gold, and with him were two extremely beautiful slave girls. He asked him to recite something, so he recited. Then he said to him: Ask for your need. He said: Whatever it may be, O Commander of the Faithful? He said: And what is it? He said: That you give me one of these two slave girls. He said: They are yours and whatever is on them. And he lodged him in one part of his palace and gave him a thousand dirhams. This is the summary of the story, and it is evident that this caliph was indeed al-Walīd b. Yazīd, for it is mentioned that he drank with him, while Hishām did not drink, and his deputy over Iraq was not Yūsuf b. ʿUmar but Khālid b. ʿAbd Allāh al-Qasrī, and after him Yūsuf b. ʿUmar. Ḥammād's death occurred in this year at the age of sixty. Ibn Khillikān said, and it was also said: He lived until the beginning of al-Mahdī's caliphate in the year fifty-eight. God knows best. In this year Ḥammād ʿAjrad was killed for heresy (zandaqah). He was Ḥammād b. ʿUmar b. Yūsuf b. Kulayb al-Kūfī, also said to be from Wāsiṭ. He was a client of Banū Suwāʾah. He was a libertine poet, witty, and dissolute, but he was accused of heresy against Islam. He lived through both the Umayyad and Abbasid dynasties, but he became famous only in the days of the Abbasids. There was much poetic invective between him and Bashshār b. Burd. When Bashshār was also killed for heresy, he was buried with him in his grave. It is also said that Ḥammād ʿAjrad died in the year fifty-eight, and another saying: in the year one hundred sixty-one. God knows best.

221. Tarikh (al-Tabari) 2896No grade recorded

     ذِكْرُ الْفِتْنَةِ بِإِفْرِيقِيَّةَ مَعَ الْخَوَارِجِ   قَدْ ذَكَرْنَا هَرَبَ عَبْدِ الرَّحْمَنِ بْنِ حَبِيبٍ، الَّذِي كَانَ أَبُوهُ أَمِيرَ إِفْرِيقِيَّةَ، مَعَ الْخَوَارِجِ، وَاتِّصَالَهُ بِكُتَامَةَ فَسَيَّرَ يَزِيدُ بْنُ حَاتِمٍ أَمِيرُ إِفْرِيقِيَّةَ الْعَسْكَرَ فِي أَثَرِهِ، وَقَاتَلُوا كُتَامَةَ. فَلَمَّا كَانَتْ هَذِهِ السَّنَةُ سَيَّرَ يَزِيدُ عَسْكَرًا آخَرَ مَدَدًا لِلَّذِينَ يُقَاتِلُونَ عَبْدَ الرَّحْمَنِ، فَاشْتَدَّ الْحِصَارُ عَلَى عَبْدِ الرَّحْمَنِ فَمَضَى هَارِبًا، وَفَارَقَ مَكَانَهُ، فَعَادَتِ الْعَسَاكِرُ عَنْهُ.

     ✧ Mention of the strife in Ifrīqiyah with the Khawārij We have already mentioned the flight of ʿAbd al-Raḥmān b. Ḥabīb—whose father had been governor of Ifrīqiyah—with the Khawārij, and his joining Kutāmah. Yazīd b. Ḥātim, the governor of Ifrīqiyah, sent the army after him, and they fought Kutāmah. When this year came, Yazīd sent another army as reinforcement for those fighting ʿAbd al-Raḥmān. The siege against ʿAbd al-Raḥmān intensified, so he departed as a fugitive and left his position, and the armies returned from him.

222. Tarikh (al-Tabari) 2897No grade recorded

     ثُمَّ ثَارَ فِي هَذِهِ السَّنَةِ عَلَى يَزِيدَ بْنِ حَاتِمٍ أَبُو يَحْيَى بْنُ فَانُوسٍ الْهَوَّارِيُّ بِنَاحِيَةِ طَرَابُلُسَ، فَاجْتَمَعَ عَلَيْهِ كَثِيرٌ مِنَ الْبَرْبَرِ، وَكَانَ بِهَا عَسْكَرٌ لِيَزِيدَ بْنِ حَاتِمٍ مَعَ عَامِلِ الْبَلَدِ، فَخَرَجَ الْعَامِلُ وَالْجَيْشُ مَعَهُ، فَالْتَقَوْا عَلَى شَاطِئِ الْبَحْرِ مِنْ أَرْضِ هَوَّارَةَ، فَاقْتَتَلُوا قِتَالًا شَدِيدًا، فَانْهَزَمَ أَبُو يَحْيَى بْنُ فَانُوسٍ، وَقُتِلَ عَامَّةُ أَصْحَابِهِ، وَسَكَنَ النَّاسُ بِإِفْرِيقِيَّةَ، وَصَفَتْ لِيَزِيدَ بْنِ حَاتِمٍ.

     ✧ Then in this year Abū Yaḥyā b. Fānūs al-Hawwārī rose up against Yazīd b. Ḥātim in the region of Ṭarābulus, and many of the Berbers gathered around him. Yazīd b. Ḥātim had an army there with the governor of the region. The governor went out with the army, and they met on the seashore in the land of Hawwāra. They fought a fierce battle, and Abū Yaḥyā b. Fānūs was defeated, and the majority of his companions were killed. The people of Ifrīqiyya became calm, and it was made clear for Yazīd b. Ḥātim.

223. Tarikh (al-Tabari) 2898No grade recorded

     فِي هَذِهِ السَّنَةِ ظَفِرَ الْهَيْثَمُ بْنُ مُعَاوِيَةَ، عَامِلُ الْبَصْرَةِ، بِعَمْرِو بْنِ شَدَّادٍ الَّذِي كَانَ عَامِلَ إِبْرَاهِيمَ بْنِ عَبْدِ اللَّهِ عَلَى فَارِسَ، وَسَبَبُ ظَفَرِهِ بِهِ أَنَّهُ ضَرَبَ غُلَامًا لَهُ، فَأَتَى الْهَيْثَمَ، فَدَلَّهُ عَلَيْهِ، فَأَخَذَهُ، فَقَتَلَهُ، وَصَلَبَهُ بِالْمِرْبَدِ.

     ✧ In this year, al-Haytham b. Muʿāwiyah, the governor of al-Baṣrah, captured ʿAmr b. Shaddād, who had been the governor of Ibrāhīm b. ʿAbd Allāh over Fāris. The reason for his capture was that he struck a servant of his, and the servant went to al-Haytham and informed him of his whereabouts. So al-Haytham seized him, killed him, and crucified him at al-Mirbad.

224. Tarikh (al-Tabari) 2899No grade recorded

     وَفِيهَا عَزَلَ الْمَنْصُورُ الْهَيْثَمَ بْنَ مُعَاوِيَةَ عَنِ الْبَصْرَةِ، وَوَلَّى عَلَيْهَا قَاضِيَهَا سَوَّارَ بْنَ عَبْدِ اللَّهِ، فَجَمَعَ لَهُ بَيْنَ الْقَضَاءِ وَالصَّلَاةِ، وَجَعَلَ عَلَى شُرْطَتِهَا وَأَحْدَاثِهَا سَعِيدَ بْنَ دَعْلَجٍ، وَرَجَعَ الْهَيْثَمُ بْنُ مُعَاوِيَةَ إِلَى بَغْدَادَ، فَمَاتَ فِيهَا فَجْأَةً فِي هَذِهِ السَّنَةِ، وَهُوَ عَلَى بَطْنِ جَارِيَةٍ لَهُ، فَصَلَّى عَلَيْهِ الْمَنْصُورُ، وَدُفِنَ فِي مَقَابِرِ بَنِي هَاشِمٍ.

     ✧ In this year al-Manṣūr dismissed al-Haytham b. Muʿāwiyah from al-Baṣrah and appointed over it its judge, Sawwār b. ʿAbd Allāh, thus combining for him the judgeship and the prayer. He placed Saʿīd b. Daʿlaj over its police and criminal cases. Al-Haytham b. Muʿāwiyah returned to Baghdād and died there suddenly in this year, while he was on the belly of a slave girl of his. Al-Manṣūr prayed over him, and he was buried in the cemeteries of Banū Hāshim.

225. Tarikh (al-Tabari) 2900No grade recorded

     وَفِيهَا غَزَا الصَّائِفَةَ زُفَرُ بْنُ عَاصِمٍ الْهِلَالِيُّ

     ✧ In this year, Zufar b. ʿĀṣim al-Hilālī led the summer expedition.

226. Tarikh (al-Tabari) 2901No grade recorded

     ثُمَّ دَخَلَتْ سَنَةُ سِتٍّ وَخَمْسِينَ وَمِائَةٍ ذِكْرُ عِصْيَانِ أَهْلِ إِشْبِيلِيَّةَ عَلَى عَبْدِ الرَّحْمَنِ الْأُمَوِيِّ   فِي هَذِهِ السَّنَةِ سَارَ عَبْدُ الرَّحْمَنِ الْأُمَوِيُّ، صَاحِبُ الْأَنْدَلُسِ، إِلَى حَرْبِ شَقْنَا، وَقَصْدِ حِصْنِ شَيْطَرَانَ، فَحَصَرَهُ، وَضَيَّقَ عَلَيْهِ ( فَهَرَبَ إِلَى الْمَفَازَةِ كَعَادَتِهِ )، وَكَانَ قَدِ اسْتَخْلَفَ عَلَى قُرْطُبَةَ ابْنَهُ سُلَيْمَانَ، فَأَتَاهُ كِتَابُهُ يُخْبِرُهُ بِخُرُوجِ أَهْلِ إِشْبِيلِيَّةَ مَعَ عَبْدِ الْغَفَّارِ، وَحَيْوَةَ بْنِ مُلَابِسٍ عَنْ طَاعَتِهِ، وَعِصْيَانِهِمْ عَلَيْهِ، وَاتَّفَقَ مَنْ بِهَا مِنَ الْيَمَانِيَّةِ مَعَهُمَا، فَرَجَعَ عَبْدُ الرَّحْمَنِ وَلَمْ يَدْخُلْ قُرْطُبَةَ، وَهَالَهُ مَا سَمِعَ مِنِ اجْتِمَاعِهِمْ وَكَثْرَتِهِمْ، فَقَدَّمَ ابْنَ عَمِّهِ عَبْدَ الْمَلِكِ بْنَ عُمَرَ، وَكَانَ شِهَابَ آلِ مَرْوَانَ، وَبَقِيَ عَبْدُ الرَّحْمَنِ خَلْفَهُ كَالْمَدَدِ لَهُ. فَلَمَّا قَارَبَ عَبْدُ الْمَلِكِ أَهْلَ إِشْبِيلِيَّةَ قَدَّمَ ابْنَهُ أُمَيَّةَ لِيَعْرِفَ حَالَهُمْ، فَرَآهُمْ مُسْتَيْقِظِينَ فَرَجَعَ إِلَى أَبِيهِ، فَلَامَهُ أَبُوهُ عَلَى إِظْهَارِ الْوَهَنِ، وَضَرَبَ عُنُقَهُ، وَجَمَعَ أَهْلَ بَيْتِهِ وَخَاصَّتَهُ، وَقَالَ لَهُمْ: طُرِدْنَا مِنَ الْمَشْرِقِ إِلَى أَقْصَى هَذَا الصُّقْعِ، وَنُحْسَدُ عَلَى لُقْمَةٍ تُبْقِي الرَّمَقَ، اكْسِرُوا جُفُونَ السُّيُوفِ، فَالْمَوْتُ أَوْلَى أَوِ الظَّفَرُ. فَفَعَلُوا وَحَمَلَ بَيْنَ أَيْدِيهِمْ، فَهَزَمَ الْيَمَانِيَّةَ وَأَهْلَ إِشْبِيلِيَّةَ، فَلَمْ تَقُمْ بَعْدَهَا لِلْيَمَانِيَّةِ قَائِمَةٌ، وَجُرِحَ عَبْدُ الْمَلِكِ. وَبَلَغَ الْخَبَرُ إِلَى عَبْدِ الرَّحْمَنِ، فَأَتَاهُ وَجُرْحُهُ يَجْرِي دَمًا، وَسَيْفُهُ يَقْطُرُ دَمًا، وَقَدْ لَصِقَتْ يَدُهُ بِقَائِمِ سَيْفِهِ، فَقَبَّلَهُ بَيْنَ عَيْنَيْهِ وَجَزَاهُ خَيْرًا، وَقَالَ: يَا ابْنَ عَمٍّ قَدْ أَنْكَحْتُ ابْنِي وَوَلِيَّ عَهْدِي هِشَامًا ابْنَتَكَ فُلَانَةَ، وَأَعْطَيْتُهَا كَذَا وَكَذَا، وَأَعْطَيْتُكَ كَذَا وَأَوْلَادَكَ كَذَا، وَأَقْطَعْتُكَ وَإِيَّاهُمْ، وَوَلَّيْتُكُمُ الْوِزَارَةَ. وَهَذَا عَبْدُ الْمَلِكِ هُوَ الَّذِي أَلْزَمَ عَبْدَ الرَّحْمَنِ بِقَطْعِ خُطْبَةِ الْمَنْصُورِ وَقَالَ لَهُ: تَقْطَعُهَا وَإِلَّا قَتَلْتُ نَفْسِي ! وَكَانَ قَدْ خَطَبَ لَهُ عَشَرَةَ أَشْهُرٍ، فَقَطَعَهَا. وَكَانَ عَبْدُ الْغَفَّارِ وَحَيْوَةُ بْنُ مُلَابِسٍ قَدْ سَلِمَا مِنَ الْقَتْلِ. فَلَمَّا كَانَتْ سَنَةُ سَبْعٍ وَخَمْسِينَ وَمِائَةٍ سَارَ عَبْدُ الرَّحْمَنِ إِلَى إِشْبِيلِيَّةَ فَقَتَلَ خَلْقًا كَثِيرًا مِمَّنْ كَانَ مَعَ عَبْدِ الْغَفَّارِ وَحَيْوَةَ وَرَجَعَ. وَبِسَبَبِ هَذِهِ الْوَقْعَةِ، وَغِشِّ الْعَرَبِ، مَالَ عَبْدُ الرَّحْمَنِ إِلَى اقْتِنَاءِ الْعَبِيدِ.

     ✧ Then the year 156 AH began. Account of the rebellion of the people of Ishbīliyyah against ʿAbd al-Raḥmān al-Umawī. In this year, ʿAbd al-Raḥmān al-Umawī, ruler of al-Andalus, marched to wage war against Shaqnā and to attack the fortress of Shayṭarān. He besieged it and pressed it hard, but its defender fled into the desert as was his wont. He had left his son Sulaymān as his deputy in Qurṭubah, and a letter from him reached him informing him that the people of Ishbīliyyah, with ʿAbd al-Ghaffār and Ḥaywah b. Mulābis, had renounced obedience to him and rebelled against him, and the Yemenīs in the city joined them. ʿAbd al-Raḥmān returned without entering Qurṭubah, alarmed by what he heard of their gathering and their numbers. He sent ahead his cousin ʿAbd al-Malik b. ʿUmar, who was the flame of the Marwānid house, while ʿAbd al-Raḥmān remained behind him as a reinforcement. When ʿAbd al-Malik drew near the people of Ishbīliyyah, he sent ahead his son Umayyah to learn their condition. He saw them on the alert and returned to his father, who blamed him for showing weakness and struck off his head. Then he gathered his household and his close followers and said to them: “We have been driven from the east to the farthest corner of this land, and we are envied for a morsel that barely keeps life in us. Break the scabbards of your swords, for death is preferable or victory.” They did so, and he charged at their head and routed the Yemenīs and the people of Ishbīliyyah. After that, the Yemenīs never rose again. ʿAbd al-Malik was wounded. The news reached ʿAbd al-Raḥmān, and he came to him while his wound was flowing with blood and his sword was dripping with blood, and his hand had stuck to the hilt of his sword. He kissed him between the eyes and rewarded him well, saying: “O cousin, I have given my son and heir apparent Hishām your daughter so-and-so in marriage, and I have given her such and such, and I have given you such and such and your sons such and such, and I have granted you and them estates, and I have appointed you all to the vizierate.” This ʿAbd al-Malik was the one who compelled ʿAbd al-Raḥmān to cut off the khuṭbah of al-Manṣūr, saying to him: “Cut it off, or I will kill myself!” For he had delivered the khuṭbah in his name for ten months, and then he cut it off. ʿAbd al-Ghaffār and Ḥaywah b. Mulābis had escaped being killed. Then in the year 157 AH, ʿAbd al-Raḥmān marched to Ishbīliyyah and killed many of those who had been with ʿAbd al-Ghaffār and Ḥaywah, and returned. Because of this battle and the treachery of the Arabs, ʿAbd al-Raḥmān inclined toward acquiring slaves.

227. Tarikh (al-Tabari) 2902No grade recorded

     وَفِيهَا سَخِطَ عَبْدُ الرَّحْمَنِ الْأُمَوِيُّ عَلَى مَوْلَاهُ بَدْرٍ لِفَرْطِ إِدْلَالِهِ عَلَيْهِ، وَلَمْ يَرْعَ حَقَّ خِدْمَتِهِ وَطُولَ صُحْبَتِهِ، وَصِدْقَ مُنَاصَحَتِهِ، فَأَخَذَ مَالَهُ، وَسَلَبَهُ نِعْمَتَهُ، وَنَفَاهُ إِلَى الثَّغْرِ، فَبَقِيَ بِهِ إِلَى أَنْ هَلَكَ.

     ✧ In this year, ʿAbd al-Raḥmān al-Umawī became angry with his mawlā Badr because of the latter's excessive presumptuousness toward him, and [Badr] did not observe the right of his service, his long companionship, and his sincere counsel. So [ʿAbd al-Raḥmān] took his wealth, stripped him of his blessing, and banished him to the frontier, where he remained until he perished.

228. Tarikh (al-Tabari) 2903No grade recorded

     وَحَجَّ بِالنَّاسِ الْعَبَّاسُ بْنُ مُحَمَّدِ بْنِ عَلِيٍّ. وَكَانَ عَلَى مَكَّةَ: مُحَمَّدُ بْنُ إِبْرَاهِيمَ الْإِمَامِ، وَعَلَى الْكُوفَةِ: عَمْرُو بْنُ زُهَيْرٍ، وَعَلَى الْأَحْدَاثِ وَالْجَوَالِي وَالشُّرَطِ بِالْبَصْرَةِ: سَعِيدُ بْنُ دَعْلَجٍ وَعَلَى الصَّلَاةِ وَالْقَضَاءِ: سَوَّارُ بْنُ عَبْدِ اللَّهِ، وَعَلَى كُوَرِ دِجْلَةَ وَالْأَهْوَازِ وَفَارِسَ: عُمَارَةُ بْنُ حَمْزَةَ، وَعَلَى كَرْمَانَ وَالسِّنْدِ: هِشَامُ بْنُ عَمْرٍو، وَعَلَى إِفْرِيقِيَّةَ: يَزِيدُ بْنُ حَاتِمٍ، وَعَلَى مِصْرَ: مُحَمَّدُ بْنُ سَعِيدٍ.

     ✧ Al-ʿAbbās b. Muḥammad b. ʿAlī led the people in the pilgrimage. In charge of Makkah was Muḥammad b. Ibrāhīm al-Imām; in charge of al-Kūfah was ʿAmrū b. Zuhayr; in charge of the events (al-aḥdāth), the poll-tax collectors (al-jawālī), and the police (al-shuraṭ) in al-Baṣrah was Saʿīd b. Daʿlaj; in charge of the prayer and the judiciary was Sawwār b. ʿAbd Allāh; in charge of the districts of the Tigris, al-Ahwāz, and Fāris was ʿUmārah b. Ḥamzah; in charge of Kirmān and al-Sind was Hishām b. ʿAmrū; in charge of Ifrīqiyyah was Yazīd b. Ḥātim; and in charge of Miṣr was Muḥammad b. Saʿīd.

229. Tarikh (al-Tabari) 2904No grade recorded

     رَبَاحُ بْنُ أَبِي يَزِيدَ اللَّخْمِيُّ:   كَانَ مِنْ أَهْلِ إِفْرِيقِيَّةَ، وَكَانَ عَالِمًا زَاهِدًا يُضْرَبُ بِعِبَادَتِهِ الْمَثَلُ، وَهُوَ أَخُو قَحْذَمِ بْنِ يَزِيدَ الَّذِي كَانَ عَابِدًا بِالْإِسْكَنْدَرِيَّةِ. رُؤْبَةُ بْنُ الْعَجَّاجِ  ، وَاسْمُ الْعَجَّاجِ عَبْدُ اللَّهِ بْنُ رُؤْبَةَ بْنِ لَبِيدِ بْنِ صَخْرٍ، وَيُكَنَّى أَبَا الْجَحَّافِ وَأَبَا الْعَجَّاجِ: رَوَى عَنْ أَبِي الشَّعْثَاءِ، عَنْ أَبِي هُرَيْرَةَ، عَنْ رَسُولِ اللَّهِ ﷺ، وَهُوَ مِنْ رُجَّازِ الْإِسْلَامِ وَفُصَحَائِهِمُ الْمُقَدَّمِينَ مِنْهُمْ، وَهُوَ بَدَوِيٌّ سَكَنَ الْبَصْرَةَ وَمَدَحَ بَنِي أُمَيَّةَ وَبَنِي الْعَبَّاسِ، وَتُوُفِّيَ فِي أَيَّامِ الْمَنْصُورِ، وَقَدْ أَخَذَ عَنْهُ وُجُوهُ أَهْلِ اللُّغَةِ وَاحْتَجُّوا بِشِعْرِهِ. وَالرُّؤْبَةُ اسْمٌ يَقَعُ عَلَى أَشْيَاءَ مِنْهَا اللَّبَنُ الْخَاثِرُ، وَمَاءُ الْفَحْلِ، وَالْحَاجَةُ وَالسَّاعَةُ تَمْضِي مِنَ اللَّيْلِ وَغَيْرُ ذَلِكَ. وَكَانَ يُونُسُ النَّحْوِيُّ يَقُولُ: مَا رَأَيْتُ عَرَبِيًّا قَطُّ أَفْصَحَ مِنْ رُؤْبَةَ، مَا كَانَ مَعَدُّ بْنُ عَدْنَانَ أَفْصَحَ مِنْهُ، وَكَانَ رُؤْبَةُ يَأْكُلُ الْفَأْرَ فَعُوتِبَ عَلَى ذَلِكَ، فَقَالَ: هِيَ أَنْظَفُ مِنْ دَوَاجِنِكُمْ وَدَجَاجِكُمُ اللَّاتِي تَأْكُلْنَ الْعَذِرَةَ، وَهَلْ يَأْكُلُ الْفَأْرُ إِلَّا نَقِيَ الْبُرِّ وَلُبَابَ الطَّعَامِ. وَلَمَّا تُوُفِّيَ قَالَ الْخَلِيلُ بْنُ أَحْمَدَ: دَفَنَّا الشِّعْرَ وَاللُّغَةَ وَالْفَصَاحَةَ الْيَوْمَ. حَمْزَةُ بْنُ حَبِيبٍ الزَّيَّاتُ  ، وَيُكَنَّى أَبَا عُمَارَةَ، مَوْلًى لِآلِ عِكْرِمَةَ بْنِ رِبْعِيٍّ التَّيْمِيِّ: كَانَ يَجْلِبُ الزَّيْتَ مِنَ الْكُوفَةِ إِلَى حُلْوَانَ، وَيَجْلِبُ مِنْ حُلْوَانَ الْجُبْنَ وَالْجَوْزَ إِلَى الْكُوفَةِ. وَكَانَ صَاحِبَ قُرْآنٍ وَفَرَائِضَ، صَدُوقًا صَاحِبَ سُنَّةٍ. وَقَدْ أَسْنَدَ عَنِ الْأَعْمَشِ. قال جَرِيرَ بْنَ عَبْدِ الْحَمِيدِ: مَرَّ بِنَا حَمْزَةُ بْنُ حَبِيبٍ فَاسْتَسْقَى فَأَتَيْتُهُ بِمَاءٍ، فَقَالَ: أَنْتَ مِمَّنْ يَحْضُرُنَا فِي الْقِرَاءَةِ؟ قُلْتُ: نَعَمْ، قَالَ: لَا حَاجَةَ لِي فِي مَائِكَ. وقَالَ: أَخْبَرَنَا خَلَفُ بْنُ هِشَامٍ الْبَزَّازُ، قَالَ: قَالَ لِي سُلَيْمُ بْنُ عِيسَى: دَخَلْتُ عَلَى حَمْزَةَ بْنِ حَبِيبٍ الزَّيَّاتَ فَوَجَدْتُهُ يُمَرِّغُ خَدَّيْهِ فِي الْأَرْضِ وَيَبْكِي، فَقُلْتُ: أُعِيذُكَ بِاللَّهِ، فَقَالَ: رَأَيْتُ الْبَارِحَةَ فِي مَنَامِي كَأَنَّ الْقِيَامَةَ قَدْ قَامَتْ، وَقَدْ دُعِيَ بِقُرَّاءِ الْقُرْآنِ، فَكُنْتُ فِيمَنْ حَضَرَ، فَسَمِعْتُ قَائِلًا يَقُولُ بِكَلَامٍ عَذْبٍ: لَا يَدْخُلُ عَلَيَّ إِلَّا مَنْ عَمِلَ بِالْقُرْآنِ، فَرَجَعْتُ الْقَهْقَرَى، فَهُتِفَ بِاسْمِي: أَيْنَ حَمْزَةُ بْنُ حَبِيبٍ الزَّيَّاتُ؟ فَقُلْتُ: لَبَّيْكَ دَاعِيَ اللَّهِ، فَبَدَرَنِي مَلَكٌ فَقَالَ قُلْ: لَبَّيْكَ اللَّهُمَّ لَبَّيْكَ، فَقُلْتُ كَمَا قَالَ لِي، فَأَدْخَلَنِي دَارًا فِيهَا ضَجِيجُ الْقُرْآنِ، فَوَقَفْتُ أُرْعَدُ، فَسَمِعْتُ قَائِلًا يَقُولُ: لَا بَأْسَ عَلَيْكَ اقْرَأْ وَارْقَ، فَأَدَرْتُ وَجْهِي فَإِذَا أَنَا بِمِنْبَرٍ مَنْ دُرٍّ أَبْيَضَ دَفَّتَاهُ مِنْ يَاقُوتٍ أَصْفَرَ، مَرَاقِيهِ مِنْ زَبَرْجَدٍ أَخْضَرَ، فَقَالَ لِي: اقْرَأْ سُورَةَ الْأَنْعَامِ. فَقَرَأْتُ وَأَنَا لَا أَدْرِي عَلَى مَنْ أَقْرَأُ حَتَّى بَلَغْتُ السِّتِّينَ آيَةً، فَلَمَّا بَلَغْتُ: وَهُوَ الْقَاهِرُ فَوْقَ عِبَادِهِ (6: 18)، قَالَ لِي: يَا حَمْزَةُ، أَلَسْتُ الْقَاهِرَ فَوْقَ عِبَادِي؟ فَقُلْتُ: بَلَى، قَالَ: صَدَقْتَ، اقْرَأْ، فَقَرَأْتُ حَتَّى أَتْمَمْتُهَا، فَقَالَ لِي: اقْرَأْ، فَقَرَأْتُ الْأَعْرَافَ حَتَّى بَلَغْتُ آخِرَهَا وَأَوْمَأْتُ إِلَى الْأَرْضِ بِالسُّجُودِ، فَقَالَ لِي: حَسْبُكَ مَا مَضَى، لَا تَسْجُدْ يَا حَمْزَةُ، مَنْ أَقْرَأَكَ هَذِهِ الْقِرَاءَةَ؟ فَقُلْتُ: سُلَيْمَانُ، فَقَالَ: صَدَقْتَ، مَنْ أَقْرَأَ سُلَيْمَانَ؟ قُلْتُ: يَحْيَى، قَالَ: صَدَقَ يَحْيَى، عَلَى مَنْ قَرَأَ يَحْيَى؟ فَقُلْتُ: عَلَى أَبِي عَبْدِ الرَّحْمَنِ السُّلَمِيِّ، قَالَ: صَدَقَ أَبُو عَبْدِ الرَّحْمَنِ السُّلَمِيُّ، مَنْ أَقْرَأَ أَبَا عَبْدِ الرَّحْمَنِ؟ فَقُلْتُ: ابْنُ عَمِّ نَبِيِّكَ عَلِيٌّ، فَقَالَ: صَدَقَ عَلِيٌّ، فَمَنْ أَقْرَأَ عَلِيًّا؟ قُلْتُ: نَبِيُّكَ مُحَمَّدٌ ﷺ، قَالَ: وَمَنْ أَقْرَأَ نَبِيِّي؟ قَالَ: قُلْتُ: جِبْرِيلُ عَلَيْهِ السَّلَامُ، قَالَ: وَمَنْ أَقْرَأَ جِبْرِيلَ؟ فَسَكَتَ، فَقَالَ لِي: يَا حَمْزَةُ، قُلْ: أَنْتَ، فَقُلْتُ: مَا أَجْسُرُ أَنْ أَقُولَ أَنْتَ، فَقَالَ: قُلْ: أَنْتَ، فَقُلْتُ: أَنْتَ، فَقَالَ: صَدَقْتَ يَا حَمْزَةُ، وَحَقِّ الْقُرْآنِ لَأُكْرِمَنَّ أَهْلَ الْقُرْآنِ لَا سِيَّمَا إِذَا عَمِلُوا بِالْقُرْآنِ، يَا حَمْزَةُ، الْقُرْآنُ كَلَامِي وَمَا أُحِبُّ أَحَدًا كَحُبِّي أَهْلَ الْقُرْآنِ، ادْنُ يَا حَمْزَةُ، فَدَنَوْتُ فَضَمَخَنِي بِالْغَالِيَةِ وَقَالَ: لَيْسَ أَفْعَلُ بِكَ وَحْدَكَ، قَدْ فَعَلْتُ ذَلِكَ بِنُظَرَائِكَ بِمَنْ فَوْقَكَ وَمَنْ دُونَكَ، وَمَنْ أَقْرَأَ الْقُرْآنَ كَمَا أَقْرَأْتَهُ، لَمْ يَزِدْ بِذَلِكَ غَيْرِي، وَمَا خَبَّأْتُ لَكَ يَا حَمْزَةُ عِنْدِي أَكْثَرُ، فَأَعْلِمْ أَصْحَابَكَ مَكَانِي مِنْ حُبِّي لِأَهْلِ الْقُرْآنِ وَفِعْلِي بِهِمْ، فَهُمْ الْمُصْطَفَوْنَ الْأَخْيَارُ، يَا حَمْزَةُ وَعِزَّتِي وَجَلَالِي لَا أُعَذِّبُ لِسَانًا تَلَا الْقُرْآنَ بِالنَّارِ، وَلَا قَلْبًا وَعَاهُ، وَلَا أُذُنًا سَمِعَتْهُ، وَلَا عَيْنًا نَظَرَتْهُ، فَقُلْتُ: سُبْحَانَكَ سُبْحَانَكَ أَيْ رَبِّ، فَقَالَ: يَا حَمْزَةُ أَيْنَ نُظَّارُ الْمَصَاحِفِ؟ فَقُلْتُ: يَا رَبِّ أَفَحُفَّاظٌ هُمْ؟ قَالَ: لَا، وَلَكِنِّي أَحْفَظُهُ لَهُمْ حَتَّى يَوْمَ الْقِيَامَةِ، فَإِذَا لَقُونِي رَفَعْتُ لَهُمْ بِكُلِّ آيَةٍ دَرَجَةً. أَفَتَلُومُنِي أَنْ أَبْكِيَ وَأَتَمَرَّغَ فِي التُّرَابِ. تُوُفِّيَ حَمْزَةُ بِحُلْوَانَ فِي هَذِهِ السَّنَةِ. وَإِلَيْهِ تُنْسَبُ الْمُدُودُ الطَّوِيلَةُ فِي الْقِرَاءَةِ، وَقَدْ تَكَلَّمَ فِيهِ بِسَبَبِهَا بَعْضُ الْأَئِمَّةِ. وفيها مات عَبْدُ اللَّهِ بْنُ شَوْذَبٍ، وَعُمَرُ بْنُ ذَرٍّ. سَعِيدُ بْنُ أَبِي عَرُوبَةَ  ، أَبُو النَّضْرِ الْبَصْرِيُّ، وَاسْمُ أَبِي عَرُوبَةَ مِهْرَانُ مَوْلًى لِبَنِي عَدِيِّ بْنِ يَشْكُرَ: سَمِعَ النَّضْرَ بْنَ أَنَسٍ وَغَيْرَهُ، وَكَانَ كَثِيرَ الْحَدِيثِ إِلَّا أَنَّهُ اخْتَلَطَ فِي آخِرِ عُمْرِهِ، وَتُوُفِّيَ فِي هَذِهِ السَّنَةِ. عَبْدُ الرَّحْمَنِ بْنُ زِيَادِ بْنِ أَنْعُمٍ، أَبُو خَالِدٍ الْإِفْرِيقِيُّ  : سَمِعَ أَبَا عَبْدِ الرَّحْمَنِ الْحُبُلِيَّ وَغَيْرَهُ. رَوَى عَنْهُ سُفْيَانُ الثَّوْرِيُّ، وَابْنُ لَهِيعَةَ. وَكَانَ أَوَّلَ مَوْلُودٍ وُلِدَ بِإِفْرِيقِيَّةَ فِي الْإِسْلَامِ. وَوَلِيَ الْقَضَاءَ بِهَا لِمَرْوَانَ بْنِ مُحَمَّدٍ، وَوَفَدَ إِلَى الْمَنْصُورِ فِي بَيْعَةِ أَهْلِ إِفْرِيقِيَّةَ وَشَكَى إِلَيْهِ جَوْرَ الْعُمَّالِ. قَالَ: إِسْمَاعِيلُ بْنُ عَيَّاشٍ، قَالَ: ظَهَرَ بِإِفْرِيقِيَّةَ جَوْرٌ مِنَ السُّلْطَانِ، فَلَمَّا قَامَ وَلَدُ الْعَبَّاسِ قَدِمَ عَبْدُ الرَّحْمَنِ بْنُ زِيَادٍ عَلَى أَبِي جَعْفَرٍ، فَشَكَى إِلَيْهِ الْعُمَّالَ بِبَلَدِهِ، فَأَقَامَ بِبَابِهِ أَشْهُرًا، ثُمَّ دَخَلَ عَلَيْهِ، فَقَالَ: مَا أَقْدَمَكَ؟ قَالَ: ظَهَرَ الْجَوْرُ بِبَلَدِنَا فَجِئْتُ لِأُعْلِمَكَ فَإِذَا الْجَوْرُ يَخْرُجُ مِنْ دَارِكَ، فَغَضِبَ أَبُو جَعْفَرٍ وَهَمَّ بِهِ ثُمَّ أَمَرَ بِإِخْرَاجِهِ. وعَنْ عَبْدِ الرَّحْمَنِ بْنِ زِيَادِ بْنِ أَنْعُمٍ، قَالَ: أَرْسَلَ أَبُو جَعْفَرٍ إِلَيَّ، فَقَدِمْتُ عَلَيْهِ فَدَخَلْتُ وَالرَّبِيعُ قَائِمٌ عَلَى رَأْسِهِ، فَاسْتَدْنَانِي ثُمَّ قَالَ: يَا عَبْدَ الرَّحْمَنِ، كَيْفَ مَا مَرَرْتَ بِهِ مِنْ أَعْمَالِنَا إِلَى أَنْ وَصَلْتَ إِلَيْنَا؟ قُلْتُ: يَا أَمِيرَ الْمُؤْمِنِينَ، رَأَيْتُ أَعْمَالًا سَيِّئَةً، وَظُلْمًا فَاشِيًا ظَنَنْتُهُ أَبْعَدَ الْبِلَادِ مِنْكَ، فَجَعَلْتُ كُلَّمَا دَنَوْتُ مِنْكَ كَانَ أَعْظَمَ لِلْأَمْرِ. فَنَكَّسَ رَأْسَهُ طَوِيلًا ثُمَّ رَفَعَهُ إِلَيَّ، فَقَالَ: كَيْفَ لِي بِالرِّجَالِ؟ قُلْتُ: أَفَلَيْسَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ كَانَ يَقُولُ: الْوَالِي بِمَنْزِلَةِ السُّوقِ يُجْلَبُ إِلَيْهَا مَا يُنْفَقُ فِيهَا، فَإِنْ كَانَ بَرًّا أَتَوْهُ بِبِرِّهِمْ، وَإِنْ كَانَ فَاجِرًا أَتَوْهُ بِفُجُورِهِمْ. قَالَ: فَأَطْرَقَ طَوِيلًا، فَقَالَ لِي الرَّبِيعُ وَأَوْمَأَ إِلَيَّ أَنْ أَخْرُجَ، فَخَرَجْتُ وَلَمْ أَعُدْ إِلَيْهِ. قَالَ ابن الجوزي رَحِمَهُ اللَّهُ: وَقَدْ قِيلَ لِأَحْمَدَ بْنِ صَالِحٍ الْحَافِظِ: تَحْتَجُّ بِحَدِيثِ الْإِفْرِيقِيِّ؟ قَالَ: نَعَمْ، هُوَ ثِقَةٌ، وَأُنْكِرُ عَلَى مَنْ تَكَلَّمَ عَلَيْهِ. وَقَالَ يَحْيَى بْنُ مَعِينٍ: إِنَّمَا أُنْكِرُ عَلَيْهِ الْأَحَادِيثَ. قَالَ ابن الجوزي: وَفِي هَذِهِ السَّنَةِ تُوُفِّيَ وَقَدْ جَازَ الْمِائَةَ. عَامِرُ بْنُ إِسْمَاعِيلَ الْمُسْلِيُّ: تُوُفِّيَ بِمَدِينَةِ السَّلَامِ، وَصَلَّى عَلَيْهِ الْمَنْصُورُ، وَدُفِنَ فِي مَقَابِرِ قُرَيْشٍ. قَبَاثُ بْنُ رَزِينِ بْنِ حُمَيْدِ بْنِ صَالِحٍ، أَبُو هَاشِمٍ  : رَوَى عَنْ عَلِيِّ بْنِ رَبَاحٍ، وَعِكْرِمَةَ. وَرَوَى عَنْهُ اللَّيْثُ بْنُ سَعْدٍ، وَابْنُ لَهِيعَةَ، وَابْنُ الْمُبَارَكِ، وَابْنُ وَهْبٍ. وَكَانَ إِمَامَ مَسْجِدِ مِصْرَ، يُقْرِئُ الْقُرْآنَ فِي جَامِعِهَا. تُوُفِّيَ فِي هَذِهِ السَّنَةِ. الْهَيْثَمُ بْنُ مُعَاوِيَةَ:   وَلِيَ لِلْمَنْصُورِ الْبَصْرَةَ وَغَيْرَهَا. وَتُوُفِّيَ فِي هَذِهِ السَّنَةِ فَجْأَةً وَهُوَ عَلَى بَطْنِ جَارِيَةٍ لَهُ، وَصَلَّى عَلَيْهِ الْمَنْصُورُ، وَدُفِنَ فِي مَقَابِرِ قُرَيْشٍ.

     ✧ Rabāḥ b. Abī Yazīd al-Lakhmī: He was from the people of Ifrīqiyya, and was a learned ascetic whose worship was proverbial. He was the brother of Qaḥdham b. Yazīd, who was a devotee in Alexandria. Ruʾba b. al-ʿAjjāj, whose name al-ʿAjjāj was ʿAbd Allāh b. Ruʾba b. Labīd b. Ṣakhr, and whose kunya was Abū al-Jaḥḥāf and Abū al-ʿAjjāj: He transmitted from Abū al-Shaʿthāʾ, from Abū Hurayra, from the Messenger of God ﷺ. He was one of the foremost rajaz poets of Islam and their eloquent ones, a Bedouin who settled in al-Baṣra and praised the Umayyads and the Abbasids. He died in the days of al-Manṣūr. The leading authorities of language took from him and used his poetry as evidence. Al-ruʾba is a name applied to several things, among them thick milk, the stallion's semen, a need, and a passing hour of the night, and other things. Yūnus al-Naḥwī used to say: I have never seen an Arab more eloquent than Ruʾba; Maʿadd b. ʿAdnān was not more eloquent than he. Ruʾba used to eat mice, and was reproached for that. He said: They are cleaner than your domestic fowls and your chickens that eat dung. Does the mouse eat anything but clean wheat and the finest of food? When he died, al-Khalīl b. Aḥmad said: Today we have buried poetry, language, and eloquence. Ḥamza b. Ḥabīb al-Zayyāt, whose kunya was Abū ʿUmāra, a client of the family of ʿIkrima b. Ribʿī al-Taymī: He used to bring oil from al-Kūfa to Ḥulwān, and bring cheese and walnuts from Ḥulwān to al-Kūfa. He was a master of the Qurʾān and the laws of inheritance, truthful and adhering to the Sunna. He transmitted with chains from al-Aʿmash. Jarīr b. ʿAbd al-Ḥamīd said: Ḥamza b. Ḥabīb passed by us and asked for water, so I brought him water. He said: Are you one of those who attend our recitation? I said: Yes. He said: I have no need of your water. He said: Khalaf b. Hishām al-Bazzāz informed us, saying: Sulaym b. ʿĪsā said to me: I entered upon Ḥamza b. Ḥabīb al-Zayyāt and found him rubbing his cheeks in the earth and weeping. I said: I seek refuge for you in God. He said: Last night I saw in a dream as if the Resurrection had come, and the reciters of the Qurʾān were summoned. I was among those present. I heard a speaker say with sweet speech: None shall enter upon me except one who acted by the Qurʾān. So I retreated backward, but my name was called: Where is Ḥamza b. Ḥabīb al-Zayyāt? I said: At your call, O caller of God. An angel came to me and said: Say, at your call, O God, at your call. I said as he told me. He brought me into a house full of the murmur of the Qurʾān. I stood trembling. I heard a speaker say: No harm upon you; recite and ascend. I turned my face and saw a pulpit of white pearls, its two sides of yellow rubies, its steps of green chrysolite. He said to me: Recite Sūrat al-Anʿām. I recited, not knowing upon whom I was reciting, until I reached sixty verses. When I reached: "He is the Subduer over His servants" (6:18), he said to me: O Ḥamza, am I not the Subduer over My servants? I said: Yes. He said: You have spoken truly; recite. I recited until I completed it. Then he said to me: Recite. I recited al-Aʿrāf until I reached its end, and I gestured to the ground for prostration. He said to me: Enough of what has passed; do not prostrate, O Ḥamza. Who taught you this recitation? I said: Sulaymān. He said: You have spoken truly. Who taught Sulaymān? I said: Yaḥyā. He said: Yaḥyā has spoken truly. Upon whom did Yaḥyā recite? I said: Upon Abū ʿAbd al-Raḥmān al-Sulamī. He said: Abū ʿAbd al-Raḥmān al-Sulamī has spoken truly. Who taught Abū ʿAbd al-Raḥmān? I said: The cousin of your Prophet, ʿAlī. He said: ʿAlī has spoken truly. Who taught ʿAlī? I said: Your Prophet Muḥammad ﷺ. He said: And who taught My Prophet? He said: I said: Gabriel ﷺ. He said: And who taught Gabriel? I fell silent. He said to me: O Ḥamza, say: You. I said: I do not dare to say You. He said: Say: You. I said: You. He said: You have spoken truly, O Ḥamza. By the right of the Qurʾān, I will surely honor the people of the Qurʾān, especially when they act by the Qurʾān. O Ḥamza, the Qurʾān is My speech, and I love no one as I love the people of the Qurʾān. Draw near, O Ḥamza. I drew near, and He anointed me with costly perfume and said: I will not do this to you alone; I have done so to your peers, those above you and those below you. Whoever recites the Qurʾān as you have recited it, he adds nothing thereby but to Me. What I have stored for you, O Ḥamza, with Me is more. Tell your companions of My place in My love for the people of the Qurʾān and My action toward them, for they are the chosen, the best. O Ḥamza, by My might and My majesty, I will not punish with the Fire a tongue that recited the Qurʾān, nor a heart that understood it, nor an ear that heard it, nor an eye that looked at it. I said: Glory be to You, glory be to You, O Lord. He said: O Ḥamza, where are those who look at the copies of the Qurʾān? I said: O Lord, are they memorizers? He said: No, but I preserve it for them until the Day of Resurrection; when they meet Me, I will raise for them a degree for every verse. Do you blame me for weeping and rubbing myself in the dust? Ḥamza died at Ḥulwān in this year. To him are attributed the long vowel prolongations in recitation, and because of them some imams spoke against him. In it died ʿAbd Allāh b. Shawdhab, and ʿUmar b. Dharr. Saʿīd b. Abī ʿArūba, Abū al-Naḍr al-Baṣrī, whose father Abū ʿArūba was Mihrān, a client of Banū ʿAdī b. Yashkur: He heard al-Naḍr b. Anas and others. He was a prolific transmitter of hadith, except that he became confused at the end of his life. He died in this year. ʿAbd al-Raḥmān b. Ziyād b. Anʿum, Abū Khālid al-Ifrīqī: He heard Abū ʿAbd al-Raḥmān al-Ḥubulī and others. Sufyān al-Thawrī and Ibn Lahīʿa transmitted from him. He was the first child born in Ifrīqiyya in Islam. He held the judiciary there for Marwān b. Muḥammad, and came as a delegate to al-Manṣūr for the oath of allegiance of the people of Ifrīqiyya, and complained to him of the oppression of the governors. Ismāʿīl b. ʿAyyāsh said: Oppression from the sultan appeared in Ifrīqiyya. When the descendants of al-ʿAbbās rose, ʿAbd al-Raḥmān b. Ziyād came to Abū Jaʿfar and complained to him of the governors in his land. He stayed at his gate for months, then entered upon him. He said: What brought you? He said: Oppression has appeared in our land, and I came to inform you, but I find that oppression comes forth from your own house. Abū Jaʿfar became angry and was about to punish him, then ordered him to be expelled. From ʿAbd al-Raḥmān b. Ziyād b. Anʿum, who said: Abū Jaʿfar sent for me, and I came to him. I entered while al-Rabīʿ was standing at his head. He drew me near and said: O ʿAbd al-Raḥmān, how were the regions of our governance you passed through until you reached us? I said: O Commander of the Faithful, I saw evil deeds and widespread oppression, which I thought was farthest of lands from you. But the closer I came to you, the greater the matter became. He bowed his head for a long time, then raised it to me and said: How can I find the right men? I said: Did not ʿUmar b. ʿAbd al-ʿAzīz say: The governor is like a market to which what sells in it is brought. If he is righteous, they bring him their righteousness; if he is wicked, they bring him their wickedness. He said: He bowed his head for a long time. Al-Rabīʿ gestured to me to leave, so I left and did not return to him. Ibn al-Jawzī, may God have mercy on him, said: It was said to Aḥmad b. Ṣāliḥ al-Ḥāfiẓ: Do you use the hadith of al-Ifrīqī as evidence? He said: Yes, he is trustworthy, and I reject those who speak against him. Yaḥyā b. Maʿīn said: I only reject his hadiths. Ibn al-Jawzī said: In this year he died, having passed the age of one hundred. ʿĀmir b. Ismāʿīl al-Muslī: He died in the City of Peace, and al-Manṣūr prayed over him, and he was buried in the cemetery of Quraysh. Qabāth b. Razīn b. Ḥumayd b. Ṣāliḥ, Abū Hāshim: He transmitted from ʿAlī b. Rabāḥ and ʿIkrima. Al-Layth b. Saʿd, Ibn Lahīʿa, Ibn al-Mubārak, and Ibn Wahb transmitted from him. He was the imam of the mosque of Egypt, teaching the Qurʾān in its congregational mosque. He died in this year. Al-Haytham b. Muʿāwiya: He governed al-Baṣra and other places for al-Manṣūr. He died suddenly in this year while he was on the belly of a slave girl of his, and al-Manṣūr prayed over him, and he was buried in the cemetery of Quraysh.

230. Tarikh (al-Tabari) 2911No grade recorded

     وَعُزِلَ مُحَمَّدُ بْنُ سُلَيْمَانَ الْكَاتِبُ عَنْ مِصْرَ، وَاسْتُعْمِلَ مَوْلَاهُ مَطَرٌ، وَاسْتُعْمِلَ مَعْبَدُ بْنُ الْخَلِيلِ عَلَى السِّنْدِ، وَعُزِلَ هِشَامُ بْنُ عَمْرٍو.

     ✧ Muḥammad b. Sulaymān al-Kātib was dismissed from Egypt, and his mawlā Maṭar was appointed. Maʿbad b. al-Khalīl was appointed over al-Sind, and Hishām b. ʿAmr was dismissed.

231. Tarikh (al-Tabari) 2912No grade recorded

     وَاسْتَعْمَلَ سَعِيدَ بْنَ دَعْلَجٍ عَلَى الْبَحْرَيْنِ، فَأَنْفَذَ إِلَيْهَا ابْنَهُ تَمِيمًا.

     ✧ He appointed Saʿīd b. Daʿlaj as governor of al-Baḥrayn, so he sent his son Tamīm there.

232. Tarikh (al-Tabari) 2905No grade recorded

     ثُمَّ دَخَلَتْ سَنَةُ سَبْعٍ وَخَمْسِينَ وَمِائَةٍ فِيهَا بَنَى الْمَنْصُورُ قَصْرَهُ الْمُسَمَّى بِالْخُلْدِ  فِي بَغْدَادَ، وَكَانَ الْمُسْتَحِثَّ فِي عِمَارَتِهِ أَبَانُ بْنُ صَدَقَةَ، وَالرَّبِيعُ مَوْلَى الْمَنْصُورِ.

     ✧ Then the year 157 AH began. In it, al-Manṣūr built his palace called al-Khuld in Baghdād. The ones who urged on its construction were Abān b. Ṣadaqah and al-Rabīʿ, the mawlā of al-Manṣūr.

233. Tarikh (al-Tabari) 2906No grade recorded

     وَفِيهَا حَوَّلَ الْمَنْصُورُ الْأَسْوَاقَ إِلَى الْكَرْخِ وَغَيْرِهِ، وَقَدْ تَقَدَّمَ سَبَبُ ذَلِكَ

     ✧ In it, al-Manṣūr moved the markets to al-Karkh and elsewhere, and the reason for that has already been mentioned.

234. Tarikh (al-Tabari) 2907No grade recorded

     وَفِيهَا: وَسَّعَ طُرُقَ الْمَدِينَةِ وَأَرْبَاضَهَا، وَوَضَعَهَا عَلَى مِقْدَارِ أَرْبَعِينَ ذِرَاعًا، وَأَمَرَ بِهَدْمِ مَا شَخَصَ مِنَ الدُّورِ غَيْرَ ذَلِكَ الْقَدْرِ.

     ✧ In it [the year 157 AH], he widened the roads of Madinah and its outskirts, and set them at a measure of forty cubits, and he ordered the demolition of whatever part of the houses protruded beyond that measure.

235. Tarikh (al-Tabari) 2908No grade recorded

     وَفِيهَا: عَرَضَ الْمَنْصُورُ جُنْدَهُ فِي السِّلَاحِ وَالْخَيْلِ فِي مَجْلِسٍ اتَّخَذَهُ عَلَى شَطِّ دِجْلَةَ دُونَ قُطْرَبُّلَ، وَأَمَرَ أَهْلَ بَيْتِهِ وَصَحَابَتَهُ يَوْمَئِذٍ بِلُبْسِ السِّلَاحِ، وَخَرَجَ هُوَ وَهُوَ لَابِسٌ دِرْعًا وَقَلَنْسُوَةً تَحْتَ الْبَيْضَةِ سَوْدَاءَ لَاطِئَةً مُضَرَّبَةً.

     ✧ In it (the year 157 AH), al-Manṣūr reviewed his army in arms and horses in an assembly he held on the bank of the Tigris below Quṭrabbul, and he commanded his family and companions on that day to don arms. He came out wearing a coat of mail and a black, close-fitting, padded cap beneath the helmet.

236. Tarikh (al-Tabari) 2909No grade recorded

     وَفِيهَا أَمَرَ بِعَمَلِ جِسْرٍ عِنْدَ بَابِ الشَّعِيرِ.

     ✧ In it he ordered the construction of a bridge at Bāb al-Shaʿīr.

237. Tarikh (al-Tabari) 2910No grade recorded

     وَفِيهَا قَتَلَ الْمَنْصُورُ يَحْيَى بْنَ زَكَرِيَّاءَ الْمُحْتَسِبَ، وَكَانَ يَطْعَنُ عَلَى الْمَنْصُورِ وَيَجْمَعُ الْجَمَاعَاتِ فِيمَا قِيلَ.

     ✧ In it, al-Manṣūr killed Yaḥyā b. Zakariyyāʾ al-Muḥtasib, who used to criticize al-Manṣūr and gather groups, as was said.

238. Tarikh (al-Tabari) 2913No grade recorded

     وَغَزَا الصَّائِفَةَ يَزِيدُ بْنُ أُسَيْدٍ السُّلَمِيُّ فَوَجَّهَ سِنَانًا مَوْلَى الْبَطَّالِ إِلَى حِصْنٍ، فَسَبَى وَغَنِمَ. وَقِيلَ: إِنَّمَا غَزَا الصَّائِفَةَ زُفَرُ بْنُ عَاصِمٍ.

     ✧ Yazīd b. Usayd al-Sulamī raided the summer expedition, and he dispatched Sinān, the mawlā of al-Baṭṭāl, to a fortress, and he took captives and gained booty. It was said: The one who raided the summer expedition was Zufar b. ʿĀṣim.

239. Tarikh (al-Tabari) 2914No grade recorded

     وَفِيهَا أَخْرَجَ سُلَيْمَانُ بْنُ يَقْظَانَ الْكَلْبِيُّ قَارْلَهْ مَلِكَ الْإِفْرِنْجِ. ( إِلَى بِلَادِ الْمُسْلِمِينَ مِنَ الْأَنْدَلُسِ، وَلَقِيَهُ بِالطَّرِيقِ، وَسَارَ مَعَهُ إِلَى سَرَقُسْطَةَ، فَسَبَقَهُ إِلَيْهَا الْحُسَيْنُ بْنُ يَحْيَى الْأَنْصَارِيُّ مِنْ وَلَدِ سَعْدِ بْنِ عُبَادَةَ، وَامْتَنَعَ بِهَا فَاتَّهَمَ قَارْلَهْ مَلِكُ الْإِفْرِنْجِ ) سُلَيْمَانَ، فَقَبَضَ عَلَيْهِ، وَأَخَذَهُ مَعَهُ إِلَى بِلَادِهِ فَلَمَّا أَبْعَدَ مِنْ بِلَادِ الْمُسْلِمِينَ وَاطْمَأَنَّ هَجَمَ عَلَيْهِ مَطْرُوحٌ وَعَيْشُونُ ابْنَا سُلَيْمَانَ فِي أَصْحَابِهِمَا، فَاسْتَنْقَذَا أَبَاهُمَا، وَرَجَعَا بِهِ إِلَى سَرَقُسْطَةَ، وَدَخَلُوا مَعَ الْحُسَيْنِ، وَوَافَقُوا عَلَى خِلَافِ عَبْدِ الرَّحْمَنِ.

     ✧ In it, Sulaymān b. Yaqẓān al-Kalbī brought forth Qārlah, the king of the Franks, to the lands of the Muslims from al-Andalus, and met him on the way, and traveled with him to Saraqusṭah. Al-Ḥusayn b. Yaḥyā al-Anṣārī, from the descendants of Saʿd b. ʿUbādah, reached it before him and fortified himself in it. Then Qārlah, the king of the Franks, accused Sulaymān, so he seized him and took him with him to his own land. When he was far from the lands of the Muslims and felt secure, Maṭrūḥ and ʿAyshūn, the two sons of Sulaymān, attacked him with their companions, and rescued their father, and returned with him to Saraqusṭah, and they entered with al-Ḥusayn, and agreed upon opposing ʿAbd al-Raḥmān.

240. Tarikh (al-Tabari) 2915No grade recorded

     وَحَجَّ بِالنَّاسِ إِبْرَاهِيمُ بْنُ يَحْيَى بْنِ مُحَمَّدِ بْنِ عَلِيِّ بْنِ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ، وَكَانَ عَلَى مَكَّةَ، وَقِيلَ كَانَ عَلَيْهَا عَبْدُ الصَّمَدِ بْنُ عَلِيٍّ، وَعَلَى الْأَمْصَارِ مَنْ ذَكَرْنَا.

     ✧ Ibrāhīm b. Yaḥyā b. Muḥammad b. ʿAlī b. ʿAbd Allāh b. ʿAbbās led the people in the pilgrimage. He was over Makkah, and it was said that ʿAbd al-Ṣamad b. ʿAlī was over it. Over the cities were those we have mentioned.

241. Tarikh (al-Tabari) 2916No grade recorded

     [ الْوَفَيَاتُ   ] وَفِيهَا مَاتَ عَامِرُ بْنُ إِسْمَاعِيلَ الْمُسْلِيُّ، وَصَلَّى عَلَيْهِ الْمَنْصُورُ. وَتُوُفِّيَ سَوَّارُ بْنُ عَبْدِ اللَّهِ، قَاضِي الْبَصْرَةِ، وَاسْتُعْمِلَ مَكَانَهُ عُبَيْدُ اللَّهِ بْنُ الْحَسَنِ بْنِ الْحُصَيْنِ الْعَنْبَرِيُّ. وَفِيهَا مَاتَ عَبْدُ الْوَهَّابِ بْنُ إِبْرَاهِيمَ الْإِمَامِ، وَقِيلَ: سَنَةَ ثَمَانٍ وَخَمْسِينَ: وَمُصْعَبُ بْنُ ثَابِتِ بْنِ عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ بْنِ الْعَوَّامِ جَدُّ الزُّبَيْرِ بْنِ بَكَّارٍ. وفيها مات الْأَوْزَاعِيِّ رَحِمَهُ اللَّهُ   وَهُوَ عَبْدُ الرَّحْمَنِ بْنُ عَمْرِو بْنِ يَحْمَدَ أَبُو عَمْرٍو الْأَوْزَاعِيُّ. وَالْأَوْزَاعُ بَطْنٌ مِنْ حِمْيَرَ، وَهُوَ مِنْ أَنْفُسِهِمْ، قَالَهُ مُحَمَّدُ بْنُ سَعْدٍ. وَقَالَ غَيْرُهُ: لَمْ يَكُنْ مِنْ أَنْفُسِهِمْ، وَإِنَّمَا نَزَلَ فِي مَحَلَّةِ الْأَوْزَاعِ، وَكَانَتْ قَرْيَةً خَارِجَ بَابِ الْفَرَادِيسِ مِنْ دِمَشْقَ، وَهُوَ ابْنُ عَمِّ يَحْيَى بْنِ أَبِي عَمْرٍو السَّيْبَانِيِّ. قَالَ أَبُو زُرْعَةَ: وَأَصْلُهُ مِنْ سِبَاءِ السِّنْدِ فَنَزَلَ الْأَوْزَاعَ، فَغَلَبَ عَلَيْهِ النِّسْبَةُ إِلَيْهَا. وَقَالَ غَيْرُهُ: وُلِدَ بِبَعْلَبَكَّ، وَنَشَأَ بِالْبِقَاعِ يَتِيمًا فِي حِجْرِ أُمِّهِ، وَكَانَتْ تَنْتَقِلُ بِهِ مِنْ بَلَدٍ إِلَى بَلَدٍ، وَتَأَدَّبَ بِنَفْسِهِ، فَلَمْ يَكُنْ فِي أَبْنَاءِ الْمُلُوكِ وَالْوُزَرَاءِ أَعْقَلُ مِنْهُ، وَلَا أَوْرَعُ، وَلَا أَعْلَمُ، وَلَا أَفْصَحُ، وَلَا أَوْقَرُ، وَلَا أَحْلُمُ، وَلَا أَكْثَرُ صَمْتًا مِنْهُ، وَمَا تَكَلَّمَ بِكَلِمَةٍ إِلَّا كَانَ الْمُتَعَيَّنَ عَلَى مَنْ يُجَالِسُهُ أَنْ يَكْتُبَهَا; مِنْ حُسْنِهَا، وَكَانَ يُعَانِي الرَّسَائِلَ وَالْكِتَابَةَ. وَقَدِ اكْتُتِبَ فِي بَعْثٍ إِلَى الْيَمَامَةِ، فَسَمِعَ الْحَدِيثَ مِنْ يَحْيَى بْنِ أَبِي كَثِيرٍ، وَانْقَطَعَ إِلَيْهِ، فَأَرْشَدَهُ إِلَى الرِّحْلَةِ إِلَى الْبَصْرَةِ لِيَسْمَعَ مِنَ الْحَسَنِ وَابْنِ سِيرِينَ، فَسَارَ إِلَيْهَا فَوَجَدَ الْحَسَنَ قَدْ تُوُفِّيَ مِنْ شَهْرَيْنِ، وَوَجَدَ ابْنَ سِيرِينَ مَرِيضًا، فَجَعَلَ يَتَرَدَّدُ لِعِيَادَتِهِ، فَقَوِيَ الْمَرَضُ بِهِ، وَمَاتَ وَلَمْ يَسْمَعْ مِنْهُ الْأَوْزَاعِيُّ شَيْئًا، وَجَاءَ فَنَزَلَ دِمَشْقَ بِمَحَلَّةِ الْأَوْزَاعِ خَارِجَ بَابِ الْفَرَادِيسِ، وَسَادَ أَهْلَهَا فِي زَمَانِهِ وَسَائِرَ الْبِلَادِ فِي الْفِقْهِ وَالْحَدِيثِ وَالْمَغَازِي وَعُلُومِ الْإِسْلَامِ. وَقَدْ أَدْرَكَ خَلْقًا مِنَ التَّابِعِينَ وَغَيْرِهِمْ، وَحَدَّثَ عَنْهُ جَمَاعَاتٌ مِنْ سَادَاتِ الْمُسْلِمِينَ، كَمَالِكِ بْنِ أَنَسٍ، وَالثَّوْرِيِّ، وَالزُّهْرِيِّ وَهُوَ مِنْ شُيُوخِهِ. وَأَثْنَى عَلَيْهِ غَيْرُ وَاحِدٍ مِنَ الْأَئِمَّةِ، وَأَجْمَعَ الْمُسْلِمُونَ عَلَى عَدَالَتِهِ وَإِمَامَتِهِ; قَالَ مَالِكٌ: كَانَ الْأَوْزَاعِيُّ إِمَامًا يُقْتَدَى بِهِ. وَقَالَ سُفْيَانُ بْنُ عُيَيْنَةَ وَغَيْرُهُ: كَانَ إِمَامَ أَهْلِ زَمَانِهِ. وَقَدْ حَجَّ مَرَّةً، فَدَخَلَ مَكَّةَ وَسُفْيَانُ الثَّوْرِيُّ آخِذٌ بِزِمَامِ جَمَلِهِ، وَمَالِكٌ يَسُوقُ بِهِ، وَالثَّوْرِيُّ يَقُولُ: افْسَحُوا لِلشَّيْخِ. وَقَدْ تَذَاكَرَ مَالِكٌ وَالْأَوْزَاعِيُّ بِالْمَدِينَةِ مِنَ الظُّهْرِ حَتَّى صَلَّيَا الْعَصْرَ، وَمِنَ الْعَصْرِ حَتَّى صَلَّيَا الْمَغْرِبَ، فَغَمَرَهُ الْأَوْزَاعِيُّ فِي الْمَغَازِي، وَغَمَرَهُ مَالِكٌ فِي الْفِقْهِ. وَتَنَاظَرَ هُوَ وَالثَّوْرِيُّ فِي مَسْجِدِ الْخَيْفِ فِي مَسْأَلَةِ رَفْعِ الْيَدَيْنِ فِي الرُّكُوعِ وَالرَّفْعِ مِنْهُ، فَاحْتَجَّ الْأَوْزَاعِيُّ بِمَا رَوَاهُ عَنِ الزُّهْرِيِّ، عَنْ سَالِمٍ عَنْ أَبِيهِ، أَنَّ رَسُولَ اللَّهِ ﷺ كَانَ يَرْفَعُ يَدَيْهِ فِي الرُّكُوعِ وَالرَّفْعِ مِنْهُ، وَاحْتَجَّ الثَّوْرِيُّ عَلَى ذَلِكَ بِحَدِيثِ يَزِيدَ بْنِ أَبِي زِيَادٍ، فَغَضِبَ الْأَوْزَاعِيُّ وَقَالَ: أَتُعَارِضُ حَدِيثَ الزُّهْرِيِّ بِحَدِيثِ يَزِيدَ بْنِ أَبِي زِيَادٍ وَهُوَ رَجُلٌ ضَعِيفٌ؟! فَاحْمَارَّ وَجْهُ الثَّوْرِيِّ، فَقَالَ الْأَوْزَاعِيُّ: لَعَلَّكَ كَرِهْتَ مَا قُلْتُ؟ قَالَ: نَعَمْ. قَالَ: فَقُمْ بِنَا حَتَّى نَلْتَعِنَ عِنْدَ الرُّكْنِ أَيُّنَا عَلَى الْحَقِّ. فَسَكَتَ الثَّوْرِيُّ. وَقَالَ هِقْلُ بْنُ زِيَادٍ: أَفْتَى الْأَوْزَاعِيُّ فِي سَبْعِينَ أَلْفَ مَسْأَلَةٍ. وَقَالَ أَبُو زُرْعَةَ: رُوِيَ عَنْهُ سِتُّونَ أَلْفَ مَسْأَلَةٍ. وَقَالَ غَيْرُهُمَا: أَفْتَى فِي سَنَةٍ ثَلَاثَ عَشْرَةَ وَمِائَةٍ، وَعُمْرُهُ إِذْ ذَاكَ خَمْسٌ وَعِشْرُونَ سَنَةً، ثُمَّ لَمْ يَزَلْ يُفْتِي حَتَّى مَاتَ. وَقَالَ يَحْيَى الْقَطَّانُ عَنْ مَالِكٍ: اجْتَمَعَ عِنْدِي الْأَوْزَاعِيُّ، وَالثَّوْرِيُّ، وَأَبُو حَنِيفَةَ. فَقُلْتُ: أَيُّهُمْ أَرْجَحُ؟ قَالَ: الْأَوْزَاعِيُّ. وَقَالَ مُحَمَّدُ بْنُ عَجْلَانَ: مَا رَأَيْتُ أَحَدًا أَنْصَحَ لِلْمُسْلِمِينَ مِنَ الْأَوْزَاعِيِّ. وَقَالَ غَيْرُهُ: مَا رُئِيَ الْأَوْزَاعِيُّ ضَاحِكًا مُقَهْقِهًا قَطُّ، وَلَقَدْ كَانَ يَعِظُ النَّاسَ فَلَا يَبْقَى أَحَدٌ فِي مَجْلِسِهِ إِلَّا بَكَى بِعَيْنِهِ أَوْ بِقَلْبِهِ، وَمَا رَأَيْنَاهُ يَبْكِي فِي مَجْلِسِهِ قَطُّ. وَقَالَ يَحْيَى بْنُ مَعِينٍ: الْعُلَمَاءُ أَرْبَعَةٌ; الثَّوْرِيُّ، وَأَبُو حَنِيفَةَ، وَمَالُكٌ، وَالْأَوْزَاعِيُّ. وَالْأَوْزَاعِيُّ ثِقَةٌ، وَلَيْسَ هُوَ فِي الزُّهْرِيِّ بِذَاكَ. أَخَذَ كِتَابَ الزُّبَيْدِيِّ عَنِ الزُّهْرِيِّ. وَمَا أَقَلَّ مَا رَوَاهُ عَنِ الزُّهْرِيِّ. قَالَ أَبُو حَاتِمٍ: كَانَ ثِقَةً مُتَّبِعًا لِمَا سَمِعَ. قَالُوا: وَكَانَ الْأَوْزَاعِيُّ لَا يَلْحَنُ فِي كَلَامِهِ، وَكَانَتْ كُتُبُهُ تَرِدُ عَلَى الْمَنْصُورِ، فَيَنْظُرُ فِيهَا وَيَتَأَمَّلُهَا، وَيَتَعَجَّبُ مِنْ فَصَاحَتِهَا وَحَلَاوَتِهَا، فَقَالَ يَوْمًا لِأَحْظَى كُتَّابِهِ عِنْدَهُ وَهُوَ سُلَيْمَانُ بْنُ مُجَالِدٍ: يَنْبَغِي أَنْ تُجِيبَ الْأَوْزَاعِيَّ عَنْ كُتُبِهِ. فَقَالَ: وَاللَّهِ يَا أَمِيرَ الْمُؤْمِنِينَ، لَا يَقْدِرُ أَحَدٌ مِنْ أَهْلِ الْأَرْضِ عَلَى ذَلِكَ، وَإِنَّا لَنَسْتَعِينُ بِكَلَامِهِ فِيمَا نُكَاتِبُ بِهِ أَهْلَ الْآفَاقِ مِمَّنْ لَا يَعْرِفُ كَلَامَ الْأَوْزَاعِيِّ. وَقَالَ الْوَلِيدُ بْنُ مُسْلِمٍ: كَانَ الْأَوْزَاعِيُّ إِذَا صَلَّى الصُّبْحَ جَلَسَ يَذْكُرُ اللَّهَ سُبْحَانَهُ وَتَعَالَى حَتَّى تَطْلُعَ الشَّمْسُ، وَيَأْثُرُ عَنِ السَّلَفِ ذَلِكَ. قَالَ: ثُمَّ يَقُومُونَ فَيَتَذَاكَرُونَ فِي الْفِقْهِ وَالْحَدِيثِ. وَعَنِ الْأَوْزَاعِيِّ أَنَّهُ قَالَ: رَأَيْتُ رَبَّ الْعِزَّةِ فِي الْمَنَامِ، فَقَالَ: أَنْتَ الَّذِي تَأْمُرُ بِالْمَعْرُوفِ وَتَنْهَى عَنِ الْمُنْكَرِ؟ فَقُلْتُ: بِفَضْلِكَ يَا رَبِّ. قُلْتُ: يَا رَبِّ أَمِتْنِي عَلَى الْإِسْلَامِ. فَقَالَ: وَعَلَى السُّنَّةِ. وَقَالَ مُحَمَّدُ بْنُ شُعَيْبِ بْنِ شَابُورَ: قَالَ لِي شَيْخٌ بِجَامِعِ دِمَشْقَ: أَنَا مَيِّتٌ فِي يَوْمِ كَذَا وَكَذَا. فَلَمَّا كَانَ ذَلِكَ الْيَوْمُ رَأَيْتُهُ فِي صَحْنِ الْجَامِعِ يَتَفَلَّى، فَقَالَ لِي: اذْهَبْ إِلَى سَرِيرِ الْمَوْتَى فَأَحْرِزْهُ لِي عِنْدَكَ قَبْلَ أَنْ تُسْبَقَ إِلَيْهِ. فَقُلْتُ: مَا تَقُولُ؟! فَقَالَ: هُوَ مَا أَقُولُ لَكَ; إِنِّي رَأَيْتُ كَأَنَّ قَائِلًا يَقُولُ: فَلَانٌ قَدَرِيٌّ، وَفُلَانٌ كَذَا، وَعُثْمَانُ بْنُ أَبِي الْعَاتِكَةِ نِعْمَ الرَّجُلُ، وَأَبُو عَمْرٍو الْأَوْزَاعِيُّ خَيْرُ مِنْ يَمْشِي عَلَى وَجْهِ الْأَرْضِ، وَأَنْتَ مَيِّتٌ فِي يَوْمِ كَذَا وَكَذَا. قَالَ مُحَمَّدُ بْنُ شُعَيْبٍ: فَمَا جَاءَ الظُّهْرُ حَتَّى مَاتَ، وَصُلِّيَ عَلَيْهِ بَعْدَهَا، وَأُخْرِجَتْ جِنَازَتُهُ. رَوَاهَا ابْنُ عَسَاكِرَ. وَكَانَ الْأَوْزَاعِيُّ، رَحِمَهُ اللَّهُ كَثِيرَ الْعِبَادَةِ، حَسَنَ الصَّلَاةِ، وَكَانَ يَقُولُ: مَنْ أَطَالَ الْقِيَامَ فِي صَلَاةِ اللَّيْلِ هَوَّنَ اللَّهُ عَلَيْهِ طُولَ الْقِيَامِ يَوْمَ الْقِيَامَةِ. وَكَأَنَّهُ أَخَذَ ذَلِكَ مِنَ الْقُرْآنِ، وَهُوَ قَوْلُهُ تَعَالَى: وَمِنَ اللَّيْلِ فَاسْجُدْ لَهُ وَسَبِّحْهُ لَيْلًا طَوِيلًا إِنَّ هَؤُلَاءِ يُحِبُّونَ الْعَاجِلَةَ وَيَذَرُونَ وَرَاءَهُمْ يَوْمًا ثَقِيلًا [ الْإِنْسَانِ: 26، 27 ]. وَقَالَ الْوَلِيدُ بْنُ مُسْلِمٍ: مَا رَأَيْتُ أَحَدًا أَشَدَّ اجْتِهَادًا مِنَ الْأَوْزَاعِيِّ فِي الْعِبَادَةِ. وَقَالَ غَيْرُهُ: حَجَّ فَمَا نَامَ عَلَى الرَّاحِلَةِ، إِنَّمَا هُوَ فِي صَلَاةٍ، فَإِذَا نَعَسَ اسْتَنَدَ إِلَى الْقَتْبِ. وَقَالَ غَيْرُهُ: كَانَ مِنْ شِدَّةِ الْخُشُوعِ كَأَنَّهُ أَعْمَى. وَدَخَلَتِ امْرَأَةٌ عَلَى امْرَأَةِ الْأَوْزَاعِيِّ، فَرَأَتِ الْحَصِيرَ الَّذِي يُصَلِّي عَلَيْهِ مَبْلُولًا، فَقَالَتْ لَهَا: لَعَلَّ الصَّبِيَّ بَالَ هَاهُنَا. فَقَالَتْ: لَا، هَذَا مِنْ أَثَرِ دُمُوعِ الشَّيْخِ فِي سُجُودِهِ، وَهَكَذَا يُصْبِحُ كُلَّ يَوْمٍ. وَقَالَ الْأَوْزَاعِيُّ: عَلَيْكَ بِآثَارِ مَنْ سَلَفَ وَإِنْ رَفَضَكَ النَّاسُ، وَإِيَّاكَ وَرَأْيَ الرِّجَالِ وَإِنْ زَخْرَفُوهُ بِالْقَوْلِ; فَإِنَّ الْأَمْرَ يَنْجَلِي وَأَنْتَ مِنْهُ عَلَى طَرِيقٍ مُسْتَقِيمٍ. وَقَالَ أَيْضًا: اصْبِرْ عَلَى السُّنَّةِ، وَقِفْ حَيْثُ وَقَفَ الْقَوْمُ، وَقُلْ مَا قَالُوا، وَكُفَّ عَمَّا كَفُّوا، وَلْيَسَعْكَ مَا وَسِعَهُمْ. وَكَانَ يَقُولُ: الْعِلْمُ مَا جَاءَ عَنْ أَصْحَابِ مُحَمَّدٍ، وَمَا لَمْ يَجِئْ عَنْهُمْ فَلَيْسَ بِعِلْمٍ. وَكَانَ يَقُولُ: لَا يَجْتَمِعُ حُبُّ عَلِيٍّ وَعُثْمَانَ إِلَّا فِي قَلْبٍ مُؤْمِنٍ. وَإِذَا أَرَادَ اللَّهُ بِقَوْمٍ شَرًّا فَتَحَ عَلَيْهِمْ بَابَ الْجَدَلِ وَسَدَّ عَنْهُمْ بَابَ الْعَمَلِ. قَالُوا: وَقَدْ كَانَ مِنْ أَكْرَمِ النَّاسِ وَأَسْخَاهُمْ، وَكَانَ لَهُ فِي بَيْتِ الْمَالِ عَلَى الْخُلَفَاءِ إِقْطَاعٌ، فَصَارَ إِلَيْهِ مِنْ بَنِي أُمَيَّةَ، وَبَنِي الْعَبَّاسِ نَحْوٌ مَنْ سَبْعِينَ أَلْفَ دِينَارٍ، فَلَمْ يَقْتَنِ مِنْهَا شَيْئًا، وَلَا تَرَكَ يَوْمَ مَاتَ سِوَى سَبْعَةِ دَنَانِيرَ، كَانَ يُنْفِقُهَا فِي سَبِيلِ اللَّهِ وَفِي الْفُقَرَاءِ. وَلَمَّا دَخَلَ عَبْدُ اللَّهِ بْنُ عَلِيٍّ دِمَشْقَ، وَسُلِبَ الْمُلْكُ مِنْ بَنِي أُمَيَّةَ تَطَلَّبَ الْأَوْزَاعِيَّ، فَتَغَيَّبَ عَنْهُ ثَلَاثَةَ أَيَّامٍ، ثُمَّ أُحْضِرَ بَيْنَ يَدَيْهِ. قَالَ: دَخَلْتُ عَلَيْهِ وَهُوَ عَلَى سَرِيرٍ وَفِي يَدِهِ خَيْزُرَانَةٌ، وَالْمُسَوِّدَةُ عَنْ يَمِينِهِ وَشِمَالِهِ، مَعَهُمُ السُّيُوفُ مُصْلَتَةٌ وَالْعُمُدُ الْحَدِيدُ، فَسَلَّمْتُ فَلَمْ يَرُدَّ، وَنَكَتَ بِتِلْكَ الْخَيْزُرَانَةِ الَّتِي فِي يَدِهِ، ثُمَّ قَالَ: يَا أَوْزَاعِيُّ، مَا تَرَى فِيمَا صَنَعْنَا مِنْ إِزَالَةِ أَيْدِي أُولَئِكَ الظَّلَمَةِ أَرِبَاطٌ هُوَ ؟ قَالَ: فَقُلْتُ: أَيُّهَا الْأَمِيرُ، سَمِعْتُ يَحْيَى بْنَ سَعِيدٍ الْأَنْصَارِيَّ يَقُولُ: سَمِعْتُ مُحَمَّدَ بْنَ إِبْرَاهِيمَ التَّيْمِىَّ يَقُولُ: سَمِعْتُ عَلْقَمَةَ بْنَ وَقَّاصٍ يَقُولُ: سَمِعْتُ عُمَرَ بْنَ الْخَطَّابِ يَقُولُ: سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ: إِنَّمَا الْأَعْمَالُ بِالنِّيَّاتِ، وَإِنَّمَا لِكُلِّ امْرِئٍ مَا نَوَى، فَمَنْ كَانَتْ هِجْرَتُهُ إِلَى اللَّهِ وَرَسُولِهِ، فَهِجْرَتُهُ إِلَى اللَّهِ وَرَسُولِهِ، وَمَنْ كَانَتْ هِجْرَتُهُ لِدُنْيَا يُصِيبُهَا أَوِ امْرَأَةٍ يَتَزَوَّجُهَا، فَهِجْرَتُهُ إِلَى مَا هَاجَرَ إِلَيْهِ. قَالَ: فَنَكَتَ بِالْخَيْزُرَانَةِ أَشَدَّ مِمَّا كَانَ يَنْكُتُ، وَجَعَلَ مَنْ حَوْلَهُ يَعَضُّونَ أَيْدِيَهُمْ، ثُمَّ قَالَ: يَا أَوِزَاعِيُّ، مَا تَقُولُ فِي دِمَاءِ بَنِي أُمَيَّةَ؟ فَقُلْتُ: قَالَ رَسُولُ اللَّهِ ﷺ: لَا يَحِلُّ دَمُ امْرِئٍ مُسْلِمٍ إِلَّا بِإِحْدَى ثَلَاثٍ; النَّفْسُ بِالنَّفْسِ، وَالثَّيِّبُ الزَّانِي، وَالتَّارِكُ لِدِينِهِ الْمُفَارِقُ لِلْجَمَاعَةِ. فَنَكَتَ أَشَدَّ مِنْ ذَلِكَ، ثُمَّ قَالَ: مَا تَقُولُ فِي أَمْوَالِهِمْ؟ فَقُلْتُ: إِنْ كَانَتْ فِي أَيْدِيهِمْ حَرَامًا فَهِيَ حَرَامٌ عَلَيْكَ أَيْضًا، وَإِنْ كَانَتْ لَهُمْ حَلَالًا فَلَا تَحِلُّ لَكَ إِلَّا بِطَرِيقٍ شَرْعِيٍّ. فَنَكَتَ أَشَدَّ مِمَّا كَانَ يَنْكُتُ قَبْلَ ذَلِكَ، ثُمَّ قَالَ: أَلَا نُوَلِّيكَ الْقَضَاءَ؟ فَقُلْتُ: إِنَّ أَسْلَافَكَ لَمْ يَكُونُوا يَشُقُّونَ عَلَيَّ فِي ذَلِكَ، وَإِنِّي أُحِبُّ أَنْ يَتِمَّ مَا ابْتَدَءُونِي بِهِ مِنَ الْإِحْسَانِ. فَقَالَ: كَأَنَّكَ تُحِبُّ الِانْصِرَافَ؟ فَقُلْتُ: إِنَّ وَرَائِي حُرَمًا، وَهُمْ مُحْتَاجُونَ إِلَى الْقِيَامِ عَلَيْهِمْ وَسَتْرِهِمْ. قَالَ: وَانْتَظَرْتُ رَأْسِي أَنْ يَسْقُطَ بَيْنَ يَدَيَّ، فَأَمَرَنِي بِالِانْصِرَافِ، فَلَمَّا خَرَجْتُ إِذَا رَسُولُهُ مِنْ وَرَائِي، وَإِذَا مَعَهُ مِائَتَا دِينَارٍ، فَقَالَ: يَقُولُ لَكَ الْأَمِيرُ: أَنْفِقْ هَذِهِ. قَالَ: فَتَصَدَّقْتُ بِهَا. وَكَانَ فِي تِلْكَ الْأَيَّامِ الثَّلَاثَةِ صَائِمًا طَاوِيًا، فَيُقَالُ: إِنَّ الْأَمِيرَ لَمَّا بَلَغَهُ ذَلِكَ عَرَضَ عَلَيْهِ الْإِفْطَارَ عِنْدَهُ، فَأَبَى أَنْ يُفْطِرَ عِنْدَهُ، رَحِمَهُ اللَّهُ. قَالُوا: ثُمَّ رَحَلَ الْأَوْزَاعِيُّ مِنْ دِمَشْقَ، فَنَزَلَ بَيْرُوتَ مُرَابِطًا بِأَهْلِهِ وَأَوْلَادِهِ. قَالَ: وَأَعْجَبَنِي فِيهَا أَنِّي مَرَرْتُ بِقُبُورِهَا، فَإِذَا امْرَأَةٌ سَوْدَاءُ، فَقُلْتُ لَهَا: أَيْنَ الْعِمَارَةُ يَا هَنْتَاهُ ؟ فَقَالَتْ: إِنْ أَرَدْتَ الْعِمَارَةَ فَهِيَ هَذِهِ، وَإِنْ كُنْتَ تُرِيدُ الْخَرَابَ فَأَمَامَكَ. وَأَشَارَتْ إِلَى الْبَلَدِ، فَعَزَمْتُ عَلَى الْإِقَامَةِ بِهَا. وَقَالَ مُحَمَّدُ بْنُ كَثِيرٍ: سَمِعْتُ الْأَوْزَاعِيَّ يَقُولُ: خَرَجْتُ يَوْمًا إِلَى الصَّحْرَاءِ، فَإِذَا رِجْلٌ مِنْ جَرَادٍ فِي السَّمَاءِ، وَإِذَا شَخْصٌ رَاكِبٌ عَلَى جَرَادَةٍ مِنْهَا وَعَلَيْهِ سِلَاحُ الْحَدِيدِ، وَكُلَّمَا قَالَ بِيَدِهِ هَكَذَا مَالَ الْجَرَادُ مَعَ يَدِهِ وَهُوَ يَقُولُ: الدُّنْيَا بَاطِلٌ بَاطِلٌ بَاطِلٌ مَا فِيهَا، الدُّنْيَا بَاطِلٌ بَاطِلٌ بَاطِلٌ مَا فِيهَا، الدُّنْيَا بَاطِلٌ بَاطِلٌ بَاطِلٌ مَا فِيهَا. وَقَالَ الْأَوْزَاعِيُّ: كَانَ عِنْدَنَا رَجُلٌ يَخْرُجُ يَوْمَ الْجُمْعَةِ إِلَى الصَّيْدِ وَلَا يَنْتَظِرُ الْجُمْعَةَ، فَخُسِفَ بِبَغْلَتِهِ، فَلَمْ يَبْقَ مِنْهَا إِلَّا أُذُنُهَا. وَخَرَجَ الْأَوْزَاعِيُّ يَوْمًا مِنْ بَابِ مَسْجِدِ بَيْرُوتَ، وَهُنَاكَ دُكَّانٌ فِيهِ نَاطِفٌ، وَإِلَى جَانِبِهِ رَجُلٌ يَبِيعُ الْبَصَلَ وَهُوَ يَقُولُ: يَا أَحْلَى مِنَ النَّاطِفِ. فَقَالَ: سُبْحَانَ اللَّهِ! مَا يَرَى هَذَا بِالْكَذِبِ بَأْسًا ؟. وَقَالَ الْوَاقِدِيُّ: قَالَ الْأَوْزَاعِيُّ: كُنَّا قَبْلَ الْيَوْمِ نَضْحَكُ وَنَلْعَبُ، أَمَّا إِذْ صِرْنَا أَئِمَّةً يُقْتَدَى بِنَا فَيَنْبَغِي أَنْ نَتَحَفَّطَ. وَكَتَبَ إِلَى أَخٍ لَهُ: أَمَّا بَعْدُ، فَقَدْ أُحِيطَ بِكَ مِنْ كُلِّ جَانِبٍ، وَإِنَّهُ يُسَارُ بِكَ فِي كُلِّ يَوْمٍ وَلَيْلَةٍ، فَاحْذَرِ اللَّهَ وَالْقِيَامَ بَيْنَ يَدَيْهِ، وَأَنْ يَكُونَ آخِرَ عَهْدِكَ بِهِ، وَالسَّلَامُ. وَقَالَ ابْنُ أَبِي الدُّنْيَا: حَدَّثَنِي مُحَمَّدُ بْنُ إِدْرِيسَ، سَمِعْتُ أَبَا صَالِحٍ كَاتِبَ اللَّيْثِ يَذْكُرُ عَنِ الْهِقْلِ بْنِ زِيَادٍ، عَنِ الْأَوْزَاعِيِّ، أَنَّهُ وَعَظَ فَقَالَ فِي مَوْعِظَتِهِ: أَيُّهَا النَّاسُ، تَقَوَّوْا بِهَذِهِ النِّعَمِ الَّتِي أَصْبَحْتُمْ فِيهَا عَلَى الْهَرَبِ مِنْ نَارِ اللَّهِ الْمُوقَدَةِ، الَّتِي تَطَّلِعُ عَلَى الْأَفْئِدَةِ، فَإِنَّكُمْ فِي دَارٍ الثَّوَاءُ فِيهَا قَلِيلٌ، وَأَنْتُمْ فِيهَا مُرَحَّلُونَ، خَلَائِفُ بَعْدَ الْقُرُونِ الَّتِي اسْتَقْبَلُوا مِنَ الدُّنْيَا أُنُفَهَا وَزَهْرَتَهَا، فَهُمْ كَانُوا أَطْوَلَ مِنْكُمْ أَعْمَارًا وَأَمَدَّ أَجْسَامًا، وَأَعْظَمَ آثَارًا، فَخَدَّدُوا الْجِبَالَ وَجَابُوا الصُّخُورَ، وَنَقَّبُوا فِي الْبِلَادِ، مُؤَيَّدِينَ بِبَطْشٍ شَدِيدٍ، وَأَجْسَادٍ كَالْعِمَادِ، فَمَا لَبِثَتِ الْأَيَّامُ وَاللَّيَالِي أَنْ طَوَتْ مُدَّتَهُمْ وَعَفَتْ آثَارَهُمْ، وَأَخْرَبَتْ مَنَازِلَهُمْ، وَأَنْسَتْ ذِكْرَهُمْ، فَمَا تُحِسُّ مِنْهُمْ مِنْ أَحَدٍ وَلَا تَسْمَعُ لَهُمْ رِكْزًا، كَانُوا بِلَهْوِ الْأَمَلِ آمِنِينَ، وَلِمِيقَاتِ يَوْمٍ غَافِلِينَ، أَوْ لِصَبَاحِ قَوْمٍ نَادِمِينَ، ثُمَّ إِنَّكُمْ قَدْ عَلِمْتُمُ الَّذِي نَزَلَ بِسَاحَتِهِمْ بَيَانًا مِنْ عُقُوبَةِ اللَّهِ، فَأَصْبَحَ كَثِيرٌ مِنْهُمْ فِي دِيَارِهِمْ جَاثِمِينَ، وَأَصْبَحَ الْبَاقُونَ يَنْظُرُونَ فِي آثَارِ نِقَمِهِ، وَزَوَالِ نِعَمِهِ، وَمَسَاكِنَ خَاوِيَةٍ، وَفِيهَا آيَةٌ لِلَّذِينَ يَخَافُونَ الْعَذَابَ الْأَلِيمَ، وَعِبْرَةٌ لِمَنْ يَخْشَى، وَأَصْبَحْتُمْ مِنْ بَعْدِهِمْ فِي أَجَلٍ مَنْقُوصٍ، وَدُنْيَا مَقْبُوضَةٍ، فِي زَمَانٍ قَدْ وَلَّى عَفْوُهُ، وَذَهَبَ رَخَاؤُهُ، فَلَمْ يَبْقَ مِنْهُ إِلَّا حُمَةُ شَرٍّ، وَصُبَابَةُ كَدَرٍ، وَأَهَاوِيلُ غِيَرٍ، وَعُقُوبَاتُ عِبَرٍ، وَإِرْسَالُ فِتَنٍ، وَتَتَابُعُ زَلَازِلَ، وَرُذَالَةُ خَلْفٍ، بِهِمْ ظَهَرَ الْفَسَادُ فِي الْبَرِّ وَالْبَحْرِ، فَلَا تَكُونُوا أَشْبَاهًا لِمَنْ خَدَعَهُ الْأَمَلُ، وَغَرَّهُ طُولُ الْأَجَلِ، وَتَبَلَّغَ بِالْأَمَانِي، نَسْأَلُ اللَّهَ أَنْ يَجْعَلَنَا وَإِيَّاكُمْ مِمَّنْ وَعَى نُذُرَهُ وَانْتَهَى، وَعَقَلَ مَثْوَاهُ فَمَهَدَ لِنَفْسِهِ. وَقَدِ اجْتَمَعَ الْأَوْزَاعِيُّ بِالْمَنْصُورِ حِينَ دَخَلَ الشَّامَ وَوَعَظَهُ، وَأَحَبَّهُ الْمَنْصُورُ وَعَظَّمَهُ، وَلَمَّا أَرَادَ الِانْصِرَافَ اسْتَأْذَنَهُ فِي أَنْ لَا يَلْبَسَ السَّوَادَ فَأَذِنَ لَهُ، فَلَمَّا خَرَجَ قَالَ الْمَنْصُورُ لِلرَّبِيعِ الْحَاجِبِ: الْحَقْهُ فَسَلْهُ لِمَ كَرِهَ لُبْسَ السَّوَادِ؟ وَلَا تُخْبِرْهُ أَنِّي قُلْتُ لَكَ. فَسَأَلَهُ الرَّبِيعُ فَقَالَ: لِأَنِّي لَمْ أَرَ مُحْرِمًا أَحْرَمَ فِيهِ، وَلَا مَيِّتًا كُفِّنَ فِيهِ، وَلَا عَرُوسًا جُلِيَتْ فِيهِ، فَلِهَذَا أَكْرَهُهُ. وَقَدْ كَانَ الْأَوْزَاعِيُّ فِي الشَّامِ مُعَظَّمًا مُكَرَّمًا، أَمْرُهُ أَعَزُّ عِنْدَهُمْ مِنْ أَمْرِ السُّلْطَانِ، وَهَمَّ بِهِ بَعْضُ الْوُلَاةِ، فَقَالَ لَهُ أَصْحَابُهُ: دَعْهُ عَنْكَ فَوَاللَّهِ لَوْ أَمَرَ الشَّامِيِّينَ أَنْ يَقْتُلُوكَ لَقَتَلُوكَ. وَلَمَّا مَاتَ جَلَسَ عِنْدَ قَبْرِهِ بَعْضُ الْوُلَاةِ فَقَالَ: رَحِمَكَ اللَّهُ، فَوَاللَّهِ لَقَدْ كُنْتُ أَخَافُ مِنْكَ أَكْثَرَ مِمَّا أَخَافُ مِنَ الَّذِي وَلَّانِي. وَقَدْ قَالَ أَبُو مُسْهِرٍ: مَا مَاتَ الْأَوْزَاعِيُّ حَتَّى جَلَسَ وَحْدَهُ، وَسَمِعَ شَتْمَهُ بِأُذُنِهِ. وعن مُحَمَّدٍ بْنِ عُبَيْدٍ الطَّنَافِسِيِّ قَالَ: كُنْتُ جَالِسًا عِنْدَ الثَّوْرِيِّ، فَجَاءَهُ رَجُلٌ، فَقَالَ: رَأَيْتُ كَأَنَّ رَيْحَانَةً مِنَ الْمَغْرِبِ قُلِعَتْ. قَالَ: إِنْ صَدَقَتْ رُؤْيَاكَ فَقَدْ مَاتَ الْأَوْزَاعِيُّ. فَكَتَبُوا ذَلِكَ، فَجَاءَ مَوْتُ الْأَوْزَاعِيِّ فِي ذَلِكَ الْيَوْمِ أَوْ فِي تِلْكَ اللَّيْلَةِ. وَقَالَ أَبُو مُسْهِرٍ: بَلَغَنَا أَنَّ سَبَبَ مَوْتِ الْأَوْزَاعِيِّ أَنَّ امْرَأَتَهُ أَغْلَقَتْ عَلَيْهِ بَابَ حَمَّامٍ، فَمَاتَ فِيهِ، وَلَمْ تَكُنْ عَامِدَةً لِذَلِكَ، فَأَمَرَهَا سَعِيدُ بْنُ عَبْدِ الْعَزِيزِ بِعِتْقِ رَقَبَةٍ. قَالَ: وَمَا خَلَّفَ ذَهَبًا وَلَا فِضَّةً وَلَا عَقَارًا وَلَا مَتَاعًا، إِلَّا سِتَّةَ دَنَانِيرَ فَضَلَتْ مِنْ عَطَائِهِ. وَكَانَ قَدِ اكْتُتِبَ فِي دِيوَانِ السَّاحِلِ. وَقَالَ غَيْرُهُ: كَانَ الَّذِي أَغْلَقَ عَلَيْهِ بَابَ الْحَمَّامِ صَاحِبُ الْحَمَّامِ، وَذَهَبَ إِلَى حَاجَةٍ، ثُمَّ جَاءَ فَفَتَحَ الْحَمَّامَ، فَوَجَدَهُ مَيِّتًا قَدْ وَضَعَ يَدَهُ الْيُمْنَى تَحْتَ خَدِّهِ وَهُوَ مُسْتَقْبِلٌ الْقِبْلَةَ، رَحِمَهُ اللَّهُ. قُلْتُ: لَا خِلَافَ أَنَّهُ مَاتَ بِبَيْرُوتَ مُرَابِطًا، وَاخْتَلَفُوا فِي سَنَةِ وَفَاتِهِ; فَرَوَى يَعْقُوبُ بْنُ سُفْيَانَ عَنْ سَلَمَةَ قَالَ: قَالَ أَحْمَدُ: قَالَ يَحْيَى: رَأَيْتُ الْأَوْزَاعِيَّ، وَتُوُفِّيَ سَنَةَ خَمْسِينَ وَمِائَةٍ. وَقَالَ الْوَلِيدُ بْنُ مُسْلِمٍ: سَنَةَ سِتٍّ وَخَمْسِينَ وَمِائَةٍ. وَقَالَ الْعَبَّاسُ بْنُ الْوَلِيدِ الْبَيْرُوتِيُّ: أَخْبَرَنِي أَبِي قَالَ: تُوُفِّيَ يَوْمَ الْأَحَدِ، أَوَّلَ النَّهَارِ لِلَيْلَتَيْنِ بَقِيَتَا مِنْ صَفَرٍ، سَنَةَ سَبْعٍ وَخَمْسِينَ وَمِائَةٍ. وَهُوَ الَّذِي عَلَيْهِ الْجُمْهُورُ، وَهُوَ الصَّحِيحُ، وَهُوَ قَوْلُ أَبِي مُسْهِرٍ، وَهِشَامِ بْنِ عَمَّارٍ، وَالْوَلِيدِ بْنِ مُسْلِمٍ - فِي أَصَحِّ الرِّوَايَاتِ عَنْهُ - وَيَحْيَى بْنِ مَعِينٍ، وَدُحَيْمٍ، وَخَلِيفَةَ بْنِ خَيَّاطٍ، وَأَبِي عُبَيْدٍ، وَسَعِيدِ بْنِ عَبْدِ الْعَزِيزِ وَغَيْرِ وَاحِدٍ. قَالَ الْعَبَّاسُ بْنُ الْوَلِيدِ: وَلَمْ يَبْلُغْ سَبْعِينَ سَنَةً. قُلْتُ: وَقَالَ غَيْرُهُ: جَاوَزَ السَّبْعِينَ. وَالصَّحِيحُ تِسْعٌ وَسِتُّونَ سَنَةً; لِأَنَّهُ كَانَ مِيلَادُهُ فِي سَنَةِ ثَمَانٍ وَثَمَانِينَ عَلَى الصَّحِيحِ. وَقِيلَ: إِنَّهُ وُلِدَ سَنَةَ ثَلَاثٍ وَتِسْعِينَ، وَهَذَا ضَعِيفٌ. وَقَدْ رَآهُ بَعْضُهُمْ فِي الْمَنَامِ، فَقَالَ لَهُ: دُلَّنِي عَلَى عَمَلٍ يُقَرِّبُنِي إِلَى اللَّهِ. فَقَالَ: مَا رَأَيْتُ فِي الْجَنَّةِ دَرَجَةً أَعْلَى مِنْ دَرَجَةِ الْعُلَمَاءِ، ثُمَّ الْمَحْزُونِينَ.

     ✧ [THE DEATHS] In it died ʿĀmir b. Ismāʿīl al-Muslimī, and al-Manṣūr prayed over him. And Sawwār b. ʿAbd Allāh, the qāḍī of al-Baṣrah, died, and ʿUbayd Allāh b. al-Ḥasan b. al-Ḥuṣayn al-ʿAnbarī was appointed in his place. And in it died ʿAbd al-Wahhāb b. Ibrāhīm al-Imām—and it is said: in the year 158—and Muṣʿab b. Thābit b. ʿAbd Allāh b. al-Zubayr b. al-ʿAwwām, the grandfather of al-Zubayr b. Bakkār. And in it al-Awzāʿī, may God have mercy on him, died. He is ʿAbd al-Raḥmān b. ʿAmr b. Yuḥmad, Abū ʿAmr al-Awzāʿī. Al-Awzāʿ is a clan of Ḥimyar, and he is of their own stock—so said Muḥammad b. Saʿd. But others said: He was not of their own stock; rather, he settled in the quarter of al-Awzāʿ, which was a village outside Bāb al-Farādīs of Damascus, and he is the cousin of Yaḥyā b. Abī ʿAmr al-Saybānī. Abū Zurʿah said: His origin is from the captives of Sind, and he settled in al-Awzāʿ, so the ascription to it prevailed over him. Another said: He was born in Baʿlabakk and grew up in al-Biqāʿ as an orphan in his mother's care, and she used to move with him from one town to another. He educated himself, and among the sons of kings and ministers there was none more intelligent than he, nor more devout, nor more learned, nor more eloquent, nor more dignified, nor more forbearing, nor more silent than he. And he did not utter a word but it was incumbent upon whoever sat with him to write it down, because of its excellence. And he used to practice epistolary writing and correspondence. He was enrolled for a military expedition to al-Yamāmah, and he heard ḥadīth from Yaḥyā b. Abī Kathīr and devoted himself to him, and he directed him to travel to al-Baṣrah to hear from al-Ḥasan and Ibn Sīrīn. So he traveled there and found that al-Ḥasan had died two months earlier, and he found Ibn Sīrīn ill. He kept returning to visit him, but the illness worsened upon him and he died without al-Awzāʿī having heard anything from him. Then he came and settled in Damascus in the quarter of al-Awzāʿ outside Bāb al-Farādīs, and he became preeminent among its people in his time and in all other lands in fiqh, ḥadīth, maghāzī, and the Islamic sciences. He met a host of the tābiʿūn and others, and groups of the leading Muslims transmitted from him, such as Mālik b. Anas, al-Thawrī, and al-Zuhrī, who was one of his shaykhs. More than one of the imams praised him, and the Muslims were unanimous on his uprightness and his imamate. Mālik said: Al-Awzāʿī was an imam to be followed. Sufyān b. ʿUyaynah and others said: He was the imam of the people of his time. He once performed the ḥajj, and he entered Makkah while Sufyān al-Thawrī was holding the rein of his camel and Mālik was driving it, and al-Thawrī was saying: "Make way for the shaykh." Mālik and al-Awzāʿī engaged in scholarly discussion in al-Madīnah from midday until they prayed the afternoon prayer, and from the afternoon until they prayed the sunset prayer. Then al-Awzāʿī overwhelmed him in the maghāzī, and Mālik overwhelmed him in fiqh. He and al-Thawrī debated in the mosque of al-Khayf concerning the issue of raising the hands when bowing and when rising from it. Al-Awzāʿī adduced as evidence what he related from al-Zuhrī, from Sālim, from his father, that the Messenger of God ﷺ used to raise his hands when bowing and when rising from it, while al-Thawrī adduced the ḥadīth of Yazīd b. Abī Ziyād. So al-Awzāʿī became angry and said: "Do you oppose the ḥadīth of al-Zuhrī with the ḥadīth of Yazīd b. Abī Ziyād, and he is a weak man?!" Then al-Thawrī's face turned red, and al-Awzāʿī said: "Perhaps you disliked what I said?" He said: "Yes." He said: "Then rise with us so that we may invoke mutual cursing at the Corner as to which of us is upon the truth." So al-Thawrī fell silent. Hiql b. Ziyād said: Al-Awzāʿī issued legal rulings on seventy thousand questions. Abū Zurʿah said: Sixty thousand questions were reported from him. Others than these two said: He issued rulings in the year 113, and his age then was twenty-five years, and he continued to issue rulings until he died. Yaḥyā al-Qaṭṭān said, on the authority of Mālik: Al-Awzāʿī, al-Thawrī, and Abū Ḥanīfah gathered in my presence. I asked: "Which of them is most sound?" He said: "Al-Awzāʿī." Muḥammad b. ʿAjlān said: I have never seen anyone more sincere in giving counsel to the Muslims than al-Awzāʿī. Another said: Al-Awzāʿī was never seen laughing out loud, and he used to admonish the people, and no one remained in his gathering but wept with his eyes or with his heart, and we never saw him weeping in his gathering. Yaḥyā b. Maʿīn said: The scholars are four: al-Thawrī, Abū Ḥanīfah, Mālik, and al-Awzāʿī. Al-Awzāʿī is trustworthy, but he is not especially strong in al-Zuhrī. He took the book of al-Zubaydī from al-Zuhrī. And how little he related from al-Zuhrī. Abū Ḥātim said: He was trustworthy, following what he heard. They said: Al-Awzāʿī did not err in his speech, and his letters used to arrive at al-Manṣūr, who would examine them carefully and marvel at their eloquence and sweetness. One day he said to Sulaymān b. Mujālid, one of his most favored secretaries: "You should answer al-Awzāʿī's letters." He said: "By God, O Commander of the Faithful, no one on earth is able to do that. We rely on his expressions in what we write to the people of the horizons, those who do not know the speech of al-Awzāʿī." Al-Walīd b. Muslim said: When al-Awzāʿī prayed the dawn prayer, he would sit remembering God, glorified and exalted be He, until the sun rose, and he traced that practice back to the salaf. He said: Then they would rise and engage in discussing fiqh and ḥadīth. It is related from al-Awzāʿī that he said: I saw the Lord of Might in a dream, and He said: "Are you the one who commands good and forbids evil?" I said: "By Your grace, O Lord." I said: "O Lord, cause me to die upon Islam." He said: "And upon the Sunnah." Muḥammad b. Shuʿayb b. Shābūr said: A shaykh in the mosque of Damascus told me: "I will die on such-and-such a day." When that day came, I saw him in the courtyard of the mosque delousing himself. He said to me: "Go to the bier of the dead and secure it for me with you before someone else gets to it." I said: "What are you saying?!" He said: "It is as I tell you. I saw in a dream as if someone said: So-and-so is a Qadarī, and so-and-so is such and such, and ʿUthmān b. Abī al-ʿĀtikah is an excellent man, and Abū ʿAmr al-Awzāʿī is the best of those who walk upon the face of the earth, and you will die on such-and-such a day." Muḥammad b. Shuʿayb said: The noon had not yet come but he died, and the prayer was offered over him after it, and his funeral was brought out. Ibn ʿAsākir related it. Al-Awzāʿī, may God have mercy on him, was abundant in worship and excellent in prayer, and he used to say: "Whoever prolongs standing in the night prayer will have God lighten for him the length of standing on the Day of Resurrection." And it is as if he took that from the Qurʾān, namely the words of the Exalted: And from the night prostrate to Him and glorify Him a long night. Indeed, these love the fleeting life and leave behind them a heavy day [al-Insān: 26, 27]. Al-Walīd b. Muslim said: I have never seen anyone more diligent in worship than al-Awzāʿī. Another said: He performed the ḥajj and did not sleep upon the riding camel; he was constantly in prayer, and when he dozed he would lean against the saddle-bow. And another said: From the intensity of his humility, it was as if he were blind. A woman entered upon the wife of al-Awzāʿī and saw the mat upon which he prayed wet, and she said to her: "Perhaps the boy urinated here." She said: "No, this is from the traces of the shaykh's tears in his prostration, and thus it is every morning." Al-Awzāʿī said: "Hold fast to the traditions of those who have passed, even if people reject you. And beware of the opinions of men, even if they adorn them with speech. For the matter will become clear while you are upon a straight path." He also said: "Be patient upon the Sunnah, stop where the people stopped, say what they said, abstain from what they abstained from, and let what sufficed them suffice you." He used to say: "Knowledge is what has come from the companions of Muḥammad, and what has not come from them is not knowledge." He used to say: "Love of ʿAlī and ʿUthmān does not come together except in a believing heart. And when God wills evil for a people, He opens for them the door of disputation and closes for them the door of action." They said: He was one of the most generous and open-handed of people, and he had an iqṭāʿ from the treasuries of the caliphs, and there accrued to him from the Umayyads and the Abbasids something like seventy thousand dinars, but he did not acquire anything from it, and when he died he left nothing but seven dinars, which he used to spend in the way of God and on the poor. When ʿAbd Allāh b. ʿAlī entered Damascus and sovereignty was wrested from the Umayyads, he sought al-Awzāʿī, who hid from him for three days, and then he was brought before him. He said: I entered upon him while he was upon a couch holding a stick of bamboo, and the black-clad troops were on his right and left, with swords unsheathed and iron maces. I greeted him, but he did not return the greeting, and he tapped with that stick of bamboo in his hand. Then he said: "O Awzāʿī, what do you think of what we have done in removing the hands of those oppressors? Is it a matter of frontier guarding?" He said: I said: "O emir, I heard Yaḥyā b. Saʿīd al-Anṣārī say: I heard Muḥammad b. Ibrāhīm al-Taymī say: I heard ʿAlqamah b. Waqqāṣ say: I heard ʿUmar b. al-Khaṭṭāb say: I heard the Messenger of God ﷺ say: 'Actions are but by intentions, and every man shall have only what he intended. So he whose emigration was to God and His Messenger, his emigration was to God and His Messenger; and he whose emigration was to a worldly gain he might attain or a woman he might marry, his emigration was to that to which he emigrated.'" He said: Then he tapped with the stick more vigorously than before, and those around him began to bite their hands. Then he said: "O Awzāʿī, what do you say about the blood of the Umayyads?" I said: "The Messenger of God ﷺ said: 'The blood of a Muslim man is not lawful except for one of three: a life for a life, a married adulterer, and one who abandons his religion and separates from the community.'" So he tapped even more vigorously. Then he said: "What do you say about their wealth?" I said: "If it was unlawfully in their hands, then it is unlawful for you too; and if it was lawful for them, then it is not lawful for you except by a legal means." So he tapped even more vigorously than before. Then he said: "Shall we not appoint you to the judiciary?" I said: "Your predecessors did not burden me in that matter, and I would love that the kindness they began with me be completed." He said: "It is as if you desire to depart?" I said: "Behind me are dependents, and they are in need of someone to care for them and protect them." He said: And I awaited my head to fall before me, but he ordered me to depart. When I went out, his messenger came after me, carrying two hundred dinars, and said: "The emir says to you: Spend these." He said: And I gave them in charity. During those three days he had been fasting, abstaining from food, and it is said that when the emir learned of that, he offered him breakfast at his place, but he refused to break his fast with him, may God have mercy on him. They said: Then al-Awzāʿī departed from Damascus and settled in Beirut as a frontier guard with his family and children. He said: I liked it there because I passed by its graves and encountered a black woman, and I said to her: "Where is the inhabited area, O you?" She said: "If you want the inhabited area, it is this; and if you want ruin, it is before you." And she pointed to the town. So I resolved to reside there. Muḥammad b. Kathīr said: I heard al-Awzāʿī say: One day I went out to the desert, and there was a swarm of locusts in the sky, and a figure riding upon one of the locusts, clad in iron armor, and whenever he gestured with his hand thus, the locusts inclined with his hand, and he was saying: "The world is vain, vain, vain; there is nothing in it. The world is vain, vain, vain; there is nothing in it. The world is vain, vain, vain; there is nothing in it." Al-Awzāʿī said: We had a man who used to go out on Friday to hunt and would not wait for the Friday prayer, and the earth swallowed up his mule, and nothing remained of it but its ears. One day al-Awzāʿī went out from the gate of the mosque of Beirut, and there was a shop with nougat, and beside it a man selling onions, and he was saying: "O sweeter than nougat!" So he said: "Glory be to God! Does this man see no harm in lying?" Al-Wāqidī said: Al-Awzāʿī said: "Before today we used to laugh and play, but now that we have become imams who are followed, we should be cautious." He wrote to a brother of his: "To proceed: You have been encompassed from every side, and you are being carried along every day and night. So beware of God and of standing before Him, and that it might be your last encounter with Him. Peace." Ibn Abī al-Dunyā said: Muḥammad b. Idrīs narrated to me: I heard Abū Ṣāliḥ, the secretary of al-Layth, mention from Hiql b. Ziyād, from al-Awzāʿī, that he admonished and said in his admonition: "O people, use these blessings in which you have entered upon as strength to flee from the fire of God, which is kindled and which rises over the hearts. For you are in an abode where the stay is short, and you are being made to depart from it. You are successors after the generations who enjoyed the first fruits and blossoms of this world. They were longer-lived than you, larger in body, and greater in monuments. They carved the mountains and pierced the rocks and dug mines in the lands, aided by mighty strength and bodies like pillars. But it was not long before the days and nights folded up their appointed terms, obliterated their traces, ruined their dwellings, and caused their remembrance to be forgotten. You do not perceive anyone of them, nor do you hear from them a faint sound. They were secure in the amusement of hope, heedless of the appointed time of a day, or of a morning when a people are regretful. Then you have learned what befell them clearly as a punishment from God. So many of them lay prostrate in their homes, and the rest remained looking at the traces of His vengeance and the removal of His blessings, and at empty dwellings, in which there is a sign for those who fear the painful punishment and a lesson for those who fear. And you have become after them in a diminished term and a contracted world, in a time whose good has passed and whose ease has departed, so that nothing remains of it but a sting of evil, a dreg of turbidity, terrors of change, punishments of examples, the sending of trials, successive earthquakes, and the refuse of a generation through whom corruption has appeared on land and sea. So do not be like those whom hope deceived and length of life beguiled and who contented themselves with wishes. We ask God to make us and you among those who heeded His warnings and desisted, and who understood his final abode and so prepared for himself." Al-Awzāʿī met al-Manṣūr when he entered Syria and admonished him, and al-Manṣūr loved and honored him. When he wished to depart, he asked his permission not to wear black, and he granted it. When he left, al-Manṣūr said to al-Rabīʿ the chamberlain: "Follow him and ask him why he disliked wearing black, but do not tell him that I told you." So al-Rabīʿ asked him, and he said: "Because I have not seen a pilgrim in a state of iḥrām who put it on, nor a dead person shrouded in it, nor a bride unveiled in it; therefore I dislike it." Al-Awzāʿī had been greatly honored and respected in Syria; his authority was dearer to them than that of the sultan. One of the governors plotted against him, but his companions said to that governor: Leave him alone, for by God, if he commanded the Syrians to kill you, they would kill you. When he died, one of the governors sat by his grave and said: May God have mercy on you, for by God, I used to fear you more than I feared the one who appointed me. Abū Mushir said: Al-Awzāʿī did not die until he sat alone and heard his own defamation with his own ears. Muḥammad b. ʿUbayd al-Ṭanāfisī reported: I was sitting with al-Thawrī when a man came to him and said: I saw in a dream as though a fragrant herb was uprooted from the west. He said: If your dream is true, then al-Awzāʿī has died. They wrote that down, and the death of al-Awzāʿī occurred on that day or that night. Abū Mushir said: It reached us that the cause of al-Awzāʿī's death was that his wife locked the bathhouse door on him, and he died inside, though she did not intend that. Saʿīd b. ʿAbd al-ʿAzīz ordered her to free a slave. He said: He left behind neither gold, nor silver, nor property, nor goods, except six dinars remaining from his stipend. He had been enrolled in the register of the coastal frontier. Others said: The one who locked the bathhouse door on him was the bathhouse keeper; he went off on an errand, then returned and opened the bathhouse, and found him dead, having placed his right hand under his cheek, facing the qiblah—may God have mercy on him. I say: There is no disagreement that he died in Beirut as a frontier guard. They differed over the year of his death. Yaʿqūb b. Sufyān narrated from Salamah, who said: Aḥmad said: Yaḥyā said: I saw al-Awzāʿī, and he died in the year 150 AH. Al-Walīd b. Muslim said: In the year 156 AH. Al-ʿAbbās b. al-Walīd al-Bayrūtī said: My father informed me: He died on Sunday, early in the day, with two nights remaining of Ṣafar, in the year 157 AH. This is what the majority hold, and it is the correct view. It is the statement of Abū Mushir, Hishām b. ʿAmmār, al-Walīd b. Muslim—in the most reliable narrations from him—Yaḥyā b. Maʿīn, Duḥaym, Khalīfah b. Khayyāṭ, Abū ʿUbayd, Saʿīd b. ʿAbd al-ʿAzīz, and more than one other. Al-ʿAbbās b. al-Walīd said: He had not reached seventy years. I say: Others said he exceeded seventy. The correct view is sixty-nine years, because his birth was in the year 88 AH according to the sound opinion. It was said that he was born in the year 93 AH, but this is weak. One of them saw him in a dream and said to him: Guide me to a deed that will bring me near to God. He said: I have not seen in Paradise a rank higher than the rank of the scholars, then the sorrowful.

242. Tarikh (al-Tabari) 2917No grade recorded

     وَفِي هَذِهِ السَّنَةِ: نَزَلَ الْمَنْصُورُ قَصْرَهُ الَّذِي يُعْرَفُ بِالْخُلْدِ عَلَى دِجْلَةَ، وَإِنَّمَا سَمَّاهُ الْخُلْدَ تَشْبِيهًا لَهُ بِجَنَّةِ الْخُلْدِ، وَقَالَ: إِنَّمَا ابْتَنَيْتُهُ لِأَنْظُرَ إِلَى الْمَاءِ فَإِنَّهُ يَجْلُو الْبَصَرَ. وَكَانَ مَوْضِعُهُ وَرَاءَ بَابِ خُرَاسَانَ، وَقَدِ انْدَرَسَ فَلَا عَيْنَ [لَهُ] وَلَا أَثَرَ. أَخْبَرَنَا أَبُو مَنْصُورٍ الْقَزَّازُ، قَالَ: أَخْبَرَنَا أَبُو بَكْرٍ أَحْمَدُ بْنُ عَلِيِّ [بْنِ ثَابِتٍ]، قَالَ: أَخْبَرَنَا عَلِيُّ بْنُ مُحَمَّدٍ الْمُعَدِّلُ، قَالَ: أَخْبَرَنَا ابْنُ صَفْوَانَ، قَالَ: أَخْبَرَنَا أَبُو بَكْرٍ الْقُرَشِيُّ، قَالَ: حَدَّثَنِي ابْنُ جَهْوَرٍ، قَالَ: مَرَرْتُ مَعَ عَلِيِّ بْنِ [أَبِي] هَاشِمٍ الْكُوفِيِّ بِالْخُلْدِ، فَنَظَرَ إِلَى الْآثَارِ فَوَقَفَ مُتَأَمِّلًا وَقَالَ: بَنَوْا وَقَالُوا لَا نَمُوتُ وَلِلْخَرَابِ بَنَى الْمُبَنِّي     مَا عَاقِلٌ فِيمَا رَأَيْتُ إِلَى الْحَيَاةِ بِمُطْمَئِنِّ أَخْبَرَنَا أَبُو مَنْصُورٍ، قَالَ: أَخْبَرَنَا أَحْمَدَ بْنُ عَلِيٍّ، قَالَ: أَخْبَرَنَا ابْنُ رِزْقٍ، قَالَ: أَخْبَرَنَا عُثْمَانُ بْنُ أَحْمَدَ، قَالَ: حَدَّثَنَا ابْنُ الْبَرَاءِ، قَالَ: حَدَّثَنَا عَلِيُّ بْنُ أَبِي مَرْيَمَ، قَالَ: مَرَرْتُ بِسُوَيْقَةِ عَبْدِ الْوَهَّابِ وَقَدْ خَرِبَتْ مَنَازِلُهَا وَعَلَى جِدَارٍ مِنْهَا مَكْتُوبٌ: هَذِي مَنَازِلُ أَقْوَامٍ عَهِدْتُهُمْ     فِي رَغَدِ عَيْشٍ رَغِيبٍ مَا لَهُ خَطَرُ صَاحَتْ بِهِمْ نَائِبَاتُ الدَّهْرِ فَانْقَلَبُوا     إِلَى الْقُبُورِ فَلَا عَيْنٌ وَلَا أَثَرُ

     ✧ In this year, al-Manṣūr alighted at his palace known as al-Khuld on the Tigris. He named it al-Khuld by way of comparison to the Garden of Eternity, and said: “I built it only so that I might look upon the water, for it clears the sight.” Its site was behind the Khurasan Gate, and it has become obliterated, so there is no trace of it nor any remnant. Abū Manṣūr al-Qazzāz informed us, saying: Abū Bakr Aḥmad b. ʿAlī [b. Thābit] informed us, saying: ʿAlī b. Muḥammad al-Muʿaddil informed us, saying: Ibn Ṣafwān informed us, saying: Abū Bakr al-Qurashī informed us, saying: Ibn Jahwar narrated to me, saying: I passed by al-Khuld with ʿAlī b. [Abī] Hāshim al-Kūfī, and he looked at the traces, then stopped reflectively and said: They built and said, “We shall not die,” but the builder built for ruin. No man of reason, in what I have seen, is at ease with life. Abū Manṣūr informed us, saying: Aḥmad b. ʿAlī informed us, saying: Ibn Rizq informed us, saying: ʿUthmān b. Aḥmad informed us, saying: Ibn al-Barāʾ narrated to us, saying: ʿAlī b. Abī Maryam narrated to us, saying: I passed by the small market of ʿAbd al-Wahhāb after its dwellings had fallen into ruin, and on one of its walls was written: These are the dwellings of a people whom I knew in a life of ease and plenty that had no equal. The calamities of time cried out against them, and they were turned away to the graves, so there is no trace of them nor any remnant.

243. Tarikh (al-Tabari) 2918No grade recorded

     وَفِيهَا مَاتَ طَاغِيَةُ الرُّومِ.

     ✧ In it, the tyrant of the Byzantines died.

244. Tarikh (al-Tabari) 2919No grade recorded

     ثُمَّ دَخَلَتْ سَنَةُ ثَمَانٍ وَخَمْسِينَ وَمِائَةٍ ذِكْرُ عَزْلِ مُوسَى عَنِ الْمَوْصِلِ وَوِلَايَةِ خَالِدِ بْنِ بَرْمَكٍ  فِي هَذِهِ السَّنَةِ عَزَلَ الْمَنْصُورُ مُوسَى بْنَ كَعْبٍ عَنِ الْمَوْصِلِ، وَكَانَ قَدْ بَلَغَهُ عَنْهُ مَا أَسْخَطَهُ عَلَيْهِ، فَأَمَرَ ابْنَهُ الْمَهْدِيَّ أَنْ يَسِيرَ إِلَى الرَّقَّةِ، وَأَظْهَرَ أَنَّهُ يُرِيدُ بَيْتَ الْمَقْدِسِ، وَأَمَرَهُ أَنْ يَجْعَلَ طَرِيقَهُ عَلَى الْمَوْصِلِ، فَإِذَا صَارَ بِالْبَلَدِ أَخَذَ مُوسَى وَقَيَّدَهُ وَاسْتَعْمَلَ خَالِدَ بْنَ بَرْمَكٍ. وَكَانَ الْمَنْصُورُ قَدْ أَلْزَمَ خَالِدَ بْنَ بَرْمَكٍ ثَلَاثَةَ آلَافِ أَلْفِ دِرْهَمٍ، وَأَجَّلَهُ ثَلَاثَةَ أَيَّامٍ، فَإِنْ أَحْضَرَ الْمَالَ وَإِلَّا قَتَلَهُ، فَقَالَ لِابْنِهِ يَحْيَى: يَا بُنَيَّ الْقَ إِخْوَانَنَا عُمَارَةَ بْنَ حَمْزَةَ، وَمُبَارَكًا التُّرْكِيَّ، وَصَالِحًا صَاحِبَ الْمُصَلَّى ( وَغَيْرَهُمْ ) وَأَعْلِمْهُمْ حَالَنَا. قَالَ يَحْيَى: فَأَتَيْتُهُمْ، فَمِنْهُمْ مَنْ مَنَعَنِي الدُّخُولَ عَلَيْهِ وَوَجَّهَ الْمَالَ، وَمِنْهُمْ مَنْ تَجَهَّمَنِي بِالرَّدِّ وَوَجَّهَ الْمَالَ [ سِرًّا إِلَيَّ ]. قَالَ: فَأَتَيْتُ عُمَارَةَ بْنَ حَمْزَةَ وَوَجْهُهُ إِلَى الْحَائِطِ، فَمَا أَقْبَلَ بِهِ عَلَيَّ، فَسَلَّمْتُ، فَرَدَّ رَدًّا ضَعِيفًا. وَقَالَ: كَيْفَ أَبُوكَ ؟ فَعَرَّفْتُهُ الْحَالَ، وَطَلَبْتُ قَرْضَ مِائَةِ أَلْفٍ، فَقَالَ: إِنْ أَمْكَنَنِي شَيْءٌ فَسَيَأْتِيكَ، فَانْصَرَفْتُ وَأَنَا أَلْعَنُهُ مِنْ تِيهِهِ، وَحَدَّثْتُ أَبِي بِحَدِيثِهِ، وَإِذْ قَدْ أَنْفَذَ الْمَالَ، قَالَ: فَجَمَعْنَا فِي يَوْمَيْنِ أَلْفَيْ أَلْفٍ وَسَبْعَمِائَةِ أَلْفٍ، وَبَقِيَ ثَلَاثُمِائَةِ أَلْفٍ تُبْطِلُ الْجَمِيعَ بِتَعَذُّرِهَا. قَالَ: فَعَبَرْتُ عَلَى الْجِسْرِ وَأَنَا مَهْمُومٌ، فَوَثَبَ إِلَيَّ زَاجِرٌ فَقَالَ: فَرْخُ الطَّائِرِ أَخْبَرَكَ، فَطَوَيْتُهُ فَلَحِقَنِي، وَأَخَذَ بِلِجَامِ دَابَّتِي، وَقَالَ لِي: أَنْتَ مَهْمُومٌ، وَوَاللَّهِ لَتَفْرَحَنَّ وَلَتَمُرَّنَ غَدًا فِي هَذَا الْمَوْضِعِ وَالدَّوَاءُ بَيْنَ يَدَيْكَ. فَعَجِبْتُ مِنْ قَوْلِهِ، فَقَالَ: إِنْ كَانَ ذَلِكَ فَلِي عَلَيْكَ خَمْسَةُ آلَافِ دِرْهَمٍ. فَقُلْتُ: نَعَمْ ! وَأَنَا أَسْتَبْعِدُ ذَلِكَ. وَوَرَدَ عَلَى الْمَنْصُورِ انْتِقَاضُ الْمَوْصِلِ وَالْجَزِيرَةِ، وَانْتِشَارُ الْأَكْرَادِ بِهَا، فَقَالَ: مَنْ لَهَا ؟ فَقَالَ الْمُسَيَّبُ بْنُ زُهَيْرٍ: عِنْدِي رَأْيٌ أَعْلَمُ أَنَّكَ لَا تَقْبَلُهُ مِنِّي، وَأَعْلَمُ أَنَّكَ تَرُدُّهُ عَلَيَّ، وَلَكِنِّي لَا أَدَعُ نُصْحَكَ. قَالَ: قُلْ ! قُلْتُ: مَا لَهَا مِثْلُ خَالِدِ بْنِ بَرْمَكٍ. قَالَ: فَكَيْفَ يَصْلُحُ لَنَا بَعْدَ مَا فَعَلْنَا ؟ قَالَ: إِنَّمَا قَوَّمْتَهُ بِذَلِكَ، وَأَنَا الضَّامِنُ لَهُ. قَالَ: فَلْيَحْضُرْنِي غَدًا، فَأَحْضَرَهُ، فَصَفَحَ لَهُ عَنِ الثَّلَاثِمِائَةِ أَلْفٍ الْبَاقِيَةِ، وَعَقَدَ لَهُ، وَعَقَدَ لِابْنِهِ يَحْيَى عَلَى أَذْرَبِيجَانَ. فَاجْتَازَ يَحْيَى بِالزَّاجِرِ، فَأَخَذَهُ مَعَهُ، وَأَعْطَاهُ خَمْسِينَ أَلْفَ دِرْهَمٍ، وَأَنْفَذَ خَالِدٌ إِلَى عُمَارَةَ بِالْمِائَةِ أَلْفٍ الَّتِي أَخَذَهَا مِنْهُ مَعَ ابْنِهِ يَحْيَى، فَقَالَ لَهُ: صَيْرَفِيًّا كُنْتَ لِأَبِيكَ ؟ قُمْ عَنِّي، لَا قُمْتَ ! فَعَادَ بِالْمَالِ، وَسَارَ مَعَ الْمَهْدِيِّ، فَعَزَلَ مُوسَى بْنَ كَعْبٍ وَوَلَّاهُمَا. فَلَمْ يَزَلْ خَالِدٌ عَلَى الْمَوْصِلِ، وَابْنُهُ يَحْيَى عَلَى أَذْرَبِيجَانَ إِلَى أَنْ تُوُفِّيَ الْمَنْصُورُ، فَذَكَرَ أَحْمَدُ بْنُ مُحَمَّدِ بْنِ سَوَّارٍ الْمَوْصِلِيُّ قَالَ: مَا هِبْنَا أَمِيرًا قَطُّ هَيْبَتَنَا خَالِدًا، مِنْ غَيْرِ أَنْ يَشْتَدَّ عَلَيْنَا، وَلَكِنْ هَيْبَةً كَانَتْ لَهُ فِي صُدُورِنَا.

     ✧ Then the year 158 AH began Account of the dismissal of Mūsā from al-Mawṣil and the appointment of Khālid b. Barmak In this year al-Manṣūr dismissed Mūsā b. Kaʿb from al-Mawṣil, as he had received reports about him that angered him against him. He ordered his son al-Mahdī to proceed to al-Raqqah, while showing that he intended to go to Bayt al-Maqdis, and ordered him to take his route via al-Mawṣil; when he reached the town, he was to seize Mūsā, put him in fetters, and appoint Khālid b. Barmak. Al-Manṣūr had imposed on Khālid b. Barmak three thousand thousand dirhams and given him three days' respite; if he produced the money, well and good, otherwise he would kill him. So Khālid said to his son Yaḥyā: My son, go to our brothers ʿUmārah b. Ḥamzah, Mubārak al-Turkī, Ṣāliḥ the keeper of the prayer-place, and others, and inform them of our situation. Yaḥyā said: I came to them. Some of them prevented me from entering upon them but sent the money; some of them received me with a harsh refusal yet sent the money [secretly to me]. He said: Then I came to ʿUmārah b. Ḥamzah while his face was turned to the wall, and he did not turn toward me. I greeted him, and he returned the greeting weakly. He said: How is your father? I told him the situation and asked for a loan of a hundred thousand. He said: If anything is possible for me, it will come to you. I left cursing him for his pride, and I told my father of his words—and behold, he had already sent the money. He said: In two days we collected two thousand thousand and seven hundred thousand, leaving three hundred thousand, whose difficulty would nullify the whole. He said: I crossed the bridge while distressed, and a diviner leapt toward me and said: The bird's chick has informed you. I brushed him off, but he followed me, took hold of my mount's bridle, and said to me: You are distressed. By God, you will rejoice, and tomorrow you will pass this very spot with the remedy before you. I was astonished at his words, and he said: If that happens, I will have five thousand dirhams from you. I said: Yes—though I thought it far-fetched. News reached al-Manṣūr of the upheaval in al-Mawṣil and al-Jazīrah and the spread of the Kurds there. He said: Who will handle it? Al-Musayyab b. Zuhayr said: I have an opinion that I know you will not accept from me, and I know you will reject it, but I will not refrain from advising you. He said: Speak! I said: No one suits it like Khālid b. Barmak. He said: How can he be fit for us after what we did? He said: By that you have disciplined him, and I am his guarantor. He said: Let him come to me tomorrow. So he brought him, and he pardoned him for the remaining three hundred thousand, appointed him, and appointed his son Yaḥyā over Adharbayjān. Yaḥyā passed by the diviner, took him with him, and gave him fifty thousand dirhams. Khālid sent to ʿUmārah the hundred thousand he had taken from him, with his son Yaḥyā. ʿUmārah said to him: Were you a money-changer for your father? Get away from me—may you never rise! So he returned with the money. Khālid went with al-Mahdī, who dismissed Mūsā b. Kaʿb and appointed them both. Khālid remained over al-Mawṣil, and his son Yaḥyā over Adharbayjān, until al-Manṣūr died. Aḥmad b. Muḥammad b. Sawwār al-Mawṣilī mentioned: We never feared any governor as we feared Khālid, not because he was harsh with us, but because of an awe he had in our hearts.

245. Tarikh (al-Tabari) 2920No grade recorded

     فِي هَذِهِ السَّنَةِ عَزَلَ الْمَنْصُورُ الْمُسَيَّبَ بْنَ زُهَيْرٍ عَنْ شُرْطَتِهِ، وَحَبَسَهُ مُقَيَّدًا، وَسَبَبُ ذَلِكَ أَنَّهُ ضَرَبَ أَبَانَ بْنَ بَشِيرٍ الْكَاتِبَ بِالسِّيَاطِ، حَتَّى قَتَلَهُ، لِأَنَّهُ كَانَ شَرِيكَ أَخِيهِ عَمْرِو بْنِ زُهَيْرٍ فِي وِلَايَةِ الْكُوفَةِ، وَاسْتَعْمَلَ عَلَى شُرْطَتِهِ الْحَكَمَ بْنَ يُوسُفَ، صَاحِبَ الْحِرَابِ، ثُمَّ كَلَّمَ الْمَهْدِيُّ أَبَاهُ فِي الْمُسَيَّبِ، فَرَضِيَ عَنْهُ، وَأَعَادَهُ إِلَى شُرْطَتِهِ.

     ✧ In this year al-Manṣūr dismissed al-Musayyab b. Zuhayr from his shurṭa, and imprisoned him in fetters. The reason for that was that he had struck Abān b. Bashīr the scribe with whips until he killed him, because he was the partner of his brother ʿAmr b. Zuhayr in the governorship of al-Kūfa. He appointed al-Ḥakam b. Yūsuf, the master of the spears, over his shurṭa. Then al-Mahdī spoke to his father concerning al-Musayyab, and he became pleased with him, and returned him to his shurṭa.

246. Tarikh (al-Tabari) 2921No grade recorded

     وَفِيهَا حَبَسَ مُحَمَّدُ بْنُ إِبْرَاهِيمَ الْإِمَامُ، وَهُوَ أَمِيرُ مَكَّةَ، جَمَاعَةً أَمَرَ الْمَنْصُورُ بِحَبْسِهِمْ، وَهُمْ رَجُلٌ مِنْ آلِ عَلِيِّ بْنِ أَبِي طَالِبٍ كَانَ بِمَكَّةَ، وَ ابْنُ جُرَيْجٍ، وَعَبَّادُ بْنُ كَثِيرٍ، وَ سُفْيَانُ الثَّوْرِيُّ، ثُمَّ أَطْلَقَهُمْ مِنَ الْحَبْسِ بِغَيْرِ أَمْرِ الْمَنْصُورِ، فَغَضِبَ. وَكَانَ سَبَبُ إِطْلَاقِهِمْ أَنَّهُ أَنْكَرَ، وَقَالَ: عَمَدْتَ إِلَى ذِي رَحِمٍ فَحَبَسْتَهُ، يَعْنِي بَعْضَ وَلَدِ عَلِيٍّ، وَإِلَى نَفَرٍ مِنْ أَعْلَامِ الْمُسْلِمِينَ فَحَبَسْتَهُمْ، وَتَقْدُمُ أَمِيرَ الْمُؤْمِنِينَ، فَلَعَلَّهُ يَأْمُرُ بِقَتْلِهِمْ، فَيَشُدُّ سُلْطَانَهُ، وَأَهْلَكَ فَأَطْلِقْهُمْ، وَتَحَلَّلْ مِنْهُمْ، فَلَمَّا قَارَبَ الْمَنْصُورُ مَكَّةَ أَرْسَلَ إِلَيْهِ مُحَمَّدُ بْنُ إِبْرَاهِيمَ بِهَدَايَا فَرَدَّهَا عَلَيْهِ.

     ✧ In this year, Muḥammad b. Ibrāhīm al-Imām, the governor of Makkah, imprisoned a group whom al-Manṣūr had ordered to be imprisoned. They were a man from the family of ʿAlī b. Abī Ṭālib who was in Makkah, Ibn Jurayj, ʿAbbād b. Kathīr, and Sufyān al-Thawrī. Then he released them from prison without the order of al-Manṣūr, and he became angry. The reason for their release was that he disapproved, saying: "You have seized a relative and imprisoned him—meaning one of the descendants of ʿAlī—and a group of the notable scholars of the Muslims and imprisoned them. You are anticipating the Commander of the Faithful; perhaps he will order their execution, and then his authority will be strengthened, and you will be destroyed. So release them and absolve yourself from them." When al-Manṣūr approached Makkah, Muḥammad b. Ibrāhīm sent him gifts, but he returned them to him.

247. Tarikh (al-Tabari) 2922No grade recorded

     وَفِيهَا: وَجَّهَ الْمَنْصُورُ نَصْرَ بْنَ حَرْبٍ التَّمِيمِيَّ وَالِيًا عَلَى ثَغْرِ فَارِسَ.

     ✧ In it [i.e., the year 158 AH], al-Manṣūr appointed Naṣr b. Ḥarb al-Tamīmī as governor of the frontier of Fāris.

248. Tarikh (al-Tabari) 2923No grade recorded

     وَفِيهَا: سَقَطَ الْمَنْصُورُ عَنْ دَابَّتِهِ بِجَرْجَرَايَا فَانْشَجَّ مَا بَيْنَ حَاجِبَيْهِ. وَكَانَ قَدْ خَرَجَ مُشَيِّعًا وَلَدَهُ الْمَهْدِيَّ لَمَّا مَضَى إِلَى الرَّقَّةِ. وَفِيهَا: عَادَ الْمَهْدِيُّ مِنَ الرَّقَّةِ إِلَى بَغْدَادَ فَدَخَلَهَا فِي شَهْرِ رَمَضَانَ.

     ✧ In this year: al-Manṣūr fell from his mount at Jarjarāyā, and his forehead was split open. He had gone out to bid farewell to his son al-Mahdī when the latter departed to al-Raqqah. In this year: al-Mahdī returned from al-Raqqah to Baghdād, entering it in the month of Ramaḍān.

249. Tarikh (al-Tabari) 2924No grade recorded

     وَفِيهَا غَزَا الصَّائِفَةَ مَعْيُوفُ بْنُ يَحْيَى مِنْ دَرْبِ الْحَدَثِ، فَلَقِيَ الْعَدُوَّ، فَاقْتَتَلُوا، ثُمَّ تَحَاجَزُوا. ثُمَّ دَخَلَتْ سَنَةُ ثَمَانٍ وَخَمْسِينَ وَمِائَةٍ فَمِنَ الْحَوَادِثِ فِيهَا غَزْوَةُ يَزِيدَ بْنِ أُسَيْدٍ السُّلَمِيِّ الصَّائِفَةَ، وَفُتِحَتِ الطَّالَقَانُ وَطَبَرِسْتَانُ  وَنَهَاوَنْدُ عَلَى يَدَيْ عُمَرَ بْنِ الْعَلَاءِ.

     ✧ In it, Maʿyūf b. Yaḥyā raided the summer expedition force from Darb al-Ḥadath. He met the enemy, and they fought; then they separated. Then the year 158 AH began. Among its events was the summer expedition of Yazīd b. Usayd al-Sulamī, and al-Ṭālaqān, Ṭabaristān, and Nahāwand were conquered at the hands of ʿUmar b. al-ʿAlāʾ.

250. Tarikh (al-Tabari) 2925No grade recorded

     وَفِيهَا: أَمَرَ الْمَنْصُورُ بِمَرَمَّةِ الْقَصْرِ الْأَبْيَضِ الَّذِي كَانَ كِسْرَى بَنَاهُ، وَأَمَرَ أَنْ يُغَرَّمَ كُلُّ مَنْ وُجِدَ فِي دَارِهِ شَيْءٌ مِنَ الْآجُرِّ الْخَسْرَوَانِيِّ، قَالَ: هَذَا فَيْءِ الْمُسْلِمِينَ، فَلَمْ يَتِمَّ ذَلِكَ وَلَا مَا أَمَرَ بِهِ مِنْ مَرَمَّةِ الْقَصْرِ.

     ✧ In this year: Al-Manṣūr ordered the repair of the White Palace that Kisrā had built, and he ordered that everyone in whose house any Khosrowan baked brick was found should be fined, saying: 'This is the fayʾ of the Muslims.' Neither that nor what he ordered regarding the repair of the palace was completed.

251. Tarikh (al-Tabari) 2926No grade recorded

     ذِكْرُ مَوْتِ الْمَنْصُورِ وَوَصِيَّتِهِ   وَفِي هَذِهِ السَّنَةِ تُوُفِّيَ الْمَنْصُورُ لِسِتٍّ خَلَوْنَ مِنْ ذِي الْحِجَّةِ بِبِئْرِ مَيْمُونٍ، وَكَانَ عَلَى مَا قِيلَ قَدْ هَتَفَ بِهِ هَاتِفٌ مِنْ قَصْرِهِ، فَسَمِعَهُ يَقُولُ: أَمَا وَرَبِّ السُّكُونِ وَالْحَرَكِ إِنَّ الْمَنَايَا كَثِيرَةُ الشَّرَكِ     عَلَيْكِ، يَا نَفْسُ إِنْ أَسَأْتِ، وَإِنْ أَحْسَنْتِ بِالْقَصْدِ، كُلُّ ذَاكَ لَكِ     مَا اخْتَلَفَ اللَّيْلُ وَالنَّهَارُ، وَلَا دَارَتْ نُجُومُ السَّمَاءِ فِي الْفَلَكِ     إِلَّا تَنَقَّلَ السُّلْطَانُ عَنْ مَلِكٍ إِذَا انْتَهَى مُلْكُهُ إِلَى مَلِكِ     حَتَّى يَصِيرَا بِهِ إِلَى مَلِكٍ مَا عِزُّ سُلْطَانِهِ بِمُشْتَرَكِ ذَاكَ بَدِيعُ السَّمَاءِ وَالْأَرْضِ وَالْ     مُرْسِي الْجِبَالِ الْمُسَخِّرِ الْفَلَكِ فَقَالَ الْمَنْصُورُ: هَذَا أَوَانُ أَجَلِي. قَالَ الطَّبَرِيُّ: وَقَدْ حَكَى عَبْدُ الْعَزِيزِ بْنُ مُسْلِمٍ أَنَّهُ قَالَ: دَخَلْتُ عَلَى الْمَنْصُورِ يَوْمًا أُسَلِّمُ عَلَيْهِ، فَإِذَا هُوَ بَاهِتٌ لَا يُحِيرُ جَوَابًا، فَوَثَبْتُ لِمَا أَرَى مِنْهُ لِأَنْصَرِفَ، فَقَالَ [ لِي ] بَعْدَ سَاعَةٍ إِنِّي رَأَيْتُ فِي الْمَنَامِ كَأَنَّ رُجَلًا يُنْشِدُنِي هَذِهِ [ الْأَبْيَاتَ ]: أَأُخَيَّ خَفِّضْ مِنْ مُنَاكَا     فَكَأَنَّ يَوْمَكَ قَدْ أَتَاكَا وَلَقَدْ أَرَاكَ الدَّهْرَ مِنْ     تَصَرُّفَيْهِ مَا قَدْ أَرَاكَا فَإِذَا أَرَدْتَ النَّاقِصَ الْ     عَبْدَ الذَّلِيلَ، فَأَنْتَ ذَاكَا مُلِّكْتَ مَا مُلِّكْتَهُ     وَالْأَمُرُ فِيهِ إِلَى سِوَاكَا . هَذَا الَّذِي تَرَى مِنْ قَلَقِي وَغَمِّي لِمَا سَمِعْتُ وَرَأَيْتُ، فَقُلْتُ: خَيْرًا رَأَيْتَ يَا أَمِيرَ الْمُؤْمِنِينَ، فَلَمْ يَلْبَثْ أَنْ خَرَجَ إِلَى مَكَّةَ. فَلَمَّا سَارَ مِنْ بَغْدَاذَ لِيَحُجَّ نَزَلَ قَصْرَ عَبْدَوَيْهِ، فَانْقَضَّ فِي مَقَامِهِ هُنَالِكَ كَوْكَبٌ لِثَلَاثٍ بَقِينَ مِنْ شَوَّالٍ، بَعْدَ إِضَاءَةِ الْفَجْرِ، فَبَقِيَ أَثَرُهُ بَيِّنًا إِلَى طُلُوعِ الشَّمْسِ، فَأَحْضَرَ الْمَهْدِيَّ، وَكَانَ قَدْ صَحِبَهُ لِيُوَدِّعَهُ، فَوَصَّاهُ بِالْمَالِ وَالسُّلْطَانِ، يَفْعَلُ ذَلِكَ كُلَّ يَوْمٍ مِنْ أَيَّامِ مُقَامِهِ، بُكْرَةً وَعَشِيَّةً، فَلَمَّا كَانَ الْيَوْمُ الَّذِي ارْتَحَلَ فِيهِ قَالَ لَهُ: إِنِّي لَمْ أَدَعْ شَيْئًا إِلَّا وَقَدْ تَقَدَّمْتُ إِلَيْكَ فِيهِ، وَسَأُوصِيكَ بِخِصَالٍ مَا أَظُنُّكَ تَفْعَلُ وَاحِدَةً مِنْهَا. ( وَكَانَ لَهُ سَفَطٌ فِيهِ دَفَاتِرُ عِلْمِهِ )، وَعَلَيْهِ قُفْلٌ لَا يَفْتَحُهُ غَيْرُهُ، فَقَالَ لِلْمَهْدِيِّ: انْظُرْ إِلَى هَذَا السَّفَطِ فَاحْتَفِظْ بِهِ، فَإِنَّ فِيهِ عِلْمَ آبَائِكَ، ( مَا كَانَ ) وَمَا هُوَ كَائِنٌ إِلَى يَوْمِ الْقِيَامَةِ، فَإِنْ أَحْزَنَكَ أَمْرٌ فَانْظُرْ فِي الدَّفْتَرِ الْكَبِيرِ، فَإِنْ أَصَبْتَ فِيهِ مَا تُرِيدُ، وَإِلَّا فَفِي الثَّانِي وَالثَّالِثِ، حَتَّى بَلَغَ سَبْعَةً، فَإِنْ ثَقُلَ عَلَيْكَ، فَالْكُرَّاسَةُ الصَّغِيرَةُ، فَإِنَّكَ وَاجِدٌ فِيهَا مَا تُرِيدُ، وَمَا أَظُنُّكَ تَفْعَلُ. وَانْظُرْ هَذِهِ الْمَدِينَةَ، وَإِيَّاكَ أَنْ تَسْتَبْدِلَ بِهَا غَيْرَهَا، وَقَدْ جَمَعْتُ لَكَ فِيهَا مِنَ الْأَمْوَالِ مَا إِنْ كُسِرَ عَلَيْكَ الْخَرَاجُ عَشْرَ سِنِينَ كَفَاكَ لِأَرْزَاقِ الْجُنْدِ وَالنَّفَقَاتِ، وَالذُّرِّيَّةِ، وَمَصْلَحَةِ الْبُعُوثِ، فَاحْتَفِظْ بِهَا، فَإِنَّكَ لَا تَزَالُ عَزِيزًا مَا دَامَ بَيْتُ مَالِكَ عَامِرًا، وَمَا أَظُنُّكَ تَفْعَلُ. وَأُوصِيكَ بِأَهْلِ بَيْتِكَ أَنْ تُظْهِرَ كَرَامَتَهُمْ، وَتُحْسِنَ إِلَيْهِمْ، وَتُقَدِّمَهُمْ، وَتُوطِئَ النَّاسَ أَعْقَابُهُمْ، وَتُوَلِّيَهُمُ الْمَنَابِرَ، فَإِنَّ عِزَّكَ عِزَّهُمْ، وَذِكْرَهُمْ لَكَ، وَمَا أَظُنُّكَ تَفْعَلُ. وَانْظُرْ مَوَالِيَكَ فَأَحْسِنْ إِلَيْهِمْ، وَقَرِّبْهُمْ، وَاسْتَكْثِرْ مِنْهُمْ، فَإِنَّهُمْ مَادَّتُكَ لِشِدَّةٍ إِنْ نَزَلَتْ بِكَ، وَمَا أَظُنُّكَ تَفْعَلُ. وَأُوصِيكَ بِأَهْلِ خُرَاسَانَ خَيْرًا، فَإِنَّهُمْ أَنْصَارُكَ وَشِيعَتُكَ الَّذِينَ بَذَلُوا أَمْوَالَهُمْ وَدِمَاءَهُمْ فِي دَوْلَتِكَ، وَمَنْ لَا تَخْرُجُ مَحَبَّتُكَ مِنْ قُلُوبِهِمْ، أَنْ تُحْسِنَ إِلَيْهِمْ، وَتَتَجَاوَزَ عَنْ مُسِيئِهِمْ، وَتُكَافِئَهُمْ عَمَّا كَانَ مِنْهُمْ، وَتَخْلُفَ مَنْ مَاتَ مِنْهُمْ فِي أَهْلِهِ وَوَلَدِهِ، وَمَا أَظُنُّكَ تَفْعَلُ. وَإِيَّاكَ أَنْ تَبْنِيَ مَدِينَةَ الشَّرْقِيَّةِ، فَإِنَّكَ لَا تُتِمُّ بِنَاءَهَا، وَأَظُنُّكَ سَتَفْعَلُ. وَإِيَّاكَ أَنْ تَسْتَعِينَ بِرَجُلٍ مِنْ بَنِي سُلَيْمٍ، وَأَظُنُّكَ سَتَفْعَلُ. وَإِيَّاكَ أَنْ تُدْخِلَ النِّسَاءَ فِي أَمْرِكَ، وَأَظُنُّكَ سَتَفْعَلُ. وَقِيلَ: قَالَ لَهُ: إِنِّي وُلِدْتُ فِي ذِي الْحِجَّةِ، وَوُلِّيتُ فِي ذِي الْحِجَّةِ، وَقَدْ هَجَسَ فِي نَفْسِي أَنِّي أَمُوتُ فِي ذِي الْحِجَّةِ مِنْ هَذِهِ السَّنَةِ، وَإِنَّمَا حَدَانِي عَلَى الْحَجِّ ذَلِكَ، فَاتَّقِ اللَّهَ فِيمَا أَعْهَدُ إِلَيْكَ مِنْ أُمُورِ الْمُسْلِمِينَ بَعْدِي، يَجْعَلْ لَكَ فِيمَا كَرَبَكَ وَحَزَنَكَ فَرَجًا وَمَخْرَجًا، وَيَرْزُقْكَ السَّلَامَةَ وَحُسْنَ الْعَاقِبَةِ مِنْ حَيْثُ لَا تَحْتَسِبُ. يَا بُنَيَّ احْفَظْ مُحَمَّدًا ﷺ فِي أُمَّتِهِ، يَحْفَظْكَ اللَّهُ ( وَيَحْفَظْ ) عَلَيْكَ أُمُورَكَ، وَإِيَّاكَ وَالدَّمَ وَالْحَرَامَ، فَإِنَّهُ حُوبٌ عِنْدَ اللَّهِ عَظِيمٌ، وَعَارٌ فِي الدُّنْيَا لَازِمٌ مُقِيمٌ، وَالْزَمِ الْحُدُودَ، فَإِنَّ فِيهَا خَلَاصَكَ فِي الْآجِلِ وَصَلَاحَكَ فِي الْعَاجِلِ، وَلَا تَعْتَدِ فِيهَا فَتَبُورَ، فَإِنَّ اللَّهَ تَعَالَى لَوْ عَلِمَ أَنْ شَيْئًا أَصْلَحُ مِنْهَا لِدِينِهِ وَأَزْجَرُ عَنْ مَعَاصِيهِ لَأَمَرَ بِهِ فِي كِتَابِهِ. وَاعْلَمْ أَنَّ مِنْ شِدَّةِ غَضَبِ اللَّهِ لِسُلْطَانِهِ [ أَنَّهُ ] أَمَرَ فِي كِتَابِهِ بِتَضْعِيفِ الْعَذَابِ وَالْعِقَابِ عَلَى مَنْ سَعَى فِي الْأَرْضِ فَسَادًا مَعَ مَا ذَكَرَ لَهُ مِنَ الْعَذَابِ الْعَظِيمِ فَقَالَ: ( إِنَّمَا جَزَاءُ الَّذِينَ يُحَارِبُونَ اللَّهَ وَرَسُولَهُ وَيَسْعَوْنَ فِي الْأَرْضِ فَسَادًا أَنْ يُقَتَّلُوا أَوْ يُصَلَّبُوا ) الْآيَةَ. فَالسُّلْطَانُ، يَا بُنَيَّ حَبْلُ اللَّهِ الْمَتِينُ، وَعُرْوَتُهُ الْوُثْقَى، وَدِينُهُ الْقَيِّمُ، فَاحْفَظْهُ، وَحَصِّنْهُ، وَذُبَّ عَنْهُ، وَأَوْقِعْ بِالْمُلْحِدِينَ فِيهِ، وَاقْمَعِ الْمَارِقِينَ مِنْهُ، وَاقْتُلِ الْخَارِجِينَ عَنْهُ بِالْعِقَابِ، وَلَا تُجَاوِزْ مَا أَمَرَ اللَّهُ بِهِ فِي مُحْكَمِ الْقُرْآنِ، وَاحْكُمْ بِالْعَدْلِ، وَلَا تُشْطِطْ، فَإِنَّ ذَلِكَ أَقْطَعُ لِلشَّغَبِ، وَأَحْسَمُ لِلْعَدُوِّ، وَأَنْجَعُ فِي الدَّوَاءِ. وَعُفَّ عَنِ الْفَيْءِ، فَلَيْسَ بِكَ إِلَيْهِ حَاجَةٌ مَعَ مَا خَلَفَهُ اللَّهُ لَكَ، وَافْتَتِحْ [ عَمَلَكَ ] بِصِلَةِ الرَّحِمِ وَبِرِّ الْقَرَابَةِ، وَإِيَّاكَ وَالْأَثَرَةَ وَالتَّبْذِيرَ لِأَمْوَالِ الرَّعِيَّةِ، وَاشْحَنِ الثُّغُورَ، وَاضْبُطِ الْأَطْرَافَ، وَأَمِّنِ السُّبُلَ، وَسَكِّنِ الْعَامَّةَ، وَأَدْخِلِ الْمَرَافِقَ عَلَيْهِمْ، وَادْفَعِ الْمَكَارِهَ عَنْهُمْ. وَأَعِدَّ الْأَمْوَالَ، وَاخْزُنْهَا، وَإِيَّاكَ وَالتَّبْذِيرَ، فَإِنَّ النَّوَائِبَ غَيْرُ مَأْمُونَةٍ، وَهِيَ مِنْ شِيَمِ الزَّمَانِ. وَأَعِدَّ الْكُرَاعَ وَالرِّجَالَ وَالْجُنْدَ مَا اسْتَطَعْتَ، وَإِيَّاكَ وَتَأْخِيرَ عَمَلِ الْيَوْمِ إِلَى الْغَدِ، فَتَتَدَارَكُ عَلَيْكَ الْأُمُورَ وَتَضِيعُ، جِدَّ فِي إِحْكَامِ الْأُمُورِ النَّازِلَاتِ لِأَوْقَاتِهَا أَوَّلًا [ فَأَوَّلًا ]، وَاجْتَهِدْ وَشَمِّرْ فِيهَا. وَأَعِدَّ رِجَالًا بِاللَّيْلِ لِمَعْرِفَةِ مَا يَكُونُ بِالنَّهَارِ، وَرِجَالًا بِالنَّهَارِ لِمَعْرِفَةِ مَا يَكُونُ بِاللَّيْلِ، وَبَاشِرِ الْأُمُورَ بِنَفْسِكَ، وَلَا تَضْجَرْ، وَلَا تُكْسِلْ، وَاسْتَعْمِلْ حُسْنَ الظَّنِّ [ بِرَبِّكَ ]، وَأَسِئَ الظَّنَّ بِعُمَّالِكَ وَكُتَّابِكَ. وَخُذْ نَفْسَكَ بِالتَّيَقُّظِ، وَتَفَقَّدْ مَنْ تَثَبَّتَ عَلَى بَابِكَ، وَسَهِّلْ إِذْنَكَ لِلنَّاسِ، وَانْظُرْ فِي أَمْرِ النُّزَّاعِ إِلَيْكَ، وَوَكِّلْ بِهِمْ عَيْنًا غَيْرَ نَائِمَةٍ، وَنَفْسًا غَيْرَ لَاهِيَةٍ، وَلَا تَنَمْ، وَإِيَّاكَ، فَإِنَّ أَبَاكَ لَمْ يَنَمْ مُنْذُ وَلِيَ الْخِلَافَةَ، وَلَا دَخَلَ عَيْنَهُ الْغَمْضُ إِلَّا وَقَلْبُهُ مُسْتَيْقِظٌ. هَذِهِ وَصِيَّتِي إِلَيْكَ، وَاللَّهُ خَلِيفَتِي عَلَيْكَ. ثُمَّ وَدَّعَهُ وَبَكَى كُلُّ وَاحِدٍ مِنْهُمَا إِلَى صَاحِبِهِ، ثُمَّ سَارَ إِلَى الْكُوفَةِ، وَجَمَعَ بَيْنَ الْحَجِّ وَالْعُمْرَةِ، وَسَاقَ الْهَدْيَ، وَأَشْعَرَهُ، وَقَلَّدَهُ لِأَيَّامٍ خَلَتْ مِنْ ذِي الْقِعْدَةِ. فَلَمَّا سَارَ مَنَازِلَ مِنَ الْكُوفَةِ عَرَضَ لَهُ وَجَعُهُ الَّذِي مَاتَ بِهِ وَهُوَ الْقِيَامُ، فَلَمَّا اشْتَدَّ وَجَعُهُ جَعَلَ يَقُولُ لِلرَّبِيعِ: بَادِرْنِي حَرَمَ رَبِّي هَارِبًا مِنْ ذُنُوبِي، وَكَانَ الرَّبِيعُ عَدِيلَهُ، وَوَصَّاهُ بِمَا أَرَادَ. فَلَمَّا وَصَلَ إِلَى بِئْرِ مَيْمُونٍ مَاتَ بِهَا مَعَ السَّحَرِ لِسِتٍّ خَلَوْنَ مِنْ ذِي الْحِجَّةِ، وَلَمْ يَحْضُرْهُ عِنْدَ وَفَاتِهِ إِلَّا خَدَمُهُ، وَالرَّبِيعُ مَوْلَاهُ، فَكَتَمَ الرَّبِيعُ مَوْتَهُ، وَمَنَعَ مِنَ الْبُكَاءِ عَلَيْهِ، ثُمَّ أَصْبَحَ، فَحَضَرَ أَهْلُ بَيْتِهِ كَمَا كَانُوا يَحْضُرُونَ. وَكَانَ أَوَّلُ مَنْ دَعَا عَمَّهُ عِيسَى بْنَ عَلِيٍّ، فَمَكَثَ سَاعَةً، ثُمَّ أَذِنَ ( لِابْنِ أَخِيهِ عِيسَى ) بْنِ مُوسَى وَكَانَ فِيمَا خَلَا يُقَدَّمُ عَلَى عِيسَى بْنِ عَلِيٍّ، ثُمَّ أَذِنَ لِلْأَكَابِرِ وَذَوِي الْأَسْنَانِ مِنْهُمْ، ثُمَّ لِعَامَّتِهِمْ، فَبَايَعَهُمُ الرَّبِيعُ لِلْمَهْدِيِّ، وَلِعِيسَى بْنِ مُوسَى بَعْدَهُ عَلَى يَدَيْ مُوسَى الْهَادِي بْنِ الْمَهْدِيِّ. فَلَمَّا فَرَغَ مِنْ بَيْعَةِ بَنِي هَاشِمٍ بَايَعَ الْقُوَّادَ، وَبَايَعَ عَامَّةَ النَّاسِ، وَسَارَ الْعَبَّاسُ بْنُ مُحَمَّدٍ وَمُحَمَّدُ بْنُ سُلَيْمَانَ إِلَى مَكَّةَ لِيُبَايِعَا النَّاسَ، فَبَايَعُوا بَيْنَ الرُّكْنِ وَالْمَقَامِ. وَاشْتَغَلُوا بِتَجْهِيزِ الْمَنْصُورِ، فَفَرَغُوا مِنْهُ الْعَصْرَ، وَكُفِّنَ وَغُطِّيَ وَجْهُهُ وَبَدَنُهُ، وَجُعِلَ رَأْسُهُ مَكْشُوفًا لِأَجْلِ إِحْرَامِهِ، وَصَلَّى عَلَيْهِ عِيسَى بْنُ مُوسَى، وَقِيلَ إِبْرَاهِيمُ بْنُ يَحْيَى بْنِ مُحَمَّدِ بْنِ عَلِيِّ بْنِ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ، وَدُفِنَ فِي مَقْبَرَةِ الْمَعْلَاةِ، وَحَفَرُوا لَهُ مِائَةَ قَبْرٍ لِيُغَمُّوا عَلَى النَّاسِ، وَدُفِنَ فِي غَيْرِهَا، وَنَزَلَ فِي قَبْرِهِ عِيسَى بْنُ عَلِيٍّ، وَعِيسَى بْنُ مُحَمَّدٍ، وَالْعَبَّاسُ بْنُ مُحَمَّدٍ، وَالرَّبِيعُ وَالرَّيَّانُ مَوْلَيَاهُ، وَيَقْطِينُ. وَكَانَ عُمُرُهُ ثَلَاثًا وَسِتِّينَ سَنَةً، وَقِيلَ أَرْبَعًا وَسِتِّينَ، وَقِيلَ ثَمَانِيًا وَسِتِّينَ سَنَةً، فَكَانَتْ مُدَّةُ خِلَافَتِهِ اثْنَتَيْنِ وَعِشْرِينَ سَنَةً إِلَّا أَرْبَعَةً وَعِشْرِينَ يَوْمًا، وَقِيلَ إِلَّا ثَلَاثَةَ أَيَّامٍ، وَقِيلَ إِلَّا يَوْمَيْنِ. وَقِيلَ فِي مَوْتِهِ: إِنَّهُ لَمَّا نَزَلَ آخِرَ مَنْزِلٍ بِطَرِيقِ مَكَّةَ نَظَرَ فِي صَدْرِ الْبَيْتِ، فَإِذَا فِيهِ: بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ أَبَا جَعْفَرٍ حَانَتْ وَفَاتُكَ وَانْقَضَتْ     سُنُوكُ، وَأَمْرُ اللَّهِ لَابُدَّ وَاقِعُ أَبَا جَعْفَرٍ هَلْ كَاهِنٌ أَوْ مُنَجِّمٌ     لَكَ الْيَوْمَ مِنْ حَرِّ الْمَنِيَّةِ مَانِعُ . فَأَحْضَرَ مُتَوَلِّيَ الْمَنَازِلِ، وَقَالَ لَهُ: أَلَمْ آمُرْكَ أَنْ لَا يَدْخُلَ الْمَنَازِلَ أَحَدٌ مِنَ النَّاسِ ؟ قَالَ: وَاللَّهِ مَا دَخَلَهَا أَحَدٌ مُنْذُ فُرِغَ [ مِنْهَا ]. فَقَالَ: اقْرَأْ مَا فِي صَدْرِ الْبَيْتِ ! فَقَالَ: مَا أَرَى شَيْئًا، فَأَحْضَرَ غَيْرَهُ، فَلَمْ يَرَ شَيْئًا، فَأَمْلَى الْبَيْتَيْنِ، ثُمَّ قَالَ لِحَاجِبِهِ: اقْرَأْ آيَةً، فَقَرَأَ: ( وَسَيَعْلَمُ الَّذِينَ ظَلَمُوا أَيَّ مُنْقَلَبٍ يَنْقَلِبُونَ ). فَأَمَرَ بِهِ فَضُرِبَ، وَرَحَلَ مِنَ الْمَنْزِلِ تَطَيُّرًا، فَسَقَطَ عَنْ دَابَّتِهِ، فَانْدَقَّ ظَهْرُهُ وَمَاتَ، فَدُفِنَ بِبِئْرِ مَيْمُونٍ. وَالصَّحِيحُ مَا تَقَدَّمَ.

     ✧ Mention of the death of al-Manṣūr and his testament In this year, al-Manṣūr died on the sixth of Dhū al-Ḥijjah at Biʾr Maymūn. It was said that a caller from his palace had called out to him, and he heard it say: Amā wa-rabbi al-sukūni wa-al-ḥaraki inna al-manāyā kathīratu al-sharaki ʿAlayki, yā nafsu in asaʾti, wa-in Aḥsanti bi-al-qaṣdi, kullu dhāka laki Mā ikhtalafa al-laylu wa-al-nahāru, wa-lā Dārat nujūmu al-samāʾi fī al-falaki Illā tanaqqala al-sulṭānu ʿan malikin Idhā intahā mulkuhu ilā maliki Ḥattā yaṣīrā bihi ilā malikin Mā ʿizzu sulṭānihi bi-mushtaraki Dhāka badīʿu al-samāʾi wa-al-arḍi wa-al- Mursī al-jibāli al-musakhkhiri al-falaki Al-Manṣūr said: "This is the time of my appointed term." Al-Ṭabarī said: ʿAbd al-ʿAzīz b. Muslim related that he said: I entered upon al-Manṣūr one day to greet him, and there he was, stunned, not returning a greeting. I jumped up from what I saw of him to leave, and after a while he said [to me]: "I saw in a dream as if a man was reciting these [verses] to me: A-ukhayya khaffiḍ min munākā fa-ka-anna yawmaka qad atākā Wa-laqad arāka al-dahra min taṣarrufayhi mā qad arākā Fa-idhā aradta al-nāqiṣa al-ʿabda al-dhalīla, fa-anta dhākā Mullikta mā mulliktahu wa-al-amru fīhi ilā siwākā . This is what you see of my anxiety and grief from what I heard and saw." I said: "You have seen good, O Commander of the Faithful." It was not long before he set out for Makkah. When he departed from Baghdād to perform the pilgrimage, he alighted at the palace of ʿAbda wayh. A star fell during his stay there, with three nights remaining of Shawwāl, after the break of dawn, and its trace remained visible until sunrise. He summoned al-Mahdī, who had accompanied him to bid him farewell, and charged him regarding wealth and authority, doing that every day of his stay, morning and evening. On the day he departed, he said to him: "I have not left anything without having already charged you about it, and I will now enjoin upon you traits of which I do not think you will carry out even one." (He had a basket containing the notebooks of his knowledge), with a lock that none but he opened. He said to al-Mahdī: "Look to this basket and keep it safe, for in it is the knowledge of your forefathers, (what has been) and what will be until the Day of Resurrection. If a matter grieves you, look in the large notebook; if you find what you want in it, fine, and if not, then in the second and the third, until you reach seven. If it is too burdensome for you, then the small booklet, for you will find in it what you want; and I do not think you will do it. Look to this city, and beware of exchanging it for another. I have gathered for you in it such wealth that if the land tax were to fail you for ten years, it would suffice you for the stipends of the army, expenditures, the descendants, and the needs of expeditions. Guard it, for you will remain mighty as long as your treasury is full; and I do not think you will do it. I enjoin upon you the people of your house: show them honor, be good to them, give them precedence, make people walk behind them, and appoint them to pulpits, for your might is their might, and their mention is for you; and I do not think you will do it. Look to your clients and be good to them, draw them near, and increase their number, for they are your support in hardship if it befalls you; and I do not think you will do it. I enjoin upon you good treatment of the people of Khurāsān, for they are your helpers and your partisans who expended their wealth and blood for your dynasty, and whose love for you does not leave their hearts. Be good to them, overlook their wrongdoers, reward them for what they have done, and provide for the family and children of any of them who dies; and I do not think you will do it. Beware of building the city of al-Sharqiyyah, for you will not complete its construction; and I think you will do it. Beware of seeking help from any man of Banū Sulaym; and I think you will do it. Beware of admitting women into your affairs; and I think you will do it. It was said that he said to him: "I was born in Dhū al-Ḥijjah, I was given authority in Dhū al-Ḥijjah, and it has occurred to me that I will die in Dhū al-Ḥijjah of this year. That is what prompted me to perform the pilgrimage. So fear God in what I entrust to you of the affairs of the Muslims after me, and He will grant you relief and a way out in whatever distresses and grieves you, and provide you safety and a good outcome from where you do not expect. My son, safeguard Muḥammad ﷺ in his community, and God will safeguard you and preserve your affairs for you. Beware of blood and the forbidden, for it is a grave sin before God, and a lasting, abiding shame in this world. Adhere to the prescribed punishments, for in them lies your salvation in the hereafter and your well-being in this world. Do not transgress them lest you perish, for if God Almighty had known that anything was better for His religion and more deterrent against disobedience to Him, He would have commanded it in His Book. Know that out of the intensity of God's anger for His authority, He commanded in His Book the doubling of torment and punishment for those who strive in the land to cause corruption, along with the great punishment He mentioned for them. He said: (The recompense of those who wage war against God and His Messenger and strive in the land to cause corruption is that they be killed or crucified) the verse. Authority, my son, is the firm rope of God, His trustworthy handhold, and His upright religion. So preserve it, fortify it, defend it, strike down the heretics against it, suppress the apostates from it, and kill those who revolt against it with punishment. Do not exceed what God has commanded in the clear Qurʾān. Judge with justice and do not be unjust, for that is more effective in cutting off turmoil, more decisive against the enemy, and more beneficial in the remedy. Abstain from the spoils, for you have no need of them given what God has left you. Begin your work with maintaining ties of kinship and being dutiful to relatives. Beware of favoritism and squandering the wealth of the subjects. Fill the frontiers, secure the borders, make the roads safe, keep the common people tranquil, bring benefits to them, and ward off hardships from them. Prepare wealth and store it. Beware of wastefulness, for calamities are not safe, and they are part of the character of time. Prepare horses, men, and troops as much as you can. Beware of postponing today's work to tomorrow, lest matters overtake you and be lost. Strive to perfect matters as they occur, at their times, one after another. Exert yourself and be diligent in them. Prepare men at night to know what happens by day, and men by day to know what happens at night. Attend to affairs yourself, and do not be vexed or lazy. Think well of your Lord, and think ill of your agents and scribes. Keep yourself vigilant. Inspect those who are stationed at your gate. Make your permission easy for the people. Look into the affairs of those who come to you. Appoint over them a watchful eye and an attentive soul. Do not sleep, and beware, for your father has not slept since he assumed the caliphate, and no slumber has entered his eye except while his heart was awake. This is my testament to you, and God is my successor over you. Then he bade him farewell, and each of them wept to his companion. Then he traveled to al-Kūfah, combined the pilgrimage and the ʿumrah, and drove the sacrificial animal, marking it and garlanding it, for days that had passed of Dhū al-Qiʿdah. When he had traveled some stages from al-Kūfah, the illness from which he died, which was intestinal pain, afflicted him. When his pain grew severe, he began saying to al-Rabīʿ: "Hasten me to the sanctuary of my Lord, fleeing from my sins." Al-Rabīʿ was his riding companion, and he charged him with what he wanted. When he reached Biʾr Maymūn, he died there at dawn, on the sixth of Dhū al-Ḥijjah. None were present at his death except his servants and al-Rabīʿ, his client. Al-Rabīʿ concealed his death and prevented wailing over him. Then morning came, and the people of his house attended as they used to attend. The first person he called was his uncle ʿĪsā b. ʿAlī, and he stayed for a while. Then he gave permission to his nephew ʿĪsā b. Mūsā, who had previously been given precedence over ʿĪsā b. ʿAlī. Then he gave permission to the nobles and the elderly among them, then to their common people. Al-Rabīʿ had them pledge allegiance to al-Mahdī, and to ʿĪsā b. Mūsā after him, at the hands of Mūsā al-Hādī b. al-Mahdī. When he finished the oath of allegiance of Banū Hāshim, he had the commanders pledge allegiance, and the common people pledged allegiance. Al-ʿAbbās b. Muḥammad and Muḥammad b. Sulaymān went to Makkah to have the people pledge allegiance, and they pledged allegiance between the Corner and the Station. They busied themselves with preparing al-Manṣūr's body. They finished with him by the afternoon. He was shrouded and his face and body were covered, but his head was left uncovered because of his state of iḥrām. ʿĪsā b. Mūsā prayed over him; it was also said that Ibrāhīm b. Yaḥyā b. Muḥammad b. ʿAlī b. ʿAbd Allāh b. ʿAbbās did. He was buried in the cemetery of al-Maʿlāt. They dug a hundred graves for him to conceal the matter from the people, and he was buried in a different one. Those who descended into his grave were ʿĪsā b. ʿAlī, ʿĪsā b. Muḥammad, al-ʿAbbās b. Muḥammad, al-Rabīʿ and al-Rayyān, his two clients, and Yaqṭīn. His age was sixty-three years; it was said sixty-four, and it was said sixty-eight years. The duration of his caliphate was twenty-two years minus twenty-four days; it was said minus three days, and it was said minus two days. It was said concerning his death that when he alighted at the last stage on the road to Makkah, he looked at the front of the house, and there in it was: In the name of God, the Merciful, the Compassionate Abā Jaʿfar ḥānat wafātuka wa-inqaḍat sunūku, wa-amru Allāhi lā budda wāqiʿu Abā Jaʿfar hal kāhinun aw munajjimun laka al-yawma min ḥarri al-maniyyati māniʿu . He summoned the keeper of the stages and said to him: "Did I not command you that no one among the people should enter the stages?" He said: "By God, no one has entered them since they were completed." He said: "Read what is at the front of the house!" He said: "I see nothing." He brought someone else, and he saw nothing. He dictated the two verses, then said to his chamberlain: "Recite a verse," and he recited: (And those who have wronged will come to know by what overturning they will be overturned). He ordered him beaten, and he departed from the stage out of superstitious dread. He fell from his mount, his back was broken, and he died. He was buried at Biʾr Maymūn. But the correct account is what was mentioned earlier.

252. Tarikh (al-Tabari) 2927No grade recorded

     وَهَذِهِ تَرْجَمَةُ أَبِي جَعْفَرٍ الْمَنْصُورِ   هُوَ عَبْدُ اللَّهِ بْنُ مُحَمَّدِ بْنِ عَلِيِّ بْنِ عَبْدِ اللَّهِ بْنِ عَبَّاسِ بْنِ عَبْدِ الْمُطَّلِبِ بْنِ هَاشِمٍ، أَبُو جَعْفَرٍ الْمَنْصُورُ. وَكَانَ أَكْبَرَ مِنْ أَخِيهِ أَبِي الْعَبَّاسِ السَّفَّاحِ، وَأُمُّهُ أُمُّ وَلَدٍ، اسْمُهَا سَلَّامَةُ. رَوَى عَنْ أَبِيهِ، عَنْ جَدِّهِ، عَنِ ابْنِ عَبَّاسٍ، أَنَّ رَسُولَ اللَّهِ ﷺ كَانَ يَتَخَتَّمُ فِي يَمِينِهِ. أَوْرَدَهُ الْحَافِظُ ابْنُ عَسَاكِرَ مِنْ طَرِيقِ مُحَمَّدِ بْنِ إِبْرَاهِيمَ السُّلَمِيِّ عَنِ الْمَأْمُونِ، عَنِ الرَّشِيدِ، عَنِ الْمَهْدِيِّ، عَنْ أَبِيهِ الْمَنْصُورِ بِهِ. بُويِعَ لَهُ بِالْخِلَافَةِ بَعْدَ أَخِيهِ فِي ذِي الْحِجَّةِ، سَنَةَ سِتٍّ وَثَلَاثِينَ وَمِائَةٍ، وَعُمُرُهُ يَوْمَئِذٍ إِحْدَى وَأَرْبَعُونَ سَنَةً;  لِأَنَّهُ وُلِدَ فِي سَنَةِ خَمْسٍ وَتِسْعِينَ عَلَى الْمَشْهُورِ فِي صَفَرٍ مِنْهَا بِالْحُمَيْمَةِ، وَكَانَتْ خِلَافَتُهُ ثِنْتَيْنِ وَعِشْرِينَ سَنَةً إِلَّا أَيَّامًا. وَكَانَ أَسْمَرَ اللَّوْنِ، مَوْفُورَ اللِّمَّةِ، خَفِيفَ اللِّحْيَةِ، رَحْبَ الْجَبْهَةِ، أَقْنَى الْأَنْفِ بَيِّنَ الْقَنَا، أَعْيَنَ كَأَنَّ عَيْنَيْهِ لِسَانَانِ نَاطِقَانِ، تُخَالِطُهُ أُبَّهَةُ الْمُلْكِ، وَتَقْبَلُهُ الْقُلُوبُ وَتَتْبَعُهُ الْعُيُونُ يُعْرَفُ الشَّرَفُ فِي تَوَاضُعِهِ، وَالْعِتْقُ فِي صُورَتِهِ، وَاللُّبُّ فِي مِشْيَتِهِ. هَكَذَا وَصَفَهُ بَعْضُ مَنْ رَآهُ. وَقَدْ صَحَّ عَنِ ابْنِ عَبَّاسٍ أَنَّهُ قَالَ: مِنَّا السَّفَّاحُ وَالْمَنْصُورُ وَالْمَهْدِيُّ. وَفِي رِوَايَةٍ: حَتَّى يُسَلِّمَهَا إِلَى عِيسَى ابْنِ مَرْيَمَ، عَلَيْهِ السَّلَامُ. وَقَدْ رُوِيَ مَرْفُوعًا، وَلَا يَصِحُّ رَفْعُهُ. وَذَكَرَ الْخَطِيبُ الْبَغْدَادِيُّ أَنَّ أُمَّهُ سَلَّامَةَ قَالَتْ: رَأَيْتُ حِينَ حَمَلْتُ بِهِ كَأَنَّهُ خَرَجَ مِنِّي أَسَدٌ، فَزَأَرَ وَأَقْعَى عَلَى يَدَيْهِ، فَمَا بَقِيَ أَسَدٌ حَتَّى جَاءَ فَسَجَدَ لَهُ. وَقَدْ رَأَى الْمَنْصُورُ فِي صِغَرِهِ مَنَامًا غَرِيبًا، فَكَانَ يَقُولُ: يَنْبَغِي أَنْ يُكْتَبَ فِي أَلْوَاحِ الذَّهَبِ، وَيُعَلَّقَ فِي أَعْنَاقِ الصِّبْيَانِ. قَالَ: رَأَيْتُ كَأَنِّي فِي الْمَسْجِدِ الْحَرَامِ، وَإِذَا رَسُولُ اللَّهِ ﷺ فِي الْكَعْبَةِ، وَالنَّاسُ مُجْتَمِعُونَ حَوْلَهَا، فَخَرَجَ مِنْ عِنْدِهِ مُنَادٍ فَنَادَى: أَيْنَ عَبْدُ اللَّهِ؟ فَقَامَ أَخِي السَّفَّاحُ يَتَخَطَّى الرِّجَالَ حَتَّى جَاءَ بَابَ الْكَعْبَةِ، فَأَخَذَ بِيَدِهِ، فَأَدْخَلَهُ إِيَّاهَا، فَمَا لَبِثَ أَنْ خَرَجَ وَمَعَهُ لِوَاءٌ أَسْوَدُ. ثُمَّ نُودِيَ: أَيْنَ عَبْدُ اللَّهِ؟ فَقُمْتُ أَنَا وَعَمِّي عَبْدُ اللَّهِ بْنُ عَلِيٍّ نَسْتَبِقُ، فَسَبَقْتُهُ إِلَى بَابِ الْكَعْبَةِ، فَدَخَلْتُهَا، فَإِذَا رَسُولُ اللَّهِ ﷺ، وَأَبُو بَكْرٍ وَعُمَرُ وَبِلَالٌ، فَعَقَدَ لِي لِوَاءً، وَأَوْصَانِي بِأُمَّتِهِ، وَعَمَّمَنِي عِمَامَةً كَوَّرَهَا ثَلَاثَةً وَعِشْرِينَ كَوْرًا، وَقَالَ: خُذْهَا إِلَيْكَ أَبَا الْخُلَفَاءِ إِلَى يَوْمِ الْقِيَامَةِ. وَقَدِ اتَّفَقَ سِجْنُ الْمَنْصُورِ فِي أَيَّامِ بَنِي أُمَيَّةَ، فَاجْتَمَعَ بِهِ فِي السِّجْنِ نُوبَخْتُ الْمُنَجِّمُ، وَتَوَسَّمَ فِيهِ الرِّيَاسَةَ، فَقَالَ لَهُ: مِمَّنْ تَكُونُ؟ فَلَمَّا عَرَفَ نَسَبَهُ وَكُنْيَتَهُ قَالَ: أَنْتَ الْخَلِيفَةُ الَّذِي يَلِي الْأَرْضَ. فَقَالَ لَهُ: وَيْحَكَ! مَاذَا تَقُولُ؟ فَقَالَ: هُوَ مَا أَقُولُ لَكَ، فَضَعْ لِي خَطَّكَ فِي هَذِهِ الرُّقْعَةِ أَنْ تُعْطِيَنِي شَيْئًا إِذَا وَلِيتَ. فَكَتَبَ لَهُ، فَلَمَّا وَلِيَ أَكْرَمَهُ الْمَنْصُورُ، وَأَعْطَاهُ وَأَسْلَمَ نُوبَخْتُ عَلَى يَدَيْهِ، وَكَانَ قَبْلَ ذَلِكَ مَجُوسِيًّا، ثُمَّ كَانَ مِنْ أَخَصِّ أَصْحَابِ الْمَنْصُورِ عِنْدَهُ. وَقَدْ حَجَّ الْمَنْصُورُ بِالنَّاسِ سَنَةَ أَرْبَعِينَ وَمِائَةٍ، أَحْرَمَ مِنَ الْحِيرَةِ، وَفِي سَنَةِ أَرْبَعٍ وَأَرْبَعِينَ، وَفِي سَنَةِ سَبْعٍ وَأَرْبَعِينَ، وَفِي سَنَةِ ثِنْتَيْنِ وَخَمْسِينَ، ثُمَّ فِي هَذِهِ السَّنَةِ الَّتِي كَانَتْ فِيهَا وَفَاتُهُ. وَبَنَى مَدِينَةَ السَّلَامِ بَغْدَادَ، وَالرَّافِقَةَ، وَقَصْرَ الْخُلْدِ. قَالَ الرَّبِيعُ بْنُ يُونُسَ الْحَاجِبُ: سَمِعْتُ الْمَنْصُورَ يَقُولُ: الْخُلَفَاءُ أَرْبَعَةٌ; أَبُو بَكْرٍ، وَعُمَرُ، وَعُثْمَانُ، وَعَلِيٌّ، وَالْمُلُوكُ أَرْبَعَةٌ; مُعَاوِيَةُ، وَعَبْدُ الْمَلِكِ بْنُ مَرْوَانَ، وَهِشَامُ بْنُ عَبْدِ الْمَلِكِ، وَأَنَا. وَقَالَ مَالِكٌ: قَالَ لِي الْمَنْصُورُ: مَنْ أَفْضَلُ النَّاسِ بَعْدَ رَسُولِ اللَّهِ ﷺ ؟ فَقُلْتُ: أَبُو بَكْرٍ، وَعُمَرُ. فَقَالَ: أَصَبْتَ، وَذَلِكَ رَأْيُ أَمِيرِ الْمُؤْمِنِينَ. وَعَنْ إِسْمَاعِيلَ الْفِهْرِيِّ قَالَ: سَمِعْتُ الْمَنْصُورَ عَلَى مِنْبَرِ عَرَفَةَ يَوْمَ عَرَفَةَ يَقُولُ: أَيُّهَا النَّاسُ، إِنَّمَا أَنَا سُلْطَانُ اللَّهِ فِي أَرْضِهِ، أَسُوسُكُمْ بِتَوْفِيقِهِ وَرُشْدِهِ، وَخَازِنُهُ عَلَى مَالِهِ، أُقَسِّمُهُ بِإِرَادَتِهِ، وَأُعْطِيهِ بِإِذْنِهِ، وَقَدْ جَعَلَنِي اللَّهُ عَلَيْهِ قُفْلًا، إِذَا شَاءَ أَنْ يَفْتَحَنِي لِإِعْطَائِكُمْ وَقَسْمِ أَرْزَاقِكُمْ فَتَحَنِي، وَإِذَا شَاءَ أَنْ يُقْفِلَنِي عَلَيْهِ أَقْفَلَنِي، فَارْغُبُوا إِلَى اللَّهِ أَيُّهَا النَّاسُ، وَسَلُوهُ - فِي هَذَا الْيَوْمِ الشَّرِيفِ الَّذِي وَهَبَ لَكُمْ فِيهِ مِنْ فَضْلِهِ مَا أَعْلَمَكُمْ بِهِ فِي كِتَابِهِ، إِذْ يَقُولُ: الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الْإِسْلَامَ دِينًا [ الْمَائِدَةِ: 3 ]. أَنْ يُوَفِّقَنِي لِلصَّوَابِ، وَيُسَدِّدَنِي لِلرَّشَادِ، وَيُلْهِمَنِي الرَّأْفَةَ بِكُمْ، وَالْإِحْسَانَ إِلَيْكُمْ، وَيَفْتَحَنِي لِإِعْطَائِكُمْ، وَقَسْمِ أَرْزَاقِكُمْ بِالْعَدْلِ عَلَيْكُمْ، فَإِنَّهُ سَمِيعٌ مُجِيبٌ. وَقَدْ خَطَبَ يَوْمًا، فَاعْتَرَضَهُ رَجُلٌ وَهُوَ يُثْنِي عَلَى اللَّهِ عَزَّ وَجَلَّ، فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، اذْكُرْ مَنْ أَنْتَ ذَاكِرُهُ، وَاتَّقِ اللَّهَ فِيمَا تَأْتِيهِ وَتَذَرُهُ. فَسَكَتَ الْمَنْصُورُ حَتَّى انْتَهَى كَلَامُ الرَّجُلِ، فَقَالَ: أَعُوذُ بِاللَّهِ أَنْ أَكُونَ مِمَّنْ قَالَ اللَّهُ، عَزَّ وَجَلَّ، فِيهِ: وَإِذَا قِيلَ لَهُ اتَّقِ اللَّهَ أَخَذَتْهُ الْعِزَّةُ بِالْإِثْمِ [ الْبَقَرَةِ: 206 ]. أَوْ أَنْ أَكُونَ جَبَّارًا عَصِيًّا، أَيُّهَا النَّاسُ، إِنَّ الْمَوْعِظَةَ عَلَيْنَا نَزَلَتْ، وَمِنْ عِنْدِنَا بُيِّنَتْ. ثُمَّ قَالَ لِلرَّجُلِ: مَا أَظُنُّكَ فِي مَقَالَتِكَ هَذِهِ تُرِيدُ وَجْهَ اللَّهِ، وَإِنَّمَا أَرَدْتَ أَنْ يُقَالَ: وَعَظَ أَمِيرَ الْمُؤْمِنِينَ. أَيُّهَا النَّاسُ، لَا يَغُرَّنَّكُمْ هَذَا فَتَفْعَلُوا كَفِعْلِهِ. ثُمَّ أَمَرَ بِهِ فَاحْتُفِظَ بِهِ، وَعَادَ إِلَى خُطْبَتِهِ فَأَكْمَلَهَا، ثُمَّ قَالَ لِمَنْ هُوَ عِنْدَهُ: اعْرِضْ عَلَيْهِ الدُّنْيَا فَإِنْ قَبِلَهَا فَأَعْلِمْنِي، وَإِنْ رَدَّهَا فَأَعْلِمْنِي. فَمَا زَالَ بِهِ الرَّجُلُ الَّذِي هُوَ عِنْدَهُ حَتَّى أَخَذَ الْمَالَ وَالْجَوَارِيَ، وَوَلَّاهُ الْحِسْبَةَ وَالْمَظَالِمَ، وَأَدْخَلَهُ عَلَى الْخَلِيفَةِ فِي بِزَّةٍ حَسَنَةٍ، وَثِيَابٍ وَشَارَةٍ حَسَنَةٍ، فَقَالَ لَهُ الْخَلِيفَةُ: وَيْحَكَ! إِنَّكَ لَوْ كُنْتَ مُحِقًّا لَمَا قَبِلْتَ شَيْئًا مِمَّا أَرَى، وَلَكِنْ أَرَدْتَ أَنْ يُقَالَ عَنْكَ: إِنَّكَ وَعَظْتَ أَمِيرَ الْمُؤْمِنِينَ، وَخَرَجْتَ عَلَيْهِ. ثُمَّ أَمَرَ بِهِ فَضُرِبَتْ عُنُقُهُ. وَقَدْ قَالَ الْمَنْصُورُ لِابْنِهِ الْمَهْدِيِّ: إِنَّ الْخَلِيفَةَ لَا يُصْلِحُهُ إِلَّا التَّقْوَى، وَالسُّلْطَانَ لَا يُصْلِحُهُ إِلَّا الطَّاعَةُ، وَالرَّعِيَّةَ لَا يُصْلِحُهَا إِلَّا الْعَدْلُ، وَأَوْلَى النَّاسِ بِالْعَفْوِ أَقْدَرُهُمْ عَلَى الْعُقُوبَةِ، وَأَنْقَصُ النَّاسِ عَقْلًا مَنْ ظَلَمَ مَنْ هُوَ دُونَهُ. وَقَالَ أَيْضًا: يَا بُنَيَّ، اسْتَدِمِ النِّعْمَةَ بِالشُّكْرِ، وَالْقُدْرَةَ بِالْعَفْوِ، وَالطَّاعَةَ بِالتَّأْلِيفِ، وَالنَّصْرَ بِالتَّوَاضُعِ وَالرَّحْمَةِ لِلنَّاسِ، وَلَا تَنْسَ نَصِيبَكَ مِنَ الدُّنْيَا وَنَصِيبَكَ مِنْ رَحْمَةِ اللَّهِ. وَحَضَرَ عِنْدَهُ مُبَارَكُ بْنُ فَضَالَةَ يَوْمًا، وَقَدْ أَمَرَ بِرَجُلٍ أَنْ تُضْرَبَ عُنُقُهُ، وَأَحْضَرَ النِّطْعَ وَالسَّيْفَ، فَقَالَ لَهُ مُبَارَكٌ: سَمِعْتُ الْحَسَنَ يَقُولُ: قَالَ رَسُولُ اللَّهِ ﷺ: إِذَا كَانَ يَوْمُ الْقِيَامَةِ نَادَى مُنَادٍ: لِيَقُمْ مَنْ أَجْرُهُ عَلَى اللَّهِ. فَلَا يَقُومُ إِلَّا مَنْ عَفَا. فَأَمَرَ بِالْعَفْوِ عَنْ ذَلِكَ الرَّجُلِ. ثُمَّ أَخَذَ يُعَدِّدُ عَلَى جُلَسَائِهِ عَظِيمَ جَرَائِمِهِ وَمَا كَانَ صَنَعَهُ. وَقَالَ الْأَصْمَعِيُّ: أُتِيَ الْمَنْصُورُ بِرَجُلٍ لِيُعَاقِبَهُ فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، الِانْتِقَامُ عَدْلٌ، وَالْعَفْوُ فَضْلٌ، وَنُعِيذُ أَمِيرَ الْمُؤْمِنِينَ بِاللَّهِ أَنْ يَرْضَى لِنَفْسِهِ بِأَوْكَسِ النَّصِيبَيْنِ، دُونَ أَنْ يَبْلُغَ أَرْفَعَ الدَّرَجَتَيْنِ. قَالَ: فَعَفَا عَنْهُ. قَالَ الْأَصْمَعِيُّ: قَالَ الْمَنْصُورُ لِرَجُلٍ مِنْ أَهْلِ الشَّامِ: احْمَدِ اللَّهَ يَا أَعْرَابِيُّ الَّذِي رَفَعَ عَنْكُمُ الطَّاعُونَ بِوِلَايَتِنَا. فَقَالَ: إِنَّ اللَّهَ لَا يَجْمَعُ عَلَيْنَا حَشَفًا وَسُوءَ كَيْلٍ ; وِلَايَتَكُمْ وَالطَّاعُونَ. وَالْحِكَايَاتُ فِي ذِكْرِ حِلْمِهِ وَعَفْوِهِ كَثِيرَةٌ جِدًّا. وَدَخَلَ بَعْضُ الزُّهَّادِ عَلَى الْمَنْصُورِ، فَقَالَ: إِنَّ اللَّهَ أَعْطَاكَ الدُّنْيَا بِأَسْرِهَا، فَاشْتَرِ نَفْسَكَ بِبَعْضِهَا، وَاذْكُرْ لَيْلَةً تَبِيتُ فِي الْقَبْرِ لَمْ تَبِتْ قَبْلَهَا لَيْلَةً، وَاذْكُرْ لَيْلَةً تَمَخَّضُ عَنْ يَوْمٍ لَا لَيْلَةَ بَعْدَهُ. قَالَ: فَأَفْحَمَ الْمَنْصُورَ قَوْلُهُ، وَأَمَرَ لَهُ بِمَالٍ فَقَالَ: لَوِ احْتَجْتُ إِلَى مَالِكَ لَمَا وَعَظْتُكَ. وَقَدْ رُوِيَ عَنْ عَمْرِو بْنِ عُبَيْدٍ الْقَدَرِيِّ أَنَّهُ دَخَلَ عَلَى الْمَنْصُورِ، فَأَكْرَمَهُ وَعَظَّمَهُ وَأَدْنَاهُ، وَسَأَلَهُ عَنْ أَهْلِهِ وَعِيَالِهِ، ثُمَّ قَالَ لَهُ، عِظْنِي. فَقَرَأَ عَلَيْهِ أَوَّلَ سُورَةِ " الْفَجْرِ " إِلَى قَوْلِهِ تَعَالَى إِنَّ رَبَّكَ لَبِالْمِرْصَادِ [ الْفَجْرِ: 14 ]. قَالَ: فَبَكَى الْمَنْصُورُ بُكَاءً شَدِيدًا حَتَّى كَأَنَّهُ لَمْ يَسْمَعْ بِهَذِهِ الْآيَاتِ قَبْلَ تِلْكَ السَّاعَةِ ثُمَّ قَالَ: زِدْنِي. فَقَالَ: إِنَّ اللَّهَ قَدْ أَعْطَاكَ الدُّنْيَا بِأَسْرِهَا، فَاشْتَرِ نَفْسَكَ بِبَعْضِهَا، وَإِنَّ هَذَا الْأَمْرَ كَانَ لِمَنْ قَبْلَكَ. ثُمَّ صَارَ إِلَيْكَ، ثُمَّ هُوَ صَائِرٌ لِمَنْ بَعْدَكَ، وَاذْكُرْ لَيْلَةً تُسْفِرُ عَنْ يَوْمِ الْقِيَامَةِ. فَبَكَى الْمَنْصُورُ أَشَدَّ مِنْ بُكَائِهِ الْأَوَّلِ حَتَّى اخْتَلَفَ جَفْنَاهُ. فَقَالَ لَهُ سُلَيْمَانُ بْنُ مُجَالِدٍ: رِفْقًا بِأَمِيرِ الْمُؤْمِنِينَ. فَقَالَ عَمْرٌو: وَمَاذَا عَلَى أَمِيرِ الْمُؤْمِنِينَ أَنْ يَبْكِيَ مِنْ خَشْيَةِ اللَّهِ عَزَّ وَجَلَّ. ثُمَّ أَمَرَ لَهُ الْمَنْصُورُ بِعَشَرَةِ آلَافِ دِرْهَمٍ، فَقَالَ: لَا حَاجَةَ لِي فِيهَا. فَقَالَ الْمَنْصُورُ: وَاللَّهِ لَتَأْخُذَنَّهَا. فَقَالَ: وَاللَّهِ لَا آخُذَنَّهَا. فَقَالَ لَهُ الْمَهْدِيُّ وَهُوَ جَالِسٌ فِي سَوَادِهِ وَسَيْفِهِ، إِلَى جَنْبِ أَبِيهِ: أَيَحْلِفُ أَمِيرُ الْمُؤْمِنِينَ وَتَحْلِفُ أَنْتَ؟! فَالْتَفَتَ إِلَى الْمَنْصُورِ، فَقَالَ: وَمَنْ هَذَا؟ فَقَالَ: هَذَا ابْنِي مُحَمَّدٌ الْمَهْدِيُّ وَلِيُّ الْعَهْدِ مِنْ بَعْدِي. فَقَالَ: أَسْمَيْتَهُ اسْمًا لَمْ يَسْتَحِقَّهُ بِعَمَلِهِ هَذَا، وَأَلْبَسْتَهُ لَبُوسًا مَا هُوَ لَبُوسُ الْأَبْرَارِ، وَلَقَدْ مَهَّدْتَ لَهُ أَمْرًا أَمْتَعَ مَا يَكُونُ بِهِ، أَشْغَلَ مَا تَكُونُ عَنْهُ. ثُمَّ الْتَفَتَ إِلَى الْمَهْدِيِّ فَقَالَ: يَابْنَ أَخِي، إِذَا حَلَفَ أَبُوكَ حَلَفَ عَمُّكَ; لِأَنَّ أَبَاكَ أَقْدَرُ عَلَى الْكَفَّارَةِ مِنْ عَمِّكَ. ثُمَّ قَالَ الْمَنْصُورُ: يَا أَبَا عُثْمَانَ، هَلْ مِنْ حَاجَةٍ؟ قَالَ: نَعَمْ. قَالَ: وَمَا هِيَ؟ قَالَ: لَا تَبْعَثْ إِلَيَّ حَتَّى آتِيَكَ. فَقَالَ: إِذًا وَاللَّهِ لَا نَلْتَقِي. فَقَالَ: عَنْ حَاجَتِي سَأَلْتَنِي. فَوَدَّعَهُ وَانْصَرَفَ، فَلَمَّا وَلَّى أَبَدَّهُ بَصَرَهُ وَهُوَ يَقُولُ: كُلُّكُمْ يَمْشِي رُوَيْدْ كُلُّكُمْ يَطْلُبُ صَيْدْ     غَيْرَ عَمْرِو بْنِ عُبَيْدْ وَيُقَالُ: إِنَّ عَمْرَو بْنَ عُبَيْدٍ أَنْشَدَ الْمَنْصُورَ قَصِيدَةً فِي مَوْعِظَتِهِ إِيَّاهُ، وَهِيَ قَوْلُهُ: يَا أَيُّهَذَا الَّذِي قَدْ غَرَّهُ الْأَمَلُ     وَدُونَ مَا يَأْمَلُ التَّنْغِيصُ وَالْأَجَلْ أَلَا تَرَى أَنَّمَا الدُّنْيَا وَزِينَتُهَا     كَمَنْزِلِ الرَّكْبِ حَلُّوا ثُمَّتَ ارْتَحَلُوا حُتُوفُهَا رَصَدٌ وَعَيْشُهَا نَكَدٌ     وَصَفْوُهَا كَدَرٌ وَمُلْكُهَا دُوَلٌ تَظَلُّ تَقْرَعُ بِالرَّوْعَاتِ سَاكِنَهَا     فَمَا يَسُوغُ لَهُ لِينٌ وَلَا جَدَلُ كَأَنَّهُ لِلْمَنَايَا وَالرَّدَى غَرَضٌ     تَظَلُّ فِيهِ بَنَاتُ الدَّهْرِ تَنْتَضِلُ تُدِيرُهُ مَا أَدَارَتْهُ دَوَائِرُهَا     مِنْهَا الْمُصِيبُ وَمِنْهَا الْمُخْطِئُ الزَّلِلُ وَالنَّفْسُ هَارِبَةٌ وَالْمَوْتُ يَطْلُبُهَا     وَكُلُّ عَثْرَةِ رَجُلٍ عِنْدَهَا جَلَلُ وَالْمَرْءُ يَسْعَى بِمَا يَسْعَى لِوَارِثِهِ     وَالْقَبْرُ وَارِثُ مَا يَسْعَى لَهُ الرَّجُلُ وَقَالَ ابْنُ دُرَيْدٍ، عَنِ الرِّيَاشِيِّ، عَنْ مُحَمَّدِ بْنِ سَلَامٍ قَالَ: رَأَتْ جَارِيَةٌ لِلْمَنْصُورِ ثَوْبَهُ مَرْقُوعًا فَقَالَتْ: خَلِيفَةٌ وَقَمِيصُهُ مَرْقُوعٌ؟! فَقَالَ: وَيْحَكِ! أَمَا سَمِعْتِ مَا قَالَ ابْنُ هَرْمَةَ: قَدْ يُدْرِكُ الشَّرَفَ الْفَتَى وَرِدَاؤُهُ     خَلَقٌ وَجَيْبُ قَمِيصِهِ مَرْقُوعُ وَمِنْ شَعْرِهِ لَمَّا عَزَمَ عَلَى قَتْلِ أَبِي مُسْلِمٍ الْخُرَاسَانِيِّ: إِذَا كُنْتَ ذَا رَأْيٍ فَكُنْ ذَا عَزِيمَةٍ     فَإِنَّ فَسَادَ الرَّأْيِ أَنْ تَتَرَدَّدَا وَلَا تُمْهِلِ الْأَعْدَاءَ يَوْمًا بِقُدْرَةٍ     وَبَادِرْهُمْ أَنْ يَمْلِكُوا مِثْلَهَا غَدَا وَلَمَّا قَتَلَهُ وَرَآهُ طَرِيحًا بَيْنَ يَدَيْهِ قَالَ: قَدِ اكْتَنَفَتْكَ خَلَّاتٌ ثَلَاثٌ     جَلَبْنَ عَلَيْكَ مَحْتُومَ الْحِمَامِ خِلَافُكَ وَامْتِنَاعُكَ مِنْ يَمِينِي     وَقَوْدُكَ لِلْجَمَاهِيرِ الْعِظَامِ وَمِنْ شَعْرِهِ أَيْضًا: الْمَرْءُ يَأْمُلُ أَنْ يَعِي     شِ وَطُولُ عُمْرٍ قَدْ يَضُرُّهْ تَبْلَى بَشَاشَتُهُ وَيَبْ     قَى بَعْدَ حُلْوِ الْعَيْشِ مُرُّهْ وَتَخُونُهُ الْأَيَّامُ حَتَّ     ى لَا يَرَى شَيْئًا يَسُرُّهْ كُمْ شَامِتٍ بِي إِنْ هَلَكْ     تُ وَقَائِلٍ لِلَّهِ دَرُّهْ قَالُوا: وَكَانَ الْمَنْصُورُ فِي أَوَّلِ النَّهَارِ يَتَصَدَّى لِلْأَمْرِ بِالْمَعْرُوفِ وَالنَّهْيِ عَنِ الْمُنْكَرِ، وَالْوِلَايَاتِ وَالْعَزْلِ، وَالنَّظَرِ فِي الْمَصَالِحِ الْعَامَّةِ، فَإِذَا صَلَّى الظُّهْرَ دَخَلَ مَنْزِلَهُ، وَاسْتَرَاحَ مِنْ بَعْدِ ذَلِكَ إِلَى الْعَصْرِ، فَإِذَا صَلَّاهَا جَلَسَ لِأَهْلِ بَيْتِهِ وَمَصَالِحِهِمُ الْخَاصَّةِ، فَإِذَا صَلَّى الْعَشَاءَ نَظَرَ فِي الْكُتُبِ وَالرَّسَائِلِ الْوَارِدَةِ مِنَ الْآفَاقِ، وَجَلَسَ عِنْدَهُ مَنْ يُسَامِرُهُ إِلَى ثُلُثِ اللَّيْلِ، ثُمَّ يَقُومُ إِلَى أَهْلِهِ، فَيَنَامُ فِي فِرَاشِهِ إِلَى الثُّلُثِ الْآخِرِ، فَيَقُومُ إِلَى وَضُوئِهِ وَصَلَاتِهِ حَتَّى يَتَفَجَّرَ الصَّبَاحُ، ثُمَّ يَخْرُجُ فَيُصَلِّي بِالنَّاسِ، ثُمَّ يَدْخُلُ فَيَجْلِسُ فِي إِيوَانِهِ. وَقَدْ وَلَّى بَعْضَ الْعُمَّالِ عَلَى بَلَدٍ، فَبَلَغَهُ أَنَّهُ قَدْ تَصَدَّى لِلصَّيْدِ، وَأَعَدَّ لِذَلِكَ الْكِلَابَ وَالْبُزَاةَ، فَكَتَبَ إِلَيْهِ الْمَنْصُورُ: ثَكِلَتْكَ أُمُّكَ وَعَدِمَتْكَ عَشِيرَتُكَ، وَيْحَكَ! إِنَّا إِنَّمَا اسْتَكْفَيْنَاكَ أُمُورَ الْمُسْلِمِينَ، وَلَمْ نَسْتَكْفِكَ أُمُورَ الْوُحُوشِ، فَسَلِّمْ مَا كُنْتَ تَلِي مِنْ عَمَلِنَا إِلَى فُلَانٍ، وَالْحَقْ بِأَهْلِكَ مَلُومًا مَدْحُورًا. وَأُتِيَ يَوْمًا بِخَارِجِيٍّ قَدْ هَزَمَ جُيُوشَ الْمَنْصُورِ غَيْرَ مَرَّةٍ، فَلَمَّا أُوقِفَ بَيْنَ يَدَيْهِ قَالَ لَهُ الْمَنْصُورُ: وَيْحَكَ! يَا ابْنَ الْفَاعِلَةِ، مِثْلُكُ يَهْزِمُ الْجُيُوشَ؟ فَقَالَ الْخَارِجِيُّ: وَيْلَكَ، سَوْءَةٌ لَكَ! بَيْنِي وَبَيْنَكَ أَمْسِ السَّيْفُ وَالْقَتْلُ، وَالْيَوْمَ الْقَذْفُ وَالسَّبُّ! وَمَا يُؤَمِّنُكَ أَنْ أَرُدَّ عَلَيْكَ وَقَدْ يَئِسْتُ مِنَ الْحَيَاةِ، فَلَا تَسْتَقِيلُهَا أَبَدًا؟! قَالَ: فَاسْتَحْيَا مِنْهُ الْمَنْصُورُ وَأَطْلَقَهُ. فَمَا رَأَى لَهُ وَجْهًا إِلَى الْحَوْلِ. وَقَالَ أَيْضًا: يَا بُنَيَّ، لَيْسَ الْعَاقِلُ مَنْ يَحْتَالُ لِلْأَمْرِ الَّذِي وَقَعَ فِيهِ حَتَّى يَخْرُجَ مِنْهُ، وَلَكِنَّهُ الَّذِي يَحْتَالُ لِلْأَمْرِ الَّذِي غَشِيَهُ حَتَّى لَا يَقَعَ فِيهِ. وَقَالَ الْمَنْصُورُ أَيْضًا يَوْمًا لِابْنِهِ الْمَهْدِيِّ: يَا بُنَيَّ، لَا تَجْلِسْ مَجْلِسًا إِلَّا وَعِنْدَكَ مِنْ أَهْلِ الْعِلْمِ مَنْ يُحَدِّثُكَ; فَإِنَّ الزُّهْرِيَّ قَالَ: عِلْمُ الْحَدِيثِ لَا يُحِبُّهُ إِلَّا ذُكْرَانُ الرِّجَالِ، وَلَا يَكْرَهُهُ إِلَّا مُؤَنَّثُوهُمْ، وَصَدَقَ أَخُو زُهْرَةَ. وَقَدْ كَانَ الْمَنْصُورُ فِي شَبِيبَتِهِ يَطْلُبُ الْعِلْمَ مِنْ مَظَانِّهِ وَالْحَدِيثَ وَالْفِقْهَ، فَنَالَ مِنْ ذَلِكَ جَانِبًا جَيِّدًا، وَطَرَفًا صَالِحًا، وَقَدْ قِيلَ لَهُ يَوْمًا: يَا أَمِيرَ الْمُؤْمِنِينَ، هَلْ بَقِيَ شَيْءٌ مِنَ اللَّذَّاتِ لَمْ تَنَلْهُ؟ قَالَ: لَا، سِوَى شَيْءٍ وَاحِدٍ. قَالُوا: وَمَا هُوَ؟ فَقَالَ: قَوْلُ الْمُحَدَّثِ لِلشَّيْخِ: مَنْ ذَكَرْتَ، رَحِمَكَ اللَّهُ؟ فَاجْتَمَعَ وُزَرَاؤُهُ وَكُتَّابُهُ، وَجَلَسُوا حَوْلَهُ، وَقَالُوا: لِيُمْلِ عَلَيْنَا أَمِيرُ الْمُؤْمِنِينَ شَيْئًا مِنَ الْحَدِيثِ. فَقَالَ: لَسْتُمْ بِهِمْ، إِنَّمَا هُمُ الدَّنِسَةُ ثِيَابُهُمْ، الْمُشَقَّقَةُ أَرْجُلُهُمْ، الطَّوِيلَةُ شُعُورُهُمْ، بُرُدُ الْآفَاقِ، وَنَقْلَةُ الْحَدِيثِ. وَقَالَ الْمَنْصُورُ يَوْمًا لِلْمَهْدِيِّ: كَمْ عِنْدَكَ رَايَةً؟ فَقَالَ: لَا أَدْرِي. فَقَالَ: هَذَا هُوَ التَّقْصِيرُ، أَنْتَ لِأَمْرِ الْخِلَافَةِ أَشَدُّ تَضْيِيعًا، فَاتَّقِ اللَّهَ يَا بُنَيَّ. وَقَالَتْ خَالِصَةُ إِحْدَى حَظِيَّاتِ الْمَهْدِيِّ: دَخَلْتُ يَوْمًا عَلَى الْمَنْصُورِ وَهُوَ يَشْتَكِي ضِرْسَهُ، وَيَدَاهُ عَلَى صُدْغَيْهِ، فَقَالَ لِي: كَمْ عِنْدَكِ مِنَ الْمَالِ يَا خَالِصَةُ؟ فَقُلْتُ: أَلْفُ دِرْهَمٍ. فَقَالَ: ضَعِي يَدَكِ عَلَى رَأْسِي وَاحْلِفِي. فَقُلْتُ: عِنْدِي عَشَرَةُ آلَافِ دِينَارٍ. قَالَ: اذْهَبِي فَاحْمِلِيهَا إِلَيَّ. قَالَتْ: فَذَهَبْتُ حَتَّى دَخَلْتُ عَلَى سَيِّدِي الْمَهْدِيِّ وَهُوَ مَعَ وَزَوْجَتِهِ الْخَيْزُرَانِ، فَشَكَوْتُ إِلَيْهِ مَا قَالَ أَمِيرُ الْمُؤْمِنِينَ، فَرَكَلَنِي بِرِجْلِهِ، وَقَالَ: وَيْحَكِ! إِنَّهُ لَيْسَ بِهِ وَجَعٌ، وَلَكِنِّي سَأَلْتُهُ بِالْأَمْسِ مَالًا، فَتَمَارَضَ وَإِنَّهُ لَا يَسَعُكِ إِلَّا مَا أَمَرَكِ بِهِ. فَذَهَبَتْ إِلَيْهِ خَالِصَةُ وَمَعَهَا عَشَرَةُ آلَافِ دِينَارٍ، فَاسْتَدْعَى بِالْمَهْدِيِّ، فَقَالَ لَهُ: تَشْكُو الْحَاجَةَ وَهَذَا كُلُّهُ عِنْدَ خَالِصَةَ؟ ! وَقَالَ الْمَنْصُورُ لِخَازِنِهِ: إِذَا عَلِمْتَ بِمَجِيءِ الْمَهْدِيِّ فَائْتِنِي بِخُلْقَانِ الثِّيَابِ قَبْلَ أَنْ يَجِيءَ. فَجَاءَ بِهَا فَوَضَعَهَا بَيْنَ يَدَيْهِ، وَدَخَلَ الْمَهْدِيُّ وَالْمَنْصُورُ يُقَلِّبُهَا، فَجَعَلَ الْمَهْدِيُّ يَضْحَكُ، فَقَالَ لَهُ: يَا بُنَيَّ، مَنْ لَيْسَ لَهُ خَلَقٌ مَا لَهُ جَدِيدٌ، وَقَدْ حَضَرَ الشِّتَاءُ فَنَحْتَاجُ نُعِينُ الْعِيَالِ وَالْوَلَدَ. فَقَالَ الْمَهْدِيُّ: عَلَيَّ كُسْوَةُ أَمِيرِ الْمُؤْمِنِينَ وَعِيَالِهِ. فَقَالَ: دُونَكَ فَافْعَلْ. وَذَكَرَ ابْنُ جَرِيرٍ عَنِ الْهَيْثَمِ، أَنَّ الْمَنْصُورَ أَطْلَقَ فِي يَوْمٍ وَاحِدٍ لِبَعْضِ أَعْمَامِهِ أَلْفَ أَلْفِ دِرْهَمٍ. وَفِي هَذَا الْيَوْمِ فَرَّقَ فِي أَهْلِ بَيْتِهِ عَشَرَةَ آلَافِ دِرْهَمٍ، وَلَا يُعْلَمُ خَلِيفَةٌ فَرَّقَ مِثْلَ هَذَا فِي يَوْمٍ وَاحِدٍ. وَقَرَأَ بَعْضُ الْقُرَّاءِ عِنْدَ الْمَنْصُورِ: الَّذِينَ يَبْخَلُونَ وَيَأْمُرُونَ النَّاسَ بِالْبُخْلِ [ الْحَدِيدِ: 24 ]. فَقَالَ: وَاللَّهِ لَوْلَا أَنَّ الْمَالَ حِصْنٌ لِلسُّلْطَانِ وَدِعَامَةٌ لِلدِّينِ وَالدُّنْيَا وَعِزُّهُمَا وَزِينَتُهُمَا مَا بِتُّ لَيْلَةً وَاحِدَةً وَأَنَا أُحْرِزُ مِنْهُ دِينَارًا وَلَا دِرْهَمًا; لِمَا أَجِدُ لِبَذْلِ الْمَالِ مِنَ اللَّذَاذَةِ، وَلِمَا أَعْلَمُ فِي إِعْطَائِهِ مِنْ جَزِيلِ الْمَثُوبَةِ. وَقَرَأَ عِنْدَهُ قَارِئٌ آخَرُ: وَلَا تَجْعَلْ يَدَكَ مَغْلُولَةً إِلَى عُنُقِكَ وَلَا تَبْسُطْهَا كُلَّ الْبَسْطِ [ الْإِسْرَاءِ: 29 ]. فَقَالَ: مَا أَحْسَنَ مَا أَدَّبَنَا رَبُّنَا عَزَّ وَجَلَّ! وَقَالَ الْمَنْصُورُ: سَمِعْتُ أَبِي يَقُولُ: سَمِعْتُ أَبِي; عَلِيَّ بْنَ عَبْدِ اللَّهِ يَقُولُ: سَادَةُ النَّاسِ فِي الدُّنْيَا الْأَسْخِيَاءُ، وَفِي الْآخِرَةِ الْأَتْقِيَاءُ. وَلَمَّا عَزَمَ الْمَنْصُورُ عَلَى الْحَجِّ فِي هَذِهِ السَّنَةِ - أَعْنِي سَنَةَ ثَمَانٍ وَخَمْسِينَ وَمِائَةٍ - دَعَا وَلَدَهُ الْمَهْدِيَّ وَلِيَّ عَهْدِهِ مِنْ بَعْدِهِ فَأَوْصَاهُ فِي خَاصَّةِ نَفْسِهِ وَفِي أَهْلِ بَيْتِهِ وَبِسَائِرِ الْمُسْلِمِينَ خَيْرًا، وَعَلَّمَهُ كَيْفَ يَفْعَلُ الْأَشْيَاءَ، وَيَسُدُّ الثُّغُورَ بِوَصَايَا يَطُولُ بَسْطُهَا، وَحَرَّجَ عَلَيْهِ أَنْ لَا يَفْتَحَ شَيْئًا مِنْ خَزَائِنِ الْمُسْلِمِينَ حَتَّى يَتَحَقَّقَ وَفَاتَهُ; فَإِنَّ بِهَا مِنَ الْأَمْوَالِ مَا يَكْفِي الْمُسْلِمِينَ لَوْ لَمْ يُجْبَ إِلَيْهِمْ مِنَ الْخَرَاجِ دِرْهَمٌ عَشْرَ سِنِينَ، وَعَهِدَ إِلَيْهِ أَنْ يَقْضِيَ مَا عَلَيْهِ مِنَ الدَّيْنِ، وَهُوَ ثَلَاثُمِائَةِ أَلْفِ دِينَارٍ، فَإِنَّهُ لَمْ يَرَ قَضَاءَهَا مِنْ بَيْتِ الْمَالِ. فَامْتَثَلَ الْمَهْدِيُّ ذَلِكَ كُلَّهُ، وَأَحْرَمَ الْمَنْصُورُ بِحَجٍّ وَعُمْرَةٍ مِنَ الرُّصَافَةِ، وَسَاقَ بُدُنَهُ، وَقَالَ: يَا بُنَيَّ، إِنِّي وُلِدْتُ فِي ذِي الْحِجَّةِ، وَقَدْ وَقَعَ لِي أَنِّي أَمُوتُ فِي ذِي الْحِجَّةِ، وَهَذَا هُوَ الَّذِي حَدَانِي عَلَى الْحَجِّ عَامِي هَذَا. وَوَدَّعَهُ وَسَارَ، وَاعْتَرَاهُ مَرَضُ الْمَوْتِ فِي أَثْنَاءِ الطَّرِيقِ، فَمَا دَخَلَ مَكَّةَ إِلَّا وَهُوَ مُثْقَلٌ جِدًّا، فَلَمَّا كَانَ بِآخِرِ مَنْزِلٍ نَزَلَهُ دُونَ مَكَّةَ إِذَا فِي صَدْرِ مَنْزِلِهِ مَكْتُوبٌ: بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ. أَبَا جَعْفَرٍ حَانَتْ وَفَاتُكَ وَانْقَضَتْ     سُنُوكَ وَأَمْرُ اللَّهِ لَا بُدَّ وَاقِعُ أَبَا جَعْفَرٍ هَلْ كَاهِنٌ أَوْ مُنَجِّمٌ     لَكَ الْيَوْمَ مِنْ كَرْبِ الْمَنِيَّةِ مَانِعُ فَدَعَا بِالْحَجَبَةِ، فَأَمَرَهُمْ بِقِرَاءَةِ ذَلِكَ، فَلَمْ يَرَوْا شَيْئًا، فَعَرَفَ أَنَّ أَجْلَهُ قَدْ نُعِيَ إِلَيْهِ. قَالُوا: وَرَأَى الْمَنْصُورُ فِي مَنَامِهِ، وَيُقَالُ: بَلْ هَتَفَ بِهِ هَاتِفٌ، وَهُوَ يَقُولُ: أَمَا وَرَبِّ السُّكُونِ وَالْحَرَكْ     إِنَّ الْمَنَايَا كَثِيرَةُ الشَّرَكْ عَلَيْكِ يَا نَفْسُ إِنْ أَسَأْتِ وَإِنْ     أَحْسَنْتِ يَا نَفْسُ كَانَ ذَاكَ لَكْ مَا اخْتَلَفَ اللَّيْلُ وَالنَّهَارُ وَلَا     دَارَتْ نُجُومُ السَّمَاءِ فِي الْفَلَكْ إِلَّا بِنَقْلِ السُّلْطَانِ عَنْ مَلِكٍ     إِذَا انْقَضَى مُلْكُهُ إِلَى مَلِكْ حَتَّى يَصِيرَا بِهِ إِلَى مَلِكٍ     مَا عَزَّ سُلْطَانُهُ بِمُشْتَرَكِ ذَاكَ بَدِيعُ السَّمَاءِ وَالْأَرْضِ وَاَلْ     مُرْسِي الْجِبَالَ الْمُسَخِّرُ الْفَلَكِ فَقَالَ الْمَنْصُورُ: هَذَا وَاللَّهِ أَوَانُ حُضُورِ أَجَلِي وَانْقِضَاءِ عُمْرِي. وَكَانَ قَدْ رَأَى قَبْلَ ذَلِكَ فِي قَصْرِهِ الْخُلْدِ الَّذِي بَنَاهُ وَتَأَنَّقَ فِيهِ، مَنَامًا أَفْزَعَهُ، فَقَالَ لِلرَّبِيعِ: وَيْحَكَ يَا رَبِيعُ! لَقَدْ رَأَيْتُ مَنَامًا هَالَنِي; رَأَيْتُ قَائِلًا وَقَفَ فِي بَابِ هَذَا الْقَصْرِ، وَهُوَ يَقُولُ: كَأَنِّي بِهَذَا الْقَصْرِ قَدْ بَادَ آهِلُهُ     وَعُرِّيَ مِنْهُ أَهْلُهُ وَمَنَازِلُهُ وَصَارَ رَئِيسُ الْقَوْمِ مِنْ بَعْدِ بَهْجَةٍ     إِلَى جَدَثٍ تُبْنَى عَلَيْهِ جَنَادِلُهُ فَمَا أَقَامَ فِي الْخُلْدِ إِلَّا أَقَلَّ مِنْ سَنَةٍ حَتَّى خَرَجَ إِلَى الْحَجِّ عَامَهُ هَذَا، وَمَرِضَ فِي طَرِيقِ مَكَّةَ، فَدَخَلَهَا مُدْنَفًا ثَقِيلًا. وَكَانَتْ وَفَاتُهُ لَيْلَةَ السَّبْتِ لِسِتٍّ - وَقِيلَ: لِسَبْعٍ - مَضَيْنَ مِنْ ذِي الْحِجَّةِ. وَكَانَ آخَرَ مَا تَكَلَّمَ بِهِ أَنْ قَالَ: اللَّهُمَّ بَارِكْ لِي فِي لِقَائِكَ. وَيُقَالُ: إِنَّهُ قَالَ: يَا رَبِّ، إِنْ كُنْتُ عَصَيْتُكَ فِي أُمُورٍ كَثِيرَةٍ فَقَدْ أَطَعْتُكَ فِي أَحَبِّ الْأَشْيَاءِ إِلَيْكَ; شَهَادَةِ أَنْ لَا إِلَهَ إِلَّا اللَّهُ مُخْلِصًا. ثُمَّ مَاتَ. وَكَانَ نَقْشُ خَاتَمِهِ: اللَّهُ ثِقَةُ عَبْدِ اللَّهِ، وَبِهِ يُؤْمِنُ. وَكَانَ عُمْرُهُ يَوْمَ وَفَاتِهِ ثَلَاثًا وَسِتِّينَ سَنَةً عَلَى الْمَشْهُورِ; مِنْهَا ثِنْتَانِ وَعِشْرُونَ سَنَةً فِي الْخِلَافَةِ، وَدُفِنَ بِبَابِ الْمُعَلَّى، رَحِمَهُ اللَّهُ. قَالَ أَبُو جَعْفَرٍ ابْنُ جَرِيرٍ: وَمِمَّا رُثِيَ بِهِ أَبُو جَعْفَرٍ الْمَنْصُورُ، رَحِمَهُ اللَّهُ، قَوْلُ سَلْمٍ الْخَاسِرِ الشَّاعِرِ: عَجَبًا لِلَّذِي نَعَى النَّاعِيَانِ     كَيْفَ فَاهَتْ بِمَوْتِهِ الشَّفَتَانِ مَلِكٌ إِنْ غَدَا عَلَى الدَّهْرِ يَوْمًا     أَصْبَحَ الدَّهْرُ سَاقِطًا لِلْجِرَانِ لَيْتَ كَفًّا حَثَتْ عَلَيْهِ تُرَابًا     لَمْ تَعُدْ فِي يَمِينِهَا بَبَنَانُ حِينَ دَانَتْ لَهُ الْبِلَادُ عَلَى الْعَسْ     فِ وَأَغْضَى مِنْ خَوْفِهِ الثَّقَلَانِ أَيْنَ رَبُّ الزَّوْرَاءِ قَدْ قَلَّدَتْهُ الْ     مُلْكَ عِشْرُونَ حِجَّةً وَاثْنَتَانِ إِنَّمَا الْمَرْءُ كَالزِّنَادِ     إِذَا مَا أَخَذَتْهُ قَوَادِحُ النِّيرَانِ لَيْسَ يَثْنِي هَوَاهُ زَجْرٌ وَلَا يَقْ     دَحُ فِي حَبْلِهِ ذَوُو الْأَذْهَانِ قَلَّدَتْهُ أَعِنَّةَ الْمُلْكِ حَتَّى     قَادَ أَعْدَاءَهُ بِغَيْرِ عَنَانٍ يُكْسَرُ الطَّرْفُ دُونَهُ وَتُرَى الْأَيْ     دِي مِنْ خَوْفِهِ إِلَى الْأَذْقَانِ ضَمَّ أَطْرَافَ مُلْكِهِ ثُمَّ أَضْحَى     خَلْفَ أَقْصَاهُمْ وَدُونَ الدَّانِي هَاشِمِيُّ التَّشْمِيرِ لَا يَحْمِلُ الثِّقْ     لَ عَلَى غَارِبِ الشَّرُودِ الْهِدَانِ ذُو أَنَاةٍ يَنْسَى لَهَا الْخَائِفُ الْخَوْ     فَ وَعَزْمٍ يَلْوِي بِكُلِّ جَنَانِ ذَهَبَتْ دُونَهُ النُّفُوسُ حِذَارًا     غَيْرَ أَنَّ الْأَرْوَاحَ فِي الْأَبْدَانِ وَقَدْ دُفِنَ الْمَنْصُورُ بِثَنِيَّةِ الْمُعَلَّى عِنْدَ بَابِ مَكَّةَ، وَلَا يُعْرَفُ قَبْرُهُ; لِأَنَّهُ عُمِّيَ قَبْرُهُ; فَإِنَّ الرَّبِيعَ حَفَرَ مِائَةَ قَبْرٍ، وَدَفَنَهُ فِي غَيْرِهَا لِئَلَّا يُعْرَفَ.

     ✧ This is the biography of Abū Jaʿfar al-Manṣūr. He is ʿAbd Allāh b. Muḥammad b. ʿAlī b. ʿAbd Allāh b. ʿAbbās b. ʿAbd al-Muṭṭalib b. Hāshim, Abū Jaʿfar al-Manṣūr. He was older than his brother Abū al-ʿAbbās al-Saffāḥ, and his mother was an umm walad named Sallāmah. He related from his father, from his grandfather, from Ibn ʿAbbās, that the Messenger of Allah ﷺ used to wear a ring on his right hand. Al-Ḥāfiẓ Ibn ʿAsākir cited it through the transmission of Muḥammad b. Ibrāhīm al-Sulamī from al-Maʾmūn, from al-Rashīd, from al-Mahdī, from his father al-Manṣūr. Allegiance was pledged to him for the caliphate after his brother in Dhū al-Ḥijjah, year one hundred thirty-six AH, and his age that day was forty-one years, because he was born in the year ninety-five AH, according to the well-known view, in Ṣafar of that year, at al-Ḥumaymah. His caliphate lasted twenty-two years less some days. He was brown-skinned, with abundant locks of hair reaching to his shoulders, a thin beard, a broad forehead, an aquiline nose with a clear bridge, with large eyes as if his two eyes were two speaking tongues. He was mingled with the majesty of kingship, hearts accepted him and eyes followed him. Nobility was recognized in his humility, noble origin in his appearance, and sound intellect in his gait. Thus one who saw him described him. It has been authentically reported from Ibn ʿAbbās that he said: From us are al-Saffāḥ, al-Manṣūr, and al-Mahdī. In another narration: until he hands it over to ʿĪsā ibn Maryam ﷺ. It has been reported as marfūʿ, but its attribution to the Prophet is not sound. Al-Khaṭīb al-Baghdādī mentioned that his mother Sallāmah said: When I was pregnant with him, I saw as if a lion came out of me, roared, and sat back on its haunches. No lion remained but it came and prostrated to him. Al-Manṣūr in his youth saw a strange dream, and he used to say: It ought to be written on tablets of gold and hung on the necks of children. He said: I saw as if I were in the Sacred Mosque, and the Messenger of Allah ﷺ was inside the Kaʿbah, with people gathered around it. A herald came out from him and called: Where is ʿAbd Allāh? My brother al-Saffāḥ stood up, stepping over men until he reached the door of the Kaʿbah. He took him by the hand and brought him inside. It was not long before he came out with a black banner. Then it was called: Where is ʿAbd Allāh? I and my uncle ʿAbd Allāh b. ʿAlī raced, and I beat him to the door of the Kaʿbah and entered it. There was the Messenger of Allah ﷺ, Abū Bakr, ʿUmar, and Bilāl. He tied a banner for me, enjoined me to care for his community, and wrapped a turban around my head, folding it twenty-three folds, and said: Take it to you, O father of the caliphs, until the Day of Resurrection. Al-Manṣūr happened to be imprisoned in the days of the Umayyads, and he met in prison the astrologer Nawbakht, who discerned in him signs of leadership. He said to him: From whom are you? When he learned his lineage and kunyah, he said: You are the caliph who will rule the earth. He said to him: Woe to you! What are you saying? He said: It is as I tell you. Write me a note in this piece of paper that you will give me something when you rule. So he wrote it for him. When he ruled, al-Manṣūr honored him, gave him, and Nawbakht embraced Islam at his hands—before that he had been a Magian—and then he became one of al-Manṣūr's closest companions. Al-Manṣūr performed the pilgrimage with the people in the year one hundred and forty AH, entering iḥrām from al-Ḥīrah; and in the year one hundred and forty-four; and in the year one hundred and forty-seven; and in the year one hundred and fifty-two; then in this year in which he died. He built Madīnat al-Salām Baghdad, al-Rāfiqah, and the Palace of al-Khuld. Al-Rabīʿ b. Yūnus, the chamberlain, said: I heard al-Manṣūr say: The caliphs are four: Abū Bakr, ʿUmar, ʿUthmān, and ʿAlī. The kings are four: Muʿāwiyah, ʿAbd al-Malik b. Marwān, Hishām b. ʿAbd al-Malik, and I. Mālik said: Al-Manṣūr said to me: Who are the most excellent of people after the Messenger of Allah ﷺ? I said: Abū Bakr and ʿUmar. He said: You are right, and that is the view of the Commander of the Faithful. From Ismāʿīl al-Fihrī, who said: I heard al-Manṣūr on the pulpit at ʿArafah on the day of ʿArafah saying: O people, I am only God's authority on His earth. I govern you by His success and guidance, and I am His treasurer over His wealth, distributing it by His will and giving it by His permission. God has made me a lock over it; if He wills to open me for giving you and distributing your provisions, He opens me, and if He wills to lock me over it, He locks me. So desire from God, O people, and ask Him—on this noble day in which He granted you of His bounty what He taught you in His Book, when He says: "This day I have perfected for you your religion and completed My favor upon you and have approved for you Islam as religion" [al-Māʾidah: 3]—to grant me success in what is right, to direct me to guidance, to inspire me with compassion for you and kindness to you, and to open me for giving you and distributing your provisions with justice among you. Indeed He is Hearing, Responsive. One day he was delivering a sermon, and a man interrupted him while he was praising Allah, Mighty and Majestic, saying: O Commander of the Faithful, remember the One you are remembering, and fear God in what you do and leave. Al-Manṣūr fell silent until the man's speech ended, then said: I seek refuge with God from being among those of whom God, Mighty and Majestic, said: "And when it is said to him, 'Fear Allah,' pride in sin takes hold of him" [al-Baqarah: 206], or from being a disobedient tyrant. O people, admonition came down upon us and was made clear from us. Then he said to the man: I do not think that in this speech of yours you desire the face of God; you only wanted it to be said: He admonished the Commander of the Faithful. O people, do not let this man deceive you into doing as he did. Then he ordered that he be kept under guard, and he returned to his sermon and completed it. Then he said to one of his attendants: Offer him worldly things; if he accepts, inform me, and if he refuses, inform me. The attendant kept at him until the man took the money and the slave-girls. Al-Manṣūr appointed him to the office of ḥisbah and maẓālim, and he was brought before the caliph in fine attire and fine clothes and appearance. The caliph said to him: Woe to you! If you had been sincere, you would not have accepted any of what I see, but you only wanted it to be said about you: He admonished the Commander of the Faithful and rebelled against him. Then he ordered him to be executed, and his neck was struck. Al-Manṣūr said to his son al-Mahdī: The caliph is only set right by piety, the sultan is only set right by obedience, and the subjects are only set right by justice. The people most deserving of pardon are those most capable of punishment, and the most deficient in intellect is he who wrongs one beneath him. He also said: My son, perpetuate blessings through gratitude, power through pardon, obedience through conciliation, and victory through humility and mercy to people. Do not forget your share of this world and your share of God's mercy. Mubārak b. Faḍālah once came to him after he had ordered a man to be executed and had brought out the leather mat and the sword. Mubārak said to him: I heard al-Ḥasan say: The Messenger of Allah ﷺ said: When the Day of Resurrection comes, a herald will call: Let him whose reward is with God stand up. None will stand except those who have pardoned. So he ordered that the man be pardoned, then he began enumerating to his sitting companions the enormity of the man's crimes and what he had done. Al-Aṣmaʿī said: A man was brought to al-Manṣūr to be punished, and he said: O Commander of the Faithful, retribution is justice, and pardon is virtue. We seek refuge for the Commander of the Faithful with God from choosing for himself the lesser of the two shares instead of attaining the higher of the two degrees. So he pardoned him. Al-Aṣmaʿī said: Al-Manṣūr said to a man from Syria: Praise God, O Bedouin, who lifted the plague from you by our rule. The man said: God would not combine for us bad dates and short measure—your rule and the plague. The stories about his forbearance and pardon are very numerous. One of the ascetics entered upon al-Manṣūr and said: God has given you the world in its entirety, so purchase your soul with part of it, and remember a night you will spend in the grave, before which you never spent a night, and remember a night that births a day after which there is no night. His words silenced al-Manṣūr, and he ordered money for him, but he said: If I needed your money, I would not have admonished you. It has been reported from ʿAmr b. ʿUbayd al-Qadarī that he entered upon al-Manṣūr, who honored him, treated him with respect, and seated him near, and asked about his family and dependents. Then he said: Admonish me. So he recited to him the beginning of Sūrat al-Fajr up to His saying, the Exalted: "Indeed your Lord is ever watchful" [al-Fajr: 14]. Al-Manṣūr wept intensely, as if he had never heard these verses before that moment. Then he said: Give me more. He said: God has given you the world in its entirety, so purchase your soul with part of it. This matter was for those before you, then it came to you, and then it will go to those after you. Remember a night that will dawn upon the Day of Resurrection. Al-Manṣūr wept more intensely than his first weeping, until his eyelids quivered. Sulaymān b. Mujālid said to him: Be gentle with the Commander of the Faithful. ʿAmr said: What harm is it for the Commander of the Faithful to weep out of fear of God, Mighty and Majestic? Then al-Manṣūr ordered ten thousand dirhams for him, but he said: I have no need of it. Al-Manṣūr said: By God, you shall take it. He said: By God, I shall not take it. Al-Mahdī, who was sitting in his black garments with his sword beside his father, said to him: Does the Commander of the Faithful swear and you swear? ʿAmr turned to al-Manṣūr and said: Who is this? He said: This is my son Muḥammad al-Mahdī, heir apparent after me. He said: You have named him a name he does not deserve by this deed of his, and you have dressed him in garments that are not the garments of the righteous. You have prepared for him a matter from which he benefits most when you are most distracted from him. Then he turned to al-Mahdī and said: O son of my brother, if your father swears, your uncle swears, because your father is more capable of expiation than your uncle. Then al-Manṣūr said: O Abū ʿUthmān, do you have any need? He said: Yes. He said: What is it? He said: Do not send for me until I come to you. He said: Then by God, we will never meet. He said: You asked me about my need. So he bade him farewell and departed. When he turned away, al-Manṣūr followed him with his eyes, saying: All of you walk slowly, all of you seek game—except ʿAmr b. ʿUbayd. It is said that ʿAmr b. ʿUbayd recited to al-Manṣūr a poem in his admonition of him, which is: O you whom hope has deceived, while below what he hopes are vexation and the appointed term. Do you not see that this world and its adornment are like the halting place of riders who stopped and then departed? Its deaths lie in wait, its life is hardship, its purity is turbid, and its dominion shifts among nations. It keeps striking its dweller with terrors, so neither ease nor argument avails him. He is like a target for fates and destruction, in which the daughters of time keep shooting. Its circles turn him wherever they turn, some hit the mark and some miss and slip. The soul flees while death pursues it, and every slip of a man is immense in its sight. A man strives for what his heir will inherit, and the grave inherits what the man strives for. Ibn Durayd said, from al-Riyāshī, from Muḥammad b. Sallām: A slave-girl of al-Manṣūr saw his garment patched and said: A caliph with a patched shirt? He said: Woe to you! Have you not heard what Ibn Harmah said: A youth may attain nobility while his cloak is worn and the opening of his shirt is patched. And from his poetry when he resolved to kill Abū Muslim al-Khurāsānī: If you have judgment, be a man of resolve, for the corruption of judgment is to waver. Do not give enemies a day's respite while you have power, but fall upon them before they seize the like of it tomorrow. When he killed him and saw him thrown before him, he said: Three traits have surrounded you that brought upon you the inevitable decree of death: your opposition and your refusal of my oath, and your leading of the great multitudes. And from his poetry also: A man hopes to live, and length of life may harm him. His cheerfulness wears out, and after the sweetness of life its bitterness remains. The days betray him until he sees nothing that delights him. How many gloat over me if I perish, and how many say: Excellent! They said: At the beginning of the day, al-Manṣūr attended to commanding right and forbidding wrong, appointments and dismissals, and examining public interests. When he prayed the noon prayer, he entered his house and rested until the afternoon prayer. When he prayed it, he sat with his household and their private affairs. When he prayed the evening prayer, he looked at books and letters arriving from the horizons, and those who conversed with him sat with him until a third of the night. Then he rose to his family and slept in his bed until the last third of the night, then rose to his ablution and prayer until dawn broke. Then he went out and prayed with the people, then entered and sat in his hall. He once appointed one of his officials over a town, and it reached him that the man had devoted himself to hunting and prepared dogs and falcons for it. Al-Manṣūr wrote to him: May your mother be bereaved and your kin lose you! Woe to you! We entrusted you with the affairs of the Muslims, not the affairs of wild beasts. Hand over the work you were overseeing to so-and-so, and rejoin your family blamed and driven away. One day a Khārijite was brought in who had defeated al-Manṣūr's armies more than once. When he was made to stand before him, al-Manṣūr said to him: Woe to you, you son of a doer! Can someone like you defeat armies? The Khārijite said: Woe to you, shame on you! Yesterday between you and me was the sword and killing, and today it is slander and insults! What guarantees you that I will not answer you back, now that I have despaired of life, and you will never recover from it? Al-Manṣūr felt ashamed before him and released him, and did not see his face for a year. He also said: My son, the intelligent man is not one who devises a way out of a matter after he has fallen into it, but one who devises a way to avoid a matter before it befalls him. Al-Manṣūr also said one day to his son al-Mahdī: My son, do not sit in a gathering unless you have with you a scholar who can narrate to you, for al-Zuhrī said: Knowledge of ḥadīth is loved only by males among men and disliked only by its effeminate ones. And the brother of Zuhrah spoke the truth. In his youth al-Manṣūr sought knowledge from its sources, ḥadīth, and fiqh, and obtained a good share and a sound portion of it. One day it was said to him: O Commander of the Faithful, is there any of the pleasures that you have not attained? He said: No, except one thing. They said: What is it? He said: The saying of a transmitter to a shaykh: "Whom did you mention, may God have mercy on you?" So his viziers and secretaries gathered and sat around him and said: Let the Commander of the Faithful dictate to us something from ḥadīth. He said: You are not them. They are the ones with dusty clothes, cracked feet, and long hair, the cloaks of the horizons and the transmitters of ḥadīth. One day al-Manṣūr said to al-Mahdī: “How many banners do you have?” He replied: “I do not know.” So he said: “This is negligence. You, for the matter of the caliphate, are more wasteful. Fear God, O my son.” Khāliṣah, one of al-Mahdī’s favorite concubines, said: “One day I entered upon al-Manṣūr while he was complaining of a toothache, with his hands on his temples. He said to me: ‘How much money do you have, O Khāliṣah?’ I said: ‘A thousand dirhams.’ He said: ‘Put your hand on my head and swear.’ So I said: ‘I have ten thousand dinars.’ He said: ‘Go and bring it to me.’ She said: ‘So I went until I entered upon my master al-Mahdī while he was with his wife al-Khayzurān, and I complained to him about what the Commander of the Faithful had said. He kicked me with his foot and said: ‘Woe to you! He has no pain, but yesterday I asked him for money, so he feigned illness. Nothing will avail you but to do as he commanded.’ So Khāliṣah went to him with ten thousand dinars. He summoned al-Mahdī and said to him: ‘You complain of need while all this is with Khāliṣah?!’” Al-Manṣūr said to his treasurer: “When you know of al-Mahdī’s coming, bring me the worn-out clothes before he arrives.” He brought them and placed them before him. Al-Mahdī entered while al-Manṣūr was turning them over. Al-Mahdī began to laugh, so he said to him: “O my son, whoever has no old clothes has no new clothes. Winter has come, and we need to help the dependents and children.” Al-Mahdī said: “The clothing of the Commander of the Faithful and his dependents is upon me.” He said: “Take charge of it then, and do it.” Ibn Jarīr mentioned, on the authority of al-Haytham, that al-Manṣūr gave in a single day to one of his paternal uncles a million dirhams, and on that day he distributed among his household ten thousand dirhams. No caliph is known to have distributed the like of this in a single day. A reciter read before al-Manṣūr: “Those who are stingy and enjoin people to be stingy” [al-Ḥadīd: 24]. He said: “By God, were it not that wealth is a fortress for the sultan, a support for religion and this world, and their might and adornment, I would not spend a single night while I am hoarding a single dinar or dirham from it—because of the pleasure I find in spending wealth, and because of what I know of the abundant reward in giving it.” Another reciter read before him: “And do not make your hand chained to your neck, nor extend it completely” [al-Isrāʾ: 29]. He said: “How well our Lord, mighty and majestic, has disciplined us!” Al-Manṣūr said: “I heard my father say: I heard my father, ʿAlī b. ʿAbd Allāh, say: ‘The masters of people in this world are the generous, and in the Hereafter the God-fearing.’” When al-Manṣūr resolved to perform the pilgrimage in this year—I mean the year 158 AH—he summoned his son al-Mahdī, his heir apparent after him, and enjoined him to treat well his own self, his household, and all the Muslims. He taught him how to conduct affairs and to secure the frontier fortresses with lengthy instructions. He strictly charged him not to open anything from the treasuries of the Muslims until he was certain of his death, for they contained enough wealth to suffice the Muslims for ten years even if not a single dirham of the land tax were collected for them. He also charged him to pay off his debt, which was three hundred thousand dinars, for he did not consider it proper to pay it from the public treasury. Al-Mahdī complied with all of that. Al-Manṣūr entered the state of iḥrām for ḥajj and ʿumrah from al-Ruṣāfah, and he drove his sacrificial camels. He said: “O my son, I was born in Dhū al-Ḥijjah, and it has occurred to me that I will die in Dhū al-Ḥijjah. This is what has prompted me to perform the pilgrimage this year of mine.” He bade him farewell and departed. The illness of death befell him during the journey, and he did not enter Makkah except severely burdened. When he was at the last stopping place he camped at before Makkah, behold, at the front of his lodging was written: “In the name of God, the Compassionate, the Merciful.” Abū Jaʿfar, your death has drawn near and your years have elapsed; the command of God must inevitably come to pass. Abū Jaʿfar, can any soothsayer or astrologer today ward off from you the anguish of fate? He called the chamberlains and ordered them to read that, but they saw nothing. So he knew that his appointed time had been announced to him. They said: Al-Manṣūr saw in his sleep—and it is said, rather, a voice called out to him—and it was saying: Indeed, by the Lord of stillness and motion, truly the fates are many of snare. Upon you, O soul, if you do evil, and if you do good, O soul, that is for you. Night and day do not alternate, nor do the stars of heaven revolve in the celestial sphere, Except by the transfer of sovereignty from one king, when his reign ends, to another king, Until they bring him to a King whose sovereignty is not exalted by any partner. That is the Originator of heaven and earth, and the One who fixed the mountains, and subjected the celestial sphere. Al-Manṣūr said: “This, by God, is the time of the arrival of my appointed end and the expiration of my life.” Before that, in his palace al-Khuld, which he had built and adorned, he had seen a dream that frightened him. He said to al-Rabīʿ: “Woe to you, O Rabīʿ! I have seen a dream that terrified me. I saw a speaker standing at the gate of this palace, saying: It is as if I see this palace, its inhabitants have perished, and its people and dwellings have been stripped from it; And the chief of the people, after splendor, has gone to a grave over which stones are built. He did not remain in al-Khuld except less than a year until he set out for the pilgrimage in this year of his, and fell ill on the way to Makkah, entering it sick and heavy. His death occurred on Saturday night, six—or it was said, seven—nights having passed of Dhū al-Ḥijjah. The last words he spoke were: “O God, bless me in meeting You.” It is said that he said: “O Lord, if I have disobeyed You in many matters, I have obeyed You in the most beloved of things to You: bearing witness that there is no god but God, sincerely.” Then he died. The inscription on his signet ring was: “God is the trust of ʿAbd Allāh, and in Him he believes.” His age on the day of his death was sixty-three years according to the well-known view, of which twenty-two years were in the caliphate. He was buried at Bāb al-Muʿallā, may God have mercy on him. Abū Jaʿfar Ibn Jarīr said: Among the elegies composed for Abū Jaʿfar al-Manṣūr, may God have mercy on him, is the poem of Salm al-Khāsir, the poet: Wonder at the one whose death the two announcers announced—how did the two lips utter his death? A king who, if he set out one day against time, time would fall upon its neck. Would that the hand that cast dust upon him never again had fingers in its right hand. When the lands submitted to him by force, and the two weighty ones lowered their eyes in fear of him. Where is the lord of al-Zawrāʾ? The kingdom had been entrusted to him for twenty-two pilgrimages. Man is but like a firestick when the strikers of fire take hold of it. No rebuke can turn his desire, nor can men of intellect strike a spark in his rope. The reins of sovereignty were placed around his neck until he led his enemies without a halter. The gaze is cast down before him, and the hands are seen, out of fear of him, reaching to the chins. He gathered the outlying regions of his kingdom, then became behind their farthest and before the nearest. A Hāshimite of earnest endeavor, he does not place the heavy burden upon the withers of a runaway, sluggish camel. Possessing deliberateness that makes the fearful forget fear, and resolve that bends every heart. Souls went forth before him in caution, yet the spirits remained in the bodies. Al-Manṣūr was buried at Thaniyyat al-Muʿallā, near the gate of Makkah, and his grave is not known, because his grave was concealed. Al-Rabīʿ dug a hundred graves and buried him in a different one so that it would not be known.

253. Tarikh (al-Tabari) 2928No grade recorded

     ذِكْرُ بَعْضِ سِيرَةِ الْمَنْصُورِ   قَالَ سَلَّامٌ الْأَبْرَشُ: كُنْتُ أَخْدُمُ الْمَنْصُورَ دَاخِلًا [ فِي مَنْزِلِهِ ]، وَكَانَ مِنْ أَحْسَنِ النَّاسِ خُلُقًا، مَا لَمْ يَخْرُجْ إِلَى النَّاسِ، وَأَشَدَّ احْتِمَالًا لِمَا يَكُونُ مِنْ عَبَثِ الصِّبْيَانِ، فَإِذَا لَبِسَ ثَوْبَهُ ارْبَدَّ لَوْنُهُ، وَاحْمَرَّتْ عَيْنَاهُ فَيَخْرُجُ مِنْهُ مَا يَكُونُ. وَقَالَ لِي يَوْمًا: يَا بُنَيَّ ! إِذَا رَأَيْتَنِي قَدْ لَبِسْتُ ثِيَابِي، أَوْ رَجَعْتُ مِنْ مَجْلِسِي فَلَا يَدْنُوَنَّ مِنِّي مِنْكُمْ أَحَدٌ مَخَافَةَ أَنْ أَغُرَّهُ بِشَيْءٍ. قَالَ: وَلَمْ يُرَ فِي دَارِ الْمَنْصُورِ لَهْوٌ، وَلَا شَيْءٌ يُشْبِهُ اللَّهْوَ وَاللَّعِبَ وَالْعَبَثَ، إِلَّا مَرَّةً وَاحِدَةً، رُئِيَ بَعْضُ أَوْلَادِهِ وَقَدْ رَكِبَ رَاحِلَةً، وَهُوَ صَبِيٌّ، وَتَنَكَّبَ قَوْسًا فِي هَيْئَةِ الْغُلَامِ الْأَعْرَابِيِّ، بَيْنَ جُوَالِقَيْنِ فِيهِمَا مُقْلٍ وَمَسَاوِيكَ وَمَا يُهْدِيهِ الْأَعْرَابُ، فَعَجِبَ النَّاسُ مِنْ ذَلِكَ، وَأَنْكَرُوهُ، فَعَبَرَ إِلَى الْمَهْدِيِّ بِالرُّصَافَةِ فَأَهْدَاهُ لَهُ، فَقَبِلَهُ وَمَلَأَ الْجُوَالِقَيْنِ دَرَاهِمَ، فَعَادَ بَيْنَهُمَا، فَعَلِمَ أَنَّهُ ضَرْبٌ مِنْ عَبَثِ الْمُلُوكِ. قَالَ حَمَّادٌ التُّرْكِيُّ: كُنْتُ وَاقِفًا عَلَى رَأْسِ الْمَنْصُورِ، فَسَمِعَ جَلَبَةً، فَقَالَ: انْظُرْ مَا هَذَا ! فَذَهَبْتُ فَإِذَا خَادِمٌ لَهُ قَدْ جَلَسَ حَوْلَهُ الْجَوَارِي، وَهُوَ يَضْرِبُ لَهُنَّ بِالطُّنْبُورِ، وَهُنَّ يَضْحَكْنَ، فَأَخْبَرْتُهُ، فَقَالَ: وَأَيُّ شَيْءٍ الطُّنْبُورُ ؟، فَوَصَفْتُهُ لَهُ، فَقَالَ: مَا يُدْرِيكَ أَنْتَ مَا الطُّنْبُورُ ؟ قُلْتُ: رَأَيْتُهُ بِخُرَاسَانَ. فَقَامَ وَمَشَى إِلَيْهِنَّ، فَلَمَّا رَأَيْنَهُ تَفَرَّقْنَ، فَأَمَرَ بِالْخَادِمِ فَضُرِبَ رَأْسُهُ بِالطُّنْبُورِ، حَتَّى تَكَسَّرَ الطُّنْبُورُ، وَأَخْرَجَ الْخَادِمَ فَبَاعَهُ. قَالَ: وَكَانَ الْمَنْصُورُ قَدِ اسْتَعْمَلَ مَعْنَ بْنَ زَائِدَةَ عَلَى الْيَمَنِ، لِمَا بَلَغَهُ مِنَ الِاخْتِلَافِ هُنَاكَ، فَسَارَ إِلَيْهِ وَأَصْلَحَهُ، وَقَصَدَهُ النَّاسُ مِنْ أَقْطَارِ الْأَرْضِ لِاشْتِهَارِ جُودِهِ، فَفَرَّقَ فِيهِمُ الْأَمْوَالَ، فَسَخِطَ عَلَيْهِ الْمَنْصُورُ. فَأَرْسَلَ إِلَيْهِ مَعْنُ بْنُ زَائِدَةَ وَفْدًا مِنْ قَوْمِهِ، فِيهِمْ مُجَّاعَةُ بْنُ الْأَزْهَرِ، وَسَيَّرَهُمْ إِلَى الْمَنْصُورِ لِيُزِيلُوا غَيْظَهُ وَغَضَبَهُ، فَلَمَّا دَخَلَ عَلَى الْمَنْصُورِ ابْتَدَأَ مُجَّاعَةُ بِحَمْدِ اللَّهِ وَالثَّنَاءِ عَلَيْهِ، وَذِكْرِ النَّبِيِّ ﷺ فَأَطْنَبَ فِي ذَلِكَ حَتَّى عَجِبَ الْقَوْمُ، ثُمَّ ذَكَرَ الْمَنْصُورَ وَمَا شَرَّفَهُ اللَّهُ بِهِ، وَذَكَرَ بَعْدَ ذَلِكَ صَاحِبَهُ. فَلَمَّا انْقَضَى كَلَامُهُ قَالَ: أَمَّا مَا ذَكَرْتَ مِنْ حَمْدِ اللَّهِ، فَاللَّهُ أَجَلُّ مِنْ أَنْ تَبْلُغَهُ الصِّفَاتُ، وَأَمَّا مَا ذَكَرْتَ مِنَ النَّبِيِّ ﷺ فَقَدْ فَضَّلَهُ اللَّهُ تَعَالَى بِأَكْثَرَ مِمَّا قُلْتَ، وَأَمَّا مَا وَصَفْتَ بِهِ أَمِيرَ الْمُؤْمِنِينَ، فَإِنَّهُ فَضَّلَهُ اللَّهُ بِذَلِكَ، وَهُوَ مُعِينُهُ عَلَى طَاعَتِهِ، إِنْ شَاءَ اللَّهُ تَعَالَى، وَأَمَّا مَا ذَكَرْتَ مِنْ صَاحِبِكَ، فَكَذَبْتَ وَلَؤُمْتَ، اخْرُجْ، فَلَا يُقْبَلُ مَا ذَكَرْتَهُ. فَلَمَّا صَارُوا بِآخِرِ الْأَبْوَابِ أَمَرَ بِرَدِّهِ مَعَ أَصْحَابِهِ، فَقَالَ: مَا قُلْتَ ؟ فَأَعَادَهُ عَلَيْهِ، فَأُخْرِجُوا، ثُمَّ أَمَرَ بِهِمْ، فَأُوقِفُوا، ثُمَّ الْتَفَتَ إِلَى مَنْ حَضَرَ مِنْ مُضَرَ، فَقَالَ: هَلْ تَعْرِفُونَ فِيكُمْ مِثْلَ هَذَا ؟ وَاللَّهِ لَقَدْ تَكَلَّمَ حَتَّى حَسَدْتُهُ، وَمَا مَنَعَنِي أَنْ أُتِمَّ عَلَى رَدِّهِ إِلَّا أَنْ يُقَالَ حَسَدَهُ لِأَنَّهُ مِنْ رَبِيعَةَ، وَمَا رَأَيْتُ مِثْلَهُ رُجَلًا أَرْبَطَ جَأْشًا، وَلَا أَظْهَرَ بَيَانًا، رُدَّهُ يَا غُلَامُ. فَلَمَّا صَارَ بَيْنَ يَدَيْهِ قَالَ: اقْصِدْ لِحَاجَتِكَ ! قَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، مَعْنُ بْنُ زَائِدَةَ عَبْدُكَ، وَسَيْفُكَ، وَسَهْمُكَ، رَمَيْتَ بِهِ عَدُوَّكَ، فَضَرَبَ، وَطَعَنَ، وَرَمَى حَتَّى سَهَّلَ مَا حَزُنَ، وَذَلَّ مَا صَعُبَ، وَاسْتَوَى مَا كَانَ مُعْوَجًّا مِنَ الْيَمَنِ، فَأَصْبَحُوا مِنْ خَوَلِ أَمِيرِ الْمُؤْمِنِينَ، أَطَالَ اللَّهُ بَقَاءَهُ، فَإِنْ كَانَ فِي نَفْسِ أَمِيرِ الْمُؤْمِنِينَ هَنَةٌ مِنْ سَاعٍ، أَوْ وَاشٍ، فَأَمِيرُ الْمُؤْمِنِينَ أَوْلَى بِالْفَضْلِ عَلَى عَبْدِهِ، وَمَنْ أَفْنَى عُمُرَهُ فِي طَاعَتِهِ. فَقَبِلَ عُذْرَهُ وَأَمَرَ بِصَرْفِهِمْ إِلَيْهِ، فَلَمَّا قَرَأَ مَعْنٌ الْكِتَابَ بِالرِّضَا، قَبَّلَ مَا بَيْنَ عَيْنَيْهِ، وَشَكَرَ أَصْحَابَهُ، وَأَجَازَهُمْ عَلَى أَقْدَارِهِمْ، وَأَمَرَهُمْ بِالرَّحِيلِ إِلَى الْمَنْصُورِ. فَقَالَ مُجَّاعَةُ: آلَيْتُ فِي مَجْلِسٍ مِنْ وَائِلٍ قَسَمًا أَلَّا أَبِيعَكَ يَا مَعْنُ بِأَطْمَاعِ     يَا مَعْنُ ! إِنَّكَ قَدْ أَوْلَيْتَنِي نِعَمًا عَمَّتْ لُحَيْمًا وَخَصَّتْ آلَ مُجَّاعِ     فَلَا أَزَالُ إِلَيْكَ الدَّهْرَ مُنْقَطِعًا حَتَّى يُشَيِّدَ بِهُلْكِي هَتْفُهُ النَّاعِي. وَكَانَ [ مِنْ ] نِعَمِ مَعْنٍ عَلَى مُجَّاعَةَ أَنَّهُ قَضَى لَهُ ثَلَاثَ حَوَائِجَ مِنْهَا: أَنَّهُ كَانَ يَتَعَشَّقُ جَارِيَةً مِنْ أَهْلِ بَيْتِ مَعْنٍ، اسْمُهَا زَهْرَاءُ، فَطَلَبَهَا، فَلَمْ يُجِبْهُ لِفَقْرِهِ، فَطَلَبَهَا مِنْ مَعْنٍ، فَأَحْضَرَ أَبَاهَا، فَزَوَّجَهُ إِيَّاهَا عَلَى عَشَرَةِ آلَافِ دِرْهَمٍ، وَأَمْهَرَهَا مِنْ عِنْدِهِ. وَمِنْهَا: أَنَّهُ طَلَبَ مِنْهُ حَائِطًا بِعَيْنِهِ، فَاشْتَرَاهُ لَهُ. وَمِنْهَا أَنَّهُ اسْتَوْهَبَ مِنْهُ شَيْئًا، فَوَهَبَ لَهُ ثَلَاثِينَ أَلْفَ دِرْهَمٍ تَمَامَ مِائَةِ أَلْفٍ. قِيلَ: وَكَانَ الْمَنْصُورُ يَقُولُ: مَا أَحْوَجَنِي أَنْ يَكُونَ عَلَى بَابِي أَرْبَعَةُ نَفَرٍ لَا يَكُونُ عَلَى بَابِي أَعَفَّ مِنْهُمْ، هُمْ أَرْكَانُ الدَّوْلَةِ وَلَا يَصْلُحُ الْمُلْكُ إِلَّا بِهِمْ، أَمَّا أَحَدُهُمْ فَقَاضٍ لَا تَأْخُذُهُ فِي اللَّهِ لَوْمَةُ لَائِمٍ، وَالْآخَرُ صَاحِبُ شُرْطَةٍ يُنْصِفُ الضَّعِيفَ مِنَ الْقَوِيِّ، وَالثَّالِثُ صَاحِبُ خَرَاجٍ يَسْتَقْصِي وَلَا يَظْلِمُ الرَّعِيَّةَ. ثُمَّ عَضَّ عَلَى إِصْبَعِهِ السَّبَّابَةِ ثَلَاثَ مَرَّاتٍ، يَقُولُ فِي كُلِّ مَرَّةٍ: آهٍ آهٍ. قِيلَ: مَا هُوَ يَا أَمِيرَ الْمُؤْمِنِينَ ؟ قَالَ: صَاحِبُ بَرِيدٍ يَكْتُبُ خَبَرَ هَؤُلَاءِ عَلَى الصِّحَّةِ. وَقِيلَ: دَعَا الْمَنْصُورُ بِعَامِلٍ قَدْ كَسَرَ خَرَاجَهُ، فَقَالَ لَهُ: أَدِّ مَا عَلَيْكَ ! فَقَالَ: وَاللَّهِ مَا أَمْلِكُ شَيْئًا. وَأَذَّنَ مُؤَذِّنٌ: أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ ! فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، هَبْ مَا عَلَيَّ لِلَّهِ وَشَهَادَةِ أَنْ لَا إِلَهَ إِلَّا اللَّهُ. فَخَلَّى سَبِيلَهُ. وَقِيلَ: وَأُتِيَ بِعَامِلٍ، فَحَبَسَهُ وَطَالَبَهُ، فَقَالَ الْعَامِلُ: عَبْدُكَ يَا أَمِيرَ الْمُؤْمِنِينَ، فَقَالَ: بِئْسَ الْعَبْدُ أَنْتَ ! فَقَالَ: لَكِنَّكَ نِعْمَ الْمَوْلَى. قَالَ: أَمَّا لَكَ فَلَا. قِيلَ: وَأُتِيَ بِخَارِجِيٍّ قَدْ هَزَمَ لَهُ جُيُوشًا، فَأَرَادَ ضَرْبَ رَقَبَتِهِ، ثُمَّ ازْدَرَاهُ فَقَالَ: يَا ابْنَ الْفَاعِلَةِ ! مِثْلُكَ يَهْزِمُ الْجُيُوشَ ؟ ! فَقَالَ لَهُ: وَيْلَكَ وَسَوْأَةً لَكَ أَمْسِ، بَيْنِي وَبَيْنَكَ السَّيْفُ، وَالْيَوْمَ الْقَذْفُ وَالسَّبُّ، وَمَا كَانَ يُؤَمِّنُكَ أَنْ أَرُدَّ عَلَيْكَ وَقَدْ يَئِسْتُ مِنَ الْحَيَاةِ فَلَا تَسْتَقِيلُهَا أَبَدًا ؟ فَاسْتَحْيَا مِنْهُ الْمَنْصُورُ وَأَطْلَقَهُ. قِيلَ: وَكَانَ شَغْلُ الْمَنْصُورِ، فِي صَدْرِ نَهَارِهِ، بِالْأَمْرِ وَالنَّهْيِ، وَالْوِلَايَاتِ، وَالْعَزْلِ، وَشَحْنِ الثُّغُورِ وَالْأَطْرَافِ، وَأَمْنِ السُّبُلِ، وَالنَّظَرِ فِي الْخَرَاجِ وَالنَّفَقَاتِ، وَمَصْلَحَةِ مَعَاشِ الرَّعِيَّةِ، وَالتَّلَطُّفِ بِسُكُونِهِمْ وَهَدْيِهِمْ، فَإِذَا صَلَّى الْعَصْرَ جَلَسَ لِأَهْلِ بَيْتِهِ. فَإِذَا صَلَّى الْعِشَاءَ الْآخِرَةَ جَلَسَ يَنْظُرُ فِيمَا وَرَدَ مِنْ كُتُبِ الثُّغُورِ وَالْأَطْرَافِ وَالْآفَاقِ، وَشَاوَرَ سُمَّارَهُ، فَإِذَا مَضَى ثُلُثُ اللَّيْلِ ( قَامَ إِلَى فِرَاشِهِ، وَانْصَرَفَ سُمَّارُهُ، وَإِذَا مَضَى الثُّلُثُ الثَّانِي قَامَ فَتَوَضَّأَ وَصَلَّى، حَتَّى يَطْلُعَ الْفَجْرُ، ثُمَّ يَخْرُجُ فَيُصَلِّي بِالنَّاسِ، ثُمَّ يَدْخُلُ فَيَجْلِسُ فِي إِيوَانِهِ. قِيلَ: وَقَالَ لِلْمَهْدِيِّ: لَا تُبْرِمْ أَمْرًا حَتَّى تُفَكِّرَ فِيهِ، فَإِنَّ فِكْرَ الْعَاقِلِ مِرْآتُهُ تُرِيهِ حَسَنَهُ وَسَيِّئَهُ. يَا بُنَيَّ ! لَا يَصْلُحُ السُّلْطَانُ إِلَّا بِالتَّقْوَى، وَلَا تَصْلُحُ رَعِيَّتُهُ إِلَّا بِالطَّاعَةِ، وَلَا تَعْمُرُ الْبِلَادُ بِمِثْلِ الْعَدْلِ، وَأَقْدَرُ النَّاسِ عَلَى الْعَفْوِ أَقْدَرُهُمْ عَلَى الْعُقُوبَةِ، وَأَعْجَزُ النَّاسِ مَنْ ظَلَمَ مَنْ هُوَ دُونَهُ، وَاعْتَبِرْ عَمَلَ صَاحِبِكَ وَعِلْمَهُ بِاخْتِبَارِهِ. يَا أَبَا عَبْدِ اللَّهِ ! لَا تَجْلِسْ مَجْلِسًا إِلَّا وَمَعَكَ مِنْ [ أَهْلِ ] الْعِلْمِ مَنْ يُحَدِّثُكَ، وَمَنْ أَحَبَّ أَنْ يُحْمَدَ أَحْسَنَ السِّيرَةَ، وَمَنْ أَبْغَضَ الْحَمْدَ أَسَاءَهَا، وَمَا أَبْغَضَ الْحَمْدَ أَحَدٌ إِلَّا اسْتُذِمَّ، وَمَا اسْتُذِمَّ إِلَّا كُرِهَ. يَا أَبَا عَبْدِ اللَّهِ ! لَيْسَ الْعَاقِلُ الَّذِي يَحْتَالُ لِلْأَمْرِ الَّذِي غَشِيَهُ، بَلِ الْعَاقِلُ الَّذِي يَحْتَالُ لِلْأَمْرِ حَتَّى لَا يَقَعَ فِيهِ. وَقَالَ لِلْمَهْدِيِّ يَوْمًا: كَمْ رَايَةً عِنْدَكَ ؟ قَالَ: لَا أَدْرِي. قَالَ: ( هَذَا وَاللَّهِ التَّضْيِيعُ، وَأَنْتَ ) لِأَمْرِ الْخِلَافَةِ أَشَدُّ تَضْيِيعًا، وَلَكِنْ قَدْ جَمَعْتُ لَكَ مَا لَا يَضُرُّكَ مَعَهُ مَا ضَيَّعْتَ، فَاتَّقِ اللَّهَ فِيمَا خَوَّلَكَ. قِيلَ: وَقَالَ إِسْحَاقُ بْنُ عِيسَى: لَمْ يَكُنْ أَحَدٌ مِنْ بَنِي الْعَبَّاسِ يَتَكَلَّمُ فَيَبْلُغُ حَاجَتَهُ عَلَى الْبَدِيهَةِ، غَيْرُ الْمَنْصُورِ، وَأَخِيهِ الْعَبَّاسِ بْنِ مُحَمَّدٍ، وَعَمِّهِمَا دَاوُدَ بْنِ عَلِيٍّ. قِيلَ: وَخَطَبَ الْمَنْصُورُ يَوْمًا، فَقَالَ: الْحَمْدُ لِلَّهِ أَحْمَدُهُ وَأَسْتَعِينُهُ، وَأُؤْمِنُ بِهِ، وَأَتَوَكَّلُ عَلَيْهِ، وَأَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ. فَاعْتَرَضَهُ إِنْسَانٌ فَقَالَ: أَيُّهَا الْإِنْسَانُ أُذَكِّرُكَ مَنْ ذَكَّرْتَ بِهِ ! فَقَطَعَ الْخُطْبَةَ، ثُمَّ قَالَ: سَمْعًا، سَمْعًا لِمَنْ حَفِظَ عَنِ اللَّهِ، وَأَعُوذُ بِاللَّهِ أَنْ أَكُونَ جَبَّارًا عَنِيدًا، أَوْ تَأْخُذُنِي الْعِزَّةُ بِالْإِثْمِ، لَقَدْ ضَلَلْتُ إِذًا، وَمَا أَنَا مِنَ الْمُهْتَدِينَ. وَأَنْتَ أَيُّهَا الْقَائِلُ، فَوَاللَّهِ مَا أَرَدْتَ بِهَذَا الْقَوْلِ اللَّهَ، وَلَكِنَّكَ أَرَدْتَ أَنْ يُقَالَ قَامَ، فَقَالَ، فَعُوقِبَ، فَصَبَرَ، وَأَهْوَنَ بِهَا، وَيْلَكَ، لَقَدْ هَمَمْتُ، وَاغْتَنِمْهَا إِذْ عَفَوْتُ، وَإِيَّاكَ، وَإِيَّاكُمْ مَعَاشِرَ الْمُسْلِمِينَ أُخْتَهَا، فَإِنَّ الْحِكْمَةَ عَلَيْنَا نُزِّلَتْ، وَمِنْ عِنْدِنَا فُصِّلَتْ، فَرُدُّوا الْأَمْرَ إِلَى أَهْلِهِ، تُورِدُوهُ مَوَارِدَهُ، وَتُصْدِرُوهُ مَصَادِرَهُ. ثُمَّ عَادَ إِلَى خُطْبَتِهِ، كَأَنَّمَا يَقْرَأُهَا، فَقَالَ: وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ. وَقَالَ عَبْدُ اللَّهِ بْنُ صَاعِدٍ: خَطَبَ الْمَنْصُورُ بِمَكَّةَ، بَعْدَ بِنَاءِ بَغْدَاذَ، فَكَانَ مِمَّا قَالَ: ( وَلَقَدْ كَتَبْنَا فِي الزَّبُورِ مِنْ بَعْدِ الذِّكْرِ أَنَّ الْأَرْضَ يَرِثُهَا عِبَادِيَ الصَّالِحُونَ ). أَمْرٌ مُبْرَمٌ، وَقَوْلٌ عَدْلٌ، وَقَضَاءٌ فَصْلٌ، وَالْحَمْدُ لِلَّهِ الَّذِي أَفْلَجَ حُجَّتَهُ، وَبُعْدًا لِلْقَوْمِ الظَّالِمِينَ الَّذِينَ اتَّخَذُوا الْكَعْبَةَ غَضًّا، وَالْفَيْءَ إِرْثًا وَ ( جَعَلُوا الْقُرْآنَ عِضِينَ )، لَقَدْ حَاقَ بِهِمْ مَا كَانُوا بِهِ يَسْتَهْزِئُونَ، فَكَمْ مِنْ بِئْرٍ مُعَطَّلَةٍ، وَقَصْرٍ مَشِيدٍ أَهْمَلَهُمُ اللَّهُ حِينَ بَدَّلُوا السُّنَّةَ، وَاضْطَهَدُوا الْعِتْرَةَ، وَعَنَدُوا، وَاعْتَدَوْا، وَاسْتَكْبَرُوا وَخَابَ كُلُّ جَبَّارٍ عَنِيدٍ، ( هَلْ تُحِسُّ مِنْهُمْ مِنْ أَحَدٍ أَوْ تَسْمَعُ لَهُمْ رِكْزًا ). قَالَ: وَكَتَبَ إِلَيْهِ رَجُلٌ يَشْكُو بَعْضَ عُمَّالِهِ، فَوَقَّعَ إِلَى الْعَامِلِ فِي الرُّقْعَةِ: إِنْ آثَرْتَ الْعَدْلَ صَحِبَتْكَ السَّلَامَةُ، وَإِنْ آثَرْتَ الْجَوْرَ فَمَا أَقْرَبَكَ مِنَ النَّدَامَةِ، فَأَنْصِفْ هَذَا الْمُتَظَلِّمَ مِنَ الظُّلَامَةِ. قِيلَ: وَكَتَبَ إِلَى [ الْمَنْصُورِ ] صَاحِبُ أَرْمِينِيَّةَ يُخْبِرُهُ أَنَّ الْجُنْدَ قَدْ شَغَبُوا عَلَيْهِ، وَنَهَبُوا مَا فِي بَيْتِ الْمَالِ، فَوَقَّعَ فِي كِتَابِهِ: اعْتَزِلْ عَمَلَنَا مَذْمُومًا مَدْحُورًا، فَلَوْ عَقَلْتَ لَمْ يَشْغَبُوا، وَلَوْ قَوِيتَ لَمْ يَنْهَبُوا. وَهَذَا وَمَا تَقَدَّمَ مِنْ كَلَامِهِ وَوَصَايَاهُ يَدُلُّ عَلَى فَصَاحَتِهِ وَبَلَاغَتِهِ، وَقَدْ تَقَدَّمَ لَهُ أَيْضًا مِنَ الْكُتُبِ وَغَيْرِهَا مَا يَدُلُّ عَلَى أَنَّهُ كَانَ وَاحِدَ زَمَانِهِ، إِلَّا أَنَّهُ كَانَ يَبْخَلُ. وَمِمَّا نُقِلَ عَنْهُ مِنْ ذَلِكَ قَوْلُ الْوَضِينِ بْنِ عَطَاءٍ: اسْتَزَارَنِي الْمَنْصُورُ، وَكَانَ بَيْنِي وَبَيْنَهُ خُلَّةٌ قَبْلَ الْخِلَافَةِ، فَخَلَوْنَا يَوْمًا، فَقَالَ: يَا أَبَا عَبْدِ اللَّهِ ! مَا لَكَ ؟ قُلْتُ: الْخَبَرُ الَّذِي تَعْرِفُهُ. قَالَ: وَمَا عِيَالُكَ ؟ قُلْتُ: ثَلَاثُ بَنَاتٍ، وَالْمَرْأَةُ، وَخَادِمٌ لَهُنَّ. فَقَالَ: أَرْبَعٌ فِي بَيْتِكَ ؟ قُلْتُ: نَعَمْ ! فَرَدَّدَهَا، حَتَّى ظَنَنْتُ أَنَّهُ سَيُعِينُنِي، ثُمَّ قَالَ: أَنْتَ أَيْسَرُ الْعَرَبِ، أَرْبَعَةُ مَغَازِلَ يَدُرْنَ فِي بَيْتِكَ. قِيلَ: رُفِعَ غُلَامٌ لِأَبِي عَطَاءٍ الْخُرَاسَانِيِّ أَنَّ لَهُ عَشَرَةَ آلَافِ دِرْهَمٍ، فَأَخَذَهَا مِنْهُ وَقَالَ: هَذَا مَالِي. قَالَ: مِنْ أَيْنَ يَكُونُ مَالُكَ، وَوَاللَّهِ مَا وَلَّيْتُكَ عَمَلًا قَطُّ، وَلَا بَيْنِي وَبَيْنَكَ رَحِمٌ وَلَا قَرَابَةٌ ! قَالَ: بَلَى ! [ كُنْتَ ] تَزَوَّجْتَ امْرَأَةً لِعُيَيْنَةَ بْنِ مُوسَى بْنِ كَعْبٍ، فَوَرَّثَتْكَ مَالًا، وَكَانَ قَدْ عَصَى بِالسِّنْدِ، [ وَهُوَ وَالٍ عَلَى السِّنْدِ ]، وَأَخَذَ مَالِي فَهَذَا الْمَالُ مِنْ ذَاكَ. وَقِيلَ لِجَعْفَرٍ الصَّادِقِ: إِنَّ الْمَنْصُورَ يُكْثِرُ مِنْ لُبْسِ جُبَّةٍ هَرَوِيَّةٍ، وَإِنَّهُ يُرَقِّعُ قَمِيصَهُ. فَقَالَ جَعْفَرٌ: الْحَمْدُ لِلَّهِ الَّذِي لَطَفَ بِهِ، حَتَّى ابْتَلَاهُ بِفَقْرِ نَفْسِهِ فِي مُلْكِهِ. قِيلَ: وَكَانَ الْمَنْصُورُ إِذَا عَزَلَ عَامِلًا أَخَذَ مَالَهُ وَتَرَكَهُ فِي بَيْتِ مَالٍ مُفْرَدٍ سَمَّاهُ بَيْتَ مَالِ الْمَظَالِمِ، وَكَتَبَ عَلَيْهِ اسْمَ صَاحِبِهِ، وَقَالَ لِلْمَهْدِيِّ: قَدْ هَيَّأْتُ لَكَ شَيْئًا فَإِذَا أَنَا مِتُّ فَادْعُ مَنْ أَخَذْتَ مَالَهُ، فَارْدُدْهُ عَلَيْهِ، فَإِنَّكَ تُسْتَحْمَدُ بِذَلِكَ إِلَيْهِمْ وَإِلَى الْعَامَّةِ، فَفَعَلَ الْمَهْدِيُّ ذَلِكَ. وَلَهُ فِي ضِدِّ ذَلِكَ أَشْيَاءُ كَثِيرَةٌ. قِيلَ: وَذَكَرَ زَيْدٌ مَوْلَى عِيسَى بْنِ نَهِيكٍ قَالَ: دَعَانِي الْمَنْصُورُ، بَعْدَ مَوْتِ مَوْلَايَ، فَسَأَلَنِي: كَمْ خَلَّفَ مِنْ مَالٍ ؟ قُلْتُ: أَلْفَ دِينَارٍ، وَأَنْفَقَتْهُ امْرَأَتُهُ فِي مَأْتَمِهِ. قَالَ: كَمْ خَلَّفَ مِنَ الْبَنَاتِ ؟ قُلْتُ: سِتًّا، فَأَطْرَقَ، ثُمَّ رَفَعَ رَأْسَهُ وَقَالَ: اغْدُ إِلَى الْمَهْدِيِّ، فَغَدَوْتُ إِلَيْهِ، فَأَعْطَانِي مِائَةَ أَلْفٍ وَثَمَانِينَ أَلْفِ دِينَارٍ، لِكُلِّ وَاحِدَةٍ مِنْهُنَّ ثَلَاثِينَ أَلْفًا. ثُمَّ دَعَانِي الْمَنْصُورُ فَقَالَ: عُدَّ عَلَيَّ بِأَكْفَائِهِنَّ حَتَّى أُزَوِّجَهُنَّ، فَفَعَلْتُ، فَزَوَّجَهُنَّ، وَأَمَرَ أَنْ تُحْمَلَ إِلَيْهِنَّ صَدُقَاتِهِنَّ مِنْ مَالِهِ، لِكُلِّ وَاحِدَةٍ مِنْهُنَّ ثَلَاثُونَ أَلْفَ دِرْهَمٍ، وَأَمَرَنِي أَنْ أَشْتَرِيَ بِمَالِهِنَّ ضِيَاعًا لَهُنَّ يَكُونُ مَعَاشُهُنَّ مِنْهَا. قِيلَ: وَفَرَّقَ الْمَنْصُورُ عَلَى جَمَاعَةٍ مِنْ أَهْلِ بَيْتِهِ فِي يَوْمٍ وَاحِدٍ، عَشَرَةَ آلَافِ أَلْفِ دِرْهَمٍ، وَأَمَرَ لِجَمَاعَةٍ مِنْ أَعْمَامِهِ مِنْهُمْ: سُلَيْمَانُ، وَعِيسَى، وَصَالِحٌ، وَإِسْمَاعِيلُ، لِكُلِّ رَجُلٍ مِنْهُمْ بِأَلْفِ أَلْفٍ، وَهُوَ أَوَّلُ مَنْ وَصَلَ بِهَا. وَلَهُ فِي ذَلِكَ أَيْضًا أَخْبَارٌ كَثِيرَةٌ، وَأَمَّا غَيْرُ ذَلِكَ، قَالَ يَزِيدُ بْنُ عُمَرَ بْنِ هُبَيْرَةَ: مَا رَأَيْتُ رُجَلًا قَطُّ فِي حَرْبٍ، وَلَا سَمِعْتُ بِهِ فِي سِلْمٍ أَنْكَرَ، وَلَا أَمْكَرَ، وَلَا أَشَدَّ تَيَقُظًّا مِنَ الْمَنْصُورِ. لَقَدْ حَصَرَنِي تِسْعَةَ أَشْهُرٍ، وَمَعِي فُرْسَانُ الْعَرَبِ، فَجَهَدْنَا بِكُلِّ الْجُهْدِ أَنْ نَنَالَ مِنْ عَسْكَرِهِ شَيْئًا، فَمَا تَهَيَّأَ، وَلَقَدْ حَصَرَنِي وَمَا فِي رَأْسِي شَعْرَةٌ بَيْضَاءُ، فَخَرَجْتُ إِلَيْهِ وَمَا فِي رَأْسِي شَعْرَةٌ سَوْدَاءُ. قِيلَ: وَأَرْسَلَ ابْنُ هُبَيْرَةَ إِلَى الْمَنْصُورِ، وَهُوَ مُحَاصِرُهُ، يَدْعُو إِلَى الْمُبَارَزَةِ، فَكَتَبَ إِلَيْهِ: إِنَّكَ مُتَعَدٍّ طَوْرَكَ، جَارٍ فِي عِنَانِ غَيِّكَ، يَعِدُكَ اللَّهُ مَا هُوَ مُصَدِّقُهُ، وَيُمَنِّيكَ الشَّيْطَانُ مَا هُوَ مُكَذِّبُهُ، وَيُقَرِّبُ مَا اللَّهُ مُبَاعِدُهُ، فَرُوَيْدًا يُتِمُّ الْكِتَابَ أَجَلَهُ.، وَقَدْ ضَرَبْتُ مَثَلِي وَمَثَلَكَ: بَلَغَنِي أَنَّ أَسَدًا لَقِيَ خِنْزِيرًا، فَقَالَ لَهُ الْخِنْزِيرُ: قَاتِلْنِي ! فَقَالَ الْأَسَدُ: إِنَّمَا أَنْتَ خِنْزِيرٌ، وَلَسْتَ بِكُفْؤٍ لِي وَلَا نَظِيرٍ، وَمَتَى قَاتَلْتُكَ فَقَتَلْتُكَ قِيلَ لِي: قَتَلَ خِنْزِيرًا، فَلَا أَعْتَقِدُ فَخْرًا، وَلَا ذِكْرًا، وَإِنْ نَالَنِي مِنْكَ شَيْءٌ كَانَ سُبَّةً عَلَيَّ. فَقَالَ الْخِنْزِيرُ: إِنْ لَمْ تَفْعَلْ أَعْلَمْتُ السِّبَاعَ أَنَّكَ نَكَلْتَ عَنِّي، فَقَالَ الْأَسَدُ: احْتِمَالُ عَارِ كَذِبِكَ عَلَيَّ أَيْسَرُ مِنْ لَطْخِ شَرَابِي بِدَمِكَ. قِيلَ: وَكَانَ الْمَنْصُورُ أَوَّلَ مَنْ عَمِلَ الْخَيْشَ، فَإِنَّ الْأَكَاسِرَةَ كَانُوا يُطَيِّنُونَ كُلَّ يَوْمٍ بَيْتًا يَسْكُنُونَ فِي الصَّيْفِ، وَكَذَلِكَ بَنُو أُمَيَّةَ. قِيلَ: وَأُتِيَ بِرَجُلٍ مِنْ بَنِي أُمَيَّةَ، فَقَالَ: إِنِّي أَسْأَلُكَ عَنْ أَشْيَاءَ، فَاصْدُقْنِي وَلَكَ الْأَمَانُ. قَالَ: نَعَمْ ! قَالَ: مِنْ أَيْنَ أُتِيَ بَنُو أُمَيَّةَ ؟ قَالَ: مِنْ تَضْيِيعِ الْأَخْبَارِ. قَالَ: فَأَيُّ الْأَمْوَالِ وَجَدُوهَا أَنْفَعَ ؟ قَالَ: الْجَوْهَرُ. قَالَ: فَعِنْدَ مَنْ وَجَدُوا الْوَفَاءَ ؟ قَالَ: عِنْدَ مَوَالِيهِمْ، فَأَرَادَ الْمَنْصُورُ أَنْ يَسْتَعِينَ فِي الْأَخْبَارِ بِأَهْلِ بَيْتِهِ، فَقَالَ: اضَعُ مِنْهُمْ، فَاسْتَعَانَ بِمَوَالِيهِ.

     ✧ Account of some of the conduct of al-Manṣūr Sallām al-Abrash said: I used to serve al-Manṣūr inside [his residence], and he was one of the best of people in character, as long as he did not go out to the people, and one of the most forbearing toward the mischief of children. But when he put on his garment, his color would darken and his eyes would redden, and then there would come from him what would come. One day he said to me: "My son! When you see that I have put on my clothes, or have returned from my sitting, let none of you come near me, for fear that I may deceive him with something." He said: In the residence of al-Manṣūr no amusement was ever seen, nor anything resembling diversion, play, or trifling, except on one single occasion. One of his sons was seen having mounted a riding camel, while he was a boy, with a bow slung over his shoulder, in the guise of a Bedouin lad, between two camel saddlebags containing qulqul fruit, tooth-sticks, and the kinds of things that Bedouins give as gifts. The people marveled at that and disapproved of it. Then he crossed over to al-Mahdī at al-Ruṣāfah and presented it to him as a gift. He accepted it, filled the two saddlebags with dirhams, and he returned between them. So it was known that this was one of the diversions of kings. Ḥammād al-Turkī said: I was standing at al-Manṣūr's head when he heard a clamor and said: "Look at what this is!" I went and found that a servant of his had slave-girls sitting around him, while he was playing the ṭunbūr for them and they were laughing. I told him, and he said: "And what is the ṭunbūr?" I described it to him, and he said: "How do you know what the ṭunbūr is?" I said: "I saw it in Khurāsān." So he rose and walked toward them. When they saw him, they scattered. He ordered the servant to be seized, and his head was struck with the ṭunbūr until the ṭunbūr broke. Then he expelled the servant and sold him. He said: Al-Manṣūr had appointed Maʿn b. Zāʾidah over Yemen because of reports of discord that had reached him there. He traveled to it, set it right, and people came to him from all corners of the earth because of the renown of his generosity. He distributed wealth among them, and al-Manṣūr became angry with him. So Maʿn b. Zāʾidah sent to him a delegation from his people, among them Mujjāʿah b. al-Azhar, and dispatched them to al-Manṣūr to remove his wrath and anger. When Mujjāʿah entered upon al-Manṣūr, he began with praise of God and extolling Him, and mention of the Prophet ﷺ, and he went on at length in that until the people marveled. Then he mentioned al-Manṣūr and the honor God had bestowed upon him, and after that he mentioned his patron. When his speech was finished, al-Manṣūr said: "As for what you mentioned of the praise of God, God is too majestic for descriptions to reach Him. As for what you mentioned of the Prophet ﷺ, God, exalted is He, has favored him with more than you said. As for what you described of the Commander of the Faithful, God has favored him with that, and He is his helper in obedience to Him, if God, exalted is He, wills. As for what you mentioned of your patron, you have lied and acted basely. Depart, for what you have said is not accepted." When they reached the last of the gates, he ordered him and his companions to be brought back, and said: "What did you say?" So he repeated it to him, and they were sent out. Then he ordered them brought and made to stand. Then he turned to those of Muḍar who were present and said: "Do you know of anyone among you like this man? By God, he spoke until I envied him. Nothing prevented me from carrying out my rejection of him except that it would be said, 'He envied him because he is of Rabīʿah.' I have never seen a man like him, firmer of heart, nor clearer in eloquence. Bring him back, boy." When he stood before him, al-Manṣūr said: "State your need!" He said: "Commander of the Faithful, Maʿn b. Zāʾidah is your servant, your sword, and your arrow. You hurled him at your enemy, and he struck, thrust, and shot until what was rugged became smooth, what was difficult became easy, and what was crooked in Yemen became straight. They have become among the servants of the Commander of the Faithful, may God prolong his life. If there is in the heart of the Commander of the Faithful any rancor from a slanderer or tale-bearer, the Commander of the Faithful is more worthy of showing favor to his servant and to one who has spent his life in obedience to him." So he accepted his excuse and ordered them sent back to him. When Maʿn read the letter of satisfaction, he kissed it between his eyes, thanked his companions, rewarded them according to their stations, and ordered them to return to al-Manṣūr. Then Mujjāʿah said: I swore in a gathering of Wāʾil an oath that I would not sell you, O Maʿn, for desires. O Maʿn! You have bestowed on me favors that encompassed Luḥaym and singled out the family of Mujjāʿ. I shall never cease to be devoted to you all my life, until the crier's voice proclaims my death. And among the favors of Maʿn upon Mujjāʿah was that he granted him three requests. Among them: he was in love with a slave-girl of the household of Maʿn, named Zahrāʾ. He sought to marry her, but her family would not consent because of his poverty. So he asked Maʿn for her. Maʿn summoned her father and married her to him for a dower of ten thousand dirhams, and paid the dower on his behalf. And among them: he asked him for a specific walled garden, and he bought it for him. And among them: he asked him to grant him something, and he gave him thirty thousand dirhams, which completed one hundred thousand. It is said: Al-Manṣūr used to say: "How I long to have at my gate four men, than whom none at my gate would be more upright. They are the pillars of the state, and kingship is sound only through them. One of them is a judge whom no blame of a blamer affects in what pertains to God. The second is a chief of police who gives the weak their right against the strong. The third is a collector of land-tax who is thorough and does not wrong the subjects." Then he bit his index finger three times, saying each time: "Ah! Ah!" It was said: "What is it, Commander of the Faithful?" He said: "A postmaster who records the reports of these men accurately." It is said: Al-Manṣūr summoned an agent who had fallen short in his tax. He said to him: "Pay what you owe!" He replied: "By God, I own nothing." Then a muezzin called: "I bear witness that there is no god but God!" He said: "Commander of the Faithful, forgive me what I owe for the sake of God and the testimony that there is no god but God." So he let him go. It is said: An agent was brought, and he imprisoned him and demanded payment from him. The agent said: "I am your servant, Commander of the Faithful." He said: "What a bad servant you are!" He replied: "But you are an excellent master." He said: "Not for you, no." It is said: A Khārijite was brought who had routed armies belonging to him. He intended to strike his neck, but then he scorned him and said: "Son of a whore! Would someone like you rout armies?!" The man said to him: "Woe to you, and shame on you! Yesterday, between me and you was the sword, and today it is slander and insulting. What made you feel safe that I would answer you back when I have despaired of life, and that you would never be able to recover from it?" Al-Manṣūr felt ashamed before him and released him. It is said: Al-Manṣūr's occupation in the early part of his day was with commanding and forbidding, appointments and dismissals, garrisoning the frontiers and outlying regions, securing the roads, examining the land-tax and expenditures, and the welfare of the subjects' livelihood, being gentle in calming them and guiding them. When he prayed the afternoon prayer, he sat with his household. When he prayed the last evening prayer, he sat examining the letters that had come in from the frontiers, the outlying regions, and the horizons, and consulted his night companions. When a third of the night had passed, he rose and went to his bed, and his night companions departed. When the second third had passed, he rose, performed ablution, and prayed until dawn broke. Then he went out and prayed with the people. Then he entered and sat in his portico. It is said: He said to al-Mahdī: "Do not make a matter final until you have reflected on it, for the reflection of a wise man is his mirror, showing him its good and its evil. My son! The ruler is not sound except through piety, and his subjects are not sound except through obedience, and lands are not cultivated by anything like justice. The most capable of people in pardoning is the most capable of them in punishing, and the most incapable of people is one who wrongs someone beneath him. Judge the conduct and knowledge of your companion by testing him. O Abū ʿAbd Allāh! Do not sit in any gathering unless you have with you one of the people of knowledge to converse with you. Whoever loves to be praised behaves well, and whoever hates praise behaves badly. No one hates praise without being disparaged, and no one is disparaged without being disliked. O Abū ʿAbd Allāh! The wise man is not the one who devises a plan for a matter that has already befallen him. Rather, the wise man is the one who devises a plan for a matter so that he does not fall into it." One day he said to al-Mahdī: "How many banners do you have?" He said: "I do not know." He said: "This, by God, is negligence. And you are even more negligent of the matter of the caliphate. But I have gathered for you what will not harm you despite what you have neglected. So fear God in what He has entrusted to you." It is said: Isḥāq b. ʿĪsā said: No one of the Banū al-ʿAbbās would speak and attain what he needed extemporaneously, except al-Manṣūr, his brother al-ʿAbbās b. Muḥammad, and their paternal uncle Dāwūd b. ʿAlī. It is said: Al-Manṣūr delivered a sermon one day and said: "Praise be to God. I praise Him and seek His help, believe in Him, and rely on Him. I bear witness that there is no god but God alone, with no partner." A man interrupted him and said: "O man, I remind you of the One whom you have mentioned!" So he cut short the sermon, then said: "I hear, I hear one who has preserved what pertains to God. I seek refuge in God from being a stubborn tyrant, or from being seized by pride in sin. Then I would indeed have gone astray and would not be among the rightly guided. And you, O speaker, by God, by this saying you did not intend God, but you intended that it be said: 'He stood and spoke, and was punished, and bore it patiently.' How insignificant it is! Woe to you! I considered punishing you, but seize it now that I have pardoned. Beware, you and all the Muslims, of its like. For wisdom was sent down upon us, and from us it was expounded. So return the matter to its people, and you will bring it to its proper watering places and drive it away from its proper sources." Then he returned to his sermon as if he were reading it, and said: "And I bear witness that Muḥammad is His servant and His messenger." ʿAbd Allāh b. Ṣāʿid said: Al-Manṣūr delivered a sermon in Makkah, after the building of Baghdādh, and among what he said was: "And indeed We wrote in the Psalms, after the Reminder, that the earth shall be inherited by My righteous servants." A decided matter, a just saying, and a decisive decree. Praise be to God who made His proof victorious, and far removed are the wrongdoing people who took the Kaʿbah as something to be snatched and the fayʾ as an inheritance, and "made the Qurʾān into fragments." What they used to mock has indeed surrounded them. How many a deserted well, and a lofty palace, did God neglect them when they altered the Sunnah, oppressed the Prophet's family, and were obstinate, transgressed, and grew arrogant. Failed is every stubborn tyrant. "Do you perceive any of them, or hear from them a whisper?" He said: A man wrote to him complaining about one of his agents. He wrote to the agent on the petition: "If you prefer justice, safety will accompany you, and if you prefer oppression, how close you are to regret. So give this complainant justice against the wrong." It is said: The governor of Armenia wrote to al-Manṣūr informing him that the troops had mutinied against him and plundered what was in the treasury. He wrote on his letter: "Withdraw from our employ, blameworthy and driven away. Had you been prudent, they would not have mutinied, and had you been strong, they would not have plundered." This, along with what has preceded of his speech and counsels, indicates his eloquence and rhetorical skill. There has also preceded of his letters and other writings what indicates that he was the unique one of his age, except that he was miserly. Among what is transmitted of him in that regard is the saying of al-Waḍīn b. ʿAṭāʾ: Al-Manṣūr invited me to visit him, and between me and him there had been a friendship before the caliphate. One day we were alone, and he said: "O Abū ʿAbd Allāh, what is wrong with you?" I said: "The situation you know." He said: "And how many are your dependents?" I said: "Three daughters, my wife, and a servant for them." He said: "Four in your house?" I said: "Yes." He repeated it until I thought he would help me. Then he said: "You are the wealthiest of the Arabs: four spindles spinning in your house." It is said: A servant of Abū ʿAṭāʾ al-Khurāsānī was brought to him because he had ten thousand dirhams. He took them from him and said: "This is my money." He said: "How could it be your money? By God, I have never appointed you to any governorship, nor is there between me and you any kinship or relationship!" He said: "Yes, you married a woman of ʿUyaynah b. Mūsā b. Kaʿb, and she inherited to you wealth. He had rebelled while in Sind, when he was governor of Sind, and he took my money. So this money is from that." It is said to Jaʿfar al-Ṣādiq: "Al-Manṣūr wears many Heratī robes, and he patches his shirt." Jaʿfar said: "Praise be to God who was kind to him to the point of afflicting him with poverty of spirit within his own kingdom." It is said: When al-Manṣūr dismissed an agent, he would take his wealth and place it in a separate treasury which he called the Treasury of Grievances, write on it the name of its owner, and say to al-Mahdī: "I have prepared something for you. When I die, summon those whose wealth you have taken and return it to them, for you will be praised for that among them and among the common people." Al-Mahdī did that. He also has many things contrary to that. It is said: Zayd, the mawlā of ʿĪsā b. Nahīk, said: Al-Manṣūr summoned me after the death of my master and asked me: "How much wealth did he leave?" I said: "A thousand dinars, and his wife spent it on his funeral." He said: "How many daughters did he leave?" I said: "Six." He bowed his head, then raised it and said: "Go to al-Mahdī in the morning." So I went to him, and he gave me one hundred and eighty thousand dinars, for each of them thirty thousand. Then al-Manṣūr summoned me and said: "Count out to me their peers so that I may marry them off." I did so, and he married them off, and ordered their dowers to be paid to them from his own wealth, thirty thousand dirhams for each of them. He ordered me to buy estates for them with their wealth, from which their livelihood would come. It is said: Al-Manṣūr distributed among a group of his household in a single day ten million dirhams, and ordered for a group of his paternal uncles, among them Sulaymān, ʿĪsā, Ṣāliḥ, and Ismāʿīl, a million for each man. He was the first to give such a sum. He also has many reports of that kind. As for other matters, Yazīd b. ʿUmar b. Hubayrah said: "I have never seen a man, whether in war or heard of in peace, more astute, more resourceful, or more vigilant than al-Manṣūr. He besieged me for nine months, and with me were the horsemen of the Arabs. We exerted every effort to gain something from his army, but it was not possible. He besieged me when there was not a white hair on my head, and I came out to him when there was not a black hair on my head." It is said: Ibn Hubayrah sent to al-Manṣūr, while he was besieging him, challenging him to single combat. He wrote to him: "You have overstepped your bounds, running in the reins of your error. God promises you what He will verify, and Satan gives you false hopes of what he belies, and brings near what God keeps distant. So wait a little; the appointed term will complete the book of destiny. I have set forth a parable of you and me. It has reached me that a lion met a pig, and the pig said to him: 'Fight me!' The lion said: 'You are only a pig. You are not a match for me, nor an equal. If I fight you and kill you, it will be said of me: He killed a pig. Then I will gain no pride or renown. And if something from you touches me, it will be a disgrace upon me.' The pig said: 'If you do not, I will tell the beasts of prey that you have shown cowardice before me.' The lion said: 'Bearing the shame of your lie against me is easier than staining my drink with your blood.'" It is said: Al-Manṣūr was the first to make coarse cloth, for the Khosrows used to plaster with mud every day a house in which they dwelt in summer, and likewise the Banū Umayyah. It is said: A man from the Banū Umayyah was brought to him, and he said: “I will ask you about things, so be truthful with me and you will have safe-conduct.” He said: “Yes!” He said: “From where did the Banū Umayyah come?” He said: “From the neglect of reports.” He said: “Which of the properties did they find most useful?” He said: “The jewel.” He said: “With whom did they find fidelity?” He said: “With their clients.” So al-Manṣūr wanted to seek help in the reports from the people of his own house, but he said: “I distrust them,” and he sought help from his clients.

254. Tarikh (al-Tabari) 2929No grade recorded

     ذِكْرُ أَوْلَادِ الْمَنْصُورِ   مُحَمَّدٌ الْمَهْدِيُّ، وَكَانَ وَلِيَّ عَهْدِهِ مِنْ بَعْدِهِ، وَجَعْفَرٌ الْأَكْبَرُ، مَاتَ فِي حَيَاتِهِ، وَأُمُّهُمَا أَرْوَى بِنْتُ مَنْصُورٍ، وَعِيسَى، وَيَعْقُوبُ، وَسُلَيْمَانُ، وَأُمُّهُمْ فَاطِمَةُ بِنْتُ مُحَمَّدٍ، مِنْ وَلَدِ طَلْحَةَ بْنِ عُبَيْدِ اللَّهِ، وَجَعْفَرٌ الْأَصْغَرُ مِنْ أُمِّ وَلَدٍ كُرْدِيَّةٍ، وَصَالِحٌ الْمِسْكِينُ مِنْ أُمِّ وَلَدٍ رُومِيَّةٍ يُقَالُ لَهَا: قَالِي الْفَرَّاشَةُ. وَالْقَاسِمُ مِنْ أُمِّ وَلَدٍ أَيْضًا. وَالْعَالِيَةُ مِنِ امْرَأَةٍ مِنْ بَنِي أُمَيَّةَ.

     ✧ Mention of the children of al-Manṣūr Muḥammad al-Mahdī, who was his heir apparent after him; and Jaʿfar al-Akbar, who died during his lifetime—their mother was Arwā bt. Manṣūr; and ʿĪsā, Yaʿqūb, and Sulaymān—their mother was Fāṭimah bt. Muḥammad, of the descendants of Ṭalḥah b. ʿUbayd Allāh; and Jaʿfar al-Aṣghar, from an umm walad of Kurdish origin; and Ṣāliḥ al-Miskīn, from an umm walad of Byzantine origin called Qālī al-Farrāshah. And al-Qāsim, also from an umm walad. And al-ʿĀliyah, from a woman of the Banū Umayyah.

255. Tarikh (al-Tabari) 2930No grade recorded

     ذِكْرُ خِلَافَةِ الْمَهْدِيِّ وَالْبَيْعَةِ لَهُ   ذِكْرُ عَلِيِّ بْنِ مُحَمَّدٍ النَّوْفَلِيِّ عَنْ أَبِيهِ قَالَ: خَرَجْتُ مِنَ الْبَصْرَةِ حَاجًّا، فَاجْتَمَعْتُ بِالْمَنْصُورِ بِذَاتِ عِرْقٍ، فَكُنْتُ أُسَلِّمُ عَلَيْهِ كُلَّمَا رَكِبَ، وَقَدْ أَشَفَى عَلَى الْمَوْتِ، فَلَمَّا صَارَ بِبِئْرِ مَيْمُونٍ وَنَزَلَ بِهِ، وَدَخَلْنَا مَكَّةَ، فَقَضَيْتُ عُمْرَتِي، وَكُنْتُ أَخْتَلِفُ إِلَى الْمَنْصُورِ، فَلَمَّا كَانَ فِي اللَّيْلَةِ الَّتِي مَاتَ فِيهَا، وَلَمْ نَعْلَمْ، صَلَّيْتُ الصُّبْحَ بِمَكَّةَ، وَرَكِبْتُ أَنَا وَمُحَمَّدُ بْنُ عَوْنِ بْنِ عَبْدِ اللَّهِ بْنِ الْحَارِثِ، وَكَانَ مِنْ مَشَايِخِ بَنِي هَاشِمٍ وَسَادَتِهِمْ، فَلَمَّا صِرْنَا بِالْأَبْطَحِ لَقِينَا الْعَبَّاسَ بْنَ مُحَمَّدٍ وَمُحَمَّدَ بْنَ سُلَيْمَانَ فِي خَيْلٍ إِلَى مَكَّةَ، فَسَلَّمْنَا عَلَيْهِمَا وَمَضَيْنَا، فَقُلْتُ لِمُحَمَّدٍ: أَحْسَبُ الرَّجُلَ قَدْ مَاتَ، فَكَانَ كَذَلِكَ. ثُمَّ أَتَيْنَا الْعَسْكَرَ، فَإِذَا مُوسَى بْنُ الْمَهْدِيِّ قَدْ صَدَرَ عِنْدَ عَمُودِ السُّرَادِقِ، وَالْقَاسِمُ بْنُ الْمَنْصُورِ فِي نَاحِيَةٍ مِنَ السُّرَادِقِ، وَقَدْ كَانَ قَبْلَ ذَلِكَ يَسِيرُ بَيْنَ الْمَنْصُورِ وَبَيْنَ صَاحِبِ الشُّرْطَةِ، وَرَفَعَ النَّاسُ إِلَيْهِ الْقِصَصَ، فَلَمَّا رَأَيْتُهُ عَلِمْتُ أَنَّ الْمَنْصُورَ قَدْ مَاتَ. وَأَقْبَلَ الْحَسَنُ بْنُ زَيْدٍ الْعُلْوِيُّ، وَجَاءَ النَّاسُ حَتَّى مَلَئُوا السُّرَادِقَ، وَسَمِعَنَا هَمْسًا مِنْ بُكَاءٍ، وَخَرَجَ أَبُو الْعَنْبَرِ، خَادِمُ الْمَنْصُورِ، مُشَقَّقَ الْأَقْبِيَةِ، وَعَلَى رَأْسِهِ التُّرَابُ، وَصَاحَ: وَاأَمِيرَ الْمُؤْمِنِينَاهُ ! فَمَا بَقِيَ أَحَدٌ إِلَّا قَامَ، ثُمَّ تَقَدَّمُوا لِيَدْخُلُوا عَلَيْهِ، فَمَنَعَهُمُ الْخَدَمُ. وَقَالَ ابْنُ عَيَّاشٍ الْمَنْتُوفُ: سُبْحَانَ اللَّهِ ! أَمَا شَهِدْتُمْ مَوْتَ خَلِيفَةٍ قَطُّ ؟ اجْلِسُوا، فَجَلَسُوا، وَقَامَ الْقَاسِمُ فَشَقَّ ثِيَابَهُ، وَوَضَعَ التُّرَابَ عَلَى رَأْسِهِ، وَمُوسَى عَلَى حَالِهِ. ثُمَّ خَرَجَ الرَّبِيعُ وَفِي يَدِهِ قِرْطَاسٌ، فَفَتَحَهُ، فَقَرَأَهُ، فَإِذَا فِيهِ: بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ، مِنْ عَبْدِ اللَّهِ الْمَنْصُورِ، أَمِيرِ الْمُؤْمِنِينَ، إِلَى مَنْ خَلَّفَ مِنْ بَنِي هَاشِمٍ، وَشِيعَتِهِ مِنْ أَهْلِ خُرَاسَانَ، وَعَامَّةِ الْمُسْلِمِينَ، ثُمَّ بَكَى، وَبَكَى النَّاسُ، ثُمَّ قَالَ: قَدْ أَمْكَنَكُمُ الْبُكَاءُ، فَأَنْصِتُوا، رَحِمَكُمُ اللَّهُ. ثُمَّ قَرَأَ: أَمَّا بَعْدُ، فَإِنِّي كَتَبْتُ كِتَابِي هَذَا، وَأَنَا حَيٌّ فِي آخِرِ يَوْمٍ مِنْ أَيَّامِ الدُّنْيَا، وَأَوَّلِ يَوْمٍ مِنْ أَيَّامِ الْآخِرَةِ، أَقْرَأُ عَلَيْكَمُ السَّلَامَ، وَأَسْأَلُ اللَّهَ أَنْ لَا يَفْتِنَكُمْ بَعْدِي وَلَا يُلْبِسَكُمْ شِيَعًا، وَلَا يُذِيقَ بَعْضَكُمْ بَأْسَ بَعْضٍ. ثُمَّ أَخَذَ فِي وَصِيَّتِهِمْ بِالْمَهْدِيِّ، وَإِذْكَارِهِمُ الْبَيْعَةَ لَهُ، وَحَثِّهِمْ عَلَى الْوَفَاءِ بِعَهْدِهِ، ثُمَّ تَنَاوَلَ يَدَ الْحَسَنِ بْنِ زَيْدٍ وَقَالَ: قُمْ فَبَايِعْ ! فَقَامَ إِلَى مُوسَى فَبَايَعَهُ، ثُمَّ بَايَعَهُ النَّاسُ الْأَوَّلُ فَالْأَوَّلُ، ثُمَّ أَدْخَلَ بَنُو هَاشِمٍ عَلَى الْمَنْصُورِ وَهُوَ فِي أَكْفَانِهِ، مَكْشُوفَ الرَّأْسِ، فَحَمَلْنَاهُ، حَتَّى أَتَيْنَا بِهِ مَكَّةَ ثَلَاثَ أَمْيَالٍ، فَكَأَنِّي أَنْظُرُ إِلَيْهِ وَالرِّيحُ تُحَرِّكُ شَعْرَ صُدْغَيْهِ، وَذَلِكَ أَنَّهُ كَانَ وَفَّرَ شَعَرَهُ لِلْحَلْقِ، وَقَدْ نَصَلَ خِضَابُهُ، حَتَّى أَتَيْنَا بِهِ حُفْرَتَهُ. وَكَانَ أَوَّلُ شَيْءٍ ارْتَفَعَ بِهِ عَلِيُّ بْنُ عِيسَى بْنِ مَاهَانَ أَنَّ عِيسَى بْنَ مُوسَى أَبَى الْبَيْعَةَ، فَقَالَ عَلِيُّ بْنُ عِيسَى بْنِ مَاهَانَ: وَاللَّهِ لَتُبَايِعَنَّ أَوْ لَأَضْرِبَنَّ عُنُقَكَ ! فَبَايَعَ. ثُمَّ وَجَّهَ مُوسَى بْنَ الْمَهْدِيِّ وَالرَّبِيعَ إِلَى الْمَهْدِيِّ بِخَبَرِ وَفَاةِ الْمَنْصُورِ، وَبِالْبَيْعَةِ لَهُ مَعَ مَنَارَةَ مَوْلَى الْمَنْصُورِ، وَبَعَثَا أَيْضًا بِالْقَضِيبِ، وَبُرْدَةِ النَّبِيِّ ﷺ وَبِخَاتَمِ الْخِلَافَةِ، وَخَرَجُوا مِنْ مَكَّةَ، فَقَدِمَ الْخَبَرُ عَلَى الْمَهْدِيِّ مَعَ مَنَارَةَ، مُنْتَصَفَ ذِي الْحِجَّةِ، فَبَايَعَهُ أَهْلُ بَغْدَاذَ. وَقِيلَ: إِنَّ الرَّبِيعَ كَتَمَ مَوْتَ الْمَنْصُورِ، وَأَلْبَسَهُ، وَسَنَّدَهُ، وَجَعَلَ عَلَى وَجْهِهِ كَلَّةً خَفِيفَةً يُرَى شَخْصُهُ مِنْهَا، وَلَا يُفْهَمُ أَمْرُهُ، وَأَدْنَى أَهْلَهُ مِنْهُ، ثُمَّ قَرَّبَ مِنْهُ الرَّبِيعَ كَأَنَّهُ يُخَاطِبُهُ، ثُمَّ رَجَعَ إِلَيْهِمْ، وَأَمَرَهُمْ عَنْهُ بِتَجْدِيدِ الْبَيْعَةِ لِلْمَهْدِيِّ، فَبَايَعُوا، ثُمَّ أَخْرَجَهُمْ، وَخَرَجَ إِلَيْهِمْ بَاكِيًا مُشَقَّقَ الْجَيْبِ، لَاطِمًا رَأْسَهُ. فَلَمَّا بَلَغَ ذَلِكَ الْمَهْدِيَّ أَنْكَرَهُ عَلَى الرَّبِيعِ، وَقَالَ: أَمَا مَنَعَتْكَ جَلَالَةُ أَمِيرِ الْمُؤْمِنِينَ أَنْ فَعَلْتَ بِهِ مَا فَعَلْتَ ؟ وَقِيلَ ضَرَبَهُ، وَلَمْ يُضْحِ ضَرْبَهُ.

     ✧ Mention of the succession of al-Mahdī and the pledge of allegiance to him Mention of ʿAlī b. Muḥammad al-Nawfalī, from his father, who said: I set out from al-Baṣrah on pilgrimage and met al-Manṣūr at Dhāt ʿIrq. I would greet him every time he mounted, and he was on the verge of death. When he reached Biʾr Maymūn and alighted there, and we entered Makkah, I completed my ʿumrah and kept going to al-Manṣūr. On the night in which he died, while we did not know, I prayed the dawn prayer in Makkah and rode out with Muḥammad b. ʿAwn b. ʿAbd Allāh b. al-Ḥārith, who was one of the elders and chiefs of Banū Hāshim. When we reached al-Abṭaḥ, we met al-ʿAbbās b. Muḥammad and Muḥammad b. Sulaymān with horses heading to Makkah. We greeted them and went on. I said to Muḥammad: I think the man has died, and so it was. Then we came to the camp, and there was Mūsā b. al-Mahdī coming out near the pole of the pavilion, while al-Qāsim b. al-Manṣūr was in one part of the pavilion. He had previously walked between al-Manṣūr and the chief of police, and people had raised their petitions to him. When I saw him, I knew that al-Manṣūr had died. Al-Ḥasan b. Zayd al-ʿAlawī came forward, and the people came until they filled the pavilion. We heard a murmur of weeping. Abū al-ʿAnbar, al-Manṣūr's servant, came out with his robes torn and dust on his head, crying: Wā amīr al-muʾminīnāh! There was no one left but that he stood up. Then they advanced to enter upon him, but the servants prevented them. Ibn ʿAyyāsh al-Mantūf said: Glory be to God! Have you never witnessed the death of a caliph? Sit down. So they sat. Al-Qāsim stood, tore his clothes, and put dust on his head, while Mūsā remained as he was. Then al-Rabīʿ came out with a sheet of paper in his hand, opened it, and read it. It contained: In the name of God, the Merciful, the Compassionate. From ʿAbd Allāh al-Manṣūr, Commander of the Faithful, to those whom he leaves behind of Banū Hāshim and his partisans among the people of Khurāsān and the common Muslims. Then he wept, and the people wept. Then he said: Weeping is permitted to you, so be silent, may God have mercy on you. Then he read: To proceed: I have written this letter of mine while I am alive, on the last day of the days of this world and the first day of the days of the Hereafter. I greet you with peace, and I ask God not to afflict you after me, nor to clothe you in factions, nor to make some of you taste the might of others. Then he proceeded to charge them regarding al-Mahdī, reminding them of the pledge of allegiance to him and urging them to fulfill his covenant. Then he took the hand of al-Ḥasan b. Zayd and said: Rise and pledge allegiance. So he rose to Mūsā and pledged allegiance to him. Then the people pledged allegiance, one after another. Then Banū Hāshim were brought in to al-Manṣūr while he was in his shrouds, his head uncovered. We carried him until we brought him three miles from Makkah. It is as if I see him, with the wind moving the hair of his temples, because he had let his hair grow long for shaving, and his dye had faded, until we brought him to his grave. The first thing that ʿAlī b. ʿĪsā b. Māhān raised was that ʿĪsā b. Mūsā refused the pledge of allegiance. ʿAlī b. ʿĪsā b. Māhān said: By God, you will pledge allegiance or I will strike your neck! So he pledged allegiance. Then Mūsā b. al-Mahdī and al-Rabīʿ sent to al-Mahdī the news of al-Manṣūr's death and the pledge of allegiance to him, together with Manārah, al-Manṣūr's client. They also sent the staff, the cloak of the Prophet ﷺ, and the seal of the caliphate, and they left Makkah. The news reached al-Mahdī with Manārah in the middle of Dhū al-Ḥijjah, and the people of Baghdādh pledged allegiance to him. It was said: Al-Rabīʿ concealed al-Manṣūr's death; he clothed him, propped him up, and placed over his face a thin veil through which his figure could be seen but his condition was not understood. He brought his family near him. Then he brought al-Rabīʿ close as if speaking to him, then returned to them and ordered them on his behalf to renew the pledge of allegiance to al-Mahdī, so they pledged allegiance. Then he sent them out, and he came out to them weeping, with his collar torn, striking his head. When that reached al-Mahdī, he disapproved of it regarding al-Rabīʿ and said: Did not the majesty of the Commander of the Faithful prevent you from doing to him what you did? It was said he beat him, but his beating was not effective.

256. Tarikh (al-Tabari) 2931No grade recorded

     ذِكْرُ طَرَفٍ مِنْ أَخْبَارِ الْمَهْدِيِّ وَسِيرَتِهِ أَخْبَرَنَا عَبْدُ الرَّحْمَنِ بْنُ مُحَمَّدٍ، قَالَ: أَخْبَرَنَا أَحْمَدُ بْنُ عَلِيِّ بْنِ ثَابِتٍ، قَالَ: أَخْبَرَنَا عَبْدُ اللَّهِ بْنُ عَبْدِ الْعَزِيزِ الظَّاهِرِيُّ، قَالَ: أَخْبَرَنَا عَلِيُّ بْنُ عُبَيْدِ اللَّهِ بْنِ الْمُغِيرَةِ الْجَوْهَرِيُّ، قَالَ: حَدَّثَنَا أَحْمَدُ بْنُ سَعِيدٍ الدِّمَشْقِيُّ، قَالَ: حَدَّثَنَا الزُّبَيْرُ بْنُ بَكَّارٍ، قَالَ: أَخْبَرَنِي يُونُسُ بْنُ عَبْدِ اللَّهِ الْخَيَّاطُ، قَالَ: دَخَلَ ابْنُ الْخَيَّاطِ الْمَكِّيُّ عَلَى الْمَهْدِيِّ وَقَدْ مَدَحَهُ، فَأَمَرَ لَهُ بِخَمْسِينَ أَلْفَ دِرْهَمٍ، فَلَمَّا قَبَضَهَا فَرَّقَهَا عَلَى النَّاسِ وَقَالَ: أَخَذْتُ بِكَفِّي كَفَّهُ أَبْتَغِي الْغِنَى وَلَمْ أَدْرِ أَنَّ الْجُودَ مِنْ كَفِّهِ يُعْدِي     فَلَا أَنَا مِنْهُ مَا أَفَادَ ذَوُو الْغِنَى أَفَدْتُ وَأَعْدَانِي فَبَدَّدْتُ مَا عِنْدِي فَنُمِيَ إِلَى الْمَهْدِيِّ فَأَعْطَاهُ بِكُلِّ دِرْهَمٍ دِينَارًا. أَخْبَرَنَا عَبْدُ الرَّحْمَنِ، قَالَ: أَخْبَرَنَا أَحْمَدُ بْنُ عَلِيٍّ، قَالَ: أَخْبَرَنَا سَلَامَةُ بْنُ الْحُسَيْنِ الْمُقْرِئُ، قَالَ: أَخْبَرَنَا عَلِيُّ بْنُ عُمَرَ الْخَيَّاطُ، قَالَ: حَدَّثَنَا الْحُسَيْنُ بْنُ إِسْمَاعِيلَ، قَالَ: حَدَّثَنَا عَبْدُ اللَّهِ بْنُ أَبِي سَعِيدٍ، قَالَ: حَدَّثَنَا هَارُونُ بْنُ مَيْمُونٍ الْخُزَاعِيُّ، قَالَ: حَدَّثَنَا أَبُو حُزْمَةَ الْبَاذَغِيسِيُّ، قَالَ: قَالَ الْمَهْدِيُّ: مَا تَوَسَّلَ أَحَدٌ بِوَسِيلَةٍ وَلَا تَذَرَّعَ بِذَرِيعَةٍ هِيَ أَقْرَبُ إِلَيَّ وَأَحَبُّ مِنْ أَنْ يُذَكِّرَنِي يَدًا سَلَفَتْ مِنِّي [إِلَيْهِ] أَتْبَعَهَا أُخْتَهَا وَأَحْسَنَ رَبُّهَا، لِأَنَّ مَنْعَ الْأَوَاخِرِ يَقْطَعُ [شُكْرَ] الْأَوَائِلِ. أَخْبَرَنَا عَبْدُ الرَّحْمَنِ بْنُ مُحَمَّدٍ، قَالَ: أَخْبَرَنَا أَحْمَدُ بْنُ عَلِيِّ بْنِ ثَابِتٍ، قَالَ: أَخْبَرَنَا مُحَمَّدُ بْنُ عَبْدِ الْوَاحِدِ بْنِ مُحَمَّدٍ، قَالَ: أَخْبَرَنَا مُحَمَّدُ بْنُ الْعَبَّاسِ، قَالَ: أَخْبَرَنَا مُحَمَّدُ بْنُ خَلَفِ بْنِ الْمَرْزُبَانِ، قَالَ: أَخْبَرَنِي مُحَمَّدُ بْنُ الْفَضْلِ، قَالَ: أَخْبَرَنِي بَعْضُ أَهْلِ الْأَدَبِ عَنْ حَسَنٍ الْوَصِيفِ، قَالَ قَعَدَ الْمَهْدِيُّ قُعُودًا عَامًّا لِلنَّاسِ، فَدَخَلَ رَجُلٌ فِي يَدِهِ نَعْلٌ فِي مِنْدِيلٍ، فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، هَذِهِ نَعْلُ رَسُولِ اللَّهِ ﷺ وَقَدْ أَهْدَيْتُهَا لَكَ، فَقَالَ: هَاتِهَا، فَدَفَعَهَا إِلَيْهِ، فَقَلَبَ بَاطِنَهَا وَوَضَعَهَا عَلَى عَيْنَيْهِ وَأَمَرَ لِلرَّجُلِ بِعَشَرَةِ آلَافِ دِرْهَمٍ، فَلَمَّا أَخَذَهَا وَانْصَرَفَ قَالَ لِجُلَسَائِهِ: أَتَرَوْنَ أَنِّي لَمْ أَعْلَمْ أَنَّ رَسُولَ اللَّهِ ﷺ لَمْ يَرَهَا فَضْلًا عَنْ أَنْ يَكُونَ لَبِسَهَا، وَلَوْ كَذَّبْنَاهُ لَقَالَ لِلنَّاسِ: أَتَيْتُ أَمِيرَ الْمُؤْمِنِينَ بِنَعْلِ رَسُولِ اللَّهِ ﷺ فَرَدَّهَا عَلَيَّ وَكَانَ مَنْ يُصَدِّقُهُ أَكْثَرَ مِمَّنْ يَدْفَعُ خَبَرَهُ، إِذْ كَانَ مِنْ شَأْنِ الْعَامَّةِ الْمَيْلُ إِلَى أَشْكَالِهَا، وَالنُّصْرَةُ لِلضَّعِيفِ عَلَى الْقَوِيِّ، فَاشْتَرَيْنَا لِسَانَهُ وَقَبِلْنَا هَدِيَّتَهُ وَصَدَّقْنَا قَوْلَهُ، وَرَأَيْنَا الَّذِي فَعَلْنَاهُ أَنْجَحَ وَأَرْجَحَ. أَخْبَرَنَا عَبْدُ الرَّحْمَنِ، قَالَ: أَخْبَرَنَا أَحْمَدُ بْنُ عَلِيٍّ، قَالَ: أَخْبَرَنِي الْحَسَنُ بْنُ مُحَمَّدٍ الْخَلَّالُ، قَالَ: حَدَّثَنَا أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِمْرَانَ، قَالَ: حَدَّثَنَا مُحَمَّدُ بْنُ الْقَاسِمِ الْأَنْبَارِيُّ، قَالَ: حَدَّثَنَا الْحَسَنُ بْنُ عَلِيٍّ الْعَنْبَرِيُّ، قَالَ: حَدَّثَنَا الْعَبَّاسُ بْنُ عَبْدِ اللَّهِ بْنِ جَعْفَرِ بْنِ سُلَيْمَانَ بْنِ عَلِيٍّ، قَالَ: حَدَّثَتْنِي جَدَّتِي فَائِقَةُ بِنْتُ عَبْدِ اللَّهِ، قَالَتْ: بَيْنَا أَنَا يَوْمًا عِنْدَ الْمَهْدِيِّ وَكَانَ قَدْ خَرَجَ مُتَنَزِّهًا إِلَى الْأَنْبَارِ إِذْ دَخَلَ عَلَيْهِ الرَّبِيعُ وَمَعَهُ قِطْعَةٌ مِنْ جِرَابٍ فِيهِ كِتَابٌ بِرَمَادٍ وَخَاتَمٍ مِنْ طِينٍ قَدْ عُجِنَ بِالرَّمَادِ، وَهُوَ مَطْبُوعٌ بِخَاتَمِ الْخِلَافَةِ، فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، مَا رَأَيْتُ أَعْجَبَ مِنْ هَذِهِ الرُّقْعَةِ، جَاءَنِي بِهَا رَجُلٌ أَعْرَابِيٌّ وَهُوَ يُنَادِي: هَذَا كِتَابُ أَمِيرِ الْمُؤْمِنِينَ الْمَهْدِيِّ، دُلُّونِي عَلَى هَذَا الرَّجُلِ الَّذِي يُسَمَّى الرَّبِيعَ فَقَدْ أَمَرَنِي أَنْ أَدْفَعَهَا إِلَيْهِ - أَعْنِي هَذِهِ الرُّقْعَةَ. فَأَخَذَهَا الْمَهْدِيُّ وَضَحِكَ وَقَالَ: صَدَقَ هَذَا خَطِّي وَهَذَا خَاتَمِي، أَفَلَا أُخْبِرُكُمْ بِالْقِصَّةِ؟ قُلْنَا: يَا أَمِيرَ الْمُؤْمِنِينَ، رَأْيُكَ أَعْلَى [عَيْنًا] فِي ذَلِكَ. قَالَ: خَرَجْتُ أَمْسِ إِلَى الصَّيْدِ فِي غِبِّ سَمَاءٍ، فَلَمَّا أَصْبَحْتُ هَاجَ عَلَيْنَا ضَبَابٌ شَدِيدٌ وَفَقَدْتُ أَصْحَابِي حَتَّى مَا رَأَيْتُ مِنْهُمْ أَحَدًا، وَأَصَابَنِي مِنَ الْبَرْدِ وَالْجُوعِ وَالْعَطَشِ مَا اللَّهُ بِهِ أَعْلَمُ، وَتَحَيَّرْتُ عِنْدَ ذَلِكَ فَذَكَرْتُ دُعَاءً سَمِعْتُهُ مِنْ أَبِي، عَنْ أَبِيهِ، عَنْ جَدِّهِ، عَنِ ابْنِ عَبَّاسٍ، قَالَ: مَنْ قَالَ إِذَا أَصْبَحَ وَإِذَا أَمْسَى: بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ وَلَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللَّهِ [اعْتَصَمْتُ بِاللَّهِ وَتَوَكَّلْتُ عَلَى اللَّهُ لَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللَّهِ] الْعَلِيِّ الْعَظِيمِ وُفِّيَ وَكُفِيَ وَشُفِيَ مِنَ الْحَرْقِ وَالْغَرَقِ وَالْهَدْمِ وَمِيتَةِ السُّوءِ". فَلَمَّا قُلْتُهَا دُفِعَ لِي ضَوْءُ نَارٍ فَقَصَدْتُهَا، فَإِذَا بِهَذَا الْأَعْرَابِيِّ فِي خَيْمَةٍ لَهُ، وَإِذَا هُوَ يُوقِدُ نَارًا بَيْنَ يَدَيْهِ، فَقُلْتُ: أَيُّهَا الْأَعْرَابِيُّ هَلْ مِنْ ضِيَافَةٍ؟ قَالَ: انْزِلْ، فَنَزَلْتُ، فَقَالَ لِزَوْجَتِهِ: هَاتِي ذَاكَ الشَّعِيرَ، فَأَتَتْهُ بِهِ، فَقَالَ: اطْحَنِيهِ، فَابْتَدَأْتُ بِطَحْنِهِ، فَقُلْتُ لَهُ: اسْقِنِي مَاءً، فَجَاءَ بِسِقَاءٍ فِيهِ مَذْقَةٌ مِنْ لَبَنٍ أَكْثَرُهُ مَاءٌ، فَشَرِبْتُ مِنْهَا شَرْبَةً مَا شَرِبْتُ قَطُّ شَيْئًا إِلَّا وَهُوَ أَطْيَبُ مِنْهُ، قَالَ: فَأَعْطَانِي حِلْسًا لَهُ فَوَضَعْتُ رَأْسِي عَلَيْهِ، فَنِمْتُ نَوْمَةً مَا نِمْتُ [نَوْمَةً] أَطْيَبَ مِنْهَا وَأَلَذَّ، ثُمَّ انْتَبَهْتُ فَإِذَا هُوَ قَدْ وَثَبَ إِلَى شُوَيْهَةٍ فَذَبَحَهَا، وَإِذَا امْرَأَتُهُ تَقُولُ لَهُ: وَيْحَكَ قَتَلْتَ نَفْسَكَ وَصِبْيَتَكَ إِنَّمَا كَانَ مَعَاشُكُمْ مِنْ هَذِهِ الشَّاةِ فَذَبَحْتَهَا فَبِأَيِ شَيْءٍ نَعِيشُ؟ قَالَ: فَقُلْتُ: لَا عَلَيْكِ هَاتِ الشَّاةَ، فَشَقَّقْتُ جَوْفَهَا وَاسْتَخْرَجْتُ كَبِدَهَا بِسِكِّينٍ فِي خُفِّي فَشَرَّحْتُهَا ثُمَّ طَرَحْتُهَا عَلَى النَّارِ فَأَكَلْتُهَا، ثُمَّ قُلْتُ: هَلْ عِنْدَكَ شَيْءٌ أَكْتُبُ لَكَ فِيهِ؟ فَجَاءَنِي بِهَذِهِ الْقِطْعَةِ وَأَخَذْتُ عُودًا مِنَ الرَّمَادِ الَّذِي كَانَ بَيْنَ يَدَيْهِ، فَكَتَبْتُ لَهُ هَذَا الْكِتَابَ وَخَتَمْتُهُ بِهَذَا الْخَاتَمِ وَأَمَرْتُهُ أَنْ يَجِيءَ وَيَسْأَلَ عَنِ الرَّبِيعِ فَيَدْفَعَهَا إِلَيْهِ فَإِذَا فِي الرُّقْعَةِ خَمْسُمِائَةِ أَلْفِ دِرْهَمٍ، فَقَالَ: لَا وَاللَّهِ مَا أَرَدْتُ إِلَّا خَمْسِينَ أَلْفَ دِرْهَمٍ، وَلَكِنْ جَرَتْ بِخَمْسِمِائَةِ أَلْفِ دِرْهَمٍ، لَا أَنْقُصُ وَاللَّهِ مِنْهَا دِرْهَمًا وَاحِدًا وَلَوْ لَمْ يَكُنْ فِي بَيْتِ الْمَالِ غَيْرُهَا احْمِلُوهَا مَعَهُ. فَمَا كَانَ إِلَّا قَلِيلًا حَتَّى تَكَثَّرَتْ إِبِلُهُ وَشَاؤُهُ، وَصَارَ مَنْزِلًا مِنَ الْمَنَازِلِ تَنْزِلُهُ النَّاسُ مَنْ أَرَادَ الْحَجَّ مِنَ الْأَنْبَارِ إِلَى مَكَّةَ، وَسُمِّيَ مُضِيفَ أَمِيرِ الْمُؤْمِنِينَ الْمَهْدِيِّ  . أَخْبَرَنَا عَبْدُ الرَّحْمَنِ، قَالَ: أَخْبَرَنَا أَحْمَدُ بْنُ عَلِيٍّ، قَالَ: أَخْبَرَنِي أَبُو الْقَاسِمِ الْأَزْهَرِيُّ، قَالَ: أَخْبَرَنَا أَحْمَدُ بْنُ إِبْرَاهِيمَ، قَالَ: حَدَّثَنَا إِبْرَاهِيمُ بْنُ مُحَمَّدِ بْنِ عَرَفَةَ، قَالَ: وَخَرَجَ الْمَهْدِيُّ يَوْمًا إِلَى الصَّيْدِ فَانْقَطَعَ عَنْ خَاصَّتِهِ، فَدَفَعَ إِلَى أَعْرَابِيٍّ وَهُوَ يُرِيدُ الْبَوْلَ، فَقَالَ: يَا أَعْرَابِيُّ، احْفَظْ عَلَيَّ فَرَسِي حَتَّى أَبُولَ، فَسَعَى نَحْوَهُ وَأَخَذَ بِرِكَابِهِ، فَنَزَلَ الْمَهْدِيُّ وَدَفَعَ الْفَرَسَ إِلَيْهِ فَأَقْبَلَ الْأَعْرَابِيُّ عَلَى السَّرْجِ يَقْتَلِعُ حِلْيَتَهُ، فَفَطِنَ الْمَهْدِيُّ وَقَدْ أَخَذَ حَاجَتَهُ فَقَدَّمَ إِلَيْهِ فَرَسَهُ، وَجَاءَتِ الْخَيْلُ نَحْوَهُ فَأَحَاطَتْ بِهِ وَنَذَرَ بِهَا الْأَعْرَابِيُّ فَوَلَّى هَارِبًا فَأَمَرَ بَرَدِّهِ وَخَافَ أَنْ يَكُونَ فَطِنَ بِهِ، فَقَالَ: خُذُوا مَا أَخَذْنَا مِنْكُمْ وَدَعُونَا نَذْهَبْ إِلَى حَرْقِ اللَّهِ وَنَارِهِ، فَقَالَ الْمَهْدِيُّ: لَا بَأْسَ عَلَيْكَ، فَقَالَ: مَا تَشَاءُ جَعَلَنِي اللَّهُ فِدَاءَ فَرَسِكَ، فَضَحِكَ مَنْ حَضَرَهُ وَقَالُوا: وَيْلَكَ هَلْ رَأَيْتَ إِنْسَانًا قَدْ قَالَ هَذَا؟ قَالَ: فَمَا أَقُولُ؟ قَالُوا: قُلْ جَعَلَنِي اللَّهُ فِدَاكَ يَا أَمِيرَ الْمُؤْمِنِينَ، قَالَ: أَوَهَذَا أَمِيرُ الْمُؤْمِنِينَ؟ قَالُوا: نَعَمْ، قَالَ: وَاللَّهِ لَئِنْ أَرْضَاهُ هَذَا مِنِّي فَمَا يُرْضِينِي ذَاكَ فِيهِ، وَلَكِنْ جَعَلَ [اللَّهُ] جِبْرِيلَ وَمِيكَائِيلَ فِدَاءَهُ، وَجَعَلَنِي فِدَاءَهُمَا. فَضَحِكَ الْمَهْدِيُّ وَاسْتَطَابَهُ وَأَمَرَ لَهُ بِعَشَرَةِ آلَافِ دِرْهَمٍ. قَالَ ابْنُ عَرَفَةَ: وَبَلَغَنِي أَنَّ الْمَهْدِيَّ لَمَّا فَرَغَ مِنْ بِنَاءِ عِيسَى بَاذَ رَكِبَ فِي جَمَاعَةٍ يَسِيرَةٍ لِيَنْظُرَ فَدَخَلَهُ مُفَاجَأَةٌ وَأَخْرَجَ مَنْ كَانَ هُنَاكَ مِنَ النَّاسِ، وَبَقِيَ رَجُلَانِ خَفِيَا عَنْ أَبْصَارِ الْأَعْوَانِ، فَرَأَى الْمَهْدِيُّ أَحَدَهُمَا وَهُوَ دُهِشَ مَا يَعْقِلُ، فَقَالَ: مَنْ أَنْتَ؟ فَقَالَ: أَنَا أَنَا أَنَا، قَالَ: وَيْحَكَ مَنْ أَنْتَ؟ قَالَ: لَا أَدْرِي، قَالَ: أَلَكَ حَاجَةٌ؟ قَالَ: لَا لَا، قَالَ: أَخْرِجُوهُ أَخْرَجَ اللَّهُ نَفْسَهُ، فَدُفِعَ فِي قَفَاهُ. فَلَمَّا خَرَجَ قَالَ لِغُلَامٍ لَهُ: اتَّبِعْهُ مِنْ حَيْثُ لَا يَعْلَمُ فَسَلْ عَنْ أَمْرِهِ [وَمِهْنَتِهِ] فَإِنِّي إِخَالُهُ حَائِكًا، فَخَرَجَ الْغُلَامُ يَقْفُوهُ. ثُمَّ رَأَى الْآخَرَ فَاسْتَنْطَقَهُ فَأَجَابَهُ بِقَلْبٍ جَرِيءٍ وَلِسَانٍ بَسِيطٍ، قَالَ: فَمَا جَاءَ بِكَ إِلَى هَا هُنَا؟ قَالَ: جِئْتُ لِأَنْظُرَ إِلَى هَذَا الْبِنَاءِ الْحَسَنِ فَأَتَمَتَّعَ بِالنَّظَرِ إِلَيْهِ وَأُكْثِرَ الدُّعَاءَ لِأَمِيرِ الْمُؤْمِنِينَ بِطُولِ الْمُدَّةِ وَتَمَامِ النِّعْمَةِ وَنَمَاءِ الْعِزِّ وَالسَّلَامَةِ، قَالَ: أَفَلَكَ حَاجَةٌ؟ قَالَ: نَعَمْ، خَطَبْتُ ابْنَةَ عَمِّي فَرَدَّنِي [أَبُوهَا] وَقَالَ: لَا مَالَ لَكَ وَالنَّاسُ يَرْغَبُونَ فِي الْأَمْوَالِ، وَأَنَا بِهَا مَشْغُوفٌ وَلَهَا وَامِقٌ. قَالَ: قَدْ أَمَرْتُ لَكَ بِخَمْسِينَ أَلْفَ دِرْهَمٍ، قَالَ: جَعَلَنِي اللَّهُ فِدَاكَ يَا أَمِيرَ الْمُؤْمِنِينَ قَدْ وَصَلْتَ فَأَجْزَلْتَ الصِّلَةَ، وَمَنَنْتَ فَأَعْظَمْتَ الْمِنَّةَ فَجَعَلَ اللَّهُ بَاقِيَ عُمْرِكَ أَكْثَرَ مِنْ مَاضِيهِ، وَآخِرَ أَيَّامِكَ خَيْرًا مِنْ أَوَّلِهَا، وَأَمْتَعَكَ بِمَا أَنْعَمَ بِهِ عَلَيْكَ وَأَمْتَعَ رَعِيَّتَكَ بِكَ: فَأَمَرَ أَنْ تُعَجَّلَ صِلَتُهُ، وَوَجَّهَ بَعْضَ خَاصَّتِهِ وَقَالَ: سَلْ عَنْ مِهْنَتِهِ فَإِنِّي إِخَالُهُ كَاتِبًا، فَرَجَعَ الرَّسُولَانِ مَعًا، فَقَالَ الْأَوَّلُ: وَجَدْتُ الْأَوَّلَ حَائِكًا، وَقَالَ الْآخَرُ: وَجَدْتُ الرَّجُلَ كَاتِبًا، فَقَالَ الْمَهْدِيُّ: لَمْ تَخْفَ عَلَيَّ مُخَاطَبَةُ الْكَاتِبِ وَالْحَائِكِ. أَخْبَرَنَا عَبْدُ الرَّحْمَنِ بْنُ مُحَمَّدٍ، قَالَ: أَخْبَرَنَا أَحْمَدُ [بْنُ عَلِيٍّ] الْخَطِيبُ، قَالَ: أَخْبَرَنَا مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَخْلَدٍ الْوَرَّاقُ، قَالَ: أَخْبَرَنَا أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِمْرَانَ، قَالَ: حَدَّثَنَا مُحَمَّدُ بْنُ يَحْيَى الصُّولِيُّ، قَالَ: قَالَ عَمْرُو بْنُ أَبِي عَمْرٍو الْأَعْجَمِيُّ: اعْتَرَضَتِ امْرَأَةٌ لِلْمَهْدِيِّ فَقَالَتْ: يَا عَصَبَةَ رَسُولِ اللَّهِ ﷺ انْظُرْ فِي حَاجَتِي، فَقَالَ الْمَهْدِيُّ: مَا سَمِعْتُهَا مِنْ أَحَدٍ قَبْلَهَا، اقْضُوا حَاجَتَهَا وَأَعْطُوهَا عَشَرَةَ آلَافِ [دِرْهَمٍ]. أَخْبَرَنَا عَبْدُ الرَّحْمَنِ، قَالَ: أَخْبَرَنَا أَحْمَدُ بْنُ عَلِيٍّ، قَالَ: حَدَّثَنَا الْقَاضِي أَبُو الْعَلَاءِ الْوَاسِطِيُّ، قَالَ: حَدَّثَنَا سَهْلُ بْنُ أَحْمَدَ الدِّيبَاجِيُّ، قَالَ: حَدَّثَنَا أَبُو خَلِيفَةَ، قَالَ: حَدَّثَنَا رَفِيعُ بْنُ سَلَمَةَ، عَنْ أَبِي عُبَيْدَةَ، قَالَ: كَانَ الْمَهْدِيُّ يُصَلِّي بِنَا الصَّلَوَاتِ فِي الْمَسْجِدِ الْجَامِعِ بِالْبَصْرَةِ لَمَّا قَدِمَهَا، فَأُقِيمَتِ الصَّلَاةُ يَوْمًا، فَقَالَ أَعْرَابِيٌّ: يَا أَمِيرَ الْمُؤْمِنِينَ، لَسْتُ عَلَى طُهْرٍ وَقَدْ رَغِبْتُ إِلَى اللَّهِ فِي الصَّلَاةِ خَلْفَكَ فَأْمُرْ هَؤُلَاءِ يَنْتَظِرُونِي، فَقَالَ: انْتَظِرُوهُ رَحِمَكُمُ اللَّهُ، وَدَخَلَ الْمِحْرَابَ وَوَقَفَ إِلَى أَنْ قِيلَ لَهُ: قَدْ جَاءَ الرَّجُلُ، فَكَبَّرَ فَتَعَجَّبَ النَّاسُ مِنْ سَمَاحَةِ أَخْلَاقِهِ. أَخْبَرَنَا عَبْدُ الرَّحْمَنِ، قَالَ: أَخْبَرَنَا أَحْمَدُ بْنُ عَلِيٍّ، قَالَ: أَخْبَرَنَا الْقَاضِي أَبُو الْحَسَنِ عَلِيُّ بْنُ عَبْدِ اللَّهِ بْنِ إِبْرَاهِيمَ الْهَاشِمِيُّ، قَالَ: حَدَّثَنَا مُحَمَّدُ بْنُ عَمْرِو بْنِ الْبَخْتَرِيِّ، قَالَ: حَدَّثَنَا مُحَمَّدُ بْنُ أَحْمَدَ بْنِ الْبَرَاءِ، قَالَ: حَدَّثَنِي عُبَيْدُ اللَّهِ بْنُ فَرْقَدٍ مَوْلَى الْمَهْدِيِّ، قَالَ: هَاجَتْ رِيحٌ زَمَنَ الْمَهْدِيِّ، فَدَخَلَ الْمَهْدِيُّ بَيْتًا فِي جَوْفِ بَيْتٍ وَأَلْزَقَ خَدَّهُ بِالتُّرَابِ ثُمَّ قَالَ: اللَّهُمَّ إِنَّهُ بَرِيءٌ مِنْ هَذِهِ الْجِنَايَةِ، كُلُّ هَذَا الْخَلْقِ غَيْرِي فَإِنْ كُنْتُ الْمَطْلُوبَ مِنْ بَيْنِ خَلْقِكَ فَهَا أَنَا ذَا بَيْنَ يَدَيْكَ، اللَّهُمَّ لَا تُشْمِتْ بِي أَهْلَ الْأَدْيَانِ، فَلَمْ يَزَلْ مَكَانَهُ حَتَّى انْجَلَتِ الرِّيحُ. أَخْبَرَنَا عَبْدُ الرَّحْمَنِ، قَالَ: أَخْبَرَنَا أَحْمَدُ بْنُ عَلِيٍّ، قَالَ: أَخْبَرَنَا الْقَاضِي أَبُو الطَّيِّبِ الطَّبَرِيُّ، قَالَ: أَخْبَرَنَا الْمُعَافَى بْنُ زَكَرِيَّا، قَالَ: حَدَّثَنَا أَحْمَدُ بْنُ الْحَسَنِ بْنِ مَنْصُورٍ، قَالَ: حَدَّثَنِي أَبُو قِلَابَةَ، قَالَ: حَدَّثَنِي نَصْرُ بْنُ قُدَيْدٍ، قَالَ: حَدَّثَنِي أَبُو عَمْرٍو الشِّعَافِيُّ، قَالَ: صَلَّيْنَا مَعَ الْمَهْدِيِّ الْمَغْرِبَ وَمَعَنَا الْعَوْفِيُّ، وَكَانَ مِنْ مَظَالِمِ الْمَهْدِيِّ، فَلَمَّا انْصَرَفَ الْمَهْدِيُّ مِنَ الْمَغْرِبِ جَاءَ الْعَوْفِيُّ حَتَّى قَعَدَ فِي قِبْلَتِهِ، فَقَامَ يَتَنَفَّلُ، فَجَذَبَ ثَوْبَهُ فَقَالَ: مَا شَأْنُكَ؟ قَالَ: شَيْءٌ أَوْلَى بِكَ مِنَ النَّافِلَةِ، قَالَ: وَمَا ذَاكَ؟ قَالَ: سَلَامُ مَوْلَاكَ، قَالَ وَهُوَ قَائِمٌ عَلَى رَأْسِهِ: أَوْطَأَ قَوْمًا الْخَيْلَ وَغَصَبَهُمْ عَلَى ضَيْعَتِهِمْ وَقَدْ صَحَّ ذَلِكَ عِنْدِي تَأْمُرُ بِرَدِّهَا وَتَبْعَثُ مَنْ يُخْرِجُهُمْ، فَقَالَ الْمَهْدِيُّ: حَتَّى نُصْبِحَ إِنْ شَاءَ اللَّهُ، فَقَالَ الْعَوْفِيُّ: لَا، إِلَّا السَّاعَةَ، فَقَالَ الْمَهْدِيُّ: يَا فُلَانُ الْقَائِدَ، اذْهَبِ السَّاعَةَ إِلَى مَوْضِعِ كَذَا وَكَذَا فَأَخْرِجْ مَنْ فِيهَا وَسَلِّمِ الضَّيْعَةَ إِلَى فُلَانٍ. قَالَ: فَمَا أَصْبَحُوا حَتَّى رُدَّتِ الضَّيْعَةُ عَلَى صَاحِبِهَا. أَخْبَرَنَا مُحَمَّدُ بْنُ نَاصِرٍ الْحَافِظُ، قَالَ: أَخْبَرَنَا مُحَمَّدُ بْنُ أَحْمَدَ الْفَقِيهُ، قَالَ: أَخْبَرَنَا مُحَمَّدُ بْنُ الْحُسَيْنِ الْجَازِرِيُّ، قَالَ: أَخْبَرَنَا الْمُعَافَى بْنُ زَكَرِيَّا، قَالَ: حَدَّثَنِي مُحَمَّدُ بْنُ الْقَاسِمِ الْأَنْبَارِيُّ، قَالَ: حَدَّثَنِي أَبِي، قَالَ: حَدَّثَنَا أَبُو الْعَبَّاسِ مُحَمَّدُ بْنُ إِسْحَاقَ بْنِ أَبِي الْعَنْبَسِ، عَنْ إِسْحَاقَ بْنِ يَحْيَى بْنِ مُعَاذٍ، قَالَ: حَدَّثَنِي سَوَّارٌ، قَالَ: انْصَرَفْتُ يَوْمًا مِنْ دَارِ الْمَهْدِيِّ، فَلَمَّا دَخَلْتُ مَنْزِلِي دَعَوْتُ بِالْغَدَاءِ، فَجَاشَتْ نَفْسِي فَأَمَرْتُ بِهِ فَرُدَّ، ثُمَّ دَعَوْتُ جَارِيَةً لِي أُلَاعِبُهَا فَلَمْ تَطِبْ نَفْسِي بِذَلِكَ، فَدَخَلْتُ الْقَائِلَةَ فَلَمْ يَأْخُذْنِي النَّوْمُ، فَنَهَضْتُ وَأَمَرْتُ بِبَغْلَةٍ لِي فَأُسْرِجَتْ، فَرَكِبْتُهَا، فَلَمَّا خَرَجْتُ اسْتَقْبَلَنِي وَكِيلٌ لِي وَمَعَهُ مَالٌ، فَقُلْتُ: مَا هَذَا؟ فَقَالَ: أَلْفَا دِرْهَمٍ جَبَيْتُهَا مِنْ مُسْتَغَلِّكَ الْجَدِيدِ، قُلْتُ أَمْسِكْهَا مَعَكَ وَاتْبَعْنِي، قَالَ: وَخَلَّيْتُ رَأْسَ الْبَغْلَةِ حَتَّى عَبَرْتُ الْجِسْرَ، ثُمَّ مَضَيْتُ فِي شَارِعِ دَارِ الرَّقِيقِ حَتَّى انْتَهَيْتُ إِلَى الصَّحْرَاءِ، ثُمَّ رَجَعْتُ إِلَى بَابِ الْأَنْبَارِ، وَطَوَّفْتُ فَلَمَّا صِرْتُ فِي شَارِعِ دَارِ الْأَنْبَارِ انْتَهَيْتُ إِلَى بَابِ دَارٍ نَظِيفٍ وَعَلَيْهِ شَجَرَةٌ وَعَلَى الْبَابِ خَادِمٌ، فَوَقَفْتُ وَقَدْ عَطِشْتُ، فَقُلْتُ لِلْخَادِمِ: عِنْدَكَ مَاءٌ تَسْقِينِي؟ فَقَالَ: نَعَمْ. وَقَامَ فَأَخْرَجَ قُلَّةً نَظِيفَةً طَيِّبَةَ الرَّائِحَةِ عَلَيْهَا مِنْدِيلٌ، فَنَاوَلَنِي فَشَرِبْتُ، وَحَضَرَ وَقْتُ الْعَصْرِ، فَدَخَلْتُ مَسْجِدًا عَلَى الْبَابِ، فَصَلَّيْتُ فَلَمَّا قَضَيْتُ صَلَاتِي إِذَا أَنَا بِأَعْمَى يَتَلَمَّسُ، فَقُلْتُ: مَا تُرِيدُ يَا هَذَا؟ قَالَ: إِيَّاكَ أُرِيدُ، قُلْتُ: وَمَا حَاجَتُكَ؟ فَجَاءَ حَتَّى قَعَدَ فَقَالَ: شَمَمْتُ مِنْكَ رِيحَ الطِّيبِ فَظَنَنْتُ أَنَّكَ مِنْ أَهْلِ النَّعِيمِ فَأَرَدْتُ أَنْ أُلْقِيَ عَلَيْكَ شَيْئًا، فَقُلْتُ: قُلْ، قَالَ: أَتَرَى هَذَا الْقَصْرَ؟ قُلْتُ: نَعَمْ، قَالَ: هَذَا قَصْرٌ كَانَ لِأَبِي فَبَاعَهُ وَخَرَجَ إِلَى خُرَاسَانَ وَخَرَجْتُ مَعَهُ فَزَالَتْ عَنَّا النِّعَمُ الَّتِي كُنَّا فِيهَا، فَقَدِمْتُ فَأَتَيْتُ صَاحِبَ الدَّارِ لِأَسْأَلَهُ شَيْئًا يَصِلُنِي بِهِ وَأَصِيرُ إِلَى سَوَّارٍ فَإِنَّهُ كَانَ صَدِيقًا لِأَبِي، قُلْتُ: وَمَنْ أَبُوكَ؟ قَالَ: فُلَانُ بْنُ فُلَانٍ، فَإِذَا هُوَ أَصْدَقُ النَّاسِ إِلَيَّ، فَقُلْتُ لَهُ: يَا هَذَا، فَإِنَّ اللَّهَ قَدْ أَتَاكَ بِسَوَّارٍ، مَنَعَهُ الطَّعَامَ وَالنَّوْمَ حَتَّى جَاءَ بِهِ فَأَقْعَدَهُ بَيْنَ يَدَيْكَ، ثُمَّ دَعَوْتُ الْوَكِيلَ فَأَخَذْتُ الدَّرَاهِمَ مِنْهُ فَدَفَعْتُهَا إِلَيْهِ وَقُلْتُ لَهُ: إِذَا كَانَ الْغَدُ فَصِرْ إِلَى الْمَنْزِلِ. ثُمَّ مَضَيْتُ فَقُلْتُ: مَا أَحْدَثَ أَمِيرُ الْمُؤْمِنِينَ بِشَيْءٍ أَطْرَفَ مِنْ هَذَا. فَأَتَيْتُهُ فَاسْتَأْذَنْتُ عَلَيْهِ فَأَذِنَ لِي، فَدَخَلْتُ وَحَدَّثْتُهُ بِالْحَدِيثِ، فَأَمَرَ لِي بِأَلْفَيْ دِينَارٍ فَنَهَضْتُ، فَقَالَ: اجْلِسْ، عَلَيْكَ دَيْنٌ؟ قُلْتُ: نَعَمْ، قَالَ: كَمْ؟ قُلْتُ: خَمْسُونَ أَلْفَ دِينَارٍ، فَأَمْسَكَ وَجَعَلَ يُحَدِّثُنِي سَاعَةً، ثُمَّ قَالَ: امْضِ إِلَى مَنْزِلِكَ، فَصِرْتُ إِلَى مَنْزِلِي، فَإِذَا خَادِمٌ مَعَهُ خَمْسُونَ أَلْفَ دِينَارٍ قَالَ: يَقُولُ لَكَ أَمِيرُ الْمُؤْمِنِينَ اقْضِ بِهَا دَيْنَكَ، فَقَبَضْتُهَا، فَلَمَّا كَانَ مِنَ الْغَدِ فَأَبْطَأَ عَلَيَّ الْمَكْفُوفُ، وَأَتَانِي رَسُولُ الْمَهْدِيِّ يَدْعُونِي، فَجِئْتُهُ فَقَالَ: فَكَّرْتُ فِي أَمْرِكَ فَقُلْتُ: يَقْضِي دَيْنَهُ وَيَحْتَاجُ إِلَى الْحِيلَةِ وَالْقَرْضِ وَقَدْ أَمَرْتُ لَكَ بِخَمْسِينَ أَلْفَ دِينَارٍ، فَقَبَضْتُهَا وَانْصَرَفْتُ. فَأَتَانِي الْمَكْفُوفُ فَدَفَعْتُ إِلَيْهِ الْأَلْفَيْ دِينَارٍ وَقُلْتُ: قَدْ رَزَقَ اللَّهُ كُلًّا بِكَرَمِهِ خَيْرًا كَثِيرًا، وَأَعْطَيْتُهُ مِنْ مَالِي أَلْفَيْ دِينَارٍ. أَخْبَرَنَا عَبْدُ الرَّحْمَنِ بْنُ مُحَمَّدٍ الْقَزَّازُ، قَالَ: أَخْبَرَنَا أَحْمَدُ بْنُ عَلِيِّ [بْنِ ثَابِتٍ]، قَالَ: أَخْبَرَنَا أَبُو عَبْدِ اللَّهِ الْحُسَيْنُ بْنُ مُحَمَّدِ بْنِ جَعْفَرٍ الْخَالِعُ فِيمَا أَذِنَ لَهُ أَنْ نَرْوِيَهُ عَنْهُ، قَالَ: أَخْبَرَنَا عَلِيُّ بْنُ مُحَمَّدِ بْنِ السَّرِيِّ، قَالَ: أَخْبَرَنَا أَبُو بَكْرٍ مُحَمَّدُ بْنُ خَلَفٍ، قَالَ: أَخْبَرَنَا إِسْحَاقُ بْنُ مُحَمَّدِ بْنِ إِسْحَاقَ، قَالَ: أُنْبِئْتُ أَنَّ يَعْقُوبَ بْنَ الْمَهْدِيِّ سَأَلَ الْفَضْلَ بْنَ الرَّبِيعِ عَنْ أَرْحَاءِ الْبِطْرِيقِ، فَقَالَ: مَنْ هَذَا الْبِطْرِيقُ الَّذِي نُسِبَتْ إِلَيْهِ هَذِهِ الْأَرْحَاءُ؟ فَقَالَ الْفَضْلُ: إِنَّ أَبَاكَ ؓ لَمَّا أَفْضَتْ إِلَيْهِ الْخِلَافَةُ وَقَدِمَ عَلَيْهِ وَافِدٌ مِنَ الرُّومِ فَاسْتَأْذَنَهُ ثُمَّ كَلَّمَهُ بِتُرْجُمَانٍ يُعَبِّرُ عَنْهُ، قَالَ الرُّومِيُّ: إِنِّي لَمْ أَقْدَمْ عَلَى أَمِيرِ الْمُؤْمِنِينَ لِمَالٍ وَلَا عَرَضٍ، وَإِنَّمَا قَدِمْتُ شَوْقًا إِلَيْهِ وَإِلَى النَّظَرِ إِلَى وَجْهِهِ لِأَنَّا نَجِدُ فِي كُتُبِنَا أَنَّ الثَّالِثَ مِنْ أَهْلِ نَبِيِّ هَذِهِ الْأُمَّةِ يَمْلَأُ الْأَرْضَ عَدْلًا كَمَا مُلِئَتْ جَوْرًا، فَقَالَ الْمَهْدِيُّ: قَدْ سَرَّنِي مَا قُلْتَ وَلَكَ عِنْدَنَا كُلُّ مَا تُحِبُّ، ثُمَّ أَمَرَ الرَّبِيعَ بِإِنْزَالِهِ وَإِكْرَامِهِ، فَأَقَامَ مُدَّةً ثُمَّ خَرَجَ يَتَنَزَّهُ، فَمَرَّ بِمَوْضِعِ الْأَرْحَاءِ فَنَظَرَ إِلَيْهِ فَقَالَ لِلرَّبِيعِ: أَقْرِضْنِي خَمْسَمِائَةِ أَلْفِ دِرْهَمٍ أَبْنِي بِهَا مُسْتَغَلًّا يُؤَدَّى إِلَيْهِ فِي السَّنَةِ خَمْسُمِائَةِ أَلْفِ [دِرْهَمٍ]، قَالَ: أَفْعَلُ، ثُمَّ أَخْبَرَ الْمَهْدِيَّ بِمَا ذَكَرَ، فَقَالَ: أَعْطِهِ خَمْسَمِائَةِ أَلْفِ دِينَارٍ وَخَمْسَمِائَةِ أَلْفِ دِرْهَمٍ وَمَا أَغَلَّتْ فَادْفَعْهُ إِلَيْهِ فَإِذَا خَرَجَ إِلَى بِلَادِهِ فَابْعَثْ بِهِ إِلَيْهِ فِي كُلِّ سَنَةٍ، قَالَ: فَفَعَلَ، فَبَنَى الْأَرْحَاءَ ثُمَّ خَرَجَ إِلَى بِلَادِهِ، فَكَانُوا يَبْعَثُونَ بِغَلَّتِهَا إِلَيْهِ حَتَّى مَاتَ الرُّومِيُّ، فَأَمَرَ الْمَهْدِيُّ أَنْ يُضَمَّ إِلَى مُسْتَغَلِّهِ. قَالَ: وَاسْمُ الْبِطْرِيقِ طَارَاثُ بْنُ اللَّيْثِ بْنِ الْعَيْزَارِ بْنِ طَرِيفٍ، وَكَانَ أَبُوهُ مَلِكًا مِنْ مُلُوكِ الرُّومِ أَيَّامَ مُعَاوِيَةَ. أَخْبَرَنَا عَبْدُ الرَّحْمَنِ بْنُ مُحَمَّدٍ، قَالَ: أَخْبَرَنَا أَحْمَدُ بْنُ عَلِيٍّ، قَالَ: أَخْبَرَنِي الْأَزْهَرِيُّ، قَالَ: أَخْبَرَنَا أَحْمَدُ بْنُ إِبْرَاهِيمَ، قَالَ: أَخْبَرَنَا أَحْمَدُ بْنُ سُلَيْمَانَ الطُّوسِيُّ، قَالَ: حَدَّثَنَا الزُّبَيْرُ بْنُ بَكَّارٍ، قَالَ: حَدَّثَنِي خَالِدُ بْنُ وَضَّاحٍ، قَالَ: حَدَّثَنِي عَبْدُ الْأَعْلَى بْنُ مُحَمَّدِ بْنِ صَفْوَانَ الْجُمَحِيُّ، قَالَ: حَمَلْتُ دَيْنًا بِعَسْكَرِ الْمَهْدِيِّ، فَرَكِبَ الْمَهْدِيُّ يَوْمًا بَيْنَ أَبِي عُبَيْدِ اللَّهِ وَعُمَرَ بْنِ بَزِيعٍ، وَأَنَا وَرَاءَهُ فِي مَوْكِبِهِ عَلَى بِرْذَوْنٍ قَطُوفٍ. فَقَالَ: مَا أَنْسَبُ بَيْتٍ قَالَتْهُ الْعَرَبُ؟ قَالَ أَبُو عُبَيْدِ اللَّهِ: قَوْلُ امْرِئِ الْقَيْسِ إِذْ يَقُولُ: وَمَا ذَرَفَتْ عَيْنَاكِ إِلَّا لِتَضْرِبِي     بِسَهْمَيْكِ فِي أَعْشَارِ قَلْبٍ مُقَتَّلِ قَالَ: هَذَا أَعْرَابِيٌّ قُحٌّ، فَقَالَ عُمَرُ بْنُ بَزِيعٍ قَوْلُ كُثَيِّرِ بْنِ أَبِي جُمُعَةَ: أُرِيدُ لِأَنْسَى ذِكْرَهَا فَكَأَنَّمَا     تَمَثَّلُ لِي لَيْلَى بِكُلِّ سَبِيلِ قَالَ: وَمَا هَذَا بِشَيْءٍ، وَمَا [لَهُ] يُرِيدُ أَنْ يَنْسَى ذِكْرَهَا حَتَّى تَمَثَّلَ لَهُ، فَقُلْتُ: يَا أَمِيرَ الْمُؤْمِنِينَ، عِنْدِي حَاجَتُكَ - جَعَلَنِي اللَّهُ فِدَاكَ - قَالَ: الْحَقْ، قُلْتُ: لَا لَحَاقَ لِي، لَيْسَ ذَاكَ فِي دَابَّتِي، قَالَ: احْمِلُوهُ عَلَى دَابَّةٍ، فَقُلْتُ: هَذَا أَوَّلُ الْفَتْحِ، فَحُمِلْتُ عَلَيْهَا فَلَحِقْتُهُ، فَقَالَ: مَا عِنْدَكَ؟ قُلْتُ: قَوْلُ الْأَحْوَصِ: إِذَا قُلْتُ إِنِّي مُشْتَفٍ بِلِقَائِهَا     فَحَمُّ التَّلَاقِي بَيْنَنَا زَادَنَا سَقَمَا قَالَ: أَحْسَنَ وَاللَّهِ، اقْضُوا عَنْهُ دَيْنَهُ. فَقَضَى عَنِّي دَيْنِي. وَكَانَ الْمَهْدِيُّ إِذَا جَلَسَ لِلْمَظَالِمِ قَالَ: أَدْخِلُوا عَلَيَّ الْقُضَاةَ، فَلَوْ لَمْ يَكُنْ رَدِّي لِلْمَظَالِمِ إِلَّا لِلْحَيَاءِ مِنْهُمْ. وَأُتِيَ الْمَهْدِيُّ بِرَجُلٍ قَدْ تَنَبَّأَ  ، [فَلَمَّا رَآهُ] قَالَ: أَنْتَ نَبِيٌّ؟ قَالَ: نَعَمْ قَالَ: وَإِلَى مَنْ بُعِثْتَ؟ قَالَ: أَتَرَكْتُمُونِي أَذْهَبُ إِلَى مَنْ بُعِثْتُ إِلَيْهِ، وُجِّهْتُ بِالْغَدَاةِ فَأَخَذْتُمُونِي بِالْعَشِيِّ وَوَضَعْتُمُونِي فِي الْحَبْسِ، فَضَحِكَ الْمَهْدِيُّ مِنْهُ، وَخَلَّى سَبِيلَهُ. قَالَ الرَّبِيعُ: رَأَيْتُ الْمَهْدِيَّ فِي لَيْلَةٍ يُصَلِّي فَقَرَأَ: فَهَلْ عَسَيْتُمْ إِنْ تَوَلَّيْتُمْ أَنْ تُفْسِدُوا فِي الأَرْضِ وَتُقَطِّعُوا أَرْحَامَكُمْ. قَالَ: فَلَمَّا فَرَغَ مِنْ صَلَاتِهِ الْتَفَتَ إِلَيَّ فَقَالَ: يَا رَبِيعُ، قُلْتُ: لَبَّيْكَ يَا أَمِيرَ الْمُؤْمِنِينَ، قَالَ مُوسَى: وَقَامَ إِلَى صَلَاتِهِ، فَقُلْتُ: مَنْ مُوسَى؟ ابْنُهُ مُوسَى، أَمْ مُوسَى بْنُ جَعْفَرٍ، وَكَانَ مَحْبُوسًا عِنْدِي، فَجَعَلْتُ أُفَكِّرُ فَقُلْتُ: مَا هُوَ إِلَّا مُوسَى بْنُ جَعْفَرٍ، فَأَحْضَرْتُهُ، فَقَالَ: يَا مُوسَى، إِنِّي قَرَأْتُ هَذِهِ الْآيَةَ: فَهَلْ عَسَيْتُمْ إِنْ تَوَلَّيْتُمْ أَنْ تُفْسِدُوا فِي الأَرْضِ وَتُقَطِّعُوا أَرْحَامَكُمْ فَخَشِيتُ أَنْ أَكُونَ قَدْ قَطَّعْتُ رَحِمَكَ، فَوَثِّقْ لِي أَنَّكَ لَا تَخْرُجُ، فَقَالَ: نَعَمْ، فَوَثَّقَ لَهُ فَخَلَّاهُ.

     ✧ Mention of a portion of the reports about al-Mahdī and his conduct ʿAbd al-Raḥmān b. Muḥammad informed us, saying: Aḥmad b. ʿAlī b. Thābit informed us, saying: ʿAbd Allāh b. ʿAbd al-ʿAzīz al-Ẓāhirī informed us, saying: ʿAlī b. ʿUbayd Allāh b. al-Mughīrah al-Jawharī informed us, saying: Aḥmad b. Saʿīd al-Dimashqī related to us, saying: al-Zubayr b. Bakkār related to us, saying: Yūnus b. ʿAbd Allāh al-Khayyāṭ informed me, saying: Ibn al-Khayyāṭ al-Makkī entered upon al-Mahdī after having praised him, and he ordered for him fifty thousand dirhams. When he received them, he distributed them among the people and said: I took with my palm his palm, seeking wealth, and I did not know that generosity from his palm is contagious. So neither I myself gained what the wealthy gain, nor did I gain, and he infected me, so I scattered what I had. This reached al-Mahdī, and he gave him for every dirham a dinar. ʿAbd al-Raḥmān informed us, saying: Aḥmad b. ʿAlī informed us, saying: Salāmah b. al-Ḥusayn al-Muqriʾ informed us, saying: ʿAlī b. ʿUmar al-Khayyāṭ informed us, saying: al-Ḥusayn b. Ismāʿīl related to us, saying: ʿAbd Allāh b. Abī Saʿīd related to us, saying: Hārūn b. Maymūn al-Khuzāʿī related to us, saying: Abū Ḥuzmah al-Bādhaghīsī related to us, saying: al-Mahdī said: No one has sought approach by any means or taken a path by any avenue that is closer to me and dearer to me than that he remind me of a favor that has gone before from me [to him], so that I follow it with its sister and its Lord makes it good. For withholding the latter favors cuts off [gratitude for] the former ones. ʿAbd al-Raḥmān b. Muḥammad informed us, saying: Aḥmad b. ʿAlī b. Thābit informed us, saying: Muḥammad b. ʿAbd al-Wāḥid b. Muḥammad informed us, saying: Muḥammad b. al-ʿAbbās informed us, saying: Muḥammad b. Khalaf b. al-Marzubān informed us, saying: Muḥammad b. al-Faḍl informed me, saying: One of the people of letters informed me, on the authority of Ḥasan al-Waṣīf, who said: Al-Mahdī held a general session for the people, and a man entered with a sandal in his hand wrapped in a cloth. He said: "O Commander of the Faithful, this is the sandal of the Messenger of God ﷺ, and I have given it to you as a gift." He said: "Give it to me." So he handed it to him. He turned its sole over and placed it on his eyes, and he ordered for the man ten thousand dirhams. When he received them and departed, he said to his companions: "Do you think I did not know that the Messenger of God ﷺ never saw it, let alone wore it? But had we called him a liar, he would have said to the people: 'I brought the Commander of the Faithful the sandal of the Messenger of God ﷺ, and he returned it to me.' Those who would believe him would be more numerous than those who reject his report, since it is the nature of the common people to incline to their own kind and to support the weak against the strong. So we bought his tongue, accepted his gift, confirmed his words, and considered what we did to be more successful and more weighty." ʿAbd al-Raḥmān informed us, saying: Aḥmad b. ʿAlī informed us, saying: al-Ḥasan b. Muḥammad al-Khallāl informed me, saying: Aḥmad b. Muḥammad b. ʿImrān related to us, saying: Muḥammad b. al-Qāsim al-Anbārī related to us, saying: al-Ḥasan b. ʿAlī al-ʿAnbarī related to us, saying: al-ʿAbbās b. ʿAbd Allāh b. Jaʿfar b. Sulaymān b. ʿAlī related to us, saying: My grandmother Fāʾiqah bt. ʿAbd Allāh related to me, saying: While I was one day with al-Mahdī, and he had gone out for recreation to al-Anbār, al-Rabīʿ entered upon him with a piece of a leather bag containing a letter written in ashes and sealed with a seal of clay kneaded with ashes, and it was stamped with the seal of the caliphate. He said: "O Commander of the Faithful, I have never seen anything stranger than this note. A Bedouin man brought it to me, calling out: 'This is the letter of the Commander of the Faithful al-Mahdī. Direct me to this man called al-Rabīʿ, for he ordered me to hand it to him' — meaning this note." Al-Mahdī took it and laughed and said: "He spoke the truth; this is my handwriting and this is my seal. Shall I not tell you the story?" We said: "O Commander of the Faithful, your judgment is higher [in insight] in that matter." He said: "I went out yesterday to hunt in the aftermath of rain. When morning came, a thick fog arose upon us, and I lost my companions until I could not see any of them. I was afflicted with cold, hunger, and thirst such as God alone knows. I was bewildered at that, and I remembered a supplication I had heard from my father, from his father, from his grandfather, from Ibn ʿAbbās, who said: 'Whoever says in the morning and in the evening: In the name of God, the Compassionate, the Merciful, and there is no might and no strength except with God, [I have sought refuge with God and placed my trust in God; there is no might and no strength except with God,] the Exalted, the Magnificent, will be protected and spared and healed from burning, drowning, collapse, and an evil death.'" When I said it, the light of a fire was shown to me, and I headed toward it. There was this Bedouin in his tent, and he was kindling a fire before him. I said: "O Bedouin, is there any hospitality?" He said: "Dismount." So I dismounted. He said to his wife: "Bring that barley." She brought it to him. He said: "Grind it." Then I began to grind it. I said to him: "Give me water to drink." He came with a waterskin containing a mixture of milk, mostly water. I drank from it a draught such that I have never drunk anything but it was more pleasant than it. He said: "He gave me a saddle cloth of his, and I placed my head on it, and I slept a sleep such that I have never slept [a sleep] more pleasant and delightful than it. Then I awoke, and there he was, having sprung upon a small ewe and slaughtered it. His wife was saying to him: 'Woe to you! You have killed yourself and your children. Your livelihood was from this ewe, and you have slaughtered it; how shall we live?' He said: 'I said: Do not worry; bring the ewe.' I split open its belly and took out its liver with a knife in my boot, and I sliced it, then threw it on the fire and ate it. Then I said: 'Do you have anything on which I can write for you?' He brought me this piece, and I took a stick from the ashes that were before him. I wrote this letter for him and sealed it with this seal, and I ordered him to come and ask about al-Rabīʿ and hand it to him. And there in the note is five hundred thousand dirhams." He said: "No, by God, I only wanted fifty thousand dirhams, but it came to five hundred thousand dirhams. By God, I will not reduce it by a single dirham, even if there were nothing else in the treasury. Carry it with him." It was only a short while before his camels and sheep multiplied, and his place became one of the waystations where people stopped who intended the pilgrimage from al-Anbār to Makkah, and he was named the Host of the Commander of the Faithful al-Mahdī. ʿAbd al-Raḥmān informed us, saying: Aḥmad b. ʿAlī informed us, saying: Abū al-Qāsim al-Azharī informed me, saying: Aḥmad b. Ibrāhīm informed us, saying: Ibrāhīm b. Muḥammad b. ʿArafah related to us, saying: One day al-Mahdī went out to hunt and became separated from his close retinue. He came upon a Bedouin while he wanted to urinate. He said: "O Bedouin, hold my horse for me until I urinate." He hurried toward him and took hold of his stirrup. Al-Mahdī dismounted and handed the horse to him. The Bedouin turned to the saddle and began to pull off its ornaments. Al-Mahdī noticed, and after he had finished his need, he brought his horse forward. The horses came toward him and surrounded him, and the Bedouin became aware of them and fled. He ordered that he be brought back, and he feared that he had been found out. He said: "Take what we have taken from you and let us go to God's burning and His fire." Al-Mahdī said: "No harm shall befall you." He said: "What do you wish? May God make me a ransom for your horse." Those present laughed and said: "Woe to you! Have you ever seen anyone say this?" He said: "What should I say?" They said: "Say: May God make me a ransom for you, O Commander of the Faithful." He said: "Is this the Commander of the Faithful?" They said: "Yes." He said: "By God, if this from me pleases him, then that does not please me in it. But may [God] make Gabriel and Michael a ransom for him, and make me a ransom for them." Al-Mahdī laughed and found him pleasant, and ordered for him ten thousand dirhams. Ibn ʿArafah said: It reached me that when al-Mahdī finished building ʿĪsā Bādh, he rode with a small group to inspect it. He entered it suddenly and expelled the people who were there, except that two men remained hidden from the sight of the assistants. Al-Mahdī saw one of them, and he was stupefied, not knowing what to do. He said: "Who are you?" He said: "I, I, I." He said: "Woe to you, who are you?" He said: "I do not know." He said: "Do you have a need?" He said: "No, no." He said: "Take him out; may God take out his soul." He was pushed on the back of his neck. When he went out, he said to a servant of his: "Follow him without his knowing, and ask about his situation [and his craft], for I suspect he is a weaver." The servant went out following him. Then he saw the other man and asked him to speak, and he answered with a bold heart and a fluent tongue. He said: "What brought you here?" He said: "I came to look at this beautiful building and to enjoy looking at it and to pray much for the Commander of the Faithful for length of life, completeness of blessing, increase of might, and safety." He said: "Do you have a need?" He said: "Yes, I asked for the hand of my cousin, but [her father] rejected me and said: You have no wealth, and people desire wealth. I am infatuated with her and loving toward her." He said: "I have ordered for you fifty thousand dirhams." He said: "May God make me a ransom for you, O Commander of the Faithful. You have given generously and increased the gift, and you have shown favor and made the favor great. May God make the remainder of your life longer than its past, and the last of your days better than its first, and may He let you enjoy what He has bestowed upon you and let your subjects enjoy you through you." So he ordered that his gift be hastened, and he sent some of his close retinue and said: "Ask about his craft, for I suspect he is a scribe." The two messengers returned together. The first said: "I found the first man to be a weaver." The other said: "I found the man to be a scribe." Al-Mahdī said: "The address of the scribe and the weaver did not escape me." ʿAbd al-Raḥmān b. Muḥammad informed us, saying: Aḥmad [b. ʿAlī] al-Khaṭīb informed us, saying: Muḥammad b. ʿAlī b. Makhlad al-Warrāq informed us, saying: Aḥmad b. Muḥammad b. ʿImrān informed us, saying: Muḥammad b. Yaḥyā al-Ṣūlī related to us, saying: ʿAmr b. Abī ʿAmr al-Aʿjamī said: A woman intercepted al-Mahdī and said: "O kin of the Messenger of God ﷺ, look into my need." Al-Mahdī said: "I have never heard it from anyone before her. Fulfill her need and give her ten thousand [dirhams]." ʿAbd al-Raḥmān informed us, saying: Aḥmad b. ʿAlī informed us, saying: al-Qāḍī Abū al-ʿAlāʾ al-Wāsiṭī related to us, saying: Sahl b. Aḥmad al-Dībājī related to us, saying: Abū Khalīfah related to us, saying: Rafīʿ b. Salamah related to us, on the authority of Abū ʿUbaydah, who said: Al-Mahdī used to lead us in the prescribed prayers in the congregational mosque of al-Baṣrah when he arrived there. One day the prayer was announced, and a Bedouin said: "O Commander of the Faithful, I am not in a state of purity, and I have desired from God to pray behind you, so order these people to wait for me." He said: "Wait for him, may God have mercy on you." He entered the prayer niche and stood until it was said to him: "The man has come." Then he pronounced the takbīr. The people marveled at the magnanimity of his character. ʿAbd al-Raḥmān informed us, saying: Aḥmad b. ʿAlī informed us, saying: al-Qāḍī Abū al-Ḥasan ʿAlī b. ʿAbd Allāh b. Ibrāhīm al-Hāshimī informed us, saying: Muḥammad b. ʿAmr b. al-Bakhtarī related to us, saying: Muḥammad b. Aḥmad b. al-Barāʾ related to us, saying: ʿUbayd Allāh b. Farqad, client of al-Mahdī, related to me, saying: A wind blew in the time of al-Mahdī. Al-Mahdī entered a room within a room and pressed his cheek to the dust, then said: "O God, You are free from this crime. All this creation is other than me. If I am the one sought from among Your creation, here I am before You. O God, do not let the people of the religions gloat over me." He remained in his place until the wind cleared. ʿAbd al-Raḥmān informed us, saying: Aḥmad b. ʿAlī informed us, saying: al-Qāḍī Abū al-Ṭayyib al-Ṭabarī informed us, saying: al-Muʿāfā b. Zakariyyā informed us, saying: Aḥmad b. al-Ḥasan b. Manṣūr related to us, saying: Abū Qilābah related to me, saying: Naṣr b. Qudayd related to me, saying: Abū ʿAmr al-Shiʿāfī related to me, saying: We prayed the sunset prayer with al-Mahdī, and with us was al-ʿAwfī, who was one of those who handled grievances for al-Mahdī. When al-Mahdī finished the sunset prayer, al-ʿAwfī came and sat in his prayer direction. He stood to pray voluntary prayers, and he pulled his garment and said: "What is the matter with you?" He said: "Something more worthy of you than the voluntary prayer." He said: "And what is that?" He said: "The greeting of your master." He said, standing over his head: "He trampled a people with horses and seized their estate from them. This has been established before me. Order its return and send someone to remove them." Al-Mahdī said: "Until morning, God willing." Al-ʿAwfī said: "No, except this very hour." Al-Mahdī said: "O so-and-so the commander, go this hour to such-and-such a place and remove those in it and deliver the estate to so-and-so." He said: They had hardly reached morning before the estate was returned to its owner. Muḥammad b. Nāṣir al-Ḥāfiẓ informed us, saying: Muḥammad b. Aḥmad al-Faqīh informed us, saying: Muḥammad b. al-Ḥusayn al-Jāzirī informed us, saying: al-Muʿāfā b. Zakariyyā informed us, saying: Muḥammad b. al-Qāsim al-Anbārī related to me, saying: My father related to me, saying: Abū al-ʿAbbās Muḥammad b. Isḥāq b. Abī al-ʿAnbas related to us, on the authority of Isḥāq b. Yaḥyā b. Muʿādh, who said: Sawwār related to me, saying: One day I returned from the palace of al-Mahdī. When I entered my house, I called for lunch, but my soul was agitated, and I ordered it to be taken away. Then I called for a slave girl of mine to play with her, but my soul did not feel comfortable with that. I went for the midday nap, but sleep did not come to me. I got up and ordered a mule of mine to be saddled. I rode it, and when I went out, an agent of mine met me with money. I said: "What is this?" He said: "Two thousand dirhams I collected from your new revenue." I said: "Keep it with you and follow me." He said: I gave the mule its head until I crossed the bridge. Then I went along the street of the slave dealers' quarter until I reached the open desert. Then I returned to the gate of al-Anbār and wandered around. When I came to the street of the Anbār quarter, I reached the gate of a clean house, with a tree over it and a servant at the gate. I stopped, and I was thirsty. I said to the servant: "Do you have water to give me?" He said: "Yes." He rose and brought out a clean pitcher with a pleasant smell, over which was a cloth. He handed it to me, and I drank. The time of the afternoon prayer came, and I entered a mosque at the gate and prayed. When I finished my prayer, there was a blind man groping. I said: "What do you want, O man?" He said: "I want you." I said: "What is your need?" He came and sat down and said: I smelled from you the scent of perfume, and I thought you were one of the people of comfort, so I wanted to tell you something. I said: "Speak." He said: "Do you see this palace?" I said: "Yes." He said: "This palace belonged to my father. He sold it and went out to Khurāsān, and I went out with him. The blessings we had left us. I arrived, and I came to the owner of the house to ask him for something to help me, and then I would go to Sawwār, for he was a friend of my father." I said: "Who is your father?" He said: So-and-so son of So-and-so, and he turned out to be the most truthful of people to me. I said to him: O you, God has brought you Suwwār, whom hunger and sleeplessness prevented until he came and seated him before you. Then I summoned the agent and took the dirhams from him and handed them over to him, and I said to him: When tomorrow comes, go to the house. Then I went away, and I said: The Commander of the Faithful has never originated anything more novel than this. So I came to him and asked permission to enter, and he gave me permission. I entered and told him the story, and he ordered two thousand dinars for me. I rose, but he said: Sit. Do you owe any debt? I said: Yes. He said: How much? I said: Fifty thousand dinars. He was silent and began talking with me for a while, then he said: Go to your house. I went to my house, and there was a servant with fifty thousand dinars. He said: The Commander of the Faithful says to you: Pay off your debt with it. I took it. When the next day came, the blind man was late in coming to me, and a messenger of al-Mahdī came calling me. I went to him, and he said: I thought about your situation and said: He pays off his debt and will need some means and a loan, so I ordered fifty thousand dinars for you. I took it and departed. Then the blind man came to me, and I handed him the two thousand dinars and said: God has provided each one, through His generosity, abundant good. And I gave him from my own wealth two thousand dinars. ʿAbd al-Raḥmān b. Muḥammad al-Qazzāz informed us, saying: Aḥmad b. ʿAlī [b. Thābit] informed us, saying: Abū ʿAbd Allāh al-Ḥusayn b. Muḥammad b. Jaʿfar al-Khāliʿ informed us in what he permitted him to narrate from him, saying: ʿAlī b. Muḥammad b. al-Sarī informed us, saying: Abū Bakr Muḥammad b. Khalaf informed us, saying: Isḥāq b. Muḥammad b. Isḥāq informed us, saying: I was informed that Yaʿqūb b. al-Mahdī asked al-Faḍl b. al-Rabīʿ about the mills of the patrician, and he said: Who is this patrician to whom these mills are attributed? Al-Faḍl said: When your father ؓ attained the caliphate, an envoy from the Byzantines came to him and asked his permission, then spoke to him through an interpreter who translated for him. The Byzantine said: I have not come to the Commander of the Faithful for wealth or goods; I have come only out of longing for him and to look upon his face, because we find in our books that the third of the people of the Prophet of this community will fill the earth with justice as it was filled with oppression. Al-Mahdī said: What you have said has pleased me, and you shall have from us all that you love. Then he ordered al-Rabīʿ to lodge him and honor him. He stayed for a while, then went out for a stroll, and he passed by the site of the mills. He looked at it and said to al-Rabīʿ: Lend me five hundred thousand dirhams to build with them a revenue-producing property that will yield five hundred thousand dirhams a year. He said: I will do it. Then he informed al-Mahdī of what he had mentioned, and he said: Give him five hundred thousand dinars and five hundred thousand dirhams, and whatever it yields, hand it over to him. When he departs to his country, send it to him every year. He said: So he did. He built the mills, then departed to his country, and they used to send its yield to him until the Byzantine died. Then al-Mahdī ordered it to be joined to his revenue-producing property. He said: The name of the patrician was Ṭārāth b. al-Layth b. al-ʿAyzār b. Ṭarīf, and his father had been a king among the kings of the Byzantines in the days of Muʿāwiyah. ʿAbd al-Raḥmān b. Muḥammad informed us, saying: Aḥmad b. ʿAlī informed us, saying: Al-Azharī informed me, saying: Aḥmad b. Ibrāhīm informed us, saying: Aḥmad b. Sulaymān al-Ṭūsī informed us, saying: Al-Zubayr b. Bakkār narrated to us, saying: Khālid b. Waḍḍāḥ narrated to me, saying: ʿAbd al-Aʿlā b. Muḥammad b. Ṣafwān al-Jumaḥī narrated to me, saying: I incurred a debt at the camp of al-Mahdī. One day al-Mahdī rode out between Abū ʿUbayd Allāh and ʿUmar b. Bazīʿ, and I was behind him in his procession on a slow-paced packhorse. He said: What is the most fitting verse the Arabs have uttered? Abū ʿUbayd Allāh said: The saying of Imruʾ al-Qays when he says: Your eyes did not shed tears except to strike with your two arrows the vital parts of a heart already slain. He said: This is a pure Bedouin. ʿUmar b. Bazīʿ said: The saying of Kuthayyir b. Abī Jumʿah: I wish to forget her memory, but it is as though Laylā appears to me on every road. He said: This is nothing. Why does he wish to forget her memory so that she appears to him? I said: O Commander of the Faithful, I have what you need – may God make me your ransom. He said: Catch up. I said: I cannot catch up; my mount cannot do that. He said: Mount him on an animal. I said: This is the first of the conquest. So I was mounted on it and caught up with him. He said: What do you have? I said: The saying of al-Aḥwaṣ: When I say that I am healed by meeting her, the fever of meeting between us has increased our sickness. He said: By God, he has done well. Pay off his debt for him. So he paid off my debt. When al-Mahdī sat for grievances, he would say: Bring in the judges to me; for were it not for shame before them, I would not have to redress grievances. Al-Mahdī was brought a man who had claimed prophethood. When he saw him, he said: Are you a prophet? He said: Yes. He said: And to whom were you sent? He said: Would you let me go to the one to whom I was sent? I was sent in the morning, and you seized me in the evening and placed me in prison. Al-Mahdī laughed at him and let him go. Al-Rabīʿ said: I saw al-Mahdī one night praying, and he recited: “So would you perhaps, if you turned away, cause corruption on earth and sever your ties of kinship?” (Q 47:22). When he finished his prayer, he turned to me and said: O Rabīʿ. I said: At your service, O Commander of the Faithful. He said: Mūsā. Then he stood for his prayer. I said: Who is Mūsā? His son Mūsā, or Mūsā b. Jaʿfar? The latter was imprisoned with me. I thought and said: It is none other than Mūsā b. Jaʿfar. So I brought him. He said: O Mūsā, I recited this verse: “So would you perhaps, if you turned away, cause corruption on earth and sever your ties of kinship?” (Q 47:22). I feared that I might have severed your kinship ties, so give me a guarantee that you will not go out. He said: Yes. So he gave him a guarantee, and he released him.

257. Tarikh (al-Tabari) 2932No grade recorded

     وَفِي هَذِهِ السَّنَةِ غَزَا عَبْدُ الرَّحْمَنِ، صَاحِبُ الْأَنْدَلُسِ، مَدِينَةَ قُورِيَّةَ، وَقَصَدَ الْبَرْبَرَ الَّذِينَ كَانُوا أَسْلَمُوا عَامِلَهُ إِلَى شَقْنَا فَقَتَلَ مِنْهُمْ خَلْقًا مِنْ أَعْيَانِهِمْ، وَاتَّبَعَ شَقْنَا، حَتَّى جَاوَزَ الْقَصْرَ الْأَبْيَضَ وَالدَّرْبَ، فَفَاتَهُ.

     ✧ In this year, ʿAbd al-Raḥmān, ruler of al-Andalus, raided the city of Qūriyya and marched against the Berbers who had delivered his governor over to Shaqnā. He killed many of their notables and pursued Shaqnā until he passed the White Castle and the pass, but he eluded him.

258. Tarikh (al-Tabari) 2933No grade recorded

     وَحَجَّ بِالنَّاسِ فِي هَذِهِ السَّنَةِ إِبْرَاهِيمُ بْنُ يَحْيَى بْنِ مُحَمَّدِ بْنِ عَلِيِّ بْنِ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ، عَنْ وَصِيَّةِ عَمِّهِ إِلَيْهِ فِي ذَلِكَ، وَهُوَ الَّذِي صَلَّى عَلَيْهِ، وَقِيلَ: إِنَّ الَّذِي صَلَّى عَلَى الْمَنْصُورِ عِيسَى بْنُ مُوسَى وَلِيُّ الْعَهْدِ مِنْ بَعْدِ الْمَهْدِيِّ. وَالصَّحِيحُ الْأَوَّلُ; لِأَنَّهُ كَانَ نَائِبَ مَكَّةَ وَالطَّائِفِ. وَعَلَى إِمْرَةِ الْمَدِينَةِ عَبْدُ الصَّمَدِ بْنُ عَلِيٍّ، وَعَلَى الْكُوفَةِ عَمْرُو بْنُ زُهَيْرٍ الضَّبِّيُّ، أَخُو الْمُسَيِّبِ بْنِ زُهَيْرٍ أَمِيرِ الشُّرْطَةِ لِلْخَلِيفَةِ، وَعَلَى خُرَاسَانَ حُمَيْدُ بْنُ قَحْطَبَةَ، وَعَلَى خَرَاجِ الْبَصْرَةِ وَأَرْضِهَا عُمَارَةُ بْنُ حَمْزَةَ، وَعَلَى صَلَاتِهَا وَقَضَائِهَا عُبَيْدُ اللَّهِ بْنُ الْحَسَنِ الْعَنْبَرِيُّ، وَعَلَى أَحْدَاثِهَا سَعِيدُ بْنُ دَعْلَجٍ.

     ✧ The pilgrimage for the people in this year was led by Ibrāhīm b. Yaḥyā b. Muḥammad b. ʿAlī b. ʿAbd Allāh b. ʿAbbās, in accordance with the bequest of his paternal uncle to him in that matter, and he is the one who prayed over him. It is said: The one who prayed over al-Manṣūr was ʿĪsā b. Mūsā, the heir apparent after al-Mahdī. The correct view is the first, because he was the governor of Makkah and al-Ṭāʾif. Over the governorship of al-Madīnah was ʿAbd al-Ṣamad b. ʿAlī; over al-Kūfah was ʿAmr b. Zuhayr al-Ḍabbī, the brother of al-Musayyab b. Zuhayr, the chief of the shurṭah for the caliph; over Khurāsān was Ḥumayd b. Qaḥṭabah; over the land tax of al-Baṣrah and its territory was ʿUmārah b. Ḥamzah; over its prayer and judiciary was ʿUbayd Allāh b. al-Ḥasan al-ʿAnbarī; and over its events was Saʿīd b. Daʿlaj.

259. Tarikh (al-Tabari) 2934No grade recorded

     شَيْبَانُ الرَّاعِي  . حَجَّ مَعَهُ سُفْيَانُ الثَّوْرِيُّ، فَلَقِيَا سَبْعًا، فَعَرَكَ شَيْبَانُ أُذُنَهُ وَقَالَ: لَوْلَا مَكَانُ الشُّهْرَةِ مَا وَضَعْتُ زَادِي إِلَّا عَلَى ظَهْرِهِ. عَنْ مُحَمَّدِ بْنِ حَمْزَةَ الرَّبَضِيِّ قَالَ: كَانَ شَيْبَانُ الرَّاعِي إِذَا أَجْنَبَ وَلَيْسَ عِنْدَهُ مَاءٌ دَعَا رَبَّهُ، فَجَاءَتْ سَحَابَةٌ فَأَظَلَّتْهُ فَاغْتَسَلَ مِنْهَا، وَكَانَ يَذْهَبُ إِلَى الْجُمُعَةِ فَيَخُطُّ عَلَى غَنَمِهِ فَيَجِيءُ فَيَجِدُهَا لَمْ تَتَحَرَّكْ. عَبْدُ اللَّهِ بْنُ عَيَّاشِ بْنِ عَبْدِ اللَّهِ، أَبُو الْجَرَّاحِ الْهَمْدَانِيُّ الْكُوفِيُّ. وَيُعْرَفُ بِالْمَنْتُوفِ. قَالَ: الْخَطِيبُ: حَدَّثَ ابْنُ عَيَّاشٍ، عَنِ الشَّعْبِيِّ، وَرَوَى عَنْهُ الْهَيْثَمُ بْنُ عَدِيٍّ، وَكَانَ رَاوِيَةً لِلْأَخْبَارِ وَالْآدَابِ. وَكَانَ مِنْ صَحَابَةِ أَبِي جَعْفَرٍ الْمَنْصُورِ، وَنَزَلَ بَغْدَادَ فِي دُورِ الصَّحَابَةِ نَاحِيَةَ شَطِّ الصَّرَاةِ، قَالَ: وَيُقَالُ: إِنَّ دِجْلَةَ مَدَّتْ وَأَحَاطَ الْمَاءُ بِدَارِهِ، فَرَكِبَ الْمَنْصُورُ يَنْظُرُ إِلَى الْمَاءِ، وَابْنُ عَيَّاشٍ مَعَهُ، فَرَأَى دَارَهُ وَسْطَ الْمَاءِ، فَقَالَ: لِمَنْ هَذِهِ الدَّارُ قَالَ: لِوَلِيِّكَ يَا أَمِيرَ الْمُؤْمِنِينَ، فَقَالَ الْمَنْصُورُ: وَحَالَ بَيْنَهُمَا الْمَوْجُ فَكَانَ مِنَ الْمُغْرَقِينَ، فَقَالَ لَهُ ابْنُ عَيَّاشٍ وَكَانَ جَرِيئًا عَلَيْهِ: مَا أَظُنُّ أَمِيرَ الْمُؤْمِنِينَ يَحْفَظُ مِنَ الْقُرْآنِ آيَةً غَيْرَهَا، فَضَحِكَ مِنْهُ وَأَمَرَ لَهُ بِصِلَةٍ. قَالَ: الْوَضَّاحُ بْنُ حَبِيبِ بْنِ يَزِيدَ التَّمِيمِيُّ، عَنْ أَبِيهِ قَالَ: كُنْتُ يَوْمًا عِنْدَ الْمَنْصُورِ وَعَبْدِ اللَّهِ بْنِ عَيَّاشٍ الْمَنْتُوفِ وَعَبْدِ اللَّهِ بْنِ الرَّبِيعِ الْحَارِثِيِّ، وَإِسْمَاعِيلَ بْنِ خَالِدِ بْنِ عَبْدِ اللَّهِ الْقَسْرِيِّ، وَكَانَ الْمَنْصُورُ وَلَّى سَلْمَ بْنَ قُتَيْبَةَ الْبَصْرَةَ، وَوَلَّى مَوْلًى لَهُ كُوَرَ الْبَصْرَةِ وَالْأُبُلَّةِ، فَوَرَدَ الْكِتَابُ مِنْ مَوْلَى أَبِي جَعْفَرٍ يُخْبِرُ أَنَّ سَلْمًا ضَرَبَهُ بِالسِّيَاطِ، فَاسْتَشَاطَ أَبُو جَعْفَرٍ، وَضَرَبَ بِإِحْدَى يَدَيْهِ عَلَى الْأُخْرَى وَقَالَ: عَلَيَّ يَجْتَرِئُ سَلْمٌ، وَاللَّهِ لَأَجْعَلَنَّهُ نَكَالًا وَعِظَةً، وَجَعَلَ يَقْرَأُ كُتُبًا بَيْنَ يَدَيْهِ، قَالَ: فَرَفَعَ ابْنُ عَيَّاشٍ رَأْسَهُ - وَكَانَ مِنْ أَجْرَئِنَا عَلَيْهِ - فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، لَمْ يَضْرِبْ سَلْمٌ مَوْلَاكَ بِقُوَّتِهِ وَلَا قُوَّةِ ابْنِهِ وَلَكِنَّكَ قَلَّدْتَهُ سَيْفَكَ، وَأَصْعَدْتَهُ مِنْبَرَكَ، وَأَرَادَ مَوْلَاكَ أَنْ يُطَأْطِئَ مِنْ سَلْمٍ مَا رَفَعْتَ، وَيُفْسِدَ مَا صَنَعْتَ، فَلَمْ يَحْتَمِلْ لَهُ ذَلِكَ، يَا أَمِيرَ الْمُؤْمِنِينَ إِنَّ غَضَبَ الْعَرَبِيِّ فِي رَأْسِهِ، فَإِذَا غَضِبَ لَمْ يَهْدَأْ حَتَّى يُخْرِجَهُ بِلِسَانِهِ أَوْ يَدِهِ، وَإِنَّ غَضَبَ النَّبَطِيِّ فِي اسْتِهِ، فَإِذَا خَرِيَ ذَهَبَ غَضَبُهُ، فَضَحِكَ أَبُو جَعْفَرٍ، وَقَالَ: قَبَّحَكَ اللَّهُ يَا مَنْتُوفُ. وَكَفَّ عَنْ سَلْمٍ. تُوُفِّيَ الْمَنْتُوفُ فِي هَذِهِ السَّنَةِ. الْأَسْوَدُ الْمَكِّيُّ. قَالَ ابْنُ الْمُبَارَكِ: قَدِمْتُ مَكَّةَ فَإِذَا النَّاسُ قَدْ قَحَطُوا مِنَ الْمَطَرِ وَهُمْ يَسْتَسْقُونَ فِي الْمَسْجِدِ الْحَرَامِ، وَكُنْتُ فِي النَّاسِ مِمَّا يَلِي بَابَ بَنِي شَيْبَةَ، إِذْ أَقْبَلَ غُلَامٌ أَسْوَدُ عَلَيْهِ قِطْعَتَا خَيْشٍ، قَدِ ائْتَزَرَ بِإِحْدَاهُمَا، وَأَلْقَى الْأُخْرَى عَلَى عَاتِقِهِ، فَصَارَ فِي مَوْضِعٍ خَفِيٍّ إِلَى جَانِبِي، فَسَمِعْتُهُ يَقُولُ: إِلَهِي أَخْلَقَتِ الْوُجُوهَ كَثْرَةُ الذُّنُوبِ وَمَسَاوِئُ الْأَعْمَالِ، وَقَدْ مَنَعْتَنَا غَيْثَ السَّمَاءِ لِتُؤَدِّبَ الْخَلِيقَةَ بِذَلِكَ، فَأَسْأَلُكَ يَا حَلِيمًا ذَا أَنَاةٍ، يَا مَنْ لَا يَعْرِفُ عِبَادُهُ مِنْهُ إِلَّا الْجَمِيلَ، اسْقِهِمُ السَّاعَةَ السَّاعَةَ. قَالَ ابْنُ الْمُبَارَكِ: فَلَمْ يَزَلْ يَقُولُ السَّاعَةَ السَّاعَةَ حَتَّى اسْتَوَتْ بِالْغَمَامِ، وَأَقْبَلَ الْمَطَرُ مِنْ كُلِّ مَكَانٍ، وَجَلَسَ مَكَانَهُ يُسَبِّحُ، وَأَخَذْتُ أَبْكِي، فَلَمَّا قَامَ تَبِعْتُهُ حَتَّى عَرَفْتُ مَوْضِعَهُ، فَجِئْتُ إِلَى فُضَيْلِ بْنِ عِيَاضٍ فَقَالَ لِي: مَا لِي أَرَاكَ كَئِيبًا؟ فَقُلْتُ: سَبَقَنَا إِلَى اللَّهِ غَيْرُنَا، فَتَوَلَّاهُ دُونَنَا، قَالَ: وَمَا ذَاكَ؟ فَقَصَصْتُ عَلَيْهِ الْقِصَّةَ، فَصَاحَ وَسَقَطَ وَقَالَ: وَيْحَكَ يَا ابْنَ الْمُبَارَكِ خُذْنِي إِلَيْهِ، قُلْتُ: قَدْ ضَاقَ الْوَقْتُ، وَسَأَبْحَثُ عَنْ شَأْنِهِ. فَلَمَّا كَانَ مِنَ الْغَدِ صَلَّيْتُ الْغَدَاةَ، وَخَرَجْتُ إِلَى الْمَوْضِعِ فَإِذَا شَيْخٌ عَلَى الْبَابِ قَدْ بُسِطَ لَهُ وَهُوَ جَالِسٌ، فَلَمَّا رَآنِي عَرَفَنِي وَقَالَ: مَرْحَبًا بِكَ يَا عَبْدَ الرَّحْمَنِ، حَاجَتَكَ. فَقُلْتُ لَهُ: احْتَجْتُ إِلَى غُلَامٍ أَسْوَدَ. فَقَالَ: نَعَمْ عِنْدِي عِدَّةٌ، فَاخْتَرْ أَيَّهُمْ شِئْتَ؟ فَصَاحَ يَا غُلَامُ، فَخَرَجَ غُلَامٌ جَلْدٌ، فَقَالَ: هَذَا مَحْمُودُ الْعَاقِبَةِ، أَرْضَاهُ لَكَ، فَقُلْتُ: لَيْسَ هَذَا حَاجَتِي، فَمَا زَالَ يُخْرِجُ إِلَيَّ وَاحِدًا وَاحِدًا حَتَّى أَخْرَجَ إِلَيَّ الْغُلَامَ، فَلَمَّا أَبْصَرْتُ بِهِ بَدَرَتْ عَيْنَايَ، فَقَالَ: هَذَا هُوَ؟ قُلْتُ: نَعَمْ، فَقَالَ لَيْسَ إِلَى بَيْعِهِ سَبِيلٌ، قُلْتُ: وَلِمَ؟ قَالَ: قَدْ تَبَرَّكْتُ لِمَوْضِعِهِ فِي هَذِهِ الدَّارِ وَذَاكَ أَنَّهُ لَا يَزْرَأُنِي شَيْئًا، قُلْتُ: وَمِنْ أَيْنَ طَعَامُهُ؟ قَالَ: يَكْسِبُ مِنْ قِبَلِ الشَّرِيطِ نِصْفَ دَانِقٍ أَوْ أَقَلَّ أَوْ أَكْثَرَ فَهُوَ قُوتُهُ، فَإِنْ بَاعَهُ فِي يَوْمِهِ وَإِلَّا طَوَى ذَلِكَ الْيَوْمَ. وَأَخْبَرَنِي الْغِلْمَانُ عَنْهُ أَنَّهُ لَا يَنَامُ هَذَا اللَّيْلَ الطَّوِيلَ، وَلَا يَخْتَلِطُ بِأَحَدٍ مِنْهُمْ مَشْغُولٌ بِنَفْسِهِ، وَقَدْ أَحَبَّهُ قَلْبِي، فَقُلْتُ لَهُ: أَنْصَرِفُ إِلَى سُفْيَانَ الثَّوْرِيِّ وَإِلَى فُضَيْلِ بْنِ عِيَاضٍ بِغَيْرِ قَضَاءِ حَاجَةٍ؟ فَقَالَ: إِنَّ مَمْشَاكَ عِنْدِي كَبِيرٌ، خُذْهُ بِمَا شِئْتَ. قَالَ: فَاشْتَرَيْتُهُ وَأَخَذْتُ نَحْوَ دَارِ فُضَيْلٍ، فَمَشَيْتُ سَاعَةً، فَقَالَ لِي: يَا مَوْلَايَ، قُلْتُ: لَبَّيْكَ، قَالَ: لَا تَقُلْ لِي لَبَّيْكَ، فَإِنَّ الْعَبْدَ أَوْلَى أَنْ يُلَبِّيَ الْمَوْلَى، قُلْتُ: حَاجَتَكَ يَا حَبِيبِي. قَالَ: أَنَا ضَعِيفُ الْبَدَنِ، لَا أُطِيقُ الْخِدْمَةَ، وَقَدْ كَانَ لَكَ فِي غَيْرِي سَعَةٌ، قَدْ أُخْرِجَ إِلَيْكَ مَنْ هُوَ أَجْلَدُ مِنِّي، فَقُلْتُ: لَا يَرَانِي اللَّهُ وَأَنَا أَسْتَخْدِمُكَ، وَلَكِنِّي أَشْتَرِي لَكَ مَنْزِلًا وَأُزَوِّجُكَ وَأَخْدُمُكَ أَنَا بِنَفْسِي، قَالَ: فَبَكَى، فَقُلْتُ: مَا يُبْكِيكَ؟ قَالَ: أَنْتَ لَمْ تَفْعَلْ فِيَّ هَذَا إِلَّا وَقَدْ رَأَيْتَ بَعْضَ مُتَّصَلَاتِي بِاللَّهِ تَعَالَى، وَإِلَّا فَلِمَ اخْتَرْتَنِي مِنْ بَيْنِ الْغِلْمَانِ؟ فَقُلْتُ لَهُ: لَيْسَ بِكَ حَاجَةٌ إِلَى هَذَا، فَقَالَ لِي: سَأَلْتُكَ بِاللَّهِ إِلَّا أَخْبَرْتَنِي، فَقُلْتُ: بِإِجَابَةِ دَعْوَتِكَ، فَقَالَ لِي: إِنِّي أَحْسَبُكَ إِنْ شَاءَ اللَّهُ رَجُلًا صَالِحًا، إِنَّ لِلَّهِ عَزَّ وَجَلَّ خِيَرَةً مِنْ خَلْقِهِ لَا يَكْشِفُ شَأْنَهُمْ إِلَّا لِمَنْ أَحَبَّ مِنْ عِبَادِهِ وَلَا يُظْهِرُ عَلَيْهِمْ إِلَّا مَنِ ارْتَضَى، ثُمَّ قَالَ لِي: تَرَى أَنْ تَقِفَ عَلَيَّ قَلِيلًا، فَإِنَّهُ قَدْ بَقِيَتْ عَلَيَّ رَكَعَاتٌ مِنَ الْبَارِحَةِ. قُلْتُ: هَذَا مَنْزِلُ فُضَيْلٍ قَرِيبٌ. قَالَ: لَا. هَاهُنَا أَحَبُّ إِلَيَّ، أَمْرُ اللَّهِ عَزَّ وَجَلَّ لَا يُؤَخَّرُ فَدَخَلَ مِنْ بَابِ الْبَاعَةِ إِلَى الْمَسْجِدِ فَمَا زَالَ يُصَلِّي حَتَّى إِذَا أَتَى عَلَى مَا أَرَادَ الْتَفَتَ إِلَيَّ فَقَالَ: يَا أَبَا عَبْدِ الرَّحْمَنِ، هَلْ مِنْ حَاجَةٍ؟ قُلْتُ: وَلِمَ؟ قَالَ: لِأَنِّي أُرِيدُ الِانْصِرَافَ، قُلْتُ: إِلَى أَيْنَ؟ قَالَ: إِلَى الْآخِرَةِ. قُلْتُ: لَا تَفْعَلْ، دَعْنِي أُسَرُّ بِكَ. فَقَالَ لِي: إِنَّمَا كَانَتْ تَطِيبُ الْحَيَاةُ حَيْثُ كَانَتِ الْمُعَامَلَةُ بَيْنِي وَبَيْنَهُ تَعَالَى فَأَمَّا إِذَا اطَّلَعْتَ عَلَيْهَا أَنْتَ فَسَيَطَّلِعُ عَلَيْهَا غَيْرُكَ فَلَا حَاجَةَ لِي فِي ذَلِكَ، ثُمَّ خَرَّ لِوَجْهِهِ، فَجَعَلَ يَقُولُ: إِلَهِي اقْبِضْنِي إِلَيْكَ السَّاعَةَ السَّاعَةَ. فَدَنَوْتُ مِنْهُ فَإِذَا هُوَ قَدْ مَاتَ. فَوَاللَّهِ مَا ذَكَرْتُهُ قَطُّ إِلَّا طَالَ حُزْنِي وَصَغُرَتِ الدُّنْيَا فِي عَيْنِي. قَالَ الْوَاقِدِيُّ: وَأَصَابَ النَّاسَ فِي هَذِهِ السَّنَةِ وَبَاءٌ شَدِيدٌ. فَتُوُفِّيَ فِيهِ خَلْقٌ كَثِيرٌ وَجَمٌّ غَفِيرٌ، مِنْهُمْ أَفْلَحُ بْنُ حُمَيْدٍ، وَحَيْوَةُ بْنُ شُرَيْحٍ، وَمُعَاوِيَةُ بْنُ صَالِحٍ بِمَكَّةَ، وَزُفَرُ بْنُ الْهُذَيْلِ بْنِ قَيْسِ بْنِ سُلَيْمِ بْنِ قَيْسِ بْنِ مُكَمِّلِ بْنِ ذُهْلِ بْنِ ذُؤَيْبِ بْنِ جُذَيْمَةَ بْنِ عَمْرِو بْنِ حُنْجُودِ بْنِ جُنْدَبِ بْنِ الْعَنْبَرِ بْنِ عَمْرِو بْنِ تَمِيمِ بْنِ مُرِّ بْنِ أُدِّ بْنِ طَابِخَةَ بْنِ إِلْيَاسِ بْنِ مُضَرِ بْنِ نِزَارِ بْنِ مَعَدِّ بْنِ عَدْنَانَ التَّمِيمِيُّ الْعَنْبَرِيُّ الْكُوفِيُّ الْفَقِيهُ الْحَنَفِيُّ. أَقْدَمُ أَصْحَابِ أَبِي حَنِيفَةَ وَفَاةً، وَأَكْثَرَهُمُ اسْتِعْمَالًا لِلْقِيَاسِ، وَكَانَ عَابِدًا اشْتَغِلْ أَوَّلًا بِعِلْمِ الْحَدِيثِ، ثُمَّ غَلَبَ عَلَيْهِ الْفِقْهُ وَالْقِيَاسُ. وُلِدَ سَنَةَ سِتَّ عَشْرَةَ وَمِائَةٍ، وَتُوَفِّي سَنَةَ ثَمَانٍ وَخَمْسِينَ عَنْ ثِنْتَيْنِ وَأَرْبَعِينَ سَنَةً، رَحِمَهُ اللَّهُ. وَفِيهَا مَاتَ أُورَالِي مَلِكُ جِلِّيقِيَّةَ، وَكَانَ مُلْكُهُ سِتَّ سِنِينَ، وَمَلَكَ بَعْدَهُ شِيَالُونَ. وَفِيهَا تُوُفِّيَ مَالِكُ بْنُ مِغْوَلٍ، الْفَقِيهُ الْبَجَلِيُّ بِالْكُوفَةِ، وَحَيْوَةُ بْنُ شُرَيْحِ بْنِ مُسْلِمٍ الْحَضْرَمِيُّ ( الْمِصْرِيُّ ).

     ✧ Shaybān al-Rāʿī. Sufyān al-Thawrī performed the pilgrimage with him, and they encountered a lion. Shaybān rubbed its ear and said: Were it not for the place of fame, I would not have put my provisions except on its back. From Muḥammad b. Ḥamzah al-Rabaḍī, who said: Shaybān al-Rāʿī, when he became ritually impure and had no water, would call upon his Lord, and a cloud would come and shade him, and he would wash from it. And he used to go to the Friday prayer and draw a line around his sheep, and he would return and find them not having moved. ʿAbd Allāh b. ʿAyyāsh b. ʿAbd Allāh, Abū al-Jarrāḥ al-Hamdānī al-Kūfī, known as al-Mantūf. Al-Khaṭīb said: Ibn ʿAyyāsh narrated from al-Shaʿbī, and al-Haytham b. ʿAdī narrated from him. He was a transmitter of reports and courtly culture. He was one of the companions of Abū Jaʿfar al-Manṣūr, and he settled in Baghdad in the dwellings of the Companions in the area of the bank of al-Ṣarāh. He said: It is said that the Tigris rose and the water surrounded his house. Al-Manṣūr rode out to look at the water, with Ibn ʿAyyāsh with him, and he saw his house in the middle of the water. He said: Whose house is this? He said: It belongs to your client, O Commander of the Faithful. Al-Manṣūr said: “And the wave came between them, so he was among the drowned,” and Ibn ʿAyyāsh said to him, and he was bold with him: I do not think the Commander of the Faithful memorizes any verse of the Qurʾān other than it. He laughed at him and ordered a gift for him. Al-Waḍḍāḥ b. Ḥabīb b. Yazīd al-Tamīmī said, from his father: I was one day with al-Manṣūr, and ʿAbd Allāh b. ʿAyyāsh al-Mantūf, and ʿAbd Allāh b. al-Rabīʿ al-Ḥārithī, and Ismāʿīl b. Khālid b. ʿAbd Allāh al-Qasrī. Al-Manṣūr had appointed Salm b. Qutaybah over al-Baṣrah, and he appointed a client of his over the districts of al-Baṣrah and al-Ubullah. A letter came from the client of Abū Jaʿfar informing that Salm had struck him with whips. Abū Jaʿfar became furious, and he struck one of his hands on the other and said: Salm dares against me? By God, I will make him an exemplary punishment and a warning. He began reading letters before him. He said: Ibn ʿAyyāsh raised his head—and he was the boldest of us with him—and said: O Commander of the Faithful, Salm did not strike your client with his own strength or the strength of his son, but you entrusted him with your sword, and you raised him upon your pulpit. Your client wanted to lower from Salm what you had raised, and to corrupt what you had made, and he would not tolerate that for him. O Commander of the Faithful, the anger of the Arab is in his head, and when he is angry he does not calm down until he brings it out with his tongue or his hand. And the anger of the Nabataean is in his anus, and when he defecates his anger departs. Abū Jaʿfar laughed and said: May God disfigure you, O Mantūf. And he refrained from punishing Salm. Al-Mantūf died in this year. Al-Aswad al-Makkī. Ibn al-Mubārak said: I arrived in Makkah, and the people had suffered drought from rain, and they were praying for rain in the Sacred Mosque. I was among the people near the gate of Banū Shaybah, when a black youth approached wearing two pieces of sackcloth, having wrapped one of them as a loincloth and thrown the other over his shoulder. He went to a hidden spot beside me, and I heard him say: My God, faces have become worn by the abundance of sins and evil deeds, and You have withheld the rain of the sky to discipline creation thereby. I ask You, O Forbearing One, Possessor of deliberateness, O You whose servants know from Him nothing but good, give them drink now, now. Ibn al-Mubārak said: He kept saying “now, now” until the sky became overcast with clouds, and rain came from every place. He sat in his place glorifying God, and I began to weep. When he arose, I followed him until I knew his place. I came to Fuḍayl b. ʿIyāḍ, and he said to me: Why do I see you distressed? I said: Others have preceded us to God, and He has taken charge of them instead of us. He said: And what is that? I told him the story. He cried out and fell down, and said: Woe to you, O Ibn al-Mubārak, take me to him. I said: The time is narrow, and I will investigate his affair. When it was the next day, I prayed the dawn prayer and went out to the place, and there was an old man at the door, a mat spread for him, and he was sitting. When he saw me, he recognized me and said: Welcome to you, O ʿAbd al-Raḥmān, what is your need? I said to him: I need a black youth. He said: Yes, I have several; choose whichever of them you wish. He called out: O boy, and a sturdy youth came out. He said: This is Maḥmūd of good outcome; I approve him for you. I said: This is not my need. He kept bringing them out to me one by one until he brought out the youth. When I saw him, my eyes welled up. He said: Is this he? I said: Yes. He said: There is no way to sell him. I said: Why? He said: I have sought blessing from his presence in this house, for he costs me nothing. I said: From where is his food? He said: He earns from palm-leaf plaiting half a dāniq or less or more, and that is his sustenance. If he sells it in his day, fine; otherwise he fasts that day. The other youths informed me that he does not sleep this long night, and does not mix with any of them, busy with himself, and my heart has loved him. I said to him: Should I return to Sufyān al-Thawrī and Fuḍayl b. ʿIyāḍ without having my need fulfilled? He said: Your coming to me is a great matter; take him for whatever you wish. He said: So I bought him and headed toward the house of Fuḍayl. I walked for a while, and he said to me: O my master. I said: At your service. He said: Do not say “at your service” to me, for the slave is more entitled to answer the master. I said: What is your need, my beloved? He said: I am weak of body; I cannot endure service, and you had ample choice in others. Someone stronger than me was brought out to you. I said: God forbid that He should see me using you as a servant. Rather, I will buy you a house, marry you off, and serve you myself. He said: He wept. I said: What makes you weep? He said: You would not do this with me unless you had seen some of my connections with God Almighty; otherwise why did you choose me from among the youths? I said to him: You have no need of this. He said to me: I ask you by God to tell me. I said: Because your supplication was answered. He said to me: I reckon you, God willing, a righteous man. God, Mighty and Majestic, has chosen ones among His creation whose state He does not disclose except to whom He loves among His servants, and He does not reveal them except to one with whom He is pleased. Then he said to me: Do you mind waiting for me a little, for I have some rakʿahs remaining from last night. I said: This is the house of Fuḍayl, close by. He said: No. Here is more beloved to me. The command of God, Mighty and Majestic, is not delayed. He entered through the gate of the sellers into the mosque, and he kept praying until he completed what he wanted. Then he turned to me and said: O Abū ʿAbd al-Raḥmān, do you have any need? I said: Why? He said: Because I want to depart. I said: To where? He said: To the hereafter. I said: Do not do it; let me take joy in you. He said to me: Life was only pleasant when the transaction was between me and Him, Exalted. As for when you have become aware of it, others will become aware of it, and I have no need of that. Then he fell on his face, saying: My God, take me to You now, now. I drew near to him, and he had died. By God, I never remember him except that my grief grows long and the world becomes small in my eye. Al-Wāqidī said: A severe epidemic struck the people in this year. Many people and a great multitude died in it, among them Aflaḥ b. Ḥumayd, Ḥaywah b. Shurayḥ, Muʿāwiyah b. Ṣāliḥ in Makkah, and Zufar b. al-Hudhayl b. Qays b. Sulaym b. Qays b. Mukammil b. Dhuhl b. Dhuʾayb b. Judhaymah b. ʿAmr b. Ḥunjūd b. Jundab b. al-ʿAnbar b. ʿAmr b. Tamīm b. Murr b. Udd b. Ṭābikhah b. Ilyās b. Muḍar b. Nizār b. Maʿadd b. ʿAdnān, al-Tamīmī al-ʿAnbarī al-Kūfī, the Ḥanafī jurist. He was the earliest of Abū Ḥanīfah's companions to die, and the most given to using analogy. He was a devoted worshipper, occupied at first with the science of ḥadīth, then jurisprudence and analogy prevailed over him. He was born in the year 116 and died in the year 158 at the age of forty-two, may God have mercy on him. In it also died Ūrālī, king of Galicia; his reign was six years, and after him ruled Shiyālūn. In it also died Mālik b. Mighwal, the Bajalī jurist, in al-Kūfah, and Ḥaywah b. Shurayḥ b. Muslim al-Ḥaḍramī, the Egyptian.

260. Tarikh (al-Tabari) 2935No grade recorded

     ثُمَّ دَخَلَتْ سَنَةُ تِسْعٍ وَخَمْسِينَ وَمِائَةٍ ذِكْرُ الْحَسَنِ بْنِ إِبْرَاهِيمَ بْنِ عَبْدِ اللَّهِ   فِي هَذِهِ السَّنَةِ حَوَّلَ الْمَهْدِيُّ الْحَسَنَ بْنَ إِبْرَاهِيمَ بْنِ عَبْدِ اللَّهِ بْنِ الْحَسَنِ بْنِ الْحَسَنِ بْنِ عَلِيٍّ مِنْ مَحْبِسِهِ. وَسَبَبُ ذَلِكَ أَنَّهُ كَانَ مَحْبُوسًا مَعَ يَعْقُوبَ بْنِ دَاوُدَ فِي مَوْضِعٍ وَاحِدٍ، فَلَمَّا أُطْلِقَ يَعْقُوبُ وَبَقِيَ هُوَ سَاءَ ظَنُّهُ، فَالْتَمَسَ مَخْرَجًا، فَأَرْسَلَ إِلَى بَعْضِ مَنْ يَثِقُ بِهِ، فَحَفَرَ سِرْبًا إِلَى الْمَوْضِعِ الَّذِي هُوَ فِيهِ. فَبَلَغَ ذَلِكَ يَعْقُوبَ، فَأَتَى ابْنَ عُلَاثَةَ الْقَاضِي، وَكَانَ قَدِ اتَّصَلَ بِهِ، فَقَالَ: عِنْدِي نَصِيحَةٌ لِلْمَهْدِيِّ، وَطَلَبَ إِلَيْهِ إِيصَالَهُ إِلَى أَبِي عُبَيْدِ اللَّهِ وَزِيرِهِ، لِيَرْفَعَهَا إِلَيْهِ، فَأَحْضَرَهُ عِنْدَهُ، فَلَمَّا سَأَلَهُ عَنْ نَصِيحَتِهِ، سَأَلَهُ عَنْ إِيصَالِهِ إِلَى الْمَهْدِيِّ لِيُعْلِمَهُ بِهَا، فَأَوْصَلَهُ إِلَيْهِ، فَاسْتَخْلَاهُ، فَأَعْلَمَهُ الْمَهْدِيُّ ثِقَتَهُ بِوَزِيرِهِ وَابْنِ عُلَاثَةَ، فَلَمْ يَقُلْ شَيْئًا، حَتَّى قَامَا، فَأَخْبَرَهُ خَبَرَ الْحَسَنِ، فَأَنْفَذَ مَنْ يَثِقُ بِهِ، فَأَتَاهُ بِتَحْقِيقِ الْحَالِ، فَأَمَرَ بِتَحْوِيلِ الْحَسَنِ، فَحُوِّلَ. ثُمَّ احْتِيلَ لَهُ فِيمَا بَعْدُ، فَهَرَبَ وَطُلِبَ، فَلَمْ يُظْفَرْ بِهِ، فَأَحْضَرَ الْمَهْدِيُّ يَعْقُوبَ وَسَأَلَهُ عَنْهُ، فَأَخْبَرَهُ أَنَّهُ لَا يَعْلَمُ مَكَانَهُ، وَأَنَّهُ إِنْ أَعْطَاهُ الْأَمَانَ أَتَاهُ بِهِ فَآمَنَهُ وَضَمِنَ لَهُ الْإِحْسَانَ، فَقَالَ لَهُ: اتْرُكْ طَلَبَهُ، فَإِنَّ ذَلِكَ يُوحِشُهُ، فَتَرَكَ طَلَبَهُ. ثُمَّ إِنَّ يَعْقُوبَ تَقَدَّمَ عِنْدَ الْمَهْدِيِّ، فَأُحْضِرَ الْحَسَنُ بْنُ إِبْرَاهِيمَ عِنْدَهُ. ذِكْرُ تَقَدُّمِ يَعْقُوبَ عِنْدَ الْمَهْدِيِّ   قَدْ تَقَدَّمَ ذِكْرُ وُصُولِهِ إِلَيْهِ، فَلَمَّا أَحْضَرَهُ الْمَهْدِيُّ عِنْدَهُ فِي أَمْرِ الْحَسَنِ بْنِ إِبْرَاهِيمَ، كَمَا تَقَدَّمَ، قَالَ لَهُ: يَا أَمِيرَ الْمُؤْمِنِينَ ! إِنَّكَ قَدْ بَسَطْتَ عَدْلَكَ لِرَعِيَّتِكَ، وَأَنْصَفْتَهُمْ، وَأَحْسَنْتَ إِلَيْهِمْ، فَعَظُمَ رَجَاؤُهُمْ، وَقَدْ بَقِيَتْ أَشْيَاءُ لَوْ ذَكَرْتُهَا لَكَ لَمْ تَدَعِ النَّظَرَ فِيهَا، وَأَشْيَاءُ خَلْفَ بَابِكَ تَعْمَلُ فِيهَا وَلَا تَعْلَمُ بِهَا، فَإِنْ جَعَلْتَ إِلَيَّ السَّبِيلَ إِلَيْكَ وَرَفَعْتُهَا. فَأَمَرَ بِذَلِكَ، فَكَانَ يَدْخُلُ عَلَيْهِ كُلَّمَا أَرَادَ، وَيَرْفَعُ إِلَيْهِ النَّصَائِحَ فِي الْأُمُورِ الْحَسَنَةِ الْجَمِيلَةِ، مِنْ أَمْرِ الثُّغُورِ، وَبِنَاءِ الْحُصُونِ، وَتَقْوِيَةِ الْغُزَاةِ وَتَزْوِيجِ الْعُزَّابِ، وَفِكَاكِ الْأَسْرَى وَالْمَحْبُوسِينَ، وَالْقَضَاءِ عَنِ الْغَارِمِينَ، وَالصَّدَقَةِ عَلَى الْمُتَعَفِّفِينَ، فَحَظِيَ عِنْدَهُ بِذَلِكَ، وَعَلَتْ مَنْزِلَتُهُ، حَتَّى سَقَطَتْ مَنْزِلَةُ أَبِي عُبَيْدِ اللَّهِ، وَحُبِسَ، وَكَتَبَ الْمَهْدِيُّ تَوْقِيعًا قَدِ اتَّخَذَهُ أَخًا فِي اللَّهِ، وَوَصَلَهُ بِمِائَةِ أَلْفٍ. ذِكْرُ ظُهُورِ الْمُقَنَّعِ بِخُرَاسَانَ   وَفِي هَذِهِ السَّنَةِ قَبْلَ مَوْتِ حُمَيْدِ بْنِ قَحْطَبَةَ، ظَهَرَ الْمُقَنَّعُ بِخُرَاسَانَ، وَكَانَ رُجَلًا أَعْوَرَ، قَصِيرًا، مِنْ أَهْلِ مَرْوٍ، وَيُسَمَّى حَكِيمًا، وَكَانَ اتَّخَذَ وَجْهًا مِنْ ذَهَبٍ فَجَعَلَهُ عَلَى وَجْهِهِ لِئَلَّا يُرَى، فَسُمِّيَ الْمُقَنَّعَ وَادَّعَى الْأُلُوهِيَّةَ، وَلَمْ يُظْهِرْ ذَلِكَ إِلَى جَمِيعِ أَصْحَابِهِ. وَكَانَ يَقُولُ: إِنَّ اللَّهَ خَلَقَ آدَمَ، فَتَحَوَّلَ فِي صُورَتِهِ، ثُمَّ فِي صُورَةِ نُوحٍ، وَهَكَذَا هَلُمَّ جَرًّا إِلَى أَبِي مُسْلِمٍ الْخُرَاسَانِيِّ، ثُمَّ تَحَوَّلَ إِلَى هَاشِمٍ، وَهَاشِمٌ فِي دَعْوَاهُ، هُوَ الْمُقَنَّعُ، وَيَقُولُ بِالتَّنَاسُخِ، وَتَابَعَهُ خَلْقٌ مِنْ ضُلَّالِ النَّاسِ، وَكَانُوا يَسْجُدُونَ لَهُ مِنْ أَيِّ النَّوَاحِي كَانُوا، وَكَانُوا يَقُولُونَ فِي الْحَرْبِ: يَا هَاشِمُ أَعِنَّا. وَاجْتَمَعَ إِلَيْهِ خَلْقٌ كَثِيرٌ، وَتَحَصَّنُوا فِي قَلْعَةِ بَسْنَامَ، وَسَنْجَرْدَةَ، وَهِيَ مِنْ رَسَاتِيقِ كِشَّ، وَظَهَرَتِ الْمُبَيِّضَةُ بِبُخَارَى وَالصُّغْدِ مُعَاوِنِينَ لَهُ، وَأَعَانَهُ كُفَّارُ الْأَتْرَاكِ، وَأَغَارُوا عَلَى أَمْوَالِ الْمُسْلِمِينَ. وَكَانَ يَعْتَقِدُ أَنَّ أَبَا مُسْلِمٍ أَفْضَلُ مِنَ النَّبِيِّ ﷺ وَكَانَ يُنْكِرُ قَتْلَ يَحْيَى بْنِ زَيْدٍ، وَادَّعَى أَنَّهُ يَقْتُلُ قَاتِلِيهِ. وَاجْتَمَعُوا بَكِشَّ، وَغَلَبُوا عَلَى بَعْضِ قُصُورِهَا، وَعَلَى قَلْعَةِ نُواكِثَ، وَحَارَبَهُمْ أَبُو النُّعْمَانِ، وَالْجُنَيْدُ، وَلَيْثُ بْنُ نَصْرٍ، مَرَّةً بَعْدَ مَرَّةٍ، وَقَتَلُوا حَسَّانَ بْنَ تَمِيمِ بْنِ نَصْرِ بْنِ سَيَّارٍ، وَمُحَمَّدَ بْنَ نَصْرٍ وَغَيْرَهُمَا. وَأَنْفَذَ إِلَيْهِمْ جِبْرَائِيلَ بْنَ يَحْيَى وَأَخَاهُ يَزِيدَ، فَاشْتَغَلُوا بِالْمُبَيِّضَةِ الَّذِينَ كَانُوا بِبُخَارَى، فَقَاتَلُوهُمْ أَرْبَعَةَ أَشْهُرٍ فِي مَدِينَةِ بُومِجَكْثَ، وَنَقَبَهَا عَلَيْهِمْ، فَقَتَلَ مِنْهُمْ سَبْعَمِائَةٍ، وَقَتَلَ الْحَكَمَ، وَلَحِقَ مُنْهَزِمُوهُمْ بِالْمُقَنَّعِ، وَتَبِعَهُمْ جِبْرَائِيلُ، وَحَارَبَهُمْ. ثُمَّ سَيَّرَ الْمَهْدِيُّ أَبَا عَوْنٍ لِمُحَارَبَةِ الْمُقَنَّعِ، فَلَمْ يُبَالِغْ فِي قِتَالِهِ، وَاسْتَعْمَلَ مُعَاذَ بْنَ مُسْلِمٍ. ذِكْرُ عِدَّةِ حَوَادِثَ   فِي هَذِهِ السَّنَةِ عَزَلَ الْمَهْدِيُّ إِسْمَاعِيلَ عَنِ الْكُوفَةِ، وَاسْتَعْمَلَ عَلَيْهَا إِسْحَاقَ بْنَ الصَّبَّاحِ الْكِنْدِيَّ ثُمَّ الْأَشْعَثِيَّ، وَقِيلَ عِيسَى بْنُ لُقْمَانَ بْنِ مُحَمَّدِ بْنِ حَاطِبٍ الْجُمَحِيَّ. وَفِيهَا عَزَلَ سَعِيدَ بْنَ دَعْلَجٍ عَنْ أَحْدَاثِ الْبَصْرَةِ، وَعُبَيْدَ اللَّهِ بْنَ الْحَسَنِ عَنِ الصَّلَاةِ، وَاسْتَعْمَلَ مَكَانَهُمَا عَبْدَ الْمَلِكِ بْنَ أَيُّوبَ بْنِ ظَبْيَانَ النُّمَيْرِيَّ، وَأَمَرَهُ بِإِنْصَافِ مَنْ تَظَلَّمَ مِنْ سَعِيدِ بْنِ دَعْلَجٍ، ثُمَّ صُرِفَتِ الْأَحْدَاثُ فِيهَا إِلَى عُمَارَةَ بْنِ حَمْزَةَ فَوَلَّاهَا الْمِسْوَرَ بْنَ عَبْدِ اللَّهِ الْبَاهِلِيَّ. وَفِيهَا عَزَلَ قُثَمَ بْنَ الْعَبَّاسِ عَنِ الْيَمَامَةِ، فَوَصَلَ كِتَابُ عَزْلِهِ وَقَدْ مَاتَ، وَاسْتَعْمَلَ مَكَانَهُ بِشْرَ بْنَ الْمُنْذِرِ الْبَجَلِيَّ. وَفِيهَا عَزَلَ الْهَيْثَمَ بْنَ سَعِيدٍ عَنِ الْجَزِيرَةِ، وَاسْتَعْمَلَ عَلَيْهَا الْفَضْلَ بْنَ صَالِحٍ. وَفِيهَا أَعْتَقَ الْمَهْدِيُّ الْخَيْزُرَانَ أُمَّ وَلَدِهِ، وَتَزَوَّجَهَا وَتَزَوَّجَ أُمَّ عَبْدِ اللَّهِ بِنْتَ صَالِحِ بْنِ عَلِيٍّ أُخْتَ الْفَضْلِ وَعَبْدِ الْمَلِكِ. وَفِيهَا احْتَرَقَتِ السُّفُنُ عِنْدَ قَصْرِ عِيسَى بِبَغْدَاذَ بِمَا فِيهَا، وَاحْتَرَقَ نَاسٌ كَثِيرٌ. وَفِيهَا عُزِلَ مَطَرٌ مَوْلَى الْمَنْصُورِ عَنْ مِصْرَ، وَاسْتُعْمِلَ عَلَيْهَا أَبُو ضَمْرَةَ مُحَمَّدُ بْنُ سُلَيْمَانَ. وَفِيهَا غَزَا الْعَبَّاسُ بْنُ مُحَمَّدٍ الصَّائِفَةَ الرُّومِيَّةَ، وَعَلَى الْمُقَدِّمَةِ الْحَسَنُ الْوَصِيفُ، فَبَلَغُوا أَنْقَرَةَ، وَفَتَحُوا مَدِينَةً لِلرُّومِ، وَمَطْمُورَةَ، وَلَمْ يُصَبْ مِنَ الْمُسْلِمِينَ أَحَدٌ، وَرَجَعُوا سَالِمِينَ. وَفِيهَا وَلِيَ حَمْزَةُ بْنُ يَحْيَى سِجِسْتَانَ، وَجِبْرَائِيلُ بْنُ يَحْيَى سَمَرْقَنْدَ، فَبَنَى سُورَهَا، وَحَفَرَ خَنْدَقَهَا. عَزَلَ عَبْدَ الصَّمَدِ بْنَ عَلِيٍّ عَنِ الْمَدِينَةِ وَفِيهَا عَزَلَ عَبْدَ الصَّمَدِ بْنَ عَلِيٍّ عَنِ الْمَدِينَةِ، وَاسْتَعْمَلَ عَلَيْهَا مُحَمَّدَ بْنَ عَبْدِ اللَّهِ الْكَثِيرِيَّ، ثُمَّ عَزَلَهُ وَاسْتَعْمَلَ مَكَانَهُ مُحَمَّدَ بْنَ عُبَيْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ صَفْوَانَ الْجُمَحِيَّ. بناء سور رصافة وَفِيهَا بَنَى الْمَهْدِيُّ سُورَ الرُّصَافَةِ وَمَسْجِدَهَا، وَحَفَرَ خَنْدَقَهَا. إطلاق المهدي من كان في حبس المنصور وَفِيهَا أَطْلَقَ الْمَهْدِيُّ مَنْ كَانَ فِي حُبُوسِ الْمَنْصُورِ، إِلَّا مَنْ كَانَ عِنْدَهُ تَبِعَةٌ مِنْ دَمٍ أَوْ مَالٍ، أَوْ مَنْ يَسْعَى فِي الْأَرْضِ بِالْفَسَادِ، وَكَانَ فِيمَنْ أَطْلَقَ يَعْقُوبَ بْنَ دَاوُدَ، مَوْلَى بَنِي سُلَيْمٍ. من حج في هذه السنة وَحَجَّ بِالنَّاسِ هَذِهِ السَّنَةَ يَزِيدُ بْنُ مَنْصُورٍ خَالُ الْمَهْدِيِّ، عِنْدَ قُدُومِهِ مِنَ الْيَمَنِ، وَكَانَ الْمَهْدِيُّ قَدْ كَتَبَ إِلَيْهِ بِالْقُدُومِ عَلَيْهِ وَتَوْلِيَتِهِ الْمَوْسِمَ. وَكَانَ أَمِيرُ الْمَدِينَةِ: عَبْدَ اللَّهِ بْنَ صَفْوَانَ الْجُمَحِيَّ، وَعَلَى أَحْدَاثِ الْكُوفَةِ: إِسْحَاقُ بْنُ الصَّبَّاحِ الْكِنْدِيُّ، وَعَلَى خَرَاجِهَا: ثَابِتُ بْنُ مُوسَى، وَعَلَى قَضَائِهَا: شَرِيكٌ، وَعَلَى صَلَاةِ الْبَصْرَةِ: عَبْدُ الْمَلِكِ بْنُ أَيُّوبَ، وَعَلَى أَحْدَاثِهَا: عُمَارَةُ بْنُ حَمْزَةَ، وَعَلَى قَضَائِهَا: عُبَيْدُ اللَّهِ بْنُ الْحَسَنِ، وَعَلَى كُوَرِ دِجْلَةَ وَكُوَرِ الْأَهْوَازِ وَكُوَرِ فَارِسَ: ( عُمَارَةُ بْنُ حَمْزَةَ ). وَعَلَى السِّنْدِ بِسْطَامُ بْنُ عَمْرٍو، وَعَلَى الْيَمَنِ رَجَاءُ بْنُ رَوْحٍ، وَعَلَى الْيَمَامَةِ بِشْرُ بْنُ الْمُنْذِرِ، وَعَلَى خُرَاسَانَ أَبُو عَوْنٍ عَبْدُ الْمَلِكِ بْنُ يَزِيدَ، وَكَانَ حُمَيْدُ بْنُ قَحْطَبَةَ قَدْ مَاتَ فِيهَا، فَوَلَّى الْمَهْدِيُّ أَبَا عَوْنٍ. وَكَانَ عَلَى الْجَزِيرَةِ الْفَضْلُ بْنُ صَالِحٍ، وَعَلَى إِفْرِيقِيَّةَ يَزِيدُ بْنُ حَاتِمٍ، وَعَلَى مِصْرَ أَبُو ضَمْرَةَ مُحَمَّدُ بْنُ سُلَيْمَانَ. بعث عبد الرحمن إلى شقنا في شنت برية ( وَفِيهَا كَانَ شَقْنَا قَدِ انْتَشَرَ فِي نَوَاحِي شَنْتَ بَرِيَّةَ، فَسَيَّرَ إِلَيْهِ عَبْدُ الرَّحْمَنِ، صَاحِبُ الْأَنْدَلُسِ، جَيْشًا، فَفَارَقَ مَكَانَهُ، وَصَعِدَ الْجِبَالَ كَعَادَتِهِ فَعَادَ الْجَيْشُ عَنْهُ ). مبايعة المهدي بولاية العهد للهادي ثم الرشيد وَلَمَّا وَلِيَ الْمَهْدِيُّ سَأَلَ عِيسَى بْنَ مُوسَى - وَكَانَ وَلِيَّ الْعَهْدِ مِنْ بَعْدِ الْمَهْدِيِّ - أَنْ يَخْلَعَ نَفْسَهُ مِنَ الْأَمْرِ، فَامْتَنَعَ عَلَى الْمَهْدِيِّ، وَسَأَلَ أَنْ يُقِيمَ بِأَرْضِ الْكُوفَةِ فِي ضَيْعَةٍ لَهُ، فَأَذِنَ لَهُ، وَكَانَ قَدِ اسْتَقَرَّ عَلَى إِمْرَةِ الْكُوفَةِ رَوْحُ بْنُ حَاتِمٍ، فَكَتَبَ إِلَى الْمَهْدِيِّ: إِنَّ عِيسَى بْنَ مُوسَى لَا يَأْتِي الْجُمْعَةَ وَلَا الْجَمَاعَةَ مَعَ النَّاسِ إِلَّا شَهْرَيْنِ مِنَ السَّنَةِ، وَإِنَّهُ إِذَا جَاءَ يَدْخُلُ بِدَوَابِّهِ إِلَى دَاخِلِ بَابِ الْمَسْجِدِ، فَتَرُوثُ دَوَابُّهُ حَيْثُ يُصَلِّي النَّاسُ. فَكَتَبَ إِلَيْهِ الْمَهْدِيُّ أَنْ يَعْمَلَ خَشَبًا عَلَى أَفْوَاهِ السِّكَكِ; حَتَّى لَا يَصِلَ النَّاسُ إِلَى الْجَامِعِ إِلَّا مُشَاةً، فَعَلِمَ بِذَلِكَ عِيسَى بْنُ مُوسَى، فَاشْتَرَى قَبْلَ الْجُمْعَةِ دَارَ الْمُخْتَارِ بْنِ أَبِي عُبَيْدٍ مِنْ وَرَثَتِهِ، وَكَانَتْ مُلَاصِقَةَ الْمَسْجِدِ، فَكَانَ يَأْتِي إِلَيْهَا مِنْ يَوْمِ الْخَمِيسِ، فَإِذَا كَانَ وَقْتُ الْجُمْعَةِ رَكِبَ حِمَارًا إِلَى بَابِ الْمَسْجِدِ، فَنَزَلَ عَنْهُ، وَشَهِدَ الصَّلَاةَ مَعَ النَّاسِ، وَأَقَامَ بِالْكُلِّيَّةِ فِي الْكُوفَةِ بِأَهْلِهِ، ثُمَّ أَلَحَّ الْمَهْدِيُّ عَلَى عِيسَى بْنِ مُوسَى فِي أَنْ يَخْلَعَ نَفْسَهُ مِنْ وِلَايَةِ الْعَهْدِ، وَتَوَعَّدَهُ إِنْ لَمْ يَفْعَلْ، وَوَعَدَهُ إِنْ فَعَلَ، فَأَجَابَهُ إِلَى ذَلِكَ، فَأَعْطَاهُ أَقْطَاعًا عَظِيمَةً، وَجَعَلَ لَهُ مِنَ الْمَالِ عَشَرَةَ آلَافِ أَلْفِ دِرْهَمٍ، وَقِيلَ: عِشْرِينَ أَلْفَ أَلْفٍ. وَبَايَعَ الْمَهْدِيُّ لِوَلَدَيْهِ مِنْ بَعْدِهِ; مُوسَى الْهَادِي، ثُمَّ لِهَارُونَ الرَّشِيدِ. وَفِيهَا: حَجَّ الْمَهْدِيُّ فَأَنْهَى إِلَيْهِ حَجَبَةُ الْكَعْبَةِ: أَنَّهُمْ يَخَافُونَ هَدْمَهَا; لِكَثْرَةِ مَا عَلَيْهَا مِنَ الْأَسْتَارِ، فَأَمَرَ بِهَا فَجُرِّدَتْ وَاقْتُصِرَ عَلَى كُسْوَةِ الْمَهْدِيِّ، وَحَمَلَ إِلَى الْمَهْدِيِّ الثَّلْجَ إِلَى مَكَّةَ، قَالَ الذَّهَبِيُّ: (وَلَمْ يَتَهَيَّأْ ذَلِكَ لِمَلِكٍ قَطُّ ).

     ✧ Then the year 159 AH began Mention of al-Ḥasan b. Ibrāhīm b. ʿAbd Allāh In this year al-Mahdī transferred al-Ḥasan b. Ibrāhīm b. ʿAbd Allāh b. al-Ḥasan b. al-Ḥasan b. ʿAlī from his prison. The reason for that is that he was imprisoned together with Yaʿqūb b. Dāwūd in one place. When Yaʿqūb was released and he remained, his suspicion worsened, so he sought a way out. He sent to someone he trusted, and that person dug a tunnel to the place where he was. That reached Yaʿqūb, so he went to Ibn ʿUlāthah the judge, with whom he had established contact, and said: I have sincere counsel for al-Mahdī. He asked him to convey him to Abū ʿUbayd Allāh his vizier so that he might raise it to him. So he brought him before him, and when he asked him about his counsel, he asked him to convey him to al-Mahdī so that he might inform him of it. So he conveyed him to him, and he asked for a private audience. Al-Mahdī informed him of his trust in his vizier and Ibn ʿUlāthah, but he did not say anything until the two of them rose. Then he told him the news of al-Ḥasan, and he sent someone he trusted, and he came to him with verification of the situation. So he ordered that al-Ḥasan be transferred, and he was transferred. Then a ruse was contrived for him afterwards, and he fled and was sought, but he was not caught. Al-Mahdī summoned Yaʿqūb and asked him about him, and he informed him that he did not know his location, and that if he granted him amnesty, he would bring him to him. So he granted him amnesty and guaranteed him good treatment. Then he said to him: Leave off seeking him, for that will alarm him. So he left off seeking him. Then Yaʿqūb advanced in favor with al-Mahdī, and al-Ḥasan b. Ibrāhīm was brought before him. Mention of Yaʿqūb's advancement in favor with al-Mahdī His arrival to him has already been mentioned. When al-Mahdī brought him before him concerning the matter of al-Ḥasan b. Ibrāhīm, as has preceded, he said to him: O Commander of the Faithful! You have extended your justice to your subjects, dealt fairly with them, and treated them well, so their hopes have become great. But there remain matters which, if I mentioned them to you, you would not abandon looking into them, and matters behind your door that are being done without your knowledge. If you grant me access to you, I will raise them. So he commanded that, and he would enter upon him whenever he wished, and raise to him counsels regarding good and noble matters, such as the affairs of the frontiers, the building of fortresses, the strengthening of warriors, the marriage of unmarried men, the ransoming of captives and prisoners, the payment of debts on behalf of debtors, and charity to the self-restrained poor. Thus he gained favor with him, and his status rose, until the status of Abū ʿUbayd Allāh fell, and he was imprisoned. Al-Mahdī wrote a rescript stating that he had taken him as a brother in God, and he gave him a gift of one hundred thousand. Mention of the appearance of al-Muqannaʿ in Khurāsān In this year, before the death of Ḥumayd b. Qaḥṭabah, al-Muqannaʿ appeared in Khurāsān. He was a one-eyed, short man from the people of Marw, called Ḥakīm. He had a face made of gold and put it over his face so that he would not be seen, so he was called al-Muqannaʿ. He claimed divinity, but he did not reveal that to all his companions. He used to say: God created Adam, then He transformed into his form, then into the form of Noah, and so on down to Abū Muslim al-Khurāsānī, then He transformed into Hāshim, and Hāshim in his claim is al-Muqannaʿ. He held the doctrine of metempsychosis, and a host of misguided people followed him. They would prostrate to him from whatever direction they were, and they would say in battle: O Hāshim, help us. A great many people gathered to him, and they fortified themselves in the fortress of Basnām and Sanjardah, which is among the rural districts of Kish. The Mubayyiḍah appeared in Bukhārā and al-Ṣughd as supporters of him, and the infidel Turks aided him, and they raided the property of the Muslims. He used to believe that Abū Muslim was superior to the Prophet ﷺ, and he condemned the killing of Yaḥyā b. Zayd, claiming that he would kill his killers. They gathered at Kish and seized some of its castles and the fortress of Nūwākith. Abū al-Nuʿmān, al-Junayd, and Layth b. Naṣr fought them time after time, and they killed Ḥassān b. Tamīm b. Naṣr b. Sayyār and Muḥammad b. Naṣr and others. Jibrāʾīl b. Yaḥyā and his brother Yazīd were sent against them, but they were occupied with the Mubayyiḍah who were in Bukhārā. They fought them for four months in the city of Būmijkath, and he breached its walls against them, killing seven hundred of them, and he killed al-Ḥakam. Their defeated remnants joined al-Muqannaʿ, and Jibrāʾīl pursued them and fought them. Then al-Mahdī dispatched Abū ʿAwn to fight al-Muqannaʿ, but he did not exert himself fully in fighting him, and he appointed Muʿādh b. Muslim. Mention of several events In this year al-Mahdī dismissed Ismāʿīl from al-Kūfah and appointed over it Isḥāq b. al-Ṣabbāḥ al-Kindī then al-Ashʿathī. It is also said: ʿĪsā b. Luqmān b. Muḥammad b. Ḥāṭib al-Jumaḥī. In it he dismissed Saʿīd b. Daʿlaj from the police of al-Baṣrah and ʿUbayd Allāh b. al-Ḥasan from the prayer, and appointed in their place ʿAbd al-Malik b. Ayyūb b. Ẓabyān al-Numayrī, and ordered him to give justice to those who complained of injustice from Saʿīd b. Daʿlaj. Then the police in it were transferred to ʿUmārah b. Ḥamzah, and he appointed over it al-Miswar b. ʿAbd Allāh al-Bāhilī. In it he dismissed Qutham b. al-ʿAbbās from al-Yamāmah, and the letter of his dismissal arrived after he had died, and he appointed in his place Bishr b. al-Mundhir al-Bajalī. In it he dismissed al-Haytham b. Saʿīd from al-Jazīrah and appointed over it al-Faḍl b. Ṣāliḥ. In it al-Mahdī manumitted al-Khayzurān, the mother of his child, and married her, and he married Umm ʿAbd Allāh bt. Ṣāliḥ b. ʿAlī, the sister of al-Faḍl and ʿAbd al-Malik. In it ships burned at the palace of ʿĪsā in Baghdādh with what was in them, and many people burned. In it Maṭar, the freedman of al-Manṣūr, was dismissed from Miṣr, and Abū Ḍamrah Muḥammad b. Sulaymān was appointed over it. In it al-ʿAbbās b. Muḥammad raided the Roman summer expedition, with al-Ḥasan al-Waṣīf in command of the vanguard. They reached Anqarah and conquered a city of the Romans and a subterranean prison. No one of the Muslims was harmed, and they returned safe. In it Ḥamzah b. Yaḥyā governed Sijistān, and Jibrāʾīl b. Yaḥyā governed Samarqand, and he built its wall and dug its moat. Dismissal of ʿAbd al-Ṣamad b. ʿAlī from al-Madīnah In it he dismissed ʿAbd al-Ṣamad b. ʿAlī from al-Madīnah and appointed over it Muḥammad b. ʿAbd Allāh al-Kathīrī. Then he dismissed him and appointed in his place Muḥammad b. ʿUbayd Allāh b. Muḥammad b. ʿAbd al-Raḥmān b. Ṣafwān al-Jumaḥī. Building of the wall of al-Ruṣāfah In it al-Mahdī built the wall of al-Ruṣāfah and its mosque, and dug its moat. Al-Mahdī's release of those who were in al-Manṣūr's prisons In it al-Mahdī released those who were in al-Manṣūr's prisons, except those who had a claim against them of blood or property, or those who spread corruption in the land. Among those he released was Yaʿqūb b. Dāwūd, a freedman of Banū Sulaym. Those who led the pilgrimage this year This year Yazīd b. Manṣūr, the maternal uncle of al-Mahdī, led the people in the pilgrimage upon his arrival from al-Yaman. Al-Mahdī had written to him to come to him and to take charge of the pilgrimage season. The governor of al-Madīnah was ʿAbd Allāh b. Ṣafwān al-Jumaḥī; over the police of al-Kūfah was Isḥāq b. al-Ṣabbāḥ al-Kindī; over its land tax was Thābit b. Mūsā; over its judiciary was Sharīk; over the prayer of al-Baṣrah was ʿAbd al-Malik b. Ayyūb; over its police was ʿUmārah b. Ḥamzah; over its judiciary was ʿUbayd Allāh b. al-Ḥasan; over the districts of Dijlah, the districts of al-Ahwāz, and the districts of Fāris was ʿUmārah b. Ḥamzah. Over al-Sind was Bisṭām b. ʿAmr; over al-Yaman was Rajāʾ b. Rawḥ; over al-Yamāmah was Bishr b. al-Mundhir; over Khurāsān was Abū ʿAwn ʿAbd al-Malik b. Yazīd. Ḥumayd b. Qaḥṭabah had died in it, so al-Mahdī appointed Abū ʿAwn. Over al-Jazīrah was al-Faḍl b. Ṣāliḥ; over Ifrīqiyah was Yazīd b. Ḥātim; over Miṣr was Abū Ḍamrah Muḥammad b. Sulaymān. ʿAbd al-Raḥmān's dispatch to Shaqnā in Shant Barriyyah (In it Shaqnā had spread throughout the regions of Shant Barriyyah, so ʿAbd al-Raḥmān, the ruler of al-Andalus, dispatched an army against him. He left his place and climbed the mountains as was his custom, so the army returned from him.) Al-Mahdī's receiving the oath of allegiance for the succession to al-Hādī then al-Rashīd When al-Mahdī took office, he asked ʿĪsā b. Mūsā—who was the heir apparent after al-Mahdī—to remove himself from the succession, but he refused al-Mahdī. He asked to reside in the land of al-Kūfah at an estate of his, and he gave him permission. Rawḥ b. Ḥātim had been established over the governorship of al-Kūfah, and he wrote to al-Mahdī: ʿĪsā b. Mūsā does not attend the Friday prayer or the congregational prayer with the people except two months of the year, and when he comes, he enters with his mounts into the interior of the gate of the mosque, and his mounts drop dung where the people pray. Al-Mahdī wrote to him to place timber at the mouths of the streets so that the people could not reach the congregational mosque except on foot. ʿĪsā b. Mūsā learned of that, so before Friday he bought the house of al-Mukhtār b. Abī ʿUbayd from his heirs, and it was adjacent to the mosque. He would come to it from Thursday, and when it was time for the Friday prayer, he would ride a donkey to the gate of the mosque, dismount, attend the prayer with the people, and reside permanently in al-Kūfah with his family. Then al-Mahdī pressed ʿĪsā b. Mūsā to remove himself from the succession, threatening him if he did not do it and promising him if he did. So he answered him to that, and he gave him great fiefs and granted him ten million dirhams—it is also said twenty million. Al-Mahdī received the oath of allegiance for his two sons after him: Mūsā al-Hādī, then Hārūn al-Rashīd. In it al-Mahdī performed the pilgrimage, and the custodians of the Kaʿbah reported to him that they feared its demolition because of the many coverings upon it. So he commanded that it be stripped, and they limited it to the covering of al-Mahdī. Ice was transported to al-Mahdī in Makkah. Al-Dhahabī said: (That was never accomplished for any king ever.)

261. Tarikh (al-Tabari) 2936No grade recorded

     حُمَيْدُ بْنُ قَحْطَبَةَ ذِكْرُ مَنْ تُوُفِّيَ فِي هَذِهِ السَّنَةِ مِنَ الْأَكَابِرِ  . حُمَيْدُ بْنُ قَحْطَبَةَ  . عَامِلُ الْمَهْدِيِّ عَلَى خُرَاسَانَ. تُوُفِّيَ فِي هَذِهِ السَّنَةِ، فَوَلَّى الْمَهْدِيُّ مَكَانَهُ أَبَا عَوْنٍ عَبْدَ الْمَلِكِ بْنَ يَزِيدَ. أَبُو بَكْرٍ الْهُذَلِيُّ الْبَصْرِيُّ سُلْمَى بْنُ عَبْدِ اللَّهِ بْنِ سُلْمَى، أَبُو بَكْرٍ الْهُذَلِيُّ الْبَصْرِيُّ  . حَدَّثَ عَنِ الْحَسَنِ، وَابْنِ سِيرِينَ، وَعِكْرِمَةَ، وَالشَّعْبِيِّ وَالزُّهْرِيِّ. رَوَى عَنْهُ: أَبُو مُعَاوِيَةَ وَابْنُ الْمُبَارَكِ، وَشَبَّابَةُ، وَكَانَ مِنَ الْعُلَمَاءِ بِأَخْبَارِ النَّاسِ وَأَيَّامِهِمْ. وَقَالَ السَّفَّاحُ: مَا رَأَيْتُ [أَحَدًا] أَغْزَرَ عِلْمًا مِنْ أَبِي بَكْرٍ الْهُذَلِيِّ، لَمْ يُعِدْ عَلَيَّ حَدِيثًا قَطُّ، إِلَّا أَنَّ الْمُحَدِّثِينَ ضَعَّفُوهُ وَتَرَكُوا حَدِيثَهُ. عَبْدُ الْعَزِيزِ بْنُ أَبِي رَوَّادٍ عَبْدُ الْعَزِيزِ بْنُ أَبِي رَوَّادٍ  مَوْلَى الْمُغِيرَةِ بْنِ الْمُهَلَّبِ بْنِ أَبِي صُفْرَةَ. رَوَى عَنْ جَمَاعَةٍ مِنَ التَّابِعِينَ كَعَطَاءٍ، وَعِكْرِمَةَ، وَنَافِعٍ، وَكَانَ مِنَ الْعُبَّادِ، وَذَهَبَ بَصَرُهُ فَلَمْ يَعْلَمْ بِهِ أَهْلُهُ عِشْرِينَ سَنَةً. عَنْ شُعَيْبِ بْنِ حَرْبٍ قَالَ: جَلَسْتُ إِلَى عَبْدِ الْعَزِيزِ بْنِ أَبِي رَوَّادٍ خَمْسَمِائَةِ مَجْلِسٍ فَمَا أَحْسَبُ أَنَّ صَاحِبَ الشِّمَالِ كَتَبَ شَيْئًا. وَعَنْ عَبْدُ اللَّهِ بْنُ حُبَيْقٍ قَالَ: سَمِعْتُ يُوسُفَ بْنَ أَسْبَاطٍ يَقُولُ: مَكَثَ عَبْدُ الْعَزِيزِ بْنُ أَبِي رَوَّادٍ أَرْبَعِينَ سَنَةً لَمْ يَرْفَعْ طَرْفَهُ إِلَى السَّمَاءِ، فَبَيْنَا هُوَ يَطُوفُ حَوْلَ الْكَعْبَةِ إِذْ طَعَنَهُ الْمَنْصُورُ أَبُو جَعْفَرٍ بِإِصْبَعِهِ فِي خَاصِرَتِهِ فَالْتَفَتَ إِلَيْهِ فَقَالَ: قَدْ عَلِمْتُ أَنَّهَا إِصْبَعُ جَبَّارٍ. تُوُفِّيَ عَبْدُ الْعَزِيزِ فِي هَذِهِ السَّنَةِ بِمَكَّةَ. مَعْبَدُ بْنُ الْخَلِيلِ [مَعْبَدُ] بْنُ الْخَلِيلِ  . عَامِلُ الْمَهْدِيِّ. تُوُفِّيَ بِالسِّنْدِ وَهُوَ [عَامِلُهُ] عَلَيْهَا فَاسْتَعْمَلَ مَكَانَهُ رَوْحَ بْنَ حَاتِمٍ. أَبُو الْحَارِثِ الْقُرَشِيُّ الْمَدَنِيُّ [مُحَمَّدُ] بْنُ عَبْدِ الرَّحْمَنِ بْنِ الْمُغِيرَةِ بْنِ الْحَارِثِ بْنِ أَبِي ذِئْبٍ، أَبُو الْحَارِثِ الْقُرَشِيُّ الْمَدَنِيُّ. وُلِدَ سَنَةَ ثَمَانِينَ، سَمِعَ عِكْرِمَةَ، وَالزُّهْرِيَّ وَخَلْقًا كَثِيرًا، وَكَانَ فَقِيهًا وَرِعًا صَالِحًا ثِقَةً، يَأْمُرُ بِالْمَعْرُوفِ وَيَنْهَى عَنِ الْمُنْكَرِ، أَقْدَمَهُ الْمَهْدِيُّ بَغْدَادَ، فَحَدَّثَ بِهَا، ثُمَّ رَجَعَ يُرِيدُ الْمَدِينَةَ، فَمَاتَ بِالْكُوفَةِ فِي هَذِهِ السَّنَةِ، وَهُوَ ابْنُ تِسْعٍ وَسَبْعِينَ سَنَةً. رَوَى عَنْهُ: الثَّوْرِيُّ وَوَكِيعٌ، وَيَزِيدُ بْنُ هَارُونَ، وَابْنُ الْمُبَارَكِ، وَغَيْرُهُمْ. عَنْ أَحْمَدَ بْنَ حَنْبَلٍ يَقُولُ: كَانَ ابْنُ أَبِي ذِئْبٍ يُشْبِهُ سَعِيدَ بْنَ الْمُسَيِّبِ. قِيلَ لِأَحْمَدَ: خَلَّفَ مِثْلَهُ بِبِلَادِهِ؟ قَالَ: لَا، وَلَا بِغَيْرِهَا. وَقَالَ أَبُو دَاوُدَ: سَمِعْتُ أَحْمَدَ يَقُولُ: كَانَ ابْنُ أَبِي ذِئْبٍ ثِقَةً صَدُوقًا أَفْضَلَ مِنْ مَالِكِ بْنِ أَنَسٍ، إِلَّا أَنَّ مَالِكًا أَشَدَّ تَنْقِيَةً لِلرِّجَالِ مِنَ ابْنِ أَبِي ذِئْبٍ لَا يُبَالِي عَمَّنْ يُحَدِّثُ. قَالَ ابْنُ أَبِي ذِئْبٍ لِلْمَنْصُورِ: يَا أَمِيرَ الْمُؤْمِنِينَ، قَدْ هَلَكَ النَّاسُ، فَلَوْ أَعَنْتَهُمْ بِمَا فِي يَدَيْكَ مِنَ الْفَيْءِ؟ قَالَ: وَيْلَكَ، لَوْلَا مَا سَدَدْتُ مِنَ الثُّغُورِ وَبَعَثْتُ مِنَ الْجُيُوشِ لَكُنْتَ تُؤْتَى فِي مَنْزِلِكَ وَتُذْبَحُ. فَقَالَ ابْنُ أَبِي ذِئْبٍ: فَقَدْ سَدَّ الثُّغُورَ وَجَيَّشَ الْجُيُوشَ، وَفَتَحَ الْفُتُوحَ، وَأَعْطَى النَّاسَ أُعْطِيَاتِهِمْ مَنْ هُوَ خَيْرٌ مِنْكَ. قَالَ: وَمَنْ هُوَ وَيْلَكَ؟ قَالَ: عُمَرُ بْنُ الْخَطَّابِ: فَنَكَّسَ الْمَنْصُورُ رَأْسَهُ، وَالسَّيْفُ بِيَدِ الْمُسَيِّبِ وَالْعَمُودُ بِيَدِ مَالِكِ بْنِ الْهَيْثَمِ وَلَمْ يَعْرِضْ لَهُ وَالْتَفَتَ إِلَى مُحَمَّدِ بْنِ إِبْرَاهِيمَ الْإِمَامِ، فَقَالَ: هَذَا الشَّيْخُ خَيْرُ أَهْلِ الْحِجَازِ. وَعَنْ حَسَنُ بْنُ زَيْدٍ قَالَ: كَانَ قَدْ وُلِّيَ عَبْدُ الصَّمَدِ عَلَى الْمَدِينَةِ، فَعَاقَبَ بَعْضَ الْقُرَشِيِّينَ وَحَبَسَهُ، قَالَ: فَكَتَبَ بَعْضُ قَرَابَتِهِ إِلَى أَبِي جَعْفَرٍ، فَكَتَبَ أَبُو جَعْفَرٍ إِلَى الْمَدِينَةِ، وَأَرْسَلَ رَسُولًا وَقَالَ: اذْهَبْ فَانْظُرْ قَوْمًا مِنَ الْعُلَمَاءِ فَأَدْخِلْهُمْ عَلَيْهِ حَتَّى يَرَوْا حَالَهُ وَيَكْتُبُوا إِلَيَّ بِهَا، فَأَدْخَلُوا عَلَيْهِ فِي حَبْسِهِ: مَالِكَ بْنَ أَنَسٍ، وَابْنَ أَبِي ذِئْبٍ، وَابْنَ أَبِيْ سَبْرَةَ وَغَيْرَهُمْ مِنَ الْعُلَمَاءِ، فَقَالُوا: اكْتُبُوا بِمَا تَرَوْنَ إِلَى أَمِيرِ الْمُؤْمِنِينَ. قَالَ: وَكَانَ عَبْدُ الصَّمَدِ لَمَّا بَلَغَهُ الْخَبَرُ حَلَّ عَنْهُ الْوَثَاقَ وَأَلْبَسَهُ ثِيَابًا، وَكَنَسَ الْبَيْتَ الَّذِي كَانَ فِيهِ وَرَشَّهُ، ثُمَّ أَدْخَلَهُمْ عَلَيْهِ. فَقَالَ لَهُمُ الرَّسُولُ: اكْتُبُوا بِمَا رَأَيْتُمْ، فَأَخَذُوا يَكْتُبُونَ شَهِدَ فُلَانٌ وَفُلَانٌ. فَقَالَ ابْنُ أَبِي ذِئْبٍ: لَا تَكْتُبُوا شَهَادَتِي أَنَا أَكْتُبُهَا بِيَدِي إِذَا فَرَغْتَ فَارْمِ إِلَيَّ بِالْقِرْطَاسِ قَالَ: فَكَتَبُوا رَأَيْنَا مَحْبِسًا لَيِّنًا وَرَأَيْنَا هَيْئَةً حَسَنَةً، وَذَكَرُوا مَا يُشْبِهُ هَذَا مِنَ الْكَلَامِ. قَالَ: ثُمَّ دُفِعَ الْقِرْطَاسُ إِلَى ابْنِ أَبِي ذِئْبٍ، فَلَمَّا نَظَرَ فِي الْكِتَابِ فَرَأَى هَذَا الْمَوْضِعَ نَادَى: يَا مَالِكُ، دَاهَنْتَ وَفَعَلْتَ وَفَعَلْتَ وَمِلْتَ إِلَى الْهَوَى، لَكِنِ اكْتُبْ: رَأَيْتُ مَجْلِسًا ضَيِّقًا وَأَمْرًا شَدِيدًا. قَالَ: وَجَعَلَ يَذْكُرُ شِدَّةَ الْحَبْسِ وَضِيقَهُ. قَالَ: وَبَعَثَ الْكِتَابَ إِلَى أَبِي جَعْفَرٍ، فَقَدِمَ أَبُو جَعْفَرٍ حَاجًّا، فَمَرَّ بِالْمَدِينَةِ فَدَعَاهُمْ، فَلَمَّا دَخَلُوا عَلَيْهِ جَعَلُوا يَذْكُرُونَ وَجَعَلَ ابْنُ أَبِي ذِئْبٍ يَذْكُرُ شِدَّةَ الْحَبْسِ وَضِيقَهُ، وَشِدَّةَ عَبْدِ الصَّمَدِ، وَمَا يَلْقَوْنَ مِنْهُ. قَالَ: وَجَعَلَ أَبُو جَعْفَرٍ يَتَغَيَّرُ وَجْهُهُ، وَيَنْظُرُ إِلَى عَبْدِ الصَّمَدِ غَضَبًا، قَالَ الْحَسَنُ بْنُ زَيْدٍ: فَلَمَّا رَأَيْتُ ذَلِكَ أَرَدْتُ أَنْ أُلَيِّنَهُ، وَخَشِيتُ عَلَى عَبْدِ الصَّمَدِ مِنْ أَبِي جَعْفَرٍ أَنْ يَعْجَلَ عَلَيْهِ، فَقُلْتُ: يَا أَمِيرَ الْمُؤْمِنِينَ، وَيَرْضَى هَذَا أَحَدٌ قَالَ ابْنُ أَبِي ذِئْبٍ: أَمَا وَاللَّهِ إِنْ يَسْأَلْنِي عَنْكَ لَأَخْبَرْتُهُ، فَقَالَ أَبُو جَعْفَرٍ: فَإِنِّي أَسْأَلُكَ، فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ [وُلِّيَ عَلَيْنَا] فَفَعَلَ بِنَا وَفَعَلَ. فَأَطْنَبَ فِيَّ. فَلَمَّا مَلَأَنِي غَيْظًا قُلْتُ: أَفَيُرْضِي هَذَا أَحَدًا يَا أَمِيرَ الْمُؤْمِنِينَ؟ سَلْهُ عَنْ نَفْسِكَ، فَقَالَ لَهُ أَبُو جَعْفَرٍ: فَإِنِّي أَسْأَلُكَ عَنْ نَفْسِي فَقَالَ: لَا تَسْأَلْنِي، فَقَالَ: أَنْشُدُكَ بِاللَّهِ فَكَيْفَ تَرَانِي؟ قَالَ: اللَّهُمَّ مَا أَعْلَمُكَ إِلَّا ظَالِمًا جَائِرًا، قَالَ: فَقَامَ إِلَيْهِ وَفِي يَدِهِ عَمُودٌ، قَالَ الْحَسَنُ فَجَمَعْتُ [إِلَيَّ] ثِيَابِي مَخَافَةَ أَنْ يُصِيبَنِي مِنْ دَمِهِ وَقُلْتُ: الْآنَ يَضْرِبُهُ بِالْعَمُودِ فَجَعَلَ يَقُولُ لَهُ: يَا مَجُوسِيُّ أَتَقُولُ هَذَا لِخَلِيفَةِ اللَّهِ فِي أَرْضِهِ؟ وَجَعَلَ يُرَدِّدُهَا عَلَيْهِ وَابْنُ أَبِي ذِئْبٍ يَقُولُ: إِنَّكَ نَشَدْتَنِي بِاللَّهِ يَا عَبْدَ اللَّهِ. قَالَ: وَلَمْ يَنَلْهُ بِسُوءٍ [قَالَ]: وَتَفَرَّقُوا عَلَى ذَلِكَ. وَعَنْ مُحَمَّدِ بْنِ خَلَّادٍ قَالَ: لَمَّا حَجَّ الْمَهْدِيُّ دَخَلَ مَسْجِدَ رَسُولِ اللَّهِ ﷺ فَلَمْ يَبْقَ أَحَدٌ إِلَّا قَامَ، إِلَّا ابْنَ أَبِي ذِئْبٍ فَقَالَ لَهُ الْمُسَيِّبُ بْنُ زُهَيْرٍ: مَنْ هَذَا أَمِيرَ الْمُؤْمِنِينَ؟ فَقَالَ ابْنُ أَبِي ذِئْبٍ: إِنَّمَا يَقُومُ النَّاسُ لِرَبِّ الْعَالَمِينَ، فَقَالَ الْمَهْدِيُّ: لَقَدْ قَامَتْ كُلُّ شَعْرَةٍ فِي رَأْسِي. وَمِمَّنْ تُوُفِّيَ فِيهَا مِنَ الْأَعْيَانِ: عِكْرِمَةُ بْنُ عَمَّارٍ، وَمَالِكُ بْنُ مِغْوَلٍ. وَفِيهَا تُوُفِّيَ وَيُونُسُ بْنُ أَبِي إِسْحَاقَ السَّبِيعِيُّ الْهَمْدَانِيُّ، وَمَخْرَمَةُ بْنُ بُكَيْرِ بْنِ عَبْدِ اللَّهِ بْنِ الْأَشَجِّ الْمِصْرِيُّ، وَحَسَنُ بْنُ وَاقِدٍ مَوْلَى ابْنِ عَامِرٍ، وَكَانَ عَلَى قَضَاءِ مَرْوٍ، وَكَانَ يَشْتَرِي الشَّيْءَ مِنَ السُّوقِ فَيَحْمِلُهُ إِلَى عِيَالِهِ.

     ✧ Ḥumayd b. Qaḥṭabah Mention of the notable figures who died in this year. Ḥumayd b. Qaḥṭabah. Al-Mahdī's governor over Khurāsān. He died in this year, so al-Mahdī appointed in his place Abū ʿAwn ʿAbd al-Malik b. Yazīd. Abū Bakr al-Hudhalī al-Baṣrī Salmā b. ʿAbd Allāh b. Salmā, Abū Bakr al-Hudhalī al-Baṣrī. He related from al-Ḥasan, Ibn Sīrīn, ʿIkrimah, al-Shaʿbī and al-Zuhrī. From him narrated: Abū Muʿāwiyah, Ibn al-Mubārak, and Shabābah. He was one of the scholars of the accounts of people and their days. Al-Saffāḥ said: I have never seen anyone more abundant in knowledge than Abū Bakr al-Hudhalī; he never repeated a ḥadīth to me at all, except that the muḥaddithūn deemed him weak and abandoned his ḥadīth. ʿAbd al-ʿAzīz b. Abī Rawwād ʿAbd al-ʿAzīz b. Abī Rawwād, client of al-Mughīrah b. al-Muhallab b. Abī Ṣufrah. He related from a group of the tābiʿūn such as ʿAṭāʾ, ʿIkrimah, and Nāfiʿ. He was one of the devoted worshippers, and he lost his sight, but his family did not know about it for twenty years. From Shuʿayb b. Ḥarb, who said: I sat with ʿAbd al-ʿAzīz b. Abī Rawwād in five hundred sessions, and I do not think that the left-hand angel wrote down anything. From ʿAbd Allāh b. Ḥubayq, who said: I heard Yūsuf b. Asbāṭ say: ʿAbd al-ʿAzīz b. Abī Rawwād remained for forty years without raising his gaze to the sky. While he was circumambulating the Kaʿbah, al-Manṣūr Abū Jaʿfar poked him with his finger in his flank, so he turned to him and said: I knew that it was the finger of a tyrant. ʿAbd al-ʿAzīz died in this year in Makkah. Maʿbad b. al-Khalīl [Maʿbad] b. al-Khalīl. Al-Mahdī's governor. He died in al-Sind while he was [its governor] over it, so he appointed in his place Rawḥ b. Ḥātim. Abū al-Ḥārith al-Qurashī al-Madanī [Muḥammad] b. ʿAbd al-Raḥmān b. al-Mughīrah b. al-Ḥārith b. Abī Dhiʾb, Abū al-Ḥārith al-Qurashī al-Madanī. He was born in the year eighty. He heard ʿIkrimah, al-Zuhrī, and many others. He was a jurist, pious, righteous, and trustworthy, commanding good and forbidding evil. Al-Mahdī brought him to Baghdad, and he narrated there, then he returned intending Madinah, and he died in al-Kūfah in this year, at the age of seventy-nine. From him narrated: al-Thawrī, Wakīʿ, Yazīd b. Hārūn, Ibn al-Mubārak, and others. From Aḥmad b. Ḥanbal, who said: Ibn Abī Dhiʾb resembled Saʿīd b. al-Musayyib. It was said to Aḥmad: Did he leave behind anyone like him in his lands? He said: No, not in his lands nor elsewhere. Abū Dāwūd said: I heard Aḥmad say: Ibn Abī Dhiʾb was trustworthy, truthful, and superior to Mālik b. Anas, except that Mālik was more rigorous in vetting narrators than Ibn Abī Dhiʾb, who did not care from whom he narrated. Ibn Abī Dhiʾb said to al-Manṣūr: O Commander of the Faithful, the people have perished, so would you help them with what is in your hands from the fayʾ? He said: Woe to you! Were it not for what I have secured of the frontiers and dispatched of the armies, you would be attacked in your own home and slaughtered. Ibn Abī Dhiʾb said: Then someone better than you secured the frontiers, dispatched the armies, achieved the conquests, and gave the people their stipends. He said: And who is he, woe to you? He said: ʿUmar b. al-Khaṭṭāb. So al-Manṣūr lowered his head, while the sword was in the hand of al-Musayyib and the mace in the hand of Mālik b. al-Haytham, and he did not confront him. He turned to Muḥammad b. Ibrāhīm al-Imām and said: This shaykh is the best of the people of the Ḥijāz. From Ḥasan b. Zayd, who said: ʿAbd al-Ṣamad had been appointed over Madinah, and he punished and imprisoned some of the Quraysh. He said: Some of his relatives wrote to Abū Jaʿfar, so Abū Jaʿfar wrote to Madinah and sent a messenger, saying: Go and bring in a group of scholars so that they may see his condition and write to me about it. They brought into his prison: Mālik b. Anas, Ibn Abī Dhiʾb, Ibn Abī Sabrah, and other scholars. They said: Write what you see to the Commander of the Faithful. He said: When the news reached ʿAbd al-Ṣamad, he released him from his bonds, dressed him in clothes, swept the room he was in, and sprinkled it with water, then brought them in to him. The messenger said to them: Write what you have seen. They began to write: So-and-so and so-and-so testified. Ibn Abī Dhiʾb said: Do not write my testimony; I will write it with my own hand when you are finished, so hand me the paper. He said: They wrote: We saw a comfortable prison and a good appearance, and they mentioned similar words. He said: Then the paper was handed to Ibn Abī Dhiʾb, and when he looked at the document and saw this part, he called out: O Mālik, you have flattered and done such and such and inclined to desire. But write: I saw a narrow space and a severe matter. He said: He began to mention the severity and narrowness of the imprisonment. He said: The letter was sent to Abū Jaʿfar, and Abū Jaʿfar came on pilgrimage and passed by Madinah. He summoned them, and when they entered upon him, they began to speak, and Ibn Abī Dhiʾb mentioned the severity and narrowness of the imprisonment and the harshness of ʿAbd al-Ṣamad and what they suffered from him. He said: Abū Jaʿfar's face began to change, and he looked at ʿAbd al-Ṣamad with anger. Ḥasan b. Zayd said: When I saw that, I wanted to soften it, and I feared for ʿAbd al-Ṣamad that Abū Jaʿfar would hasten against him, so I said: O Commander of the Faithful, would anyone accept this? Ibn Abī Dhiʾb said: By God, if he asks me about you, I will inform him. Abū Jaʿfar said: Then I ask you. He said: O Commander of the Faithful, [he was appointed over us] and he did to us such and such. He elaborated about me. When he had filled me with anger, I said: Would this please anyone, O Commander of the Faithful? Ask him about yourself. Abū Jaʿfar said to him: Then I ask you about myself. He said: Do not ask me. He said: I implore you by God, how do you see me? He said: By God, I know you only as a wrongdoer and a tyrant. He said: He rose to him with a mace in his hand. Ḥasan said: I gathered my clothes to me, fearing that some of his blood might touch me, and I said: Now he will strike him with the mace. He began saying to him: O Magian, do you say this to the Caliph of God on His earth? He kept repeating it to him, while Ibn Abī Dhiʾb said: You implored me by God, O servant of God. He said: And he did not harm him. [He said:] They dispersed after that. From Muḥammad b. Khallād, who said: When al-Mahdī performed the pilgrimage, he entered the mosque of the Messenger of God ﷺ, and no one remained but stood, except Ibn Abī Dhiʾb. Al-Musayyib b. Zuhayr said to him: Who is this, O Commander of the Faithful? Ibn Abī Dhiʾb said: People stand only for the Lord of the Worlds. Al-Mahdī said: Every hair on my head stood up. Among the notables who died in it: ʿIkrimah b. ʿAmmār and Mālik b. Mighwal. In it also died Yūnus b. Abī Isḥāq al-Sabīʿī al-Hamdānī, Makhramah b. Bukayr b. ʿAbd Allāh b. al-Ashajj al-Miṣrī, and Ḥasan b. Wāqid, client of Ibn ʿĀmir, who was judge of Marw and used to buy things from the market and carry them to his family.

262. Tarikh (al-Tabari) 2937No grade recorded

     ثُمَّ دَخَلَتْ سَنَةُ سِتِّينَ وَمِائَةٍ ذِكْرُ خُرُوجِ يُوسُفَ الْبَرْمِ   فِي هَذِهِ السَّنَةِ خَرَجَ يُوسُفُ بْنُ إِبْرَاهِيمَ، الْمَعْرُوفُ بِالْبَرْمِ، بِخُرَاسَانَ، مُنْكِرًا هُوَ وَمَنْ مَعَهُ عَلَى الْمَهْدِيِّ سِيرَتَهُ الَّتِي يَسِيرُ بِهَا، وَاجْتَمَعَ مَعَهُ بَشَرٌ كَثِيرٌ، فَتَوَجَّهَ إِلَيْهِ يَزِيدُ بْنُ مَزْيَدٍ الشَّيْبَانِيُّ، وَهُوَ ابْنُ أَخِي مَعْنِ بْنِ زَائِدَةَ، فَلَقِيَهُ فَاقْتَتَلَا، حَتَّى صَارَا إِلَى الْمُعَانَقَةِ، فَأَسَرَهُ يَزِيدُ بْنُ مَزْيَدٍ، وَبَعَثَ بِهِ إِلَى الْمَهْدِيِّ، وَبَعَثَ مَعَهُ وُجُوهَ أَصْحَابِهِ، فَلَمَّا بَلَغُوا النَّهْرَوَانِ حُمِلَ يُوسُفُ عَلَى بَعِيرٍ، قَدْ حُوِّلَ وَجْهُهُ إِلَى ذَنَبِهِ، وَأَصْحَابُهُ مِثْلُهُ، فَأَدْخَلُوهُمُ الرُّصَافَةَ عَلَى تِلْكَ الْحَالِ، وَقُطِعَتْ يَدَا يُوسُفَ وَرِجْلَاهُ، وَقُتِلَ هُوَ وَأَصْحَابُهُ، وَصُلِبُوا عَلَى الْجِسْرِ. وَقَدْ قِيلَ إِنَّهُ كَانَ حَرُورِيًّا، وَتَغَلَّبَ عَلَى بُوشَنْجَ وَعَلَيْهَا مُصْعَبُ بْنُ زُرَيْقٍ، جَدُّ طَاهِرِ بْنِ الْحُسَيْنِ، فَهَرَبَ مِنْهُ، وَتَغَلَّبَ أَيْضًا عَلَى مَرْوِ الرُّوذِ، وَالطَّالَقَانَ، وَالْجُوزَجَانِ، وَقَدْ كَانَ مِنْ جُمْلَةِ أَصْحَابِهِ أَبُو مُعَاذٍ الْفِرْيَابِيُّ، فَقُبِضَ مَعَهُ. ذِكْرُ خَلْعِ عِيسَى بْنِ مُوسَى وَبَيْعَةِ مُوسَى الْهَادِي   كَانَ جَمَاعَةٌ مِنْ بَنِي هَاشِمٍ وَشِيعَةِ الْمَهْدِيِّ قَدْ خَاضُوا فِي خَلْعِ عِيسَى بْنِ مُوسَى مِنْ وِلَايَةِ الْعَهْدِ، وَالْبَيْعَةِ لِمُوسَى الْهَادِي بْنِ الْمَهْدِيِّ، فَلَمَّا عَلِمَ الْمَهْدِيُّ بِذَلِكَ سَرَّهُ، وَكَتَبَ إِلَى عِيسَى بْنِ مُوسَى بِالْقُدُومِ عَلَيْهِ، وَهُوَ بِقَرْيَةِ الرُّحْبَةِ، مِنْ أَعْمَالِ الْكُوفَةِ. فَأَحَسَّ عِيسَى بِالَّذِي يُرَادُ مِنْهُ، فَامْتَنَعَ مِنَ الْقُدُومِ، فَاسْتَعْمَلَ الْمَهْدِيُّ عَلَى الْكُوفَةِ رَوْحُ بْنُ حَاتِمٍ، لِلْإِضْرَارِ بِهِ، فَلَمْ يَجِدْ رَوْحٌ إِلَى الْإِضْرَارِ بِهِ سَبِيلًا، لِأَنَّهُ كَانَ لَا يَقْرَبُ الْبَلَدَ إِلَّا كُلَّ جُمُعَةٍ أَوْ يَوْمَ عِيدٍ. وَأَلَحَّ الْمَهْدِيُّ عَلَيْهِ وَقَالَ لَهُ: إِنَّكَ إِنْ لَمْ تُجِبْنِي إِلَى أَنْ تَنْخَلِعَ مِنْ وِلَايَةِ الْعَهْدِ لِمُوسَى اسْتَحْلَلْتُ مِنْكَ بِمَعْصِيَتِكَ مَا يُسْتَحَلُّ مِنْ أَهْلِ الْمَعَاصِي، وَإِنْ أَجَبْتَنِي عَوَّضْتُكَ، فَوَجَّهَ إِلَيْهِ الْمَهْدِيُّ عَمَّهُ الْعَبَّاسَ بْنَ مُحَمَّدٍ بِرِسَالَةٍ وَكِتَابٍ يَسْتَدْعِيهِ، فَلَمْ يَحْضُرْ مَعَهُ. فَلَمَّا عَادَ الْعَبَّاسُ، وَجَّهَ الْمَهْدِيُّ إِلَيْهِ أَبَا هُرَيْرَةَ مُحَمَّدَ بْنَ فَرُّوخَ الْقَائِدَ فِي أَلْفٍ مِنْ أَصْحَابِهِ ذَوِي الْبَصَائِرِ فِي التَّشَيُّعِ لِلْمَهْدِيِّ، وَجَعَلَ مَعَ كُلِّ وَاحِدٍ مِنْهُمْ طَبْلًا، وَأَمَرَهُمْ أَنْ يَضْرِبُوا طُبُولَهُمْ جَمِيعًا عِنْدَ قُدُومِهِمْ إِلَيْهِ، فَوَصَلُوا سَحَرًا، وَضَرَبُوا طُبُولَهُمْ، فَارْتَاعَ عِيسَى رَوْعًا شَدِيدًا، وَدَخَلَ عَلَيْهِ أَبُو هُرَيْرَةَ، وَأَمَرَهُ بِالشُّخُوصِ مَعَهُ. ( فَاعْتَلَّ بِالشَّكْوَى، فَلَمْ يَقْبَلْ مِنْهُ وَأَخَذَهُ مَعَهُ ). فَلَمَّا قَدِمَ عِيسَى بْنُ مُوسَى نَزَلَ دَارَ مُحَمَّدِ بْنِ سُلَيْمَانَ فِي عَسْكَرِ الْمَهْدِيِّ فَأَقَامَ أَيَّامًا يَخْتَلِفُ إِلَى الْمَهْدِيِّ وَلَا يُكَلِّمُ بِشَيْءٍ، وَلَا يَرَى مَكْرُوهًا، فَحَضَرَ الدَّارَ يَوْمًا قَبْلَ جُلُوسِ الْمَهْدِيِّ فَجَلَسَ فِي مَقْصُورَةٍ لِلرَّبِيعِ، وَقَدِ اجْتَمَعَ شِيعَةُ رُؤَسَاءِ الْمَهْدِيِّ عَلَى خَلْعِهِ، فَثَارُوا بِهِ وَهُوَ فِي الْمَقْصُورَةِ، فَأَغْلَقَ الْبَابَ دُونَهُمْ، فَضَرَبُوا الْبَابَ بِالْعَمَدِ حَتَّى هَشَّمُوهُ ( وَشَتَمُوا عِيسَى أَقْبَحَ الشَّتْمِ ) وَأَظْهَرَ الْمَهْدِيُّ إِنْكَارًا لِمَا فَعَلُوهُ، فَلَمْ يَرْجِعُوا، فَبَقُوا فِي ذَلِكَ أَيَّامًا إِلَى أَنْ كَاشَفَهُ أَكَابِرُ أَهْلِ بَيْتِهِ، وَكَانَ أَشَدَّهُمْ عَلَيْهِ مُحَمَّدُ بْنُ سُلَيْمَانَ. وَأَلَحَّ عَلَيْهِ الْمَهْدِيُّ، فَأَبَى، وَذَكَرَ أَنَّ عَلَيْهِ أَيْمَانًا فِي أَهْلِهِ وَمَالِهِ، فَأَحْضَرَ لَهُ مِنَ الْقُضَاةِ وَالْفُقَهَاءِ عِدَّةً، مِنْهُمْ: مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ عُلَاثَةَ، وَمُسْلِمُ بْنُ خَالِدٍ الزِّنْجِيُّ، فَأَفْتَوْهُ بِمَا رَأَوْا، فَأَجَابَ إِلَى خَلْعِ نَفْسِهِ، فَأَعْطَاهُ الْمَهْدِيُّ عَشَرَةَ آلَافِ أَلْفِ دِرْهَمٍ، وَضِيَاعًا بِالزَّابِ وَكَسْكَرَ، وَخَلَعَ نَفْسَهُ لِأَرْبَعٍ بَقِينَ مِنَ الْمُحَرَّمِ، وَبَايَعَ لِلْمَهْدِيِّ وَلِابْنِهِ مُوسَى الْهَادِي. ثُمَّ جَلَسَ الْمَهْدِيُّ مِنَ الْغَدِ، وَأَحْضَرَ أَهْلَ بَيْتِهِ، وَأَخَذَ بَيْعَتَهُمْ، ثُمَّ خَرَجَ إِلَى الْجَامِعِ، وَعِيسَى مَعَهُ، فَخَطَبَ النَّاسَ، وَأَعْلَمَهُمْ بِخَلْعِ عِيسَى وَالْبَيْعَةِ لِلْهَادِي، وَدَعَاهُمْ إِلَى الْبَيْعَةِ، فَسَارَعَ النَّاسُ إِلَيْهَا، وَأَشْهَدَ عَلَى عِيسَى بِالْخَلْعِ. فَقَالَ بَعْضُ الشُّعَرَاءِ: كَرِهَ الْمَوْتَ أَبُو مُوسَى وَقَدْ كَانَ فِي الْمَوْتِ نَجَاةٌ وَكَرَمُ     خَلَعَ الْمُلْكَ وَأَضْحَى مُلْبَسًا ثَوْبَ لُؤْمٍ مَا تُرَى مِنْهُ الْقَدَمُ. ( الرُّحْبَةُ بِضَمِّ الرَّاءِ قَرْيَةٌ عِنْدَ الْكُوفَةِ، وَصُبِحَ: بِضَمِّ الصَّادِ الْمُهْمَلَةِ، وَكَسْرِ الْبَاءِ الْمُوَحَّدَةِ ). ذِكْرُ فَتْحِ مَدِينَةِ بَارْبَدَ   كَانَ الْمَهْدِيُّ قَدْ سَيَّرَ، سَنَةَ تِسْعٍ وَخَمْسِينَ وَمِائَةٍ، جَيْشًا فِي الْبَحْرِ، وَعَلَيْهِمْ عَبْدُ الْمَلِكِ بْنُ شِهَابٍ الْمِسْمَعِيُّ إِلَى بِلَادِ الْهِنْدِ فِي جَمْعٍ كَثِيرٍ مِنَ الْجُنْدِ وَالْمُتَطَوِّعَةِ، وَفِيهِمُ الرَّبِيعُ بْنُ صُبَيْحٍ، فَسَارُوا حَتَّى نَزَلُوا عَلَى بَارْبَدَ، فَلَمَّا نَازَلُوهَا حَصَرُوهَا مِنْ نَوَاحِيهَا. وَحَرَّضَ النَّاسُ بَعْضَهُمْ بَعْضًا عَلَى الْجِهَادِ، وَضَايَقُوا أَهْلَهَا، فَفَتَحَهَا اللَّهُ عَلَيْهِمْ هَذِهِ السَّنَةَ عَنْوَةً وَاحْتَمَى أَهْلُهَا بِالْبُدِّ الَّذِي لَهُمْ، فَأَحْرَقَهُ الْمُسْلِمُونَ عَلَيْهِمْ، فَاحْتَرَقَ بَعْضُهُمْ، وَقُتِلَ الْبَاقُونَ، وَاسْتُشْهِدَ مِنَ الْمُسْلِمِينَ بِضْعَةٌ وَعِشْرُونَ رُجَلًا، وَأَفَاءَهَا اللَّهُ عَلَيْهِمْ. فَهَاجَ عَلَيْهِمُ الْبَحْرُ، فَأَقَامُوا إِلَى أَنْ يَطِيبَ، فَأَصَابَهُمْ مَرَضٌ فِي أَفْوَاهِهِمْ، فَمَاتَ مِنْهُمْ نَحْوٌ مِنْ أَلْفِ رَجُلٍ فِيهِمُ الرَّبِيعُ بْنُ صُبَيْحٍ، ثُمَّ رَجَعُوا. فَلَمَّا بَلَغُوا سَاحِلًا مِنْ فَارِسَ يُقَالُ لَهُ بَحْرَ حُمْرَانَ عَصَفَتْ بِهِمُ الرِّيحُ لَيْلًا، فَانْكَسَرَ عَامَّةُ مَرَاكِبِهِمْ، فَغَرِقَ الْبَعْضُ، وَنَجَا الْبَعْضُ. قِيلَ: وَفِيهَا جُعِلَ أَبَانُ بْنُ صَدَقَةَ كَاتِبًا لِهَارُونَ الرَّشِيدِ وَوَزِيرًا لَهُ. وَفِيهَا عُزِلَ أَبُو عَوْنٍ عَنْ خُرَاسَانَ عَنْ سَخْطَةٍ، وَاسْتُعْمِلَ عَلَيْهَا مُعَاذُ بْنُ مُسْلِمٍ. وَفِيهَا غَزَا ثُمَامَةُ بْنُ [ الْوَلِيدِ ] الْعَبْسِيُّ الصَّائِفَةَ، وَغَزَا الْغَمْرُ بْنُ الْعَبَّاسِ الْخَثْعَمِيُّ بَحْرَ الشَّامِ. ذِكْرُ رَدِّ نَسَبِ آلِ أَبِي بَكْرَةَ وَآلِ زِيَادٍ   وَفِي هَذِهِ السَّنَةِ أَمَرَ الْمَهْدِيُّ بِرَدِّ نَسَبِ آلِ أَبِي بَكْرَةَ مِنْ ثَقِيفٍ إِلَى وَلَاءِ رَسُولِ اللَّهِ ﷺ. وَسَبَبُ ذَلِكَ أَنْ رُجَلًا مِنْهُمْ رَفَعَ ظُلَامَتَهُ إِلَى الْمَهْدِيِّ، وَتَقَرَّبَ إِلَيْهِ [ فِيهَا ] بِوَلَاءِ رَسُولِ اللَّهِ ﷺ فَقَالَ لَهُ الْمَهْدِيُّ: إِنَّ هَذَا نَسَبٌ مَا يُقِرُّونَ بِهِ إِلَّا عِنْدَ الْحَاجَةِ وَالِاضْطِرَارِ إِلَى التَّقَرُّبِ إِلَيْنَا. فَقَالَ لَهُ: مَنْ جَحَدَ ذَلِكَ يَا أَمِيرَ الْمُؤْمِنِينَ، فَإِنَّا سَنُقِرُّ، وَأَنَا أَسْأَلُكَ أَنْ تَرُدَّنِي وَمَعْشَرَ آلِ أَبِي بَكْرَةَ إِلَى نَسَبِنَا مِنْ وَلَاءِ رَسُولِ اللَّهِ ﷺ وَتَأْمُرَ بِآلِ زِيَادٍ فَيَخْرُجُوا مِنْ نَسَبِهِمُ الَّذِي أُلْحِقُوا بِهِ، وَرَغِبُوا عَنْ قَضَاءِ رَسُولِ اللَّهِ - ﷺ: " أَنَّ الْوَلَدَ لِلْفِرَاشِ، وَلِلْعَاهِرِ الْحَجَرُ، وَيَرُدُّوا إِلَى عُبَيْدٍ فِي مَوَالِي ثَقِيفٍ ". فَأَمَرَ الْمَهْدِيُّ بِرَدِّ آلِ أَبِي بَكْرَةَ إِلَى وَلَاءِ رَسُولِ اللَّهِ ﷺ وَكَتَبَ فِيهِ إِلَى مُحَمَّدِ بْنِ مُوسَى بِذَلِكَ، وَأَنَّ مَنْ أَقَرَّ مِنْهُمْ بِذَلِكَ تَرَكَ مَالَهُ بِيَدِهِ، وَمَنْ أَبَاهُ اصْطَفَى مَالَهُ. فَعَرَضَهُمْ، فَأَجَابُوا جَمِيعًا إِلَّا ثَلَاثَةَ نَفَرٍ، وَكَذَلِكَ أَيْضًا أَمَرَ بِرَدِّ نَسَبِ آلِ زِيَادٍ إِلَى عُبَيْدٍ. ( وَأَخْرَجَهُمْ مِنْ قُرَيْشٍ ). فَكَانَ الَّذِي حَمَلَ الْمَهْدِيَّ عَلَى ذَلِكَ، مَعَ الَّذِي ذَكَرْنَاهُ، أَنَّ رُجَلًا مِنْ آلِ زِيَادٍ قَدِمَ عَلَيْهِ يُقَالُ لَهُ الصُّغْدِيُّ بْنُ سَلْمِ بْنِ حَرْبِ بْنِ زِيَادٍ، فَقَالَ لَهُ الْمَهْدِيُّ: مَنْ أَنْتَ ؟ فَقَالَ: ابْنُ عَمِّكَ. فَقَالَ: أَيُّ بَنِي عَمِّي أَنْتَ ؟ فَذَكَرَ نَسَبَهُ، فَقَالَ الْمَهْدِيُّ: يَا ابْنَ سُمَيَّةَ الزَّانِيَةِ ! مَتَّى كُنْتَ ابْنَ عَمِّي ؟ وَغَضِبَ وَأَمَرَ بِهِ، فَوُجِئَ فِي عُنُقِهِ وَأُخْرِجَ. وَسَأَلَ عَنِ اسْتِلْحَاقِ زِيَادٍ، ثُمَّ كَتَبَ إِلَى الْعَامِلِ بِالْبَصْرَةِ بِإِخْرَاجِ آلِ زِيَادٍ مِنْ دِيوَانِ قُرَيْشٍ وَالْعَرَبِ، وَرَدَّهُمْ إِلَى ثَقِيفٍ، وَكَتَبَ فِي ذَلِكَ كِتَابًا بَالِغًا، يَذْكُرُ فِيهِ اسْتِلْحَاقَ زِيَادٍ، وَمُخَالَفَةَ حُكْمِ رَسُولِ اللَّهِ ﷺ فِيهِ فَأُسْقِطُوا مِنْ دِيوَانِ قُرَيْشٍ، ثُمَّ إِنَّهُمْ بَعْدَ ذَلِكَ رَشُّوا الْعُمَّالَ، حَتَّى رَدَّهُمْ إِلَى مَا كَانُوا عَلَيْهِ. فَقَالَ خَالِدٌ النَّجَّارُ: إِنَّ زِيَادًا وَنَافِعًا وَأَبَا بَكْرَةَ     عِنْدِي مِنْ أَعْجَبِ الْعَجَبِ ذَا قُرَشِيٍّ كَمَا يَقُولُ وَذَا     مَوْلًى وَهَذَا بِزَعْمِهِ عَرَبِي . ذِكْرُ عِدَّةِ حَوَادِثَ   وَفِي هَذِهِ السَّنَةِ تُوُفِّيَ عُبَيْدُ اللَّهِ بْنُ صَفْوَانَ الْجُمَحِيُّ، أَمِيرُ الْمَدِينَةِ، وَاسْتُعْمِلَ عَلَيْهَا مَكَانَهُ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ الْكَثِيرِيُّ، ثُمَّ عُزِلَ وَاسْتُعْمِلَ مَكَانَهُ زُفَرُ بْنُ عَاصِمٍ الْهِلَالِيُّ، وَجُعِلَ عَلَى الْقَضَاءِ عَبْدُ اللَّهِ بْنُ مُحَمَّدِ بْنِ عِمْرَانَ الطَّلْحِيُّ. خَرَوَجَ عَبْدُ السَّلَامِ الْخَارِجِيُّ بِنَوَاحِي الْمَوْصِلِ وَفِيهَا خَرَجَ عَبْدُ السَّلَامِ الْخَارِجِيُّ بِنَوَاحِي الْمَوْصِلِ. عُزِلَ بِسْطَامُ بْنُ عَمْرٍو عَنِ السِّنْدِ وَفِيهَا عُزِلَ بِسْطَامُ بْنُ عَمْرٍو عَنِ السِّنْدِ، وَاسْتُعْمِلَ عَلَيْهَا رَوْحُ بْنُ حَاتِمٍ. من حج في هذه السنة وَحَجَّ بِالنَّاسِ هَذِهِ السَّنَةَ الْمَهْدِيُّ، وَاسْتَخْلَفَ عَلَى بَغْدَاذَ ابْنَهُ مُوسَى وَخَالَهُ يَزِيدَ بْنَ مَنْصُورٍ، وَاسْتَصْحَبَ مَعَهُ جَمَاعَةً مِنْ أَهْلِ بَيْتِهِ، وَابْنَهُ هَارُونَ الرَّشِيدَ، وَكَانَ مَعَهُ يَعْقُوبُ بْنُ دَاوُدَ، فَأَتَاهُ بِمَكَّةَ بِالْحَسَنِ بْنِ إِبْرَاهِيمَ بْنِ عَبْدِ اللَّهِ الْعَلَوِيِّ الَّذِي كَانَ اسْتَأْمَنَ لَهُ، فَوَصَلَهُ الْمَهْدِيُّ وَأَقْطَعَهُ. نَزَعَ الْمَهْدِيُّ كُسْوَةَ الْكَعْبَةِ وَفِيهَا نَزَعَ الْمَهْدِيُّ كُسْوَةَ الْكَعْبَةِ وَكَسَاهَا ( كُسْوَةً جَدِيدَةً، وَكَانَ سَبَبُ نَزْعِهَا أَنَّ حَجَبَةَ الْكَعْبَةِ ) ذَكَرُوا لَهُ أَنَّهُمْ يَخَافُونَ عَلَى الْكَعْبَةِ أَنْ تَتَهَدَّمَ لِكَثْرَةِ مَا عَلَيْهَا مِنَ الْكُسْوَةِ، فَنَزَعَهَا. وَكَانَتْ كُسْوَةُ هِشَامِ بْنِ عَبْدِ الْمَلِكِ مِنَ الدِّيبَاجِ الثَّخِينِ، وَمَا قَبْلَهَا مِنْ عَمَلِ الْيَمَنِ، وَقَسَمَ مَالًا عَظِيمًا، وَكَانَ مَعَهُ مِنَ الْعِرَاقِ ثَلَاثُونَ أَلْفَ أَلْفِ دِرْهَمٍ، وَوَصَلَ إِلَيْهِ مِنْ مِصْرَ ثَلَاثُمِائَةِ أَلْفِ دِينَارٍ، وَمِنَ الْيَمَنِ مِائَتَا أَلْفِ دِينَارٍ، فَفَرَّقَ ذَلِكَ كُلَّهُ، وَفَرَّقَ مِائَةَ أَلْفِ ثَوْبٍ وَخَمْسِينَ أَلْفَ ثَوْبٍ، وَوَسَّعَ مَسْجِدَ رَسُولِ اللَّهِ ﷺ. وَأَخَذَ خَمْسَمِائَةٍ مِنَ الْأَنْصَارِ يَكُونُونَ حَرَسًا لَهُ بِالْعِرَاقِ، وَأَقْطَعَهُمْ بِالْعِرَاقِ، وَأَجْرَى عَلَيْهِمُ الْأَرْزَاقَ. وَحَمَلَ إِلَيْهِ مُحَمَّدُ بْنُ سُلَيْمَانَ الثَّلْجَ إِلَى مَكَّةَ، وَكَانَ أَوَّلَ خَلِيفَةٍ حُمِلَ إِلَيْهِ الثَّلْجُ إِلَى مَكَّةَ، وَرَدَّ الْمَهْدِيُّ عَلَى أَهْلِ بَيْتِهِ وَغَيْرِهِمْ وَظَائِفَهُمُ الَّتِي كَانَتْ مَقْبُوضَةً عَنْهُمْ. وَكَانَ عَلَى الْبَصْرَةِ، وَكُوَرِ دِجْلَةَ، وَالْبَحْرَيْنِ، وَعُمَانَ، وَكُوَرِ الْأَهْوَازِ، وَفَارِسَ، مُحَمَّدُ بْنُ سُلَيْمَانَ، وَعَلَى خُرَاسَانَ مُعَاذُ بْنُ مُسْلِمٍ. بعث عبيد الله بن عثمان وتمام بن علقمة إلى شقنا وَفِيهَا أَرْسَلَ عَبْدُ الرَّحْمَنِ الْأُمَوِيُّ بِالْأَنْدَلُسِ أَبَا عُثْمَانَ عُبَيْدَ اللَّهِ بْنَ عُثْمَانَ، وَتَمَّامَ بْنَ عَلْقَمَةَ، إِلَى شَقْنَا، فَحَاصَرَاهُ شُهُورًا بِحِصْنِ شَبَطْرَانَ، وَأَعْيَاهُمَا أَمْرُهُ، فَقَفَلَا عَنْهُ. ثُمَّ إِنَّ شَقْنَا، بَعْدَ عَوْدِهِمَا عَنْهُ، خَرَجَ مِنْ شَبْطَرَانَ إِلَى قَرْيَةٍ مِنْ قُرَى شَنْتَ بَرِيَّةَ رَاكِبًا عَلَى بَغْلَتِهِ الَّتِي تُسَمَّى الْخُلَاصَةَ، فَاغْتَالَهُ أَبُو مَعْنٍ وَأَبُو خُزَيْمٍ، وَهُمَا مِنْ أَصْحَابِهِ، فَقَتَلَاهُ، وَلَحِقَا بِعَبْدِ الرَّحْمَنِ، وَمَعَهُمَا رَأْسُهُ، فَاسْتَرَاحَ النَّاسُ مِنْ شَرِّهِ.

     ✧ Then the year 160 AH of the Hijrah began Account of the outbreak of Yūsuf al-Barm In this year, Yūsuf b. Ibrāhīm, known as al-Barm, rose in Khurāsān, he and those with him denouncing al-Mahdī's conduct which he followed. A great many people gathered with him. Yazīd b. Mazyad al-Shaybānī, the nephew of Maʿn b. Zāʾidah, marched against him and met him in battle. They fought until they came to close quarters, and Yazīd b. Mazyad captured him and sent him to al-Mahdī, sending with him the leaders of his companions. When they reached al-Nahrawān, Yūsuf was mounted on a camel with his face turned toward its tail, and his companions likewise. They were brought into al-Ruṣāfah in that condition. Yūsuf's hands and feet were cut off, and he and his companions were killed and crucified on the bridge. It has been said that he was a Ḥarūrī. He seized Būshanj, whose governor was Muṣʿab b. Zurayq, the grandfather of Ṭāhir b. al-Ḥusayn, who fled from him. He also seized Marw al-Rūdh, al-Ṭālaqān, and al-Jūzjān. Among the number of his companions had been Abū Muʿādh al-Firyābī, who was arrested with him. Account of the deposition of ʿĪsā b. Mūsā and the oath of allegiance to Mūsā al-Hādī A group of the Banū Hāshim and the Shīʿah of al-Mahdī had engaged in talk about deposing ʿĪsā b. Mūsā from the succession and giving the oath of allegiance to Mūsā al-Hādī b. al-Mahdī. When al-Mahdī learned of that, it pleased him, and he wrote to ʿĪsā b. Mūsā to come to him while he was at the village of al-Ruḥbah in the districts of al-Kūfah. ʿĪsā sensed what was wanted of him and refused to come. Al-Mahdī appointed Rawḥ b. Ḥātim over al-Kūfah to harm him, but Rawḥ found no way to harm him, because he did not approach the town except every Friday or on a feast day. Al-Mahdī pressed him, saying to him: "If you do not consent to withdraw from the succession in favor of Mūsā, I shall regard as permissible against you, because of your disobedience, what is permissible against the people of disobedience. If you consent, I shall compensate you." Al-Mahdī sent his uncle al-ʿAbbās b. Muḥammad to him with a message and a letter summoning him, but he did not come with him. When al-ʿAbbās returned, al-Mahdī sent to him Abū Hurayrah Muḥammad b. Farrūkh the commander with a thousand of his companions, men of insight in devotion to al-Mahdī. He placed with each of them a drum and ordered them to beat their drums all together when they came to him. They arrived before dawn and beat their drums, and ʿĪsā was seized with great terror. Abū Hurayrah entered upon him and ordered him to set out with him. He pleaded illness, but it was not accepted from him, and he took him with him. When ʿĪsā b. Mūsā arrived, he alighted at the house of Muḥammad b. Sulaymān in al-Mahdī's camp and stayed for some days, going back and forth to al-Mahdī without speaking about anything and without seeing anything unpleasant. One day he came to the house before al-Mahdī's audience and sat in a compartment belonging to al-Rabīʿ. The Shīʿah leaders of al-Mahdī had gathered to depose him. They rose against him while he was in the compartment, and he locked the door against them. They struck the door with poles until they shattered it, and they reviled ʿĪsā with the foulest abuse. Al-Mahdī showed disapproval of what they had done, but they did not turn back. They continued in that for some days until the leading men of his own house confronted him, the harshest of them against him being Muḥammad b. Sulaymān. Al-Mahdī pressed him, but he refused, mentioning that he had sworn oaths concerning his family and property. So he brought before him a number of judges and jurists, among them Muḥammad b. ʿAbd Allāh b. ʿUlāthah and Muslim b. Khālid al-Zinjī. They gave him legal opinions as they saw fit, and he consented to depose himself. Al-Mahdī gave him ten million dirhams and estates in al-Zāb and Kaskar. He deposed himself on the twenty-seventh of al-Muḥarram and gave the oath of allegiance to al-Mahdī and his son Mūsā al-Hādī. On the morrow al-Mahdī sat in audience and brought his own household, and took their oath of allegiance. Then he went out to the mosque with ʿĪsā and addressed the people, informing them of ʿĪsā's deposition and the oath of allegiance to al-Hādī, and called them to give the oath of allegiance. The people hastened to it, and he had ʿĪsā bear witness to the deposition. One of the poets said: Abū Mūsā loathed death, though in death there was deliverance and honor. He renounced kingship and became clothed In a garment of baseness beneath which no foot is seen. (Al-Ruḥbah, with ḍammah on the rāʾ, is a village near al-Kūfah; and Subiḥ is with ḍammah on the unpointed ṣād and kasrah on the pointed bāʾ.) Account of the conquest of the city of Bārbād In the year 159 AH al-Mahdī had sent an army by sea under ʿAbd al-Malik b. Shihāb al-Mismaʿī to the land of India, with a large gathering of troops and volunteers, among them al-Rabīʿ b. Ṣubayḥ. They marched until they encamped before Bārbād and besieged it from all sides. The people urged one another to jihād and pressed its inhabitants hard. God granted them victory over it in this year by force. Its people took refuge in their temple, and the Muslims burned it over them. Some of them were burned, and the rest were killed. A little over twenty Muslim men were martyred, and God gave it to them as booty. Then the sea became rough against them, and they stayed until it calmed. A disease afflicted them in their mouths, and about a thousand men died, among them al-Rabīʿ b. Ṣubayḥ. Then they returned. When they reached a coast of Fārs called Baḥr Ḥumrān, the wind blew violently against them at night, and most of their ships broke up. Some drowned, and some were saved. It is said: In this year Abān b. Ṣadaqah was made secretary and vizier to Hārūn al-Rashīd. In this year Abū ʿAwn was dismissed from Khurāsān in displeasure, and Muʿādh b. Muslim was appointed over it. In this year Thumāmah b. [al-Walīd] al-ʿAbsī led the summer expedition, and al-Ghamr b. al-ʿAbbās al-Khathʿamī led the expedition by the sea of Syria. Account of restoring the lineage of the family of Abū Bakrah and the family of Ziyād In this year al-Mahdī ordered that the lineage of the family of Abū Bakrah be restored from Thaqīf to the clientage of the Messenger of God ﷺ. The reason for that was that a man from among them brought his grievance to al-Mahdī and sought his favor by citing the clientage of the Messenger of God ﷺ. Al-Mahdī said to him: "This is a lineage they acknowledge only in time of need and necessity to seek favor with us." The man said to him: "Whoever denies that, O Commander of the Faithful, we shall acknowledge it. I ask you to restore me and the family of Abū Bakrah to our lineage as clients of the Messenger of God ﷺ, and to order the family of Ziyād to leave the lineage to which they have been attached, for they have turned away from the judgment of the Messenger of God ﷺ: 'The child belongs to the marriage bed, and the adulterer gets the stone,' and to return to ʿUbayd among the clients of Thaqīf." Al-Mahdī ordered the restoration of the family of Abū Bakrah to the clientage of the Messenger of God ﷺ and wrote to Muḥammad b. Mūsā about that, stating that whoever of them acknowledged that would be left with his wealth in his own hand, and whoever refused would have his wealth confiscated. He presented the matter to them, and they all consented except three persons. Likewise, he ordered the restoration of the family of Ziyād to ʿUbayd, and he expelled them from Quraysh. What moved al-Mahdī to that, besides what we have mentioned, was that a man of the family of Ziyād called al-Ṣughdī b. Salm b. Ḥarb b. Ziyād came to him. Al-Mahdī said to him: "Who are you?" He said: "Your paternal cousin." Al-Mahdī said: "Which of my paternal cousins are you?" He mentioned his lineage. Al-Mahdī said: "O son of Sumayyah the adulteress! Since when have you been my paternal cousin?" He became angry and ordered him to be struck on the neck and expelled. He asked about the attachment of Ziyād, then wrote to the governor of al-Baṣrah to remove the family of Ziyād from the register of Quraysh and the Arabs and to restore them to Thaqīf. He wrote an extensive letter on that, mentioning the attachment of Ziyād and its contradiction of the judgment of the Messenger of God ﷺ. So they were struck from the register of Quraysh. Then after that they bribed the officials until they restored them to their former status. Khālid al-Najjār said: Ziyād, Nāfiʿ, and Abū Bakrah are to me among the most amazing of amazing things: This one is Qurayshī, as he claims, that one is a client, and this one, by his assertion, is an Arab. Account of several events In this year ʿUbayd Allāh b. Ṣafwān al-Jumaḥī, governor of al-Madīnah, died, and Muḥammad b. ʿAbd Allāh al-Kathīrī was appointed over it in his place. Then he was dismissed, and Zufar b. ʿĀṣim al-Hilālī was appointed in his place, and ʿAbd Allāh b. Muḥammad b. ʿImrān al-Ṭalḥī was placed over the judiciary. The Khārijite ʿAbd al-Salām rose in the regions of al-Mawṣil In this year the Khārijite ʿAbd al-Salām rose in the regions of al-Mawṣil. Bisṭām b. ʿAmr was dismissed from al-Sind In this year Bisṭām b. ʿAmr was dismissed from al-Sind, and Rawḥ b. Ḥātim was appointed over it. Who led the pilgrimage in this year Al-Mahdī led the people on the pilgrimage this year. He left as his deputy over Baghdād his son Mūsā and his maternal uncle Yazīd b. Manṣūr. He took with him a group of his household and his son Hārūn al-Rashīd. Yaʿqūb b. Dāwūd was with him, and he brought to him in Makkah al-Ḥasan b. Ibrāhīm b. ʿAbd Allāh al-ʿAlawī, for whom he had obtained a guarantee of safety, and al-Mahdī gave him gifts and granted him an estate. Al-Mahdī removed the covering of the Kaʿbah In this year al-Mahdī removed the covering of the Kaʿbah and clothed it with a new covering. The reason for removing it was that the custodians of the Kaʿbah told him that they feared the Kaʿbah might collapse because of the great amount of covering upon it, so he removed it. The covering of Hishām b. ʿAbd al-Malik was of thick brocade, and what was before it was of Yemeni work. He distributed an enormous amount of money. He had with him from al-ʿIrāq thirty million dirhams. There reached him from Egypt three hundred thousand dinars and from Yemen two hundred thousand dinars. He distributed all of that, and he distributed one hundred thousand garments and fifty thousand garments. He enlarged the Mosque of the Messenger of God ﷺ. He took five hundred of the Anṣār to be his guard in al-ʿIrāq, granted them estates in al-ʿIrāq, and assigned them stipends. Muḥammad b. Sulaymān had snow carried to him in Makkah, and he was the first caliph to whom snow was carried to Makkah. Al-Mahdī restored to his household and others the pensions that had been withheld from them. Over al-Baṣrah, the districts of the Tigris, al-Baḥrayn, ʿUmān, the districts of al-Ahwāz, and Fārs was Muḥammad b. Sulaymān, and over Khurāsān was Muʿādh b. Muslim. He sent ʿUbayd Allāh b. ʿUthmān and Tammām b. ʿAlqamah to Shaqnā In this year ʿAbd al-Raḥmān al-Umawī in al-Andalus sent Abū ʿUthmān ʿUbayd Allāh b. ʿUthmān and Tammām b. ʿAlqamah to Shaqnā. They besieged it for months at the fortress of Shabaṭrān, and its affair defeated them, so they withdrew from it. Then after they withdrew from him, Shaqnā went out from Shabaṭrān to a village of the villages of Shantabariyyah, riding his mule called al-Khulāṣah. Abū Maʿn and Abū Khuzaym, two of his own companions, assassinated him and killed him. They joined ʿAbd al-Raḥmān with his head, and the people were relieved of his evil.

263. Tarikh (al-Tabari) 2938No grade recorded

     الْحَسَنُ بْنُ أَبِي جَعْفَرٍ الْحَسَنُ بْنُ أَبِي جَعْفَرٍ  ، أَبُو سَعِيدٍ الْجَعْفَرِيُّ وَاسْمُ جَعْفَرٍ: عَجْلَانُ. أَسْنَدَ عَنْ أَبِي الزُّبَيْرِ، وَثَابِتٍ الْبُنَانِيِّ، وَغَيْرِهِمَا. عَنْ أَبُو عِمْرَانَ التَّمَّارُ قَالَ: غَدَوْتُ يَوْمًا قَبْلَ الْفَجْرِ إِلَى مَسْجِدِ الْجَفْرِيِّ، فَإِذَا بَابُ الْمَسْجِدِ مُغْلَقٌ، وَإِذَا حَسَنٌ جَالِسٌ يَدْعُو، وَإِذَا ضَجَّةٌ فِي الْمَسْجِدِ وَجَمَاعَةٌ يُؤَمِّنُونَ عَلَى دُعَائِهِ فَقَامَ فَأَذَّنَ وَفَتَحَ بَابَ الْمَسْجِدِ، فَدَخَلْتُ، فَلَمْ أَرَ فِي الْمَسْجِدِ أَحَدًا، فَلَمَّا أَصْبَحَ وَتَفَرَّقَ عَنْهُ النَّاسُ، قُلْتُ لَهُ: يَا أَبَا سَعِيدٍ، إِنِّي وَاللَّهِ رَأَيْتُ عَجَبًا، قَالَ: وَمَا رَأَيْتَ؟ فَأَخْبَرْتُهُ بِالَّذِي رَأَيْتُ وَسَمِعْتُ، قَالَ: أُولَئِكَ جِنٌّ مِنْ أَهْلِ نَصِيبِينَ يَجِيئُونَ فَيَشْهَدُونَ مَعِي خَتْمَ الْقُرْآنِ كُلَّ لَيْلَةِ جُمُعَةٍ. زَمْعَةُ بْنُ صَالِحٍ الْمَكِّيُّ زَمْعَةُ بْنُ صَالِحٍ الْمَكِّيُّ. رَوَى عَنْ سَلَمَةَ بْنِ وَهْرَامٍ، وَابْنِ طَاوُوسٍ. وَرَوَى عَنْهُ: وَكِيعٌ. عَنْ مُؤَمَّلِ بْنِ إِسْمَاعِيلَ قَالَ: حَدَّثَنَا الْقَاسِمُ بْنُ رَاشِدٍ الشَّيْبَانِيُّ قَالَ: كَانَ زَمْعَةُ نَازِلًا عِنْدَنَا، وَكَانَ لَهُ أَهْلٌ وَبَنَاتٌ، وَكَانَ يَقُومُ فَيُصَلِّي لَيْلًا طَوِيلًا، فَإِذَا كَانَ السَّحَرُ نَادَى بِأَعْلَى صَوْتِهِ: أَيُّهَا الرَّكْبُ الْمُعَرِّسُونَ، أَكُلَّ هَذَا اللَّيْلِ تَرْقُدُونَ، أَلَا تَقُومُونَ، فَتَرْحَلُونَ. فَيُسْمَعُ مِنْ هَاهُنَا بَاكٍ، وَمِنْ هَاهُنَا دَاعٍ، وَمِنْ هَاهُنَا قَارِئٌ، وَمِنْ هَاهُنَا مُتَوَضِّئٌ. فَإِذَا طَلَعَ الْفَجْرُ نَادَى بِأَعْلَى صَوْتِهِ: عِنْدَ الصَّبَاحِ يَحْمَدُ الْقَوْمُ السُّرَى. سُلَيْمَانُ الْخَوَّاصُ سُلَيْمَانُ الْخَوَّاصُ  . كَانَ مِنَ الْمُتَعَبِّدِينَ الْفُطَنَاءِ قَالَ: يَزِيدَ بْنَ سَعِيدٍ دَخَلَ سَعِيدُ بْنُ عَبْدِ الْعَزِيزِ عَلَى سُلَيْمَانَ الْخَوَّاصِ فَقَالَ لَهُ: أَرَاكَ فِي ظُلْمَةٍ، قَالَ: ظُلْمَةُ الْقَبْرِ أَشَدُّ مِنْ هَذَا. قَالَ: أَرَاكَ وَحْدَكَ. قَالَ: إِنَّ لِلصَّاحِبِ عَلَى الصَّاحِبِ حَقًّا فَخِفْتُ أَنْ لَا أَقُومَ بِحَقِّ صَاحِبِي، قَالَ: فَأَخْرَجَ سَعِيدٌ صُرَّةً فِيهَا شَيْءٌ، فَقَالَ لَهُ: تُنْفِقُ هَذَا، وَأَنَا أُحِلُّهَا لَكَ بَيْنَ يَدَيِ اللَّهِ تَعَالَى، إِنَّهُ حَلَالٌ. قَالَ: لَا حَاجَةَ لِي فِيهَا، فَقَالَ لَهُ: رَحِمَكَ اللَّهُ مَا تَرَى مَا النَّاسُ فِيهِ دَعْوَةٌ. قَالَ: فَصَرَخَ سُلَيْمَانُ صَرْخَةً، ثُمَّ قَالَ: مَا لَكَ يَا سَعِيدُ، فَتَنْتَنِي بِالدُّنْيَا وَتَفْتِنِّي بِالدِّينِ، مَا لِي وَلِلدُّعَاءِ مَنْ أَنَا، فَخَرَجَ سَعِيدٌ، فَأَخْبَرَ بِمَا كَانَ الْأَوْزَاعِيَّ، فَقَالَ الْأَوْزَاعِيُّ: دَعُوا سُلَيْمَانَ، لَوْ كَانَ سُلَيْمَانُ مِنَ الصَّحَابَةِ كَانَ مَثَلًا. شُعْبَةُ بْنُ الْحَجَّاجِ بْنِ الْوَرْدِ شُعْبَةُ بْنُ الْحَجَّاجِ بْنِ الْوَرْدِ  ، أَبُو بِسْطَامٍ الْعَتَكِيُّ مَوْلَاهُمْ، وَاسِطِيُّ الْأَصْلِ بَصْرِيُّ الدَّارِ. وُلِدَ بِوَاسِطَ سَنَةَ ثَلَاثٍ وَمِائَتَيْنِ، وَنَشَأَ بِهَا، وَانْتَقَلَ إِلَى الْبَصْرَةِ، وَرَأَى الْحَسَنَ، وَابْنَ سِيرِينَ، وَسَمِعَ قَتَادَةَ، وَيُونُسَ بْنَ عُبَيْدٍ، وَأَيُّوبَ السِّجِسْتَانِيَّ، وَخَالِدًا الْحَذَّاءَ، وَعَبْدَ الْمَلِكِ بْنَ عُمَيْرٍ، وَأَبَا إِسْحَاقَ السَّبِيعِيَّ، وَطَلْحَةَ بْنَ مُصَرِّفٍ، وَمَنْصُورَ بْنَ الْمُعْتَمِرِ، وَالْأَعْمَشَ وَغَيْرَهُمْ. وَقَدْ رَوَى عَنْهُ: أَيُّوبُ، وَالْأَعْمَشُ، وَابْنُ عُيَيْنَةَ، وَابْنُ الْمَهْدِيِّ، وَكَانَ أَكْبَرَ مِنْ سُفْيَانَ الثَّوْرِيِّ بِعَشْرِ سِنِينَ، وَكَانَ عَالِمًا حَافِظًا لِلْحَدِيثِ صَدُوقًا زَاهِدًا مُتَعَبِّدًا، عَارِفًا بِالشِّعْرِ. قَالَ الْأَصْمَعِيُّ: لَمْ نَرَ أَحَدًا أَعْلَمَ بِالشِّعْرِ مِنْ شُعْبَةَ. عَنْ قَرَّارُ أَبُو نُوحٍ قَالَ: رَأَى عَلَيَّ شُعْبَةُ قَمِيصًا فَقَالَ: بِكَمْ أَخَذْتَ هَذَا؟ قُلْتُ: بِثَمَانِيَةِ دَرَاهِمَ. قَالَ: وَيْحَكَ، أَمَا تَتَّقِي اللَّهَ تَلْبَسُ قَمِيصًا بِثَمَانِيَةِ دَرَاهِمَ ؟ أَلَا اشْتَرَيْتَ قَمِيصًا بِأَرْبَعَةِ دَرَاهِمَ، وَتَصَدَّقْتَ بِأَرْبَعَةٍ. قَالَ الضُّبَعِيُّ: وَحَدَّثَنَا أَبُو عَمْرٍو أَحْمَدُ بْنُ مُحَمَّدٍ الْحِيرِيُّ قَالَ: حَدَّثَنَا أَبِي قَالَ: سَمِعْتُ مُحَمَّدَ بْنَ مُعَاوِيَةَ وَسُلَيْمَانُ بْنُ حَرْبٍ إِلَى جَنْبِهِ يَقُولُ: خَرَجَ اللَّيْثُ بْنُ سَعْدٍ يَوْمًا فَقَوَّمُوا ثِيَابَهُ وَدَابَّتَهُ وَخَاتَمَهُ وَمَا كَانَ عَلَيْهِ ثَمَانِيَةَ عَشَرَ أَلْفَ دِرْهَمٍ إِلَى عِشْرِينَ أَلْفًا، فَقَالَ سُلَيْمَانُ بْنُ حَرْبٍ: خَرَجَ شُعْبَةُ يَوْمًا فَقَوَّمُوا حِمَارَهُ وَسَرْجَهُ وَلِجَامَهُ بِثَمَانِيَةَ عَشَرَ دِرْهَمًا إِلَى عِشْرِينَ دِرْهَمًا. عَنْ عَمْرُو بْنُ عَلِيٍّ الْفَلَّاسُ قَالَ: سَمِعْتُ أَبَا بَحْرٍ الْبَكْرَاوِيَّ يَقُولُ: مَا رَأَيْتُ أَعْبَدَ لِلَّهِ مِنْ شُعْبَةَ، لَقَدْ عَبَدَ اللَّهَ حَتَّى جَفَّ جِلْدُهُ عَلَى عَظْمِهِ لَيْسَ بَيْنَهُمَا لَحْمٌ. قَالَ مُؤَلِّفُ الْكِتَابِ: كَانَ شُعْبَةُ مُتَشَاغِلًا بِالْعِلْمِ، لَا يَكْسِبُ شَيْئًا مِنَ الدُّنْيَا، وَكَانَ لَهُ إِخْوَةٌ يَقُومُونَ بِأُمُورِهِ، فَاشْتَرَى أَحَدُ إِخْوَتِهِ طَعَامًا مِنَ السُّلْطَانِ فَخَسِرَ فِيهِ، فَقَدِمَ شُعْبَةُ عَلَى الْمَهْدِيِّ فِي ذَلِكَ فَعَابَهُ بِالدُّخُولِ عَلَيْهِمْ سُفْيَانُ الثَّوْرِيُّ، فَقَالَ شُعْبَةُ: هُوَ لَمْ يُحْبَسْ أَخُوهُ. وَعَنْ أَبُو عَاصِمٍ قَالَ: اشْتَرَى أَخٌ لِشُعْبَةَ مِنْ طَعَامِ السُّلْطَانِ فَخَسِرَ هُوَ وَشُرَكَاؤُهُ، فَحُبِسَ عَلَى سِتَّةِ آلَافِ دِينَارٍ تَخُصُّهُ، فَخَرَجَ شُعْبَةُ إِلَى الْمَهْدِيِّ لِيُكَلِّمَهُ فِيهِ فَلَمَّا دَخَلَ عَلَيْهِ قَالَ لَهُ: يَا أَمِيرَ الْمُؤْمِنِينَ أَنْشَدَنِي قَتَادَةُ وَسِمَاكُ بْنُ حَرْبٍ لِأُمَيَّةَ بْنِ أَبِي الصَّلْتِ: أَأَذْكُرُ حَاجَتِي أَمْ قَدْ كَفَانِي حَيَاؤُكَ إِنَّ شِيمَتَكَ الْحَيَاءُ     كَرِيمٌ لَا يُغَيِّرُهُ صَبَاحٌ عَنِ الْخُلُقِ الْكَرِيمِ وَلَا مَسَاءُ     فَأَرْضُكَ أَرْضُ مَكْرُمَةٍ بَنَتْهُا بَنُو تَيْمٍ وَأَنْتَ لَهُمْ سَمَاءُ فَقَالَ: لَا يَا أَبَا بِسْطَامٍ، لَا تَذْكُرْهَا، قَدْ عَرَفْنَاهَا وَقَضَيْنَاهَا لَكَ، ادْفَعُوا إِلَيْهِ أَخَاهُ، وَلَا تُلْزِمُوهُ شَيْئًا. وَعَنْ مُحَمَّدُ بْنُ إِسْحَاقَ السَّرَّاجُ قَالَ: سَمِعْتُ بَعْضَ أَصْحَابِنَا يَقُولُ: وَهَبَ الْمَهْدِيُّ لِشُعْبَةَ ثَلَاثِينَ أَلْفَ دِرْهَمٍ فَقَسَمَهَا، وَأَقْطَعَهُ أَلْفَ جَرِيبٍ بِالْبَصْرَةِ، فَقَدِمَ الْبَصْرَةَ فَلَمْ يَجِدْ شَيْئًا يَطِيبُ لَهُ فَتَرَكَهَا وَلَمْ يَرْجِعْ. تُوُفِّيَ شُعْبَةُ بِالْبَصْرَةِ فِي هَذِهِ السَّنَةِ وَهُوَ ابْنُ سَبْعٍ وَسَبْعِينَ سَنَةً. عَبْدُ اللَّهِ بْنُ صَفْوَانَ الْجُمَحِيُّ عَبْدُ اللَّهِ بْنُ صَفْوَانَ الْجُمَحِيُّ  . وَالِي الْمَدِينَةِ. تُوُفِّيَ فَوَلِي مَكَانَهُ زُفَرُ بْنُ عَاصِمٍ. عَبْدُ الرَّحْمَنِ بْنُ عَبْدِ اللَّهِ بْنِ عُتْبَةَ بْنِ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ الْهُذَلِيُّ الْمَسْعُودِيُّ عَبْدُ الرَّحْمَنِ بْنُ عَبْدِ اللَّهِ بْنِ عُتْبَةَ بْنِ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ الْهُذَلِيُّ الْمَسْعُودِيُّ  . سَمِعَ الْقَاسِمَ بْنَ عَبْدِ الرَّحْمَنِ، وَسَلَمَةَ بْنَ كُهَيْلٍ وَعَاصِمَ بْنَ بَهْدَلَةَ وَغَيْرَهُمْ. رَوَى عَنْهُ: الثَّوْرِيُّ، وَشُعْبَةُ، وَابْنُ عُتْبَةَ، وَوَكِيعٌ وَيَزِيدُ بْنُ هَارُونَ وَغَيْرُهُمْ. قَالَ الْأَثْرَمُ: سُئِلَ أَبُو عَبْدِ اللَّهِ أَحْمَدُ بْنُ حَنْبَلٍ عَنْ أَبِي عُمَيْرٍ وَعَبْدِ الرَّحْمَنِ الْمَسْعُودِيِّ: أَيُّهُمَا أَحَبُّ إِلَيْكَ؟ قَالَ: كِلَاهُمَا ثِقَةٌ، الْمَسْعُودِيُّ عَبْدُ الرَّحْمَنِ أَكْثَرُهُمَا حَدِيثًا، قِيلَ: لَهُ إِخْوَةٌ؟ قَالَ: نَعَمْ. قِيلَ لَهُ: هُمَا مِنْ وَلَدِ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ أَوْ مِنْ وَلَدِ عُتْبَةَ؟ فَقَالَ: هُمَا مِنْ وَلَدِ عُبَيْدِ اللَّهِ بْنِ عُتْبَةَ بْنِ مَسْعُودٍ، وَابْنُ عُتْبَةَ بْنِ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ، فَقَالَ: ابْنُ عُتْبَةَ بْنِ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ. قَالَ: وَقَالَ رَجُلٌ لِلْمَسْعُودِيِّ: إِنَّكَ مِنْ وَلَدِ عُتْبَةَ بْنِ مَسْعُودٍ فَغَضِبَ، وَقَالَ: أَنَا مِنْ وَلَدِ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ. وَقَدِ اتَّفَقُوا عَلَى أَنَّ عَبْدَ الرَّحْمَنِ ثِقَةٌ، وَإِنَّمَا ذَكَرُوا أَنَّهُ اخْتَلَطَ فِي آخِرِ عُمْرِهِ. تُوُفِّيَ سَنَةَ سِتِّينَ، وَقِيلَ: سَنَةَ خَمْسٍ وَسِتِّينَ، وَالْأَوَّلُ أَصَحُّ. وَمِمَّنْ تُوُفِّيَ فِيهَا مِنَ الْأَعْيَانِ: الرَّبِيعُ بْنُ صُبَيْحٍ، وَسُفْيَانُ بْنُ حُسَيْنٍ، أَحَدُ أَصْحَابِ الزُّهْرِيِّ وَفِيهَا مَاتَ دَاوُدُ بْنُ نُصَيْرٍ الطَّائِيُّ الزَّاهِدُ، وَكَانَ مِنْ أَصْحَابِ أَبِي حَنِيفَةَ وَفِيهَا تُوُفِّيَ الرَّبِيعُ بْنُ مَالِكِ بْنِ أَبِي عَامِرٍ، عَمُّ مَالِكِ بْنِ أَنَسٍ الْفَقِيهِ، كُنْيَتُهُ أَبُو مَالِكٍ، وَكَانُوا أَرْبَعَةَ إِخْوَةٍ، أَكْبَرُهُمْ أَنَسٌ وَالِدُ مَالِكٍ، ثُمَّ أُوَيْسٌ جَدُّ إِسْمَاعِيلَ بْنِ أُوَيْسٍ، ثُمَّ نَافِعٌ، ثُمَّ الرَّبِيعُ. وَفِيهَا تُوُفِّيَ خَلِيفَةُ بْنُ خَيَّاطٍ الْعُصْفُرِيُّ اللَّيْثِيُّ، وَهُوَ جَدُّ خَلِيفَةَ بْنِ خَيَّاطٍ. ( خَيَّاطٌ بِالْخَاءِ الْمُعْجَمَةِ، وَبِالْيَاءِ الْمُثَنَّاةِ مِنْ تَحْتٍ ) وَفِيهَا تُوُفِّيَ الْخَلِيلُ بْنُ أَحْمَدَ الْبَصْرِيُّ الْفُرْهُودِيُّ النَّحْوِيُّ، الْإِمَامُ الْمَشْهُورُ فِي النَّحْوِ، أُسْتَاذُ سِيبَوَيْهِ.

     ✧ Al-Ḥasan b. Abī Jaʿfar Al-Ḥasan b. Abī Jaʿfar, Abū Saʿīd al-Jaʿfarī, and Jaʿfar's name is ʿAjlān. He transmitted with a chain of narration from Abū al-Zubayr, Thābit al-Bunānī, and others besides them. On the authority of Abū ʿImrān al-Tammār, who said: I went early one day before dawn to the mosque of al-Jaʿfarī, and behold, the door of the mosque was locked, and behold, Ḥasan was sitting supplicating, and behold, there was a clamor in the mosque and a group saying “āmīn” to his supplication. Then he rose, gave the call to prayer, and opened the door of the mosque. I entered, but I saw no one in the mosque. When morning came and the people had dispersed from him, I said to him: O Abū Saʿīd, by God, I saw something astonishing. He said: And what did you see? So I informed him of what I had seen and heard. He said: Those were jinn from the people of Naṣībīn who come and attend the completion of the Qurʾān with me every Friday night. Zamʿah b. Ṣāliḥ al-Makkī Zamʿah b. Ṣāliḥ al-Makkī. He narrated from Salamah b. Wahrām and Ibn Ṭāwūs. And Wakīʿ narrated from him. On the authority of Muʾammal b. Ismāʿīl, who said: Al-Qāsim b. Rāshid al-Shaybānī narrated to us, saying: Zamʿah was staying among us, and he had a wife and daughters. He used to stand and pray long into the night, and when the pre-dawn time came, he called out at the top of his voice: O riders who have halted for the night, do you sleep through all this night? Will you not arise, then depart? Then one would hear from here a weeper, from there a supplicant, from there a reciter, and from there one performing ablution. And when dawn broke, he called out at the top of his voice: At morning the people praise the night journey. Sulaymān al-Khawwāṣ Sulaymān al-Khawwāṣ. He was among the discerning devotees. He said: Yazīd b. Saʿīd — Saʿīd b. ʿAbd al-ʿAzīz entered upon Sulaymān al-Khawwāṣ and said to him: I see you in darkness. He said: The darkness of the grave is more severe than this. He said: I see you alone. He said: A companion has a right over his companion, and I feared that I would not fulfill the right of my companion. He said: Then Saʿīd brought out a purse containing something and said to him: Spend this, and I declare it lawful for you before God Almighty; it is lawful. He said: I have no need of it. Then he said to him: May God have mercy on you; do you not see what the people are in? A supplication. He said: Then Sulaymān cried out with a loud cry, then said: What is with you, O Saʿīd? You tempt me with this world and you tempt me with religion. What have I to do with supplication? Who am I? Then Saʿīd went out and informed al-Awzāʿī of what had happened, and al-Awzāʿī said: Leave Sulaymān alone. If Sulaymān had been among the Companions, he would have been a proverb. Shuʿbah b. al-Ḥajjāj b. al-Ward Shuʿbah b. al-Ḥajjāj b. al-Ward, Abū Bisṭām al-ʿAtakī, their client, of Wāsiṭī origin, Baṣran by residence. He was born in Wāsiṭ in the year 203 AH, and grew up there, then moved to al-Baṣrah. He saw Al-Ḥasan and Ibn Sīrīn, and heard Qatādah, Yūnus b. ʿUbayd, Ayyūb al-Sijistānī, Khālid al-Ḥadhdhāʾ, ʿAbd al-Malik b. ʿUmayr, Abū Isḥāq al-Sabīʿī, Ṭalḥah b. Muṣarrif, Manṣūr b. al-Muʿtamir, al-Aʿmash and others besides them. Those who narrated from him include: Ayyūb, al-Aʿmash, Ibn ʿUyaynah, Ibn al-Mahdī. He was ten years older than Sufyān al-Thawrī, and he was a scholar, a memorizer of ḥadīth, truthful, ascetic, devout, and knowledgeable in poetry. Al-Aṣmaʿī said: We have not seen anyone more knowledgeable in poetry than Shuʿbah. On the authority of Qarrār Abū Nūḥ, who said: Shuʿbah saw a shirt on me and said: For how much did you buy this? I said: For eight dirhams. He said: Woe to you! Do you not fear God, wearing a shirt for eight dirhams? Why did you not buy a shirt for four dirhams and give four dirhams as charity? Al-Ḍubaʿī said: And Abū ʿAmr Aḥmad b. Muḥammad al-Ḥīrī narrated to us, saying: My father narrated to us, saying: I heard Muḥammad b. Muʿāwiyah while Sulaymān b. Ḥarb was beside him, saying: Al-Layth b. Saʿd went out one day, and they valued his clothes, his mount, his ring, and what was on him at eighteen thousand dirhams to twenty thousand. Sulaymān b. Ḥarb said: Shuʿbah went out one day, and they valued his donkey, his saddle, and his bridle at eighteen dirhams to twenty dirhams. On the authority of ʿAmr b. ʿAlī al-Fallās, who said: I heard Abū Baḥr al-Bakrāwī saying: I have not seen anyone more devoted to God than Shuʿbah. He worshipped God until his skin dried upon his bone, with no flesh between them. The author of the book said: Shuʿbah was preoccupied with knowledge and did not earn anything of this world. He had brothers who took care of his affairs. One of his brothers bought food from the sultan and lost money in it. Shuʿbah went before al-Mahdī concerning that, and Sufyān al-Thawrī criticized him for entering upon them. Shuʿbah said: His brother was not imprisoned. And on the authority of Abū ʿĀṣim, who said: A brother of Shuʿbah bought from the sultan's food and he and his partners lost, so he was imprisoned for six thousand dinars that fell to him. Shuʿbah went out to al-Mahdī to speak to him about it. When he entered upon him, he said to him: O Commander of the Faithful, Qatādah and Simāk b. Ḥarb recited to me the verses of Umayyah b. Abī al-Ṣalt: Shall I mention my need, or has your modesty sufficed me? Indeed your nature is modesty. A noble one whom morning does not change from noble character, nor evening. Your land is a land of honor built by Banū Taym, and you are a sky for them. So he said: No, O Abū Bisṭām, do not mention it; we have recognized it and fulfilled it for you. Hand over his brother to him, and do not impose anything on him. And on the authority of Muḥammad b. Isḥāq al-Sarrāj, who said: I heard one of our companions saying: Al-Mahdī granted Shuʿbah thirty thousand dirhams, and he distributed it, and he granted him a thousand jarībs in al-Baṣrah. He came to al-Baṣrah but did not find anything that was agreeable to him, so he left it and did not return. Shuʿbah died in al-Baṣrah in this year, at the age of seventy-seven. ʿAbd Allāh b. Ṣafwān al-Jumaḥī ʿAbd Allāh b. Ṣafwān al-Jumaḥī. Governor of al-Madīnah. He died, and Zufar b. ʿĀṣim took his place as governor. ʿAbd al-Raḥmān b. ʿAbd Allāh b. ʿUtbah b. ʿAbd Allāh b. Masʿūd al-Hudhalī al-Masʿūdī ʿAbd al-Raḥmān b. ʿAbd Allāh b. ʿUtbah b. ʿAbd Allāh b. Masʿūd al-Hudhalī al-Masʿūdī. He heard al-Qāsim b. ʿAbd al-Raḥmān, Salamah b. Kuhayl, ʿĀṣim b. Bahdalah and others besides them. Those who narrated from him include: al-Thawrī, Shuʿbah, Ibn ʿUtbah, Wakīʿ, Yazīd b. Hārūn and others besides them. Al-Athram said: Abū ʿAbd Allāh Aḥmad b. Ḥanbal was asked about Abū ʿUmayr and ʿAbd al-Raḥmān al-Masʿūdī: Which of them is more beloved to you? He said: Both are trustworthy. Al-Masʿūdī ʿAbd al-Raḥmān has more ḥadīth of the two. It was said to him: Does he have brothers? He said: Yes. It was said to him: Are they from the descendants of ʿAbd Allāh b. Masʿūd or from the descendants of ʿUtbah? He said: They are from the descendants of ʿUbayd Allāh b. ʿUtbah b. Masʿūd, and Ibn ʿUtbah b. ʿAbd Allāh b. Masʿūd. Then he said: Ibn ʿUtbah b. ʿAbd Allāh b. Masʿūd. He said: And a man said to al-Masʿūdī: You are from the descendants of ʿUtbah b. Masʿūd, and he became angry and said: I am from the descendants of ʿAbd Allāh b. Masʿūd. They agreed that ʿAbd al-Raḥmān is trustworthy, and they only mentioned that he became confused at the end of his life. He died in the year 160 AH, and it is said: in the year 165 AH, but the former is more correct. Among the notables who died in this year: al-Rabīʿ b. Ṣubayḥ, and Sufyān b. Ḥusayn, one of the companions of al-Zuhrī. And in it died Dāwūd b. Nuṣayr al-Ṭāʾī the ascetic, who was among the companions of Abū Ḥanīfah. And in it died al-Rabīʿ b. Mālik b. Abī ʿĀmir, the paternal uncle of Mālik b. Anas the jurist. His kunyah is Abū Mālik. They were four brothers: the eldest was Anas, the father of Mālik; then Uways, the grandfather of Ismāʿīl b. Uways; then Nāfiʿ; then al-Rabīʿ. And in it died Khalīfah b. Khayyāṭ al-ʿUṣfurī al-Laythī, who is the grandfather of Khalīfah b. Khayyāṭ. (Khayyāṭ with a dotted khāʾ and a yāʾ with two dots beneath.) And in it died al-Khalīl b. Aḥmad al-Baṣrī al-Furhūdī the grammarian, the famous imam in grammar, the teacher of Sībawayh.

264. Tarikh (al-Tabari) 2939No grade recorded

     وَفِيهَا خَرَجَ رَجُلٌ يُقَالُ لَهُ: الْمُقَنَّعُ. بِخُرَاسَانَ فِي قَرْيَةٍ مِنْ قُرَى مَرْوَ، وَكَانَ يَقُولُ بِالتَّنَاسُخِ، وَاتَّبَعَهُ عَلَى ضَلَالَتِهِ خَلْقٌ كَثِيرٌ، فَجَهَّزَ لَهُ الْمَهْدِيُّ عِدَّةً مِنْ أُمَرَائِهِ، وَأَنْفَذَ إِلَيْهِ جُيُوشًا كَثِيرَةً، مِنْهُمْ مُعَاذُ بْنُ مُسْلِمٍ أَمِيرُ خُرَاسَانَ، فَكَانَ مِنْ أَمْرِهِ وَأَمْرِهِمْ مَا سَنَذْكُرُهُ. ذِكْرُ تَغَيُّرِ حَالِ أَبِي عُبَيْدِ اللَّهِ   فِي هَذِهِ السَّنَةِ تَغَيَّرَتْ حَالُ أَبِي عُبَيْدِ اللَّهِ وَزِيرِ الْمَهْدِيِّ، وَقَدْ ذَكَرْنَا فِيمَا تَقَدَّمَ سَبَبَ اتِّصَالِهِ بِهِ أَيَّامَ الْمَنْصُورِ، وَمَسِيرَهُ مَعَهُ إِلَى خُرَاسَانَ، فَحَكَى الْفَضْلُ بْنُ الرَّبِيعِ أَنَّ الْمَوَالِيَ كَانُوا يَقَعُونَ فِي أَبِي عُبَيْدِ اللَّهِ عِنْدَ الْمَهْدِيِّ وَيُحَرِّضُونَهُ عَلَيْهِ، وَكَانَتْ كُتُبُ أَبِي عُبَيْدِ اللَّهِ تَرِدُ عَلَى الْمَنْصُورِ بِمَا يَفْعَلُ، وَيَعْرِضُهَا عَلَى الرَّبِيعِ، وَيَكْتُبُ الْكُتُبَ إِلَى الْمَهْدِيِّ بِالْوَصَاةِ بِهِ، وَتَرْكِ الْقَوْلِ فِيهِ. ثُمَّ إِنَّ الرَّبِيعَ حَجَّ مَعَ الْمَنْصُورِ حِينَ مَاتَ، وَفَعَلَ فِي بَيْعَةِ الْمَهْدِيِّ مَا ذَكَرْنَاهُ، فَلَمَّا قَدِمَ جَاءَ إِلَى بَابِ أَبِي عُبَيْدِ اللَّهِ، قَبْلَ الْمَهْدِيِّ، وَقَبْلَ أَنْ يَأْتِيَ أَهْلَهُ، فَقَالَ لَهُ ابْنُهُ الْفَضْلُ: تَتْرُكُ أَمِيرَ الْمُؤْمِنِينَ وَمَنْزِلَكَ وَتَأْتِيهِ ! قَالَ: هُوَ صَاحِبُ الرَّجُلِ، وَيَنْبَغِي أَنْ نُعَامِلَهُ غَيْرَ مَا كُنَّا نُعَامِلُهُ بِهِ، وَنَتْرُكَ ذِكْرَ نُصْرَتِنَا لَهُ. فَوَقَفَ عَلَى بَابِهِ مِنَ الْمَغْرِبِ إِلَى أَنْ صُلِّيَتِ الْعِشَاءُ الْآخِرَةُ، ثُمَّ أَذِنَ لَهُ فَدَخَلَ فَلَمْ يَقُمْ لَهُ وَكَانَ مُتَّكِئًا، فَلَمْ يَجْلِسْ، وَلَا أَقْبَلَ عَلَيْهِ، وَأَرَادَ الرَّبِيعُ أَنْ يَذْكُرَ لَهُ مَا كَانَ مِنْهُ فِي أَمْرِ الْبَيْعَةِ، فَقَالَ: قَدْ بَلَغَنَا أَمْرُكُمْ، فَأَوْغَرَ صَدْرَ الرَّبِيعِ، فَلَمَّا خَرَجَ مِنْ عِنْدِهِ. ( قَالَ لَهُ ابْنُهُ الْفَضْلُ: لَقَدْ بَلَغَ فِعْلُ هَذَا بِكَ مَا فَعَلَ، وَكَانَ الرَّأْيُ أَنْ لَا تَأْتِيَهُ، وَحَيْثُ أَتَيْتَهُ وَحَجَبَكَ أَنْ تَعُودَ، وَحَيْثُ دَخَلْتَ عَلَيْهِ فَلَمْ يَقُمْ لَكَ أَنْ تَعُودَ ). فَقَالَ لِابْنِهِ: أَنْتَ أَحْمَقُ حَيْثُ تَقُولُ: كَانَ يَنْبَغِي أَنْ لَا تَجِيءَ، وَحَيْثُ جِئْتَ وَحُجِبْتَ أَنْ تَعُودَ، وَلَمَّا دَخَلْتَ فَلَمْ يَقُمْ لَكَ كَانَ يَنْبَغِي أَنْ تَعُودَ، وَلَمْ يَكُنِ الصَّوَابُ إِلَّا مَا عَمِلْتُهُ، وَلَكِنْ وَاللَّهِ، وَأَكَّدَ الْيَمِينَ، لَأَخْلَعَنَّ جَاهِي، وَلَأُنْفِقَنَّ مَالِي حَتَّى أَبْلُغَ مَكْرُوهَهُ. وَسَعَى فِي أَمْرِهِ، فَلَمْ يَجِدْ عَلَيْهِ طَرِيقًا لِاحْتِيَاطِهِ فِي أَمْرِ دِينِهِ وَأَعْمَالِهِ، فَأَتَاهُ مِنْ قِبَلِ ابْنِهِ مُحَمَّدٍ، فَلَمْ يَزَلْ يَحْتَالُ وَيَدُسُّ إِلَى الْمَهْدِيِّ، وَيَتَّهِمُهُ بِبَعْضِ حُرَمِهِ، وَبِأَنَّهُ زِنْدِيقٌ، حَتَّى اسْتَحْكَمَتِ التُّهْمَةُ عِنْدَ الْمَهْدِيِّ بِابْنِهِ، فَأَمَرَ بِهِ فَأُحْضِرَ، وَأُخْرِجَ أَبُوهُ، ثُمَّ قَالَ لَهُ: يَا مُحَمَّدُ ! اقْرَأْ، فَلَمْ يُحْسِنْ يَقْرَأُ شَيْئًا، فَقَالَ لِأَبِيهِ: أَلَمْ تُعْلِمْنِي أَنَّ ابْنَكَ يَحْفَظُ الْقُرْآنَ ؟ قَالَ: بَلَى وَلَكِنَّهُ فَارَقَنِي مُنْذُ سِنِينَ، وَقَدْ نَسِيَ. قَالَ: فَقُمْ فَتَقَرَّبْ إِلَى اللَّهِ بِدَمِهِ، فَقَامَ لِيَقْتُلَ وَلَدَهُ فَعَثَرَ فَوَقَعَ، فَقَالَ الْعَبَّاسُ بْنُ مُحَمَّدٍ: إِنْ رَأَيْتَ أَنْ يُعْفِيَ الشَّيْخَ، فَافْعَلْ، فَأَمَرَ بِابْنِهِ فَضُرِبَتْ عُنُقُهُ، وَقَالَ لَهُ الرَّبِيعُ: يَا أَمِيرَ الْمُؤْمِنِينَ ! تَقْتُلُ ابْنَهُ وَتَثِقُ إِلَيْهِ ! لَا يَنْبَغِي ذَلِكَ. فَاسْتَوْحَشَ مِنْهُ، وَكَانَ مِنْ أَمْرِهِ مَا نَذْكُرُهُ. ذِكْرُ عُبُورِ الصَّقْلَبِيِّ إِلَى الْأَنْدَلُسِ وَقَتْلِهِ   وَفِي هَذِهِ السَّنَةِ، وَقِيلَ سَنَةَ سِتِّينَ، عَبَرَ عَبْدُ الرَّحْمَنِ بْنُ حَبِيبٍ الْفِهْرِيُّ، الْمَعْرُوفُ بِالصَّقْلَبِيِّ، وَإِنَّمَا سُمِّيَ بِهِ لِطُولِهِ وَزُرْقَتِهِ وَشُقْرَتِهِ، مِنْ إِفْرِيقِيَّةَ إِلَى الْأَنْدَلُسِ مُحَارِبًا لَهُمْ، لِيَدْخُلُوا فِي الطَّاعَةِ لِلدَّوْلَةِ الْعَبَّاسِيَّةِ، وَكَانَ عُبُورُهُ فِي سَاحِلِ تُدْمِيرَ، وَكَاتَبَ سُلَيْمَانَ بْنَ يَقْظَانَ بِالدُّخُولِ فِي أَمْرِهِ، وَمُحَارَبَةِ عَبْدِ الرَّحْمَنِ الْأُمَوِيِّ، وَالدُّعَاءِ إِلَى طَاعَةِ الْمَهْدِيِّ. وَكَانَ سُلَيْمَانُ بِبَرْشَلُونَةَ، فَلَمْ يُجِبْهُ، فَاغْتَاظَ عَلَيْهِ، وَقَصَدَ بَلَدَهُ فِيمَنْ مَعَهُ مِنَ الْبَرْبَرِ، فَهَزَمَهُ سُلَيْمَانُ، فَعَادَ الصَّقْلَبِيُّ إِلَى تُدْمِيرَ، وَسَارَ عَبْدُ الرَّحْمَنِ الْأُمَوِيُّ نَحْوَهُ فِي الْعَدَدِ وَالْعُدَّةِ، وَأَحْرَقَ السُّفُنَ تَضْيِيقًا عَلَى الصَّقْلَبِيِّ فِي الْهَرَبِ، فَقَصَدَ الصَّقْلَبِيُّ جَبَلًا مَنِيعًا بِنَاحِيَةِ بَلَنْسِيَةَ. فَبَذَلَ الْأُمَوِيُّ أَلْفَ دِينَارٍ لِمَنْ أَتَاهُ بِرَأْسِهِ، فَاغْتَالَهُ رَجُلٌ مِنَ الْبَرْبَرِ، فَقَتَلَهُ، وَحَمَلَ رَأْسَهُ إِلَى عَبْدِ الرَّحْمَنِ، فَأَعْطَاهُ أَلْفَ دِينَارٍ، وَكَانَ قَتْلُهُ سَنَةَ اثْنَتَيْنِ وَسِتِّينَ وَمِائَةٍ. ذِكْرُ عِدَّةِ حَوَادِثَ   وَفِيهَا ظَفِرَ نَصْرُ بْنُ مُحَمَّدِ بْنِ الْأَشْعَثِ بِعَبْدِ اللَّهِ بْنِ مَرْوَانَ بِالشَّامِ، فَأَخَذَهُ، وَقَدِمَ بِهِ عَلَى الْمَهْدِيِّ، فَحَبَسَهُ فِي الْمُطْبِقِ، وَجَاءَ عَمْرُو بْنُ سَهْلَةَ الْأَشْعَرِيُّ، فَادَّعَى أَنَّ عَبْدَ اللَّهِ قَتَلَ أَبَاهُ، وَحَاكَمَهُ عِنْدَ عَافِيَةَ الْقَاضِي، فَتَوَجَّهَ الْحُكْمُ عَلَى عَبْدِ اللَّهِ. فَجَاءَ عَبْدُ الْعَزِيزِ بْنُ مُسْلِمٍ الْعُقَيْلِيُّ إِلَى الْقَاضِي فَقَالَ: زَعَمَ عَمْرُو بْنُ سَهْلَةَ أَنَّ عَبْدَ اللَّهِ قَتَلَ أَبَاهُ، وَكَذَبَ وَاللَّهِ، مَا قَتَلَ أَبَاهُ غَيْرِي، أَنَا قَتَلْتُهُ بِأَمْرِ مَرْوَانَ، وَعَبْدُ اللَّهِ بَرِيءٌ مِنْ دَمِهِ، فَتُرِكَ عَبْدُ اللَّهِ، وَلَمْ يَعْرِضِ الْمَهْدِيُّ لِعَبْدِ الْعَزِيزِ، لِأَنَّهُ قَتَلَهُ بِأَمْرِ مَرْوَانَ. غزو ثمامة بن الوليد الصائفة وَفِيهَا غَزَا الصَّائِفَةَ ثُمَامَةُ بْنُ الْوَلِيدِ، فَنَزَلَ بِدَابِقَ. وَجَاشَتِ الرُّومُ مَعَ مِيخَائِيلَ فِي ثَمَانِينَ أَلْفًا، فَأَتَى عُمْقَ مَرْعَشَ، فَقَتَلَ، وَسَبَى، وَغَنِمَ، وَأَتَى مَرْعَشَ فَحَاصَرَهَا، فَقَاتَلَهُمْ، فَقَتَلَ مِنَ الْمُسْلِمِينَ عِدَّةً كَثِيرَةً. وَكَانَ عِيسَى بْنُ عَلِيٍّ مُرَابِطًا بِحِصْنِ مَرْعَشَ فَانْصَرَفَ الرُّومُ إِلَى جَيْحَانَ، وَبَلَغَ الْخَبَرُ الْمَهْدِيَّ، فَعَظُمَ عَلَيْهِ، وَتَجَهَّزَ لِغَزْوِ الرُّومِ، عَلَى مَا سَنَذْكُرُهُ سَنَةَ اثْنَتَيْنِ وَسِتِّينَ وَمِائَةٍ، فَلَمْ يَكُنْ لِلْمُسْلِمِينَ صَائِفَةٌ مِنْ أَجْلِ ذَلِكَ. بناء القصور بطرق مكة وَفِيهَا أَمَرَ الْمَهْدِيُّ بِبِنَاءِ الْقُصُورِ بِطَرِيقِ مَكَّةَ، أَوْسَعَ مِنَ الْقُصُورِ الَّتِي بَنَاهَا السَّفَّاحُ مِنَ الْقَادِسِيَّةِ إِلَى زُبَالَةَ، وَأَمَرَ بِاتِّخَاذِ الْمَصَانِعِ فِي كُلِّ مَنْهَلٍ مِنْهَا، وَبِتَجْدِيدِ الْأَمْيَالِ وَالْبِرَكِ، وَبِحَفْرِ الرَّكَايَا، وَوَلِيَ ذَلِكَ يَقْطِينُ بْنُ مُوسَى، وَأَمَرَ بِالزِّيَادَةِ فِي مَسْجِدِ الْبَصْرَةِ، وَتَقْصِيرِ الْمَنَابِرِ فِي الْبِلَادِ، وَجَعْلِهَا بِمِقْدَارِ مِنْبَرِ النَّبِيِّ ﷺ إِلَى الْيَوْمِ. تَوْجِيهِ الْأُمَنَاءِ فِي جَمِيعِ الْآفَاقِ وَفِيهَا أَمَرَ الْمَهْدِيُّ يَعْقُوبَ بْنَ دَاوُدَ بِتَوْجِيهِ الْأُمَنَاءِ فِي جَمِيعِ الْآفَاقِ، فَفَعَلَ فَكَانَ لَا يُنْفِذُ الْمَهْدِيُّ كِتَابًا إِلَى عَامِلٍ فَيَجُوزُ حَتَّى يَكْتُبَ يَعْقُوبُ إِلَى أَمِينِهِ بِإِنْفَاذِ ذَلِكَ. غزو البحر وَفِيهَا غَزَا الْغَمْرُ بْنُ الْعَبَّاسِ فِي الْبَحْرِ. تولية نصر الأشعث السند وَفِيهَا وَلِيَ نَصْرُ بْنُ مُحَمَّدِ بْنِ الْأَشْعَثِ السِّنْدَ، ثُمَّ عُزِلَ بِعَبْدِ الْمَلِكِ بْنِ شِهَابٍ، فَبَقِيَ عَبْدُ الْمَلِكِ ثَمَانِيَةَ عَشَرَ يَوْمًا ثُمَّ عُزِلَ وَأُعِيدَ نَصْرٌ مِنَ الطَّرِيقِ. اسْتَقْضَى الْمَهْدِيُّ عَافِيَةَ الْقَاضِي مَعَ ابْنِ عُلَاثَةَ وَفِيهَا اسْتَقْضَى الْمَهْدِيُّ عَافِيَةَ الْقَاضِي مَعَ ابْنِ عُلَاثَةَ بِالرُّصَافَةِ. عزل الفضل بن صالح عن الجزيرة وَفِيهَا عَزَلَ الْفَضْلَ بْنَ صَالِحٍ عَنِ الْجَزِيرَةِ، وَاسْتَعْمَلَ عَلَيْهَا عَبْدَ الصَّمَدِ بْنَ عَلِيٍّ، وَاسْتَعْمَلَ عِيسَى بْنَ لُقْمَانَ عَلَى مِصْرَ، وَيَزِيدَ بْنَ مَنْصُورٍ عَلَى سَوَادِ الْكُوفَةِ، وَحَسَّانَ الشَّرَوِيَّ عَلَى الْمَوْصِلِ، وَبِسْطَامَ بْنَ عَمْرٍو التَّغْلِبِيَّ عَلَى أَذْرَبِيجَانَ. وفاة نصر بن مالك وَفِيهَا تُوُفِّيَ نَصْرُ بْنُ مَالِكٍ مِنْ فَالِجٍ أَصَابَهُ، وَوَلَّى الْمَهْدِيُّ بَعْدَهُ شُرْطَتَهُ حَمْزَةَ بْنَ مَالِكٍ، وَصَرَفَ أَبَانَ بْنَ صَدَقَةَ عَنْ هَارُونَ الرَّشِيدِ، وَجَعَلَ مَعَ مُوسَى الْهَادِي، وَجَعَلَ مَعَ هَارُونَ يَحْيَى بْنَ خَالِدِ بْنِ بَرْمَكٍ. عزل أبو ضمرة عن مصر وَفِيهَا عُزِلَ مُحَمَّدُ بْنُ سُلَيْمَانَ أَبُو ضَمْرَةَ عَنْ مِصْرَ فِي ذِي الْحِجَّةِ، وَوَلِيَهَا سَلَمَةُ بْنُ رَجَاءٍ. من حج بالناس هذه السنة وَحَجَّ بِالنَّاسِ مُوسَى الْهَادِي وَهُوَ وَلِيُّ عَهْدٍ. ( وَكَانَ عَامِلُ مَكَّةَ وَالطَّائِفِ وَالْيَمَامَةِ: جَعْفَرَ بْنَ سُلَيْمَانَ، وَعَامِلُ الْيَمَنِ: عَلِيَّ بْنَ سُلَيْمَانَ )، وَكَانَ عَلَى سَوَادِ الْكُوفَةِ: يَزِيدُ بْنُ مَنْصُورٍ، وَعَلَى أَحْدَاثِهَا: إِسْحَاقُ بْنُ مَنْصُورٍ.

     ✧ In it, a man called al-Muqannaʿ rose in Khurasan, in a village of the villages of Marw. He preached metempsychosis, and a great many people followed him in his error. Al-Mahdi dispatched several of his commanders against him and sent many armies, among them Muʿadh b. Muslim, the governor of Khurasan. What happened between him and them we shall relate. Mention of the change in the situation of Abu ʿUbayd Allah In this year the situation of Abu ʿUbayd Allah, al-Mahdi's vizier, changed. We have already mentioned the reason for his attachment to him in the days of al-Mansur and his going with him to Khurasan. Al-Fadl b. al-Rabiʿ related that the mawali used to speak ill of Abu ʿUbayd Allah in al-Mahdi's presence and incite him against him. Abu ʿUbayd Allah's letters used to reach al-Mansur about what he did, and al-Mansur would show them to al-Rabiʿ and write to al-Mahdi enjoining him to look after him and not to listen to what was said about him. Then al-Rabiʿ performed the pilgrimage with al-Mansur when he died, and did what we have mentioned regarding the oath of allegiance to al-Mahdi. When he arrived, he went to Abu ʿUbayd Allah's gate before going to al-Mahdi and before going to his own family. His son al-Fadl said to him: "You leave the Commander of the Faithful and your own house and go to him!" He said: "He is the man's companion, and we ought to treat him differently from the way we used to treat him and stop mentioning our support for him." He stood at his gate from sunset until the last evening prayer was performed. Then he was granted permission and entered, but Abu ʿUbayd Allah did not rise for him; he was reclining. He did not sit, nor did he turn toward him. Al-Rabiʿ wanted to mention to him what he had done in the matter of the oath of allegiance, but Abu ʿUbayd Allah said: "We have heard of your affair." This filled al-Rabiʿ's heart with rancor. When he left, his son al-Fadl said to him: "This man's behavior toward you has done what it did. The right course was not to go to him; and once you went and he kept you waiting, you should have turned back; and once you entered and he did not rise for you, you should have turned back." He said to his son: "You are a fool when you say that I should not have gone; and once I went and was made to wait, that I should turn back; and when I entered and he did not rise for me, that I should turn back. The right course was only what I did. But by God," and he swore a solemn oath, "I will strip off my honor and spend my wealth until I bring about what he hates." He worked against him but found no way to harm him because of his care in matters of religion and his conduct. So he attacked him through his son Muhammad. He kept plotting and insinuating to al-Mahdi, accusing Muhammad of some of his women and of being a zindiq, until the accusation became firmly established in al-Mahdi's mind against his son. So he ordered him brought, and his father was brought out. Then he said to him: "Muhammad, recite!" He could not recite anything well. He said to his father: "Did you not tell me that your son had memorized the Qur'an?" He said: "Yes, but he left me years ago and has forgotten." He said: "Then rise and draw near to God by shedding his blood." He rose to kill his son but stumbled and fell. Al-ʿAbbas b. Muhammad said: "If you see fit to excuse the old man, do so." So he ordered his son to be beheaded. Al-Rabiʿ said to al-Mahdi: "O Commander of the Faithful! You kill his son and still trust him! That is not right." So al-Mahdi became wary of him, and his affair unfolded as we shall mention. Mention of al-Ṣaqlabī's crossing to al-Andalus and his killing In this year, and it is said in the year 160, ʿAbd al-Rahman b. Habib al-Fihri, known as al-Ṣaqlabī—so called because of his height, blue eyes, and blondness—crossed from Ifriqiya to al-Andalus to fight them, so that they would submit to the Abbasid state. He crossed on the coast of Tudmir and wrote to Sulayman b. Yaqẓan asking him to join him, fight ʿAbd al-Rahman al-Umawi, and call for obedience to al-Mahdi. Sulayman was in Barshaluna and did not answer him. Al-Ṣaqlabī was angered at him and marched against his town with the Berbers who were with him. Sulayman defeated him, so al-Ṣaqlabī returned to Tudmir. ʿAbd al-Rahman al-Umawi marched toward him with men and equipment and burned the ships to prevent al-Ṣaqlabī from fleeing. Al-Ṣaqlabī took refuge in an impregnable mountain near Balansiya. The Umawi offered a thousand dinars to anyone who brought him his head. A man among the Berbers assassinated him, killed him, and carried his head to ʿAbd al-Rahman. He gave him a thousand dinars. His killing took place in the year 162. Mention of several events In it, Nasr b. Muhammad b. al-Ashʿath captured ʿAbd Allah b. Marwan in Syria, took him, and brought him to al-Mahdi, who imprisoned him in the dungeon. ʿAmr b. Sahla al-Ashʿari came and claimed that ʿAbd Allah had killed his father. He brought a case against him before the judge ʿAfiyah, and judgment was rendered against ʿAbd Allah. Then ʿAbd al-ʿAziz b. Muslim al-ʿUqayli came to the judge and said: "ʿAmr b. Sahla claims that ʿAbd Allah killed his father. By God, he lies. No one but I killed his father. I killed him at the command of Marwan, and ʿAbd Allah is innocent of his blood." So ʿAbd Allah was left alone, and al-Mahdi did not pursue ʿAbd al-ʿAziz because he had killed him at Marwan's command. The summer expedition of Thumama b. al-Walid In it, Thumama b. al-Walid led the summer expedition, and he encamped at Dabiq. The Byzantines surged with Michael in eighty thousand men. He came to ʿUmq Marʿash, killed, took captives, and gained booty. Then he came to Marʿash and besieged it. He fought them and killed many of the Muslims. ʿIsa b. ʿAli was garrisoned in the fortress of Marʿash, and the Byzantines withdrew to Jayhan. The news reached al-Mahdi, and it weighed heavily on him. He prepared to raid the Byzantines, as we shall mention in the year 162, and because of that the Muslims had no summer expedition. Building of palaces on the road to Makkah In it, al-Mahdi ordered the building of palaces on the road to Makkah, larger than the palaces al-Saffah had built from al-Qadisiyyah to Zubalah. He ordered the construction of cisterns at every watering place among them, the restoration of the milestones and pools, and the digging of wells. Yaqtin b. Musa was in charge of that. He ordered the enlargement of the mosque of al-Basrah, the shortening of the pulpits in the lands, and making them the size of the Prophet's pulpit ﷺ up to the present day. Appointing trustworthy agents in all regions In it, al-Mahdi ordered Yaʿqub b. Dawud to send trustworthy agents to all regions. He did so. Al-Mahdi would not issue a letter to any governor that would take effect until Yaʿqub wrote to his agent to carry it out. Naval expedition In it, al-Ghamr b. al-ʿAbbas led an expedition at sea. Appointment of Nasr b. al-Ashʿath over al-Sind In it, Nasr b. Muhammad b. al-Ashʿath was appointed over al-Sind. Then he was dismissed in favor of ʿAbd al-Malik b. Shihab. ʿAbd al-Malik remained for eighteen days, then was dismissed, and Nasr was reinstated while on the road. Al-Mahdi appointed ʿAfiyah as judge along with Ibn ʿUlathah In it, al-Mahdi appointed ʿAfiyah as judge along with Ibn ʿUlathah in al-Rusafah. Dismissal of al-Fadl b. Salih from al-Jazirah In it, he dismissed al-Fadl b. Salih from al-Jazirah and appointed ʿAbd al-Samad b. ʿAli over it. He appointed ʿIsa b. Luqman over Egypt, Yazid b. Mansur over the Sawad of al-Kufah, Hassan al-Sharawi over al-Mawsil, and Bistam b. ʿAmr al-Taghlibi over Adharbayjan. Death of Nasr b. Malik In it, Nasr b. Malik died of a stroke that afflicted him. Al-Mahdi appointed after him his shurtah, Hamza b. Malik. He removed Aban b. Sadaqah from Harun al-Rashid and placed him with Musa al-Hadi. He placed Yahya b. Khalid b. Barmak with Harun. Dismissal of Abu Damrah from Egypt In it, Muhammad b. Sulayman Abu Damrah was dismissed from Egypt in Dhu al-Hijjah, and Salamah b. Raja' took charge of it. Who led the people in the pilgrimage this year Musa al-Hadi led the people in the pilgrimage, and he was heir apparent. The governor of Makkah, al-Ta'if, and al-Yamamah was Jaʿfar b. Sulayman, and the governor of al-Yaman was ʿAli b. Sulayman. Yazid b. Mansur was over the Sawad of al-Kufah, and Ishaq b. Mansur was over its ahdath.

265. Tarikh (al-Tabari) 2940No grade recorded

     أَبُو دُلَامَةَ الشَّاعِرُ ذِكْرُ مَنْ تُوُفِّيَ فِي هَذِهِ السَّنَةِ مِنَ الْأَكَابِرِ   866 - زَنْدُ - بِالنُّونِ - بْنُ الْجَوْنِ، أَبُو دُلَامَةَ الشَّاعِرُ.   [قَالَ الْمُؤَلِّفُ]: وَمَنْ قَالَ: زَيْدٌ [فَقَدْ] صَحَّفَ، وَكَانَ كُوفِيًّا أَسْوَدَ، مَوْلًى لِبَنِي أَسَدٍ، وَكَانَ أَبُوهُ عَبْدًا لِرَجُلٍ مِنْهُمْ يُقَالُ لَهُ: قَصَاقِصُ فَأَعْتَقَهُ، أَدْرَكَ آخَرَ بَنِي أُمَيَّةَ - أَعْنِي أَبَا دُلَامَةَ - لَكِنْ لَمْ يَكُنْ لَهُ نَبَاهَةٌ فِي أَيَّامِهِمْ وَنَبَغَ فِي أَيَّامِ بَنِي الْعَبَّاسِ، فَانْقَطَعَ إِلَى السَّفَّاحِ وَالْمَنْصُورِ وَالْمَهْدِيِّ، وَكَانُوا يُقَدِّمُونَهُ وَيُفَضِّلُونَهُ وَيَسْتَطِيبُونَ نَوَادِرَهُ، وَمَدَحَ الْمَنْصُورَ، وَذَكَرَ قَتْلَ أَبَا مُسْلِمٍ فَقَالَ فِيهَا: أَبَا مُسْلِمٍ خَوَّفْتَنِي الْقَتْلَ فَانْتَحَى عَلَيْكَ بِمَا خَوَّفْتَنِي الْأَسَدُ الْوَرْدُ     أَبَا مُسْلِمٍ مَا غَيَّرَ اللَّهُ نِعْمَةً عَلَى عَبْدِهِ حَتَّى يُغَيِّرَهَا الْعَبْدُ وَأَنْشَدَهَا الْمَنْصُورَ فِي مَحْفِلٍ مِنَ النَّاسِ فَقَالَ: لَهُ عَشَرَةُ آلَافِ دِرْهَمٍ، فَأَمَرَ لَهُ بِهَا، فَلَمَّا خَلَا بِهِ قَالَ لَهُ: أَمَا وَاللَّهِ لَوْ تَعَدَّيْتَهَا لَقَتَلْتُكَ. وَقَدْ قِيلَ إِنَّهُ بَقِيَ إِلَى خِلَافَةِ الرَّشِيدِ وَلَا يَثْبُتُ. وَكَانَ مَطْبُوعًا كَثِيرَ النَّوَادِرِ. وَعَنْ أَبُو سَهْلٍ أَحْمَدُ بْنُ مُحَمَّدِ بْنِ زِيَادٍ قَالَ: سَمِعْتُ ثَعْلَبًا يَقُولُ: لَمَّا مَاتَتْ حَمَّادَةُ بِنْتُ عِيسَى امْرَأَةُ الْمَنْصُورِ، وَقَفَ الْمَنْصُورُ وَالنَّاسُ مَعَهُ عَلَى حُفْرَتِهَا يَنْتَظِرُونَ مَجِيءَ الْجِنَازَةِ وَأَبُو دُلَامَةَ، فَأَقْبَلَ عَلَيْهِ الْمَنْصُورُ فَقَالَ: يَا أَبَا دُلَامَةَ مَا أَعْدَدْتَ لِهَذَا الْمَصْرَعِ؟ قَالَ: حَمَّادَةُ بِنْتُ عِيسَى يَا أَمِيرَ الْمُؤْمِنِينَ، فَأَضْحَكَ الْقَوْمَ. عَنْ الْأَصْمَعِيَّ يَقُولُ: أَمَرَ الْمَنْصُورُ أَبَا دُلَامَةَ بِالْخُرُوجِ نَحْوَ عَبْدِ اللَّهِ بْنِ عَلِيٍّ فَقَالَ لَهُ أَبُو دُلَامَةَ: نَشَدْتُكَ اللَّهَ يَا أَمِيرَ الْمُؤْمِنِينَ أَنْ تُحْضِرَنِي شَيْئًا مِنْ عَسَاكِرِكَ، فَإِنِّي شَهِدْتُ تِسْعَةَ عَسَاكِرَ انْهَزَمَتْ كُلُّهَا، وَأَخَافُ أَنْ يَكُونَ عَسْكَرُكَ الْعَاشِرَ. فَضَحِكَ مِنْهُ وَأَعْفَاهُ. وَعَنْ الْعَتَّابِيُّ قَالَ: دَخَلَ أَبُو دُلَامَةَ عَلَى الْمَهْدِيِّ فَطَلَبَ كَلْبًا فَأَعْطَاهُ، ثُمَّ قَائِدَهُ فَأَعْطَاهُ، ثُمَّ دَابَّةً، ثُمَّ جَارِيَةً تَطْبُخُ الصَّيْدَ، فَأَعْطَاهُ قَالَ: مَنْ يَعُولُهَا، أَقْطِعْنِي ضَيْعَةً أَعِيشُ فِيهَا وَعِيَالِي. قَالَ: قَدْ أَقْطَعَكَ أَمِيرُ الْمُؤْمِنِينَ مِائَةَ جَرِيبٍ مِنَ الْعَامِرِ، وَمِائَةً مِنَ الْغَامِرِ قَالَ: وَمَا الْغَامِرُ؟ قَالَ: الْخَرَابُ الَّذِي لَا يُنْبِتُ، قَالَ أَبُو دُلَامَةَ: قَدْ أَقْطَعَكَ أَمِيرُ الْمُؤْمِنِينَ خَمْسَمِائَةِ جَرِيبٍ مِنَ الْغَامِرِ أَرْضِ بَنِي أَسَدٍ، قَالَ: فَهَلْ بَقِيَتْ لَكَ مِنْ حَاجَةٍ، قَالَ: نَعَمْ. قَالَ: تَأْذَنُ لِي أَنْ أُقَبِّلَ يَدَكَ، قَالَ: مَا إِلَى ذَلِكَ سَبِيلٌ. قَالَ: وَاللَّهِ مَا رَدَدْتَنِي عَنْ حَاجَةٍ أَهْوَنَ عَلَيَّ فَقْدًا مِنْهَا. وَعَنْ مُحَمَّدِ بْنِ سَلَّامٍ قَالَ: لَقِيَ رَوْحُ بْنُ حَاتِمٍ بَعْضَ الْحُرُوبِ فَقَالَ لِأَبِي دُلَامَةَ - وَقَدْ دَعَاهُ رَجُلٌ مِنْهُمْ إِلَى الْبِرَازِ - تَقَدَّمْ إِلَيْهِ، قَالَ: لَسْتُ بِصَاحِبِ قِتَالٍ، قَالَ: لِتَفْعَلَنَّ، قَالَ: إِنِّي جَائِعٌ فَأَطْعِمْنِي، فَدَفَعَ إِلَيْهِ خُبْزًا وَلَحْمًا، وَتَقَدَّمَ فَهَمَّ بِهِ الرَّجُلُ فَقَالَ لَهُ أَبُو دُلَامَةَ: اصْبِرْ يَا هَذَا أَيَّ مُحَارِبٍ تَرَانِي؟ ثُمَّ قَالَ: أَتَعْرِفُنِي؟ قَالَ: لَا، قَالَ: فَهَلْ أَعْرِفُكَ؟ قَالَ: لَا، قَالَ: فَمَا فِي الدُّنْيَا أَحْمَقُ مِنَّا وَدَعَاهُ لِلْغَدَاءِ فَتَغَدَّيَا جَمِيعًا وَافْتَرَقَا، فَسَأَلَ رُوحٌ عَمَّا فَعَلَ، فَحُدِّثَ فَضَحِكَ، وَدَعَا بِهِ، وَسَأَلَهُ عَنِ الْقِصَّةِ فَقَالَ: إِنِّي أَعُوذُ بِرُوحٍ أَنْ تُقَدِّمَنِي     إِلَى الْقِتَالِ فَيُخْزِي بِي بَنِي أَسَدِ إِنَّ الْمُهَلَّبَ حُبَّ الْمَوْتِ وَرَّثَكُمْ     وَلَا وَرِثْتُ لِحُبِّ الْمَوْتِ مِنْ أَحَدِ سُفْيَانُ بْنُ سَعِيدِ بْنِ مَسْرُوقٍ سُفْيَانُ بْنُ سَعِيدِ بْنِ مَسْرُوقٍ  ، أَبُو عَبْدِ اللَّهِ الثَّوْرِيُّ. مِنْ أَهْلِ الْكُوفَةِ، وُلِدَ فِي خِلَافَةِ سُلَيْمَانَ بْنِ عَبْدِ الْمَلِكِ وَسَمِعَ خَلْقًا كَثِيرًا وَكَانَ مِنْ كِبَارِ أَئِمَّةِ الْمُسْلِمِينَ، لَا يُخْتَلَفُ فِي إِمَامَتِهِ وَأَمَانَتِهِ وَحِفْظِهِ وَعِلْمِهِ وَزُهْدِهِ. وَعَنْ يُونُسَ بْنَ عُبَيْدٍ يَقُولُ: مَا رَأَيْتُ أَفْضَلَ مِنْ سُفْيَانَ الثَّوْرِيِّ، فَقَالَ لَهُ: يَا أَبَا عَبْدِ اللَّهِ رَأَيْتَ سَعِيدَ بْنَ جُبَيْرٍ، وَإِبْرَاهِيمَ، وَعَطَاءً، وَمُجَاهِدًا وَتَقُولُ هَذَا؟ قَالَ: هُوَ مَا أَقُولُ، مَا رَأَيْتُ أَفْضَلَ مِنْ سُفْيَانَ الثَّوْرِيِّ. وَعَنْ عَمْرُو بْنُ عَلِيٍّ قَالَ: سَمِعْتُ عَبْدَ الرَّحْمَنِ بْنَ مَهْدِيٍّ يَقُولُ: مَا عَاشَرْتُ فِي النَّاسِ رَجُلًا أَرَقَّ مِنْ سُفْيَانَ الثَّوْرِيِّ، وَكُنْتُ أَرْمُقُهُ فِي اللَّيْلَةِ بَعْدَ اللَّيْلَةِ يَنْهَضُ مَرْعُوبًا يُنَادِي: النَّارُ النَّارُ، شَغَلَنِي ذِكْرُ النَّارِ عَنِ النَّوْمِ وَالشَّهَوَاتِ. وَعَنْ صَالِحُ بْنُ أَحْمَدَ الْعِجْلِيُّ قَالَ: حَدَّثَنِي أَبِي قَالَ: دَخَلَ سُفْيَانُ عَلَى الْمَهْدِيِّ فَقَالَ السَّلَامُ عَلَيْكُمْ، كَيْفَ أَنْتُمْ. ثُمَّ جَلَسَ فَقَالَ: حَجَّ عُمَرُ بْنُ الْخَطَّابِ [ ؓ ] فَأَنْفَقَ فِي حَجَّتِهِ سِتَّةَ عَشَرَ دِينَارًا، وَأَنْتَ حَجَجْتَ، فَأَنْفَقْتَ فِي حَجَّتِكَ بُيُوتَ الْأَمْوَالِ قَالَ: فَأَيُّ شَيْءٍ تُرِيدُ، أَكُونُ مِثْلَكَ؟ قَالَ: فَوْقَ مَا أَنَا فِيهِ وَدُونَ مَا أَنْتَ فِيهِ. فَقَالَ وَزِيرُهُ أَبُو عُبَيْدِ اللَّهِ: يَا أَبَا عَبْدِ اللَّهِ، قَدْ كَانَتْ كُتُبُكَ تَأْتِينَا فَنُنْفِذُهَا. قَالَ: مَنْ هَذَا؟ قَالَ: أَبُو عُبَيْدِ اللَّهِ وَزِيرِي. قَالَ: احْذَرْهُ، فَإِنَّهُ كَذَّابٌ، أَنَا كَتَبْتُ إِلَيْكَ. ثُمَّ قَامَ فَقَالَ لَهُ الْمَهْدِيُّ: إِلَى أَيْنَ يَا أَبَا عَبْدِ اللَّهِ؟ قَالَ: أَعُودُ، وَكَانَ قَدْ تَرَكَ نَعْلَهُ حِينَ قَامَ، فَعَادَ فَأَخَذَهَا ثُمَّ مَضَى، فَانْتَظَرَهُ الْمَهْدِيُّ فَلَمْ يَعُدْ، قَالَ: وَعَدَنَا أَنْ يَعُودَ فَلَمْ يَعُدْ، قِيلَ: إِنَّهُ عَادَ لِأَخْذِ نَعْلِهِ فَغَضِبَ. وَقَالَ: قَدْ آمَنَ النَّاسُ إِلَّا سُفْيَانَ الثَّوْرِيَّ، وَيُونُسَ بْنَ فَرْوَةَ الزِّنْدِيقَ، فَإِنَّهُ لَبِطَلَبٍ وَإِنَّهُ لَفِي الْمَسْجِدِ الْحَرَامِ، فَذَهَبَ فَأَلْقَى نَفْسَهُ بَيْنَ النِّسَاءِ فَجَلَّلْنَهُ، قِيلَ لَهُ: لِمَ فَعَلْتَ؟ قَالَ: إِنَّهُنَّ أَرْحَمُ ثُمَّ خَرَجَ إِلَى الْبَصْرَةِ، فَلَمْ يَزَلْ بِهَا حَتَّى مَاتَ. فَلَمَّا احْتُضِرَ قَالَ: مَا أَشَدَّ الْغُرْبَةَ انْظُرُوا إِلَيَّ هَاهُنَا أَحَدًا مِنْ أَهْلِ بِلَادِي؟ فَنَظَرُوا فَإِذَا أَفْضَلُ رَجُلَيْنِ مِنْ أَهْلِ الْكُوفَةِ عَبْدُ الرَّحْمَنِ بْنُ عَبْدِ الْمَلِكِ بْنِ أَبْجَرَ، وَالْحَسَنُ بْنُ عَيَّاشٍ أَخُو أَبِي بَكْرٍ، فَأَوْصَى إِلَى الْحَسَنِ فِي تَرِكَتِهِ، وَأَوْصَى إِلَى عَبْدِ الرَّحْمَنِ بِالصَّلَاةِ عَلَيْهِ. تُوُفِّيَ بِالْبَصْرَةِ فِي هَذِهِ السَّنَةِ. الْمُؤَمَّلُ بْنُ أُمَيْلٍ الْمُحَارِبِيُّ الشَّاعِرُ الْمُؤَمَّلُ بْنُ أُمَيْلٍ الْمُحَارِبِيُّ الشَّاعِرُ  . مَدَحَ الْمَهْدِيَّ وَلَهُ أَشْعَارٌ. عَنْ مُحَمَّدُ بْنُ الْعَبَّاسِ قَالَ: ذُكِرَ الْمُؤَمَّلُ بَيْنَ يَدَيْ الْمُبَرَّدِ، فَقَالَ: كَانُوا يَقُولُونَ الْمُؤَمَّلُ الْبَارِدُ. فَقَالَ أَبُو الْعَبَّاسِ فِي شِعْرِهِ ذَلِكَ [وَلَكِنَّهُ] شَاعِرٌ، قَالَ: أَنْشَدَنِي لَهُ عَبْدُ الصَّمَدِ بْنُ الْمُعَدَّلِ: لَا تَغْضَبَنَّ عَلَى قَوْمٍ تُحِبُّهُمْ     فَلَيْسَ يُنْجِيكَ مِنْ أَحْبَابِكَ الْغَضَبُ وَلَا تُخَاصِمْهُمْ يَوْمًا وَإِنْ ظَلَمُوا     إِنَّ الْقُضَاةَ إِذَا مَا خُوصِمُوا غَلَبُوا يَا جَائِرِينَ عَلَيْنَا فِي حُكُومَتِهِمْ     وَالْجَوْرُ أَعْظَمُ مَا يُؤْتَى وَيُرْتَكَبُ لَسْنَا إِلَى غَيْرِكُمْ مِنْكُمْ نَفِرُّ إِذَا     جُرْتُمْ وَلَكِنْ إِلَيْكُمْ مِنْكُمُ الْهَرَبُ قَالَ الْمَرْزُبَانِيُّ: وَأَخْبَرَنِي الصُّولِيُّ قَالَ: يُقَالُ إِنَّ الْمُؤَمَّلَ لَمَّا قَالَ: شَفَى الْمُؤَمَّلَ يَوْمَ الْحَيْرَةِ النَّظَرُ     لَيْتَ الْمُؤَمَّلَ لَمْ يُخْلَقْ لَهُ بَصَرُ عَمِيَ فَرَأَى فِي مَنَامِهِ إِنْسَانًا يَقُولُ لَهُ: هَذَا مَا تَمَنَّيْتَ فِي شِعْرِكَ. نَصْرُ بْنُ مَالِكٍ 869 - نَصْرُ بْنُ مَالِكٍ صَاحِبُ الشُّرْطَةِ. تُوُفِّيَ مِنْ فَالِجٍ أَصَابَهُ، وَدُفِنَ فِي مَقَابِرِ بَنِي هَاشِمٍ، وَصَلَّى عَلَيْهِ الْمَهْدِيُّ، وَوَلِيَ الشُّرْطَةَ بَعْدَهُ حَمْزَةُ بْنُ مَالِكٍ. إِسْرَائِيلُ بْنُ يُونُسَ بْنِ أَبِي إِسْحَاقَ السَّبِيعِيِّ إِسْرَائِيلُ بْنُ يُونُسَ بْنِ أَبِي إِسْحَاقَ السَّبِيعِيِّ. وَاسْمُ أَبِي إِسْحَاقَ: عَمْرُو بْنُ عَبْدِ اللَّهِ الْهَمْدَانِيُّ وَسَبِيعٌ الَّذِي نُسِبَ إِلَيْهِ هُوَ صَعْبُ بْنُ مُعَاوِيَةَ بْنِ كَثِيرِ بْنِ مَالِكٍ، وَإِسْرَائِيلُ: يُكَنَّى أَبَا يُوسُفَ، وَهُوَ كُوفِيٌّ. سَمِعَ جَدَّهَ أَبَا إِسْحَاقَ، وَسِمَاكَ بْنَ حَرْبٍ، وَمَنْصُورَ بْنَ الْمُعْتَمِرِ، وَالْأَعْمَشَ. رَوَى عَنْهُ: وَكِيعٌ، وَابْنُ مَهْدِيٍّ، وَأَبُو نُعَيْمٍ. قَالَ: يَحْيَى ثِقَةٌ، وَقَالَ عَلِيٌّ: هُوَ ضَعِيفٌ. تُوُفِّيَ فِي هَذِهِ السَّنَةِ. وَقِيلَ: سَنَةَ إِحْدَى وَسِتِّينَ. وَقِيلَ سَنَةَ سِتِّينَ. وَقِيلَ تُوُفِّيَ سَنَةَ أَرْبَعٍ وَسِتِّينَ. وَفِيهَا تُوُفِّيَ زَائِدَةُ بْنُ قُدَامَةَ،

     ✧ Abū Dulāmah the poet Mention of the notable figures who died in this year 866 - Zand - with a nūn - b. al-Jawn, Abū Dulāmah the poet. [The author said]: Whoever says Zayd has errored. He was a Kufan, black, a client of Banū Asad. His father was a slave of a man of theirs called Qaṣāqiṣ, who manumitted him. He lived into the last days of the Umayyads - I mean Abū Dulāmah - but he had no prominence in their days. He became distinguished in the days of the Abbasids, attaching himself to al-Saffāḥ, al-Manṣūr, and al-Mahdī. They gave him precedence, favored him, and relished his witticisms. He praised al-Manṣūr and mentioned the killing of Abū Muslim, saying in it: Abū Muslim, you made me fear death, so the tawny lion fell upon you with what you made me fear. Abū Muslim, God does not alter a favor upon His servant until the servant alters it himself. He recited it to al-Manṣūr in a gathering of people, and he said: He has ten thousand dirhams. He ordered it for him. When he was alone with him, he said to him: By God, had you gone beyond it, I would have killed you. It is said that he remained until the caliphate of al-Rashīd, but it is not established. He was naturally gifted and full of witty anecdotes. From Abū Sahl Aḥmad b. Muḥammad b. Ziyād, who said: I heard Thaʿlab say: When Ḥammādah bt. ʿĪsā, the wife of al-Manṣūr, died, al-Manṣūr and the people with him stood at her grave waiting for the funeral procession to arrive, and Abū Dulāmah was there. Al-Manṣūr turned to him and said: O Abū Dulāmah, what have you prepared for this place of death? He said: Ḥammādah bt. ʿĪsā, O Commander of the Faithful. The people laughed. From al-Aṣmaʿī, who said: Al-Manṣūr ordered Abū Dulāmah to go out toward ʿAbd Allāh b. ʿAlī. Abū Dulāmah said to him: I adjure you by God, O Commander of the Faithful, not to make me witness any of your armies, for I have witnessed nine armies, all of which were routed, and I fear that your army will be the tenth. He laughed at him and excused him. From al-ʿAttābī, who said: Abū Dulāmah entered upon al-Mahdī and asked for a dog, and he gave him one. Then for a leader for it, and he gave him one. Then for a mount. Then for a slave girl to cook the game, and he gave him one. He said: Who will provide for her? Grant me an estate on which I and my family can live. He said: The Commander of the Faithful has granted you one hundred jarībs of cultivated land and one hundred of uncultivated land. He said: What is uncultivated? He said: Ruined land that produces nothing. Abū Dulāmah said: The Commander of the Faithful has granted you five hundred jarībs of uncultivated land in the territory of Banū Asad. He said: Do you have any remaining need? He said: Yes. He said: Permit me to kiss your hand. He said: There is no way to that. He said: By God, you have not turned me away from any need whose loss is easier for me than that. From Muḥammad b. Sallām, who said: Rawḥ b. Ḥātim met some fighting, and he said to Abū Dulāmah - when a man from among them challenged him to single combat - advance toward him. He said: I am not a man of fighting. He said: You must do it. He said: I am hungry, so feed me. He gave him bread and meat, and he advanced. The man attacked him, and Abū Dulāmah said to him: Wait, fellow, what kind of warrior do you see me as? Then he said: Do you know me? He said: No. He said: Do I know you? He said: No. He said: There is no one in the world more foolish than us. He invited him to lunch, and they both ate together and parted. Rawḥ asked about what he had done, and when he was told, he laughed, summoned him, and asked him about the story. He said: I take refuge in Rawḥ from your sending me forth to battle, lest Banū Asad be disgraced through me. Al-Muhallab inherited love of death to you, but I do not inherit love of death from anyone. Sufyān b. Saʿīd b. Masrūq Sufyān b. Saʿīd b. Masrūq, Abū ʿAbd Allāh al-Thawrī. Of the people of Kufa. He was born in the caliphate of Sulaymān b. ʿAbd al-Malik and heard from a great many. He was one of the major imams of the Muslims, with no disagreement about his leadership, trustworthiness, memory, knowledge, and asceticism. From Yūnus b. ʿUbayd, who said: I have not seen anyone more excellent than Sufyān al-Thawrī. Someone said to him: O Abū ʿAbd Allāh, you saw Saʿīd b. Jubayr, Ibrāhīm, ʿAṭāʾ, and Mujāhid, and you say this? He said: It is as I say. I have not seen anyone more excellent than Sufyān al-Thawrī. From ʿAmr b. ʿAlī, who said: I heard ʿAbd al-Raḥmān b. Mahdī say: I have never associated with a man more tender than Sufyān al-Thawrī. I used to watch him night after night, waking in terror, crying: The Fire, the Fire! The remembrance of the Fire has distracted me from sleep and desires. From Ṣāliḥ b. Aḥmad al-ʿIjlī, who said: My father told me: Sufyān entered upon al-Mahdī and said: Peace be upon you, how are you? Then he sat down and said: ʿUmar b. al-Khaṭṭāb ؓ performed the pilgrimage and spent sixteen dinars on his pilgrimage. You performed the pilgrimage and spent the treasuries on your pilgrimage. He said: What do you want? That I be like you? He said: Above what I am in and below what you are in. His vizier Abū ʿUbayd Allāh said: O Abū ʿAbd Allāh, your letters used to come to us and we would execute them. He said: Who is this? He said: Abū ʿUbayd Allāh, my vizier. He said: Beware of him, for he is a liar. I wrote to you. Then he got up. Al-Mahdī said to him: Where to, O Abū ʿAbd Allāh? He said: I will return. He had left his sandal when he got up, so he returned to take it, then walked on. Al-Mahdī waited for him, but he did not return. He said: He promised us to return but did not. It was said: He returned to take his sandal, and he became angry. He said: All the people are safe except Sufyān al-Thawrī and Yūnus b. Farwah the heretic. He was being sought while he was in the Sacred Mosque. He went and threw himself among the women, and they covered him. It was said to him: Why did you do that? He said: They are more merciful. Then he went out to Basra and stayed there until he died. When he was dying, he said: How hard is exile! See if there is anyone here from my country. They looked and found the two best men from the people of Kufa: ʿAbd al-Raḥmān b. ʿAbd al-Malik b. Abjar and al-Ḥasan b. ʿAyyāsh, the brother of Abū Bakr. He entrusted his estate to al-Ḥasan and appointed ʿAbd al-Raḥmān to pray over him. He died in Basra in this year. Al-Muʾammal b. Umayl al-Muḥāribī the poet Al-Muʾammal b. Umayl al-Muḥāribī the poet. He praised al-Mahdī and has poems. From Muḥammad b. al-ʿAbbās, who said: Al-Muʾammal was mentioned before al-Mubarrad, and he said: They used to say al-Muʾammal the cold. Abū al-ʿAbbās said: In his poetry that is so, but he is a poet. He said: ʿAbd al-Ṣamad b. al-Muʿaddal recited to me for him: Do not become angry with a people you love, for anger will not save you from your loved ones. Do not contend with them one day, even if they wrong you, for judges, when contended with, prevail. O you who wrong us in your rulings, and wrongdoing is the greatest thing that can be committed and perpetrated, we do not flee from you to others when you wrong us; rather, from you to you is the flight. Al-Marzubānī said: Al-Ṣūlī informed me, saying: It is said that al-Muʾammal, when he said: The sight on the day of al-Ḥīrah healed al-Muʾammal. Would that al-Muʾammal had not been created with sight. went blind. Then he saw in a dream a person saying to him: This is what you wished for in your poetry. Naṣr b. Mālik 869 - Naṣr b. Mālik, the chief of police. He died of a paralysis that struck him and was buried in the cemetery of Banū Hāshim. Al-Mahdī prayed over him, and Ḥamzah b. Mālik succeeded him as chief of police. Isrāʾīl b. Yūnus b. Abī Isḥāq al-Sabīʿī Isrāʾīl b. Yūnus b. Abī Isḥāq al-Sabīʿī. Abū Isḥāq's name was ʿAmr b. ʿAbd Allāh al-Hamdānī, and Sabīʿ to whom he is attributed is Ṣaʿb b. Muʿāwiyah b. Kathīr b. Mālik. Isrāʾīl was known as Abū Yūsuf, and he was Kufan. He heard from his grandfather Abū Isḥāq, Simāk b. Ḥarb, Manṣūr b. al-Muʿtamir, and al-Aʿmash. Those who transmitted from him include Wakīʿ, Ibn Mahdī, and Abū Nuʿaym. Yaḥyā said: He is trustworthy. ʿAlī said: He is weak. He died in this year. It is also said: in the year 161. It is also said: in the year 160. It is also said he died in the year 164. In this year also died Zāʾidah b. Qudāmah.

266. Tarikh (al-Tabari) 2941No grade recorded

     مقتل عَبْدُ السَّلَامِ بْنُ هَاشِمٍ الْيَشْكُرِيُّ بقنسرين ثُمَّ دَخَلَتْ سَنَةُ ثِنْتَيْنِ وَسِتِّينَ وَمِائَةٍ فِيهَا خَرَجَ عَبْدُ السَّلَامِ بْنُ هَاشِمٍ الْيَشْكُرِيُّ بِأَرْضِ قِنِّسْرِينَ، وَاتَّبَعَهُ خَلْقٌ كَثِيرٌ، وَقَوِيَتْ شَوْكَتُهُ، فَقَاتَلَهُ خَلْقٌ مِنَ الْأُمَرَاءِ،  وَجَهَّزَ إِلَيْهِ الْمَهْدِيُّ جُيُوشًا، وَأَنْفَقَ فِيهِمْ أَمْوَالًا جَزِيلَةً، وَهَزَمَ الْخَارِجِيُّ الْجُيُوشَ مَرَّاتٍ، ثُمَّ إِنَّهُ قُتِلَ بَعْدَ ذَلِكَ. غزو الحسن بن قحطبة الصائفة وَفِيهَا غَزَا الصَّائِفَةَ الْحَسَنُ بْنُ قَحْطَبَةَ فِي ثَمَانِينَ أَلْفًا مِنَ الْمُرْتَزِقَةِ سِوَى الْمُطَّوِّعَةِ، فَقَهَرَ الرُّومَ،  وَحَرَقَ بُلْدَانًا كَثِيرَةً وَخَرَّبَهَا، وَأَسَرَ خَلْقًا مِنَ الذَّرَارِي. وَكَذَلِكَ غَزَا يَزِيدُ بْنُ أَبِي أُسَيْدٍ السُّلَمِيُّ بِلَادَ الرُّومِ  مِنْ بَابِ قَالِيقَلَا، فَغَنَمَ وَسَلِمَ وَسَبَى خَلْقًا كَثِيرًا. ظهور المحمرة بجرجان وَفِيهَا خَرَجَتْ طَائِفَةٌ بِجُرْجَانَ، فَلَبِسُوا الْحُمْرَةَ; وَلِهَذَا يُقَالُ لَهُمُ: الْمُحَمِّرَةُ. مَعَ رَجُلٍ يُقَالُ لَهُ: عَبْدُ الْقَهَّارِ. فَغَزَاهُ عُمَرُ بْنُ الْعَلَاءِ مِنْ طَبَرِسْتَانَ،  فَقَهَرَ عَبْدَ الْقَهَّارِ، فَقَتَلَهُ وَأَصْحَابَهُ. من حج بالناس في هذه السنة وَفِيهَا حَجَّ بِالنَّاسِ إِبْرَاهِيمُ بْنُ جَعْفَرِ بْنِ الْمَنْصُورِ  . وَفِيهَا: وَضَعَ الْمَهْدِيُّ دَوَاوِينَ الْأَزِمَّةِ، وَوَلَّى عَلَيْهَا عُمَرَ بْنَ بَزِيعٍ مَوْلَاهُ، فَوَلَّى عُمَرُ [ابْنُ بَزِيعٍ] النُّعْمَانَ بْنَ عُثْمَانَ زِمَامَ خَرَاجِ الْعِرَاقِ. غزو باب قاليقلا وَفِيهَا: غَزَا يَزِيدُ بْنُ أَبِي أُسَيْدٍ السُّلُمِيُّ [بَابَ] قَالِيقَلَا فَغَنِمَ، وَافْتَتَحَ ثَلَاثَةَ حُصُونٍ وَأَصَابُوا شَيْئًا كَثِيرًا وَأَسْرَى. تولية بعض العمال وَفِيهَا: عُزِلَ عَلِيُّ بْنُ سُلَيْمَانَ عَنِ الْيَمَنِ، وَوَلِيَ مَكَانَهُ عَبْدُ اللَّهِ بْنُ سُلَيْمَانَ، وَعُزِلَ سَلَمَةُ بْنُ رَجَاءٍ عَنْ مِصْرَ وَوَلِيَهَا عِيسَى بْنُ لُقْمَانَ فِي الْمُحَرَّمِ، ثُمَّ عُزِلَ فِي جُمَادَى الْآخِرَةِ وَوَلِيَهَا وَاضِحٌ مَوْلَى الْمَهْدِيِّ، ثُمَّ عُزِلَ فِي ذِي الْقَعْدَةِ وَوَلِيَهَا يَحْيَى الْحَرَشِيُّ. حبس المهدي موسى بن جعفر وَفِيهَا: حَبَسَ الْمَهْدِيُّ مُوسَى بْنَ جَعْفَرٍ: فَرَأَى فِي الْمَنَامِ عَلِيَّ بْنَ أَبِي طَالِبٍ وَهُوَ يَقُولُ لَهُ: فَهَلْ عَسَيْتُمْ إِنْ تَوَلَّيْتُمْ أَنْ تُفْسِدُوا فِي الأَرْضِ وَتُقَطِّعُوا أَرْحَامَكُمْ فَأَرْسَلَ إِلَيْهِ فَأَطْلَقَهُ. ( وَفِيهَا سَيَّرَ جَيْشًا مَعَ حَبِيبِ بْنِ عَبْدِ الْمَلِكِ الْقُرَشِيِّ إِلَى الْقَائِدِ السُّلَمِيِّ، وَكَانَ حَسَنَ الْمَنْزِلَةِ عِنْدَ عَبْدِ الرَّحْمَنِ أَمِيرِ الْأَنْدَلُسِ، فَشَرِبَ لَيْلَةً، وَقَصَدَ بَابَ الْقَنْطَرَةِ لِيَفْتَحَهُ عَلَى سُكْرٍ مِنْهُ، فَمَنَعَهُ الْحَرَسُ، فَعَادَ، فَلَمَّا صَحَا خَافَ، فَهَرَبَ إِلَى طُلَيْطِلَةَ، فَاجْتَمَعَ إِلَيْهِ كَثِيرٌ مِمَّنْ يُرِيدُ الْخِلَافَ وَالشَّرَّ، فَعَاجَلَهُ عَبْدُ الرَّحْمَنِ بِإِنْفَاذِ الْجُيُوشِ إِلَيْهِ، فَنَازَلَهُ فِي مَوْضِعٍ قَدْ تَحَصَّنَ فِيهِ، وَحَصَرَهُ، ثُمَّ إِنَّ السُّلَمِيَّ طَلَبَ الْبِرَازَ، فَبَرَزَ إِلَيْهِ مَمْلُوكٌ أَسْوَدُ، فَاخْتَلَفَا ضَرْبَتَيْنِ فَوَقَعَا صَرِيعَيْنِ، ثُمَّ مَاتَا جَمِيعًا ).

     ✧ The killing of ʿAbd al-Salām b. Hāshim al-Yashkurī at Qinnasrīn Then the year 162 AH began. In it, ʿAbd al-Salām b. Hāshim al-Yashkurī rose up in the land of Qinnasrīn, and a great multitude followed him, and his strength grew. Many commanders fought him, and al-Mahdī dispatched armies against him and spent abundant wealth on them. The Kharijite defeated the armies several times; then after that he was killed. The summer expedition of al-Ḥasan b. Qaḥṭaba In it, al-Ḥasan b. Qaḥṭaba raided the summer expedition with eighty thousand regular troops, besides volunteers. He overcame the Byzantines, burned many towns and destroyed them, and took captive a number of children. Likewise, Yazīd b. Abī Usayd al-Sulamī raided the land of the Byzantines from the pass of Qālīqalā, and he gained booty, remained safe, and took many captives. The appearance of the Muḥammira in Jurjān In it, a faction went out in Jurjān and wore red; for this reason they are called al-Muḥammira, with a man called ʿAbd al-Qahhār. ʿUmar b. al-ʿAlāʾ from Ṭabaristān raided him, and he overcame ʿAbd al-Qahhār, killing him and his companions. Who led the pilgrimage in this year In it, Ibrāhīm b. Jaʿfar b. al-Manṣūr led the people in pilgrimage. In it, al-Mahdī established the bureaus of the reins (dawāwīn al-azimma) and appointed over them his client ʿUmar b. Bazīʿ. ʿUmar [b. Bazīʿ] appointed al-Nuʿmān b. ʿUthmān as overseer of the land tax of Iraq. The raid on the pass of Qālīqalā In it, Yazīd b. Abī Usayd al-Sulamī raided [the pass of] Qālīqalā and gained booty, and conquered three fortresses, and they obtained much property and captives. The appointment of some governors In it, ʿAlī b. Sulaymān was dismissed from Yemen, and ʿAbd Allāh b. Sulaymān was appointed in his place. Salama b. Rajāʾ was dismissed from Egypt, and ʿĪsā b. Luqmān was appointed over it in Muḥarram; then he was dismissed in Jumādā al-Ākhira, and Wāḍiḥ, the client of al-Mahdī, was appointed over it; then he was dismissed in Dhū al-Qaʿda, and Yaḥyā al-Ḥarashī was appointed over it. Al-Mahdī's imprisonment of Mūsā b. Jaʿfar In it, al-Mahdī imprisoned Mūsā b. Jaʿfar. He saw in a dream ʿAlī b. Abī Ṭālib saying to him: "Would you then, if you were given the authority, do mischief in the land and sever your ties of kinship?" [Qurʾān 47:22]. So he sent for him and released him. (In it, he dispatched an army with Ḥabīb b. ʿAbd al-Malik al-Qurashī against the commander al-Sulamī, who held a good position with ʿAbd al-Raḥmān, the amir of al-Andalus. One night he drank, and headed to the gate of the bridge to open it while intoxicated. The guards prevented him, so he returned. When he sobered up, he became afraid and fled to Ṭulayṭila. Many of those who desired discord and evil gathered around him. ʿAbd al-Raḥmān hastened against him by sending armies to him. He besieged him in a place where he had fortified himself, and blockaded him. Then al-Sulamī sought single combat, and a black slave came out against him. They exchanged two blows and both fell as corpses, then they both died.)

267. Tarikh (al-Tabari) 2942No grade recorded

     إِبْرَاهِيمُ بْنُ أَدْهَمَ اسمه ونسبه وَفِيهَا تُوُفِّيَ مِنَ الْأَعْيَانِ إِبْرَاهِيمُ بْنُ أَدْهَمَ، أَحَدُ مَشَاهِيرِ الْعُبَّادِ، وَمِنْ أَكَابِرِ مَنْ لَهُ هِمَّةٌ عَالِيَةٌ مِنَ الْعُبَّادِ، وَدَاوُدُ الطَّائِيُّ، أَحَدُ أَئِمَّةِ الصُّوفِيَّةِ، وَزُهَيْرُ بْنُ مُحَمَّدٍ، وَيَزِيدُ بْنُ إِبْرَاهِيمَ التُّسْتَرِيُّ. فَأَمَّا إِبْرَاهِيمُ بْنُ أَدْهَمَ  بْنِ مَنْصُورِ بْنِ يَزِيدَ بْنِ جَابِرٍ، أَبُو إِسْحَاقَ التَّمِيمِيُّ، وَيُقَالُ: الْعِجْلِيُّ. فَهُوَ أَحَدُ الزُّهَّادِ، أَصْلُهُ مِنْ بَلْخَ. وَسَكَنَ الشَّامَ، وَدَخَلَ دِمَشْقَ، وَرَوَى الْحَدِيثَ عَنْ أَبِيهِ، وَالْأَعْمَشِ، وَمُحَمَّدِ بْنِ زِيَادٍ صَاحِبِ أَبِي هُرَيْرَةَ، وَأَبِي إِسْحَاقَ السَّبِيعِيِّ، وَخَلْقٍ. وَحَدَّثَ عَنْهُ خَلْقٌ مِنْهُمْ; بَقِيَّةُ، وَالثَّوْرِيُّ، وَأَبُو إِسْحَاقَ الْفَزَارِيُّ، وَمُحَمَّدُ بْنُ حِمْيَرٍ، وَحَكَى عَنْهُ الْأَوْزَاعِيُّ. عَنْ أَبِي هُرَيْرَةَ قَالَ: دَخَلْتُ عَلَى رَسُولِ اللَّهِ ﷺ، وَهُوَ يُصَلِّي جَالِسًا، فَقُلْتُ: يَا رَسُولَ اللَّهِ، إِنَّكَ تُصَلِّي جَالِسًا، فَمَا أَصَابَكَ؟ قَالَ: " الْجُوعُ يَا أَبَا هُرَيْرَةَ ". قَالَ: فَبَكَيْتُ، فَقَالَ: " لَا تَبْكِ; فَإِنَّ شِدَّةَ يَوْمِ الْقِيَامَةِ لَا تُصِيبُ الْجَائِعَ إِذَا احْتَسَبَ فِي دَارِ الدُّنْيَا ". وَعَنْ أَبِي هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: إِنَّ الْفِتْنَةَ تَجِيءُ فَتَنْسِفُ الْعِبَادَ نَسْفًا، وَيَنْجُو الْعَالِمُ مِنْهَا بِعِلْمِهِ. قَالَ النَّسَائِيُّ: هُوَ ثِقَةٌ مَأْمُونٌ، أَحَدُ الزُّهَّادِ. قصة هداية إبراهيم بن أدهم وَذَكَرَ الْأُسْتَاذُ أَبُو الْقَاسِمِ الْقُشَيْرِيُّ فِي " رِسَالَتِهِ " أَنَّ إِبْرَاهِيمَ بْنَ أَدْهَمَ كَانَ مِنْ أَبْنَاءِ الْمُلُوكِ، فَبَيْنَمَا هُوَ يَتَصَيَّدُ إِذْ أَتْبَعَ ثَعْلَبًا أَوْ أَرْنَبًا، فَهَتَفَ بِهِ هَاتِفٌ مِنْ قَرَبُوسِ سَرْجِهِ: أَلِهَذَا خُلِقْتَ أَمْ بِهَذَا أُمِرْتَ؟ فَنَزَلَ عَنْ فَرَسِهِ وَجَاءَ إِلَى رَاعِي غَنَمٍ لِأَبِيهِ، فَأَخَذَ جُبَّةً مِنْ صُوفٍ فَلَبِسَهَا، وَأَعْطَاهُ فَرَسَهُ وَلِبَاسَهُ وَمَا كَانَ مَعَهُ، وَذَهَبَ فِي الْبَادِيَةِ، فَدَخَلَ مَكَّةَ، وَصَحِبَ الثَّوْرِيَّ، وَالْفُضَيْلَ بْنَ عِيَاضٍ، وَدَخَلَ الشَّامَ وَمَاتَ بِهَا. ورع وزهد إبراهيم بن أدهم وَكَانَ يَأْكُلُ مِنْ عَمَلِ يَدِهِ، مِثْلَ الْحَصَادِ، وَحِفْظِ الْبَسَاتِينِ، وَغَيْرِ ذَلِكَ. قَالَ الْقُشَيْرِيُّ: وَإِنَّهُ رَأَى فِي الْبَادِيَةِ رَجُلًا عَلَّمَهُ اسْمَ اللَّهِ الْأَعْظَمَ، فَدَعَا بِهِ بَعْدَهُ، فَرَأَى الْخَضِرَ، فَقَالَ: إِنَّمَا عَلَّمَكَ أَخِي دَاوُدُ اسْمَ اللَّهِ الْأَعْظَمَ. ثُمَّ سَاقَهُ الْقُشَيْرِيُّ بِإِسْنَادٍ ضَعِيفٍ لَا يَصِحُّ. وَرَوَاهَا ابْنُ عَسَاكِرَ أَيْضًا مِنْ وَجْهٍ آخَرَ ضَعِيفٍ، وَفِيهِ أَنَّهُ قَالَ: إِنَّ إِلْيَاسَ هُوَ عَلَّمَكَ الِاسْمَ الْأَعْظَمَ. قَالَ الْقُشَيْرِيُّ: وَكَانَ إِبْرَاهِيمُ بْنُ أَدْهَمَ كَبِيرَ الشَّأْنِ فِي بَابِ الْوَرِعِ، وَيُحْكَى عَنْهُ أَنَّهُ قَالَ: أَطِبْ مَطْعَمَكَ، وَلَا عَلَيْكَ أَنْ لَا تَقُومَ اللَّيْلَ، وَتَصُومَ النَّهَارَ. وَقِيلَ: كَانَ أَكْثَرُ دُعَائِهِ: اللَّهُمَّ انْقُلْنِي مِنْ ذُلِّ مَعْصِيَتِكَ إِلَى عِزِّ طَاعَتِكَ. وَقِيلَ لِإِبْرَاهِيمَ بْنِ أَدْهَمَ: إِنَّ اللَّحْمَ قَدْ غَلَا. فَقَالَ: أَرْخِصُوهُ. أَيْ لَا تَشْتَرُوهُ. وَقَالَ بَعْضُهُمْ: هَتَفَ بِهِ الْهَاتِفُ قَائِلًا لَهُ مِنْ فَوْقِهِ: يَا إِبْرَاهِيمُ، مَا هَذَا الْعَبَثُ؟ أَفَحَسِبْتُمْ أَنَّمَا خَلَقْنَاكُمْ عَبَثًا وَأَنَّكُمْ إِلَيْنَا لَا تُرْجَعُونَ [ الْمُؤْمِنُونَ: 115 ]. اتَّقِ اللَّهَ، وَعَلَيْكَ بِالزَّادِ لِيَوْمِ الْفَاقَةِ. قَالَ: فَنَزَلَ عَنْ دَابَّتِهِ، وَرَفَضَ الدُّنْيَا، وَأَخَذَ فِي عَمَلِ الْآخِرَةِ. وَرَوَى ابْنُ عَسَاكِرَ - بِإِسْنَادٍ فِيهِ نَظَرٌ - عَنِ ابْتِدَاءِ أَمْرِ إِبْرَاهِيمَ بْنِ أَدْهَمَ قَالَ: بَيْنَمَا أَنَا يَوْمًا فِي مَنْظَرَةٍ لِي بِبَلْخَ، وَإِذَا بِشَيْخٍ حَسَنٍ قَدِ اسْتَظَلَّ بِفَيْئِهَا، فَأَخَذَ بِمَجَامِعِ قَلْبِي، فَأَمَرْتُ غُلَامِي، فَطَلَبَهُ فَدَخَلَ، فَعَرَضْتُ عَلَيْهِ الطَّعَامَ، فَأَبَى، فَقُلْتُ: مِنْ أَيْنَ أَقْبَلْتَ؟ قَالَ: مِنْ وَرَاءِ النَّهْرِ. قُلْتُ: أَيْنَ تُرِيدُ؟ قَالَ: الْحَجَّ. قُلْتُ: فِي هَذَا الْوَقْتِ؟ - وَكَانَ أَوَّلَ يَوْمٍ مِنْ عَشْرِ ذِي الْحِجَّةِ أَوْ ثَانِيَهُ - فَقَالَ: يَفْعَلُ اللَّهُ مَا يَشَاءُ. فَقُلْتُ: الصُّحْبَةَ. قَالَ: إِنْ أَحْبَبْتَ ذَلِكَ فَمَوْعِدُكَ اللَّيْلُ. فَلَمَّا كَانَ اللَّيْلُ جَاءَنِي فَقَالَ: قُمْ بِسْمِ اللَّهِ. فَأَخَذْتُ ثِيَابَ سَفَرِي، وَسِرْنَا نَمْشِي كَأَنَّمَا الْأَرْضُ تُجْذَبُ مِنْ تَحْتِنَا، وَنَحْنُ نَمُرُّ عَلَى الْبُلْدَانِ، وَنَقُولُ هَذِهِ فُلَانَةُ، هَذِهِ فُلَانَةُ. فَإِذَا كَانَ الصَّبَاحُ فَارَقَنِي وَيَقُولُ: مَوْعِدُكَ اللَّيْلُ. فَإِذَا كَانَ اللَّيْلُ جَاءَنِي، فَانْتَهَيْنَا إِلَى الْمَدِينَةِ النَّبَوِيَّةِ، فَزُرْنَا قَبْرَ النَّبِيِّ ﷺ، ثُمَّ سِرْنَا إِلَى مَكَّةَ، فَجِئْنَاهَا لَيْلًا، فَقَضَيْنَا الْحَجَّ مَعَ النَّاسِ، ثُمَّ رَجَعْنَا إِلَى الشَّامِ، فَزُرْنَا بَيْتَ الْمَقْدِسِ، وَقَالَ: إِنِّي عَازِمٌ عَلَى الْمُقَامِ بِالشَّامِ. وَرَجَعْتُ أَنَا إِلَى بَلَدِي بَلْخَ أَسِيرُ سَيْرَ الضُّعَفَاءِ، حَتَّى رَجَعْتُ إِلَيْهَا، وَلَمْ أَسْأَلْهُ عَنِ اسْمِهِ، وَكَانَ ذَلِكَ أَوَّلَ أَمْرِي. وَرُوِيَ مِنْ وَجْهٍ آخَرَ فِيهِ نَظَرٌ. أقوال العلماء في إبراهيم بن أدهم وَقَالَ أَبُو حَاتِمٍ الرَّازِيُّ، عَنْ أَبِي نُعَيْمٍ، عَنْ سُفْيَانَ الثَّوْرِيِّ قَالَ: كَانَ إِبْرَاهِيمُ بْنُ أَدْهَمَ يُشْبِهُ إِبْرَاهِيمَ الْخَلِيلَ، وَلَوْ كَانَ فِي الصَّحَابَةِ لَكَانَ رَجُلًا فَاضِلًا. وَقَالَ عَبْدُ اللَّهِ بْنُ الْمُبَارَكِ: كَانَ إِبْرَاهِيمُ رَجُلًا فَاضِلًا، لَهُ سَرَائِرُ، وَمَا رَأَيْتُهُ يُظْهِرُ تَسْبِيحًا وَلَا شَيْئًا مِنْ عَمَلِهِ، وَلَا أَكَلَ مَعَ أَحَدٍ طَعَامًا إِلَّا كَانَ آخِرَ مَنْ يَرْفَعُ يَدَهُ. وَقَالَ بِشْرُ بْنُ الْحَارِثِ الْحَافِي: أَرْبَعَةٌ رَفَعَهُمُ اللَّهُ بِطِيبِ الْمَطْعَمِ; إِبْرَاهِيمُ بْنُ أَدْهَمَ، وَسُلَيْمَانُ الْخَوَّاصُ، وَوُهَيْبُ بْنُ الْوَرْدِ، وَيُوسُفُ بْنُ أَسْبَاطٍ. وَرَوَى ابْنُ عَسَاكِرَ مِنْ طَرِيقِ مُعَاوِيَةَ بْنِ حَفْصٍ قَالَ: إِنَّمَا سَمِعَ إِبْرَاهِيمُ بْنُ أَدْهَمَ مِنْ مَنْصُورٍ حَدِيثًا، فَأَخَذَ بِهِ، فَسَادَ أَهْلَ زَمَانِهِ، قَالَ: حَدَّثَنَا مَنْصُورٌ، عَنْ رِبْعِيِّ بْنِ حِرَاشٍ قَالَ: جَاءَ رَجُلٌ إِلَى رَسُولِ اللَّهِ ﷺ فَقَالَ: يَا رَسُولَ اللَّهِ، دُلَّنِي عَلَى عَمَلٍ يُحِبُّنِي اللَّهُ عَلَيْهِ وَيُحِبُّنِي النَّاسُ. قَالَ: " إِذَا أَرَدْتَ أَنْ يُحِبَّكَ اللَّهُ فَأَبْغِضِ الدُّنْيَا، وَإِذَا أَرَدْتَ أَنْ يُحِبَّكَ النَّاسُ فَمَا كَانَ عِنْدَكَ مِنْ فُضُولِهَا فَانْبِذْهُ إِلَيْهِمْ ". وَقَالَ أَبُو بَكْرٍ ابْنُ أَبِي الدُّنْيَا: حَدَّثَنَا أَبُو الرَّبِيعِ، عَنْ إِدْرِيسَ قَالَ: جَلَسَ إِبْرَاهِيمُ بْنُ أَدْهَمَ إِلَى بَعْضِ الْعُلَمَاءِ فَجَعَلُوا يَتَذَاكَرُونَ الْحَدِيثَ وَإِبْرَاهِيمُ سَاكِتٌ، ثُمَّ قَالَ: حَدَّثَنَا مَنْصُورٌ. ثُمَّ سَكَتَ، فَلَمْ يَنْطِقْ بِحَرْفٍ حَتَّى قَامَ مِنْ ذَلِكَ الْمَجْلِسِ، فَعَاتَبَهُ بَعْضُ أَصْحَابِهِ فِي ذَلِكَ، فَقَالَ: إِنِّي لَأَخْشَى مَضَرَّةَ ذَلِكَ الْمَجْلِسِ فِي قَلْبِي إِلَى هَذَا الْيَوْمِ. وَقَالَ رِشْدِينُ بْنُ سَعْدٍ: مَرَّ إِبْرَاهِيمُ بْنُ أَدْهَمَ بِالْأَوْزَاعِيِّ، وَحَوْلَهُ حَلْقَةٌ فَقَالَ: لَوْ أَنَّ هَذِهِ الْحَلْقَةَ عَلَى أَبِي هُرَيْرَةَ لَعَجَزَ عَنْهُمْ. فَقَامَ الْأَوْزَاعِيُّ وَتَرَكَهُمْ. وَقَالَ إِبْرَاهِيمُ بْنُ بَشَّارٍ: قِيلَ لِابْنِ أَدْهَمَ: لِمَ لَا تَكْتُبُ الْحَدِيثَ؟ فَقَالَ: إِنِّي مَشْغُولٌ بِثَلَاثٍ; بِالشُّكْرِ عَلَى النِّعَمِ، وَبِالِاسْتِغْفَارِ مِنَ الذُّنُوبِ، وَبِالِاسْتِعْدَادِ لِلْمَوْتِ. ثُمَّ صَاحَ وَغُشِيَ عَلَيْهِ، فَسَمِعُوا هَاتِفًا يَقُولُ: لَا تَدْخُلُوا بَيْنِي وَبَيْنَ أَوْلِيَائِي. وَقَالَ أَبُو حَنِيفَةَ يَوْمًا لِإِبْرَاهِيمَ بْنِ أَدْهَمَ: قَدْ رُزِقْتَ مِنَ الْعِبَادَةِ شَيْئًا صَالِحًا، فَلْيَكُنِ الْعِلْمُ مِنْ بَالِكَ; فَإِنَّهُ رَأَسُ الْعِبَادَةِ وَقِوَامُ الدِّينِ. وَقَالَ إِبْرَاهِيمُ بْنُ أَدْهَمَ: مَاذَا أَنْعَمَ اللَّهُ عَلَى الْفُقَرَاءِ! لَا يَسْأَلُهُمْ يَوْمَ الْقِيَامَةِ عَنْ زَكَاةٍ، وَلَا عَنْ حَجٍّ، وَلَا عَنْ جِهَادٍ، وَلَا عَنْ صِلَةِ رَحِمٍ، إِنَّمَا يَسْأَلُ هَؤُلَاءِ الْمَسَاكِينَ. يَعْنِي الْأَغْنِيَاءَ. وَقَالَ شَقِيقُ بْنُ إِبْرَاهِيمَ: لَقِيتُ ابْنَ أَدْهَمَ بِالشَّامِ، وَقَدْ كُنْتُ رَأَيْتُهُ بِالْعِرَاقِ وَبَيْنَ يَدَيْهِ ثَلَاثُونَ شَاكِرِيًّا. فَقُلْتُ لَهُ: تَرَكْتَ خُرَاسَانَ، وَخَرَجْتَ مِنْ نِعْمَتِكَ؟ فَقَالَ: قَدْ تَهَنَّيْتُ بِالْعَيْشِ هَاهُنَا، أَفِرُّ بِدِينِي مِنْ شَاهِقٍ إِلَى شَاهِقٍ، فَمَنْ يَرَانِي يَقُولُ: مُوَسْوَسٌ. أَوْ: حَمَّالٌ. أَوْ: مَلَّاحٌ. ثُمَّ قَالَ: بَلَغَنِي أَنَّهُ يُؤْتَى بِالْفَقِيرِ يَوْمَ الْقِيَامَةِ، فَيُوقَفُ بَيْنَ يَدَيِ اللَّهِ، عَزَّ وَجَلَّ، فَيَقُولُ لَهُ: يَا عَبْدِي، مَا لَكَ لَمْ تَحُجَّ؟ فَيَقُولُ: يَا رَبِّ لَمْ تُعْطِنِي شَيْئًا أَحُجُّ بِهِ. فَيَقُولُ اللَّهُ، عَزَّ وَجَلَّ: صَدَقَ عَبْدِي، اذْهَبُوا بِهِ إِلَى الْجَنَّةِ. وَعَنْ إِبْرَاهِيمَ بْنِ أَدْهَمَ قَالَ: أَقَمْتُ بِالشَّامِ أَرْبَعًا وَعِشْرِينَ سَنَةً لَمْ أَجِئْ لِجِهَادٍ وَلَا رِبَاطٍ، إِنَّمَا جِئْتُ لِأَشْبَعَ مِنْ خُبْزِ الْحَلَالِ. وَقَالَ إِبْرَاهِيمُ بْنُ أَدْهَمَ: الْحُزْنُ حُزْنَانِ; حُزْنٌ لَكَ وَحُزْنٌ عَلَيْكَ; فَحُزْنُكَ عَلَى الْآخِرَةِ وَخَيْرِهَا لَكَ، وَحُزْنُكَ عَلَى الدُّنْيَا وَزِينَتِهَا عَلَيْكَ. وَقَالَ: الزُّهْدُ ثَلَاثَةٌ، وَاجِبٌ، وَمُسْتَحَبٌّ، وَزُهْدُ سَلَامَةٍ، فَالزُّهْدُ فِي الْحَرَامِ وَاجِبٌ، وَالزُّهْدُ عَنِ الشَّهَوَاتِ الْحَلَالِ مُسْتَحَبٌّ، وَالزُّهْدُ عَنِ الشُّبَهَاتِ سَلَامَةٌ. وَكَانَ هُوَ وَأَصْحَابُهُ يَمْنَعُونَ أَنْفُسَهُمُ الْحَمَّامَ وَالْمَاءَ الْبَارِدَ وَالْحِذَاءَ، وَلَا يَجْعَلُونَ فِي مِلْحِهِمْ أَبْزَارًا. وَكَانَ إِذَا جَلَسَ عَلَى سُفْرَةٍ فِيهَا طَعَامٌ طَيِّبٌ رَمَى بِطَيِّبِهَا إِلَى أَصْحَابِهِ، وَأَكَلَ هُوَ الْخَبْزَ وَالزَّيْتُونَ. وَقَالَ إِبْرَاهِيمُ بْنُ أَدْهَمَ: قِلَّةُ الْحِرْصِ وَالطَّمَعُ تُوَرِّثُ الصِّدْقَ وَالْوَرَعَ، وَكَثْرَةُ الْحِرْصِ وَالطَّمَعِ تُوَرِّثُ الْغَمَّ وَالْجَزَعَ. وَقَالَ لَهُ رَجُلٌ: هَذِهِ جُبَّةٌ أُحِبُّ أَنْ تَقْبَلَهَا مِنِّي. فَقَالَ: إِنْ كُنْتَ غَنِيًّا قَبِلْتُهَا، وَإِنْ كُنْتَ فَقِيرًا لَمْ أَقْبَلْهَا. قَالَ: أَنَا غَنِيٌّ. قَالَ: كَمْ عِنْدَكَ؟ قَالَ: أَلْفَانِ. قَالَ: تَوَدُّ أَنْ تَكُونَ أَرْبَعَةَ آلَافٍ؟ قَالَ: نَعَمْ. قَالَ: فَأَنْتَ فَقِيرٌ لَا أَقْبَلُهَا. وَقَالَ لَهُ رَجُلٌ: لَوْ تَزَوَّجْتَ؟! فَقَالَ: لَوْ أَمْكَنَنِي أَنْ أُطَلِّقَ نَفْسِي لَطَلَّقْتُهَا. وَمَكَثَ بِمَكَّةَ خَمْسَةَ عَشَرَ يَوْمًا لَا شَيْءَ مَعَهُ، فَلَمْ يَكُنْ لَهُ زَادٌ سِوَى الرَّمْلِ بِالْمَاءِ. وَصَلَّى بِوُضُوءٍ وَاحِدٍ خَمْسَ عَشْرَةَ صَلَاةً. وَأَكَلَ يَوْمًا عَلَى حَافَّةِ الشَّرِيعَةِ كُسَيْرَاتٍ مَبْلُولَةً، وَضَعَهَا بَيْنَ يَدَيْهِ أَبُو يُوسُفَ الْغَسُولِيُّ، ثُمَّ قَامَ فَشَرِبَ مِنَ الشَّرِيعَةِ، ثُمَّ جَاءَ فَاسْتَلْقَى عَلَى قَفَاهُ، وَقَالَ: يَا أَبَا يُوسُفَ، لَوْ عَلِمَ الْمُلُوكُ وَأَبْنَاءُ الْمُلُوكِ مَا نَحْنُ فِيهِ مِنَ النَّعِيمِ لَجَالَدُونَا بِالسُّيُوفِ أَيَّامَ الْحَيَاةِ عَلَى مَا نَحْنُ فِيهِ مِنْ لَذِيذِ الْعَيْشِ. فَقَالَ أَبُو يُوسُفَ: طَلَبَ الْقَوْمُ الرَّاحَةَ وَالنَّعِيمَ فَأَخْطَئُوا الطَّرِيقَ الْمُسْتَقِيمَ. فَتَبَسَّمَ إِبْرَاهِيمُ وَقَالَ: مِنْ أَيْنَ لَكَ هَذَا الْكَلَامُ؟ وَبَيْنَمَا هُوَ يَوْمًا بِالْمِصِّيصَةِ فِي جَمَاعَةٍ مِنْ أَصْحَابِهِ إِذْ جَاءَهُ رَاكِبٌ فَقَالَ: أَيُّكُمْ إِبْرَاهِيمُ بْنُ أَدْهَمَ؟ فَأُرْشِدَ إِلَيْهِ، فَقَالَ: يَا سَيِّدِي، أَنَا غُلَامُكَ، وَإِنَّ أَبَاكَ قَدْ مَاتَ وَتَرَكَ مَالًا هُوَ عِنْدَ الْقَاضِي، وَقَدْ جِئْتُكَ بِعَشَرَةِ آلَافِ دِرْهَمٍ لِتُنْفِقَهَا عَلَيْكَ إِلَى بَلْخَ، وَفَرَسٍ وَبَغْلَةٍ. فَسَكَتَ إِبْرَاهِيمُ طَوِيلًا، ثُمَّ رَفَعَ رَأْسَهُ فَقَالَ: إِنْ كُنْتَ صَادِقًا فَالدَّرَاهِمُ وَالْفَرَسُ وَالْبَغْلَةُ لَكَ، وَلَا تُخْبِرْ بِهِ أَحَدًا. وَيُقَالُ إِنَّهُ ذَهَبَ بَعْدَ ذَلِكَ إِلَى بَلْخَ، وَأَخَذَ الْمَالَ مِنَ الْحَاكِمِ، وَجَعَلَهُ كُلَّهُ فِي سَبِيلِ اللَّهِ. وَكَانَ مَعَهُ بَعْضُ أَصْحَابِهِ، فَمَكَثُوا شَهْرَيْنِ لَمْ يَحْصُلْ لَهُمْ شَيْءٌ يَأْكُلُونَهُ، فَقَالَ لَهُ إِبْرَاهِيمُ: ادْخُلْ إِلَى هَذِهِ الْغَيْضَةِ. وَكَانَ ذَلِكَ فِي يَوْمٍ شَاتٍ. قَالَ: فَدَخَلْتُ فَوَجَدْتُ شَجَرَةً عَلَيْهَا خَوْخٌ كَثِيرٌ، فَمَلَأْتُ مِنْهُ جِرَابِي، ثُمَّ خَرَجْتُ، فَقَالَ: مَا مَعَكَ؟ فَقُلْتُ: خَوْخٌ. فَقَالَ: يَا ضَعِيفَ الْيَقِينِ، لَوْ صَبَرْتَ لَوَجَدْتَ رُطَبًا جَنِيًّا، كَمَا رُزِقَتْ مَرْيَمُ بِنْتُ عِمْرَانَ. وَشَكَا إِلَيْهِ بَعْضُ أَصْحَابِهِ الْجُوعَ، فَصَلَّى رَكْعَتَيْنِ، فَإِذَا حَوْلَهُ دَنَانِيرُ كَثِيرَةٌ، فَقَالَ لِصَاحِبِهِ: خُذْ مِنْهَا دِينَارًا. فَأَخَذَهُ وَاشْتَرَى لَهُمْ بِهِ طَعَامًا. وَذَكَرُوا أَنَّهُ كَانَ يَعْمَلُ بِالْفَاعِلِ، ثُمَّ يَذْهَبُ فَيَشْتَرِي الْخَبْزَ الْأَبْيَضَ وَالزُّبْدَ، وَتَارَةً الشِّوَاءَ وَالْجُوذَابَاتِ، وَالْخَبِيصَ فَيُطْعِمُهُ أَصْحَابَهُ وَهُوَ صَائِمٌ، فَإِذَا أَفْطَرَ يَأْكُلُ مِنْ رَدِيءِ الطَّعَامِ، وَيَحْرِمُ نَفْسَهُ الْمَطْعَمَ الطَّيِّبَ لِيُؤْثِرَ بِهِ النَّاسَ; تَأْلِيفًا لَهُمْ وَتَحَبُّبًا وَتَوَدُّدًا إِلَيْهِمْ. وَأَضَافَ الْأَوْزَاعِيُّ إِبْرَاهِيمَ بْنَ أَدْهَمَ، فَقَصَّرَ إِبْرَاهِيمُ فِي الْأَكْلِ، فَقَالَ: مَا لَكَ قَصَّرْتَ؟ فَقَالَ: لِأَنَّكَ قَصَّرْتَ فِي الطَّعَامِ. ثُمَّ عَمِلَ إِبْرَاهِيمُ طَعَامًا كَثِيرًا، وَدَعَا الْأَوْزَاعِيَّ، فَقَالَ الْأَوْزَاعِيُّ: أَمَا تَخَافُ أَنْ يَكُونَ سَرَفًا؟ فَقَالَ: لَا، إِنَّمَا السَّرَفُ مَا كَانَ فِي مَعْصِيَةِ اللَّهِ، فَأَمَّا مَا أَنْفَقَهُ الرَّجُلُ عَلَى إِخْوَانِهِ، فَهُوَ مِنَ الدِّينِ. وَذُكِرَ أَنَّهُ حَصَدَ مَرَّةً بِعِشْرِينَ دِينَارًا، فَجَلَسَ مَرَّةً عِنْدَ حَجَّامٍ هُوَ وَصَاحِبٌ لَهُ لِيَحْلِقَ رُءُوسَهُمْ وَيَحْجِمَهُمْ، فَكَأَنَّهُ تَبَرَّمَ بِهِمْ، وَاشْتَغَلَ عَنْهُمْ بِغَيْرِهِمْ، فَتَأَذَّى صَاحِبُهُ مِنْ ذَلِكَ، ثُمَّ أَقْبَلَ عَلَيْهِمُ الْحَجَّامُ فَقَالَ: مَاذَا تُرِيدُونَ؟ قَالَ إِبْرَاهِيمُ: أُرِيدُ أَنْ تَحْلِقَ رَأْسِي وَتَحْجِمَنِي. فَفَعَلَ ذَلِكَ، فَأَعْطَاهُ إِبْرَاهِيمُ تِلْكَ الْعِشْرِينَ دِينَارًا، وَقَالَ: أَرَدْتُ أَنْ لَا تُحَقِّرَ بَعْدَهَا فَقِيرًا أَبَدًا. وَقَالَ مَضَاءُ بْنُ عِيسَى: مَا فَاقَ إِبْرَاهِيمُ أَصْحَابَهُ بِصَوْمٍ وَلَا صَلَاةٍ، وَلَكِنْ بِالصَّدَقَةِ وَالسَّخَاءِ. من أقوال إبراهيم بن أدهم وَكَانَ إِبْرَاهِيمُ بْنُ أَدْهَمَ يَقُولُ: فِرُّوا مِنَ النَّاسِ كَفِرَارِكُمْ مِنَ الْأَسَدِ الضَّارِي، وَلَا تَخَلَّفُوا عَنِ الْجُمْعَةِ وَالْجَمَاعَةِ. وَكَانَ إِذَا سَافَرَ مَعَ أَحَدٍ مِنْ أَصْحَابِهِ يَخْدِمُهُ إِبْرَاهِيمُ، وَكَانَ إِذَا حَضَرَ فِي مَجْلِسٍ فَكَأَنَّمَا عَلَى رُءُوسِهِمُ الطَّيْرُ; هَيْبَةً لَهُ وَإِجْلَالًا. وَرُبَّمَا تَسَامَرَ هُوَ وَسُفْيَانُ الثَّوْرِيُّ فِي اللَّيْلَةِ التَّامَّةِ إِلَى الصَّبَاحِ، وَكَانَ الثَّوْرِيُّ يَتَحَرَّزُ مَعَهُ فِي الْكَلَامِ. وَرَأَى رَجُلًا، فَقِيلَ لَهُ: هَذَا قَاتِلُ خَالِكَ. فَذَهَبَ إِلَيْهِ وَسَلَّمَ عَلَيْهِ وَأَهْدَى لَهُ، وَقَالَ: بَلَغَنِي أَنَّ الرَّجُلَ لَا يَبْلُغُ دَرَجَةَ الْيَقِينِ حَتَّى يَأْمَنَهُ عَدُوُّهُ. وَقَالَ لَهُ رَجُلٌ: طُوبَى لَكَ; أَفْنَيْتَ عُمْرَكَ فِي الْعِبَادَةِ، وَتَرَكْتَ الدُّنْيَا وَالزَّوْجَاتِ. فَقَالَ: أَلَكَ عِيَالٌ؟ قَالَ: نَعَمْ. فَقَالَ: لَرَوْعَةُ الرَّجُلِ بِعِيَالِهِ - يَعْنِي فِي بَعْضِ الْأَحْيَانِ مِنَ الْفَاقَةِ - أَفْضَلُ مِنْ عِبَادَةِ كَذَا وَكَذَا سَنَةً. وَرَآهُ الْأَوْزَاعِيُّ بِبَيْرُوتَ وَعَلَى عُنُقِهِ حِزْمَةُ حَطَبٍ فَقَالَ: يَا أَبَا إِسْحَاقَ، إِنَّ إِخْوَانَكَ يَكْفُونَكَ هَذَا. فَقَالَ لَهُ: اسْكُتْ يَا أَبَا عَمْرٍو، فَقَدْ بَلَغَنِي أَنَّهُ إِذَا وَقَفَ الرَّجُلُ مَوْقِفَ مَذَلَّةٍ فِي طَلَبِ الْحَلَالِ وَجَبَتْ لَهُ الْجَنَّةُ. وَخَرَجَ إِبْرَاهِيمُ بْنُ أَدْهَمَ مِنْ بَيْتِ الْمَقْدِسِ، فَمَرَّ بِطَبَرِيَّةَ، فَأَخَذَتْهُ الْمَسْلَحَةُ فِي الطَّرِيقِ فَقَالُوا: أَنْتَ عَبْدٌ؟ قَالَ: نَعَمْ. قَالُوا: آبِقٌ؟ قَالَ: نَعَمْ. فَسَجَنُوهُ. فَبَلَغَ أَهْلَ بَيْتِ الْمَقْدِسِ خَبَرُهُ، فَجَاءُوا بِرُمَّتِهِمْ إِلَى نَائِبِ طَبَرِيَةَ فَقَالُوا: عَلَامَ سَجَنْتَ إِبْرَاهِيمَ بْنَ أَدْهَمَ؟ قَالَ: مَا سَجَنْتُهُ. قَالُوا: بَلَى، هُوَ فِي سِجْنِكَ. فَاسْتَحْضَرَهُ، فَقَالَ: عَلَامَ حُبِسْتَ؟ فَقَالَ: سَلِ الْمَسْلَحَةَ، قَالُوا: أَنْتَ عَبْدٌ؟ قُلْتُ: نَعَمْ، وَأَنَا عَبْدُ اللَّهِ. قَالُوا: وَأَنْتَ آبِقٌ؟ قُلْتُ: نَعَمْ، وَأَنَا عَبْدٌ آبِقٌ مِنْ ذُنُوبِي. فَخَلَّى سَبِيلَهُ. مناقبه وكراماته وَذَكَرُوا أَنَّهُ مَرَّ مَعَ رُفْقَةٍ، فَإِذَا الْأَسَدُ عَلَى الطَّرِيقِ، فَتَقَدَّمَ إِلَيْهِ إِبْرَاهِيمُ بْنُ أَدْهَمَ فَقَالَ لَهُ: يَا قَسْوَرَةُ، إِنْ كُنْتَ أُمِرْتَ فِينَا بِشَيْءٍ فَامْضِ لِمَا أُمِرْتَ بِهِ، وَإِلَّا فَعَوْدَكَ عَلَى بَدْئِكَ. قَالُوا: فَوَلَّى السَّبُعُ ذَاهِبًا يَضْرِبُ بِذَنَبِهِ، ثُمَّ أَقْبَلَ عَلَيْنَا إِبْرَاهِيمُ فَقَالَ: قُولُوا: اللَّهُمَّ احْرُسْنَا بِعَيْنِكَ الَّتِي لَا تَنَامُ، وَاكْنُفْنَا بِرُكْنِكَ الَّذِي لَا يُرَامُ، وَارْحَمْنَا بِقُدْرَتِكَ عَلَيْنَا، وَلَا نَهْلِكُ وَأَنْتَ رَجَاؤُنَا، يَا اللَّهُ، يَا اللَّهُ، يَا اللَّهُ. قَالَ خَلَفُ بْنُ تَمِيمٍ: فَمَا زِلْتُ أَقُولُهَا مُنْذُ سَمِعْتُهَا فَمَا عَرَضَ لِي لِصٌّ وَلَا غَيْرُهُ. وَقَدْ رُوِيَ لِهَذَا شَوَاهِدُ مِنْ وُجُوهٍ أُخَرَ. وَرُوِيَ أَنَّهُ كَانَ يُصَلِّي ذَاتَ لَيْلَةٍ، فَجَاءَهُ أُسْدٌ ثَلَاثَةٌ، فَتَقَدَّمَ إِلَيْهِ أَحَدُهُمْ، فَشَمَّ ثِيَابَهُ، ثُمَّ ذَهَبَ، فَرَبَضَ قَرِيبًا مِنْهُ، وَجَاءَ الثَّانِي فَفَعَلَ مِثْلَ كَذَلِكَ، وَجَاءَ الثَّالِثُ فَفَعَلَ كَذَلِكَ، وَاسْتَمَرَّ إِبْرَاهِيمُ فِي صِلَاتِهِ، فَلَمَّا كَانَ وَقْتُ السَّحَرِ قَالَ لَهُمْ: إِنْ كُنْتُمْ أُمِرْتُمْ بِشَيْءٍ فَهَلُمَّ، وَإِلَّا فَانْصَرِفُوا. فَانْصَرَفُوا. وَصَعِدَ مَرَّةً جَبَلًا بِمَكَّةَ وَمَعَهُ جَمَاعَةٌ، فَقَالَ لَهُمْ: لَوْ أَنَّ وَلِيًّا مِنْ أَوْلِيَاءِ اللَّهِ قَالَ لِجَبَلٍ: زُلْ. لَزَالَ. فَتَحَرَّكَ الْجَبَلُ تَحْتَهُ، فَرَكَلَهُ بِرِجْلِهِ وَقَالَ: اسْكُنْ، فَإِنَّمَا ضَرَبْتُكَ مَثَلًا لِأَصْحَابِي. وَفِي رِوَايَةٍ: وَكَانَ الْجَبَلُ أَبَا قُبَيْسٍ. وَرَكِبَ مَرَّةً سَفِينَةً، فَأَخَذَهُمُ الْمَوْجُ ذَاتَ يَوْمٍ مِنْ كُلِّ مَكَانٍ، فَلَفَّ إِبْرَاهِيمُ رَأْسَهُ بِكِسَائِهِ، وَاضْطَجَعَ، وَعَجَّ أَصْحَابُ السَّفِينَةِ بِالضَّجِيجِ، وَأَيْقَظُوهُ، وَقَالُوا: أَلَا تَرَى مَا نَحْنُ فِيهِ مِنَ الشِّدَّةِ؟ فَقَالَ: لَيْسَ هَذِهِ شِدَّةً، إِنَّمَا الشِّدَّةُ الْحَاجَةُ إِلَى النَّاسِ. ثُمَّ قَالَ: اللَّهُمَّ أَرَيْتَنَا قُدْرَتَكَ فَأَرِنَا عَفْوَكَ. فَصَارَ الْبَحْرُ كَأَنَّهُ قَدَحُ زَيْتٍ. وَكَانَ قَدْ طَالَبَهُ صَاحِبُ السَّفِينَةِ بِأُجْرَةِ حَمْلِهِ دِينَارَيْنِ، وَأَلَحَّ عَلَيْهِ، فَخَرَجَ مَعَهُ مَرَّةً إِلَى جَزِيرَةٍ فِي الْبَحْرِ، فَقَالَ: أَيْنَ الدِّينَارَانِ. فَتَوَضَّأَ إِبْرَاهِيمُ، وَصَلَّى رَكْعَتَيْنِ وَدَعَا، فَإِذَا مَا حَوْلَهُ قَدْ مُلِئَ دَنَانِيرَ، فَقَالَ لَهُ خُذْ حَقَّكَ، وَلَا تَزِدْ، وَلَا تَذْكُرْ هَذَا لِأَحَدٍ. وَعَنْ حُذَيْفَةَ الْمَرْعَشِيِّ قَالَ: أَوَيْتُ أَنَا وَإِبْرَاهِيمُ بْنُ أَدْهَمَ إِلَى مَسْجِدٍ خَرَابٍ بِالْكُوفَةِ، وَكَانَ قَدْ مَضَى عَلَيْنَا أَيَّامٌ لَمْ نَأْكُلْ فِيهَا شَيْئًا، فَقَالَ لِي: كَأَنَّكَ جَائِعٌ. قُلْتُ: نَعَمْ. فَأَخَذَ رُقْعَةً فَكَتَبَ فِيهَا: بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ، أَنْتَ الْمَقْصُودُ إِلَيْهِ بِكُلِّ حَالٍ، الْمُشَارُ إِلَيْهِ بِكُلِّ مَعْنًى: أَنَا حَامِدٌ أَنَا شَاكِرٌ أَنَا ذَاكِرٌ أَنَا جَائِعٌ أَنَا نَائِعٌ أَنَا عَارِي     هِيَ سِتَّةٌ وَأَنَا الضَّمِينُ لِنِصْفِهَا فَكُنِ الضَّمِينَ لِنِصْفِهَا يَا بَارِي     مَدْحِي لِغَيْرِكَ وَهْجُ نَارٍ خُضْتُهَا فَأَجِرْ عُبَيْدَكَ مِنْ دُخُولِ النَّارِ ثُمَّ قَالَ لِي: اخْرُجْ وَلَا تُعَلِّقْ قَلْبَكَ بِغَيْرِ اللَّهِ، وَادْفَعْ هَذِهِ الرُّقْعَةَ لِأَوَّلِ رَجُلٍ تَلْقَاهُ. فَخَرَجْتُ فَإِذَا رَجُلٌ عَلَى بَغْلَةٍ، فَدَفَعْتُهَا إِلَيْهِ، فَلَمَّا قَرَأَهَا بَكَى، وَدَفَعَ إِلَيَّ سِتَّمِائَةِ دِينَارٍ وَانْصَرَفْتُ فَسَأَلْتُ رَجُلًا: مَنْ هَذَا الَّذِي عَلَى الْبَغْلَةِ؟ فَقَالَ: هُوَ رَجُلٌ نَصْرَانِيٌّ. فَجِئْتُ إِبْرَاهِيمَ، فَأَخْبَرْتُهُ فَقَالَ: الْآنَ يَجِيءُ فَيُسْلِمُ. فَمَا كَانَ غَيْرَ قَرِيبٍ حَتَّى جَاءَ، فَأَكَبَّ عَلَى رَأْسِ إِبْرَاهِيمَ، وَأَسْلَمَ. وَكَانَ إِبْرَاهِيمُ يَقُولُ: دَارُنَا أَمَامَنَا، وَحَيَاتُنَا بَعْدَ وَفَاتِنَا، فَإِمَّا إِلَى الْجَنَّةِ، وَإِمَّا إِلَى النَّارِ. وَكَانَ إِبْرَاهِيمُ يَقُولُ: مَثِّلْ لِبَصَرِ قَلْبِكَ حُضُورَ مَلَكِ الْمَوْتِ وَأَعْوَانِهِ لَقَبْضِ رُوحِكَ، وَانْظُرْ كَيْفَ تَكُونُ، وَمَثِّلْ لَهُ هَوْلَ الْمَطْلَعِ وَمُسَاءَلَةَ مُنْكَرٍ وَنَكِيرٍ، وَانْظُرْ كَيْفَ تَكُونُ، وَمَثِّلْ لَهُ الْقِيَامَةَ وَأَهْوَالَهَا وَأَفْزَاعَهَا وَالْعَرْضَ وَالْحِسَابَ، وَانْظُرْ كَيْفَ تَكُونُ. ثُمَّ صَرَخَ صَرْخَةً خَرَّ مَغْشِيًّا عَلَيْهِ. وَنَظَرَ إِلَى رَجُلٍ مِنْ أَصْحَابِهِ يَضْحَكُ فَقَالَ لَهُ: لَا تَطْمَعْ فِيمَا لَا يَكُونُ، وَلَا تَيْأَسْ مِمَّا يَكُونُ. فَقِيلَ لَهُ: كَيْفَ هَذَا يَا أَبَا إِسْحَاقَ؟ فَقَالَ: لَا تَطْمَعْ فِي الْبَقَاءِ وَالْمَوْتُ يَطْلُبُكَ، فَكَيْفَ يَضْحَكُ مَنْ يَمُوتُ وَلَا يَدْرِي أَيْنَ يَذْهَبُ; إِلَى جَنَّةٍ أَمْ إِلَى نَارٍ؟! وَلَا تَيْأَسْ مِمَّا يَكُونُ، الْمَوْتُ يَأْتِيكَ صَبَاحًا أَوْ مَسَاءً. ثُمَّ قَالَ: أَوَّهْ أَوَّهْ. ثُمَّ خَرَّ مَغْشِيًّا عَلَيْهِ. وَكَانَ يَقُولُ: مَا لَنَا نَشْكُو فَقْرَنَا إِلَى مِثْلِنَا، وَلَا نَسْأَلُ كَشْفَهُ مِنْ رَبِّنَا. ثُمَّ يَقُولُ: ثَكِلَتْ عَبْدًا أَمُّهُ أَحَبَّ الدُّنْيَا، وَنَسِيَ مَا فِي خَزَائِنِ مَوْلَاهُ. وَقَالَ: إِذَا كُنْتَ بِاللَّيْلِ نَائِمًا، وَبِالنَّهَارِ هَائِمًا، وَبِالْمَعَاصِي دَائِمًا، فَكَيْفَ يَرْضَى مَنْ هُوَ بِأَمْرِكَ قَائِمًا. وَرَآهُ بَعْضُ أَصْحَابِهِ بِمَسْجِدِ بَيْرُوتَ وَهُوَ يَبْكِي، وَيَضْرِبُ بِيَدَيْهِ عَلَى رَأْسِهِ، فَقَالَ: مَا يُبْكِيكَ؟ فَقَالَ ذَكَرْتُ يَوْمًا تَنْقَلِبُ فِيهِ الْقُلُوبُ وَالْأَبْصَارُ. وَقَالَ: إِنَّكَ كُلَّمَا أَمْعَنْتَ النَّظَرَ فِي مِرْآةِ التَّوْبَةِ بَانَ لَكَ قُبْحُ شَيْنِ الْمَعْصِيَةِ. وَكَتَبَ إِلَى الثَّوْرِيِّ: مَنْ عَرَفَ مَا يَطْلُبُ هَانَ عَلَيْهِ مَا يَبْذُلُ، وَمَنْ أَطْلَقَ بَصَرَهُ طَالَ أَسَفُهُ، وَمَنْ أَطْلَقَ أَمَلَهُ سَاءَ عَمَلُهُ، وَمَنْ أَطْلَقَ لِسَانَهُ قَتَلَ نَفْسَهُ. أقواله من الشعر وَسَأَلَهُ بَعْضُ الْوُلَاةِ: مِنْ أَيْنَ مَعِيشَتُكَ؟ فَأَنْشَأَ يَقُولُ: نُرَقِّعُ دُنْيَانَا بِتَمْزِيقِ دِينِنَا     فَلَا دِينُنَا يَبْقَى وَلَا مَا نُرَقِّعُ وَكَانَ كَثِيرًا مَا يَتَمَثَّلُ بِهَذِهِ الْأَبْيَاتِ: لِمَا تُوعِدُ الدُّنْيَا بِهِ مِنْ شُرُورِهَا     يَكُونُ بُكَاءُ الطِّفْلِ سَاعَةَ يُوضَعُ وَإِلَّا فَمَا يُبْكِيهِ مِنْهَا وَإِنَّهَا     لَأَرْوَحُ مِمَّا كَانَ فِيهِ وَأَوْسَعُ إِذَا أَبْصَرَ الدُّنْيَا اسْتَهَلَّ كَأَنَّمَا     يَرَى مَا سَيَلْقَى مِنْ أَذَاهَا وَيَسْمَعُ وَكَانَ يَتَمَثَّلُ أَيْضًا بِهَذِهِ الْأَبْيَاتِ: رَأَيْتُ الذُّنُوبَ تُمِيتُ الْقُلُوبَ     وَيُتْبِعُهَا الذَّلَ إِدْمَانُهَا وَتَرْكُ الذُّنُوبِ حَيَاةُ الْقُلُو     بِ وَالْخَيْرُ لِلنَّفْسِ عِصْيَانُهَا وَمَا أَهْلَكَ الدِّينَ إِلَّا الْمُلُوكُ     وَأَحْبَارُ سُوءٍ وَرُهْبَانُهَا وَبَاعُوا النُّفُوسَ فَلَمْ يَرْبَحُوا     وَلَمْ يَغْلُ بِالْبَيْعِ أَثْمَانُهَا لَقَدْ وَقَعَ الْقَوْمِ فِي جِيفَةٍ     تَبِينُ لِذِي اللُّبِ أَنْتَانُهَا وَقَالَ إِبْرَاهِيمُ بْنُ أَدْهَمَ: إِنَّمَا يَتِمُّ الْوَرَعُ بِتَسْوِيَةِ كُلِّ الْخَلْقِ فِي قَلْبِكَ، وَالِاشْتِغَالِ عَنْ عُيُوبِهِمْ بِذَنْبِكَ، وَعَلَيْكَ بِاللَّفْظِ الْجَمِيلِ مِنْ قَلْبٍ ذَلِيلٍ لِرَبٍّ جَلِيلٍ، فَكِّرْ فِي ذَنْبِكَ، وَتُبْ إِلَى رَبِّكَ يَثْبُتُ الْوَرَعُ فِي قَلْبِكَ، وَاقْطَعِ الطَّمَعَ إِلَّا مِنْ رَبِّكَ. وَقَالَ أَيْضًا: لَيْسَ مِنْ أَعْلَامِ الْحُبِّ أَنْ تُحِبَّ مَا يُبْغِضُهُ حَبِيبُكَ، ذَمَّ مَوْلَانَا الدُّنْيَا فَمَدَحْنَاهَا، وَأَبْغَضَهَا فَأَحْبَبْنَاهَا، وَزَهَّدَنَا فِيهَا فَآثَرْنَاهَا، وَرَغَّبَنَا فِي طَلَبِهَا، وَوَعَدَكُمْ خَرَابَ الدُّنْيَا فَحَصَّنْتُمُوهَا، وَنَهَاكُمْ عَنْ طَلَبِهَا فَطَلَبْتُمُوهَا، وَأَنْذَرَكُمُ الْكُنُوزَ فَكَنَزْتُمُوهَا، دَعَتْكُمْ إِلَى هَذِهِ الْغَرَّارَةِ دَوَاعِيهَا، فَأَجَبْتُمْ مُسْرِعِينَ مُنَادِيَهَا، خَدَعَتْكُمْ بِغُرُورِهَا، وَمَنَّتْكُمْ فَأَقْرَرْتُمْ خَاضِعِينَ لِأَمَانِيِّهَا، تَتَمَرَّغُونَ فِي زَهَرَاتِهَا، وَتَتَنَعَّمُونَ فِي لَذَّاتِهَا، وَتَتَقَلَّبُونَ فِي شَهَوَاتِهَا، وَتَتَلَوَّثُونَ بِتَبِعَاتِهَا، تَنْبُشُونَ بِمَخَالِبِ الْحِرْصِ عَنْ خَزَائِنِهَا، وَتَحْفِرُونَ بِمَعَاوِلِ الطَّمَعِ فِي مَعَادِنِهَا. وَشَكَى رَجُلٌ إِلَى إِبْرَاهِيمَ بْنِ أَدْهَمَ كَثْرَةَ الْعِيَالِ فَقَالَ: ابْعَثْ إِلَيَّ مِنْهُمْ مَنْ لَا رِزْقُهُ عَلَى اللَّهِ. فَسَكَتَ الرَّجُلُ. وَقَالَ إِبْرَاهِيمُ بْنُ أَدْهَمَ: مَرَرْتُ فِي بَعْضِ جِبَالِ الشَّامِ فَإِذَا بِحَجَرٍ مَكْتُوبٍ عَلَيْهِ بِالْعَرَبِيَّةِ: كُلُّ حَيٍّ وَإِنْ بَقِيَ     فَمِنَ الْعُمْرِ يَسْتَقِي فَاعَمَلِ الْيَوْمَ وَاجْتَهِدْ     وَاحْذَرِ الْمَوْتَ يَا شَقِي فَبَيْنَا أَنَا وَاقِفٌ أَقْرَأُ وَأَبْكِي، إِذَا بِرَجُلٍ أَشْعَثَ أَغْبَرَ عَلَيْهِ مِدْرَعَةٌ مِنْ شَعْرٍ، فَسَلَّمَ وَقَالَ: مِمَّ تَبْكِي؟ فَقُلْتُ: مِنْ هَذَا. فَأَخَذَ بِيَدِي وَمَضَى غَيْرَ بَعِيدٍ، فَإِذَا صَخْرَةٌ عَظِيمَةٌ مِثْلُ الْمِحْرَابِ فَقَالَ: اقْرَأْ وَابْكِ، وَلَا تُقَصِّرْ. وَقَامَ هُوَ يُصَلِّي فَإِذَا فِي أَعْلَاهُ نَقْشٌ بَيِّنٌ عَرَبِيٌّ: لَا تَبْتَغِي جَاهًا وَجَاهُكَ سَاقِطٌ     عِنْدَ الْمَلِيكِ وَكُنْ لِجَاهِكَ مُصْلِحًا وَفِي الْجَانِبِ الْآخَرِ نَقْشٌ بَيِّنٌ عَرَبِيٌّ: مَنْ لَمْ يَثِقْ بِالْقَضَاءِ وَالْقَدَرِ     لَاقَى هُمُومًا كَثِيرَةَ الضَّرَرْ وَفِي الْجَانِبِ الْأَيْسَرِ مِنْهُ نَقْشُ بَيِّنٌ عَرَبِيٌّ: مَا أَزْيَنَ التُّقَى،     وَمَا أَقْبَحَ الْخَنَا ، وَكُلٌّ مَأْخُوذٌ بِمَا جَنَى،     وَعِنْدَ اللَّهِ الْجَزَا . وَفِي أَسْفَلِ الْمِحْرَابِ فَوْقَ الْأَرْضِ بِذِرَاعٍ أَوْ أَكْثَرَ: إِنَّمَا الْفَوْزُ وَالْغِنَى     فِي تُقَى اللَّهِ وَالْعَمَلْ قَالَ: فَلَمَّا فَرَغْتُ مِنَ الْقِرَاءَةِ الْتَفَتُّ فَإِذَا لَيْسَ الرَّجُلُ هُنَاكَ، فَمَا أَدْرِي انْصَرَفَ أَوْ حُجِبَ عَنِّي؟ وَقَالَ إِبْرَاهِيمُ بْنُ أَدْهَمَ: أَثْقَلُ الْأَعْمَالِ فِي الْمِيزَانِ أَثْقَلُهَا عَلَى الْأَبْدَانِ، وَمَنْ وَفَّى الْعَمَلَ وُفِّيَ لَهُ الْأَجْرُ، وَمَنْ لَمْ يَعْمَلْ رَحَلَ مِنَ الدُّنْيَا إِلَى الْآخِرَةِ بِلَا قَلِيلٍ وَلَا كَثِيرٍ. وَقَالَ أَيْضًا: كُلُّ سُلْطَانٍ لَا يَكُونُ عَادِلًا فَهُوَ وَاللِّصُّ بِمَنْزِلَةٍ وَاحِدَةٍ، وَكُلُّ عَالَمٍ لَا يَكُونُ وَرِعًا فَهُوَ وَالذِّئْبُ بِمَنْزِلَةٍ وَاحِدَةٍ، وَكُلُّ مَنْ خَدَمَ سِوَى اللَّهِ فَهُوَ وَالْكَلْبُ بِمَنْزِلَةٍ وَاحِدَةٍ. وَقَالَ أَيْضًا: أَعْرَبْنَا فِي الْمَقَالِ حَتَّى لَمْ نَلْحَنْ، وَلَحَنَّا فِي الْفِعَالِ حَتَّى لَمْ نُعْرِبُ. وَقَالَ: كُنَّا إِذَا رَأَيْنَا الشَّابَّ يَتَكَلَّمُ فِي الْمَجْلِسِ أَيِسْنَا مِنْ خَيْرِهِ. وَقَالَ إِبْرَاهِيمُ لِأَصْحَابِهِ: جَانِبُوا النَّاسَ، وَلَا تَنْقَطِعُوا عَنْ جُمْعَةٍ وَلَا جَمَاعَةٍ. موعظة إبراهيم بن أدهم وَعَنْ أَحْمَدُ بْنُ مُحَمَّدٍ الْحَلَبِيُّ، سَمِعْتُ سَرِيًّا السَّقَطِيَّ يَقُولُ: سَمِعْتُ بِشْرَ بْنَ الْحَارِثِ الْحَافِي يَقُولُ: قَالَ إِبْرَاهِيمُ بْنُ أَدْهَمَ: وَقَفْتُ عَلَى رَاهِبٍ فِي جَبَلِ لُبْنَانَ، فَأَشْرَفَ عَلَيَّ فَقُلْتُ لَهُ: عِظْنِي. فَأَنْشَأَ يَقُولُ: خُذْ عَنِ النَّاسِ جَانِبًا     كَيْ يَعُدُّوكَ رَاهِبًا إِنَّ دَهْرًا أَظَلَّنِي     قَدْ أَرَانِي الْعَجَائِبَا قَلِّبِ النَّاسَ كَيْفَ شِئْ     تَ تَجِدْهُمْ عَقَارِبًا قَالَ بِشْرٌ: فَقُلْتُ لِإِبْرَاهِيمَ: هَذِهِ مَوْعِظَةُ الرَّاهِبِ لَكَ، فَعِظْنِي أَنْتَ. فَأَنْشَأَ يَقُولُ: تَوَحَّشْ مِنَ الْإِخْوَانِ لَا تَبْغِ مُؤْنِسًا     وَلَا تَتَّخِذْ خِلًّا وَلَا تَبْغِ صَاحِبًا وَكُنْ سَامِرِيَّ الْفِعْلِ مِنْ نَسْلِ آدَمِ     وَكُنْ أَوْحَدِيًّا مَا قَدَرْتَ مُجَانِبَا فَقَدْ فَسَدَ الْإِخْوَانُ وَالْحُبُّ وْالْإِخَا     فَلَسْتَ تَرَى إِلَّا مَذُوقًا وَكَاذِبَا فَقُلْتُ وَلَوْلَا أَنْ يُقَالَ مُدَهْدَهٌ     وَتُنْكَرُ حَالَاتِي لَقَدْ صِرْتُ رَاهِبًا قَالَ سَرِيٌّ: فَقُلْتُ لِبِشْرٍ: هَذِهِ مَوْعِظَةُ إِبْرَاهِيمَ لَكَ، فَعِظْنِي أَنْتَ. فَقَالَ: عَلَيْكَ بِلُزُومِ بَيْتِكِ. فَقُلْتُ: بَلَغَنِي عَنِ الْحَسَنِ أَنَّهُ قَالَ: لَوْلَا اللَّيْلُ وَمُلَاقَاةُ الْإِخْوَانِ مَا كُنْتُ أُبَالِي مَتَى مُتُّ. فَأَنْشَأَ يَقُولُ: يَا مَنْ يُسَرُّ بِرُؤْيَةِ الْإِخْوَانِ     مَهْلًا أَمِنْتَ مَكَائِدَ الشَّيْطَانِ خَلَتِ الْقُلُوبُ مِنَ الْمَعَادِ وَذِكْرِهِ     وَتَشَاغَلُوا بِالْحِرْصِ وَالْخُسْرَانِ صَارَتْ مَجَالِسُ مَنْ تَرَى وَحَدِيثُهُمْ     فِي هَتْكِ مَسْتُورٍ وَخَلْقِ قُرَانِ قَالَ الْحَلَبِيُّ: فَقُلْتُ لِسَرِيٍّ: هَذِهِ مَوْعِظَةُ بِشْرٍ لَكَ، فَعِظْنِي أَنْتَ. فَقَالَ: عَلَيْكَ بِالْإِخْمَالِ. فَقُلْتُ: إِنِّي أُحِبُّ ذَاكَ فَأَنْشَأَ يَقُولُ: يَا مَنْ يُرِيدُ بِزَعْمِهِ إِخْمَالَا     إِنْ كَانَ حَقًا فَاسْتَعِدَّ خِصَالَا تَرْكُ الْمَجَالِسِ وَالتَّذَاكُرِ يَا أَخِي     وَاجْعَلْ خُرُوجَكَ لِلصَّلَاةِ خَيَالَا بَلْ كُنْ بِهَا حَيًّا كَأَنَّكَ مَيَّتٌ     لَا يَرْتَجِي مِنْهُ الْقَرِيبُ وِصَالَا قَالَ عَلِيُّ بْنُ مُحَمَّدٍ الْقَصْرِيُّ: قُلْتُ لِلْحَلَبِيِّ: هَذِهِ مَوْعِظَةُ سَرِيٍّ لَكَ، فَعِظْنِي أَنْتَ. فَقَالَ: يَا أَخِي، أَحَبُّ الْأَعْمَالِ إِلَى اللَّهِ مَا أُصْدِرَ إِلَيْهِ مِنْ قَلْبٍ زَاهِدٍ فِي الدُّنْيَا، فَازْهَدْ فِي الدُّنْيَا يُحِبَّكَ اللَّهُ. ثُمَّ أَنْشَأَ يَقُولُ: أَنْتَ فِيِ دَارِ شَتَاتٍ     فَتَأَهَّبْ لِشَتَاتِكَ وَاجْعَلِ الدُّنْيَا كَيَوْمٍ     صُمْتَهُ عَنْ شَهَوَاتِكَ وَاجْعَلِ الْفِطْرَ إِذَا مَا     صُمْتَهُ يَوْمَ وَفَاتِكَ قَالَ ابْنُ خُرَّزَادَ: فَقُلْتُ لِعَلِيٍّ: هَذِهِ مَوْعِظَةُ الْحَلَبِيِّ لَكَ، فَعِظْنِي أَنْتَ. فَقَالَ لِي: احْفَظْ وَقْتَكَ وَاسْخُ بِنَفْسِكَ لِلَّهِ عَزَّ وَجَلَّ، وَانْزِعْ قِيمَةَ الْأَشْيَاءِ عَنْ قَلْبِكَ يَصْفُ لَكَ بِذَلِكَ سِرُّكَ، وَيَزْكُ بِهِ ذِكْرُكَ. ثُمَّ أَنْشَدَنِي: حَيَاتُكَ أَنْفَاسٌ تُعَدُّ فَكُلَّمَا     مَضَى نَفَسٌ مِنْهَا انْتُقِصْتَ بِهِ جُزْءًا فَتُصْبحُ فِي نَقْصٍ وَتُمْسِي بِمِثْلِهِ     وَمَا لَكَ مَعْقُولٌ تُحِسُّ بِهِ رُزْءًا يُمِيتُكَ مَا يُحْيِيكَ فِي كُلِّ سَاعَةٍ     وَيَحْدُوكَ حَادٍ مَا يُرِيدُ بِكَ الْهُزْءَا قَالَ أَبُو مُحَمَّدٍ: قُلْتُ لِأَحْمَدَ: هَذِهِ مَوْعِظَةُ عَلِيٍّ لَكَ، فَعِظْنِي. فَقَالَ: يَا أَخِي، عَلَيْكَ بِلُزُومِ الطَّاعَةِ، وَإِيَّاكَ أَنْ تَبْرَحَ بَابَ الْقَنَاعَةِ، وَأَصْلِحْ مَثْوَاكَ، وَلَا تُؤْثِرْ هَوَاكَ، وَلَا تَبِعْ آخِرَتَكَ بِدُنْيَاكَ، وَاشْتَغِلْ بِمَا يَعْنِيكَ بِتَرْكِ مَا لَا يَعْنِيكَ. ثُمَّ أَنْشَدَنِي: نَدِمْتُ عَلَى مَا كَانَ مِنِّي نَدَامَةً     وَمَنْ يَتْبَعْ مَا تَشْتَهِي النَّفْسُ يَنْدَمِ فَخَافُوا لِكَيْمَا تَأْمَنُوا بَعْدَ مَوْتِكُمْ     سَتَلْقَوْنَ رَبًّا عَادِلًا لَيْسَ يَظْلِمْ فَلَيْسَ لِمَغْرُورٍ بِدُنْيَاهُ زَاجِرٌ     سَيَنْدَمُ إِنْ زَلَّتْ بِهِ النَّعْلُ فَاعْلَمْ قَالَ الْقَاضِي أَبُو مُحَمَّدِ بْنُ رَامِينَ فَقُلْتُ لِأَبِي مُحَمَّدٍ: هَذِهِ مَوْعِظَةُ أَحْمَدَ لَكَ، فَعِظْنِي أَنْتَ. فَقَالَ: اعْلَمْ، رَحِمَكَ اللَّهُ، أَنَّ اللَّهَ عَزَّ وَجَلَّ، يُنْزِلُ الْعَبِيدَ حَيْثُ نَزَلَتْ قُلُوبُهُمْ بِهُمُومِهَا، فَانْظُرْ أَيْنَ أَنْزَلَتْ قَلْبَكَ، وَاعْلَمْ أَنَّهُ تُقَرَّبُ الْقُلُوبُ عَلَى حَسَبِ مَا قَرُبَ إِلَيْهَا، فَانْظُرْ مَنِ الْقَرِيبُ مِنْ قَلْبِكَ. وَأَنْشَدَنِي: قُلُوبُ رِجَالٍ فِي الْحِجَابِ نُزُولُ     وَأَرْوَاحُهُمْ فِيمَا هُنَاكَ حُلُولُ بِرَوْحِ نَعِيمِ الْأُنْسِ فِي عِزِّ قُرْبِهِ     بِإِفْرَادِ تَوْحِيدِ الْمَلِيكَ تَحُولُ لَهُمْ بِفِنَاءِ الْقُرْبِ مِنْ مَحْضِ بِرِّهِ     عَوَائِدُ بَذْلٍ خَطْبُهُنَّ جَلِيلُ قَالَ الْحَافِظُ أَبُو بَكْرٍ الْخَطِيبُ: فَقُلْتُ لِلْقَاضِي أَبِي مُحَمَّدِ بْنِ رَامِينَ: هَذِهِ مَوْعِظَةُ الْحُمَيْدِيِّ لَكَ، فَعِظْنِي. فَقَالَ: اتَّقِ اللَّهَ، وَثِقْ بِهِ وَلَا تَتَّهِمْهُ; فَإِنَّ اخْتِيَارَهُ لَكَ خَيْرٌ مِنَ اخْتِيَارِكَ لِنَفْسِكَ. وَأَنْشَدَنِي: اتَّخِذِ اللَّهَ صَاحِبًا     وَذَرِ النَّاسَ جَانِبًا جَرِّبِ النَّاسَ كَيْفَ شِئْ     تَ تَجِدْهُمُ عَقَارِبًا قَالَ أَبُو الْفَرَجِ غَيْثٌ الصُّورِيُّ: فَقُلْتُ لِلْخَطِيبِ الْبَغْدَادِيِّ: هَذِهِ مَوْعِظَةُ ابْنِ رَامِينَ لَكَ، فَعِظْنِي أَنْتَ. فَقَالَ: احْذَرْ نَفْسَكَ الَّتِي هِيَ أَعْدَى أَعْدَائِكَ أَنْ تُتَابِعَهَا عَلَى هَوَاهَا، فَذَاكَ أَعْضَلُ دَائِكَ، وَاسْتَشْعِرِ الْخَوْفَ مِنَ اللَّهِ بِخِلَافِهَا، وَكَرِّرْ عَلَى قَلْبِكَ ذِكْرَ نُعُوتِهَا وَأَوْصَافِهَا، فَإِنَّهَا الْأَمَّارَةُ بِالسُّوءِ وَالْفَحْشَاءِ، وَالْمُورِدَةُ مَنْ أَطَاعَهَا مَوَارِدَ الْعَطَبِ وَالْبَلَاءِ، وَاعْمِدْ فِي جَمِيعِ أُمُورِكَ إِلَى تَحَرِّي الصِّدْقِ، وَلَا تَتَّبِعِ الْهَوَى فَيُضِلَّكَ عَنْ سَبِيلِ اللَّهِ، وَقَدْ ضَمِنَ اللَّهُ لِمَنْ خَالَفَ هَوَاهُ أَنْ يَجْعَلَ دَارَ الْخُلْدِ قَرَارَهُ وَمَأْوَاهُ. ثُمَّ أَنْشَدَ لِنَفْسِهِ: إِنْ كُنْتَ تَبْغِي الرَّشَادَ مَحْضًا     فِي أَمْرِ دُنْيَاكَ وَالْمَعَادِ فَخَالِفِ النَّفْسَ فِي هَوَاهَا     إِنَّ الْهَوَى جَامِعُ الْفَسَادِ وفاة إبراهيم بن أدهم قَالَ الْحَافِظُ ابْنُ عَسَاكِرَ: الْمَحْفُوظُ أَنَّ إِبْرَاهِيمَ بْنَ أَدْهَمَ تُوُفِّيَ سَنَةَ ثِنْتَيْنِ وَسِتِّينَ وَمِائَةٍ. وَقَالَ غَيْرُهُ: سَنَةَ إِحْدَى. وَقِيلَ: سَنَةَ ثَلَاثٍ. وَالصَّحِيحُ مَا قَالَهُ ابْنُ عَسَاكِرَ، كَمَا ذَكَرْنَا. وَلِلَّهِ الْحَمْدُ. وَذَكَرُوا أَنَّهُ تُوُفِّيَ بِجَزِيرَةٍ مِنْ جَزَائِرِ بَحْرِ الرُّومِ وَهُوَ مُرَابِطٌ، وَأَنَّهُ ذَهَبَ إِلَى الْخَلَاءِ لَيْلَةَ وَفَاتِهِ نَحْوًا مِنْ عِشْرِينَ مَرَّةً، وَكُلُّ مَرَّةٍ يُجَدِّدُ الْوُضُوءَ بَعْدَهَا، فَلَمَّا غَشِيَهُ الْمَوْتُ قَالَ: أَوْتِرُوا لِي قَوْسِي. وَقَبَضَ عَلَى الْقَوْسِ، وَمَاتَ وَهُوَ كَذَلِكَ، رَحِمَهُ اللَّهُ، وَأَكْرَمَ مَثْوَاهُ. وَقَدْ قَالَ أَبُو سَعِيدٍ ابْنُ الْأَعْرَابِيِّ: حَدَّثَنَا مُحَمَّدُ بْنُ عَلِيِّ بْنِ زَيْدٍ الصَّائِغُ قَالَ: سَمِعْتُ الشَّافِعِيَّ يَقُولُ: سَمِعَتْ السِّرِيَّ بْنَ حَيَّانَ يَقُولُ - وَكَانَ سُفْيَانُ مُعْجَبًا بِهِ -: أَجَاعَتْهُمُ الدُّنْيَا فَجَاعُوا وَلَمْ يَزَلْ     كَذَلِكَ ذُو التَّقْوَى عَنِ الْعَيْشِ مُلْجَمًا أَخُو طَيِّئٍ دَاوُدُ مِنْهِمُ وَمِسْعَرٌ     وَمِنْهُمْ وُهَيْبٌ وَالْغَرِيبُ ابْنُ أَدْهَمَا وَفِي ابْنِ سَعِيدٍ قُدْوَةَ الْبِرِّ وَالنُّهَى     وَفِي الْوَارِثِ الْفَارُوقِ صِدْقًا مُقَدَّمًا وَحَسْبُكَ مِنْهُمْ بِالْفُضَيْلِ مَعَ ابْنِهِ     وَيُوسُفُ إِنْ لَمْ يَأْلُ أَنْ يَتَسَلَّمَا أُولَئِكَ أَصْحَابِي، وَأَهْلُ مَوَدَّتِي     فَصَلَّى عَلَيْهِمْ ذُو الْجَلَالِ وَسَلِّمَا فَمَا ضَرَّ ذَا التَّقْوَى نِصَالُ أَسِنَّةٍ     وَمَا زَالَ ذُو التَّقْوَى أَعَزَّ وَأَكْرَمَا وَمَا زَالَتِ التَّقْوَى تُرِيكَ عَلَى الْفَتَى     إِذَا مَحَّضَ التَّقْوَى مِنَ الْعِزِّ مِيسَمَا وَرَوَى الْبُخَارِيُّ فِي كِتَابِ " الْأَدَبِ " عَنْ إِبْرَاهِيمَ بْنِ أَدْهَمَ، وَأَخْرَجَ لَهُ التِّرْمِذِيُّ فِي " جَامِعِهِ " حَدِيثًا مُعَلَّقًا فِي الْمَسْحِ عَلَى الْخُفَّيْنِ. دَاوُدُ الطَّائِيُّ وَأَمَّا دَاوُدُ الطَّائِيُّ  فَهُوَ دَاوُدُ بْنُ نُصَيْرٍ الطَّائِيُّ، أَبُو سُلَيْمَانَ الْكُوفِيُّ الْفَقِيهُ الزَّاهِدُ، أَخَذَ الْفِقْهَ عَنْ أَبِي حَنِيفَةَ. وَقَالَ سُفْيَانُ بْنُ عُيَيْنَةَ: ثُمَّ تَرَكَ طَلَبَ الْفِقْهِ، وَأَقْبَلَ عَلَى الْعِبَادَةِ، وَدَفَنَ كُتُبَهُ. قَالَ عَبْدُ اللَّهِ بْنُ الْمُبَارَكِ: وَهَلِ الْأَمْرُ إِلَّا مَا كَانَ عَلَيْهِ دَاوُدُ الطَّائِيُّ. وَقَالَ يَحْيَى بْنُ مَعِينٍ: كَانَ ثِقَةً. وَقَالَ الْخَطِيبُ الْبَغْدَادِيُّ: تَرَكَ الْفِقْهَ، وَأَقْبَلَ عَلَى الْعِبَادَةِ حَتَّى مَاتَ، وَقَدْ قَدِمَ عَلَى الْمَهْدِيِّ بَغْدَادَ ثُمَّ عَادَ إِلَى الْكُوفَةِ. مَاتَ فِي سَنَةِ سِتِّينَ وَمِائَةٍ. وَقِيلَ: فِي سَنَةِ خَمْسٍ وَسِتِّينَ وَمِائَةٍ. قُلْتُ: وَقَدْ ذَكَرَ شَيْخُنَا أَبُو عَبْدِ اللَّهِ الذَّهَبِيُّ فِي " تَارِيخِهِ " أَنَّهُ تُوُفِّيَ فِي هَذِهِ السَّنَةِ، أَعْنِي سَنَةَ ثِنْتَيْنِ وَسِتِّينَ وَمِائَةٍ. فَاللَّهُ أَعْلَمُ. سُفْيَانُ بْنُ حُسَيْنِ بْنِ حَسَنٍ مَوْلَى بَنِي سُلَيْمٍ سُفْيَانُ بْنُ حُسَيْنِ بْنِ حَسَنٍ مَوْلَى بَنِي سُلَيْمٍ.  وَقِيلَ: مَوْلَى عَبْدِ الرَّحْمَنِ بْنِ سَمُرَةَ، وَيُكَنَّى أَبَا مُحَمَّدٍ، وَيُقَالُ: أَبَا الْحَسَنِ. حَدَّثَ عَنِ الْحَسَنِ الْبَصْرِيِّ، وَابْنِ سِيرِينَ، وَالزُّهْرِيِّ، وَكَانَ ثِقَةً. رَوَى عَنْ شُعْبَةَ، وَهُشَيْمٍ، وَيَزِيدَ بْنِ هَارُونَ، وَكَانَ مِنْ أَهْلِ وَاسِطَ، فَقَدِمَ إِلَى بَغْدَادَ فَضَمَّهُ الْمَنْصُورُ إِلَى الْمَهْدِيِّ، فَعَلَّمَهُ وَخَرَجَ مَعَهُ إِلَى الرَّيِّ. وَتُوُفِّيَ بِالرَّيِّ فِي خِلَافَةِ الْمَهْدِيِّ. عَبَّادُ بْنُ عَبَّادٍ أَبُو عُتْبَةَ الْخَوَّاصُ عَبَّادُ بْنُ عَبَّادٍ أَبُو عُتْبَةَ الْخَوَّاصُ  . [قَالَ الْمُؤَلِّفُ]: كَذَلِكَ ذَكَرَهُ الْبُخَارِيُّ وَغَيْرُهُ، وَقَدِ اشْتَهَرَ بِأَبِي عُبَيْدَةَ الْخَوَّاصِّ، كَانَ مِنْ أَهْلِ الْوَجْدِ وَالشَّوْقِ، وَأَسْنَدَ الْحَدِيثَ عَنِ الْأَوْزَاعِيِّ وَغَيْرِهِ. وَعَنْ عَبْدُ الْأَعْلَى بْنُ سُلَيْمَانَ قَالَ: رَأَيْتُ أَبَا عُبَيْدَةَ الْخَوَّاصَ عَلَى سُرَّتِهِ خِرْقَةٌ، وَعَلَى رَقَبَتِهِ خِرْقَةٌ، وَهُوَ يَمْشِي وَيَقُولُ: وَاشَوْقَاهُ إِلَى مَنْ يَرَانِي وَلَا أَرَاهُ. وَعَنْ عُقْبَةُ بْنُ فَضَالَةَ قَالَ: سَمِعْتُ أَبَا عُبَيْدَةَ الْخَوَّاصَ بَعْدَ مَا كَبِرَ وَهُوَ آخِذٌ بِلِحْيَتِهِ يَبْكِي وَيَقُولُ: قَدْ كَبِرْتُ فَأَعْتِقْنِي. عِيسَى بْنُ أَبِي عِيسَى عِيسَى بْنُ أَبِي عِيسَى  ، وَاسْمُهُ: مَاهَانُ، وَكُنْيَتُهُ: أَبُو جَعْفَرٍ التَّمِيمِيُّ. أَصْلُهُ مِنْ مَرْوَ، وَسَكَنَ الرَّيَّ، وَمَاتَ بِهَا، فَنُسِبَ إِلَيْهَا، سَمِعَ عَطَاءَ بْنَ أَبِي رَبَاحٍ، وَعَمْرَو بْنَ دِينَارٍ، وَقَتَادَةَ، وَمَنْصُورَ بْنَ الْمُعْتَمِرِ، وَغَيْرَهُمْ. حَدَّثَ عَنْهُ شُعْبَةُ، وَجَرِيرٌ، وَوَكِيعٌ، وَكَانَ ثِقَةً صَدُوقًا. لَكِنْ كَانَ سَيِّئَ الْحِفْظِ، يَهِمُ كَثِيرًا، وَكَانَ صَدِيقَ سُفْيَانَ فَابْتُلِيَ بِأَنْ صَحِبَهُمْ وَلَبِسَ السَّوَادَ، وَزَامَلَ الْمَهْدِيَّ إِلَى مَكَّةَ فَهَجَرَهُ سُفْيَانُ. عَنْ بِشْرِ بْنِ الْحَارِثِ قَالَ: كَانَ أَبُو جَعْفَرٍ الرَّازِيُّ صَدِيقًا لِسُفْيَانَ الثَّوْرِيِّ، وَكَانَتْ لَهُ مَعَهُ بِضَاعَةٌ، وَكَانَ يُكْثِرُ الْحَجَّ، فَكَانَ إِذَا قَدِمَ الْكُوفَةَ تَلَقَّاهُ سُفْيَانُ مِنَ الْقَنْطَرَةِ، فَإِذَا خَرَجَ إِلَى مَكَّةَ شَيَّعَهُ إِلَى النَّجَفِ، فَقَدِمَ سَنَةً مِنَ السِّنِينَ مَدِينَةَ السَّلَامِ، فَاجْتَمَعَ إِلَيْهِ الْأَضِرَّاءُ. فَقَالُوا: يَا أَبَا جَعْفَرٍ، تُكَلِّمُ لَنَا أَمِيرَ الْمُؤْمِنِينَ فَإِنَّهُ قَدْ وَلَّى عَلَيْنَا رَجُلًا يَقْطَعُ أَرْزَاقَنَا، وَيُسِيءُ فِيمَا بَيْنَنَا وَبَيْنَهُ، فَلَمْ يُجِبْهُمْ إِلَى شَيْءٍ، فَبَلَغَ ذَلِكَ سُفْيَانَ، فَتَلَقَّاهُ عَلَى الْقَنْطَرَةِ وَشَيَّعَهُ حَتَّى جَاوَزَ النَّجَفَ، وَزَادَهُ فِي الْبِرِّ، فَلَمَّا كَانَ الْعَامُ الْمُقْبِلُ قَدِمَ أَبُو جَعْفَرٍ وَهُوَ يُرِيدُ الْحَجَّ، فَاجْتَمَعَ إِلَيْهِ الْأَضِرَّاءُ وَكَلَّمُوهُ بِمَا كَلَّمُوهُ بِهِ فِي الْعَامِ الْمَاضِي، فَرَقَّ لَهُمْ، فَأَتَى بَابَ الذَّهَبِ فَقَالَ لِلْحَاجِبِ اسْتَأْذِنْ لِي عَلَى أَمِيرِ الْمُؤْمِنِينَ فَأَخْبِرْهُ أَنَّ بِالْبَابِ أَبَا جَعْفَرٍ الرَّازِيَّ، فَأَسْرَعَ الرَّسُولُ أَنِ ادْخُلْ، فَدَخَلَ عَلَى الْمَنْصُورِ، فَأَكْرَمَهُ بِغَايَةِ الْكَرَامَةِ، وَجَعَلَ يَسْأَلُهُ عَنْ أَحْوَالِهِ وَيَسْأَلُهُ هَلْ لَهُ حَاجَةٌ، فَقَالَ: نَعَمْ، فَقَصَّ عَلَيْهِ قِصَّةَ الْأَضِرَّاءِ، فَقَالَ: يُعْزَلُ عَنْهُمْ كَاتِبُهُمْ، وَوَلَّى عَلَيْهِمْ مَنْ أَحَبُّوا، وَنَأْمُرُ لِأَبِي جَعْفَرٍ بِعَشَرَةِ آلَافِ [دِرْهَمٍ] لِسُؤَالِهِ إِيَّانَا هَذِهِ الْحَاجَةَ، فَلَمَّا صَارَتِ الدَّرَاهِمُ بِيَدِهِ سُقِطَ فِي يَدَيْهِ، وَعَلِمَ أَنَّهُ قَدْ أَخْطَأَ، فَجَلَسَ بِسُورِ الْقَصْرِ، ثُمَّ دَعَا بِخِرَقٍ وَجَعَلَهَا صُرَرًا، وَفَرَّقَهَا عَلَى قَوْمٍ، فَنَفَضَ ثَوْبَهُ وَلَيْسَ مَعَهُ مِنْهَا شَيْءٌ، فَبَلَغَ ذَلِكَ سُفْيَانَ الثَّوْرِيَّ، فَلَمَّا دَخَلَ أَبُو جَعْفَرٍ الرَّازِيُّ الْكُوفَةَ تَوَارَى سُفْيَانُ فَطَلَبَهُ، فَلَمْ يَقْدِرْ عَلَيْهِ، وَسَأَلَ عَنْهُ، فَلَمْ يُدَلَّ عَلَيْهِ فَانْتَقَضَ عَلَيْهِ لِذَلِكَ بَعْضُ إِخْوَانِ سُفْيَانَ فَقَالَ لَهُ: أَلَكَ إِلَيْهِ حَاجَةٌ؟ فَقَالَ: نَعَمْ، فَقَالَ: اكْتُبْ كِتَابًا وَادْفَعْهُ إِلَيَّ أُوَصِّلْهُ لَكَ إِلَيْهِ، فَكَتَبَ كِتَابًا وَدَفَعَهُ إِلَيْهِ. قَالَ: فَصِرْتُ بِالْكِتَابِ إِلَى سُفْيَانَ، فَإِذَا أَنَا بِهِ فِي غُرْفَةٍ وَإِذَا هُوَ مُسْتَلْقٍ عَلَى قَفَاهُ مُسْتَقْبِلٌ الْقِبْلَةَ، فَسَلَّمْتُ عَلَيْهِ، وَأَظْهَرْتُ الْكِتَابَ، وَقُلْتُ: كِتَابُ أَبِي جَعْفَرٍ الرَّازِيِّ، فَقَالَ: اقْرَأْهُ، فَقَرَأْتُهُ، فَقَالَ لِي: اكْتُبْ جَوَابَهُ فِي ظَهْرِهِ. فَكَتَبْتُ: بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ: وَقُلْتُ: مَاذَا أَكْتُبُ؟ قَالَ: اكْتُبْ لُعِنَ الَّذِينَ كَفَرُوا مِنْ بَنِي إِسْرَائِيلَ عَلَى لِسَانِ دَاوُدَ إِلَى آخِرِ الْآيَةِ..، ارْدُدْ إِلَيْنَا بِضَاعَتَنَا لَا حَاجَةَ لَنَا فِي أَرْبَاحِهَا. قَالَ: فَأَتَيْتُهُ بِالْكِتَابِ وَالنَّاسُ إِذْ ذَاكَ مُتَوَافِرُونَ بِالْكُوفَةِ، فَنَظَرَ فِي الْكِتَابِ، فَأَجْمَعَ رَأْيُهُمْ عَلَى أَنَّهُمْ يُوَجِّهُونَ بِكِتَابَيْنِ إِلَى ابْنِ أَبِي لَيْلَى، وَلَا يُعْلِمُونَهُ مِمَّنِ الْكِتَابُ وَلَا مَنْ صَاحِبُ الْجَوَابِ لِيَعْرِفُوا مَا عِنْدَهُ مِنَ الرَّأْيِ، فَوَجَّهُوا بِالْكِتَابَيْنِ، فَنَظَرَ فِيهِمَا، فَقَالَ: أَمَّا الْأَوَّلُ: فَكِتَابُ رَجُلٍ مُدَاهِنٍ، وَأَمَّا الْجَوَابُ فَجَوَابُ رَجُلٍ يُرِيدُ اللَّهَ بِفِعْلِهِ. مُحَمَّدُ بْنُ جَعْفَرِ بْنِ عُبَيْدِ اللَّهِ بْنِ الْعَبَّاسِ مُحَمَّدُ بْنُ جَعْفَرِ بْنِ عُبَيْدِ اللَّهِ بْنِ الْعَبَّاسِ بْنِ عَبْدِ الْمُطَّلِبِ  . كَانَ فَاضِلًا دَيِّنًا وَعَاقِلًا لَبِيبًا مَشْهُورًا بِالْجُودِ وَالْمُرُوءَةِ، وَكَانَ لَهُ اخْتِصَاصٌ بِالْمَنْصُورِ. عَنْ يَحْيَى بْنِ زَكَرِيَّا مَوْلَى عَلِيِّ بْنِ عُبَيْدِ اللَّهِ عَنْ أَبِيهِ قَالَ: كَانَ الْمَنْصُورُ يُعْجَبُ بِمُحَمَّدِ بْنِ جَعْفَرِ بْنِ عُبَيْدِ اللَّهِ بْنِ الْعَبَّاسِ بِمُؤَانَسَتِهِ وَمُفَاوَضَتِهِ وَمُدَاعَبَتِهِ وَيَلْتَذُّ لِمُحَادَثَتِهِ، وَكَانَ أَدِيبًا لَبِيبًا لَسِنًا، وَكَانَ لِحُسْنِ مَنْزِلَتِهِ عِنْدَ الْمَنْصُورِ، وَعَظِيمِ قَدْرِهِ عِنْدَهُ تَفْزَعُ إِلَيْهِ النَّاسُ فِي حَوَائِجِهِمْ فَيُكَلِّمُهُ فِيهَا فَيَقْضِيهَا حَتَّى أَكْثَرَ عَلَيْهِ مِنَ الْحَوَائِجِ وَأَفْرَطَ فِيهَا، فَأَمَرَ الرَّبِيعَ أَنْ يَحْجُبَهُ، فَلَمَّا حَجَبَهُ قَعَدَ فِي مَنْزِلِهِ أَيَّامًا فَظَمِئَ الْمَنْصُورُ إِلَى رُؤْيَتِهِ، وَتَشَوَّقَ إِلَى مُحَادَثَتِهِ فَقَالَ: يَا رَبِيعُ، إِنَّ جَمِيعَ لَذَّاتِ مَوْلَاكَ قَدْ أَخْلَقْنَ [عِنْدَهُ] وَرَثَثْنَ فِي عَيْنِهِ سِوَى لَذَّتِهِ مِنْ مُحَادَثَةِ مُحَمَّدِ بْنِ جَعْفَرٍ، فَإِنَّهَا تَتَجَدَّدُ عِنْدَهُ فِي كُلِّ يَوْمٍ وَقَدْ كَدَّرَهَا عَلَيَّ مَا يَحْمِلُنِي عَلَيْهِ مِنْ حَوَائِجِ النَّاسِ، فَاحْتَلْ لِمَوْلَاكَ فِيمَا كُدِّرَ عَلَيْهِ مِنْ لَذَّتِهِ. فَقَالَ الرَّبِيعُ: أَفْعَلُ يَا أَمِيرَ الْمُؤْمِنِينَ، وَخَرَجَ مِنْ عِنْدِهِ، فَأَتَى مُحَمَّدَ بْنَ جَعْفَرٍ فَعَاتَبَهُ عَلَى مَا يَحْمِلُ الْمَنْصُورُ عَلَيْهِ مِنْ حَوَائِجِ النَّاسِ وَيَسْأَلُهُ إِعْفَاءَهُ عَنْ ذَلِكَ فَنَضَحَ عَنْ نَفْسِهِ فِيمَا عَاتَبَهُ عَلَيْهِ وَأَجَابَهُ أَنْ لَا يَسْأَلَهُ حَاجَةً لِأَحَدٍ وَأَمَرَهُ بِالْغُدُوِّ عَلَى الْمَنْصُورِ، وَرَجَعَ إِلَى الْمَنْصُورِ فَأَعْلَمَهُ بِذَلِكَ، وَبَلَغَ قَوْمًا مِنْ قُرَيْشٍ قَدِمُوا الْعِرَاقَ بِحَوَائِجِهِمْ مَا كَانَ مِنْ أَمْرِ مُحَمَّدِ بْنِ جَعْفَرٍ [وَمِنَ الرَّبِيعِ، وَأَنَّهُ عَازِمٌ عَلَى الْغُدُوِّ عَلَى الْمَنْصُورِ فَكَتَبُوا حَوَائِجَهُمْ فِي رِقَاعٍ وَوَقَفُوا بِهَا عَلَى طَرِيقِ مُحَمَّدِ بْنِ جَعْفَرٍ]. فَلَمَّا غَدَا يُرِيدُ الْمَنْصُورَ عَرَضُوا لَهُ بِهَا وَمَتُّوا إِلَيْهِ بِقَرَابَاتِهِمْ، وَتَوَسَّلُوا [بِأَرْحَامِهِمْ]. وَسَأَلُوهُ إِيصَالَ رِقَاعِهِمْ إِلَيْهِ فَاعْتَذَرَ إِلَيْهِمْ وَسَأَلَهُمْ أَنْ يُعْفُوهُ مِنْ ذَلِكَ فَأَبَوْا وَأَلَحُّوا عَلَيْهِ، فَقَالَ: لَسْتُ أُكَلِّمُ الْمَنْصُورَ فِي حَاجَةٍ لِأَحَدٍ، فَإِنْ أَحْبَبْتُمْ أَنْ تُودِعُوا رِقَاعَكُمْ كُمِّي فَافْعَلُوا فَقَدَّمُوا رِقَاعَهُمْ فِي كُمِّهِ، وَمَضَى حَتَّى دَخَلَ عَلَى الْمَنْصُورِ وَهُوَ فِي الْقُبَّةِ الْخَضْرَاءِ مُشْرِفٌ عَلَى مَدِينَةِ السَّلَامِ وَدِجْلَةَ وَالصَّرَاةِ وَمَا حَوْلَهَا مِنَ الْبَسَاتِينِ وَالْمَزَارِعِ فَعَاتَبَهُ، فَنَفَحَ عَنْ نَفْسِهِ، ثُمَّ حَادَثَهُ سَاعَةً، فَقَالَ لَهُ الْمَنْصُورُ: أَمَا تَرَى حُسْنَ مُسْتَشْرَفِنَا هَذَا؟ قَالَ: أَرَى يَا أَمِيرَ الْمُؤْمِنِينَ، فَبَارَكَ اللَّهُ لَكَ فِيمَا أَتَاكَ وَهَنَّأَكَ بِإِتْمَامِ النِّعْمَةِ عَلَيْكَ فِيمَا أَعْطَاكَ، فَمَا بَنَتِ الْعَرَبُ فِي دَوْلَةِ الْإِسْلَامِ وَالْعَجَمُ فِي مُدَّةِ الْكُفْرِ مَدِينَةً أَحْصَنَ وَلَا أَحْسَنَ وَلَا أَجْمَعَ لِلْخِصَالِ الْمَحْمُودَةِ مِنْهَا، وَقَدْ سَمَّجَتْهَا فِي عَيْنِي يَا أَمِيرَ الْمُؤْمِنِينَ خَصْلَةٌ، قَالَ: [وَ] مَا هِيَ؟ قَالَ: لَيْسَ [لِي] فِيهَا ضَيْعَةٌ. فَتَبَسَّمَ، ثُمَّ قَالَ: فَإِنِّي أُحَسِّنُهَا فِي عَيْنِكَ بِثَلَاثِ ضِيَاعٍ أُقْطِعُكَ فِي أَكْنَافِهَا فَاغْدُ عَلَى أَمِيرِ الْمُؤْمِنِينَ يُسَجِّلْ لَكَ بِهَا، فَقَالَ: أَنْتَ وَاللَّهِ يَا أَمِيرَ الْمُؤْمِنِينَ سَهْلُ الْمَوَارِدِ، كَرِيمُ الْمَصَالِحِ، فَجَعَلَ اللَّهُ بَاقِيَ عُمْرِكَ أَكْثَرَ مِنْ مَاضِيهِ، فَلَقَدْ بَرَرْتَ فَأَفْضَلْتَ، وَوَصَلْتَ فَأَجْزَلْتَ، وَأَنْعَمْتَ فَأَسْبَغْتَ فَبَدَتِ الرِّقَاعُ مِنْ كُمِّهِ وَهُوَ يَتَشَكَّرُ لَهُ، فَأَقْبَلَ يَرُدُّهُنَّ فِي كُمِّهِ وَيَقُولُ: لِتَرْجِعْنَ خَاسِئَاتٍ، فَضَحِكَ - يَعْنِي الْخَلِيفَةَ - وَقَالَ: بِحَقِّ أَمِيرِ الْمُؤْمِنِينَ عَلَيْكَ لَمَا أَخْبَرْتَ خَبَرَ هَذِهِ الرِّقَاعِ، فَأَعْلَمَهُ. فَقَالَ: أَبَيْتَ يَا ابْنَ مُعَلِّمِ الْخَيْرِ إِلَّا كَرَمًا، فَفِ لِلْقَوْمِ بِضَمَانِكَ وَأَلْقِهَا عَنْ كُمِّكَ لِنَنْظُرَ فِي حَوَائِجِهِمْ، فَطَرَحَهَا بَيْنَ يَدَيْهِ فَتَصَفَّحَهَا ثُمَّ دَفَعَهَا إِلَى الرَّبِيعِ، ثُمَّ الْتَفَتَ إِلَيْهِ، فَتَمَثَّلَ بِقَوْلِ امْرِئِ الْقَيْسِ: لَسْنَا وَإِنْ أَحْسَابُنَا كَرُمَتْ     يَوْمًا عَلَى الْأَحْسَابِ نَتَّكِلُ نَبْنِي كَمَا كَانَتْ أَوَائِلُنَا     تَبْنِي وَنَفْعَلُ مِثْلَ مَا فَعَلُوا وَقَالَ: قَدْ قَضَى أَمِيرُ الْمُؤْمِنِينَ حَوَائِجَهُمْ، فَأَمَرَهُمْ بِلِقَاءِ الرَّبِيعِ، قَالَ مُحَمَّدٌ: فَخَرَجْتُ مِنْ عِنْدِهِ وَقَدْ رَبِحْتُ وَأَرْبَحْتُ. وَفِيهَا تُوُفِّيَ عَبْدُ الرَّحْمَنِ بْنُ زِيَادِ بْنِ أَنْعَمَ، قَاضِي إِفْرِيقِيَّةَ، وَقَدْ جَاوَزَ تِسْعِينَ سَنَةً، وَسَبَبُ مَوْتِهِ أَنَّهُ أَكَلَ عِنْدَ يَزِيدَ بْنِ حَاتِمٍ سَمَكًا، ثُمَّ شَرِبَ لَبَنًا، وَكَانَ يَحْيَى بْنُ مَاسَوَيْهِ الطَّبِيبُ حَاضِرًا، فَقَالَ: إِنْ كَانَ الطِّبُّ صَحِيحًا، مَاتَ الشَّيْخُ اللَّيْلَةَ، فَتُوُفِّيَ مِنْ لَيْلَتِهِ تِلْكَ، وَاللَّهُ أَعْلَمُ.

     ✧ Ibrāhīm b. Adham His Name and Lineage In this year died among the notables: Ibrāhīm b. Adham, one of the renowned devotees, and among the greatest of those possessed of lofty aspiration among the devotees; and Dāwūd al-Ṭāʾī, one of the imams of the Sufis; and Zuhayr b. Muḥammad; and Yazīd b. Ibrāhīm al-Tustarī. As for Ibrāhīm b. Adham b. Manṣūr b. Yazīd b. Jābir, Abū Isḥāq al-Tamīmī—and it is said: al-ʿIjlī—he was one of the ascetics, originally from Balkh. He settled in Syria, entered Damascus, and transmitted hadith from his father, al-Aʿmash, Muḥammad b. Ziyād the companion of Abū Hurayrah, Abū Isḥāq al-Sabīʿī, and many others. A multitude transmitted from him, including Baqiyyah, al-Thawrī, Abū Isḥāq al-Fazārī, and Muḥammad b. Ḥimyar; and al-Awzāʿī related from him. On the authority of Abū Hurayrah, who said: I entered upon the Messenger of God ﷺ while he was praying sitting down, and I said: O Messenger of God, you are praying sitting down—what has befallen you? He said: "Hunger, O Abū Hurayrah." He said: So I wept, and he said: "Do not weep; for the severity of the Day of Resurrection will not afflict the hungry one if he seeks reward in the abode of this world." And on the authority of Abū Hurayrah, who said: The Messenger of God ﷺ said: "Verily, tribulation will come and sweep away the servants utterly, and the scholar will escape it by his knowledge." Al-Nasāʾī said: He is trustworthy, reliable, one of the ascetics. The Story of Ibrāhīm b. Adham's Guidance The master Abū al-Qāsim al-Qushayrī mentioned in his Risālah that Ibrāhīm b. Adham was one of the sons of kings. While he was hunting, he chased a fox or a hare, and a caller called out to him from the pommel of his saddle: "For this were you created, or for this were you commanded?" So he dismounted from his horse and came to a shepherd of his father's sheep, took a woolen jubbah and put it on, gave him his horse, his clothing, and what he had with him, and went into the desert. Then he entered Makkah, accompanied al-Thawrī and al-Fuḍayl b. ʿIyāḍ, entered Syria, and died there. The Piety and Asceticism of Ibrāhīm b. Adham He used to eat from the work of his own hands, such as harvesting, guarding orchards, and the like. Al-Qushayrī said: He saw in the desert a man who taught him the Greatest Name of God, and he supplicated with it afterward and saw al-Khiḍr, who said: "It was only my brother Dāwūd who taught you the Greatest Name of God." Then al-Qushayrī related it with a weak chain that is not sound. Ibn ʿAsākir also related it from another weak source, in which it says: He said: "It was Ilyās who taught you the Greatest Name." Al-Qushayrī said: Ibrāhīm b. Adham was of great standing in the matter of scrupulousness. It is related from him that he said: "Make your food wholesome, and it will not matter if you do not stand in prayer at night or fast during the day." It was said: His most frequent supplication was: "O God, transport me from the abasement of disobedience to You to the honor of obedience to You." It was said to Ibrāhīm b. Adham: "Meat has become expensive." He said: "Make it cheap—that is, do not buy it." Some said: A caller called out to him from above him, saying: "O Ibrāhīm, what is this play? Did you think that We created you in play and that you will not be returned to Us? [al-Muʾminūn: 115] Fear God, and take provision for the day of need." He said: So he dismounted from his mount, renounced the world, and began working for the Hereafter. Ibn ʿAsākir related—with a chain that contains weakness—about the beginning of Ibrāhīm b. Adham's affair. He said: One day I was in a lookout tower of mine in Balkh when a handsome shaykh came and shaded himself in its shadow, and he seized the reins of my heart. So I ordered my servant to summon him, and he entered. I offered him food, but he refused. I said: "From where have you come?" He said: "From beyond the river." I said: "Where do you intend to go?" He said: "The Hajj." I said: "At this time?"—and it was the first or second day of the first ten days of Dhū al-Ḥijjah—and he said: "God does what He wills." I said: "Companionship." He said: "If you desire that, your appointment is at night." When night came, he came to me and said: "Arise, in the name of God." So I took my travel clothes, and we walked as if the earth were being drawn from beneath us, and we passed by towns and said: "This is such-and-such, this is such-and-such." When morning came, he parted from me and said: "Your appointment is at night." When night came, he came to me, and we arrived at the Prophetic City and visited the tomb of the Prophet ﷺ. Then we traveled to Makkah and reached it at night, and we performed the Hajj with the people. Then we returned to Syria and visited Jerusalem, and he said: "I have resolved to reside in Syria." And I returned to my town of Balkh, traveling as the weak travel, until I returned to it, and I did not ask him his name. That was the beginning of my affair. It is also related from another questionable source. The Statements of the Scholars about Ibrāhīm b. Adham Abū Ḥātim al-Rāzī said, from Abū Nuʿaym, from Sufyān al-Thawrī: "Ibrāhīm b. Adham resembled Ibrāhīm al-Khalīl, and had he been among the Companions, he would have been a virtuous man." ʿAbd Allāh b. al-Mubārak said: "Ibrāhīm was a virtuous man with hidden qualities. I never saw him display glorification or any of his deeds, nor did he eat with anyone without being the last to lift his hand." Bishr b. al-Ḥārith al-Ḥāfī said: "Four were raised by God through wholesome food: Ibrāhīm b. Adham, Sulaymān al-Khawwāṣ, Wuhayb b. al-Ward, and Yūsuf b. Asbāṭ." Ibn ʿAsākir related by way of Muʿāwiyah b. Ḥafṣ: Ibrāhīm b. Adham heard only one hadith from Manṣūr, and he acted upon it and surpassed the people of his time. He said: Manṣūr related to us, from Ribʿī b. Ḥirāsh, who said: A man came to the Messenger of God ﷺ and said: "O Messenger of God, guide me to a deed by which God will love me and the people will love me." He said: "If you want God to love you, then detest the world; and if you want the people to love you, then whatever surplus of it you have, cast it to them." Abū Bakr b. Abī al-Dunyā said: Abū al-Rabīʿ related to us, from Idrīs, who said: Ibrāhīm b. Adham sat with some scholars, and they began discussing hadith while Ibrāhīm was silent. Then he said: "Manṣūr related to us." Then he fell silent and did not utter a letter until he rose from that gathering. One of his companions reproached him for that, and he said: "I still fear the harm of that gathering in my heart to this day." Rishdīn b. Saʿd said: Ibrāhīm b. Adham passed by al-Awzāʿī, who had a circle around him, and said: "If this circle were around Abū Hurayrah, he would be unable to handle them." So al-Awzāʿī arose and left them. Ibrāhīm b. Bashshār said: It was said to Ibn Adham: "Why do you not write down hadith?" He said: "I am occupied with three things: gratitude for blessings, seeking forgiveness for sins, and preparation for death." Then he cried out and lost consciousness, and they heard a caller saying: "Do not come between Me and My friends." Abū Ḥanīfah said one day to Ibrāhīm b. Adham: "You have been granted a good share of worship, so let knowledge be on your mind; for it is the head of worship and the support of the religion." Ibrāhīm b. Adham said: "How greatly has God blessed the poor! On the Day of Resurrection He will not ask them about zakah, nor about Hajj, nor about jihad, nor about maintaining kinship ties. He will only ask these wretched ones—meaning the rich." Shaqīq b. Ibrāhīm said: I met Ibn Adham in Syria, having previously seen him in Iraq with thirty guards before him. I said to him: "You left Khurasan and departed from your comfort?" He said: "I have enjoyed life here. I flee with my religion from one mountain peak to another. Whoever sees me says: 'Possessed,' or 'porter,' or 'sailor.'" Then he said: "It has reached me that the poor man will be brought on the Day of Resurrection and made to stand before God, Mighty and Majestic, and He will say to him: 'O My servant, why did you not perform the Hajj?' He will say: 'O Lord, you did not give me anything with which to perform it.' And God, Mighty and Majestic, will say: 'My servant has spoken truthfully. Take him to Paradise.'" And from Ibrāhīm b. Adham, who said: "I resided in Syria for twenty-four years, not coming for jihad or ribāṭ, but only to eat my fill of lawful bread." Ibrāhīm b. Adham said: "Sorrow is of two kinds: sorrow for you and sorrow against you. Your sorrow for the Hereafter and its good is for you, and your sorrow for this world and its adornment is against you." He said: "Asceticism is of three types: obligatory, recommended, and the asceticism of safety. Asceticism in what is forbidden is obligatory; asceticism from permissible desires is recommended; and asceticism from doubtful matters is safety." He and his companions used to deny themselves the bathhouse, cold water, and sandals, and they would not put spices in their salt. When he sat at a table with good food, he would toss the best of it to his companions and eat only bread and olives. Ibrāhīm b. Adham said: "Scant greed and desire beget truthfulness and scrupulousness, while abundant greed and desire beget grief and anxiety." A man said to him: "This is a jubbah that I would like you to accept from me." He said: "If you are rich, I will accept it; and if you are poor, I will not accept it." The man said: "I am rich." He said: "How much do you have?" He said: "Two thousand." He said: "Would you like it to be four thousand?" He said: "Yes." He said: "Then you are poor, and I will not accept it." A man said to him: "If only you would marry!" He said: "If I could divorce myself, I would do so." He stayed in Makkah for fifteen days with nothing with him, having no provision except sand with water. He prayed fifteen prayers with a single ablution. One day he ate on the bank of the river some moistened crumbs that Abū Yūsuf al-Ghasūlī placed before him, then he arose and drank from the river, then came back and lay on his back and said: "O Abū Yūsuf, if the kings and the sons of kings knew the bliss we are in, they would fight us with swords during the days of life for the pleasant living we enjoy." Abū Yūsuf said: "The people sought rest and bliss but missed the straight path." Ibrāhīm smiled and said: "Where did you get this speech?" One day while he was in al-Maṣṣīṣah with a group of his companions, a rider came to him and said: "Which of you is Ibrāhīm b. Adham?" He was pointed out to him, and he said: "O my master, I am your servant. Your father has died and left wealth that is with the judge, and I have brought you ten thousand dirhams to spend on yourself until you reach Balkh, along with a horse and a mule." Ibrāhīm remained silent for a long while, then raised his head and said: "If you are truthful, then the dirhams, the horse, and the mule are yours, and do not tell anyone about it." It is said that he later went to Balkh, took the wealth from the ruler, and gave all of it in the way of God. He was with one of his companions, and they stayed for two months without obtaining anything to eat. Ibrāhīm said to him: "Enter this thicket"—and that was on a winter day. He said: So I entered and found a tree with abundant peaches, and I filled my bag from it, then came out. He said: "What do you have with you?" I said: "Peaches." He said: "O weak in certainty, had you been patient you would have found fresh ripe dates, just as Maryam bt. ʿImrān was provided." One of his companions complained to him of hunger, so he prayed two rakʿahs, and suddenly there were many dinars around him. He said to his companion: "Take one dinar from them." He took it and bought food for them with it. They mentioned that he used to work as a laborer, then go and buy white bread and butter, and sometimes roast meat, sweet dishes, and khabīṣ, and feed it to his companions while he was fasting. When he broke his fast, he would eat poor food and deprive himself of good food in order to prefer others with it, seeking to win their hearts, endear himself, and show affection to them. Al-Awzāʿī hosted Ibrāhīm b. Adham, and Ibrāhīm ate sparingly. He said: "Why are you eating sparingly?" He said: "Because you were sparing in the food." Then Ibrāhīm prepared abundant food and invited al-Awzāʿī. Al-Awzāʿī said: "Do you not fear that this is extravagance?" He said: "No. Extravagance is only in disobedience to God. As for what a man spends on his brothers, that is part of the religion." It is mentioned that he once harvested for twenty dinars, and then sat with a companion at a cupper's to have their heads shaved and be cupped. The cupper seemed annoyed with them and occupied himself with others, and his companion was hurt by that. Then the cupper turned to them and said: "What do you want?" Ibrāhīm said: "I want you to shave my head and cup me." He did so, and Ibrāhīm gave him those twenty dinars and said: "I wanted you never to despise a poor man after this." Maḍāʾ b. ʿĪsā said: "Ibrāhīm did not surpass his companions in fasting or prayer, but in charity and generosity." Some of the Sayings of Ibrāhīm b. Adham Ibrāhīm b. Adham used to say: "Flee from people as you flee from a ravening lion, but do not fail to attend the Friday prayer and the congregation." When he traveled with one of his companions, Ibrāhīm would serve him, and when he attended a gathering, it was as if birds were on their heads out of awe and reverence for him. He and Sufyān al-Thawrī would sometimes converse through the whole night until morning, and al-Thawrī would be guarded in his speech with him. He saw a man, and it was said to him: "This is the killer of your maternal uncle." So he went to him, greeted him, gave him a gift, and said: "It has reached me that a man does not attain the degree of certainty until his enemy feels safe from him." A man said to him: "Blessed are you! You have spent your life in worship and left the world and wives." He said: "Do you have dependents?" He said: "Yes." He said: "The man's anxiety for his dependents—meaning at times of need—is better than worship of so many and so many years." Al-Awzāʿī saw him in Beirut with a bundle of firewood on his neck and said: "O Abū Isḥāq, your brothers would spare you this." He said to him: "Be quiet, O Abū ʿAmr. It has reached me that when a man stands in a position of humiliation in seeking what is lawful, Paradise becomes incumbent for him." Ibrāhīm b. Adham left Jerusalem and passed by Tiberias, and the guards seized him on the road. They said: "Are you a slave?" He said: "Yes." They said: "A runaway?" He said: "Yes." So they imprisoned him. The people of Jerusalem heard of his situation and came in a body to the governor of Tiberias and said: "Why have you imprisoned Ibrāhīm b. Adham?" He said: "I did not imprison him." They said: "Indeed, he is in your prison." So he summoned him and said: "Why were you detained?" He said: "Ask the guards." They said: "Are you a slave?" I said: "Yes, and I am a slave of God." They said: "And are you a runaway?" I said: "Yes, and I am a slave fleeing from my sins." So he released him. His Virtues and Miracles They mentioned that he was traveling with a group when a lion appeared on the road. Ibrāhīm b. Adham advanced toward it and said: “O lion, if you have been commanded concerning us to do something, then proceed to what you were commanded; otherwise, turn back the way you came.” They said: The beast turned away, going off and lashing its tail. Then Ibrāhīm came to us and said: “Say: O God, guard us with Your eye that does not sleep, shelter us with Your support that cannot be sought, and have mercy on us by Your power over us. Let us not perish while You are our hope, O God, O God, O God.” Khalaf b. Tamīm said: I have continued to say it ever since I heard it, and neither a thief nor anyone else has ever confronted me. Other supporting accounts of this have been related through various chains. It is related that one night while he was praying, three lions came to him. One of them advanced toward him, sniffed his clothes, then went and crouched near him. The second came and did the same, and the third did likewise, while Ibrāhīm continued his prayer. When it was the time before dawn, he said to them: “If you have been commanded to do something, come on; otherwise, depart.” So they departed. Once he climbed a mountain in Makkah with a group of people. He said to them: “If a friend of God were to say to a mountain, ‘Move!’, it would move.” The mountain trembled beneath him, so he kicked it with his foot and said: “Be still, for I only struck you as an example for my companions.” In another version: the mountain was Abū Qubays. Once he boarded a ship. One day waves overwhelmed them from every direction. Ibrāhīm wrapped his head in his cloak and lay down. The people of the ship cried out loudly, woke him, and said: “Do you not see the distress we are in?” He said: “This is not distress; distress is needing people.” Then he said: “O God, You have shown us Your power, so show us Your pardon.” The sea became as if it were a bowl of oil. The owner of the ship had demanded from him two dinars as the fare for carrying him, and kept pressing him. Once he went out with him to an island in the sea and said: “Where are the two dinars?” Ibrāhīm performed ablution, prayed two rakʿahs, and supplicated. Suddenly, everything around him was filled with dinars. He said to him: “Take your due, do not take more, and do not mention this to anyone.” It is related from Ḥudhayfah al-Marʿashī, who said: Ibrāhīm b. Adham and I took shelter in a ruined mosque in Kufa. Several days had passed during which we had eaten nothing. He said to me: “You seem hungry.” I said: “Yes.” He took a scrap of parchment and wrote on it: “In the name of God, the Compassionate, the Merciful. You are the One sought in every state, the One pointed to by every meaning: I am praising, I am thankful, I am mindful, I am hungry, I am exhausted, I am naked; these are six, and I guarantee half of them. So You guarantee the other half, O Creator. My praise of other than You is the blaze of a fire I have entered; so protect Your little servant from entering the Fire.” Then he said to me: “Go out, and do not attach your heart to other than God. Give this note to the first man you meet.” I went out, and there was a man on a mule. I handed it to him. When he read it, he wept, gave me six hundred dinars, and departed. I asked a man: “Who is that on the mule?” He said: “He is a Christian.” I went back to Ibrāhīm and told him. He said: “Now he will come and embrace Islam.” It was not long before the man came, fell at Ibrāhīm’s head, and embraced Islam. Ibrāhīm used to say: “Our home is ahead of us, and our life is after our death, either to Paradise or to the Fire.” Ibrāhīm used to say: “Picture for your heart’s eye the presence of the Angel of Death and his helpers coming to seize your soul, and consider how you will be. Picture for it the terror of the rising, and the questioning of Munkar and Nakīr, and consider how you will be. Picture for it the Resurrection, its terrors and frights, the presentation and the reckoning, and consider how you will be.” Then he let out a cry and fell down in a swoon. He saw a man among his companions laughing and said to him: “Do not covet what will not be, and do not despair of what will be.” It was said to him: “How is this, O Abū Isḥāq?” He said: “Do not covet permanence while death seeks you. How can one who dies and does not know where he will go laugh — to Paradise or to the Fire? And do not despair of what will be: death will come to you morning or evening.” Then he said: “Ah! Ah!” Then he fell down in a swoon. He used to say: “Why do we complain of our poverty to one like ourselves, and not ask our Lord to remove it?” Then he would say: “Bereft is the mother of a servant who loves this world and forgets what is in the treasuries of his Master.” He said: “If at night you are asleep, by day you wander aimlessly, and in acts of disobedience you persist, then how can the One who stands watch over your affairs be pleased?” One of his companions saw him in the mosque of Beirut weeping and striking his head with his hands. He said: “What makes you weep?” He said: “I remembered a day in which hearts and eyes will be overturned.” He said: “Every time you gaze deeply into the mirror of repentance, the ugliness of the blemish of disobedience becomes clear to you.” He wrote to al-Thawrī: “Whoever knows what he seeks, what he spends becomes easy for him. Whoever lets his gaze roam free, his sorrow grows long. Whoever lets his hope run free, his deeds turn evil. Whoever lets his tongue run free kills himself.” His poetic sayings A governor asked him: “Where does your livelihood come from?” He began to recite: We patch up our world by tearing our religion apart, so neither does our religion remain nor what we patch. He often quoted these verses: Because of the evils this world promises, the infant cries at the hour he is born. Otherwise, why would he weep over it, when it is more spacious and more comfortable than what he was in? When he beholds the world, he cries out as if he sees and hears what he will meet of its harm. He also used to quote these verses: I have seen sins kill hearts, and humiliation follows their persistence. Abandoning sins is the life of hearts, and the soul’s good is disobeying them. Nothing has ruined religion but kings, and wicked rabbis and monks. They sold their souls and gained nothing, and the price of the sale did not rise. The people have fallen upon a carcass whose stench is plain to the discerning. Ibrāhīm b. Adham said: “Scrupulousness is perfected only by making all creatures equal in your heart, by occupying yourself with your own sin rather than their faults, and by using gracious words from a humble heart for a majestic Lord. Reflect on your sin and repent to your Lord, and scrupulousness will be firmly established in your heart. Cut off all hope except from your Lord.” He also said: “It is not among the marks of love to love what your Beloved hates. Our Master condemned this world, and we have praised it. He abhorred it, and we have loved it. He made us renounce it, and we have preferred it. He urged us to seek it, promised you the ruin of the world, and you fortified it. He forbade you from seeking it, and you sought it. He warned you against treasures, and you hoarded them. Its calls invited you to this deceiver, and you answered its herald swiftly. It deceived you with its delusion, gave you false hopes, and you affirmed its wishes in submission. You roll about in its flowers, take pleasure in its delights, turn about in its lusts, and defile yourselves with its consequences. You scratch with the claws of greed at its treasuries and dig with the picks of avarice in its mines.” A man complained to Ibrāhīm b. Adham about having many dependents. He said: “Send to me from among them one whose provision is not from God.” The man fell silent. Ibrāhīm b. Adham said: “I passed through one of the mountains of Syria, and there was a stone on which was written in Arabic: Every living thing, even if it remains, draws from a lifespan. So act today and strive, and beware death, O wretch. While I stood reading and weeping, suddenly a man with disheveled hair, dusty, wearing a woolen cloak, greeted me and said: “What makes you weep?” I said: “This.” He took my hand and walked a short distance. There was a great rock like a miḥrāb. He said: “Read and weep, and do not fall short.” He himself stood to pray. On its top was a clear Arabic inscription: Do not seek standing when your standing is fallen before the King, but set your standing right. On the other side was a clear Arabic inscription: Whoever does not trust in decree and destiny will meet many harmful cares. On its left side was a clear Arabic inscription: How beautiful is piety, and how ugly is obscenity. Everyone is taken for what he has earned, and with God is the recompense. At the bottom of the miḥrāb, a cubit or more above the ground: Success and wealth are only in piety toward God and in deeds. He said: When I finished reading, I turned around, and the man was not there. I do not know whether he left or was hidden from me. Ibrāhīm b. Adham said: “The heaviest deeds in the balance are those heaviest on the bodies. Whoever fulfills the deed is given its reward in full. Whoever does not act departs from this world to the Hereafter with neither little nor much.” He also said: “Any ruler who is not just is in the same rank as a thief. Any scholar who is not scrupulous is in the same rank as a wolf. Anyone who serves other than God is in the same rank as a dog.” He also said: “We have made our speech correct so that we do not err, but we have erred in action so that we are no longer correct.” He said: “When we saw a young man speaking in a gathering, we despaired of any good from him.” Ibrāhīm said to his companions: “Keep apart from people, and do not cut yourselves off from Friday prayer or the congregation.” The exhortation of Ibrāhīm b. Adham From Aḥmad b. Muḥammad al-Ḥalabī: I heard Sarī al-Saqaṭī say: I heard Bishr b. al-Ḥārith al-Ḥāfī say: Ibrāhīm b. Adham said: I came upon a monk in Mount Lebanon. He looked down at me, and I said to him: “Exhort me.” He began to recite: Keep apart from people so that they count you as a monk. A time that has shaded me has shown me wonders. Turn people about however you like, and you will find them scorpions. Bishr said: I said to Ibrāhīm: “This is the monk’s exhortation to you, so you exhort me.” He began to recite: Be wild of brothers; do not seek a companion, do not take an intimate friend, and do not seek a comrade. Be Samaritan in deed, of Adam’s progeny, and be solitary as much as you can, keeping apart. Brothers, love, and brotherhood have become corrupt, so you see nothing but a taster and a liar. I said: Were it not that one might be called decadent, and my states denied, I would have become a monk. Sarī said: I said to Bishr: “This is Ibrāhīm’s exhortation to you, so you exhort me.” He said: “Keep to your house.” I said: “It has reached me from al-Ḥasan that he said: ‘Were it not for the night and meeting brothers, I would not care when I died.’” He began to recite: O you who delight in seeing brothers, gently, are you safe from Satan’s schemes? Hearts have emptied of the return and its remembrance, and busied themselves with greed and loss. The gatherings of those you see and their talk are about tearing the veil of what is hidden and joining two in a qur’ān. Al-Ḥalabī said: I said to Sarī: “This is Bishr’s exhortation to you, so you exhort me.” He said: “Keep to obscurity.” I said: “I love that.” He began to recite: O you who claim to desire obscurity, if it is true, then prepare qualities: Abandoning gatherings and mutual reminding, my brother, and make your going out for prayer like a phantom. Rather, be alive in it as if you were dead, from whom no relative hopes for union. ʿAlī b. Muḥammad al-Qaṣrī said: I said to al-Ḥalabī: “This is Sarī’s exhortation to you, so you exhort me.” He said: “My brother, the deeds most beloved to God are those directed to Him from a heart that renounces this world. Renounce this world and God will love you.” Then he began to recite: You are in a house of dispersal, so prepare for your dispersal. Make this world like a day you fasted from your desires. And make the breaking of your fast, when you have fasted, the day of your death. Ibn Khurrazād said: I said to ʿAlī: “This is al-Ḥalabī’s exhortation to you, so you exhort me.” He said to me: “Guard your time, devote yourself for God, mighty and majestic, and strip from your heart the value of things. By that, your secret will become clear to you and your remembrance pure.” Then he recited to me: Your life is breaths that are counted; whenever one of them passes, a part of you is diminished by it. You wake in decrease and you evening in the like, and you have no sound mind to feel the loss. What gives you life kills you every hour, and a driver drives you who intends to mock you. Abū Muḥammad said: I said to Aḥmad: “This is ʿAlī’s exhortation to you, so exhort me.” He said: “My brother, keep to obedience, beware of leaving the door of contentment, set right your abode, do not prefer your desire, do not sell your Hereafter for your world, and occupy yourself with what concerns you by abandoning what does not concern you.” Then he recited to me: I have regretted what came from me with a regret, and whoever follows what the soul desires will regret. So fear, that you may be secure after your death; you will meet a just Lord who does not wrong. There is no restrainer for one deluded by his world; he will regret if his foot slips, so know. Al-Qāḍī Abū Muḥammad b. Rāmīn said: I said to Abū Muḥammad: “This is Aḥmad’s exhortation to you, so you exhort me.” He said: “Know, may God have mercy on you, that God, mighty and majestic, brings servants down where their hearts have settled with their concerns. Look where your heart has settled. Know that hearts are brought near according to what is brought near to them, so look who is near to your heart.” And he recited to me: Hearts of men dwell in the veil, while their spirits reside in what is there, with the spirit of the bliss of intimacy in the might of His nearness; by singling out the oneness of the King they are transformed. To them in the courtyard of nearness, from His pure kindness, come bounties of giving whose affair is great. Al-Ḥāfiẓ Abū Bakr al-Khaṭīb said: I said to al-Qāḍī Abū Muḥammad b. Rāmīn: “This is al-Ḥumaydī’s exhortation to you, so exhort me.” He said: “Fear God, trust in Him, and do not accuse Him, for His choice for you is better than your choice for yourself.” And he recited to me: Take God as a companion, and leave people aside. Try people however you like, and you will find them scorpions. Abū al-Faraj Ghayth al-Ṣūrī said: I said to al-Khaṭīb al-Baghdādī: “This is Ibn Rāmīn’s exhortation to you, so you exhort me.” He said: “Beware of your soul, which is the bitterest of your enemies, lest you follow it in its desire, for that is your most intractable disease. Clothe yourself in fear of God by opposing it, and repeat to your heart the mention of its characteristics and descriptions, for it is the one that commands evil and indecency, and leads whoever obeys it to the watering places of destruction and affliction. In all your affairs, aim at seeking truthfulness, and do not follow desire lest it lead you astray from the path of God. God has guaranteed for whoever opposes his desire that He will make the abode of eternity his resting place and refuge.” Then he recited for himself: If you seek pure right guidance in the affair of your world and the return, then oppose the soul in its desire; desire is the gatherer of corruption. The death of Ibrāhīm b. Adham Al-Ḥāfiẓ Ibn ʿAsākir said: What is well attested is that Ibrāhīm b. Adham died in the year 162 AH. Others said: in 161. It is also said: in 163. The correct view is what Ibn ʿAsākir said, as we have mentioned. And praise belongs to God. They mentioned that he died on one of the islands of the Sea of the Byzantines while he was garrisoned there, and that on the night of his death he went to the privy about twenty times, renewing his ablution after each time. When death overcame him, he said: 'String my bow for me.' He grasped the bow and died in that state, may God have mercy on him and honor his resting place. Abū Saʿīd Ibn al-Aʿrābī said: Muḥammad b. ʿAlī b. Zayd al-Ṣāʾigh related to us, saying: I heard al-Shāfiʿī say: I heard al-Sirrī b. Ḥayyān say — and Sufyān was impressed by him —: The world starved them so they starved, and the God-fearing man remained / Thus bridled from the comforts of life. The brother of Ṭayyiʾ, Dāwūd, is among them, and Misʿar, / And among them Wuhayb, and the stranger Ibn Adhamā. And in Ibn Saʿīd is a model of piety and understanding, / And in al-Wārith al-Fārūq, a truth advanced. Suffice you of them al-Fuḍayl with his son, / And Yūsuf, if he did not fail to submit. Those are my companions and the people of my affection, / So may the Lord of Majesty bless them and grant them peace. The arrowheads of spears did not harm the God-fearing man, / And the God-fearing man remained more mighty and more honored. Piety has always shown you upon the youth, / When he purified piety, a brand of glory. Al-Bukhārī narrated in the Book of Etiquette from Ibrāhīm b. Adham, and al-Tirmidhī included for him in his Jāmiʿ a suspended hadith regarding wiping over the leather socks. Dāwūd al-Ṭāʾī As for Dāwūd al-Ṭāʾī, he is Dāwūd b. Nuṣayr al-Ṭāʾī, Abū Sulaymān al-Kūfī, the jurist and ascetic. He took jurisprudence from Abū Ḥanīfah. Sufyān b. ʿUyaynah said: Then he abandoned the pursuit of jurisprudence and turned to worship, and buried his books. ʿAbd Allāh b. al-Mubārak said: And is the matter anything but what Dāwūd al-Ṭāʾī was upon? Yaḥyā b. Maʿīn said: He was trustworthy. Al-Khaṭīb al-Baghdādī said: He abandoned jurisprudence and turned to worship until he died, and he had come to Baghdad during the reign of al-Mahdī, then returned to Kufa. He died in the year one hundred and sixty. It is also said: in the year one hundred and sixty-five. I say: Our shaykh Abū ʿAbd Allāh al-Dhahabī mentioned in his History that he died in this year, meaning the year one hundred and sixty-two. And God knows best. Sufyān b. Ḥusayn b. Ḥasan, client of Banū Sulaym Sufyān b. Ḥusayn b. Ḥasan, client of Banū Sulaym. It is also said: client of ʿAbd al-Raḥmān b. Samurah. His kunya was Abū Muḥammad, and it is also said Abū al-Ḥasan. He narrated from al-Ḥasan al-Baṣrī, Ibn Sīrīn, and al-Zuhrī, and he was trustworthy. Shuʿbah, Hushaym, and Yazīd b. Hārūn narrated from him. He was from the people of Wāsiṭ, then he came to Baghdad, and al-Manṣūr attached him to al-Mahdī, so he taught him, and he went out with him to al-Rayy. He died in al-Rayy during the caliphate of al-Mahdī. ʿAbbād b. ʿAbbād, Abū ʿUtbah al-Khawwāṣ ʿAbbād b. ʿAbbād, Abū ʿUtbah al-Khawwāṣ. [The author said]: Thus al-Bukhārī and others mentioned him, but he was famous as Abū ʿUbaydah al-Khawwāṣ. He was among the people of ecstasy and longing, and he transmitted hadith from al-Awzāʿī and others. From ʿAbd al-Aʿlā b. Sulaymān who said: I saw Abū ʿUbaydah al-Khawwāṣ with a rag on his navel and a rag on his neck, walking and saying: 'Oh my longing for the One who sees me while I do not see Him.' From ʿUqbah b. Faḍālah who said: I heard Abū ʿUbaydah al-Khawwāṣ after he had grown old, holding his beard and weeping and saying: 'I have grown old, so set me free.' ʿĪsā b. Abī ʿĪsā ʿĪsā b. Abī ʿĪsā, whose name was Māhān, and whose kunya was Abū Jaʿfar al-Tamīmī. His origin was from Marw, and he settled in al-Rayy and died there, so he was attributed to it. He heard from ʿAṭāʾ b. Abī Rabāḥ, ʿAmr b. Dīnār, Qatādah, Manṣūr b. al-Muʿtamir, and others. Shuʿbah, Jarīr, and Wakīʿ narrated from him, and he was trustworthy and truthful. However, he had a poor memory and erred often. He was a friend of Sufyān, then he was tested by keeping company with them, wearing black, and accompanying al-Mahdī in a howdah to Makkah, so Sufyān abandoned him. From Bishr b. al-Ḥārith who said: Abū Jaʿfar al-Rāzī was a friend of Sufyān al-Thawrī, and he had merchandise with him. He used to perform the pilgrimage frequently. When he came to Kufa, Sufyān would meet him from the bridge, and when he left for Makkah, he would escort him to al-Najaf. One year he came to the City of Peace, and the blind gathered around him. They said: 'O Abū Jaʿfar, speak to the Commander of the Faithful for us, for he has appointed over us a man who cuts off our stipends and treats us badly.' He did not respond to them at all. This reached Sufyān, so he met him at the bridge and escorted him until he passed al-Najaf, and increased his kindness. The next year Abū Jaʿfar came intending the pilgrimage, and the blind gathered around him and spoke to him as they had the previous year. He felt compassion for them, so he went to the Gate of Gold and said to the chamberlain: 'Ask permission for me to enter upon the Commander of the Faithful and inform him that Abū Jaʿfar al-Rāzī is at the gate.' The messenger hastened to say: 'Enter.' He entered upon al-Manṣūr, who honored him greatly and began asking about his affairs and whether he needed anything. He said: 'Yes,' and told him the story of the blind. Al-Manṣūr said: 'Their scribe will be dismissed, and I will appoint over them whomever they love, and we order ten thousand dirhams for Abū Jaʿfar for asking us this need.' When the dirhams came into his hand, he was at a loss and knew he had erred. He sat by the palace wall, then called for rags and made them into purses and distributed them among a people, then shook out his garment with none of it left. This reached Sufyān al-Thawrī, and when Abū Jaʿfar al-Rāzī entered Kufa, Sufyān hid from him. He sought him but could not find him, and asked about him but was not directed to him. Some of Sufyān's brethren criticized him for this, and said to him: 'Do you have a need for him?' He said: 'Yes.' He said: 'Write a letter and give it to me, and I will deliver it to him.' So he wrote a letter and gave it to him. He said: I took the letter to Sufyān and found him in an upper room, lying on his back facing the qiblah. I greeted him, showed the letter, and said: 'A letter from Abū Jaʿfar al-Rāzī.' He said: 'Read it.' I read it, and he said to me: 'Write the reply on its back.' I wrote: In the name of God, the Merciful, the Compassionate. And I said: 'What shall I write?' He said: 'Write: "Cursed were those who disbelieved among the Children of Israel by the tongue of David" to the end of the verse... Return to us our merchandise, we have no need of its profits.' He said: I brought him the letter while the people at that time were numerous in Kufa. He looked at the letter, and they all agreed to send two letters to Ibn Abī Laylā without informing him from whom the letter came or who wrote the reply, in order to know his opinion. So they sent the two letters. He looked at them and said: 'As for the first, it is the letter of a flattering man; and as for the reply, it is the reply of a man who desires God by his action.' Muḥammad b. Jaʿfar b. ʿUbayd Allāh b. al-ʿAbbās Muḥammad b. Jaʿfar b. ʿUbayd Allāh b. al-ʿAbbās b. ʿAbd al-Muṭṭalib. He was virtuous, devout, intelligent, and sagacious, famous for generosity and manly virtue, and he had a special closeness to al-Manṣūr. From Yaḥyā b. Zakariyyā, client of ʿAlī b. ʿUbayd Allāh, from his father, who said: Al-Manṣūr was delighted by Muḥammad b. Jaʿfar b. ʿUbayd Allāh b. al-ʿAbbās for his companionship, conversation, and jesting, and he took pleasure in his talk. He was a man of letters, intelligent, and eloquent. Because of his good standing with al-Manṣūr and his great esteem in his eyes, people resorted to him for their needs, and he would speak to al-Manṣūr about them and he would fulfill them, until he overwhelmed him with requests and went to excess. So al-Manṣūr ordered al-Rabīʿ to bar him. When he was barred, he sat in his house for days, and al-Manṣūr thirsted for the sight of him and longed to converse with him. He said: 'O Rabīʿ, all the pleasures of your master have become worn out and shabby in his eyes except his pleasure in conversing with Muḥammad b. Jaʿfar, which renews itself every day. But it has been spoiled for me by the needs of the people that he brings to me. So devise a plan for your master in what has spoiled his pleasure.' Al-Rabīʿ said: 'I will do so, O Commander of the Faithful,' and left his presence. He came to Muḥammad b. Jaʿfar and reproached him for burdening al-Manṣūr with the needs of the people, and asked him to refrain from that. He defended himself regarding what he was reproached for and promised not to ask him for any need for anyone, and he instructed him to go early to al-Manṣūr. He returned to al-Manṣūr and informed him of that. A group of Quraysh who had come to Iraq with their needs heard about the matter of Muḥammad b. Jaʿfar and al-Rabīʿ, and that he was resolved to go early to al-Manṣūr, so they wrote their needs on slips of paper and stood with them on the road of Muḥammad b. Jaʿfar. When he went early to al-Manṣūr, they presented them to him and appealed to him by their kinship and sought intercession through their ties of blood, asking him to convey their slips to al-Manṣūr. He excused himself and asked them to release him from that, but they refused and persisted. He said: 'I will not speak to al-Manṣūr about a need for anyone. But if you would like to place your slips in my sleeve, do so.' So they put their slips into his sleeve, and he went on until he entered upon al-Manṣūr while he was in the Green Dome overlooking the City of Peace and the Tigris and al-Ṣarāh and the orchards and farms around it. Al-Manṣūr reproached him, and he defended himself, then conversed with him for a while. Al-Manṣūr said to him: 'Do you not see the beauty of this vantage point of ours?' He said: 'I do, O Commander of the Faithful. May God bless you in what He has given you and congratulate you on the completion of His favor upon you. Neither the Arabs in the era of Islam nor the Persians in the era of unbelief built a city more fortified, more beautiful, or more comprehensive in praiseworthy qualities than it. However, O Commander of the Faithful, one trait has made it ugly in my eyes.' He said: 'And what is it?' He said: 'I have no estate in it.' He smiled, then said: 'I will beautify it in your eyes with three estates that I will grant you in its outskirts. Come early to the Commander of the Faithful and he will register them for you.' He said: 'You, by God, O Commander of the Faithful, are easy of access and generous in benefits. May God make the remainder of your life greater than what has passed, for you have been dutiful and excelled, you have given and been abundant, and you have bestowed and been liberal.' The slips appeared from his sleeve while he was thanking him, and he began pushing them back into his sleeve and saying: 'Return, humiliated.' The caliph laughed and said: 'By the right of the Commander of the Faithful upon you, tell me the story of these slips.' So he informed him. He said: 'You have refused, O son of the teacher of good, anything but generosity. Fulfill your promise to the people and throw them from your sleeve so that we may look into their needs.' So he threw them before him, and he examined them, then handed them to al-Rabīʿ, then turned to him and quoted the words of Imruʾ al-Qays: We are not, though our lineages are noble, / Ones to rely upon our lineages one day. We build as our forefathers used to build, / And we do as they did. And he said: 'The Commander of the Faithful has fulfilled their needs,' and he ordered them to meet al-Rabīʿ. Muḥammad said: I left his presence having profited and caused profit. In this year died ʿAbd al-Raḥmān b. Ziyād b. Anʿam, the judge of Ifrīqiyah, and he had passed ninety years. The cause of his death was that he ate fish at the house of Yazīd b. Ḥātim, then drank milk. Yaḥyā b. Māsawayh the physician was present and said: 'If medicine is true, the shaykh will die tonight.' He died that very night. And God knows best.

268. Tarikh (al-Tabari) 2943No grade recorded

     هلاك الحكيم المقنع ثُمَّ دَخَلَتْ سَنَةُ ثَلَاثٍ وَسِتِّينَ وَمِائَةٍ فِيهَا حُصِرَ الْمُقَنَّعُ الزِّنْدِيقُ الَّذِي كَانَ قَدْ نَبَغَ بِخُرَاسَانَ وَقَالَ بِالتَّنَاسُخِ،  وَاتَّبَعَهُ عَلَى جَهَالَتِهِ وَضَلَالَتِهِ خَلْقٌ مِنَ الطَّغَامِ وَسُفَهَاءِ الْأَنَامِ، وَالسَّفِلَةِ مِنَ الْعَوَامِّ، وَمَنَعُوهُ مِنَ الْجُنُودِ فِي ذَلِكَ الْعَامِ، فَلَمَّا كَانَ فِي هَذِهِ السَّنَةِ لَجَأَ إِلَى قَلْعَةِ كَشٍّ، فَحَاصَرَهُ سَعِيدٌ الْحَرِشِيُّ فَأَلَحَّ عَلَيْهِ فِي الْحِصَارِ، فَلَمَّا أَحَسَّ بِالْغَلَبَةِ تَحَسَّى سُمًّا وَسَمَّ نِسَاءَهُ، فَمَاتُوا جَمِيعًا، عَلَيْهِمْ لِعَائِنُ اللَّهِ. وَدَخَلَ الْجَيْشُ الْإِسْلَامِيُّ قَلْعَتَهُ، فَاحْتَزُّوا رَأَسَهُ، وَبَعَثُوا بِهِ إِلَى الْمَهْدِيِّ، وَكَانَ الْمَهْدِيُّ حِينَ جَاءَهُ رَأْسُ الْمُقَنَّعِ بِحَلَبَ. قَالَ ابْنُ خِلِّكَانَ: الْمُقَنَّعُ الْخُرَاسَانِيُّ قِيلَ: اسْمُهُ عَطَاءٌ. وَقِيلَ: حَكِيمٌ. وَالْأَوَّلُ أَشْهَرُ، وَكَانَ أَوَّلًا قَصَّارًا، ثُمَّ ادَّعَى الرُّبُوبِيَّةَ، مَعَ أَنَّهُ كَانَ أَعْوَرَ قَبِيحَ الْمَنْظَرِ، وَكَانَ يَتَّخِذُ لَهُ وَجْهًا مِنْ ذَهَبٍ، وَاتَّبَعَهُ عَلَى جَهَالَتِهِ خَلْقٌ كَثِيرٌ مِنَ الْجَهَلَةِ، وَكَانَ يُرِي النَّاسَ قَمَرًا يُرَى مِنْ مَسِيرَةِ شَهْرَيْنِ، ثُمَّ يَغِيبُ، فَعَظُمَ اعْتِقَادُهُمْ فِيهِ، وَمَنَعُوهُ بِالسِّلَاحِ، وَكَانَ يَزْعُمُ - لَعَنَهُ اللَّهُ، وَتَعَالَى اللَّهُ عَمَّا يَقُولُ الظَّالِمُونَ عُلُوًّا كَبِيرًا - أَنَّ اللَّهَ ظَهَرَ فِي صُورَةِ آدَمَ، وَلِهَذَا سَجَدَتْ لَهُ الْمَلَائِكَةُ، ثُمَّ فِي نُوحٍ، ثُمَّ فِي الْأَنْبِيَاءِ وَاحِدًا وَاحِدًا، ثُمَّ تَحَوَّلَ إِلَى أَبِي مُسْلِمٍ الْخُرَاسَانِيِّ، ثُمَّ تَحَوَّلَ إِلَيْهِ، وَلَمَّا حَاصَرَهُ الْمُسْلِمُونَ فِي قَلْعَتِهِ الَّتِي كَانَ جَدَّدَهَا بِنَاحِيَةِ كَشٍّ مِمَّا وَرَاءَ النَّهْرِ، وَيُقَالُ لَهَا: سَنَامُ. سَقَى نِسَاءَهُ وَأَهْلَهُ سُمًّا، وَتَحَسَّى هُوَ أَيْضًا مِنْهُ، فَمَاتُوا كُلُّهُمْ - لَعَنَهُمُ اللَّهُ أَجْمَعِينَ - وَاسْتَحْوَذَ الْمُسْلِمُونَ عَلَى حَوَاصِلِهِ وَأَمْوَالِهِ كُلِّهَا. غزو بلاد الروم وتولية هارون على الجيش وَفِيهَا جَهَّزَ الْمَهْدِيُّ الْبُعُوثَ مِنْ خُرَاسَانَ وَغَيْرِهَا مِنَ الْبِلَادِ لِغَزْوِ الرُّومِ،  وَأَمَّرَ عَلَى الْجَمِيعِ وَلَدَهُ هَارُونَ الرَّشِيدَ، وَخَرَجَ مِنْ بَغْدَادَ مُشَيِّعًا لَهُ، فَسَارَ مَعَهُ مَرَاحِلَ، وَاسْتَخْلَفَ عَلَى بَغْدَادَ وَلَدَهُ مُوسَى الْهَادِي، وَكَانَ فِي هَذَا الْجَيْشِ الْحَسَنُ بْنُ قَحْطَبَةَ، وَالرَّبِيعُ الْحَاجِبُ، وَخَالِدُ بْنُ بَرْمَكَ، وَهُوَ مِثْلُ الْوَزِيرِ لِلرَّشِيدِ وَلِيِّ الْعَهْدِ، وَيَحْيَى بْنُ خَالِدٍ، وَهُوَ كَاتِبُهُ وَإِلَيْهِ النَّفَقَاتُ. وَمَا زَالَ الْمَهْدِيُّ مَعَ وَلَدِهِ مُشَيِّعًا لَهُ حَتَّى بَلَغَ دَرْبَ الرُّومِ عِنْدَ جَيْحَانَ، وَارْتَادَ هُنَاكَ الْمَدِينَةَ الْمُسَمَّاةَ بِالْمَهْدِيَّةِ فِي بِلَادِ الرُّومِ، ثُمَّ رَجَعَ إِلَى الشَّامِ، وَزَارَ بَيْتَ الْمَقْدِسِ، فَسَارَ الرَّشِيدُ إِلَى بِلَادِ الرُّومِ فِي جَحَافِلَ عَظِيمَةٍ، فَفَتَحَ اللَّهُ عَلَيْهِمْ فُتُوحَاتٍ كَثِيرَةً، وَغَنِمُوا أَمْوَالًا جَزِيلَةً جِدًّا، وَكَانَ لِخَالِدِ بْنِ بَرْمَكَ فِي ذَلِكَ أَثَرٌ جَمِيلٌ لَمْ يَكُنْ لِغَيْرِهِ، وَبَعَثُوا بِالْبِشَارَةِ مَعَ سُلَيْمَانَ بْنِ بَرْمَكَ إِلَى الْمَهْدِيِّ، فَأَكْرَمَهُ الْمَهْدِيُّ وَأَجْزَلَ عَطَاءَهُ. تولية هارون الرشيد بلاد المغرب وأذربيجان وأرمينيا ومن حج بالناس هذه السنة وَفِيهَا وَلَّى الْمَهْدِيُّ وَلَدَهُ هَارُونَ الرَّشِيدِ بِلَادَ الْمَغْرِبِ وَأَذْرَبِيجَانَ وَأَرْمِينِيَّةَ،  وَجَعَلَ عَلَى رَسَائِلِهِ يَحْيَى بْنَ خَالِدِ بْنِ بَرْمَكَ، وَوَلَّى وَعَزَلَ جَمَاعَةً مِنَ النُّوَّابِ. من حج بالناس هذه السنة وَحَجَّ بِالنَّاسِ فِيهَا عَلِيٌّ ابْنُ الْمَهْدِيِّ. عَزَلَ الْمَهْدِيُّ عَمَّهُ عَبْدَ الصَّمَدِ بْنَ عَلِيٍّ عَنِ الْجَزِيرَةِ وَفِي مَسِيرِ الْمَهْدِيِّ مَعَ ابْنِهِ هَارُونَ عَزَلَ عَبْدَ الصَّمَدِ بْنَ عَلِيٍّ عَنِ الْجَزِيرَةِ وَوَلَّى مَكَانَهُ زُفَرَ بْنَ عَاصِمٍ الْهِلَالِيَّ. وَكَانَ السَّبَبُ أَنَّ الْمَهْدِيَّ سَلَكَ فِي سُفْرَتِهِ هَذِهِ طَرِيقَ الْمَوْصِلِ وَعَلَى الْجَزِيرَةِ عَبْدُ الصَّمَدِ، فَلَمَّا بَلَغَ أَرْضَ الْجَزِيرَةِ وَلَمْ يَتَلَقَّهُ عَبْدُ الصَّمَدِ وَلَا هَيَّأَ لَهُ، وَلَا أَصْلَحَ الْقَنَاطِرَ، فَاضْطَغَنَ ذَلِكَ عَلَيْهِ، فَلَمَّا لَقِيَهُ تَجَهَّمَهُ وَأَظْهَرَ لَهُ جَفَاءً فَبَعَثَ إِلَيْهِ عَبْدُ الصَّمَدِ بِأَلْطَافٍ لَمْ يَرْضَهَا، فَرَدَّهَا وَازْدَادَ عَلَيْهِ سُخْطًا، وَأَغْلَظَ لَهُ، فَرَدَّ عَلَيْهِ عَبْدُ الصَّمَدِ، فَأَمَرَ بِحَبْسِهِ وَعَزْلِهِ عَنِ الْجَزِيرَةِ، وَلَمْ يَزَلْ فِي حَبْسِهِ إِلَى أَنْ رَضِيَ عَنْهُ. وَأُتِيَ الْمَهْدِيُّ وَهُوَ بِحَلَبَ بِزَنَادِقَةٍ فَقَتَلَهُمْ وَصَلَبَهُمْ وَقَطَعَ كُتُبًا كَانَتْ مَعَهُمْ، ثُمَّ عَرَضَ بِهَا جُنْدَهُ.

     ✧ The death of al-Ḥakīm al-Muqannaʿ Then the year one hundred and sixty-three AH began. In it al-Muqannaʿ the zindīq was besieged. He had arisen in Khurāsān and professed transmigration of souls. A multitude of the rabble, the foolish among mankind, and the lowly among the common people followed him in his ignorance and misguidance, and they defended him from the armies in that year. When this year came, he took refuge in the fortress of Kashsh. Saʿīd al-Ḥarashī besieged him and pressed him hard in the siege. When he sensed defeat, he swallowed poison and poisoned his women, so they all died—may the curse of God be upon them. The Islamic army entered his fortress, severed his head, and sent it to al-Mahdī. Al-Mahdī was in Aleppo when the head of al-Muqannaʿ reached him. Ibn Khallikān said: Al-Muqannaʿ al-Khurāsānī—it is said his name was ʿAṭāʾ, and it is said Ḥakīm; the former is more widely known. He was first a fuller, then he claimed divinity, although he was one-eyed and ugly in appearance. He used to fashion for himself a face of gold. A great number of the ignorant followed him in his ignorance. He used to show the people a moon that could be seen from a distance of two months' journey, then it would disappear, so their belief in him grew great, and they defended him with weapons. He claimed—may God curse him, and exalted be God above what the wrongdoers say, in great exaltation—that God appeared in the form of Adam, and for this reason the angels prostrated to him; then in Noah; then in the prophets one by one; then He moved to Abū Muslim al-Khurāsānī; then He moved to him. When the Muslims besieged him in his fortress, which he had rebuilt in the region of Kashsh beyond the river, and which was called Sanām, he gave his women and family poison to drink, and he himself also swallowed some of it, so they all died—may God curse them all—and the Muslims took possession of all his treasuries and wealth. The expedition against the land of the Romans and the appointment of Hārūn over the army In it al-Mahdī equipped expeditions from Khurāsān and other lands to raid the Romans. He placed his son Hārūn al-Rashīd in command of all of them. He went out from Baghdad to see him off, and traveled with him for several stages. He left his son Mūsā al-Hādī as his deputy over Baghdad. In this army were al-Ḥasan b. Qaḥṭaba, al-Rabīʿ the chamberlain, and Khālid b. Barmak, who was like a vizier to al-Rashīd the heir apparent, and Yaḥyā b. Khālid, who was his secretary and in charge of expenditures. Al-Mahdī continued with his son to see him off until he reached the pass of the Romans at Jayḥān. There he marked out the city called al-Mahdiyya in the land of the Romans, then returned to Syria and visited Jerusalem. Al-Rashīd marched into the land of the Romans with great armies, and God granted them many conquests, and they gained very abundant spoils. Khālid b. Barmak had in that an excellent effect which no one else had. They sent the good news with Sulaymān b. Barmak to al-Mahdī, and al-Mahdī honored him and gave him a generous gift. The appointment of Hārūn al-Rashīd over the lands of the Maghrib, Azerbaijan, and Armenia, and who led the pilgrimage this year In it al-Mahdī appointed his son Hārūn al-Rashīd over the lands of the Maghrib, Azerbaijan, and Armenia, and placed Yaḥyā b. Khālid b. Barmak over his correspondence. He appointed and dismissed a number of governors. Who led the people in pilgrimage this year ʿAlī b. al-Mahdī led the people in pilgrimage in it. Al-Mahdī dismissed his paternal uncle ʿAbd al-Ṣamad b. ʿAlī from the Jazīra During al-Mahdī's journey with his son Hārūn, he dismissed ʿAbd al-Ṣamad b. ʿAlī from the Jazīra and appointed in his place Zufar b. ʿĀṣim al-Hilālī. The reason was that al-Mahdī took the road of Mosul on this journey, and ʿAbd al-Ṣamad was over the Jazīra. When he reached the land of the Jazīra, ʿAbd al-Ṣamad did not meet him, nor prepare for him, nor repair the bridges. He held that against him. When he met him, he frowned at him and showed him harshness. ʿAbd al-Ṣamad sent him gifts that did not please him, so he returned them and grew more angry with him, and spoke roughly to him. ʿAbd al-Ṣamad answered him back, so he ordered him imprisoned and dismissed from the Jazīra. He remained in prison until he was satisfied with him. Al-Mahdī was brought some zanādiqa while he was in Aleppo, and he killed them, crucified them, and cut up books that were with them, then he paraded his army past them.

269. Tarikh (al-Tabari) 2944No grade recorded

     إِبْرَاهِيمُ بْنُ طَهْمَانَ ذِكْرُ مَنْ تُوُفِّيَ فِي هَذِهِ السَّنَةِ مِنَ الْأَكَابِرِ  . إِبْرَاهِيمُ بْنُ طَهْمَانَ، أَبُو سَعِيدٍ الْخُرَاسَانِيُّ  . وُلِدَ بِهَرَاةَ، وَنَشَأَ بِنَيْسَابُورَ، وَرَحَلَ فِي طَلَبِ الْعِلْمِ، فَلَقِيَ جَمَاعَةً مِنَ التَّابِعِينَ مِثْلَ: عَبْدِ اللَّهِ بْنِ دِينَارٍ مَوْلَى ابْنِ عُمَرَ، وَأَبِي الزُّبَيْرِ مُحَمَّدِ بْنِ مُسْلِمٍ، وَعَمْرِو بْنِ دِينَارٍ، وَأَبِي حَازِمٍ الْأَعْرَجِ، وَأَبِي إِسْحَاقَ الشَّيْبَانِيِّ. وَوَرَدَ بَغْدَادَ وَحَدَّثَ بِهَا، ثُمَّ انْتَقَلَ إِلَى مَكَّةَ فَسَكَنَهَا إِلَى آخِرِ عُمْرِهِ. وَكَانَ ثِقَةً صَالِحًا دَيِّنًا جَوَادًا، وَكَانَ يَمِيلُ إِلَى الْإِرْجَاءِ. وَعَنْ مَالِكُ بْنُ سُلَيْمَانَ: كَانَ لِإِبْرَاهِيمَ بْنِ طَهْمَانَ جِرَايَةٌ مِنْ بَيْتِ الْمَالِ فَاخِرَةٌ، وَكَانَ يَسْخُو بِذَلِكَ، فَسُئِلَ يَوْمًا مَسْأَلَةً فِي مَجْلِسِ الْخَلِيفَةِ فَقَالَ: لَا أَدْرِي. فَقَالُوا لَهُ: تَأْخُذُ فِي كُلِّ شَهْرٍ كَذَا وَكَذَا وَلَا تُحْسِنُ مَسْأَلَةً؟ قَالَ: إِنَّمَا آخُذُهُ عَلَى مَا أُحْسِنُ، وَلَوْ أَخَذْتُ عَلَى مَا لَا أُحْسِنُ لَفَنِيَ بَيْتُ الْمَالِ وَلَا يَفْنَى مَا لَا أُحْسِنُ. فَأَعْجَبَ أَمِيرَ الْمُؤْمِنِينَ جَوَابُهُ، وَأَمَرَ لَهُ بِجَائِزَةٍ فَاخِرَةٍ وَزَادَ فِي جِرَايَتِهِ. وَعَنْ أَبُو زُرْعَةَ قَالَ: سَمِعْتُ أَحْمَدَ بْنَ حَنْبَلٍ - وَذُكِرَ عِنْدَهُ إِبْرَاهِيمُ بْنُ طَهْمَانَ، وَكَانَ مُتَّكِئًا مِنْ عِلَّةٍ فَاسْتَوَى جَالِسًا - وَقَالَ: لَا يَنْبَغِي أَنْ يَذْكُرَ الصَّالِحِينَ مُتَّكِئٌ، ثُمَّ قَالَ أَحْمَدُ: حَدَّثَنِي رَجُلٌ مِنْ أَصْحَابِ ابْنِ الْمُبَارَكِ، قَالَ: رَأَيْتُ ابْنَ الْمُبَارَكِ فِي الْمَنَامِ وَمَعَهُ شَيْخٌ مَهِيبٌ، فَقُلْتُ: مَنْ هَذَا مَعَكَ؟ قَالَ: أَمَا تَعْرِفُ؟ هَذَا سُفْيَانُ الثَّوْرِيُّ. قُلْتُ: مِنْ أَيْنَ أَقْبَلْتُمْ؟ قَالَ: نَحْنُ نَزُورُ كُلَّ يَوْمٍ إِبْرَاهِيمَ بْنَ طَهْمَانَ. قُلْتُ: وَأَيْنَ تَزُورُونَهُ؟ قَالَ: فِي دَارِ الصِّدِّيقِينَ، دَارِ يَحْيَى بْنِ زَكَرِيَّا. تُوُفِّيَ إِبْرَاهِيمُ بْنُ طَهْمَانَ بِمَكَّةَ فِي هَذِهِ السَّنَةِ. جَرِيرُ بْنُ عُثْمَانَ بْنِ عَفَّانَ بْنِ خَيْبَرَ جَرِيرُ بْنُ عُثْمَانَ بْنِ عَفَّانَ بْنِ خَيْبَرَ بْنِ أَحْمَدَ بْنِ أَسْعَدَ بْنِ عُثْمَانَ  ، وَقِيلَ: أَبُو عَوْنٍ الرَّحَبِيُّ الْحِمْصِيُّ. سَمِعَ عَبْدَ اللَّهِ بْنَ بَشِيرٍ صَاحِبَ رَسُولِ اللَّهِ ﷺ وَخَلْقًا كَثِيرًا مِنَ التَّابِعِينَ. رَوَى عَنْهُ: إِسْمَاعِيلُ بْنُ عَيَّاشٍ، وَبَقِيَّةٌ، وَيَزِيدُ بْنُ هَارُونَ، وَاتَّفَقَ الْعُلَمَاءُ عَلَى أَنَّهُ ثِقَةٌ ثَبْتٌ لَكِنَّهُ اتَّهَمُوهُ بِأَنَّهُ كَانَ يَنْتَقِضُ لِعَلِيِّ بْنِ أَبِي طَالِبٍ عَلَيْهِ السَّلَامُ. وَعَنْ جَرِيرَ بْنَ عُثْمَانَ يَقُولُ لِأَخِيهِ: قَتَلَ إِيَّايَ - يَعْنِي عَلِيًّا عَلَيْهِ السَّلَامُ. وَعَنْ يَزِيدَ بْنَ هَارُونَ يَقُولُ: رَأَيْتُ رَبَّ الْعِزَّةِ تَعَالَى فِي الْمَنَامِ، فَقَالَ لِي: يَا أَبَا يَزِيدَ لَا تَكْتُبْ عَنْ جَرِيرِ بْنِ عُثْمَانَ، فَقُلْتُ: يَا رَبِّ مَا عَلِمْتُ مِنْهُ إِلَّا خَيْرًا، فَقَالَ لِي: يَا أَبَا يَزِيدَ لَا تَكْتُبْ عَنْهُ فَإِنَّهُ يَسُبُّ عَلِيًّا. وَعَنْ سَعِيدُ بْنُ شَادِي الْوَاسِطِيُّ قَالَ: كُنْتُ فِي مَجْلِسِ أَحْمَدَ بْنِ حَنْبَلٍ فَقَالَ لَهُ رَجُلٌ: يَا أَبَا عَبْدِ اللَّهِ رَأَيْتُ يَزِيدَ بْنَ هَارُونَ فِي الْمَنَامِ، فَقُلْتُ لَهُ: مَا فَعَلَ اللَّهُ بِكَ؟ قَالَ: غَفَرَ لِي وَرَحِمَنِي وَعَاتَبَنِي، فَقُلْتُ: غَفَرَ لَكَ وَرَحِمَكَ وَعَاتَبَكَ، فَقَالَ: نَعَمْ، قَالَ لِي: يَا يَزِيدُ بْنَ هَارُونَ كَتَبْتَ عَنْ جَرِيرِ بْنِ عُثْمَانَ؟ قُلْتُ: يَا رَبَّ الْعِزَّةِ مَا عَلِمْتُ إِلَّا خَيْرًا، قَالَ: إِنَّهُ كَانَ يُبْغِضُ أَبَا الْحَسَنِ عَلِيَّ بْنَ أَبِي طَالِبٍ. [قَالَ الْمُؤَلِّفُ]: وَقَدْ رُوِّينَا مِنْ طَرِيقٍ آخَرَ قَالَ: وَاللَّهِ مَا سَبَبْتُهُ قَطُّ، وَإِنِّي أَتَرَحَّمُ عَلَيْهِ. تُوُفِّيَ هَذِهِ السَّنَةَ، وَقِيلَ: فِي سَنَةِ سِتٍّ وَسِتِّينَ. سُلَيْمَانُ بْنُ الْقَاسِمِ بْنِ عَبْدِ الرَّحْمَنِ سُلَيْمَانُ بْنُ الْقَاسِمِ بْنِ عَبْدِ الرَّحْمَنِ  مَوْلَى قُرَيْشٍ، ثُمَّ مَوْلًى لِبَنِي سَهْمٍ. رَوَى عَنْهُ: عَبْدُ اللَّهِ بْنُ وَهْبٍ وَغَيْرُهُ، وَكَانَ مِنَ الْعَابِدِينَ الزُّهَّادِ. عُثْمَانُ بْنُ الْحَكَمِ الْجُذَامِيُّ تُوُفِّيَ فِي هَذِهِ السَّنَةِ. عُثْمَانُ بْنُ الْحَكَمِ الْجُذَامِيُّ  . رَوَى عَنْ مُوسَى بْنِ عُقْبَةَ وَغَيْرِهِ، وَكَانَ فَقِيهًا مُتَدَيِّنًا. عُرِضَ عَلَيْهِ الْقَضَاءُ بِمِصْرَ فَلَمْ يَقْبَلْ. وَكَانَ اللَّيْثُ أَشَارَ بِوِلَايَتِهِ فَهَجَرَ اللَّيْثَ لِذَلِكَ. عَبْدُ الْحَمِيدِ بْنُ سَالِمٍ تُوُفِّيَ فِي هَذِهِ السَّنَةِ. 880 - عَبْدُ الْحَمِيدِ بْنُ سَالِمٍ  مَوْلَى مَهْرَةَ. رَوَى عَنْهُ ابْنُ وَهْبٍ مُقَطَّعَاتٍ، وَكَانَ كَاتِبًا فِي دِيوَانِ مِصْرَ فِي خِلَافَةِ بَنِي أُمَيَّةَ. [قَالَ الْمُؤَلِّفُ]: وَلَيْسَ بِعَبْدِ الْحَمِيدِ الَّذِي يُضْرَبُ بِهِ الْمَثَلُ فِي الْكِتَابَةِ ذَلِكَ كَمَا ذَكَرْنَا تُوُفِّيَ قَبْلَ هَذَا. وَهَذَا تُوُفِّيَ فِي هَذِهِ السَّنَةِ. عَبْدُ الرَّحْمَنِ بْنُ خَالِدِ بْنِ يَزِيدَ عَبْدُ الرَّحْمَنِ بْنُ خَالِدِ بْنِ يَزِيدَ  ، أَبُو الْحَسَنِ مَوْلَى بَنِي جُمَحَ. رَوَى عَنْهُ: اللَّيْثُ، وَابْنُ وَهْبٍ، وَرِشْدِينُ بْنُ سَعْدٍ، وَكَانَ فَقِيهًا وَهُوَ أَوَّلُ مَنْ قَدِمَ بِمَسَائِلِ مَالِكٍ إِلَى مِصْرَ. وَتُوُفِّيَ بِالْإِسْكَنْدَرِيَّةِ فِي هَذِهِ السَّنَةِ. عِيسَى بْنُ عَلِيِّ بْنِ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ عِيسَى بْنُ عَلِيِّ بْنِ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ  ، عَمُّ السَّفَّاحِ الْمَنْصُورِ. حَدَّثَ عَنْ أَبِيهِ، وَرَوَى عَنْهُ: شَيْبَانُ بْنُ عَبْدِ الرَّحْمَنِ التَّمِيمِيُّ، وَإِلَيْهِ يُنْسَبُ بِبَغْدَادَ قَصْرُ عِيسَى وَنَهْرُ عِيسَى. قَالَ يَحْيَى بْنُ مَعِينٍ: كَانَ لَهُ مَذْهَبٌ جَمِيلٌ، وَكَانَ مُعْتَزِلًا لِلسُّلْطَانِ. وَعَنْ إِسْمَاعِيلُ بْنُ عَلِيٍّ الْخُطَبِيُّ قَالَ: تُوُفِّيَ عِيسَى بْنُ عَلِيٍّ فِي سَنَةِ ثَلَاثٍ وَسِتِّينَ وَمِائَةٍ، وَصَلَّى عَلَيْهِ مُوسَى بْنُ الْمَهْدِيِّ، وَمَشَى فِي جِنَازَتِهِ مِنْ قَصْرِ عِيسَى إِلَى مَقَابِرِ قُرَيْشٍ، وَكَانَ سِنُّهُ ثَمَانِيًا وَسَبْعِينَ سَنَةً رَحِمَهُ اللَّهُ. وَفِي رِوَايَةٍ: أَنَّ الْمَهْدِيَّ عَسْكَرَ بِالْبَرَدَانِ فِي سَنَةِ أَرْبَعٍ وَسِتِّينَ يُرِيدُ الشَّامَ، وَتُوُفِّيَ عِيسَى، فَرَجَعَ مِنْ عَسْكَرِهِ فَصَلَّى عَلَيْهِ فِي مَقَابِرِ قُرَيْشٍ، وَعَادَ إِلَى عَسْكَرِهِ. عُبَيْدَةُ بِنْتُ أَبِي كِلَابٍ عُبَيْدَةُ بِنْتُ أَبِي كِلَابٍ.   بَكَتْ مِنْ خَشْيَةِ اللَّهِ عَزَّ وَجَلَّ أَرْبَعِينَ سَنَةً حَتَّى ذَهَبَ بَصَرُهَا. عَنْ يَحْيَى بْنِ بِسْطَامٍ قَالَ: حَدَّثَنِي سَلَمَةُ الْأَفْقَمُ قَالَ: قُلْتُ لِعُبَيْدَةَ بِنْتِ أَبِي كِلَابٍ مَا تَشْتَهِي؟ قَالَتِ: الْمَوْتَ، قُلْتُ: وَلِمَ؟ قَالَتْ: لِأَنِّي وَاللَّهِ فِي كُلِّ يَوْمٍ أُصْبِحُ أَخْشَى أَنْ أَجْنِيَ عَلَى نَفْسِي جِنَايَةً يَكُونُ فِيهَا عَطَبِي أَيَّامَ الْآخِرَةِ. وَعَنْ عُبَيْدَةُ بِنْتُ أَبِي كِلَابٍ قَالَتْ: رَأَيْتُ رَابِعَةَ فِي الْمَنَامِ، قُلْتُ: مَا فَعَلَتْ عُبَيْدَةُ بِنْتُ أَبِي كِلَابٍ؟ قَالَتْ: هَيْهَاتَ سَبَقَتْنَا وَاللَّهِ إِلَى الدَّرَجَاتِ الْعُلَى. قُلْتُ: وَبِمَ وَقَدْ كُنْتِ عِنْدَ النَّاسِ أَكْبَرَ مِنْهَا. قَالَتْ: إِنَّهَا لَمْ تَكُنْ تُبَالِي عَلَى مَا أَصْبَحَتْ مِنَ الدُّنْيَا وَأَمْسَتْ. مُحَمَّدُ بْنُ النَّضْرِ الْحَارِثِيُّ مُحَمَّدُ بْنُ النَّضْرِ الْحَارِثِيُّ، وَيُكَنَّى أَبَا عَبْدِ الرَّحْمَنِ. كَانَ كَثِيرَ التَّعَبُّدِ مُؤْثِرًا لِلْعُزْلَةِ. وَعَنْ أَبِي أُسَامَةَ قَالَ: قُلْتُ: لِمُحَمَّدِ بْنِ النَّضْرِ كَأَنَّكَ تَكْرَهُ أَنْ تُزَارَ قَالَ: أَجَلْ، قُلْتُ: أَمَا تَسْتَوْحِشُ؟ قَالَ: كَيْفَ أَسْتَوْحِشُ وَهُوَ يَقُولُ: "أَنَا جَلِيسُ مَنْ ذَكَرَنِي"!؟ أَبُو عَبْدِ الرَّحْمَنِ اللَّخْمِيُّ مُوسَى بْنُ عَلِيِّ بْنِ رَبَاحِ بْنِ قَيْصَرَ بْنِ الْقِشْبِ، أَبُو عَبْدِ الرَّحْمَنِ اللَّخْمِيُّ  ، أَمِيرُ مِصْرَ لِأَبِي جَعْفَرٍ الْمَنْصُورِ. وُلِدَ بِأَفْرِيقِيَّةَ سَنَةَ تِسْعِينَ، قَدِمَ وَافِدًا عَلَى هِشَامِ بْنِ عَبْدِ الْمَلِكِ سَنَةَ عَشْرَةٍ وَمِائَةٍ، وَكَانَ يُخَضِّبُ بِالسَّوَادِ. رَوَى عَنْهُ: اللَّيْثُ بْنُ سَعْدٍ، وَابْنُ الْمُبَارَكِ، وَابْنُ وَهْبٍ. تُوُفِّيَ [بِالْإِسْكَنْدَرِيَّةِ] فِي هَذِهِ السَّنَةِ. وَفِيهَا: تُوُفِّيَ شُعَيْبُ بْنُ أَبِي حَمْزَةَ، وَهَمَّامُ بْنُ يَحْيَى، وَيَحْيَى بْنُ أَيُّوبَ الْمِصْرِيُّ. وَفِيهَا تُوُفِّيَ أَبُو الْأَشْهَبِ جَعْفَرُ بْنُ حَيَّانَ بِالْبَصْرَةِ. وَفِيهَا تُوُفِّيَ بَكَّارُ بْنُ شُرَيْحٍ، قَاضِي الْمَوْصِلِ بِهَا، وَكَانَ فَاضِلًا، وَوَلِيَ الْقَضَاءَ بِهَا أَبُو مِكْرَزٍ الْفِهْرِيُّ، وَاسْمُهُ يَحْيَى بْنُ عَبْدِ اللَّهِ بْنِ كُرْزٍ.

     ✧ Ibrāhīm b. Ṭahmān Mention of the notables who died in this year. Ibrāhīm b. Ṭahmān, Abū Saʿīd al-Khurāsānī. He was born in Herāt, grew up in Nīshāpūr, and traveled in pursuit of knowledge. He met a group of the Successors, such as: ʿAbd Allāh b. Dīnār, the client of Ibn ʿUmar; Abū al-Zubayr Muḥammad b. Muslim; ʿAmr b. Dīnār; Abū Ḥāzim al-Aʿraj; and Abū Isḥāq al-Shaybānī. He came to Baghdad and related ḥadīth there, then moved to Makkah and resided there until the end of his life. He was trustworthy, righteous, devout, and generous, and he inclined toward irjāʾ. From Mālik b. Sulaymān: Ibrāhīm b. Ṭahmān had a splendid stipend from the public treasury, and he was generous with it. One day he was asked a question in the caliph's assembly and said: "I do not know." They said to him: "You take such-and-such every month and you are not good at a [single] question?" He said: "I take it only for what I am good at. If I took it for what I am not good at, the treasury would be exhausted, but what I am not good at would never be." The Commander of the Faithful admired his answer, ordered a splendid gift for him, and increased his stipend. From Abū Zurʿah, who said: I heard Aḥmad b. Ḥanbal — when Ibrāhīm b. Ṭahmān was mentioned in his presence, and he was reclining due to an illness, he sat up straight — and said: "It is not fitting that the righteous be mentioned while one is reclining." Then Aḥmad said: A man from the companions of Ibn al-Mubārak related to me, saying: "I saw Ibn al-Mubārak in a dream, and with him was an awe-inspiring elder. I said: 'Who is this with you?' He said: 'Do you not know? This is Sufyān al-Thawrī.' I said: 'From where have you come?' He said: 'We visit Ibrāhīm b. Ṭahmān every day.' I said: 'Where do you visit him?' He said: 'In the abode of the truthful ones, the abode of Yaḥyā b. Zakariyyā.'" Ibrāhīm b. Ṭahmān died in Makkah in this year. Jarīr b. ʿUthmān b. ʿAffān b. Khaybar Jarīr b. ʿUthmān b. ʿAffān b. Khaybar b. Aḥmad b. Asʿad b. ʿUthmān, and it is said: Abū ʿAwn al-Raḥabī al-Ḥimṣī. He heard ʿAbd Allāh b. Bashīr, the Companion of the Messenger of God ﷺ, and a great many of the Successors. Those who related from him: Ismāʿīl b. ʿAyyāsh, Baqiyyah, and Yazīd b. Hārūn. The scholars agreed that he was trustworthy and reliable, but they accused him of disparaging ʿAlī b. Abī Ṭālib ﷺ. From Jarīr b. ʿUthmān, who said to his brother: "He killed me" — meaning ʿAlī ﷺ. From Yazīd b. Hārūn, who said: "I saw the Lord of Might, Exalted is He, in a dream, and He said to me: 'O Abū Yazīd, do not write from Jarīr b. ʿUthmān.' I said: 'O Lord, I know nothing but good from him.' He said to me: 'O Abū Yazīd, do not write from him, for he reviles ʿAlī.'" From Saʿīd b. Shādī al-Wāsiṭī, who said: I was in the assembly of Aḥmad b. Ḥanbal, and a man said to him: "O Abū ʿAbd Allāh, I saw Yazīd b. Hārūn in a dream, and I said to him: 'What has God done with you?'" "He said: 'He forgave me, had mercy on me, and reproached me.' I said: 'He forgave you, had mercy on you, and reproached you?' He said: 'Yes. He said to me: "O Yazīd b. Hārūn, did you write from Jarīr b. ʿUthmān?" I said: "O Lord of Might, I knew nothing but good." He said: "He used to hate Abū al-Ḥasan ʿAlī b. Abī Ṭālib."'" [The author said]: And it has been related to us by another route, he said: "By God, I never reviled him, and I ask for mercy upon him." He died this year, and it is said: in the year sixty-six. Sulaymān b. al-Qāsim b. ʿAbd al-Raḥmān Sulaymān b. al-Qāsim b. ʿAbd al-Raḥmān, a client of Quraysh, then a client of Banū Sahm. Those who related from him: ʿAbd Allāh b. Wahb and others. He was among the devoted worshippers and ascetics. ʿUthmān b. al-Ḥakam al-Judhāmī He died in this year. ʿUthmān b. al-Ḥakam al-Judhāmī. He related from Mūsā b. ʿUqbah and others, and he was a jurist and devout. The judgeship of Egypt was offered to him but he did not accept. Al-Layth had recommended his appointment, so he shunned al-Layth for that. ʿAbd al-Ḥamīd b. Sālim He died in this year. 880 — ʿAbd al-Ḥamīd b. Sālim, a client of Mahrah. Ibn Wahb related disconnected reports from him. He was a scribe in the dīwān of Egypt during the caliphate of the Umayyads. [The author said]: He is not the ʿAbd al-Ḥamīd who is proverbial for epistolary writing; that one, as we mentioned, died before this. This one died in this year. ʿAbd al-Raḥmān b. Khālid b. Yazīd ʿAbd al-Raḥmān b. Khālid b. Yazīd, Abū al-Ḥasan, a client of Banū Jumaḥ. Those who related from him: al-Layth, Ibn Wahb, and Rishdīn b. Saʿd. He was a jurist, and he was the first to bring Mālik's legal questions to Egypt. He died in Alexandria in this year. ʿĪsā b. ʿAlī b. ʿAbd Allāh b. ʿAbbās ʿĪsā b. ʿAlī b. ʿAbd Allāh b. ʿAbbās, the paternal uncle of al-Saffāḥ and al-Manṣūr. He related ḥadīth from his father. Those who related from him: Shaybān b. ʿAbd al-Raḥmān al-Tamīmī. To him are attributed in Baghdad the Palace of ʿĪsā and the Canal of ʿĪsā. Yaḥyā b. Maʿīn said: He had a beautiful doctrine, and he kept aloof from the sultan. From Ismāʿīl b. ʿAlī al-Khuṭabī, who said: ʿĪsā b. ʿAlī died in the year one hundred sixty-three, and Mūsā b. al-Mahdī prayed over him and walked in his funeral procession from the Palace of ʿĪsā to the graves of Quraysh. His age was seventy-eight years, may God have mercy on him. In another narration: al-Mahdī encamped at al-Baradān in the year sixty-four intending Syria, and ʿĪsā died, so he returned from his camp and prayed over him at the graves of Quraysh, then returned to his camp. ʿUbaydah bt. Abī Kilāb ʿUbaydah bt. Abī Kilāb. She wept from fear of God, Mighty and Majestic, for forty years until she lost her sight. From Yaḥyā b. Bisṭām, who said: Salamah al-Afqam related to me, saying: I said to ʿUbaydah bt. Abī Kilāb: "What do you desire?" She said: "Death." I said: "Why?" She said: "Because, by God, every day I wake up fearing that I may commit against myself a sin in which lies my destruction in the days of the Hereafter." From ʿUbaydah bt. Abī Kilāb, who said: I saw Rābiʿah in a dream. I said: "What has ʿUbaydah bt. Abī Kilāb done?" She said: "Far from it; by God, she has preceded us to the highest degrees." I said: "How so, when you were greater in the eyes of the people than her?" She said: "She did not care in what state she entered the morning or the evening regarding this world." Muḥammad b. al-Naḍr al-Ḥārithī Muḥammad b. al-Naḍr al-Ḥārithī, whose kunyah is Abū ʿAbd al-Raḥmān. He was devoted to worship and preferred seclusion. From Abū Usāmah, who said: I said to Muḥammad b. al-Naḍr: "It seems you dislike being visited." He said: "Yes." I said: "Do you not feel lonely?" He said: "How can I feel lonely when He says: 'I am the companion of the one who remembers Me'!?" Abū ʿAbd al-Raḥmān al-Lakhmī Mūsā b. ʿAlī b. Rabāḥ b. Qayṣar b. al-Qishb, Abū ʿAbd al-Raḥmān al-Lakhmī, the governor of Egypt for Abū Jaʿfar al-Manṣūr. He was born in Ifrīqiyyah in the year ninety, and came as a delegate to Hishām b. ʿAbd al-Malik in the year one hundred ten. He used to dye [his hair] black. Those who related from him: al-Layth b. Saʿd, Ibn al-Mubārak, and Ibn Wahb. He died [in Alexandria] in this year. In it also died Shuʿayb b. Abī Ḥamzah, Hammām b. Yaḥyā, and Yaḥyā b. Ayyūb al-Miṣrī. In it also died Abū al-Ashhab Jaʿfar b. Ḥayyān in Basra. In it also died Bakkār b. Shurayḥ, the judge of Mosul, there. He was virtuous. Abū Mikraz al-Fihrī took over the judgeship of Mosul, and his name was Yaḥyā b. ʿAbd Allāh b. Kurz.

270. Tarikh (al-Tabari) 2945No grade recorded

     غَزْوَةُ عَبْدِ الْكَرِيمِ بْنِ عَبْدِ الْحَمِيدِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ زَيْدِ بْنِ الْخَطَّابِ ثُمَّ دَخَلَتْ سَنَةُ أَرْبَعٍ وَسِتِّينَ وَمِائَةٍ فَمِنَ الْحَوَادِثِ فِيهَا: غَزْوَةُ عَبْدِ الْكَرِيمِ بْنِ عَبْدِ الْحَمِيدِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ زَيْدِ بْنِ الْخَطَّابِ،  فَأَقْبَلَ إِلَيْهِ بِطْرِيقٌ فِي تِسْعِينَ أَلْفًا، فَعَجَزَ عَنْهُ عَبْدُ الْكَرِيمِ فَانْهَزَمَ، فَأَرَادَ الْمَهْدِيُّ ضَرْبَ عُنُقِهِ فَكُلِّمَ فِيهِ فَحَبَسَهُ. بناء المهدي بعيساباذ الكبرى وَفِيهَا: بَنَى الْمَهْدِيُّ بِعِيسَابَاذَ الْكُبْرَى قَصْرًا مِنْ لَبِنٍ إِلَى أَنْ أَسَّسَ قَصْرَهُ الَّذِي بِالْآجُرِّ، وَكَانَ تَأْسِيسُهُ إِيَّاهُ يَوْمَ الْأَرْبِعَاءِ فِي شَهْرِ ذِي الْقَعْدَةِ. عَزَلَ الْمَهْدِيُّ مُحَمَّدَ بْنَ سُلَيْمَانَ عَنْ أَعْمَالِهِ وَفِيهَا: عَزَلَ الْمَهْدِيُّ مُحَمَّدَ بْنَ سُلَيْمَانَ عَنْ أَعْمَالِهِ وَوَجَّهَ صَالِحَ بْنَ دَاوُدَ عَلَى مَا كَانَ إِلَى مُحَمَّدِ بْنِ سُلَيْمَانَ. عَنْ مُصْعَبٌ قَالَ: لَمَّا بَنَى الْمَهْدِيُّ عِيسَابَاذَ نَزَلَ مَنْزِلَهُ بِهَا، فَأَمَرَ أَنْ يَكْتُبَ لَهُ أَبْنَاءُ الْمُهَاجِرِينَ وَأَبْنَاءُ الْأَنْصَارِ، فَكَتَبُوا وَدَعَا نُقَبَاءَهُمْ وَجَلَسَ مَجْلِسًا عَامًّا لَهُمْ، فَفَرَّقَ فِيهِمْ ثَلَاثَةَ آلَافِ أَلْفِ دِرْهَمٍ، فَأَغْنَى كُلَّ عَائِلٍ، وَجَبَرَ كُلَّ كَسِيرٍ، وَفَرَّجَ عَنْ كُلِّ مَكْرُوبٍ، ثُمَّ قَامَتِ الْخُطَبَاءُ فَخَطَبَتْ، وَدَخَلَ الشُّعَرَاءُ فَأَنْشَدُوا فَفَرَّقَ فِيهِمْ خَمْسَمِائَةِ أَلْفِ دِرْهَمٍ، ثُمَّ دَعَا بِغَدَائِهِ، وَحَضَرَ خَاصَّتُهُ وَبِطَانَتُهُ، وَأَهْلُ الْمَرَاتِبِ مِنْ قُوَّادِهِ فَطَعِمُوا فَلَمْ يَنْصَرِفْ وَاحِدٌ مِنْهُمْ إِلَّا بِحِبَاءٍ وَكَرَامَةٍ، فَكَثُرَ الدُّعَاءُ لَهُ فِي الطُّرُقَاتِ وَالْبَوَادِي، وَقَالَ النَّاسُ: هَذَا مِفْتَاحُ الْخَيْرِ، هَذَا مَهْدِيُّ هَذِهِ الْأُمَّةِ الَّذِي بَشَّرَ بِهِ النَّبِيُّ ﷺ. وَقَامَ فِي هَذَا الْيَوْمِ مَرْوَانُ بْنُ أَبِي حَفْصَةَ فَأَنْشَدَهُ: مَا يَلْمَعُ الْبَرْقُ إِلَّا حَنَّ مُغْتَرِبُ كَأَنَّهُ مِنْ دَوَاعِي شَوْقِهِ وَصِبُ     مَجَالِسُ الْأُنْسِ غَيْثًا طَلَّ وَابِلُهُ عَلَيَّ مِنْ رَاحَةِ الْمَهْدِيِّ يَنْسَكِبُ     شَمْسًا فَمَا أَخْطَفَتْنَا مِنْ مَخَايِلِهِ سَحَابَةٌ صَوْبُهَا الْأَوْرَاقُ وَالذَّهَبُ     صَدَّقْتَ يَا خَيْرَ مَأْمُولٍ وَمُعْتَمَدٍ ظَنِّي بِأَضْعَافِ مَا قَدْ كُنْتُ أَحْتَسِبُ     أَعْطَيْتَ سَبْعِينَ أَلْفًا غَيْرَ مُتْبِعِهَا مِنَّا وَلَسْتَ بِمَنَّانٍ بِمَا تَهَبُ     قَدْ لَاحَ لِلنَّاسِ بِالْمَهْدِيِّ نُورُ هُدًى يُضِيءُ وَالصُّبْحُ فِي الظَّلْمَاءِ مُحْتَجِبُ     خَلِيفَةٌ طَاهِرُ الْأَثْوَابِ مُعْتَصِمٌ بِالْحَقِّ لَيْسَ لَهُ فِي غَيْرِهِ أَدَبُ شخص المهدي حين خرج إلى الحج وَفِيهَا: شَخَصَ الْمَهْدِيُّ حِينَ أَسَّسَ هَذَا الْقَصْرَ إِلَى الْكُوفَةِ حَاجًّا، فَأَقَامَ بِرُصَافَةِ الْكُوفَةِ أَيَّامًا ثُمَّ خَرَجَ مُتَوَجِّهًا إِلَى الْحَجِّ حَتَّى انْتَهَى إِلَى الْعَقَبَةِ، فَعَرَفَ قِلَّةَ الْمَاءِ، وَأَخَذَتْهُ حُمَّى، فَرَجَعَ مِنَ الْعَقَبَةِ، وَعَطِشَ النَّاسُ فَغَضِبَ عَلَى يَقْطِينٍ لِأَنَّهُ كَانَ صَاحِبَ الْمَصَانِعِ، فَرَجَعَ الْمَهْدِيُّ وَبَعَثَ أَخَاهُ صَالِحَ بْنَ الْمَنْصُورِ فَحَجَّ بِالنَّاسِ. عُزِلَ عَبْدُ اللَّهِ بْنُ سُلَيْمَانَ عَنِ الْيَمَنِ وَفِيهَا: عُزِلَ عَبْدُ اللَّهِ بْنُ سُلَيْمَانَ عَنِ الْيَمَنِ عَنْ سَخْطَةٍ، وَوَجَّهَ مَنْ يَسْتَقْبِلُهُ وَيُفَتِّشُ مَتَاعَهُ وَيُحْصِي مَا مَعَهُ، ثُمَّ حَبَسَهُ عِنْدَ الرَّبِيعِ حِينَ قَدِمَ حَتَّى أَقَرَّ مِنَ الْمَالِ وَالْجَوْهَرِ وَالْعَنْبَرِ، بِمَا أَقَرَّ بِهِ، وَاسْتَعْمَلَ مَكَانَهُ مَنْصُورَ بْنَ يَزِيدَ. وَكَانَ الْعَامِلُ عَلَى مَكَّةَ وَالْمَدِينَةِ وَالطَّائِفِ وَالْيَمَامَةِ جَعْفَرُ بْنُ سُلَيْمَانَ، وَعَلَى الْيَمَنِ مَنْصُورُ بْنُ يَزِيدَ، وَعَلَى صَلَاةِ الْكُوفَةِ وَأَحْدَاثِهَا وَكُوَرِ دِجْلَةَ وَالْبَحْرَيْنِ وَعُمَانَ وَكُوَرِ الْأَهْوَازِ وَفَارِسَ صَالِحُ بْنُ دَاوُدَ بْنِ عَلِيٍّ. وَعَلَى خُرَاسَانَ الْمُسَيِّبُ بْنُ زُهَيْرٍ، وَعَلَى الْمَوْصِلِ مُحَمَّدُ بْنُ الْفَضْلِ، وَعَلَى قَضَاءِ الْبَصْرَةِ عُبَيْدُ اللَّهِ بْنُ الْحَسَنِ، وَعَلَى مِصْرَ إِبْرَاهِيمُ بْنُ صَالِحٍ، وَعَلَى إِفْرِيقِيَّةَ يَزِيدُ بْنُ خَالِدٍ، وَعَلَى طَبَرِسْتَانَ وَالرُّويَانِ وَجُرْجَانَ يَحْيَى الْحَرَشِيُّ، وَعَلَى الرَّيِّ خَلَفُ بْنُ عَبْدِ اللَّهِ مسير عبد الرحمن الأموي إلى سرقسطة وَفِيهَا سَارَ عَبْدُ الرَّحْمَنِ الْأُمَوِيُّ إِلَى سَرَقُسْطَةَ، بَعْدَ أَنْ كَانَ قَدْ سَيَّرَ إِلَيْهَا ثَعْلَبَةَ بْنَ عُبَيْدٍ فِي عَسْكَرٍ كَثِيفٍ، وَكَانَ سُلَيْمَانُ بْنُ يَقْظَانَ، وَالْحُسَيْنُ بْنُ يَحْيَى قَدِ اجْتَمَعَا عَلَى خَلْعِ طَاعَةِ عَبْدِ الرَّحْمَنِ، كَمَا ذَكَرْنَا، وَهَمَّا بِهَا، فَقَاتَلَهُمَا ثَعْلَبَةُ قِتَالًا شَدِيدًا، وَفِي بَعْضِ الْأَيَّامِ عَادَ إِلَى مُخَيَّمِهِ، فَاغْتَنَمَ سُلَيْمَانُ غِرَّتَهُ، فَخَرَجَ إِلَيْهِ، وَقَبَضَ عَلَيْهِ، وَأَخَذَهُ، وَتَفَرَّقَ عَسْكَرُهُ. وَاسْتَدْعَى سُلَيْمَانُ قَارْلَهْ مَلِكَ الْإِفْرِنْجِ، وَوَعَدَهُ بِتَسْلِيمِ الْبَلَدِ وَثَعْلَبَةَ إِلَيْهِ، فَلَمَّا وَصَلَ إِلَيْهِ لَمْ يُصْبِحْ بِيَدِهِ غَيْرُ ثَعْلَبَةَ، فَأَخَذَهُ وَعَادَ إِلَى بِلَادِهِ، وَهُوَ يَظُنُّ أَنَّهُ يَأْخُذُ بِهِ عَظِيمَ الْفِدَاءِ، فَأَهْمَلَهُ عَبْدُ الرَّحْمَنِ مُدَّةً، ثُمَّ وَضَعَ مَنْ طَلَبَهُ مِنَ الْفِرِنْجِ، فَأَطْلَقُوهُ. فَلَمَّا كَانَ هَذِهِ السَّنَةَ سَارَ عَبْدُ الرَّحْمَنِ إِلَى سَرَقُسْطَةَ، وَفَرَّقَ أَوْلَادَهُ فِي الْجِهَاتِ لِيَدْفَعُوا كُلَّ مُخَالِفٍ، ثُمَّ يَجْتَمِعُونَ بِسَرَقُسْطَةَ، فَسَبَقَهُمْ عَبْدُ الرَّحْمَنِ إِلَيْهَا، وَكَانَ الْحُسَيْنُ بْنُ يَحْيَى قَدْ قَتَلَ سُلَيْمَانَ بْنَ يَقْظَانَ، وَانْفَرَدَ بِسَرَقُسْطَةَ، فَوَافَاهُ عَبْدُ الرَّحْمَنِ عَلَى أَثَرِ ذَلِكَ، فَضَيَّقَ عَلَى أَهْلِهَا تَضْيِيقًا شَدِيدًا. وَأَتَاهُ أَوْلَادُهُ مِنَ النَّوَاحِي، وَمَعَهُمْ كُلُّ مَنْ خَالَفَهُمْ، وَأَخْبَرُوهُ عَنْ طَاعَةِ غَيْرِهِمْ، فَرَغِبَ الْحُسَيْنُ فِي الصُّلْحِ، وَأَذْعَنَ لِلطَّاعَةِ، فَأَجَابَهُ عَبْدُ الرَّحْمَنِ، وَصَالَحَهُ، وَأَخَذَ ابْنَهُ سَعِيدًا رَهِينَةً، وَرَجَعَ عَنْهُ. وَغَزَا بِلَادَ الْفِرِنْجِ، فَدَوَّخَهَا، وَنَهَبَ وَسَبَى وَبَلَغَ قَلَهُرَّةَ، وَفَتَحَ مَدِينَةَ فَكِيرَةَ، وَهَدَمَ قِلَاعَ تِلْكَ النَّاحِيَةِ، وَسَارَ إِلَى بِلَادِ الْبَشْكَنْسِ، وَنَزَلَ عَلَى حِصْنِ مَثْمَيْنَ الْأَقْرَعِ، فَافْتَتَحَهُ، ثُمَّ تَقَدَّمَ إِلَى مَلْدُوثُونَ بْنِ أَطْلَالٍ، وَحَصَرَ قَلْعَتَهُ، وَقَصَدَ النَّاسُ جَبَلَهَا، وَقَاتَلُوهُمْ فِيهَا، فَمَلَكُوهَا عَنْوَةً وَخَرَّبَهَا ثُمَّ رَجَعَ إِلَى قُرْطُبَةَ. وَفِيهَا ثَارَتْ فِتْنَةٌ بَيْنَ بَرْبَرِ بَلَنْسِيَةَ وَبَرْبَرِ شَنْتَ بَرِيَّةَ مِنَ الْأَنْدَلُسِ، وَجَرَى بَيْنَهُمْ حُرُوبٌ كَثِيرَةٌ قُتِلَ فِيهَا خَلْقٌ كَثِيرٌ مِنَ الطَّائِفَتَيْنِ، وَكَانَتْ وَقَائِعُهُمْ مَشْهُورَةً.

     ✧ The Expedition of ʿAbd al-Karīm b. ʿAbd al-Ḥamīd b. ʿAbd al-Raḥmān b. Zayd b. al-Khaṭṭāb Then the year 164 AH began Among the events of it: The expedition of ʿAbd al-Karīm b. ʿAbd al-Ḥamīd b. ʿAbd al-Raḥmān b. Zayd b. al-Khaṭṭāb: a patrician came against him with ninety thousand, and ʿAbd al-Karīm was unable to withstand him, so he fled. Al-Mahdī wanted to strike his neck, but intercession was made for him, so he imprisoned him. Al-Mahdī's construction at ʿĪsābādh al-Kubrā In it, al-Mahdī built at ʿĪsābādh al-Kubrā a palace of mud brick until he laid the foundation of his palace that was of baked brick. Its foundation was laid on Wednesday in the month of Dhū al-Qaʿdah. Al-Mahdī dismissed Muḥammad b. Sulaymān from his offices In it, al-Mahdī dismissed Muḥammad b. Sulaymān from his offices and appointed Ṣāliḥ b. Dāwūd over what had been under Muḥammad b. Sulaymān. From Muṣʿab, who said: When al-Mahdī built ʿĪsābādh and settled in his residence there, he ordered that the sons of the Muhājirūn and the sons of the Anṣār be recorded for him. They were recorded, and he summoned their leaders and sat in a public assembly for them. He distributed among them three thousand thousand dirhams, enriching every poor person, mending every broken one, and relieving every distressed one. Then the orators rose and delivered speeches, and the poets entered and recited, and he distributed among them five hundred thousand dirhams. Then he called for his lunch, and his special companions, his inner circle, and the people of rank among his commanders attended and ate. None of them departed except with a gift and honor. Prayers for him multiplied in the roads and the deserts, and people said: “This is the key to good, this is the Mahdī of this community whom the Prophet ﷺ gave glad tidings of.” On that day Marwān b. Abī Ḥafṣah rose and recited to him: No lightning flashes but a stranger yearns, as if from the promptings of his longing he is afflicted with disease. Gatherings of intimacy—a rain whose downpour drizzles upon me from the comfort of al-Mahdī, pouring forth. A sun—yet none of its signs have dazzled us; a cloud whose precipitation is leaves and gold. You have made true, O best of those hoped for and relied upon, my expectation with multiples of what I had reckoned. You gave seventy thousand without pursuing it from us, and you are no reproacher for what you bestow. A light of guidance has shone for the people through al-Mahdī, illuminating while the dawn is veiled in darkness. A caliph pure of garments, holding fast to truth; he has no discipline in anything else. Al-Mahdī's departure when he went on the Ḥajj In it, when he laid the foundation of this palace, al-Mahdī set out for al-Kūfah as a pilgrim. He stayed at Ruṣāfat al-Kūfah for some days, then departed heading for the Ḥajj until he reached al-ʿAqabah. There he perceived the scarcity of water, and he was seized by a fever, so he returned from al-ʿAqabah. The people became thirsty, and he became angry with Yaqṭīn because he was in charge of the waterworks. Al-Mahdī returned and sent his brother Ṣāliḥ b. al-Manṣūr, who led the people in the Ḥajj. ʿAbd Allāh b. Sulaymān was dismissed from Yemen In it, ʿAbd Allāh b. Sulaymān was dismissed from Yemen out of displeasure. He sent someone to meet him and search his baggage and inventory what was with him. Then he imprisoned him at al-Rabīʿ's when he arrived, until he confessed to the amount of wealth, jewels, and ambergris that he confessed to. He appointed Manṣūr b. Yazīd in his place. The governor of Makkah, al-Madīnah, al-Ṭāʾif, and al-Yamāmah was Jaʿfar b. Sulaymān; over Yemen was Manṣūr b. Yazīd; over the prayer of al-Kūfah and its events, the districts of the Tigris, al-Baḥrayn, ʿUmān, the districts of al-Ahwāz, and Fārs was Ṣāliḥ b. Dāwūd b. ʿAlī. Over Khurāsān was al-Musayyib b. Zuhayr; over al-Mawṣil was Muḥammad b. al-Faḍl; over the judiciary of al-Baṣrah was ʿUbayd Allāh b. al-Ḥasan; over Egypt was Ibrāhīm b. Ṣāliḥ; over Ifrīqiyah was Yazīd b. Khālid; over Ṭabaristān, al-Rūyān, and Jurjān was Yaḥyā al-Ḥarashī; over al-Rayy was Khalaf b. ʿAbd Allāh. The march of ʿAbd al-Raḥmān al-Umawī to Saraqusṭah In it, ʿAbd al-Raḥmān al-Umawī marched to Saraqusṭah, after he had already sent Thaʿlabah b. ʿUbayd to it with a dense army. Sulaymān b. Yaqẓān and al-Ḥusayn b. Yaḥyā had agreed to renounce obedience to ʿAbd al-Raḥmān, as we have mentioned, and they were intent on it. Thaʿlabah fought them with fierce fighting. One day he returned to his camp, and Sulaymān seized the opportunity of his heedlessness, came out against him, captured him, and took him. His army dispersed. Sulaymān summoned Qārluh, the king of the Franks, and promised to hand over the town and Thaʿlabah to him. When he arrived, he had nothing in his hand except Thaʿlabah, so he took him and returned to his country, thinking that he would obtain a great ransom for him. ʿAbd al-Raḥmān neglected him for a while, then he set those who sought him from the Franks, and they released him. When this year came, ʿAbd al-Raḥmān marched to Saraqusṭah. He dispersed his sons in the directions to repel every opponent and then to assemble at Saraqusṭah. ʿAbd al-Raḥmān preceded them there. Al-Ḥusayn b. Yaḥyā had killed Sulaymān b. Yaqẓān and had sole control of Saraqusṭah. ʿAbd al-Raḥmān came upon him immediately after that and besieged its people with a severe siege. His sons came to him from the regions, bringing with them all who opposed them, and they informed him of the obedience of others. Al-Ḥusayn desired peace and submitted to obedience. ʿAbd al-Raḥmān granted him that, made peace with him, took his son Saʿīd as a hostage, and departed from him. He raided the lands of the Franks, subdued them, plundered, took captives, and reached Qalahurrah. He conquered the city of Fakīrah and demolished the fortresses of that region. He marched to the lands of the Basques and encamped at the fortress of Mathmayn al-Aqraʿ, which he conquered. Then he advanced to Maldūthūn b. Aṭlāl and besieged his castle. The people aimed for its mountain and fought them in it, and they took it by force and destroyed it. Then he returned to Qurṭubah. In it, a conflict arose between the Berbers of Balansiyah and the Berbers of Shantabariyyah in al-Andalus, and many wars occurred between them in which many people of both factions were killed. Their battles were famous.

271. Tarikh (al-Tabari) 2946No grade recorded

     حَمَّادٌ الرَّاوِيَةُ ذِكْرُ مَنْ تُوُفِّيَ فِي هَذِهِ السَّنَةِ مِنَ الْأَكَابِرِ   حَمَّادٌ الرَّاوِيَةُ:  وَهُوَ حَمَّادُ بْنُ مَيْسَرَةَ مَوْلَى بَنِي شَيْبَانَ، وَقِيلَ: هُوَ حَمَّادُ بْنُ سَابُورَ. وَكَانَ مِنْ أَعْلَمِ النَّاسِ بِأَيَّامِ الْعَرَبِ وَأَخْبَارِهَا وَأَشْعَارِهَا وَأَنْسَابِهَا. وَكَانَتْ بَنُو أُمَيَّةَ تُقَدِّمُهُ وَتُسْنِي عَطَاءَهُ، وَدَخَلَ عَلَى الْمَنْصُورِ وَالْمَهْدِيِّ. وَرَوَى الْمَدَائِنِيُّ أَنَّ الْوَلِيدَ بْنَ يَزِيدَ قَالَ لِحَمَّادٍ: لِمَ سُمِّيتَ الرَّاوِيَةَ، وَمَا بَلَغَ مِنْ حِفْظِكَ حَتَّى اسْتَحْقَقْتَ هَذَا الِاسْمَ؟ فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، إِنَّ كَلَامَ الْعَرَبِ تَجْرِي عَلَى ثَمَانِيَةٍ وَعِشْرِينَ حَرْفًا، أَنَا أُنْشِدُكَ عَلَى كُلِّ حَرْفٍ مِنْهَا مِائَةَ قَصِيدَةٍ. فَقَالَ: هَاتِ، فَأَنْشَدَ حَتَّى مَلَّ الْوَلِيدُ، ثُمَّ اسْتَخْلَفَ مَنْ يَسْمَعُ مِنْهُ حَتَّى وَفَّاهُ مَا قَالَ فَأَجْزَلَ صِلَتَهُ. وَفِي رِوَايَةٍ أَنَّهُ أَنْشَدَهُ أَلْفَيْنِ وَسَبْعَمِائَةِ قَصِيدَةٍ لِلْجَاهِلِيَّةِ، فَأَمَرَ لَهُ بِمِائَةِ أَلْفِ دِرْهَمٍ، وَقَالَ الطِّرِمَّاحُ: أَنْشَدْتُ حَمَّادًا الرَّاوِيَةَ قَصِيدَةً لِي سِتِّينَ بَيْتًا فَسَكَتَ سَاعَةً ثُمَّ قَالَ: أَهَذِهِ لَكَ؟ قُلْتُ: نَعَمْ. قَالَ: لَيْسَ الْأَمْرُ كَذَلِكَ، ثُمَّ رَدَّهَا عَلَيَّ كُلَّهَا وَزِيَادَةَ عِشْرِينَ بَيْتًا زَادَهَا فِي وَقْتِهِ. قَالَ إِسْحَاقُ بْنُ إِبْرَاهِيمَ الْمَوْصِليُّ: دَخَلَ مُطِيعُ بْنُ إِيَاسٍ، وَيَحْيَى بْنُ زِيَادٍ عَلَى حَمَّادٍ الرَّاوِيَةِ، فَإِذَا سِرَاجُهُ عَلَى ثَلَاثِ قَصَبَاتٍ قَدْ جَمَعَ أَعْلَاهُنَّ وَأَسْفَلَهُنَّ بُطَيْنٌ فَقَالَ يَحْيَى: يَا حَمَّادُ، إِنَّكَ لَمُسْرِفٌ مُتَبَذِّلٌ، تَحَرَّ الْمَتَاعَ، فَقَالَ لَهُ مُطِيعٌ: أَلَا تَبِيعُ هَذِهِ الْمَنَارَةَ وَتَشْتَرِي أَقَلَّ ثَمَنًا مِنْهَا وَتُنْفِقُ عَلَيْنَا وَعَلَى نَفْسِكَ الْبَاقِيَ وَتَتَّسِعُ فَقَالَ لَهُ يَحْيَى: مَا أَحْسَنَ ظَنَّكَ بِهِ وَمِنْ أَيْنَ لَهُ هَذِهِ الْمَنَارَةُ؟ هَذِهِ وَدِيعَةٌ، أَوْ عَارِيَّةٌ، فَقَالَ مُطِيعٌ: إِنَّهُ لَعَظِيمُ الْأَمَانَةِ عِنْدَ النَّاسِ. قَالَ لِيَحْيَى: وَعَلَى عِظَمِ أَمَانَتِهِ فَمَا أَجْمَلَ مَنْ يُخْرِجُ هَذِهِ مِنْ دَارِهِ وَيَأْمَنُ عَلَيْهَا غَيْرَهُ. قَالَ مُطِيعٌ، مَا أَظُنُّهَا عَارِيَّةً وَلَا وَدِيعَةً، وَلَكِنِّي أَظُنُّهَا مَرْهُونَةً عِنْدَهُ عَلَى مَالٍ، وَإِلَّا فَمَنْ يُخْرِجُ هَذِهِ مِنْ بَيْتِهِ؟ فَقَالَ حَمَّادٌ: شَرٌّ مِنْكُمَا مَنْ يُدْخِلُكُمَا إِلَى بَيْتِهِ. وَقَالَ الْجَاحِظُ: كَانَ حَمَّادٌ الرَّاوِيَةُ وَحَمَّادُ بْنُ الزِّبْرِقَانِ وَحَمَّادُ عَجْرَدٍ وَوَالِبَةُ بْنُ الْحُبَابِ وَبَشَّارُ بْنُ بُرْدٍ اللَّاحِقِيُّ كُلُّهُمْ كَانَ مُتَّهَمًا فِي دِينِهِ. أَبُو مُعَاوِيَةَ التَّمِيمِيُّ الْمُؤَدِّبُ الْبَصْرِيُّ شَيْبَانُ بْنُ عَبْدِ الرَّحْمَنِ، أَبُو مُعَاوِيَةَ التَّمِيمِيُّ الْمُؤَدِّبُ الْبَصْرِيُّ  . وَذَكَرَ أَبُو أَحْمَدَ الْعَسْكَرِيُّ أَنَّ شَيْبَانَ النَّحْوِيَّ يُنْسَبُ إِلَى بَطْنٍ يُقَالُ لَهُمْ بَنُو نَحْوِ بْنِ شُمْسٍ، بِضَمِّ الشِّينِ مِنْ بَطْنٍ مِنَ الْأَزْدِ. وَقَالَ أَبُو الْحُسَيْنِ بْنُ الْمُنَادِي: الْمَنْسُوبُ إِلَى الْقَبِيلَةِ الَّتِي يُقَالُ لَهَا نَحْوٌ هُوَ يَزِيدُ النَّحْوِيُّ لَا شَيْبَانُ. عَنْ يَحْيَى بْنِ مَعِينٍ قَالَ: كَانَ شَيْبَانُ بْنُ عَبْدِ الرَّحْمَنِ ثِقَةً، وَكَانَ مُؤَدِّبًا لِسُلَيْمَانَ بْنِ دَاوُدَ الْهَاشِمِيِّ وَكَانَ أَصْلُهُ مِنَ الْبَصْرَةِ فَانْتَقَلَ إِلَى الْكُوفَةِ. وَتُوُفِّيَ بِبَغْدَادَ فِي هَذِهِ السَّنَةِ، وَدُفِنَ فِي مَقَابِرِ قُرَيْشٍ بِبَابِ التِّبْنِ، كَذَلِكَ قَالَ ابْنُ سَعْدٍ. وَقَالَ يَحْيَى بْنُ مَعِينٍ: دُفِنَ فِي مَقَابِرِ الْخَيْزُرَانِ. أَبُو مَعْمَرٍ الْخَطِيبُ الْمِنْقَرِيُّ الْبَصْرِيُّ شَبِيبُ بْنُ شَيْبَةَ، أَبُو مَعْمَرٍ الْخَطِيبُ الْمِنْقَرِيُّ الْبَصْرِيُّ  . حَدَّثَ عَنِ الْحَسَنِ، وَعَطَاءِ بْنِ أَبِي رَبَاحٍ، وَهِشَامِ بْنِ عُرْوَةَ. رَوَى عَنْ عِيسَى بْنِ يُونُسَ، وَالْأَصْمَعِيِّ، وَغَيْرِهِمَا. وَقَدِمَ بَغْدَادَ فِي أَيَّامِ الْمَنْصُورِ فَاتَّصَلَ بِهِ ثُمَّ بِالْمَهْدِيِّ مِنْ بَعْدِهِ وَكَانَ مُقَدَّمًا عِنْدَهُمَا. وَقَالَ لَهُ الْمَنْصُورُ عِظْنِي وَأَوْجِزْ، فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، إِنَّ اللَّهَ لَمْ يَرْضَ مِنْ نَفْسِهِ بِأَنْ يَجْعَلَ فَوْقَكَ أَحَدًا مِنْ خَلْقِهِ، فَلَا تَرْضَ لَهُ مِنْ نَفْسِكَ بِأَنْ يَكُونَ عَبْدًا لَهُ أَشْكَرَ مِنْكَ، فَقَالَ: وَاللَّهِ لَقَدْ أَوْجَزْتَ. وَخَرَجَ مِنْ دَارِ الْمَهْدِيِّ فَقِيلَ لَهُ: كَيْفَ تَرَكْتَ النَّاسَ؟ فَقَالَ: تَرَكْتُ الدَّاخِلَ رَاجِيًا وَالْخَارِجَ رَاضِيًا. وَعَنْ مُوسَى بْنِ إِبْرَاهِيمَ قَالَ: كَانَ شَبِيبُ بْنُ شَيْبَةَ يُصَلِّي بِنَا الصُّبْحَ يَوْمًا وَقَرَأَ السَّجْدَةَ وَ هَلْ أَتَى، وَلَمَّا قَضَى الصَّلَاةَ قَامَ رَجُلٌ فَقَالَ: لَا جَزَاكَ اللَّهُ عَنِّي خَيْرًا، فَإِنِّي كُنْتُ غَدَوْتُ لِحَاجَةٍ، فَلَمَّا أَقَمْتَ الصَّلَاةَ دَخَلْتُ أُصَلِّي فَأَطَلْتَ الصَّلَاةَ حَتَّى فَاتَتْنِي حَاجَتِي. قَالَ: وَمَا حَاجَتُكَ؟ قَالَ: قَدِمْتُ مِنَ الثَّغْرِ فِي شَيْءٍ فِيهِ مَصْلَحَتُهُ، وَكُنْتُ وَعَدْتُ الْبُكُورَ إِلَى الْخَلِيفَةِ لِأَتَنَجَّزَ ذَلِكَ قَالَ: فَأَنَا أَرْكَبُ مَعَكَ، فَرَكِبَ مَعَهُ، وَدَخَلَ عَلَى الْمَهْدِيِّ فَأَخْبَرَهُ الْخَبَرَ وَقَصَّ عَلَيْهِ الْقِصَّةَ، قَالَ: فَيُرِيدُ مَاذَا؟ قَالَ: يَقْضِي حَاجَتَهُ، فَقَضَى حَاجَتَهُ وَأَمَرَ لَهُ بِثَلَاثِينَ أَلْفَ دِرْهَمٍ فَدَفَعَهَا إِلَى الرَّجُلِ، وَدَفَعَ إِلَيْهِ شَبِيبٌ مِنْ مَالِهِ أَرْبَعَةَ آلَافِ دِرْهَمٍ، وَقَالَ لَهُ: [لَمْ] تَضُرَّكَ السُّورَتَانِ. عَنِ الرِّيَاشِيِّ قَالَ: تُوُفِّيَ ابْنٌ لِبَعْضِ الْمَهَالِبَةِ فَأَتَاهُ شَبِيبُ بْنُ شَيْبَةَ الْمِنْقَرِيُّ يُعَزِّيهِ وَعِنْدَهُ بَكْرُ بْنُ حَبِيبٍ السَّهْمِيُّ، فَقَالَ شَبِيبٌ: بَلَغَنَا أَنَّ الطِّفْلَ لَا يَزَالُ مُحْتَبِطًا عَلَى بَابِ الْجَنَّةِ يَشْفَعُ لِأَبَوَيْهِ فَقَالَ بَكْرٌ: إِنَّمَا هُوَ مُحْتَبِطًا بِالطَّاءِ غَيْرِ الْمُعْجَمَةِ. فَقَالَ شُبَيْلُ الْقَوْلِ لِي هَذَا، وَمَا بَيْنَ لَابَتَيْهَا أَفْصَحُ مِنِّي، فَقَالَ بَكْرٌ: وَهَذَا خَطَأٌ، تَأْتِي مَاءَ الْبَصْرَةِ وَاللُّوَبُ أَهْلَكُ، غَيَّرَكَ قَوْلُهُمْ: مَا بَيْنَ لَابَتَيِ الْمَدِينَةِ يُرِيدُونَ الْحَرَّةَ، قَالَ أَبُو أَحْمَدَ: الْحَرَّةُ أَرْضٌ تَرْكَبُهَا حِجَارَةٌ سُودٌ، وَهِيَ اللَّابَةُ وَالْجَمْعُ لَابَاتٌ، فَإِذَا أَكْثَرْتَ فَهِيَ اللُّوَبُ، وَلِلْمَدِينَةِ لَابَتَانِ مِنْ جَانِبَيْهَا، وَلَيْسَ لِلْبَصْرَةِ لَابَةٌ وَلَا حَرَّةٌ. قَالَ: وَقَالَ أَبُو عُبَيْدٍ: الْمُحْتَبْطِي بِغَيْرِ هَمْزٍ: الْمُتَعَصِّبُ الْمُسْتَبْطِئُ لِلشَّيْءِ وَالْمُحْتَبْطِئُ بِالْهَمْزِ: الْعَظِيمُ الْبَطْنِ الْمُنْتَفِخُ. وَقَدْ تَكَلَّمَ أَصْحَابُ الْحَدِيثِ فِي شَبِيبٍ. سُئِلَ ابْنُ الْمُبَارَكِ أَنَأْخُذُ عَنْ شَبِيبٍ؟ فَقَالَ: خُذُوا عَنْهُ، فَإِنَّهُ أَشْرَفُ مِنْ أَنْ يَكْذِبَ. وَقَالَ السَّاجِيُّ: هُوَ صَدُوقٌ يَهِمُ. وَقَالَ أَبُو عَلِيٍّ صَالِحُ بْنُ مُحَمَّدٍ. هُوَ صَالِحُ الْحَدِيثِ. فَأَمَّا ابْنُ مَعِينٍ فَقَالَ: لَيْسَ بِثِقَةٍ. وَقَالَ أَبُو دَاوُدَ: لَيْسَ بِشَيْءٍ. عَبْدُ الْعَزِيزِ بْنُ عَبْدِ اللَّهِ بْنِ أَبِي سَلَمَةَ الْمَاجِشُونُ عَبْدُ الْعَزِيزِ بْنُ عَبْدِ اللَّهِ بْنِ أَبِي سَلَمَةَ الْمَاجِشُونُ  ، وَاسْمُ أَبِي سَلَمَةَ: مَيْمُونٌ مَوْلَى آلِ الْهَدِيرِ التَّيْمِيُّ، وَكُنْيَةُ عَبْدِ الْعَزِيزِ أَبُو عَبْدِ اللَّهِ. وَقِيلَ: أَبُو الْأَصْبَغِ. سَمِعَ الزُّهْرِيَّ، وَابْنَ الْمُنْكَدِرِ، وَأَبَا حَازِمٍ وَغَيْرَهُمْ. رَوَى عَنْهُ: وَكِيعٌ، وَابْنُ مَهْدِيٍّ، وَيَزِيدُ بْنُ هَارُونَ، وَكَانَ عَالِمًا فَقِيهًا صَدُوقًا ثِقَةً ثَبَتًا. وَيَقُولُ: الْمَاجِشُونُ فَارِسِيٌّ وَإِنَّمَا سُمِّيَ الْمَاجِشُونَ لِأَنَّ وَجْنَتَيْهِ كَانَتَا حَمْرَاوَيْنِ. وَقَالَ: ابْنُ وَهْبٍ: حَجَجْتُ سَنَةَ ثَمَانٍ وَأَرْبَعِينَ وَصَائِحٌ يَصِيحُ: لَا يُفْتِي النَّاسَ إِلَّا مَالِكُ بْنُ أَنَسٍ وَعَبْدُ الْعَزِيزِ بْنُ أَبِي سَلَمَةَ. وَعَنْ عَمْرَو بْنَ خَالِدٍ الْحَرَّانِيَّ يَقُولُ: حَجَّ أَبُو جَعْفَرٍ الْمَنْصُورُ فَشَيَّعَهُ الْمَهْدِيُّ، فَلَمَّا أَرَادَ الْوَدَاعَ قَالَ: يَا بُنَيَّ، اسْتَهْدِنِي قَالَ: اسْتَهْدَيْتُكَ رَجُلًا عَاقِلًا، فَأَهْدَى لَهُ عَبْدَ الْعَزِيزِ بْنَ أَبِي سَلَمَةَ الْمَاجِشُونَ. تُوُفِّيَ عَبْدُ الْعَزِيزِ بِبَغْدَادَ فِي هَذِهِ السَّنَةِ. وَجَاءَ الْمَهْدِيُّ حَتَّى صَلَّى عَلَيْهِ فِي خِلَافَتِهِ وَدُفِنَ فِي مَقَابِرِ قُرَيْشٍ. الْمُبَارَكُ بْنُ فَضَالَةَ بْنِ أَبِي أُمَيَّةَ الْمُبَارَكُ بْنُ فَضَالَةَ بْنِ أَبِي أُمَيَّةَ، أَبُو فَضَالَةَ، مَوْلَى زَيْدِ بْنِ الْخَطَّابِ. حَدَّثَ عَنِ الْحَسَنِ بْنَ أَبِي الْحَسَنِ الْبَصْرِيِّ، وَثَابِتٍ، وَحُمَيْدٍ الطَّوِيلِ، وَخَلْقٍ كَثِيرٍ. رَوَى عَنْهُ: يَزِيدُ بْنُ هَارُونَ وَعَفَّانُ وَعَلِيُّ بْنُ أَبِي الْجَعْدِ. وَعَنْ مُبَارَكُ بْنُ فَضَالَةَ قَالَ: إِنِّي يَوْمًا لَعِنْدَ أَبِي جَعْفَرٍ إِذْ أُتِيَ بِرَجُلٍ فَأَمَرَ بِقَتْلِهِ، فَقُلْتُ فِي نَفْسِي: يُقْتَلُ رَجُلٌ مِنَ الْمُسْلِمِينَ وَأَنَا حَاضِرٌ، فَقُلْتُ: يَا أَمِيرَ الْمُؤْمِنِينَ، أَلَا أُحَدِّثُكَ حَدِيثًا سَمِعْتُهُ مِنَ الْحَسَنِ قَالَ: وَمَا هُوَ؟ قُلْتُ: سَمِعْتُهُ يَقُولُ: قَالَ رَسُولُ اللَّهِ ﷺ: "إِذَا كَانَ يَوْمُ الْقِيَامَةِ جَمَعَ اللَّهُ النَّاسَ فِي صَعِيدٍ حَيْثُ يُسْمِعُهُمُ الدَّاعِي، وَيَنْفُذُهُمُ الْبَصَرُ فَيَقُومُ مُنَادٍ مِنْ عِنْدِ اللَّهِ [تَعَالَى] فَيَقُولُ: لَيَقُومَنَّ مَنْ لَهُ عَلَى اللَّهِ يَدٌ فَلَا يَقُومُ إِلَّا مَنْ عَفَا". فَأَقْبَلَ عَلَيَّ فَقَالَ: آللَّهِ سَمِعْتَهُ مِنَ الْحَسَنِ؟ فَقُلْتُ: آللَّهِ سَمِعْتُهُ مِنَ الْحَسَنِ، فَقَالَ: خَلِّيَا عَنْهُ. [قَالَ الْمُؤَلِّفُ] اخْتَلَفَ كَلَامُ يَحْيَى بْنِ مَعِينٍ فِي الْمُبَارَكِ فَقَالَ مَرَّةً: صَالِحٌ. وَقَالَ مَرَّةً: ثِقَةٌ، وَقَالَ مَرَّةً: ضَعِيفٌ. تُوُفِّيَ الْمُبَارَكُ فِي هَذِهِ السَّنَةِ. وَقِيلَ: فِي سَنَةِ سِتٍّ وَسِتِّينَ. وَفِيهَا مَاتَ سَعِيدُ بْنُ عَبْدِ الْعَزِيزِ الدِّمَشْقِيُّ، وَسَلَّامُ بْنُ مِسْكِينٍ النَّمِرِيُّ الْأَزْدِيُّ، أَبُو رَوْحٍ.

     ✧ Ḥammād al-Rāwiyah Mention of the notables who died in this year: Ḥammād al-Rāwiyah: He is Ḥammād b. Maysarah, a client of Banū Shaybān, and it is said: he is Ḥammād b. Sābūr. He was one of the most knowledgeable people regarding the battle-days of the Arabs, their reports, their poetry, and their genealogies. The Umayyads placed him in advance and increased his gift, and he entered upon al-Manṣūr and al-Mahdī. Al-Madāʾinī related that al-Walīd b. Yazīd said to Ḥammād: "Why were you called al-Rāwiyah (the transmitter), and what has your memorization reached that you deserved this name?" He said: "O Commander of the Faithful, the speech of the Arabs runs upon twenty-eight letters. I can recite to you, upon each letter of them, one hundred odes." He said: "Produce them." So he recited until al-Walīd grew weary, then he appointed someone to listen to him until he fulfilled what he said, and he made his gift abundant. In one narration: he recited to him two thousand and seven hundred odes from the pre-Islamic era, and he ordered for him one hundred thousand dirhams. Al-Ṭirimmāḥ said: "I recited to Ḥammād al-Rāwiyah an ode of mine of sixty verses, and he was silent for an hour, then he said: 'Is this yours?' I said: 'Yes.' He said: 'The matter is not so.' Then he returned it to me entirely, with an addition of twenty verses which he added on the spot." Isḥāq b. Ibrāhīm al-Mawṣilī said: Muṭīʿ b. Iyās and Yaḥyā b. Ziyād entered upon Ḥammād al-Rāwiyah, and behold his lamp was upon three reeds, the top and bottom of them joined by a small rope. Yaḥyā said: "O Ḥammād, you are indeed extravagant and shabby; seek the goods." Muṭīʿ said to him: "Will you not sell this chandelier and buy one cheaper in price, and spend the remainder upon us and upon yourself, and be comfortable?" Yaḥyā said to him: "How good is your opinion of him, and from where would he get this chandelier? It is a trust, or a loan." Muṭīʿ said: "He is indeed great in trustworthiness among people." He said to Yaḥyā: "Despite the greatness of his trustworthiness, how fine is the one who brings this out of his home and entrusts it to someone other than himself." Muṭīʿ said: "I do not think it is a loan or a trust, but I think it is pawned with him for money; otherwise who would bring this out of his house?" Ḥammād said: "Worse than the two of you is the one who brings you into his house." Al-Jāḥiẓ said: Ḥammād al-Rāwiyah, Ḥammād b. al-Zibriqān, Ḥammād ʿAjrad, Wālibah b. al-Ḥubāb, and Bashshār b. Burd al-Lāḥiqī, all of them were accused in their religion. Abū Muʿāwiyah al-Tamīmī al-Muʾaddib al-Baṣrī Shaybān b. ʿAbd al-Raḥmān, Abū Muʿāwiyah al-Tamīmī al-Muʾaddib al-Baṣrī. Abū Aḥmad al-ʿAskarī mentioned that Shaybān the grammarian is attributed to a sub-tribe called Banū Naḥw b. Shums, with ḍammah on the shīn, one of the sub-tribes of al-Azd. Abū al-Ḥusayn b. al-Munādī said: The one attributed to the tribe called Naḥw is Yazīd al-Naḥwī, not Shaybān. From Yaḥyā b. Maʿīn, he said: Shaybān b. ʿAbd al-Raḥmān was trustworthy, and he was the tutor of Sulaymān b. Dāwūd al-Hāshimī. His origin was from al-Baṣrah, then he moved to al-Kūfah. He died in Baghdad in this year, and was buried in the cemetery of Quraysh at Bāb al-Tibn. Thus said Ibn Saʿd. Yaḥyā b. Maʿīn said: He was buried in the cemetery of al-Khayzurān. Abū Maʿmar al-Khaṭīb al-Minqarī al-Baṣrī Shabīb b. Shaybah, Abū Maʿmar al-Khaṭīb al-Minqarī al-Baṣrī. He narrated from al-Ḥasan, ʿAṭāʾ b. Abī Rabāḥ, and Hishām b. ʿUrwah. He was transmitted from by ʿĪsā b. Yūnus, al-Aṣmaʿī, and others. He came to Baghdad in the days of al-Manṣūr and attached himself to him, then to al-Mahdī after him, and he was advanced with them both. Al-Manṣūr said to him: "Admonish me and be brief." He said: "O Commander of the Faithful, Allah did not approve for Himself to place anyone of His creation above you, so do not approve for Him from yourself that there be a servant of His more grateful than you." He said: "By Allah, you have been brief." He left the palace of al-Mahdī, and it was said to him: "How did you leave the people?" He said: "I left the one entering hopeful and the one leaving satisfied." From Mūsā b. Ibrāhīm, he said: Shabīb b. Shaybah led us in the dawn prayer one day and recited al-Sajdah and Hal Atā. When he finished the prayer, a man stood up and said: "May Allah not reward you well on my behalf, for I went out early for a need, and when you commenced the prayer I entered to pray, and you prolonged the prayer until my need escaped me." He said: "And what is your need?" He said: "I came from the frontier regarding a matter in which lay its benefit, and I had promised to go early to the Caliph to obtain it." He said: "I will ride with you." So he rode with him, and entered upon al-Mahdī, and informed him of the news and told him the story. He said: "So what does he want?" He said: "To fulfill his need." So he fulfilled his need and ordered for him thirty thousand dirhams, which he gave to the man, and Shabīb gave him from his own wealth four thousand dirhams, and said to him: "The two surahs did not harm you." From al-Riyāshī, he said: A son of one of the Muhallabids died, and Shabīb b. Shaybah al-Minqarī came to console him, while Bakr b. Ḥabīb al-Sahmī was with him. Shabīb said: "It has reached us that the child does not cease to be muḥtabiṭan at the gate of Paradise, interceding for his parents." Bakr said: "It is only muḥtabiṭan with the undotted ṭāʾ." Shabīb said: "This saying is for me, while no one between its two lava fields is more eloquent than I." Bakr said: "And this is an error. You bring the water of al-Baṣrah, and al-luwab are your people; the saying of others changed you: 'between the two lava fields of al-Madīnah,' meaning the ḥarrah." Abū Aḥmad said: The ḥarrah is land covered with black stones, and it is al-lābah, and the plural is lābāt; if you make it numerous, it is al-luwab. Al-Madīnah has two lava fields on its two sides, but al-Baṣrah has neither lava field nor ḥarrah. He said: And Abū ʿUbayd said: al-muḥtabṭī, without hamzah: the one who is zealous and slow for a thing; and al-muḥtabṭiʾ, with hamzah: the one with a great belly, swollen. The scholars of hadith have spoken about Shabīb. Ibn al-Mubārak was asked: "Should we take from Shabīb?" He said: "Take from him, for he is nobler than to lie." Al-Sājī said: "He is truthful but errs." Abū ʿAlī Ṣāliḥ b. Muḥammad said: "He is acceptable in hadith." As for Ibn Maʿīn, he said: "He is not trustworthy." Abū Dāwūd said: "He is nothing." ʿAbd al-ʿAzīz b. ʿAbd Allāh b. Abī Salamah al-Mājishūn ʿAbd al-ʿAzīz b. ʿAbd Allāh b. Abī Salamah al-Mājishūn, and the name of Abū Salamah is Maymūn, a client of Āl al-Hudayr al-Taymī, and the kunyah of ʿAbd al-ʿAzīz is Abū ʿAbd Allāh. It is said: Abū al-Aṣbagh. He heard al-Zuhrī, Ibn al-Munkadir, Abū Ḥāzim, and others. Transmitted from him: Wakīʿ, Ibn Mahdī, and Yazīd b. Hārūn. He was a learned jurist, truthful, trustworthy, and firm. He says: al-Mājishūn is Persian, and he was named al-Mājishūn because his cheeks were red. He said: Ibn Wahb: I made the pilgrimage in the year 148, and a crier cried out: "No one gives legal opinions to the people except Mālik b. Anas and ʿAbd al-ʿAzīz b. Abī Salamah." From ʿAmr b. Khālid al-Ḥarrānī, he says: Abū Jaʿfar al-Manṣūr made the pilgrimage, and al-Mahdī accompanied him. When he wanted to bid farewell, he said: "O my son, ask me for a gift." He said: "I ask you for an intelligent man." So he gave him ʿAbd al-ʿAzīz b. Abī Salamah al-Mājishūn. ʿAbd al-ʿAzīz died in Baghdad in this year. Al-Mahdī came and prayed over him during his caliphate, and he was buried in the cemetery of Quraysh. Al-Mubārak b. Faḍālah b. Abī Umayyah Al-Mubārak b. Faḍālah b. Abī Umayyah, Abū Faḍālah, a client of Zayd b. al-Khaṭṭāb. He narrated from al-Ḥasan b. Abī al-Ḥasan al-Baṣrī, Thābit, Ḥumayd al-Ṭawīl, and many others. Transmitted from him: Yazīd b. Hārūn, ʿAffān, and ʿAlī b. Abī al-Jaʿd. From Mubārak b. Faḍālah, he said: One day I was with Abū Jaʿfar when a man was brought to him, and he ordered him to be killed. I said to myself: A Muslim man is killed while I am present. So I said: "O Commander of the Faithful, shall I not relate to you a hadith I heard from al-Ḥasan?" He said: "And what is it?" I said: "I heard him say: The Messenger of Allah ﷺ said: 'When the Day of Resurrection comes, Allah will gather the people on a plain where the caller will make them hear, and sight will penetrate them. Then a caller from Allah [Exalted] will stand and say: Let the one who has a favor upon Allah stand up. None will stand except the one who forgave.'" So he turned to me and said: "By Allah, did you hear it from al-Ḥasan?" I said: "By Allah, I heard it from al-Ḥasan." He said: "Release him." [The author said:] The statements of Yaḥyā b. Maʿīn differed regarding al-Mubārak. He said once: "Acceptable." And once: "Trustworthy," and once: "Weak." Al-Mubārak died in this year. It is said: in the year 166. In it also died Saʿīd b. ʿAbd al-ʿAzīz al-Dimashqī, and Sallām b. Miskīn al-Namirī al-Azdī, Abū Rawḥ.

272. Tarikh (al-Tabari) 2947No grade recorded

     غَزْوَةُ هَارُونَ بْنِ الْمَهْدِيِّ الصَّائِفَةَ مِنْ أَرْضِ الرُّومِ ثُمَّ دَخَلَتْ سَنَةُ خَمْسٍ وَسِتِّينَ وَمِائَةٍ فَمِنَ الْحَوَادِثِ فِيهَا: غَزْوَةُ هَارُونَ بْنِ الْمَهْدِيِّ الصَّائِفَةَ مِنْ أَرْضِ الرُّومِ،  وَجَّهَهُ أَبُوهُ فِي يَوْمِ السَّبْتِ لِإِحْدَى [عَشْرَةَ] لَيْلَةً بَقِيَتْ مِنْ جُمَادَى الْآخِرَةِ غَازِيًا إِلَى بِلَادِ الرُّومِ، وَضَمَّ إِلَيْهِ الرَّبِيعَ مَوْلَاهُ فَأَوْغَلَ هَارُونُ فِي بِلَادِ الرُّومِ فَلَقِيَتْهُ خُيُولٌ فَقَاتَلَهَا فَانْهَزَمَتْ، وَسَارَ هَارُونُ فِي خَمْسَةٍ وَتِسْعِينَ أَلْفًا وَسَبْعِمِائَةٍ وَثَلَاثَةٍ وَتِسْعِينَ، وَحَمَلَ مِنَ الْفَيْءِ مِائَةَ أَلْفِ دِينَارٍ وَثَلَاثَةً وَسَبْعِينَ أَلْفًا وَأَرْبَعَ مِائَةٍ وَخَمْسِينَ دِينَارًا، وَمِنَ الْوَرِقِ أَحَدٌ وَعِشْرُونَ أَلْفَ أَلْفٍ وَأَرْبَعُمِائَةِ أَلْفٍ وَأَرْبَعَةَ عَشَرَ أَلْفًا وَثَمَانِمِائَةِ دِرْهَمٍ، وَسَارَ هَارُونُ حَتَّى بَلَغَ خَلِيجَ الْبَحْرِ الَّذِي عَلَى الْقُسْطَنْطِينِيَّةِ، وَصَاحِبُ الرُّومِ يَوْمَئِذٍ امْرَأَةُ أَلْيُونَ، وَذَلِكَ أَنَّ زَوْجَهَا هَلَكَ وَابْنَهَا صَغِيرٌ، [فَكَانَ] فِي حِجْرِهَا فَجَرَتْ بَيْنَهَا وَبَيْنَ هَارُونَ رُسُلٌ وَسُفَرَاءُ فِي طَلَبِ الصُّلْحِ وَالْمُوَادَعَةِ وَإِعْطَاءِ الْفِدْيَةِ. فَقَبِلَ ذَلِكَ مِنْهَا هَارُونُ، وَشَرَطَ عَلَيْهَا الْوَفَاءَ بِمَا أَعْطَتْ، وَأَنْ تُقِيمَ لَهُ الْأَدِلَّاءَ وَالْأَسْوَاقَ فِي طَرِيقِهِ، وَذَلِكَ أَنَّهُ دَخَلَ مَدْخَلًا ضَيِّقًا مَخُوفًا عَلَى الْمُسْلِمِينَ، فَأَجَابَتْهُ إِلَى مَا سَأَلَ، وَالَّذِي وَقَعَ عَلَيْهِ الصُّلْحُ بَيْنَهُ وَبَيْنَهَا سَبْعُونَ أَلْفَ دِينَارٍ تُؤَدِّيهَا فِي نِيسَانَ فِي أَوَّلِ سَنَةٍ، وَفِي كُلِّ سَنَةٍ فِي حُزَيْرَانَ، فَقَبِلَ ذَلِكَ مِنْهَا، وَكَتَبُوا كِتَابَ الْهُدْنَةِ إِلَى ثَلَاثِ سِنِينَ، وَسَلَّمَتِ الْأُسَارَى، فَكَانَ الَّذِي أَفَاءَ اللَّهُ عَلَى هَارُونَ إِلَى أَنْ أَذْعَنَتِ الرُّومُ بِالْجِزْيَةِ خَمْسَةَ آلَافِ رَأْسٍ وَسِتَّمِائَةٍ وَثَلَاثَةً وَأَرْبَعِينَ رَأْسًا، وَقُتِلَ مِنَ الْأُسَارَى أَلْفَانِ وَسَبْعُونَ أَسِيرًا [صَبْرًا]، وَأَفَاءَ اللَّهُ عَلَيْهِ مِنَ الدَّوَابِّ الذُّلُلِ بِأَدَوَاتِهَا عِشْرِينَ أَلْفًا، وَذَبَحَ مِنَ الْبَقَرِ وَالْغَنَمِ مِائَةَ أَلْفٍ، وَكَانَتِ الْمُرْتَزِقَةُ سِوَى الْمُطَّوِّعَةِ وَأَهْلِ الْأَسْوَاقِ مِائَةَ أَلْفٍ. تولية عيسى مولى جعفر على الري وَفِيهَا: عُزِلَ خَلَفُ بْنُ عَبْدِ اللَّهِ عَنِ الرَّيِّ وَوَلِيَهَا عِيسَى مَوْلَى جَعْفَرٍ. زواج هارون الرشيد بزبيدة بنت جعفر وَفِي هَذِهِ السَّنَةِ: تَزَوَّجَ الرَّشِيدُ زُبَيْدَةَ بِنْتَ جَعْفَرِ بْنِ الْمَنْصُورِ وَبَنَى بِهَا، وَسَقَطَ بِبَغْدَادَ ثَلْجٌ قَامَ فِي الْأَرْضِ نَحْوَ ذِرَاعَيْنِ. من حج بالناس هذه السنة وَفِيهَا: حَجَّ بِالنَّاسِ صَالِحُ بْنُ أَبِي جَعْفَرٍ الْمَنْصُورِ، وَكَانَتْ عُمَّالُ الْأَمْصَارِ فِي هَذِهِ السَّنَةِ عُمَّالَهَا فِي السَّنَةِ الْمَاضِيَةِ، غَيْرَ أَنَّ الْعَامِلَ عَلَى أَحْدَاثِ الْبَصْرَةِ وَالصَّلَاةِ بِأَهْلِهَا كَانَ رَوْحَ بْنَ حَاتِمٍ، وَعَلَى كُوَرِ دِجْلَةَ، وَالْبَحْرَيْنِ، وَعُمَانَ، وَكَسْكَرَ، وَكُوَرِ الْأَهْوَازِ، وَفَارِسَ، وَكِرْمَانَ الْمُعَلَّى مَوْلَى أَمِيرِ الْمُؤْمِنِينَ، وَعَلَى السِّنْدِ اللَّيْثُ مَوْلَى الْمَهْدِيِّ أَمِيرِ الْمُؤْمِنِينَ.

     ✧ The summer expedition of Hārūn b. al-Mahdī into Byzantine territory Then the year 165 AH began. Among the events of this year: The summer expedition of Hārūn b. al-Mahdī into Byzantine territory. His father dispatched him on Saturday, when eleven nights remained of Jumādā al-Ākhirah, as a raider against the lands of the Byzantines, and attached to him al-Rabīʿ, his client. Hārūn penetrated deep into Byzantine territory, where cavalry met him; he fought them and they were defeated. Hārūn proceeded with 95,793 men and carried off as spoils 100,000 dinars and 73,450 dinars, and of silver 21,400,000 and 14,800 dirhams. Hārūn marched until he reached the sea inlet that lies by Constantinople. The ruler of the Byzantines at that time was a woman, Alyūn, because her husband had perished and her son was young and in her care. Messengers and envoys went back and forth between her and Hārūn seeking peace, a truce, and the payment of ransom. Hārūn accepted that from her, and stipulated that she fulfill what she had given and provide guides and markets along his route, because he had entered through a narrow, perilous pass for the Muslims. She agreed to what he asked. The peace concluded between him and her was seventy thousand dinars, to be paid in Nīsān in the first year, and in Ḥuzayrān every year. He accepted that from her, and they wrote a truce document for three years, and she handed over the captives. What God granted Hārūn as spoils until the Byzantines submitted to the jizyah was 5,643 heads, and of the captives 2,070 were executed patiently. God granted him as spoils 20,000 docile riding beasts with their gear, and he slaughtered 100,000 cattle and sheep. The regular troops, apart from volunteers and market people, numbered 100,000. The appointment of ʿĪsā, client of Jaʿfar, over al-Rayy In this year, Khalaf b. ʿAbd Allāh was dismissed from al-Rayy, and ʿĪsā, client of Jaʿfar, was appointed over it. The marriage of Hārūn al-Rashīd to Zubaydah bt. Jaʿfar In this year, al-Rashīd married Zubaydah bt. Jaʿfar b. al-Manṣūr and consummated the marriage with her. Snow fell in Baghdad and stood on the ground about two cubits deep. Who led the people in pilgrimage this year In this year, Ṣāliḥ b. Abī Jaʿfar al-Manṣūr led the people in pilgrimage. The governors of the amṣār in this year were the same as in the previous year, except that the governor over the events of al-Baṣrah and the prayer for its people was Rawḥ b. Ḥātim; over the districts of the Tigris, al-Baḥrayn, ʿUmān, Kaskar, the districts of al-Ahwāz, Fāris, and Kirmān was al-Muʿallā, client of the Commander of the Faithful; and over al-Sind was al-Layth, client of al-Mahdī, Commander of the Faithful.

273. Tarikh (al-Tabari) 2948No grade recorded

     الْيَاقُوتَةُ بِنْتُ الْمَهْدِيِّ ذِكْرُ مَنْ تُوُفِّيَ فِي هَذِهِ السَّنَةِ مِنَ الْأَكَابِرِ   الْيَاقُوتَةُ بِنْتُ الْمَهْدِيِّ تُوُفِّيَتْ فَجَزِعَ عَلَيْهَا جَزَعًا شَدِيدًا، فَدَخَلَ عَلَيْهِ شَبِيبُ بْنُ شَيْبَةَ فَأَنْشَدَهُ يَقُولُ: فَحَسْبِي بَقَاءُ اللَّهِ مِنْ كُلِّ مَيِّتٍ وَحَسْبِي ثَوَابُ اللَّهِ مِنْ كُلِّ هَالِكِ     إِذَا كَانَ رَبُّ الْعَرْشِ عَنِّي رَاضِيًا فَإِنَّ شِفَاءَ النَّفْسِ فِيمَا هُنَالِكِ فَدَعَا بِالطَّعَامِ ثُمَّ أَكَلَ. عَبْدُ اللَّهِ بْنُ الْعَلَاءِ بْنِ زَبْرِ بْنِ عَطَاءٍ عَبْدُ اللَّهِ بْنُ الْعَلَاءِ بْنِ زَبْرِ بْنِ عَطَاءٍ، أَبُو زَبْرٍ الْعِجْلِيُّ الدِّمَشْقِيُّ. وُلِدَ سَنَةَ خَمْسٍ وَسَبْعِينَ، وَحَدَّثَ عَنِ الْقَاسِمِ بْنِ مُحَمَّدِ بْنِ أَبِي بَكْرٍ، وَسَالِمٍ، وَالزُّهْرِيِّ، وَمَكْحُولٍ. رَوَى عَنْهُ: الْوَلِيدُ بْنُ مُسْلِمٍ وَشَبَّابَةُ، وَكَانَ ثِقَةً. رَوَّادٌ الْعِجْلِيُّ تُوُفِّيَ فِي هَذِهِ السَّنَةِ. رَوَّادٌ الْعِجْلِيُّ. عَاهَدَ اللَّهَ سُبْحَانَهُ أَنْ لَا يَضْحَكَ حَتَّى يَرَاهُ. وَعَنْ سِكِّينُ بْنُ مِسْكِينٍ قَالَ: كَانَتْ بَيْنَنَا وَبَيْنَ رَوَّادٍ قَرَابَةٌ، فَسَأَلْتُ أُخْتًا لَهُ كَانَتْ أَصْغَرَ مِنْهُ، كَيْفَ كَانَ لَيْلُهُ؟ قَالَتْ: يَبْكِي عَامَّةَ اللَّيْلِ وَيَصْرُخُ. قُلْتُ: فَمَا كَانَ طَعَامُهُ؟ قَالَتْ: قُرْصًا مِنْ أَوَّلِ اللَّيْلِ وَقُرْصًا فِي آخِرِهِ عِنْدَ السَّحَرِ، قُلْتُ: فَتَحْفَظِينَ مِنْ دُعَائِهِ شَيْئًا. قَالَتْ: نَعَمْ، كَانَ إِذَا كَانَ السَّحَرُ أَوْ قَرِيبٌ مِنْ طُلُوعِ الْفَجْرِ سَجَدَ، ثُمَّ بَكَى، ثُمَّ قَالَ: مَوْلَايَ عَبْدُكَ يُحِبُّ الِاتِّصَالَ بِطَاعَتِكَ فَأَعِنْهُ عَلَيْهَا بِتَوْفِيقِكَ. مَوْلَايَ عَبْدُكَ يُحِبُّ اجْتِنَابَ خَطِيئَتِكَ فَأَعِنْهُ عَلَى ذَلِكَ بِمَنِّكَ. مَوْلَايَ عَبْدُكَ عَظِيمُ الرَّجَاءِ لِخَيْرِكَ فَلَا تَقْطَعْ رَجَاءَهُ يَوْمَ يَفْرَحُ بِخَيْرِكَ الْفَائِزُونَ. قَالَتْ: فَلَا يَزَالُ عَلَى هَذَا وَنَحْوِهِ حَتَّى يُصْبِحَ، قَالَتْ: وَكَانَ قَدْ كَلَّ مِنَ الِاجْتِهَادِ جِدًّا وَتَغَيَّرَ لَوْنُهُ. قَالَ سِكِّينٌ: فَلَمَّا مَاتَ رَوَّادٌ وَحُمِلَ إِلَى حُفْرَتِهِ نَزَلُوا لِيُدَلُّوهُ فِي حُفْرَتِهِ فَإِذَا اللَّحْدُ مَفْرُوشٌ بِالرَّيْحَانِ، وَأَخَذَ بَعْضُ الْقَوْمِ مِنْ ذَلِكَ الرَّيْحَانِ شَيْئًا فَمَكَثَ سَبْعِينَ يَوْمًا طَرِيًّا لَا يَتَغَيَّرُ، يَغْدُو النَّاسُ وَيَرُوحُونَ وَيَنْظُرُونَ إِلَيْهِ، قَالَ فَكَثُرَ النَّاسُ فِي ذَلِكَ حَتَّى خَافَ الْأَمِيرُ أَنْ يُفْتَتَنَ النَّاسُ فَأَرْسَلَ إِلَى الرَّجُلِ، فَأَخَذَ ذَلِكَ الرَّيْحَانَ وَفَرَّقَ النَّاسَ، وَفَقَدَهُ الْأَمِيرُ مِنْ مَنْزِلِهِ لَا يَدْرِي كَيْفَ ذَهَبَ. وَفِيهَا تُوُفِّيَ سُلَيْمَانُ بْنُ الْمُغِيرَةِ، وَعَبْدُ الرَّحْمَنِ بْنُ ثَابِتِ بْنِ ثَوْبَانَ، وَوُهَيْبُ بْنُ خَالِدٍ. وَفِيهَا مَاتَ يَزِيدُ بْنُ مَنْصُورِ بْنِ عَبْدِ اللَّهِ بْنِ يَزِيدَ بْنِ شَهْرِ بْنِ مَثُوبٍ، وَهُوَ مِنْ وَلَدِ شَهْرٍ ذِي الْجَنَاحِ الْحِمْيَرِيِّ، خَالِ الْمَهْدِيِّ، وَقَدْ كَانَ وَلِيَ الْيَمَنَ وَالْبَصْرَةَ وَالْحَجَّ. وَفِيهَا تُوُفِّيَ فَتْحُ بْنُ الْوَشَّاحِ الْمَوْصِلِيُّ الزَّاهِدُ.

     ✧ Al-Yāqūtah bt. al-Mahdī Mention of those of the notables who died in this year Al-Yāqūtah bt. al-Mahdī She died, and he grieved over her with intense grief. Shabīb b. Shaybah entered upon him and recited to him, saying: Sufficient for me is God's enduring from every dying one, and sufficient for me is God's reward from every perished one. If the Lord of the Throne is pleased with me, then the healing of the soul lies in what is there. So he called for food, then ate. ʿAbd Allāh b. al-ʿAlāʾ b. Zabr b. ʿAṭāʾ ʿAbd Allāh b. al-ʿAlāʾ b. Zabr b. ʿAṭāʾ, Abū Zabr al-ʿIjlī al-Dimashqī. He was born in the year seventy-five, and he narrated from al-Qāsim b. Muḥammad b. Abī Bakr, Sālim, al-Zuhrī, and Makḥūl. Narrated from him: al-Walīd b. Muslim and Shabābah, and he was trustworthy. Rawwād al-ʿIjlī He died in this year. Rawwād al-ʿIjlī. He made a covenant with God, glorified be He, that he would not laugh until he sees Him. And from Sikkīn b. Miskīn, who said: Between us and Rawwād there was kinship, so I asked a sister of his who was younger than him, "How was his night?" She said, "He would weep most of the night and cry out." I said, "What was his food?" She said, "A flatbread at the beginning of the night and a flatbread at its end at the time of pre-dawn meal." I said, "Do you remember anything of his supplication?" She said, "Yes. When it was pre-dawn or near the break of dawn, he would prostrate, then weep, then say: 'My master, Your servant loves to be joined to Your obedience, so help him upon it with Your granting of success. My master, Your servant loves to avoid disobedience to You, so help him upon that with Your grace. My master, Your servant has great hope for Your good, so do not cut off his hope on the day when the successful rejoice in Your good.'" She said, "He would continue upon this and the like of it until morning." She said, "He had become extremely exhausted from exertion, and his color had changed." Sikkīn said, "When Rawwād died and was carried to his grave, they went down to lower him into his grave, and behold, the laḥd was spread with sweet basil. Some of the people took a bit of that sweet basil, and it remained fresh for seventy days without changing. People would go and return and look at it." He said, "The people became so numerous in that matter that the governor feared that the people would be put to trial, so he sent to the man, and he took that sweet basil and dispersed the people. The governor lost it from his house, not knowing how it went." In this year died Sulaymān b. al-Mughīrah, ʿAbd al-Raḥmān b. Thābit b. Thawbān, and Wuhayb b. Khālid. In it died Yazīd b. Manṣūr b. ʿAbd Allāh b. Yazīd b. Shahr b. Mathūb, who was from the descendants of Shahr Dhū al-Janāḥ al-Ḥimyarī, the maternal uncle of al-Mahdī. He had governed Yemen, al-Baṣrah, and led the pilgrimage. In it died Fatḥ b. al-Washshāḥ al-Mawṣilī the ascetic.

274. Tarikh (al-Tabari) 2949No grade recorded

     البيعة لهارون بولاية العهد 166 ثُمَّ دَخَلَتْ سَنَةُ سِتٍّ وَسِتِّينَ وَمِائَةٍ فِي هَذِهِ السَّنَةِ أَخَذَ الْمَهْدِيُّ الْبَيْعَةَ لِوَلَدِهِ هَارُونَ الرَّشِيدِ بِوِلَايَةِ الْعَهْدِ  ، بَعْدَ أَخِيهِ مُوسَى الْهَادِي، وَلَقَّبَهُ الرَّشِيدَ. عُزِلَ عُبَيْدُ اللَّهِ بْنُ الْحَسَنِ الْعَنْبَرِيُّ عَنْ قَضَاءِ الْبَصْرَةِ وَفِيهَا عُزِلَ عُبَيْدُ اللَّهِ بْنُ الْحَسَنِ الْعَنْبَرِيُّ عَنْ قَضَاءِ الْبَصْرَةِ، وَاسْتُقْضِيَ خَالِدُ بْنُ طُلَيْقِ بْنِ عِمْرَانَ بْنِ حُصَيْنٍ، فَاسْتَعْفَى أَهْلُ الْبَصْرَةِ مِنْهُ. وَفِيهَا: اعْتَمَرَ الْمَهْدِيُّ عُمْرَةً فِي شَهْرِ رَمَضَانَ، وَأَفْطَرَ بِالْمَدِينَةِ،  وَصَلَّى بِهِمْ فِي الْفِطْرِ، وَاسْتَقْضَى أَبَا سُفْيَانَ. وَفِيهَا: عُزِلَ جَعْفَرُ بْنُ سُلَيْمَانَ عَنْ مَكَّةَ وَالْمَدِينَةِ وَمَا كَانَ إِلَيْهِ مِنَ الْعَمَلِ  . ذِكْرُ الْقَبْضِ عَلَى يَعْقُوبَ بْنِ دَاوُدَ   وَفِي هَذِهِ سَخِطَ الْمَهْدِيُّ عَلَى وَزِيرِهِ يَعْقُوبَ بْنِ دَاوُدَ بْنِ طَهْمَانَ، ( وَكَانَ أَوَّلُ أَمْرِهِمْ أَنَّ دَاوُدَ بْنَ طَهْمَانَ )، وَهُوَ أَبُو يَعْقُوبَ، كَانَ يَكْتُبُ لِنَصْرِ بْنِ سَيَّارٍ، هُوَ وَإِخْوَتُهُ، فَلَمَّا كَانَ أَيَّامُ يَحْيَى بْنِ زَيْدٍ كَانَ دَاوُدُ يُعْلِمُهُ مَا يَسْمَعُهُ مِنْ نَصْرٍ، فَلَمَّا طَلَبَ أَبُو مُسْلِمٍ الْخُرَاسَانِيُّ بِدَمِ يَحْيَى بْنِ زَيْدٍ أَتَاهُ دَاوُدُ، لِمَا كَانَ بَيْنَهُ وَبَيْنَ يَحْيَى، فَآمَنَهُ أَبُو مُسْلِمٍ فِي نَفْسِهِ، وَأَخَذَ مَالَهُ الَّذِي اسْتَفَادَ أَيَّامَ نَصْرٍ. فَلَمَّا مَاتَ دَاوُدُ خَرَجَ أَوْلَادُهُ أَهْلَ أَدَبٍ وَعِلْمٍ، وَلَمْ يَكُنْ لَهُمْ عِنْدَ بَنِي الْعَبَّاسِ مَنْزِلَةٌ، فَلَمْ يَطْمَعُوا فِي خِدْمَتِهِمْ لِحَالِ أَبِيهِمْ مِنْ كِتَابَةِ نَصْرٍ، وَأَظْهَرُوا مَقَالَةَ الزَّيْدِيَّةِ وَدَنَوْا مِنْ آلِ الْحُسَيْنِ، وَطَمِعُوا أَنْ تَكُونَ لَهُمْ دَوْلَةٌ، فَكَانَ دَاوُدُ يَصْحَبُ إِبْرَاهِيمَ بْنَ عَبْدِ اللَّهِ بْنِ الْحَسَنِ أَحْيَانًا. وَخَرَجَ مَعَهُ هُوَ وَعِدَّةٌ مِنْ إِخْوَتِهِ، فَلَمَّا قُتِلَ إِبْرَاهِيمُ طَلَبَهُمُ الْمَنْصُورُ، فَأَخَذَ يَعْقُوبَ وَعَلِيًّا وَحَبَسَهُمَا، فَلَمَّا تُوُفِّيَ الْمَنْصُورُ أَطْلَقَهُمَا الْمَهْدِيُّ مَعَ مَنْ أَطْلَقَهُ، وَكَانَ مَعَهُمَا الْحَسَنُ بْنُ إِبْرَاهِيمَ، فَاتَّصَلَ إِلَى الْمَهْدِيِّ بِسَبَبِهِ، كَمَا تَقَدَّمَ ذِكْرُهُ. وَقِيلَ: اتَّصَلَ بِهِ بِالسِّعَايَةِ بِآلِ عَلِيٍّ، وَلَمْ يَزَلْ أَمْرُهُ يَرْتَفِعُ، حَتَّى اسْتَوْزَرَهُ. وَكَانَ الْمَهْدِيُّ يَقُولُ: وُصِفَ لِي يَعْقُوبُ فِي مَنَامِي، فَقِيلَ لِي: اسْتَوْزِرْهُ، فَلَمَّا رَأَيْتُهُ رَأَيْتُ الْخِلْقَةَ الَّتِي وُصِفَتْ لِي، فَاتَّخَذْتُهُ وَزِيرًا، فَلَمَّا وَلِيَ الْوِزَارَةَ أَرْسَلَ إِلَى الزَّيْدِيَّةِ، فَجَمَعَهُمْ وَوَلَّاهُمْ أُمُورَ الْخِلَافَةِ فِي الْمَشْرِقِ وَالْمَغْرِبِ، وَلِذَلِكَ قَالَ بَشَّارُ بْنُ بُرْدٍ: بَنِي أُمَيَّةَ هُبُّوا طَالَ نَوْمُكُمُ إِنَّ الْخَلِيفَةَ يَعْقُوبُ بْنُ دَاوُدَ     ضَاعَتْ خِلَافَتُكُمْ يَا قَوْمِ فَالْتَمِسُوا خَلِيفَةَ اللَّهِ بَيْنَ النَّايِ وَالْعُودِ. فَحَسَدَهُ مَوَالِي الْمَهْدِيِّ، وَسَعَوْا بِهِ، وَقِيلَ لَهُ: إِنَّ الشَّرْقَ وَالْغَرْبَ فِي يَدِ يَعْقُوبَ وَأَصْحَابِهِ، وَإِنَّمَا يَكْفِيهِ أَنْ يَكْتُبَ إِلَيْهِمْ فَيَثُورُوا فِي يَوْمٍ وَاحِدٍ فَيَأْخُذُوا الدُّنْيَا [ لِإِسْحَاقَ بْنِ الْفَضْلِ ]، فَمَلَأَ ذَلِكَ قَلْبَ الْمَهْدِيِّ. وَلَمَّا بَنَى الْمَهْدِيُّ عِيسَابَاذَ أَتَاهُ خَادِمٌ مِنْ خَدَمِهِ فَقَالَ لَهُ: إِنَّ أَحْمَدَ بْنَ إِسْمَاعِيلَ بْنِ عَلِيٍّ قَالَ لِي: أَبَنَى مُتَنَزَّهًا أَنْفَقَ عَلَيْهِ خَمْسِينَ أَلْفِ أَلْفٍ مِنْ بَيْتِ الْمَالِ ؟ فَحَفِظَهَا الْمَهْدِيُّ، وَنَسِيَ أَحْمَدَ بْنَ إِسْمَاعِيلَ، وَظَنَّ أَنَّ يَعْقُوبَ قَالَهَا، فَبَيْنَمَا يَعْقُوبُ بَيْنَ يَدَيْهِ إِذْ لَبَّبَهُ فَضَرَبَ بِهِ الْأَرْضَ، وَقَالَ: أَلَسْتَ الْقَائِلَ كَيْتَ وَكَيْتَ ؟ فَقَالَ: وَاللَّهِ مَا قَلْتُهُ وَلَا سَمِعْتُهُ ! قَالَ: وَكَانَ السُّعَاةُ يَسْعَوْنَ لَيْلًا، وَيَتَفَرَّقُونَ وَهُمْ يَعْتَقِدُونَ أَنَّهُ يَقْبِضُهُ بُكْرَةً فَإِذَا أَصْبَحَ غَدَا عَلَيْهِ، فَإِذَا نَظَرَ إِلَيْهِ تَبَسَّمَ وَسَأَلَهُ عَنْ مَبِيتِهِ. وَكَانَ الْمَهْدِيُّ مُسْتَهْتِرًا بِالنِّسَاءِ، فَيَخُوضُ يَعْقُوبُ مَعَهُ فِي ذَلِكَ، فَيَفْتَرِقَانِ عَنْ رِضًى ثُمَّ إِنَّهُ كَانَ لِيَعْقُوبَ بِرْذَوْنٌ كَانَ يَرْكَبُهُ، فَخَرَجَ يَوْمًا مِنْ عِنْدِ الْمَهْدِيِّ وَعَلَيْهِ طَيْلَسَانٌ يَتَقَعْقَعُ مِنْ كَثْرَةِ دَقِّهِ، وَالْبِرْذَوْنُ مَعَ الْغُلَامِ وَقَدْ نَامَ الْغُلَامُ، فَرَكِبَ يَعْقُوبُ، وَأَرَادَ تَسْوِيَةَ الطَّيْلَسَانِ، فَنَفَرَ مِنْ قَعْقَعَتِهِ فَسَقَطَ، فَدَنَا مِنْ دَابَّتِهِ، فَرَفَسَهُ، فَانْكَسَرَ سَاقُهُ، فَانْقَطَعَ عَنِ الرُّكُوبِ. فَعَادَهُ الْمَهْدِيُّ مِنَ الْغَدِ، ثُمَّ انْقَطَعَ عَنْهُ، فَتَمَكَّنَ السُّعَاةُ مِنْهُ، فَأَظْهَرَ الْمَهْدِيُّ السُّخْطَ عَلَيْهِ، ثُمَّ أَمَرَ بِهِ فَسُجِنَ فِي سِجْنِ نَصْرٍ، وَأُخِذَ عُمَّالُهُ وَأَصْحَابُهُ فَحُبِسُوا. وَقَالَ يَعْقُوبُ بْنُ دَاوُدَ: بَعَثَ إِلَيَّ الْمَهْدِيُّ يَوْمًا، فَدَخَلْتُ عَلَيْهِ وَهُوَ فِي مَجْلِسٍ مَفْرُوشٍ بِفَرْشٍ مُوَرَّدٍ عَلَى بُسْتَانٍ فِيهِ شَجَرٌ، وَرُءُوسُ الشَّجَرِ مَعَ صَحْنِ الْمَجْلِسِ، وَقَدِ اكْتَسَى ذَلِكَ الشَّجَرُ بِالْأَزْهَارِ، فَمَا رَأَيْتُ شَيْئًا أَحْسَنَ مِنْهُ، وَعِنْدَهُ جَارِيَةٌ عَلَيْهَا نَحْوُ ذَلِكَ الْفَرْشِ مَا رَأَيْتُ أَحْسَنَ مِنْهَا. فَقَالَ لِي: يَا يَعْقُوبُ ! كَيْفَ تَرَى مَجْلِسَنَا هَذَا ؟ قُلْتُ: عَلَى غَايَةِ الْحُسْنِ، فَمَتَّعَ اللَّهُ أَمِيرَ الْمُؤْمِنِينَ بِهِ قَالَ: هُوَ لَكَ بِمَا فِيهِ وَهَذِهِ الْجَارِيَةُ لِيَتِمَّ سُرُورُكَ بِهِ، قَالَ: فَدَعَوْتُ لَهُ. ثُمَّ قَالَ لِي: يَا يَعْقُوبُ، وَلِي إِلَيْكَ حَاجَةٌ أُحِبُّ أَنْ تَضْمَنَ لِي قَضَاءَهَا، قُلْتُ: الْأَمْرُ لِأَمِيرِ الْمُؤْمِنِينَ، وَعَلَيَّ السَّمْعُ وَالطَّاعَةُ، فَاسْتَحْلَفَنِي بِاللَّهِ وَبِرَأْسِهِ، فَحَلَفْتُ لَأَعْمَلَنَّ بِمَا قَالَ، فَقَالَ: هَذَا فُلَانُ بْنُ فُلَانٍ مِنْ وَلَدِ عَلِيِّ بْنِ أَبِي طَالِبٍ، وَأُحِبُّ أَنْ تَكْفِيَنِي مَئُونَتَهُ وَتُرِيحَنِي مِنْهُ وَتُعَجِّلَ ذَلِكَ، قُلْتُ: أَفْعَلُ. فَأَخَذْتُهُ وَأَخَذْتُ الْجَارِيَةَ وَجَمِيعَ مَا فِي الْمَجْلِسِ، وَأَمَرَ لِي بِمِائَةِ أَلْفِ دِرْهَمٍ، فَلِشِدَّةِ سُرُورِي بِالْجَارِيَةِ صَيَّرْتُهَا فِي مَجْلِسٍ بَيْنِي وَبَيْنَهَا سِتْرٌ، وَأَدْخَلْتُ الْعَلَوِيَّ إِلَيَّ وَسَأَلْتُهُ عَنْ حَالِهِ، فَأَخْبَرَنِي وَإِذَا هُوَ أَعْقَلُ النَّاسِ، وَأَحْسَنُهُمْ إِبَانَةً عَنْ نَفْسِهِ، ثُمَّ قَالَ: وَيْحَكَ يَا يَعْقُوبُ، تَلْقَى اللَّهَ بِدَمِي، وَأَنَا رَجُلٌ مِنْ وَلَدِ فَاطِمَةَ بِنْتِ مُحَمَّدٍ ﷺ ! قُلْتُ: لَا وَاللَّهِ، فَهَلْ فِيكَ أَنْتَ خَيْرٌ ؟ قَالَ: إِنْ فَعَلْتَ خَيْرًا شَكَرْتُ، وَلَكَ عِنْدِي دُعَاءٌ وَاسْتِغْفَارٌ. فَقُلْتُ: أَيُّ الطُّرُقِ أَحَبُّ إِلَيْكَ ؟ قَالَ: كَذَا وَكَذَا، فَأَرْسَلْتُ إِلَى مَنْ يَثِقُ إِلَيْهِ الْعَلَوِيُّ، فَأَخَذَهُ وَأَعْطَيْتُهُ مَالًا، وَأَرْسَلَتِ الْجَارِيَةُ إِلَى الْمَهْدِيِّ تُعْلِمُهُ الْحَالَ فَأَرْسَلَ إِلَى الطَّرِيقِ، فَأَخَذَ الْعَلَوِيَّ وَصَاحِبَهُ وَالْمَالَ. فَلَمَّا كَانَ الْغَدُ اسْتَحْضَرَنِي الْمَهْدِيُّ وَسَأَلَنِي عَنِ الْعَلَوِيِّ، فَأَخْبَرْتُهُ أَنِّي قَتَلْتُهُ، فَاسْتَحْلَفَنِي بِاللَّهِ وَبِرَأْسِهِ، فَحَلَفْتُ لَهُ، فَقَالَ: يَا غُلَامُ أَخْرِجْ إِلَيْنَا مَا فِي هَذَا الْبَيْتِ، فَأَخْرَجَ الْعَلَوِيَّ وَصَاحِبَهُ وَالْمَالَ، فَبَقِيتُ مُتَحَيِّرًا، وَامْتَنَعَ مِنِّي الْكَلَامُ فَمَا أَدْرِي مَا أَقُولُ، فَقَالَ الْمَهْدِيُّ: قَدْ حَلَّ لِي دَمُكَ، وَلَكِنِ احْبِسُوهُ فِي الْمُطْبِقِ وَلَا أُذَكَّرُ بِهِ. فَحُبِسْتُ فِي الْمُطْبِقِ، وَاتُّخِذَ لِي فِيهِ بِئْرٌ، فَدُلِّيتُ فِيهَا، فَبَقِيتُ مُدَّةً لَا أَعْرِفُ عَدَدَهَا، وَأُصِبْتُ بِبَصَرِي. قَالَ: فَإِنِّي لَكَذَلِكَ إِذْ دُعِيَ بِي، وَقِيلَ لِي: سَلِّمْ عَلَى أَمِيرِ الْمُؤْمِنِينَ ! فَسَلَّمْتُ، قَالَ: أَيُّ أَمِيرِ الْمُؤْمِنِينَ أَنَا ؟ قُلْتُ: الْمَهْدِيُّ، قَالَ رَحِمَ اللَّهُ الْمَهْدِيَّ قُلْتُ: فَالْهَادِي، قَالَ: رَحِمَ اللَّهُ الْهَادِي. قُلْتُ: فَالرَّشِيدُ، قَالَ: نَعَمْ ! سَلْ حَاجَتَكَ. قُلْتُ: الْمُقَامُ بِمَكَّةَ، فَمَا بَقِيَ فِيَّ مُسْتَمْتَعٌ لِشَيْءٍ وَلَا بَلَاغٌ، فَأَذِنَ لِي، فَسِرْتُ إِلَى مَكَّةَ، قَالَ: فَلَمْ تَطُلْ أَيَّامُهُ بِهَا حَتَّى مَاتَ. وَكَانَ يَعْقُوبُ قَدْ ضَجِرَ بِمَوْضِعِهِ قَبْلَ حَبْسِهِ، وَكَانَ أَصْحَابُ الْمَهْدِيِّ يَشْرَبُونَ عِنْدَهُ، فَكَانَ يَعْقُوبُ يَنْهَاهُ عَنْ ذَلِكَ، وَيَعِظُهُ، وَيَقُولُ: لَيْسَ عَلَى هَذَا اسْتَوْزَرْتَنِي، وَلَا عَلَيْهِ صَحِبْتُكَ، أَبَعْدَ الصَّلَوَاتِ الْخَمْسِ فِي الْمَسْجِدِ الْجَامِعِ يُشْرَبُ عِنْدَكَ النَّبِيذُ ؟ فَضَيَّقَ عَلَى الْمَهْدِيِّ حَتَّى قِيلَ: فَدَعْ عَنْكَ يَعْقُوبَ بْنَ دَاوُدَ جَانِبًا وَأَقْبِلْ عَلَى صَهْبَاءَ طَيِّبَةِ النَّشْرِ وَقَالَ يَعْقُوبُ يَوْمًا لِلْمَهْدِيِّ فِي أَمْرٍ أَرَادَهُ: هَذَا وَاللَّهِ السَّرَفُ ! فَقَالَ الْمَهْدِيُّ: وَيْحَكَ يَا يَعْقُوبُ، إِنَّمَا يَحْسُنُ السَّرَفُ بِأَهْلِ الشَّرَفِ. وَلَوْلَا السَّرَفُ لَمْ يُعْرَفِ الْمُكْثِرُونَ مِنَ الْمُقِلِّينَ. قُدُومُ هَارُونَ وَمَنْ كَانَ مَعَهُ مِنْ خَلِيجِ الْقُسْطَنْطِينِيَّةِ ثُمَّ دَخَلَتْ سَنَةُ سِتٍّ وَسِتِّينَ وَمِائَةٍ فَمِنَ الْحَوَادِثِ فِيهَا: قُدُومُ هَارُونَ وَمَنْ كَانَ مَعَهُ مِنْ خَلِيجِ الْقُسْطَنْطِينِيَّةِ  فِي الْمُحَرَّمِ لِثَلَاثَ عَشْرَةَ لَيْلَةً بَقِيَتْ فِيهِ. وَقَدِمَتِ الرُّومُ بِالْجِزْيَةِ مَعَهُمْ، وَجَاءُوا مَعَ الْمَالِ بِثَلَاثِينَ أَلْفَ رِطْلٍ مِنَ الْمِرْعِزَّى. ذِكْرُ عِدَّةِ حَوَادِثَ وَفِي هَذِهِ السَّنَةِ سَارَ الْمَهْدِيُّ إِلَى جُرْجَانَ، وَجَعَلَ عَلَى قَضَائِهِ أَبَا يُوسُفَ [ يَعْقُوبَ بْنَ إِبْرَاهِيمَ ]. وَفِيهَا أَمَرَ الْمَهْدِيُّ بِإِقَامَةِ الْبَرِيدِ بَيْنَ مَكَّةَ وَالْمَدِينَةِ وَالْيَمَنِ، بِبِغَالٍ وَإِبِلٍ، وَلَمْ يَكُنْ هُنَالِكَ بَرِيدٌ قَبْلَ ذَلِكَ. وَفِيهَا اضْطَرَبَتْ خُرَاسَانُ عَلَى الْمُسَيَّبِ بْنِ زُهَيْرٍ، فَوَلَّاهَا الْفَضْلَ بْنَ سُلَيْمَانَ الطُّوسِيَّ أَبَا الْعَبَّاسِ. وَأَضَافَ إِلَيْهِ سِجِسْتَانَ، فَاسْتَخْلَفَ عَلَى سِجِسْتَانَ تَمِيمَ بْنَ سَعِيدِ بْنِ دَعْلَجٍ. وَفِيهَا أَخَذَ الْمَهْدِيُّ دَاوُدَ بْنَ رَوْحِ بْنِ حَاتِمٍ، وَإِسْمَاعِيلَ بْنَ مُجَالِدٍ، وَمُحَمَّدَ بْنَ أَبِي أَيُّوبَ الْمَكِّيَّ، وَمُحَمَّدَ بْنَ طَيْفُورَ فِي الزَّنْدَقَةِ، فَاسْتَتَابَهُمْ وَخَلَّى سَبِيلَهُمْ، وَبَعَثَ دَاوُدَ إِلَى أَبِيهِ، وَهُوَ عَلَى الْبَصْرَةِ، وَأَمَرَهُ بِتَأْدِيبِهِ. وَفِيهَا اسْتَعْمَلَ إِبْرَاهِيمُ بْنُ يَحْيَى بْنِ مُحَمَّدِ بْنِ عَلِيِّ بْنِ عَبْدِ اللَّهِ عَلَى الْمَدِينَةِ، وَكَانَ عَلَى مَكَّةَ وَالطَّائِفِ: عُبَيْدُ اللَّهِ بْنُ قُثَمَ. وَفِيهَا عُزِلَ مَنْصُورُ بْنُ يَزِيدَ بْنِ مَنْصُورٍ عَنِ الْيَمَنِ، وَاسْتُعْمِلَ [ مَكَانَهُ ] عَبْدُ اللَّهِ بْنُ سُلَيْمَانَ الرَّبْعِيُّ. وَفِيهَا أَطْلَقَ الْمَهْدِيُّ عَبْدَ الصَّمَدِ بْنَ عَلِيٍّ مِنْ حَبْسِهِ، وَحَجَّ بِالنَّاسِ إِبْرَاهِيمُ بْنُ يَحْيَى. وَكَانَ عَلَى الْكُوفَةِ: هَاشِمُ بْنُ سَعِيدٍ، وَعَلَى الْبَصْرَةِ: رَوْحُ بْنُ حَاتِمٍ، وَعَلَى قَضَائِهَا: خَالِدُ بْنُ طُلَيْقٍ، وَعَلَى كُوَرِ دِجْلَةَ، وَكَسْكَرَ، وَأَعْمَالِ الْبَصْرَةِ وَالْبَحْرَيْنِ، وَالْأَهْوَازِ، وَفَارِسَ، وَكَرْمَانَ: الْمُعَلَّى مَوْلَى الْمَهْدِيِّ. وَعَلَى مِصْرَ: إِبْرَاهِيمُ بْنُ صَالِحٍ، وَعَلَى إِفْرِيقِيَّةَ: يَزِيدُ بْنُ حَاتِمٍ، وَعَلَى طَبَرِسْتَانَ، وَالرُّويَانِ، وَجُرْجَانَ: يَحْيَى الْحَرَشِيُّ، وَعَلَى دُنْبَاوَنْدَ وَقُومِسَ: فَرَاشَةُ مَوْلَى الْمَهْدِيِّ، وَعَلَى الرَّيِّ: سَعْدٌ مَوْلَاهُ. وَعَلَى الْمَوْصِلِ أَحْمَدُ بْنُ إِسْمَاعِيلَ الْهَاشِمِيُّ، وَقِيلَ: مُوسَى بْنُ كَعْبٍ الْخَثْعَمِيُّ، وَعَلَى قَضَائِهَا: عَلِيُّ بْنُ مُسْهِرِ بْنِ عُمَيْرٍ. وَلَمْ يَكُنْ فِي هَذِهِ السَّنَةِ صَائِفَةٌ، لِلْهُدْنَةِ [ الَّتِي كَانَتْ فِيهَا ].

     ✧ The Oath of Allegiance to Harun for the Succession 166 Then the year one hundred and sixty-six AH began. In this year, al-Mahdi took the oath of allegiance for his son Harun al-Rashid to the succession, after his brother Musa al-Hadi, and gave him the title al-Rashid. ʿUbayd Allah b. al-Hasan al-ʿAnbari was dismissed from the judgeship of al-Basrah. In it, ʿUbayd Allah b. al-Hasan al-ʿAnbari was dismissed from the judgeship of al-Basrah, and Khalid b. Tulayq b. ʿImran b. Husayn was appointed judge, but the people of al-Basrah asked to be excused from him. In it, al-Mahdi performed an ʿumrah in the month of Ramadan, broke his fast in al-Madinah, led them in the ʿId al-Fitr prayer, and appointed Abu Sufyan as judge. In it, Jaʿfar b. Sulayman was dismissed from Makkah and al-Madinah and whatever authority he held. The Arrest of Yaʿqub b. Dawud. In this year, al-Mahdi became displeased with his vizier Yaʿqub b. Dawud b. Tahman. The beginning of their affair was that Dawud b. Tahman, the father of Yaʿqub, used to write for Nasr b. Sayyar, he and his brothers. During the days of Yahya b. Zayd, Dawud used to inform him of what he heard from Nasr. When Abu Muslim al-Khurasani sought vengeance for the blood of Yahya b. Zayd, Dawud went to him because of what had been between him and Yahya, and Abu Muslim granted him safety for himself, but seized his wealth that he had acquired during the days of Nasr. When Dawud died, his sons emerged as men of refinement and knowledge, but they had no standing with the Banu al-ʿAbbas, and they did not aspire to serve them because of their father's position as a secretary of Nasr. They openly professed the Zaydi doctrine and drew near to the family of al-Husayn, hoping that a state would be theirs. Dawud used to accompany Ibrahim b. ʿAbd Allah b. al-Hasan at times. He and several of his brothers went out with him. When Ibrahim was killed, al-Mansur sought them, and he seized Yaʿqub and ʿAli and imprisoned them. When al-Mansur died, al-Mahdi released them along with those he released, and al-Hasan b. Ibrahim was with them. He gained access to al-Mahdi through him, as has been mentioned previously. It is said: He gained access to him by denouncing the family of ʿAli, and his status kept rising until he made him vizier. Al-Mahdi used to say: Yaʿqub was described to me in my sleep, and it was said to me: Make him your vizier. When I saw him, I saw the appearance that had been described to me, so I took him as vizier. When he became vizier, he sent for the Zaydis, gathered them, and appointed them over the affairs of the caliphate in the east and the west. For that reason, Bashshar b. Burd said: Banu Umayyah, wake up, your slumber has grown long; the caliph is Yaʿqub b. Dawud. Your caliphate has been lost, O people, so seek a caliph of God among the flute and the lute. Then al-Mahdi's clients envied him, and they denounced him. It was said to him: The east and the west are in the hands of Yaʿqub and his companions, and it would suffice for him to write to them and they would rise in a single day and seize the world [for Ishaq b. al-Fadl]. That filled al-Mahdi's heart. When al-Mahdi built ʿIsabadh, a servant of his came to him and said to him: Ahmad b. Ismaʿil b. ʿAli said to me: Has he built a pleasure resort on which he spent fifty million from the public treasury? Al-Mahdi remembered that, but he forgot Ahmad b. Ismaʿil, and he thought that Yaʿqub had said it. While Yaʿqub was before him, he grabbed him by the collar and threw him to the ground, saying: Are you not the one who said such and such? He said: By God, I did not say it, nor did I hear it! He said: The informers used to inform at night, and they would depart believing that he would seize him in the morning, but when morning came, he would go to him, and when he looked at him, he would smile and ask him about his night. Al-Mahdi was infatuated with women, and Yaʿqub would indulge with him in that, and they would part in satisfaction. Then Yaʿqub had a jade horse that he used to ride. One day he left al-Mahdi's presence wearing a taylasan that rustled from its heavy beating, and the horse was with a servant who had fallen asleep. Yaʿqub mounted, and wanted to adjust the taylasan, but the horse shied from its rustling and he fell. He approached his mount, and it kicked him, breaking his leg, and he was unable to ride. Al-Mahdi visited him the next day, then stopped visiting him. The informers then had their way with him, and al-Mahdi showed displeasure with him. Then he ordered that he be imprisoned in the prison of Nasr, and his agents and companions were seized and imprisoned. Yaʿqub b. Dawud said: One day al-Mahdi sent for me, and I entered upon him while he was in a chamber furnished with pink carpets overlooking a garden with trees, and the treetops were level with the floor of the chamber. Those trees had become covered with blossoms, and I saw nothing more beautiful than that. With him was a slave girl wearing something like that carpet, and I had never seen one more beautiful than her. He said to me: O Yaʿqub, how do you like this chamber of ours? I said: It is at the utmost beauty, may God let the Commander of the Faithful enjoy it. He said: It is yours with all that is in it, and this slave girl is yours so that your joy may be complete. He said: I prayed for him. Then he said to me: O Yaʿqub, I have a need to you that I would like you to guarantee its fulfillment. I said: The matter belongs to the Commander of the Faithful, and upon me is hearing and obedience. He made me swear by God and by his head, and I swore that I would do what he said. He said: This is so-and-so son of so-and-so, one of the descendants of ʿAli b. Abi Talib, and I would like you to spare me his trouble, relieve me of him, and hasten that. I said: I will do it. So I took him, and I took the slave girl and all that was in the chamber, and he ordered for me one hundred thousand dirhams. Because of my intense joy with the slave girl, I placed her in a chamber with a curtain between me and her. I brought the ʿAlid in to me and asked him about his condition. He told me, and he was the most intelligent of people and the most eloquent in speaking of himself. Then he said: Woe to you, O Yaʿqub, will you meet God with my blood, when I am a man from the descendants of Fatimah bt. Muhammad ﷺ! I said: No, by God. Is there any good in you? He said: If you do good, I will be grateful, and you will have my prayer and my seeking of forgiveness. I said: Which road do you prefer? He said: Such and such. So I sent to someone whom the ʿAlid trusted, and he took him, and I gave him money. The slave girl sent word to al-Mahdi informing him of the situation, so he sent to the road, and he seized the ʿAlid, his companion, and the money. The next day al-Mahdi summoned me and asked me about the ʿAlid. I told him that I had killed him. He made me swear by God and by his head, and I swore to him. He said: Boy, bring out to us what is in this room. He brought out the ʿAlid, his companion, and the money. I remained bewildered, and speech failed me, and I did not know what to say. Al-Mahdi said: Your blood has become lawful to me, but imprison him in the dungeon, and do not remind me of him. So I was imprisoned in the dungeon. A well was dug for me there, and I was lowered into it. I remained for a period whose length I do not know, and I lost my sight. He said: While I was in that state, someone was sent for me, and it was said to me: Greet the Commander of the Faithful! I greeted him. He said: Which Commander of the Faithful am I? I said: Al-Mahdi. He said: May God have mercy on al-Mahdi. I said: Then al-Hadi. He said: May God have mercy on al-Hadi. I said: Then al-Rashid. He said: Yes! Ask your need. I said: Residence in Makkah, for there is nothing left in me to enjoy anything, nor any means of livelihood. He gave me permission, and I traveled to Makkah. He said: His days there were not long before he died. Yaʿqub had become weary of his position before his imprisonment. Al-Mahdi's companions used to drink in his presence, and Yaʿqub used to forbid him from that and admonish him, saying: This is not what you made me vizier for, nor what I have accompanied you for. After the five prayers in the congregational mosque, will nabidh be drunk in your presence? He made things difficult for al-Mahdi until it was said: Leave aside Yaʿqub b. Dawud, and turn to a reddish wine of pleasing fragrance. One day Yaʿqub said to al-Mahdi about something he wanted: This, by God, is extravagance! Al-Mahdi said: Woe to you, O Yaʿqub, extravagance is only fitting for people of nobility. Were it not for extravagance, the wealthy would not be known from the poor. The Arrival of Harun and Those with Him from the Gulf of Constantinople. Then the year one hundred and sixty-six AH began. Among the events in it: The arrival of Harun and those with him from the Gulf of Constantinople in Muharram, when thirteen nights of it remained. The Byzantines came with the jizyah with them, and they brought with the money thirty thousand ratls of fine wool. Several Events. In this year, al-Mahdi marched to Jurjan and appointed Abu Yusuf [Yaʿqub b. Ibrahim] over his judiciary. In it, al-Mahdi ordered the establishment of the postal service between Makkah, al-Madinah, and Yemen, with mules and camels, and there had been no postal service there before. In it, Khurasan was disturbed against al-Musayyab b. Zuhayr, so he appointed al-Fadl b. Sulayman al-Tusi, Abu al-ʿAbbas, over it. He added Sijistan to him, and he appointed Tamim b. Saʿid b. Daʿlaj as his deputy over Sijistan. In it, al-Mahdi seized Dawud b. Rawh b. Hatim, Ismaʿil b. Mujalid, Muhammad b. Abi Ayyub al-Makki, and Muhammad b. Tayfur for zandaqah. He asked them to repent, then released them. He sent Dawud to his father, who was over al-Basrah, and ordered him to discipline him. In it, Ibrahim b. Yahya b. Muhammad b. ʿAli b. ʿAbd Allah was appointed over al-Madinah, and ʿUbayd Allah b. Qutham was over Makkah and al-Taʾif. In it, Mansur b. Yazid b. Mansur was dismissed from Yemen, and ʿAbd Allah b. Sulayman al-Rabʿi was appointed in his place. In it, al-Mahdi released ʿAbd al-Samad b. ʿAli from his imprisonment, and Ibrahim b. Yahya led the people in the pilgrimage. Over al-Kufah was Hashim b. Saʿid; over al-Basrah was Rawh b. Hatim; over its judiciary was Khalid b. Tulayq; over the districts of Dijlah, Keskar, the works of al-Basrah, al-Bahrayn, al-Ahwaz, Fars, and Kirman was al-Muʿalla, the client of al-Mahdi. Over Egypt was Ibrahim b. Salih; over Ifriqiyah was Yazid b. Hatim; over Tabaristan, al-Ruyan, and Jurjan was Yahya al-Harashi; over Dunbawand and Qumis was Farashah, the client of al-Mahdi; over al-Rayy was Saʿd, his client. Over al-Mawsil was Ahmad b. Ismaʿil al-Hashimi, and it is said: Musa b. Kaʿb al-Khathʿami; over its judiciary was ʿAli b. Mushir b. ʿUmayr. There was no summer expedition in this year because of the truce [that was in effect].

275. Tarikh (al-Tabari) 2950No grade recorded

     وَفِيهَا تُوُفِّيَ الْجَرَّاحُ بْنُ مُلَيْحٍ الرُّؤَاسِيُّ، وَهُوَ وَالِدُ وَكِيعٍ. وَفِيهَا قَتَلَ عَبْدُ الرَّحْمَنِ الْأُمَوِيُّ صَاحِبُ الْأَنْدَلُسِ ابْنَ أَخِيهِ الْمُغِيرَةَ بْنَ الْوَلِيدِ بْنِ مُعَاوِيَةَ بْنِ هِشَامٍ، وَهُذَيْلَ بْنَ الصُّمَيْلِ، وَسَمُرَةَ بْنَ جَبَلَةَ، لِأَنَّهُمُ اجْتَمَعُوا عَلَى خَلْعِهِ مَعَ الْعَلَاءِ بْنِ حُمَيْدٍ الْقُشَيْرِيُّ، فَتَقَرَّبَ بِهِمْ. وَفِيهَا تُوُفِّيَ صَدَقَةُ بْنُ عَبْدِ اللَّهِ السَّمِينُ، وَأَبُو الْأَشْهَبِ الْعُطَارِدِيُّ، وَأَبُو بَكْرٍ النَّهْشَلِيُّ، وَعُفَيْرُ بْنُ مَعْدَانَ.

     ✧ In this year al-Jarrāḥ b. Mulayḥ al-Ruʾāsī died, and he was the father of Wakīʿ. In this year ʿAbd al-Raḥmān al-Umawī, ruler of al-Andalus, killed his nephew al-Mughīrah b. al-Walīd b. Muʿāwiyah b. Hishām, Hudhayl b. al-Ṣumayl, and Samurah b. Jabalah, because they had gathered to depose him together with al-ʿAlāʾ b. Ḥumayd al-Qushayrī, and so he made an example of them. In this year died Ṣadaqah b. ʿAbd Allāh al-Samīn, Abū al-Ashhab al-ʿUṭāridī, Abū Bakr al-Nahshalī, and ʿUfayr b. Maʿdān.

276. Tarikh (al-Tabari) 2951No grade recorded

     بعث موسى الهادي إلى جرجان ثُمَّ دَخَلَتْ سَنَةُ سَبْعٍ وَسِتِّينَ وَمِائَةٍ فِيهَا وَجَّهَ الْمَهْدِيُّ ابْنَهُ مُوسَى الْهَادِي إِلَى جُرْجَانَ فِي جَيْشٍ كَثِيفٍ لَمْ يُرَ مِثْلُهُ،  وَجَعَلَ عَلَى رَسَائِلِهِ أَبَانَ بْنَ صَدَقَةَ. عَزَلَ الْمَهْدِيُّ أَبَا عُبَيْدِ اللَّهِ مُعَاوِيَةَ بْنَ عُبَيْدِ اللَّهِ عَنْ دِيوَانِ الرَّسَائِلِ وَفِيهَا عَزَلَ الْمَهْدِيُّ أَبَا عُبَيْدِ اللَّهِ مُعَاوِيَةَ بْنَ عُبَيْدِ اللَّهِ عَنْ دِيوَانِ الرَّسَائِلِ، وَوَلَّاهُ الرَّبِيعَ بْنَ يُونُسَ الْحَاجِبَ، فَاسْتَخْلَفَ فِيهِ سَعِيدَ بْنَ وَاقِدٍ، وَكَانَ أَبُو عُبَيْدِ اللَّهِ يَدْخُلُ عَلَى مَرْتَبَتِهِ. وقوع وباء شديد ببغداد والبصرة وَفِيهَا وَقَعَ وَبَاءٌ شَدِيدٌ وَسُعَالٌ كَثِيرٌ بِبَغْدَادَ وَالْبَصْرَةِ وَأَظْلَمَتِ الدُّنْيَا فَكَانَتْ كَاللَّيْلِ حَتَّى تَعَالَى النَّهَارُ، وَكَانَ ذَلِكَ لِلَيَالٍ بَقِينَ مِنْ ذِي الْحِجَّةِ مِنْ هَذِهِ السَّنَةِ. تتبع المهدي جماعة من الزنادقة وَفِيهَا تَتَبَّعَ الْمَهْدِيُّ جَمَاعَةً مِنَ الزَّنَادِقَةِ فِي سَائِرِ الْآفَاقِ،  فَاسْتَحْضَرَهُمْ وَقَتَلَهُمْ صَبْرًا بَيْنَ يَدَيْهِ، وَكَانَ الْمُتَوَلِّيَ أَمْرَ الزَّنَادِقَةِ عُمَرُ الْكَلْوَاذِيُّ. زيادة مساحة المسجد الحرام وَفِيهَا أَمَرَ الْمَهْدِيُّ بِزِيَادَةٍ كَبِيرَةٍ فِي الْمَسْجِدِ الْحَرَامِ،  فَدَخَلَ فِي ذَلِكَ دُورٌ كَثِيرَةٌ، وَوَلَّى ذَلِكَ يَقْطِينَ بْنَ مُوسَى الْمُوَكَّلَ بِأَمْرِ الْحَرَمَيْنِ وَمَصَالِحِهِمَا، فَلَمْ يَزَلْ فِي عِمَارَةِ ذَلِكَ حَتَّى مَاتَ الْمَهْدِيُّ كَمَا سَيَأْتِي، وَلَمْ يَكُنْ لِلنَّاسِ صَائِفَةٌ; لِلْهُدْنَةِ. من حج بالناس في هذه السنة وَحَجَّ بِالنَّاسِ نَائِبُ الْمَدِينَةِ إِبْرَاهِيمُ بْنُ مُحَمَّدٍ، وَتُوُفِّيَ بَعْدَ فَرَاغِهِ مِنَ الْحَجِّ بِأَيَّامٍ،  وَوَلِيَ مَكَانَهُ إِسْحَاقُ بْنُ عِيسَى بْنِ عَلِيِّ بْنِ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ. فساد العرب في بادية البصرة بين اليمامة والبحرين وَفِيهَا أَفْسَدَ الْعَرَبُ فِي بَادِيَةِ الْبَصْرَةِ بَيْنَ الْيَمَامَةِ وَالْبَحْرَيْنِ، وَقَطَعُوا الطَّرِيقَ، وَانْتَهَكُوا الْمَحَارِمَ، وَتَرَكُوا الصَّلَاةَ، فَأَرْسَلَ الْمَهْدِيُّ إِلَيْهِمْ جَيْشًا، فَقَاتَلَهُمْ، وَاشْتَدَّ الْقِتَالُ، وَصَبَرَ الْعَرَبُ، فَظَفِرُوا، وَقَتَلُوا عَامَّةَ الْعَسْكَرِ الْمُنْفَذِ إِلَيْهِمْ فَقَوِيَتْ شَوْكَتُهُمْ وَزَادَ شَرُّهُمْ. عَزَلَ يَحْيَى الْحَرَشِيَّ عَنْ طَبَرِسْتَانَ وَالرُّويَانِ وَفِيهَا: عَزَلَ يَحْيَى الْحَرَشِيَّ عَنْ طَبَرِسْتَانَ وَالرُّويَانِ، وَمَا كَانَ إِلَيْهِ مِنْ تِلْكَ النَّاحِيَةِ وَوَلَّاهَا عُمَرَ بْنَ الْعَلَاءِ، وَوَلَّى جُرْجَانَ فَرَاشَةَ مَوْلَى الْمَهْدِيِّ.

     ✧ Musa al-Hadi sent to Jurjan Then the year 167 AH began In it, al-Mahdi dispatched his son Musa al-Hadi to Jurjan with a massive army the like of which had not been seen, and he placed Aban b. Sadaqah over his dispatches. Al-Mahdi dismissed Abu ʿUbayd Allah Muʿawiyah b. ʿUbayd Allah from the Bureau of Correspondence In it, al-Mahdi dismissed Abu ʿUbayd Allah Muʿawiyah b. ʿUbayd Allah from the Bureau of Correspondence, and he appointed al-Rabiʿ b. Yunus the chamberlain over it. He appointed Saʿid b. Waqid as his deputy in it, while Abu ʿUbayd Allah continued to attend at his rank. A severe epidemic occurred in Baghdad and Basra In it, a severe epidemic and much coughing occurred in Baghdad and Basra, and the world darkened until it became like night even as the day advanced. That was during the nights remaining of Dhu al-Hijjah of this year. Al-Mahdi pursued a group of heretics In it, al-Mahdi pursued a group of heretics across all horizons. He summoned them and killed them patiently before his eyes. The one in charge of the affair of the heretics was ʿUmar al-Kalwadhi. Expansion of the area of the Sacred Mosque In it, al-Mahdi ordered a large expansion of the Sacred Mosque, which included many houses. He entrusted that to Yaqtin b. Musa, who was entrusted with the affair of the two sanctuaries and their interests. He continued its construction until al-Mahdi died, as will follow. The people had no summer expedition because of the truce. Who led the people in pilgrimage this year The governor of Madinah, Ibrahim b. Muhammad, led the people in pilgrimage, and he died a few days after completing the pilgrimage. Ishaq b. ʿIsa b. ʿAli b. ʿAbd Allah b. ʿAbbas succeeded him in his post. Corruption of the Arabs in the desert of Basra between al-Yamamah and al-Bahrayn In it, the Arabs caused corruption in the desert of Basra between al-Yamamah and al-Bahrayn. They cut off the road, violated sacred things, and abandoned prayer. Al-Mahdi sent an army against them, and it fought them. The fighting intensified, and the Arabs held firm. They prevailed and killed most of the army sent against them, so their strength grew and their evil increased. Yahya al-Harashi dismissed from Tabaristan and al-Ruyan In it, Yahya al-Harashi was dismissed from Tabaristan and al-Ruyan and what he had of that region, and ʿUmar b. al-ʿAlaʾ was appointed over them. Farashah, a client of al-Mahdi, was appointed over Jurjan.

277. Tarikh (al-Tabari) 2952No grade recorded

     بَشَّارُ بْنُ بُرْدٍ ذِكْرُ مَنْ تُوُفِّيَ فِي هَذِهِ السَّنَةِ مِنَ الْأَكَابِرِ   بَشَّارُ بْنُ بُرْدٍ، أَبُو مُعَاذٍ الشَّاعِرُ  ، مَوْلَى عَقِيلٍ. وُلِدَ أَعْمَى، وَكَانَ يُشَبِّهُ الْأَشْيَاءَ فِي شِعْرِهِ، فَيَأْتِي بِمَا لَا يَقْدِرُ الْبُصَرَاءُ عَلَيْهِ، فَقِيلَ [لَهُ] يَوْمًا وَقَدْ قَالَ: كَأَنَّ مَثَارَ النَّقْعِ فَوْقَ رُءُوسِنَا وَأَسْيَافَنَا لَيْلٌ تَهَاوَى كَوَاكِبُهُ مَا قَالَ أَحَدٌ أَحْسَنَ مِنْ هَذَا التَّشْبِيهِ، فَمِنْ أَيْنَ لَكَ هَذَا وَلَمْ تَرَ الدُّنْيَا قَطُّ؟ فَقَالَ: إِنَّ عَدَمَ النَّظَرِ يُقَوِّي ذَكَاءَ الْقَلْبِ، وَيَقْطَعُ عَنْهُ الشُّغْلَ بِمَا تَنْظُرُ إِلَيْهِ مِنَ الْأَشْيَاءِ، فَيَتَوَفَّرُ حِسُّهُ وَتَذْكُو قَرِيحَتُهُ. وَكَانَ الْأَصْمَعِيُّ يَقُولُ: بَشَّارٌ خَاتِمَةُ الشُّعَرَاءِ، وَاللَّهِ لَوْلَا أَنَّ أَيَّامَهُ تَأَخَّرَتْ لَفَضَّلْتُهُ عَلَى كَثِيرٍ مِنْهُمْ. قَالَ الْجَاحِظُ: كَانَ بَشَّارٌ شَاعِرًا خَطِيبًا صَاحِبَ مَنْثُورٍ وَمِرْوَاجٍ وَسَجْعٍ وَرَسَائِلَ، وَهُوَ الْمُقَدَّمُ مِنَ الشُّعَرَاءِ الْمُحْدَثِينَ وَهُوَ بَصْرِيٌّ قَدِمَ بَغْدَادَ. وَقَالَ أَبُو تَمَّامٍ الطَّائِيُّ: أَشْعَرُ النَّاسِ وَأَشْبَهُهُمْ فِي الشِّعْرِ كَلَامًا بَعْدَ الطَّبَقَةِ الْأُولَى بَشَّارٌ، وَالسَّيِّدُ وَأَبُو نُوَاسٍ، وَمُسْلِمُ بْنُ الْوَلِيدِ بَعْدَهُمْ. وَقَالَ أَبُو عُبَيْدَةَ مَعْمَرُ بْنُ الْمُثَنَّى: قَالَ بَشَّارٌ الشِّعْرَ وَلَمْ يَبْلُغْ عَشْرَ سِنِينَ، وَقَالَ ثَلَاثَةَ عَشَرَ أَلْفَ بَيْتٍ جَيِّدٍ، وَلَا يَكُونُ عَدَدُ شِعْرِ الْجَاهِلِيَّةِ وَالْإِسْلَامِ هَذَا الْعَدَدَ. قَالَ: وَكَانَ بَشَّارٌ يَهْوَى امْرَأَةً مِنْ أَهْلِ الْبَصْرَةِ يُقَالُ لَهَا عُبَيْدَةُ، فَخَرَجَتْ عَنِ الْبَصْرَةِ مَعَ زَوْجِهَا إِلَى عُمَانَ [فَقَالَ بَشَّارٌ]: هَوَى صَاحِبِي رِيحَ الشَّمَالِ إِذَا جَرَتْ     وَأَشْهَى لِقَلْبِي أَنْ تَهُبَّ جَنُوبُ وَمَا ذَاكَ إِلَّا أَنَّهَا حِينَ تَنْتَهِي     تَجِيءُ وَفِيهَا مِنْ عُبَيْدَةَ طِيبُ عَذِيرِي مِنَ الْعُذَّالِ يَعْذِلُونَنِي     شِفَاهًا وَمَا فِي الْعَاذِلِينَ لَبِيبُ يَقُولُونَ لَوْ عَزَّيْتَ قَلْبَكَ لَارْعَوى     فَقُلْتُ وَهَلْ لِلْعَاشِقِينَ قُلُوبُ إِذَا انْطَلَقَ الْقَوْمُ الْجُلُوسُ فَإِنَّنِي     مُكِبٌّ كَأَنِّي فِي الْجَمِيعِ غَرِيبُ وَقِيلَ لِأَبِي حَاتِمٍ مَنْ أَشْعَرُ النَّاسِ؟ قَالَ: الَّذِي يَقُولُ: وَلَهَا مَبْسِمٌ كَثَغْرِ الْأَقَاحِي     وَحَدِيثٌ كَالْوَشْيِ وَشْيِ الْبُرُودِ نَزَلَتْ فِي السَّوَادِ مِنْ حَبَّةِ الْقَلْبِ     وَزَادَتْ زِيَادَةَ الْمُسْتَزِيدِ عِنْدَهَا الصَّبْرُ عَنْ لِقَائِي وَعِنْدِي     زَفَرَاتٌ يَأْكُلْنَ صَبْرَ الْجَلِيدِ يَعْنِي: بَشَّارًا - وَكَانَ يُقَدِّمُهُ عَلَى جَمِيعِ النَّاسِ. فَبَلَغَ الْمَهْدِيَّ أَنَّ بَشَّارًا قَدْ هَجَاهُ، وَشَهِدَ قَوْمٌ أَنَّهُ زِنْدِيقٌ، فَأَمَرَ الْمَهْدِيُّ بِضَرْبِهِ، فَضُرِبَ ضَرْبَ التَّلَفِ، فَمَاتَ فِي هَذِهِ السَّنَةِ. وَقِيلَ: فِي سَنَةِ ثَمَانٍ، وَقَدْ بَلَغَ نَيِّفًا وَتِسْعِينَ سَنَةً. جَعْفَرُ بْنُ زِيَادٍ جَعْفَرُ بْنُ زِيَادٍ، أَبُو عَبْدِ اللَّهِ  ، وَقِيلَ: أَبُو عَبْدِ الرَّحْمَنِ الْأَحْمَرُ الْكُوفِيُّ. حَدَّثَ عَنْ بَيَانِ بْنِ بِشْرٍ، وَمَنْصُورِ بْنِ الْمُعْتَمِرِ، وَأَبِي إِسْحَاقَ الشَّيْبَانِيِّ، رَوَى عَنْهُ: سُفْيَانُ بْنُ عُبَيْدَةَ، وَوَكِيعٌ وَغَيْرُهُمَا. وَكَانَ قَدْ خَرَجَ إِلَى خُرَاسَانَ فَبَلَغَ الْمَنْصُورَ عَنْهُ أَمْرٌ يَتَعَلَّقُ بِالْإِمَامَةِ، وَأَنَّهُ مِمَّنْ يَرَى رَأْيَ الرَّافِضَةِ، فَوَجَّهَ إِلَيْهِ مَنْ قَبَضَ عَلَيْهِ، وَحَمَلَهُ إِلَى بَغْدَادَ وَأَوْدَعَهُ السِّجْنَ دَهْرًا طَوِيلًا، ثُمَّ أَطْلَقَهُ. قَالَ يَحْيَى بْنُ مَعِينٍ: هُوَ ثِقَةٌ، وَكَانَ مِنَ الشِّيعَةِ. تُوُفِّيَ فِي هَذِهِ السَّنَةِ، وَقِيلَ: فِي سَنَةِ خَمْسٍ وَسِتِّينَ. صَالِحُ بْنُ عَبْدِ الْقُدُّوسِ الْبَصْرِيُّ صَالِحُ بْنُ عَبْدِ الْقُدُّوسِ الْبَصْرِيُّ  . لَهُ شِعْرٌ حَسَنٌ فِي الزُّهْدِ. صَلَبَهُ الْمَهْدِيُّ فِي الزَّنْدَقَةِ. [قَالَ الْمُؤَلِّفُ]: وَقَدْ ذَكَرْنَا حَالَهُ فِي الْحَوَادِثِ. أَبُو شُرَيْحٍ الْمَعَافِرِيُّ عَبْدُ الرَّحْمَنِ بْنُ شُرَيْحِ بْنِ عُبَيْدِ اللَّهِ، أَبُو شُرَيْحٍ الْمَعَافِرِيُّ  . رَوَى عَنْهُ: ابْنُ الْمُبَارَكِ، وَابْنُ وَهْبٍ، وَزَيْدُ بْنُ الْحُبَابِ، وَكَانَتْ لَهُ عِبَادَةٌ وَفَضْلٌ. تُوُفِّيَ فِي هَذِهِ السَّنَةِ بِالْإِسْكَنْدَرِيَّةِ. عِيسَى بْنُ مُوسَى بْنِ مُحَمَّدِ عِيسَى بْنُ مُوسَى بْنِ مُحَمَّدِ بْنِ عَلِيِّ بْنِ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ  . كَانَ أَبُو الْعَبَّاسِ السَّفَّاحُ قَدْ عَهِدَ عِنْدَ مَوْتِهِ إِلَى أَخِيهِ الْمَنْصُورِ، وَمِنْ بَعْدِهِ إِلَى عِيسَى بْنِ مُوسَى، وَمَوْلِدُ عِيسَى سَنَةَ ثَلَاثٍ وَمِائَةٍ أَوْ أَرْبَعٍ وَمِائَةٍ، فَشَرَعَ الْمَنْصُورُ بَعْدَ قَتْلِ مُحَمَّدٍ وَإِبْرَاهِيمَ ابْنَيْ عَبْدِ اللَّهِ بْنِ حَسَنِ بْنِ حَسَنٍ وَكَانَ قَتْلُهُمَا جَمِيعًا عَلَى يَدَيْ عِيسَى بْنِ مُوسَى فِي تَأْخِيرِ عِيسَى، وَتَقْدِيمِ الْمَهْدِيِّ فِي وِلَايَةِ الْعَهْدِ، وَذَلِكَ فِي سَنَةِ سَبْعٍ وَأَرْبَعِينَ وَمِائَةٍ، وَجَرَتْ بَيْنَهُمَا خُطُوبٌ وَمُكَاتَبَاتٌ وَامْتِنَاعٌ مِنْ عِيسَى، ثُمَّ أَجَابَهُ إِلَى ذَلِكَ، فَأَقَرَّ بِهِ وَأَشْهَدَ عَلَى نَفْسِهِ، وَخَطَبَ الْمَنْصُورُ النَّاسَ وَأَعْلَمَهُمْ مَا جَرَى مِنْ تَقْدِيمِ الْمَهْدِيِّ، وَرَضِيَ عِيسَى بِذَلِكَ وَتَكَلَّمَ عِيسَى وَسَلَّمَ الْأَمْرَ لِلْمَهْدِيِّ، فَبَايَعَ النَّاسُ لِلْمَهْدِيِّ، ثُمَّ لِعِيسَى مِنْ بَعْدِهِ، فَلَمَّا وَلِيَ الْمَهْدِيُّ طَالَبَ عِيسَى بِخَلْعِ نَفْسِهِ مِنْ وِلَايَةِ الْعَهْدِ الْبَتَّةَ وَتَسْلِيمِهِ لِمُوسَى بْنِ الْمَهْدِيِّ، وَأَلَحَّ عَلَيْهِ إِلْحَاحًا شَدِيدًا، وَبَذَلَ لَهُ مَالًا عَظِيمًا، وَجَرَتْ فِي ذَلِكَ خُطُوبٌ، إِلَى أَنْ أَقْدَمَهُ مِنَ الْكُوفَةِ إِلَى بَغْدَادَ وَتَقَرَّرَ الْأَمْرُ عَلَى أَنْ يَخْلَعَ نَفْسَهُ، وَيُسَلِّمَ الْأَمْرَ لِمُوسَى، وَيَدْفَعَ الْمَهْدِيُّ إِلَيْهِ عَشَرَةَ آلَافِ أَلْفٍ، وَقِيلَ: عِشْرِينَ أَلْفَ أَلْفٍ. وَقَدْ كَانَ عِيسَى ذَكَرَ أَنَّ عَلَيْهِ أَيْمَانًا فِي أَهْلِهِ وَمَالِهِ، فَأَحْضَرَ الْمَهْدِيُّ مِنَ الْقُضَاةِ وَالْفُقَهَاءِ مَنْ أَفْتَاهُ فِي ذَلِكَ وَعَوَّضَهُ الْمَهْدِيُّ وَأَرْضَاهُ فِيمَا يَلْزَمُهُ مِنَ الْحِنْثِ فِي مَالِهِ وَرَقِيقِهِ، فَقَبِلَ ذَلِكَ، وَرَضِيَ بِهِ، وَخَلَعَ نَفْسَهُ فِي مُحَرَّمٍ سَنَةَ سِتِّينَ وَمِائَةٍ، وَبَايَعَ الْمَهْدِيَّ، ثُمَّ لِمُوسَى بَعْدَهُ، وَأَقَرَّ بِذَلِكَ عَلَى الْمِنْبَرِ، وَرَجَعَ إِلَى الْكُوفَةِ. فَتُوُفِّيَ بِهَا لِثَلَاثٍ بَقِينَ مِنْ ذِي الْحِجَّةِ فِي هَذِهِ السَّنَةِ، وَصَلَّى عَلَيْهِ ابْنُهُ الْعَبَّاسُ، وَكَانَ الْمَهْدِيُّ وَاجِدًا عَلَيْهِ، وَوَالِي الْكُوفَةِ يَوْمَئِذٍ رَوْحُ بْنُ حَاتِمٍ، فَأَشْهَدَ رَوْحٌ عَلَى وَفَاتِهِ الْقَاضِيَ وَجَمَاعَةً مِنَ الْوُجُوهِ، ثُمَّ دُفِنَ وَلَهُ خَمْسٌ وَسِتُّونَ سَنَةً، وَوُلِدَ لَهُ وَاحِدٌ وَثَلَاثُونَ ذَكَرًا وَعِشْرُونَ أُنْثَى وَوَرِثَهُ مِنَ الرِّجَالِ ثَلَاثُونَ رَجُلًا، وَمِنَ النِّسَاءِ أَرْبَعَ عَشْرَةَ امْرَأَةً. عُتْبَةُ بْنُ أَبَانَ بْنِ ضَمْعَةَ عُتْبَةُ بْنُ أَبَانَ بْنِ ضَمْعَةَ  ، وَهُوَ الَّذِي يُقَالُ لَهُ: عُتْبَةُ الْغُلَامُ. وَإِنَّمَا سُمِّيَ بِالْغُلَامِ لِجِدِّهِ وَاجْتِهَادِهِ لَا لِصِغَرِ سِنِّهِ، وَكَانَ كَثِيرَ التَّعَبُّدِ وَالْبُكَاءِ، خَشِنَ الْعَيْشِ، وَكَانَ يَشُقُّ الْخُوصَ، وَيَصُومُ الدَّهْرَ، وَيُفْطِرُ عَلَى الْخُبْزِ وَالْمِلْحِ. عَنْ سَوَّارٌ أَبُو عُبَيْدَةَ قَالَ: بَكَى عُتْبَةُ الْغُلَامُ فِي مَجْلِسِ عَبْدِ الْوَاحِدِ بْنِ زَيْدٍ تِسْعَ سِنِينَ لَا يَفْتُرُ يَبْكِي مِنْ حِينِ يَبْدَأُ عَبْدُ الْوَاحِدِ فِي الْمَوْعِظَةِ إِلَى أَنْ يَقُومَ، لَا يَكَادُ يَفْتُرُ عَنْهُ، فَقِيلَ لِعَبْدِ الْوَاحِدِ: إِنَّا لَا نَفْهَمُ كَلَامَكَ مِنْ بُكَاءِ عُتْبَةَ الْغُلَامِ، قَالَ: وَأَصْنَعُ مَاذَا؟ يَبْكِي عُتْبَةُ عَلَى نَفْسِهِ وَأَنْهَاهُ أَنَا، لَبِئْسَ وَاعِظُ قَوْمٍ أَنَا. وَعَنْ عَبْدُ الْخَالِقِ الْمَعْبَدِيُّ قَالَ: كَانَ لِعُتبَةَ بَيْتٌ يَتَعَبَّدُ فِيهِ فَلَمَّا خَرَجَ إِلَى الشَّامِ أَقْفَلَهُ وَقَالَ: لَا تَفْتَحُوهُ إِلَى أَنْ يَبْلُغَكُمْ مَوْتِي، فَلَمَّا بَلَغَهُمْ قَتْلُهُ، فَتَحُوهُ فَأَصَابُوا فِيهِ قَبْرًا مَحْفُورًا وَغُلًّا مِنْ حَدِيدٍ. وَفِيهَا تُوُفِّيَ الْحَسَنُ بْنُ صَالِحِ بْنِ حُيَيٍّ، وَحَمَّادُ بْنُ سَلَمَةَ، وَالرَّبِيعُ بْنُ مُسْلِمٍ، وَسَعِيدُ بْنُ عَبْدِ الْعَزِيزِ بْنِ مُسْلِمٍ، وَالْقَاسِمُ الْحُدَّانِيُّ، وَأَبُو هِلَالٍ مُحَمَّدُ بْنُ سُلَيْمٍ، وَمُحَمَّدُ بْنُ طَلْحَةَ، وَأَبُو حَمْزَةَ السُّكَّرِيُّ مُحَمَّدُ بْنُ مَيْمُونٍ. وَفِي هَذِهِ السَّنَةِ تُوُفِّيَ جَعْفَرٌ الْأَحْمَرُ أَبُو شَيْبَةَ، وَعَبْدُ الْعَزِيزِ بْنُ مُسْلِمٍ.

     ✧ Bashshār b. Burd Mention of the notable figures who died in this year Bashshār b. Burd, Abū Muʿādh the poet, mawlā of ʿAqīl. He was born blind, and he would liken things in his poetry, coming up with what the sighted could not manage. One day he was told, after he had said: It is as if the dust raised above our heads and our swords is a night whose stars are falling. No one has said a finer simile than this; how did you attain it when you have never seen the world? He replied: "The lack of sight strengthens the intellect of the heart and cuts off its preoccupation with the things one looks at, so his perception becomes abundant and his natural talent blazes." Al-Aṣmaʿī used to say: "Bashshār is the seal of the poets. By God, were it not that his days came late, I would prefer him over many of them." Al-Jāḥiẓ said: "Bashshār was a poet, an orator, a master of prose, rhymed prose, and epistles. He is the foremost of the modern poets, and he was a Basran who came to Baghdad." Abū Tammām al-Ṭāʾī said: "The most poetic of people and the closest in poetic speech after the first generation are Bashshār, al-Sayyid, Abū Nuwās, and Muslim b. al-Walīd after them." Abū ʿUbaydah Maʿmar b. al-Muthannā said: "Bashshār composed poetry before he reached ten years of age, and he composed thirteen thousand excellent verses. The poetry of the Jāhiliyyah and Islam does not amount to this number." He said: Bashshār loved a woman of the people of Basra called ʿUbaydah, and she left Basra with her husband for Oman, so Bashshār said: My companion's love is for the north wind when it blows, but dearer to my heart is that the south wind should blow. That is only because when it reaches its end, it arrives bearing the fragrance of ʿUbaydah. Leave me alone, O censurers who blame me with words, yet among the censurers there is no one of understanding. They say: if only you consoled your heart, it would relent. I said: do lovers even have hearts? When the seated company departs, I remain bowed down as if I were a stranger among the crowd. Abū Ḥātim was asked: "Who is the most poetic of people?" He said: "The one who says:" She has a mouth like the bloom of chamomile, and speech like the brocade of Yemeni cloaks. She settled in the blackness of the heart's core, and increased ever more as one who asks for more. With her is patience from meeting me, and with me are sighs that devour the patience of ice. Meaning Bashshār — and he preferred him over all people. It reached al-Mahdī that Bashshār had satirized him, and some people testified that he was a heretic (zindīq), so al-Mahdī ordered him beaten, and he was beaten with a fatal beating, and he died in this year. It is also said: in the year 168, and he had reached over ninety years of age. Jaʿfar b. Ziyād Jaʿfar b. Ziyād, Abū ʿAbd Allāh, and it is said: Abū ʿAbd al-Raḥmān al-Aḥmar al-Kūfī. He narrated from Bayān b. Bishr, Manṣūr b. al-Muʿtamir, and Abū Isḥāq al-Shaybānī. From him narrated Sufyān b. ʿUbaydah, Wakīʿ, and others. He had gone out to Khurasan, and it reached al-Manṣūr concerning him a matter related to the imamate and that he held the view of the Rāfiḍah, so he sent someone who arrested him and brought him to Baghdad and imprisoned him for a long time, then released him. Yaḥyā b. Maʿīn said: "He is trustworthy, and he was among the Shīʿah." He died in this year, and it is also said: in the year 165. Ṣāliḥ b. ʿAbd al-Quddūs al-Baṣrī Ṣāliḥ b. ʿAbd al-Quddūs al-Baṣrī. He had fine poetry on asceticism. Al-Mahdī crucified him for heresy (zandaqah). [The author says]: We have already mentioned his case in the events. Abū Shurayḥ al-Maʿāfirī ʿAbd al-Raḥmān b. Shurayḥ b. ʿUbayd Allāh, Abū Shurayḥ al-Maʿāfirī. From him narrated Ibn al-Mubārak, Ibn Wahb, and Zayd b. al-Ḥubāb. He was a man of worship and virtue. He died in this year in Alexandria. ʿĪsā b. Mūsā b. Muḥammad ʿĪsā b. Mūsā b. Muḥammad b. ʿAlī b. ʿAbd Allāh b. ʿAbbās. Abū al-ʿAbbās al-Saffāḥ had, at his death, entrusted the succession to his brother al-Manṣūr, and after him to ʿĪsā b. Mūsā. ʿĪsā was born in the year 103 or 104. After the killing of Muḥammad and Ibrāhīm, the two sons of ʿAbd Allāh b. Ḥasan b. Ḥasan — whose killing was entirely at the hands of ʿĪsā b. Mūsā — al-Manṣūr began working to postpone ʿĪsā and advance al-Mahdī in the succession, and that was in the year 147. Between them occurred troubles, correspondences, and refusal on ʿĪsā's part; then he answered him to that, so he acknowledged it and bore witness against himself. Al-Manṣūr addressed the people and informed them of what had occurred regarding the advancement of al-Mahdī, and that ʿĪsā was satisfied with that. ʿĪsā spoke and surrendered the matter to al-Mahdī, so the people pledged allegiance to al-Mahdī, then to ʿĪsā after him. When al-Mahdī came to power, he demanded that ʿĪsā remove himself from the succession entirely and surrender it to Mūsā b. al-Mahdī, pressing him with intense insistence, offering him a great sum of money. Troubles occurred in that regard until he brought him from Kufa to Baghdad, and the matter was settled on the condition that he remove himself and surrender the matter to Mūsā, and that al-Mahdī would pay him ten million dirhams, and it is said: twenty million dirhams. ʿĪsā had mentioned that he was under oaths regarding his family and property, so al-Mahdī brought judges and jurists who gave him a legal opinion on that and compensated him and satisfied him regarding the expiation required for his oaths in his wealth and slaves. He accepted that and was pleased with it, and he removed himself in Muḥarram of the year 160, pledged allegiance to al-Mahdī, then to Mūsā after him, and acknowledged that on the pulpit, and returned to Kufa. He died there with three nights remaining of Dhū al-Ḥijjah in this year. His son al-ʿAbbās prayed over him. Al-Mahdī was angry with him, and the governor of Kufa at that time was Rawḥ b. Ḥātim, so Rawḥ had the judge and a group of notables bear witness to his death, then he was buried. He was sixty-five years old. He had thirty-one sons and twenty daughters, and he was survived by thirty men and fourteen women. ʿUtbah b. Abān b. Ḍamʿah ʿUtbah b. Abān b. Ḍamʿah, and he is the one called ʿUtbah al-Ghulām ("the youth"). He was called "al-Ghulām" because of his earnestness and striving, not because of his young age. He was abundant in worship and weeping, rough in his living, and he would split palm leaves, fast perpetually, and break his fast on bread and salt. From Sawwār Abū ʿUbaydah, he said: "ʿUtbah al-Ghulām wept in the assembly of ʿAbd al-Wāḥid b. Zayd for nine years without ceasing; he wept from the moment ʿAbd al-Wāḥid began his exhortation until he rose, scarcely ever stopping. It was said to ʿAbd al-Wāḥid: 'We cannot understand your words because of the weeping of ʿUtbah al-Ghulām.' He said: 'What can I do? ʿUtbah weeps for himself, and I forbid him? A poor exhorter of a people am I.'" From ʿAbd al-Khāliq al-Maʿbadī, he said: "ʿUtbah had a room in which he worshipped. When he went out to Syria, he locked it and said: 'Do not open it until news of my death reaches you.' When news of his death reached them, they opened it and found in it a dug grave and an iron collar." In this year died al-Ḥasan b. Ṣāliḥ b. Ḥuyayy, Ḥammād b. Salamah, al-Rabīʿ b. Muslim, Saʿīd b. ʿAbd al-ʿAzīz b. Muslim, al-Qāsim al-Ḥuddānī, Abū Hilāl Muḥammad b. Sulaym, Muḥammad b. Ṭalḥah, and Abū Ḥamzah al-Sukkarī Muḥammad b. Maymūn. In this year also died Jaʿfar al-Aḥmar Abū Shaybah and ʿAbd al-ʿAzīz b. Muslim.

278. Tarikh (al-Tabari) 2953No grade recorded

     نقض الروم الصلح بينهم وبين هارون الرشيد ثُمَّ دَخَلَتْ سَنَةُ ثَمَانٍ وَسِتِّينَ وَمِائَةٍ فَمِنَ الْحَوَادِثِ فِيهَا: نَقْضُ الرُّومِ الصُّلْحَ الَّذِي جَرَى بَيْنَهُمْ وَبَيْنَ هَارُونَ  وَقَدْ تَقَدَّمَ ذِكْرُهُ، وَكَانَ بَيْنَ أَوَّلِ الصُّلْحِ وَبَيْنَ أَوَّلِ الْغَدْرِ اثْنَانِ وَثَلَاثُونَ شَهْرًا، فَوَجَّهَ عَلِيَّ بْنَ سُلَيْمَانَ وَهُوَ يَوْمَئِذٍ عَلَى الْجَزِيرَةِ وَقَيْسَ بْنَ يَزِيدَ بْنِ الْمُنْذِرِ بْنِ الْبَطَّالِ سَرِيَّةً فِي خَيْلٍ إِلَى الرُّومِ فَظَفِرُوا وَغَنِمُوا. بعث المهدي سعيدًا الحرشي إلى طبرستان وَفِيهَا: وَجَّهَ الْمَهْدِيُّ سَعِيدًا الْحَرَشِيَّ إِلَى طَبَرِسْتَانَ فِي أَرْبَعِينَ أَلْفًا. قتل جماعة من الزنادقة ببغداد وَفِيهَا: قَتَلَ الْمَهْدِيُّ جَمَاعَةً مِنَ الزَّنَادِقَةِ بِبَغْدَادَ. تولية المهدي علي بن يقطين زمام الأزمة على عمر وابن برزيع وَفِيهَا: وَلَّى الْمَهْدِيُّ عَلِيَّ بْنَ يَقْطِينٍ زِمَامَ الْأَزِمَّةِ عَلَى عُمَرَ وَابْنِ بَزِيعٍ، وَكَانَ عُمَرُ أَوَّلَ مَنْ عَمِلَ دِيوَانَ الزِّمَامِ فِي خِلَافَةِ الْمَهْدِيِّ، وَذَلِكَ: أَنَّهُ جُمِعَتْ لَهُ الدَّوَاوِينُ، فَفَكَّرَ فَإِذَا هُوَ لَا يَضْبِطُهَا إِلَّا بِزِمَامٍ يَكُونُ لَهُ عَلَى كُلِّ دِيوَانٍ [فَاتَّخَذَ دَوَاوِينَ الْأَزِمَّةِ وَوَلَّى كُلَّ دِيوَانٍ] رَجُلًا وَكَانَ وَالِيَهُ عَلَى دِيوَانِ الْخَرَاجِ إِسْمَاعِيلُ بْنُ صُبَيْحٍ، وَلَمْ يَكُنْ لِبَنِي أُمَيَّةَ دَوَاوِينُ أَزِمَّةٍ. من حج بالناس هذه السنة وَفِيهَا حَجَّ بِالنَّاسِ عَلِيُّ بْنُ الْمَهْدِيِّ الَّذِي يُقَالُ لَهُ ابْنُ رَيْطَةَ ذِكْرُ الْخَوَارِجِ بِالْمَوْصِلِ  وَفِيهَا خَرَجَ بِأَرْضِ الْمَوْصِلِ خَارِجِيٌّ اسْمُهُ يَاسِينُ مِنْ بَنِي تَمِيمٍ، فَخَرَجَ إِلَيْهِ عَسْكَرُ الْمَوْصِلِ، فَهَزَمَهُمْ، وَغَلَبَ عَلَى أَكْثَرِ دِيَارِ رَبِيعَةَ وَالْجَزِيرَةِ، وَكَانَ يَمِيلُ إِلَى مَقَالَةِ صَالِحِ بْنِ مُسَرَّحٍ الْخَارِجِيِّ، فَوَجَّهَ إِلَيْهِ الْمَهْدِيُّ أَبَا هُرَيْرَةَ بْنَ فُرُّوخَ الْقَائِدَ، وَهَرْثَمَةَ بْنَ أَعْيَنَ مَوْلَى بَنِي ضَبَّةَ، فَحَارَبَاهُ، فَصَبَرَ لَهُمَا، حَتَّى قُتِلَ وَعِدَّةٌ مِنْ أَصْحَابِهِ، وَانْهَزَمَ الْبَاقُونَ. ذِكْرُ مُخَالِفَةِ أَبِي الْأَسْوَدِ بِالْأَنْدَلُسِ  فِي هَذِهِ السَّنَةِ ثَارَ أَبُو الْأَسْوَدِ مُحَمَّدُ بْنُ يُوسُفَ بْنِ عَبْدِ الرَّحْمَنِ الْفِهْرِيُّ بِالْأَنْدَلُسِ، وَكَانَ مِنْ حَدِيثِهِ: أَنَّهُ كَانَ فِي سِجْنِ عَبْدِ الرَّحْمَنِ بِقُرْطُبَةَ مِنْ حِينِ هَرَبَ أَبُوهُ، وَقُتِلَ أَخُوهُ عَبْدُ الرَّحْمَنِ، عَلَى مَا تَقَدَّمَ، وَحُبِسَ أَبُو الْأَسْوَدِ، وَتَعَامَى فِي الْحَبْسِ، فَصَارَ يُحَاكِي الْعُمْيَانَ، وَلَا يَطْرِفُ عَيْنَهُ لِشَيْءٍ، وَبَقِيَ دَهْرًا طَوِيلًا، حَتَّى صَحَّ عِنْدَ الْأَمِيرِ عَبْدِ الرَّحْمَنِ الْأُمَوِيِّ ذَلِكَ. وَكَانَ فِي أَقْصَى السِّجْنِ سِرْدَابٌ يُفْضِي إِلَى النَّهْرِ الْأَعْظَمِ يَخْرُجُ مِنْهُ الْمَسْجُونُونَ فَيَقْضُونَ حَوَائِجَهُمْ مِنْ غُسْلٍ وَغَيْرِهِ، وَكَانَ الْمُوَكَّلُونَ يُهْمِلُونَ أَبَا الْأَسْوَدِ لِعَمَاهُ، فَإِذَا رَجَعَ مِنَ النَّهْرِ يَقُولُ: مَنْ يَدُلُّ الْأَعْمَى عَلَى مَوْضِعِهِ ؟ وَكَانَ مَوْلًى لَهُ يُحَادِثُهُ عَلَى شَاطِئِ النَّهْرِ، وَلَا يُنْكَرُ عَلَيْهِ، فَوَاعَدَهُ أَنْ يَأْتِيَهُ بِخَيْلٍ يَحْمِلُهُ عَلَيْهَا، فَخَرَجَ يَوْمًا وَمَوْلَاهُ يَنْتَظِرُهُ، فَعَبَرَ النَّهْرَ سِبَاحَةً، وَرَكِبَ الْخَيْلَ، وَلَحِقَ بِطُلَيْطِلَةَ، فَاجْتَمَعَ لَهُ خَلْقٌ كَثِيرٌ، فَرَجَعَ بِهِمْ إِلَى قِتَالِ عَبْدِ الرَّحْمَنِ الْأُمَوِيِّ، فَالْتَقَيَا عَلَى الْوَادِي الْأَحْمَرِ بِقَسْطَلُونَةَ، وَاشْتَدَّ الْقِتَالُ، ثُمَّ انْهَزَمَ أَبُو الْأَسْوَدِ، وَقُتِلَ مِنْ أَصْحَابِهِ أَرْبَعَةُ آلَافٍ سِوَى مَنْ تَرَدَّى فِي النَّهْرِ، وَاتَّبَعَهُ الْأُمَوِيُّ يَقْتُلُ مَنْ لَحِقَ، حَتَّى جَاوَزَ قَلْعَةَ الرَّبَاحِ. ثُمَّ جَمَعَ، وَعَادَ إِلَى قِتَالِ الْأُمَوِيِّ، فِي سَنَةِ تِسْعٍ وَسِتِّينَ، فَلَمَّا أَحَسَّ بِمُقَدِّمَةِ الْأُمَوِيِّ انْهَزَمَ أَصْحَابُهُ، وَهُوَ مَعَهُمْ، فَأَخَذَ عِيَالَهُ، وَقُتِلَ أَكْثَرُ رِجَالِهِ، وَبَقِيَ إِلَى سَنَةِ سَبْعِينَ، فَهَلَكَ بِقَرْيَةٍ ( مِنْ أَعْمَالِ طُلَيْطِلَةَ ). وَقَامَ بَعْدَهُ أَخُوهُ قَاسِمٌ، وَجَمَعَ جَمْعًا، فَغَزَاهُ الْأَمِيرُ، فَجَاءَ إِلَيْهِ بِغَيْرِ أَمَانٍ فَقَتَلَهُ. ذِكْرُ عِدَّةِ حَوَادِثَ وَفِيهَا هَلَكَ شِيلُونَ مَلِكُ جِلِّيقِيَّةَ، فَوَلَّوْا مَكَانَهُ أَذْفُونَشَ، فَوَثَبَ عَلَيْهِ مُورْقَاطُ، فَقَتَلَهُ، فَاخْتَلَّ أَمْرُهُمْ، فَدَخَلَ عَلَيْهِمْ نَائِبُ عَبْدِ الرَّحْمَنِ بِطُلَيْطِلَةَ فِي عَسَاكِرِهِ، فَقَتَلَ، وَغَنِمَ، وَسَبَى ثُمَّ عَادَ سَالِمًا. ( وَفِيهَا تُوُفِّيَ أَبُو الْقَاسِمِ بْنُ وَاسُولَ مُقَدَّمُ الْخَوَارِجِ الصُّفْرِيَّةِ بِسِجِلْمَاسَةَ فُجَاءَةً فِي صَلَاةِ الْعِشَاءِ الْآخِرَةِ، وَكَانَتْ إِمَارَتُهُ اثْنَتَيْ عَشْرَةَ سَنَةً وَشَهْرًا، وَوَلِيَ بَعْدَهُ ابْنُهُ إِلْيَاسُ ). حادثة عجيبة وَجَرَتْ فِي هَذِهِ السَّنَةِ حَادِثَةٌ عَجِيبَةٌ: عَنْ أَبُو عَمْرٍو الْأَعْجَمِيُّ صَاحِبُ خَبَرِ السِّنْدِ أَيَّامَ الْمَنْصُورِ ثُمَّ وَلَّاهُ مُوسَى أَوَّلَ مَا اسْتُخْلِفَ - قَالَ: فَكَتَبَ فِي خَبَرِهِ. أَنَّ رَجُلًا مِنْ أَشْرَافِ أَهْلِ السِّنْدِ مِنْ آلِ الْمُهَلَّبِ بْنِ أَبِي صُفْرَةَ اشْتَرَى غُلَامًا أَسْوَدَ وَهُوَ صَغِيرٌ، فَرَبَّاهُ وَتَبَنَّاهُ، فَلَمَّا اشْتَدَّ الْغُلَامُ هَوِيَ مَوْلَاتَهُ، وَرَاوَدَهَا عَنْ نَفْسِهَا فَأَجَابَتْهُ، فَدَخَلَ مَوْلَاهُ يَوْمًا عَلَى غِرَّةٍ مِنْهُ فَإِذَا هُوَ عَلَى بَطْنِ امْرَأَتِهِ فَعَمَدَ إِلَيْهِ فَجَبَّ ذَكَرَهُ، وَتَرَكَهُ يَتَشَحَّطُ فِي دَمِهِ، ثُمَّ أَنَّهُ أَدْرَكَتْهُ عَلَيْهِ رِقَّةٌ وَتَخَوُّفٌ مِنْ فِعْلِهِ بِهِ، فَعَالَجَهُ إِلَى أَنْ أَبَلَّ مِنْ عِلَّتِهِ، فَأَقَامَ بَعْدَ هَذِهِ الْحَادِثَةِ حِينًا يَطْلُبُ غِرَّةَ مَوْلَاهُ لِيَثْأَرَ مِنْهُ وَيُدَبِّرَ عَلَيْهِ أَمْرًا يَكُونُ فِيهِ شِفَاءُ قَلْبِهِ وَكَانَ لِمَوْلَاهُ ابْنَانِ، أَحَدُهُمَا طِفْلٌ، وَالْآخَرُ يَافِعٌ، فَغَابَ الرَّجُلُ عَنْ مَنْزِلِهِ فِي بَعْضِ أُمُورِهِ، فَأَخَذَ الْأَسْوَدُ الصَّبِيَّيْنِ فَصَعِدَ بِهِمَا ذُرْوَةَ سَطْحٍ عَالٍ فَنَصَبَهُمَا هُنَاكَ وَجَعَلَ يُعَلِّلُهُمَا بِالْمَطْعَمِ وَبِاللَّعِبِ، إِلَى أَنْ دَخَلَ مَوْلَاهُ فَرَفَعَ رَأْسَهُ، فَإِذَا بِابْنَيْهِ فِي شَاهِقٍ وَالْغُلَامُ، فَقَالَ: وَيْلَكَ يَا فُلَانُ عَرَّضْتَ ابْنَيَّ لِلْمَوْتِ، قَالَ: أَجَلْ قَدْ تَرَى مَوْضِعَهُمَا، فَوَاللَّهِ الَّذِي تَحْلِفُ بِهِ لَئِنْ لَمْ تَجُبَّ نَفْسَكَ كَمَا جَبَبْتَنِي لَأَرْمِيَنَّ بِهِمَا. فَقَالَ: وَيْلَكَ اللَّهَ اللَّهَ فِي وَفِي بَنِيَّ، قَالَ: دَعْ عَنْكَ هَذَا، فَوَاللَّهِ مَا هِيَ إِلَّا نَفْسِي وَإِنِّي لَأَسْمَحُ بِهَا مِنْ شَرْبَةِ مَاءٍ أُسْقَاهَا، فَجَعَلَ يُكَرِّرُ ذَلِكَ عَلَيْهِ وَيَأْبَى، فَذَهَبَ لِيَرُومَ الصُّعُودَ إِلَيْهِ فَأَهْوَى بِهِمَا لِيُرْدِيَهُمَا مِنْ ذُرْوَةِ ذَلِكَ الشَّاهِقِ، فَقَالَ أَبُوهُمَا: وَيْلَكَ اصْبِرْ حَتَّى أُخْرِجَ مُدْيَةً، قَالَ: افْعَلْ مَا أَرَدْتَ، فَأَخَذَ مُدْيَةً وَاسْتَقْبَلَهُ لِيَرَى مَا يَصْنَعُ فَرَمَى ذَكَرَهُ وَهُوَ يَرَاهُ، فَلَمَّا عَلِمَ أَنَّهُ قَدْ فَعَلَ رَمَى بِالصَّبِيَّيْنِ فَتَقَطَّعَ الصَّبِيَّانِ، وَقَالَ: هَذَا الَّذِي فَعَلْتُ ثَأْرِي، وَهَذَا زِيَادَةٌ فِيهِ، فَأُخِذَ الْأَسْوَدُ وَكُتِبَ بِخَبَرِهِ، فَكَتَبَ مُوسَى إِلَى صَاحِبِ السِّنْدِ بِقَتْلِ الْغُلَامِ، وَقَالَ: مَا سَمِعْتُ بِأَعْجَبَ مِنْ هَذَا، وَأَمَرَ أَنْ يُخْرَجَ مِنْ مُلْكِهِ وَمُلْكِ نِسَائِهِ كُلُّ أَسْوَدَ.

     ✧ The Byzantines broke the truce between them and Hārūn al-Rashīd Then the year 168 AH began Among the events of this year: The Byzantines broke the truce that had occurred between them and Hārūn, the mention of which has already preceded. Between the beginning of the truce and the beginning of the betrayal were thirty-two months. He dispatched ʿAlī b. Sulaymān, who was at that time over al-Jazīrah, and Qays b. Yazīd b. al-Mundhir b. al-Baṭṭāl, as a raiding party in cavalry against the Byzantines, and they were victorious and took booty. Al-Mahdī sent Saʿīd al-Ḥarashī to Ṭabaristān In this year, al-Mahdī sent Saʿīd al-Ḥarashī to Ṭabaristān with forty thousand men. The killing of a group of heretics in Baghdad In this year, al-Mahdī killed a group of heretics in Baghdad. Al-Mahdī appointed ʿAlī b. Yaqṭīn as controller of the registers over ʿUmar and Ibn Bazīʿ In this year, al-Mahdī appointed ʿAlī b. Yaqṭīn as controller of the registers over ʿUmar and Ibn Bazīʿ. ʿUmar was the first to create the dīwān of the registers in the caliphate of al-Mahdī. That is because the dīwāns were gathered for him, and he reflected and found that he could not control them except by a register that he should have over every dīwān. So he established the dīwāns of the registers and appointed a man over each dīwān. His governor over the dīwān of the kharāj was Ismāʿīl b. Ṣubayḥ. The Umayyads had no dīwāns of registers. Who led the people in pilgrimage this year In this year, ʿAlī b. al-Mahdī, called Ibn Rayṭah, led the people in pilgrimage. Mention of the Kharijites at al-Mawṣil In this year, a Kharijite named Yāsīn, of Banū Tamīm, rose in the land of al-Mawṣil. The army of al-Mawṣil went out against him, and he routed them and gained control over most of the abodes of Rabīʿah and al-Jazīrah. He inclined to the doctrine of Ṣāliḥ b. Musarraḥ al-Khārijī. Al-Mahdī sent against him Abū Hurayrah b. Furrūkh the commander and Harthamah b. Aʿyan, mawlā of Banū Ḍabbah. They fought him, and he held firm against them until he was killed along with a number of his companions, and the rest fled. Mention of the opposition of Abū al-Aswad in al-Andalus In this year, Abū al-Aswad Muḥammad b. Yūsuf b. ʿAbd al-Raḥmān al-Fihrī rose in al-Andalus. His story was that he had been in the prison of ʿAbd al-Raḥmān in Cordoba since his father fled and his brother ʿAbd al-Raḥmān was killed, as previously mentioned. Abū al-Aswad was imprisoned and feigned blindness in prison, so he used to imitate the blind and did not blink his eye at anything. He remained for a long time until the amīr ʿAbd al-Raḥmān al-Umawī became convinced of that. At the far end of the prison there was an underground passage leading to the great river, from which prisoners would go out to attend to their needs of washing and the like. The guards neglected Abū al-Aswad on account of his blindness, and when he returned from the river he would say, "Who will guide the blind man to his place?" A mawlā of his would converse with him on the riverbank, and no objection was raised against him. He arranged with him to bring horses on which he could ride. One day he went out while his mawlā was waiting for him, crossed the river by swimming, mounted the horse, and joined Ṭulayṭulah. A great number of people gathered to him, and he returned with them to fight ʿAbd al-Raḥmān al-Umawī. The two met at the Red River in Qasṭalūnah, and the fighting intensified. Then Abū al-Aswad was routed, and four thousand of his companions were killed, besides those who fell into the river. The Umayyad pursued him, killing those he caught, until he passed Qalʿat al-Rabāḥ. Then he gathered forces and returned to fight the Umayyad in the year 169 AH. When he sensed the vanguard of the Umayyad, his companions fled, he with them, and he took his family. Most of his men were killed, and he remained until the year 170 AH, when he perished in a village of the districts of Ṭulayṭulah. His brother Qāsim rose after him and gathered a force. The amīr raided him, and he came to him without a guarantee of safety, so he killed him. Mention of several events In this year, Shīlūn, king of Galicia, perished, and they appointed Adhfūnish in his place. Mūrqāṭ leapt upon him and killed him, so their affairs fell into disorder. The deputy of ʿAbd al-Raḥmān in Ṭulayṭulah entered upon them with his armies, killing, taking booty, and taking captives. Then he returned safely. In this year, Abū al-Qāsim b. Wāsūl, leader of the Sufrī Kharijites in Sijilmāsah, died suddenly during the last evening prayer. His rule had lasted twelve years and one month, and his son Ilyās succeeded him. A strange event A strange event occurred in this year: Abū ʿAmr al-Aʿjamī, who held the intelligence of al-Sind in the days of al-Manṣūr and whom Mūsā appointed at the beginning of his caliphate, said: He wrote in his report: A man of the nobles of the people of al-Sind, of the family of al-Muhallab b. Abī Ṣufrah, bought a black slave while he was young, raised him, and adopted him. When the boy grew strong, he desired his mistress and sought to seduce her, and she responded. One day his master came upon them unawares and found him on his wife's belly. He went to him and cut off his penis, leaving him wallowing in his blood. Then he felt compassion for him and fear of what he had done, so he treated him until he recovered from his illness. After this incident, he remained for a while seeking an opportunity against his master to take revenge and devise a plan that would heal his heart. His master had two sons, one a child and the other a youth. The man was absent from his house on some business, so the black took the two boys and climbed with them to the top of a high roof, where he set them up and began to distract them with food and play. When his master entered, he raised his head and saw his two sons on the height with the slave. He said: "Woe to you, so-and-so, you have exposed my sons to death." He said, "Yes, you see their position. By God whom you swear by, if you do not cut off your own penis as you cut off mine, I will throw them down." He said, "Woe to you, fear God for me and my sons." He said, "Leave this aside. By God, it is only my own self, and I would sooner yield it than a drink of water given to me." He kept repeating that to him, but he refused. He went to try to climb up to him, and he made as if to cast the two down from the top of that height. Their father said, "Woe to you, wait until I bring out a knife." He said, "Do what you will." He took a knife and faced him so that he could see what he did, and he cut off his penis while he watched. When he knew that he had done it, he threw the two boys, and the two boys were torn apart. He said, "This which I did is my revenge, and this is an addition to it." The black was seized, and his story was written. Mūsā wrote to the governor of al-Sind ordering the killing of the slave, and he said, "I have never heard of anything more strange than this." He ordered that every black be expelled from his kingdom and the quarters of his women.

279. Tarikh (al-Tabari) 2954No grade recorded

     الْحَسَنُ بْنُ زَيْدِ بْنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ ذِكْرُ مَنْ تُوُفِّيَ فِي هَذِهِ السَّنَةِ مِنَ الْأَكَابِرِ   الْحَسَنُ بْنُ زَيْدِ بْنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ   [ ؓ ]، أَبُو مُحَمَّدٍ الْهَاشِمِيُّ الْمَدِينِيُّ. حَدَّثَ عَنْ أَبِيهِ، وَعَنْ عِكْرِمَةَ، رَوَى عَنْهُ: ابْنُ إِسْحَاقَ، وَمَالِكٌ وَابْنُ أَبِي ذِئْبٍ وَابْنُ أَبِي الزِّنَادِ. وَكَانَ أَحَدَ الْأَجْوَادِ، وَوَلَّاهُ الْمَنْصُورُ خَمْسَ سِنِينَ، ثُمَّ غَضِبَ عَلَيْهِ فَعَزَلَهُ وَاسْتَصْفَى كُلَّ شَيْءٍ لَهُ وَحَبَسَهُ بِبَغْدَادَ فَلَمْ يَزَلْ مَحْبُوسًا حَتَّى مَاتَ الْمَنْصُورُ، فَأَخْرَجَهُ الْمَهْدِيُّ وَرَدَّ عَلَيْهِ مَا أُخِذَ مِنْهُ وَلَمْ يَزَلْ مَعَهُ. وَغَنْ عُبَيْدُ اللَّهِ بْنُ حَسَنٍ وَعَبْدُ اللَّهِ بْنُ الْعَبَّاسِ [بْنِ مُحَمَّدٍ] قَالَا: كَانَ أَوَّلَ مَا عُرِفَ بِهِ شَرَفُ الْحَسَنِ بْنِ زَيْدٍ أَنَّ أَبَاهُ تُوُفِّيَ وَهُوَ غُلَامٌ وَخَلَّفَ دَيْنًا أَرْبَعَةَ آلَافِ دِينَارٍ فَحَلَفَ الْحَسَنُ بْنُ زَيْدٍ أَنْ لَا يُظِلَّ رَأْسَهُ سَقْفُ بَيْتٍ إِلَّا سَقْفُ مَسْجِدٍ أَوْ سَقْفُ بَيْتِ رَجُلٍ يُكَلِّمُهُ فِي حَاجَةٍ حَتَّى يَقْضِيَ دَيْنَ أَبِيهِ، فَلَمْ يُظِلَّ رَأْسَهُ سَقْفُ بَيْتٍ حَتَّى قُضِيَ دَيْنُ أَبِيهِ. تُوُفِّيَ الْحَسَنُ بِالْحَاجِرِ عَلَى خَمْسَةِ أَمْيَالٍ مِنَ الْمَدِينَةِ وَهُوَ يُرِيدُ مَكَّةَ مِنَ الْعِرَاقِ فِي هَذِهِ السَّنَةِ وَهُوَ ابْنُ خَمْسٍ وَثَمَانِينَ سَنَةً وَصَلَّى عَلَيْهِ الْمَهْدِيُّ: قَالَ النَّاقِلُ: وَهَذَا الْحَسَنُ هُوَ أَبُو السَّيِّدَةِ نَفِيسَةَ ؓ الْمَدْفُونَةِ فِي الدِّيَارِ الْمِصْرِيَّةِ. حَمَّادُ بْنُ سَلَمَةَ 902 - حَمَّادُ بْنُ سَلَمَةَ، أَبُو سَلَمَةَ  مَوْلًى لِبَنِي تَمِيمٍ، وَهُوَ ابْنُ أُخْتِ حُمَيْدٍ الطَّوِيلِ كَانَ عَالِمًا عَابِدًا مُحَاسِبًا لِنَفْسِهِ لَا يُضَيِّعُ لَحْظَةً فِي غَيْرِ طَاعَةٍ. قَالَ عَبْدُ الرَّحْمَنِ بْنُ مُحَمَّدٍ: لَوْ قِيلَ لِحَمَّادِ بْنِ سَلَمَةَ إِنَّكَ تَمُوتُ غَدًا مَا قَدَرَ أَنْ يَزِيدَ فِي الْعَمَلِ شَيْئًا. وَكَانَ يَبِيعُ الثِّيَابَ، فَإِذَا رَبِحَ حَبَّةً أَوْ حَبَّتَيْنِ نَهَضَ. وَعَنْ مُقَاتِلُ بْنُ صَالِحٍ الْخُرَاسَانِيُّ قَالَ: دَخَلْتُ عَلَى حَمَّادِ بْنِ سَلَمَةَ [فَإِذَا] لَيْسَ فِي بَيْتِهِ إِلَّا حَصِيرٌ وَهُوَ جَالِسٌ عَلَيْهِ، وَمُصْحَفٌ يَقْرَأُ فِيهِ وَجِرَابٌ فِيهِ عِلْمُهُ، وَمِطْهَرَةٌ يَتَوَضَّأُ فِيهَا، فَبَيْنَا أَنَا عِنْدَهُ جَالِسٌ دَقَّ دَاقٌّ الْبَابَ، فَقَالَ: يَا صَبِيَّةُ اخْرُجِي فَانْظُرِي مَنْ هَذَا؟ فَقَالَتْ: رَسُولُ مُحَمَّدِ بْنِ سُلَيْمَانَ، قَالَ: قُولِي لَهُ يَدْخُلُ وَحْدَهُ، فَدَخَلَ فَنَاوَلَهُ كِتَابًا فَإِذَا فِيهِ: بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ مِنْ مُحَمَّدِ بْنِ سُلَيْمَانَ إِلَى حَمَّادِ بْنِ سَلَمَةَ أَمَّا بَعْدُ، فَصَبَّحَكَ اللَّهُ بِمَا صَبَّحَ بِهِ أَوْلِيَاءَهُ وَأَهْلَ طَاعَتِهِ، وَقَعَتْ مَسْأَلَةٌ، فَإِنَّنَا نَسْأَلُكَ عَنْهَا وَالسَّلَامُ. فَقَالَ: يَا صَبِيَّةُ هَلُمِّي الدَّوَاةَ، ثُمَّ قَالَ لِي: اقْلِبِ الْكِتَابَ وَاكْتُبْ: أَمَّا بَعْدُ: وَأَنْتَ فَصَبَّحَكَ اللَّهُ بِمَا صَبَّحَ بِهِ أَوْلِيَاءَهُ وَأَهْلَ طَاعَتِهِ إِنَّا أَدْرَكْنَا الْعُلَمَاءَ وَهُمْ لَا يَأْتُونَ أَحَدًا، فَإِنْ كَانَتْ وَقَعَتْ مَسْأَلَةٌ فَأْتِنَا وَسَلْنَا عَلَى مَا بَدَا لَكَ، فَإِنْ أَتَيْتَنِي فَلَا تَأْتِنِي إِلَّا وَحْدَكَ، وَلَا تَأْتِنِي بِخَيْلِكَ وَرَجِلِكَ، فَلَا أَنْصَحُكَ وَلَا أَنْصَحُ نَفْسِي وَالسَّلَامُ. فَبَيْنَا أَنَا عِنْدَهُ دَقَّ الْبَابُ، فَقَالَ: يَا صَبِيَّةُ، اخْرُجِي فَانْظُرِي مَنْ هَذَا؟ فَقَالَتْ: مُحَمَّدُ بْنُ سُلَيْمَانَ، قَالَ: قُولِي لَهُ لِيَدْخُلْ وَحْدَهُ، فَدَخَلَ فَسَلَّمَ ثُمَّ جَلَسَ بَيْنَ يَدَيْهِ، فَقَالَ: مَا لِي إِذَا نَظَرْتُ إِلَيْكَ امْتَلَأْتُ رُعْبًا، فَقَالَ حَمَّادٌ: سَمِعْتُ ثَابِتًا الْبُنَانِيَّ يَقُولُ: سَمِعْتُ أَنَسَ بْنَ مَالِكٍ يَقُولُ: سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ: "إِنَّ الْعَالِمَ إِذَا أَرَادَ بِعِلْمِهِ وَجْهَ اللَّهِ هَابَهُ كُلُّ شَيْءٍ، وَإِذَا أَرَادَ أَنْ يَكْتَنِزَ بِهِ الْكُنُوزَ هَابَ مِنْ كُلِّ شَيْءٍ". فَقَالَ: [أَرْبَعُونَ] أَلْفَ دِرْهَمٍ تَأْخُذُهَا تَسْتَعِينُ بِهَا عَلَى مَا أَنْتَ عَلَيْهِ. فَقَالَ: ارْدُدْهَا عَلَى مَنْ ظَلَمْتَهُ بِهَا، فَقَالَ: وَاللَّهِ مَا أُعْطِيكَ إِلَّا مَا وَرِثْتُهُ، قَالَ: لَا حَاجَةَ لِي فِيهَا ازْوِهَا عَنِّي زَوَى اللَّهُ عَنْكَ أَوْزَارَكَ، قَالَ: فَنُقَسِّمُهَا، قَالَ: فَلَعَلِّي إِنْ عَدَلْتُ فِي قِسْمَتِهَا أَنْ يَقُولَ بَعْضُ مَنْ لَمْ يُرْزَقْ مِنْهَا لَمْ يَعْدِلْ، ازْوِهَا عَنِّي زَوَى اللَّهُ عَنْكَ أَوْزَارَكَ. [قَالَ ابن الجوزي]: أَسْنَدَ حَمَّادُ بْنُ سَلَمَةَ عَنْ خَلْقٍ كَثِيرٍ مِنَ التَّابِعِينَ. وَتُوُفِّيَ فِي هَذِهِ السَّنَةِ فِي الْمَسْجِدِ وَهُوَ يُصَلِّي. وَعَنْ أَبُو عَبْدِ اللَّهِ التَّمِيمِيُّ، عَنْ أَبِيهِ قَالَ: رَأَيْتُ حَمَّادَ بْنَ سَلَمَةَ فِي النَّوْمِ، فَقُلْتُ: مَا فَعَلَ اللَّهُ بِكَ؟ قَالَ: خَيْرًا: قُلْتُ: فَمَاذَا؟ قَالَ: قِيلَ لِي طَالَ مَا كَدَّرْتَ نَفْسَكَ فَالْيَوْمَ أُطِيلُ رَاحَتَكَ وَرَاحَةَ الْمَتْعُوبِينَ فِي الدُّنْيَا، بَخٍ بَخٍ مَاذَا أَعْدَدْتَ لَهُمْ. حَمَّادُ عَجْرَدٍ حَمَّادُ عَجْرَدٍ  . هُوَ حَمَّادُ بْنُ عُمَرَ بْنِ يُونُسَ بْنِ كُلَيْبٍ، مَوْلًى لِبَنِي سَوْأَةَ بْنِ عَامِرِ بْنِ صَعْصَعَةَ، يُكَنَّى أَبَا عَمْرٍو، وَهُوَ كُوفِيٌّ. وَيُقَالُ: وَاسِطِيٌّ، وَيُقَالُ: إِنَّ أَعْرَابِيًّا، مَرَّ بِهِ وَهُوَ غُلَامٌ يَلْعَبُ مَعَ الصِّبْيَانِ فِي يَوْمٍ شَدِيدِ الْبَرْدِ وَهُوَ عُرْيَانٌ، فَقَالَ لَهُ: تَعَجْرَدْتَ يَا غُلَامُ، فَسُمِّيَ عَجْرَدًا، وَالْمُتَعَجْرِدُ الْمُتَعَرِّي، وَكَانَ خَلِيعًا مَاجِنًا ظَرِيفًا، وَنَادَمَ الْوَلِيدَ بْنَ يَزِيدَ وَهَاجَى بَشَّارَ بْنَ بُرْدٍ - وَهُوَ فَحْلُ الشُّعَرَاءِ الْمُجِيدِينَ فَانْتَصَفَ مِنْهُ، وَكَانَ بَشَّارٌ يَضِجُّ مِنْهُ، وَقَدِمَ بَغْدَادَ فِي أَيَّامِ الْمَهْدِيِّ. وَعَنْ عَلِيُّ بْنُ الْجَعْدِ قَالَ: قَدِمَ عَلَيْنَا فِي أَيَّامِ الْمَهْدِيِّ حَمَّادُ عَجْرَدٍ وَمُطِيعُ بْنُ إِيَاسٍ الْكِنَانِيُّ، وَيَحْيَى بْنُ زِيَادٍ، فَنَزَلُوا بِالْقُرْبِ مِنَّا، وَكَانُوا لَا يُطَاقُونَ خُبْثًا وَمَجَانَةً. وَكَانَ مُطِيعُ بْنُ إِيَاسٍ، وَحَمَّادُ عَجْرَدٍ، وَيَحْيَى بْنُ زِيَادٍ يَقُولُونَ بِالزَّنْدَقَةِ. وَذَكَرَ ابْنُ قُتَيْبَةَ فِي "طَبَقَاتُ الشُّعَرَاءِ" قَالَ: كَانَ بِالْكُوفَةِ ثَلَاثَةٌ يُقَالُ لَهُمُ الْحَمَّادُونَ: حَمَّادُ عَجْرَدٍ، وَحَمَّادٌ الرَّاوِيَةُ، وَحَمَّادُ بْنُ الزِّبْرِقَانِ النَّحْوِيُّ، وَكَانُوا يَتَعَاشَرُونَ وَكَانُوا كُلُّهُمْ يُرْمَوْنَ بِالزَّنْدَقَةِ، وَحَمَّادُ عَجْرَدٍ هُوَ الْقَائِلُ: إِنَّ الْكَرِيمَ لَتَخْفَى عَنْكَ عُسْرَتُهُ حَتَّى تَرَاهُ غَنِيًّا وَهُوَ مَجْهُودُ     وَلِلْبَخِيلِ عَلَى أَمْوَالِهِ عِلَلٌ زُرْقُ الْعُيُونِ عَلَيْهَا أَوْجُهٌ سُودُ     إِذَا تَكَرَّمْتَ أَنْ تُعْطِيَ الْقَلِيلَ وَلَمْ تَقْدِرْ عَلَى سَعَةٍ لَمْ يَظْهَرِ الْجُودُ     بُثَّ النَّوَالَ فَلَا يَمْنَعْكَ قِلَّتُهُ فَكُلُّ مَا سَدَّ فَقْرًا فَهُوَ مَحْمُودُ رَوَى حَمَّادُ بْنُ إِسْحَاقَ، عَنْ أَبِيهِ قَالَ: اجْتَمَعَ حَفْصُ بْنُ أَبِي بُرْدَةَ، وَحَمَّادُ عَجْرَدٍ، وَكَانَ حَفْصٌ أَعْمَشَ أَفْطَسَ، أَغْصَفَ، مُقَبَّحَ الْوَجْهِ، فَأَخَذَ حَفْصٌ يَطْعُنُ عَلَى مُرَقَّشٍ وَيَعِيبُ شِعْرَهُ فَقَالَ حَمَّادٌ: لَقَدْ كَانَ فِي عَيْنَيْكَ يَا حَفْصُ شَاغِلٌ     وَأَنْفٌ كَمِثْلِ الْعُودِ عَمَّا تَتَبَّعُ تَتَبَّعُ لَحْنًا فِي كَلَامِ مُرَقَّشٍ     وَجْهُكَ مَبْنِيٌّ عَلَى اللَّحْنِ أَجْمَعُ فَأُذُنَاكَ إِقْوَاءٌ وَأَنْفُكَ مُكَفَّأٌ     وَعَيْنَاكَ إِيطَاءٌ فَأَنْتَ مُرَقَّعُ عُمَرُ الْكَلْوَذَانِيُّ 904 - عُمَرُ الْكَلْوَذَانِيُّ  . الَّذِي وُلِّيَ عَلَى قَتْلِ الزَّنَادِقَةِ. تُوُفِّيَ فِي هَذِهِ السَّنَةِ، فَوَلِيَ مَكَانَهُ حَمْدَوَيْهِ، وَهُوَ مُحَمَّدُ بْنُ عِيسَى مِنْ أَهْلِ مَيْسَانَ. عُبَيْدُ اللَّهِ بْنُ الْحَسَنِ بْنِ الْحُصَيْنِ بْنِ أَبِي الْحُرِّ الْعَنْبَرِيُّ 905 - عُبَيْدُ اللَّهِ بْنُ الْحَسَنِ بْنِ الْحُصَيْنِ بْنِ أَبِي الْحُرِّ الْعَنْبَرِيُّ  . قَاضِي الْبَصْرَةِ، سَمِعَ دَاوُدَ بْنَ أَبِي هِنْدٍ، وَخَالِدًا الْحَذَّاءَ، وَسَعِيدًا الْجُرَيْرِيَّ، رَوَى عَنْهُ: ابْنُ مَهْدِيٍّ، وَكَانَ فَقِيهًا ثِقَةً، وَوَلِيَ الْقَضَاءَ سَنَةَ سِتٍّ وَخَمْسِينَ بَعْدَ سَوَّارِ بْنِ عَبْدِ اللَّهِ الْعَنْبَرِيِّ. وَعَنْ أَبُو سَهْلٍ الرَّازِيُّ قَالَ: لَمْ يُشْرَكْ فِي الْقَضَاءِ بَيْنَ أَحَدٍ قَطُّ إِلَّا بَيْنَ عُبَيْدِ اللَّهِ بْنِ الْحَسَنِ وَبَيْنَ عُمَرَ بْنِ عَامِرٍ عَلَى قَضَاءِ الْبَصْرَةِ، فَكَانَا يَجْتَمِعَانِ جَمِيعًا فِي الْمَجْلِسِ وَيَنْظُرَانِ جَمِيعًا بَيْنَ النَّاسِ. قَالَ: فَقَدِمَ إِلَيْهِمَا قَوْمٌ فِي جَارِيَةٍ لَا تُنْبِتُ، فَقَالَ فِيهَا عُمَرُ بْنُ عَامِرٍ: هَذِهِ فَضِيلَةٌ فِي الْجِسْمِ، وَقَالَ عُبَيْدُ اللَّهِ بْنُ الْحَسَنِ: كُلُّ مَا خَالَفَ مَا عَلَيْهِ الْخِلْقَةُ فَهُوَ عَيْبٌ. وَعَنْ الْحُسَيْنُ بْنُ الْحَسَنِ الْمَرْوَزِيُّ قَالَ: سَمِعْتُ عَبْدَ الرَّحْمَنِ بْنَ مَهْدِيٍّ يَقُولُ: كُنَّا فِي جِنَازَةٍ فِيهَا عُبَيْدُ اللَّهِ بْنُ الْحَسَنِ وَهُوَ عَلَى الْقَضَاءِ، فَلَمَّا وُضِعَ السَّرِيرُ جَلَسَ وَجَلَسَ النَّاسُ حَوْلَهُ، فَسَأَلْتُهُ عَنْ مَسْأَلَةٍ فَغَلِطَ فِيهَا، فَقُلْتُ أَصْلَحَكَ اللَّهُ، الْقَوْلُ فِي هَذِهِ الْمَسْأَلَةِ كَذَا وَكَذَا، فَأَطْرَقَ سَاعَةً، ثُمَّ رَفَعَ رَأْسَهُ فَقَالَ: إِذَنْ أَرْجِعُ وَأَنَا صَاغِرٌ، إِذَنْ أَرْجِعُ وَأَنَا صَاغِرٌ، لَأَنْ أَكُونَ ذَنَبًا فِي الْحَقِّ أَحَبُّ إِلَيَّ مِنْ أَنْ أَكُونَ رَأْسًا فِي الْبَاطِلِ. وَعَنْ أَبُو عَلِيٍّ إِسْمَاعِيلُ بْنُ إِبْرَاهِيمَ الْقُرَشِيُّ قَالَ: حَدَّثَنَا أَصْحَابُنَا أَنَّ الْمَهْدِيَّ كَتَبَ إِلَى عُبَيْدِ اللَّهِ بْنِ الْحَسَنِ - وَهُوَ قَاضِي الْبَصْرَةِ - كِتَابًا فَقَرَأَهُ عُبَيْدُ اللَّهِ بْنُ الْحَسَنِ فَرَدَّهُ، فَحُمِلَ عُبَيْدُ اللَّهِ إِلَى الْمَهْدِيِّ فَعَاتَبَهُ، فَكَانَ فِيمَا عَاتَبَهُ بِهِ أَنْ قَالَ لَهُ: رَدَدْتَ كِتَابِي فَقَالَ لَهُ عُبَيْدُ اللَّهِ: يَا أَمِيرَ الْمُؤْمِنِينَ إِنِّي لَمْ أَرُدَّ كِتَابَكَ، وَلَكِنَّهُ كَانَ مَلْحُونًا فَصَدَّقَ الْمَهْدِيُّ مَقَالَتَهُ وَأَجَازَهُ، وَرَدَّهُ إِلَى عَمَلِهِ. تُوُفِّيَ عُبَيْدُ اللَّهِ فِي ذِي الْقَعْدَةِ فِي هَذِهِ السَّنَةِ وَقِيلَ تُوُفِّيَ سَنَةَ ثَمَانٍ وَسَبْعِينَ. غَوْثُ بْنُ سُلَيْمَانَ بْنِ زِيَادِ بْنِ رَبِيعَةَ بْنِ نُعَيْمٍ غَوْثُ بْنُ سُلَيْمَانَ بْنِ زِيَادِ بْنِ رَبِيعَةَ بْنِ نُعَيْمٍ  ، أَبُو يَحْيَى الْحَضْرَمِيُّ. وُلِدَ سَنَةَ أَرْبَعٍ وَتِسْعِينَ، وَوَلِيَ الْقَضَاءَ [بِمِصْرَ] ثَلَاثَ مَرَّاتٍ فِي أَيَّامِ الْمَنْصُورِ وَالْمَهْدِيِّ. رَوَى عَنْهُ: ابْنُ وَهْبٍ، وَالْوَاقِدِيُّ، وَآخِرُ مَنْ حَدَّثَ عَنْهُ بِالْعِرَاقِ أَبُو الْوَلِيدِ الطَّيَالِسِيُّ. وَعَنْ غَوْثَ بْنَ سُلَيْمَانَ يَقُولُ: بَعَثَ إِلَيَّ أَمِيرُ الْمُؤْمِنِينَ أَبُو جَعْفَرٍ الْمَنْصُورُ، فَحُمِلْتُ إِلَيْهِ، فَقَالَ لِي: يَا غَوْثُ، إِنَّ صَاحِبَتَكُمُ الْحِمْيَرِيَّةَ خَاصَمَتْنِي إِلَيْكَ فِي شُرُوطِهَا، قُلْتُ، أَفَيَرْضَى أَمِيرُ الْمُؤْمِنِينَ أَنْ يُحَكِّمَنِي عَلَيْهِ قَالَ: نَعَمْ، قُلْتُ: فَالْحُكْمُ لَهُ شُرُوطٌ فَيَحْمِلُهَا أَمِيرُ الْمُؤْمِنِينَ قَالَ: نَعَمْ، قُلْتُ: يَأْمُرُهَا أَمِيرُ الْمُؤْمِنِينَ أَنْ تُوَكِّلَ وَكِيلًا وَيُشْهِدَ عَلَى وَكَالَتِهِ خَادِمَيْنِ خَيِّرَيْنِ يُعَدِّلُهُمَا أَمِيرُ الْمُؤْمِنِينَ عَلَى نَفْسِهِ فَفَعَلَ، فَوَكَّلَتْ خَادِمًا، وَبَعَثَتْ مَعَهُ بِكِتَابِ صَدَاقِهَا وَشَهِدَ الْخَادِمَانِ عَلَى تَوْكِيلِهَا، فَقُلْتُ لَهُ: تَمَّتِ الْوَكَالَةُ، فَإِنْ رَأَى أَمِيرُ الْمُؤْمِنِينَ أَنْ يُسَاوِيَ الْخَصْمَ فِي مَجْلِسِهِ فَلْيَفْعَلْ، فَانْحَطَّ عَنْ فَرْشِهِ وَجَلَسَ مَعَ الْخَصْمِ، فَدَفَعَ إِلَيَّ الْوَكِيلُ كِتَابَ الصَّدَاقِ فَقَرَأْتُهُ عَلَيْهِ، فَقُلْتُ: أَيُقِرُّ أَمِيرُ الْمُؤْمِنِينَ بِمَا فِيهِ؟ قَالَ: نَعَمْ، قُلْتُ: أَرَى فِي الْكِتَابِ شُرُوطًا مُؤَكَّدَةً بِهَا تَمَّ النِّكَاحُ بَيْنَكُمَا أَرَأَيْتَ يَا أَمِيرَ الْمُؤْمِنِينَ لَوْ إِنَّكَ خَطَبْتَ إِلَيْهَا وَلَمْ تَشْرُطْ لَهَا هَذَا الشَّرْطَ أَكَانَتْ تَزَوَّجَتْكَ؟ قَالَ: لَا، قُلْتُ: فَبِهَذَا الشَّرْطِ تَمَّ النِّكَاحُ، وَأَنْتَ أَحَقُّ مَنْ وَفَّى لَهَا بِشَرْطِهَا قَالَ: قَدْ عَلِمْتَ إِذْ أَجْلَسْتَنِي هَذَا الْمَجْلِسَ أَنَّكَ سَتَحْكُمُ عَلَيَّ قُلْتُ: أَعْظِمْ جَائِزَتِي وَأَطْلِقْ سَبِيلِي يَا أَمِيرَ الْمُؤْمِنِينَ. قَالَ: بَلْ جَائِزَتُكَ عَلَى مَنْ قَضَيْتَ لَهُ، وَأَمَرَ لِي بِجَائِزَةٍ وَخِلْعَةٍ، وَأَمَرَنِي أَنْ أَحْكُمَ بَيْنَ أَهْلِ الْكُوفَةِ فَقُلْتُ: يَا أَمِيرَ الْمُؤْمِنِينَ، لَيْسَ الْبَلَدُ بَلَدِي، وَلَا مَعْرِفَةَ لِي بِأَهْلِهِ. قَالَ: لَا بُدَّ مِنْ ذَلِكَ. قُلْتُ: يَا أَمِيرَ الْمُؤْمِنِينَ: فَأَنَا أَحْكُمُ بَيْنَهُمْ فَإِذَا أَنَا نَادَيْتُ مَنْ لَهُ حَاجَةٌ بِخُصُومَةٍ وَلَمْ يَأْتِ أَحَدٌ تَأْذَنُ لِي بِالرُّجُوعِ إِلَى بَلَدِي؟ قَالَ: [نَعَمْ: قَالَ:] فَجَلَسْتُ فَحَكَمْتُ [بَيْنَهُمْ]، ثُمَّ انْقَطَعَ الْخُصُومُ فَنَادَيْتُ الْخُصُومَ، فَلَمْ يَأْتِ أَحَدٌ، فَرَحَلْتُ مِنْ وَقْتِي إِلَى مِصْرَ. قَالَ أَبُو سَعِيدٍ: وَحَدَّثَنَا عَلِيُّ بْنُ الْحَسَنِ بْنِ فَرْقَدٍ قَالَ: حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ عَبْدِ اللَّهِ بْنِ الْحَكَمِ قَالَ: حَدَّثَنَا حَمَّادُ بْنُ الْمِسْوَرِ أَبُو رَجَاءٍ قَالَ: قَدِمَتِ امْرَأَةٌ مِنَ الرِّيفِ فِي مِحَفَّةٍ وَغَوْثٌ قَاضِي مِصْرَ إِذْ ذَاكَ، فَوَافَتْ غَوْثَ بْنَ سُلَيْمَانَ عِنْدَ السَّرَّاجِينَ رَائِحًا إِلَى الْمَسْجِدِ، فَشَكَتْ إِلَيْهِ أَمَرَهَا وَأَخْبَرَتْهُ بِحَاجَتِهَا، فَنَزَلَ عَنْ دَابَّتِهِ فِي بَعْضِ حَوَانِيتِ السَّرَّاجِينَ، وَلَمْ يَبْلُغِ الْمَسْجِدَ، فَكَتَبَ لَهَا بِحَاجَتِهَا وَرَكِبَ إِلَى الْمَسْجِدِ، فَانْصَرَفَتِ الْمَرْأَةُ وَهِيَ تَقُولُ: أَصَابَتْ وَاللَّهِ أُمُّكَ حِينَ سَمَّتْكَ غَوْثًا أَنْتَ وَاللَّهِ غَوْثٌ. تُوُفِّيَ فِي جُمَادَى الْآخِرَةِ مِنْ هَذِهِ السَّنَةِ. قَيْسُ بْنُ الرَّبِيعِ، أَبُو مُحَمَّدٍ الْأَسَدِيُّ قَيْسُ بْنُ الرَّبِيعِ، أَبُو مُحَمَّدٍ الْأَسَدِيُّ  ، مِنْ وَلَدِ الْحَارِثِ بْنِ قَيْسٍ. الَّذِي أَسْلَمَ وَعِنْدَهُ تِسْعُ نِسْوَةٍ فِي عَهْدِ رَسُولِ اللَّهِ ﷺ وَأَمَرَهُ النَّبِيُّ ﷺ أَنْ يُمْسِكَ مِنْهُنَّ أَرْبَعَةً وَيُفَارِقَ سَائِرَهُنَّ. سَمِعَ قَيْسَ بْنَ عَمْرٍو، وَابْنَ مُرَّةَ، وَمُحَارِبَ بْنَ دِثَارٍ، وَهِشَامَ بْنَ عُرْوَةَ فِي آخَرِينَ. رَوَى عَنْ سُفْيَانَ الثَّوْرِيِّ، وَشُعْبَةَ، وَابْنِ الْمُبَارَكِ، وَأَبُو مُعَاوِيَةَ، وَعَفَّانَ وَغَيْرِهِمْ. قَالَ عَفَّانُ: كَانَ قَيْسٌ ثِقَةً. وَقَالَ شَرِيكٌ: مَا خَلَّفَ بَعْدَهُ مِثْلَهُ. تُوُفِّيَ فِي هَذِهِ السَّنَةِ، وَقِيلَ: سَنَةَ سَبْعٍ، وَقِيلَ: سَنَةَ خَمْسٍ، وَقِيلَ: سَنَةَ سِتٍّ. مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ عُلَاثَةَ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ عُلَاثَةَ بْنِ عَلْقَمَةَ بْنِ مَالِكٍ أَبُو الْيَسَرِ الْعُقَيْلِيُّ  . حَدَّثَ عَنْ هِشَامِ بْنِ حَسَّانَ، وَالْأَوْزَاعِيِّ، وَغَيْرِهِمَا، وَرَوَى عَنْهُ ابْنُ الْمُبَارَكِ، وَوَكِيعٌ، وَغَيْرُهُمْ. وَكَانَ قَاضِيًا بِالْجَانِبِ الشَّرْقِيِّ بِبَغْدَادَ زَمَنَ الْمَهْدِيِّ. وَقَالَ: مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ عُلَاثَةَ يُقَالُ لَهُ: قَاضِي الْجِنِّ وَذَلِكَ أَنَّ بِئْرًا كَانَتْ بَيْنَ حَرَّانَ وَحِصْنِ مَسْلَمَةَ، فَكَانَ مَنْ شَرِبَ مِنْهَا خَبَطَتْهُ الْجِنُّ، قَالَ: فَوَقَفَ عَلَيْهَا، فَقَالَ: أَيُّهَا الْجِنُّ إِنَّا قَدْ قَضَيْنَا بَيْنَكُمْ وَبَيْنَ الْإِنْسِ، فَلَهُمُ النَّهَارُ، وَلَكُمُ اللَّيْلُ. قَالَ: فَكَانَ الرَّجُلُ إِذَا اسْتَقَى مِنْهَا بِالنَّهَارِ لَمْ يُصِبْهُ شَيْءٌ. وَعَنْ الْعَبَّاسَ بْنَ مُحَمَّدٍ الدُّورِيَّ يَقُولُ سَمِعْتُ يَحْيَى بْنَ مَعِينٍ يَقُولُ: مُحَمَّدُ بْنُ عُلَاثَةَ ثِقَةٌ. قَالَ الْمُصَنِّفُ: وَقَدْ رُوِّينَا عَنْ أَبِي الْفَتْحِ الْأَزْدِيِّ الْحَافِظِ أَنَّهُ طَعَنَ فِي ابْنِ عُلَاثَةَ وَلَا يُحْفَظُ هَذَا عَنْ غَيْرِهِ، إِلَّا أَنَّ الْبُخَارِيَّ قَالَ: فِي حِفْظِهِ نَظَرٌ. أَبُو حَمْزَةَ السُّكَّرِيُّ الْمَرْوَزِيُّ تُوُفِّيَ فِي هَذِهِ السَّنَةِ. مُحَمَّدُ بْنُ مَيْمُونٍ، أَبُو حَمْزَةَ السُّكَّرِيُّ الْمَرْوَزِيُّ. عَنْ أَبُو أَيُّوبَ سُلَيْمَانُ بْنُ إِسْحَاقَ الْجَلَّابُ قَالَ: سَمِعْتُ إِبْرَاهِيمَ الْحَرْبِيَّ يَقُولُ: قَالَ مُحَمَّدُ بْنُ عَلِيِّ بْنِ الْحَسَنِ: أَرَادَ جَارٌ لِأَبِي حَمْزَةَ السُّكَّرِيِّ أَنْ يَبِيعَ دَارَهُ، قَالَ: فَقِيلَ لَهُ: بِكَمْ تَبِيعُهَا؟ قَالَ: بِأَلْفَيْنِ ثَمَنِ الدَّارِ، وَأَلْفَيْنِ [حَقِّ] جِوَارِ أَبِي حَمْزَةَ. قَالَ: فَبَلَغَ ذَلِكَ أَبَا حَمْزَةَ، فَوَجَّهَ إِلَيْهِ بِأَرْبَعَةِ آلَافٍ، وَقَالَ خُذْهَا وَلَا تَبِعْ دَارَكَ. وعَنْ مُعَاذُ بْنُ خَالِدٍ قَالَ: سَمِعْتُ أَبَا حَمْزَةَ السُّكَّرِيَّ يَقُولُ: مَا شَبِعْتُ مُنْذُ ثَلَاثِينَ سَنَةً إِلَّا أَنْ يَكُونَ لِي ضَيْفٌ. قَالَ يَحْيَى بْنُ مَعِينٍ: كَانَ أَبُو حَمْزَةَ السُّكَّرِيُّ مِنْ ثِقَاتِ النَّاسِ وَكَانَ إِذَا مَرِضَ عِنْدَهُ مَنْ قَدْ رَحَلَ إِلَيْهِ يَنْظُرُ إِلَى مَا يَحْتَاجُ إِلَيْهِ مِنَ الْكِفَايَةِ فَيَأْمُرُ بِالْقِيَامِ بِهِ، وَاسْمُهُ مُحَمَّدُ بْنُ مَيْمُونٍ، وَلَمْ يَكُنْ يَبِيعُ السُّكَّرَ، وَإِنَّمَا سُمِّيَ السُّكَّرِيَّ لِحَلَاوَةِ كَلَامِهِ. رَوَى الْغَلَابِيُّ عَنْ يَحْيَى بْنِ مَعِينٍ: أَنَّ أَبَا حَمْزَةَ كَانَ إِذَا مَرِضَ الرَّجُلُ مِنْ جِيرَانِهِ تَصَدَّقَ بِمِثْلِ نَفَقَةٍ لِمَرِيضٍ بِمَا صُرِفَ عَنْهُ مِنَ الْعِلَّةِ. قَالَ الْبُخَارِيُّ: مُحَمَّدُ بْنُ مَيْمُونٍ مَاتَ سَنَةَ ثَمَانٍ وَسِتِّينَ حَدَّثَنِيهِ بِشْرُ بْنُ مُحَمَّدٍ. أَبُو عَبْدِ اللَّهِ الْعَنَزِيُّ مِنْدَلُ بْنُ عَلِيٍّ، أَبُو عَبْدِ اللَّهِ الْعَنَزِيُّ  . حَدَّثَ عَنْ أَبِي إِسْحَاقَ الشِّينَانِيِّ، وَعَاصِمٍ، وَالْأَعْمَشِ، وَغَيْرِهِمْ، وَقِيلَ: إِنَّ اسْمَهُ عَمْرٌو، وَلَقَبَهُ مِنْدَلٌ، إِلَّا أَنَّهُ غَلَبَ عَلَيْهِ. قَالَ يَحْيَى: مِنْدَلٌ لَا بَأْسَ بِهِ، وَقَالَ مَرَّةً: ضَعِيفٌ. وَقَالَ يَعْقُوبُ بْنُ شَيْبَةَ: كَانَ رَجُلًا فَاضِلًا صَدُوقًا، وَهُوَ ضَعِيفُ الْحَدِيثِ. تُوُفِّيَ فِي [رَمَضَانَ] هَذِهِ السَّنَةَ وَقِيلَ: فِي سَنَة سَبْعٍ. قَالَ مُعَاذُ بْنُ مُعَاذٍ: دَخَلْتُ الْكُوفَةَ فَلَمْ أَرَ أَحَدًا أَوْرَعَ مِنْ مِنْدَلِ بْنِ عَلِيٍّ. وَعَنْ عَبْدُ اللَّهِ بْنُ عَمْرٍو الرَّزَّاقُ قَالَ: حَدَّثَنَا أَبُو هِشَامٍ قَالَ: مَرَّتْ جَارِيَةٌ مَعَهَا سَلَّةٌ فِيهَا رُطَبٌ بِمِنْدَلِ بْنِ عَلِيٍّ، وَأَصْحَابُ الْحَدِيثِ حَوْلَهُ، فَوَقَفَتْ تَنْظُرُ وَتَسْمَعُ، فَنَظَرَ إِلَيْهَا مِنْدَلٌ، فَفَطِنَ أَنَّ السَّلَّةَ قَدْ أُهْدِيَتْ لَهُ، فَقَالَ: قَدِّمِيهَا، فَقَدَّمَتْهَا، فَقَالَ لِمَنْ حَوْلَهُ: كُلُوا مَا فِيهَا وَانْصَرَفَتِ الْجَارِيَةُ إِلَى سَيِّدِهَا وَقَدِ احْتَبَسَتْ، فَقَالَ: مَا أَسْرَعَ مَا جِئْتِ، فَقَالَتْ: وَقَفْتُ أَسْمَعُ مِنْ هَذَا الشَّيْخِ، فَقَالَ: قَدِّمِي السَّلَّةَ، فَفَعَلْتُ، فَأَكَلَ الَّذِينَ حَوْلَهُ مَا فِيهَا. وَكَانَ سَيِّدُهَا رَجُلًا مِنَ الْعَرَبِ فَقَالَ لَهَا: أَنْتِ حُرَّةٌ لِوَجْهِ اللَّهِ عَزَّ وَجَلَّ. وَفِيهَا تُوُفِّيَ يَحْيَى بْنُ سَلَمَةَ بْنِ كُهَيْلٍ، وَالْحَسَنُ بْنُ زَيْدِ بْنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ، وَكَانَ قَدِ اسْتَعْمَلَهُ الْمَنْصُورُ عَلَى الْمَدِينَةِ خَمْسَ سِنِينَ، ثُمَّ عَزَلَهُ، وَحَبَسَهُ بِبَغْدَاذَ، وَأَخَذَ مَالَهُ. فَلَمَّا وَلِيَ الْمَهْدِيُّ أَخْرَجَهُ وَرَدَّ عَلَيْهِ مَالَهُ، وَكَانَ جَوَادًا إِلَّا أَنَّهُ كَانَ مُنْحَرِفًا عَنْ أَهْلِ بَيْتِهِ، مَائِلًا إِلَى الْمَنْصُورِ. وَفِيهَا تُوُفِّيَ عَبْثَرُ بْنُ الْقَاسِمِ.

     ✧ Al-Ḥasan b. Zayd b. al-Ḥasan b. ʿAlī b. Abī Ṭālib Mention of the notable persons who died in this year Al-Ḥasan b. Zayd b. al-Ḥasan b. ʿAlī b. Abī Ṭālib [ ؓ ], Abū Muḥammad al-Hāshimī al-Madīnī. He narrated from his father and from ʿIkrimah. Narrated from him: Ibn Isḥāq, Mālik, Ibn Abī Dhiʾb, and Ibn Abī al-Zinād. He was one of the generous ones. Al-Manṣūr appointed him for five years, then became angry with him, dismissed him, confiscated everything he owned, and imprisoned him in Baghdad. He remained imprisoned until al-Manṣūr died, then al-Mahdī released him and returned to him what had been taken from him, and he remained with him. And from ʿUbayd Allāh b. Ḥasan and ʿAbd Allāh b. al-ʿAbbās [b. Muḥammad], they said: The first thing by which the nobility of al-Ḥasan b. Zayd was known was that his father died while he was a boy, leaving a debt of four thousand dinars. Al-Ḥasan b. Zayd swore that no roof of a house would shade his head except the roof of a mosque or the roof of a man's house whom he would speak to about a need, until he paid off his father's debt. And no roof of a house shaded his head until his father's debt was paid. Al-Ḥasan died at al-Ḥājir, five miles from Madinah, while he was heading to Makkah from Iraq in this year, and he was eighty-five years old. Al-Mahdī prayed over him. The transmitter said: This al-Ḥasan is the father of the noble lady Nafīsah ؓ who is buried in the Egyptian lands. Ḥammād b. Salamah 902 - Ḥammād b. Salamah, Abū Salamah, a client of Banū Tamīm. He was the son of the sister of Ḥumayd al-Ṭawīl. He was a learned, devout man, who held himself to account and did not waste a single moment in anything other than obedience. ʿAbd al-Raḥmān b. Muḥammad said: If it were said to Ḥammād b. Salamah, "You will die tomorrow," he would not have been able to add anything to his deeds. He used to sell cloth; if he profited one ḥabbah or two, he would leave. And from Muqātil b. Ṣāliḥ al-Khurāsānī, who said: I entered upon Ḥammād b. Salamah [and there was] nothing in his house except a mat on which he sat, a muṣḥaf from which he recited, a bag containing his knowledge, and a water vessel for his ablution. While I was sitting with him, someone knocked on the door. He said, "O little girl, go out and see who this is." She said, "The messenger of Muḥammad b. Sulaymān." He said, "Tell him to enter alone." He entered and handed him a letter, and in it was: In the name of God, the Merciful, the Compassionate. From Muḥammad b. Sulaymān to Ḥammād b. Salamah. To proceed: May God grant you a morning like that which He grants to His friends and the people of obedience to Him. A question has arisen, and we ask you about it. Peace. He said, "O little girl, bring the inkwell." Then he said to me, "Turn over the letter and write: To proceed: And may God grant you a morning like that which He grants to His friends and the people of obedience to Him. We met the scholars and they did not go to anyone. If a question has arisen, come to us and ask us about what appears to you. If you come to me, do not come except alone, and do not bring your cavalry and infantry, for then I would not advise you nor advise myself. Peace. While I was with him, there was a knock on the door. He said, "O little girl, go out and see who this is." She said, "Muḥammad b. Sulaymān." He said, "Tell him to enter alone." He entered, greeted, then sat before him. He said, "What is wrong with me that when I look at you I am filled with terror?" Ḥammād said, "I heard Thābit al-Bunānī say: I heard Anas b. Mālik say: I heard the Messenger of God ﷺ say: 'When a scholar desires by his knowledge the face of God, everything fears him; and when he desires to amass treasures by it, he fears everything.'" Then he said, "[Forty] thousand dirhams, take them to help you in what you are upon." He said, "Return them to the one you wronged with them." He said, "By God, I give you only what I inherited." He said, "I have no need of it. Remove it from me, may God remove your burdens from you." He said, "Then we will distribute it." He said, "Perhaps if I distribute it justly, some of those who do not receive from it will say he was not just. Remove it from me, may God remove your burdens from you." [Ibn al-Jawzī said]: Ḥammād b. Salamah transmitted from a great many of the tābiʿūn. He died in this year in the mosque while praying. And from Abū ʿAbd Allāh al-Tamīmī, from his father, who said: I saw Ḥammād b. Salamah in a dream and said, "What did God do with you?" He said, "Good." I said, "Then what?" He said, "It was said to me: Long have you wearied yourself, so today I will prolong your rest and the rest of the weary in this world. Excellent, excellent! What have you prepared for them?" Ḥammād ʿAjrad Ḥammād ʿAjrad. He is Ḥammād b. ʿUmar b. Yūnus b. Kulayb, a client of Banū Sawāʾah b. ʿĀmir b. Ṣaʿṣaʿah. He is called Abū ʿAmr, and he was a Kufan. It is also said: He was a Wāsiṭī. It is said that a Bedouin passed by him while he was a boy playing with the children on a very cold day, and he was naked. He said to him, "You have stripped yourself, O boy," so he was named ʿAjrad, and mutaʿajrid means naked. He was a libertine, shameless, and witty. He was a drinking companion of al-Walīd b. Yazīd, and he exchanged satires with Bashshār b. Burd, who was a stallion among the excellent poets, and he held his own against him. Bashshār used to cry out because of him. He came to Baghdad in the days of al-Mahdī. And from ʿAlī b. al-Jaʿd, who said: In the days of al-Mahdī there came to us Ḥammād ʿAjrad, Muṭīʿ b. Iyās al-Kinānī, and Yaḥyā b. Ziyād. They stayed near us, and they were unbearable in wickedness and debauchery. Muṭīʿ b. Iyās, Ḥammād ʿAjrad, and Yaḥyā b. Ziyād professed zandaqah. Ibn Qutaybah mentioned in "Ṭabaqāt al-Shuʿarāʾ" that there were three in Kufa called "the Ḥammāds": Ḥammād ʿAjrad, Ḥammād al-Rāwiyah, and Ḥammād b. al-Zibriqān the grammarian. They were companions, and all of them were accused of zandaqah. Ḥammād ʿAjrad is the one who said: Verily the generous man hides from you his hardship until you see him rich while he is exhausted; and the miser has pretexts over his wealth, blue-eyed, with black faces upon them. If you are too proud to give little and cannot afford abundance, generosity does not appear. Spread bounty, and let not its smallness prevent you, for all that fills poverty is praiseworthy. Ḥammād b. Isḥāq narrated from his father, who said: Ḥafṣ b. Abī Burdah and Ḥammād ʿAjrad met, and Ḥafṣ was bleary-eyed, flat-nosed, unkempt, and ugly-faced. Ḥafṣ began to disparage Muraqqish and criticize his poetry, so Ḥammād said: There was in your eyes, O Ḥafṣ, enough to distract you, and a nose like a stick, from what you pursue. You pursue a solecism in the speech of Muraqqish, while your face is entirely built upon solecism. Your ears are iqwāʾ, your nose is mukaffaʾ, and your eyes are īṭāʾ, so you are patched together. ʿUmar al-Kalwadhānī 904 - ʿUmar al-Kalwadhānī. The one who was appointed over the killing of the zanādiqah. He died in this year, and Ḥamdawayh took his place, and he is Muḥammad b. ʿĪsā from the people of Maysān. ʿUbayd Allāh b. al-Ḥasan b. al-Ḥuṣayn b. Abī al-Ḥurr al-ʿAnbarī 905 - ʿUbayd Allāh b. al-Ḥasan b. al-Ḥuṣayn b. Abī al-Ḥurr al-ʿAnbarī. The judge of Basra. He heard from Dāwūd b. Abī Hind, Khālid al-Ḥadhdhāʾ, and Saʿīd al-Jurayrī. Narrated from him: Ibn Mahdī. He was a trustworthy jurist. He was appointed judge in the year fifty-six, after Sawwār b. ʿAbd Allāh al-ʿAnbarī. And from Abū Sahl al-Rāzī, who said: Judgement was never shared between any two persons except between ʿUbayd Allāh b. al-Ḥasan and ʿUmar b. ʿĀmir over the judgeship of Basra. They used to sit together in the assembly and together judge between the people. He said: Some people brought before them a slave girl who did not grow pubic hair. ʿUmar b. ʿĀmir said about her, "This is a virtue in the body," while ʿUbayd Allāh b. al-Ḥasan said, "Everything that deviates from the natural constitution is a defect." And from al-Ḥusayn b. al-Ḥasan al-Marwazī, who said: I heard ʿAbd al-Raḥmān b. Mahdī say: We were at a funeral in which ʿUbayd Allāh b. al-Ḥasan was present, and he was the judge. When the bier was placed, he sat down and the people sat around him. I asked him about a question and he erred in it, so I said, "May God set you right, the correct opinion in this question is such-and-such." He bowed his head for a while, then raised his head and said, "Then I retract, and I am humbled. Then I retract, and I am humbled. To be a tail in truth is dearer to me than to be a head in falsehood." And from Abū ʿAlī Ismāʿīl b. Ibrāhīm al-Qurashī, who said: Our companions told us that al-Mahdī wrote to ʿUbayd Allāh b. al-Ḥasan, who was the judge of Basra, a letter, and ʿUbayd Allāh b. al-Ḥasan read it and rejected it. So ʿUbayd Allāh was brought to al-Mahdī, who rebuked him. Among what he rebuked him for, he said to him, "You rejected my letter." ʿUbayd Allāh said to him, "O Commander of the Faithful, I did not reject your letter, but it was grammatically incorrect." Al-Mahdī accepted his statement, rewarded him, and returned him to his post. ʿUbayd Allāh died in Dhū al-Qaʿdah in this year, and it is also said that he died in the year seventy-eight. Ghawth b. Sulaymān b. Ziyād b. Rabīʿah b. Nuʿaym Ghawth b. Sulaymān b. Ziyād b. Rabīʿah b. Nuʿaym, Abū Yaḥyā al-Ḥaḍramī. He was born in the year ninety-four, and he held the judgeship [in Egypt] three times during the days of al-Manṣūr and al-Mahdī. Narrated from him: Ibn Wahb and al-Wāqidī. The last to narrate from him in Iraq was Abū al-Walīd al-Ṭayālisī. And from Ghawth b. Sulaymān, who said: The Commander of the Faithful Abū Jaʿfar al-Manṣūr sent for me, and I was brought to him. He said to me, "O Ghawth, your Ḥimyarite woman has brought a dispute against me to you concerning her stipulations." I said, "Would the Commander of the Faithful be pleased to make me judge over him?" He said, "Yes." I said, "Judgement has conditions; will the Commander of the Faithful bear them?" He said, "Yes." I said, "Let the Commander of the Faithful order her to appoint an agent and to have two virtuous servants, whom the Commander of the Faithful deems upright against himself, bear witness to her agency." He did so, and she appointed a servant and sent with him the document of her dower, and the two servants testified to her agency. I said to him, "The agency is complete. If the Commander of the Faithful sees fit to sit level with the opponent in his assembly, let him do so." He descended from his cushion and sat with the opponent. The agent handed me the dower document, and I read it to him. I said, "Does the Commander of the Faithful acknowledge what is in it?" He said, "Yes." I said, "I see in the document stipulations that are emphasized, by which the marriage between you was completed. Do you think, O Commander of the Faithful, that if you had proposed to her without stipulating this condition for her, she would have married you?" He said, "No." I said, "Then by this condition the marriage was completed, and you are the most entitled to fulfill her condition for her." He said, "You knew when you seated me in this assembly that you would judge against me." I said, "Increase my reward and let me go, O Commander of the Faithful." He said, "Rather, your reward is upon the one in whose favor you judged." And he ordered for me a reward and an honorific robe, and he ordered me to judge between the people of Kufa. I said, "O Commander of the Faithful, this is not my city, and I have no knowledge of its people." He said, "There is no escape from that." I said, "O Commander of the Faithful, I will judge between them. When I call out for anyone who has a need in a dispute and no one comes, will you permit me to return to my city?" He said, "[Yes." He said:] So I sat and judged [between them]. Then the disputants ceased, and I called for the disputants, but no one came, so I departed immediately for Egypt. Abū Saʿīd said: And ʿAlī b. al-Ḥasan b. Farqad narrated to us, saying: ʿAbd al-Raḥmān b. ʿAbd Allāh b. al-Ḥakam narrated to us, saying: Ḥammād b. al-Miswar Abū Rajāʾ narrated to us, saying: A woman came from the countryside in a litter while Ghawth was the judge of Egypt at that time. She encountered Ghawth b. Sulaymān at the saddlers' shops while he was going to the mosque. She complained to him of her affair and told him of her need. He dismounted from his mount at one of the saddlers' shops before reaching the mosque, wrote for her regarding her need, and then rode to the mosque. The woman departed saying, "By God, your mother was right when she named you Ghawth (aid). By God, you are indeed an aid." He died in Jumādā al-Ākhirah of this year. Qays b. al-Rabīʿ, Abū Muḥammad al-Asadī Qays b. al-Rabīʿ, Abū Muḥammad al-Asadī, from the descendants of al-Ḥārith b. Qays. The one who embraced Islam while he had nine wives during the time of the Messenger of God ﷺ, and the Prophet ﷺ ordered him to keep four of them and separate from the rest. He heard from Qays b. ʿAmr, Ibn Murrah, Muḥārib b. Dithār, Hishām b. ʿUrwah, and others. Narrated from him: Sufyān al-Thawrī, Shuʿbah, Ibn al-Mubārak, Abū Muʿāwiyah, ʿAffān, and others. ʿAffān said: Qays was trustworthy. Sharīk said: He left behind no one like him. He died in this year, and it is also said: in the year seven, and it is also said: in the year five, and it is also said: in the year six. Muḥammad b. ʿAbd Allāh b. ʿUlāthah Muḥammad b. ʿAbd Allāh b. ʿUlāthah b. ʿAlqamah b. Mālik, Abū al-Yasar al-ʿUqaylī. He narrated from Hishām b. Ḥassān, al-Awzāʿī, and others. Narrated from him: Ibn al-Mubārak, Wakīʿ, and others. He was a judge in the eastern side of Baghdad during the time of al-Mahdī. And it is said: Muḥammad b. ʿAbd Allāh b. ʿUlāthah was called "the judge of the jinn." That was because there was a well between Ḥarrān and Ḥiṣn Maslamah, and whoever drank from it, the jinn would strike him. He said: He stood over it and said, "O jinn, we have judged between you and mankind: to them is the day, and to you is the night." He said: So a man, if he drew water from it during the day, nothing would afflict him. And from al-ʿAbbās b. Muḥammad al-Dūrī, who said: I heard Yaḥyā b. Maʿīn say: Muḥammad b. ʿUlāthah is trustworthy. The compiler said: It has been narrated to us from Abū al-Fatḥ al-Azdī al-Ḥāfiẓ that he criticized Ibn ʿUlāthah, and this is not preserved from anyone else, except that al-Bukhārī said: There is something to be examined in his memory. Abū Ḥamzah al-Sukkarī al-Marwazī He died in this year. Muḥammad b. Maymūn, Abū Ḥamzah al-Sukkarī al-Marwazī. From Abū Ayyūb Sulaymān b. Isḥāq al-Jallāb, who said: I heard Ibrāhīm al-Ḥarbī say: Muḥammad b. ʿAlī b. al-Ḥasan said: A neighbor of Abū Ḥamzah al-Sukkarī wanted to sell his house. It was said to him, "For how much will you sell it?" He said, "For two thousand, the price of the house, and two thousand for the right of being Abū Ḥamzah's neighbor." He said: That reached Abū Ḥamzah, and he sent him four thousand and said, "Take it and do not sell your house." And from Muʿādh b. Khālid, who said: I heard Abū Ḥamzah al-Sukkarī say: "I have not eaten my fill for thirty years, unless I had a guest." Yaḥyā b. Maʿīn said: Abū Ḥamzah al-Sukkarī was among the trustworthy people. When someone who had traveled to him fell ill at his place, he would look into what he needed for his care and order it to be provided. His name was Muḥammad b. Maymūn, and he did not sell sugar; rather, he was called al-Sukkarī because of the sweetness of his speech. Al-Ghalābī narrated from Yaḥyā b. Maʿīn: that Abū Ḥamzah, whenever a man from among his neighbors fell ill, would give in charity the equivalent of what would be spent on a sick person, in gratitude for the illness that had been averted from him. Al-Bukhārī said: Muḥammad b. Maymūn died in the year sixty-eight. Bishr b. Muḥammad narrated that to me. Abū ʿAbd Allāh al-ʿAnazī Mindal b. ʿAlī, Abū ʿAbd Allāh al-ʿAnazī. He narrated from Abū Isḥāq al-Shīnānī, ʿĀṣim, al-Aʿmash, and others. It was said that his name was ʿAmr, and his nickname was Mindal, but it prevailed over him. Yaḥyā said: Mindal is acceptable. And once he said: weak. Yaʿqūb b. Shaybah said: He was a virtuous, truthful man, but weak in ḥadīth. He died in [Ramaḍān] of this year, and it was said: in the year sixty-seven. Muʿādh b. Muʿādh said: I entered al-Kūfah and saw no one more scrupulous than Mindal b. ʿAlī. From ʿAbd Allāh b. ʿAmr al-Razzāq, who said: Abū Hishām narrated to us, saying: A slave girl passed by Mindal b. ʿAlī with a basket containing ripe dates, while the ḥadīth scholars were around him. She stopped to look and listen. Mindal glanced at her and realized that the basket had been sent as a gift for him, so he said: "Bring it forward." She brought it forward, and he said to those around him: "Eat what is in it." The slave girl returned to her master, having been delayed. He said: "How quickly you have come!" She said: "I stopped to listen to this shaykh, and he said: 'Bring the basket forward,' so I did, and those around him ate what was in it." Her master was an Arab man, so he said to her: "You are free for the sake of Allāh, mighty and majestic." In this year died Yaḥyā b. Salamah b. Kuhayl, and al-Ḥasan b. Zayd b. al-Ḥasan b. ʿAlī b. ʿAlī b. Abī Ṭālib. Al-Manṣūr had appointed him over al-Madīnah for five years, then dismissed him, imprisoned him in Baghdādh, and seized his wealth. When al-Mahdī came to power, he released him and returned his wealth to him. He was generous, but he was alienated from his own family, inclined toward al-Manṣūr. In this year died ʿAbthar b. al-Qāsim.

280. Tarikh (al-Tabari) 2957No grade recorded

     ذِكْرُ خِلَافَةِ الْهَادِي  وَبُويِعَ لِابْنِهِ مُوسَى الْهَادِي فِي الْيَوْمِ الَّذِي مَاتَ فِيهِ الْمَهْدِيُّ، وَهُوَ مُقِيمٌ بِجُرْجَانَ، يُحَارِبُ أَهْلَ طَبَرِسْتَانَ، وَلَمَّا تُوُفِّيَ الْمَهْدِيُّ كَانَ الرَّشِيدُ مَعَهُ بِمَاسَبَذَانَ، فَأَتَاهُ الْمَوَالِي وَالْقُوَّادُ، وَقَالُوا لَهُ: إِنْ عَلِمَ الْجُنْدُ بِوَفَاةِ الْمَهْدِيِّ لَمْ تَأْمَنِ الشَّغَبَ، وَالرَّأْيُ أَنْ تُنَادِيَ فِيهِمْ بِالرُّجُوعِ، حَتَّى تُوَارِيَهُ بِبَغْدَاذَ. فَقَالَ هَارُونُ: ادْعُو إِلَيَّ أَبِي يَحْيَى بْنَ خَالِدٍ، وَكَانَ يَحْيَى يَتَوَلَّى مَا كَانَ إِلَى الرَّشِيدِ مِنْ أَعْمَالِ الْمَغْرِبِ، مِنَ الْأَنْبَارِ إِلَى إِفْرِيقِيَّةَ، فَاسْتُدْعِيَ يَحْيَى إِلَى الرَّشِيدِ، فَقَالَ: مَا تَقُولُ فِيمَا رَأَى هَؤُلَاءِ ؟ وَأَخْبَرَهُ الْخَبَرَ. قَالَ: لَا أَرَى ذَلِكَ، لِأَنَّ هَذَا لَا يَخْفَى، وَلَا آمَنُ إِذَا عَلِمَ الْجُنْدُ، أَنْ يَتَعَلَّقُوا بِمَحْمَلِهِ، وَيَقُولُوا: لَا نُخَلِّي حَتَّى نُعْطَى لِثَلَاثِ سِنِينَ وَأَكْثَرَ، وَيَتَحَكَّمُوا وَيَشْتَطُّوا وَلَكِنِّي أَرَى أَنْ يُوَارَى، رَحِمَهُ اللَّهُ، هَاهُنَا وَتُوَجِّهَ نُصَيْرًا إِلَى أَمِيرِ الْمُؤْمِنِينَ الْهَادِي بِالْخَاتَمِ وَالْقَضِيبِ، وَالتَّعْزِيَةِ، وَالتَّهْنِئَةِ، فَإِنَّ النَّاسَ لَا يُنْكِرُونَ خُرُوجَهُ، إِذْ هُوَ عَلَى بَرِيدِ النَّاحِيَةِ، وَأَنْ تَأْمُرَ لِمَنْ تَبِعَكَ مِنَ الْجُنْدِ بِجَوَائِزَ مِائَتَيْنِ، وَتُنَادِيَ فِيهِمْ بِالرُّجُوعِ فَلَا تَكُونُ لَهُمْ هِمَّةٌ سِوَى أَهْلِهِمْ. فَفَعَلَ ذَلِكَ، فَلَمَّا قَبَضَ الْجُنْدُ الدَّرَاهِمَ تَنَادَوْا: بَغْدَاذَ بَغْدَاذَ ! وَأَسْرَعُوا إِلَيْهَا، فَلَمَّا بَلَغُوهَا وَعَلِمُوا خَبَرَ الْمَهْدِيِّ أَتَوْا بَابَ الرَّبِيعِ، وَأَحْرَقُوهُ، وَأَخْرَجُوا مَنْ كَانَ فِي الْحُبُوسِ، وَطَالَبُوا بِالْأَرْزَاقِ. فَلَمَّا قَدِمَ الرَّشِيدُ بَغْدَاذَ أَرْسَلَتِ الْخَيْزُرَانُ إِلَى رَبِيعٍ وَإِلَى يَحْيَى بْنِ خَالِدٍ تَسْتَدْعِيهِمَا لِتُشَاوِرَهُمَا فِي ذَلِكَ، فَأَمَّا الرَّبِيعُ فَدَخَلَ عَلَيْهَا، وَأَمَّا يَحْيَى فَامْتَنَعَ لِمَا يَعْلَمُ مِنْ غَيْرَةِ الْهَادِي، وَجَمَعَ الْأَمْوَالَ حَتَّى أَعْطَى الْجُنْدَ لِسَنَتَيْنِ فَسَكَتُوا. وَكَتَبَ الْهَادِي إِلَى الرَّبِيعِ كِتَابًا يَتَهَدَّدُهُ بِالْقَتْلِ، وَكَتَبَ إِلَى يَحْيَى يَشْكُرُهُ، وَيَأْمُرُهُ بِأَنْ يَقُومَ بِأَمْرِ الرَّشِيدِ. وَكَانَ الرَّبِيعُ يَوَدُّ يَحْيَى وَيَثِقُ بِهِ. فَاسْتَشَارَهُ فِيمَا يَفْعَلُ خَوْفًا مِنَ الْهَادِي فَأَشَارَ عَلَيْهِ بِأَنْ يُرْسِلَ وَلَدَهُ الْفَضْلَ إِلَى طَرِيقِ الْهَادِي بِالْهَدَايَا وَالتُّحَفِ، وَيَعْتَذِرَ، فَفَعَلَ، وَرَضِيَ الْهَادِي عَنْهُ. وَكَانَ الرَّبِيعُ قَدْ أَوْصَى إِلَى يَحْيَى بْنِ خَالِدٍ. وَأُخِذَتِ الْبَيْعَةُ لِلْهَادِي بِبَغْدَاذَ وَكَتَبَ الرَّشِيدُ إِلَى الْآفَاقِ بِوَفَاةِ الْمَهْدِيِّ، وَأَخْذِ الْبَيْعَةِ لِلْهَادِي، وَسَارَ نُصَيْرٌ الْوَصِيفُ إِلَى الْهَادِي بِجُرْجَانَ، فَعَلِمَ بِوَفَاةِ الْمَهْدِيِّ وَالْبَيْعَةِ لَهُ، فَنَادَى بِالرَّحِيلِ وَرَكِبَ عَلَى الْبَرِيدِ مُجِدًّا، فَبَلَغَ فِي عِشْرِينَ يَوْمًا، وَلَمَّا قَدِمَهَا اسْتَوْزَرَ الرَّبِيعَ.

     ✧ Mention of the Caliphate of al-Hādī Allegiance was pledged to his son Mūsā al-Hādī on the day al-Mahdī died, while he was residing in Jurjān, fighting the people of Ṭabaristān. When al-Mahdī died, al-Rashīd was with him at Māsabadhān. The mawālī and commanders came to him and said: If the army learns of al-Mahdī's death, you cannot be safe from disturbance. The right course is to call among them for return, until you bury him in Baghdādh. Hārūn said: Summon to me my father Yaḥyā b. Khālid. Yaḥyā was in charge of what belonged to al-Rashīd of the affairs of the West, from al-Anbār to Ifrīqiyya. Yaḥyā was summoned to al-Rashīd, and he said: What do you say about what these men have proposed? And he told him the news. He said: I do not think that is right, because this will not remain hidden, and I do not feel safe, if the army learns, that they will cling to his litter and say: We will not let go until we are given for three years or more, and they will make arbitrary demands and go to extremes. Rather I think he should be buried, may God have mercy on him, here, and you should send Nuṣayr to the Commander of the Faithful al-Hādī with the seal, the staff, condolence, and congratulations, for the people will not find his departure objectionable since he is on the postal route of the region; and you should order two hundred dinars as rewards for those of the army who follow you, and call among them for return, so that they will have no concern other than their families. He did that. When the army received the dirhams, they called out: Baghdādh! Baghdādh! and hurried to it. When they reached it and learned the news of al-Mahdī, they came to Bāb al-Rabīʿ, burned it, released those who were in the prisons, and demanded their stipends. When al-Rashīd arrived in Baghdādh, al-Khayzurān sent to Rabīʿ and to Yaḥyā b. Khālid summoning them to consult them about that. Rabīʿ entered upon her, but Yaḥyā refrained because of what he knew of al-Hādī's jealousy. He gathered the funds until he gave the army for two years, and they fell silent. Al-Hādī wrote to Rabīʿ a letter threatening him with death, and wrote to Yaḥyā thanking him and ordering him to take charge of al-Rashīd's affairs. Rabīʿ loved Yaḥyā and trusted him. He consulted him about what he should do out of fear of al-Hādī. He advised him to send his son al-Faḍl on the road to al-Hādī with gifts and presents, and to make excuses. He did so, and al-Hādī was pleased with him. Rabīʿ had made his will to Yaḥyā b. Khālid. Allegiance was taken for al-Hādī in Baghdādh, and al-Rashīd wrote to the regions announcing the death of al-Mahdī and the taking of allegiance for al-Hādī. Nuṣayr the servant traveled to al-Hādī at Jurjān, and he learned of al-Mahdī's death and the allegiance to him. He called for departure and rode on the postal mounts with great haste, reaching in twenty days. When he arrived, he appointed Rabīʿ as his vizier.

281. Tarikh (al-Tabari) 2958No grade recorded

     نسبه وصفته وَهُوَ مُوسَى بْنُ مُحَمَّدٍ الْمَهْدِيِّ بْنِ الْمَنْصُورِ، وَيُكَنَّى أَبَا مُحَمَّدٍ، وَأُمُّهُ: الْخَيْزُرَانُ أُمُّ وَلَدٍ، وَكَانَ طَوِيلًا جَسِيمًا أَبْيَضَ مُشْرَبًا حُمْرَةً، وَفِي شَفَتِهِ الْعُلْيَا تَقَلُّصٌ، وُلِدَ بِالرَّيِّ، وَكَانَ يَثِبُ عَلَى الدَّابَّةِ وَعَلَيْهِ دِرْعَانِ، وَكَانَ الْمَهْدِيُّ يُسَمِّيهِ: رَيْحَانَتِي. وَكَانَ يُسَمَّى مُوسَى أَطْبِقْ; لِأَنَّ شَفَتَهُ الْعُلْيَاِ كَانَتْ تَقْلَصُ، فَكَانَ أَبُوهُ وَكَّلَ بِهِ فِي صِغَرِهِ خَادِمًا كُلَّمَا رَآهُ مَفْتُوحَ الْفَمِ.. قَالَ: مُوسَى أَطْبِقْ، فَيُفِيقُ عَلَى نَفْسِهِ وَيَضُمُّ شَفَتَيْهِ، فَشُهِرَ بِذَلِكَ. قَالَ الذَّهَبِيُّ: (وَكَانَ يَتَنَاوَلُ الْمُسْكِرَ وَيَلْعَبُ، وَيَرْكَبُ حِمَارًا فَارِهًا، وَلَا يُقِيمُ أُبَّهَةَ الْخِلَافَةِ، وَكَانَ مَعَ ذَلِكَ فَصِيحًا قَادِرًا عَلَى الْكَلَامِ، أَدِيبًا تَعْلُوهُ هَيْبَةٌ، وَلَهُ سَطْوَةٌ وَشَهَامَةٌ ). وَقَالَ غَيْرُهُ: كَانَ جَبَّارًا، وَهُوَ أَوَّلُ مَنْ مَشَتِ الرِّجَالُ بَيْنَ يَدَيْهِ بِالسُّيُوفِ الْمُرْهَفَةِ وَالْأَعْمِدَةِ وَالْقِسِيِّ الْمُوَتَّرَةِ; فَاتَّبَعَهُ عُمَّالُهُ بِهِ فِي ذَلِكَ، وَكَثُرَ السِّلَاحُ فِي عَصْرِهِ. ذِكْرُ أَوْلَادِهِ كَانَ لَهُ جَعْفَرٌ وَهُوَ الَّذِي يُرَشِّحُهُ لِلْخِلَافَةِ، وَالْعَبَّاسُ، وَعَبْدُ اللَّهِ، وَإِسْحَاقُ، وَإِسْمَاعِيلُ، وَسُلَيْمَانُ، وَمُوسَى وُلِدَ بَعْدَ مَوْتِ أَبِيهِ، وَكُلُّهُمْ لِأُمَّهَاتِ أَوْلَادٍ، وَكَانَ لَهُ ابْنَتَانِ: أُمُّ عِيسَى وَكَانَتْ عِنْدَ الْمَأْمُونِ، وَأُمُّ الْعَبَّاسِ. ذِكْرُ طَرَفٍ مِنْ سِيرَتِهِ وَأَخْبَارِهِ   قَالَ: الْمُطَّلِبُ بْنُ عُكَّاشَةَ الْمُزَنِيُّ قَالَ: قَدِمْنَا عَلَى أَمِيرِ الْمُؤْمِنِينَ الْهَادِي [شُهُودًا] عَلَى رَجُلٍ مِنَّا شَتَمَ قُرَيْشًا، وَتَخَطَّى إِلَى ذِكْرِ رَسُولِ اللَّهِ ﷺ، فَجَلَسَ لَنَا مَجْلِسًا أَحْضَرَ فِيهِ فُقَهَاءَ أَهْلِ زَمَانِهِ، وَمَنْ كَانَ بِالْحَضْرَةِ عَلَى بَابِهِ، وَأَحْضَرَ الرَّجُلَ وَأَحْضَرَنَا، فَشَهِدْنَا عَلَيْهِ بِمَا سَمِعْنَا مِنْهُ، فَتَغَيَّرَ وَجْهُ الْهَادِي ثُمَّ نَكَّسَ رَأْسَهُ ثُمَّ رَفَعَهُ فَقَالَ: إِنِّي سَمِعْتُ أَبِي [الْمَهْدِيَّ] يُحَدِّثُ: عَنْ أَبِيهِ الْمَنْصُورِ، عَنْ أَبِيهِ مُحَمَّدِ بْنِ عَلِيٍّ، عَنْ أَبِيهِ عَلِيِّ بْنِ عَبْدِ اللَّهِ عَنْ أَبِيهِ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ قَالَ: مَنْ أَرَادَ هَوَانَ قُرَيْشٍ أَهَانَهُ اللَّهُ. وَأَنْتَ يَا عَدُوَّ اللَّهِ لَمْ تَرْضَ بِأَنْ أَرَدْتَ ذَلِكَ مِنْ قُرَيْشٍ حَتَّى تَخَطَّيْتَ إِلَى ذِكْرِ رَسُولِ اللَّهِ ﷺ، اضْرِبُوا عُنُقَهُ، فَمَا بَرِحْنَا حَتَّى قُتِلَ. وَعَنْ الْعَبَّاسُ بْنُ الْفَضْلِ، عَنْ أَبِيهِ قَالَ: غَضِبَ مُوسَى الْهَادِي عَلَى رَجُلٍ، فَكُلِّمَ فِيهِ فَرَضِيَ عَنْهُ، فَذَهَبَ يَعْتَذِرُ، فَقَالَ لَهُ مُوسَى: إِنَّ الرِّضَا قَدْ كَفَاكَ مَئُونَةَ الِاعْتِذَارِ. وَعَنْ عَبْدِ اللَّهِ بْنِ مُصْعَبٍ قَالَ: دَخَلَ مَرْوَانُ بْنُ أَبِي حَفْصَةَ عَلَى الْهَادِي فَأَنْشَدَهُ مَدِيحًا لَهُ، حَتَّى إِذَا بَلَغَ قَوْلَهُ: تَشَابَهَ يَوْمًا بَأْسُهُ وَنَوَالُهُ فَمَا أَحَدٌ يَدْرِي لِأَيِّهِمَا الْفَضْلُ فَقَالَ لَهُ الْهَادِي: أَيُّمَا أَحَبُّ إِلَيْكَ ثَلَاثُونَ أَلْفًا مُعَجَّلَةٌ أَوْ مِائَةُ أَلْفٍ تَدُورُ فِي الدَّوَاوِينِ؟ قَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، أَنْتَ تُحْسِنُ مَا هُوَ أَحْسَنُ مِنْ هَذَا، وَلَكِنَّكَ أُنْسِيتَهُ، أَفَتَأْذَنُ لِي أَنْ أُذَكِّرَكَ؟ قَالَ: نَعَمْ، قَالَ: تُعَجِّلُ الثَّلَاثِينَ الْأَلْفَ، وَتَدُورُ الْمِائَةُ الْأَلْفِ. قَالَ: بَلْ تُعَجَّلَانِ لَكَ جَمِيعًا، فَحُمِلَ ذَلِكَ إِلَيْهِ. قَالَ سَعِيدُ بْنُ سَلْمٍ: سِرْنَا مَعَ الْهَادِي بَيْنَ أَبْيَاتِ جُرْجَانَ، فَسَمِعَ صَوْتًا مِنْ بَعْضِ تِلْكَ الْبَسَاتِينِ مِنْ رَجُلٍ يَتَغَنَّى فَقَالَ لِصَاحِبِ شُرْطَتِهِ: عَلَيَّ بِالرَّجُلِ السَّاعَةَ. فَقُلْتُ: يَا أَمِيرَ الْمُؤْمِنِينَ، مَا أَشْبَهَ قِصَّةَ هَذَا الْخَائِنِ بِقِصَّةِ سُلَيْمَانَ بْنِ عَبْدِ الْمَلِكِ، فَإِنَّهُ كَانَ فِي مُتَنَزَّهٍ لَهُ وَمَعَهُ حَرَمُهُ، فَسَمِعَ مِنْ بُسْتَانٍ آخَرَ صَوْتَ رَجُلٍ يَتَغَنَّى، فَدَعَا صَاحِبَ شُرْطَتِهِ فَقَالَ: عَلَيَّ بِصَاحِبِ هَذَا الصَّوْتِ، فَلَمَّا مَثُلَ بَيْنَ يَدَيْهِ قَالَ: مَا حَمَلَكَ عَلَى الْغِنَاءِ وَأَنْتَ إِلَى جَنْبِي وَمَعِي حَرَمِي! أَمَا عَلِمْتَ أَنَّ الرِّمَاكَ إِذَا سَمِعَتْ صَوْتَ الْفَحْلِ حَنَّتْ؟ قَالَ: فَجُبَّ الرَّجُلُ، فَلَمَّا كَانَ فِي الْعَامِ الْمُقْبِلِ ذَهَبَ سُلَيْمَانُ إِلَى ذَلِكَ الْمُتَنَزَّهِ فَجَلَسَ وَذَكَرَ الرَّجُلَ، فَقَالَ لِصَاحِبِ شُرْطَتِهِ: عَلَيَّ بِالرَّجُلِ الَّذِي جَبَبْنَاهُ، فَلَمَّا مَثُلَ بَيْنَ يَدَيْهِ قَالَ لَهُ: إِمَّا بِعْتَ فَوَفَّيْنَاكَ، وَإِمَّا وَهَبْتَ فَكَافَأْنَاكَ قَالَ: فَوَاللَّهِ مَا دَعَاهُ بِالْخِلَافَةِ، وَلَكِنَّهُ قَالَ: يَا سُلَيْمَانُ إِنَّكَ قَطَعْتَ نَسْلِي وَذَهَبْتَ بِمَاءِ وَجْهِي، وَحَرَمْتَنِي لَذَّتِي، ثُمَّ تَقُولُ: إِمَّا وَهَبْتَ وَإِمَّا بِعْتَ؟ لَا وَاللَّهِ حَتَّى أَقِفَ بَيْنَ يَدَيِ اللَّهِ. قَالَ: فَقَالَ مُوسَى: يَا غُلَامُ، رُدَّ صَاحِبَ الشُّرْطَةِ، فَرَدَّهُ، قَالَ: لَا تَعْرِضْ لِلرَّجُلِ. قَالَ عَلِيُّ بْنُ صَالِحٍ: رَكِبَ الْهَادِي يَوْمًا يُرِيدُ عِيَادَةَ أُمِّهِ الْخَيْزُرَانِ مِنْ عِلَّةٍ كَانَتْ بِهَا، فَاعْتَرَضَهُ عُمَرُ بْنُ بَزِيعٍ فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ أَلَا أَدُلُّكَ عَلَى وَجْهٍ هُوَ أَعْوَدُ عَلَيْكَ مِنْ هَذَا؟ قَالَ: وَمَا هُوَ يَا عُمَرُ؟ قَالَ: الْمَظَالِمُ، لَمْ تَنْظُرْ فِيهَا مُنْذُ ثَلَاثَةِ أَيَّامٍ، فَأَوْمَأَ إِلَى الْمُطَرِّقَةِ أَنْ يَمِيلُوا إِلَى دَارِ الْمَظَالِمِ، وَبَعَثَ إِلَى الْخَيْزُرَانِ بِخَادِمٍ يَعْتَذِرُ مِنْ تَخَلُّفِهِ وَيَقُولُ: إِنَّ عُمَرَ أَخْبَرَنَا مِنْ حَقِّ اللَّهِ عَزَّ وَجَلَّ بِمَا هُوَ أَوْجَبُ عَلَيْنَا مِنْ حَقِّكِ، فَمِلْنَا إِلَيْهِ وَنَحْنُ عَائِدُونَ إِلَيْكِ فِي غَدٍ إِنْ شَاءَ اللَّهُ تَعَالَى. [فَائِدَةٌ ] [فِي ذِكْرِ مَنْ وَلَدَتْ خَلِيفَتَيْنِ ] وَقَالَ الصُّولِيُّ: (لَا تُعْرَفُ امْرَأَةٌ وَلَدَتْ خَلِيفَتَيْنِ إِلَّا الْخَيْزُرَانَ: أُمَّ الْهَادِي وَالرَّشِيدِ  ، وَوَلَّادَةُ بِنْتُ الْعَبَّاسِ الْعَبْسِيَّةُ زَوْجُ عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ; وَلَدَتِ: الْوَلِيدَ وَسُلَيْمَانَ، وَشَاهِينَ بِنْتَ فَيْرُوزَ بْنِ يَزْدَجِرْدَ بْنِ كِسْرَى، وَلَدَتْ لِلْوَلِيدِ بْنِ عَبْدِ الْمَلِكِ: يَزِيدَ النَّاقِصَ وَإِبْرَاهِيمَ، وَوَلِيَا الْخِلَافَةَ. قُلْتُ: يُزَادُ عَلَى ذَلِكَ: بَايْ خَاتُونَ سَرِيَّةُ الْمُتَوَكِّلِ الْأَخِيرِ، وَلَدَتِ: الْعَبَّاسَ وَحَمْزَةَ، وَوَلِيَا الْخِلَافَةَ، وَكَزَلَ سَرِيَّتُهُ أَيْضًا، وَلَدَتْ: دَاوُدَ وَسُلَيْمَانَ، وَوَلِيَاهَا. ركوب الهادي البريد من جرجان لبغداد ثُمَّ قَالَ الصُّولِيُّ: (لَا يُعْرَفُ خَلِيفَةٌ رَكِبَ الْبَرِيدَ إِلَّا الْهَادِيَ مِنْ جُرْجَانَ إِلَى بَغْدَادَ  ، قَالَ: وَكَانَ نَقْشُ خَاتَمِهِ: اللَّهُ ثِقَةُ مُوسَى وَبِهِ يُؤْمِنُ ). مدح سلم الخاسر للهادي قَالَ الصُّولِيُّ: وَلِسَلَمٍ الْخَاسِرِ فِي الْهَادِي يَمْدَحُهُ: مُوسَى الْمَطَرُ     غَيْثُ بَكْرِ ثُمَّ انْهَمَرَ     أَلَوَى الْمِرَرِ كَمِ اعْتَسَرَ      [ثُمَّ اتَّسَرِ ] وَكَمْ قَدَرَ     ثُمَّ غَفَرْ عَدْلُ السَّيْرِ     بَاقِي الْأَثَرِ خَيْرٌ وَشَرٌّ     نَفْعٌ وَضُرِّ خَيْرُ الْبَشَرِ     فَرْعُ مُضَرِ بَدْرٌ بَدْرٌ     لِمَنْ نَظَرَ هُوَ الْوِزْرُ     لِمَنْ حَضَرَ وَالْمُفْتَخَرُ     لِمَنْ غَبَرَ قَالَ: (وَهَذَا عَلَى جُزْءٍ جُزْءٍ مُسْتَفْعِلُنْ مُسْتَفْعِلُنْ، وَهُوَ أَوَّلُ مَنْ عَمِلَهُ، وَلَمْ نَسْمَعْ لِمَنْ قَبْلَهُ شِعْرًا عَلَى جُزْءٍ جُزْءٍ ).تَوَاضُعُ الْهَادِي وَمَعْرِفَتُهُ قَدْرَ النَّبِيِّ ﷺ   وَأَسْنَدَ الصُّولِيُّ عَنْ سَعِيدِ بْنِ سَلَمٍ قَالَ: (إِنِّي لَأَرْجُو أَنْ يَغْفِرَ اللَّهُ لِلْهَادِي بِشَيْءٍ رَأَيْتُهُ مِنْهُ، حَضَرْتُهُ يَوْمًا وَأَبُو الْخَطَّابِ السَّعْدِيُّ يَنْشُدُهُ قَصِيدَةً فِي مَدْحِهِ...، إِلَى أَنْ قَالَ: يَا خَيْرَ مَنْ عَقَدَتْ كَفَّاهُ حُجْزَتَهُ     وَخَيْرَ مَنْ قَلَّدَتْهُ أَمْرَهَا مُضَرُ فَقَالَ لَهُ الْهَادِي: إِلَّا مَنْ ؟ وَيْلَكَ ! ! قَالَ سَعِيدٌ: وَلَمْ يَكُنِ اسْتَثْنَى فِي شِعْرِهِ، فَقُلْتُ: يَا أَمِيرَ الْمُؤْمِنِينَ; إِنَّمَا يَعْنِي مِنْ أَهْلِ هَذَا الزَّمَانِ، فَأَفْكَرَ الشَّاعِرُ فَقَالَ: إِلَّا النَّبِيَّ رَسُولَ اللَّهِ إِنَّ لَهُ     فَضْلًا، وَأَنْتَ بِذَاكَ الْفَضْلِ تَفْتَخِرُ فَقَالَ: الْآنَ أَصَبْتَ وَأَحْسَنْتَ، وَأَمَرَ لَهُ بِخَمْسِينَ أَلْفَ دِرْهَمٍ ). وَقَالَ الْمَدَائِنِيُّ: (عَزَّى الْهَادِي رَجُلًا فِي ابْنٍ لَهُ، فَقَالَ: سَرَّكَ وَهُوَ فِتْنَةٌ وَبَلِيَّةٌ، وَيُحْزِنُكَ وَهُوَ ثَوَابٌ وَرَحْمَةٌ ؟ ! ). وَقَالَ الصُّولِيُّ: قَالَ سَلْمٌ الْخَاسِرُ فِي الْهَادِي جَامِعًا بَيْنَ الْعَزَاءِ وَالْهَنَاءِ. لَقَدْ قَامَ مُوسَى بِالْخِلَافَةِ وَالْهُدَى     وَمَاتَ أَمِيرُ الْمُؤْمِنِينَ مُحَمَّدُ فَمَاتَ الَّذِي غَمَّ الْبَرِّيَّةَ فَقْدُهُ     وَقَامَ الَّذِي يَكْفِيكَ مَنْ يَتَفَقَّدُ وَقَالَ مَرْوَانُ بْنُ أَبِي حَفْصَةَ كَذَلِكَ: لَقَدْ أَصْبَحْتَ تَخْتَالُ فِي كُلِّ بَلْدَةٍ     بِقَبْرِ أَمِيرِ الْمُؤْمِنِينَ الْمَقَابِرُ وَلَوْ لَمْ تَسْكُنْ بِابْنِهِ بَعْدَ مَوْتِهِ     لَمَا بَرِحَتْ تَبْكِي عَلَيْهِ الْمَنَابِرُ وَلَوْ لَمْ يَقُمْ مُوسَى عَلَيْهَا لَرَجَّعَتْ     حَنِينًا كَمَا حَنَّ الصَّفَايَا الْعَشَائِرُ حَدِيثٌ مِنْ رِوَايَةِ الْهَادِي   قَالَ الصُّولِيُّ: عَنْ الْمُطَّلِبُ بْنُ عُكَّاشَةَ الْمُرِّيُّ قَالَ: قَدِمْنَا عَلَى الْهَادِي شُهُودًا عَلَى رَجُلٍ شَتَمَ قُرَيْشًا وَتَخَطَّى إِلَى ذِكْرِ النَّبِيِّ ﷺ فَجَلَسَ لَنَا مَجْلِسًا أَحْضَرَ فِيهِ فُقَهَاءَ زَمَانِهِ، وَأَحْضَرَ الرَّجُلَ فَشَهِدْنَا عَلَيْهِ، فَتَغَيَّرَ وَجْهُ الْهَادِي، ثُمَّ نَكَّسَ رَأْسَهُ ثُمَّ رَفَعَهُ فَقَالَ: سَمِعْتُ أَبِي الْمَهْدِيِّ يُحَدِّثُ عَنْ أَبِيهِ الْمَنْصُورِ، عَنْ أَبِيهِ مُحَمَّدٍ، عَنْ أَبِيهِ عَلِيٍّ، عَنْ أَبِيهِ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ قَالَ: (مَنْ أَرَادَ هَوَانَ قُرَيْشٍ... أَهَانَهُ اللَّهُ ) وَأَنْتَ يَا عَدُوَّ اللَّهِ لَمْ تَرْضَ بِأَنْ أَرَدْتَ ذَلِكَ مِنْ قُرَيْشٍ حَتَّى تَخَطَّيْتَ إِلَى ذِكْرِ النَّبِيِّ ﷺ، اضْرِبُوا عُنُقَهُ، أَخْرَجَهُ الْخَطِيبُ مِنْ طَرِيقِ الصُّولِيِّ. مَوْتُ الْهَادِي وَسَبَبُهُ   مَاتَ فِي رَبِيعٍ الْآخِرِ سَنَةَ سَبْعِينَ وَمِائَةٍ ; وَاخْتُلِفَ فِي سَبَبِ مَوْتِهِ: فَقِيلَ: إِنَّهُ دَفَعَ نَدِيمًا لَهُ مِنْ جَرْفٍ عَلَى أُصُولِ قَصَبٍ قَدْ قُطِعَ فَتَعَلَّقَ النَّدِيمُ بِهِ فَوَقَعَا فَدَخَلَتْ قَصَبَةٌ فِي مَخْرَجِهِ، فَمَاتَا جَمِيعًا. وَقِيلَ: أَصَابَتْهُ قُرْحَةٌ فِي جَوْفِهِ. وَقِيلَ: سَمَّتْهُ أُمُّهُ الْخَيْزُرَانُ لَمَّا عَزَمَ عَلَى قَتْلِ الرَّشِيدِ لِيُعْهَدَ إِلَى وَلَدِهِ. وَقِيلَ: كَانَتْ أُمُّهُ حَاكِمَةً مُسْتَبِدَّةً بِالْأُمُورِ الْكِبَارِ، وَكَانَتِ الْمَوَاكِبُ تَغْدُو إِلَى بَابِهَا، فَزَجَرَهُمْ عَنْ ذَلِكَ، وَكَلَّمَهَا بِكَلَامٍ فَجٍّ، وَقَالَ: لَئِنْ وَقَفَ بِبَابِكِ أَمِيرٌ... لَأَضْرِبَنَّ عُنُقَهُ; أَمَا لَكِ مِغْزَلٌ يَشْغَلُكِ، أَوْ مُصْحَفٌ يُذَكِّرُكِ، أَوْ سُبْحَةٌ ؟ ! فَقَامَتْ مَا تَعْقِلُ مِنَ الْغَضَبِ، فَقِيلَ: إِنَّهُ بَعَثَ إِلَيْهَا بِطَعَامٍ مَسْمُومٍ، فَأَطْعَمَتْ مِنْهُ كَلْبًا فَانْتَثَرَ، فَعَمِلَتْ عَلَى قَتْلِهِ لَمَّا وُعِكَ; بِأَنْ غَمُّوا وَجْهَهُ بِبِسَاطٍ جَلَسُوا عَلَى جَوَانِبِهِ، وَخَلَّفَ سَبْعَةَ بَنِينَ. من شعر الهادي وَمِنْ شِعْرِ الْهَادِي  فِي أَخِيهِ هَارُونَ لَمَّا امْتَنَعَ مِنْ خَلْعِ نَفْسِهِ. نَصَحْتُ لِهَارُونَ فَرَدَّ نَصِيحَتِي     وَكُلُّ امْرِئٍ لَا يَقْبَلُ النُّصْحَ نَادِمُ وَأَدْعُوهُ لِلْأَمْرِ الْمُؤَلِّفِ بَيْنَنَا     فَيَبْعُدُ عَنْهُ وَهُوَ فِي ذَاكَ ظَالِمُ وَلَوْلَا انْتِظَارِي مِنْهُ يَوْمًا إِلَى غَدٍ     لَعَادَ إِلَى مَا قُلْتُهُ وَهُوَ رَاغِمُ .

     ✧ His lineage and description He is Mūsā b. Muḥammad al-Mahdī b. al-Manṣūr, and he is given the kunyah Abū Muḥammad. His mother was: Al-Khayzurān, an umm walad. He was tall, corpulent, fair-skinned with a ruddy complexion, and in his upper lip there was a contraction. He was born in al-Rayy, and he used to leap onto a mount while wearing two coats of mail. Al-Mahdī used to call him: my sweet basil. He was called "Mūsā, shut [your mouth]" because his upper lip used to contract, so his father, when he was young, assigned a servant to him: whenever he saw him with his mouth open... he would say: "Mūsā, shut [your mouth]," and he would regain control of himself and press his lips together, and thus he became known for that. Al-Dhahabī said: (He used to consume intoxicants and play, and he rode a fine donkey, and he did not maintain the pomp of the caliphate. Despite that, he was eloquent, capable in speech, cultured, with an awe-inspiring presence, and he had authority and gallantry). Others said: He was a tyrant, and he was the first before whom men walked with unsheathed swords, maces, and strung bows; his officials followed his example in that, and weaponry became widespread in his era. Mention of his children He had Jaʿfar, who was the one he groomed for the caliphate, al-ʿAbbās, ʿAbd Allāh, Isḥāq, Ismāʿīl, Sulaymān, and Mūsā, who was born after his father's death; all of them were born to ummahāt awlād. He had two daughters: Umm ʿĪsā, who was married to al-Maʾmūn, and Umm al-ʿAbbās. Mention of some aspects of his conduct and reports He said: Al-Muṭṭalib b. ʿUkāshah al-Muzanī said: We came to the Commander of the Faithful al-Hādī [as witnesses] against a man among us who had reviled Quraysh and went so far as to mention the Messenger of God ﷺ. He held a session for us in which he brought together the jurists of his time and those who were present at his gate. He brought the man and brought us, and we testified against him about what we had heard from him. Al-Hādī's face changed, then he lowered his head, then raised it and said: I heard my father [al-Mahdī] narrate: from his father al-Manṣūr, from his father Muḥammad b. ʿAlī, from his father ʿAlī b. ʿAbd Allāh, from his father ʿAbd Allāh b. ʿAbbās, who said: Whoever desires the humiliation of Quraysh, God humiliates him. And you, O enemy of God, were not content with desiring that for Quraysh until you went so far as to mention the Messenger of God ﷺ. Strike his neck. We had not left before he was killed. From al-ʿAbbās b. al-Faḍl, from his father, who said: Mūsā al-Hādī became angry with a man, and he was interceded for until he was pleased with him. The man went to apologize, and Mūsā said to him: Being pleased has spared you the trouble of apologizing. From ʿAbd Allāh b. Muṣʿab, who said: Marwān b. Abī Ḥafṣah entered upon al-Hādī and recited a eulogy for him, until he reached his saying: His might and his bounty resembled each other one day, so no one knows which of them has the greater merit. Al-Hādī said to him: Which would you prefer: thirty thousand [dirhams] in cash or a hundred thousand to be processed in the registers? He said: O Commander of the Faithful, you know better than this what is more excellent, but you have forgotten it. Will you permit me to remind you? He said: Yes. He said: You give the thirty thousand in cash, and let the hundred thousand be processed. He said: Rather, both shall be given to you in cash. And that was carried to him. Saʿīd b. Salm said: We traveled with al-Hādī among the houses of Jurjān, and he heard a voice from one of those gardens of a man singing. He said to the chief of his police: Bring me the man this instant. I said: O Commander of the Faithful, how similar the story of this traitor is to the story of Sulaymān b. ʿAbd al-Malik. He was in a pleasure garden of his with his women, and he heard from another garden the voice of a man singing. He summoned the chief of his police and said: Bring me the owner of this voice. When he stood before him, he said: What made you sing while you are next to me and my women are with me? Do you not know that when mares hear the voice of a stallion they yearn? He said: So the man was castrated. Then the next year Sulaymān went to that pleasure garden and sat down and remembered the man. He said to the chief of his police: Bring me the man whom we castrated. When he stood before him, he said to him: Either you sold [it] and we have compensated you, or you gave it as a gift and we have rewarded you. He said: By God, he did not appeal to him by the caliphate, but he said: O Sulaymān, you have cut off my progeny, taken away my honor, and deprived me of my pleasure, and then you say: either you gave it as a gift or you sold it? No, by God, not until I stand before God. He said: Then Mūsā said: O boy, call back the chief of the police. So he called him back, and he said: Do not trouble the man. ʿAlī b. Ṣāliḥ said: One day al-Hādī rode out intending to visit his mother al-Khayzurān during an illness she had. ʿUmar b. Bazīʿ intercepted him and said: O Commander of the Faithful, shall I not guide you to something more beneficial to you than this? He said: And what is it, O ʿUmar? He said: The court of grievances; you have not looked into it for three days. So he gestured to the escort to turn toward the house of grievances, and he sent a servant to al-Khayzurān to apologize for his absence and to say: ʿUmar has informed us of a right of God, mighty and glorious, that is more incumbent upon us than your right, so we turned to it, and we will return to you tomorrow, if God, exalted, wills. [Note] [On mentioning women who gave birth to two caliphs] Al-Ṣūlī said: (No woman is known to have given birth to two caliphs except al-Khayzurān, mother of al-Hādī and al-Rashīd, and Wallādah bt. al-ʿAbbās al-ʿAbsiyyah, wife of ʿAbd al-Malik b. Marwān; she gave birth to al-Walīd and Sulaymān, and Shāhīn bt. Fayrūz b. Yazdajird b. Kisrā; she gave birth to al-Walīd b. ʿAbd al-Malik: Yazīd the Deficient and Ibrāhīm, and they both held the caliphate. I say: To that may be added: Bāy Khātūn, concubine of the later al-Mutawakkil, gave birth to al-ʿAbbās and Ḥamzah, and they both held the caliphate, and Kazal, also his concubine, gave birth to Dāwūd and Sulaymān, and they both held it. Al-Hādī's riding the post from Jurjān to Baghdad Then al-Ṣūlī said: (No caliph is known to have ridden the post except al-Hādī, from Jurjān to Baghdad. He said: The inscription on his signet ring was: God is the trust of Mūsā, and in Him he believes.) Salm al-Khāsir's praise of al-Hādī Al-Ṣūlī said: Salm al-Khāsir said in praise of al-Hādī: Mūsā is the rain, the abundant downpour of a cloud; then it poured down, he turned away calamities; how many has he seized, then released; and how many has he decreed against, then pardoned; just in conduct, enduring in trace; good and evil, benefit and harm; the best of mankind, branch of Muḍar; a full moon, a full moon for whoever looks; he is the refuge for whoever attends; and the boast for whoever remains. He said: (This is in the meter mustafʿilun mustafʿilun, piece by piece, and he was the first to compose it, and we have not heard poetry before him in piece-by-piece meter.) Al-Hādī's humility and his recognition of the status of the Prophet ﷺ Al-Ṣūlī transmitted with a chain from Saʿīd b. Salm, who said: (I hope that God will forgive al-Hādī for something I saw from him. I was present one day when Abū al-Khaṭṭāb al-Saʿdī was reciting to him a poem in his praise... until he said: O best of those whose hands have tied his waist-wrapper, and best of those whom Muḍar has entrusted with her affairs. Al-Hādī said to him: Except whom? Woe to you! Saʿīd said: He had not made an exception in his poem, so I said: O Commander of the Faithful, he only means among the people of this time. The poet thought, then said: Except the Prophet, the Messenger of God, for he has excellence, and by that excellence you boast. He said: Now you have spoken correctly and well. And he ordered for him fifty thousand dirhams.) Al-Madāʾinī said: (Al-Hādī consoled a man for the loss of a son, and said: He delighted you while he was a trial and affliction, and he grieves you while he is reward and mercy?) Al-Ṣūlī said: Salm al-Khāsir said about al-Hādī, combining consolation and congratulation: Mūsā has risen with the caliphate and guidance, and the Commander of the Faithful Muḥammad has died; so he died whose loss grieved mankind, and he has risen who suffices you from whoever is missed. Marwān b. Abī Ḥafṣah likewise said: The cemeteries have become proud in every land of the grave of the Commander of the Faithful; and had they not been inhabited by his son after his death, the pulpits would have continued weeping for him; and had Mūsā not stood upon them, they would have echoed with yearning as the chosen ones of the tribes yearn. A report from the transmission of al-Hādī Al-Ṣūlī said, from al-Muṭṭalib b. ʿUkāshah al-Murrī, who said: We came to al-Hādī as witnesses against a man who had reviled Quraysh and went so far as to mention the Prophet ﷺ. He held a session for us in which he brought together the jurists of his time, and he brought the man, and we testified against him. Al-Hādī's face changed, then he lowered his head, then raised it and said: I heard my father al-Mahdī narrate from his father al-Manṣūr, from his father Muḥammad, from his father ʿAlī, from his father ʿAbd Allāh b. ʿAbbās, who said: (Whoever desires the humiliation of Quraysh... God humiliates him.) And you, O enemy of God, were not content with desiring that for Quraysh until you went so far as to mention the Prophet ﷺ. Strike his neck. Al-Khaṭīb transmitted it by way of al-Ṣūlī. The death of al-Hādī and its cause He died in Rabīʿ al-Ākhir in the year one hundred and seventy. There is disagreement about the cause of his death: It is said that he pushed a drinking companion of his off a bank onto the stumps of cut reeds, and the companion clung to him, and they both fell, and a reed entered his back passage, and they both died. It is said that an ulcer afflicted him in his belly. It is said that his mother al-Khayzurān poisoned him when he resolved to kill al-Rashīd in order to appoint his own son as heir. It is said that his mother was a ruler who exercised absolute control over major affairs, and processions used to go to her door, so he rebuked them for that and spoke to her with harsh words, saying: If any commander stops at your door... I will strike his neck. Do you not have a spindle to occupy you, or a copy of the Qurʾān to remind you, or prayer beads? She rose, not knowing what she was doing from anger. It is said that he sent her poisoned food, and she fed some of it to a dog, and it died, so she set about killing him when he fell ill, by covering his face with a carpet while they sat on its edges. He left behind seven sons. From the poetry of al-Hādī From al-Hādī's poetry about his brother Hārūn when he refused to remove himself: I advised Hārūn, but he rejected my advice, and every man who does not accept advice is regretful; and I call him to the matter that unites us, but he distances himself from it, and in that he is unjust; and were it not for my waiting for him from one day to the next, he would have returned to what I said, and he would be compelled. .

282. Tarikh (al-Tabari) 2955No grade recorded

     غزو الصائفة وَغَزَا الصَّائِفَةَ مِنْ طَرِيقِ دَرْبِ الرَّاهِبِ مَعْيُوفُ بْنُ يَحْيَى فِي جَحْفَلٍ كَثِيفٍ، وَقَدْ أَقْبَلَتِ الرُّومُ مَعَ بَطْرِيقِهَا فَبَلَغُوا الْحَدَثَ. ذِكْرُ ظُهُورِ الْحُسَيْنِ بْنِ عَلِيِّ بْنِ الْحَسَنِ   وَفِي هَذِهِ السَّنَةِ ظَهَرَ الْحُسَيْنُ بْنُ عَلِيِّ بْنِ الْحَسَنِ بْنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ بِالْمَدِينَةِ، وَهُوَ الْمَقْتُولُ بِفَخٍّ عِنْدَ مَكَّةَ. وَكَانَ سَبَبُ ذَلِكَ أَنَّ الْهَادِيَ اسْتَعْمَلَ عَلَى الْمَدِينَةِ عُمَرَ بْنَ عَبْدِ الْعَزِيزِ بْنِ عَبْدِ اللَّهِ بْنِ عُمَرَ بْنِ الْخَطَّابِ، فَلَمَّا وَلِيَهَا أَخَذَ أَبَا الزِّفْتِ الْحَسَنَ بْنَ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ الْحَسَنِ، وَمُسْلِمَ بْنَ جُنْدُبٍ، الشَّاعِرَ الْهُذَلِيَّ، وَعُمَرَ بْنَ سَلَّامٍ، مَوْلَى آلِ عُمَرَ، عَلَى شَرَابٍ لَهُمْ فَأَمَرَ بِهِمْ، فَضُرِبُوا جَمِيعًا، وَجُعِلَ فِي أَعْنَاقِهِمْ حِبَالٌ، وَطِيفَ بِهِمْ فِي الْمَدِينَةِ. فَجَاءَ الْحُسَيْنُ بْنُ عَلِيٍّ إِلَى الْعُمَرِيِّ وَقَالَ لَهُ: قَدْ ضَرَبْتَهُمْ وَلَمْ يَكُنْ لَكَ أَنْ تَضْرِبَهُمْ لِأَنَّ أَهْلَ الْعِرَاقِ لَا يَرَوْنَ بِهِ بَأْسًا، فَلِمَ تُطَوِّفُ بِهِمْ ؟ فَأَمَرَ بِهِمْ فَرُدُّوا، وَحَبَسَهُمْ. ثُمَّ إِنَّ الْحُسَيْنَ بْنَ عَلِيٍّ، وَيَحْيَى بْنَ عَبْدِ اللَّهِ بْنِ الْحَسَنِ، كَفَلَا الْحَسَنَ بْنَ مُحَمَّدٍ، فَأَخْرَجَهُ الْعُمَرِيُّ مِنَ الْحَبْسِ، وَكَانَ قَدْ ضَمِنَ بَعْضُ آلِ أَبِي طَالِبٍ بَعْضًا، وَكَانُوا يُعْرَضُونَ، فَغَابَ الْحَسَنُ بْنُ مُحَمَّدٍ عَنِ الْعَرْضِ يَوْمَيْنِ، فَأَحْضَرَ الْحُسَيْنَ بْنَ عَلِيٍّ وَيَحْيَى بْنَ عَبْدِ اللَّهِ، وَسَأَلَهُمَا عَنْهُ، وَأَغْلَظَ لَهُمَا، فَحَلَفَ لَهُ يَحْيَى أَنَّهُ لَا يَنَامُ حَتَّى يَأْتِيَهُ بِهِ، أَوْ يَدُقَّ عَلَيْهِ بَابَ دَارِهِ حَتَّى يَعْلَمَ أَنَّهُ جَاءَهُ بِهِ. فَلَمَّا خَرَجَا قَالَ لَهُ الْحُسَيْنُ: سُبْحَانَ اللَّهِ ! مَا دَعَاكَ إِلَى هَذَا ؟ وَمِنْ أَيْنَ تَجِدُ حَسَنًا ؟ حَلَفْتَ لَهُ بِشَيْءٍ لَا تَقْدِرُ عَلَيْهِ. فَقَالَ: وَاللَّهِ لَا نِمْتُ حَتَّى أَضْرِبَ عَلَيْهِ بَابَ دَارِهِ بِالسَّيْفِ. فَقَالَ لَهُ الْحُسَيْنُ: إِنَّ هَذَا يَنْقُضُ مَا كَانَ بَيْنَنَا وَبَيْنَ أَصْحَابِنَا مِنَ الْمِيعَادِ. وَكَانُوا قَدْ تَوَاعَدُوا عَلَى أَنْ يَظْهَرُوا بِمِنًى وَبِمَكَّةَ فِي الْمَوْسِمِ، فَقَالَ يَحْيَى: قَدْ كَانَ ذَلِكَ، فَانْطَلَقَا وَعَمِلَا فِي ذَلِكَ مِنْ لَيْلَتِهِمْ، وَخَرَجُوا آخِرَ اللَّيْلِ، وَجَاءَ يَحْيَى حَتَّى ضَرَبَ عَلَى الْعُمَرِيِّ بَابَ دَارِهِ، فَلَمْ يَجِدْهُ، وَجَاءُوا فَاقْتَحَمُوا الْمَسْجِدَ وَقْتَ الصُّبْحِ، فَلَمَّا صَلَّى الْحُسَيْنُ الصُّبْحَ أَتَاهُ النَّاسُ، فَبَايَعُوهُ عَلَى كِتَابِ اللَّهِ وَسُنَّةِ نَبِيِّهِ لِلْمُرْتَضَى مِنْ آلِ مُحَمَّدٍ، وَجَاءَ خَالِدٌ الْبَرِيدِيُّ فِي مِائَتَيْنِ مِنَ الْجُنْدِ، وَجَاءَ الْعُمَرِيُّ، وَوَزِيرُ بْنُ إِسْحَاقَ الْأَزْرَقُ، وَمُحَمَّدُ بْنُ وَاقِدٍ الشَّرَوِيُّ، وَمَعَهُ نَاسٌ كَثِيرٌ، فَدَنَا خَالِدٌ مِنْهُمْ، فَقَامَ إِلَيْهِ يَحْيَى وَإِدْرِيسُ ابْنَا عَبْدِ اللَّهِ بْنِ الْحَسَنِ، فَضَرَبَهُ يَحْيَى عَلَى أَنْفِهِ فَقَطَعَهُ، وَدَارَ لَهُ إِدْرِيسُ مِنْ خَلْفِهِ، فَضَرَبَهُ فَصَرَعَهُ، ثُمَّ قَتَلَاهُ، فَانْهَزَمَ أَصْحَابُهُ، وَدَخَلَ الْعُمَرِيُّ فِي الْمُسَوِّدَةِ، فَحَمَلَ عَلَيْهِمْ أَصْحَابُ الْحُسَيْنِ، فَهَزَمُوهُمْ مِنَ الْمَسْجِدِ، وَانْتَهَبُوا بَيْتَ الْمَالِ، وَكَانَ فِيهِ بِضْعَةَ عَشَرَ أَلْفَ دِينَارٍ، وَقِيلَ سَبْعُونَ أَلْفًا، وَتَفَرَّقَ النَّاسُ وَأَغْلَقَ أَهْلُ الْمَدِينَةِ أَبْوَابَهُمْ. فَلَمَّا كَانَ الْغَدُ اجْتَمَعَ عَلَيْهِمْ شِيعَةُ بَنِي الْعَبَّاسِ فَقَاتَلُوهُمْ، وَفَشَتِ الْجِرَاحَاتُ فِي الْفَرِيقَيْنِ، وَاقْتَتَلُوا إِلَى الظُّهْرِ، ثُمَّ افْتَرَقُوا، ثُمَّ إِنَّ مُبَارَكًا التُّرْكِيَّ أَتَى شِيعَةَ بَنِي الْعَبَّاسِ مِنَ الْغَدِ، وَكَانَ قَدِمَ حَاجًّا، فَقَاتَلَ مَعَهُمْ، فَاقْتَتَلُوا أَشَدَّ قِتَالٍ إِلَى مُنْتَصَفِ النَّهَارِ. ثُمَّ تَفَرَّقُوا، وَرَجَعَ أَصْحَابُ الْحُسَيْنِ إِلَى الْمَسْجِدِ، وَوَاعَدَ مُبَارَكٌ النَّاسَ الرَّوَاحَ إِلَى الْقِتَالِ، فَلَمَّا غَفَلُوا عَنْهُ رَكِبَ رَوَاحِلَهُ وَانْطَلَقَ، وَرَاحَ النَّاسُ فَلَمْ يَجِدُوهُ، فَقَاتَلُوا شَيْئًا مِنْ قِتَالٍ إِلَى الْمَغْرِبِ، ثُمَّ تَفَرَّقُوا. وَقِيلَ إِنَّ مُبَارَكًا أَرْسَلَ إِلَى الْحُسَيْنِ يَقُولُ لَهُ: وَاللَّهِ لَأَنْ أَسْقُطَ مِنَ السَّمَاءِ فَتَخْطَفُنِي الطَّيْرُ أَيْسَرُ عَلَيَّ مِنْ أَنْ تَشُوكَكَ شَوْكَةٌ، أَوْ أَقْطَعَ مِنْ رَأْسِكَ شَعْرَةً، وَكَانَ لَا بُدَّ مِنَ الْإِعْذَارِ، فَتَبَيَّتْنِي، فَإِنِّي مُنْهَزِمٌ عَنْكَ، فَوَجَّهَ إِلَيْهِ الْحَسَنَ، وَخَرَجَ إِلَيْهِ فِي نَفَرٍ، فَلَمَّا دَنَوْا مِنْ عَسْكَرِهِ صَاحُوا وَكَبَّرُوا، فَانْهَزَمَ هُوَ وَأَصْحَابُهُ. وَأَقَامَ الْحُسَيْنُ وَأَصْحَابُهُ أَيَّامًا يَتَجَهَّزُونَ، فَكَانَ مُقَامُهُمْ بِالْمَدِينَةِ أَحَدَ عَشَرَ يَوْمًا، ثُمَّ خَرَجُوا لِسِتٍّ بَقِينَ مِنْ ذِي الْقَعْدَةِ، فَلَمَّا خَرَجُوا عَادَ النَّاسُ إِلَى الْمَسْجِدِ، فَوَجَدُوا فِيهِ الْعِظَامَ الَّتِي كَانُوا يَأْكُلُونَ، ( وَآثَارَهُمْ فَدَعَوْا ) عَلَيْهِمْ. وَلَمَّا فَارَقَ الْمَدِينَةَ قَالَ: يَا أَهْلَ الْمَدِينَةِ ! لَا خَلَفَ اللَّهُ عَلَيْكُمْ بِخَيْرٍ. فَقَالُوا: بَلْ أَنْتَ لَا خَلَفَ اللَّهُ عَلَيْكَ وَلَا رَدَّكَ عَلَيْنَا ! وَكَانَ أَصْحَابُهُ يُحْدِثُونَ فِي الْمَسْجِدِ، فَغَسَلَهُ أَهْلُ الْمَدِينَةِ. وَلَمَّا أَتَى الْحُسَيْنُ مَكَّةَ أَمَرَ فَنُودِيَ: أَيُّمَا عَبْدٍ أَتَانَا فَهُوَ حُرٌّ. فَأَتَاهُ الْعَبِيدُ. فَانْتَهَى الْخَبَرُ إِلَى الْهَادِي، وَكَانَ قَدْ حَجَّ تِلْكَ السَّنَةَ رِجَالٌ مِنْ أَهْلِ بَيْتِهِ، مِنْهُمْ: سُلَيْمَانُ بْنُ الْمَنْصُورِ، وَمُحَمَّدُ بْنُ سُلَيْمَانَ بْنِ عَلِيٍّ، وَالْعَبَّاسُ بْنُ مُحَمَّدِ بْنِ عَلِيٍّ، وَمُوسَى وَإِسْمَاعِيلُ ابْنَا عِيسَى بْنِ مُوسَى، فَكَتَبَ الْهَادِي إِلَى مُحَمَّدِ بْنِ سُلَيْمَانَ بِتَوْلِيَتِهِ عَلَى الْحَرْبِ، وَكَانَ قَدْ سَارَ بِجَمَاعَةٍ وَسِلَاحٍ مِنَ الْبَصْرَةِ لِخَوْفِ الطَّرِيقِ، فَاجْتَمَعُوا بِذِي طُوًى، وَكَانُوا قَدْ أَحْرَمُوا بِعُمْرَةٍ، فَلَمَّا قَدِمُوا مَكَّةَ طَافُوا وَسَعَوْا، وَحَلُّوا مِنَ الْعُمْرَةِ، وَعَسْكَرُوا بِذِي طُوًى، وَانْضَمَّ إِلَيْهِ مَنْ حَجَّ مِنْ شِيعَتِهِمْ وَمَوَالِيهِمْ وَقُوَّادِهِمْ. ثُمَّ إِنَّهُمُ اقْتَتَلُوا يَوْمَ التَّرْوِيَةِ، فَانْهَزَمَ أَصْحَابُ الْحُسَيْنِ، وَقُتِلَ مِنْهُمْ، وَجُرِحَ، وَانْصَرَفَ مُحَمَّدُ بْنُ سُلَيْمَانَ وَمَنْ مَعَهُ إِلَى مَكَّةَ، وَلَا يَعْلَمُونَ مَا حَالُ الْحُسَيْنِ، فَلَمَّا بَلَغُوا ذَا طُوًى لَحِقَهُمْ رَجُلٌ مِنْ أَهْلِ خُرَاسَانَ يَقُولُ: الْبُشْرَى، الْبُشْرَى، هَذَا رَأْسُ الْحُسَيْنِ فَأَخْرَجَهُ، وَبِجَبْهَتِهِ ضَرْبَةٌ طُولَى، وَعَلَى قَفَاهُ ضَرْبَةٌ أُخْرَى، وَكَانُوا قَدْ نَادَوُا الْأَمَانَ، فَجَاءَ الْحَسَنُ بْنُ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ، أَبُو الزِّفْتِ، فَوَقَفَ خَلْفَ مُحَمَّدِ بْنِ سُلَيْمَانَ، وَالْعَبَّاسِ بْنِ مُحَمَّدٍ، فَأَخَذَهُ مُوسَى بْنُ عِيسَى، وَعَبْدُ اللَّهِ بْنُ الْعَبَّاسِ بْنِ مُحَمَّدٍ، فَقَتَلَاهُ. فَغَضِبَ مُحَمَّدُ بْنُ سُلَيْمَانَ غَضَبًا شَدِيدًا، وَأَخَذَ رُءُوسَ الْقَتْلَى، فَكَانَتْ مِائَةَ رَأْسٍ وَنَيِّفًا، وَفِيهَا رَأْسُ [ الْحَسَنِ بْنِ مُحَمَّدِ ] بْنِ عَبْدِ اللَّهِ بْنِ الْحَسَنِ بْنِ الْحَسَنِ بْنِ عَلِيٍّ. وَأُخِذَتْ أُخْتُ الْحُسَيْنِ، فَتُرِكَتْ عِنْدَ زَيْنَبَ بِنْتِ سُلَيْمَانَ، وَاخْتَلَطَ الْمُنْهَزِمُونَ بِالْحَاجِّ، وَأُتِيَ الْهَادِي ( بِسِتَّةِ أَسْرَى )، فَقَتَلَ بَعْضَهُمْ، وَاسْتَبْقَى بَعْضَهُمْ، وَغَضِبَ عَلَى مُوسَى بْنِ عِيسَى كَيْفَ قَتَلَ الْحَسَنَ بْنَ مُحَمَّدٍ، وَقَبَضَ أَمْوَالَهُ، فَلَمْ تَزَلْ بِيَدِهِ حَتَّى مَاتَ، وَغَضِبَ عَلَى مُبَارَكٍ التُّرْكِيِّ، وَأَخَذَ مَالَهُ، وَجَعَلَهُ سَائِسَ الدَّوَابِّ، فَبَقِيَ كَذَلِكَ حَتَّى مَاتَ الْهَادِي. [ بَدْءُ الْأُسْرَةِ الْإِدْرِيسِيَّةِ بِالْمَغْرِبِ   ] وَأَفْلَتَ مِنَ الْمُنْهَزِمِينَ إِدْرِيسُ بْنُ عَبْدِ اللَّهِ بْنِ الْحَسَنِ بْنِ الْحَسَنِ بْنِ عَلِيٍّ، فَأَتَى مِصْرَ وَعَلَى بَرِيدِهَا وَاضِحٌ مَوْلَى صَالِحِ بْنِ الْمَنْصُورِ، وَكَانَ شِيعِيًّا لَعَلِيٍّ، فَحَمَلَهُ عَلَى الْبَرِيدِ إِلَى أَرْضِ الْمَغْرِبِ، فَوَقَعَ بِأَرْضِ طَنْجَةَ، بِمَدِينَةِ وَلَيْلَةَ، فَاسْتَجَابَ لَهُ مَنْ بِهَا مِنَ الْبَرْبَرِ. فَضَرَبَ الْهَادِي عُنُقَ وَاضِحٍ وَصَلَبَهُ. وَقِيلَ: إِنَّ الرَّشِيدَ هُوَ الَّذِي قَتَلَهُ. وَإِنَّ الرَّشِيدَ دَسَّ عَلَى إِدْرِيسَ الشَّمَّاخَ الْيَمَامِيَّ، مَوْلَى الْمَهْدِيِّ، فَأَتَاهُ وَأَظْهَرَ أَنَّهُ مِنْ شِيعَتِهِمْ، وَعَظَّمَهُ، وَآثَرَهُ عَلَى نَفْسِهِ، فَمَالَ إِلَيْهِ إِدْرِيسُ، وَأَنْزَلَهُ عِنْدَهُ. ثُمَّ إِنْ إِدْرِيسَ شَكَا إِلَيْهِ مَرَضًا فِي أَسْنَانِهِ، فَوَصَفَ لَهُ دَوَاءً، وَجَعَلَ فِيهِ سُمًّا، وَأَمَرَهُ أَنْ يَسْتَنَّ بِهِ عِنْدَ طُلُوعِ الْفَجْرِ، فَأَخَذَهُ مِنْهُ، وَهَرَبَ الشَّمَّاخُ، ثُمَّ اسْتَعْمَلَ إِدْرِيسُ الدَّوَاءَ، فَمَاتَ مِنْهُ، فَوَلَّى الرَّشِيدُ الشَّمَّاخَ بَرِيدَ مِصْرَ. وَلَمَّا مَاتَ إِدْرِيسُ بْنُ عَبْدِ اللَّهِ خَلَفَ مَكَانَهُ ابْنُهُ إِدْرِيسُ بْنُ إِدْرِيسَ وَأَعْقَبَ بِهَا، وَمَلَكُوهَا، وَنَازَعُوا بَنِي أُمَيَّةَ فِي إِمَارَةِ الْأَنْدَلُسِ عَلَى مَا نَذْكُرُهُ إِنْ شَاءَ اللَّهُ تَعَالَى. وَحُمِلَتِ الرُّءُوسَ إِلَى الْهَادِي، فَلَمَّا وُضِعَ رَأْسُ الْحُسَيْنِ بَيْنَ يَدَيِ الْهَادِي قَالَ: كَأَنَّكُمْ قَدْ جِئْتُمْ بِرَأْسِ طَاغُوتٍ مِنَ الطَّوَاغِيتِ ! إِنَّ أَقَلَّ مَا أَجْزِيكُمْ بِهِ أَنْ أَحْرِمَكُمْ جَوَائِزَكُمْ، فَلَمْ يُعْطِهِمْ شَيْئًا. وَكَانَ الْحُسَيْنُ شُجَاعًا، كَرِيمًا، قَدِمَ عَلَى الْمَهْدِيِّ، فَأَعْطَاهُ أَرْبَعِينَ أَلْفَ دِينَارٍ، فَفَرَّقَهَا فِي النَّاسِ بِبَغْدَاذَ وَالْكُوفَةِ، وَخَرَجَ مِنَ الْكُوفَةِ لَا يَمْلِكُ مَا يَلْبَسُهُ إِلَّا فَرْوًا لَيْسَ تَحْتَهُ قَمِيصٌ. اشتداد طلب موسى للزنادقة وَفِيهَا: اشْتَدَّ طَلَبُ مُوسَى لِلزَّنَادِقَةِ، فَقَتَلَ مِنْهُمْ جَمَاعَةً، فَكَانَ فِيمَنْ قَتَلَ مِنْهُمْ كَاتِبُ يَقْطِينٍ وَابْنُهُ عَلِيُّ بْنُ يَقْطِينٍ وَكَانَ عَلِيٌّ قَدْ حَجَّ فَنَظَرَ إِلَى النَّاسِ فِي الطَّوَافِ يُهَرْوِلُونَ فَقَالَ: مَا أَشْبَهَهُمْ بِبَقَرٍ يَدُوسُ فِي الْبَيْدَرِ. فَقَالَ شَاعِرٌ: قُلْ لِأَمِينِ اللَّهِ فِي خَلْقِهِ وَوُرَّاثِ الْكَعْبَةِ وَالْمِنْبَرْ     مَاذَا تَرَى فِي رَجُلٍ كَافِرٍ يُشَبِّهُ الْكَعْبَةَ بِالْبَيْدَرْ     وَيَجْعَلُ النَّاسَ إِذَا مَا سَعَوْا حُمْرًا يَدُوسُ الْبُرَّ وَالدَّوْسَرْ فَقَتَلَهُ مُوسَى ثُمَّ صَلَبَهُ، فَسَقَطَتْ خَشَبَتُهُ عَلَى رَجُلٍ مِنَ الْحَاجِّ فَقَتَلَتْهُ وَقَتَلَتْ حِمَارَهُ، وَقُتِلَ مِنْ بَنِي هَاشِمٍ يَعْقُوبُ بْنُ الْفَضْلِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ عَبَّاسِ بْنِ رَبِيعَةَ بْنِ الْحَارِثِ بْنِ عَبْدِ الْمُطَّلِبِ، وَكَانَ الْمَهْدِيُّ أُتِيَ بِهِ وَبِابْنٍ لِدَاوُدَ بْنِ عَلِيٍّ فَحَبَسَهُمَا لَمَّا أَقَرَّا لَهُ بِالزَّنْدَقَةِ، وَقَالَ لِيَعْقُوبَ: لَوْلَا مُحَمَّدٌ [رَسُولُ اللَّهِ] ﷺ مَنْ كُنْتَ! أَمَا وَاللَّهِ لَوْلَا إِنِّي كُنْتُ جَعَلْتُ عَلَى اللَّهِ عَهْدًا إِنْ وَلَّانِي أَنْ لَا أَقْتُلَ هَاشِمِيًّا لَمَا نَاظَرْتُكَ، ثُمَّ الْتَفَتَ إِلَى الْهَادِي فَقَالَ: يَا مُوسَى، أَقْسَمْتُ عَلَيْكَ بِحَقِّي إِنْ وُلِّيتَ هَذَا الْأَمْرَ مِنْ بَعْدِي أَنْ لَا تُنَاظِرَهُمَا سَاعَةً وَاحِدَةً. فَمَاتَ ابْنُ دَاوُدَ بْنِ عَلِيٍّ فِي الْحَبْسِ قَبْلَ وَفَاةِ الْمَهْدِيِّ، فَلَمَّا قَدِمَ الْهَادِي مِنْ جُرْجَانَ ذَكَرَ وَصِيَّةَ الْمَهْدِيِّ، فَأَرْسَلَ إِلَى يَعْقُوبَ فَأَلْقَى عَلَيْهِ فِرَاشًا، وَأُقْعِدَتْ عَلَيْهِ الرِّجَالُ حَتَّى مَاتَ، وَلَهَا عَنْهُ، وَكَانَ الْحَرُّ شَدِيدًا فَقِيلَ لَهُ: قَدِ انْتَفَخَ، فَقَالَ: ابْعَثُوا بِهِ إِلَى أَخِيهِ إِسْحَاقَ بْنِ الْفَضْلِ فَأَخْبِرُوهُ أَنَّهُ مَاتَ فِي الْحَبْسِ، فَبَعَثَ إِلَيْهِ، فَإِذَا لَيْسَ فِيهِ مَوْضِعٌ لِلْغُسْلِ، فَدُفِنَ مِنْ سَاعَتِهِ. وَكَانَ لِيَعْقُوبَ ابْنَةٌ تُسَمَّى فَاطِمَةَ، فَوُجِدَتْ حُبْلَى مِنْهُ، وَأَقَرَّتْ بِذَلِكَ، فَأُدْخِلَتْ وَامْرَأَةُ يَعْقُوبَ بْنِ دَاوُدَ يُقَالُ لَهَا خَدِيجَةُ عَلَى الْهَادِي - أَوْ عَلَى الْمَهْدِيِّ - فَأَقَرَّتَا بِالزَّنْدَقَةِ وَأَقَرَّتْ فَاطِمَةُ أَنَّهَا حُبْلَى مِنْ أَبِيهَا، فَأَرْسَلَ بِهِمَا إِلَى رَيْطَةَ بِنْتِ أَبِي الْعَبَّاسِ فَرَأَتْهُمَا مُكَحَّلَتَيْنِ مَخْضُوبَتَيْنِ، فَعَذَلَتْهُمَا، خُصُوصًا الْبِنْتَ، فَقَالَتْ: أَكْرَهَنِي - فَقَالَتْ لَهَا: فَمَا بَالُ الْخِضَابِ وَالْكُحْلِ وَلَعَنَتْهُمَا، فَفَزِعَتَا فَمَاتَتَا. وَفِيهَا خَرَجَ بِالْجَزِيرَةِ حَمْزَةُ بْنُ مَالِكٍ الْخُزَاعِيُّ، وَعَلَى خَرَاجِهَا الْمَنْصُورُ بْنُ زِيَادٍ، فَسَيَّرَ جَيْشًا إِلَى الْخَارِجِيِّ، فَالْتَقَوْا بِبَاعَرْبَايَا، مِنْ بَلَدِ الْمَوْصِلِ، فَهَزَمَهُمُ الْخَارِجِيُّ وَغَنِمَ أَمْوَالَهُمْ، وَقَوِيَ أَمْرُهُ، فَأَتَى رَجُلَانِ، وَصَحِبَاهُ، ثُمَّ اغْتَالَاهُ فَقَتَلَاهُ. من حج في هذه السنة وَفِيهَا: حَجَّ بِالنَّاسِ فِي هَذِهِ السَّنَةِ سُلَيْمَانُ بْنُ الْمَنْصُورِ. وَكَانَ عَلَى الْمَدِينَةِ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ الْعُمَرِيُّ، وَكَانَ عَلَى مَكَّةَ وَالطَّائِفِ عُبَيْدُ اللَّهِ بْنُ قُثَمَ، وَعَلَى الْيَمَنِ إِبْرَاهِيمُ بْنُ سَلْمِ بْنِ قُتَيْبَةَ، وَعَلَى الْيَمَامَةِ وَالْبَحْرَيْنِ سُوَيْدُ بْنُ أَبِي سُوَيْدٍ الخُرَاسَانِيُّ، وَعَلَى صَلَاةِ الْكُوفَةِ وَأَحْدَاثِهَا مُوسَى بْنُ عِيسَى، وَعَلَى صَلَاةِ الْبَصْرَةِ وَأَحْدَاثِهَا مُحَمَّدُ بْنُ سُلَيْمَانَ، وَعَلَى قَضَائِهَا عُمَرُ بْنُ عُثْمَانَ، وَعَلَى جُرْجَانَ الْحَجَّاجُ مَوْلَى الْهَادِي، وَعَلَى قُومِسَ زِيَادُ بْنُ حَسَّانَ، وَعَلَى طَبَرِسْتَانَ وَالرُّويَانِ صَالِحُ بْنُ شَيْخِ ابْنِ أَبِي عُمَيْرَةَ الْأَسَدِيُّ.

     ✧ The Summer Expedition Maʿyūf b. Yaḥyā raided the summer expedition by way of Darb al-Rāhib with a dense host. The Byzantines had advanced with their patrician and reached al-Ḥadath. The Appearance of al-Ḥusayn b. ʿAlī b. al-Ḥasan In this year al-Ḥusayn b. ʿAlī b. al-Ḥasan b. al-Ḥasan b. ʿAlī b. Abī Ṭālib appeared in al-Madīnah. He is the one killed at Fakhkh near Makkah. The reason for that was that al-Hādī had appointed over al-Madīnah ʿUmar b. ʿAbd al-ʿAzīz b. ʿAbd Allāh b. ʿUmar b. al-Khaṭṭāb. When he took charge of it, he seized Abū al-Zift al-Ḥasan b. Muḥammad b. ʿAbd Allāh b. al-Ḥasan, Muslim b. Jundub the Hudhalī poet, and ʿUmar b. Sallām, a client of the family of ʿUmar, on account of a drink of theirs. He ordered them, and they were all flogged, ropes were placed on their necks, and they were paraded around al-Madīnah. Al-Ḥusayn b. ʿAlī came to al-ʿUmarī and said to him: “You have flogged them, and it was not for you to flog them because the people of Iraq see no harm in it. So why do you parade them around?” He ordered that they be brought back, and he imprisoned them. Then al-Ḥusayn b. ʿAlī and Yaḥyā b. ʿAbd Allāh b. al-Ḥasan stood surety for al-Ḥasan b. Muḥammad, so al-ʿUmarī released him from prison. Some of the family of Abū Ṭālib had stood surety for one another, and they used to be presented. Al-Ḥasan b. Muḥammad was absent from the presentation for two days, so he summoned al-Ḥusayn b. ʿAlī and Yaḥyā b. ʿAbd Allāh, and questioned them about him, and spoke harshly to them. Yaḥyā swore to him that he would not sleep until he brought him, or until he knocked on the door of his house so that he would know that he had brought him. When the two went out, al-Ḥusayn said to him: “Glory be to God! What called you to this? And where will you find Ḥasan? You swore to him something you cannot fulfill.” He said: “By God, I will not sleep until I strike the door of his house with the sword.” Al-Ḥusayn said to him: “This breaks the appointment that was between us and our companions.” They had agreed to appear at Minā and Makkah during the pilgrimage season. Yaḥyā said: “That has happened.” They departed and set about it that very night, and they went out at the end of the night. Yaḥyā came and struck the door of al-ʿUmarī’s house, but did not find him. They came and stormed the mosque at dawn. When al-Ḥusayn prayed the dawn prayer, people came to him and pledged allegiance to him on the Book of God and the Sunnah of His Prophet for the one pleasing to God from the family of Muḥammad. Khālid al-Barīdī came with two hundred soldiers, and al-ʿUmarī came, and Wazīr b. Isḥāq al-Azraq, and Muḥammad b. Wāqid al-Sharawī, and with him many people. Khālid drew near to them, so Yaḥyā and Idrīs, the two sons of ʿAbd Allāh b. al-Ḥasan, rose against him. Yaḥyā struck him on the nose and cut it off, and Idrīs went around behind him and struck him and threw him down, then the two killed him. His companions fled. Al-ʿUmarī entered among the black-clad ones, and al-Ḥusayn’s companions charged them and routed them from the mosque. They looted the treasury, which contained some ten thousand dinars, or it is said seventy thousand. The people dispersed and the people of al-Madīnah shut their doors. The next day the Shīʿah of the Banū al-ʿAbbās gathered against them and fought them. Wounds spread among both parties, and they fought until noon, then separated. Then Mubārak al-Turkī came to the Shīʿah of the Banū al-ʿAbbās on the following day; he had arrived as a pilgrim, and he fought with them. They fought a most severe battle until midday. Then they separated, and al-Ḥusayn’s companions returned to the mosque. Mubārak promised the people to return to the fighting in the afternoon. When they were heedless of him, he mounted his riding camels and departed. The people went in the afternoon but did not find him, and they fought a little until sunset, then separated. It is said that Mubārak sent to al-Ḥusayn saying to him: “By God, for me to fall from the sky and be snatched by birds would be easier for me than for a thorn to prick you or for me to cut a hair from your head. There must be an excuse, so spend the night near me, for I will flee from you.” He sent al-Ḥasan to him, and went out to him with a few men. When they drew near his camp, they shouted and proclaimed the takbīr, and he and his companions fled. Al-Ḥusayn and his companions remained for some days making preparations. Their stay in al-Madīnah was eleven days, then they departed with six nights remaining of Dhū al-Qaʿdah. When they left, the people returned to the mosque and found in it the bones that they had been eating and their traces, and they invoked God against them. When he left al-Madīnah, he said: “O people of al-Madīnah, may God not compensate you with good.” They said: “Rather, may God not compensate you nor return you to us!” His companions used to relieve themselves in the mosque, so the people of al-Madīnah washed it. When al-Ḥusayn came to Makkah, he ordered it to be proclaimed: “Any slave who comes to us is free.” The slaves came to him. The news reached al-Hādī. Men from his household had performed the pilgrimage that year, among them Sulaymān b. al-Manṣūr, Muḥammad b. Sulaymān b. ʿAlī, al-ʿAbbās b. Muḥammad b. ʿAlī, and Mūsā and Ismāʿīl the two sons of ʿĪsā b. Mūsā. Al-Hādī wrote to Muḥammad b. Sulaymān appointing him over the war. He had set out with a group and weapons from al-Baṣrah out of fear of the road. They gathered at Dhū Ṭuwā, and they had entered into iḥrām for an ʿumrah. When they arrived in Makkah, they circumambulated and ran, and exited the iḥrām of the ʿumrah, and encamped at Dhū Ṭuwā. Those of their Shīʿah, clients, and commanders who had performed the pilgrimage joined him. Then they fought on the Day of Tarwiyah. Al-Ḥusayn’s companions were defeated, and some of them were killed and wounded. Muḥammad b. Sulaymān and those with him returned to Makkah, not knowing al-Ḥusayn’s condition. When they reached Dhū Ṭuwā, a man from the people of Khurāsān caught up with them saying: “Good news, good news! This is the head of al-Ḥusayn.” He brought it out. On his forehead was a long wound, and on the back of his neck another wound. They had proclaimed a guarantee of safety. Al-Ḥasan b. Muḥammad b. ʿAbd Allāh, Abū al-Zift, came and stood behind Muḥammad b. Sulaymān and al-ʿAbbās b. Muḥammad. Mūsā b. ʿĪsā and ʿAbd Allāh b. al-ʿAbbās b. Muḥammad seized him and killed him. Muḥammad b. Sulaymān became extremely angry. He took the heads of the slain, which were a hundred and some, among them the head of al-Ḥasan b. Muḥammad b. ʿAbd Allāh b. al-Ḥasan b. al-Ḥasan b. ʿAlī. Al-Ḥusayn’s sister was taken and left with Zaynab bt. Sulaymān. The defeated mixed with the pilgrims. Six captives were brought to al-Hādī. He killed some of them and spared some. He was angry with Mūsā b. ʿĪsā for how he had killed al-Ḥasan b. Muḥammad, and he seized his wealth, which remained in his possession until he died. He was angry with Mubārak al-Turkī, seized his wealth, and made him a groom of the riding animals. He remained thus until al-Hādī died. The Beginning of the Idrīsid Dynasty in the Maghrib Among the defeated, Idrīs b. ʿAbd Allāh b. al-Ḥasan b. al-Ḥasan b. ʿAlī escaped. He came to Egypt, whose postal chief was Wāḍiḥ, a client of Ṣāliḥ b. al-Manṣūr, and he was a Shīʿī loyal to ʿAlī. He carried him by the postal service to the land of the Maghrib. He arrived in the land of Tangier, in the city of Walīla. The Berbers there responded to him. Al-Hādī struck Wāḍiḥ’s neck and crucified him. It is said that al-Rashīd is the one who killed him. Al-Rashīd sent secretly against Idrīs al-Shammākh al-Yamāmī, a client of al-Mahdī. He came to him and pretended to be one of their Shīʿah, honored him, and preferred him over himself. Idrīs inclined toward him and lodged him with himself. Then Idrīs complained to him of an illness in his teeth. He prescribed a remedy for him and put poison in it, and ordered him to clean his teeth with it at dawn. He took it from him, and al-Shammākh fled. Then Idrīs used the remedy and died from it. Al-Rashīd appointed al-Shammākh over the postal service of Egypt. When Idrīs b. ʿAbd Allāh died, his son Idrīs b. Idrīs succeeded him in his place and left descendants there. They ruled it and contended with the Umayyads over the rule of al-Andalus, as we shall mention, God Almighty willing. The heads were carried to al-Hādī. When the head of al-Ḥusayn was placed before al-Hādī, he said: “It is as though you have brought the head of a tyrant among tyrants! The least I will recompense you with is to deprive you of your rewards.” He gave them nothing. Al-Ḥusayn was brave and generous. He had come to al-Mahdī, and he gave him forty thousand dinars, which he distributed among the people in Baghdad and al-Kūfah. He left al-Kūfah owning nothing to wear except a fur garment with no shirt beneath it. The Intensification of Mūsā’s Pursuit of the Zanādiqah In this year Mūsā’s pursuit of the zanādiqah (heretics) intensified, and he killed a group of them. Among those he killed was the secretary of Yaqṭīn and his son ʿAlī b. Yaqṭīn. ʿAlī had performed the pilgrimage and saw people hurrying in the circumambulation, and he said: “How much they resemble cattle trampling on the threshing floor.” A poet said: Say to the trustee of God over His creation, and the heirs of the Kaʿbah and the pulpit: What do you think of a disbelieving man who likens the Kaʿbah to a threshing floor, and makes the people, when they hasten, red oxen trampling wheat and wild oats? Mūsā killed him and then crucified him. His wooden cross fell on a man from the pilgrims and killed him and killed his donkey. Among the Banū Hāshim killed was Yaʿqūb b. al-Faḍl b. ʿAbd al-Raḥmān b. ʿAbbās b. Rabīʿah b. al-Ḥārith b. ʿAbd al-Muṭṭalib. Al-Mahdī had brought him and a son of Dāwūd b. ʿAlī and imprisoned the two when they confessed to him of zandaqah. He said to Yaʿqūb: “Were it not for Muḥammad ﷺ, who would you be? By God, were it not that I had made a covenant with God that if He granted me authority I would not kill a Hāshimī, I would not have debated with you.” Then he turned to al-Hādī and said: “O Mūsā, I adjure you by my right, if you assume this affair after me, not to debate with the two of them for even one hour.” The son of Dāwūd b. ʿAlī died in prison before al-Mahdī’s death. When al-Hādī came from Jurjān, he remembered al-Mahdī’s testament. He sent for Yaʿqūb and threw a mattress over him, and men were seated on it until he died, and it was taken off him. The heat was intense, and it was said to him: “He has become bloated.” He said: “Send him to his brother Isḥāq b. al-Faḍl and inform them that he died in prison.” He was sent to him, and there was no place on him for washing, so he was buried immediately. Yaʿqūb had a daughter named Fāṭimah, and she was found to be pregnant by him, and she admitted that. She and the wife of Yaʿqūb b. Dāwūd, who was called Khadījah, were brought before al-Hādī – or before al-Mahdī – and both confessed to zandaqah. Fāṭimah admitted that she was pregnant by her father. He sent the two of them to Rayṭah bt. Abī al-ʿAbbās. She saw them with kohl and dyed hands, and she reproached them, especially the daughter. She said: “He forced me.” She said to her: “Then what of the dye and the kohl?” She cursed them both, and the two took fright and died. In this year Ḥamzah b. Mālik al-Khuzāʿī rose in al-Jazīrah, whose tax collector was al-Manṣūr b. Ziyād. He sent an army against the Khārijī. They met at Bāʿarbāyā, in the region of al-Mawṣil. The Khārijī routed them and seized their wealth, and his affair grew strong. Two men came and accompanied him, then assassinated him and killed him. Those Who Performed the Pilgrimage in This Year In this year Sulaymān b. al-Manṣūr led the people in the pilgrimage. Over al-Madīnah was ʿUmar b. ʿAbd al-ʿAzīz al-ʿUmarī. Over Makkah and al-Ṭāʾif was ʿUbayd Allāh b. Qutham. Over al-Yaman was Ibrāhīm b. Salm b. Qutaybah. Over al-Yamāmah and al-Baḥrayn was Suwayd b. Abī Suwayd al-Khurāsānī. Over the prayer of al-Kūfah and its events was Mūsā b. ʿĪsā. Over the prayer of al-Baṣrah and its events was Muḥammad b. Sulaymān. Over its judiciary was ʿUmar b. ʿUthmān. Over Jurjān was al-Ḥajjāj, a client of al-Hādī. Over Qūmis was Ziyād b. Ḥassān. Over Ṭabaristān and al-Rūyān was Ṣāliḥ b. Shaykh b. Abī ʿUmayrah al-Asadī.

283. Tarikh (al-Tabari) 2956No grade recorded

     سبب موت المهدي ووقت ومكان وفاته ثُمَّ دَخَلَتْ سَنَةُ تِسْعٍ وَسِتِّينَ وَمِائَةٍ فِي الْمُحَرَّمِ مِنْهَا تُوَفِّيَ أَمِيرُ الْمُؤْمِنِينَ الْمَهْدِيُّ ابْنُ الْمَنْصُورِ الْعَبَّاسِيُّ   - رَحِمَهُ اللَّهُ - وَقَدْ كَانَتْ وَفَاتُهُ بِمَاسَبَذَانَ، كَانَ قَدْ خَرَجَ إِلَيْهَا لِيَبْعَثَ إِلَى ابْنِهِ الْهَادِي لِيَحْضُرَ إِلَيْهِ مِنْ جُرْجَانَ حَتَّى يَخْلَعَهُ مِنْ وِلَايَةِ الْعَهْدِ، وَيَجْعَلَهُ بَعْدَ هَارُونَ الرَّشِيدِ، فَامْتَنَعَ الْهَادِي مِنْ ذَلِكَ، فَرَكِبَ الْمَهْدِيُّ مِنْ بَغْدَادَ قَاصِدًا إِحْضَارَهُ، فَلَمَّا كَانَ بِمَاسَبَذَانَ مَاتَ بِهَا عَلَى مَا سَنَذْكُرُهُ. وَكَانَ قَدْ رَأَى فِي النَّوْمِ وَهُوَ بِقَصْرِهِ بِبَغْدَادَ - وَأَظُنُّهُ الْمُسَمَّى بِقَصْرِ السَّلَامَةِ - كَأَنَّ شَيْخًا وَقَفَ بِبَابِ الْقَصْرِ، وَيُقَالُ: إِنَّهُ سَمِعَ هَاتِفًا يَقُولُ: كَأَنِي بِهَذَا الْقَصْرِ قَدْ بَادَ آهِلُهُ وَأَوْحَشَ مِنْهُ أَهْلُهُ وَمَنَازِلُهُ     وَصَارَ عَمِيدُ الْقَوْمِ مِنْ بَعْدِ بَهْجَةٍ وَمُلْكٍ إِلَى قَبْرٍ عَلَيْهِ جَنَادِلُهُ     وَلَمْ يَبْقَ إِلَّا ذِكْرُهُ وَحَدِيثُهُ يُنَادِي بِلَيْلٍ مُعْوِلَاتٍ حَلَائِلُهُ فَمَا عَاشَ بَعْدَهَا إِلَّا عَشْرًا حَتَّى تُوُفِّيَ، رَحِمَهُ اللَّهُ وَسَامَحَهُ وَأَدْخَلَهُ الْجَنَّةَ بِرَحْمَتِهِ. وَيُرْوَى أَنَّهُ لَمَّا قَالَ لَهُ الْهَاتِفَ: كَأَنِّي بِهَذَا الْقَصْرِ قَدْ بَادَ آهِلُهُ     وَقَدْ دَرَسَتْ أَعْلَامُهُ وَمَنَازِلُهُ فَأَجَابَهُ الْمَهْدِيُّ: كَذَاكَ أُمُورُ النَّاسِ يَبْلَى جَدِيدُهَا     وُكُلُّ فَتًى يَوْمًا سَتَبْلَى فَعَائِلُهُ فَقَالَ الْهَاتِفُ: تَزَوَّدْ مِنَ الدُّنْيَا فَإِنَّكَ مَيِّتٌ     وَإِنَّكَ مَسْئُولٌ فَمَا أَنْتَ قَائِلُهُ فَأَجَابَهُ الْمَهْدِيُّ: أَقُولُ بِأَنَّ اللَّهَ حَقٌّ شَهِدْتُهُ     فَذَلِكَ قَوْلٌ لَيْسَ تُحْصَى فَضَائِلُهُ فَقَالَ الْهَاتِفُ تَزَوَّدْ مِنَ الدُّنْيَا فَإِنَّكَ رَاحِلٌ     وَقَدْ أَزَفَ الْأَمْرُ الَّذِي بِكَ نِازِلُهُ فَأَجَابَهُ الْمَهْدِيُّ: مَتَى ذَاكَ خَبِّرْنِي هُدِيتَ فَإِنَّنِي     سَأَفْعَلُ مَا قَدْ قُلْتَ لِي وَأُعَاجِلُهُ فَقَالَ الْهَاتِفُ: تَلَبَّثْ ثَلَاثًا بَعْدَ عِشْرِينَ لَيْلَةً     إِلَى مُنْتَهَى شَهْرٍ وَمَا أَنْتَ كَامِلُهُ قَالُوا: فَلَمْ يَعِشْ بَعْدَهَا إِلَّا تِسْعًا وَعِشْرِينَ يَوْمًا حَتَّى مَاتَ، رَحِمَهُ اللَّهُ تَعَالَى. وَقَدْ ذَكَرَ ابْنُ جَرِيرٍ اخْتِلَافًا فِي سَبَبِ مَوْتِهِ، فَقِيلَ: إِنَّهُ سَاقَ خَلْفَ ظَبْيٍ وَالْكِلَابُ بَيْنَ يَدَيْهِ، فَدَخَلَ الظَّبْيُ إِلَى خَرِبَةٍ، فَدَخَلَتِ الْكِلَابُ وَرَاءَهُ، وَجَاءَ الْفَرَسُ، فَحَمَلَ بِهِ فِي مِشْوَارِهِ، فَدَخَلَ الْخَرِبَةَ، فَكُسِرَ ظَهْرُ الْخَلِيفَةِ فَكَانَ ذَلِكَ سَبَبَ وَفَاتِهِ. وَقِيلَ: إِنَّ بَعْضَ حَظَايَاهُ بَعَثَتْ إِلَى أُخْرَى لَبَنًا مَسْمُومًا، فَمَرَّ الرَّسُولُ بِالْمَهْدِيِّ، فَأَكَلَ مِنْهُ فَمَاتَ. وَقِيلَ: بَلْ بَعَثَتْ إِلَيْهَا بِصِينِيَّةٍ فِيهَا كُمِّثْرَى، وَفِي أَعْلَاهَا وَاحِدَةٌ كَبِيرَةٌ فِيهَا سُمٌّ، وَكَانَ الْمَهْدِيُّ يُعْجِبُهُ الْكُمِّثْرَى، فَمَرَّتِ الْجَارِيَةُ تَحْمِلُ تِلْكَ الصِّينِيَّةَ فَرَآهَا فَاسْتَدْعَاهَا، فَأَخَذَ الَّتِي فِي أَعْلَاهَا، فَأَكَلَهَا فَمَاتَ مِنْ سَاعَتِهِ، فَجَعَلَتِ الْحَظِيَّةُ تَنْدُبُهُ، وَتَقُولُ: وَاأَمِيرَ الْمُؤْمِنِينَاهُ، أَرَدْتُ أَنْ تَكُونَ لِي وَحْدِي، فَقَتَلْتُكَ. وَكَانَتْ وَفَاتُهُ فِي الْمُحَرَّمِ مِنْ هَذِهِ السَّنَةِ - أَعْنِي سَنَةَ تِسْعٍ وَسِتِّينَ وَمِائَةٍ - وَلَهُ مِنَ الْعُمْرِ ثَلَاثٌ وَأَرْبَعُونَ سَنَةً عَلَى الْمَشْهُورِ. نسب المهدي مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ عَلِيِّ بْنِ عَبْدِ اللَّهِ بْنِ عَبَّاسِ بْنِ عَبْدِ الْمُطَّلِبِ الْهَاشِمِيُّ، أَبُو عَبْدِ اللَّهِ الْمَهْدِيُّ، أَمِيرُ الْمُؤْمِنِينَ، وَإِنَّمَا لُقِّبَ بِالْمَهْدِيِّ طَمَعًا أَنْ يَكُونَ هُوَ الْمَوْعُودَ بِهِ فِي الْأَحَادِيثِ، فَلَمْ يَكُنْ بِهِ، وَإِنِ اشْتَرَكَا فِي الِاسْمِ; لِأَنَّهُ لَمْ يُشْبِهْهُ فِي الْفِعْلِ، ذَاكَ يَأْتِي آخِرَ الزَّمَانِ وَعِنْدَ فَسَادِهِ، فَيَمْلَأُ الْأَرْضَ عَدْلًا كَمَا مُلِئَتْ جَوْرًا وَظُلْمًا. وَقَدْ قِيلَ: إِنَّ فِي أَيَّامِهِ يَنْزِلُ عِيسَى ابْنُ مَرْيَمَ بِدِمَشْقَ. كَمَا سَيَأْتِي ذِكْرُ ذَلِكَ فِي أَحَادِيثِ الْفِتَنِ وَالْمَلَاحِمِ وَذِكْرِ الْمَهْدِيِّ وَنُزُولِ عِيسَى ابْنِ مَرْيَمَ إِنْ شَاءَ اللَّهُ وَبِهِ الثِّقَةُ. وَقَدْ جَاءَ فِي حَدِيثٍ مِنْ طَرِيقِ عُثْمَانَ بْنِ عَفَّانَ أَنَّ الْمَهْدِيَّ مِنْ بَنِي الْعَبَّاسِ، وَقَدْ جَاءَ مَوْقُوفًا عَلَى ابْنِ عَبَّاسٍ وَكَعْبِ الْأَحْبَارِ، وَلَا يَصِحُّ ذَلِكَ، وَبِتَقْدِيرِ صِحَّةِ شَيْءٍ مِنْ ذَلِكَ لَا يَلْزَمُ أَنْ يَكُونَ هَذَا عَلَى التَّعْيِينِ، وَقَدْ وَرَدَ فِي حَدِيثٍ آخَرَ: " الْمَهْدِيُّ مِنْ وَلَدِ فَاطِمَةَ " فَهُوَ يُعَارِضُ هَذَا. وَاللَّهُ أَعْلَمُ. وَأَمُّهُ أُمُّ مُوسَى بِنْتُ مَنْصُورِ بْنِ عَبْدِ اللَّهِ الْحِمْيَرِيِّ. رَوَى عَنْ أَبِيهِ، عَنْ جَدِّهِ عَنْ أَبِيهِ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ، أَنَّ رَسُولَ اللَّهِ ﷺ، جَهَرَ بِ " بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ ". رَوَاهُ عَنْهُ يَحْيَى بْنُ حَمْزَةَ الْبَتْلَهِيُّ قَاضِي دِمَشْقَ، وَذُكِرَ أَنَّهُ صَلَّى خَلْفَ الْمَهْدِيِّ حِينَ قَدِمَ دِمَشْقَ فَجَهَرَ فِي السُّورَتَيْنِ بِالْبَسْمَلَةِ، وَأَسْنَدَ ذَلِكَ عَنْ رَسُولِ اللَّهِ ﷺ، وَرَوَاهُ غَيْرُ وَاحِدٍ عَنْ يَحْيَى بْنِ حَمْزَةَ. وَرَوَى الْمَهْدِيُّ عَنِ الْمُبَارَكِ بْنِ فَضَالَةَ. وَرَوَى عَنْهُ أَيْضًا جَعْفَرُ بْنُ سُلَيْمَانَ الضُّبَعِيُّ، وَمُحَمَّدُ بْنُ عَبْدِ اللَّهِ الرَّقَاشِيُّ، وَأَبُو سُفْيَانَ سَعِيدُ بْنُ يَحْيَى بْنِ مَهْدِيٍّ. وَكَانَ مَوْلِدُ الْمَهْدِيِّ فِي سَنَةِ سِتٍّ أَوْ سَبْعٍ - وَقِيلَ: سَنَةَ إِحْدَى - وَعِشْرِينَ وَمِائَةٍ، بِالْحُمَيْمَةِ مِنْ أَرْضِ الْبَلْقَاءِ، وَاسْتُخْلِفَ بَعْدَ مَوْتِ أَبِيهِ فِي ذِي الْحِجَّةِ سَنَةَ ثَمَانٍ وَخَمْسِينَ وَمِائَةٍ، وَعُمْرُهُ إِذْ ذَاكَ ثَلَاثٌ وَثَلَاثُونَ سَنَةً، وَتُوُفِّيَ فِي الْمُحَرَّمِ مِنْ هَذِهِ السَّنَةِ، عَنْ ثَلَاثٍ أَوْ ثَمَانٍ وَأَرْبَعِينَ سَنَةً، وَكَانَتْ خِلَافَتُهُ عَشْرَ سِنِينَ وَشَهْرًا وَبَعْضَ شَهْرٍ. وَمِنْ أَخْبَارِ الْمَهْدِيِّ   قَالَ الصُّولِيُّ: لَمَّا عَقَدَ الْمَهْدِيُّ الْعَهْدَ لِوَلَدِهِ مُوسَى... قَالَ مَرْوَانُ بْنُ أَبِي حَفْصَةَ: عُقِدَتْ لِمُوسَى بِالرَّصَافَةِ بَيْعَةٌ     شَدَّ الْإِلَهُ بِهَا عُرَى الْإِسْلَامِ مُوسَى الَّذِي عَرَفَتْ قُرَيْشٌ فَضْلَهُ     وَلَهَا فَضِيلَتُهَا عَلَى الْأَقْوَامِ بِمُحَمَّدٍ بَعْدَ النَّبِيِّ مُحَمَّدٍ     حَيِيَ الْحَلَالُ وَمَاتَ كُلُّ حَرَامِ مَهْدِيُّ أُمَّتِهِ الَّذِي أَمْسَتْ بِهِ     لِلذُّلِّ آمِنَةً وَلِلْإِعْدَامِ مُوسَى وَلِيُّ عَصَا الْخِلَافَةِ بَعْدَهُ     جَفَّتْ بِذَاكَ مَوَاقِعُ الْأَقْلَامِ وَقَالَ آخَرُ: يَا ابْنَ الْخَلِيفَةِ إِنَّ أُمَّةَ أَحْمَدِ     تَاقَتْ إِلَيْكَ بِطَاعَةٍ أَهْوَاؤُهَا وَلَتَمْلَأَنَّ الْأَرْضَ عَدْلًا كَالَّذِي     كَانَتْ تُحَدِّثُ أُمَّةً عُلَمَاؤُهَا حَتَّى تَمَنَّى لَوْ تَرَى أَمْوَاتُهَا     مِنْ عَدْلِ حُكْمِكَ مَا تَرَى أَحْيَاؤُهَا فَعَلَى أَبِيكَ الْيَوْمَ بَهْجَةُ مُلْكِهَا     وَغَدًا عَلَيْكَ إِزَارُهَا وَرِدَاؤُهَا [مُكَافَأَةُ مَنْ قَالَتْ: يَا عَصَبَةَ رَسُولِ اللَّهِ ﷺ ] وَأَسْنَدَ الصُّولِيُّ: (أَنَّ امْرَأَةً اعْتَرَضَتِ الْمَهْدِيَّ فَقَالَتْ: يَا عَصَبَةَ رَسُولِ اللَّهِ ﷺ انْظُرْ فِي حَاجَتِي، فَقَالَ الْمَهْدِيُّ: مَا سَمِعْتُهَا مِنْ أَحَدٍ قَطُّ; اقْضُوا حَاجَتَهَا، وَأَعْطُوهَا عَشَرَةَ آلَافِ دِرْهَمٍ ! ! ). وَدَخَلَ ابْنُ الْخَيَّاطِ عَلَى الْمَهْدِيِّ، وَامْتَدَحَهُ فَأَمَرَ لَهُ بِخَمْسِينَ أَلْفَ دِرْهَمٍ، فَفَرَّقَهَا ابْنُ الْخَيَّاطِ، وَأَنْشَأَ يَقُولُ: أَخَذْتُ بِكَفِّي كَفَّهُ أَبْتَغِي الْغِنَى     وَلَمْ أَدْرِ أَنَّ الْجُودَ مِنْ كَفِّهِ يُعْدِي فَلَا أَنَا مِنْهُ مَا أَفَادَ ذَوُو الْغِنَى     أَفَدْتُ وَأَعْدَانِي فَبَدَّدْتُ مَا عِنْدِي قَالَ: فَنَمَّى ذَلِكَ إِلَى الْمَهْدِيِّ، فَأَعْطَاهُ بَدَلَ كُلِّ دِرْهَمٍ دِينَارًا. وَبِالْجُمْلَةِ فَلَهُ مَآثِرُ وَمَحَاسِنُ كَثِيرَةٌ. الشَّيْخُ لَا يَتْرُكُ أَخْلَاقَهُ   وَقَالَ قُرَيْشٌ الْخَتْلِيُّ: (رُفِعَ صَالِحُ بْنُ عَبْدِ الْقُدُّوسِ الْبَصْرِيُّ إِلَى الْمَهْدِيِّ فِي الزَّنْدَقَةِ، فَأَرَادَ قَتْلَهُ، فَقَالَ: أَتُوبُ إِلَى اللَّهِ تَعَالَى، وَأَنْشَدَ لِنَفْسِهِ: مَا يَبْلُغُ الْأَعْدَاءُ مِنْ جَاهِلٍ     مَا يَبْلُغُ الْجَاهِلُ مِنْ نَفْسِهِ وَالشَّيْخُ لَا يَتْرُكُ أَخْلَاقَهُ     حَتَّى يُوَارَى فِي ثَرَى رَمْسِهِ فَصَرَفَهُ، فَلَمَّا قَرُبَ مِنَ الْخُرُوجِ.. رَدَّهُ فَقَالَ: أَلَمْ تَقُلْ: وَالشَّيْخُ لَا يَتْرُكُ أَخْلَاقَهُ ؟ قَالَ: بَلَى، قَالَ: فَكَذَلِكَ أَنْتَ لَا تَدَعُ أَخْلَاقَكَ حَتَّى تَمُوتَ، ثُمَّ أَمَرَ بِقَتْلِهِ ). أَشْهَدُ أَنَّ قَفَاكَ قَفَا كَذَّابٍ   وَقَالَ زُهَيْرٌ: (قُدِمَ عَلَى الْمَهْدِيِّ بِعَشَرَةِ مُحَدِّثِينَ; مِنْهُمْ: فَرَجُ بْنُ فَضَالَةَ، وَغِيَاثُ بْنُ إِبْرَاهِيمَ - وَكَانَ الْمَهْدِيُّ يُحِبُّ الْحَمَامَ -، فَلَمَّا دَخَلَ غِيَاثٌ.. قِيلَ لَهُ: حَدِّثْ أَمِيرَ الْمُؤْمِنِينَ، فَحَدَّثَهُ: عَنْ فُلَانٍ، عَنْ أَبِي هُرَيْرَةَ مَرْفُوعًا: «لَا سَبْقَ إِلَّا فِي حَافِرٍ أَوْ نَصْلٍ» وَزَادَ فِيهِ: «أَوْ جَنَاحٍ» فَأَمَرَ لَهُ الْمَهْدِيُّ بِعَشَرَةِ آلَافِ دِرْهَمٍ فَلَمَّا قَامَ... قَالَ: أَشْهَدُ أَنَّ قَفَاكَ قَفَا كَذَّابٍ; وَإِنَّمَا اسْتَجْلَبْتَ ذَلِكَ، ثُمَّ أَمَرَ بِالْحَمَامِ فَذُبِحَتْ ). لَا بُدَّ مِنْ ثَلَاثٍ   وَرُوِيَ: (أَنَّ شَرِيكًا دَخَلَ عَلَى الْمَهْدِيِّ فَقَالَ لَهُ: لَا بُدَّ مِنْ ثَلَاثٍ: إِمَّا أَنْ تَلِيَ الْقَضَاءَ، أَوْ تُؤَدِّبَ وَلَدِي وَتُحَدِّثَهُمْ، أَوْ تَأْكُلَ عِنْدِي أَكْلَةً، فَفَكَّرَ سَاعَةً، ثُمَّ قَالَ: الْأَكْلَةُ أَخَفُّ عَلَيَّ، فَأَمَرَ الْمَهْدِيُّ بِعَمَلِ أَلْوَانٍ مِنَ الْمُخِّ الْمَعْقُودِ بِالسُّكَّرِ وَغَيْرِ ذَلِكَ، فَأَكَلَ، فَقَالَ الطَّبَّاخُ: لَا يُفْلِحُ بَعْدَهَا ! ! قَالَ: فَحَدَّثَهُمْ بَعْدَ ذَلِكَ، وَعَلَّمَهُمُ الْعِلْمَ، وَوَلِيَ الْقَضَاءَ ). هَكَذَا يُطْلَبُ الْعِلْمُ   وَأَخْرَجَ الْبَغَوِيُّ فِي «الْجَعْدِيَّاتِ» عَنْ حَمْدَانَ الْأَصْبَهَانِيِّ قَالَ: (كُنْتُ عِنْدَ شَرِيكٍ، فَأَتَاهُ ابْنُ الْمَهْدِيِّ، فَاسْتَنَدَ وَسَأَلَ عَنْ حَدِيثٍ، فَلَمْ يَلْتَفِتْ شَرِيكٌ، ثُمَّ أَعَادَ فَعَادَ، فَقَالَ: كَأَنَّكَ تَسْتَخِفُّ بِأَوْلَادِ الْخُلَفَاءِ ؟ ! قَالَ: لَا، وَلَكِنَّ الْعِلْمَ أَزْيَنُ عِنْدَ أَهْلِهِ مِنْ أَنْ يُضَيِّعُوهُ، فَجَثَا عَلَى رُكْبَتَيْهِ ثُمَّ سَأَلَهُ، فَقَالَ شَرِيكٌ: هَكَذَا يُطْلَبُ الْعِلْمُ ). وَمِنْ شَعْرِ الْمَهْدِيِّ   - أَنْشَدَهُ الصُّولِيُّ -: مَا يَكُفُّ النَّاسُ عَنَّا     مَا يَمَلُّ النَّاسُ مِنَّا إِنَّمَا هِمَّتُهُمْ أَنْ     يَنْبِشُوا مَا قَدْ دَفَنَّا لَوْ سَكَنَّا بَاطِنَ الْأَرْ     ضِ لَكَانُوا حَيْثُ كُنَّا وَهُمْ إِنْ كَاشَفُونَا     فِي الْهَوَى يَوْمًا مَجَنَّا   وَأَسْنَدَ الصُّولِيُّ عَنْ مُحَمَّدِ بْنِ عِمَارَةَ قَالَ: كَانَ لِلْمَهْدِيِّ جَارِيَةٌ شُغِفَ بِهَا وَهِيَ كَذَلِكَ، إِلَّا أَنَّهَا تَتَحَامَاهُ كَثِيرًا، فَدَسَّ إِلَيْهَا مَنْ عَرَفَ مَا فِي نَفْسِهَا، فَقَالَتْ: أَخَافُ أَنْ يَمَلَّنِي وَيَدَعَنِي فَأَمُوتَ، فَقَالَ الْمَهْدِيُّ فِي ذَلِكَ: ظَفِرَتْ بِالْقَلْبِ مِنِّي     غَادَةٌ مِثْلُ الْهِلَالِ كُلَّمَا صَحَّ لَهَا وُدِّ     يَ جَاءَتْ بِاعْتِلَالِ لَا لِحُبِّ الْهَجْرِ مِنِّي     وَالتَّنَائِي عَنْ وِصَالِي بَلْ لِإِبْقَاءٍ عَلَى     حُبِّي لَهَا خَوْفَ الْمَلَالِ وَلَهُ فِي نَدِيمِهِ عُمَرَ بْنِ بَزِيعٍ: رَبِّ تَمِّمْ لِي نَعِيمِي     بِأَبِي حَفْصٍ نَدِيمِي إِنَّمَا لَذَّةُ عَيْشِي     فِي غِنَاءٍ وَكُرُومِ وَجَوَارٍ عَطِرَاتٍ     وَسَمَاعٍ وَنَعِيمِ قُلْتُ: شِعْرُ الْمَهْدِيِّ أَرَقُّ وَأَلْطَفُ مِنْ شِعْرِ أَبِيهِ وَأَوْلَادِهِ بِكَثِيرٍ. اسْتِحْيَاءُ الْجَارِيَةِ   وَأَسْنَدَ الصُّولِيُّ عَنِ ابْنِ أَبِي كَرِيمَةَ قَالَ: دَخَلَ الْمَهْدِيُّ إِلَى حُجْرَةِ جَارِيَةٍ عَلَى غَفْلَةٍ، فَوَجَدَهَا وَقَدْ نَزَعَتْ ثِيَابَهَا وَأَرَادَتْ لُبْسَ غَيْرِهَا، فَلَمَّا رَأَتْهُ.. غَطَّتْ بِيَدِهَا، فَقَصُرَتْ كَفُّهَا عَنْهُ، فَضَحِكَ وَقَالَ: أَبْصَرَتْ عَيْنِي لِحِينِي     مَنْظَرًا يَجْلِبُ شَيْنِي ثُمَّ خَرَجَ فَرَأَى بَشَّارًا فَأَخْبَرَهُ وَقَالَ: أَجِزْ، فَقَالَ بَشَّارٌ: سَتَرَتْهُ إِذْ رَأَتْنِي     بَيْنَ طَيِّ الْعُكْنَتَيْنِ فَبَدَا لِي مِنْهُ فَضْلٌ     لَمْ يَسَعْ فِي الرَّاحَتَيْنِ وَأَسْنَدَ عَنْ إِسْحَاقَ الْمَوْصِلِيِّ قَالَ: (كَانَ الْمَهْدِيُّ فِي أَوَّلِ أَمْرِهِ يَحْتَجِبُ عَنِ النُّدَمَاءِ; تَشَبُّهًا بِالْمَنْصُورِ نَحْوًا مِنْ سَنَةٍ، ثُمَّ ظَهَرَ لَهُمْ، فَأُشِيرَ عَلَيْهِ أَنْ يَحْتَجِبَ، فَقَالَ: إِنَّمَا اللَّذَّةُ مَعَ مُشَاهَدَتِهَا ). مَنِ اسْتَعَانَ بِخَائِنٍ كَانَ شَرِيكَهُ   وَأَسْنَدَ عَنْ مَهْدِيِّ بْنِ سَابِقٍ قَالَ: (صَاحَ رَجُلٌ بِالْمَهْدِيِّ وَهُوَ فِي مَوْكِبِهِ: [مِنَ الْكَامِلِ ] قُلْ لِلْخَلِيفَةِ حَاتِمٌ لَكَ خَائِنٌ     فَخَفِ الْإِلَهَ وَأَعْفِنَا مِنْ حَاتِمِ إِنَّ الْعَفِيفَ إِذَا اسْتَعَانَ بِخَائِنٍ     كَانَ الْعَفِيفُ شَرِيكَهُ فِي الْمَأْثَمِ فَقَالَ الْمَهْدِيُّ: يُعْزَلُ كُلُّ عَامِلٍ لَنَا يُدْعَى حَاتِمًا ) سَمَاحَةُ أَخْلَاقِ الْمَهْدِيِّ   وَأَسْنَدَ عَنْ أَبِي عُبَيْدَةَ قَالَ: (كَانَ الْمَهْدِيُّ يُصَلِّي بِنَا الصَّلَوَاتِ الْخَمْسَ فِي الْمَسْجِدِ الْجَامِعِ بِالْبَصْرَةِ لَمَّا قَدِمَهَا، فَأُقِيمَتِ الصَّلَاةُ يَوْمًا، فَقَالَ أَعْرَابِيٌّ: لَسْتُ عَلَى طُهْرٍ; وَقَدْ رَغِبْتُ فِي الصَّلَاةِ خَلْفَكَ، فَأْمُرْ هَؤُلَاءِ بِانْتِظَارِي. فَقَالَ: انْتَظِرُوهُ، وَدَخَلَ الْمِحْرَابَ فَوَقَفَ إِلَى أَنْ قِيلَ: قَدْ جَاءَ الرَّجُلُ، فَكَبَّرَ، فَعَجِبَ النَّاسُ مِنْ سَمَاحَةِ أَخْلَاقِهِ ). وَقَالَ الْوَاقِدِيُّ: دَخَلْتُ يَوْمًا عَلَى الْمَهْدِيِّ، فَحَدَّثْتُهُ بِأَحَادِيثَ، فَكَتَبَهَا عَنِّي ثُمَّ قَامَ فَدَخَلَ بُيُوتَ نِسَائِهِ، ثُمَّ خَرَجَ وَهُوَ مُمْتَلِئٌ غَيْظًا، فَقُلْتُ: مَا لَكَ يَا أَمِيرَ الْمُؤْمِنِينَ؟ فَقَالَ: دَخَلْتُ عَلَى الْخَيْزُرَانِ، فَقَامَتْ إِلَيَّ، وَمَزَّقَتْ ثَوْبِي، وَقَالَتْ: مَا رَأَيْتُ مِنْكَ خَيْرًا. وَإِنِّي وَاللَّهِ يَا وَاقَدِيُّ إِنَّمَا اشْتَرَيْتُهَا مِنْ نَخَّاسٍ، وَقَدْ نَالَتْ عِنْدِي مَا نَالَتْ، وَقَدْ بَايَعْتُ لِوَلَدَيْهَا بِإِمْرَةِ الْمُؤْمِنِينَ مِنْ بَعْدِي. فَقُلْتُ: يَا أَمِيرَ الْمُؤْمِنِينَ، إِنَّ رَسُولَ اللَّهِ ﷺ قَالَ: إِنَّهُنَّ يَغْلِبْنَ الْكِرَامَ وَيَغْلِبُهُنَّ اللِّئَامُ. وَقَالَ خَيْرُكُمْ خَيْرُكُمْ لِأَهْلِهِ، وَأَنَا خَيْرُكُمْ لِأَهْلِي. وَقَالَ خُلِقَتِ الْمَرْأَةُ مِنْ ضِلْعٍ أَعْوَجَ إِنْ قَوَّمْتَهُ كَسَرْتَهُ. وَحَدَّثْتُهُ فِي هَذَا الْبَابِ بِكُلِّ مَا حَضَرَنِي، فَأَمَرَ لِي بِأَلْفَيْ دِينَارٍ، فَلَمَّا وَافَيْتُ الْمَنْزِلَ إِذَا رَسُولُ الْخَيْزُرَانِ قَدْ لَحِقَنِي بِأَلْفَيْ دِينَارٍ إِلَّا عَشَرَةَ دَنَانِيرَ، وَإِذَا مَعَهُ أَثْوَابٌ أُخَرُ، وَبَعَثَتْ تَتَشَكَّرُ لِي وَتُثْنِي عَلَيَّ مَعْرُوفًا. وَذَكَرُوا أَنَّ الْمَهْدِيَّ كَانَ قَدْ أَهْدَرَ دَمَ رَجُلٍ مِنْ أَهْلِ الْكُوفَةِ وَجَعَلَ لِمَنْ جَاءَ بِهِ مِائَةَ أَلْفٍ، فَدَخَلَ الرَّجُلُ بَغْدَادَ مُتَنَكِّرًا، فَبَيْنَمَا هُوَ يَوْمًا فِي بَعْضِ أَزِقَّةِ بَغْدَادَ إِذْ لَقِيَهُ رَجُلٌ، فَأَخَذَ بِمَجَامِعِ ثَوْبِهِ وَنَادَى: هَذَا طِلْبَةُ أَمِيرِ الْمُؤْمِنِينَ. وَجَعَلَ الرَّجُلُ يُرِيدُ أَنْ يَنْفَلِتَ مِنْهُ فَلَا يَقْدِرُ، فَبَيْنَا هُمَا كَذَلِكَ إِذَا أَمِيرٌ فِي مَوْكِبِهِ قَدْ أَقْبَلَ وَإِذَا هُوَ مَعْنُ بْنُ زَائِدَةَ، فَقَالَ الرَّجُلُ: يَا أَبَا الْوَلِيدِ، خَائِفٌ مُسْتَجِيرٌ. فَقَالَ: وَيْحَكَ! مَا لَكَ وَلَهُ؟ فَقَالَ هَذَا طِلَبَةُ أَمِيرِ الْمُؤْمِنِينَ، جَعَلَ لِمَنْ جَاءَ بِهِ مِائَةَ أَلْفٍ. قَالَ مَعْنٌ: وَيْحَكَ! أَوَمَا عَلِمْتَ أَنِّي قَدْ أَجَرْتُهُ؟ أَرْسِلْهُ مِنْ يَدِكَ. ثُمَّ أَمَرَ بَعْضَ غِلْمَانِهِ فَتَرَجَّلَ وَأَرْكَبَهُ، وَذَهَبَ بِهِ إِلَى مَنْزِلِهِ، وَانْطَلَقَ ذَلِكَ الرَّجُلُ إِلَى بَابِ الْخَلِيفَةِ فَأَنْهَى إِلَيْهِ الْخَبَرَ، فَبَلَغَ الْمَهْدِيَّ. فَأَرْسَلَ إِلَى مَعْنِ بْنِ زَائِدَةَ فَدَخَلَ عَلَيْهِ، فَسَلَّمَ فَلَمْ يَرُدَّ الْمَهْدِيُّ. وَقَالَ: يَا مَعْنُ، أَبَلَغَ مِنْ أَمْرِكَ أَنْ تُجِيرَ عَلَيَّ؟ قَالَ: نَعَمْ. قَالَ: وَنَعَمْ أَيْضًا. قَالَ: نَعْمَ، قَدْ قَتَلْتُ فِي دَوْلَتِكُمْ أَرْبَعَةَ آلَافِ مُصَلٍّ، أَفَلَا يُجَارُ لِي رَجُلٌ وَاحِدٌ؟! فَأَطْرَقَ الْمَهْدِيُّ، ثُمَّ رَفَعَ رَأْسَهُ إِلَيْهِ وَقَالَ: قَدْ أَجَرْنَا مَنْ أَجْرْتَ يَا مَعْنُ. فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، إِنَّ الرَّجُلَ ضَعِيفٌ. فَأَمَرَ لَهُ الْمَهْدِيُّ بِثَلَاثِينَ أَلْفًا. فَقَالَ: إِنَّ جَرِيمَتَهُ عَظِيمَةٌ، وَإِنَّ جَوَائِزَ الْخُلَفَاءِ عَلَى قَدْرِ ذُنُوبِ الرَّعِيَّةِ. فَأَمَرَ لَهُ بِمِائَةِ أَلْفٍ، فَحُمِلَتْ بَيْنَ يَدَيْ مَعْنٍ إِلَى الرَّجُلِ، فَقَالَ لَهُ مَعْنٌ: ادْعُ لِلْخَلِيفَةِ وَأَصْلِحْ نِيَّتَكَ فِي الْمُسْتَقْبَلِ. وَقَدِمَ أَعْرَابِيٌّ وَمَعَهُ كِتَابٌ مَخْتُومٌ، فَجَعَلَ يَقُولُ: هَذَا كِتَابُ أَمِيرِ الْمُؤْمِنِينَ، أَيْنَ الرَّجُلُ الَّذِي يُقَالُ لَهُ: الرَّبِيعُ؟ فَدَلُّوهُ عَلَى الرَّبِيعِ الْحَاجِبِ، فَأَخَذَ الْكِتَابَ وَجَاءَ بِهِ إِلَى أَمِيرِ الْمُؤْمِنِينَ، وَأَوْقَفَ الْأَعْرَابِيَّ، وَفَتَحَ الْكِتَابَ، فَإِذَا هُوَ قِطْعَةُ أَدِيمٍ، فِيهَا كِتَابَةٌ ضَعِيفَةٌ، وَالْأَعْرَابِيُّ يَزْعُمُ أَنَّ هَذَا خَطُّ الْخَلِيفَةِ، فَتَبَسَّمَ الْمَهْدِيُّ وَقَالَ: صَدَقَ الْأَعْرَابِيُّ هَذَا خَطِّي، إِنِّي خَرَجْتُ يَوْمًا إِلَى الصَّيْدِ، فَضِعْتُ مِنَ الْجَيْشِ، وَأَقْبَلَ اللَّيْلُ، فَتَعَوَّذْتُ بِتَعَوُّذِ رَسُولِ اللَّهِ ﷺ فَرُفِعُ لِي نَارٌ مِنْ بُعْدٍ، فَقَصَدْتُهَا فَإِذَا هُوَ الشَّيْخُ وَامْرَأَتُهُ فِي خِبَاءٍ يُوقِدَانِ نَارًا، فَسَلَّمْتُ، فَرَدَّ السَّلَامَ، وَفَرَشَ لِي كِسَاءً، وَسَقَانِي مِنْ مَذْقَةٍ مِنْ لَبَنٍ مَشُوبٍ بِمَاءٍ، فَمَا شَرِبْتُ شَيْئًا إِلَّا وَهِيَ أَطْيَبُ مِنْهُ، وَنِمْتُ نَوْمَةً عَلَى تِلْكَ الْعَبَاءَةِ مَا أَذْكُرُ أَنِّي نِمْتُ نَوْمَةً أَحْلَى مِنْهَا. فَقَامَ إِلَى شُوَيْهَةٍ لَهُ فَذَبَحَهَا، فَسَمِعْتُ امْرَأَتَهُ تَقُولُ لَهُ: عَمَدْتَ إِلَى مَعِيشَتِكَ وَمَعِيشَةِ أَوْلَادِكَ فَذَبَحْتَهَا؟! أَهْلَكْتَ نَفْسَكَ وَعِيَالِكَ. فَمَا الْتَفَتَ إِلَيْهَا، وَاسْتَيْقَظْتُ مِنَ النَّوْمِ فَاشْتَوَيْتُ مِنْ تِلْكَ الشُّوَيْهَةِ، وَقُلْتُ لَهُ: أَعْنَدَكَ شَيْءٌ أَكْتُبُ لَكَ فِيهِ كِتَابًا؟ فَأَتَانِي بِهَذِهِ الرُّقْعَةِ مِنَ الْأَدِيمِ فَكَتَبْتُ لَهُ بِعُودٍ مِنْ ذَلِكَ الرَّمَادِ خَمْسَمِائَةِ أَلْفٍ، وَإِنَّمَا أَرَدْتُ خَمْسِينَ أَلْفًا، وَاللَّهِ لَأُنْفِذَنَّهَا لَهُ كُلَّهَا وَلَوْ لَمْ يَكُنْ فِي بَيْتِ الْمَالِ سِوَاهَا. فَقَبَضَهَا الْأَعْرَابِيُّ، وَاسْتَمَرَّ مُقِيمًا فِي ذَلِكَ الْمَوْضِعِ وَهُوَ فِي طَرِيقِ الْحَاجِّ مِنْ نَاحِيَةِ الْأَنْبَارِ فَجَعَلَ يُقْرِي النَّاسَ فِي ذَلِكَ الْمَوْضِعِ، فَعُرِفَ بِمَنْزِلِ مُضِيفِ أَمِيرِ الْمُؤْمِنِينَ الْمَهْدِيِّ. وَعَنْ سَوَّارٍ - صَاحِبِ رَحْبَةِ سَوَّارٍ - قَالَ: انْصَرَفْتُ يَوْمًا مِنْ عِنْدِ الْمَهْدِيِّ، فَجِئْتُ مَنْزِلِي فَوُضِعَ لِيَ الْغَدَاءُ، فَلَمْ تُقْبِلْ نَفْسِي عَلَيْهِ، فَدَخَلْتُ خَلْوَتِي لِأَنَامَ فِي الْقَائِلَةِ، فَلَمْ يَأْخُذْنِي نَوْمٌ، فَاسْتَدْعَيْتُ بِبَعْضَ حَظَايَايَ لِأَتَلَهَّى بِهَا، فَلَمْ يَقِرَّ لِي قَرَارٌ، فَنَهَضْتُ فَخَرَجْتُ مِنَ الْمَنْزِلِ، وَرَكِبْتُ بَغْلَتِي، فَمَا جَاوَزْتُ الدَّارَ إِلَّا قَلِيلًا حَتَّى لَقِيَنِي رَجُلٌ وَمَعَهُ أَلْفَا دِرْهَمٍ، فَقُلْتُ: مَنْ أَيْنَ هَذِهِ؟ فَقَالَ: مِنْ مُلْكِكَ الْجَدِيدِ. فَاسْتَصْحَبْتُهُ مَعِي، وَسِرْتُ فِي أَزِقَّةِ بَغْدَادَ أَتَشَاغَلُ مِمَّا أَنَا فِيهِ مِنَ الضَّجَرِ، فَحَانَتْ صَلَاةُ الْعَصْرِ عِنْدَ مَسْجِدٍ فِي بَعْضِ الْحَارَاتِ، فَنَزَلْتُ لِأُصَلِّيَ فِيهِ، فَلَمَّا قَضَيْتُ الصَّلَاةَ إِذَا بِرَجُلٍ أَعْمَى قَدْ أَخَذَ بِثِيَابِي فَقَالَ: إِنَّ لِي إِلَيْكَ حَاجَةً. فَقُلْتُ: مَا حَاجَتُكَ؟ فَقَالَ: إِنِّي رَجُلٌ ضَرِيرٌ، وَلَكِنَّنِي لَمَّا شَمَمْتُ رَائِحَةَ طِيبِكَ ظَنَنْتُ أَنَّكَ رَجُلٌ مِنْ أَهْلِ النِّعْمَةِ وَالثَّرْوَةِ، فَأَحْبَبْتُ أَنْ أُفْضِيَ بِحَاجَتِي إِلَيْكَ. فَقُلْتُ: وَمَا هِيَ؟ فَقَالَ: إِنَّ هَذَا الْقَصْرَ الَّذِي تُجَاهَ الْمَسْجِدِ كَانَ لِأَبِي، فَسَافَرَ مِنْهُ إِلَى خُرَاسَانَ، وَبَاعَهَ وَأَخَذَنِي مَعَهُ وَأَنَا صَغِيرٌ، فَافْتَرَقْنَا هُنَاكَ، وَأَصَابَنِي الضَّرَرُ، فَرَجَعْنَا إِلَى بَغْدَادَ، فَجِئْتُ إِلَى صَاحِبِ هَذَا الْقَصْرِ أَطْلُبُ مِنْهُ شَيْئًا أَتَبَلَّغُ بِهِ لَعَلِّي أَجْتَمِعُ بِسَوَّارٍ، فَإِنَّهُ كَانَ صَاحِبًا لِأَبِي، فَلَعَلَّهُ أَنْ يَكُونَ عِنْدَهُ سِعَةٌ يَجُودُ مِنْهَا عَلَيَّ. فَقُلْتُ: وَمَنْ أَبُوكَ؟ فَذَكَرَ رَجُلًا كَانَ أَصْحَبَ النَّاسَ إِلَيَّ، فَقُلْتُ: إِنِّي أَنَا سَوَّارٌ صَاحِبُ أَبِيكَ، وَقَدْ مَنَعَنِي اللَّهُ فِي يَوْمِكَ هَذَا النَّوْمَ وَالْقَرَارَ وَالْأَكْلَ وَالرَّاحَةَ، حَتَّى أَخْرَجَنِي مِنْ مَنْزِلِي لِأَجْتَمِعَ بِكَ، وَأَجْلِسَ بَيْنَ يَدَيْكَ، وَأَمَرْتُ وَكِيلِي، فَدَفَعَ إِلَيْهِ الْأَلْفَيْنِ الَّتِي كَانَتْ مَعَهُ، وَقُلْتُ: إِذَا كَانَ الْغَدُ فَأْتِ مَنْزِلِي فِي مَكَانِ كَذَا وَكَذَا. وَرَكِبْتُ فَجِئْتُ دَارَ الْخِلَافَةِ وَقُلْتُ: مَا أُتْحِفَ الْمَهْدِيَّ اللَّيْلَةَ فِي السَّمَرِ بِأَغْرَبَ مِنْ هَذَا. فَلَمَّا قَصَصْتُ عَلَيْهِ الْقِصَّةَ تَعَجَّبَ مِنْ ذَلِكَ جِدًّا، وَأَمَرَ لِلْأَعْمَى بِأَلْفَيْ دِينَارٍ، وَقَالَ لِي: عَلَيْكَ دَيْنٌ؟ قُلْتُ: نَعَمْ. قَالَ: كَمْ؟ قُلْتُ: خَمْسُونَ أَلْفَ دِينَارٍ. فَسَكَتَ وَحَادَثَنِي سَاعَةً، فَلَمَّا قُمْتُ مِنْ بَيْنِ يَدَيْهِ، فَوَصَلْتُ الْمَنْزِلَ إِذَا الْحَمَّالُونَ قَدْ سَبَقُونِي إِلَى الْمَنْزِلِ بِخَمْسِينَ أَلْفَ دِينَارٍ وَأَلْفَيْ دِينَارٍ لِلْأَعْمَى، فَانْتَظَرْتُ الْأَعْمَى أَنْ يَجِيءَ فِي ذَلِكَ الْيَوْمِ، فَتَأَخَّرَ، فَلَمَّا أَمْسَيْتُ جَلَسْتُ إِلَى الْمَهْدِيُّ فَقَالَ: قَدْ فَكَّرْتُ فِي أَمْرِكَ، فَوَجَدْتُكَ إِذَا قَضَيْتَ دَيْنَكَ لَمْ يَبْقَ مَعَكَ شَيْءٌ، وَقَدْ أَمَرْتُ لَكَ بِخَمْسِينَ أَلْفَ دِينَارٍ أُخْرَى. فَلَمَّا كَانَ الْيَوْمُ الثَّالِثُ جَاءَنِي الْمَكْفُوفُ فَقُلْتُ: قَدْ رَزَقَ اللَّهُ بِسَبَبِكَ خَيْرًا كَثِيرًا، وَدَفَعْتُ إِلَيْهِ الْأَلْفَيْ دِينَارٍ الَّتِي مِنْ عِنْدِ الْخَلِيفَةِ، وَزِدْتُهُ أَلْفَيْ دِينَارٍ مِنْ مَالِي أَيْضًا. إِذْعَانُ الْمَهْدِيِّ عِنْدَ ذِكْرِ النَّبِيِّ ﷺ   وَأُسْنِدَ عَنْ إِبْرَاهِيمَ بْنِ نَافِعٍ: (أَنَّ قَوْمًا مِنْ أَهْلِ الْبَصْرَةِ تَنَازَعُوا إِلَيْهِ فِي نَهْرٍ مَنْ أَنْهَارِ الْبَصْرَةِ، فَقَالَ: إِنَّ الْأَرْضَ لِلَّهِ فِي أَيْدِينَا لِلْمُسْلِمِينَ، فَمَا لَمْ يَقَعْ لَهُ ابْتِيَاعٌ مِنْهَا... يَعُودُ ثَمَنُهُ عَلَى كَافَّتِهِمْ وَفِي مَصْلَحَتِهِمْ، فَلَا سَبِيلَ لِأَحَدٍ عَلَيْهِ. فَقَالَ الْقَوْمُ: هَذَا النَّهْرُ لَنَا بِحُكْمِ رَسُولِ اللَّهِ ﷺ لِأَنَّهُ قَالَ: «مَنْ أَحْيَا أَرْضًا مَيْتَةً.. فَهِيَ لَهُ». وَهَذِهِ مَوَاتٌ. فَوَثَبَ الْمَهْدِيُّ عِنْدَ ذِكْرِ النَّبِيِّ ﷺ حَتَّى أَلْصَقَ خَدَّهُ بِالتُّرَابِ، وَقَالَ: سَمِعْتُ لِمَا قَالَ وَأَطَعْتُ، ثُمَّ عَادَ وَقَالَ: بَقِيَ أَنْ تَكُونَ هَذِهِ الْأَرْضُ مَوَاتًا حَتَّى لَا أُعْرَضَ فِيهَا، وَكَيْفَ تَكُونُ مَوَاتًا وَالْمَاءُ مُحِيطٌ بِهَا مِنْ جَوَانِبِهَا ؟ ! فَإِنْ أَقَامُوا الْبَيِّنَةَ عَلَى هَذَا.. سَلَّمْتُ. وَأُسْنِدَ عَنِ الْأَصْمَعِيِّ قَالَ: (سَمِعْتُ الْمَهْدِيَّ عَلَى مِنْبَرِ الْبَصْرَةِ يَقُولُ: إِنَّ اللَّهَ أَمَرَكُمْ بِأَمْرٍ بَدَأَ فِيهِ بِنَفْسِهِ، وَثَنَّى بِمَلَائِكَتِهِ فَقَالَ: { إِنَّ اللَّهَ وَمَلائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ } الْآيَةَ آثَرَهُ بِهَا مِنْ بَيْنِ الرُّسُلِ; إِذْ خَصَّكُمْ بِهَا مِنْ بَيْنِ الْأُمَمِ ). قُلْتُ: وَهُوَ أَوَّلُ مَنْ قَالَ ذَلِكَ فِي الْخُطْبَةِ، وَقَدِ اسْتَنَّهَا الْخُطَبَاءُ إِلَى الْيَوْمِ. وَلَمَّا مَاتَ... قَالَ أَبُو الْعَتَاهِيَةِ وَقَدْ عُلِّقَتِ الْمُسُوحُ عَلَى قِبَابِ حَرَمِهِ: رُحْنَ فِي الْمُوَشَّى وَأَصْبَـ     ـحْنَ عَلَيْهِنَّ الْمُسُوحُ كُلُّ نَطَّاحٍ مِنَ الدَّ     هْرِ لَهُ يَوْمٌ نَطُوحُ لَسْتَ بِالْبَاقِي وَلَوْ عُمِّـ     ـرْتُ مَا عُمِّرَ نُوحُ نُحْ عَلَى نَفْسِكَ يَا مِسْـ     ـكِينُ إِنْ كُنْتَ تَنُوحُ ذِكْرُ أَحَادِيثَ مِنْ رِوَايَةِ الْمَهْدِيِّ   عَنْ أَحْمَدُ بْنُ هِشَامٍ، حَدَّثَنَا أَحْمَدُ بْنُ عَبْدِ الرَّحْمَنِ بْنِ مُسْلِمٍ الْمَدَائِنِيُّ - وَهُوَ ثِقَةٌ صَدُوقٌ -، قَالَ: سَمِعْتُ الْمَهْدِيَّ يَخْطُبُ فَقَالَ: حَدَّثَنَا شُعْبَةُ، عَنْ عَلِيِّ بْنِ زَيْدٍ، عَنْ أَبِي نَضْرَةَ، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ ؓ قَالَ: خَطَبَنَا رَسُولُ اللهِ ﷺ خُطْبَةً مِنَ الْعَصْرِ إِلَى مُغَيْرِبَانِ الشَّمْسِ، حَفِظَهَا مَنْ حَفِظَهَا، وَنَسِيَهَا مَنْ نَسِيَهَا، فَقَالَ: «أَلَا إِنَّ الدُّنْيَا حُلْوَةٌ خَضِرَةٌ...» الْحَدِيثَ بِطُولِهِ. وَقَالَ الصُّولِيُّ: عَنْ عَلِيِّ بْنِ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ، عَنْ أَبِيهِ: أَنَّ وَفْدًا مِنَ الْعَجَمِ قَدِمُوا عَلَى رَسُولِ اللهِ ﷺ - وَقَدْ أَحْفَوْا لِحَاهُمْ وَأَعْفَوْا شَوَارِبَهُمْ -، فَقَالَ النَّبِيُّ ﷺ: «خَالِفُوهُمْ; أَعْفُوا لِحَاكُمْ، وَأَحْفُوا شَوَارِبَكُمْ». وَإِحْفَاءُ الشَّارِبِ: أَخْذُ مَا سَقَطَ عَلَى الشَّفَةِ مِنْهُ  ، وَوَضَعَ الْمَهْدِيُّ يَدَهُ عَلَى أَعْلَى شَفَتِهِ. وَقَالَ مَنْصُورُ بْنُ مُزَاحِمٍ وَمُحَمَّدُ بْنُ يَحْيَى بْنِ حَمْزَةَ: عَنْ يَحْيَى بْنِ حَمْزَةَ قَالَ: صَلَّى بِنَا الْمَهْدِيُّ الْمَغْرِبَ فَجَهَرَ بِـ بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ فَقُلْتُ: يَا أَمِيرَ الْمُؤْمِنِينَ; مَا هَذَا ؟ قَالَ: حَدَّثَنِي أَبِي عَنْ أَبِيهِ عَنِ جَدِّهِ عَنِ ابْنِ عَبَّاسٍ: أَنَّ النَّبِيَّ ﷺ جَهَرَ بِـ بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ، فَقُلْتُ لِلْمَهْدِيِّ: نَأْثُرُهُ عَنْكَ ؟ قَالَ: نَعَمْ. قَالَ الذَّهَبِيُّ: (هَذَا إِسْنَادٌ مُتَّصِلٌ، لَكِنْ مَا عَلِمْتُ أَحَدًا احْتَجَّ بِالْمَهْدِيِّ وَلَا بِأَبِيهِ فِي الْأَحْكَامِ، تَفَرَّدَ بِهِ مُحَمَّدُ بْنُ الْوَلِيدِ مَوْلَى بَنِي هَاشِمٍ. وَقَالَ ابْنُ عَدِيٍّ: كَانَ يَضَعُ الْحَدِيثَ ). رثاؤه وَقَالَ سَلَمٌ الْخَاسِرُ يَرْثِيهِ: وَبَاكِيَةٍ عَلَى الْمَهْدِيِّ عَبْرَى     كَأَنَّ بِهَا وَمَا جُنَّتْ جُنُونًا وَقَدْ خَمَشَتْ مَحَاسِنَهَا وَأَبْدَتْ     غَدَائِرَهَا وَأَظْهَرَتِ الْقُرُونَا لَئِنْ بَلِيَ الْخَلِيفَةُ بَعْدَ عِزٍّ     لَقَدْ أَبْقَى مَسَاعِيَ مَا بَلِينَا سَلَامُ اللَّهِ عِدَّةَ كُلِّ يَوْمٍ     عَلَى الْمَهْدِيِّ حِينَ ثَوَى رَهِينَا تَرَكْنَا الدِّينَ وَالدُّنْيَا جَمِيعًا     بِحَيْثُ ثَوَى أَمِيرُ الْمُؤْمِنِينَا

     ✧ The reason for al-Mahdī's death, and the time and place of his passing Then the year 169 AH began. In Muḥarram of this year, the Commander of the Faithful al-Mahdī b. al-Manṣūr al-ʿAbbāsī (may God have mercy on him) passed away. His death was at Māsabadhān. He had gone out to it in order to send for his son al-Hādī to come to him from Jurjān so that he might remove him from the succession and place him after Hārūn al-Rashīd. Al-Hādī refused that, so al-Mahdī rode out from Baghdad intending to bring him. When he was at Māsabadhān, he died there as we shall relate. He had seen in a dream while in his palace in Baghdad—I think it was the one called Qaṣr al-Salāmah—as if an old man stood at the gate of the palace, and it is said that he heard a caller saying: "It is as if I see this palace whose inhabitants have perished, And whose people and dwellings have become desolate from it; And the chief of the people has gone, after splendor And kingship, to a grave upon which are its stones; And nothing remains but his remembrance and his talk, While his wives lament with cries in the night." He lived only ten days after that until he died—may God have mercy on him, pardon him, and admit him to Paradise by His mercy. It is narrated that when the caller said to him: "It is as if I see this palace whose inhabitants have perished, And whose landmarks and dwellings have been effaced," al-Mahdī answered him: "Thus are the affairs of people: its new wears out, And every youth one day his deeds shall wear out." The caller said: "Take provision from this world, for you are dying, And you will be questioned—so what will you say?" Al-Mahdī answered him: "I say that God is true, I have borne witness to Him— That is a saying whose virtues cannot be counted." The caller said: "Take provision from this world, for you are departing, And the matter that is to befall you has drawn near." Al-Mahdī answered him: "When is that? Tell me, may you be guided, for I Will do what you have said to me and hasten to it." The caller said: "Tarry three [nights] after twenty nights, Until the end of a month, and you will not complete it." They said: He lived only twenty-nine days after that until he died—may God Almighty have mercy on him. Ibn Jarīr mentioned disagreement about the cause of his death. It was said: He rode after a gazelle while the dogs were before him. The gazelle entered a ruin, and the dogs entered behind it. The horse came carrying him in its course and entered the ruin, and the caliph's back was broken—and that was the cause of his death. It was said: One of his concubines sent poisoned milk to another. The messenger passed by al-Mahdī, and he ate some of it and died. It was said: Rather, she sent her a platter containing pears, and on top of them was one large pear containing poison. Al-Mahdī liked pears, and the slave girl passed carrying that platter. He saw her and summoned her, took the one on top, ate it, and died on the spot. The concubine began to lament him, saying: "Alas, Commander of the Faithful! I wanted you to be mine alone, so I killed you." His death was in Muḥarram of this year—I mean the year 169 AH—and he was forty-three years old according to the well-known opinion. Al-Mahdī's lineage Muḥammad b. ʿAbd Allāh b. Muḥammad b. ʿAlī b. ʿAbd Allāh b. ʿAbbās b. ʿAbd al-Muṭṭalib al-Hāshimī, Abū ʿAbd Allāh al-Mahdī, Commander of the Faithful. He was only given the title al-Mahdī out of hope that he would be the one promised in the ḥadīths, but he was not him, even though they share the name—because he did not resemble him in action. That one will come at the end of time and amid its corruption, and he will fill the earth with justice as it was filled with tyranny and oppression. It has been said that in his days Jesus son of Mary will descend at Damascus, as will be mentioned in the ḥadīths of the trials and battles and the mention of the Mahdī and the descent of Jesus son of Mary, God willing, and in Him is trust. A ḥadīth has come through the route of ʿUthmān b. ʿAffān that the Mahdī is from the Banū al-ʿAbbās, and it has also come as a statement stopped at Ibn ʿAbbās and Kaʿb al-Aḥbār, but that is not sound. Even supposing any of that were sound, it would not necessarily mean this one in particular. Another ḥadīth has come: "The Mahdī is from the descendants of Fāṭimah," and it contradicts this one. And God knows best. His mother was Umm Mūsā bt. Manṣūr b. ʿAbd Allāh al-Ḥimyarī. He narrated from his father, from his grandfather, from his father ʿAbd Allāh b. ʿAbbās, that the Messenger of God ﷺ recited "In the name of God, the Compassionate, the Merciful" aloud. It was narrated from him by Yaḥyā b. Ḥamzah al-Batlahī, the judge of Damascus. It is mentioned that he prayed behind al-Mahdī when he came to Damascus, and he recited the basmalah aloud in the two sūrahs, and he attributed that to the Messenger of God ﷺ, and more than one narrated it from Yaḥyā b. Ḥamzah. Al-Mahdī also narrated from al-Mubārak b. Faḍālah. Narrating from him also were Jaʿfar b. Sulaymān al-Ḍubaʿī, Muḥammad b. ʿAbd Allāh al-Raqqāshī, and Abū Sufyān Saʿīd b. Yaḥyā b. Mahdī. Al-Mahdī was born in the year 126 or 127—and it was said 121—AH, at al-Ḥumaymah in the land of al-Balqāʾ. He was made caliph after his father's death in Dhū al-Ḥijjah of the year 158 AH, and his age then was thirty-three. He died in Muḥarram of this year at the age of forty-three or forty-eight. His caliphate lasted ten years, a month, and part of a month. From the reports about al-Mahdī Al-Ṣūlī said: When al-Mahdī concluded the pledge for his son Mūsā, Marwān b. Abī Ḥafṣah said: "A pledge was concluded for Mūsā at al-Ruṣāfah, By which God tightened the bonds of Islam— Mūsā, whose excellence Quraysh knew, And they have their virtue over all peoples. By Muḥammad, after the Prophet Muḥammad, The lawful came to life and every unlawful died— The Mahdī of his community, through whom it became Safe from humiliation and from destruction. Mūsā, the holder of the staff of the caliphate after him— By that the places of the pens have dried." Another said: "O son of the Caliph, the community of Aḥmad Longs for you with obedience, their desires; And you will surely fill the earth with justice, like what Its scholars used to tell the community— Until its dead would wish, if they could see, From the justice of your rule what its living see. Upon your father today is the splendor of its kingship, And tomorrow upon you are its cloak and its mantle." [The reward of the woman who said: O kinsmen of the Messenger of God ﷺ] Al-Ṣūlī narrated: (A woman confronted al-Mahdī and said: "O kinsmen of the Messenger of God ﷺ, look into my need." Al-Mahdī said: "I have never heard it from anyone before. Fulfill her need, and give her ten thousand dirhams!"). Ibn al-Khayyāṭ entered upon al-Mahdī and praised him, and he ordered fifty thousand dirhams for him. Ibn al-Khayyāṭ distributed it and composed: "I took his hand with my hand, seeking wealth, And I did not know that generosity from his hand is contagious— So I am not one of those who gained what the wealthy gained, I benefited and it infected me, so I scattered what I had." He said: That was reported to al-Mahdī, and he gave him a dinar for every dirham. In sum, he had many noble deeds and good qualities. The old man does not abandon his character Quraysh al-Khatlī said: (Ṣāliḥ b. ʿAbd al-Quddūs al-Baṣrī was brought before al-Mahdī on a charge of heresy. He wanted to execute him, but he said: "I repent to God Almighty," and recited about himself: "What enemies attain from an ignorant man Is less than what the ignorant man attains from himself; The old man does not abandon his character Until he is buried in the dust of his grave." So he let him go. When he was close to leaving, he called him back and said: "Did you not say: 'The old man does not abandon his character'?" He said: "Yes." He said: "Then likewise you will not abandon your character until you die." Then he ordered him executed.) I bear witness that the back of your neck is the neck of a liar. Zuhayr said: (Ten ḥadīth transmitters were brought before al-Mahdī, among them Faraj b. Faḍālah and Ghiyāth b. Ibrāhīm—and al-Mahdī loved pigeons. When Ghiyāth entered, it was said to him: "Narrate to the Commander of the Faithful." He narrated to him: from so-and-so, from Abū Hurayrah, raised to the Prophet: "There is no prize except in a hoof or a blade," and he added to it: "or a wing." Al-Mahdī ordered ten thousand dirhams for him. When he stood up, he said: "I bear witness that the back of your neck is the neck of a liar. You only sought that out." Then he ordered the pigeons slaughtered.) Three things are unavoidable. It was narrated: (Sharīk entered upon al-Mahdī, and he said to him: "One of three things is unavoidable: either you take up the judgeship, or you teach my children and narrate to them, or you eat one meal with me." He thought for a while, then said: "The meal is lighter for me." Al-Mahdī ordered the preparation of varieties of marrow solidified with sugar and other things, and he ate. The cook said: "He will not prosper after it!" He said: Then he narrated to them after that, taught them knowledge, and took up the judgeship.) This is how knowledge is sought. Al-Baghawī narrated in al-Jaʿdiyyāt from Ḥamdān al-Aṣbahānī who said: (I was with Sharīk when the son of al-Mahdī came to him. He leaned back and asked about a ḥadīth, but Sharīk paid no attention. Then he repeated, and he repeated. He said: "It is as if you look down on the children of caliphs?!" He said: "No, but knowledge is more becoming to its people than that they should waste it." So he knelt on his knees and then asked him, and Sharīk said: "This is how knowledge is sought.") From al-Mahdī's poetry—recited by al-Ṣūlī: "What keeps people from us, What weariness people have of us— Their only concern is To dig up what we have buried. If we dwelled in the belly of the earth, They would be wherever we were; And if they confronted us One day in love, they would go mad." Al-Ṣūlī narrated from Muḥammad b. ʿImārah who said: Al-Mahdī had a slave girl with whom he was infatuated, and she likewise, except that she avoided him a great deal. He secretly sent to her someone who learned what was in her heart. She said: "I fear that he will tire of me and leave me, and I will die." Al-Mahdī said about that: "A young maiden like the crescent moon Has won my heart; Whenever my love for her is sound, She comes with some pretext— Not out of love for separation from me And distance from my union, But to preserve My love for her, for fear of weariness." And he said about his boon companion ʿUmar b. Bazīʿ: "Lord, complete my bliss With Abū Ḥafṣ, my companion; The pleasure of my life is only In song and vineyards, And fragrant slave girls, And listening and bliss." I say: Al-Mahdī's poetry is more delicate and refined than the poetry of his father and his sons by far. The slave girl's modesty. Al-Ṣūlī narrated from Ibn Abī Karīmah who said: Al-Mahdī entered the room of a slave girl unawares and found her having taken off her clothes and intending to put on others. When she saw him, she covered herself with her hand, but her palm was too small for it. He laughed and said: "My eye saw, to my misfortune, A sight that brings me shame." Then he went out and saw Bashshār, told him, and said: "Complete it." Bashshār said: "She covered it when she saw me Between the folds of the two flanks; So there appeared to me of it a surplus That did not fit in the two palms." He narrated from Isḥāq al-Mawṣilī who said: (At the beginning of his reign, al-Mahdī used to conceal himself from his boon companions, imitating al-Manṣūr, for about a year. Then he appeared to them, and he was advised to conceal himself, but he said: "Pleasure is only with witnessing it.") Whoever seeks help from a traitor is his partner. He narrated from Mahdī b. Sābiq who said: (A man called out to al-Mahdī while he was in his procession: [in kāmil meter] "Say to the Caliph: Ḥātim is a traitor to you, So fear God and spare us from Ḥātim; When the upright man seeks help from a traitor, The upright man is his partner in the sin." Al-Mahdī said: "Every agent of ours named Ḥātim is dismissed.") The generosity of al-Mahdī's character. He narrated from Abū ʿUbaydah who said: (Al-Mahdī used to lead us in the five prayers in the congregational mosque of al-Baṣrah when he came to it. One day the prayer was about to begin, and a Bedouin said: "I am not in a state of purity, but I desire to pray behind you, so order these people to wait for me.") He said: wait for him, and he entered the prayer niche (miḥrāb) and stood until it was said: the man has come, so he said the takbīr, and the people marveled at the graciousness of his character. Al-Wāqidī said: One day I entered upon al-Mahdī and related to him some ḥadīths, and he wrote them down from me. Then he rose and entered the quarters of his women, then came out full of anger. I said: What is the matter with you, O Commander of the Faithful? He said: I entered upon al-Khayzurān, and she rose against me, tore my garment, and said: I have never seen any good from you. By God, O Wāqidī, I only bought her from a slave-dealer, and she has attained with me what she has attained, and I have pledged allegiance to her two sons for the command of the believers after me. I said: O Commander of the Faithful, the Messenger of God ﷺ said: 'They overcome the noble, and the ignoble overcome them.' And he said: 'The best of you is the one who is best to his family, and I am the best of you to my family.' And he said: 'Woman was created from a crooked rib; if you straighten it, you break it.' And I related to him on this subject everything that came to my mind, so he ordered for me two thousand dinars. When I reached my house, behold, the messenger of al-Khayzurān had caught up with me with two thousand dinars except ten dinars, and with him were other garments. She sent to thank me and praised me with kindness. They mentioned that al-Mahdī had declared the blood of a man from the people of Kūfa lawful and set a hundred thousand [dirhams] for whoever brought him. The man entered Baghdad in disguise. One day, while he was in one of the alleys of Baghdad, a man met him, seized the collar of his garment, and called out: 'This is the wanted man of the Commander of the Faithful.' The man tried to free himself but could not. While they were in this state, an emir approached in his retinue, and he was Maʿn b. Zāʾidah. The man said: 'O Abū al-Walīd, a fearful man seeking protection.' He said: 'Woe to you! What is the matter with you and him?' He replied: 'This is the wanted man of the Commander of the Faithful; he has set a hundred thousand for whoever brings him.' Maʿn said: 'Woe to you! Did you not know that I have granted him protection? Release him from your hand.' Then he ordered one of his servants to dismount and mount the man, took him to his house, and that man went to the caliph's gate and reported the news, which reached al-Mahdī. He sent for Maʿn b. Zāʾidah. He entered upon him, greeted, and al-Mahdī did not return the greeting. He said: 'O Maʿn, has your affair reached the point that you grant protection against me?' He said: 'Yes.' He said: 'And yes, even so?' He said: 'Yes. I have killed in your state four thousand praying men; shall not one man be granted protection for my sake?' Al-Mahdī bowed his head, then raised it to him and said: 'We have granted protection to the one you have protected, O Maʿn.' He said: 'O Commander of the Faithful, the man is poor.' So al-Mahdī ordered thirty thousand for him. He said: 'His offense is great, and the gifts of caliphs are according to the sins of the subjects.' So he ordered a hundred thousand for him, and it was carried before Maʿn to the man. Maʿn said to him: 'Pray for the caliph and set right your intention in the future.' A bedouin came with a sealed letter, saying: 'This is the letter of the Commander of the Faithful; where is the man called al-Rabīʿ?' They directed him to al-Rabīʿ the chamberlain. He took the letter, brought it to the Commander of the Faithful, and had the bedouin stand. He opened the letter and found it was a piece of leather with weak writing, and the bedouin claimed that it was the caliph's handwriting. Al-Mahdī smiled and said: 'The bedouin has spoken the truth; this is my handwriting. I went out one day to hunt and lost the army. Night approached, and I sought refuge with the refuge of the Messenger of God ﷺ. A fire appeared to me from afar, so I made for it, and there was the old man and his wife in a tent kindling a fire. I greeted, and he returned the greeting, spread a cloak for me, and gave me a drink of a mixture of milk and water. I have never drunk anything but that it was sweeter than this. I slept a sleep on that cloak the like of which I do not recall ever sleeping sweeter. Then he went to a small sheep of his and slaughtered it. I heard his wife say to him: "You have gone to your livelihood and the livelihood of your children and slaughtered it! You have destroyed yourself and your dependents." He did not pay attention to her. I woke from sleep and roasted some of that sheep. I said to him: "Do you have anything on which I may write you a letter?" He brought me this piece of leather, and I wrote for him with a stick from that ash five hundred thousand, but I only intended fifty thousand. By God, I shall carry it out for him in full even if there is nothing in the treasury besides it.' The bedouin took it and remained residing in that place, which is on the pilgrim road from the direction of al-Anbār, and he used to host people there, so it became known as the place of the host of the Commander of the Faithful al-Mahdī. On the authority of Sawwār, the owner of the open area of Sawwār, who said: One day I returned from al-Mahdī's presence and came to my house. Lunch was placed before me, but I had no appetite for it. I entered my private room to take a nap, but sleep did not come. I summoned one of my concubines to divert myself, but I could not settle. I got up, left the house, mounted my mule, and had not gone far from the house when a man met me with two thousand dirhams. I said: 'Where is this from?' He said: 'From your new property.' I took him along with me and walked in the alleys of Baghdad to distract myself from the vexation I was in. The time of the afternoon prayer came at a mosque in one of the quarters, so I dismounted to pray there. When I finished the prayer, a blind man seized my clothes and said: 'I have a need of you.' I said: 'What is your need?' He said: 'I am a blind man, but when I smelled the fragrance of your perfume, I thought you were a man of wealth and affluence, so I wished to disclose my need to you.' I said: 'What is it?' He said: 'This palace opposite the mosque belonged to my father. He traveled from it to Khurasan, sold it, and took me with him while I was young. We separated there, affliction befell me, and we returned to Baghdad. I came to the owner of this palace to ask for something to sustain myself, hoping to meet Sawwār, for he was a companion of my father, and perhaps he has means to be generous to me.' I said: 'Who is your father?' He mentioned a man who had been one of the dearest people to me. I said: 'I am Sawwār, your father's companion. Today God has denied me sleep, rest, food, and comfort until He brought me out of my house to meet you and sit before you.' I ordered my agent, and he handed over the two thousand he had with him. I said: 'Tomorrow come to my house at such-and-such a place.' I mounted and went to the palace of the caliphate and said: 'Tonight nothing more extraordinary than this has been presented to al-Mahdī in his evening conversation.' When I told him the story, he marveled greatly and ordered for the blind man two thousand dinars. He said to me: 'Do you have a debt?' I said: 'Yes.' He said: 'How much?' I said: 'Fifty thousand dinars.' He fell silent and conversed with me for a while. When I rose from before him and reached my house, the porters had already preceded me with fifty thousand dinars and two thousand dinars for the blind man. I waited for the blind man to come that day, but he was delayed. When evening came, I sat with al-Mahdī, and he said: 'I have thought about your affair and found that if you pay your debt, nothing will remain with you, so I have ordered another fifty thousand dinars for you.' On the third day the blind man came to me, and I said: 'Through you, God has provided abundant good.' I gave him the two thousand dinars from the caliph and added another two thousand dinars from my own wealth. Al-Mahdī's compliance when the Prophet ﷺ was mentioned It is reported from Ibrāhīm b. Nāfiʿ: (That a group from the people of Basra disputed before him concerning a canal of the canals of Basra. He said: 'The land belongs to God and in our hands is for the Muslims. What has not had a purchase from it, its price returns to the whole of them and in their welfare, so no one has a claim over it.' The people said: 'This canal is ours by the ruling of the Messenger of God ﷺ, for he said: "Whoever revives dead land, it is his," and this is dead land.' Al-Mahdī leapt up at the mention of the Prophet ﷺ until he pressed his cheek to the dust and said: 'I have heard what he said and I have obeyed.' Then he returned and said: 'It remains that this land must be dead so that I do not dispute it. How can it be dead while water surrounds it on all sides? If they establish proof of this, I will hand it over.' It is reported from al-Aṣmaʿī that he said: (I heard al-Mahdī on the pulpit of Basra saying: 'God has commanded you with a matter in which He began with Himself, and secondly with His angels, for He said: {Indeed God and His angels send blessings upon the Prophet} [Q 33:56], preferring him thereby among the messengers, just as He singled you out thereby among the nations.) I say: He was the first to say that in a sermon, and preachers have followed it to this day. When he died, Abū al-ʿAtāhiyah said, when sackcloth was hung over the domes of his sanctuary: They went forth in embroidered garments, and morning came upon them with sackcloth. Every butting one of time has a day of butting. You shall not remain, even if you were granted the life of Noah. Wail over yourself, O wretched one, if you are to wail. Mention of ḥadīths from the transmission of al-Mahdī From Aḥmad b. Hishām, he said: Aḥmad b. ʿAbd al-Raḥmān b. Muslim al-Madāʾinī narrated to us—and he is trustworthy and truthful—he said: I heard al-Mahdī deliver a sermon and say: Shuʿbah narrated to us, from ʿAlī b. Zayd, from Abū Naḍrah, from Abū Saʿīd al-Khudrī ؓ who said: The Messenger of God ﷺ delivered a sermon to us from the afternoon prayer until the sun became yellowish. Those who memorized it memorized it, and those who forgot it forgot it. He said: 'Indeed the world is sweet and green...' and the full ḥadīth. Al-Ṣūlī said: From ʿAlī b. ʿAbd Allāh b. ʿAbbās, from his father: that a delegation of non-Arabs came to the Messenger of God ﷺ having shaved their beards and let their mustaches grow. The Prophet ﷺ said: 'Be different from them; let your beards grow and trim your mustaches.' Trimming the mustache is taking what hangs over the lip from it. Al-Mahdī placed his hand on his upper lip. Manṣūr b. Muzāḥim and Muḥammad b. Yaḥyā b. Ḥamzah said: From Yaḥyā b. Ḥamzah who said: Al-Mahdī led us in the sunset prayer and recited aloud 'In the name of God, the Compassionate, the Merciful.' I said: 'O Commander of the Faithful, what is this?' He said: 'My father narrated to me, from his father, from his grandfather, from Ibn ʿAbbās: that the Prophet ﷺ recited aloud 'In the name of God, the Compassionate, the Merciful.' I said to al-Mahdī: 'Shall we relate it on your authority?' He said: 'Yes.' Al-Dhahabī said: (This is a connected chain, but I know of no one who used al-Mahdī or his father as authorities in legal rulings. It is unique to Muḥammad b. al-Walīd, the client of Banū Hāshim. Ibn ʿAdī said: He used to fabricate ḥadīth.) Elegies for him Salam al-Khāsir said elegizing him: A weeping woman for al-Mahdī, tearful, as if she had madness, though she was not mad. She scratched her cheeks, revealed her tresses, and showed her horns. If the caliph has decayed after might, he left behind endeavors that have not decayed. God's peace, as many as each day, be upon al-Mahdī when he lay as a pledge. We left the religion and the world altogether where the Commander of the Faithful lay.

284. Tarikh (al-Tabari) 2959No grade recorded

     الْحَسَنُ بْنُ الْخَلِيلِ بْنِ مُرَّةَ ذِكْرُ مَنْ تُوُفِّيَ فِي هَذِهِ السَّنَةِ مِنَ الْأَكَابِرِ   الْحَسَنُ بْنُ الْخَلِيلِ بْنِ مُرَّةَ  . كَانَ كَثِيرَ التَّعَبُّدِ طَوِيلَ الْبُكَاءِ. عَنْ عَبْدُ اللَّهِ بْنُ صَالِحٍ قَالَ: مَا رَأَيْتُ بِمِصْرَ مَنْ أُفَضِّلُهُ عَلَى الْحَسَنِ بْنِ الْخَلِيلِ فِي زُهْدِهِ وَوَرَعِهِ، وَلَقَدْ رَأَيْتُهُ يَحْمِلُ دَقِيقًا فِي جِرَابٍ لِلنَّاسِ بِأُجْرَةٍ، يَتَقَرَّبُ فِي كُلِّ جُمُعَةٍ بِحِمْلِ يَوْمٍ، ثُمَّ زَادَ أَمْرُهُ فَلَمْ يَكُنْ يَدَّخِرُ لِوَقْتٍ ثَانٍ، وَعَلَيْهِ مُدَرَّعَةٌ قِيمَتُهَا أَقَلُّ مِنْ دِرْهَمٍ، وَأَجْمَعَ أَهْلُ مِصْرَ أَنَّهُ مُسْتَجَابُ الدَّعْوَةِ. وَعَنْ مُوسَى بْنُ هَارُونَ قَالَ: رَأَيْتُ الْحَسَنَ بْنَ الْخَلِيلِ مَرَّةً بِعَرَفَاتٍ فَكَلَّمْتُهُ ثُمَّ رَأَيْتُهُ يَطُوفُ بِالْبَيْتِ، فَقُلْتُ: ادْعُ اللَّهَ لِي أَنْ يَتَقَبَّلَ حَجِّي، فَبَكَى وَدَعَا لِي، ثُمَّ أَتَيْتُ مِصْرَ، فَقُلْتُ إِنَّ الْحَسَنَ بْنَ الْخَلِيلِ كَانَ مَعَنَا بِمَكَّةَ، فَقَالُوا: مَا حَجَّ الْعَامَ، وَقَدْ كَانَ يَبْلُغُنِي أَنَّهُ يَمُرُّ إِلَى مَكَّةَ فِي لَيْلَةٍ فَمَا كُنْتُ أُصَدِّقُ حَتَّى رَأَيْتُهُ فَعَاتَبَنِي وَقَالَ: شَهَرْتَنِي، مَا كُنْتُ أُحِبُّ أَنْ تُحَدِّثَ بِهَذَا، فَلَا تَعُدْ بِحَقِّي عَلَيْكَ. الْحَسَنُ بْنُ صَالِحِ بْنِ حَيٍّ الْحَسَنُ بْنُ صَالِحِ بْنِ حَيٍّ. وُلِدَ هُوَ وَأَخُوهُ عَلِيٌّ تَوْأَمًا سَنَةَ مِائَةٍ، فَكَانَا وَأُمُّهُمَا يَقُومُونَ اللَّيْلَ كُلَّهُ عَلَى الثُّلُثِ وَيَقْرَأُ ثُلُثَ الْقُرْآنِ، ثُمَّ يَنَامُ وَيَقُومُ الْحَسَنُ الثُّلُثَ، وَيَقْرَأُ ثُلُثَ الْقُرْآنِ، فَمَاتَتْ أُمُّهُمَا فَحَزَّبَا اللَّيْلَ بَيْنَهُمَا، ثُمَّ مَاتَ عَلِيٌّ فَقَامَ الْحَسَنُ بِهِ كُلِّهِ، وَكَانَ يَخْتِمُ كُلَّ لَيْلَةٍ. وَبَاعَ الْحَسَنُ جَارِيَةً فَقَالَ: أَخْبِرُوهُمْ أَنَّهَا تَنَخَّمَتْ عِنْدَنَا مَرَّةً دَمًا. وَعَنْ سُلَيْمَانُ بْنُ إِدْرِيسَ الْمِنْقَرِيُّ قَالَ: اشْتَهَى الْحَسَنُ أَخِي سَمَكًا، فَلَمَّا أُتِيَ بِهِ ضَرَبَ بِيَدِهِ إِلَى سُرَّةِ السَّمَكَةِ فَاضْطَرَبَتْ يَدُهُ، فَأَمَرَ بِهِ فَرُفِعَ، وَلَمْ يَأْكُلْ شَيْئًا، فَقِيلَ لَهُ فِي ذَلِكَ، فَقَالَ: إِنِّي ذَكَرْتُ لَمَّا ضَرَبْتُ بِيَدِي إِلَى بَطْنِهَا أَنَّ أَوَّلَ مَا يُنْتِنُ مِنَ الْإِنْسَانِ بَطْنُهُ، فَلَمْ أَقْدِرْ أَنْ أَذُوقَهُ. وَعَنْ خَلَفُ بْنُ تَمِيمٍ أَنَّ حَسَنَ بْنَ صَالِحٍ كَانَ يُصَلِّي إِلَى السَّحَرِ، ثُمَّ يَجْلِسُ يَبْكِي فِي مُصَلَّاهُ، وَيَجْلِسُ عَلِيٌّ فَيَبْكِي فِي حُجْرَتِهِ، قَالَ: وَكَانَتْ أُمُّهُمْ تَبْكِي اللَّيْلَ وَالنَّهَارَ، قَالَ: فَمَاتَتْ ثُمَّ مَاتَ عَلِيٌّ، ثُمَّ مَاتَ حَسَنٌ، فَرَأَيْتُ حَسَنًا فِي مَنَامِي، فَقُلْتُ: مَا فَعَلَتِ الْوَالِدَةُ؟ قَالَ: بُدِّلَتْ بِطُولِ ذَلِكَ الْبُكَاءِ سُرُورَ الْأَبَدِ، قُلْتُ: وَعَلِيٌّ؟ قَالَ: وَعَلِيٌّ عَلَى خَيْرٍ. قُلْتُ: فَأَنْتَ فَمَضَى وَهُوَ يَقُولُ: وَهَلْ يُتَّكَلُ إِلَّا عَلَى عَفْوِهِ. تُوُفِّيَ الْحَسَنُ فِي هَذِهِ السَّنَةِ. خَالِدُ بْنُ حُمَيْدِ بْنِ خَالِدٍ خَالِدُ بْنُ حُمَيْدِ بْنِ خَالِدٍ  ، أَبُو حُمَيْدٍ النَّهْرِيُّ. رَوَى عَنْ قَيْسِ بْنِ الْحَجَّاجِ، وَحُمَيْدِ بْنِ هَانِي، حَدَّثَ عَنْهُ ابْنُ وَهْبٍ وَغَيْرُهُ، وَآخِرُ مَنْ حَدَّثَ عَنْهُ بِمِصْرَ رَوْحُ بْنُ صَلَاحٍ الْمُرَادِيُّ. وَتُوُفِّيَ بِالْإِسْكَنْدَرِيَّةِ فِي هَذِهِ السَّنَةِ. أَبُو أُوَيْسٍ الْمَدِينِيُّ الْأَصْبَحِيُّ عَبْدُ اللَّهِ بْنُ عَبْدِ اللَّهِ بْنِ أُوَيْسِ بْنِ مَالِكِ بْنِ [أَبِي] عَامِرٍ، أَبُو أُوَيْسٍ الْمَدِينِيُّ الْأَصْبَحِيُّ  . كَانَ زَوْجَ أُخْتِ مَالِكِ بْنِ أَنَسٍ، وَابْنَ ابْنِ عَمِّهِ لَحًّا، قَدِمَ بَغْدَادَ وَحَدَّثَ بِهَا عَنِ الزُّهْرِيِّ، وَمُحَمَّدِ بْنِ الْمُنْكَدِرِ، وَأَبِي الزِّنَادِ، وَهِشَامِ بْنِ عُرْوَةَ. رَوَى عَنْهُ ابْنَاهُ أَبُو بَكْرٍ، وَإِسْمَاعِيلُ، وَشَبَّابَةُ، وَالْقَعْنَبِيُّ. وَثَّقَهُ يَحْيَى، [فِي رِوَايَةٍ] وَضَعَّفَهُ فِي أُخْرَى، وَقَالَ أَحْمَدُ: هُوَ صَالِحٌ. وَقَالَ النَّسَائِيُّ: لَيْسَ بِالْقَوِيِّ. قَالَ أَبُو نُعَيْمٍ: قَدِمَ عَلَيْنَا وَإِذَا مَعَهُ جَوَارٍ يَضْرِبْنَ - يَعْنِي الْقِيَانَ - قَالَ: فَقُلْتُ لَا وَاللَّهِ لَا أَسْمَعُ مِنْهُ شَيْئًا. عُثْمَانُ بْنُ طَلْحَةَ بْنِ عُمَرَ بْنِ عُبَيْدِ اللَّهِ بْنِ مَعْمَرٍ التَّيْمِيُّ عُثْمَانُ بْنُ طَلْحَةَ بْنِ عُمَرَ بْنِ عُبَيْدِ اللَّهِ بْنِ مَعْمَرٍ التَّيْمِيُّ  . مِنْ أَهْلِ مَدِينَةِ رَسُولِ اللَّهِ ﷺ، وَلَّاهُ بَعْضُ أُمَرَاءِ الْمَدِينَةِ الْقَضَاءَ عَلَى إِكْرَاهٍ، فَلَمْ يَأْخُذْ عَلَيْهِ رِزْقًا. وَكَانَ مَحْمُودَ السِّيرَةِ جَمِيلَ الذِّكْرِ. رَوَى عَنْ مُحَمَّدِ بْنِ الْمُنْكَدِرِ، فَلَمَّا قَدِمَ الْمَهْدِيُّ الْمَدِينَةَ اسْتَعْفَاهُ مِنَ الْقَضَاءِ، وَجَرَتْ لَهُ فِي ذَلِكَ قِصَّةٌ قَدْ ذَكَرْنَاهَا فِي سَنَةِ سِتِّينَ فَأَعْفَاهُ. عُقْبَةُ بْنُ أَبِي الصَّهْبَاءِ عُقْبَةُ بْنُ أَبِي الصَّهْبَاءِ، أَبُو خُرَيْمٍ  . مَوْلَى بَاهِلَةَ الْبَصْرِيِّ، سَمِعَ سَالِمَ بْنَ عَبْدِ اللَّهِ، وَبَكْرًا الْمُزَنِيَّ، وَالْحَسَنَ، وَابْنَ سِيرِينَ، وَرَوَى عَنْهُ يَزِيدُ بْنُ هَارُونَ، وَكَانَ ثِقَةً، انْتَقَلَ عَنِ الْبَصْرَةِ فَنَزَلَ الْمَدَائِنَ، ثُمَّ دَخَلَ إِلَى مَدِينَةِ السَّلَامِ بَغْدَادَ. وَتُوُفِّيَ فِي هَذِهِ السَّنَةِ بِبَغْدَادَ. مُحَمَّدٌ الْمَهْدِيُّ بْنُ عَبْدِ اللَّهِ الْمَنْصُورِ مُحَمَّدٌ الْمَهْدِيُّ بْنُ عَبْدِ اللَّهِ الْمَنْصُورِ  . رَأَى مَنَامًا قَبْلَ وَفَاتِهِ يَدُلُّ عَلَيْهَا. عَنْ مُحَمَّدُ بْنُ أَحْمَدَ بْنِ الْبَرَاءِ قَالَ: قَالَ لِي عَلِيُّ بْنُ يَقْطِينٍ: خَرَجْنَا مَعَ الْمَهْدِيِّ فَقَالَ لَنَا يَوْمًا: إِنِّي دَاخِلٌ الْبَهْوَ فَنَائِمٌ فِيهِ فَلَا يُوقِظْنِي أَحَدٌ حَتَّى أَسْتَيْقِظَ، قَالَ: فَنَامَ وَنِمْنَا، فَمَا أَنْبَهَنَا إِلَّا بُكَاؤُهُ، فَقُمْنَا فَزِعِينَ، فَقُلْنَا: مَا شَأْنُكَ يَا أَمِيرَ الْمُؤْمِنِينَ، فَقَالَ: أَتَانِي السَّاعَةَ آتٍ فِي مَنَامِي، شَيْخٌ وَاللَّهِ لَوْ كَانَ فِي مِائَةِ أَلْفِ شَيْخٍ لَعَرَفْتُهُ، فَأَخَذَ بِعِضَادَتَيِ الْبَابِ وَهُوَ يَقُولُ: كَأَنِّي بِهَذَا الْقَصْرِ قَدْ بَادَ أَهْلُهُ وَأَوْحَشَ مِنْهُ رُكْنُهُ وَمَنَازِلُهْ     وَصَارَ عَمِيدُ الْقَوْمِ مِنْ بَعْدِ بَهْجَةٍ وَمُلْكٍ إِلَى قَبْرٍ عَلَيْهِ جَنَادِلُهْ     وَلَمْ يَبْقَ إِلَّا ذِكْرُهُ وَحَدِيثُهُ تُنَادِي عَلَيْهِ بِالْعَوِيلِ حَلَائِلُهْ وَاخْتَلَفُوا فِي سَبَبِ وَفَاتِهِ عَلَى قَوْلَيْنِ: أَحَدُهُمَا: رَوَاهُ وَاضِحٌ قَهْرَمَانُ الْمَهْدِيِّ قَالَ: خَرَجَ الْمَهْدِيُّ يَتَصَيَّدُ بِقَرْيَةٍ مِنْ قُرَى مَاسَبَذَانَ فَلَمْ أَزَلْ مَعَهُ إِلَى بَعْدِ الْعَصْرِ وَانْصَرَفْتُ إِلَى مَضْرِبِي، وَكَانَ بَعِيدًا مِنْ مَضْرِبِهِ، فَلَمَّا كَانَ وَقْتُ السَّحَرِ رَكِبْتُ لِإِقَامَةِ الْوَظَائِفِ وَلَقِيَنِي أَسْوَدُ عُرْيَانٌ، فَدَنَا مِنِّي، ثُمَّ قَالَ: أَبَا سَهْلٍ، أَعْظَمَ اللَّهُ أَجَرَكَ فِي مَوْلَاكَ أَمِيرِ الْمُؤْمِنِينَ. فَدَخَلْتُ فَإِذَا بِهِ مُسَجًّى فِي قُبَّةٍ. فَقُلْتُ: فَارَقْتُكُمْ بَعْدَ [صَلَاةِ] الْعَصْرِ وَهُوَ أَسَرُّ مَا كَانَ حَالًا وَأَصَحُّهُ بَدَنًا، فَمَا كَانَ الْخَبَرُ؟ فَقَالُوا: اطَّرَدَتِ الْكِلَابُ ظَبْيًا فَمَا زَالَ يَتْبَعُهَا فَاقْتَحَمَ الظَّبْيُ بَابَ خَرِبَةٍ، فَاقْتَحَمَتِ الْكِلَابُ خَلْفَهُ وَاقْتَحَمَ الْفَرَسُ خَلْفَ الْكِلَابِ، فَدَقَّ ظَهْرَهُ بَابُ الْخَرِبَةِ فَمَاتَ مِنْ سَاعَتِهِ. الْقَوْلُ الثَّانِي: ذَكَرَهُ أَبُو نُعَيْمٍ الْمَرْوَزِيُّ قَالَ: بَعَثَتْ جَارِيَةٌ مِنْ جَوَارِي الْمَهْدِيِّ إِلَى ضَرَّةٍ لَهَا لَبَنًا فِيهِ سُمٌّ وَهُوَ قَاعِدٌ فِي الْبُسْتَانِ بَعْدَ خُرُوجِهِ مِنْ عِيسَابَادَ، فَدَعَا بِهِ فَأَكَلَ، فَفَرِقَتِ الْجَارِيَةُ أَنْ تَقُولَ إِنَّهُ مَسْمُومٌ. وَرَوَى أَحْمَدُ بْنُ مُحَمَّدٍ الرَّازِيُّ: أَنَّ الْمَهْدِيَّ كَانَ جَالِسًا فِي عُلِّيَّةِ قَصْرٍ بِمَاسَبَذَانَ، وَكَانَتْ جَارِيَتُهُ حَسَنَةُ قَدْ عَمَدَتْ إِلَى كُمَّثْرَى فَجَعَلَتْهُ فِي صِينِيَّةٍ وَسَمَّتْ وَاحِدَةً فِي أَحْسَنِهِ وَأَنْضَجِهِ، وَرَدَّتِ الْقُمْعَ عَلَيْهَا وَوَضَعَتْهَا فِي أَعْلَى الصِّينِيَّةِ، وَأَرْسَلَتْ بِذَلِكَ مَعَ وَصِيفَةٍ لَهَا إِلَى جَارِيَةِ الْمَهْدِيِّ - وَكَانَتْ حَظِيَّةً عِنْدَهُ - تُرِيدُ قَتْلَهَا، فَمَرَّتِ الْوَصِيفَةُ بِالصِّينِيَّةِ، فَرَآهَا الْمَهْدِيُّ، فَدَعَاهَا فَمَدَّ يَدَهُ فَأَخَذَ الْكُمَّثْرَاةَ الَّتِي فِي أَعْلَى الصِّينِيَّةِ وَهِيَ الْمَسْمُومَةُ، فَأَكَلَهَا فَصَرَخَ: جَوْفِي. فَأُخْبِرَتْ حَسَنَةُ الْخَبَرَ، فَجَاءَتْ تَلْطِمُ وَجْهَهَا وَتَبْكِي وَتَقُولُ: أَرَدْتُ أَنْ أَنْفَرِدَ بِكَ فَقَتَلْتُكَ، فَهَلَكَ مِنْ يَوْمِهِ فَجَعَلَتْ حَسَنَةُ عَلَى قُبَّتِهَا الْمُسُوحَ فَقَالَ أَبُو الْعَتَاهِيَةِ فِي ذَلِكَ: رُحْنَ فِي الْوَشْيِ وَأَصْبَحْنَ     عَلَيْهِنَّ الْمُسُوحُ كُلُّ نَطَّاحٍ مِنَ الدَّهْرِ     لَهُ يَوْمٌ نَطُوحُ لَسْتَ بِالْبَاقِي وَلَوْ     عُمِّرْتَ مَا عُمِّرَ نُوحُ فَعَلَى نَفْسِكَ نُحْ إِنْ     كُنْتَ لَا بُدَّ تَنُوحُ تُوُفِّيَ الْمَهْدِيُّ بِقَرْيَةٍ يُقَالُ لَهَا الرَّذُّ مِنْ مَاسَبَذَانَ فِي لَيْلَةِ الْخَمِيسِ لِثَمَانٍ بَقِينَ مِنَ الْمُحَرَّمِ، سَنَةَ تِسْعٍ وَسِتِّينَ، وَهُوَ ابْنُ ثَلَاثٍ وَأَرْبَعِينَ سَنَةً، وَلَمْ تُوجَدْ لَهُ جِنَازَةٌ يُحْمَلُ عَلَيْهَا، فَحُمِلَ عَلَى بَابٍ، وَصَلَّى عَلَيْهِ ابْنُهُ هَارُونُ، وَدُفِنَ تَحْتَ جَوْزَةٍ كَانَ يَجْلِسُ تَحْتَهَا فِي الْمَكَانِ الَّذِي قُبِضَ فِيهِ، وَكَانَتْ خِلَافَتُهُ عَشْرَ سِنِينَ وَشَهْرًا وَنِصْفَ شَهْرٍ، وَقِيلَ: عَشْرَ سِنِينَ وَتِسْعَةً وَأَرْبَعِينَ يَوْمًا. نَافِعُ بْنُ عَبْدِ الرَّحْمَنِ بْنِ أَبِي نُعَيْمٍ الْقَارِئُ الْمَدِينِيُّ نَافِعُ بْنُ عَبْدِ الرَّحْمَنِ بْنِ أَبِي نُعَيْمٍ الْقَارِئُ الْمَدِينِيُّ، وَيُكَنَّى أَبَا نُعَيْمٍ. وَقِيلَ: أَبَا رُوَيْمٍ، وَقِيلَ: أَبَا عَبْدِ الرَّحْمَنِ، وَقِيلَ: أَبَا الْحَسَنِ. وَهُوَ مَوْلَى جَعُونَةَ بْنِ شَعُوبٍ اللَّيْثِيِّ حَلِيفِ حَمْزَةَ بْنِ عَبْدِ الْمُطَّلِبِ، وَأَصْلُهُ مِنْ أَصْبَهَانَ. سَمِعَ مِنْ نَافِعٍ مَوْلَى عُمَرَ، وَعَامِرِ بْنِ عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ. قَالَ اللَّيْثُ بْنُ سَعْدٍ: قَدِمْتُ الْمَدِينَةَ سَنَةَ عَشْرٍ وَمِائَةٍ فَوَجَدْتُ نَافِعًا إِمَامَ النَّاسِ فِي الْقِرَاءَةِ لَا يُنَازَعُ. تُوُفِّيَ فِي هَذِهِ السَّنَةِ، وَقِيلَ: سَنَةَ تِسْعٍ وَخَمْسِينَ وَأَقْرَأَ مِنْ مِائَةِ سَنَةٍ. وَمِمَّنْ تُوُفِّيَ فِيهَا مِنَ الْأَعْيَانِ: الْحُسَيْنُ بْنُ عَلِيِّ بْنِ حَسَنِ بْنِ حَسَنِ بْنِ حَسَنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ،  قُتِلَ فِي أَيَّامِ التَّشْرِيقِ، كَمَا ذَكَرْنَا. الرَّبِيعُ بْنُ يُونُسَ الْحَاجِبُ،  مَوْلَى الْمَنْصُورِ وَحَاجِبُهُ وَوَزِيرُهُ، وَقَدْ وَزَرَ أَيْضًا لِلْهَادِي. وَقِيلَ: إِنَّهُ وَزَرَ أَيْضًا لِلْمَهْدِيِّ. وَكَانَ بَعْضُهُمْ يَطْعَنُ فِي نَسَبِهِ. وَقَدْ أَوْرَدَ الْخَطِيبُ فِي تَرْجَمَتِهِ حَدِيثًا مِنْ طَرِيقِهِ، وَلَكِنَّهُ مُنْكَرٌ، فِي صِحَّتِهِ عَنْهُ نَظَرٌ. وَاللَّهُ أَعْلَمُ. وَقَدْ وَلِيَ الْحُجُوبِيَّةَ بَعْدَهُ وَلَدُهُ الْفَضْلُ بْنُ الرَّبِيعِ، وَلَّاهُ إِيَّاهَا الْخَلِيفَةُ الْهَادِي. وَفِيهَا تُوُفِّيَ عُبَيْدُ اللَّهِ بْنُ إِيَادٍ، وَنَافِعُ بْنُ عُمَرَ الْجُمَحِيُّ. وَفِيهَا مَاتَ مُطِيعُ بْنُ إِيَاسٍ اللَّيْثِيُّ الْكِنَانِيُّ الشَّاعِرُ  ، وَأَبُو عُبَيْدِ اللَّهِ مُعَاوِيَةُ ( بْنُ عُبَيْدِ اللَّهِ ) بْنِ بَشَّارٍ الْأَشْعَرِيُّ، مَوْلَاهُمْ، وَكَانَ وَزِيرَ الْمَهْدِيِّ، وَقِيلَ مَاتَ سَنَةَ سَبْعِينَ وَمِائَةٍ. وَفِيهَا تُوُفِّيَ الرَّبِيعُ بْنُ يُونُسَ، حَاجِبُ الْمَنْصُورِ، مَوْلَاهُ.

     ✧ Al-Ḥasan b. al-Khalīl b. Murrah Mention of the notables who died in this year Al-Ḥasan b. al-Khalīl b. Murrah. He was given to much worship and long weeping. From ʿAbd Allāh b. Ṣāliḥ, who said: I never saw in Egypt anyone I would prefer over al-Ḥasan b. al-Khalīl in asceticism and scrupulousness. I saw him carrying flour in a sack for people for a wage, drawing near to God every Friday with a day's load. Then his situation increased, and he would not save anything for a second time. He wore a woolen garment worth less than a dirham. The people of Egypt agreed that his supplication was answered. From Mūsā b. Hārūn, who said: I once saw al-Ḥasan b. al-Khalīl at ʿArafāt and spoke with him. Then I saw him circumambulating the House, and I said: Supplicate God for me that He accept my pilgrimage. He wept and supplicated for me. Then I came to Egypt and said: Al-Ḥasan b. al-Khalīl was with us in Makkah. They said: He did not perform the pilgrimage this year. It used to reach me that he would travel to Makkah in a single night, but I did not believe it until I saw him. He reproached me and said: You have made me known. I did not like you to speak of this, so do not do it again, by my right over you. Al-Ḥasan b. Ṣāliḥ b. Ḥayy Al-Ḥasan b. Ṣāliḥ b. Ḥayy. He and his brother ʿAlī were born twins in the year one hundred. They and their mother would stand in prayer the whole night, each taking a third, and each would recite a third of the Qurʾān. Then he would sleep, and al-Ḥasan would stand for the next third and recite a third of the Qurʾān. Their mother died, so they divided the night between them. Then ʿAlī died, and al-Ḥasan stood for the whole of it, completing a recitation of the Qurʾān every night. Al-Ḥasan sold a slave girl and said: Tell them that she once spat blood in our presence. From Sulaymān b. Idrīs al-Minqarī, who said: My brother al-Ḥasan craved fish. When it was brought, he put his hand to the fish's belly button, and his hand trembled. He ordered it taken away and did not eat anything. He was asked about that, and he said: When I put my hand to its belly, I remembered that the first part of a human being to putrefy is his belly, so I could not taste it. From Khalaf b. Tamīm, who said: Ḥasan b. Ṣāliḥ used to pray until the pre-dawn, then sit weeping in his prayer place, while ʿAlī sat weeping in his room. He said: Their mother used to weep night and day. She died, then ʿAlī died, then Ḥasan died. I saw Ḥasan in a dream and said: What happened to the mother? He said: She was given eternal joy in exchange for that long weeping. I said: And ʿAlī? He said: ʿAlī is upon good. I said: And you? He went away saying: Can one rely on anything except His pardon? Al-Ḥasan died in this year. Khālid b. Ḥumayd b. Khālid Khālid b. Ḥumayd b. Khālid, Abū Ḥumayd al-Nahrī. He narrated from Qays b. al-Ḥajjāj and Ḥumayd b. Hānī. Ibn Wahb and others narrated from him, and the last to narrate from him in Egypt was Rawḥ b. Ṣalāḥ al-Murādī. He died in Alexandria in this year. Abū Uways al-Madanī al-Aṣbaḥī ʿAbd Allāh b. ʿAbd Allāh b. Uways b. Mālik b. [Abī] ʿĀmir, Abū Uways al-Madanī al-Aṣbaḥī. He was the husband of Mālik b. Anas's sister and the son of his paternal cousin, a close relative. He came to Baghdad and narrated there from al-Zuhrī, Muḥammad b. al-Munkadir, Abū al-Zinād, and Hishām b. ʿUrwah. His two sons Abū Bakr and Ismāʿīl narrated from him, as did Shabābah and al-Qaʿnabī. Yaḥyā declared him trustworthy in one report and weak in another. Aḥmad said: He is acceptable. Al-Nasāʾī said: He is not strong. Abū Nuʿaym said: He came to us with slave girls who were singing—meaning singing girls. I said: By God, I will not hear anything from him. ʿUthmān b. Ṭalḥah b. ʿUmar b. ʿUbayd Allāh b. Maʿmar al-Taymī ʿUthmān b. Ṭalḥah b. ʿUmar b. ʿUbayd Allāh b. Maʿmar al-Taymī. From the people of the city of the Messenger of God ﷺ. One of the governors of Madinah appointed him to the judiciary against his will, and he did not take any stipend for it. He was praiseworthy in conduct and of good repute. He narrated from Muḥammad b. al-Munkadir. When al-Mahdī came to Madinah, he asked to be relieved of the judiciary, and a story occurred in that matter which we have mentioned in the year sixty, and he was relieved. ʿUqbah b. Abī al-Ṣahbāʾ ʿUqbah b. Abī al-Ṣahbāʾ, Abū Khuraym. A client of Bāhilah, from Baṣrah. He heard Sālim b. ʿAbd Allāh, Bakr al-Muzanī, al-Ḥasan, and Ibn Sīrīn. Yazīd b. Hārūn narrated from him. He was trustworthy. He moved from Baṣrah and settled in al-Madāʾin, then entered the City of Peace, Baghdad. He died in this year in Baghdad. Muḥammad al-Mahdī b. ʿAbd Allāh al-Manṣūr Muḥammad al-Mahdī b. ʿAbd Allāh al-Manṣūr. He saw a dream before his death indicating it. From Muḥammad b. Aḥmad b. al-Barāʾ, who said: ʿAlī b. Yaqṭīn said to me: We went out with al-Mahdī, and one day he said to us: I am entering the pavilion and will sleep there; let no one wake me until I awake. He slept and we slept, and nothing roused us except his weeping. We rose in alarm and said: What is the matter, O Commander of the Faithful? He said: In my sleep just now someone came to me, an old man by God—if he were among a hundred thousand old men I would recognize him. He took hold of the two doorposts and said: It is as if I see this palace whose people have perished, And its corner and dwelling places are desolate. And the chief of the people has gone, after splendor And kingship, to a grave upon which are stones. And nothing remains but his remembrance and his talk, While his wives cry out for him with wailing. They differed about the cause of his death in two opinions: One of them was narrated by Wāḍiḥ, al-Mahdī's steward, who said: Al-Mahdī went out hunting at a village of the villages of Māsabadhān. I remained with him until after the afternoon prayer, then went to my tent, which was far from his. When it was time for the pre-dawn, I rode to perform my duties, and a naked black man met me. He came near and said: Abū Sahl, may God magnify your reward for your master, the Commander of the Faithful. I entered and found him covered in a dome. I said: I left you after the afternoon prayer, and he was in the most joyful and healthiest state; what is the news? They said: The dogs chased a gazelle, and he kept following them. The gazelle plunged through the gate of a ruin, the dogs plunged after it, and the horse plunged after the dogs. The gate of the ruin struck his back, and he died on the spot. The second opinion was mentioned by Abū Nuʿaym al-Marwazī, who said: One of al-Mahdī's slave girls sent to a co-wife of hers milk containing poison while he was sitting in the garden after coming out of ʿĪsābād. He called for it and ate, and the slave girl was afraid to say that it was poisoned. Aḥmad b. Muḥammad al-Rāzī narrated that al-Mahdī was sitting in an upper room of a palace at Māsabadhān, and his slave girl Ḥasanah had taken a pear, placed it in a tray, and poisoned the finest and ripest one, then put its stem back on and placed it at the top of the tray. She sent that with a maid of hers to al-Mahdī's slave girl—who was his favorite—intending to kill her. The maid passed by with the tray, and al-Mahdī saw it. He called her, stretched out his hand, took the pear at the top of the tray, which was the poisoned one, and ate it. He cried out: My belly! Ḥasanah was told the news, and she came striking her face and weeping, saying: I wanted to have you to myself, and I have killed you. He perished that day, and Ḥasanah put mourning garments over her dome. Abū al-ʿAtāhiyah said about that: They went out in embroidered garments and awoke With mourning garments upon them. Every butting one of time Has a day of butting. You are not the one who remains, even if You lived as long as Noah lived. So wail for yourself, If you must wail. Al-Mahdī died in a village called al-Radhdh in Māsabadhān on Thursday night, eight nights remaining of al-Muḥarram, in the year one hundred sixty-nine, and he was forty-three years old. No bier was found for him to be carried on, so he was carried on a door. His son Hārūn prayed over him, and he was buried beneath a walnut tree under which he used to sit, in the place where he died. His caliphate lasted ten years, one month, and half a month; it is also said: ten years and forty-nine days. Nāfiʿ b. ʿAbd al-Raḥmān b. Abī Nuʿaym, the Medinan reciter Nāfiʿ b. ʿAbd al-Raḥmān b. Abī Nuʿaym, the Medinan reciter, whose kunyah was Abū Nuʿaym; it is also said: Abū Ruwaym; it is said: Abū ʿAbd al-Raḥmān; and it is said: Abū al-Ḥasan. He was a client of Jaʿūnah b. Shaʿūb al-Laythī, the ally of Ḥamzah b. ʿAbd al-Muṭṭalib, and his origin was from Iṣbahān. He heard from Nāfiʿ, the client of ʿUmar, and ʿĀmir b. ʿAbd Allāh b. al-Zubayr. Al-Layth b. Saʿd said: I came to Madinah in the year one hundred ten and found Nāfiʿ the imam of the people in recitation, uncontested. He died in this year; it is also said in the year one hundred fifty-nine, and he taught recitation for one hundred years. Among the notables who died in it was al-Ḥusayn b. ʿAlī b. Ḥasan b. Ḥasan b. Ḥasan b. ʿAlī b. Abī Ṭālib, killed during the days of tashrīq, as we mentioned. Al-Rabīʿ b. Yūnus al-Ḥājib, client of al-Manṣūr, his chamberlain and vizier, who also served as vizier for al-Hādī; it is said he also served as vizier for al-Mahdī. Some people impugned his lineage. Al-Khaṭīb included in his biography a hadith from his path, but it is disapproved, and its authenticity from him is questionable. God knows best. His son al-Faḍl b. al-Rabīʿ succeeded him in the office of chamberlain, and the caliph al-Hādī appointed him to it. In it also died ʿUbayd Allāh b. Iyād and Nāfiʿ b. ʿUmar al-Jumaḥī. In it died Muṭīʿ b. Iyās al-Laythī al-Kinānī, the poet, and Abū ʿUbayd Allāh Muʿāwiyah (b. ʿUbayd Allāh) b. Bashshār al-Ashʿarī, their client, who was vizier of al-Mahdī; it is said he died in the year one hundred seventy. In it died al-Rabīʿ b. Yūnus, chamberlain of al-Manṣūr, his client.

285. Tarikh (al-Tabari) 2960No grade recorded

     وفي سَنَةُ سَبْعِينَ وَمِائَةٍ مِنَ الْهِجْرَةِ النَّبَوِيَّةِ عَزَمَ الْهَادِي عَلَى خَلْعِ أَخِيهِ هَارُونَ مِنَ الْخِلَافَةِ، وَوِلَايَةِ الْعَهْدِ مِنْ بَعْدِهِ وَمُبَايَعَةِ ابْنِهِ جَعْفَرٍ ابْنِ الْهَادِي،  كَانَ الْهَادِي قَدْ جَدَّ فِي خَلْعِ الرَّشِيدِ وَالْبَيْعَةِ لِابْنِهِ جَعْفَرٍ، وَكَانَ السَّبَبُ فِي ذَلِكَ أَنَّ الْهَادِيَ لَمَّا عَزَمَ عَلَى خَلْعِهِ ذَكَرَهُ لِقُوَّادِهِ، فَأَجَابَهُ إِلَيْهِ يَزِيدُ بْن? مَزْيَدٍ الشَّيْبَانِيُّ، وَعَبْدُ اللَّهِ بْنُ مَالِكٍ، وَعَلِيُّ بْنُ عِيسَى وَغَيْرُهُمْ. فَخَلَعُوا هَارُونَ، وَبَايَعُوا لِجَعْفَرٍ، وَوَضَعُوا الشِّيعَةَ، فَتَكَلَّمُوا فِي ذَلِكَ، وَتَنَقَّصُوا بِالرَّشِيدِ فِي مَجْلِسِ الْجَمَاعَةِ، وَقَالُوا لَا نَرْضَى بِهِ، وَصَعُبَ أَمْرُهُمْ، وَأَمَرَ الْهَادِي أَنْ لَا يُسَارَ بَيْنَ يَدَيْ هَارُونَ بِالْحَرْبَةِ، فَاجْتَنَبَهُ النَّاسُ، وَتَرَكُوا السَّلَامَ عَلَيْهِ. وَكَانَ يَحْيَى بْنُ خَالِدِ بْنِ بَرْمَكٍ يَتَوَلَّى أُمُورَ الرَّشِيدِ بِأَمْرِ الْهَادِي، فَقِيلَ لِلْهَادِي: لَيْسَ عَلَيْكَ مِنْ أَخِيكَ خِلَافٌ إِنَّمَا يَحْيَى يُفْسِدُهُ، فَبَعَثَ إِلَيْهِ، وَتَهَدَّدَهُ، وَرَمَاهُ بِالْكُفْرِ، ثُمَّ إِنَّهُ اسْتَدْعَاهُ لَيْلَةً، فَخَافَ، وَأَوْصَى، وَتَحَنَّطَ، وَحَضَرَ عِنْدَهُ فَقَالَ لَهُ: يَا يَحْيَى ! مَا لِي وَلَكَ ؟ قَالَ: مَا يَكُونُ مِنَ الْعَبْدِ إِلَى مَوْلَاهُ إِلَّا طَاعَتُهُ ؟ !. قَالَ: لِمَ تَدْخُلُ بَيْنِي وَبَيْنَ أَخِي وَتُفْسِدُهُ عَلَيَّ ؟ قَالَ: مَنْ أَنَا حَتَّى أَدْخُلَ بَيْنَكُمَا ؟ إِنَّمَا صَيَّرَنِي الْمَهْدِيُّ مَعَهُ، ثُمَّ أَمَرْتَنِي أَنْتَ بِالْقِيَامِ بِأَمْرِهِ، فَانْتَهَيْتُ إِلَى أَمْرِكَ. فَسَكَنَ غَضَبُهُ. وَقَدْ كَانَ هَارُونُ طَابَ نَفْسًا بِالْخَلْعِ، فَمَنَعَهُ يَحْيَى عَنْهُ. فَلَمَّا أَحْضَرَهُ الْهَادِي، وَقَالَ لَهُ فِي ذَلِكَ، قَالَ يَحْيَى: يَا أَمِيرَ الْمُؤْمِنِينَ إِنَّكَ إِنْ حَمَلْتَ النَّاسَ عَلَى نَكْثِ الْأَيْمَانِ هَانَتْ عَلَيْهِمْ أَيْمَانُهُمْ، وَإِنْ تَرَكْتَهُمْ عَلَى بَيْعَةِ أَخِيكَ ثُمَّ بَايَعْتَ لِجَعْفَرٍ بَعْدَهُ، كَانَ ذَلِكَ أَوْكَدَ لِلْبَيْعَةِ، قَالَ: صَدَقْتَ، وَسَكَتَ عَنْهُ. فَعَادَ أُولَئِكَ الَّذِينَ بَايَعُوهُ مِنَ الْقُوَّادِ وَالشِّيعَةِ، فَحَمَلُوهُ عَلَى مُعَاوَدَةِ الرَّشِيدِ بِالْخَلْعِ، فَأَحْضَرَ يَحْيَى وَحَبَسَهُ، فَكَتَبَ إِلَيْهِ: إِنَّ عِنْدِي نَصِيحَةً، فَأَحْضَرَهُ، فَقَالَ لَهُ: يَا أَمِيرَ الْمُؤْمِنِينَ أَرَأَيْتَ إِنْ كَانَ الْأَمْرُ لَا تَبْلُغُهُ، وَنَسْأَلُ اللَّهَ أَنْ يُقْدِمَنَا قَبْلَهُ، يَعْنِي مَوْتَ الْهَادِي، أَتَظُنُّ النَّاسَ يُسَلِّمُونَ الْخِلَافَةَ لِجَعْفَرٍ، وَهُوَ لَمْ يَبْلُغِ الْحِنْثَ، أَوْ يَرْضَوْنَ بِهِ لِصَلَاتِهِمْ، وَحَجِّهِمْ، وَغَزْوِهِمْ ؟ ! قَالَ: مَا أَظُنُّ ذَلِكَ. قَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، أَفَنَأْمَنُ أَنْ يَسْمُوَ إِلَيْهَا أَكَابِرُ أَهْلِكَ، مِثْلُ فُلَانٍ، وَيَطْمَعَ فِيهَا غَيْرُهُمْ، فَتَخْرُجَ مِنْ وَلَدِ أَبِيكَ ؟ وَاللَّهِ لَوْ أَنَّ هَذَا الْأَمْرَ لَمْ يَعْقِدْهُ الْمَهْدِيُّ لِأَخِيكَ، لَقَدْ كَانَ يَنْبَغِي أَنْ تَعْقِدَهُ أَنْتَ لَهُ، فَكَيْفَ بِأَنْ تَحُلَّهُ عَنْهُ وَقَدْ عَقَدَهُ الْمَهْدِيُّ لَهُ وَلَكِنِّي أَرَى أَنْ تُقِرَّ الْأَمْرَ عَلَى حَالِهِ، فَإِذَا بَلَغَ جَعْفَرٌ أَتَيْتَهُ بِالرَّشِيدِ، فَخَلَعَ نَفْسَهُ لَهُ وَبَايَعَهُ. فَقَبِلَ قَوْلَهُ، وَقَالَ: نَبَّهْتَنِي عَلَى أَمْرٍ لَمْ أَتَنَبَّهْ لَهُ. وَأَطْلَقَهُ. ثُمَّ إِنَّ أُولَئِكَ الْقُوَّادَ عَاوَدُوا الْقَوْلَ فِيهِ، فَأَرْسَلَ الْهَادِي إِلَى الرَّشِيدِ فِي ذَلِكَ، وَضَيَّقَ عَلَيْهِ، فَقَالَ لَهُ يَحْيَى: اسْتَأْذِنْهُ فِي الصَّيْدِ، فَإِذَا خَرَجْتَ فَأَبْعِدْ، وَدَافِعِ الْأَيَّامَ فَفَعَلَ ذَلِكَ وَأَذِنَ لَهُ، فَمَضَى إِلَى قَصْرِ بَنِي مُقَاتِلٍ، فَأَقَامَ [ بِهِ ] أَرْبَعِينَ يَوْمًا، فَأَنْكَرَ الْهَادِي أَمْرَهُ، وَخَافَهُ، فَكَتَبَ إِلَيْهِ بِالْعَوْدِ، فَتَعَلَّلَ عَلَيْهِ، فَأَظْهَرَ الْهَادِي شَتْمَهُ، وَبَسَطَ مَوَالِيهِ وَقُوَّادُهُ فِيهِ أَلْسِنَتَهُمْ، فَلَمَّا طَالَ الْأَمْرُ عَادَ الرَّشِيدُ. وَقَدْ كَانَ الْهَادِي فِي أَوَّلِ خِلَافَتِهِ جَلَسَ، وَعِنْدَهُ نَفَرٌ مِنْ قُوَّادِهِ، وَعِنْدَهُ الرَّشِيدُ، وَهُوَ يَنْظُرُ إِلَيْهِ، ثُمَّ قَالَ لَهُ: يَا هَارُونُ كَأَنِّي بِكَ وَأَنْتَ تُحَدِّثُ نَفْسَكَ بِتَمَامِ الرُّؤْيَا، وَدُونَ ذَلِكَ خَرْطُ الْقَتَادِ. فَقَالَ لَهُ هَارُونُ: يَا مُوسَى إِنَّكَ إِنْ تَجَبَّرْتَ وُضِعْتَ، وَإِنْ تَوَاضَعْتَ رُفِعْتَ، وَإِنْ ظَلَمْتَ قُتِلْتَ، وَإِنْ أَنْصَفْتَ سَلِمْتَ، وَإِنِّي لَأَرْجُو أَنْ يُفْضِيَ الْأَمْرُ إِلَيَّ، فَأُنْصِفَ مَنْ ظَلَمْتَ، وَأَصِلَ مَنْ قَطَعْتَ، وَأَجْعَلَ أَوْلَادَكَ أَعْلَى مِنْ أَوْلَادِي، وَأُزَوِّجَهُمْ بَنَاتِي، وَأَبْلُغَ مَا يَجِبُ مِنْ حَقِّ الْإِمَامِ الْمَهْدِيِّ. فَقَالَ لَهُ الْهَادِي: ذَلِكَ الظَّنُّ بِكَ يَا أَبَا جَعْفَرٍ، ادْنُ مِنِّي، فَدَنَا مِنْهُ، وَقَبَّلَ يَدَهُ، ثُمَّ أَرَادَ الْعَوْدَ إِلَى مَكَانِهِ، فَقَالَ: لَا وَالشَّيْخِ الْجَلِيلِ، وَالْمَلِكِ النَّبِيلِ، أَعْنِي الْمَنْصُورَ، لَا جَلَسْتَ إِلَّا مَعِي، فَأَجْلَسَهُ فِي صَدْرِ مَجْلِسِهِ، ثُمَّ أَمَرَ أَنْ يُحْمَلَ إِلَيْهِ أَلْفُ أَلْفِ دِينَارٍ، وَأَنْ يُحْمَلَ إِلَيْهِ نِصْفُ الْخَرَاجِ. وَقَالَ لِإِبْرَاهِيمَ الْحَرَّانِيِّ: اعْرِضْ عَلَيْهِ مَا فِي الْخَزَائِنِ مِنْ مَالِنَا، وَمَا أُخِذَ مِنْ أَهْلِ بَيْتِ اللَّعْنَةِ، يَعْنِي بَنِي أُمَيَّةَ، فَلْيَأْخُذْ مِنْهُ مَا أَرَادَ. فَفَعَلَ ذَلِكَ. فَقَامَ عَنْهُ. وَسُئِلَ الرَّشِيدُ عَنِ الرُّؤْيَا، فَقَالَ: قَالَ الْمَهْدِيُّ: رَأَيْتُ فِي مَنَامِي كَأَنِّي دَفَعْتُ إِلَى مُوسَى وَإِلَى هَارُونَ قَضِيبًا، فَأَوْرَقَ مِنْ قَضِيبِ مُوسَى أَعْلَاهُ، وَأَوْرَقَ قَضِيبُ هَارُونَ مِنْ أَوَّلِهِ إِلَى آخِرِهِ، فَعَبَّرْتُ لَهُمَا أَنَّهُمَا يَمْلِكَانِ مَعًا، فَأَمَّا مُوسَى فَتَقِلُّ أَيَّامُهُ، وَأَمَّا هَارُونُ فَيَبْلُغُ آخِرَ مَا عَاشَ خَلِيفَةً، وَتَكُونُ أَيَّامُهُ أَحْسَنَ أَيَّامٍ، وَدَهْرُهُ أَحْسَنَ دَهْرٍ، فَكَانَ كَذَلِكَ. وَذُكِرَ أَنَّ الْهَادِيَ خَرَجَ إِلَى حَدِيثَةِ الْمَوْصِلِ، فَمَرِضَ بِهَا، وَاشْتَدَّ مَرَضُهُ، وَانْصَرَفَ، وَكَتَبَ إِلَى جَمِيعِ عُمَّالِهِ شَرْقًا وَغَرْبًا بِالْقُدُومِ عَلَيْهِ، فَلَمَّا ثَقُلَ أَجْمَعَ الْقُوَّادُ الَّذِينَ كَانُوا بَايَعُوا جَعْفَرًا، وَتَوَامَرُوا فِي قَتْلِ يَحْيَى بْنِ خَالِدٍ، وَقَالُوا: إِنْ صَارَ الْأَمْرُ إِلَيْهِ قُتِلْنَا، وَعَزَمُوا عَلَى ذَلِكَ، ثُمَّ قَالُوا: لَعَلَّ الْهَادِيَ يُفِيقُ، فَمَا عُذْرُنَا عِنْدَهُ ؟ فَأَمْسَكُوا. وَلَمَّا اشْتَدَّ مَرَضُ الْهَادِي  أَرْسَلَتِ الْخَيْزُرَانُ إِلَى يَحْيَى تَأْمُرُهُ بِالِاسْتِعْدَادِ، فَأَحْضَرَ يَحْيَى كُتَّابًا فَكَتَبُوا الْكُتُبَ مِنَ الرَّشِيدِ إِلَى الْعُمَّالِ بِوَفَاةِ الْهَادِي، وَأَنَّهُ قَدْ وَلَّاهُمْ مَا كَانَ وَيَكُونُ فَلَمَّا مَاتَ الْهَادِي سُيِّرَتِ الْكُتُبُ. وَقِيلَ إِنَّ يَحْيَى كَانَ مَحْبُوسًا. وَكَانَ الْهَادِي قَدْ عَزَمَ عَلَى قَتْلِهِ تِلْكَ اللَّيْلَةَ، وَإِنَّ هَرْثَمَةَ بْنَ أَعْيَنَ هُوَ [ الَّذِي ] أَقْعَدَ الرَّشِيدَ، وَلَمَّا مَاتَ الْهَادِي قَالَتِ الْخَيْزُرَانُ: قَدْ كُنَّا نَتَحَدَّثُ أَنَّهُ يَمُوتُ فِي هَذِهِ اللَّيْلَةِ خَلِيفَةٌ، وَيُمَلَّكُ خَلِيفَةٌ، وَيُولَدُ خَلِيفَةٌ، فَمَاتَ الْهَادِي، وَوَلِيَ الرَّشِيدُ، وَوُلِدَ الْمَأْمُونُ. وَكَانَتِ الْخَيْزُرَانُ قَدْ أَخَذَتِ الْعِلْمَ مِنَ الْأَوْزَاعِيِّ، وَكَانَ مَوْتُ الْهَادِي بِعِيسَابَاذَ. [فَائِدَةٌ ] [فِي ذِكْرِ مَنْ وَلَدَتْ خَلِيفَتَيْنِ ] وَقَالَ الصُّولِيُّ: (لَا تُعْرَفُ امْرَأَةٌ وَلَدَتْ خَلِيفَتَيْنِ إِلَّا الْخَيْزُرَانَ: أُمَّ الْهَادِي وَالرَّشِيدِ  ، وَوَلَّادَةُ بِنْتُ الْعَبَّاسِ الْعَبْسِيَّةُ زَوْجُ عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ; وَلَدَتِ: الْوَلِيدَ وَسُلَيْمَانَ، وَشَاهِينَ بِنْتَ فَيْرُوزَ بْنِ يَزْدَجِرْدَ بْنِ كِسْرَى، وَلَدَتْ لِلْوَلِيدِ بْنِ عَبْدِ الْمَلِكِ: يَزِيدَ النَّاقِصَ وَإِبْرَاهِيمَ، وَوَلِيَا الْخِلَافَةَ. قُلْتُ: يُزَادُ عَلَى ذَلِكَ: بَايْ خَاتُونَ سَرِيَّةُ الْمُتَوَكِّلِ الْأَخِيرِ، وَلَدَتِ: الْعَبَّاسَ وَحَمْزَةَ، وَوَلِيَا الْخِلَافَةَ، وَكَزَلَ سَرِيَّتُهُ أَيْضًا، وَلَدَتْ: دَاوُدَ وَسُلَيْمَانَ، وَوَلِيَاهَا.

     ✧ In the year one hundred and seventy of the Prophetic Hijrah Al-Hādī resolved to depose his brother Hārūn from the caliphate and from the succession after him, and to give the oath of allegiance to his son Jaʿfar b. al-Hādī. Al-Hādī had pressed hard for the deposition of al-Rashīd and the oath of allegiance to his son Jaʿfar. The reason for that was that when al-Hādī resolved to depose him, he mentioned it to his commanders, and Yazīd b. Mazyad al-Shaybānī, ʿAbd Allāh b. Mālik, ʿAlī b. ʿĪsā and others responded to him in favor of it. So they deposed Hārūn and gave the oath of allegiance to Jaʿfar, and they set the Shīʿa upon him. They spoke about that and disparaged al-Rashīd in the public assembly, saying, "We are not content with him." Their affair became difficult, and al-Hādī ordered that no one should walk before Hārūn with a spear. So the people avoided him and abandoned greeting him. Yaḥyā b. Khālid b. Barmak was managing al-Rashīd's affairs by order of al-Hādī. It was said to al-Hādī, "There is no opposition to you from your brother; it is only Yaḥyā who is corrupting him." So he sent for him and threatened him, and accused him of unbelief. Then he summoned him one night, and he was afraid, gave his last instructions, and perfumed himself as for burial. He came into his presence, and al-Hādī said to him, "Yaḥyā, what is it between me and you?" He replied, "What can there be from a servant to his master except obedience?" He said, "Why do you interpose between me and my brother and corrupt him against me?" He said, "Who am I that I should interpose between the two of you? Al-Mahdī assigned me to him, then you yourself commanded me to take charge of his affairs, and I ended at your command." So his anger subsided. Hārūn had been content to be deposed, but Yaḥyā prevented him from it. When al-Hādī summoned him and spoke to him about that, Yaḥyā said, "O Commander of the Faithful, if you make the people break their oaths, their oaths will become trivial to them. But if you leave them upon the oath of allegiance to your brother and then give allegiance to Jaʿfar after him, that will be more binding for the oath." He said, "You have spoken truly," and fell silent about it. Then those commanders and Shīʿa who had given allegiance to him returned and urged him to renew the deposition of al-Rashīd. So he summoned Yaḥyā and imprisoned him. Yaḥyā wrote to him, "I have some sincere advice," so he summoned him. Yaḥyā said to him, "O Commander of the Faithful, consider: if the matter should not reach him—and we ask God to take us before him, meaning al-Hādī's death—do you think the people will hand over the caliphate to Jaʿfar when he has not reached the age of legal responsibility, or that they will be content with him for their prayers, their pilgrimage, and their raids?" He said, "I do not think so." He said, "O Commander of the Faithful, are we safe from the leading men of your own house aspiring to it, such as so-and-so, and others coveting it, so that it departs from the offspring of your father? By God, even if al-Mahdī had not concluded this matter for your brother, it would have been proper for you to conclude it for him. How then can you remove it from him when al-Mahdī has concluded it for him? But I think you should leave the matter as it is. When Jaʿfar comes of age, you bring al-Rashīd to him, and he will step down for him and give him allegiance." He accepted his words and said, "You have alerted me to something I had not noticed." And he released him. Then those commanders returned to speaking about it, and al-Hādī sent to al-Rashīd about that matter and placed him under constraint. Yaḥyā said to al-Rashīd, "Ask his permission to go hunting. When you go out, go far away and stave off the days." So he did that, and al-Hādī gave him permission. He went to the palace of the Banū Muqātil and stayed there forty days. Al-Hādī disapproved of his affair and feared him, so he wrote to him to return. Al-Rashīd made excuses to him, so al-Hādī openly reviled him, and his clients and commanders spread their tongues against him. When the matter dragged on, al-Rashīd returned. At the beginning of his caliphate, al-Hādī had sat with a group of his commanders, and al-Rashīd was present, and al-Hādī looked at him. Then he said to him, "Hārūn, it is as if I can see you telling yourself of the completion of the vision—but getting there is harder than stripping the tragacanth thorn." Hārūn said to him, "Mūsā, if you act arrogantly, you will be brought low; if you act humbly, you will be raised up; if you wrong others, you will be killed; if you act justly, you will be safe. I hope the matter will come to me, and then I will act justly toward those you have wronged, join those you have cut off, make your sons higher than my sons, marry them to my daughters, and fulfill what is due of the right of the Imām al-Mahdī." Al-Hādī said to him, "That is what is expected of you, Abū Jaʿfar. Come near me." So he came near him and kissed his hand. Then he wanted to return to his place, but al-Hādī said, "No, by the venerable elder, the noble king—I mean al-Manṣūr—you shall sit only with me." So he seated him at the head of his assembly. Then he ordered that a million dinars be carried to him and that half the land tax be carried to him. He said to Ibrāhīm al-Ḥarrānī, "Show him what is in the treasuries of our wealth, and what was taken from the people of the house of the curse—meaning the Banū Umayyah—and let him take from it what he wishes." So he did that. Then he departed from him. Al-Rashīd was asked about the vision, and he said, "Al-Mahdī said: I saw in my sleep as if I handed Mūsā and Hārūn each a staff. The upper part of Mūsā's staff leafed out, while Hārūn's staff leafed out from its beginning to its end. I interpreted for them that both would rule: Mūsā's days would be few, while Hārūn would reach the end of his life as caliph, and his days would be the best of days and his time the best of times." And so it came to pass. It is mentioned that al-Hādī went out to Ḥadīthat al-Mawṣil, fell ill there, and his illness became severe. He turned back and wrote to all his governors east and west to come to him. When his condition grew grave, the commanders who had given allegiance to Jaʿfar gathered and conspired to kill Yaḥyā b. Khālid, saying, "If the matter comes to him, he will kill us." They resolved upon that, then they said, "Perhaps al-Hādī will recover; what excuse would we have before him?" So they held back. When al-Hādī's illness grew severe, al-Khayzurān sent to Yaḥyā ordering him to prepare. Yaḥyā summoned scribes, and they wrote letters from al-Rashīd to the governors announcing al-Hādī's death and that he had confirmed them in whatever had been and would be. When al-Hādī died, the letters were dispatched. It is said that Yaḥyā was imprisoned, and that al-Hādī had resolved to kill him that very night, and that Harthamah b. Aʿyan was the one who seated al-Rashīd. When al-Hādī died, al-Khayzurān said, "We used to speak of how on this night a caliph dies, a caliph is made king, and a caliph is born. Al-Hādī died, al-Rashīd became caliph, and al-Maʾmūn was born." Al-Khayzurān had learned this knowledge from al-Awzāʿī. Al-Hādī's death occurred at ʿĪsābādh. [A note] [On mentioning the women who gave birth to two caliphs] Al-Ṣūlī said: "No woman is known to have given birth to two caliphs except al-Khayzurān, the mother of al-Hādī and al-Rashīd; and Wallādah bt. al-ʿAbbās al-ʿAbsiyyah, the wife of ʿAbd al-Malik b. Marwān—she gave birth to al-Walīd and Sulaymān; and Shāhīn bt. Fayrūz b. Yazdajird b. Kisrā, who bore to al-Walīd b. ʿAbd al-Malik: Yazīd al-Nāqiṣ and Ibrāhīm, and they both became caliphs. I say: to that may be added: Bāy Khātūn, the concubine of al-Mutawakkil the last—she gave birth to al-ʿAbbās and Ḥamzah, and they both became caliphs; and Kazal, also his concubine, gave birth to Dāwūd and Sulaymān, and they both became caliphs.

286. Tarikh (al-Tabari) 2961No grade recorded

     تَرْجَمَةِ الْهَادِي   هُوَ مُوسَى بْنُ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ عَلِيِّ بْنِ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ، أَبُو مُحَمَّدٍ الْهَادِي أَمِيرُ الْمُؤْمِنِينَ ابْنُ الْمَهْدِيِّ ابْنِ الْمَنْصُورِ. وَلِيَ الْخِلَافَةَ فِي مُحَرَّمٍ سَنَةَ تِسْعٍ وَسِتِّينَ وَمِائَةٍ. وَكَانَتْ وَفَاتُهُ فِي النِّصْفِ مِنْ رَبِيعٍ الْأَوَّلِ أَوِ الْآخِرِ سَنَةَ سَبْعِينَ وَمِائَةٍ، وَلَهُ مِنَ الْعُمْرِ ثَلَاثٌ - وَقِيلَ أَرْبَعٌ. وَقِيلَ: سِتٌّ - وَعِشْرُونَ سَنَةً. وَالصَّحِيحُ الْأَوَّلُ، وَيُقَالُ: إِنَّهُ لَمْ يَلِ الْخِلَافَةَ أَحَدٌ قَبْلَهُ فِي سِنِّهِ. وَكَانَ حَسَنًا جَمِيلًا طَوِيلًا أَبْيَضَ، فِي شَفَتِهِ الْعُلْيَا تَقَلُّصٌ، وَكَانَ قَوِيَّ الْبَأْسِ يَثِبُ عَلَى الدَّابَّةِ وَعَلَيْهِ دِرْعَانِ، وَكَانَ أَبُوهُ يُسَمِّيهِ رَيْحَانَتِي. بَعْضِ سِيرَتِهِ   تَأَخَّرَ الْهَادِي عَنِ الْمَظَالِمِ ثَلَاثَةَ أَيَّامٍ، فَقَالَ لَهُ الْحَرَّانِيُّ: يَا أَمِيرَ الْمُؤْمِنِينَ ! إِنَّ الْعَامَّةَ لَا تَحْتَمِلُ هَذَا. فَقَالَ لِعَلِيِّ بْنِ صَالِحٍ: إِيذَنْ لِلنَّاسِ عَلَيَّ بِالْجَفَلَى، لَا بِالنَّقَرَى. فَخَرَجَ مَنْ عِنْدَهُ وَلَمْ يَفْهَمْ قَوْلَهُ، وَلَمْ يَجْسُرْ عَلَى مُرَاجَعَتِهِ، فَأَحْضَرَ أَعْرَابِيًّا، فَسَأَلَهُ عَنْ ذَلِكَ، فَقَالَ: الْجَفَلَى أَنْ تَأْذَنَ لِعَامَّةِ النَّاسِ، فَأَذِنَ لَهُمْ فَدَخَلَ النَّاسُ عَنْ آخِرِهِمْ، وَنَظَرَ فِي أُمُورِهِمْ إِلَى اللَّيْلِ، فَلَمَّا تَقَوَّضَ الْمَجْلِسُ قَالَ لَهُ عَلِيُّ بْنُ صَالِحٍ مَا جَرَى لَهُ، وَسَأَلَهُ مُجَازَاةَ الْأَعْرَابِيِّ، فَأَمَرَ لَهُ بِمِائَةِ أَلْفِ دِرْهَمٍ، فَقَالَ عَلِيٌّ: يَا أَمِيرَ الْمُؤْمِنِينَ ! إِنَّهُ أَعْرَابِيٌّ، وَيُغْنِيهِ عَشَرَةُ آلَافٍ. فَقَالَ: يَا عَلِيُّ أَجُودُ أَنَا، وَتَبْخَلُ أَنْتَ !. وَقِيلَ: خَرَجَ يَوْمًا إِلَى عِيَادَةِ أُمِّهِ الْخَيْزُرَانِ، وَكَانَتْ مَرِيضَةً، فَقَالَ لَهُ عُمَرُ بْنُ الرَّبِيعِ: يَا أَمِيرَ الْمُؤْمِنِينَ ! أَلَا أَدُلُّكَ عَلَى مَا هُوَ أَنْفَعُ لَكَ مِنْ هَذَا ؟ تَنْظُرُ فِي الْمَظَالِمِ. فَرَجَعَ إِلَى دَارِ الْمَظَالِمِ، وَأَذِنَ لِلنَّاسِ، وَأَرْسَلَ إِلَى أُمِّهِ يَتَعَرَّفُ أَخْبَارَهَا. وَقِيلَ: كَانَ عَبْدُ اللَّهِ بْنُ مَالِكٍ يَتَوَلَّى شُرْطَةَ الْمَهْدِيِّ، قَالَ: فَكَانَ الْمَهْدِيُّ يَأْمُرُنِي بِضَرْبِ نُدَمَاءِ الْهَادِي وَمُغَنِّيهِ، وَحَبْسِهِمْ صِيَانَةً لَهُ عَنْهُمْ، فَكُنْتُ أَفْعَلُ وَكَانَ الْهَادِي يُرْسِلُ إِلَيَّ بِالتَّخْفِيفِ عَنْهُمْ، وَلَا أَفْعَلُ، فَلَمَّا وَلِيَ الْهَادِي أَيْقَنْتُ بِالتَّلَفِ، اسْتَحْضَرَنِي يَوْمًا، فَدَخَلْتُ إِلَيْهِ مُتَحَنِّطًا مُتَكَفِّنًا وَهُوَ عَلَى كُرْسِيٍّ، وَالسَّيْفُ وَالنَّطْعُ بَيْنَ يَدَيْهِ، فَسَلَّمْتُ، فَقَالَ: لَا سَلَّمَ اللَّهُ عَلَيْكَ ! أَتَذْكُرُ يَوْمَ بَعَثْتُ إِلَيْكَ فِي أَمْرِ الْحَرَّانِيِّ وَضَرْبِهِ، فَلَمْ تُجِبْنِي، وَفِي فُلَانٍ وَفُلَانٍ، فَعَدَّدَ نُدَمَاءَهُ، فَلَمْ تَلْتَفِتْ إِلَى قَوْلِي. قُلْتُ: نَعَمْ ! أَفَتَأْذَنُ فِي ذِكْرِ الْحُجَّةِ ؟ قَالَ: نَعَمْ. قُلْتُ: نَشَدْتُكَ اللَّهَ أَيَسُرُّكَ أَنَّكَ وَلَّيْتَنِي مَا وَلَّانِي الْمَهْدِيُّ، وَأَمَرْتَنِي بِمَا أَمَرَ، فَبَعَثَ إِلَيَّ بَعْضُ بَنِيكَ بِمَا يُخَالِفُ أَمْرَكَ، فَاتَّبَعْتُ أَمْرَهُ وَخَالَفْتُ أَمْرَكَ ؟ قَالَ: لَا ! قُلْتُ: فَكَذَلِكَ أَنَا لَكَ، وَكَذَا كُنْتُ لِأَبِيكَ. فَاسْتَدْنَانِي، فَقَبَّلْتُ يَدَهُ، ثُمَّ أَمَرَ لِي بِالْخُلَعِ، وَقَالَ: وَلَّيْتُكَ مَا كُنْتَ تَتَوَلَّاهُ، فَامْضِ رَاشِدًا ! فَصِرْتُ إِلَى مَنْزِلِي مُفَكِّرًا فِي أَمْرِي وَأَمْرِهِ، وَقُلْتُ: حَدَثٌ يَشْرَبُ، وَالْقَوْمُ الَّذِي عَصَيْتُهُ فِي أَمْرِهِمْ نُدَمَاؤُهُ، وَوُزَرَاؤُهُ، وَكُتَّابُهُ. فَكَأَنِّي بِهِمْ حِينَ يَغْلِبُ عَلَيْهِ الشَّرَابُ قَدْ أَزَالُوهُ عَنْ رَأْيِهِ. قَالَ: فَإِنِّي لَجَالِسٌ، وَعِنْدِي بَيِّنَةٌ لِي، وَالْكَانُونُ بَيْنَ يَدَيَّ، وَرُقَاقٌ أَشْطُرُهُ بِكَامَخٍ، وَأُسَخِّنُهُ، وَأُطْعِمُ الصِّبْيَةَ، وَآكُلُ، وَإِذَا بِوَقْعِ الْحَوَافِرِ، فَظَنَنْتُ أَنَّ الدُّنْيَا قَدْ زُلْزِلَتْ لِوَقْعِهَا، وَلِكَثْرَةِ الضَّوْضَاءِ، فَقُلْتُ: هَذَا مَا كُنْتُ أَخَافُهُ. وَإِذَا الْبَابُ قَدْ فُتِحَ، وَإِذَا الْخَدَمُ قَدْ دَخَلُوا، وَإِذَا الْهَادِي فِي وَسَطِهِمْ عَلَى دَابَّتِهِ، فَلَمَّا رَأَيْتُهُ وَثَبْتُ، فَقَبَّلْتُ يَدَهُ وَرِجْلَهُ، وَحَافِرَ دَابَّتِهِ، فَقَالَ لِي: يَا أَبَا عَبْدِ اللَّهِ ! إِنِّي فَكَّرْتُ فِي أَمْرِكَ، فَقُلْتُ يَسْبِقُ إِلَى وَهْمِكَ أَنَّنِي إِذَا شَرِبْتُ وَحَوْلِي أَعْدَاؤُكَ، أَزَالُوا حُسْنَ رَأْيِي فِيكَ، فَيُقْلِقُكَ ذَلِكَ، فَصِرْتُ إِلَى مَنْزِلِكَ لِأُونِسَكَ. وَأُعْلِمُكَ أَنَّ مَا كَانَ عِنْدِي لَكَ مِنْ الْحِقْدِ قَدْ زَالَ، فَهَاتِ وَأَطْعِمْنِي مِمَّا كُنْتَ تَأْكُلُ لِتَعْلَمَ أَنِّي قَدْ تَحَرَّمْتُ بِطَعَامِكَ، فَيَزُولَ خَوْفُكَ. فَأَدْنَيْتُ إِلَيْهِ مِنْ ذَلِكَ الرُّقَاقِ وَالْكَامَخِ، فَأَكَلَ، ثُمَّ قَالَ: هَاتُوا الزُّلَّةَ الَّتِي أَزْلَلْتُهَا لِعَبْدِ اللَّهِ مِنْ مَجْلِسِي، فَأُدْخِلَتْ إِلَيَّ أَرْبَعُمِائَةِ بَغْلٍ مُوَقَّرَةٍ دَرَاهِمَ وَغَيْرَهَا، فَقَالَ: هَذِهِ لَكَ، فَاسْتَعِنْ بِهَا عَلَى أَمْرِكَ، وَاحْفَظْ هَذِهِ الْبِغَالَ عِنْدَكَ لَعَلِّي أَحْتَاجُ إِلَيْهَا لِبَعْضِ أَسْفَارِي، ثُمَّ انْصَرَفَ. قِيلَ: وَكَانَ يَعْقُوبُ بْنُ دَاوُدَ يَقُولُ: مَا لِعَرَبِيٍّ وَلَا لِعَجَمِيِّ عِنْدَكَ مَا لِعَلِيِّ بْنِ عِيسَى بْنِ مَاهَانَ، فَإِنَّهُ دَخَلَ إِلَيَّ الْحَبْسَ، وَقَالَ لِي: أَمَرَنِي أَمِيرُ الْمُؤْمِنِينَ الْهَادِي أَنْ أَضْرِبَكَ مِائَةَ سَوْطٍ، فَأَقْبَلَ يَضَعُ السَّوْطَ عَلَى يَدَيَّ وَمَنْكِبِي يَمَسُّنِي بِهِ مَسًّا إِلَى أَنْ عَدَّ مِائَةَ سَوْطٍ، ثُمَّ خَرَجَ، فَقَالَ لَهُ الْهَادِي: مَا صَنَعْتَ بِهِ ؟ قَالَ: صَنَعْتُ الَّذِي أَمَرْتَنِي بِهِ، وَقَدْ مَاتَ الرَّجُلُ. فَقَالَ الْهَادِي: إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ، فَضَحْتَنِي، وَاللَّهِ عِنْدَ النَّاسِ، يَقُولُونَ: قُتِلَ يَعْقُوبُ بْنُ دَاوُدَ، فَلَمَّا رَأَى شِدَّةَ جَزَعِهِ قَالَ: هُوَ وَاللَّهِ حَيٌّ يَا أَمِيرَ الْمُؤْمِنِينَ. قَالَ: الْحَمْدُ لِلَّهِ عَلَى ذَلِكَ. وَقِيلَ: كَانَ إِبْرَاهِيمُ بْنُ سَلْمِ بْنِ قُتَيْبَةَ مِنَ الْهَادِي بِمَنْزِلَةٍ عَظِيمَةٍ، فَمَاتَ لَهُ وَلَدٌ، فَأَتَاهُ الْهَادِي يُعَزِّيهِ، فَقَالَ لَهُ: يَا إِبْرَاهِيمُ ! سَرَّكَ وَهُوَ عَدُوُّ وَفِتْنَةٌ، وَحَزَنَكَ وَهُوَ صَلَاةٌ وَرَحْمَةٌ ؟. فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ ! مَا بَقِيَ مِنِّي جُزْءٌ فِيهِ حُزْنٌ، إِلَّا وَقَدِ امْتَلَأَ عَزَاءً. فَلَمَّا مَاتَ إِبْرَاهِيمُ صَارَتْ مَنْزِلَتُهُ لِسَعِيدِ بْنِ سَلْمٍ. قِيلَ: كَانَ عَلِيُّ بْنُ الْحُسَيْنِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ الَّذِي يُلَقَّبُ الْجَزَرِيَّ، قَدْ تَزَوَّجَ رُقَيَّةَ بِنْتَ عَمْرٍو الْعُثْمَانِيَّةَ، وَكَانَتْ قَبْلَهُ تَحْتَ الْمَهْدِيِّ، فَبَلَغَ ذَلِكَ الْهَادِي، فَأَرْسَلَ إِلَيْهِ، وَحَمَلَ إِلَيْهِ، وَقَالَ لَهُ: أَعْيَاكَ النِّسَاءُ إِلَّا امْرَأَةَ أَمِيرِ الْمُؤْمِنِينَ ؟ قَالَ: مَا حَرَّمَ اللَّهُ عَلَى خَلْقِهِ إِلَّا نِسَاءَ جَدِّي ﷺ فَأَمَّا غَيْرُهُنَّ فَلَا، وَلَا كَرَامَةَ، فَشَجَّهُ بِمِخْصَرَةٍ كَانَتْ فِي يَدِهِ، وَجَلَدَهُ خَمْسَمِائَةِ سَوْطٍ، وَأَرَادَهُ أَنْ يُطَلِّقَهَا، فَلَمْ يَفْعَلْ، وَكَانَ قَدْ غُشِيَ عَلَيْهِ مِنَ الضَّرْبِ. وَكَانَ فِي يَدِهِ خَاتَمٌ نَفِيسٌ، فَأَهْوَى بَعْضُ الْخَدَمِ عَلَى الْخَاتَمِ لِيَأْخُذَهُ، فَقَبَضَ عَلَى يَدِهِ فَدَقَّهَا، فَصَاحَ، فَأَتَى الْهَادِي، فَأَرَاهُ يَدَهُ، فَغَضِبَ، وَقَالَ: تَفْعَلُ هَذَا بِخَادِمِي عَلَى اسْتِخْفَافِكَ بِأَبِي وَقَوْلِكَ لِي مَا قُلْتَ ؟ قَالَ: سَلْهُ، وَاسْتَحْلِفْهُ أَنْ يَصْدُقَكَ، فَفَعَلَ. فَأَخْبَرَهُ الْخَادِمُ وَصَدَقَهُ، فَقَالَ: أَحْسَنَ وَاللَّهِ، أَشْهَدُ أَنَّهُ ابْنُ عَمِّي، وَلَوْ لَمْ يَفْعَلْ ذَلِكَ لَانْتَفَيْتُ مِنْهُ، وَأَمَرَ بِإِطْلَاقِهِ. قِيلَ: وَكَانَ الْمَهْدِيُّ قَدْ قَالَ لِلْهَادِي يَوْمًا، وَقَدْ قَدِمَ إِلَيْهِ زِنْدِيقٌ، فَقَتَلَهُ وَأَمَرَ بِصَلْبِهِ: يَا بُنَيَّ، إِذَا صَارَ الْأَمْرُ إِلَيْكَ فَتَجَرَّدْ لِهَذِهِ الْعِصَابَةِ، يَعْنِي أَصْحَابَ مَانِي، فَإِنَّهَا تَدْعُو النَّاسَ إِلَى ظَاهِرٍ حَسَنٍ كَاجْتِنَابِ الْفَوَاحِشِ، وَالزُّهْدِ فِي الدُّنْيَا، وَالْعَمَلِ لِلْآخِرَةِ. ثُمَّ تُخْرِجُهَا مِنْ هَذَا إِلَى تَحْرِيمِ اللُّحُومِ، وَمَسِّ الْمَاءِ الطَّهُورِ، وَتَرْكِ قَتْلِ الْهَوَامِّ تَحَرُّجًا، ثُمَّ تُخْرِجُهَا إِلَى عِبَادَةِ اثْنَيْنِ: أَحَدُهُمَا النُّورُ، وَالْآخَرُ الظُّلْمَةُ، ثُمَّ تُبِيحُ بَعْدَ هَذَا نِكَاحَ الْأَخَوَاتِ وَالْبَنَاتِ، وَالِاغْتِسَالَ بِالْبَوْلِ، وَسَرِقَةَ الْأَطْفَالِ مِنَ الطُّرُقِ، لِتُنْقِذَهُمْ مِنْ ضَلَالِ الظُّلْمَةِ إِلَى هِدَايَةِ النُّورِ. فَارْفَعْ فِيهَا الْخَشَبَ، ( وَجَرِّدِ السَّيْفَ فِيهَا، وَتَقَرَّبْ بِأَمْرِهَا إِلَى اللَّهِ، فَإِنِّي رَأَيْتُ جَدِّيَ الْعَبَّاسَ، ؓ )، فِي الْمَنَامِ قَلَّدَنِي سَيْفَيْنِ لِقَتْلِ أَصْحَابِ الِاثْنَيْنِ. فَلَمَّا وَلِيَ الْهَادِي قَالَ: لَأَقْتُلَنَّ هَذِهِ الْفِرْقَةَ. وَأَمَرَ أَنْ يُهَيَّأَ لَهُ أَلْفُ جِذْعٍ فَمَاتَ بَعْدَ هَذَا الْقَوْلِ بِشَهْرَيْنِ. قِيلَ: وَكَانَ عِيسَى بْنُ دَأْبٍ مِنْ أَكْثَرِ أَهْلِ الْحِجَازِ أَدَبًا، وَأَعْذَبِهِمْ أَلْفًاظًا، وَكَانَ قَدْ حَظِيَ عِنْدَ الْهَادِي حَظْوَةً لَمْ تَكُنْ لِأَحَدٍ قَبْلَهُ، وَكَانَ يَدْعُو لَهُ بِمَا يَتَّكِئُ عَلَيْهِ فِي مَجْلِسِهِ، وَمَا كَانَ يَفْعَلُ ذَلِكَ بِغَيْرِهِ. وَكَانَ يَقُولُ لَهُ: مَا اسْتَطَلْتُ بِكَ يَوْمًا وَلَا لَيْلًا، وَلَا غِبْتَ عَنْ عَيْنِي إِلَّا تَمَنَّيْتُ أَنْ لَا أَرَى غَيْرَكَ، وَأَمَرَ لَهُ بِثَلَاثِينَ أَلْفَ دِينَارٍ فِي دُفْعَةٍ وَاحِدَةٍ، فَلَمَّا أَصْبَحَ ابْنُ دَأْبٍ أَرْسَلَ قَهْرَمَانَةً إِلَى الْحَاجِبِ فِي قَبْضِهَا، فَقَالَ الْحَاجِبُ: هَذَا لَيْسَ إِلَيَّ، فَانْطَلِقْ إِلَى صَاحِبِ التَّوْقِيعِ، وَإِلَى الدِّيوَانِ، فَعَادَ إِلَى ابْنِ دَأْبٍ فَأَخْبَرَهُ، فَقَالَ: اتْرُكْهَا. فَبَيْنَمَا الْهَادِي فِي مُسْتَشْرَفٍ لَهُ بِبَغْدَاذَ رَأَى ابْنَ دَأْبٍ وَلَيْسَ مَعَهُ إِلَّا غُلَامٌ وَاحِدٌ، فَقَالَ لِلْحَرَّانِيِّ: أَلَا تَرَى ابْنَ دَأْبٍ مَا غَيَّرَ حَالَهُ، وَقَدْ وَصَلْنَاهُ لِيُرَى أَثَرُنَا عَلَيْهِ ؟ فَقَالَ: إِنْ أَمَرْتَنِي عَرَّضْتُ لَهُ بِالْحَالِ. فَقَالَ: لَا، هُوَ أَعْلَمُ بِحَالِهِ. وَدَخَلَ ابْنُ دَأْبٍ، وَأَخَذَ فِي حَدِيثِهِ، فَعَرَضَ الْهَادِي بِشَيْءٍ وَقَالَ: أَرَى ثَوْبَكَ غَسِيلًا، وَهَذَا شِتَاءٌ يُحْتَاجُ فِيهِ إِلَى الْجَدِيدِ. فَقَالَ: بَاعِي قَصِيرٌ فَقَالَ: وَكَيْفَ، وَقَدْ صَرَفْنَا إِلَيْكَ مَا فِيهِ صَلَاحُ شَأْنِكَ ؟ فَقَالَ: مَا وَصَلَ إِلَيَّ شَيْءٌ فَدَعَا صَاحِبَ بَيْتِ مَالِ الْخَاصَّةِ فَقَالَ: عَجِّلِ السَّاعَةَ ثَلَاثِينَ أَلْفَ دِينَارٍ فَأُحْضِرَتْ وَحُمِلَتْ بَيْنَ يَدَيْهِ. وَذَكَرَ عِيسَى بْنُ دَأَبٍ قَالَ: كُنْتُ يَوْمًا عِنْدَ الْهَادِي، إِذْ جِيءَ بِطَسْتٍ فِيهِ رَأْسَا جَارِيَتَيْنِ، لَمْ أَرَ أَحْسَنَ مِنْهُمَا، وَلَا مِثْلَ شُعُورِهِمَا، وَفِي شُعُورِهِمَا اللَّآلِئُ وَالْجَوَاهِرُ مُنَضَّدَةً، وَلَا مِثْلَ طِيبِ رِيحِهِمَا، فَقَالَ: أَتَدْرُونَ مَا شَأْنُ هَاتَيْنِ؟ قُلْنَا: لَا. فَقَالَ: إِنَّهُ ذُكِرَ لِي عَنْهُمَا أَنَّهُمَا يَرْتَكِبَانِ الْفَاحِشَةَ، فَأَمَرْتُ الْخَادِمَ، فَرَصَدَهُمَا ثُمَّ جَاءَنِي فَقَالَ: إِنَّهُمَا مُجْتَمِعَتَانِ. فَجِئْتُ فَوَجَدْتُهُمَا فِي لِحَافٍ وَاحِدٍ وَهُمَا عَلَى الْفَاحِشَةِ، فَأَمَرْتُ بِحَزِّ رِقَابِهِمَا. ثُمَّ أَمَرَ بِرَفْعِ رُءُوسِهِمَا مِنْ بَيْنِ يَدَيْهِ، وَرَجَعَ إِلَى حَدِيثِهِ الْأَوَّلِ، كَأَنْ لَمْ يَصْنَعْ شَيْئًا. وَكَانَ شَهْمًا خَبِيرًا بِالْمُلْكِ كَرِيمًا. وَمِنْ كَلَامِهِ: مَا أُصْلِحَ الْمُلْكُ بِمِثْلِ تَعْجِيلِ الْعُقُوبَةِ لِلْجَانِي، وَالْعَفْوِ عَنِ الزَّلَّاتِ الْقَرِيبَةِ، لِيَقِلَّ الطَّمَعُ عَنِ الْمُلْكِ. وَغَضِبَ يَوْمًا مِنْ رَجُلٍ، فَاسْتُرْضِيَ عَنْهُ فَرَضِيَ، فَشَرَعَ الرَّجُلُ يَعْتَذِرُ، فَقَالَ الْهَادِي: إِنَّ الرِّضَا قَدْ كَفَاكَ مُؤْنَةَ الِاعْتِذَارِ. وَرَوَى الزُّبَيْرُ بْنُ بَكَّارٍ أَنَّ مَرْوَانَ بْنَ أَبِي حَفْصَةَ أَنْشَدَ الْهَادِي قَصِيدَةً لَهُ، مِنْهَا: تَشَابَهَ يَوْمًا بَأْسُهُ وَنَوَالُهُ فَمَا أَحَدٌ يَدْرِي لِأَيِّهِمَا الْفَضْلُ فَقَالَ لَهُ الْهَادِي: أَيُّمَا أَحَبُّ إِلَيْكَ؟ ثَلَاثُونَ أَلْفًا مُعَجَّلَةً أَوْ مِائَةُ أَلْفٍ تَدُورُ فِي الدَّوَاوِينِ؟ فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، أَوَأَحْسَنُ مِنْ ذَلِكَ؟ قَالَ: وَمَا هُوَ؟ قَالَ: تَكُونُ ثَلَاثُونَ أَلْفًا مُعَجَّلَةً وَمِائَةُ أَلْفٍ تَدُورُ بِالدَّوَاوِينِ. فَقَالَ الْهَادِي: أَوْ أَحْسَنُ مِنْ ذَلِكَ; نُعَجِّلُ الْجَمِيعَ لَكَ. فَأَمَرَ لَهُ بِمِائَةِ أَلْفٍ وَثَلَاثِينَ أَلْفًا مُعَجَّلَةً. وَقَالَ الْخَطِيبُ الْبَغْدَادِيُّ: بسنده عن الْمُطَّلِبُ بْنُ عُكَّاشَةَ الْمُزَنِيُّ قَالَ: قَدِمْنَا عَلَى أَبِي مُحَمَّدٍ الْهَادِي شُهُودًا عَلَى رَجُلٍ مِنَّا شَتَمَ قُرَيْشًا، وَتَخَطَّى إِلَى ذِكْرِ رَسُولِ اللَّهِ ﷺ، فَجَلَسَ لَنَا مَجْلِسًا أَحْضَرَ فِيهِ فُقَهَاءَ أَهْلِ زَمَانِهِ، وَمَنْ كَانَ بِالْحَضْرَةِ عَلَى بَابِهِ، وَأَحْضَرَ الرَّجُلَ وَأَحْضَرَنَا، فَشَهِدْنَا عَلَيْهِ بِمَا سَمِعْنَا مِنْهُ، فَتَغَيَّرَ وَجْهُ الْهَادِي، ثُمَّ نَكَّسَ رَأْسَهُ، ثُمَّ رَفَعَهُ، فَقَالَ: إِنِّي سَمِعْتُ أَبِي الْمَهْدِيَّ يُحَدِّثُ عَنْ أَبِيهِ الْمَنْصُورِ، عَنْ أَبِيهِ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ أَبِيهِ عَلِيِّ بْنِ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ قَالَ: مَنْ أَرَادَ هَوَانَ قُرَيْشٍ أَهَانَهُ اللَّهُ، وَأَنْتَ يَا عَدُوَّ اللَّهِ لَمْ تَرْضَ بِأَنْ أَرَدْتَ ذَلِكَ مِنْ قُرَيْشٍ حَتَّى تَخَطَّيْتَ إِلَى ذِكْرِ رَسُولِ اللَّهِ ﷺ ! اضْرِبُوا عُنُقَهُ. فَمَا بَرِحْنَا حَتَّى قُتِلَ. وَأَسْنَدَ الصُّولِيُّ عَنْ سَعِيدِ بْنِ سَلَمٍ قَالَ: (إِنِّي لَأَرْجُو أَنْ يَغْفِرَ اللَّهُ لِلْهَادِي بِشَيْءٍ رَأَيْتُهُ مِنْهُ، حَضَرْتُهُ يَوْمًا وَأَبُو الْخَطَّابِ السَّعْدِيُّ يَنْشُدُهُ قَصِيدَةً فِي مَدْحِهِ...، إِلَى أَنْ قَالَ: يَا خَيْرَ مَنْ عَقَدَتْ كَفَّاهُ حُجْزَتَهُ     وَخَيْرَ مَنْ قَلَّدَتْهُ أَمْرَهَا مُضَرُ فَقَالَ لَهُ الْهَادِي: إِلَّا مَنْ ؟ وَيْلَكَ ! ! قَالَ سَعِيدٌ: وَلَمْ يَكُنِ اسْتَثْنَى فِي شِعْرِهِ، فَقُلْتُ: يَا أَمِيرَ الْمُؤْمِنِينَ; إِنَّمَا يَعْنِي مِنْ أَهْلِ هَذَا الزَّمَانِ، فَأَفْكَرَ الشَّاعِرُ فَقَالَ: إِلَّا النَّبِيَّ رَسُولَ اللَّهِ إِنَّ لَهُ     فَضْلًا، وَأَنْتَ بِذَاكَ الْفَضْلِ تَفْتَخِرُ فَقَالَ: الْآنَ أَصَبْتَ وَأَحْسَنْتَ، وَأَمَرَ لَهُ بِخَمْسِينَ أَلْفَ دِرْهَمٍ ). أولاده وَكَانَ لَهُ مِنَ الْوَلَدِ تِسْعَةٌ; سَبْعَةٌ ذُكُورٌ وَابْنَتَانِ، فَالذُّكُورُ; جَعْفَرٌ - وَهُوَ الَّذِي كَانَ قَدْ رَشَّحَهُ لِلْخِلَافَةِ - وَعَبَّاسٌ، وَعَبْدُ اللَّهِ وَإِسْحَاقُ وَإِسْمَاعِيلُ وَسُلَيْمَانُ وَمُوسَى الْأَعْمَى الَّذِي وُلِدَ بَعْدَ وَفَاتِهِ فَسُمِّيَ بِاسْمِ أَبِيهِ، وَالْبِنْتَانِ هُمَا أُمُّ عِيسَى الَّتِي تَزَوَّجَهَا الْمَأْمُونُ، وَالْأُخْرَى أُمُّ الْعَبَّاسِ تُلَقَّبُ نُوتَةَ. وَفَاةِ الْهَادِي  تُوُفِّيَ الْهَادِي فِي رَبِيعٍ الْأَوَّلِ مِنْ هَذِهِ السَّنَةِ، وَصَلَّى عَلَيْهِ أَخُوهُ هَارُونُ وَلِيُّ الْعَهْدِ، وَدُفِنَ فِي قَصْرٍ بَنَاهُ وَسَمَّاهُ الْأَبْيَضَ بِعِيسَابَاذَ مِنَ الْجَانِبِ الشَّرْقِيِّ مِنْ بَغْدَادَ. وَدُفِنَ فِي بُسْتَانِهِ وكَانَتْ وَفَاتُهُ لَيْلَةَ الْجُمُعَةِ لِلنِّصْفِ مِنْ رَبِيعٍ الْأَوَّلِ، وَقِيلَ لِأَرْبَعَ عَشْرَةَ خَلَتْ مِنْ رَبِيعٍ الْأَوَّلِ، وَقِيلَ لِسِتَّ عَشْرَةَ مِنْهُ، وَقِيلَ كَانَتْ خِلَافَتُهُ سَنَةً وَثَلَاثَةَ أَشْهُرٍ، وَقِيلَ كَانَتْ أَرْبَعَةَ عَشَرَ شَهْرًا، عُمُرُهُ سِتًّا وَعِشْرِينَ سَنَةً، وَقِيلَ ثَلَاثًا وَعِشْرِينَ سَنَةً، وكَانَتْ كُنْيَتُهُ أَبَا مُحَمَّدٍ، وَأُمُّهُ الْخَيْزُرَانُ، أُمُّ وَلَدٍ وَكَانَ الْمَهْدِيُّ قَدْ وَكَّلَ بِهِ خَادِمًا يَقُولُ لَهُ: مُوسَى أَطْبِقْ، فَيَضُمَّ شَفَتَهُ، فَلُقِّبَ: مُوسَى أَطْبِقْ. وَاخْتُلِفَ فِي سَبَبِ وَفَاتِهِ، فَقِيلَ كَانَ سَبَبُهَا قُرْحَةً كَانَتْ فِي جَوْفِهِ، وَقِيلَ مَرَضٌ بِحَدِيثِةِ الْمَوْصِلِ، وَعَادَ مَرِيضًا فَتُوُفِّيَ. وَقِيلَ إِنَّ وَفَاتَهُ كَانَتْ مِنْ قِبَلِ جَوَارٍ لِأُمِّهِ الْخَيْزُرَانَ كَانَتْ أَمَرَتْهُنَّ بِقَتْلِهِ، وَكَانَ سَبَبُ أَمْرِهَا بِذَلِكَ أَنَّهُ لَمَّا وَلِيَ الْخِلَافَةَ كَانَتْ تَسْتَبِدُّ بِالْأُمُورِ دُونَهُ، وَتَسْلُكُ بِهِ مَسْلَكَ الْمَهْدِيِّ، حَتَّى مَضَى أَرْبَعَةُ أَشْهُرٍ. فَانْثَالَ النَّاسُ إِلَى بَابِهَا، وَكَانَتِ الْمَوَاكِبُ تَغْدُو وَتَرُوحُ إِلَى بَابِهَا، فَكَلَّمَتْهُ يَوْمًا فِي أَمْرٍ لَمْ يَجِدْ إِلَى إِجَابَتِهَا سَبِيلًا، فَقَالَتْ: لَابُدَّ مِنْ إِجَابَتِي إِلَيْهِ، فَإِنَّنِي قَدْ ضَمِنْتُ هَذِهِ الْحَاجَةَ لِعَبْدِ اللَّهِ بْنِ مَالِكٍ. فَغَضِبَ الْهَادِي، وَقَالَ: وَيْلِي عَلَى ابْنِ الْفَاعِلَةِ ! قَدْ عَلِمْتُ أَنَّهُ صَاحِبُهَا، وَاللَّهِ لَا قَضَيْتُهَا لَكِ. قَالَتْ: إِذًا وَاللَّهِ لَا أَسْأَلُكَ حَاجَةً أَبَدًا، قَالَ: لَا أُبَالِي وَاللَّهِ، وَغَضِبَتْ فَقَامَتْ مُغْضَبَةً، فَقَالَ مَكَانَكِ وَاللَّهِ، وَإِلَّا أَنَا نَفِيٌّ مِنْ قَرَابَتِي مِنْ رَسُولِ اللَّهِ ﷺ. لَئِنْ بَلَغَنِي أَنَّهُ وَقَفَ بِبَابِكِ أَحَدٌ مِنْ قُوَّادِي، وَخَاصَّتِي لَأَضْرِبَنَّ عُنُقَهُ، وَلَأَقْبِضَنَّ مَالَهُ. مَا هَذِهِ الْمَوَاكِبُ الَّتِي تَغْدُو وَتَرُوحُ إِلَى بَابِكِ ؟ أَمَا لَكِ مِغْزَلٌ يَشْغَلُكِ، أَوْ مُصْحَفٌ يُذَكِّرُكِ، أَوْ بَيْتٌ يَصُونُكِ ؟ إِيَّاكِ ! وَإِيَّاكِ ! لَا تَفْتَحِي بَابَكِ لِمُسْلِمٍ وَلَا ذِمِّيٍّ. فَانْصَرَفَتْ وَهِيَ لَا تَعْقِلُ، فَلَمْ تَنْطِقْ عِنْدَهُ بَعْدَهَا. ثُمَّ إِنَّهُ قَالَ لِأَصْحَابِهِ: أَيُّمَا خَيْرٍ أَنَا أَمْ أَنْتُمْ، وَأُمِّي أَمْ أُمَّهَاتُكُمْ ؟ قَالُوا: بَلْ أَنْتَ وَأُمُّكَ خَيْرٌ. قَالَ: فَأَيُّكُمْ يُحِبُّ أَنْ يَتَحَدَّثَ الرِّجَالُ بِخَبَرِ أُمِّهِ، فَيُقَالُ: فَعَلَتْ أُمُّ فُلَانٍ، وَصَنَعَتْ ؟ قَالُوا: لَا نُحِبُّ ذَلِكَ. قَالَ: فَمَا بَالُكُمْ تَأْتُونَ أُمِّي، فَتَتَحَدَّثُونَ بِحَدِيثِهَا ؟ فَلَمَّا سَمِعُوا ذَلِكَ انْقَطَعُوا عَنْهَا. ثُمَّ بَعَثَ بِأُرْزٍ، وَقَالَ: قَدِ اسْتَطَبْتُهَا، فَكُلِي مِنْهَا. فَقِيلَ لَهَا: أَمْسِكِي حَتَّى تَنْظُرِي ! فَجَاءُوا بِكَلْبٍ، فَأَطْعَمُوهُ، فَسَقَطَ لَحْمُهُ لِوَقْتِهِ، فَأَرْسَلَ إِلَيْهَا كَيْفَ رَأَيْتِ الْأُرْزَ ؟ قَالَتْ: طَيِّبًا. قَالَ: مَا أَكَلْتِ مِنْهَا، وَلَوْ أَكَلْتِ مِنْهَا، لَاسْتَرَحْتُ مِنْكِ، مَتَى أَفْلَحَ خَلِيفَةٌ لَهُ أُمٌّ ! وَقِيلَ: كَانَ سَبَبُ أَمْرِهَا بِذَلِكَ أَنَّ الْهَادِيَ لَمَّا جَدَّ فِي خَلْعِ الرَّشِيدِ وَالْبَيْعَةِ لِابْنِهِ جَعْفَرٍ خَافَتِ الْخَيْزُرَانُ عَلَى الرَّشِيدِ، فَوَضَعَتْ جَوَارِيَهَا عَلَيْهِ لَمَّا مَرِضَ، فَقَتَلْنَهُ بِالْغَمِّ وَالْجُلُوسِ عَلَى وَجْهِهِ، فَمَاتَ، فَأَرْسَلَتْ إِلَى يَحْيَى بْنِ خَالِدٍ تُعْلِمُهُ بِمَوْتِهِ. وَحَكَى أَبُو بَكْرٍ الصُّولِيُّ: أَنَّهُ خَرَجَ عَلَى ظَهْرِ قَدَمِهِ بُثْرَةٌ، فَصَارَتْ كَاللَّوْزَةِ، وَافْتَصَدَ وَمَاتَ بَعْدَ ثَلَاثٍ، وَجَاءَتْ أُمُّهُ الْخَيْزُرَانُ وَبِهِ رَمَقٌ، فَأَخَذَتْ خَاتَمَهُ مِنْ يَدِهِ وَقَالَتْ: أَخُوكَ أَحَقُّ بِهَذَا الْأَمْرِ مِنْكَ. وَهُوَ يَرَى ذَلِكَ وَلَا يَقْدِرُ عَلَى حِيلَةٍ.

     ✧ Biography of al-Hādī He is Mūsā b. Muḥammad b. ʿAbd Allāh b. Muḥammad b. ʿAlī b. ʿAbd Allāh b. ʿAbbās, Abū Muḥammad al-Hādī, Commander of the Faithful, son of al-Mahdī, son of al-Manṣūr. He assumed the caliphate in Muḥarram of the year one hundred sixty-nine. His death was in the middle of Rabīʿ al-Awwal or Rabīʿ al-Ākhir of the year one hundred seventy, and he was twenty-three—or it is said twenty-four—or it is said twenty-six years old. The correct is the first, and it is said that no one before him had assumed the caliphate at his age. He was handsome, beautiful, tall, and fair, with a contraction in his upper lip. He was strong in courage, leaping upon a mount while wearing two coats of mail. His father used to call him "my fragrant flower." Part of His Conduct Al-Hādī delayed attending to grievances for three days. Al-Ḥarrānī said to him: "O Commander of the Faithful! The common people will not bear this." So he said to ʿAlī b. Ṣāliḥ: "Give the people permission to enter upon me with al-jafalā, not al-naqarā." Those with him left without understanding his words, and no one dared to ask him about them. So ʿAlī brought a bedouin and asked him about that. The bedouin said: "Al-jafalā is that you give permission to the common people." So he gave them permission, and the people entered to the last of them. And he looked into their affairs until night. When the assembly dispersed, ʿAlī b. Ṣāliḥ told him what had happened and asked him to reward the bedouin. So he ordered for him one hundred thousand dirhams. ʿAlī said: "O Commander of the Faithful! He is a bedouin, and ten thousand would suffice him." He replied: "O ʿAlī! I give generously, and you are stingy!" It is said: One day he went out to visit his mother al-Khayzurān, who was ill. ʿUmar b. al-Rabīʿ said to him: "O Commander of the Faithful! Shall I not direct you to what is more beneficial for you than this? Attend to the grievances." So he returned to the palace of grievances, gave the people permission, and sent to his mother to inquire after her news. It is said: ʿAbd Allāh b. Mālik used to supervise the shurṭa of al-Mahdī. He said: "Al-Mahdī used to order me to beat al-Hādī's boon-companions and singers and imprison them, to protect him from them. I used to do that, and al-Hādī would send to me asking for leniency toward them, but I would not do it. When al-Hādī assumed the caliphate, I was certain of destruction. One day he summoned me, and I entered to him having perfumed and shrouded myself, and he was on a chair, with a sword and a leather mat before him. I greeted, and he said: 'May God not grant you peace! Do you remember the day I sent to you concerning al-Ḥarrānī and beating him, and you did not answer me; and concerning so-and-so and so-and-so,' enumerating his boon-companions, 'and you paid no attention to my words?' I said: 'Yes! Will you permit me to mention the argument?' He said: 'Yes.' I said: 'I adjure you by God: would it please you that you had appointed me to what al-Mahdī appointed me, and ordered me as he ordered, then one of your sons sent to me something contrary to your command, and I followed his command and disobeyed yours?' He said: 'No.' I said: 'Thus I am to you, and thus I was to your father.' So he drew me near, and I kissed his hand. Then he ordered robes of honor for me and said: 'I appoint you to what you used to administer. Go forth rightly guided.' I went to my house thinking about my affair and his. I said: 'A youth who drinks, and the people whose affair I disobeyed are his boon-companions, his ministers, and his secretaries.' It is as if I saw them, when drink overcame him, turning him from his good opinion of me. He said: I was sitting, and I had prepared a meal for myself; the brazier was before me, and thin bread which I broke with kāmakh, heating it and feeding the children and eating, when suddenly there was the sound of hooves. I thought the world had shaken from their sound and the great clamor. I said: 'This is what I feared.' And the door was opened, and the servants entered, and al-Hādī was in their midst on his mount. When I saw him I sprang up and kissed his hand and foot and the hoof of his mount. He said to me: 'O Abū ʿAbd Allāh! I thought about your affair and said: it may occur to your mind that when I drink and your enemies are around me, they will turn me from my good opinion of you, and that would disturb you. So I came to your house to put you at ease. And to inform you that the rancor I held toward you is gone. So bring me some of what you were eating, that I may eat with you and you may know that I have partaken of your food, and your fear may depart.' So I brought him some of that thin bread and kāmakh, and he ate. Then he said: 'Bring the gift which I have prepared for ʿAbd Allāh from my assembly.' So there were brought to me four hundred mules laden with dirhams and other things. He said: 'These are for you. Use them for your affairs, and keep these mules with you; perhaps I shall need them for one of my journeys.' Then he departed. It is said: Yaʿqūb b. Dāwūd used to say: 'No Arab or non-Arab has with you what ʿAlī b. ʿĪsā b. Māhān has. He entered the prison to me and said: "The Commander of the Faithful al-Hādī ordered me to give you a hundred lashes." And he began to place the whip on my hands and shoulders, touching me lightly with it, until he had counted a hundred lashes. Then he went out, and al-Hādī said to him: "What did you do to him?" He said: "I did what you ordered me, and the man has died." Al-Hādī said: "Indeed we belong to God and to Him we return. You have disgraced me before the people. By God, they will say: Yaʿqūb b. Dāwūd has been killed." When he saw his intense grief, he said: "By God, he is alive, O Commander of the Faithful." He said: "Praise be to God for that." It is said: Ibrāhīm b. Salm b. Qutayba held a great position with al-Hādī. A son of his died, and al-Hādī came to console him and said: "O Ibrāhīm! It pleased you while it was an enemy and a trial, and it grieved you while it is a prayer and a mercy?" He said: "O Commander of the Faithful! No part of me remains in which there is grief except that it is filled with consolation." When Ibrāhīm died, his position passed to Saʿīd b. Salm. It is said: ʿAlī b. al-Ḥusayn b. ʿAlī b. al-Ḥusayn b. ʿAlī b. Abī Ṭālib, who was nicknamed al-Jazarī, had married Ruqayya bt. ʿAmr al-ʿUthmāniyya. She had previously been under al-Mahdī. That reached al-Hādī, so he sent for him and had him brought. He said to him: "Did women not suffice you except the wife of the Commander of the Faithful?" He said: "God has forbidden to His creation only the women of my grandfather ﷺ. As for others, no, and no honor." So he struck him on the head with a short staff he had in his hand and flogged him with five hundred lashes, and he wanted him to divorce her, but he did not do so, and he had fainted from the beating. On his hand was a precious ring. One of the servants reached for the ring to take it, and he seized his hand and broke it. The servant cried out, and al-Hādī came, and he showed him his hand. He became angry and said: "You do this to my servant, along with your contempt for my father and your words to me?" He said: "Ask him, and make him swear to tell you the truth." So he did. The servant told him and told the truth. He said: "By God, he has done well. I bear witness that he is my cousin. If he had not done that, I would have disowned him." And he ordered his release. It is said: One day al-Mahdī said to al-Hādī, when a zindīq was brought to him and he killed him and ordered him crucified: "O my son, when the affair comes to you, devote yourself to this faction—meaning the followers of Mānī—for they call people to a fair outward appearance such as avoiding indecencies, renouncing the world, and working for the Hereafter. Then they take them from this to forbidding meat, and touching purifying water, and refraining from killing vermin out of scruple. Then they take them to worshiping two: one of them is light, and the other darkness. Then after this they permit marriage to sisters and daughters, and washing with urine, and stealing children from the roads, to save them from the error of darkness to the guidance of light. So raise the wood against them, and bare the sword against them, and draw near to God by dealing with them, for I saw my grandfather al-ʿAbbās ؓ in a dream; he placed two swords on me for killing the people of the two." When al-Hādī assumed the caliphate he said: "I will surely kill this sect." And he ordered a thousand trunks to be prepared, then he died two months after this saying. It is said: ʿĪsā b. Daʾb was among the people of the Hijaz most abundant in literary culture and most sweet in expression. He had attained a station with al-Hādī that no one before him had attained, and he used to call for what he leaned upon in his assembly, and he did not do that for anyone else. He used to say to him: "I have never found you too long by day or night, nor have you been absent from my eye but that I wished I would not see anyone other than you." And he ordered for him thirty thousand dinars in a single payment. When morning came, Ibn Daʾb sent a stewardess to the chamberlain to collect it. The chamberlain said: "This is not my affair; go to the master of the signature and to the dīwān." She returned to Ibn Daʾb and told him, and he said: "Leave it." While al-Hādī was in a belvedere of his in Baghdādh, he saw Ibn Daʾb with him only one servant, and he said to al-Ḥarrānī: "Do you not see Ibn Daʾb? His condition has not changed, though we have bestowed upon him so that our effect on him might be seen." He said: "If you command me, I will hint to him about the matter." He said: "No, he is more aware of his own condition." Ibn Daʾb entered and began his conversation. Al-Hādī alluded to something and said: "I see your garment is washed, and this is winter when one needs new clothing." He said: "My seller is short." He said: "How, when we have sent you what would set your affair right?" He said: "Nothing has reached me." So he summoned the keeper of the private treasury and said: "Hasten at once thirty thousand dinars." They were brought and carried before him. ʿĪsā b. Daʾb related: "One day I was with al-Hādī when a basin was brought containing the heads of two slave-girls, more beautiful than any I had seen, with hair like theirs, in their hair pearls and jewels arranged in rows, and with a fragrance like theirs. He said: 'Do you know the story of these two?' We said: 'No.' He said: 'It was mentioned to me about them that they were committing indecency. So I ordered a servant, and he watched them, then came to me and said: "They are together." I came and found them under one coverlet, and they were engaged in indecency. So I ordered their necks to be struck.' Then he ordered their heads to be removed from before him and returned to his previous conversation as if he had done nothing. He was astute, knowledgeable in kingship, and generous. Among his sayings: 'Kingdom is not set right by anything like hastening punishment for the offender and pardoning recent slips, so that covetousness for the kingdom may diminish.' One day he became angry with a man, then he was asked to be pleased with him and he was pleased. The man began to apologize, and al-Hādī said: 'Satisfaction has spared you the burden of apology.' Al-Zubayr b. Bakkār narrated that Marwān b. Abī Ḥafṣa recited to al-Hādī an ode of his, including: His might and his bounty resembled each other one day, so no one knows which of them has the superiority. So al-Hādī said to him: 'Which is dearer to you? Thirty thousand paid immediately, or a hundred thousand that circulates in the dīwāns?' He said: 'O Commander of the Faithful, is there anything better than that?' He said: 'What is it?' He said: 'That it be thirty thousand paid immediately and a hundred thousand that circulates in the dīwāns.' Al-Hādī said: 'Or better than that; we shall pay the whole to you at once.' So he ordered for him a hundred and thirty thousand paid immediately. Al-Khaṭīb al-Baghdādī said with his chain of transmission from al-Muṭṭalib b. ʿUkāsha al-Muzanī: 'We came to Abū Muḥammad al-Hādī as witnesses against a man of ours who had reviled Quraysh and went beyond that to mention the Messenger of God ﷺ. He held a session for us in which he brought the jurists of his time and those who were present at his gate, and he brought the man and brought us. We testified against him to what we had heard from him. The face of al-Hādī changed, then he lowered his head, then raised it and said: "I heard my father al-Mahdī relate from his father al-Manṣūr, from his father Muḥammad b. ʿAlī, from his father ʿAlī b. ʿAbd Allāh b. ʿAbbās, who said: 'Whoever desires the humiliation of Quraysh, God will humiliate him.' And you, O enemy of God, were not content to desire that for Quraysh until you went beyond to mentioning the Messenger of God ﷺ! Strike his neck." We did not leave until he was killed.' Al-Ṣūlī cited with his chain from Saʿīd b. Salm, who said: 'I hope that God will forgive al-Hādī for something I saw from him. One day I was present with him while Abū al-Khaṭṭāb al-Saʿdī was reciting to him an ode in his praise... until he said: O best of those whose hands tied his waist-wrapper, and best of those whom Muḍar entrusted with her affair. Al-Hādī said to him: "Except whom? Woe to you!" Saʿīd said: He had not made an exception in his poetry. So I said: "O Commander of the Faithful, he only means among the people of this time." The poet thought and said: Except the Prophet, the Messenger of God, for he has excellence, and you glory in that excellence. He said: "Now you have hit the mark and done well." And he ordered for him fifty thousand dirhams.' His Children He had nine children: seven males and two daughters. The males: Jaʿfar—who is the one he had designated for the succession—and ʿAbbās, ʿAbd Allāh, Isḥāq, Ismāʿīl, Sulaymān, and Mūsā al-Aʿmā, who was born after his death and was named after his father. The two daughters were Umm ʿĪsā, whom al-Maʾmūn married, and the other, Umm al-ʿAbbās, nicknamed Nūta. The Death of al-Hādī Al-Hādī died in Rabīʿ al-Awwal of this year. His brother Hārūn, the heir apparent, prayed over him, and he was buried in a palace he had built and named al-Abyaḍ in ʿĪsābādh on the eastern side of Baghdād, and he was buried in his garden. His death was on Friday night, the middle of Rabīʿ al-Awwal; it is said on the fourteenth of Rabīʿ al-Awwal; it is said on the sixteenth; it is said his caliphate lasted a year and three months; it is said it lasted fourteen months. His age was twenty-six years; it is said twenty-three years. His kunya was Abū Muḥammad, and his mother was al-Khayzurān, an umm walad. Al-Mahdī had assigned a servant to him who would say to him: "Mūsā, close your lips," so he would press his lip together, and he was nicknamed "Mūsā Aṭbiq" (Mūsā close your lips). There is disagreement about the cause of his death. It is said its cause was an ulcer in his stomach; it is said illness at Ḥadīthat al-Mawṣil, and he returned ill and died. It is said that his death was at the hands of slave-girls of his mother al-Khayzurān, whom she ordered to kill him. The reason for her ordering that was that when he assumed the caliphate, she used to monopolize affairs without him and make him follow the path of al-Mahdī, until four months passed. People thronged to her door, and processions went morning and evening to her door. One day she spoke to him about a matter for which he found no way to grant her request, and she said: "It is necessary that you grant it to me, for I have guaranteed this need to ʿAbd Allāh b. Mālik." Al-Hādī became angry and said: "Woe to me from the son of the doer! I knew that he is her companion. By God, I will not grant it to you." She said: "Then, by God, I will never ask you for anything again." He said: "By God, I do not care." She became angry and rose in anger. He said: "Stay where you are! By God, or I am free from my kinship to the Messenger of God ﷺ. Stay where you are! By God, or I renounce my kinship to the Messenger of God. Stay where you are! By God, or I am absolved of my kinship to the Messenger of God ﷺ." If I learn that any of my commanders or my inner circle has stopped at your door, I shall strike off his neck and seize his wealth. What are these processions that come and go to your door? Do you not have a spindle to occupy you, or a muṣḥaf to remind you, or a house to protect you? Beware! Beware! Do not open your door to any Muslim or any dhimmī. She left not knowing herself, and she did not speak in his presence after that. Then he said to his companions, 'Which is better, I or you, and my mother or your mothers?' They said, 'Rather you and your mother are better.' He said, 'Which of you would like men to speak of his mother's story, so that it is said: the mother of so-and-so did such, and made such?' They said, 'We would not like that.' He said, 'Then why do you come to my mother and speak of her story?' When they heard that, they stopped coming to her. Then he sent rice, and said, 'I have found it wholesome, so eat of it.' It was said to her, 'Wait until you see!' They brought a dog and fed it, and its flesh fell off at once. He sent to her, 'How did you find the rice?' She said, 'Good.' He said, 'You did not eat of it; had you eaten of it, I would have been rid of you. When does a caliph succeed who has a mother?' It was said that the cause of his doing that was that when al-Hādī became serious about deposing al-Rashīd and giving allegiance to his son Jaʿfar, al-Khayzurān feared for al-Rashīd, so she set her slave girls upon him when he fell ill, and they killed him by smothering him and sitting on his face, and he died. She sent to Yaḥyā b. Khālid to inform him of his death. Abū Bakr al-Ṣūlī related that a pimple appeared on the top of his foot and became like an almond; he was bled and died after three days. His mother al-Khayzurān came while he still had a spark of life; she took his seal ring from his hand and said, 'Your brother has more right to this matter than you.' He saw that and could not contrive anything.

287. Tarikh (al-Tabari) 2962No grade recorded

     خِلَافَةِ الرَّشِيدِ بْنِ الْمَهْدِيِّ  . وَفِي سنة سبعين ومائة من الهجرة النبوية بُويِعَ لِلرَّشِيدِ هَارُونَ بْنِ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ عَلِيِّ بْنِ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ بِالْخِلَافَةِ لَيْلَةَ مَاتَ أَخُوهُ الْهَادِي، وَذَلِكَ لَيْلَةَ الْجُمْعَةِ لِلنِّصْفِ مِنْ رَبِيعٍ الْأَوَّلِ سَنَةَ سَبْعِينَ وَمِائَةٍ، وَكَانَ عُمْرُ الرَّشِيدِ يَوْمَئِذٍ ثِنْتَيْنِ وَعِشْرِينَ سَنَةً، فَبَعَثَ إِلَى يَحْيَى بْنِ خَالِدِ بْنِ بَرْمَكَ، فَأَخْرَجَهُ مِنَ السِّجْنِ، وَقَدْ كَانَ الْهَادِي عَزَمَ فِي تِلْكَ اللَّيْلَةِ عَلَى قَتْلِهِ وَقَتْلِ هَارُونَ الرَّشِيدِ، فَأَخْرَجَهُ الرَّشِيدُ، وَكَانَ ابْنَهُ مِنَ الرَّضَاعَةِ، وَوَلَّاهُ حِينَئِذٍ الْوِزَارَةَ، وَوَلَّى يُوسُفَ بْنَ الْقَاسِمِ بْنِ صُبَيْحٍ كِتَابَةَ الْإِنْشَاءِ، وَكَانَ هُوَ الَّذِي قَامَ خَطِيبًا بَيْنَ يَدَيْهِ حِينَ أُخِذَتِ الْبَيْعَةُ لَهُ عَلَى الْمِنْبَرِ بِعِيسَابَاذَ، وَيُقَالُ: إِنَّهُ لِمَا مَاتَ الْهَادِي فِي اللَّيْلِ جَاءَ يَحْيَى بْنُ خَالِدِ بْنِ بَرْمَكَ إِلَى الرَّشِيدِ فَوَجَدَهُ نَائِمًا، فَقَالَ لَهُ: قُمْ يَا أَمِيرَ الْمُؤْمِنِينَ. فَقَالَ: كَمْ تُرَوِّعُنِي، وَلَوْ سَمِعَ بِهَذَا الْكَلَامِ هَذَا الرَّجُلُ لَكَانَ ذَلِكَ أَكْبَرَ ذُنُوبِي عِنْدَهُ. فَقَالَ لَهُ يَحْيَى: قَدْ مَاتَ الرَّجُلُ. فَجَلَسَ هَارُونُ فَقَالَ: أَشِرْ عَلَيَّ. فَجَعَلَ يَذْكُرُ لَهُ وِلَايَاتِ الْأَقَالِيمِ لِرِجَالٍ يُسَمِّيهِمْ، فَيُوَلِّيهِمُ الرَّشِيدُ، فَبَيْنَمَا هُمْ كَذَلِكَ إِذْ جَاءَ آخَرُ فَقَالَ: أَبْشِرْ يَا أَمِيرَ الْمُؤْمِنِينَ فَقَدْ وُلِدَ لَكَ السَّاعَةَ غُلَامٌ. فَقَالَ هُوَ عَبْدُ اللَّهِ، وَهُوَ الْمَأْمُونُ ثُمَّ أَصْبَحَ فَصَلَّى عَلَى أَخِيهِ الْهَادِي، وَدَفَنَهُ بِعِيسَابَاذَ، وَحَلَفَ لَا يُصَلِّي الظُّهْرَ إِلَّا بِبَغْدَادَ، فَلَمَّا فَرَغَ مِنَ الْجِنَازَةِ أَمَرَ بِضَرْبِ عُنُقِ أَبِي عِصْمَةَ الْقَائِدِ لِأَنَّهُ كَانَ مَعَ جَعْفَرٍ ابْنِ الْهَادِي فَزَاحَمُوا هَارُونَ عَلَى جِسْرٍ، فَقَالَ أَبُو عِصْمَةَ: قِفْ حَتَّى يَجُوزَ وَلِيُّ الْعَهْدِ. فَقَالَ الرَّشِيدُ: السَّمْعُ وَالطَّاعَةُ لِلْأَمِيرِ. فَجَازَ جَعْفَرٌ وَوَقَفَ الرَّشِيدُ، فَلَمَّا وَلِيَ أَمَرَ بِقَتْلِ أَبِي عِصْمَةَ، ثُمَّ سَارَ إِلَى بَغْدَادَ فَلَمَّا انْتَهَى إِلَى جِسْرِ بَغْدَادَ اسْتَدْعَى بِالْغَوَّاصِينَ فَقَالَ: إِنِّي سَقَطَ مِنِّي هَاهُنَا خَاتَمٌ، كَانَ وَالِدِي الْمَهْدِيُّ قَدِ اشْتَرَاهُ لِي بِمِائَةِ أَلْفٍ، فَلَمَّا كَانَ مِنْ أَيَّامٍ بَعَثَ وَرَائِي الْهَادِي يَطْلُبُهُ، فَأَلْقَيْتُهُ إِلَى الرَّسُولِ، فَسَقَطَ هَاهُنَا. فَغَاصُوا وَرَاءَهُ فَوَجَدُوهُ، فَسُرَّ بِهِ الرَّشِيدُ سُرُورًا كَثِيرًا. تفويض الرشيد يَحْيَى بْنَ خَالِدٍ أمر الرعية وَلَمَّا وَلَّى الرَّشِيدُ يَحْيَى بْنَ خَالِدٍ الْوِزَارَةَ قَالَ لَهُ: قَدْ فَوَّضْتُ إِلَيْكَ أَمْرَ الرَّعِيَّةِ، وَخَلَعْتُ ذَلِكَ مِنْ عُنُقِي، وَجَعَلْتُهُ فِي عُنُقِكَ، فَوَلِّ مَنْ رَأَيْتَ، وَاعْزِلْ مَنْ رَأَيْتَ. فَفِي ذَلِكَ يَقُولُ إِبْرَاهِيمُ الْمَوْصِلِيُّ: أَلَمْ تَرَ أَنَّ الشَّمْسَ كَانَتْ سَقِيمَةً فَلَمَّا وَلِيَ هَارُونُ أَشْرَقَ نُورُهَا     بِيُمْنِ أَمِينِ اللَّهِ هَارُونَ ذِي النَّدَى فَهَارُونُ وَالِيهَا وَيَحْيَى وَزِيرُهَا وَكَانَتِ الْخَيْزُرَانُ هِيَ الْمُشَاوَرَةَ فِي الْأُمُورِ كُلِّهَا، لَا يَقْطَعُ يَحْيَى بْنُ خَالِدٍ أَمْرًا حَتَّى يُشَاوِرَهَا فِيمَا يُبْرِمُهُ وَيَحِلُّهُ وَيُمْضِيهِ وَيُحْكُمُهُ. وَذَكَرَ الصُّولِيُّ: أَنَّهُ كَانَ يَحْيَى يُسَايِرُ الرَّشِيدَ يَوْمًا فَقَامَ رَجُلٌ فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، عَطِبَتْ دَابَّتِي، فَقَالَ: يُعْطَى خَمْسَمِائَةِ دِرْهَمٍ، فَغَمَزَهُ يَحْيَى، فَلَمَّا نَزَلَ قَالَ: يَا أَبَةِ، أَوْمَأْتَ إِلَيَّ بِشَيْءٍ وَقْتَ مَا أَمَرْتُ بِالدَّرَاهِمِ فَمَا هُوَ؟ فَقَالَ: مِثْلُكَ لَا يَجْرِي هَذَا الْمِقْدَارُ عَلَى لِسَانِهِ، إِنَّمَا يَذْكُرُ مِثْلُكَ خَمْسَةَ آلَافِ أَلْفٍ، عَشَرَةُ آلَافِ أَلْفٍ، قَالَ: فَإِذَا سُئِلْتُ مِثْلَ هَذَا كَيْفَ أَقُولُ؟ قَالَ: تَقُولُ: نَشْتَرِي لَهُ دَابَّةً، يُفْعَلُ بِهِ فِعْلَ نُظَرَائِهِ. وَلَمَّا مَاتَ الْهَادِي هَجَمَ خُزَيْمَةُ بْنُ خَازِمٍ تِلْكَ اللَّيْلَةَ عَلَى جَعْفَرِ بْنِ الْهَادِي فَأَخَذَهُ مِنْ فِرَاشِهِ، وَقَالَ لَهُ: لَتَخْلَعَنَّهَا أَوْ لَأَضْرِبَنَّ عُنُقَكَ، فَأَجَابَ إِلَى الْخَلْعِ، وَرَكِبَ مِنَ الْغَدِ خُزَيْمَةُ،، وَأَظْهَرَ جَعْفَرًا لِلنَّاسِ فَأَشْهَدَهُمْ بِالْخَلْعِ، وَأَحَلَّ النَّاسَ مِنْ بَيْعَتِهِمْ، فَحَظِيَ بِهَا خُزَيْمَةُ. وعَنْ عَمْرِو بْنِ بَحْرٍ قَالَ: أَجْمَعَ الرَّشِيدُ مَا لَمْ يُجْمَعْ لِأَحَدٍ مِنْ جِدٍّ وَهَزْلٍ: وُزَرَاؤُهُ الْبَرَامِكَةُ لَمْ يُرَ مِثْلُهُمْ سَخَاءً [وَسُرُورًا]، وَقَاضِيهِ أَبُو يُوسُفَ، وَشَاعِرُهُ مَرْوَانُ بْنُ أَبِي حَفْصَةَ كَانَ فِي عَصْرِهِ كَجَرِيرٍ فِي عَصْرِهِ، وَنَدِيمُهُ عَمُّ أَبِيهِ الْعَبَّاسُ بْنُ مُحَمَّدٍ صَاحِبُ الْعَبَّاسِيَّةِ، وَحَاجِبُهُ الْفَضْلُ بْنُ الرَّبِيعِ أَتْيَهُ النَّاسِ وَأَشَدُّهُمْ تَعَاظُمًا، وَمُغَنِّيهِ إِبْرَاهِيمُ الْمَوْصِليُّ أَوْحَدُ عَصْرِهِ، وَضَارِبُهُ زُلْزُلٌ [، وَزَامِرُهُ بُرْصُومَا]، وَزَوْجَتُهُ أُمُّ جَعْفَرٍ أَرْغَبُ النَّاسِ فِي خَيْرٍ، وَأَسْرَعُهُمْ إِلَى كُلِّ بِرٍّ وَمَعْرُوفٍ، وَهِيَ الَّتِي أَدْخَلَتِ الْمَاءَ الْحَرَمَ بَعْدَ امْتِنَاعِهِ مِنْ ذَلِكَ، إِلَى أَشْيَاءَ مِنَ الْمَعْرُوفِ، وَمِنْ كِبَارِ قُوَّادِهِ الْمُعَلَّى وَلِيُّ الْبَصْرَةِ وَفَارِسَ وَالْأَهْوَازِ وَالْيَمَامَةِ وَالْبَحْرَيْنِ وَغَيْرِ ذَلِكَ، وَإِلَيْهِ يُنْسَبُ نَهْرُ مُعَلًّى.

     ✧ The caliphate of al-Rashīd b. al-Mahdī. And in the year one hundred and seventy of the Prophetic Hijrah, allegiance was pledged to al-Rashīd Hārūn b. Muḥammad b. ʿAbd Allāh b. Muḥammad b. ʿAlī b. ʿAbd Allāh b. ʿAbbās for the caliphate on the night his brother al-Hādī died, that being Friday night, the middle of Rabīʿ al-Awwal in the year one hundred and seventy. Al-Rashīd's age on that day was twenty-two years. He sent for Yaḥyā b. Khālid b. Barmak, and brought him out of prison. Al-Hādī had resolved that night to kill him and to kill Hārūn al-Rashīd, so al-Rashīd brought him out—he was his son by suckling—and appointed him then to the vizierate. He appointed Yūsuf b. al-Qāsim b. Ṣubayḥ as secretary of state correspondence. He was the one who stood as khaṭīb before him when allegiance was taken for him on the minbar at ʿĪsābādh. It is said that when al-Hādī died in the night, Yaḥyā b. Khālid b. Barmak came to al-Rashīd and found him sleeping. He said to him, "Arise, O Commander of the Faithful." He said, "How much you terrify me! If this man heard these words, it would be the gravest of my sins before him." Yaḥyā said to him, "The man has died." Hārūn sat up and said, "Advise me." He began mentioning to him the governorships of the provinces for men he named, and al-Rashīd appointed them. While they were thus, another came and said, "Rejoice, O Commander of the Faithful—a boy has just been born to you." He said, "He is ʿAbd Allāh," and he is al-Maʾmūn. Then morning came, and he prayed over his brother al-Hādī and buried him at ʿĪsābādh. He swore he would not pray ẓuhr except in Baghdād. When he finished the funeral, he commanded that the neck of Abū ʿIṣmah the commander be struck, because he was with Jaʿfar b. al-Hādī and they crowded Hārūn on a bridge. Abū ʿIṣmah said, "Stop until the heir apparent passes." Al-Rashīd said, "Hearing and obedience to the amir." So Jaʿfar passed and al-Rashīd stopped. When he came to power, he commanded that Abū ʿIṣmah be killed. Then he traveled to Baghdād. When he reached the bridge of Baghdād, he summoned the divers and said, "A ring fell from me here. My father al-Mahdī had bought it for me for one hundred thousand. Some days ago, al-Hādī sent after me seeking it, and I threw it to the messenger, and it fell here." So they dived after it and found it, and al-Rashīd rejoiced greatly at it. Al-Rashīd's delegation to Yaḥyā b. Khālid of the affairs of the subjects When al-Rashīd appointed Yaḥyā b. Khālid to the vizierate, he said to him, "I have delegated to you the affair of the subjects, and I have removed it from my neck and placed it upon your neck. Appoint whom you see fit, and dismiss whom you see fit." About that Ibrāhīm al-Mawṣilī said: Have you not seen that the sun was sickly, but when Hārūn came to power its light shone by the auspiciousness of God's trustee Hārūn, possessor of generosity; for Hārūn is its governor and Yaḥyā its vizier. And al-Khayzurān was the one consulted in all matters. Yaḥyā b. Khālid did not decide a matter until he consulted her in what he concluded, resolved, executed, and adjudicated. Al-Ṣūlī mentioned that one day Yaḥyā was riding alongside al-Rashīd when a man stood up and said, "O Commander of the Faithful, my mount has perished." He said, "He is given five hundred dirhams." Yaḥyā winked at him. When he dismounted, he said, "O father, you gestured to me about something when I commanded the dirhams—what was it?" He said, "One like you does not let such an amount run off his tongue. One like you mentions only five thousand thousand, ten thousand thousand." He said, "If I am asked about something like this, how should I speak?" He said, "Say, 'We will buy a mount for him; it will be done for him as is done for his peers.'" When al-Hādī died, Khuzaymah b. Khāzim burst in upon Jaʿfar b. al-Hādī that night and seized him from his bed, saying to him, "You shall renounce it, or I shall strike your neck." He agreed to the renunciation. The next day Khuzaymah mounted, displayed Jaʿfar to the people, made them witness the renunciation, and released the people from their allegiance to him. Thus Khuzaymah obtained favor by it. From ʿAmr b. Baḥr, who said: Al-Rashīd combined what was not combined for anyone in earnest or jest: his viziers the Barāmikah—none like them was seen in generosity [and joy]; his judge Abū Yūsuf; his poet Marwān b. Abī Ḥafṣah, who in his age was like Jarīr in his age; his boon companion his paternal uncle al-ʿAbbās b. Muḥammad, the patron of al-ʿAbbāsiyyah; his chamberlain al-Faḍl b. al-Rabīʿ, the most arrogant of people and the most given to self-importance; his singer Ibrāhīm al-Mawṣilī, the matchless of his age; his percussionist Zulzul, and his flutist Burṣūmā; his wife Umm Jaʿfar, the most desirous of people for good and the swiftest of them to every act of piety and kindness—she it was who brought water into the sanctuary after it had been prevented from that, along with other benevolent acts; and among his great commanders al-Muʿallā, governor of al-Baṣrah, Fāris, al-Ahwāz, al-Yamāmah, al-Baḥrayn, and elsewhere, to whom the Nahr Muʿallā is attributed.

288. Tarikh (al-Tabari) 2963No grade recorded

     ذِكْرُ عِدَّةِ حَوَادِثَ وَفِي سنة سبعين ومائة أَمَرَ الرَّشِيدُ بِسَهْمِ ذِي الْقُرْبَى أَنْ يُقَسَّمَ فِي بَنِي هَاشِمٍ عَلَى السَّوَاءِ. وَفِيهَا تَتَبَّعَ الرَّشِيدُ خَلْقًا مِنَ الزَّنَادِقَةِ، فَقَتَلَ مِنْهُمْ طَائِفَةً كَثِيرَةً. وَفِيهَا خَرَجَ عَلَيْهِ بَعْضُ أَهْلِ الْبَيْتِ. وفِيهَا وُلِدَ الْأَمِينُ مُحَمَّدٌ ابْنُ الرَّشِيدِ مِنْ زُبَيْدَةَ،  وَذَلِكَ يَوْمَ الْجُمْعَةِ لِسِتَّ عَشْرَةَ لَيْلَةً خَلَتْ مِنْ شَوَّالَ مِنْ هَذِهِ السَّنَةِ. وَفِيهَا كَمُلَ بِنَاءُ مَدِينَةِ طَرَسُوسَ عَلَى يَدَيْ فَرَجٍ الْخَادِمِ التُّرْكِيِّ، وَنَزَلَهَا النَّاسُ. وَيُقَالُ: إِنَّهُ غَزَا فِي هَذِهِ السَّنَةِ أَيْضًا. وَفِي ذَلِكَ يَقُولُ دَاوُدُ بْنُ رَزِينٍ الشَّاعِرُ: بِهَارُونَ لَاحَ النُّورُ فِي كُلِّ بَلْدَةٍ وَقَامَ بِهِ فِي عَدْلِ سِيرَتِهِ النَّهْجُ     إِمَامٌ بِذَاتِ اللَّهِ أَصْبَحَ شُغْلُهُ وَأَكْثَرُ مَا يُعْنَى بِهِ الْغَزْوُ وَالْحَجُّ     تَضِيقُ عُيُونُ النَّاسِ عَنْ نُورِ وَجْهِهِ إِذَا مَا بَدَا لِلنَّاسِ مَنْظَرُهُ الْبَلْجُ     وَإِنَّ أَمِينَ اللَّهِ هَارُونَ ذَا النَّدَى يُنِيلُ الَّذِي يَرْجُوهُ أَضْعَافَ مَا يَرْجُو وَغَزَا الصَّائِفَةَ فِي هَذِهِ السَّنَةِ سُلَيْمَانُ بْنُ عَبْدِ اللَّهِ الْبَكَّائِيُّ. وَفِيهَا تُوُفِّيَ يَزِيدُ بْنُ حَاتِمٍ الْمُهَلَّبِيُّ، وَالِي إِفْرِيقِيَّةَ، وَاسْتَخْلَفَ عَلَيْهَا ابْنَهُ دَاوُدَ، وَانْتَقَضَتْ جِبَالُ بَاجَةَ، وَخَرَجَ فِيهَا الْإِبَاضِيَّةُ فَسَيَّرَ إِلَيْهِمْ دَاوُدُ جَيْشًا، فَظَفِرَ بِهِمِ الْإِبَاضِيَّةُ، وَهَزَمُوهُمْ، فَجَهَّزَ إِلَيْهِمْ جَيْشًا آخَرَ، فَهُزِمَتِ الْإِبَاضِيَّةُ، فَتَبِعَهُمُ الْجَيْشُ، فَقَتَلُوا مِنْهُمْ، فَأَكْثَرُوا. وَبَقِيَ دَاوُدُ أَمِيرًا إِلَى أَنِ اسْتَعْمَلَ الرَّشِيدُ عَمَّهُ رَوْحَ بْنَ حَاتِمٍ الْمُهَلَّبِيَّ أَمِيرًا عَلَى إِفْرِيقِيَّةَ، وَكَانَتْ إِمَارَةُ دَاوُدَ تِسْعَةَ أَشْهُرٍ. وَفِيهَا عَزَلَ الرَّشِيدُ عُمَرَ بْنَ عَبْدِ الْعَزِيزِ الْعُمَرِيَّ عَنِ الْمَدِينَةِ، عَلَى سَاكِنِهَا السَّلَامُ، وَاسْتَعْمَلَ عَلَيْهَا إِسْحَاقَ بْنَ سُلَيْمَانَ بْنِ عَلِيِّ بْنِ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ. وَفِيهَا ظَهَرَ مَنْ كَانَ مُسْتَخْفِيًا، مِنْهُمْ طَبَاطَبَا الْعَلَوِيُّ، وَهُوَ إِبْرَاهِيمُ بْنُ إِسْمَاعِيلَ، ( وَعَلِيُّ ) بْنُ الْحُسَيْنِ بْنِ إِبْرَاهِيمَ بْنِ عَبْدِ اللَّهِ بْنِ الْحَسَنِ، وَبَقِيَ نَفَرٌ مِنَ الزَّنَادِقَةِ لَمْ يَظْهَرُوا، مِنْهُمْ: يُونُسُ بْنُ فَرْوَةَ، وَيَزِيدُ بْنُ الْفَيْضِ. وَفِيهَا عَزَلَ الرَّشِيدُ الثُّغُورَ كُلَّهَا عَنِ الْجَزِيرَةِ وَقِنَّسْرِينَ وَجَعَلَهَا حَيِّزًا وَاحِدًا، وَسُمِّيَتِ الْعَوَاصِمَ وَفِيهَا أَوْقَعَ عَبْدُ الرَّحْمَنِ الْأُمَوِيُّ صَاحِبُ الْأَنْدَلُسِ بِبَرَابِرِ نَفْزَةَ، فَأَذَلَّهُمْ، وَقَتَلَ فِيهِمْ. وَفِيهَا أَمَرَ عَبْدُ الرَّحْمَنِ بِبِنَاءِ جَامِعِ قُرْطُبَةَ، وَكَانَ مَوْضِعَهُ كَنِيسَةٌ وَأَخْرَجَ عَلَيْهِ مِائَةَ أَلْفِ دِينَارٍ.

     ✧ Mention of several events. In the year one hundred and seventy, al-Rashīd commanded that the share of the near of kin (sahm dhī al-qurbā) be divided among the Banū Hāshim equally. In it, al-Rashīd pursued a number of the zanādiqa (heretics), and he killed a large group of them. In it, one of the ahl al-bayt (family of the Prophet) rose against him. In it, al-Amīn Muḥammad, son of al-Rashīd, was born to Zubaydah, and that was on Friday, sixteen nights having passed of Shawwāl of this year. In it, the building of the city of Ṭarsūs was completed at the hands of Faraj al-Khādim al-Turkī, and the people settled in it. It is said that he also raided in this year. About that, Dāwūd b. Razīn the poet says: Through Hārūn, light shone in every town, and by him, in the justice of his conduct, the path was established. An imām whose preoccupation, for the sake of God, became, And most of what he concerns himself with is raiding and the pilgrimage. People's eyes are too narrow for the light of his face, When his radiant countenance appears to the people. Indeed God's trustee Hārūn, possessor of generosity, Grants the one who hopes from him multiples of what he hopes. The summer expedition in this year was led by Sulaymān b. ʿAbd Allāh al-Bakkāʾī. In it, Yazīd b. Ḥātim al-Muhallabī, the governor of Ifrīqiyah, died, and he appointed his son Dāwūd as his successor over it. The mountains of Bājah broke out in revolt, and the Ibāḍiyyah rose in it, so Dāwūd sent an army against them, but the Ibāḍiyyah defeated them and routed them. Then he equipped another army against them, and the Ibāḍiyyah were defeated. The army pursued them and killed many of them, and they were numerous. Dāwūd remained as governor until al-Rashīd appointed his paternal uncle Rawḥ b. Ḥātim al-Muhallabī as governor over Ifrīqiyah. Dāwūd's governorship lasted nine months. In it, al-Rashīd dismissed ʿUmar b. ʿAbd al-ʿAzīz al-ʿUmarī from al-Madīnah, upon whose inhabitant be peace, and appointed over it Isḥāq b. Sulaymān b. ʿAlī b. ʿAbd Allāh b. ʿAbbās. In it, those who had been hiding appeared. Among them was Ṭabāṭabā al-ʿAlawī, who is Ibrāhīm b. Ismāʿīl, and ʿAlī b. al-Ḥusayn b. Ibrāhīm b. ʿAbd Allāh b. al-Ḥasan. A group of the zanādiqa remained who did not appear, among them Yūnus b. Farwah and Yazīd b. al-Fayḍ. In it, al-Rashīd detached all the frontier fortresses (al-thughūr) from al-Jazīrah and Qinnasrīn and made them a single district, and they were called al-ʿAwāṣim. In it, ʿAbd al-Raḥmān al-Umawī, the ruler of al-Andalus, fell upon the Berbers of Nafzah, humiliated them, and killed among them. In it, ʿAbd al-Raḥmān ordered the construction of the Great Mosque of Qurṭubah. Its site had been a church, and he spent one hundred thousand dinars on it.

289. Tarikh (al-Tabari) 2964No grade recorded

     وَحَجَّ بِالنَّاسِ الرَّشِيدُ، وَقَسَمَ بِالْحَرَمَيْنِ عَطَاءً كَثِيرًا وَكَانَ عَلَى مَكَّةَ وَالطَّائِفِ: عَبْدُ اللَّهِ بْنُ قُثَمَ، وَعَلَى الْكُوفَةِ: مُوسَى بْنُ عِيسَى وَعَلَى الْبَصْرَةِ وَالْبَحْرَيْنِ وَالْيَمَامَةِ وَعُمَّانَ وَالْأَهْوَازِ وَفَارِسَ: مُحَمَّدُ بْنُ سُلَيْمَانَ بْنِ عَلِيٍّ، وَكَانَ عَلَى خُرَاسَانَ: الْفَضْلُ بْنُ سُلَيْمَانَ الطُّوسِيُّ، وَعَلَى الْمَوْصِلِ: عَبْدُ الْمَلِكِ.

     ✧ Al-Rashīd led the people in the pilgrimage, and he distributed abundant gifts in the two Holy Sanctuaries. Over Makkah and al-Ṭāʾif was ʿAbd Allāh b. Qutham, over al-Kūfah was Mūsā b. ʿĪsā, over al-Baṣrah, al-Baḥrayn, al-Yamāmah, ʿUmmān, al-Ahwāz, and Fāris was Muḥammad b. Sulaymān b. ʿAlī, over Khurāsān was al-Faḍl b. Sulaymān al-Ṭūsī, and over al-Mawṣil was ʿAbd al-Malik.

290. Tarikh (al-Tabari) 2965No grade recorded

     ذِكْرُ مَنْ تُوُفِّيَ فِي هَذِهِ السَّنَةِ مِنَ الْأَكَابِرِ   جَوْهَرَةُ الْعَابِدَةُ الْبَرَاثِيَّةُ جَوْهَرَةُ الْعَابِدَةُ الْبَرَاثِيَّةُ  . نَزَلَتْ مَعَ زَوْجِهَا أَبِي عَبْدِ اللَّهِ الْبَرَاثِيِّ، وَكَانَتْ جَارِيَةً لِبَعْضِ الْمُلُوكِ فَعُتِقَتْ وَتَرَكَتِ الدُّنْيَا، وَتَزَوَّجَتْ أَبَا عَبْدِ اللَّهِ، وَتَعَبَّدَتْ مَعَهُ، وَكَانَتْ تُحَرِّضُهُ عَلَى الْعِبَادَةِ، وَتُوقِظُهُ مِنَ اللَّيْلِ وَتَقُولُ: يَا أَبَا عَبْدِ اللَّهِ كِرْوَانْ بِرْفِتْ، مَعْنَاهُ: قَدْ سَارَتِ الْقَافِلَةُ. عن حَكِيمُ بْنُ جَعْفَرٍ قَالَ: كُنَّا نَأْتِي أَبَا عَبْدِ اللَّهِ بْنَ أَبِي جَعْفَرٍ الزَّاهِدَ، وَكَانَ يَسْكُنُ بَرَاثَا، وَكَانَتْ لَهُ امْرَأَةٌ مُتَعَبِّدَةٌ يُقَالُ لَهَا جَوْهَرَةُ، وَكَانَ يَجْلِسُ عَلَى جُلَّةِ خُوصٍ بَحْرَانِيَّةٍ، وَجَوْهَرَةُ جَالِسَةٌ حِذَاءَهُ عَلَى جُلَّةٍ أُخْرَى، فَأَتَيْنَاهُ يَوْمًا وَهُوَ جَالِسٌ عَلَى الْأَرْضِ لَيْسَتِ الْجُلَّةُ تَحْتَهُ، فَقُلْنَا لَهُ يَا أَبَا عَبْدِ اللَّهِ، مَا فَعَلَتِ الْجُلَّةُ الَّتِي كُنْتَ تَقْعُدُ عَلَيْهَا؟ قَالَ: أَرَى جَوْهَرَةَ أَيْقَظَتْنِي الْبَارِحَةَ، فَقَالَتْ: أَلَيْسَ يُقَالُ فِي الْحَدِيثِ: "إِنَّ الْأَرْضَ تَقُولُ لِابْنِ آدَمَ تَجْعَلُ بَيْنِي وَبَيْنَكَ سِتْرًا وَأَنْتَ غَدًا فِي بَطْنِي" ؟ قَالَ: قُلْتُ: نَعَمْ، قَالَتْ: هَذِهِ الْجِلَالُ لَا حَاجَةَ لَنَا فِيهَا. فَقُمْتُ وَاللَّهِ فَأَخْرَجْتُهَا. وَقَدْ رُوِّينَا عَنْ أَبِي شُعَيْبٍ الزَّاهِدِ الْبَرَاثِيِّ أَنَّ جَارِيَةً مِنْ بَنَاتِ الْكِبَارِ مِنْ أَبْنَاءِ الدُّنْيَا نَظَرَتْ إِلَى زُهْدِهِ، فَتَزَوَّجَتْ بِهِ وَتَرَكَتِ الدُّنْيَا وَجَرَتْ لَهَا مَعَهُ مِثْلُ هَذِهِ الْقِصَّةِ فِي فَرْشٍ مِنْ خُوصٍ. الرَّبِيعُ بْنُ يُونُسَ بْنِ مُحَمَّدِ بْنِ يُونُسَ بْنِ أَبِي فَرْوَةَ الرَّبِيعُ بْنُ يُونُسَ بْنِ مُحَمَّدِ بْنِ يُونُسَ بْنِ أَبِي فَرْوَةَ - وَاسْمُ أَبِي فَرْوَةَ: كَيْسَانُ   -. مَوْلَى أَبِي جَعْفَرٍ الْمَنْصُورِ وَحَاجِبُهُ، وَوَزَرَ لَهُ بَعْدَ أَبِي أَيُّوبَ الْمَرْزُبَانِيِّ. عَنِ الزُّبَيْرِ قَالَ: حَدَّثَنِي عَمْرُو بْنُ عُثْمَانَ قَالَ: دَخَلَ الْمَنْصُورُ أَمِيرُ الْمُؤْمِنِينَ قَصْرًا فَرَأَى فِي جِدَارِهِ مَكْتُوبًا: وَمَا لِي لَا أَبْكِي بِعَيْنٍ حَزِينَةٍ وَقَدْ قُرِّبَتْ لِلظَّاعِنِينَ حُمُولُ وَتَحْتَهُ مَكْتُوبٌ: إِيهٍ إِيهٍ. قَالَ أَبُو عُمَرَ: وَيُرْوَى آهْ آهْ. فَقَالَ الْمَنْصُورُ: أَيُّ شَيْءٍ أَهْ أَهْ؟ فَقَالَ لَهُ الرَّبِيعُ وَهُوَ إِذْ ذَاكَ تَحْتَ يَدَيْ أَبِي الْخَصِيبِ الْحَاجِبِ: يَا أَمِيرَ الْمُؤْمِنِينَ، إِنَّهُ لَمَّا كَتَبَ الْبَيْتَ أَحَبَّ أَنْ يُخْبِرَ أَنَّهُ يَبْكِي، فَقَالَ قَائِلُهُ: اللَّهُ، مَا كَانَ أَظْرَفَهُ، فَكَانَ هَذَا أَوَّلَ مَا ارْتَفَعَ بِهِ الرَّبِيعُ. وَقَدْ رَوَى أَبُو الْفَرَجِ الْأَصْبَهَانِيُّ: أَنَّ الرَّبِيعَ قَالَ: كُنْتُ فِي خَمْسِينَ وَصِيفًا أُهْدُوا لِلْمَنْصُورِ، فَفَرَّقَنَا فِي خِدْمَتِهِ، فَصِرْتُ إِلَى يَاسِرٍ صَاحِبِ وُضُوئِهِ، فَكُنْتُ أَرَاهُ يُعْطِيهِ الْإِبْرِيقَ فِي الْمُسْتَرَاحِ، وَيَقِفُ مَكَانَهُ لَا يَبْرَحُ. فَقَالَ لِي يَوْمًا: كُنْ مَكَانِي فِي هَذَا، فَكُنْتُ أُعْطِيهِ الْإِبْرِيقَ، وَأَخْرُجُ مُبَادِرًا، فَإِذَا سَمِعْتُ حَرَكَتَهُ بَادَرْتُ إِلَيْهِ فَقَالَ لِي: مَا أَخَفَّكَ عَلَى قَلْبِي يَا غُلَامُ، ثُمَّ دَخَلَ قَصْرًا فَرَأَى حِيطَانَهُ مَمْلُوءَةً مِنْ الشِّعْرِ وَإِذَا بِخَطٍّ مُنْفَرِدٍ فَقَرَأَهُ فَإِذَا هُوَ: وَمَا لِي لَا أَبْكِي وَأَنْدُبُ نَاقَتِي     إِذَا صَدَرَ الرُّعْيَانُ نَحْوَ الْمَنَاهِلِ وَكُنْتُ إِذَا مَا اشْتَدَّ شَوْقِي رَحَلْتُهَا     فَسَارَتْ لِمَحْزُونٍ طَوِيلِ الْبَلَابِلِ وَتَحْتَهُ مَكْتُوبٌ: أَهْ أَهْ، فَلَمْ يَدْرِ مَا هُوَ، وَفَطِنْتُ لَهُ، فَقُلْتُ: يَا أَمِيرَ الْمُؤْمِنِينَ قَالَ الشِّعْرَ، ثُمَّ تَأَوَّهَ فَكَتَبَ تَأَوُّهَهُ بِنَفْسِهِ فَقَالَ لِي: مَا لَكَ قَاتَلَكَ اللَّهُ، قَدْ أَعْتَقْتُكَ وَوَلَّيْتُكَ مَكَانَ يَاسِرٍ. قَالَ أَبُو بَكْرٍ الصُّولِيُّ: لَمْ يَزَلِ الرَّبِيعُ وَزِيرَ الْمَنْصُورِ حَتَّى تُوُفِّيَ الْمَنْصُورُ بِمَكَّةَ، فَأَخَذَ الرَّبِيعُ لِلْمَهْدِيِّ الْبَيْعَةَ، فَشَكَرَ الْمَهْدِيُّ لَهُ ذَلِكَ، وَجَعَلَهُ حَاجِبَهُ، وَلَمْ يَسْتَوْزِرْهُ. وعن مُحَمَّدُ بْنُ عُمَرَ بْنِ سَالِمٍ الْحَافِظُ قَالَ: ذَكَرُوا أَنَّهُ لَمْ يُرَ فِي الْحِجَابَةِ أَعْرَقُ مِنَ الرَّبِيعِ، حَاجِبِ أَبِي جَعْفَرٍ وَمَوْلَاهُ، ثُمَّ صَارَ وَزِيرَهُ، ثُمَّ حَجَبَ لِلْمَهْدِيِّ، وَمِنْ وَلَدِهِ الْفَضْلُ [بْنُ الرَّبِيعِ] حَجَبَ هَارُونَ، وَمُحَمَّدَ الْأَمِينَ، وَابْنَهُ عَبَّاسَ بْنَ الْفَضْلِ حَجَبَ الْأَمِينَ، فَعَبَّاسٌ حَاجِبٌ ابْنُ حَاجِبٍ ابْنِ حَاجِبٍ. وَقَدْ مَدَحَهُمْ أَبُو نُوَاسٍ فِي قَوْلِهِ: سَارَ الْمُلُوكُ ثَلَاثَةً مَا مِنْهُمُ     إِنْ حَصَلُوا إِلَّا أَعَزُّ قَرِيعُ عَبَّاسٌ عَبَّاسٌ إِذَا اخْتَرَمَ الْوَرَى     وَالْفَضْلُ فَضْلٌ وَالرَّبِيعُ رَبِيعُ [تُوُفِّيَ الرَّبِيعُ فِي هَذِهِ السَّنَةِ]. فَتْحُ بْنُ مُحَمَّدِ بْنِ وِشَاحٍ، أَبُو مُحَمَّدٍ الْأَزْدِيُّ الْمَوْصِلِيُّ فَتْحُ بْنُ مُحَمَّدِ بْنِ وِشَاحٍ، أَبُو مُحَمَّدٍ الْأَزْدِيُّ الْمَوْصِلِيُّ. ذَكَرَ الْمُعَافَى بْنُ عِمْرَانَ أَنَّهُ لَمْ يَكُنْ أَعْقَلُ مِنْهُ. [قَالَ ابن الجوزي رحمه الله تعالى]: وَلَيْسَ هَذَا بِفَتْحٍ الْمَوْصِليِّ الْمُكَنَّى بِأَبِي نَصْرٍ، فَإِنَّ أَبَا نَصْرٍ مَاتَ فِي سَنَةِ عِشْرِينَ وَمِائَتَيْنِ وَابْنُ وِشَاحٍ مَاتَ سَنَةَ سَبْعِينَ وَمِائَةٍ وَأَكْثَرُ الْحِكَايَاتِ عَنْ أَبِي نَصْرٍ لَا عَنْ أَبِي مُحَمَّدٍ. مُعَاوِيَةُ بْنُ عُبَيْدِ اللَّهِ بْنِ يَسَارٍ مُعَاوِيَةُ بْنُ عُبَيْدِ اللَّهِ بْنِ يَسَارٍ، أَبُو عُبَيْدِ اللَّهِ الْأَشْعَرِيُّ  مَوْلَاهُمْ مِنْ أَهْلِ طَبَرِيَّةَ. وُلِدَ سَنَةَ مِائَةٍ، وَكَتَبَ الْحَدِيثَ، وَسَمِعَ أَبَا إِسْحَاقَ السَّبِيعِيَّ، وَمَنْصُورَ بْنَ الْمُعْتَمِرِ وَنَحْوَهُمَا، وَكَانَ خَيِّرًا فَاضِلًا عَالِمًا، وَكَانَ يَكْتُبُ لِلْمَهْدِيِّ قَبْلَ الْخِلَافَةِ رَسَمَهُ لَهُ الْمَنْصُورُ، وَكَانَ جَمِيعُ أَمْرِ الْمَهْدِيِّ إِلَيْهِ، فَلَا يُخَالِفُهُ فِي شَيْءٍ، ثُمَّ وَزَرَ لَهُ. عن عُبَيْدُ اللَّهِ بْنُ سُلَيْمَانَ بْنِ أَبِي عُبَيْدِ اللَّهِ قَالَ: أَبْلَى أَبُو عُبَيْدِ اللَّهِ مُصَلَّيَيْنِ، وَأَسْرَعَ فِي الثَّالِثِ - أَوْ ثَلَاثَةٍ وَأَسْرَعَ فِي الرَّابِعِ - مَوْضِعِ الرُّكْبَتَيْنِ وَالْوَجْهِ وَالْيَدَيْنِ لِكَثْرَةِ صَلَاتِهِ، [قَالَ:] وَكَانَ لَهُ فِي كُلِّ يَوْمٍ كُرُّ دَقِيقٍ يَتَصَدَّقُ بِهِ عَلَى الْمَسَاكِينِ، وَكَانَ يَلِي ذَلِكَ مَوْلًى لَهُ، فَلَمَّا اشْتَدَّ الْغَلَاءُ أَتَاهُ فَقَالَ: قَدْ غَلَا السِّعْرُ، فَلَوْ نَقَصْنَا مِنْ هَذَا؟ فَقَالَ: أَنْتَ شَيْطَانٌ، أَوْ رَسُولُ الشَّيْطَانِ، صَيِّرْهُ كُرَّيْنِ. فَكَانَ لَهُ فِي كُلِّ يَوْمٍ بَعْدَ ذَلِكَ كُرَّانِ يُخْبَزَانِ لِلْمَسَاكِينِ قَالَ: وَأُخْبِرْتُ أَنَّ الْجُسُورَ يَوْمَ مَاتَ امْتَلَأَتْ فَلَمْ يَعْبُرْ عَلَيْهَا إِلَّا مَنْ تَبِعَ جِنَازَتَهُ مِنْ مَوَالِيهِ وَالْيَتَامَى وَالْأَرَامِلِ وَالْمَسَاكِينِ، وَدُفِنَ فِي مَقَابِرِ قُرَيْشٍ بِبَغْدَادَ وَصَلَّى عَلَيْهِ عَلِيُّ بْنُ الْمَهْدِيِّ. تُوُفِّيَ فِي هَذِهِ السَّنَةِ، وَقِيلَ: فِي السَّنَةِ الَّتِي قَبْلَهَا. الْخَلِيلُ بْنُ أَحْمَدَ بْنِ عَمْرِو بْنِ تَمِيمٍ أَبُو عَبْدِ الرَّحْمَنِ الْفَرَاهِيدِيُّ الْخَلِيلُ بْنُ أَحْمَدَ بْنِ عَمْرِو بْنِ تَمِيمٍ أَبُو عَبْدِ الرَّحْمَنِ الْفَرَاهِيدِيُّ   - وَيُقَالُ الْفُرْهُودِيُّ - الْأَزْدِيُّ الْيَحْمَدِيُّ، شَيْخُ النُّحَاةِ، وَعَنْهُ أَخَذَ سِيبَوَيْهِ وَالنَّضْرُ بْنُ شُمَيْلٍ، وَغَيْرُ وَاحِدٍ مِنْ أَكَابِرِهِمْ، وَهُوَ الَّذِي اخْتَرَعَ عِلْمَ الْعَرُوضِ، قَسَّمَهُ إِلَى خَمْسِ دَوَائِرَ، وَفَرَّعَهُ إِلَى خَمْسَةَ عَشَرَ بَحْرًا، وَزَادَ الْأَخْفَشُ فِيهِ بَحْرًا آخَرَ، وَهُوَ الْخَبَبُ، وَقَدْ قَالَ بَعْضُ الشُّعَرَاءِ: قَدْ كَانَ شِعْرُ الْوَرَى صَحِيحًا     مِنْ قَبْلُ أَنْ يُخْلَقَ الْخَلِيلُ وَقَدْ كَانَ لَهُ مَعْرِفَةٌ بِعِلْمِ النَّغَمِ، وَلَهُ فِيهِ تَصْنِيفٌ أَيْضًا، وَلَهُ كِتَابُ " الْعَيْنِ " فِي اللُّغَةِ، ابْتَدَأَهُ وَأَكْمَلَهُ النَّضْرُ بْنُ شُمَيْلٍ وَأَضْرَابُهُ مِنْ أَصْحَابِهِ، كَمُؤَرِّجٍ السَّدُوسِيِّ، وَنَصْرِ بْنِ عَلِيٍّ الْجَهْضَمِيِّ. فَلَمْ يُنَاسِبُوا مَا وَضَعَهُ الْخَلِيلُ، رَحِمَهُ اللَّهُ. وَقَدْ وَضَعَ ابْنُ دَرَسْتَوَيْهِ كِتَابًا بَيَّنَ فِيهِ مَا وَقَعَ لَهُمْ مِنَ الْخَلَلِ، فَأَفَادَ. وَقَدْ كَانَ الْخَلِيلُ رَجُلًا صَالِحًا عَاقِلًا كَامِلًا حَلِيمًا وَقُورًا، وَكَانَ مُتَقَلِّلًا مِنَ الدُّنْيَا، صَبُورًا عَلَى الْعَيْشِ الْخَشِنِ الضَّيِّقِ، وَكَانَ يَقُولُ: لَا يُجَاوِزُ هَمِّي مَا وَرَاءَ بَابِي. وَكَانَ ظَرِيفًا حَسَنَ الْخُلُقِ. وَذُكِرَ أَنَّهُ اشْتَغَلَ عَلَيْهِ رَجُلٌ فِي الْعُرُوضِ، قَالَ: وَكَانَ بَعِيدَ الْفَهْمِ، قَالَ: فَقُلْتُ لَهُ يَوْمًا: كَيْفَ تُقَطِّعُ هَذَا الْبَيْتَ؟ إِذَا لَمْ تَسْتَطِعْ شَيْئًا فَدَعْهُ     وَجَاوِزْهُ إِلَى مَا تَسْتَطِيعُ فَشَرَعَ مَعِي فِي تَقْطِيعِهِ عَلَى قَدْرِ مَعْرِفَتِهِ، ثُمَّ إِنَّهُ نَهَضَ مِنْ عِنْدِي فَلَمْ يَعُدْ إِلَيَّ، وَكَأَنَّهُ فَهِمَ مَا أَشَرْتُ إِلَيْهِ. وَيُقَالُ: إِنَّهُ لَمْ يُسَمَّ أَحَدٌ بَعْدَ النَّبِيِّ ﷺ بِأَحْمَدَ سِوَى أَبِيهِ. رُوِيَ ذَلِكَ عَنْ أَحْمَدَ بْنِ أَبِي خَيْثَمَةَ. وَاللَّهُ أَعْلَمُ. وُلِدَ الْخَلِيلُ سَنَةَ مِائَةٍ مِنَ الْهِجْرَةِ، وَمَاتَ بِالْبَصْرَةِ سَنَةَ سَبْعِينَ وَمِائَةٍ عَلَى الْمَشْهُورِ، وَقِيلَ: سَنَةَ سِتِّينَ، وَزَعَمَ ابْنُ الْجَوْزِيِّ فِي كِتَابِهِ " شُذُورِ الْعُقُودِ " أَنَّهُ تُوُفِّيَ سَنَةَ ثَلَاثِينَ وَمِائَةٍ، وَهَذَا غَرِيبٌ جِدًّا. وَالْمَشْهُورُ الْأَوَّلُ. وَاللَّهُ أَعْلَمُ.

     ✧ Mention of those of the notables who died in this year Jawharah the devout worshipper of Barāthā, Jawharah the devout worshipper of Barāthā. She settled with her husband Abū ʿAbd Allāh al-Barāthī. She had been a slave-girl belonging to one of the kings, then she was manumitted, abandoned worldly life, married Abū ʿAbd Allāh, and devoted herself to worship with him. She used to urge him to worship and wake him at night, saying: “O Abū ʿAbd Allāh, kirwān birift,” meaning: “The caravan has departed.” On the authority of Ḥakīm b. Jaʿfar, who said: We used to visit Abū ʿAbd Allāh b. Abī Jaʿfar the ascetic, who lived in Barāthā. He had a devout wife called Jawharah. He would sit on a mat of Bahraini palm fibres, and Jawharah would sit opposite him on another mat. One day we came to him while he was sitting on the ground without the mat beneath him. We said to him: “O Abū ʿAbd Allāh, what happened to the mat on which you used to sit?” He said: “I think Jawharah woke me last night and said: ‘Is it not said in the tradition: “The earth says to the son of Adam: You place a screen between me and you, yet tomorrow you will be in my belly”?’ I replied: ‘Yes.’ She said: ‘These mats, we have no need of them.’ So, by God, I got up and removed them.” It has also been reported to us from Abū Shuʿayb the ascetic of Barāthā that a slave-girl from among the daughters of the great ones, of the children of this world, looked upon his asceticism, married him, abandoned worldly life, and a story like this occurred between them concerning bedding of palm fibres. Al-Rabīʿ b. Yūnus b. Muḥammad b. Yūnus b. Abī Farwah, al-Rabīʿ b. Yūnus b. Muḥammad b. Yūnus b. Abī Farwah — and the name of Abū Farwah is Kaysān —. He was a client (mawlā) of Abū Jaʿfar al-Manṣūr and his chamberlain, and he served as his vizier after Abū Ayyūb al-Marzubānī. On the authority of al-Zubayr, who said: ʿAmr b. ʿUthmān narrated to me, saying: Al-Manṣūr, the Commander of the Faithful, entered a palace and saw written on its wall: What is the matter with me that I do not weep with a sorrowful eye, when the loads of the departing ones have been brought near? And beneath it was written: “Īh, īh.” Abū ʿUmar said: It is also narrated as “Āh, āh.” Al-Manṣūr said: “What is ‘ah, ah’?” Al-Rabīʿ, who at that time was under the supervision of Abū al-Khaṣīb the chamberlain, said to him: “O Commander of the Faithful, when he wrote the verse he wished to indicate that he was weeping.” The one who recited it said: “By God, how clever he was.” This was the first thing by which al-Rabīʿ rose. Abū al-Faraj al-Aṣbahānī narrated that al-Rabīʿ said: I was among fifty slave boys who were gifted to al-Manṣūr, and he distributed us among his service. I was assigned to Yāsir, who was in charge of his ablutions. I used to see him hand him the ewer in the privy and stand in his place without leaving. One day he said to me: “Take my place in this.” So I used to hand him the ewer and leave quickly; when I heard his movement I hurried to him. He said to me: “How light you are on my heart, boy.” Then he entered a palace and saw its walls covered with poetry, and there was an isolated line of writing. He read it and found it to be: What is the matter with me that I do not weep and lament my she-camel, when the shepherds return toward the watering places? And I used, when my longing grew intense, to set her off, and she travelled for a sorrowful one of long-lasting grief. And beneath it was written: “Ah, ah.” He did not know what it was, but I understood it, and said: “O Commander of the Faithful, he composed the verse, then sighed, and wrote his sigh himself.” He said to me: “What is the matter with you, may God fight you? I have freed you and appointed you in Yāsir's place.” Abū Bakr al-Ṣūlī said: Al-Rabīʿ remained al-Manṣūr's vizier until al-Manṣūr died at Makkah. Al-Rabīʿ then took the oath of allegiance for al-Mahdī, and al-Mahdī thanked him for that and made him his chamberlain, but did not appoint him as vizier. On the authority of Muḥammad b. ʿUmar b. Sālim al-Ḥāfiẓ, who said: They mentioned that no one was seen in the office of chamberlain with deeper roots than al-Rabīʿ, the chamberlain of Abū Jaʿfar and his client; then he became his vizier; then he served as chamberlain for al-Mahdī. Of his offspring, al-Faḍl [b. al-Rabīʿ] served as chamberlain for Hārūn and Muḥammad al-Amīn; and his son ʿAbbās b. al-Faḍl served as chamberlain for al-Amīn. Thus ʿAbbās was a chamberlain, son of a chamberlain, son of a chamberlain. Abū Nuwās praised them in his saying: Kings have passed, three of them; if they are counted, none but the noblest of his kind: ʿAbbās, ʿAbbās when mankind perishes, and al-Faḍl is excellence, and al-Rabīʿ is spring. [Al-Rabīʿ died in this year.] Fatḥ b. Muḥammad b. Wishāḥ, Abū Muḥammad al-Azdī al-Mawṣilī, Fatḥ b. Muḥammad b. Wishāḥ, Abū Muḥammad al-Azdī al-Mawṣilī. Al-Muʿāfā b. ʿImrān mentioned that no one was more intelligent than he. [Ibn al-Jawzī, may God Almighty have mercy on him, said]: This is not Fatḥ al-Mawṣilī who was given the kunyā Abū Naṣr, for Abū Naṣr died in the year two hundred and twenty, while Ibn Wishāḥ died in the year one hundred and seventy. Most of the stories are from Abū Naṣr, not from Abū Muḥammad. Muʿāwiyah b. ʿUbayd Allāh b. Yasār, Muʿāwiyah b. ʿUbayd Allāh b. Yasār, Abū ʿUbayd Allāh al-Ashʿarī, their client, from the people of Ṭabariyyah. He was born in the year one hundred, wrote down ḥadīth, and heard from Abū Isḥāq al-Sabīʿī, Manṣūr b. al-Muʿtamir, and others like them. He was good, virtuous, and learned. He used to write for al-Mahdī before the caliphate, as al-Manṣūr appointed him for that. All of al-Mahdī's affairs were entrusted to him, so that al-Mahdī did not oppose him in anything. Then he became his vizier. On the authority of ʿUbayd Allāh b. Sulaymān b. Abī ʿUbayd Allāh, who said: Abū ʿUbayd Allāh wore out two prayer mats, and quickly wore out the third — or three, and quickly wore out the fourth — at the places of the knees, face, and hands, because of the frequency of his prayer. [He said:] He used to have every day a kurr of flour which he gave as charity to the poor, and a client of his used to handle that. When prices rose sharply, the client came to him and said: “Prices have risen, so if we were to reduce this?” He replied: “You are a devil, or a messenger of the devil. Make it two kurrs.” So after that he had two kurrs baked every day for the poor. He said: I was told that on the day he died the bridges were filled, and none crossed them except those following his funeral procession from among his clients, orphans, widows, and the poor. He was buried in the Quraysh cemetery in Baghdad, and ʿAlī b. al-Mahdī prayed over him. He died in this year, and it is said: in the year before it. Al-Khalīl b. Aḥmad b. ʿAmr b. Tamīm, Abū ʿAbd al-Raḥmān al-Farāhīdī, al-Khalīl b. Aḥmad b. ʿAmr b. Tamīm, Abū ʿAbd al-Raḥmān al-Farāhīdī — also said al-Furhūdī — al-Azdī al-Yaḥmadī, the master of the grammarians. From him Sībawayh, al-Naḍr b. Shumayl, and more than one of their leading figures learned. He is the one who invented the science of prosody (ʿarūḍ), dividing it into five circles and branching it into fifteen metres. Al-Akhfash added another metre to it, namely al-khabab. One of the poets said: The poetry of mankind was sound before al-Khalīl was created. He also had knowledge of the science of musical modes, and he has a work on that too. He has the book “al-ʿAyn” on lexicography; he began it, and al-Naḍr b. Shumayl and the likes of him among his companions completed it, such as Muʾarrij al-Sadūsī and Naṣr b. ʿAlī al-Jahḍamī. They did not match what al-Khalīl, may God have mercy on him, had laid down. Ibn Durustawayh composed a book explaining the flaws that occurred to them, and it was useful. Al-Khalīl was a righteous, intelligent, complete, forbearing, and dignified man. He had little of this world and was patient with a rough and straitened livelihood. He used to say: “My concern does not go beyond what is behind my door.” He was witty and of good character. It is mentioned that a man studied prosody under him; he said: the man was slow of understanding. He said: One day I said to him: “How do you scan this verse?” If you cannot do a thing, leave it, and pass on to what you can do. He began with me to scan it according to his ability, then he got up from me and did not return, as if he understood what I was hinting at. It is said that no one after the Prophet ﷺ was named Aḥmad except his father. That is narrated from Aḥmad b. Abī Khaythamah. And God knows best. Al-Khalīl was born in the year one hundred of the Hijrah, and died at al-Baṣrah in the year one hundred and seventy according to the well-known view. It is also said: the year one hundred and sixty. Ibn al-Jawzī claimed in his book “Shudhūr al-ʿUqūd” that he died in the year one hundred and thirty, and this is very strange. The well-known view is the first. And God knows best.

291. Tarikh (al-Tabari) 2966No grade recorded

     ذِكْرُ عِدَّةِ حَوَادِثَ وفي سَنَةُ إِحْدَى وَسَبْعِينَ وَمِائَةٍ أَضَافَ الرَّشِيدُ الْخَاتَمَ إِلَى يَحْيَى بْنِ خَالِدٍ مَعَ الْوِزَارَةِ  . وَفِيهَا خَرَجَ الْفَضْلُ بْنُ سَعِيدٍ الْحَرُورِيُّ  فَقُتِلَ. وَخَرَجَتْ أُمُّ أَمِيرِ الْمُؤْمِنِينَ الْخَيْزُرَانُ إِلَى مَكَّةَ، فَأَقَامَتْ بِهَا حَتَّى شَهِدَتِ الْحَجَّ، وَكَانَ الَّذِي حَجَّ بِالنَّاسِ عَمُّ الْخُلَفَاءِ عَبْدُ الصَّمَدِ بْنُ عَلِيِّ بْنِ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ، رَحِمَهُ اللَّهُ، وَأَكْرَمَهُ، وَتَقَبَّلَ مِنْهُ. وَفِيهَا قَدِمَ أَبُو الْعَبَّاسِ الْفَضْلُ بْنُ سُلَيْمَانَ الطُّوسِيُّ مِنْ خُرَاسَانَ  ، وَاسْتَعْمَلَ الرَّشِيدُ عَلَيْهَا جَعْفَرَ بْنَ مُحَمَّدِ بْنِ الْأَشْعَثِ، فَلَمَّا قَدِمَ خُرَاسَانَ سَيَّرَ ابْنَهُ الْعَبَّاسَ إِلَى كَابُلٍ، فَقَاتَلَ أَهْلَهَا حَتَّى افْتَتَحَهَا، ثُمَّ افْتَتَحَ سَانَهَارَ، وَغَنِمَ مَا كَانَ بِهَا. ثُمَّ لَمْ يَلْبَثْ أَبُو الْعَبَّاسِ إِلَّا يَسِيرًا حَتَّى تُوُفِّيَ، فَدَفَعَ الْخَاتَمَ إِلَى يَحْيَى بْنِ خَالِدٍ. وَفِيهَا قَتَلَ الرَّشِيدُ أَبَا هُرَيْرَةَ مُحَمَّدَ بْنَ فَرُّوخَ  ، وَكَانَ عَلَى الْجَزِيرَةِ فَوَجَّهَ إِلَيْهِ الرَّشِيدُ أَبَا حَنِيفَةَ حَرْبَ بْنَ قَيْسٍ، فَأَحْضَرَهُ إِلَى بَغْدَاذَ وَقَتَلَهُ. وَفِيهَا أَمَرَ الرَّشِيدُ بِإِخْرَاجِ الطَّالِبِيِّينَ مِنْ بَغْدَاذَ  إِلَى مَدِينَةِ النَّبِيِّ ﷺ خَلَا الْعَبَّاسِ بْنِ الْحَسَنِ بْنِ عَبْدِ اللَّهِ بْنِ [ عَلِيِّ بْنِ أَبِي طَالِبٍ ]. وَكَانَ أَبُو الْحَسَنِ فِيمَنْ شَخَصَ. وَفِيهَا: خَرَجَ الْفَضْلُ بْنُ سَعِيدٍ الْحَرُورِيُّ فَقَتَلَهُ أَبُو خَالِدٍ الْمَرْوَرُّوذِيُّ. وَفِيهَا عَزَلَ الرَّشِيدُ عَبْدَ الْمَلِكِ بْنَ صَالِحٍ الْهَاشِمِيَّ عَنِ الْمَوْصِلِ، وَاسْتَعْمَلَ عَلَيْهَا إِسْحَاقَ بْنَ مُحَمَّدٍ.

     ✧ Mention of several events. In the year one hundred and seventy-one. Al-Rashīd added the seal to Yaḥyā b. Khālid along with the vizierate. In it, al-Faḍl b. Saʿīd al-Ḥarūrī revolted and was killed. The mother of the Commander of the Faithful, al-Khayzurān, set out to Makkah and stayed there until she witnessed the pilgrimage. The one who led the people in the pilgrimage was the uncle of the caliphs, ʿAbd al-Ṣamad b. ʿAlī b. ʿAbd Allāh b. ʿAbbās, may God have mercy on him, honor him, and accept from him. In it, Abū al-ʿAbbās al-Faḍl b. Sulaymān al-Ṭūsī arrived from Khurāsān, and al-Rashīd appointed Jaʿfar b. Muḥammad b. al-Ashʿath over it. When he arrived in Khurāsān, he dispatched his son al-ʿAbbās to Kābul, and he fought its people until he conquered it. Then he conquered Sānahār and seized the spoils that were in it. Then Abū al-ʿAbbās did not remain but a little while before he died, and he handed the seal to Yaḥyā b. Khālid. In it, al-Rashīd killed Abū Hurayrah Muḥammad b. Farrūkh, who was over al-Jazīrah. Al-Rashīd sent Abū Ḥanīfah Ḥarb b. Qays to him, and he brought him to Baghdādh and killed him. In it, al-Rashīd ordered the expulsion of the Ṭālibids from Baghdādh to the city of the Prophet ﷺ, except for al-ʿAbbās b. al-Ḥasan b. ʿAbd Allāh b. [ʿAlī b. Abī Ṭālib]. Abū al-Ḥasan was among those who departed. In it, al-Faḍl b. Saʿīd al-Ḥarūrī revolted, and Abū Khālid al-Marwarūdhī killed him. In it, al-Rashīd dismissed ʿAbd al-Malik b. Ṣāliḥ al-Hāshimī from al-Mawṣil and appointed Isḥāq b. Muḥammad over it.

292. Tarikh (al-Tabari) 2967No grade recorded

     وَفَاةِ عَبْدِ الرَّحْمَنِ الْأُمَوِيِّ صَاحِبِ الْأَنْدَلُسِ   وفي سَنَةُ إِحْدَى وَسَبْعِينَ وَمِائَةٍ مَاتَ عَبْدُ الرَّحْمَنِ بْنُ مُعَاوِيَةَ بْنِ هِشَامِ بْنِ عَبْدِ الْمَلِكِ، صَاحِبُ الْأَنْدَلُسِ، فِي رَبِيعٍ الْآخِرِ، وَقِيلَ سَنَةَ اثْنَتَيْنِ وَسَبْعِينَ ( وَمِائَةٍ، وَهُوَ أَصَحُّ ). وَكَانَ مَوْلِدُهُ بِأَرْضِ دِمَشْقَ، وَقِيلَ بِالْعَلْيَاءِ مِنْ نَاحِيَةِ تَدْمُرَ، سَنَةَ ثَلَاثَ عَشْرَةَ وَمِائَةٍ، وَكَانَ مَوْتُهُ بِقُرْطُبَةَ. وَصَلَّى عَلَيْهِ ابْنُهُ عَبْدُ اللَّهِ، وَكَانَ عَهِدَ إِلَى ابْنِهِ هِشَامٍ، وَكَانَ هِشَامٌ بِمَدِينَةِ مَارِدَةَ وَالِيًا عَلَيْهَا، وَكَانَ ابْنُهُ سُلَيْمَانُ بْنُ عَبْدِ الرَّحْمَنِ، وَهُوَ الْأَكْبَرُ، بِطُلَيْطِلَةَ وَالِيًا عَلَيْهَا، فَلَمْ يَحْضُرَا مَوْتَ أَبِيهِمَا، وَحَضَرَهُ عَبْدُ اللَّهِ الْمَعْرُوفُ بِالْبَلَنْسِيِّ، وَأَخَذَ الْبَيْعَةَ لِأَخِيهِ هِشَامٍ، وَكَتَبَ إِلَيْهِ بِنَعْيِ أَبِيهِ وَبِالْإِمَارَةِ، فَسَارَ إِلَى قُرْطُبَةَ. وَكَانَتْ دَوْلَةُ عَبْدِ الرَّحْمَنِ ثَلَاثًا وَثَلَاثِينَ سَنَةً وَأَشْهُرًا، وَكَانَتْ كُنْيَتُهُ أَبَا الْمُطَرِّفِ، وَقِيلَ: أَبَا سُلَيْمَانَ، وَقِيلَ: أَبَا زَيْدٍ، وَكَانَ لَهُ مِنَ الْوَلَدِ: أَحَدَ عَشَرَ ذَكَرًا، وَتِسْعَ بَنَاتٍ، وَكَانَتْ أُمُّهُ بَرْبَرِيَّةً مِنْ سَبْيِ إِفْرِيقِيَّةَ. وَكَانَ أَصْهَبَ، خَفِيفَ الْعَارِضَيْنِ، طَوِيلَ الْقَامَةِ، نَحِيفَ الْجِسْمِ، أَعْوَرَ لَهُ ضَفِيرَتَانِ. وَكَانَ فَصِيحًا لَسِنًا، شَاعِرًا، حَلِيمًا، عَالِمًا حَازِمًا، سَرِيعَ النَّهْضَةِ فِي طَلَبِ الْخَارِجِينَ عَلَيْهِ، لَا يَخْلُدُ إِلَى رَاحَةٍ، ( وَلَا يَسْكُنُ إِلَى دَعَةٍ، وَلَا يَكِلُ الْأُمُورَ إِلَى غَيْرِهِ، وَلَا يَنْفَرِدُ فِي الْأُمُورِ بِرَأْيِهِ، شُجَاعًا مِقْدَامًا بَعِيدَ الْغَوْرِ )، شَدِيدَ الْحَذَرِ، سَخِيًّا، جَوَادًا، يُكْثِرُ لُبْسَ الْبَيَاضِ، وَكَانَ يُقَاسُ بِالْمَنْصُورِ فِي حَزْمِهِ وَشِدَّتِهِ، وَضَبْطِ الْمَمْلَكَةِ. ( وَبَنَى الرُّصَافَةَ بِقُرْطُبَةَ تَشَبُّهًا بِجَدِّهِ هِشَامٍ حَيْثُ بَنَى الرُّصَافَةَ بِالشَّامِ، وَلَمَّا سَكَنَهَا رَأَى فِيهَا نَخْلَةً مُنْفَرِدَةً، فَقَالَ: تَبَدَّتْ لَنَا وَسْطَ الرُّصَافَةِ نَخْلَةٌ تَنَاءَتْ بِأَرْضِ الْغَرْبِ عَنْ بَلَدِ النَّخْلِ     فَقُلْتُ: شَبِيهِي فِي التَّغَرُّبِ وَالنَّوَى وَطُولِ التَّنَائِي عَنْ بَنِيَّ وَعَنْ أَهْلِي     نَشَأْتِ بِأَرْضٍ أَنْتِ فِيهَا غَرِيبَةٌ فَمِثْلُكِ فِي الْإِقْصَاءِ وَالْمُنْتَأَى مِثْلِي     سَقَتْكِ غَوَادِي الْمُزْنِ مِنْ صَوْبِهَا الَّذِي يَسِحُّ وَيَسْتَمْرِي السِّمَاكَيْنِ بِالْوَبْلِ وَقَصَدَهُ بَنُو أُمَيَّةَ مِنَ الْمَشْرِقِ، فَمِنَ الْمَشْهُورِينَ: عَبْدُ الْمَلِكِ بْنُ عُمَرَ بْنِ مَرْوَانَ، وَهُوَ قُعْدُدُ بَنِي أُمَيَّةَ، وَهُوَ الَّذِي كَانَ سَبَبَ قَطْعِ الدَّعْوَةِ الْعَبَّاسِيَّةِ بِالْأَنْدَلُسِ،، وَكَانَ مَعَهُ أَحَدَ عَشَرَ وَلَدًا لَهُ ).

     ✧ The death of ʿAbd al-Raḥmān al-Umawī, lord of al-Andalus In the year one hundred and seventy-one, ʿAbd al-Raḥmān b. Muʿāwiya b. Hishām b. ʿAbd al-Malik, lord of al-Andalus, died in Rabīʿ II; it is also said in the year one hundred and seventy-two, which is more correct. He was born in the land of Damascus — it is also said in al-ʿAlyāʾ in the region of Tadmur — in the year one hundred and thirteen, and he died in Cordoba. His son ʿAbd Allāh prayed over him. He had pledged allegiance to his son Hishām, who was at the city of Mérida as its governor, and his son Sulaymān b. ʿAbd al-Raḥmān, the eldest, was at Toledo as its governor. Neither of them attended their father's death. ʿAbd Allāh, known as al-Balansī, attended it and took the oath of allegiance for his brother Hishām, and wrote to him with the news of his father's death and the emirate, and he traveled to Cordoba. The reign of ʿAbd al-Raḥmān lasted thirty-three years and some months. His kunya was Abū al-Muṭarrif; it is also said Abū Sulaymān; and it is said Abū Zayd. He had male children: eleven sons, and nine daughters. His mother was a Berber woman from the captives of Ifrīqiya. He was fair-haired, with sparse hair on the sides of his face, tall, slender of body, one-eyed, with two braids. He was eloquent and sharp-tongued, a poet, forbearing, learned, resolute, swift to rise against those who rebelled against him. He did not incline to comfort, nor settle into ease, nor entrust affairs to anyone else, nor act alone in matters by his own opinion. He was brave, bold, far-seeing, extremely cautious, generous, munificent, and he wore white often. He was compared to al-Manṣūr in his resoluteness, severity, and control of the kingdom. He built al-Ruṣāfa in Cordoba, imitating his grandfather Hishām when he built al-Ruṣāfa in Syria. When he dwelt in it, he saw in it a solitary palm tree, and he said: A palm tree appeared to us in the midst of al-Ruṣāfa, far away in the land of the west from the land of palms. I said: You resemble me in estrangement and separation, and in the long distance from my sons and my family. You grew up in a land where you are a stranger, so one like you in remoteness and distance is like me. May the rainclouds of the sky water you from their direction that pours and continues from the two Simāks with heavy rain. And the Umayyads from the east sought him out. Among the famous ones was ʿAbd al-Malik b. ʿUmar b. Marwān, the last descendant of the Umayyads, who was the cause of cutting off the Abbasid call in al-Andalus, and with him were eleven of his sons.

293. Tarikh (al-Tabari) 2968No grade recorded

     إِمَارَةِ ابْنِهِ هِشَامٍ   كَانَ عَبْدُ الرَّحْمَنِ قَدْ عَهِدَ إِلَى ابْنِهِ هِشَامٍ، وَلَمْ يَكُنْ أَكْبَرَ وَلَدِهِ، فَإِنَّ سُلَيْمَانَ كَانَ أَكْبَرَ مِنْهُ، وَإِنَّمَا كَانَ يَتَوَسَّمُ فِيهِ الشَّهَامَةَ، وَالِاضْطِلَاعَ بِهَذَا الْأَمْرِ، فَلِهَذَا عَهِدَ إِلَيْهِ. وَلَمَّا تُوُفِّيَ أَبُوهُ كَانَ هُوَ بِمَارِدَةَ مُتَوَلِّيًا لَهَا، وَنَاظِرًا فِي أَمْرِهَا، وَكَانَ أَخُوهُ سُلَيْمَانُ، وَهُوَ أَكْبَرُ مِنْهُ، بِمَدِينَةِ طُلَيْطِلَةَ، وَكَانَ يَرُومُ الْأَمْرَ لِنَفْسِهِ، وَيَحْسُدُ أَخَاهُ هِشَامًا عَلَى تَقْدِيمِ وَالِدِهِ لَهُ عَلَيْهِ، وَأَضْمَرَ لَهُ الْغِشَّ وَالْعِصْيَانَ، وَكَانَ أَخُوهُ عَبْدُ اللَّهِ الْمَعْرُوفُ بِالْبَلَنْسِيِّ حَاضِرًا بِقُرْطُبَةَ عِنْدَ وَالِدِهِ. فَلَمَّا تُوُفِّيَ جَدَّدَ عَبْدُ اللَّهِ الْبَيْعَةَ لِأَخِيهِ هِشَامٍ، بَعْدَ أَنْ صَلَّى عَلَى وَالِدِهِ، وَكَتَبَ إِلَى أَخِيهِ هِشَامً يُعَرِّفُهُ مَوْتَ وَالِدِهِ، وَالْبَيْعَةَ لَهُ، فَسَارَ مِنْ سَاعَتِهِ إِلَى قُرْطُبَةَ، فَدَخَلَهَا فِي سِتَّةِ أَيَّامٍ، وَاسْتَوْلَى عَلَى الْمُلْكِ، وَخَرَجَ عَبْدُ اللَّهِ إِلَى دَارِهِ، مُظْهِرًا لِطَاعَتِهِ، وَفِي نَفْسِهِ غَيْرُ هَذَا.

     ✧ The succession of his son Hisham ʿAbd al-Raḥmān had covenanted to his son Hisham, though he was not the eldest of his sons, for Sulaymān was older than him. But he discerned in him vigour and the capacity to take up this matter, and for this reason he covenanted to him. When his father died, he was at Mārida, governing it and overseeing its affairs. His brother Sulaymān, who was older than him, was in the city of Ṭulayṭila. He sought the matter for himself and envied his brother Hisham for his father's preferring him over himself. He concealed treachery and rebellion towards him. His brother ʿAbd Allāh, known as al-Balansī, was present in Qurṭuba with his father. When he died, ʿAbd Allāh renewed the oath of allegiance to his brother Hisham after praying over his father. He wrote to his brother Hisham informing him of their father's death and the oath of allegiance to him. He set out at once for Qurṭuba and entered it in six days, and took possession of the kingship. ʿAbd Allāh went out to his house, showing obedience to him, but in his heart was otherwise.

294. Tarikh (al-Tabari) 2969No grade recorded

     الصَّحْصَحِ الْخَارِجِيِّ وَفِي سنة إحدى وسبعين ومائة خَرَجَ الصَّحْصَحُ الْخَارِجِيُّ بِالْجَزِيرَةِ  ، وَكَانَ عَلَيْهَا أَبُو هُرَيْرَةَ فَوَجَّهَ عَسْكَرًا إِلَى الصَّحْصَحِ، فَلَقُوهُ، فَهَزَمَهُمْ، وَسَارَ الصَّحْصَحُ إِلَى الْمَوْصِلِ فَلَقِيَهُ عَسْكَرُهَا بِبَاجَرْمَى، فَقَتَلَ مِنْهُمْ كَثِيرًا، وَرَجَعَ إِلَى الْجَزِيرَةِ، فَغَلَبَ عَلَى دِيَارِ رَبِيعَةَ، فَسَيَّرَ الرَّشِيدُ إِلَيْهِ جَيْشًا بِدُورَيْنِ، فَقَتَلُوهُ، وَعَزَلَ الرَّشِيدُ أَبَا هُرَيْرَةَ عَنِ الْجَزِيرَةِ.

     ✧ Al-Ṣaḥṣaḥ al-Khārijī In the year one hundred and seventy-one, al-Ṣaḥṣaḥ al-Khārijī rose up in al-Jazīrah, where Abū Hurayrah was governor. He dispatched an army against al-Ṣaḥṣaḥ, and they met him, but he routed them. Al-Ṣaḥṣaḥ marched to al-Mawṣil, and its army met him at Bājarmā, and he killed many of them and returned to al-Jazīrah, gaining control over Diyār Rabīʿah. Al-Rashīd sent an army against him at Dūrayn, and they killed him, and al-Rashīd dismissed Abū Hurayrah from al-Jazīrah.

295. Tarikh (al-Tabari) 2970No grade recorded

     قَتْلِ رَوْحِ بْنِ صَالِحٍ   وَفِيهَا اسْتَعْمَلَ الرَّشِيدُ عَلَى صَدَقَاتِ بَنِي تَغْلِبَ رَوْحَ بْنَ صَالِحٍ الْهَمْدَانِيَّ، وَهُوَ مِنْ قُوَّادِ الْمَوْصِلِ، فَجَرَى بَيْنَهُ وَبَيْنَ تَغْلِبَ خِلَافٌ، فَجَمَعَ جَمْعًا، وَقَصَدَهُمْ، فَبَلَغَهُمُ الْخَبَرُ، فَاجْتَمَعُوا، وَسَارُوا إِلَى رَوْحٍ فَبَيَّتُوهُ، فَقُتِلَ هُوَ وَجَمَاعَةٌ مِنْ أَصْحَابِهِ، فَسَمِعَ حَاتِمُ بْنُ صَالِحٍ، وَهُوَ بِالسُّكَيْرِ، فَجَمَعَ جَمْعًا كَثِيرًا، وَسَارَ إِلَى تَغْلِبَ، فَبَيَّتَهُمْ، وَقَتَلَ مِنْهُمْ خَلْقًا كَثِيرًا، وَأَسَرَ مِثْلَهُمْ.

     ✧ The Killing of Rawḥ b. Ṣāliḥ In this year, al-Rashīd appointed Rawḥ b. Ṣāliḥ al-Hamdānī, one of the commanders of al-Mawṣil, over the alms of Banū Taghlib. A dispute arose between him and Taghlib, so he gathered a force and headed toward them. News reached them, so they assembled, marched against Rawḥ, and fell upon him by night. He and a group of his companions were killed. Ḥātim b. Ṣāliḥ, who was at al-Sukayr, heard of this, gathered a large force, marched against Taghlib, fell upon them by night, killed many of them, and took a like number captive.

296. Tarikh (al-Tabari) 2971No grade recorded

     اسْتِعْمَالِ رَوْحِ بْنِ حَاتِمٍ عَلَى إِفْرِيقِيَّةَ   وَفِي سنة إحدى وسبعين ومائة اسْتَعْمَلَ الرَّشِيدُ عَلَى إِفْرِيقِيَّةَ رَوْحَ بْنَ حَاتِمِ بْنِ قَبِيصَةَ بْنِ الْمُهَلَّبِ بْنِ أَبِي صُفْرَةَ، لَمَّا بَلَغَهُ وَفَاةُ أَخِيهِ يَزِيدَ بْنِ حَاتِمٍ بِهَا، فَقَدِمَهَا فِي رَجَبٍ، وَكَانَ دَاوُدُ بْنُ يَزِيدَ أَخِيهِ عَلَى إِفْرِيقِيَّةَ، فَلَمَّا وَصَلَ عَمُّهُ رَوْحٌ سَارَ دَاوُدُ إِلَى الرَّشِيدِ، فَاسْتَعْمَلَهُ. قَالَ رَوْحٌ: كُنْتُ عَامِلًا عَلَى فَلَسْطِينَ، فَأَحْضَرَنِي الرَّشِيدُ، فَوَصَلْتُ وَقَدْ بَلَغَهُ مَوْتُ أَخِي يَزِيدَ، فَقَالَ: أَحْسَنَ اللَّهُ عَزَاءَكَ فِي أَخِيكَ، وَقَدْ وَلَّيْتُكَ مَكَانَهُ لِتَحْفَظَ صَنَائِعَهُ وَمَوَالِيَهُ. فَسَارَ إِلَيْهَا، وَلَمْ تَزَلِ الْبِلَادُ مَعَهُ آمِنَةً، سَاكِنَةً مِنْ فِتْنَةٍ، لِأَنَّ أَخَاهُ يَزِيدَ كَانَ قَدْ أَكْثَرَ الْقَتْلَ فِي الْخَوَارِجِ بِإِفْرِيقِيَّةَ فَذَلُّوا. ثُمَّ تُوُفِّيَ رَوْحٌ بِالْقَيْرَوَانِ، وَدُفِنَ إِلَى جَانِبِ قَبْرِ أَخِيهِ يَزِيدَ، وَكَانَتْ وَفَاتُهُ فِي رَمَضَانَ سَنَةَ أَرْبَعٍ وَسَبْعِينَ وَمِائَةٍ. وَلَمَّا اسْتَعْمَلَ الْمَنْصُورُ يَزِيدَ بْنَ حَاتِمٍ عَلَى إِفْرِيقِيَّةَ، اسْتَعْمَلَ أَخَاهُ رَوْحًا عَلَى السِّنْدِ فَقِيلَ لَهُ: يَا أَمِيرَ الْمُؤْمِنِينَ لَقَدْ بَاعَدْتَ مَا بَيْنَ قَبْرَيْهِمَا، فَتُوُفِّيَ يَزِيدُ بِالْقَيْرَوَانِ، ثُمَّ وَلِيَهَا رَوْحٌ، فَتُوُفِّيَ بِهَا وَدُفِنَ إِلَى جَانِبِ أَخِيهِ يَزِيدَ. وَكَانَ رَوْحٌ أَشْهَرَ بِالشَّرْقِ مِنْ يَزِيدَ، وَيَزِيدُ أَشْهَرَ بِالْغَرْبِ مِنْ رَوْحٍ لِطُولِ مُدَّةِ وِلَايَتِهِ، وَكَثْرَةِ خُرُوجِهِ فِيهَا وَالْخَارِجِينَ عَلَيْهِ.

     ✧ The Appointment of Rawḥ b. Ḥātim over Ifrīqiyah In the year one hundred and seventy-one, al-Rashīd appointed Rawḥ b. Ḥātim b. Qabīṣah b. al-Muhallab b. Abī Ṣufrah over Ifrīqiyah, when the news reached him of the death of his brother Yazīd b. Ḥātim there. He arrived in Rajab. His brother Dāwūd b. Yazīd was over Ifrīqiyah, but when his uncle Rawḥ arrived, Dāwūd went to al-Rashīd, and al-Rashīd appointed him. Rawḥ said: I was governor over Filasṭīn, when al-Rashīd summoned me. I arrived after news of the death of my brother Yazīd had reached him. He said: 'May God grant you a good consolation in your brother, and I have appointed you in his place so that you may preserve his benefactions and his freedmen.' He set out for it. The land remained secure and free from strife with him, because his brother Yazīd had killed many of the Khawārij in Ifrīqiyah, so they became abased. Then Rawḥ died in al-Qayrawān and was buried beside the grave of his brother Yazīd. His death was in Ramaḍān of the year one hundred and seventy-four. When al-Manṣūr appointed Yazīd b. Ḥātim over Ifrīqiyah, he appointed his brother Rawḥ over al-Sind. It was said to him: 'O Commander of the Faithful, you have placed far apart between their two graves.' Then Yazīd died in al-Qayrawān, and afterward Rawḥ became governor over it, and he died there and was buried beside his brother Yazīd. Rawḥ was more renowned in the East than Yazīd, and Yazīd was more renowned in the West than Rawḥ because of the length of his governorship and the many rebellions against him and those who rose up against him during it.

297. Tarikh (al-Tabari) 2972No grade recorded

     ذِكْرُ مَنْ تُوُفِّيَ فِي هَذِهِ السَّنَةِ مِنَ الْأَكَابِرِ   حَيَّانُ بْنُ عَلِيٍّ الْكُوفِيُّ حَيَّانُ بْنُ عَلِيٍّ الْكُوفِيُّ، أَبُو عَلِيٍّ أَخُو مِنْدَلٍ  . حَدَّثَ عَنِ الْأَعْمَشِ، وَسُهَيْلِ بْنِ أَبِي صَالِحٍ، رَوَى عَنْهُ حَجَرُ بْنُ الْمُثَنَّى وَخَلَفُ بْنُ هِشَامٍ، وَكَانَ صَالِحًا دَيِّنًا فَقِيهًا. قَالَ يَحْيَى: هُوَ صَدُوقٌ، وَفِي رِوَايَةٍ عَنْهُ يُضَعِّفُهُ. تُوُفِّيَ فِي هَذِهِ السَّنَةِ. وَقِيلَ: فِي السَّنَةِ الَّتِي تَلِيهَا. سَعِيدُ بْنُ السَّائِبِ الطَّائِفِيُّ سَعِيدُ بْنُ السَّائِبِ الطَّائِفِيُّ  . رَوَى [عَنْهُ] سُفْيَانُ وَوَكِيعٌ. عَنْ سُفْيَانَ قَالَ: كَانَ سَعِيدُ بْنُ السَّائِبِ الطَّائِفِيُّ لَا يَكَادُ تَجِفُّ لَهُ دَمْعَةٌ، إِنَّمَا دُمُوعُهُ جَارِيَةٌ دَهْرَهُ، إِنْ صَلَّى فَهُوَ يَبْكِي، وَإِنْ جَلَسَ فَهُوَ يَقْرَأُ فِي الْمُصْحَفِ فَهُوَ يَبْكِي. قَالَ سُفْيَانُ: فَحَدَّثُونِي أَنَّ رَجُلًا عَاتَبَهُ عَلَى ذَلِكَ فَبَكَى، ثُمَّ قَالَ: إِنَّمَا يَنْبَغِي أَنْ تَعْذِلَنِي وَتُعَاتِبَنِي عَلَى التَّقْصِيرِ وَالتَّفْرِيطِ، وَأَنَّهُمَا قَدِ اسْتَوْلَيَا عَلَيَّ. عن مُحَمَّدُ بْنُ يَزِيدَ بْنِ حَسَنٍ قَالَ: سَمِعْتُ الثَّوْرِيَّ يَقُولُ: جَلَسْتُ ذَاتَ يَوْمٍ أُحَدِّثُ وَمَعَنَا سَعِيدُ بْنُ السَّائِبِ الطَّائِفِيُّ، فَجَعَلَ سَعِيدٌ يَبْكِي حَتَّى رَحِمْتُهُ، فَقُلْتُ: يَا سَعِيدُ، مَا يُبْكِيكَ وَأَنْتَ تَسْمَعُنِي أَذْكُرُ أَهْلَ الْخَيْرِ وَفِعَالَهُمْ، قَالَ: يَا سُفْيَانُ، وَمَا يَمْنَعُنِي مِنَ الْبُكَاءِ، وَإِذَا ذَكَرْتَ مَنَاقِبَ أَهْلِ الْخَيْرِ كُنْتُ مِنْهُمْ بِمَعْزِلٍ، قَالَ: يَقُولُ سُفْيَانُ: وَحُقَّ لَهُ أَنْ يَبْكِيَ. تُوُفِّيَ عَبْدُ اللَّهِ فِي هَذِهِ السَّنَةِ. عُمَرُ بْنُ مَيْمُونِ بْنِ الرَّمَّاحِ، أَبُو عَلِيٍّ عُمَرُ بْنُ مَيْمُونِ بْنِ الرَّمَّاحِ، أَبُو عَلِيٍّ  . قَاضِي بَلْخَ، تَوَلَّى الْقَضَاءَ بِهَا أَكْثَرَ مِنْ عِشْرِينَ سَنَةً، وَكَانَ مَحْمُودًا فِي وِلَايَتِهِ، مَذْكُورًا بِالْعِلْمِ وَالْحِلْمِ وَالصَّلَاحِ وَالْفَهْمِ، حَدَّثَ عَنْ سُهَيْلِ بْنِ أَبِي صَالِحٍ، وَالضَّحَّاكِ، رَوَى عَنْهُ: سُرَيْجُ بْنُ النُّعْمَانِ، وَكَانَ ثِقَةً، وَعَمِيَ فِي آخِرِ عُمْرِهِ، وَتُوُفِّيَ بِبَلْخَ فِي رَمَضَانَ هَذِهِ السَّنَةَ. عِيسَى بْنُ يَزِيدَ بْنِ بَكْرِ بْنِ دَابٍ، أَبُو الْوَلِيدِ عِيسَى بْنُ يَزِيدَ بْنِ بَكْرِ بْنِ دَابٍ، أَبُو الْوَلِيدِ  . أَحَدُ بَنِي اللَّيْثِ بْنِ بَكْرٍ الْمَدِينِيِّ، قَدِمَ بَغْدَادَ وَأَقَامَ بِهَا، وَحَدَّثَ عَنْ صَالِحِ بْنِ كَيْسَانَ، وَهِشَامِ بْنِ عُرْوَةَ، وَكَانَ رَاوِيَةً عَنِ الْعَرَبِ، وَافِرَ الْأَدَبِ، عَالِمًا بِالنَّسَبِ، حَافِظًا لِلسِّيَرِ، عَارِفًا بِأَيَّامِ النَّاسِ، إِلَّا أَنَّهُمْ قَدَحُوا فِيهِ، فَقَالُوا: يَزِيدُ فِي الْأَحَادِيثِ مَا لَيْسَ فِيهَا، وَنَسَبَهُ خَلْفٌ الْأَحْمَرُ إِلَى الْكَذِبِ، وَوَضْعِ الْحَدِيثِ. عن أَحْمَدُ بْنُ إِبْرَاهِيمَ بْنِ مُحَمَّدِ بْنِ عَرَفَةَ قَالَ: لَمْ يَتَوَلَّ الْخِلَافَةَ قَبْلَ الْهَادِي بِسِنِّهِ أَحَدٌ، لِأَنَّهُ كَانَ حَدَثًا وَكَانَ يُحِبُّ الْأَدَبَ وَأَهْلَهُ وَيُعْطِي عَلَيْهِ. وَكَانَ عِيسَى بْنُ دَابٍ يُجَالِسُهُ، وَكَانَ أَكْثَرَ أَهْلِ الْحِجَازِ أَدَبًا، وَأَعْذَبَهُمْ أَلْفَاظًا، وَكَانَ قَدْ حَظِيَ عِنْدَ الْهَادِي، وَكَانَ يَقُولُ لَهُ: مَا اسْتَطَلْتُ بِكَ يَوْمًا وَلَا لَيْلَةً قَطُّ، وَلَا غِبْتَ عَنْ عَيْنِي إِلَّا تَمَنَّيْتُ أَلَّا أَرَى غَيْرَكَ. وَأَمَرَ لَهُ بِثَلَاثِينَ أَلْفَ دِينَارٍ، فَلَمَّا أَصْبَحَ ابْنُ دَابٍ، وَجَّهَ قَهْرَمَانَهُ فَطَالَبَ بِالْمَالِ، فَلَقِيَ الْحَاجِبَ فَأَبْلَغَهُ رِسَالَتَهُ [فَأَعْلَمَهُ] أَنَّ ذَلِكَ لَيْسَ إِلَيْهِ، وَأَنَّهُ يَحْتَاجُ إِلَى تَوْقِيعٍ، فَأَمْسَكَ ابْنُ دَابٍ، فَبَيْنَا الْهَادِي فِي مُسْتَشْرَفٍ لَهُ نَظَرَ إِلَى ابْنِ دَابٍ قَدْ أَقْبَلَ وَلَيْسَ مَعَهُ غُلَامٌ، فَقَالَ لِإِبْرَاهِيمَ الْحُدَّانِيِّ: أَمَا تَرَى ابْنَ دَابٍ، مَا غَيَّرَ حَالَهُ؟ وَلَا تَزَيَّى لَنَا، وَقَدْ بَرَزْنَاهُ بِالْأَمْسِ لِنَرَى أَثَرَنَا عَلَيْهِ، فَقَالَ لَهُ إِبْرَاهِيمُ: إِنْ أَمَرَنِي أَمِيرُ الْمُؤْمِنِينَ عَرَّضْتُ لَهُ بِشَيْءٍ مِنْ هَذَا، قَالَ: لَا هُوَ أَعْلَمُ بِأَمْرِهِ. وَدَخَلَ ابْنُ دَابٍ، فَأَخَذَ فِي حَدِيثِهِ إِلَى أَنْ عَرَضَ لَهُ الْهَادِي شَيْئًا مِنْ أَمْرِهِ، فَقَالَ: أَرَى ثَوْبَكَ غَسِيلًا، وَهَذَا شِتَاءٌ يَحْتَاجُ إِلَى لُبْسِ الْجَدِيدِ وَاللَّيِّنِ، فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ بَاعِي قَصِيرٌ عَمَّا أَحْتَاجُ إِلَيْهِ، فَقَالَ: كَيْفَ ذَاكَ وَقَدْ صَرَفْنَا إِلَيْكَ مِنْ بِرِّنَا مَا فِيهِ صَلَاحُ شَأْنِكَ؟ قَالَ: مَا وَصَلَ إِلَيَّ، فَدَعَا بِصَاحِبِ بَيْتِ مَالِ الْخَاصَّةِ، فَقَالَ: عَجِّلِ السَّاعَةَ لَهُ بِثَلَاثِينَ أَلْفَ دِينَارٍ، فَحُمِلَتْ بَيْنَ يَدَيْهِ. الْمُفَضَّلُ بْنُ مُحَمَّدِ بْنِ يَعْلَى الضَّبِّيُّ الْمُفَضَّلُ بْنُ مُحَمَّدِ بْنِ يَعْلَى الضَّبِّيُّ  . سَمِعَ سِمَاكَ بْنَ حَرْبٍ، وَأَبَا إِسْحَاقَ السَّبِيعِيَّ، وَالْأَعْمَشَ وَغَيْرَهُمْ. وَرَوَى الْقِرَاءَاتِ عَنْ عَاصِمِ بْنِ أَبِي النَّجُودِ، رَوَى عَنْهُ: الْكِسَائِيُّ، وَالْفَرَّاءُ، وَغَيْرُهُمَا، وَكَانَ رَاوِيَةً لِلْآدَابِ وَأَيَّامِ الْأَعْرَابِ، عَلَّامَةً مُوَثِّقًا فِي رِوَايَتِهِ. عن عَلِيُّ بْنُ مُحَمَّدِ بْنِ السَّرِيِّ قَالَ: قَالَ لَنَا جَحْظَةُ: قَالَ الرَّشِيدُ لِلْمُفَضَّلِ الضَّبِّيِّ: مَا أَحْسَنَ مَا قِيلَ فِي الذِّئْبِ وَلَكَ هَذَا الْخَاتَمُ الَّذِي فِي يَدِي وَشِرَاؤُهُ أَلْفٌ وَسِتُّمِائَةِ دِينَارٍ؟ فَقَالَ: قَوْلُ الشَّاعِرِ: يَنَامُ بِإِحْدَى مُقْلَتَيْهِ وَيَتَّقِي بِأُخْرَى الْمَنَايَا فَهُوَ يَقْظَانُ هَاجِعُ فَقَالَ: مَا أُلْقِيَ هَذَا عَلَى لِسَانِكَ إِلَّا لِذَهَابِ الْخَاتَمِ. وَرَمَاهُ إِلَيْهِ، فَاشْتَرَتْهُ أُمُّ جَعْفَرٍ بِأَلْفٍ وَسِتِّمِائَةِ دِينَارٍ وَبَعَثَتْ بِهِ إِلَيْهِ، وَقَالَتْ: قَدْ كُنْتُ أَرَاكَ تُعْجَبُ بِهِ فَالْتَقَطَهُ الضَّبِّيُّ وَقَالَ: خُذْهُ وَخُذِ الدَّنَانِيرَ، فَمَا كُنَّا نَهَبُ شَيْئًا فَنَرْجِعُ فِيهِ. أَبُو عَبْدِ اللَّهِ الْحَرْبِيُّ الزَّاهِدُ أَبُو عَبْدِ اللَّهِ الْحَرْبِيُّ الزَّاهِدُ  . عن إِبْرَاهِيمُ بْنُ شَبِيبِ بْنِ شَيْبَةَ قَالَ: كُنَّا نَتَجَالَسُ فِي الْجُمُعَةِ فَأَتَى رَجُلٌ عَلَيْهِ ثَوْبٌ وَاحِدٌ مُلْتَحِفٌ بِهِ، فَجَلَسَ إِلَيْنَا، فَأَلْقَى مَسْأَلَةً، فَمَا زِلْنَا نَتَكَلَّمُ فِي الْفِقْهِ حَتَّى انْصَرَفْنَا، ثُمَّ جَاءَنَا فِي الْجُمُعَةِ الْمُقْبِلَةِ، فَأَجَبْنَاهُ وَسَأَلْنَاهُ عَنْ مَنْزِلِهِ، قَالَ: أَنْزِلُ الْخَرِيبَةَ، فَسَأَلْنَا عَنْ كُنْيَتِهِ، فَقَالَ أَبُو عَبْدِ اللَّهِ: فَرَغِبْنَا فِي مُجَالَسَتِهِ وَرَأَيْنَا مَجْلِسَنَا مَجْلِسَ فِقْهٍ، فَمَكَثْنَا بِذَلِكَ زَمَانًا، ثُمَّ انْقَطَعَ عَنَّا، فَقَالَ بَعْضُنَا لِبَعْضٍ، مَا حَالُنَا وَقَدْ كَانَ مَجْلِسُنَا عَامِرًا بِأَبِي عَبْدِ اللَّهِ، وَقَدْ صَارَ يُوحِشُنَا فَوَعَدَ بَعْضُنَا بَعْضًا إِذَا أَصْبَحْنَا أَنْ نَأْتِيَ الْخَرِيبَةَ فَنَسْأَلَ عَنْهُ، فَأَتَيْنَاهُ الْخَرِيبَةَ وَكُنَّا عَدَدًا، فَجَعَلْنَا نَسْتَحِي أَنْ نَسْأَلَ عَنْ أَبِي عَبْدِ اللَّهِ، فَنَظَرْنَا إِلَى صِبْيَانٍ قَدِ انْصَرَفُوا مِنَ الْكُتَّابِ فَقُلْنَا: أَبُو عَبْدِ اللَّهِ، فَقَالُوا: لَعَلَّهُمْ يَعْنُونَ الصَّيَّادَ، قُلْنَا: نَعَمْ، قَالُوا: هَذَا وَقْتُهُ الْآنَ يَجِيءُ، فَقَعَدْنَا نَنْتَظِرُهُ، فَإِذَا هُوَ قَدْ أَقْبَلَ مُؤْتَزِرًا بِخِرْقَةٍ، عَلَى كَتِفِهِ خِرْقَةٌ وَمَعَهُ أَطْيَارٌ مُذَبَّحَةٌ وَأَطْيَارٌ أَحْيَاءٌ، فَلَمَّا رَآنَا تَبَسَّمَ إِلَيْنَا وَقَالَ: مَا جَاءَ بِكُمْ؟ فَقُلْنَا: فَقَدْنَاكَ، وَقَدْ كُنْتَ عَمَّرْتَ مَجْلِسَنَا، فَمَا غَيَّبَكَ عَنَّا؟ قَالَ: أَصْدُقُكُمْ، كَانَ لَنَا جَارٌ كُنْتُ أَسْتَعِيرُ مِنْهُ كُلَّ يَوْمٍ ذَلِكَ الثَّوْبَ الَّذِي كُنْتُ آتِيكُمْ فِيهِ، وَكَانَ غَرِيبًا، فَخَرَجَ إِلَى وَطَنِهِ، فَلَمْ يَكُنْ لِي ثَوْبٌ آتِيكُمْ فِيهِ، هَلْ لَكُمْ أَنْ تَدْخُلُوا الْمَنْزِلَ فَتَأْكُلُوا مِمَّا رَزَقَ اللَّهُ عَزَّ وَجَلَّ؟ فَقَالَ بَعْضُنَا لِبَعْضٍ: ادْخُلُوا مَنْزِلَهُ، فَجَاءَ إِلَى الْبَابِ فَسَلَّمَ ثُمَّ صَلَّى قَلِيلًا ثُمَّ دَخَلَ، فَأَذِنَ لَنَا فَدَخَلْنَا، فَإِذَا هُوَ قَدْ أَتَى بِقِطَعٍ مِنَ الْبَوَارِي فَبَسَطَهَا لَنَا فَقَعَدْنَا، فَدَخَلَ إِلَى الْمَرْأَةِ، فَسَلَّمَ إِلَيْهَا الْأَطْيَارَ الْمُذَبَّحَةَ، وَأَخَذَ الْأَطْيَارَ الْأَحْيَاءَ ثُمَّ قَالَ: أَنَا آتِيكُمْ إِنْ شَاءَ اللَّهُ عَنْ قَرِيبٍ، فَأَتَى السُّوقَ فَبَاعَهَا وَاشْتَرَى لَنَا خُبْزًا، فَجَاءَ وَقَدْ صَنَعَتِ الْمَرْأَةُ ذَلِكَ الطَّيْرَ وَهَيَّئَتْهُ، فَقَدَّمَ إِلَيْنَا خُبْزًا وَلَحْمَ الطَّيْرِ، فَأَكَلْنَا، فَجَعَلَ يَقُومُ فَيَأْتِينَا بِالْمِلْحِ وَالْمَاءِ، فَكُلَّمَا قَامَ قَالَ بَعْضُنَا لِبَعْضٍ: رَأَيْتُمْ مِثْلَ هَذَا؟ أَلَا تُغَيِّرُونَ وَأَنْتُمْ سَادَةُ أَهْلِ الْبَصْرَةِ؟! فَقَالَ أَحَدُهُمْ: عَلَيَّ خَمْسُمِائَةٍ، وَقَالَ الْآخَرُ: عَلَيَّ ثَلَاثُمِائَةٍ، وَقَالَ هَذَا وَقَالَ هَذَا، ضَمِنَ بَعْضُهُمْ أَنْ يَأْخُذَ لَهُ مِنْ غَيْرِهِ، فَبَلَغَ الَّذِي جُمِعَ لَهُ فِي الْحِسَابِ خَمْسَةَ آلَافِ دِرْهَمٍ، فَقَالُوا: قُومُوا بِنَا نَذْهَبُ فَنَأْتِيهِ بِهَذَا الْمَالِ وَنَسْأَلُهُ أَنْ يُغَيِّرَ مَا هُوَ فِيهِ، فَقُمْنَا فَانْصَرَفْنَا عَلَى حَالِنَا رُكْبَانًا، فَمَرَرْنَا بِالْمِرْبَدِ، وَإِذَا بِمُحَمَّدِ بْنِ سُلَيْمَانَ أَمِيرِ الْبَصْرَةِ قَاعِدٌ فِي مَنْظَرَةٍ لَهُ، فَقَالَ: يَا غُلَامُ، آتِينِي بِإِبْرَاهِيمَ بْنِ شَبِيبِ بْنِ شَيْبَةَ مِنْ بَيْنِ الْقَوْمِ، فَجِئْتُ فَدَخَلْتُ عَلَيْهِ، فَسَأَلَنِي عَنْ قِصَّتِنَا وَمِنْ أَيْنَ أَقْبَلْنَا، فَصَدَقْتُهُ الْحَدِيثَ، فَقَالَ: أَنَا أَسْبِقُكُمْ إِلَى بِرِّهِ، يَا غُلَامُ، آتِينِي بِبَدْرَةِ دَرَاهِمَ، فَجَاءَ فَقَالَ: احْمِلْ هَذِهِ الْبَدْرَةَ مَعَ هَذَا الرَّجُلِ حَتَّى يَدْفَعَهَا إِلَى مَنْ أَمَرْنَاهُ، فَفَرِحْتُ، ثُمَّ قُمْتُ مُسْرِعًا، فَلَمَّا أَتَيْتُ الْبَابَ سَلَّمْتُ فَأَجَابَنِي أَبُو عَبْدِ اللَّهِ، ثُمَّ خَرَجَ إِلَيَّ، فَلَمَّا رَأَى الْفِرَاشَ وَالْبَدْرَةَ عَلَى عُنُقِهِ كَأَنِّي سَفَيْتُ فِي وَجْهِهِ الرَّمَادَ، فَأَقْبَلَ عَلَيَّ بِغَيْرِ الْوَجْهِ الْأَوَّلِ وَقَالَ: مَا لِي وَلَكَ، تُرِيدُ أَنْ تَفْتِنَنِي؟ فَقُلْتُ: يَا أَبَا عَبْدِ اللَّهِ اقْعُدْ حَتَّى أُخْبِرَكَ، إِنَّهُ مِنَ الْقِصَّةِ كَذَا وَكَذَا، وَهُوَ الَّذِي تَعْلَمُ أَحَدُ الْجَبَّارِينَ - يَعْنِي مُحَمَّدَ بْنَ سُلَيْمَانَ - وَلَوْ كَانَ أَمَرَنِي أَنْ أَضَعَهَا حَيْثُ أَرَى لَرَجَعْتُ إِلَيْهِ فَأَخْبَرْتُهُ إِنِّي قَدْ وَضَعْتُهَا، فَاللَّهَ اللَّهَ فِي نَفْسِكَ، فَازْدَادَ عَلَيَّ غَيْظًا، وَقَامَ فَدَخَلَ مَنْزِلَهُ وَصَفَقَ الْبَابَ فِي وَجْهِي فَجَعَلْتُ أُقَدِّمُ وَأُؤَخِّرُ، مَا أَدْرِي مَا أَقُولُ لِلْأَمِيرِ، ثُمَّ لَمْ أَجِدْ بُدًّا مِنَ الصِّدْقِ، فَجِئْتُ فَأَخْبَرْتُهُ الْخَبَرَ فَقَالَ: حَرُورِيٌّ وَاللَّهِ يَا غُلَامُ، عَلَيَّ بِالسَّيْفِ، فَجَاءَ بِالسَّيْفِ فَقَالَ: خُذْ بِيَدِ هَذَا حَتَّى يَذْهَبَ بِكَ إِلَى هَذَا الرَّجُلِ، فَإِذَا خَرَجَ إِلَيْكَ فَاضْرِبْ عُنُقَهُ وَآتِينِي بِرَأْسِهِ، قَالَ إِبْرَاهِيمُ: فَقُلْتُ: أَصْلَحَ اللَّهُ الْأَمِيرَ، اللَّهَ اللَّهَ، فَوَاللَّهِ لَقَدْ رَأَيْنَا رَجُلًا مَا هُوَ مِنَ الْخَوَارِجِ، وَلَكِنِّي أَذْهَبُ فَآتِيكَ بِهِ، وَمَا أُرِيدُ بِذَلِكَ إِلَّا افْتِدَاءً مِنْهُ، قَالَ: فَضَمَّنِّيهِ، فَمَضَيْتُ حَتَّى أَتَيْتُ الْبَابَ فَسَلَّمْتُ، فَإِذَا الْمَرْأَةُ تَحِنُّ وَتَبْكِي، ثُمَّ فَتَحَتِ الْبَابَ وَتَوَارَتْ وَأَذِنَتْ فَدَخَلْتُ، فَقَالَتْ: مَا شَأْنُكُمْ وَشَأْنُ أَبِي عَبْدِ اللَّهِ؟ قُلْتُ: وَمَا حَالُهُ؟ قَالَتْ: دَخَلَ فَمَالَ إِلَى الرَّكِيِّ فَنَزَعَ مِنْهَا مَاءً فَتَوَضَّأَ ثُمَّ صَلَّى ثُمَّ سَمِعْتُهُ يَقُولُ: اللَّهُمَّ اقْبِضْنِي إِلَيْكَ وَلَا تَفْتِنِّي. ثُمَّ تَمَدَّدَ وَهُوَ يَقُولُ ذَلِكَ، فَلَحِقْتُهُ وَقَدْ قَضَى، فَهُوَ ذَاكَ مَيِّتٌ، فَقُلْتُ: يَا هَذِهِ، إِنَّ لَنَا قِصَّةً عَجِيبَةً، فَلَا تُحَدِّثُوا فِيهِ شَيْئًا، فَجِئْتُ مُحَمَّدَ بْنَ سُلَيْمَانَ فَأَخْبَرْتُهُ الْخَبَرَ، فَقَالَ: أَنَا أَرْكَبُ فَأُصَلِّي عَلَى هَذَا، قَالَ: وَشَاعَ خَبَرُهُ بِالْبَصْرَةِ، فَشَهِدَهُ الْأَمِيرُ وَعَامَّةُ أَهْلِ الْبَصْرَةِ، رَحِمَهُ اللَّهُ.

     ✧ Mention of the notables who died in this year Ḥayyān b. ʿAlī al-Kūfī Ḥayyān b. ʿAlī al-Kūfī, Abū ʿAlī, the brother of Mindal. He narrated from al-Aʿmash and Suhayl b. Abī Ṣāliḥ. Ḥajar b. al-Muthannā and Khalaf b. Hishām narrated from him. He was righteous, devout, and a jurist. Yaḥyā said: He is truthful, but in another narration from him he weakens him. He died in this year. It is also said: in the following year. Saʿīd b. al-Sāʾib al-Ṭāʾifī Saʿīd b. al-Sāʾib al-Ṭāʾifī. Sufyān and Wakīʿ narrated from him. From Sufyān who said: Saʿīd b. al-Sāʾib al-Ṭāʾifī's tears almost never dried. His tears flowed throughout his entire life. If he prayed, he wept; and if he sat reading the muṣḥaf, he wept. Sufyān said: They told me that a man reproached him for that, so he wept, then said: It is only fitting that you blame me and reproach me for shortcoming and negligence, for they have gained mastery over me. From Muḥammad b. Yazīd b. Ḥasan who said: I heard al-Thawrī say: One day I sat narrating while Saʿīd b. al-Sāʾib al-Ṭāʾifī was with us. Saʿīd began to weep until I felt pity for him, so I said: O Saʿīd, what makes you weep while you hear me mentioning the people of goodness and their deeds? He said: O Sufyān, what prevents me from weeping? When you mention the virtues of the people of goodness, I am far removed from them. He said: Sufyān says: And he had a right to weep. ʿAbd Allāh died in this year. ʿUmar b. Maymūn b. al-Rammāḥ, Abū ʿAlī ʿUmar b. Maymūn b. al-Rammāḥ, Abū ʿAlī. Judge of Balkh. He served as judge there for more than twenty years, and he was praised during his tenure, renowned for knowledge, forbearance, righteousness, and understanding. He narrated from Suhayl b. Abī Ṣāliḥ and al-Ḍaḥḥāk. Surayj b. al-Nuʿmān narrated from him, and he was trustworthy. He became blind at the end of his life and died in Balkh in Ramaḍān of this year. ʿĪsā b. Yazīd b. Bakr b. Dāb, Abū al-Walīd ʿĪsā b. Yazīd b. Bakr b. Dāb, Abū al-Walīd. One of the Banū al-Layth b. Bakr of Madinah. He came to Baghdad and resided there. He narrated from Ṣāliḥ b. Kaysān and Hishām b. ʿUrwa. He was a transmitter from the Arabs, abundant in adab, knowledgeable in genealogy, a memorizer of biographies, and acquainted with the battle-days of the people. However, they impugned him, saying: He adds to ḥadīths what is not in them. Khalaf al-Aḥmar attributed lying and fabricating ḥadīth to him. From Aḥmad b. Ibrāhīm b. Muḥammad b. ʿArafa who said: No one assumed the caliphate before al-Hādī at his age, because he was young. He loved adab and its people and gave generously for it. ʿĪsā b. Dāb used to sit with him, and he was the most literate of the people of the Ḥijāz and the most pleasant in speech. He enjoyed favor with al-Hādī, who used to say to him: I never found you long in any day or night, and whenever you were absent from my sight I wished to see no one but you. He ordered thirty thousand dinars for him. When morning came, Ibn Dāb sent his steward to demand the money. The steward met the chamberlain and conveyed his message, and he informed him that this was not up to him and that it needed a signed order. So Ibn Dāb held back. While al-Hādī was in a belvedere of his, he looked at Ibn Dāb approaching without a servant. He said to Ibrāhīm al-Ḥuddānī: Do you not see Ibn Dāb? His condition has not changed, nor has he adorned himself for us, though we favored him yesterday to see our effect on him. Ibrāhīm said to him: If the Commander of the Faithful commands me, I will hint at something of this to him. He said: No, he knows his own affair better. Ibn Dāb entered and began his talk until al-Hādī brought up something of his affair, saying: I see your garment is washed, and this is winter; one needs to wear new and soft clothing. He said: O Commander of the Faithful, my means fall short of what I need. He said: How can that be when we have directed to you from our kindness what would set your affairs aright? He said: Nothing has reached me. So he called for the keeper of the privy purse and said: Hasten this hour to give him thirty thousand dinars. It was carried before him. Al-Mufaḍḍal b. Muḥammad b. Yaʿlā al-Ḍabbī al-Mufaḍḍal b. Muḥammad b. Yaʿlā al-Ḍabbī. He heard Simāk b. Ḥarb, Abū Isḥāq al-Sabīʿī, al-Aʿmash, and others. He transmitted the Qurʾānic readings from ʿĀṣim b. Abī al-Najūd. Al-Kisāʾī, al-Farrāʾ, and others narrated from him. He was a transmitter of adab and the battle-days of the Arabs, a highly learned authority, trustworthy in his transmission. From ʿAlī b. Muḥammad b. al-Sarī who said: Jaḥẓa said to us: Al-Rashīd said to al-Mufaḍḍal al-Ḍabbī: What is the finest thing said about the wolf? You shall have this ring on my finger, whose price is one thousand six hundred dinars. He said: The poet's saying: He sleeps with one of his eyes and with the other guards against deaths, so he is wakeful and slumbering. He said: This was not cast upon your tongue except for the loss of the ring. And he tossed it to him. Umm Jaʿfar bought it for one thousand six hundred dinars and sent it to him, saying: I used to see you admire it. Al-Ḍabbī picked it up and said: Take it and take the dinars, for we do not give something and then take it back. Abū ʿAbd Allāh al-Ḥarbī the ascetic Abū ʿAbd Allāh al-Ḥarbī the ascetic. From Ibrāhīm b. Shabīb b. Shayba who said: We used to sit together on Friday when a man came wearing a single garment wrapped around him. He sat with us and posed a question, and we continued discussing fiqh until we departed. Then he came to us the following Friday, and we answered him and asked about his dwelling. He said: I lodge in al-Kharība. We asked about his kunya, and he said: Abū ʿAbd Allāh. We desired his company and considered our gathering a gathering of fiqh. We remained thus for a time, then he stopped coming to us. Some of us said to others: What is our situation? Our gathering used to be enlivened by Abū ʿAbd Allāh, and now he makes us feel lonely. We promised one another that when morning came we would go to al-Kharība and ask about him. We came to al-Kharība, a group of us, and we were ashamed to ask about Abū ʿAbd Allāh. We looked at boys returning from the kuttāb and said: Abū ʿAbd Allāh. They said: Perhaps they mean the fisherman. We said: Yes. They said: This is his time now; he will come. We sat waiting for him, and behold, he approached wearing a rag as a waist-wrapper, with a rag on his shoulder, carrying slaughtered birds and live birds. When he saw us, he smiled at us and said: What brings you? We said: We missed you. You used to enliven our gathering; what kept you from us? He said: I shall tell you the truth. We had a neighbor from whom I used to borrow every day that garment in which I came to you. He was a stranger, and he departed to his homeland, so I had no garment in which to come to you. Would you like to enter the house and eat of what God, mighty and sublime, has provided? Some of us said to others: Enter his house. He came to the door, gave the greeting of peace, prayed a little, then entered and gave us permission, so we entered. He had brought pieces of reed mats and spread them for us, and we sat down. He went in to the woman and handed her the slaughtered birds and took the live birds, then said: I will come to you, God willing, soon. He went to the market, sold them, and bought bread for us. He came back after the woman had cooked those birds and prepared them. He served us bread and the meat of the birds, and we ate. He kept getting up and bringing us salt and water. Every time he got up, some of us said to others: Have you seen the like of this? Will you not change his situation while you are the masters of the people of Basra?! One of them said: I pledge five hundred. Another said: I pledge three hundred. And this one said and that one said. Some of them guaranteed to collect for him from others. The total collected for him in reckoning reached five thousand dirhams. They said: Let us go and bring this money to him and ask him to change what he is in. We rose and departed in our state, riding. We passed by al-Mirbad, and behold, Muḥammad b. Sulaymān, the governor of Basra, was sitting in a watchtower of his. He said: O boy, bring me Ibrāhīm b. Shabīb b. Shayba from among the people. I came and entered upon him, and he asked me about our story and whence we were coming. I told him the truth of the matter. He said: I shall beat you to showing kindness to him. O boy, bring me a purse of dirhams. It was brought, and he said: Carry this purse with this man until he delivers it to the one we have ordered. I rejoiced and rose hurrying. When I reached the door, I gave the greeting of peace, and Abū ʿAbd Allāh answered me, then came out to me. When he saw the bed and the purse on his shoulder, it was as if I had thrown ashes in his face. He turned to me with a face not like the first and said: What is between me and you? Do you wish to tempt me? I said: O Abū ʿAbd Allāh, sit until I inform you. The story is such and such, and it is from one of the tyrants—meaning Muḥammad b. Sulaymān—as you know. If he had ordered me to place it wherever I saw fit, I would have returned to him and told him that I had placed it. So God, God, have mercy on yourself. He grew angrier with me, rose, entered his house, and slammed the door in my face. I kept hesitating, not knowing what to say to the governor. Then I found no alternative to the truth, so I came and told him the news. He said: A Ḥarūrī, by God! O boy, bring me the sword. It was brought, and he said: Take this man's hand until he leads you to that man. When he comes out to you, strike his neck and bring me his head. Ibrāhīm said: I said: May God set the governor aright, God, God! By God, we saw a man who is not one of the Khawārij. But I will go and bring him to you. I only wanted that as a ransom for him. He said: Then guarantee him to me. I went until I reached the door and gave the greeting of peace. The woman was lamenting and weeping, then she opened the door, concealed herself, and gave permission, so I entered. She said: What is your affair and the affair of Abū ʿAbd Allāh? I said: What is his condition? She said: He entered, inclined to the well, drew water from it, performed ablution, then prayed. Then I heard him say: O God, take me to You and do not tempt me. Then he stretched out, repeating that, and I reached him after he had passed away. There he is, dead. I said: O woman, we have a strange story, so do not speak of anything about him. I came to Muḥammad b. Sulaymān and told him the news. He said: I shall ride and pray over this man. He said: His news spread through Basra, and the governor and the common people of Basra attended his funeral. May God have mercy on him.

298. Tarikh (al-Tabari) 2973No grade recorded

     خُرُوجِ سُلَيْمَانَ وَعَبْدِ اللَّهِ ابْنَيْ عَبْدِ الرَّحْمَنِ عَلَى أَخِيهِمَا هِشَامٍ   وفِي سَنَةُ اثْنَتَيْنِ وَسَبْعِينَ وَمِائَةٍ، وَقِيلَ سَنَةَ ثَلَاثٍ وَسَبْعِينَ وَمِائَةٍ، وَهُوَ الصَّحِيحُ، خَرَجَ سُلَيْمَانُ وَعَبْدُ اللَّهِ ابْنَا عَبْدِ الرَّحْمَنِ بْنِ مُعَاوِيَةَ بْنِ هِشَامٍ، أَمِيرِ الْأَنْدَلُسِ، عَنْ طَاعَةِ أَخِيهِمَا هِشَامٍ بِالْأَنْدَلُسِ، وَكَانَ هِشَامٌ قَدْ مَلَكَ بَعْدَ أَبِيهِ، كَمَا ذَكَرْنَاهُ، فَلَمَّا اسْتَقَرَّ لَهُ الْمُلْكُ كَانَ مَعَهُ أَخُوهُ عَبْدُ اللَّهِ الْمَعْرُوفُ بِالْبَلَنْسِيِّ، وَكَانَ هِشَامٌ يُؤْثِرُهُ وَيَبَرُّهُ وَيُقَدِّمُهُ، فَلَمْ يَرْضَ عَبْدُ اللَّهِ إِلَّا بِالْمُشَارَكَةِ فِي أَمْرِهِ. ثُمَّ إِنَّهُ خَافَ مِنْ أَخِيهِ هِشَامٍ، فَمَضَى هَارِبًا إِلَى أَخِيهِ سُلَيْمَانَ، وَهُوَ بِطُلَيْطِلَةَ، فَلَمَّا خَرَجَ مِنْ قُرْطُبَةَ أَرْسَلَ هِشَامٌ جَمْعًا فِي أَثَرِهِ لِيَرُدُّوهُ فَلَمْ يَلْحَقُوهُ، فَجَمَعَ هِشَامٌ عَسَاكِرَهُ، وَسَارَ إِلَى طُلَيْطِلَةَ، فَحَصَرَ أَخَوَيْهِ بِهَا، وَكَانَ سُلَيْمَانُ قَدْ جَمَعَ وَحَشَدَ خَلْقًا كَثِيرًا، فَلَمَّا حَصَرَهُمَا هِشَامٌ سَارَ سُلَيْمَانُ مِنْ طُلَيْطِلَةَ وَتَرَكَ ابْنَهُ وَأَخَاهُ عَبْدَ اللَّهِ يَحْفَظَانِ الْبَلَدَ، وَسَارَ هُوَ إِلَى قُرْطُبَةَ لِيَمْلِكَهَا، فَعَلِمَ هِشَامٌ الْحَالَ، فَلَمْ يَتَحَرَّكْ، وَلَا فَارَقَ طُلَيْطِلَةَ بَلْ أَقَامَ يَحْصُرُهَا. وَسَارَ سُلَيْمَانُ، فَوَصَلَ إِلَى شَقُنْدَةَ، فَدَخَلَهَا، وَخَرَجَ إِلَيْهِ أَهْلُ قُرْطُبَةَ مُقَاتِلِينَ وَدَافِعِينَ عَنْ أَنْفُسِهِمْ. ثُمَّ إِنَّ هِشَامًا سَيَّرَ فِي أَثَرِهِ ابْنَهُ عَمِيدَ الْمُلْكِ، فِي قِطْعَةٍ مِنَ الْجَيْشِ، فَلَمَّا قَارَبَهُ مَضَى سُلَيْمَانُ هَارِبًا، فَقَصَدَ مَدِينَةَ مَارِدَةَ، فَخَرَجَ إِلَيْهِ الْوَالِي بِهَا لِهِشَامٍ، فَحَارَبَهُ، فَانْهَزَمَ سُلَيْمَانُ، وَبَقِيَ هِشَامٌ عَلَى طُلَيْطِلَةَ شَهْرَيْنِ وَأَيَّامًا مُحَاصِرًا لَهَا ثُمَّ عَادَ عَنْهَا، وَقَدْ قَطَعَ أَشْجَارَهَا، وَسَارَ إِلَى قُرْطُبَةَ، فَأَتَاهُ أَخُوهُ عَبْدُ اللَّهِ بِغَيْرِ أَمَانٍ، فَأَكْرَمَهُ وَأَحْسَنَ إِلَيْهِ. فَلَمَّا دَخَلَتْ سَنَةُ أَرْبَعٍ وَسَبْعِينَ سَيَّرَ هِشَامٌ ابْنَهُ مُعَاوِيَةَ فِي جَيْشٍ كَثِيفٍ إِلَى تُدْمِيرَ، وَبِهَا سُلَيْمَانُ، فَحَارَبَهُ، وَخَرَّبُوا أَعْمَالَ تُدْمِيرَ، وَدَوَّخُوا أَهْلَهَا وَمَنْ بِهَا، وَبَلَغُوا الْبَحْرَ، فَخَرَجَ سُلَيْمَانُ مِنْ تُدْمِيرَ هَارِبًا، فَلَجَأَ إِلَى الْبَرَابِرِ بِنَاحِيَةِ بَلَنْسِيَةَ، فَاعْتَصَمَ بِتِلْكَ النَّاحِيَةِ الْوَعْرَةِ الْمَسْلَكِ، فَعَادَ مُعَاوِيَةُ إِلَى قُرْطُبَةَ. ثُمَّ إِنَّ الْحَالَ اسْتَقَرَّ بَيْنَ هِشَامٍ وَسُلَيْمَانَ أَنْ يَأْخُذَ سُلَيْمَانُ أَهْلَهُ وَأَوْلَادَهُ وَأَمْوَالَهُ وَيُفَارِقَ الْأَنْدَلُسَ، وَأَعْطَاهُ هِشَامٌ سِتِّينَ أَلْفَ دِينَارٍ مُصَالَحَةً عَنْ تَرِكَةِ أَبِيهِ عَبْدِ الرَّحْمَنِ، فَسَارَ إِلَى بَلَدِ الْبَرَابِرِ فَأَقَامَ بِهِ. ذِكْرُ خُرُوجِ جَمَاعَةٍ عَلَى هِشَامٍ أَيْضًا وَفِيهَا خَرَجَ بِالْأَنْدَلُسِ أَيْضًا سَعِيدُ بْنُ الْحُسَيْنِ بْنِ يَحْيَى الْأَنْصَارِيُّ بِشَاغَنْتَ، مِنْ أَقَالِيمِ طَرْطُوشَةَ، فِي شَرْقِ الْأَنْدَلُسِ، وَكَانَ قَدِ الْتَجَأَ إِلَيْهَا حِينَ قُتِلَ أَبُوهُ، كَمَا تَقَدَّمَ، وَدَعَا إِلَى الْيَمَانِيَّةِ، وَتَعَصَّبَ لَهُمْ، فَاجْتَمَعَ لَهُ خَلْقٌ كَثِيرٌ، وَمَلَكَ مَدِينَةَ طَرْطُوشَةَ، وَأَخْرَجَ عَامِلَهُ يُوسُفَ الْقَيْسِيَّ، فَعَارَضَهُ مُوسَى بْنُ فَرْتُونَ، وَقَامَ بِدَعْوَةِ هِشَامٍ، وَوَافَقَتْهُ مُضَرُ، ( فَاقْتَتَلَا، فَانْهَزَمَ سَعِيدٌ وَقُتِلَ وَسَارَ مُوسَى إِلَى سَرَقُسْطَةَ فَمَلَكَهَا، فَخَرَجَ عَلَيْهِ مَوْلًى لِلْحُسَيْنِ بْنِ يَحْيَى اسْمُهُ جَحْدَرُ فِي جَمْعٍ كَثِيرٍ فَقَاتَلَهُ وَقُتِلَ مُوسَى ). وَخَرَجَ أَيْضًا مَطْرُوحُ بْنُ سُلَيْمَانَ بْنِ يَقْظَانَ بِمَدِينَةِ بَرْشَلُونَةَ، وَخَرَجَ مَعَهُ جَمْعٌ كَثِيرٌ، فَمَلَكَ مَدِينَةَ سَرَقُسْطَةَ وَمَدِينَةَ وَشْقَةَ، وَتَغَلَّبَ عَلَى تِلْكَ النَّاحِيَةِ، وَقَوِيَ أَمْرُهُ، وَكَانَ هِشَامٌ مَشْغُولًا بِمُحَارَبَةِ أَخَوَيْهِ سُلَيْمَانَ وَعَبْدِ اللَّهِ.

     ✧ The rebellion of Sulaymān and ʿAbdullāh, the two sons of ʿAbd al-Raḥmān, against their brother Hishām In the year one hundred and seventy-two, and it is said in the year one hundred and seventy-three, and this is the correct view, Sulaymān and ʿAbdullāh, the two sons of ʿAbd al-Raḥmān b. Muʿāwiyah b. Hishām, the ruler of al-Andalus, rebelled against obedience to their brother Hishām in al-Andalus. Hishām had assumed power after his father, as we have mentioned. When his rule was established, his brother ʿAbdullāh, known as al-Balansī, was with him. Hishām favored him, treated him kindly, and gave him precedence, but ʿAbdullāh was not content except with sharing in his authority. Then he feared his brother Hishām, so he fled to his brother Sulaymān, who was in Ṭulayṭilah. When he left Qurṭubah, Hishām sent a force in his pursuit to bring him back, but they did not catch up with him. Hishām gathered his armies and marched to Ṭulayṭilah and besieged his two brothers there. Sulaymān had gathered and assembled a large number of people. When Hishām besieged them, Sulaymān departed from Ṭulayṭilah, leaving his son and his brother ʿAbdullāh to defend the city, and he himself marched to Qurṭubah to take possession of it. Hishām learned of the situation, but he did not move nor leave Ṭulayṭilah; rather, he remained besieging it. Sulaymān marched until he reached Shaqandah and entered it. The people of Qurṭubah came out against him fighting and defending themselves. Then Hishām sent after him his son ʿAmīd al-Mulk with a detachment of the army. When he approached him, Sulaymān fled, heading for the city of Māridah. The governor there, who was loyal to Hishām, came out against him and fought him. Sulaymān was defeated. Hishām remained at Ṭulayṭilah for two months and some days besieging it, then withdrew, after cutting down its trees, and marched to Qurṭubah. His brother ʿAbdullāh came to him without a guarantee of safety, and he honored him and treated him well. When the year one hundred and seventy-four entered, Hishām sent his son Muʿāwiyah with a large army to Tudmīr, where Sulaymān was. He fought him, and they laid waste the districts of Tudmīr and subdued its people and those within it, reaching as far as the sea. Sulaymān fled from Tudmīr and took refuge with the Berbers in the region of Balansiyah, seeking protection in that rugged, difficult terrain. Muʿāwiyah then returned to Qurṭubah. Then the situation between Hishām and Sulaymān was settled on the condition that Sulaymān take his family, children, and wealth and depart from al-Andalus. Hishām gave him sixty thousand dinars as a settlement for the inheritance of their father ʿAbd al-Raḥmān. So he went to the land of the Berbers and stayed there. Mention of the rebellion of a group against Hishām as well In that year, in al-Andalus also, Saʿīd b. al-Ḥusayn b. Yaḥyā al-Anṣārī rebelled in Shāghantah, one of the districts of Ṭarṭūshah, in eastern al-Andalus. He had taken refuge there when his father was killed, as previously mentioned. He called for the Yemeni faction and showed partisanship for them. A large number of people gathered to him, and he took possession of the city of Ṭarṭūshah, expelling its governor Yūsuf al-Qaysī. Mūsā b. Fartūn opposed him, upholding the cause of Hishām, and Muḍar agreed with him. They fought, and Saʿīd was defeated and killed. Mūsā marched to Saraqusṭah and took possession of it. Then a client of al-Ḥusayn b. Yaḥyā, named Jaḥdar, rebelled against him with a large gathering, fought him, and Mūsā was killed. Also, Maṭrūḥ b. Sulaymān b. Yaqẓān rebelled in the city of Barshalūnah, and a large group joined him. He took possession of the city of Saraqusṭah and the city of Washqah, gaining control over that region, and his power grew strong, while Hishām was occupied with fighting his two brothers Sulaymān and ʿAbdullāh.

299. Tarikh (al-Tabari) 2974No grade recorded

     ذِكْرُ عِدَّةِ حَوَادِثَ وَفِي سنة اثنتين وسبعين ومائة عَزَلَ الرَّشِيدُ إِسْحَاقَ بْنَ مُحَمَّدٍ عَنِ الْمَوْصِلِ  ، وَاسْتَعْمَلَ سَعِيدَ بْنَ سَلْمٍ الْبَاهِلِيَّ، وَعَزَلَ الرَّشِيدُ يَزِيدَ بْنَ مَزْيَدِ بْنِ زَائِدَةَ، وَهُوَ ابْنُ أَخِي مَعْنِ بْنِ زَائِدَةَ، عَنْ أَرْمِينِيَّةَ، وَاسْتَعْمَلَ عَلَيْهَا أَخَاهُ عُبَيْدَ اللَّهِ بْنَ الْمَهْدِيِّ. وَفِيهَا غَزَا الصَّائِفَةَ إِسْحَاقُ بْنُ سُلَيْمَانَ بْنِ عَلِيٍّ  . وَفِيهَا وَضَعَ الرَّشِيدُ عَلَى أَهْلِ السَّوَادِ الْعُشْرَ الَّذِي كَانَ يُؤْخَذُ مِنْهُمْ بَعْدَ النِّصْفِ  . وَحَجَّ بِالنَّاسِ يَعْقُوبُ بْنُ الْمَنْصُورِ. عَمُّ هَارُونَ الرَّشِيدِ. وَعُمَّالُ السَّنَةِ مَا قَبْلَهَا. ومِنَ الْحَوَادِثِ فِيهَا: شُخُوصُ الرَّشِيدِ إِلَى مَرْجِ الْقَلْعَةِ،  ثُمَّ مُرْتَادًا بِهَا مَنْزِلًا يَنْزِلُهُ، وَكَانَ قَدِ اسْتَثْقَلَ مَدِينَةَ السَّلَامِ وَكَانَ يُسَمِّيهَا الْبُخَارَ، فَخَرَجَ إِلَى مَرْجِ الْقَلْعَةِ فَاعْتَلَّ بِهَا، وَانْصَرَفَ، وَسُمِّيَتْ تِلْكَ السُّفْرَةُ بِسُفْرَةِ الْمُرْتَادِ. وَفِيهَا: تَزَوَّجَ مُحَمَّدُ بْنُ سُلَيْمَانَ بْنِ عَلِيٍّ الْعَبَّاسَةَ بِنْتَ الْمَهْدِيِّ، وَهِيَ أَوَّلُ بِنْتِ خَلِيفَةٍ مِنْ بَنِي هَاشِمٍ نُقِلَتْ مِنْ بَلَدٍ إِلَى بَلَدٍ، نَقَلَهَا إِلَى الْبَصْرَةِ، وَأَوَّلُ بِنْتِ خَلِيفَةٍ نُقِلَتْ مِنْ خُلَفَاءِ بَنِي أُمَيَّةَ صَفِيَّةُ بِنْتُ مُعَاوِيَةَ، نُقِلَتْ إِلَى الْبَصْرَةِ إِلَى مُحَمَّدِ بْنِ زِيَادٍ ذَكَرَهُ الصُّولِيُّ. وَفِيهَا: وَلِيَ مُعَاذُ بْنُ مُعَاذٍ الْقَضَاءَ. عن إِبْرَاهِيمُ بْنُ مُحَمَّدِ بْنِ عَرَفَةَ قَالَ: وَلِيَ مُعَاذُ بْنُ مُعَاذٍ قَضَاءَ الْبَصْرَةِ سَنَةَ اثْنَتَيْنِ وَسَبْعِينَ، وَكَانَ لَهُ مَحَلٌّ وَمَنْزِلَةٌ، فَلَمْ يَحْمَدْ أَهْلُ الْبَصْرَةِ أَمْرَهُ [وَكَتَبُوا] وَكَثُرَ الْكَارِهُونَ لَهُ وَالْوَقَائِعُ عَلَيْهِ، فَلَمَّا صُرِفَ عَنِ الْقَضَاءِ أَظْهَرَ أَهْلُ الْبَصْرَةِ السُّرُورَ، وَنَحَرُوا النُّحُورَ وَتَصَدَّقُوا بِلَحْمِهَا، وَاسْتَتَرَ فِي بَيْتِهِ خَوْفَ الْوُثُوبِ عَلَيْهِ، ثُمَّ شَخَصَ بَعْدَ ذَلِكَ إِلَى الرَّشِيدِ فَاعْتَذَرَ، فَقَبِلَ عُذْرَهُ وَوَهَبَ لَهُ أَلْفَ دِينَارٍ، وَكَانَ مِنَ الْأَثْبَاتِ فِي الْحَدِيثِ.

     ✧ Mention of several events In the year one hundred and seventy-two, al-Rashīd dismissed Isḥāq b. Muḥammad from al-Mawṣil, and appointed Saʿīd b. Salm al-Bāhilī. Al-Rashīd dismissed Yazīd b. Mazyad b. Zāʾida, the nephew of Maʿn b. Zāʾida, from Armenia, and appointed over it his brother ʿUbayd Allāh b. al-Mahdī. In it, Isḥāq b. Sulaymān b. ʿAlī raided the summer expedition. In it, al-Rashīd imposed on the people of the Sawād the tithe that used to be taken from them after the half. Yaʿqūb b. al-Manṣūr, the paternal uncle of Hārūn al-Rashīd, led the people in pilgrimage. The governors were those of the previous year. Among the events in it: Al-Rashīd set out for Marj al-Qalʿa, then scouted there for a dwelling to settle in. He had found the City of Peace burdensome and used to call it "the vapors." He went out to Marj al-Qalʿa, fell ill there, and returned. That journey was named the Journey of the Scout. In it: Muḥammad b. Sulaymān b. ʿAlī married al-ʿAbbāsa bt. al-Mahdī. She was the first daughter of a caliph from the Banū Hāshim to be moved from one town to another; he moved her to al-Baṣra. The first daughter of a caliph to be moved among the Umayyad caliphs was Ṣafiyya bt. Muʿāwiya, who was moved to al-Baṣra to Muḥammad b. Ziyād. Al-Ṣūlī mentioned this. In it: Muʿādh b. Muʿādh assumed the judgeship. Ibrāhīm b. Muḥammad b. ʿArafa said: Muʿādh b. Muʿādh assumed the judgeship of al-Baṣra in the year one hundred and seventy-two. He had standing and rank, but the people of al-Baṣra did not praise his conduct, and those who disliked him and the complaints against him multiplied. When he was removed from the judgeship, the people of al-Baṣra showed joy, slaughtered camels, and gave their meat as alms. He hid in his house fearing an attack on him. Then he went to al-Rashīd and apologized, and he accepted his excuse and gave him a thousand dinars. He was among the reliable authorities in hadith.

300. Tarikh (al-Tabari) 2975No grade recorded

     ذِكْرُ مَنْ تُوُفِّيَ فِي هَذِهِ السَّنَةِ مِنَ الْأَكَابِرِ  . الْحَسَنُ بْنُ عَيَّاشِ بْنِ سَالِمٍ الْحَسَنُ بْنُ عَيَّاشِ بْنِ سَالِمٍ، مَوْلَى بَنِي أَسَدٍ وَهُوَ أَخُو أَبِي بَكْرِ بْنِ عَيَّاشٍ الْقَارِئِ. مِنْ أَهْلِ الْكُوفَةِ، وَكَانَ وَصِيَّ سُفْيَانَ الثَّوْرِيِّ، وَسَمِعَ أَبَا إِسْحَاقَ الشَّيْبَانِيَّ، وَإِسْمَاعِيلَ بْنَ أَبِي خَالِدٍ، وَالْأَعْمَشَ، وَغَيْرَهُمْ، وَكَانَ ثِقَةً. تُوُفِّيَ فِي هَذِهِ السَّنَةِ. عَبْدُ الرَّحْمَنِ بْنُ سُلَيْمَانَ بْنِ عَبْدِ الرَّحْمَنِ بْنِ عَبْدِ اللَّهِ بْنِ حَنْظَلَةَ بْنِ الْغَسِيلِ الْأَنْصَارِيُّ الْمَدِينِيُّ عَبْدُ الرَّحْمَنِ بْنُ سُلَيْمَانَ بْنِ عَبْدِ الرَّحْمَنِ بْنِ عَبْدِ اللَّهِ بْنِ حَنْظَلَةَ بْنِ الْغَسِيلِ الْأَنْصَارِيُّ الْمَدِينِيُّ. رَأَى سَهْلَ بْنَ سَعْدٍ وَأَنَسَ بْنَ مَالِكٍ، وَسَمِعَ عِكْرِمَةَ، رَوَى عَنْهُ أَبُو نُعَيْمٍ الْفَضْلُ بْنُ دُكَيْنٍ، وَكَانَ ثِقَةً. تُوُفِّيَ فِي هَذِهِ السَّنَةِ. وَقِيلَ: السَّنَةِ الَّتِي قَبْلَهَا. وَفِيهَا مَاتَ الْفَضْلُ بْنُ صَالِحِ بْنِ عَلِيِّ بْنِ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ، وَهُوَ أَخُو عَبْدِ الْمَلِكِ، وَتُوُفِّيَ سُلَيْمَانُ بْنُ بِلَالٍ مَوْلَى ابْنِ أَبِي عَتِيقٍ. ( وَتُوُفِّيَ أَبُو يَزِيدَ رِيَاحُ بْنُ يَزِيدَ اللَّخْمِيُّ الزَّاهِدُ، بِمَدِينَةِ الْقَيْرَوَانِ، وَكَانَ مُجَابَ الدَّعْوَةِ ).

     ✧ Account of the prominent figures who died in this year. Al-Ḥasan b. ʿAyyāsh b. Sālim, client of Banū Asad, and he was the brother of Abū Bakr b. ʿAyyāsh al-Qāriʾ. From the people of al-Kūfah, and he was the executor of Sufyān al-Thawrī. He heard from Abū Isḥāq al-Shaybānī, Ismāʿīl b. Abī Khālid, al-Aʿmash, and others, and he was trustworthy. He died in this year. ʿAbd al-Raḥmān b. Sulaymān b. ʿAbd al-Raḥmān b. ʿAbd Allāh b. Ḥanẓalah b. al-Ghasīl al-Anṣārī al-Madanī. He saw Sahl b. Saʿd and Anas b. Mālik, and heard ʿikrimah. Abū Nuʿaym al-Faḍl b. Dukayn narrated from him, and he was trustworthy. He died in this year. It was said: in the year before it. In it died al-Faḍl b. Ṣāliḥ b. ʿAlī b. ʿAbd Allāh b. ʿAbbās, and he was the brother of ʿAbd al-Malik, and Sulaymān b. Bilāl, client of Ibn Abī ʿAtīq, died. (And Abū Yazīd Riyāḥ b. Yazīd al-Lakhmī the ascetic died in the city of al-Qayrawān, and he was one whose supplication was answered).

301. Tarikh (al-Tabari) 2976No grade recorded

     وفي سَنَةُ ثَلَاثٍ وَسَبْعِينَ وَمِائَةٍ تُوُفِّيَ مُحَمَّدُ بْنُ سُلَيْمَانَ بْنِ عَلِيٍّ بِالْبَصْرَةِ  ، فَأَرْسَلَ الرَّشِيدُ مَنْ قَبَضَ تَرِكَتَهُ، وَكَانَتْ عَظِيمَةً مِنَ الْمَالِ، وَالْمَتَاعِ، وَالدَّوَابِّ، فَحَمَلُوا مِنْهُ مَا يَصْلُحُ لِلْخِلَافَةِ، وَتَرَكُوا مَا لَا يَصْلُحُ. وَكَانَ مِنْ جُمْلَةِ مَا أَخَذُوا سِتُّونَ أَلْفَ أَلْفٍ، فَلَمَّا قَدِمُوا بِذَلِكَ عَلَيْهِ أَطْلَقَ مِنْهُ لِلنُّدَمَاءِ وَالْمُغَنِّينَ شَيْئًا كَثِيرًا، وَرَفَعَ الْبَاقِي إِلَى خِزَانَتِهِ. وَكَانَ سَبَبُ أَخْذِ الرَّشِيدِ تَرِكَتَهُ أَنَّ أَخَاهُ جَعْفَرَ بْنَ سُلَيْمَانَ كَانَ يَسْعَى بِهِ إِلَى الرَّشِيدِ حَسَدًا لَهُ، وَيَقُولُ: إِنَّهُ لَا مَالَ لَهُ، وَلَا ضَيْعَةَ إِلَّا وَقَدْ أَخَذَ أَكْثَرَ مِنْ ثَمَنِهَا لِيَتَقَوَّى بِهِ عَلَى مَا تُحَدِّثُ بِهِ نَفْسُهُ، يَعْنِي الْخِلَافَةَ. وَإِنَّ أَمْوَالَهُ حِلٌّ طِلْقٌ لِأَمِيرِ الْمُؤْمِنِينَ، وَكَانَ الرَّشِيدُ يَأْمُرُ بِالِاحْتِفَاظِ بِكُتُبِهِ، فَلَمَّا تُوُفِّيَ مُحَمَّدُ بْنُ سُلَيْمَانَ ( أُخْرِجَتْ كُتُبُهُ إِلَى جَعْفَرٍ ) أَخِيهِ، وَاحْتُجَّ عَلَيْهِ بِهَا، وَلَمْ يَكُنْ لَهُ أَخٌ لِأَبِيهِ وَأُمِّهِ غَيْرَ جَعْفَرٍ، فَأَقَرَّ بِهَا، فَلِهَذَا قُبِضَتْ أَمْوَالُهُ. ترجمته وَهُوَ مُحَمَّدُ بْنُ سُلَيْمَانَ بْنِ عَلِيِّ بْنِ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ، وَأُمُّهُ أُمُّ حَسَنٍ بِنْتُ جَعْفَرِ بْنِ حَسَنِ بْنِ حَسَنِ بْنِ عَلِيٍّ، وَكَانَ مِنْ رِجَالَاتِ قُرَيْشٍ وَشُجْعَانِهِمْ. جَمَعَ لَهُ الْمَنْصُورُ بَيْنَ الْبَصْرَةِ وَالْكُوفَةِ، وَزَوَّجَهُ الْمَهْدِيُّ ابْنَتَهُ الْعَبَّاسَةَ، وَكَانَ لَهُ مِنَ الْأَمْوَالِ شَيْءٌ كَثِيرٌ، وَكَانَ دَخْلُهُ كُلَّ يَوْمٍ مِائَةَ أَلْفٍ. وَكَانَ لَهُ خَاتَمٌ مِنْ يَاقُوتٍ أَحْمَرَ لَمْ يُرَ مِثْلُهُ. فَسَقَطَ لَيْلَةً مِنْ يَدِهِ [لَيْلَةَ بِنَائِهِ بِالْعَبَّاسَةِ] فَجَعَلُوا يَطْلُبُونَهُ فَلَمْ يَجِدُوهُ، فَقَالَ: أَطْفِئُوا الشَّمْعَ فَفَعَلُوا فَرَأَوْهُ، وَكَانَ لَهُ خَمْسُونَ أَلْفَ مَوْلًى مِنْهُمْ عِشْرُونَ أَلْفَ عَتَاقَةٍ، وَكَانَتْ بِهِ رُطُوبَةٌ فَكَانَ يَتَدَاوَى بِالْمِسْكِ يَسْتَعْمِلُ مِنْهُ كُلَّ يَوْمٍ عِشْرِينَ مِثْقَالًا وَيَتْرُكُهُ فِي عُكَنِ بَطْنِهِ رَوَى الْحَدِيثَ عَنْ أَبِيهِ، عَنْ جَدِّهِ الْأَكْبَرِ - وَهُوَ ابْنُ عَبَّاسٍ - حَدِيثًا مَرْفُوعًا فِي مَسْحِ رَأْسِ الْيَتِيمِ إِلَى مُقَدَّمِ رَأْسِهِ، وَمَسْحِ رَأْسِ مَنْ لَهُ أَبٌ إِلَى مُؤَخَّرِهِ. وَقَدْ وَفَدَ عَلَى الرَّشِيدِ، فَهَنَّأَهُ بِالْخِلَافَةِ، فَأَكْرَمَهُ وَعَظَّمَهُ، وَزَادَهُ فِي عَمَلِهِ شَيْئًا كَثِيرًا. وَلَمَّا أَرَادَ الْخُرُوجَ خَرَجَ مَعَهُ الرَّشِيدُ يُشَيِّعُهُ إِلَى كَلْوَاذَى. تُوُفِّيَ فِي جُمَادَى الْآخِرَةِ مِنْ هَذِهِ السَّنَةِ عَنْ إِحْدَى وَخَمْسِينَ سَنَةً. وَقَدْ أَرْسَلَ الرَّشِيدُ مَنِ اصْطَفَى مِنْ مَالِهِ الصَّامِتِ، فَوَجَدَ لَهُ مِنَ الذَّهَبِ ثَلَاثَةَ آلَافِ أَلْفٍ دِينَارٍ، وَمِنَ الدَّرَاهِمِ سِتِّينَ أَلْفَ أَلْفٍ، خَارِجًا عَنِ الْأَمْلَاكِ وَالْجَوَاهِرِ. وعن الْحُسَيْنُ بْنُ سَلَّامٍ مَوْلَى آلِ سُلَيْمَانَ بْنِ عَلِيٍّ] قَالَ: لَمَّا احْتُضِرَ مُحَمَّدُ بْنُ سُلَيْمَانَ بْنِ عَلِيٍّ كَانَ رَأْسُهُ فِي حِجْرِ أَخِيهِ جَعْفَرِ بْنِ سُلَيْمَانَ، فَقَالَ جَعْفَرٌ: وَانْقِطَاعَ ظَهْرَاهْ، فَقَالَ مُحَمَّدٌ: وَانْقِطَاعَ ظَهْرِ مَنْ يَلْقَى الْجَبَّارَ غَدًا [وَاللَّهِ] لَيْتَ أُمَّكَ لَمْ تَلِدْنِي، لَيْتَنِي كُنْتُ حَمَّالًا، وَأَنِّي لَمْ أَكُنْ فِيمَا كُنْتُ فِيهِ، وَوَلَّى الرَّشِيدُ مَكَانَهُ عَمَّهُ سُلَيْمَانَ بْنَ أَبِي جَعْفَرٍ. وَحَكَى ابْنُ جَرِيرٍ أَنَّ قَوْمًا قَالُوا: كَانَتْ وَفَاةُ مُحَمَّدِ بْنِ سُلَيْمَانَ وَالْخَيْزُرَانِ فِي يَوْمٍ وَاحِدٍ. وعن مُحَمَّدُ بْنُ يَزِيدَ قَالَ: بَلَغَنِي أَنَّ جَارِيَةً مِنْ جَوَارِي مُحَمَّدِ بْنِ سُلَيْمَانَ وَقَفَتْ عَلَى قَبْرِهِ فَقَالَتْ: أَمْسَى التُّرَابُ لِمَنْ هَوَيْتُ مَبِيتًا أَلْقِ التُّرَابَ فَقُلْ لَهُ حُيِّيتَا     إِنَّا نُحِبُّكَ يَا تُرَابُ وَمَا بِنَا إِلَّا كَرَامَةُ مَنْ عَلَيْهِ حُثِيتَا

     ✧ In the year one hundred and seventy-three Muḥammad b. Sulaymān b. ʿAlī died in al-Baṣrah, so al-Rashīd sent someone who seized his estate, and it was immense in wealth, goods, and mounts. They carried away from it what was suitable for the caliphate and left what was not suitable. Among what they took was sixty thousand thousand [dirhams]. When they brought that to him, he released from it a great deal to the boon companions and singers, and deposited the rest in his treasury. The reason al-Rashīd seized his estate was that his brother Jaʿfar b. Sulaymān was slandering him to al-Rashīd out of envy toward him, saying: “He has no wealth or estate but that he has taken more than its price to strengthen himself for what he talks to himself about,” meaning the caliphate. “And his properties are lawful and free for the Commander of the Faithful.” Al-Rashīd used to order that his letters be preserved. When Muḥammad b. Sulaymān died, his letters were brought out to Jaʿfar, his brother, and they were used as proof against him. He had no full brother besides Jaʿfar, so he acknowledged them, and for this reason his properties were seized. His biography: He is Muḥammad b. Sulaymān b. ʿAlī b. ʿAbd Allāh b. ʿAbbās, and his mother was Umm Ḥasan bt. Jaʿfar b. Ḥasan b. Ḥasan b. ʿAlī. He was one of the notable men of Quraysh and their brave ones. Al-Manṣūr combined al-Baṣrah and al-Kūfah for him, and al-Mahdī married him to his daughter al-ʿAbbāsah. He had enormous wealth, and his income every day was one hundred thousand [dirhams]. He had a signet ring of red ruby the like of which was not seen. It fell one night from his hand [on the night of his wedding to al-ʿAbbāsah], so they began to search for it and could not find it. He said: “Extinguish the candles,” and they did so, and then they saw it. He had fifty thousand clients, of whom twenty thousand were freedmen. He suffered from moistness, so he used to treat himself with musk, using twenty mithqāls of it every day and leaving it in the folds of his belly. He narrated a ḥadīth from his father, from his great-grandfather—who is Ibn ʿAbbās—a marfūʿ ḥadīth about wiping the head of an orphan toward the front of his head, and wiping the head of one who has a father toward the back of it. He came as a delegate to al-Rashīd and congratulated him on the caliphate, so al-Rashīd honored him, magnified him, and increased his domain greatly. When he wanted to leave, al-Rashīd went out with him to see him off as far as Kalwādhā. He died in Jumādā al-Ākhirah of this year at the age of fifty-one. Al-Rashīd sent someone who selected from his liquid wealth, and he found for him of gold three thousand thousand dinars, and of dirhams sixty thousand thousand, apart from the estates and jewels. From al-Ḥusayn b. Sallām, client of the family of Sulaymān b. ʿAlī, who said: When Muḥammad b. Sulaymān b. ʿAlī was dying, his head was in the lap of his brother Jaʿfar b. Sulaymān. Jaʿfar said: “What a breaking of the back!” Muḥammad said: “What a breaking of the back of one who meets the Compeller tomorrow. By God, would that your mother had not borne me! Would that I had been a porter, and that I had not been in what I was in.” Al-Rashīd appointed in his place his paternal uncle Sulaymān b. Abī Jaʿfar. Ibn Jarīr related that some people said: The death of Muḥammad b. Sulaymān and al-Khayzurān was on the same day. From Muḥammad b. Yazīd, who said: It reached me that a slave girl of the slave girls of Muḥammad b. Sulaymān stood at his grave and said: Dust has become for the one I love a night's lodging. Meet the dust and say to it: May you be greeted. We love you, O dust, and what is in us Is only the honor of him upon whom you have been poured.

302. Tarikh (al-Tabari) 2977No grade recorded

     [ وَفَاةُ الْخَيْزُرَانِ ] وَفِي سنة ثلاث وسبعين ومائة مَاتَتِ الْخَيْزُرَانُ  وَهي أُمُّ أَمِيرَيِ الْمُؤْمِنِينَ الْهَادِي وَالرَّشِيدِ، اشْتَرَاهَا الْمَهْدِيُّ وَحَظِيَتْ عِنْدَهُ جَدَّا، ثُمَّ أَعْتَقَهَا وَتَزَوَّجَهَا، وَوَلَدَتْ لَهُ خَلِيفَتَيْنِ; مُوسَى الْهَادِي وَالرَّشِيدَ،. وَقَدْ رُوِيَ مِنْ طَرِيقِ الْخَيْزُرَانِ، عَنْ مَوْلَاهَا الْمَهْدِيِّ، عَنْ أَبِيهِ، عَنْ جَدِّهِ، عَنِ ابْنِ عَبَّاسٍ عَنِ النَّبِيِّ ﷺ قَالَ: مَنِ اتَّقَى اللَّهَ وَقَاهُ اللَّهُ كُلَّ شَيْءٍ. وَلَمَّا عُرِضَتْ عَلَى الْمَهْدِيِّ لِيَشْتَرِيَهَا أَعْجَبَتْهُ إِلَّا دِقَّةَ سَاقَيْهَا، فَقَالَ لَهَا: يَا جَارِيَةُ، إِنَّكِ لَعَلَى غَايَةِ الْمُنَى لَوْلَا خُمُوشَةٌ فِي سَاقَيْكَ. فَقَالَتْ: يَا أَمِيرَ الْمُؤْمِنِينَ، إِنَّكَ أَحْوَجُ مَا تَكُونُ إِلَيْهِمَا لَا تَرَاهُمَا. فَاسْتَحْسَنَ جَوَابَهَا وَاشْتَرَاهَا، وَحَظِيَتْ عِنْدَهُ جِدًّا. وعَنِ الْوَاقِدِيِّ قَالَ: دَخَلْتُ يَوْمًا إِلَى الْمَهْدِيِّ فَدَعَا بِمِحْبَرَتِهِ وَدَفْتَرِهِ، وَكَتَبَ عَنِّي أَشْيَاءَ حَدَّثْتُهُ بِهَا، ثُمَّ نَهَضَ وَقَالَ: كُنْ بِمَكَانِكَ حَتَّى أَعُودَ إِلَيْكَ، وَدَخَلَ إِلَى دَارِ الْحَرَمِ ثُمَّ خَرَجَ مُتَنَكِّرًا مُمْتَلِئًا غَيْظًا، فَلَمَّا جَلَسَ: قُلْتُ يَا أَمِيرَ الْمُؤْمِنِينَ خَرَجْتَ عَلَى خِلَافِ الْحَالِ الَّتِي دَخَلْتَ عَلَيْهَا؟ قَالَ: نَعَمْ دَخَلْتُ عَلَى الْخَيْزُرَانِ فَوَثَبَتْ إِلَيَّ وَمَدَّتْ يَدَهَا إِلَيَّ وَخَرَقَتْ ثَوْبِي، وَقَالَتْ: يَا قَشَّاشُ، وَأَيُّ خَيْرٍ رَأَيْتُ مِنْكَ؟ وَإِنَّمَا اشْتَرَيْتُهَا مِنْ نَخَّاسٍ وَرَأَتْ مِنِّي مَا رَأَتْ وَعَقَدْتُ لِابْنَيْهَا وِلَايَةَ الْعَهْدِ وَيْحَكِ وَأَنَا قَشَّاشٌ؟ قَالَ: فَقُلْتُ: يَا أَمِيرَ الْمُؤْمِنِينَ. قَالَ رَسُولُ اللَّهِ ﷺ: "إِنَّهُنَّ يَغْلِبْنَ الْكِرَامَ وَيَغْلِبُهُنَّ اللِّئَامُ" وَقَالَ: "خَيْرُكُمْ خَيْرُكُمْ لِأَهْلِهِ وَأَنَا خَيْرُكُمْ لِأَهْلِي"، وَقَالَ: "خُلِقَتِ الْمَرْأَةُ مِنْ ضِلْعٍ أَعْوَجَ إِنْ قَوَّمْتَهُ كَسَرْتَهُ". وَحَدَّثْتُهُ فِي هَذَا الْبَابِ بِكُلِّ مَا حَضَرَنِي، فَسَكَنَ غَضَبُهُ، وَأَسْفَرَ وَجْهُهُ، وَأَمَرَ لِي بِأَلْفَيْ دِينَارٍ، وَقَالَ: أَصْلِحْ بِهَذِهِ مِنْ حَالِكَ، وَانْصَرَفْتُ، فَلَمَّا وَصَلْتُ إِلَى مَنْزِلِي وَافَانِي رَسُولُ الْخَيْزُرَانِ، فَقَالَ: تَقْرَأُ عَلَيْكَ سِتِّي السَّلَامَ، وَتَقُولُ لَكَ: يَا عَمِّ قَدْ سَمِعْتُ جَمِيعَ مَا كَلَّمْتَ بِهِ أَمِيرَ الْمُؤْمِنِينَ، فَأَحْسَنَ اللَّهُ جَزَاكَ، وَهَذِهِ أَلْفَا دِينَارٍ إِلَّا عَشَرَةَ دَنَانِيرَ بَعَثَتْ بِهَا إِلَيْكَ لِأَنِّي لَمْ أُحِبَّ أَنْ أُسَاوِيَ صِلَةَ أَمِيرِ الْمُؤْمِنِينَ وَوَجَّهَتْ إِلَيَّ بِأَثْوَابٍ. وعن أَبِي الْفَضْلِ بْنِ الرَّبْعِيِّ قَالَ: حَدَّثَنِي أَبِي قَالَ: سَأَلَ رَجُلٌ الْخَيْزُرَانَ حَاجَةً ثُمَّ أَرْسَلَ إِلَيْهَا بِهَدِيَّةٍ فَأَجَابَتْهُ: إِنْ كَانَ مَا وَجَّهْتَ بِهِ مِنْ هَدِيَّتِكَ ثَمَنًا لِرَأْيِي فِيكَ فَلَقَدْ بَخَسْتَنِي الْقِيمَةَ، وَإِنْ كَانَ اسْتِزَادَةً فَقَدِ اسْتَغْشَشْتَنِي فِي الْمَوَدَّةِ وَرَدَّتْهَا عَلَيْهِ. وَقَدْ حَجَّتِ الْخَيْزُرَانُ مَرَّةً فِي حَيَاةِ الْمَهْدِيِّ، فَكَتَبَ إِلَيْهَا وَهِيَ بِمَكَّةَ يَسْتَوْحِشُ لَهَا، وَيَتَشَوَّقُ إِلَيْهَا، يَقُولُ: نَحْنُ فِي غَايَةِ السُّرُورِ وَلَكِنْ لَيْسَ إِلَّا بِكُمْ يَتِمُّ السُّرُورُ     عَيْبُ مَا نَحْنُ فِيهِ يَا أَهْلَ وُدِّي أَنَّكُمْ غُيَّبٌ وَنَحْنُ حُضُورُ     فَأَجِدُّوا فِي السَّيْرِ بَلْ إِنْ قَدَرْتُمْ أَنْ تَطِيرُوا مَعَ الرِّيَاحِ فَطِيرُوا فَأَجَابَتْهُ أَوْ قَالَتْ لِمَنْ أَجَابَهُ: قَدْ أَتَانَا الَّذِي وَصَفْتَ مِنَ الشَّوْ     قِ فَكَدِنْا وَمَا فَعَلْنَا نَطِيرُ لَيْتَ أَنَّ الرِّيَاحَ كُنَّ يُؤَدِّي     نَ إِلَيْكُمْ مَا قَدْ يُجِنُّ الضَّمِيرُ لَمْ أَزَلْ صَبَّةً فَإِنْ كُنْتَ بَعْدِي     فِي سُرُورٍ فَدَامَ ذَاكَ السُّرُورُ وَذَكَرُوا أَنَّهُ أَهْدَى إِلَيْهَا مُحَمَّدُ بْنُ سُلَيْمَانَ نَائِبُ الْبَصْرَةِ مِائَةَ وَصَيْفٍ، مَعَ كُلِّ وَصَيْفٍ جَامٌ مِنْ فِضَّةٍ مَمْلُوءٌ مِسْكًا. فَكَتَبَتْ إِلَيْهِ: إِنْ كَانَ مَا بَعَثْتَهُ ثَمَنًا عَنْ ظَنِّنَا فِيكَ فَظَنُّنَا فِيكَ أَكْثَرُ مِمَّا بَعَثْتَ، وَقَدْ بَخَسْتَنَا فِي الثَّمَنِ، وَإِنْ كُنْتَ تُرِيدُ بِهِ زِيَادَةَ الْمَوَدَّةِ فَقَدِ اتَّهَمْتَنِي فِي الْمَوَدَّةِ. وَرَدَّتْهَا عَلَيْهِ. وَقَدِ اشْتَرَتِ الدَّارَ الْمَشْهُورَةَ بِهَا بِمَكَّةَ الْمَعْرُوفَةَ بِدَارِ الْخَيْزُرَانِ، فَزَادَتْهَا فِي الْمَسْجِدِ الْحَرَامِ. وَكَانَ مُغَلُّ ضِيَاعِهَا فِي كُلِّ سَنَةٍ أَلْفَ أَلْفٍ وَسِتِّينَ أَلْفًا. وَاتَّفَقَ مَوْتُهَا بِبَغْدَادَ لَيْلَةَ الْجُمُعَةِ لِثَلَاثٍ بَقِينَ مِنْ جُمَادَى الْآخِرَةِ مِنْ هَذِهِ السَّنَةِ، وَدُفِنَتْ بِمَقَابِرِ قُرَيْشٍ. وَرَوَى يَحْيَى بْنُ الْحَسَنِ أَنَّ أَخَاهُ حَدَّثَهُ قَالَ: رَأَيْتُ الرَّشِيدَ يَوْمَ مَاتَتِ الْخَيْزُرَانُ وَعَلَيْهِ طَيْلَسَانٌ أَزْرَقُ قَدْ شَدَّ بِهِ وَسَطَهُ وَهُوَ آخِذٌ بِقَائِمَةِ السَّرِيرِ حَافِيًا يَعْدُو فِي الطِّينِ حَتَّى أَتَى مَقَابِرَ قُرَيْشٍ فَغَسَلَ رِجْلَيْهِ وَدَعَا بِخُفٍّ، فَصَلَّى عَلَيْهَا وَدَخَلَ قَبْرَهَا، فَلَمَّا خَرَجَ مِنَ الْمَقْبَرَةِ وُضِعَ لَهُ كُرْسِيٌّ فَجَلَسَ عَلَيْهِ، وَدَعَا الْفَضْلَ بْنَ الرَّبِيعِ وَقَالَ لَهُ: وَحَقِّ الْمَهْدِيِّ - وَكَانَ لَا يَحْلِفُ بِهَا إِلَّا إِذَا اجْتَهَدَ - إِنِّي لَأَهُمُّ بِالشَّيْءِ لَكَ مِنَ التَّوْلِيَةِ وَغَيْرِهَا فَتَمْنَعُنِي أُمِّي فَأُطِيعُ أَمْرَهَا، فَخُذِ الْخَاتَمَ مِنْ جَعْفَرٍ وَوَلِيَ الْفَضْلُ نَفَقَاتِ الْعَامَّةِ وَالْخَاصَّةِ وَبَادُورْيَا وَالْكُوفَةِ، فَتَمَّتْ حَالُهُ، وَانْصَرَفَ الرَّشِيدُ مِنْ جِنَازَتِهَا يَتَمَثَّلُ بِقَوْلِ مُتَمِّمِ بْنِ نُوَيْرَةَ: كُنَّا كَنَدْمَانَيْ جَذِيمَةَ حِقْبَةً     مِنَ الدَّهْرِ حَتَّى قِيلَ لَنْ تَتَصَدَّعَا فَلَمَّا تَفَرَّقْنَا كَأَنِّي وَمَالِكًا     لِطُولِ اجْتِمَاعٍ لَمْ نَبِتْ لَيْلَةً مَعَا وَكَانَتْ غَلَّةُ الْخَيْزُرَانِ أَلْفَ أَلْفٍ وَسِتِّينَ أَلْفَ دِرْهَمٍ، فَاتَّسَعَ الرَّشِيدُ بِغَلَّتِهَا وَأَقْطَعَ النَّاسَ مِنْ ضِيَاعِهَا.

     ✧ [The death of al-Khayzurān] In the year one hundred and seventy-three, al-Khayzurān died. She was the mother of the two Commanders of the Believers, al-Hādī and al-Rashīd. Al-Mahdī purchased her as a slave, and she enjoyed great favour with him. Then he manumitted her and married her, and she bore him two caliphs: Mūsā al-Hādī and al-Rashīd. It is related on the authority of al-Khayzurān, from her master al-Mahdī, from his father, from his grandfather, from Ibn ʿAbbās, from the Prophet ﷺ, that he said: "Whoever fears God, God will protect him from everything." When she was presented to al-Mahdī for purchase, she pleased him except for the thinness of her legs. He said to her: "O slave-girl, you would be the utmost of desire were it not for a slight thinness in your legs." She replied: "O Commander of the Believers, when you most need them, you do not see them." He considered her answer excellent, bought her, and she enjoyed great favour with him. From al-Wāqidī, who said: One day I entered upon al-Mahdī, and he called for his inkwell and notebook, and wrote down some things I had narrated to him. Then he rose and said: "Stay where you are until I return to you." He entered the women's quarters, then came out disguised, full of anger. When he sat down, I said: "O Commander of the Believers, you went out in a state different from that in which you entered." He said: "Yes. I entered upon al-Khayzurān, and she leapt at me, stretched out her hand, and tore my garment, saying: 'O you rag-picker! What good have I ever seen from you?' I only bought her from a slave-dealer, she saw what she saw from me, and I appointed her two sons as heirs to the throne. Woe to you! Am I a rag-picker?" He continued: "So I said: 'O Commander of the Believers.' The Messenger of God ﷺ said: 'They overpower the noble, and the vile overpower them.' And he said: 'The best of you is the one who is best to his family, and I am the best of you to my family.' And he said: 'Woman was created from a crooked rib; if you straighten it, you break it.' And I related to him everything I knew on this subject. His anger subsided, his face brightened, and he ordered for me two thousand dinars, saying: 'Set right your affairs with this.' I departed, and when I reached my house, al-Khayzurān's messenger came to me and said: 'My lady sends you greetings and says: O uncle, I heard all that you said to the Commander of the Believers. May God reward you well. Here are two thousand dinars less ten dinars, which she has sent to you because she did not wish to equal the gift of the Commander of the Believers.' And she also sent me garments." From Abū al-Faḍl b. al-Rabʿī, who said: My father narrated to me, saying: A man asked al-Khayzurān for a need, then sent her a gift. She replied: "If what you sent as a gift is a price for my good opinion of you, you have undervalued me; if it is to seek increase, you have deemed me false in affection." And she returned it to him. Al-Khayzurān once performed the pilgrimage during al-Mahdī's lifetime. He wrote to her while she was in Makkah, expressing his loneliness for her and longing for her, saying: We are in the utmost joy, but only with you does joy become complete — O people of my love, the flaw in our state is that you are absent while we are present. So hasten in your journey; rather, if you are able, to fly with the winds, then fly. She answered him, or told someone to answer him: The longing you described has come to us, and we nearly — though we did not — took flight. Would that the winds could convey to you what my heart conceals. I remain ever yearning; if you, after me, are in joy, may that joy endure. They also mention that Muḥammad b. Sulaymān, the governor of al-Baṣrah, sent her a hundred slave-boys, each with a silver cup filled with musk. She wrote to him: "If what you sent is a price for our good opinion of you, our good opinion of you is worth more than what you sent, and you have undervalued us in the price. If you intended by it to increase affection, you have suspected me in affection." And she returned it to him. She bought the house that is famous as hers in Makkah, known as Dār al-Khayzurān, and incorporated it into the Sacred Mosque. The revenue of her estates was one million and sixty thousand [dirhams] each year. Her death occurred in Baghdad on Friday night, three nights remaining in Jumādā al-Ākhirah of this year, and she was buried in the cemetery of Quraysh. Yaḥyā b. al-Ḥasan narrated that his brother told him: "I saw al-Rashīd on the day al-Khayzurān died, wearing a blue ṭaylasān tied around his waist, holding onto the leg of the bier, barefoot, running through the mud until he reached the cemetery of Quraysh. He washed his feet, called for a pair of khuffs, prayed over her, and entered her grave. When he came out of the cemetery, a chair was placed for him, and he sat on it. He summoned al-Faḍl b. al-Rabīʿ and said to him: 'By al-Mahdī' — and he would not swear by her unless he was in earnest — 'I intend something for you, of appointment or otherwise, but my mother prevents me, and I obey her command. Take the seal from Jaʿfar.' And al-Faḍl was appointed over the expenditures of the common and elite, Bādūrayā, and al-Kūfah. His situation was thus completed. Al-Rashīd returned from her funeral reciting the words of Mutammim b. Nuwayrah: We were like the two boon companions of Judhaymah for a long span of time, until it was said they would never part. When we separated, it was as if I and Mālik, for all our long union, had never spent a night together. And al-Khayzurān's revenue was one million and sixty thousand dirhams, and al-Rashīd made use of her revenue and granted portions of her estates to people."

303. Tarikh (al-Tabari) 2978No grade recorded

     وَفِي سنة ثلاث وسبعين ومائة اسْتَقْدَمَ الرَّشِيدُ جَعْفَرَ بْنَ مُحَمَّدِ بْنِ الْأَشْعَثِ مِنْ خُرَاسَانَ، وَاسْتَعْمَلَ عَلَيْهَا ابْنَهُ الْعَبَّاسَ بْنَ جَعْفَرٍ، وَحَجَّ بِالنَّاسِ الرَّشِيدُ، أَحْرَمَ مِنْ بَغْدَاذَ  .

     ✧ In the year one hundred and seventy-three AH, al-Rashīd summoned Jaʿfar b. Muḥammad b. al-Ashʿath from Khurāsān, and appointed over it his son al-ʿAbbās b. Jaʿfar. Al-Rashīd led the people in the Pilgrimage; he entered iḥrām from Baghdādh.

304. Tarikh (al-Tabari) 2979No grade recorded

     ذِكْرُ مَنْ تُوُفِّيَ فِي هَذِهِ السَّنَةِ مِنَ الْأَكَابِرِ   إِسْمَاعِيلُ بْنُ زَكَرِيَّا بْنِ مُرَّةَ، أَبُو زِيَادٍ الْخُلْقَانِيُّ إِسْمَاعِيلُ بْنُ زَكَرِيَّا بْنِ مُرَّةَ، أَبُو زِيَادٍ الْخُلْقَانِيُّ  ، مَوْلَى أَسَدِ بْنِ خُزَيْمَةَ يُلَقَّبُ شَقُوصًا. كُوفِيُّ الْأَصْلِ، سَمِعَ إِسْمَاعِيلَ بْنَ أَبِي خَالِدٍ، وَأَبَا إِسْحَاقَ وَالْأَعْمَشَ وَغَيْرَهُمْ وَكَانَ ثِقَةً. عن مُحَمَّدُ بْنُ سَعْدٍ قَالَ إِسْمَاعِيلُ بْنُ زَكَرِيَّا: كَانَ تَاجِرًا فِي الطَّعَامِ وَغَيْرِهِ، وَهُوَ مِنْ أَهْلِ الْكُوفَةِ، نَزَلَ بَغْدَادَ فِي رَبَضِ حُمَيْدِ بْنِ قَحْطَبَةَ وَمَاتَ بِهَا فِي أَوَّلِ سَنَةِ ثَلَاثٍ وَسَبْعِينَ وَمِائَةٍ، وَهُوَ ابْنُ خَمْسٍ وَسِتِّينَ سَنَةً. سَعْدُ بْنُ عَبْدِ اللَّهِ بْنِ سَعْدٍ، أَبُو عُمَرَ الْمَعَافِرِيُّ سَعْدُ بْنُ عَبْدِ اللَّهِ بْنِ سَعْدٍ، أَبُو عُمَرَ الْمَعَافِرِيُّ. رَوَى عَنْهُ عَبْدُ اللَّهِ بْنُ وَهْبٍ، وَيُقَالُ هُوَ الَّذِي أَعَانَ ابْنَ وَهْبٍ عَلَى تَصْنِيفِ كُتِبِهِ، وَكَانَتْ لَهُ عِبَادَةٌ وَفَضْلٌ. تُوُفِّيَ بِالْإِسْكَنْدَرِيَّةِ فِي هَذِهِ السَّنَةِ. عَبْدُ الرَّحْمَنِ بْنُ أَبِي الْمَوَالِي عَبْدُ الرَّحْمَنِ بْنُ أَبِي الْمَوَالِي  ، وَيُقَالُ: ابْنُ زَيْدٍ ابْنُ أَبِي الْمَوَالِي، أَبُو مُحَمَّدٍ الْمَدَنِيُّ، مَوْلَى عَلِيِّ بْنِ أَبِي طَالِبٍ، وَقِيلَ: مَوْلَى أَبِي رَافِعٍ مَوْلَى رَسُولِ اللَّهِ ﷺ. حَدَّثَ عَنْ مُحَمَّدِ بْنِ كَعْبٍ الْقُرَظِيِّ، وَابْنِ الْمُنْكَدِرِ، رَوَى عَنْهُ: الثَّوْرِيُّ، وَابْنُ الْمُبَارَكِ، وَأَبُو عَامِرٍ الْعَقَدِيُّ، وَالْقَعْنَبِيُّ، وَقُتَيْبَةُ، وَكَانَ ثِقَةً. وَتُوُفِّيَ فِي هَذِهِ السَّنَةِ. غَادِرُ جَارِيَةُ الْهَادِي غَادِرُ جَارِيَةُ الْهَادِي  . حَكَى جَعْفَرُ بْنُ قُدَامَةَ قَالَ: كَانَ لِمُوسَى الْهَادِي جَارِيَةٌ يُقَالُ لَهَا: غَادِرُ، وَكَانَتْ مِنْ أَحْسَنِ النِّسَاءِ وَجْهًا وَغِنَاءً، وَكَانَ يُحِبُّهَا حُبًّا شَدِيدًا، فَبَيْنَا هِيَ تُغَنِّيهِ يَوْمًا عَرَضَ لَهُ فِكْرٌ وَسَهْوٌ تَغَيَّرَ لَهُ لَوْنُهُ، فَسَأَلَهُ مَنْ حَضَرَ عَنْ ذَلِكَ، فَقَالَ: وَقَعَ فِي فِكْرِي أَنِّي أَمُوتُ، وَأَنَّ أَخِي هَارُونَ يَلِي الْخِلَافَةَ وَيَتَزَوَّجُ جَارِيَتِي هَذِهِ، فَقِيلَ لَهُ: نُعِيذُكَ بِاللَّهِ، وَنُقَدِّمُ الْكُلَّ قَبْلَكَ، فَأَمَرَ بِإِحْضَارِ أَخِيهِ وَعَرَّفَهُ بِمَا خَطَرَ لَهُ فَأَجَابَهُ بِمَا يُوجِبُ زَوَالَ هَذَا الْخَاطِرِ، فَقَالَ: لَا أَرْضَى حَتَّى تَحْلِفَ لِي إِنِّي مَتَى مُتُّ لَمْ تَتَزَوَّجْهَا. فَأَحْلَفَهُ وَاسْتَوْفَى عَلَيْهِ الْأَيْمَانَ مِنَ الْحَجِّ رَاجِلًا، وَطَلَاقِ نِسَائِهِ، وَعِتْقِ الْمَمَالِيكِ، وَتَسْبِيلِ مَا يَمْلِكُهُ، ثُمَّ نَهَضَ إِلَيْهَا فَأَحْلَفَهَا بِمِثْلِ ذَلِكَ فَمَا لَبِثَ إِلَّا نَحْوَ شَهْرٍ حَتَّى تُوُفِّيَ، وَوَلِيَ الرَّشِيدُ فَبَعَثَ يَخْطُبُ الْجَارِيَةَ، فَقَالَتْ: كَيْفَ يَمِينِي وَيَمِينُكَ؟ فَقَالَ: أُكَفِّرُ عَنِ الْكُلِّ وَأَحُجُّ رَاجِلًا، فَتَزَوَّجَهَا وَزَادَ شَغَفُهُ بِهَا عَلَى شَغَفِ أَخِيهِ حَتَّى إِنَّهَا كَانَتْ تَضَعُ رَأْسَهَا عَلَى حِجْرِهِ وَتَنَامُ وَلَا يَتَحَرَّكُ حَتَّى تَنْتَبِهَ، فَبَيْنَا هِيَ ذَاتَ يَوْمٍ عَلَى ذَلِكَ انْتَبَهَتْ فَزِعَةً تَبْكِي، فَسَأَلَهَا عَنْ ذَلِكَ، فَقَالَتْ: رَأَيْتُ أَخَاكَ السَّاعَةَ وَهُوَ يَقُولُ: أَخْلَفْتِ وَعْدِي بَعْدَ مَا جَاوَرْتُ سُكَّانَ الْمَقَابِرْ وَنَسِيتِنِي وَحَنِثْتِ فِي أَيْمَانِكِ الْكَذِبِ الْفَوَاجِرْ     وَنَكَحْتِ غَادِرَةً أَخِي صَدَقَ الَّذِي سَمَّاكِ غَادِرْ أَمْسَيْتِ فِي أَهْلِ الْبِلَادِ وَغَدَوْتُ فِي حُورِ الْغَرَائِرْ     لَا يَهْنِكِ الْإِلْفُ الْجَدِيدُ وَلَا تَدُرْ عَنْكِ الدَّوَائِرْ وَلَحِقْتِ بِي قَبْلَ الصَّبَاحِ فَصِرْتِ حَيْثُ غَدَوْتُ صَائِرْ وَاللَّهِ يَا أَمِيرَ الْمُؤْمِنِينَ فَكَأَنِّي لَمَّا سَمِعْتُهَا كَتَبَهَا فِي قَلْبِي فَمَا أُنْسِيتُ مِنْهَا كَلِمَةً، فَقَالَ لَهَا الرَّشِيدُ: أَضْغَاثُ أَحْلَامٍ، فَقَالَتْ: كَلَّا. ثُمَّ لَمْ تَزَلْ تَضْطَرِبُ وَتَرْتَعِدُ حَتَّى مَاتَتْ بَيْنَ يَدَيْهِ. هِيلَانَةُ جَارِيَةُ الرَّشِيدِ هِيلَانَةُ جَارِيَةُ الرَّشِيدِ  . عن الْأَصْمَعِيُّ قَالَ: كَانَ الرَّشِيدُ شَدِيدَ الْحُبِّ لِهِيلَانَةَ، وَكَانَتْ قَبْلَهُ لِيَحْيَى بْنِ خَالِدِ بْنِ بَرْمَكَ، فَدَخَلَ يَوْمًا إِلَى يَحْيَى قَبْلَ الْخِلَافَةِ فَلَقِيَتْهُ فِي مَمَرٍّ فَأَخَذَتْ بِكُمِّهِ فَقَالَتْ: نَحْنُ لَا يُصِيبُنَا مِنْكَ يَوْمٌ، فَقَالَ لَهَا: فَكَيْفَ السَّبِيلُ إِلَى ذَلِكَ، فَقَالَتْ: تَأْخُذُنِي مِنْ هَذَا الشَّيْخِ، فَقَالَ لِيَحْيَى: أُحِبُّ أَنْ تَهَبَ لِي فُلَانَةَ فَوَهَبَهَا لَهُ حَتَّى غَلَبَتْ عَلَيْهِ، وَكَانَتْ تُكْثِرُ أَنْ تَقُولَ: هِي، إِلَّا أَنَّهُ، فَسَمَّاهَا هِيلَانَةَ، فَأَقَامَتْ عِنْدَهُ ثَلَاثَ سِنِينَ ثُمَّ مَاتَتْ، فَوَجَدَ عَلَيْهَا وَجْدًا شَدِيدًا وَأَنْشَدَ: قَدْ قُلْتُ لَمَّا ضَمَّنُوكِ الثَّرَى     وَجَالَتِ الْحَسْرَةُ فِي صَدْرِي اذْهَبْ فَلَا وَاللَّهِ لَا سَرَّنِي     بَعْدَكِ شَيْءٌ آخِرَ الدَّهْرِ وعن مُحَمَّدُ بْنُ عَبْدِ الرَّحْمَنِ قَالَ: لَمَّا تُوُفِّيَتْ هِيلَانَةُ جَارِيَةُ الرَّشِيدِ أَمَرَ الْعَبَّاسَ بْنَ الْأَحْنَفِ أَنْ يَرْثِيَهَا فَقَالَ: يَا مَنْ تَبَاشَرَتِ الْقُبُورُ بِمَوْتِهَا     قَصَدَ الزَّمَانُ مَسَاءَتِي فَرَمَاكِ أَبْغِي الْأَنِيسَ فَلَا أَرَى لِي مُؤْنِسًا     إِلَّا التَّرَدُّدَ حَيْثُ كُنْتُ أَرَاكِ مَلِكٌ بَكَاكِ وَطَالَ بَعْدَكِ حُزْنُهُ     لَوْ يَسْتَطِيعُ بِمُلْكِهِ لَفَدَاكِ يَحْمِي الْفُؤَادَ عَنِ النِّسَاءِ حَفِيظَةً     كَيْلَا يَحِلَّ حِمَى الْفُؤَادِ سِوَاكِ فَأَمَرَ لَهُ بِأَرْبَعِينَ أَلْفَ دِرْهَمٍ لِكُلِّ بَيْتٍ عَشَرَةُ آلَافٍ وَقَالَ: لَوْ زِدْتَ لَزِدْنَاكَ. ( وَفِيهَا مَاتَ مُورْقَاطُ مَلِكُ جِلِّيقِيَّةَ، مِنْ بِلَادِ الْأَنْدَلُسِ، وَوَلِيَ بَعْدَهُ بُرْمُنْدُ بْنُ قُلُورِيَةَ الْقِسُّ ثُمَّ تَبَرَّأَ مِنَ الْمُلْكِ، وَتَرَهَّبَ، وَجَعَلَ ابْنَ أَخِيهِ فِي الْمُلْكِ، وَكَانَ مُلْكُ ابْنِ أَخِيهِ سَنَةَ خَمْسٍ وَسَبْعِينَ وَمِائَةٍ ). وَفِيهَا تُوُفِّيَ سَلَّامُ بْنُ أَبِي مُطِيعٍ ( بِتَشْدِيدِ اللَّامِ )، وَجُوَيْرِيَةُ بْنُ أَسْمَاءِ بْنِ عُبَيْدٍ الْبَصْرِيُّ، وَمَرْوَانُ بْنُ مُعَاوِيَةَ بْنِ الْحَارِثِ بْنِ أَسْمَاءٍ الْفَزَارِيُّ، أَبُو عَبْدِ اللَّهِ، وَكَانَ مَوْتُهُ بِمَكَّةَ فُجَاءَةً.

     ✧ Mention of the prominent men who died in this year Ismāʿīl b. Zakariyyā b. Murra, Abū Ziyād al-Khulqānī Ismāʿīl b. Zakariyyā b. Murra, Abū Ziyād al-Khulqānī, mawlā of Asad b. Khuzayma, was nicknamed Shaqūṣan. Of Kufan origin, he heard Ismāʿīl b. Abī Khālid, Abū Isḥāq, al-Aʿmash and others, and he was trustworthy. Muḥammad b. Saʿd said: Ismāʿīl b. Zakariyyā was a merchant in foodstuffs and other things, and he was from the people of Kufa. He settled in Baghdad in the suburb of Ḥumayd b. Qaḥṭaba and died there at the beginning of the year one hundred and seventy-three, at the age of sixty-five. Saʿd b. ʿAbd Allāh b. Saʿd, Abū ʿUmar al-Maʿāfirī Saʿd b. ʿAbd Allāh b. Saʿd, Abū ʿUmar al-Maʿāfirī. ʿAbd Allāh b. Wahb narrated from him, and it is said that he was the one who helped Ibn Wahb in composing his books, and he had devoted worship and virtue. He died in Alexandria in this year. ʿAbd al-Raḥmān b. Abī al-Mawālī ʿAbd al-Raḥmān b. Abī al-Mawālī, and it is said: Ibn Zayd b. Abī al-Mawālī, Abū Muḥammad al-Madanī, mawlā of ʿAlī b. Abī Ṭālib, and it is said: mawlā of Abū Rāfiʿ, the mawlā of the Messenger of God ﷺ. He related from Muḥammad b. Kaʿb al-Quraẓī and Ibn al-Munkadir. Al-Thawrī, Ibn al-Mubārak, Abū ʿĀmir al-ʿAqadī, al-Qaʿnabī, and Qutayba narrated from him, and he was trustworthy. And he died in this year. Ghādir, concubine of al-Hādī Ghādir, concubine of al-Hādī. Jaʿfar b. Qudāma related, saying: Mūsā al-Hādī had a concubine called Ghādir, and she was among the most beautiful of women in face and singing, and he loved her intensely. While she was singing to him one day, a thought and absent-mindedness came over him and his color changed. Those present asked him about that, and he said: It occurred to my mind that I shall die, and that my brother Hārūn will assume the caliphate and marry this concubine of mine. It was said to him: We seek refuge in God for you, and we would all die before you. He ordered his brother to be brought and acquainted him with what had occurred to him, and he answered him with what would remove this thought. He said: I will not be satisfied until you swear to me that if I die you will not marry her. He made him swear, and he exacted from him the oaths of going on pilgrimage on foot, divorcing his wives, freeing his slaves, and giving away as charity all that he owned. Then he went to her and made her swear the like of that. He remained only about a month until he died, and al-Rashīd assumed power. He sent to propose to the concubine, and she said: What about my oath and your oath? He said: I shall expiate for all of them and go on pilgrimage on foot. So he married her, and his infatuation with her exceeded his brother's, to the point that she would place her head on his lap and sleep, and he would not move until she awoke. One day while she was thus, she woke up startled, weeping. He asked her about that, and she said: I saw your brother just now, and he was saying: You broke your promise after I came to dwell with the inhabitants of the graves And you forgot me and perjured yourself with your false, wicked oaths And you married, O treacherous one, my brother—true is he who named you Ghādir You have passed the evening among the people of the lands while I have gone to the wide-eyed maidens of Paradise May the new companion not bring you joy, and may misfortunes not turn away from you And you shall join me before morning, and you shall be where I have gone By God, O Commander of the Faithful, it was as if, when I heard them, they were written in my heart, so that I did not forget a single word of them. Al-Rashīd said to her: These are confused dreams. She said: Not at all. She did not cease trembling and shaking until she died before him. Hīlāna, concubine of al-Rashīd Hīlāna, concubine of al-Rashīd. Al-Aṣmaʿī related, saying: Al-Rashīd was intensely in love with Hīlāna, and she had previously belonged to Yaḥyā b. Khālid b. Barmak. One day before the caliphate he entered upon Yaḥyā, and she met him in a passageway and took hold of his sleeve and said: We shall never have a day with you. He said to her: Then what is the way to that? She said: You take me from this old man. So he said to Yaḥyā: I would like you to give me so-and-so. He gave her to him, until she came to dominate him. She used to say often: hī, except that he, so he named her Hīlāna. She remained with him for three years, then she died, and he grieved for her intensely and recited: I said, when they consigned you to the earth And grief surged in my breast Go, for by God, nothing will ever gladden me After you, for the rest of time Muḥammad b. ʿAbd al-Raḥmān related, saying: When Hīlāna, the concubine of al-Rashīd, died, he ordered al-ʿAbbās b. al-Aḥnaf to compose an elegy for her, and he said: O you at whose death the graves rejoiced Time aimed my misfortune and struck you I seek a companion but I find no comforter Except my wandering where I used to see you A king wept for you, and his grief after you was long If he could, with his kingdom he would ransom you He guards his heart against women out of jealous care Lest any other than you dwell in the sanctuary of his heart He ordered for him forty thousand dirhams, ten thousand for each line, and said: If you had added more, we would have given you more. (In this year died Mawraqāṭ, king of Galicia, of the lands of al-Andalus, and after him reigned Burmund b. Qulūriya the priest, then he renounced the kingdom, became a monk, and placed his nephew in the kingship. His nephew's reign was in the year one hundred and seventy-five.) In this year died Sallām b. Abī Muṭīʿ (with doubling of the lām), and Juwayriya b. Asmāʾ b. ʿUbayd al-Baṣrī, and Marwān b. Muʿāwiya b. al-Ḥārith b. Asmāʾ al-Fazārī, Abū ʿAbd Allāh. His death occurred in Makkah suddenly.

305. Tarikh (al-Tabari) 2980No grade recorded

     وفي سَنَةُ أَرْبَعٍ وَسَبْعِينَ وَمِائَةٍ وَقَعَتْ عَصَبِيَّةٌ بِالشَّامِ وَتَخْبِيطٌ بَيْنَ أَهْلِهَا  . وَفِيهَا اسْتَقْضَى الرَّشِيدُ يُوسُفَ ابْنَ الْقَاضِي أَبِي يُوسُفَ وَأَبُوهُ حَيٌّ.   وَفِيهَا غَزَا الصَّائِفَةَ عَبْدُ الْمَلِكِ بْنُ صَالِحٍ، فَدَخَلَ بِلَادَ الرُّومِ  . وَفِيهَا: خَرَجَ الرَّشِيدُ إِلَى الْبَصْرَةِ يُرِيدُ الْحَجَّ، فَزَادَ فِي مَسْجِدِ الْبَصْرَةِ مِمَّا يَلِي الْقِبْلَةَ، وَخَرَجَ فَبَدَأَ بِالْمَدِينَةِ، فَقَسَّمَ فِي أَهْلِهَا مَالًا عَظِيمًا. فَلَمَّا اقْتَرَبَ مِنْ مَكَّةَ بَلَغَهُ أَنَّ بِهَا وَبَاءً، فَلَمْ يَدْخُلْ مَكَّةَ حَتَّى كَانَ وَقْتُ الْوُقُوفِ فَوَقَفَ، ثُمَّ جَاءَ الْمُزْدَلِفَةَ، ثُمَّ مِنًى، ثُمَّ دَخَلَ مَكَّةَ، فَطَافَ وَسَعَى، وَارْتَحَلَ، وَلَمْ يَنْزِلْ بِهَا. وفِيهَا اسْتَعْمَلَ الرَّشِيدُ إِسْحَاقَ بْنَ سُلَيْمَانَ عَلَى السِّنْدِ وَمُكْرَانَ  . وَفِيهَا هَلَكَ رَوْحُ بْنُ حَاتِمٍ، وَسَارَ الرَّشِيدُ آلَ الْجُودِيِّ، وَنَزَلَ بِقَرْدَى وَبَازَبْدَى مِنْ أَعْمَالِ جَزِيرَةِ ابْنِ عُمَرَ، فَابْتَنَى بِهَا قَصْرًا. وَفِيهَا عُزِلَ عَلِيُّ بْنُ مُسْهِرٍ عَنْ قَضَاءِ الْمَوْصِلِ، وَوَلِيَ الْقَضَاءَ بِهَا إِسْمَاعِيلُ بْنُ زِيَادٍ الدُّولَابِيُّ.

     ✧ In the year one hundred and seventy-four: There occurred factional partisanship in Syria and turmoil among its people. In it, al-Rashīd appointed Yūsuf b. al-Qāḍī Abī Yūsuf as judge while his father was still alive. In it, ʿAbd al-Malik b. Ṣāliḥ led the summer expedition, and he entered Byzantine territory. In it, al-Rashīd went out to al-Baṣrah intending to perform the pilgrimage. He extended the mosque of al-Baṣrah on the side facing the qiblah. Then he set out, beginning with al-Madīnah, and distributed among its people a great amount of wealth. When he drew near Makkah, he learned that there was an epidemic there, so he did not enter Makkah until the time of standing at ʿArafah. He stood, then came to al-Muzdalifah, then Minā, then entered Makkah, circumambulated and performed the saʿy, and departed without staying there. In it, al-Rashīd appointed Isḥāq b. Sulaymān over al-Sind and Mukrān. In it, Rawḥ b. Ḥātim died. Al-Rashīd traveled to the family of al-Jūdī, and encamped at Qardā and Bāzabdā, which are among the districts of Jazīrat Ibn ʿUmar, and built a palace there. In it, ʿAlī b. Mushir was dismissed from the judgeship of al-Mawṣil, and Ismāʿīl b. Ziyād al-Dūlābī was appointed judge there.

306. Tarikh (al-Tabari) 2981No grade recorded

     ذِكْرُ مَنْ تُوُفِّيَ فِي هَذِهِ السَّنَةِ مِنَ الْأَكَابِرِ   بَكْرُ بْنُ مُضَرَ بْنِ مُحَمَّدِ بْنِ حَكِيمٍ، أَبُو عَبْدِ الْمَلِكِ، مَوْلَى رَبِيعَةَ بْنِ شُرَحْبِيلَ بْنِ حَسَنَةَ بَكْرُ بْنُ مُضَرَ بْنِ مُحَمَّدِ بْنِ حَكِيمٍ، أَبُو عَبْدِ الْمَلِكِ، مَوْلَى رَبِيعَةَ بْنِ شُرَحْبِيلَ بْنِ حَسَنَةَ   وُلِدَ سَنَةَ مِائَةٍ، وَكَانَ عَابِدًا، وَتُوُفِّيَ يَوْمَ عَرَفَةَ مِنْ هَذِهِ السَّنَةِ. عَبْدُ اللَّهِ بْنُ لَهِيعَةَ بْنِ عُقْبَةَ بْنِ فُرْغَانَ عَبْدُ اللَّهِ بْنُ لَهِيعَةَ بْنِ عُقْبَةَ بْنِ فُرْغَانَ، أَبُو عَبْدِ الرَّحْمَنِ الْحَضْرَمِيُّ  . وُلِدَ سَنَةَ سَبْعٍ وَتِسْعِينَ. وَرَوَى عَنْ مِشْرَحِ بْنِ هَاعَانَ، وَغَيْرِهِ. وَكَانَ قَاضِي مِصْرَ، وَرَوَى عَنْهُ: اللَّيْثُ، وَابْنُ الْمُبَارَكِ. وَتُوُفِّيَ فِي رَبِيعٍ الْأَوَّلِ مِنْ هَذِهِ السَّنَةِ، وَكَانَ ضَعِيفًا. عَبْدُ الرَّحْمَنِ بْنُ أَبِي الزِّنَادِ عَبْدُ الرَّحْمَنِ بْنُ أَبِي الزِّنَادِ، يُكَنَّى: أَبَا عَبْدِ اللَّهِ. تُوُفِّيَ فِي هَذِهِ السَّنَةِ. مُحَمَّدُ بْنُ عَبْدِ الرَّحْمَنِ بْنِ أَبِي الزِّنَادِ مُحَمَّدُ بْنُ عَبْدِ الرَّحْمَنِ بْنِ أَبِي الزِّنَادِ   - وَاسْمُ أَبِي الزِّنَادِ: عَبْدُ اللَّهِ بْنُ ذَكْوَانَ - مَوْلَى رَمْلَةَ بِنْتِ شَيْبَةَ، وَكُنْيَةُ مُحَمَّدٍ: أَبُو عَبْدِ اللَّهِ، الْمَدِينِيُّ. كَانَ يَطْلُبُ الْحَدِيثَ مَعَ أَبِيهِ، وَلَقِيَ عَامَّةَ شُيُوخِهِ، وَكَانَ بَيْنَهُمَا فِي السِّنِّ سَبْعَ عَشْرَةَ سَنَةً، وَحَدِيثُهُ قَلِيلٌ، رَوَى عَنْهُ مُحَمَّدُ بْنُ عُمَرَ الْوَاقِدِيُّ. وَكَانَ عَالِمًا بِالْقِرَاءَةِ وَالْحَدِيثِ، وَالْفَرَائِضِ، وَالْحِسَابِ، وَالْعَرُوضِ. تُوُفِّيَ فِي هَذِهِ السَّنَةِ وَهُوَ ابْنُ أَرْبَعٍ وَخَمْسِينَ سَنَةً، وَمَاتَ أَبُوهُ قَبْلَهُ بِإِحْدَى وَعِشْرِينَ لَيْلَةً، وَدُفِنَا فِي مَقَابِرِ بَابِ التِّينِ. وَقِيلَ: فِي مَقْبَرَةِ الْخَيْزُرَانِ. مَنْصُورٌ، مَوْلَى عِيسَى بْنِ جَعْفَرٍ مَنْصُورٌ، مَوْلَى عِيسَى بْنِ جَعْفَرٍ، وَلَقَبُهُ: زَلْزَلَ فَغَلَبَ عَلَيْهِ وَنُسِيَ اسْمُهُ. وَكَانَ يَضْرِبُ بِالْعُودِ، فَيُضْرَبُ بِهِ الْمَثَلُ، وَعَمِلَ بِبَغْدَادَ بِرْكَةً لِلسَّبِيلِ كَانَ يُضْرَبُ بِهَا الْمَثَلُ. قَالَ: [ أَبُو بَكْرٍ ] أَحْمَدُ [بْنُ عَلِيٍّ ] الْخَطِيبُ قَالَ: أَنْشَدَنَا الْحَسَنُ بْنُ أَبِي بَكْرٍ قَالَ: أَنْشَدَنَا أَبِي قَالَ: أَنْشَدَنَا إِبْرَاهِيمُ بْنُ مُحَمَّدِ بْنِ عَرَفَةَ نِفْطَوَيْهِ لِنَفْسِهِ: لَوْ أَنَّ زُهَيْرًا وَامْرَأَ الْقَيْسِ أَبْصَرَا مَلَاحَةَ مَا تَحْوِيهِ بِرْكَةُ زَلْزَلِ     لَمَا وَصَفَا سَلْمَى وَلَا أُمَّ سَالِمٍ وَلَا أَكْثَرَا ذِكْرَ الدُّخُولِ فَحَوْمَلِ عن إِسْحَاقُ بْنُ إِبْرَاهِيمَ الْمَوْصِلِيُّ، عَنْ أَبِيهِ قَالَ: قَالَ لِي زَلْزَلُ: عِنْدِي جَارِيَةٌ مِنْ حَالِهَا مِنْ قِصَّتِهَا قَدْ عَلَّمْتُهَا الْغِنَاءَ. فَكُنْتُ أَشْتَهِي أَنْ أَرَاهَا، وَأَسْتَحِي أَنْ أَسَأَلَهُ، فَلَمَّا تُوُفِّيَ زَلْزَلُ بَلَغَنِي أَنَّ وَرَثَتَهُ يَعْرِفُونَ الْجَارِيَةَ، فَصِرْتُ إِلَيْهِمْ، فَأَخْرَجُوهَا فَإِذَا هِيَ جَارِيَةٌ كَادَ الْهُزَالُ يَكْوِيهَا، لَوْلَا مَا تَمَّ مِنْهَا وَنَقَصَ مِنْهُ، فَقُلْتُ لَهَا: غَنِّي، فَغَنَّتْ وَعَيْنَاهَا تَذْرِفَانِ، ثُمَّ شَهِقَتْ، ظَنَنْتُ أَنَّ نَفْسَهَا قَدْ خَرَجَتْ. فَرَكِبْتُ مِنْ سَاعَتِي، فَدَخَلْتُ عَلَى أَمِيرِ الْمُؤْمِنِينَ، فَأَخْبَرْتُهُ خَبَرَهَا، فَأَمَرَ بِإِحْضَارِهَا، فَلَمَّا دَخَلَتْ عَلَيْهِ قَالَ: غَنِّي. فَغَنَّتْ وَجَعَلَتْ تُرِيدُ الْبُكَاءَ، فَتَمْنَعُهَا هَيْبَةُ أَمِيرِ الْمُؤْمِنِينَ، فَرَحِمَهَا وَأُعْجِبَ بِهَا، وَقَالَ: أَتُحِبِّينَ أَنْ أَشْتَرِيَكِ ؟ فَقَالَتْ: يَا سَيِّدِي، أَمَّا إِذْ خَيَّرْتَنِي فَقَدْ وَجَبَ نُصْحُكَ عَلَيَّ، وَاللَّهِ لَا يَشْتَرِينِي أَحَدٌ بَعْدَ زَلْزَلَ فَيَنْتَفِعُ بِي. فَأَمَرَ بِشِرَائِهَا وَأَعْتَقَهَا وَأَجْرَى عَلَيْهَا رِزْقًا. وَفِي رِوَايَةٍ أُخْرَى: أَنَّهُ قَالَ: أَتُحِبِّينَ أَنْ أَشْتَرِيَكِ ؟ فَقَالَتْ: يَا أَمِيرَ الْمُؤْمِنِينَ، لَقَدْ عَرَضْتَ عَلَيَّ مَا يَقْصُرُ عَنْهُ الْأَمَلُ، وَلَكِنْ لَيْسَ مِنَ الْوَفَاءِ أَنْ يَمْلِكَنِي أَحَدٌ فَيَنْتَفِعَ بِي. فَزَادَ رِقَّةً عَلَيْهَا، وَقَالَ: غَنِّي [صَوْتًا ] فَغَنَّتْ: الْعَيْنُ تُظْهِرُ كِتْمَانِي وَتُبْدِيهِ     وَالْقَلْبُ يَكْتُمُ مَا ضَمَّنْتُهُ فِيهِ وَكَيْفَ يَنْكَتِمُ الْمَكْنُونُ بَيْنَهُمَا     وَالْعَيْنُ تُظْهِرُهُ وَالْقَلْبُ يُخْفِيهِ فَاشْتَرَاهَا وَأَعْتَقَهَا، وَأَجْرَى عَلَيْهَا إِلَى أَنْ مَاتَ. عَابِدٌ مِصْرِيٌّ مُبْتَلًى عَابِدٌ مِصْرِيٌّ مُبْتَلًى. عَنِ الْأَوْزَاعِيِّ قَالَ: حَدَّثَنِي بَعْضُ الْحُكَمَاءِ قَالَ: خَرَجْتُ وَأَنَا أُرِيدَ الرِّبَاطَ، حَتَّى إِذَا كُنْتُ بِعَرِيشِ مِصْرَ أَوْ دُونَهُ إِذَا أَنَا بِمِظَلَّةٍ، وَإِذَا فِيهَا رَجُلٌ قَدْ ذَهَبَتْ يَدَاهُ وَرِجْلَاهُ وَبَصَرُهُ، وَإِذَا هُوَ يَقُولُ: اللَّهُمَّ إِنِّي أَحْمَدُكَ حَمْدًا يُوَافِي مَحَامِدَ خَلْقِكَ، كَفَضْلِكَ عَلَى سَائِرِ خَلْقِكَ، إِذْ فَضَّلْتَنِي عَلَى كَثِيرٍ مِمَّنْ خَلَقْتَ تَفْضِيلًا. فَقُلْتُ: وَاللَّهِ لَأَسْأَلَنَّهُ أَعُلِّمَهُ أَمْ أُلْهِمَهُ، فَدَنَوْتُ مِنْهُ، فَسَلَّمْتُ عَلَيْهِ فَرَدَّ عَلَيَّ السَّلَامَ فَقُلْتُ لَهُ: إِنِّي سَائِلُكَ عَنْ شَيْءٍ تُخْبِرُنِي بِهِ. قَالَ: إِنْ كَانَ عِنْدِي مِنْهُ عِلْمٌ أَخْبَرْتُكَ. فَقُلْتُ: عَلَى أَيِّ نِعْمَةٍ مِنْ نِعَمِهِ تَحْمَدُهُ أَمْ عَلَى أَيِّ فَضِيلَةٍ تَشْكُرُهُ ؟ قَالَ: أَلَيْسَ تَرَى مَا قَدْ صَنَعَ بِي ؟ قُلْتُ: بَلَى. قَالَ: فَوَاللَّهِ لَوْ أَنَّ اللَّهَ عَزَّ وَجَلَّ صَبَّ عَلَيَّ السَّمَاءَ نَارًا فَأَحْرَقَتْنِي، وَأَمَرَ الْجِبَالَ فَدَمَّرَتْنِي، وَأَمَرَ الْبَحَّارَ فَغَرَّقَتْنِي، وَأَمَرَ الْأَرْضَ فَخَسَفَتْ بِي، مَا ازْدَدْتُ لَهُ إِلَّا حُبًّا وَشُكْرًا وَإِنَّ لِي إِلَيْكَ حَاجَةً. قُلْتُ: وَمَا هِيَ ؟ قَالَ: كَانَ لِي مَنْ يَتَعَاهَدُنِي فِي وَقْتِ صَلَاتِي وَيُطْعِمُنِي عِنْدَ إِفْطَارِي، وَقَدْ فَقَدْتُهُ مُنْذُ أَمْسِ، انْظُرْ [لِي ]، هَلْ تُحِسُّهُ لِي. فَقُلْتُ: إِنَّ فِي قَضَاءِ حَاجَةِ هَذَا الْعَبْدِ لَقُرْبَةً إِلَى اللَّهِ تَعَالَى، فَخَرَجْتُ فِي طَلَبِهِ حَتَّى إِذَا كُنْتُ فِي كُثْبَانٍ مِنْ رَمْلٍ، إِذَا سَبْعٌ قَدِ افْتَرَسَ الْغُلَامَ فَأَكَلَهُ، فَقُلْتُ: إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ، كَيْفَ آتِي هَذَا الْعَبْدَ الصَّالِحَ مِنْ وَجْهٍ رَقِيقٍ فَأُخْبِرُهُ الْخَبَرَ لِئَلَّا يَمُوتَ، فَأَتَيْتُهُ، فَسَلَّمْتُ عَلَيْهِ، فَرَدَّ عَلَيَّ السَّلَامَ، فَقُلْتُ لَهُ: إِنِّي سَائِلُكَ عَنْ شَيْءٍ، أَتُخَبِّرُنِي بِهِ ؟ قَالَ: إِنْ كَانَ عِنْدِي مِنْهُ عِلْمٌ أَخْبَرْتُكَ بِهِ. قُلْتُ: أَنْتَ أَكْرَمُ عَلَى اللَّهِ عَزَّ وَجَلَّ مَنْزِلَةً أَمْ أَيُّوبُ عَلَيْهِ السَّلَامُ ؟ قَالَ: بَلْ أَيُّوبُ عَلَيْهِ السَّلَامُ كَانَ أَكْرَمَ عَلَى اللَّهِ عَزَّ وَجَلَّ مِنِّي، وَأَعْظَمَ مَنْزِلَةً. فَقُلْتُ: أَلَيْسَ [قَدْ ] ابْتَلَاهُ فَصَبَرَ، حَتَّى اسْتَوْحَشَ مِنْهُ مَنْ كَانَ يَأْنَسُ بِهِ، وَصَارَ غَرَضًا لِمُرَّارِ الطَّرِيقِ ؟ فَقَالَ: بَلَى. قُلْتُ: إِنَّ ابْنَكَ الَّذِي أَخْبَرْتَنِي مِنْ قِصَّتِهِ مَا أَخْبَرْتَنِي، خَرَجْتُ فِي طَلَبِهِ، حَتَّى إِذَا كُنْتُ بَيْنَ كُثْبَانِ رَمْلٍ، إِذَا أَنَا بِالسَّبْعِ قَدِ افْتَرَسَ الْغُلَامَ وَأَكَلَهُ. فَقَالَ: الْحَمْدُ لِلَّهِ الَّذِي لَمْ يَجْعَلْ فِي قَلْبِي حَسْرَةً مِنَ الدُّنْيَا. ثُمَّ شَهِقَ شَهْقَةً فَمَاتَ. فَقُلْتُ: إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ، مَنْ يُعِينُنِي عَلَى غُسْلِهِ وَتَكْفِينِهِ وَدَفْنِهِ. فَبَيْنَا أَنَا كَذَلِكَ إِذَا بِرَكْبٍ يُرِيدُونَ الرِّبَاطَ، فَأَشَرْتُ إِلَيْهِمْ فَأَقْبَلُوا، فَقَالُوا: مَا أَنْتَ وَهَذَا ؟ فَأَخْبَرْتُهُمْ بِالَّذِي كَانَ مِنْ أَمْرِهِ، فَثَنَوْا رَحْلَهْمْ فَغَسَّلْنَاهُ بِمَاءِ الْبَحْرِ، وَكَفَّنَّاهُ بِأَثْوَابٍ كَانَتْ مَعَهُمْ، وَوَلَّيْتُ الصَّلَاةَ عَلَيْهِ مِنْ بَيْنِهِمْ، وَدَفَنَّاهُ فِي مِظَلَّتِهِ تِلْكَ، وَمَضَى الْقَوْمُ إِلَى رِبَاطِهِمْ، وَبَتُّ فِي مِظَلَّتِهِ تِلْكَ اللَّيْلَةَ آنِسًا بِهِ. فَلَمَّا مَضَى مِنَ اللَّيْلِ مِثْلُ مَا بَقِيَ، إِذَا أَنَا بِصَاحِبِي فِي رَوْضَةٍ خَضْرَاءَ عَلَيْهِ ثِيَابٌ خُضْرٌ قَائِمًا يَتْلُو الْوَحْيَ، فَقُلْتُ: أَلَيْسَ أَنْتَ صَاحِبِي ؟ قَالَ: بَلَى. قُلْتُ: فَمَا الَّذِي صَيَّرَكَ إِلَى مَا أَرَى ؟ قَالَ: وَرَدْتُ مِنَ الصَّابِرِينَ عَلَى دَرَجَةٍ لَمْ يَنَالُوهَا إِلَّا بِالصَّبْرِ عِنْدَ الْبَلَاءِ، وَالشُّكْرِ عِنْدَ الرَّخَاءِ. فَقَالَ الْأَوْزَاعِيُّ مَا زِلْتُ أُحِبُّ أَهْلَ ذَلِكَ الْبَلَاءِ مُنْذُ حَدَّثَنِي الْحَكِيمُ بِهَذَا الْحَدِيثِ.

     ✧ Mention of the notables who died in this year Bakr b. Muḍar b. Muḥammad b. Ḥakīm, Abū ʿAbd al-Malik, client of Rabīʿa b. Shuraḥbīl b. Ḥasana Bakr b. Muḍar b. Muḥammad b. Ḥakīm, Abū ʿAbd al-Malik, client of Rabīʿa b. Shuraḥbīl b. Ḥasana He was born in the year one hundred, and was a devout worshipper, and he died on the day of ʿArafa of this year. ʿAbd Allāh b. Lahīʿa b. ʿUqba b. Furghān ʿAbd Allāh b. Lahīʿa b. ʿUqba b. Furghān, Abū ʿAbd al-Raḥmān al-Ḥaḍramī. He was born in the year ninety-seven. He related from Mishraḥ b. Hāʿān and others. He was the judge of Egypt, and al-Layth and Ibn al-Mubārak related from him. He died in Rabīʿ al-Awwal of this year, and he was weak. ʿAbd al-Raḥmān b. Abī al-Zinād ʿAbd al-Raḥmān b. Abī al-Zinād, whose kunya was Abū ʿAbd Allāh. He died in this year. Muḥammad b. ʿAbd al-Raḥmān b. Abī al-Zinād Muḥammad b. ʿAbd al-Raḥmān b. Abī al-Zinād — and the name of Abū al-Zinād was ʿAbd Allāh b. Dhakwān — client of Ramla bt. Shayba, and Muḥammad's kunya was Abū ʿAbd Allāh, al-Madīnī. He sought ḥadīth alongside his father and met most of his shaykhs; between them in age was seventeen years. His ḥadīth is little. Muḥammad b. ʿUmar al-Wāqidī related from him. He was learned in Qurʾānic recitation, ḥadīth, inheritance shares, arithmetic, and prosody. He died in this year at the age of fifty-four, and his father died twenty-one nights before him, and they were buried in the cemetery of Bāb al-Tīn. It is said: in the cemetery of al-Khayzurān. Manṣūr, client of ʿĪsā b. Jaʿfar Manṣūr, client of ʿĪsā b. Jaʿfar, whose nickname was Zalzal, and it prevailed over him and his name was forgotten. He used to play the lute, such that he was proverbial for it, and he made in Baghdad a public pool that was proverbial. [Abū Bakr] Aḥmad [b. ʿAlī] al-Khaṭīb said: al-Ḥasan b. Abī Bakr recited to us: my father recited to us: Ibrāhīm b. Muḥammad b. ʿArafa Nifṭawayh recited to us his own composition: If Zuhayr and Imruʾ al-Qays had seen the beauty contained in Zalzal's pool, they would not have described Salmā nor Umm Sālim, nor would they have made much mention of al-Dukhūl and Ḥawmal. From Isḥāq b. Ibrāhīm al-Mawṣilī, from his father, who said: Zalzal said to me: I have a slave girl whose condition and story are such that I have taught her singing. I desired to see her but was ashamed to ask him. When Zalzal died, I learned that his heirs knew of the girl, so I went to them, and they brought her out, and she was a girl whom emaciation had almost branded, had it not been for what remained of her and what diminished from it. I said to her: Sing. She sang while her eyes shed tears, then she sobbed, such that I thought her soul had left. I mounted at once and entered upon the Commander of the Faithful and told him her story. He ordered her brought. When she entered upon him, he said: Sing. She sang and tried to weep, but awe of the Commander of the Faithful prevented her. He took pity on her, was pleased with her, and said: Would you like me to buy you? She said: My master, since you have given me the choice, your sincere counsel has become my duty. By God, no one will buy me after Zalzal and benefit from me. He ordered her purchase, manumitted her, and granted her a stipend. In another version: he said: Would you like me to buy you? She said: O Commander of the Faithful, you have offered me what hope falls short of, but it is not loyalty that anyone should own me and benefit from me. He grew more tender toward her and said: Sing [a song]. She sang: The eye reveals my concealment and discloses it, and the heart hides what I have stored within it. How can what is hidden between them remain concealed, when the eye shows it and the heart hides it? He bought her, manumitted her, and granted her a stipend until he died. A devout Egyptian tried by affliction A devout Egyptian tried by affliction. From al-Awzāʿī, who said: one of the wise men related to me: I set out intending the frontier post, until when I was at ʿArīsh Miṣr or below it, I came upon an awning, and in it was a man whose hands, legs, and sight were gone, and he was saying: O God, I praise You with a praise that matches the praises of Your creation, as Your favor over the rest of Your creation, since You have favored me over many of those You created with a great favor. I said: By God, I will ask him whether he was taught this or inspired. I approached him, greeted him, and he returned the greeting. I said to him: I will ask you about something; tell me about it. He said: If I have knowledge of it, I will tell you. I said: For which of His blessings do you praise Him, or for which excellence do you thank Him? He said: Do you not see what He has done with me? I said: Yes. He said: By God, if God, mighty and majestic, poured the sky as fire upon me and burned me, commanded the mountains and they crushed me, commanded the seas and they drowned me, and commanded the earth and it swallowed me, I would only increase in love and gratitude to Him. And I have a need from you. I said: What is it? He said: I had someone who looked after me at prayer time and fed me at my breaking fast, and I have missed him since yesterday. Look for me, and see if you can find him. I said: In fulfilling this servant's need there is nearness to God, exalted. I set out in search of him until I was among sand dunes, and there was a beast of prey that had seized the boy and eaten him. I said: We belong to God and to Him we return. How can I come to this righteous servant with a gentle face and tell him the news lest he die? I came to him, greeted him, and he returned the greeting. I said to him: I will ask you about something; will you tell me? He said: If I have knowledge of it, I will tell you. I said: Are you nobler in station before God, mighty and majestic, or was Ayyūb ﷺ ? He said: Rather, Ayyūb ﷺ was nobler before God, mighty and majestic, than me, and greater in station. I said: Did He not try him and he was patient, until those who used to find comfort in him shunned him, and he became an object for passersby? He said: Yes. I said: Your son, of whose story you told me what you told me, I went out in search of him, until I was among sand dunes, and there was the beast that had seized the boy and eaten him. He said: Praise be to God who has not placed in my heart any regret from this world. Then he sobbed once and died. I said: We belong to God and to Him we return. Who will help me wash, shroud, and bury him? While I was thus, a group of riders came seeking the frontier post. I signaled to them, and they approached and said: What are you doing with this man? I told them what had happened to him. They turned their mounts, and we washed him with sea water, shrouded him in clothes they had with them, and I led the prayer over him among them, and we buried him in that awning of his. The people went on to their frontier post, and I spent the night in his awning, finding comfort in him. When as much of the night had passed as remained, I saw my companion in a green meadow, wearing green garments, standing and reciting the revelation. I said: Are you not my companion? He said: Yes. I said: What brought you to what I see? He said: I arrived from among the patient at a degree they did not attain except by patience in affliction and gratitude in ease. Al-Awzāʿī said: I have not ceased to love the people of that affliction since the wise man related this account to me.

307. Tarikh (al-Tabari) 2982No grade recorded

     وفي سَنَةُ خَمْسٍ وَسَبْعِينَ وَمِائَةٍ: عَقَدَ الرَّشِيدُ لِابْنِهِ مُحَمَّدٍ مِنْ بَعْدِهِ وِلَايَةَ الْعَهْدِ، فَأَخَذَ لَهُ بَيْعَةَ الْقُوَّادِ وَالْجُنْدِ بِبَغْدَادَ، وَسَمَّاهُ: الْأَمِينَ، وَلَهُ يَوْمَئِذٍ خَمْسُ سِنِينَ، فَقَدَّمَهُ عَلَى الْمَأْمُونِ، وَالْمَأْمُونُ أَكْبَرُ مِنْهُ، لِأَنَّ أُمَّهُ زُبَيْدَةُ. فَقَالَ فِي ذَلِكَ سَلْمٌ الْخَاسِرُ: قَدْ وَفَّقَ اللَّهُ الْخَلِيفَةَ إِذْ بَنَى بَيْتَ الْخِلَافَةِ لِلْهِجَانِ الْأَزْهَرِ     فَهُوَ الْخَلِيفَةُ عَنْ أَبِيهِ وَجَدِّهِ شَهِدَا عَلَيْهِ بِمَنْظَرٍ وِبَمَخْبَرِ     قَدْ بَايَعَ الثَّقَلَانِ فِي مَهْدِ الْهُدَى لِمُحَمَّدٍ ابْنِ زُبَيْدَةَ ابْنَةِ جَعْفَرِ وَقَدْ رَوَى أَبُو بَكْرٍ الصُّولِيُّ بسنده عن الْقَاسِمُ بْنُ مُحَمَّدِ بْنِ عَبَّادٍ، عَنْ أَبِيهِ قَالَ: كَانَ الرَّشِيدُ يَقُولُ: إِنِّي لَأَتَعَرَّفُ فِي عَبْدِ اللَّهِ حَزْمَ الْمَنْصُورِ، وَنُسُكَ الْمَهْدِيِّ، وَعِزَّةَ نَفْسِ الْهَادِي، فَلَوْ أَشَاءُ أَنْ أَنْسُبَهُ إِلَى الرَّابِعَةِ فِيَّ لَنَسَبْتُهُ، وَإِنِّي لَأَرْضَى سِيرَتَهُ، وَأَحْمَدُ طَرِيقَتَهُ، وَاسْتَحْسِنُ سِيَاسَتَهُ، وَأَرَى قُوَّتَهُ وَذِهْنَهُ، وَآمَنُ ضَعْفَهُ وَوَهَنَهُ، وَإِنِّي لَأَقُدِّمُ مُحَمَّدًا عَلَيْهِ، وَأَعْلَمُ أَنَّهُ مُنْقَادٌ لِهَوَاهُ، مُتَصَرِّفٌ فِي طَرِيقِهِ، مُبَذِّرٌ لِمَا حَوَتْهُ يَدُهُ، مُشَارِكٌ لِلنِّسَاءِ وَالْإِمَاءِ فِي رَأْيِهِ، وَلَوْلَا أُمُّ جَعْفَرٍ وَمَيْلُ بَنِي هَاشِمٍ إِلَيْهِ لَقَدَّمْتُ عَبْدَ اللَّهِ عَلَيْهِ. قَالَ الصُّولِيُّ: ثُمَّ جَعَلَ يَرَى فَضْلَ الْمَأْمُونِ، وَعَقَلَهُ فَيَنْدَمُ عَلَى تَقْدِيمِهِ مُحَمَّدًا، فَقَالَ: لَقَدْ بَانَ وَجْهُ الرَّأْيِ لِي غَيْرَ أَنَّنِي     غُلِبْتُ عَلَى الْأَمْرِ الَّذِي كَانَ أَحْزَمَا فَكَيْفَ يُرَدُّ الذَّرُّ فِي الضَّرْعِ بَعْدَ مَا     تَوَزَّعَ حَتَّى صَارَ نَهْبًا مُقَسَّمًا أَخَافُ الْتِوَاءَ الْأَمْرِ بَعْدَ انْصِدَاعِهِ     وَأَنْ يُنْقَضَ الْأَمْرُ الَّذِي كَانَ أُبْرِمَا وَكَانَ السَّبَبُ فِي التَّقَدُّمِ لِمُحَمَّدٍ: أَنَّ جَمَاعَةً مِنْ بَنِي الْعَبَّاسِ مَدُّوا أَعْنَاقَهُمْ إِلَى الْخِلَافَةِ بَعْدَ الرَّشِيدِ، إِذْ لَمْ يَكُنْ لَهُ وَلِيُّ عَهْدٍ، فَمَضَى عِيسَى بْنُ جَعْفَرٍ إِلَى الْفَضْلِ بْنِ يَحْيَى، فَقَالَ لَهُ: أَنْشُدُكَ اللَّهَ لَمَا عَمِلْتَ فِي الْبَيْعَةِ لِابْنِ أُخْتِي - يَعْنِي مُحَمَّدَ بْنَ زُبَيْدَةَ - فَإِنَّهُ وَلَدُكَ، وَخِلَافَتُهُ لَكَ. فَوَعَدَهُ أَنْ يَفْعَلَ، فَلَمَّا صَارَ الْفَضْلُ إِلَى خُرَاسَانَ فَرَّقَ فِيهِمْ أَمْوَالًا وَأَعْطَى [الْجُنْدَ ] عَطِيَّاتٍ مُتَتَابِعَةً، ثُمَّ أَظْهَرَ الْبَيْعَةَ لِمُحَمَّدٍ، فَبَايَعَ النَّاسُ لَهُ، وَكَتَبَ إِلَى الْآفَاقِ فَبُويِعَ لَهُ، فَأَنْكَرَ قَوْمٌ الْبَيْعَةَ لِصِغَرِ سِنِّهِ. وَحَكَى [أَبُو بَكْرٍ ] الصُّولِيُّ أَنَّ الرَّشِيدَ بَايَعَ فِي سَنَةِ سِتٍّ وَسَبْعِينَ [وَمِائَةٍ ] لِابْنِهِ عَبْدِ اللَّهِ بِالْعَهْدِ بَعْدَ الْأَمِينِ، وَسَمَّاهُ: الْمَأْمُونَ، وَوَلَّاهُ الْمَشْرِقَ كُلَّهُ، وَكَتَبَ بَيْنَهُمَا كِتَابًا عَلَّقَهُ فِي الْمَسْجِدِ الْحَرَامِ.

     ✧ In the year one hundred seventy-five AH: Al-Rashīd concluded the succession covenant for his son Muḥammad after him, and took for him the oath of allegiance of the commanders and the army in Baghdad, and named him al-Amīn. He was then five years old, and he placed him ahead of al-Maʾmūn, while al-Maʾmūn was older than him, because his mother was Zubaydah. Regarding that, Salm al-Khāsir said: Allah has granted success to the caliph when he built the house of the caliphate for the pure white one. He is the caliph on behalf of his father and his grandfather; they testified for him by appearance and by character. The two weighty communities have pledged allegiance in the cradle of guidance to Muḥammad son of Zubaydah daughter of Jaʿfar. Abū Bakr al-Ṣūlī narrated with his chain from al-Qāsim b. Muḥammad b. ʿAbbād, from his father, who said: Al-Rashīd used to say: "I recognize in ʿAbd Allāh the resoluteness of al-Manṣūr, the piety of al-Mahdī, and the self-esteem of al-Hādī. If I wished to attribute to him a fourth trait from myself, I would attribute it. I am pleased with his conduct, I praise his way, I approve of his policy, I see his strength and intelligence, and I trust in his weakness and feebleness. Yet I put Muḥammad ahead of him, and I know that he is driven by his desires, acting in his own way, squandering what his hand possesses, sharing his judgment with women and slave-girls. Were it not for Umm Jaʿfar and the inclination of the Banū Hāshim toward him, I would have put ʿAbd Allāh ahead of him." Al-Ṣūlī said: Then he began to see the excellence and intellect of al-Maʾmūn and regret putting Muḥammad ahead, and he said: The face of sound judgment has become clear to me, except that I was overcome in the matter that was more prudent. How can the scattered seeds be returned into the udder after they have been dispersed until they became a distributed spoils? I fear the twisting of the affair after its splitting, and that the matter that had been concluded be undone. The reason for putting Muḥammad ahead was that a group of the Banū al-ʿAbbās stretched their necks toward the caliphate after al-Rashīd, since he had no heir apparent. So ʿĪsā b. Jaʿfar went to al-Faḍl b. Yaḥyā and said to him: "I adjure you by Allah to work for the oath of allegiance for my sister's son—that is, Muḥammad b. Zubaydah—for he is your son, and his caliphate is for you." He promised him to do so. When al-Faḍl went to Khurasan, he distributed funds among them and gave the army successive gifts, then he proclaimed the oath of allegiance to Muḥammad. The people pledged allegiance to him, and he wrote to the horizons, and allegiance was pledged to him. Some people disapproved of the oath of allegiance because of his young age. Abū Bakr al-Ṣūlī related that al-Rashīd concluded in the year one hundred seventy-six AH the succession covenant for his son ʿAbd Allāh after al-Amīn, and named him al-Maʾmūn, and appointed him over the entire East, and wrote between them a document that he hung in the Sacred Mosque.

308. Tarikh (al-Tabari) 2983No grade recorded

     ذِكْرُ عِدَّةِ حَوَادِثَ وَفِي سنة خمس وسبعين ومائة: عَزَلَ الرَّشِيدُ الْعَبَّاسَ بْنَ جَعْفَرٍ عَنْ خُرَاسَانَ، وَوَلَّاهَا خَالَهُ الْغِطْرِيفَ بْنَ عَطَاءٍ. وَفِيهَا: صَارَ يَحْيَى بْنُ عَبْدِ اللَّهِ بْنِ حَسَنِ بْنِ حَسَنٍ إِلَى الدَّيْلَمِ، فَتَحَرَّكَ هُنَاكَ. وَفِيهَا: غَزَا الصَّائِفَةَ عَبْدُ الرَّحْمَنِ بْنُ عَبْدِ الْمَلِكِ بْنِ صَالِحٍ. [قَالَ الْوَاقِدِيُّ: الَّذِي غَزَاهَا عَبْدُ اللَّهِ بْنُ صَالِحٍ ]. قَالَ: وَأَصَابَهُمْ فِي هَذِهِ الْغَزَاةِ بَرْدٌ قَطَّعَ أَيْدِيَهُمْ وَأَرْجُلَهُمْ. وَفِيهَا: حَجَّ بِالنَّاسِ الرَّشِيدُ. وَقِيلَ: بَلْ سُلَيْمَانُ بْنُ الْمَنْصُورِ. وَفِيهَا سَيَّرَ هِشَامٌ أَيْضًا يُوسُفَ بْنَ بُخْتٍ فِي جَيْشٍ إِلَى جِلِّيقِيَّةَ، فَلَقِيَ مَلِكَهُمْ وَهُوَ بُرْمُنْدُ الْكَبِيرُ، فَاقْتَتَلُوا قِتَالًا شَدِيدًا، وَانْهَزَمَتِ الْجَلَالِقَةُ، وَقُتِلَ مِنْهُمْ عَالَمٌ كَثِيرٌ. وَفِيهَا انْقَادَ أَهْلُ طُلَيْطِلَةَ إِلَى طَاعَةِ الْأَمِيرِ هِشَامٍ فَآمَنَهُمْ. وَفِيهَا سَجَنَ هِشَامٌ أَيْضًا ابْنَهُ عَبْدَ الْمَلِكِ لِشَيْءٍ بَلَغَهُ عَنْهُ، فَبَقِيَ مَسْجُونًا حَيَاةَ أَبِيهِ وَبَعْضَ وِلَايَةِ أَخِيهِ، فَتُوُفِّيَ مَحْبُوسًا سَنَةَ ثَمَانٍ وَتِسْعِينَ وَمِائَةٍ. وَفِيهَا وُلِدَ إِدْرِيسُ بْنُ إِدْرِيسَ بْنِ الْحَسَنِ بْنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ. وَمِنَ الْحَوَادِثِ فِي أَيَّامِهِ  : فِي سَنَةِ خَمْسٍ وَسَبْعِينَ: افْتَرَى عَبْدُ اللَّهِ بْنُ مُصْعَبٍ الزُّبَيْرِيُّ عَلَى يَحْيَى بْنِ عَبْدِ اللَّهِ بْنِ حَسَنٍ الْعَلَوِيِّ: أَنَّهُ طَلَبَ إِلَيْهِ أَنْ يَخْرُجَ مَعَهُ عَلَى الرَّشِيدِ، فَبَاهَلَهُ يَحْيَى بِحَضْرَةِ الرَّشِيدِ وَشَبَّكَ يَدَهُ فِي يَدِهِ; وَقَالَ: قُلِ اللَّهُمَّ; إِنْ كُنْتَ تَعْلَمُ أَنَّ يَحْيَى لَمْ يَدْعُنِي إِلَى الْخِلَافِ وَالْخُرُوجِ عَلَى أَمِيرِ الْمُؤْمِنِينَ هَذَا... فَكِلْنِي إِلَى حَوْلِي وَقُوَّتِي، وَأَسْحِتْنِي بِعَذَابٍ مِنْ عِنْدِكَ، آمِينَ رَبَّ الْعَالَمِينَ، فَتَلَجْلَجَ الزُّبَيْرِيُّ وَقَالَهَا، ثُمَّ قَالَ يَحْيَى مِثْلَ ذَلِكَ وَقَامَا، فَمَاتَ الزُّبَيْرِيُّ لِيَوْمِهِ.

     ✧ Mention of several events. In the year one hundred and seventy-five: al-Rashīd dismissed al-ʿAbbās b. Jaʿfar from Khurāsān and appointed his maternal uncle al-Ghiṭrīf b. ʿAṭāʾ over it. In it: Yaḥyā b. ʿAbd Allāh b. Ḥasan b. Ḥasan went to al-Daylam and became active there. In it: ʿAbd al-Raḥmān b. ʿAbd al-Malik b. Ṣāliḥ led the summer expedition. [Al-Wāqidī said: The one who led it was ʿAbd Allāh b. Ṣāliḥ]. He said: During this expedition, a cold afflicted them that cut off their hands and their feet. In it: al-Rashīd led the people in the pilgrimage. It was said: Rather, Sulaymān b. al-Manṣūr did. In it Hishām also dispatched Yūsuf b. Bukht in an army to Jilliqiyya, and he met their king, who was Burmūnd the Elder. They fought a fierce battle, and the Galicians were defeated, and a great multitude of them were killed. In it the people of Ṭulayṭila submitted to the obedience of the emir Hishām, and he granted them safety. In it Hishām also imprisoned his son ʿAbd al-Malik for something that reached him about him. He remained imprisoned during the lifetime of his father and part of the reign of his brother, and he died imprisoned in the year one hundred and ninety-eight. In it Idrīs b. Idrīs b. al-Ḥasan b. al-Ḥasan b. ʿAlī b. Abī Ṭālib was born. Among the events during his days: In the year one hundred and seventy-five: ʿAbd Allāh b. Muṣʿab al-Zubayrī falsely accused Yaḥyā b. ʿAbd Allāh b. Ḥasan al-ʿAlawī, claiming that he had asked him to rise with him against al-Rashīd. Yaḥyā invoked mutual cursing with him in the presence of al-Rashīd, interlacing his hand with his; and he said: Say: O God, if You know that Yaḥyā did not call me to opposition and rebellion against this Commander of the Faithful... then entrust me to my own might and strength, and destroy me with a punishment from You. Amen, Lord of the worlds. Al-Zubayrī stammered and said it. Then Yaḥyā said the like of that, and the two rose, and al-Zubayrī died that very day.

309. Tarikh (al-Tabari) 2984No grade recorded

     ظَفَرِ هِشَامٍ بِأَخَوَيْهِ وَمَطْرُوحٍ   وَفِيهَا فَرَغَ هِشَامُ بْنُ عَبْدِ الرَّحْمَنِ، صَاحِبُ الْأَنْدَلُسِ، مِنْ أَخَوَيْهِ سُلَيْمَانَ وَعَبْدِ اللَّهِ، وَأَجْلَاهُمَا عَنِ الْأَنْدَلُسِ، فَلَمَّا خَلَا سِرُّهُ مِنْهُمَا انْتَدَبَ لِمَطْرُوحِ بْنِ سُلَيْمَانَ بْنِ يَقْظَانَ، فَسَيَّرَ إِلَيْهِ جَيْشًا كَثِيفًا، وَجَعَلَ عَلَيْهِمْ أَبَا عُثْمَانَ عُبَيْدَ اللَّهِ بْنَ عُثْمَانَ. فَسَارُوا إِلَى مَطْرُوحٍ، وَهُوَ بِسَرَقُسْطَةَ، فَحَصَرُوهُ بِهَا، فَلَمْ يَظْفَرُوا بِهِ، فَرَجَعَ أَبُو عُثْمَانَ عَنْهُ، وَنَزَلَ بِحِصْنِ طَرَسُونَةَ، بِالْقُرْبِ مِنْ سَرَقُسْطَةَ، وَبَثَّ سَرَايَاهُ عَلَى أَهْلِ سَرَقُسْطَةَ يُغِيرُونَ وَيَمْنَعُونَ عَنْهُمُ الْمِيرَةَ. ثُمَّ إِنَّ مَطْرُوحًا خَرَجَ فِي بَعْضِ الْأَيَّامِ، آخِرَ النَّهَارِ، يَتَصَيَّدُ، فَأَرْسَلَ الْبَازِي عَلَى طَائِرٍ، فَاقْتَنَصَهُ، فَنَزَلَ مَطْرُوحٌ لِيَذْبَحَهُ بِيَدِهِ، وَمَعَهُ صَاحِبَانِ لَهُ قَدِ انْفَرَدَ بِهِمَا عَنْ أَصْحَابِهِ، فَقَتَلَاهُ وَاحْتَزَّا رَأْسَهُ وَأَتَيَا بِهِ أَبَا عُثْمَانَ، فَسَارَ إِلَى سَرَقُسْطَةَ، فَكَاتَبَهُ أَهْلُهَا بِالطَّاعَةِ، فَقَبِلَ مِنْهُمْ، وَسَارَ إِلَيْهَا فَنَزَلَهَا، وَأَرْسَلَ رَأْسَ مَطْرُوحٍ إِلَى هِشَامٍ.

     ✧ Hishām's victory over his two brothers and Maṭrūḥ In this year, Hishām b. ʿAbd al-Raḥmān, the ruler of al-Andalus, finished with his two brothers Sulaymān and ʿAbd Allāh, and expelled them from al-Andalus. When his mind was free of them, he turned his attention to Maṭrūḥ b. Sulaymān b. Yaqẓān and dispatched a large army against him, placing over them Abū ʿUthmān ʿUbayd Allāh b. ʿUthmān. They marched against Maṭrūḥ, who was in Saraqusta (Zaragoza), and besieged him there but did not capture him. Abū ʿUthmān then withdrew and encamped at the fortress of Tarasūna (Tarazona), near Saraqusta, and sent out his raiding parties against the people of Saraqusta, making incursions and cutting off supplies from them. Then one day, near the end of the day, Maṭrūḥ went out hunting. He released a falcon at a bird and it caught it. Maṭrūḥ dismounted to slaughter it with his own hand, accompanied by two of his companions with whom he had separated from the rest of his men. They killed him, cut off his head, and brought it to Abū ʿUthmān. He then marched to Saraqusta, whose people wrote to him offering obedience. He accepted it from them, went there, and entered the city. He sent the head of Maṭrūḥ to Hishām.

310. Tarikh (al-Tabari) 2985No grade recorded

     غَزَاةِ هِشَامٍ بِالْأَنْدَلُسِ   ثُمَّ إِنَّ أَبَا عُثْمَانَ لَمَّا فَرَغَ مِنْ مَطْرُوحٍ أَخَذَ الْجَيْشَ، وَسَارَ بِهِمْ إِلَى بِلَادِ الْفِرِنْجِ، فَقَصَدَ أَلَبَةَ، وَالْقِلَاعَ، فَلَقِيَهُ الْعَدُوُّ، فَظَفِرَ بِهِمْ، وَقَتَلَ مِنْهُمْ خَلْقًا كَثِيرًا وَفَتَحَ اللَّهُ عَلَيْهِ.

     ✧ The campaign of Hishām in al-Andalus Then, when Abū ʿUthmān was done with Maṭrūḥ, he took the army and marched with them to the lands of the Franks. He made for Álaba and al-Qilāʿ, and the enemy met him. He triumphed over them, killed a great number of them, and God granted him victory.

311. Tarikh (al-Tabari) 2986No grade recorded

     وَفِي سنة خمس وسبعين ومائة خَرَجَ بِخُرَاسَانَ حُصَيْنٌ الْخَارِجِيُّ، وَهُوَ مِنْ مَوَالِي قَيْسِ بْنِ ثَعْلَبَةَ، مِنْ أَهْلِ أُوقَ، وَكَانَ عَلَى سِجِسْتَانَ عُثْمَانُ بْنُ عُمَارَةَ، فَأَرْسَلَ جَيْشًا، فَلَقِيَهُمْ حُصَيْنٌ، فَهَزَمَهُمْ، ثُمَّ أَتَى خُرَاسَانَ وَقَصَدَ بَاذَغِيسَ، وَبُوشَنْجَ، وَهَرَاةَ، وَكَتَبَ الرَّشِيدُ إِلَى الْغِطْرِيفِ فِي طَلَبِهِ، فَسَيَّرَ إِلَيْهِ الْغِطْرِيفُ دَاوُدَ بْنَ يَزِيدَ فِي اثْنَيْ عَشَرَ أَلْفًا، فَلَقِيَهُمْ حُصَيْنٌ فِي سِتِّمِائَةٍ، فَهَزَمَهُمْ، وَقَتَلَ مِنْهُمْ خَلْقًا كَثِيرًا. ثُمَّ سَارَ فِي خُرَاسَانَ إِلَى أَنْ قُتِلَ سَنَةَ سَبْعٍ وَسَبْعِينَ وَمِائَةٍ.

     ✧ In the year 175 AH, Ḥuṣayn al-Khārijī rose up in Khurāsān. He was from the clients of Qays b. Thaʿlaba, of the people of Ūq. ʿUthmān b. ʿUmāra was over Sijistān, so he sent an army, and Ḥuṣayn met them and routed them. Then he came to Khurāsān and headed for Bādhaghīs, Būshanǧ, and Herāt. Al-Rashīd wrote to al-Ghiṭrīf to seek him out, so al-Ghiṭrīf dispatched Dāwūd b. Yazīd with twelve thousand men. Ḥuṣayn met them with six hundred and routed them, killing a great number of them. Then he marched through Khurāsān until he was killed in the year 177 AH.

312. Tarikh (al-Tabari) 2987No grade recorded

     ذِكْرُ مَنْ تُوُفِّيَ فِي هَذِهِ السَّنَةِ مِنَ الْأَكَابِرِ   الْحَكَمُ بْنُ فُضَيْلٍ، أَبُو مُحَمَّدٍ الْوَاسِطِيُّ الْحَكَمُ بْنُ فُضَيْلٍ، أَبُو مُحَمَّدٍ الْوَاسِطِيُّ  . نَزَلَ الْمَدَائِنَ، وَحَدَّثَ بِهَا عَنْ خَالِدٍ الْحَذَّاءِ، وَيَعْلَى بْنِ عَطَاءٍ، رَوَى عَنْهُ: أَبُو النَّضْرِ هَاشِمُ بْنُ الْقَاسِمِ، وَكَانَ الْحَكَمُ ثِقَةً عِنْدَ أَهْلِ زَمَانِهِ، تُوُفِّيَ فِي هَذِهِ السَّنَةِ. شَعْوَانَةُ الْعَابِدَةُ شَعْوَانَةُ الْعَابِدَةُ  . كَانَتْ كَثِيرَةَ التَّعَبُّدِ، شَدِيدَةَ الْخَوْفِ، طَوِيلَةَ الْبُكَاءِ، وَسَأَلَهَا الْفُضَيْلُ بْنُ عِيَاضٍ الدُّعَاءَ فَقَالَتْ: يَا فُضَيْلُ، أَمَا بَيْنَكَ وَبَيْنَ اللَّهِ مَا إِنْ دَعَوْتَهُ اسْتَجَابَ لَكَ ؟ فَشَهِقَ الْفُضَيْلُ وَخَرَّ مَغْشِيًّا عَلَيْهِ. وعن مَالِكُ بْنُ ضَيْغَمٍ قَالَ: قَالَ لِي أَبِي يَوْمًا: انْطَلِقْ بِنَا حَتَّى نَأْتِيَ هَذِهِ الْمَرْأَةَ الصَّالِحَةَ، فَنَنْظُرَ إِلَيْهَا - يَعْنِي شَعْوَانَةَ - فَانْطَلَقْتُ أَنَا وَأَبُو هَمَّامٍ فَدَخَلْنَا عَلَيْهَا فَقَالَتْ: مَرْحَبًا يَا ابْنَ مَنْ لَمْ نَرَهُ وَنَحْنُ نُحِبُّهُ، أَمَا وَاللَّهِ يَا بُنِيَّ إِنِّي لَمُشْتَاقَةٌ إِلَى أَبِيكَ، وَمَا يَمْنَعُنِي مِنْ إِتْيَانِهِ إِلَّا أَنِّي أَخَافُ أَنْ أَشْغَلَهُ عَنْ خِدْمَةِ سَيِّدِهِ، وَخِدْمَةِ سَيِّدِهِ أَوْلَى بِهِ مِنْ مُحَادَثَةِ شَعْوَانَةَ، ثُمَّ قَالَتْ: وَمَنْ شَعْوَانَةُ، وَمَا شَعْوَانَةُ ؟ ! أَمَةٌ سَوْدَاءُ عَاصِيَةٌ. ثُمَّ أَخَذَتْ فِي الْبُكَاءِ فَلَمْ تَزَلْ تَبْكِي حَتَّى خَرَجْنَا وَتَرَكْنَاهَا. وعن إِبْرَاهِيمُ بْنُ عَبْدِ الْمَلِكِ قَالَ: قَدِمَتْ شَعْوَانَةُ وَزَوْجُهَا مَكَّةَ، فَجَعَلَا يَطُوفَانِ وَيُصَلِّيَانِ، فَإِذَا كَلَّ أَوْ أَعْيَا جَلَسَ، وَجَلَسَتْ خَلْفَهُ فَيَقُولُ هُوَ فِي جُلُوسِهِ: أَنَا الْعَطْشَانُ مِنْ حُبِّكِ لَا أَرْوَى. وَتَقُولُ هِيَ: أَنْبَتَ لِكُلِّ دَاءٍ دَوَاءً فِي الْجِبَالِ وَدَوَاءُ الْمُحِبِّينَ فِي الْجِبَالِ لَمْ يَنْبُتْ. اللَّيْثُ بْنُ سَعْدِ بْنِ عَبْدِ الرَّحْمَنِ اللَّيْثُ بْنُ سَعْدِ بْنِ عَبْدِ الرَّحْمَنِ، أَبُو الْحَارِثِ  . يُقَالُ إِنَّهُ مَوْلَى خَالِدِ بْنِ ثَابِتٍ الْفَهْمِيِّ. وُلِدَ بِقَرْقَشَنْدَةَ، وَهِيَ قَرْيَةٌ مِنْ أَسْفَلِ أَرْضِ مِصْرَ، سَنَةَ أَرْبَعٍ وَتِسْعِينَ. وَرَوَى عَنْ: عَطَاءِ بْنِ أَبِي رَبَاحٍ، وَالزُّهْرِيِّ، وَنَافِعٍ فِي آخَرِينَ. حَدَّثَ عَنْ: هُشَيْمٍ، وَابْنِ الْمُبَارَكِ وَغَيْرِهِمَا. وَكَانَ فَقِيهًا فَاضِلًا ثِقَةً جَوَادًا، يَحْفَظُ الْقُرْآنَ وَيَعْرِفُ الْحَدِيثَ وَالْعَرَبِيَّةَ وَالشِّعْرَ. وعن مُحَمَّدُ بْنُ أَحْمَدَ بْنِ عِيَاضٍ قَالَ: سَمِعْتُ حَرْمَلَةَ بْنَ يَحْيَى يَقُولُ: سَمِعْتُ ابْنَ وَهْبٍ يَقُولُ: كَتَبَ مَالِكُ [بْنُ أَنَسٍ ] إِلَى اللَّيْثِ [بْنِ سَعْدٍ: ] أُرِيدُ أَنْ أُدْخِلَ ابْنَتِي عَلَى زَوْجِهَا فَأُحِبُّ أَنْ تَبْعَثَ لِي بِشَيْءٍ مِنْ عُصْفُرَ. قَالَ: فَبَعَثَ إِلَيْهِ اللَّيْثُ ثَلَاثِينَ حِمْلًا عُصْفُرَ فَصَبَغَ لِابْنَتِهِ، وَبَاعَ مِنْهُ بِخَمْسِ مِائَةِ دِينَارٍ وَبَقِيَ عِنْدَهُ فَضْلَةٌ. وعن أَحْمَدُ بْنُ عُثْمَانَ النَّسَائِيُّ قَالَ: سَمِعْتُ قُتَيْبَةَ بْنَ سَعِيدٍ يَقُولُ: سَمِعْتُ شُعَيْبَ بْنَ اللَّيْثِ يَقُولُ: خَرَجْتُ مَعَ أَبِي حَاجًّا، فَقَدِمَ الْمَدِينَةَ، فَبَعَثَ إِلَيْهِ مَالِكُ بْنُ أَنَسٍ بِطَبَقٍ فِيهِ رُطَبٌ، فَجَعَلَ عَلَى الطَّبَقِ أَلْفَ دِينَارٍ وَرَدَّهُ إِلَيْهِ. وقَالَ قُتَيْبَةُ بْنُ سَعِيدٍ: كَانَ اللَّيْثُ بْنُ سَعْدٍ يَسْتَغِلُّ كُلَّ سَنَةٍ عِشْرِينَ أَلْفَ دِينَارٍ، وَقَالَ: مَا وَجَبَتْ عَلَيَّ زَكَاةٌ قَطُّ، وَأَعْطَى ابْنَ لَهِيعَةَ أَلْفَ دِينَارٍ وَأَعْطَى مَالِكَ بْنَ أَنَسٍ أَلْفَ دِينَارٍ، وَأَعْطَى مَنْصُورَ بْنَ عَمَّارٍ أَلْفَ دِينَارٍ، وَجَارِيَةً تَسَاوِي ثَلَاثَمِائَةِ دِينَارٍ. قَالَ: وَجَاءَتِ امْرَأَةٌ إِلَى اللَّيْثِ [بْنِ سَعْدٍ ] فَقَالَتْ: يَا أَبَا الْحَارِثِ إِنَّ ابْنِي عَلِيلٌ وَقَدِ اشْتَهَى عَسَلًا، فَقَالَ: يَا غُلَامُ، أَعْطِهَا مِرْطًا مِنْ عَسَلٍ. وَالْمِرْطُ مِائَةٌ وَعِشْرُونَ رِطْلًا. تُوُفِّيَ اللَّيْثُ فِي شَعْبَانَ مِنْ هَذِهِ السَّنَةِ. وحَكَى ابْنُ خِلِّكَانَ أَنَّهُ سُمِعَ قَائِلٌ يَقُولُ يَوْمَ مَاتَ اللَّيْثُ: ذَهَبَ اللَّيْثُ فَلَا لَيْثَ لَكُمْ وَمَضَى الْعِلْمُ غَرِيبًا وَقُبِرْ فَالْتَفَتُوا فَلَمْ يَرَوْا أَحَدًا. الْمُنْذِرُ بْنُ عَبْدِ اللَّهِ بْنِ الْمُنْذِرِ بْنِ الْمُغِيرَةِ بْنِ عَبْدِ اللَّهِ بْنِ خَالِدِ بْنِ حِزَامٍ الْمُنْذِرُ بْنُ عَبْدِ اللَّهِ بْنِ الْمُنْذِرِ بْنِ الْمُغِيرَةِ بْنِ عَبْدِ اللَّهِ بْنِ خَالِدِ بْنِ حِزَامٍ الْمُنْذِرُ بْنُ عَبْدِ اللَّهِ بْنِ الْمُنْذِرِ بْنِ الْمُغِيرَةِ بْنِ عَبْدِ اللَّهِ بْنِ خَالِدِ بْنِ حِزَامٍ  . كَانَ مِنْ سَرَوَاتِ قُرَيْشٍ، وَأَهْلِ الْفَضْلِ. وعن الزُّبَيْرُ بْنُ بَكَّارٍ قَالَ: حَدَّثَنِي عَمِّي مُصْعَبٌ قَالَ: أَخْبَرَنِي الْفَضْلُ بْنُ الرَّبِيعِ قَالَ: دَعَاهُ أَمِيرُ الْمُؤْمِنِينَ الْمَهْدِيُّ إِلَى قَضَاءِ الْمَدِينَةِ فَلَمْ أَرَ رَجُلًا قَطُّ كَانَ لَهُ اسْتِعْفَاءٌ مِنْهُ، قَالَ لِأَمِيرِ الْمُؤْمِنِينَ: إِنِّي كُنْتُ وُلِّيتُ وِلَايَةً فَخَشِيتُ أَنْ لَا أَكُونَ سَلِمْتُ مِنْهَا، فَأَعْطَيْتُ اللَّهَ عَهْدًا أَنْ لَا أَلِيَ وِلَايَةً أَبَدًا، وَأَنَا أُعِيذُ أَمِيرَ الْمُؤْمِنِينَ بِاللَّهِ وَنَفْسِي أَنْ يَحْمِلَنِي عَلَى أَنْ أَخِيسَ بِعَهْدِ اللَّهِ. قَالَ أَمِيرُ الْمُؤْمِنِينَ [ الْمَهْدِيُّ: ] فَوَاللَّهِ لَقَدْ أَعْطَيْتَ هَذَا مِنْ نَفْسِكَ قَبْلَ أَنْ أَدْعُوَكَ. قَالَ: وَاللَّهِ لَقَدْ أَعْطَيْتُ هَذَا مِنْ نَفْسِي قَبْلَ أَنْ تَدْعُوَنِي. فَقَالَ: قَدْ أَعْفَيْتُكَ. قَالَ الزُّبَيْرُ: وَحَدَّثَنِي غَيْرُ عَمِّي مِنْ قُرَيْشٍ قَالَ: عَرَضَ عَلَيْهِ أَمِيرُ الْمُؤْمِنِينَ الْمَهْدِيُّ مِائَةَ أَلْفِ دِرْهَمٍ عَلَى أَنْ يَلِيَ لَهُ الْقَضَاءَ فَاسْتَعْفَى، فَقَالَ: لَا أُعْفِيكَ حَتَّى تَدُلَّنِي عَلَى إِنْسَانٍ أُوَلِّيهِ الْقَضَاءَ. فَدَلَّهُ عَلَى عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ عِمْرَانَ فَاسْتَقْضَاهُ، فَحَجَّ تِلْكَ الْأَيَّامَ الْمُنْذِرُ بْنُ عَبْدِ اللَّهِ وَأَبُوهُ فَاكْتَرَى لِأَبِيهِ إِلَى الْحَجِّ وَمَا يَجِدُ مَا يَكْتَرِي لِنَفْسِهِ فَحَجَّ مَاشِيًا. تُوُفِّيَ الْمُنْذِرُ فِي هَذِهِ السَّنَةِ رَحِمَهُ اللَّهُ. وَفِيهَا تُوُفِّيَ الْمُسَيَّبُ بْنُ زُهَيْرِ بْنِ عُمَرَ بْنِ مُسْلِمٍ الضَّبِّيُّ، وَقِيلَ سَنَةَ سِتٍّ وَسَبْعِينَ، وَكَانَ عَلَى شُرَطِ الْمَنْصُورِ وَالْمَهْدِيِّ، وَوَلَّاهُ الْمَهْدِيُّ خُرَاسَانَ.

     ✧ Mention of the notables who died in this year Al-Ḥakam b. Fuḍayl, Abū Muḥammad al-Wāsiṭī al-Ḥakam b. Fuḍayl, Abū Muḥammad al-Wāsiṭī. He settled in al-Madāʾin and narrated there from Khālid al-Ḥadhdhāʾ and Yaʿlā b. ʿAṭāʾ. Abū al-Naḍr Hāshim b. al-Qāsim narrated from him. Al-Ḥakam was trustworthy in the view of the people of his time. He died in this year. Shaʿwānah the devout worshipper Shaʿwānah the devout worshipper. She was given to much worship, intense fear, and prolonged weeping. Al-Fuḍayl b. ʿIyāḍ asked her to supplicate, and she said: "O Fuḍayl, is there not between you and God that which, if you call upon Him, He will answer you?" So al-Fuḍayl sobbed and fell down in a swoon. On the authority of Mālik b. Ḍaygham, he said: One day my father said to me: "Come with us so that we may go to this righteous woman and look at her," meaning Shaʿwānah. So I set out, I and Abū Hammām, and we entered upon her. She said: "Welcome, O son of one whom we have not seen but whom we love. By God, O my son, I do long for your father, and nothing prevents me from visiting him except that I fear I would distract him from the service of his Lord. And the service of his Lord is more worthy for him than conversing with Shaʿwānah." Then she said: "And who is Shaʿwānah, and what is Shaʿwānah?! A sinful black slave woman." Then she began to weep and did not cease weeping until we left her and departed. On the authority of Ibrāhīm b. ʿAbd al-Malik, he said: Shaʿwānah and her husband arrived in Makkah, and they began to circumambulate and pray. When he grew weary or tired he sat down, and she sat behind him. He would say while sitting: "I am the thirsty one from love of You, never quenched." And she would say: "For every ailment a remedy grows in the mountains, but the remedy of lovers has not grown in the mountains." Al-Layth b. Saʿd b. ʿAbd al-Raḥmān al-Layth b. Saʿd b. ʿAbd al-Raḥmān, Abū al-Ḥārith. It is said that he was a client of Khālid b. Thābit al-Fahmī. He was born in Qarqashandah, a village in lower Egypt, in the year ninety-four. He narrated from ʿAṭāʾ b. Abī Rabāḥ, al-Zuhrī, and Nāfiʿ, among others. Hushaym, Ibn al-Mubārak, and others narrated from him. He was a virtuous, trustworthy, and generous jurist, who memorized the Qurʾān and knew ḥadīth, Arabic, and poetry. On the authority of Muḥammad b. Aḥmad b. ʿIyāḍ, he said: I heard Ḥarmalah b. Yaḥyā say: I heard Ibn Wahb say: Mālik [b. Anas] wrote to al-Layth [b. Saʿd]: "I want to bring my daughter to her husband, and I would like you to send me something of safflower." He said: So al-Layth sent him thirty camel-loads of safflower. He dyed for his daughter, sold some of it for five hundred dinars, and a surplus remained with him. On the authority of Aḥmad b. ʿUthmān al-Nasāʾī, he said: I heard Qutaybah b. Saʿīd say: I heard Shuʿayb b. al-Layth say: I went out with my father on pilgrimage, and he arrived in Madinah. Mālik b. Anas sent him a platter with fresh dates, and he placed on the platter a thousand dinars and returned it to him. Qutaybah b. Saʿīd said: Al-Layth b. Saʿd used to receive an income of twenty thousand dinars every year. He said: "Zakat has never become obligatory upon me." He gave Ibn Lahīʿah a thousand dinars, gave Mālik b. Anas a thousand dinars, and gave Manṣūr b. ʿAmmār a thousand dinars and a slave girl worth three hundred dinars. He said: A woman came to al-Layth [b. Saʿd] and said: "O Abū al-Ḥārith, my son is ill and he has craved honey." He said: "O boy, give her a mirṭ of honey." A mirṭ is one hundred and twenty riṭls. Al-Layth died in Shaʿbān of this year. Ibn Khillikān related that on the day al-Layth died, a speaker was heard saying: "Al-Layth is gone, so no Layth remains for you, and knowledge departed as a stranger and was buried." They turned around but saw no one. Al-Mundhir b. ʿAbd Allāh b. al-Mundhir b. al-Mughīrah b. ʿAbd Allāh b. Khālid b. Ḥizām al-Mundhir b. ʿAbd Allāh b. al-Mundhir b. al-Mughīrah b. ʿAbd Allāh b. Khālid b. Ḥizām al-Mundhir b. ʿAbd Allāh b. al-Mundhir b. al-Mughīrah b. ʿAbd Allāh b. Khālid b. Ḥizām. He was among the noble leaders of Quraysh and people of virtue. On the authority of al-Zubayr b. Bakkār, he said: My uncle Muṣʿab narrated to me, he said: Al-Faḍl b. al-Rabīʿ informed me, he said: The Commander of the Faithful al-Mahdī summoned him to the judgeship of Madinah, and I never saw a man seek exemption from it as he did. He said to the Commander of the Faithful: "I was once appointed to an office, and I feared that I might not have emerged safely from it, so I gave God a pledge that I would never hold office again. And I seek refuge for the Commander of the Faithful, by God, and for myself, from his burdening me to break God's pledge." The Commander of the Faithful [al-Mahdī] said: "By God, you gave this from yourself before I summoned you." He said: "By God, I gave this from myself before you summoned me." So he said: "I have exempted you." Al-Zubayr said: Someone other than my uncle from Quraysh narrated to me, he said: The Commander of the Faithful al-Mahdī offered him one hundred thousand dirhams to take on the judgeship for him, but he sought exemption. He said: "I will not exempt you until you point me to a person whom I can appoint as judge." So he pointed him to ʿAbd Allāh b. Muḥammad b. ʿImrān, and he appointed him. In those days al-Mundhir b. ʿAbd Allāh and his father made the pilgrimage, and he hired a mount for his father for the pilgrimage, but could not find means to hire one for himself, so he made the pilgrimage on foot. Al-Mundhir died in this year, may God have mercy on him. In this year also died al-Musayyab b. Zuhayr b. ʿUmar b. Muslim al-Ḍabbī. It is also said he died in the year seventy-six. He was in charge of the shurṭah of al-Manṣūr and al-Mahdī, and al-Mahdī appointed him over Khurāsān.

313. Tarikh (al-Tabari) 2988No grade recorded

     ظُهُورِ يَحْيَى بْنِ عَبْدِ اللَّهِ بِالدَّيْلَمِ   ( وفِي سَنَةُ سِتٍّ وَسَبْعِينَ وَمِائَةٍ ظَهَرَ يَحْيَى بْنُ عَبْدِ اللَّهِ بْنِ الْحَسَنِ بْنِ الْحَسَنِ بِالدَّيْلَمِ ) وَاشْتَدَّتْ شَوْكَتُهُ، وَكَثُرَ جُمُوعُهُ، وَأَتَاهُ النَّاسُ مِنَ الْأَمْصَارِ، فَاغْتَمَّ الرَّشِيدُ لِذَلِكَ، فَنَدَبَ إِلَيْهِ الْفَضْلَ بْنَ يَحْيَى فِي خَمْسِينَ أَلْفًا، وَوَلَّاهُ جُرْجَانَ وَطَبَرِسْتَانَ وَالرَّيَّ وَغَيْرَهَا، وَحَمَلَ مَعَهُ الْأَمْوَالَ، فَكَاتَبَ يَحْيَى بْنَ عَبْدِ اللَّهِ، وَلَطُفَ بِهِ، وَحَذَّرَهُ، وَأَشَارَ عَلَيْهِ، وَبَسَطَ أَمَلَهُ. وَنَزَلَ الْفَضْلُ ( الطَّالَقَانَ )، بِمَكَانٍ يُقَالُ لَهُ أَشَبُّ، وَوَالَى كُتُبَهُ إِلَى يَحْيَى، وَكَاتَبَ صَاحِبَ الدَّيْلَمِ، وَبَذَلَ لَهُ أَلْفَ أَلْفِ دِرْهَمٍ عَلَى أَنْ يُسَهِّلَ لَهُ خُرُوجَ يَحْيَى بْنِ عَبْدِ اللَّهِ. فَأَجَابَ يَحْيَى إِلَى الصُّلْحِ، عَلَى أَنْ يَكْتُبَ لَهُ الرَّشِيدُ أَمَانًا بِخَطِّهِ يُشْهِدُ عَلَيْهِ فِيهِ الْقُضَاةَ، وَالْفُقَهَاءَ، وَجِلَّةَ بَنِي هَاشِمٍ، وَمَشَايِخَهُمْ، مِنْهُمْ عَبْدُ الصَّمَدِ بْنُ عَلِيٍّ، فَأَجَابَهُ الرَّشِيدُ إِلَى ذَلِكَ، وَسُرَّ بِهِ، وَعَظُمَتْ مَنْزِلَةُ الْفَضْلِ عِنْدَهُ وَسَيَّرَ الْأَمَانَ مَعَ هَدَايَا وَتُحَفٍ، فَقَدِمَ يَحْيَى مَعَ الْفَضْلِ بَغْدَاذَ، وَتَلْقَّاهُ الرَّشِيدُ، وَأَكْرَمَهُ وَأَجْزَلَ لَهُ الْعَطَاءَ، وَخَدَمَهُ آلُ بَرْمَكَ خِدْمَةً عَظِيمَةً، بِحَيْثُ إِنَّ يَحْيَى بْنَ خَالِدٍ كَانَ يَتَوَلَّى خِدْمَتَهُ بِنَفْسِهِ، وَعَظُمَ الْفَضْلُ عِنْدَ الرَّشِيدِ جَدًّا بِهَذِهِ الْفِعْلَةِ; حَيْثُ سَعَى فِي الْإِصْلَاحِ بَيْنَ الْعَبَّاسِيِّينَ وَالْفَاطِمِيِّينَ. مدح مروان بن أبي حفصة الفضل بن يحيى لإصلاح بين العباسيين والفاطميين فَفِي ذَلِكَ يَقُولُ مَرْوَانُ ابْنُ أَبِي حَفْصَةَ يَمْدَحُ الْفَضْلَ بْنَ يَحْيَى، وَيَشْكُرُهُ عَلَى سَعْيِهِ هَذَا: ظَفِرْتَ فَلَا شُلَّتْ يَدٌ بَرْمَكِيَّةٌ رَتَقْتَ بِهَا الْفَتْقَ الَّذِي بَيْنَ هَاشِمٍ     عَلَى حِينِ أَعْيَا الرَّاتِقينَ الْتِئَامُهُ فَكَفُّوا وَقَالُوا لَيْسَ بِالْمُتَلَائِمِ     فَأَصْبَحَتْ قَدْ فَازَتْ يَدَاكَ بِخُطَّةٍ مِنَ الْمَجْدِ بَاقٍ ذِكْرُهَا فِي الْمَوَاسِمِ     وَمَا زَالَ قِدْحُ الْمُلِكِ يَخْرُجُ فَائِزًا لَكُمْ كُلَّمَا ضُمَّتْ قِدَاحُ الْمُسَاهِمِ قَالُوا: ثُمَّ إِنَّ الرَّشِيدَ تَنَكَّرَ لِيَحْيَى بْنِ عَبْدِ اللَّهِ بْنِ حَسَنٍ، وَتَغَيَّرَ عَلَيْهِ، وَيُقَالُ: إِنَّهُ سَجَنَهُ، ثُمَّ اسْتَحْضَرَهُ الرَّشِيدُ وَعِنْدَهُ الْقَاضِيَانِ مُحَمَّدُ بْنُ الْحَسَنِ وَأَبُو الْبَخْتَرِيِّ، وَعِنْدَهُ جَمَاعَاتٌ مِنَ الْهَاشِمِيِّينَ وَغَيْرِهِمْ، وَأَحْضَرَ الْأَمَانَ الَّذِي بَعَثَ بِهِ إِلَيْهِ، فَسَأَلَ الرَّشِيدُ مُحَمَّدَ بْنَ الْحَسَنِ عَنْ هَذَا الْأَمَانِ أَصَحِيحٌ هُوَ؟ قَالَ: نَعَمْ، فَتَغَيَّظَ الرَّشِيدُ عَلَيْهِ. وَقَالَ أَبُو الْبَخْتَرِيِّ: لَيْسَ هَذَا بِصَحِيحٍ، فَاحْكُمْ فِيهِ بِمَا شِئْتَ. وَمَزَّقَ الْأَمَانَ، وَبَصَقَ فِيهِ أَبُو الْبَخْتَرِيِّ، وَأَقْبَلَ الرَّشِيدُ عَلَى يَحْيَى بْنِ عَبْدِ اللَّهِ، فَقَالَ: هِيهِ هِيهِ. وَهُوَ يَتَبَسَّمُ تَبَسُّمَ الْمُغْضَبِ، وَقَالَ إِنَّ النَّاسَ يَزْعُمُونَ أَنَّا سَمَمْنَاكَ. فَقَالَ لَهُ يَحْيَى: يَا أَمِيرَ الْمُؤْمِنِينَ، إِنَّ لَنَا قَرَابَةً وَرَحِمًا وَحَقًّا، فَعَلَامَ تُعَذِّبُنِي وَتَحْبِسُنِي؟ فَرَقَّ لَهُ الرَّشِيدُ، فَاعْتَرَضَ بَكَّارُ بْنُ مُصْعَبِ بْنِ ثَابِتِ بْنِ عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ، فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ: لَا يُغْرُنَّكَ كَلَامُ هَذَا، فَإِنَّهُ عَاصٍ شَاقٌّ، وَإِنَّمَا هَذَا مِنْهُ مَكْرٌ وَخُبْثٌ، وَقَدْ أَفْسَدَ عَلَيْنَا مَدِينَتَنَا، وَأَظْهَرَ فِيهَا الْعِصْيَانَ. فَقَالَ لَهُ يَحْيَى: وَمَنْ أَنْتُمْ عَافَاكُمُ اللَّهُ؟ وَإِنَّمَا هَاجَرَ أَبُوكَ إِلَى الْمَدِينَةِ بِآبَائِي، وَآبَاءِ هَذَا. ثُمَّ قَالَ يَحْيَى: يَا أَمِيرَ الْمُؤْمِنِينَ، إِنَّمَا النَّاسُ نَحْنُ وَأَنْتُمْ، وَاللَّهِ يَا أَمِيرَ الْمُؤْمِنِينَ، لَقَدْ جَاءَ إِلَيَّ هَذَا حِينَ قُتِلَ أَخِي مُحَمَّدُ بْنُ عَبْدِ اللَّهِ، فَقَالَ: لَعَنَ اللَّهُ قَاتِلَهُ. وَأَنْشَدَنِي فِيهِ مَرْثِيَّةً نَحْوًا مِنْ عِشْرِينَ بَيْتًا، وَقَالَ: إِنْ تَحَرَّكْتَ فِي هَذَا الْأَمْرِ فَأَنَا أَوَّلُ مَنْ يُبَايِعُكَ، وَمَا يَمْنَعُكَ أَنْ تَلْحَقَ بِالْبَصْرَةِ وَأَيْدِينَا مَعَ يَدِكَ؟ قَالَ: فَتَغَيَّرَ وَجْهُ الزُّبَيْرِيِّ، وَأَنْكَرَ وَشَرَعَ يَحْلِفُ بِالْأَيْمَانِ الْمُغَلَّظَةِ: إِنَّهُ لَكَاذِبٌ فِي ذَلِكَ. وَتَنَمَّرَ الرَّشِيدُ، وَقَالَ لِيَحْيَى: أَتَحْفَظُ شَيْئًا مِنَ الْمَرْثِيَّةِ؟ قَالَ: نَعَمْ. وَأَنْشَدَهُ مِنْهَا جَانِبًا. فَازْدَادَ الزُّبَيْرِيُّ فِي الْإِنْكَارِ، فَقَالَ لَهُ يَحْيَى بْنُ عَبْدِ اللَّهِ: فَقُلْ: إِنْ كُنْتُ كَاذِبًا فَقَدْ بَرِئْتَ مِنْ حَوْلِ اللَّهِ وَقُوَّتِهِ، وَوَكَلَنِي اللَّهُ إِلَى حَوْلِي وَقُوَّتِي. فَامْتَنَعَ مِنَ الْحَلِفِ بِذَلِكَ، فَعَزَمَ عَلَيْهِ الرَّشِيدُ، وَتَغَيَّظَ عَلَيْهِ، فَحَلَفَ بِذَلِكَ، فَمَا كَانَ إِلَّا أَنْ خَرَجَ مِنْ عِنْدِ الرَّشِيدِ فَرَمَاهُ اللَّهُ بِالْفَالِجِ فَمَاتَ مِنْ سَاعَتِهِ. وَيُقَالُ: إِنَّ امْرَأَتَهُ غَمَّتْ وَجْهَهُ بِمِخَدَّةٍ، فَقَتَلَتْهُ، فَاللَّهُ أَعْلَمُ. ثُمَّ إِنَّ الرَّشِيدَ أَطْلَقَ يَحْيَى بْنَ عَبْدِ اللَّهِ بْنِ حَسَنٍ، وَأَطْلَقَ لَهُ مِائَةَ أَلْفِ دِينَارٍ، وَيُقَالُ: إِنَّمَا حَبَسَهُ بَعْضَ يَوْمٍ. وَكَانَ جُمْلَةُ مَا وَصَلَهُ مِنَ الْمَالِ مِنَ الرَّشِيدِ أَرْبَعَمِائَةِ أَلْفِ دِينَارٍ مِنْ بَيْتِ الْمَالِ، وَعَاشَ بَعْدَ ذَلِكَ كُلِّهِ شَهْرًا وَاحِدًا، ثُمَّ مَاتَ، رَحِمَهُ اللَّهُ وَأَكْرَمَ مَثْوَاهُ.

     ✧ The emergence of Yaḥyā b. ʿAbd Allāh in al-Daylam (In the year 176 AH, Yaḥyā b. ʿAbd Allāh b. al-Ḥasan b. al-Ḥasan appeared in al-Daylam.) His strength grew formidable, his forces multiplied, and people came to him from the garrison cities. Al-Rashīd was distressed by this, so he dispatched al-Faḍl b. Yaḥyā against him with fifty thousand men, appointing him over Jurjān, Ṭabaristān, al-Rayy, and other regions, and he carried funds with him. He corresponded with Yaḥyā b. ʿAbd Allāh, treated him gently, warned him, advised him, and gave him hope. Al-Faḍl encamped at al-Ṭālaqān, in a place called Ashabb, and kept up his letters to Yaḥyā. He also corresponded with the ruler of al-Daylam, offering him a million dirhams to facilitate Yaḥyā b. ʿAbd Allāh's departure. Yaḥyā responded to the peace overture on condition that al-Rashīd write him a safe-conduct in his own hand, witnessed by the judges, the jurists, and the leading men of Banū Hāshim and their elders, among them ʿAbd al-Ṣamad b. ʿAlī. Al-Rashīd agreed to that and was pleased by it, and al-Faḍl's standing with him grew great. He sent the safe-conduct along with gifts and rarities. Yaḥyā then came with al-Faḍl to Baghdād, and al-Rashīd received him, honored him, and gave him lavish gifts. The Barāmika served him with great service, such that Yaḥyā b. Khālid personally attended to serving him. Al-Faḍl's stature with al-Rashīd increased greatly because of this deed, since he had worked to reconcile the Abbasids and the Fatimids. Marwān b. Abī Ḥafṣah praised al-Faḍl b. Yaḥyā for reconciling the Abbasids and the Fatimids. Concerning that, Marwān b. Abī Ḥafṣah said, praising al-Faḍl b. Yaḥyā and thanking him for this effort: You have triumphed, so may no Barmakid hand be paralyzed With which you mended the rift between Hāshim At a time when its mending had defeated the menders. So they desisted and said, “It cannot be mended.” Thus your two hands have won a feat Of glory whose memory will remain at the great gatherings. The arrow of kingship has not ceased to come out winning For you whenever the arrows of the lots are gathered. They said: Then al-Rashīd became hostile toward Yaḥyā b. ʿAbd Allāh b. Ḥasan and changed toward him. It is said that he imprisoned him, then al-Rashīd summoned him while the two judges Muḥammad b. al-Ḥasan and Abū al-Bakhtarī were present, along with groups of Hāshimites and others. He brought out the safe-conduct he had sent him, and asked Muḥammad b. al-Ḥasan whether this safe-conduct was valid. He said, “Yes,” so al-Rashīd became angry with him. Abū al-Bakhtarī said, “This is not valid, so judge concerning it as you wish.” He tore up the safe-conduct, and Abū al-Bakhtarī spat on it. Al-Rashīd turned to Yaḥyā b. ʿAbd Allāh and said, “Well, well,” smiling the smile of an angry man, and said, “People claim that we have poisoned you.” Yaḥyā said to him, “O Commander of the Faithful, we have kinship, blood ties, and rights. Why do you punish me and imprison me?” Al-Rashīd softened toward him. But Bakkār b. Muṣʿab b. Thābit b. ʿAbd Allāh b. al-Zubayr interjected, saying, “O Commander of the Faithful, do not be deceived by this man's words, for he is a rebellious dissident. This is only cunning and malice from him. He has corrupted our city against us and openly displayed disobedience there.” Yaḥyā said to him, “And who are you, may God grant you well-being? Your father emigrated to Madinah with my forefathers and the forefathers of this man.” Then Yaḥyā said, “O Commander of the Faithful, the people are only us and you. By God, O Commander of the Faithful, this man came to me when my brother Muḥammad b. ʿAbd Allāh was killed and said, ‘May God curse his killer!’ He recited to me an elegy of about twenty verses, and said, ‘If you move in this matter, I will be the first to pledge allegiance to you. What prevents you from going to al-Baṣrah while our hands are with your hand?’” He said: The face of the Zubayrid changed, and he denied it, starting to swear binding oaths that Yaḥyā was lying about that. Al-Rashīd grew stern and said to Yaḥyā, “Do you remember anything from the elegy?” He said, “Yes,” and recited part of it to him. The Zubayrid increased his denial. Yaḥyā b. ʿAbd Allāh said to him, “Then say: If I am lying, then I am free of God's power and strength, and may God leave me to my own power and strength.” He refused to swear that, so al-Rashīd insisted and became angry with him, and he swore it. No sooner had he left al-Rashīd's presence than God struck him with hemiplegia, and he died on the spot. It is also said that his wife covered his face with a pillow and killed him, and God knows best. Then al-Rashīd released Yaḥyā b. ʿAbd Allāh b. Ḥasan and gave him a hundred thousand dinars. It is said that he had imprisoned him for only part of a day. The total amount of money that reached him from al-Rashīd was four hundred thousand dinars from the treasury. He lived after all that only one month, then died, may God have mercy on him and honor his resting place.

314. Tarikh (al-Tabari) 2989No grade recorded

     وِلَايَةِ عُمَرَ بْنِ مِهْرَانَ مِصْرَ  . وَفِي سنة ست وسبعين ومائة عَزَلَ الرَّشِيدُ مُوسَى بْنَ عِيسَى عَنْ مِصْرَ، وَرَدَّ أَمْرَهَا إِلَى جَعْفَرِ بْنِ يَحْيَى بْنِ خَالِدٍ، فَاسْتَعْمَلَ عَلَيْهَا جَعْفَرٌ عُمَرَ بْنَ مِهْرَانَ. وَكَانَ سَبَبُ عَزْلِهِ أَنَّ الرَّشِيدَ بَلَغَهُ أَنَّ مُوسَى عَازِمٌ عَلَى الْخَلْعِ، فَقَالَ: وَاللَّهِ لَا أَعْزِلُهُ إِلَّا بِأَخَسَّ مَنْ عَلَى بَابِي ! فَأَمَرَ جَعْفَرًا، فَأَحْضَرَ عُمَرَ بْنَ مِهْرَانَ، وَكَانَ أَحْوَلَ، مُشَوَّهَ الْخَلْقِ، وَكَانَ لِبَاسُهُ خَسِيسًا، وَكَانَ يُرْدِفُ غُلَامَهُ خَلْفَهُ، فَلَمَّا قَالَ لَهُ الرَّشِيدُ: أَتَسِيرُ إِلَى مِصْرَ أَمِيرًا ؟ قَالَ: أَتَوَلَّاهَا عَلَى شَرَائِطَ، إِحْدَاهَا أَنْ يَكُونَ إِذْنِي إِلَى نَفْسِي، إِذَا أَصْلَحْتُ الْبِلَادَ انْصَرَفْتُ، فَأَجَابَهُ إِلَى ذَلِكَ. فَسَارَ، فَلَمَّا وَصَلَ إِلَيْهَا أَتَى دَارَ مُوسَى فَجَلَسَ فِي أُخْرَيَاتِ النَّاسِ، فَلَمَّا تَفَرَّقُوا قَالَ: أَلَكَ حَاجَةٌ ؟ قَالَ: نَعَمْ ! ثُمَّ دَفَعَ إِلَيْهِ الْكُتُبَ، فَلَمَّا قَرَأَهَا قَالَ: هَلْ يَقْدَمُ أَبُو حَفْصٍ، أَبْقَاهُ اللَّهُ ؟ قَالَ: أَنَا أَبُو حَفْصٍ، قَالَ مُوسَى: لَعَنَ اللَّهُ فِرْعَوْنَ حَيْثُ قَالَ: ( أَلَيْسَ لِي مُلْكُ مِصْرَ )، ثُمَّ سَلَّمَ لَهُ الْعَمَلَ. وَارْتَحَلَ عَنْهَا، وَأَقْبَلَ عُمَرُ بْنُ مِهْرَانَ عَلَى عَمَلِهِ، فَكَانَ لَا يَقْبَلُ شَيْئًا مِنَ الْهَدَايَا إِلَّا مَا كَانَ ذَهَبًا أَوْ فِضَّةً أَوْ قُمَاشًا، وَيَكْتُبُ عَلَى ذَلِكَ اسْمَ مُهْدِيهِ، ثُمَّ إِنَّهُ طَالَبَ بِالْخَرَاجِ وَأَلَحَّ عَلَيْهِمْ فِي ذَلِكَ، فَشَرَعَ بَعْضُهُمْ فِي مُمَاطَلَتِهِ، فَأَقْسَمَ لَا يُمَاطِلُهُ أَحَدٌ فَيَقْبِضَ مِنْهُ شَيْئًا، وَإِنَّمَا يَبْعَثُهُ إِلَى بَغْدَادَ وَيَزِنُ خَرَاجَهُ بِهَا، وَيَأْتِي بِوَرَقَةِ الْقَبْضِ، وَفَعَلَ ذَلِكَ بِبَعْضِ النَّاسِ فَتَأَدَّبَ بَقِيَّتُهُمْ، ثُمَّ جَبَاهُمُ الْقِسْطَ الثَّانِي، فَلَمَّا كَانَ الثَّالِثُ عَجَزَ كَثِيرٌ مِنْهُمْ عَنِ الْأَدَاءِ، فَجَعَلَ يَسْتَحْضِرُ مَا كَانُوا أَهْدَوْا إِلَيْهِ; فَإِنْ كَانَ نَقْدًا أَدَّاهُ عَنْهُمْ، وَإِنْ كَانَ بُرًّا بَاعَهُ وَاعْتَدَّ بِهِ عَنْهُمْ، وَقَالَ: إِنِّي إِنَّمَا ادَّخَرْتُ هَذَا لَكْمْ إِلَى وَقْتِ حَاجَتِكُمْ. ثُمَّ أَكْمَلَ اسْتِخْرَاجَ جَمِيعَ الْخَرَاجِ بِدِيَارِ مِصْرَ، وَلَمْ يَفْعَلْ ذَلِكَ أَحَدٌ قَبْلَهُ، ثُمَّ انْصَرَفَ عَنْهَا; لِأَنَّهُ كَانَ قَدْ شَرَطَ عَلَى الرَّشِيدِ أَنَّهُ إِذَا مَهَّدَ الْبِلَادَ وَجَبَى الْخَرَاجَ، فَذَاكَ إِذْنُهُ فِي الِانْصِرَافِ. وَلَمْ يَكُنْ مَعَهُ بِالدِّيَارِ الْمِصْرِيَّةِ سِوَى مَوْلَاهُ أَبِي دُرَّةَ وَهُوَ حَاجِبُهُ، وَهُوَ مَنْفِذُ أُمُورِهِ.

     ✧ The governorship of ʿUmar b. Mihrān over Egypt. In the year 176 AH, al-Rashīd dismissed Mūsā b. ʿĪsā from Egypt and returned its affairs to Jaʿfar b. Yaḥyā b. Khālid, and Jaʿfar appointed over it ʿUmar b. Mihrān. The reason for his dismissal was that al-Rashīd had heard that Mūsā was resolved on renouncing allegiance. He said: "By God, I shall not dismiss him except by the most wretched of those at my gate!" So he ordered Jaʿfar, and he brought ʿUmar b. Mihrān, who was cross-eyed and misshapen in appearance, and his attire was shabby, and he used to mount his servant behind him. When al-Rashīd said to him: "Will you go to Egypt as governor?" he said: "I shall take charge of it on conditions, one of which is that my leave be at my own discretion: when I have set the country aright, I shall depart." He granted him that. So he set out, and when he arrived there, he came to Mūsā's house and sat among the last rows of the people. When they dispersed, he said: "Do you have a need?" He said: "Yes!" Then he handed him the letters. When he had read them, he said: "Is Abū Ḥafṣ coming, may God preserve him?" He said: "I am Abū Ḥafṣ." Mūsā said: "May God curse Pharaoh when he said: 'Is not the kingdom of Egypt mine?'" Then he handed over the office to him. He departed from it, and ʿUmar b. Mihrān devoted himself to his work. He would accept nothing of gifts except what was gold, silver, or cloth, and he would write on it the name of its giver. Then he demanded the land tax and insisted on it with them. Some of them began to delay payment, so he swore that no one who delayed him would receive anything from him; rather he would send him to Baghdad and weigh his tax there, and bring back the receipt slip. He did that with some of the people, and the rest of them became disciplined. Then he collected from them the second installment. When the third came, many of them were unable to pay, so he began to bring out what they had given him as gifts: if it was cash, he paid it on their behalf; and if it was wheat, he sold it and counted it as paid on their behalf, saying: "I only stored this up for you until the time of your need." Then he completed the collection of the entire land tax in the lands of Egypt, which none before him had done. Then he departed from it, because he had stipulated with al-Rashīd that when he had set the country in order and collected the land tax, that would be his leave to depart. And he had with him in the Egyptian lands none but his client Abū Durra, who was his chamberlain and the executor of his affairs.

315. Tarikh (al-Tabari) 2990No grade recorded

     الْفِتْنَةِ بِدِمَشْقَ وَفِي سنة ست وسبعين ومائة هَاجَتِ الْفِتْنَةُ بِدِمَشْقَ بَيْنَ الْمُضَرِيَّةِ وَالْيَمَانِيَّةِ  ، وَكَانَ رَأْسَ الْمُضَرِيَّةِ أَبُو الْهَيْذَامِ، وَاسْمُهُ عَامِرُ بْنُ عُمَارَةَ بْنِ خُزَيْمٍ النَّاعِمِ بْنِ عَمْرِو بْنِ الْحَارِثِ بْنِ خَارِجَةَ بْنِ سِنَانِ بْنِ أَبِي حَارِثَةَ بْنِ مُرَّةَ بْنِ نُشْبَةَ بْنِ غَيْظِ بْنِ مُرَّةَ بْنِ عَوْفِ بْنِ سَعْدِ بْنِ ذُبْيَانَ بْنِ بَغِيضِ بْنِ رَيْثِ بْنِ غَطَفَانَ الْمُرِّيُّ، أَحَدُ فُرْسَانِ الْعَرَبِ الْمَشْهُورِينَ. وَكَانَ سَبَبُ الْفِتْنَةِ أَنَّ عَامِلًا لِلرَّشِيدِ بِسِجِسْتَانَ قَتَلَ أَخًا لِأَبِي الْهَيْذَامِ، فَخَرَجَ أَبُو الْهَيْذَامِ بِالشَّامِ، وَجَمَعَ جَمْعًا عَظِيمًا، وَقَالَ يَرْثِي أَخَاهُ: سَأَبْكِيكَ بِالْبِيضِ الرِّقَاقِ وَبِالْقَنَا فَإِنَّ بِهَا مَا يُدْرِكُ الطَّالِبُ الْوِتَرَا     وَلَسْنَا كَمَنْ يَنْعَى أَخَاهُ بِغَيْرِهِ يُعَصِّرُهَا مِنْ مَاءِ مُقْلَتِهِ عَصْرَا     وَإِنَّا أُنَاسٌ مَا تَفِيضُ دُمُوعُنَا عَلَى هَالِكٍ مِنَّا وَإِنْ قَصَمَ الظَّهْرَا     وَلَكِنَّنِي أَشْفِي الْفُؤَادَ بِغَارَةٍ أُلَهِّبُ فِي قَطَرَيْ كَتَائِبِهَا جَمْرَا وَقِيلَ: إِنَّ هَذِهِ الْأَبْيَاتَ لِغَيْرِهِ وَالصَّحِيحُ أَنَّهَا لَهُ. ثُمَّ إِنَّ الرَّشِيدَ احْتَالَ عَلَيْهِ بِأَخٍ لَهُ كَتَبَ إِلَيْهِ فَأَرْغَبَهُ، ثُمَّ شَدَّ عَلَيْهِ فَكَتَفَهُ، وَأَتَى بِهِ الرَّشِيدَ، فَمَنَّ عَلَيْهِ وَأَطْلَقَهُ. وَقِيلَ: كَانَ أَوَّلُ مَا هَاجَتِ الْفِتْنَةُ فِي الشَّامِ أَنْ رُجَلًا مِنْ [ بَنِي ] الْقَيْنِ خَرَجَ بِطَعَامٍ لَهُ يَطْحَنُهُ فِي الرَّحَا بِالْبَلْقَاءِ، فَمَرَّ بِحَائِطِ رَجُلٍ مِنْ لَخْمٍ أَوْ جُذَامٍ، وَفِيهِ بِطِّيخٌ وَقِثَّاءٌ، فَتَنَاوَلَ مِنْهُ، فَشَتَمَهُ صَاحِبُهُ، وَتَضَارَبَا، وَسَارَ الْقَيْنِيُّ، فَجَمَعَ صَاحِبُ الْبِطِّيخِ قَوْمًا مِنْ أَهْلِ الْيَمَنِ لِيَضْرِبُوهُ إِذَا عَادَ، فَلَمَّا عَادَ ضَرَبُوهُ وَأَعَانَهُ قَوْمٌ آخَرُونَ، فَقُتِلَ رَجُلٌ مِنَ الْيَمَانِيَّةِ، وَطَلَبُوا بِدَمِهِ، فَاجْتَمَعُوا لِذَلِكَ. وَكَانَ عَلَى دِمَشْقَ حِينَئِذٍ عَبْدُ الصَّمَدِ بْنُ عَلِيٍّ، فَلَمَّا خَافَ النَّاسُ أَنْ يَتَفَاقَمَ ذَلِكَ اجْتَمَعَ أَهْلُ الْفَضْلِ وَالرُّؤَسَاءِ لِيُصْلِحُوا بَيْنَهُمْ، فَأَتَوْا بَنِي الْقَيْنِ فَكَلَّمُوهُمْ، فَأَجَابُوهُمْ إِلَى مَا طَلَبُوا، فَأَتَوُا الْيَمَانِيَّةَ فَكَلَّمُوهُمْ، فَقَالُوا: انْصَرِفُوا عَنَّا حَتَّى نَنْظُرَ، ثُمَّ سَارُوا، فَبَيَّتُوا [ بَنِي ] الْقَيْنِ، فَقَتَلُوا مِنْهُمْ سِتَّمِائَةٍ، وَقِيلَ ثَلَاثَمِائَةٍ، فَاسْتَنْجَدَتِ الْقَيْنُ قُضَاعَةَ وَسَلِيحًا، فَلَمْ يُنْجِدُوهُمْ، فَاسْتَنْجَدَتْ قَيْسًا فَأَجَابُوهُمْ، وَسَارُوا مَعَهُمْ إِلَى الصَّوَالِيكِ مِنْ أَرْضِ الْبَلْقَاءِ، فَقَتَلُوا مِنَ الْيَمَانِيَّةِ ثَمَانِمِائَةٍ، وَكَثُرَ الْقِتَالُ بَيْنَهُمْ فَالْتَقَوْا مَرَّاتٍ. وَعُزِلَ عَبْدُ الصَّمَدِ عَنْ دِمَشْقَ، وَاسْتُعْمِلَ عَلَيْهَا إِبْرَاهِيمُ بْنُ صَالِحِ بْنِ عَلِيٍّ، فَدَامَ ذَلِكَ الشَّرُّ بَيْنَهُمْ نَحْوَ سَنَتَيْنِ، وَالْتَقَوْا بِالْبَثْنِيَّةِ، فَقُتِلَ مِنَ الْيَمَانِيَّةِ نَحْوُ ثَمَانِمِائَةٍ، ثُمَّ اصْطَلَحُوا بَعْدَ شَرٍّ طَوِيلٍ. وَوَفَدَ إِبْرَاهِيمُ بْنُ صَالِحٍ عَلَى الرَّشِيدِ، وَكَانَ مَيْلُهُ مَعَ الْيَمَانِيَّةِ، فَوَقَعَ فِي قَيْسٍ عِنْدَ الرَّشِيدِ، فَاعْتَذَرَ عَنْهُمْ عَبْدُ الْوَاحِدِ بْنُ بِشْرٍ النَّصْرِيُّ مِنْ بَنِي نَصْرٍ، فَقَبِلَ عُذْرَهُمْ، وَرَجَعُوا. وَاسْتَخْلَفَ إِبْرَاهِيمُ بْنُ صَالِحٍ عَلَى دِمَشْقَ ابْنَهُ إِسْحَاقَ، وَكَانَ مَيْلُهُ أَيْضًا مَعَ الْيَمَانِيَّةِ، فَأَخَذَ جَمَاعَةً مِنْ قَيْسٍ، فَحَبَسَهُمْ، وَضَرَبَهُمْ وَحَلَقَ لِحَاهُمْ، فَنَفَرَ النَّاسُ، وَوَثَبَ غَسَّانُ بِرَجُلٍ مِنْ وَلَدِ قَيْسِ بْنِ الْعَبْسِيِّ فَقَتَلُوهُ، فَجَاءَ أَخُوهُ إِلَى نَاسٍ مِنَ الزَّوَاقِيلِ بِحَوْرَانَ، فَاسْتَنْجَدَهُمْ فَأَنْجَدُوهُ وَقَتَلُوا مِنَ الْيَمَانِيَّةِ نَفَرًا. ثُمَّ ثَارَتِ الْيَمَانِيَّةُ بِكُلَيْبِ بْنِ عَمْرِو بْنِ الْجُنَيْدِ بْنِ عَبْدِ الرَّحْمَنِ، وَعِنْدَهُ ضَيْفٌ لَهُ، فَقَتَلُوهُ، فَجَاءَتْ أُمُّ الْغُلَامِ بِثِيَابِهِ إِلَى أَبِي الْهَيْذَامِ، فَأَلْقَتْهَا بَيْنَ يَدَيْهِ، فَقَالَ: انْصَرِفِي حَتَّى نَنْظُرَ، فَإِنِّي لَا أَخْبِطَ خَبْطَ الْعَشْوَاءِ، حَتَّى يَأْتِيَ الْأَمِيرُ وَنَرْفَعَ إِلَيْهِ دِمَاءَنَا، فَإِنْ نَظَرَ فِيهَا وَإِلَّا فَأَمِيرُ الْمُؤْمِنِينَ يَنْظُرُ فِيهَا. ثُمَّ أَرْسَلَ إِسْحَاقُ فَأَحْضَرَ أَبَا الْهَيْذَامِ، فَحَضَرَ، فَلَمْ يَأْذَنْ لَهُ، ثُمَّ إِنَّ نَاسًا مِنَ الزَّوَاقِيلِ قَتَلُوا رُجَلًا مِنَ الْيَمَانِيَّةِ، وَقَتَلَتِ الْيَمَانِيَّةُ رُجَلًا مِنْ سُلَيْمٍ، وَنَهَبَتْ أَهْلَ تَلْفِياثَا، وَهُمْ جِيرَانُ مُحَارِبٍ، فَجَاءَتْ مُحَارِبٌ إِلَى أَبِي الْهَيْذَامِ، فَرَكِبَ مَعَهُمْ إِلَى إِسْحَاقَ فِي ذَلِكَ، فَوَعَدَهُمُ الْجَمِيلَ فَرَضِيَ. فَلَمَّا انْصَرَفَ أَرْسَلَ إِسْحَاقُ إِلَى الْيَمَانِيَّةِ يُغْرِيهِمْ بِأَبِي الْهَيْذَامِ، فَاجْتَمَعُوا، وَأَتَوْا أَبَا الْهَيْذَامِ مِنْ بَابِ الْجَابِيَةِ، فَخَرَجَ إِلَيْهِمْ فِي نَفَرٍ يَسِيرٍ، فَهَزَمَهُمْ، وَاسْتَوْلَى عَلَى دِمَشْقَ، وَأَخْرَجَ أَهْلَ السُّجُونِ عَامَّةً. استنجاد اليمانية بكلب ثُمَّ إِنَّ أَهْلَ الْيَمَانِيَّةِ اسْتَجْمَعَتْ، وَاسْتَنْجَدَتْ كَلْبًا وَغَيْرَهُمْ فَأَمَدُّوهُمْ، وَبَلَغَ الْخَبَرُ أَبَا الْهَيْذَامِ، فَأَرْسَلَ إِلَى الْمُضْرِيَّةِ، فَأَتَتْهُ الْأَمْدَادُ وَهُوَ يُقَاتِلُ الْيَمَانِيَّةَ عِنْدَ بَابِ تُومَا، فَانْهَزَمَتِ الْيَمَانِيَّةُ. ( ثُمَّ إِنَّ الْيَمَانِيَّةَ أَتَتْ قَرْيَةً لِقَيْسٍ عِنْدَ دِمَشْقَ، فَأَرْسَلَ أَبُو الْهَيْذَامِ إِلَيْهِمُ الزَّوَاقِيلَ، فَقَاتَلُوهُمْ، فَانْهَزَمَتِ الْيَمَانِيَّةُ ) أَيْضًا، ثُمَّ لَقِيَهُمْ جَمْعٌ آخَرُ فَانْهَزَمُوا أَيْضًا، ثُمَّ أَتَاهُمُ الصَّرِيخُ: أَدْرِكُوا بَابَ تُومَا، فَأَتَوْهُ فَقَاتَلُوا الْيَمَانِيَّةَ فَانْهَزَمَتْ أَيْضًا، فَهَزَمُوهُمْ فِي يَوْمٍ وَاحِدٍ أَرْبَعَ مَرَّاتٍ، ثُمَّ رَجَعُوا إِلَى أَبِي الْهَيْذَامِ. ثُمَّ أَرْسَلَ إِسْحَاقُ إِلَى أَبِي الْهَيْذَامِ يَأْمُرُهُ بِالْكَفِّ، فَفَعَلَ، وَأَرْسَلَ إِلَى الْيَمَانِيَّةِ: قَدْ كَفَفْتُهُ عَنْكُمْ، فَدُونَكُمُ الرَّجُلُ فَهُوَ غَارٌّ، فَأَتَوْهُ مِنْ بَابِ شَرْقِيٍّ مُتَسَلِّلِينَ، فَأَتَى الصَّرِيخُ أَبَا الْهَيْذَامِ، فَرَكِبَ فِي فَوَارِسَ مِنْ أَهْلِهِ، فَقَاتَلَهُمْ، فَهَزَمَهُمْ. ثُمَّ بَلَغَهُ خَبَرُ جَمْعٍ آخَرَ لَهُمْ عَلَى بَابِ تُومَا، فَأَتَاهُمْ، فَهَزَمَهُمْ أَيْضًا، ثُمَّ جَمَعَتِ الْيَمَانِيَّةُ أَهْلَ الْأُرْدُنِّ وَالْخَوْلَانَ وَكَلْبًا وَغَيْرَهُمْ، وَأَتَى الْخَبَرُ أَبَا الْهَيْذَامِ، فَأَرْسَلَ مَنْ يَأْتِيهِ بِخَبَرِهِمْ، فَلَمْ يَقِفْ لَهُمْ عَلَى خَبَرٍ فِي ذَلِكَ، وَجَاءُوا مِنْ جِهَةٍ أُخْرَى كَانَ آمِنًا مِنْهَا لِبِنَاءٍ فِيهَا. فَلَمَّا انْتَصَفَ النَّهَارُ وَلَمْ يَرَ شَيْئًا فَرَّقَ أَصْحَابَهُ، فَدَخَلُوا الْمَدِينَةَ، وَدَخَلَهَا مَعَهُمْ، وَخَلَّفَ طَلِيعَةً، فَلَمَّا رَآهُ إِسْحَاقُ قَدْ دَخَلَ أَرْسَلَ إِلَى ذَلِكَ الْبِنَاءِ فَهَدَمَهُ، وَأَمَرَ الْيَمَانِيَّةَ بِالْعُبُورِ، فَفَعَلُوا، فَجَاءَتِ الطَّلِيعَةُ إِلَى أَبِي الْهَيْذَامِ، فَأَخْبَرُوهُ الْخَبَرَ، وَهُوَ عِنْدَ بَابِ الصَّغِيرِ. وَدَخَلَتِ الْيَمَانِيَّةُ الْمَدِينَةَ وَحَمَلُوا عَلَى أَبِي الْهَيْذَامِ، فَلَمْ يَبْرَحْ، وَأَمَرَ بَعْضَ أَصْحَابِهِ أَنْ يَأْتِيَ الْيَمَانِيَّةَ مِنْ وَرَائِهِمْ، فَفَعَلُوا، فَلَمَّا رَأَتْهُمُ الْيَمَانِيَّةُ تَنَادَوْا: الْكَمِينَ الْكَمِينَ، وَانْهَزَمُوا، وَأَخَذَ مِنْهُمْ سِلَاحًا وَخَيْلًا. فَلَمَّا كَانَ مُسْتَهَلُّ صَفَرٍ جَمَعَ إِسْحَاقُ الْجُنُودَ، فَعَسْكَرُوا عِنْدَ قَصْرِ الْحَجَّاجِ، وَأَعْلَمَ أَبُو الْهَيْذَامِ أَصْحَابَهُ، فَجَاءَتْهُ الْقَيْنُ وَغَيْرُهُمْ، وَاجْتَمَعَتِ الْيَمَنُ إِلَى إِسْحَاقَ، فَالْتَقَى بَعْضُ الْعَسْكَرِ فَاقْتَتَلُوا، فَانْهَزَمَتِ الْيَمَانِيَّةُ وَقُتِلَ مِنْهُمْ وَنَهَبَ أَصْحَابُ أَبِي الْهَيْذَامِ بَعْضَ دَارِيَّا، وَأَحْرَقُوا فِيهَا وَرَجَعُوا، وَأَغَارَ هَؤُلَاءِ، فَنَهَبُوا وَأَحْرَقُوا، وَاقْتَتَلُوا غَيْرَ مَرَّةٍ، فَانْهَزَمَتِ الْيَمَانِيَّةُ أَيْضًا. فَأَرْسَلَتِ ابْنَةُ الضَّحَّاكِ بْنِ رَمْلٍ السَّكْسَكِيِّ، وَهِيَ يَمَانِيَّةٌ، إِلَى أَبِي الْهَيْذَامِ تَطْلُبُ مِنْهُ الْأَمَانَ، فَأَجَابَهَا، وَكَتَبَ لَهَا، وَنَهَبَ الْقُرَى الَّتِي لِلْيَمَانِيَّةِ بِنَوَاحِي دِمَشْقَ وَأَحْرَقَهَا، فَلَمَّا رَأَتِ الْيَمَانِيَّةُ ذَلِكَ أَرْسَلَ إِلَيْهِ ابْنُ خَارِجَةَ الْحَرَشِيُّ، وَابْنُ عَزَّةَ الْخُشَنِيُّ، وَأَتَاهُ الْأَوْزَاعُ وَالْأَوْصَابُ، وَمُقْرَا، وَأَهْلُ كَفْرِ سُوسِيَّةَ، وَالْحِمْيَرِيُّونَ، وَغَيْرُهُمْ يَطْلُبُونَ الْأَمَانَ، فَآمَنُهُمْ، فَسَكَنَ النَّاسُ وَأَمِنُوا. وَفَرَّقَ أَبُو الْهَيْذَامِ أَصْحَابَهُ، وَبَقِيَ فِي نَفَرٍ يَسِيرٍ مِنْ أَهْلِ دِمَشْقَ، فَطَمِعَ فِيهِ إِسْحَاقُ، فَبَذَلَ الْأَمْوَالَ لِلْجُنُودِ لِيُوَاقِعَ أَبَا الْهَيْذَامِ، فَأَرْسَلَ الْعُذَافِرَ السَّكْسَكِيَّ فِي جَمْعٍ إِلَى أَبِي الْهَيْذَامِ، فَقَاتَلُوهُمْ، فَانْهَزَمَ الْعُذَافِرُ. وَدَامَتِ الْحَرْبُ بَيْنَ أَبِي الْهَيْذَامِ وَبَيْنَ الْجُنُودِ مِنَ الظُّهْرِ إِلَى الْمَسَاءِ، وَحَمَلَتْ خَيْلُ أَبِي الْهَيْذَامِ عَلَى الْجُنْدِ، فَجَالُوا ثُمَّ تَرَاجَعُوا وَانْصَرَفُوا، وَقَدْ جُرِحَ مِنْهُمْ أَرْبَعُمِائَةٍ، وَلَمْ يُقْتَلْ مِنْهُمْ أَحَدٌ، وَذَلِكَ نِصْفَ صَفَرٍ. فَلَمَّا كَانَ الْغَدُ لَمْ يَقْتَتِلُوا إِلَى الْمَسَاءِ، فَلَمَّا كَانَ آخِرُ النَّهَارِ تَقَدَّمَ إِسْحَاقُ فِي الْجُنْدِ، فَقَاتَلَهُمْ عَامَّةَ اللَّيْلِ، وَهُمْ بِالْمَدِينَةِ، وَاسْتَمَدَّ أَبُو الْهَيْذَامِ أَصْحَابَهُ، وَأَصْبَحُوا مِنَ الْغَدِ فَاقْتَتَلُوا وَالْجُنْدُ فِي اثْنَيْ عَشَرَ أَلْفًا، وَجَاءَتْهُمُ الْيَمَانِيَّةُ، وَخَرَجَ أَبُو الْهَيْذَامِ مِنَ الْمَدِينَةِ، فَقَالَ لِأَصْحَابِهِ، وَهُمْ قَلِيلُونَ: انْزِلُوا، فَنَزَلُوا، وَقَاتَلُوهُمْ عَلَى بَابِ الْجَابِيَةِ، حَتَّى أَزَالُوهُمْ عَنْهُ. ثُمَّ إِنَّ جَمْعًا مِنْ أَهْلِ حِمْصَ أَغَارُوا عَلَى قَرْيَةٍ لِأَبِي الْهَيْذَامِ، فَأَرْسَلَ طَائِفَةً مِنْ أَصْحَابِهِ إِلَيْهِمْ، فَقَاتَلُوهُمْ فَانْهَزَمَ أَهْلُ حِمْصَ، وَقُتِلَ مِنْهُمْ بَشَرٌ كَثِيرٌ، وَأَحْرَقُوا قُرًى فِي الْغُوطَةِ لِلْيَمَانِيَّةِ، وَأَحْرَقُوا دَارِيَّا، ثُمَّ بَقُوا نَيِّفًا وَسَبْعِينَ يَوْمًا لَمْ تَكُنْ حَرْبٌ. فَقَدِمَ السِّنْدِيُّ، مُسْتَهَلَّ رَبِيعٍ الْآخِرِ، فِي الْجُنُودِ مِنْ عِنْدِ الرَّشِيدِ فَأَتَتْهُ الْيَمَانِيَّةُ تُغْرِيهِ بِأَبِي الْهَيْذَامِ، وَأَرْسَلَ أَبُو الْهَيْذَامِ إِلَيْهِ يُخْبِرُهُ أَنَّهُ عَلَى الطَّاعَةِ، فَأَقْبَلَ حَتَّى دَخَلَ دِمَشْقَ، وَإِسْحَاقُ بِدَارِ الْحَجَّاجِ. فَلَمَّا كَانَ الْغَدُ أَرْسَلَ السِّنْدِيُّ قَائِدًا فِي ثَلَاثَةِ آلَافٍ، وَأَخْرَجَ إِلَيْهِمْ أَبُو الْهَيْذَامِ أَلْفًا، فَلَمَّا رَآهُمُ الْقَائِدُ رَجَعَ إِلَى السِّنْدِيِّ، فَقَالَ: أَعْطِ هَؤُلَاءِ مَا أَرَادُوا، فَقَدْ رَأَيْتُ قَوْمًا الْمَوْتُ أَحَبُّ إِلَيْهِمْ مِنَ الْحَيَاةِ، فَصَالَحَ أَبُو الْهَيْذَامِ، وَأَمِنَ أَهْلُ دِمَشْقَ وَالنَّاسُ. وَسَارَ أَبُو الْهَيْذَامِ إِلَى حَوْرَانَ، وَأَقَامَ السِّنْدِيُّ بِدِمَشْقَ ثَلَاثَةَ أَيَّامٍ، وَقَدِمَ مُوسَى بْنُ عِيسَى وَالِيًا عَلَيْهَا، فَلَمَّا دَخَلَهَا أَقَامَ بِهَا عِشْرِينَ يَوْمًا، وَاغْتَنَمَ غِرَّةَ أَبِي الْهَيْذَامِ فَأَرْسَلَ مَنْ يَأْتِيهِ بِهِ، فَكَبَسُوا دَارَهُ، فَخَرَجَ هُوَ وَابْنُهُ خُرَيْمٌ وَعَبْدٌ لَهُ، فَقَاتَلُوهُمْ، وَنَجَا مِنْهُمْ وَانْهَزَمَ الْجُنْدُ. وَسَمِعَتْ خَيْلُ أَبِي الْهَيْذَامِ، فَجَاءَتْهُ مِنْ كُلِّ نَاحِيَةٍ، وَقَصَدَ بُصْرَى، وَقَاتَلَ جُنُودَ مُوسَى بِطَرَفِ اللَّجَاةِ، فَقَتَلَ مِنْهُمْ، وَانْهَزَمُوا، وَمَضَى أَبُو الْهَيْذَامِ، فَلَمَّا أَصْبَحَ أَتَاهُ خَمْسُ فَوَارِسَ فَكَلَّمُوهُ، فَأَوْصَى أَصْحَابَهُ بِمَا أَرَادَ، وَتَرَكَهُمْ وَمَضَى، وَذَلِكَ لِعَشْرٍ بَقِينَ مِنْ رَمَضَانَ سَنَةَ سَبْعٍ وَسَبْعِينَ وَمِائَةٍ. ( وَكَانَ أُولَئِكَ النَّفَرُ قَدْ أَتَوْهُ مِنْ عِنْدِ أَخِيهِ يَأْمُرُهُ بِالْكَفِّ، فَفَعَلَ، وَمَضَى مَعَهُمْ، وَأَمَرَ أَصْحَابَهُ بِالتَّفَرُّقِ، وَكَانَ آخِرَ الْفِتْنَةِ، وَمَاتَ أَبُو الْهَيْذَامِ سَنَةَ اثْنَتَيْنِ وَثَمَانِينَ وَمِائَةٍ ). فلما هَدَأَتِ الْفِتْنَةُ، وَاسْتَقَامَ أَمْرُ الشَّامِ، وَحَمَلُوا جَمَاعَاتٍ مِنْ رُءُوسِ الْفِتْنَةِ إِلَى مَدِينَةِ السَّلَامِ، فَرَدَّ الرَّشِيدُ أَمْرَهُمْ إِلَى يَحْيَى بْنِ خَالِدٍ، فَعَفَا عَنْهُمْ وَأَطَلْقَهُمْ، وَفِي ذَلِكَ يَقُولُ بَعْضُ الشُّعَرَاءِ: قَدْ هَاجَتِ الشَّامُ هَيْجًا     يُشِيبُ رَاسَ وَلِيدِهِ فَصَبَّ مُوسَى عَلَيْهَا     بِخَيْلِهِ وَجُنُودِهِ فَدَانَتِ الشَّامُ لَمَّا     أَتَى نَسِيجُ وَحِيدِهِ هَذَا الْجَوَادُ الَّذِي بَذَّ     كُلَّ جُودٍ بِجُودِهِ أَعْدَاهُ جُودُ أَبِيهِ     يَحْيَى وَجُودُ جُدُودِهِ فَجَادَ مُوسَى بْنُ يَحْيَى     بِطَارِفٍ وَتَلِيدِهِ وَنَالَ مُوسَى ذُرَى الْمَجْ     دِ وَهُوَ حَشْوُ مُهُودِهِ خَصَصْتُهُ بِمَدِيحِي     مَنْثُورِهِ وَقَصِيدِهِ مِنَ الْبَرَامِكِ عُودٌ     لَهُ فَأَكْرِمْ بَعُودِهِ حَوَوْا عَلَى الشِّعْرِ طُرًّا     خَفِيفِهِ وَمَدِيدِهِ

     ✧ The dissension in Damascus In the year one hundred and seventy-six, dissension broke out in Damascus between the Muḍariyyah and the Yamāniyyah. The head of the Muḍariyyah was Abū al-Haydhām, whose name was ʿĀmir b. ʿUmārah b. Khuzaym al-Nāʿim b. ʿAmr b. al-Ḥārith b. Khārijah b. Sinān b. Abī Ḥārithah b. Murrah b. Nushbah b. Ghayẓ b. Murrah b. ʿAwf b. Saʿd b. Dhubyān b. Baghīḍ b. Rayth b. Ghaṭafān al-Murrī, one of the famous horsemen of the Arabs. The cause of the dissension was that an agent of al-Rashīd in Sijistān killed a brother of Abū al-Haydhām. So Abū al-Haydhām went out in Syria, gathered a great host, and said, elegizing his brother: I will bewail you with slender white swords and with lances, for by them the seeker attains vengeance. And we are not like one who bewails his brother with other than them, pressing them from the water of his eye, a pressing. We are a people whose tears do not overflow for one of us who perishes, even if he breaks the back. But I heal the heart with a raid in whose two flanks I kindle the embers of its squadrons. It was said that these verses belong to someone else, but the sound view is that they are his. Then al-Rashīd used a stratagem against him through a brother of his, who wrote to him and enticed him. Then he fell upon him, bound his arms behind his back, and brought him to al-Rashīd. But al-Rashīd pardoned him and released him. It was said: The first outbreak of dissension in Syria was that a man from [Banū] al-Qayn went out with some grain of his to grind it at the mill in al-Balqāʾ. He passed by the walled garden of a man from Lakhm or Judhām, in which there were melons and cucumbers, and he took some of it. Its owner reviled him, and they struck one another. The Qaynī went off, and the owner of the melons gathered a group from the people of Yemen to beat him when he returned. When he returned, they beat him, and other people helped him, so a man of the Yamāniyyah was killed. They sought his blood and assembled for that. At that time ʿAbd al-Ṣamad b. ʿAlī was governor of Damascus. When the people feared that this would grow worse, the people of virtue and the chiefs assembled to make peace between them. They came to Banū al-Qayn and spoke to them, and they consented to what they asked. Then they came to the Yamāniyyah and spoke to them, but they said: Leave us until we consider. Then they went off, made a night attack on [Banū] al-Qayn, and killed six hundred of them—or, it was said, three hundred. Al-Qayn sought help from Quḍāʿah and Salīḥ, but they did not help them. They sought help from Qays, and they responded, and marched with them to al-Ṣawālīk in the land of al-Balqāʾ, and killed eight hundred of the Yamāniyyah. Fighting between them increased, and they met many times. ʿAbd al-Ṣamad was dismissed from Damascus, and Ibrāhīm b. Ṣāliḥ b. ʿAlī was appointed over it. That evil continued between them for about two years. They met at al-Bathaniyyah, and about eight hundred of the Yamāniyyah were killed. Then they made peace after long evil. Ibrāhīm b. Ṣāliḥ went as a delegate to al-Rashīd, and his inclination was with the Yamāniyyah. He spoke against Qays before al-Rashīd, but ʿAbd al-Wāḥid b. Bishr al-Naṣrī of Banū Naṣr made excuses for them, and their excuse was accepted, and they returned. Ibrāhīm b. Ṣāliḥ left his son Isḥāq as his deputy over Damascus, and his inclination was also with the Yamāniyyah. He seized a group of Qays, imprisoned them, beat them, and shaved their beards. The people became restive, and Ghassān fell upon a man of the descendants of Qays b. al-ʿAbsī and they killed him. His brother came to some people of the zawāqīl in Ḥawrān, sought their help, and they helped him and killed a number of the Yamāniyyah. Then the Yamāniyyah rose against Kulayb b. ʿAmr b. al-Junayd b. ʿAbd al-Raḥmān, while he had a guest with him, and they killed him. The mother of the boy brought his clothes to Abū al-Haydhām and cast them before him. He said: Go away until we consider, for I will not strike blindly like a she-camel with weak eyes, until the amīr comes and we raise our blood claims to him. If he looks into them, then good; otherwise, the Commander of the Faithful will look into them. Then Isḥāq sent for Abū al-Haydhām, and he came, but he did not grant him permission to enter. Then some people of the zawāqīl killed a man of the Yamāniyyah, and the Yamāniyyah killed a man of Sulaym, and plundered the people of Talfiyāthā, who were neighbors of Muḥārib. Muḥārib came to Abū al-Haydhām, and he rode with them to Isḥāq about that, and he promised them good, and they were satisfied. When he departed, Isḥāq sent to the Yamāniyyah, inciting them against Abū al-Haydhām. They assembled and came to Abū al-Haydhām from Bāb al-Jābiyah. He went out against them with a small band and routed them, took control of Damascus, and released the prisoners in general. Seeking help of the Yamāniyyah from Kalb Then the people of the Yamāniyyah gathered, sought help from Kalb and others, and they reinforced them. The news reached Abū al-Haydhām, and he sent to the Muḍariyyah, and reinforcements came to him while he was fighting the Yamāniyyah at Bāb Tūmā, and the Yamāniyyah were routed. (Then the Yamāniyyah came to a village of Qays near Damascus, and Abū al-Haydhām sent the zawāqīl against them, and they fought them, and the Yamāniyyah were routed) also. Then another host met them, and they were routed also. Then the cry for help came to them: Rescue Bāb Tūmā! They went there and fought the Yamāniyyah, and they were routed also. Thus they routed them four times in a single day, then returned to Abū al-Haydhām. Then Isḥāq sent to Abū al-Haydhām, ordering him to desist, and he did so. And he sent to the Yamāniyyah: I have restrained him from you. Now the man is yours, for he is off guard. So they came to him from Bāb Sharqī, stealing in. The cry for help came to Abū al-Haydhām, and he rode with horsemen of his people and fought them and routed them. Then news reached him of another host of theirs at Bāb Tūmā, and he came to them and routed them too. Then the Yamāniyyah gathered the people of al-Urdunn, al-Khawlān, Kalb, and others. The news came to Abū al-Haydhām, and he sent someone to bring him news of them, but he found no trace of them in that direction. They came from another direction which he felt safe from because of a building there. When midday came and he saw nothing, he dispersed his companions, and they entered the city, and he entered with them, leaving a scouting party behind. When Isḥāq saw that he had entered, he sent to that building and demolished it, and ordered the Yamāniyyah to cross over, and they did. The scouting party came to Abū al-Haydhām and told him the news while he was at Bāb al-Ṣaghīr. The Yamāniyyah entered the city and charged Abū al-Haydhām, but he did not move. He ordered some of his companions to come upon the Yamāniyyah from behind them, and they did. When the Yamāniyyah saw them, they cried out: The ambush, the ambush! and were routed. He captured weapons and horses from them. When the first of Ṣafar came, Isḥāq assembled the troops, and they encamped at the palace of al-Ḥajjāj. Abū al-Haydhām informed his companions, and al-Qayn and others came to him, while the Yemen assembled to Isḥāq. Part of the two armies met and fought, and the Yamāniyyah were routed, some of them were killed, and Abū al-Haydhām's companions plundered part of Dārayyā, burned in it, and returned. These raided and plundered and burned, and they fought more than once, and the Yamāniyyah were routed again. The daughter of al-Ḍaḥḥāk b. Raml al-Saksakī, a Yamānī woman, sent to Abū al-Haydhām asking for safe-conduct. He granted it and wrote it for her. He plundered the villages belonging to the Yamāniyyah around Damascus and burned them. When the Yamāniyyah saw that, Ibn Khārijah al-Ḥarashī, Ibn ʿAzzah al-Khushanī, and the Awzāʿ, al-Awṣāb, Muqrā, the people of Kafr Sūsiyyah, the Ḥimyarīs, and others sent to him seeking safe-conduct, and he granted them safety. So the people became calm and secure. Abū al-Haydhām dispersed his companions and remained with a small band of the people of Damascus. Isḥāq coveted him, so he offered money to the troops to attack Abū al-Haydhām. He sent al-ʿUdhāfir al-Saksakī with a host against Abū al-Haydhām, and they fought them, and al-ʿUdhāfir was routed. The battle between Abū al-Haydhām and the troops lasted from noon until evening. The cavalry of Abū al-Haydhām charged the troops, and they wavered, then rallied and withdrew, with four hundred of them wounded and none killed. That was in the middle of Ṣafar. The next day they did not fight until evening. At the end of the day, Isḥāq advanced with the troops and fought them most of the night, while they were in the city. Abū al-Haydhām called for reinforcements from his companions. The next morning they fought, the troops being twelve thousand, and the Yamāniyyah came to them. Abū al-Haydhām went out of the city and said to his companions, who were few: Dismount. They dismounted and fought them at Bāb al-Jābiyah until they drove them away from it. Then a host of the people of Ḥimṣ raided a village of Abū al-Haydhām. He sent a band of his companions against them, and they fought them, and the people of Ḥimṣ were routed, and many of them were killed. They burned villages in the Ghūṭah belonging to the Yamāniyyah and burned Dārayyā. Then they remained more than seventy days without war. Al-Sindī arrived at the beginning of Rabīʿ al-Ākhir with troops from al-Rashīd. The Yamāniyyah came to him inciting him against Abū al-Haydhām. Abū al-Haydhām sent to him, informing him that he was obedient. He came forward and entered Damascus, while Isḥāq was at the palace of al-Ḥajjāj. The next day al-Sindī sent a commander with three thousand men. Abū al-Haydhām sent out a thousand against them. When the commander saw them, he returned to al-Sindī and said: Give these people what they want, for I have seen a people to whom death is dearer than life. So Abū al-Haydhām made peace, and the people of Damascus and the people were safe. Abū al-Haydhām went to Ḥawrān. Al-Sindī stayed in Damascus three days, and Mūsā b. ʿĪsā arrived as governor over it. When he entered it, he stayed twenty days. He seized the opportunity of Abū al-Haydhām's heedlessness and sent someone to bring him. They raided his house, but he came out with his son Khuraym and a servant of his, and they fought them, and he escaped from them, and the troops were routed. Abū al-Haydhām's cavalry heard, and they came to him from every direction. He made for Buṣrā and fought Mūsā's troops at the edge of al-Lajāh, killed some of them, and they were routed. Abū al-Haydhām went on, and when morning came, five horsemen came to him and spoke to him. He gave his companions his instructions, left them, and went off. That was ten nights remaining in Ramaḍān of the year one hundred and seventy-seven. (Those men had come to him from his brother, ordering him to desist, and he did so. He went with them and ordered his companions to disperse. That was the end of the dissension. Abū al-Haydhām died in the year one hundred and eighty-two.) When the dissension subsided and the affairs of Syria were set aright, they carried groups of the leaders of the dissension to the City of Peace. Al-Rashīd referred their case to Yaḥyā b. Khālid, and he pardoned them and released them. About that one of the poets said: Syria stirred up a commotion that makes the head of its child turn gray. Mūsā poured upon it his cavalry and his troops. Syria submitted when its unique and peerless one came. This is the generous one who surpassed every generosity with his generosity. He was infected by the generosity of his father Yaḥyā and the generosity of his forefathers. Mūsā b. Yaḥyā was generous with inherited and acquired wealth. Mūsā attained the peaks of glory while still in his cradle's swaddling. I singled him out with my praise, in prose and in poem. A branch of the Barāmikah, so honor his branch! They encompassed poetry entire, its light and its long.

316. Tarikh (al-Tabari) 2991No grade recorded

     ذِكْرُ عِدَّةِ حَوَادِثَ فِي سنة ست وسبعين ومائة غَزَا عَبْدُ الْمَلِكِ بْنُ عَبْدِ الْوَاحِدِ بِجَيْشِ صَاحِبِ الْأَنْدَلُسِ بِلَادَ الْفِرِنْجِ  ، فَبَلَغَ أَلَبَةَ، وَالْقِلَاعَ، فَغَنِمَ، وَسَلِمَ. وَفِيهَا اسْتَعْمَلَ هِشَامٌ ابْنَهُ الْحَكَمَ عَلَى طُلَيْطِلَةَ  ، وَسَيَّرَهُ إِلَيْهَا، فَضَبَطَهَا، وَأَقَامَ بِهَا، وَوُلِدَ لَهُ بِهَا ابْنُهُ عَبْدُ الرَّحْمَنِ بْنُ الْحَكَمِ، وَهُوَ الَّذِي وَلِيَ الْأَنْدَلُسَ بَعْدَ أَبِيهِ. وَفِيهَا اسْتَعْمَلَ الرَّشِيدُ عَلَى الْمَوْصِلِ الْحَاكِمَ بْنَ سُلَيْمَانَ. وَفِيهَا خَرَجَ الْفَضْلُ الْخَارِجِيُّ بِنَوَاحِي نَصِيبِينَ، فَأَخَذَ مِنْ أَهْلِهَا مَالًا، وَسَارَ إِلَى دَارَا وَآمِدَ وَأَرْزَنَ، فَأَخَذَ مِنْهُمْ مَالًا، وَكَذَلِكَ فَعَلَ بِخِلَاطَ، ثُمَّ رَجَعَ إِلَى نَصِيبِينَ، وَأَتَى الْمَوْصِلَ، فَخَرَجَ إِلَيْهِ عَسْكَرُهَا، فَهَزَمَهُمْ عَلَى الزَّابِ، ثُمَّ عَادُوا لِقِتَالِهِ، فَقُتِلَ الْفَضْلُ وَأَصْحَابُهُ. وَفِيهَا عَزَلَ الرَّشِيدُ الْغِطْرِيفَ بْنَ عَطَاءٍ عَنْ خُرَاسَانَ، وَوَلَّاهَا حَمْزَةَ بْنَ مَالِكِ بْنِ الْهَيْثَمِ الْخُزَاعِيَّ الْمُلَقَّبَ بِالْعَرُوسِ. وَغَزَا الصَّائِفَةَ فِي هَذِهِ السَّنَةِ عَبْدُ الرَّحْمَنِ بْنُ عَبْدِ الْمَلِكِ، فَفَتَحَ حِصْنًا. وَحَجَّتْ زُبَيْدَةُ زَوْجَةُ الْخَلِيفَةِ فِي هَذِهِ السَّنَةِ، وَمَعَهَا أَخُوهَا. وَكَانَ أَمِيرَ الْحَجِّ فِي هَذِهِ السَّنَةِ سُلَيْمَانُ ابْنَ أَبِي جَعْفَرٍ الْمَنْصُورِ عَمُّ الرَّشِيدِ. ومِنَ الْحَوَادِثِ فِيهَا: تَوْلِيَةُ الرَّشِيدِ الْفَضْلَ بْنَ يَحْيَى كُورَ الْجِبَالِ، وَطَبَرَسْتَانَ، وَدُنْبَاوَنْدَ، وَقُومِسَ، وَأَرْمِينِيَّةَ، وَأَذْرَبَيْجَانَ. وَفِي سَنَةِ سِتٍّ وَسَبْعِينَ: فُتِحَتْ مَدِينَةُ دِبْسَةَ عَلَى يَدِ الْأَمِيرِ عَبْدِ الرَّحْمَنِ بْنِ عَبْدِ الْمَلِكِ بْنِ صَالِحٍ الْعَبَّاسِيِّ  .

     ✧ Mention of several events In the year one hundred seventy-six, ʿAbd al-Malik b. ʿAbd al-Wāḥid raided with the army of the ruler of al-Andalus the lands of the Franks, and reached Álava and al-Qilāʿ, and took booty and was safe. In it, Hishām appointed his son al-Ḥakam over Ṭulayṭilah, and sent him there, and he governed it firmly and resided in it, and his son ʿAbd al-Raḥmān b. al-Ḥakam was born to him there, and he is the one who ruled al-Andalus after his father. In it, al-Rashīd appointed al-Ḥākim b. Sulaymān over al-Mawṣil. In it, al-Faḍl al-Khārijī rose in the districts of Naṣībīn, and took wealth from its people, and went to Dārā and Āmid and Arzan, and took wealth from them, and likewise he did with Khilāṭ, then returned to Naṣībīn, and came to al-Mawṣil, and its army went out against him, and he defeated them on the Zāb, then they returned to fight him, and al-Faḍl and his companions were killed. In it, al-Rashīd dismissed al-Ghiṭrīf b. ʿAṭāʾ from Khurāsān, and appointed Ḥamzah b. Mālik b. al-Haytham al-Khuzāʿī, nicknamed al-ʿArūs. The summer expedition in this year was led by ʿAbd al-Raḥmān b. ʿAbd al-Malik, and he conquered a fortress. Zubaydah, the wife of the caliph, performed the pilgrimage in this year, and with her was her brother. The leader of the pilgrimage in this year was Sulaymān b. Abī Jaʿfar al-Manṣūr, the paternal uncle of al-Rashīd. Among the events in it: Al-Rashīd appointed al-Faḍl b. Yaḥyā over the provinces of al-Jibāl, Ṭabaristān, Dunbāwand, Qūmis, Armenia, and Adharbayjān. In the year one hundred seventy-six: the city of Dibsah was conquered at the hand of the amir ʿAbd al-Raḥmān b. ʿAbd al-Malik b. Ṣāliḥ al-ʿAbbāsī.

317. Tarikh (al-Tabari) 2992No grade recorded

     مَنْ تُوُفِّيَ فِي هَذِهِ السَّنَةِ مِنَ الْأَكَابِرِ  إِبْرَاهِيمُ بْنُ صَالِحِ بْنِ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ إِبْرَاهِيمُ بْنُ صَالِحِ بْنِ عَلِيِّ بْنِ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ، كَانَ أَمِيرًا عَلَى مِصْرَ، تُوُفِّيَ فِي شَعْبَانَ، حَكَى عَنْهُ عَبْدُ اللَّهِ بْنُ وَهْبٍ. إِبْرَاهِيمُ بْنُ هَرْمَةَ وَإِبْرَاهِيمُ بْنُ هَرْمَةَ،  الشَّاعِرُ، وَهُوَ إِبْرَاهِيمُ بْنُ عَلِيِّ بْنِ سَلَمَةَ بْنِ عَامِرِ بْنِ هَرْمَةَ أَبُو إِسْحَاقَ الْفِهْرِيُّ الْمَدَنِيُّ، شَاعِرٌ مُفَلِّقٌ، وَفَدَ عَلَى الْمَنْصُورِ بَغْدَادَ فِي وَفْدٍ مِنْ أَهْلِ الْمَدِينَةِ حِينَ اسْتَوْفَدَهُمْ إِلَيْهِ، فَقَدِمُوا عَلَيْهِ، فَجَلَسُوا إِلَى سِتْرٍ دُونَ الْمَنْصُورِ، يَرَى النَّاسَ مِنْ وَرَائِهِ وَلَا يَرَوْنَهُ، وَأَبُو الْخَصِيبِ الْحَاجِبُ وَاقِفٌ يَقُولُ: يَا أَمِيرَ الْمُؤْمِنِينَ، هَذَا فُلَانٌ الْخَطِيبُ. فَيَأْمُرُهُ فَيَخْطُبُ، وَيَقُولُ: هَذَا فُلَانٌ الشَّاعِرُ. فَيَسْتَنْشِدُهُ، حَتَّى كَانَ مِنْ آخِرِهِمْ ابْنُ هَرْمَةَ هَذَا، قَالَ: فَسَمِعْتُهُ يَقُولُ: لَا مَرْحَبًا وَلَا أَهْلًا، وَلَا أَنْعَمَ اللَّهُ بِهِ عَيْنًا. قَالَ: فَقُلْتُ: إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ، ذَهَبَتْ وَاللَّهِ نَفْسِي، ثُمَّ رَجَعَتْ إِلَيَّ نَفْسِي فَقُلْتُ: يَا نَفْسُ، هَذَا مَوْقِفٌ إِنْ لَمْ تَشْتَدِّي فِيهِ هَلَكْتِ. ثُمَّ اسْتَنْشَدَنِي، فَأَنْشَدْتُهُ قَصِيدَتِي الَّتِي أَقُولُ فِيهَا: سَرَى ثَوْبَهُ عَنْكَ الصِّبَا الْمُتَخَايِلُ وَقَرَّبَ لِلْبَيْنِ الْخَلِيطُ الْمُزَايِلُ حَتَّى انْتَهَيْتُ إِلَى قَوْلِي: فَأَمَّا الَّذِي أَمَّنْتَهُ يَأْمِنُ الرَّدَى     وَأَمَّا الَّذِي حَاوَلْتَ بِالثُّكْلِ ثَاكِلُ قَالَ: فَأَمَرَ بِرَفْعِ الْحِجَابِ، فَإِذَا وَجْهُهُ كَأَنَّهُ فِلْقَةُ قَمَرٍ، فَاسْتَنْشَدَنِي بَقِيَّةَ الْقَصِيدَةِ، وَأَمَرَنِي بِالْقُرْبِ إِلَيْهِ وَالْجُلُوسِ بَيْنَ يَدَيْهِ، ثُمَّ قَالَ: وَيْحَكَ يَا إِبْرَاهِيمُ ! لَوْلَا ذُنُوبٌ بَلَغَتْنِي عَنْكَ لَفَضَّلْتُكَ عَلَى أَصْحَابِكَ، فَأَقِرَّ عَلَيَّ بِذُنُوبِكَ أَعْفُهَا عَنْكَ. فَقُلْتُ: هَذَا رَجُلٌ فَقِيهٌ عَالِمٌ، وَإِنَّمَا يُرِيدُ أَنْ يَقْتُلَنِي بِحُجَّةٍ تَجِبُ عَلَيَّ، فَقُلْتُ: يَا أَمِيرَ الْمُؤْمِنِينَ، كُلُّ ذَنْبٍ بَلَغَكَ مِمَّا عَفَوْتَهُ عَنِّي فَأَنَا مُقِرٌّ بِهِ. فَتَنَاوَلَ الْمِخْصَرَةَ، فَضَرَبَنِي بِهَا ضَرْبَتَيْنِ فَقُلْتُ: أَصْبِرُ مِنْ ذِي ضَاغِطٍ عَرَكْرَكٍ     أَلْقَى بَوَانِي زَوْرِهِ لِلْمَبْرَكِ ثُمَّ ثَنَّى فَضَرَبَنِي، فَقُلْتُ: أَصْبِرُ مِنْ عَوْدٍ بِجَنْبَيْهِ جَلْبٌ     قَدْ أَثَّرَ الْبِطَانُ فِيهِ وَالْحَقَبُ فَقَالَ: قَدْ أَمَرْتُ لَكَ بِعَشْرَةِ آلَافِ دِرْهَمٍ، وَأَلْحَقْتُكَ بِنُظَرَائِكَ مِنْ طَرِيحِ بْنِ إِسْمَاعِيلَ، وَرُؤْبَةَ بْنِ الْعَجَّاجِ وَلَئِنْ بَلَغَنِي عَنْكَ أَمْرٌ أَكْرَهُهُ لَأَقْتُلَنَّكَ. قُلْتُ: نَعَمْ، وَأَنْتَ فِي حِلٍّ [وَسِعَةٍ ] مِنْ دَمِي إِنْ بَلَغَكَ أَمْرٌ تَكْرَهُهُ. قَالَ ابْنُ هَرِمَةَ: فَأَتَيْتُ الْمَدِينَةَ. فَأَتَانِي رَجُلٌ مَنَّ الطَّالِبِيِّينَ، فَسَلَّمَ عَلَيَّ فَقُلْتُ: تَنَحَّ عَنِّي لَا تُشِيطُ بِدَمِي. وَكَانَ مِنْ جُمْلَةِ مَا يَنْقِمُهُ الْمَنْصُورُ عَلَيْهِ قَوْلُهُ: وَمَهْمَا أُلَامُ عَلَى حُبِّهِمْ     فَإِنِّي أُحِبُّ بَنِي فَاطِمَهْ بَنِي بِنْتِ مَنْ جَاءَ بِالْمُحْكَمَاتِ     وَبِالدِّينِ وَالسُّنَّةِ الْقَائِمَهْ فَلَسْتُ أُبَالِي بِحُبِّي لَهُمْ     سِوَاهُمْ مِنَ النَّعْمِ السَّائِمَهْ فَقِيلَ لَهُ فِي دَوْلَةِ بَنِي الْعَبَّاسِ: أَلَسْتَ الْقَائِلَ كَذَا. وَأَنْشَدَهُ هَذِهِ الْأَبْيَاتَ، فَقَالَ: أَعَضَّ اللَّهُ قَائِلَهَا بِهِنَّ أُمَّهُ، فَقَالَ لَهُ مَنْ يَثِقُ بِهِ: أَلَسْتَ قَائِلَهَا ؟ قَالَ: بَلَى، وَلَكِنْ أُعُضُّ بِهِنَّ أُمِّي خَيْرٌ مِنْ أَنْ أُقْتَلَ. وعن عَبْدُ الرَّحْمَنِ بْنُ عَبْدِ اللَّهِ بْنِ قَرِيبِ ] ابْنِ أَخِي الْأَصْمَعِيِّ، عَنْ عَمِّهِ قَالَ: قَالَ لِي رَجُلٌ مِنْ أَهْلِ الشَّامِ: قَدِمْتُ الْمَدِينَةَ فَقَصَدْتُ مَنْزِلَ إِبْرَاهِيمَ بْنِ هَرِمَةَ، فَإِذَا بُنَيَّةٌ لَهُ صَغِيرَةٌ تَلْعَبُ بِالطِّينِ، فَقُلْتُ لَهَا: مَا فَعَلَ أَبُوكِ ؟ قَالَتْ: وَفَدَ إِلَى بَعْضِ الْأَجْوَادِ، فَمَا لَنَا بِهِ عِلْمٌ مُنْذُ مُدَّةٍ. فَقُلْتُ: انْحَرِي لَنَا نَاقَةً، فَإِنَّا أَضْيَافُكِ. قَالَتْ: وَاللَّهِ مَا عِنْدَنَا نَاقَةٌ. قُلْتُ: فَشَاةً. قَالَتْ: وَاللَّهِ مَا عِنْدَنَا. قُلْتُ: فَدَجَاجَةً، قَالَتْ: وَاللَّهِ مَا عِنْدَنَا. قُلْتُ: فَأَعْطِينَا بَيْضَةً. قَالَتْ: وَاللَّهِ مَا عِنْدَنَا. قُلْتُ: فَبَاطِلٌ مَا قَالَ أَبُوكِ: كَمْ نَاقَةٍ قَدْ وَجَأْتُ مَنْحَرَهَا     بِمُسْتَهَلِّ الشُّؤْبُوبِ أَوْ جَمَلِ قَالَتْ: فَذَلِكَ الْفِعْلُ مِنْ أَبِي هُوَ الَّذِي أَصَارَنَا إِلَى أَنْ لَيْسَ عِنْدَنَا شَيْءٌ. قَالَ الْأَخْفَشُ: قَالَ لَنَا ثَعْلَبٌ: قَالَ الْأَصْمَعِيُّ: خُتِمَ الشُّعَرَاءُ بِابْنِ هَرْمَةَ، وَهُوَ آخِرُ الْحُجَجِ. ذَكَرَ وَفَاتَهُ فِي هَذِهِ السَّنَةِ أَبُو الْفَرَجِ ابْنُ الْجَوْزِيِّ فِي " الْمُنْتَظِمِ ". وَالْجَرَّاحُ بْنُ مَلِيحٍ، وَالِدُ وَكِيعِ بْنِ الْجَرَّاحِ. وَسَعِيدُ بْنُ عَبْدِ الرَّحْمَنِ بْنِ عَبْدِ اللَّهِ بْنِ جَمِيلٍ أَبُو عَبْدِ اللَّهِ الْمَدِينِيُّ، وَلِيَ قَضَاءَ بَغْدَادَ سَبْعَ عَشْرَةَ سَنَةً بِعَسْكَرِ الْمَهْدِيِّ، وَثَّقَهُ ابْنُ مَعِينٍ وَغَيْرُهُ. عَبْدُ الْمَلِكِ بْنُ مُحَمَّدِ بْنِ أَبِي بَكْرِ بْنِ مُحَمَّدِ بْنِ عَمْرِو بْنِ حَزْمٍ وَعَبْدُ الْمَلِكِ بْنُ مُحَمَّدِ بْنِ أَبِي بَكْرِ بْنِ مُحَمَّدِ بْنِ عَمْرِو بْنِ حَزْمٍ، قَدِمَ قَاضِيًا بِالْعِرَاقِ فَمَاتَ فِي هَذَا الْعَامِ. الْمُسَيَّبُ بْنُ زُهَيْرِ بْنِ عَمْرٍو أَبُو مُسْلِمٍ الضَّبِّيُّ الْمُسَيَّبُ بْنُ زُهَيْرِ بْنِ عَمْرٍو أَبُو مُسْلِمٍ الضَّبِّيُّ، كَانَ وَالِيَ الشُّرْطَةِ بِبَغْدَادَ  فِي أَيَّامِ الْمَنْصُورِ وَالْمَهْدِيِّ وَالرَّشِيدِ، وَوَلِيَ خُرَاسَانَ مَرَّةً لِلْمَهْدِيِّ. وَكَانَتْ وَفَاتُهُ فِي هَذِهِ السَّنَةِ عَنْ سِتٍّ وَسَبْعِينَ سَنَةً. سَعِيدُ بْنُ عَبْدِ الرَّحْمَنِ بْنِ عَبْدِ اللَّهِ بْنِ جَمِيلٍ، أَبُو عَبْدِ اللَّهِ الْمَدِينِيُّ سَعِيدُ بْنُ عَبْدِ الرَّحْمَنِ بْنِ عَبْدِ اللَّهِ بْنِ جَمِيلٍ، أَبُو عَبْدِ اللَّهِ الْمَدِينِيُّ  . وَلِيَ الْقَضَاءَ بِبَغْدَادَ فِي عَسْكَرِ الْمَهْدِيِّ، وَزَمَنَ هَارُونَ الرَّشِيدِ، وَوَلِيَ سَبْعَ عَشْرَةَ سَنَةً، وَحَدَّثَ عَنْ هِشَامِ بْنِ عُرْوَةَ، وَسَهْلِ بْنِ أَبِي صَالِحٍ. قَالَ يَحْيَى: هُوَ ثِقَةٌ. تُوُفِّيَ بِبَغْدَادَ فِي هَذِهِ السَّنَةِ. صَالِحُ بْنُ بَشِيرٍ الْمُرِّيُّ صَالِحُ بْنُ بَشِيرٍ، أَبُو بِشْرٍ الْقَارِئُ، الْمَعْرُوفُ بِالْمُرِّيِّ.   مِنْ أَهْلِ الْبَصْرَةِ، كَانَ مَمْلُوكًا لِامْرَأَةٍ مِنْ بَنِي مُرَّةَ بْنِ الْحَارِثِ، حَدَّثَ عَنِ الْحَسَنِ، وَابْنِ سِيرِينَ، وَبَكْرِ بْنِ عَبْدِ اللَّهِ، وَثَابِتٍ، رَوَى عَنْهُ: عَفَّانُ، وَغَيْرُهُ. وَكَانَ عَبْدًا صَالِحًا، كَثِيرَ الْخَوْفِ، شَدِيدَ الْبُكَاءِ، وَكَانَ يُذَكِّرُ وَيَعِظُ، فَحَضَرَ مَجْلِسَهُ سُفْيَانُ الثَّوْرِيُّ فَقَالَ: هَذَا نَذِيرُ قَوْمٍ. [قَالَ ابن الجوزي رحمه الله تعالى: ] وَقَدْ ضَعَّفَهُ بَعْضُ الْمُحَدِّثِينَ، وَالَّذِي نَرَاهُ أَنَّهُ كَانَ يَخْلِطُ فِيمَا يَرْوِي، وَلَا يَتَعَمَّدُ الْخَطَأَ. عن [ابْنُ ] الْغَلَابِيِّ قَالَ: حَدَّثَنَا شَيْخٌ مِنَ الْكُتَّابِ: أَنَّ صَالِحًا الْمُرِّيِّ [لَمَّا ] أَرْسَلَ إِلَيْهِ الْمَهْدِيُّ، قَدِمَ عَلَيْهِ، فَلَمَّا دَخَلَ عَلَيْهِ وَدَنَا بِحِمَارِهِ مِنْ بِسَاطِ الْمَهْدِيِّ أَمَرَ ابْنَيْهِ - وَهُمَا وَلِيَّا عَهْدِهِ - مُوسَى وَهَارُونَ، فَقَالَ: قُومَا فَأَنْزِلَا عَمَّكُمَا. فَلَمَّا أَقْبَلَا إِلَيْهِ أَقْبَلَ صَالِحٌ عَلَى نَفْسِهِ، فَقَالَ: يَا صَالِحُ [لَقَدْ ] خَبْتَ وَخَسِرْتَ، إِنْ كُنْتَ إِنَّمَا عَمِلْتَ لِهَذَا الْيَوْمِ. عن أَبُو نُعَيْمِ بْنُ أَعْيَنَ قَالَ: قَالَ صَالِحٌ الْمُرِّيِّ: دَخَلْتُ عَلَى الْمَهْدِيِّ فَقُلْتُ: يَا أَمِيرَ الْمُؤْمِنِينَ، احْمِلْ لِلَّهِ مَا أُكَلِّمُكَ بِهِ الْيَوْمَ، فَإِنَّ أَوْلَى النَّاسِ بِاللَّهِ أَحْمَلُهُمْ لِغِلْظَةِ النَّصِيحَةِ فِيهِ، وَجَدِيرٌ بِمَنْ لَهُ [قَرَابَةٌ ] بِرَسُولِ اللَّهِ ﷺ أَنْ يَرِثَ أَخْلَاقَهُ، وَيَأْتَمَّ بِهُدَاهُ وَقَدْ وَرَّثَكَ اللَّهُ مِنْ فَهْمِ الْعِلْمِ مِيرَاثًا قَطَعَ بِهِ عُذْرَكَ، اعْلَمْ أَنَّ رَسُولَ اللَّهِ ﷺ خَصْمُ مَنْ خَالَفَهُ فِي أُمَّتِهِ، وَمَنْ كَانَ مُحَمَّدٌ خَصْمَهُ كَانَ اللَّهُ خَصْمَهُ، فَاعْتَدْ لِمُخَاصَمَةِ اللَّهِ، وَمُخَاصَمَةِ رَسُولِهِ حُجَجًا تَضَمْنُ لَكَ النَّجَاةَ، أَوِ اسْتَسْلِمْ لِلْهَلَكَةِ، وَاعْلَمْ أَنَّ أَبْطَأَ الصَّرْعَى نَهْضَةً صَرِيعُ هَوًى يَدَّعِيهِ إِلَى اللَّهِ قُرْبَةً، وَإِنَّ أَثْبَتَ النَّاسِ قَدَمًا يَوْمَ الْقِيَامَةِ آخَذُهُمْ بِكِتَابِ اللَّهِ وَسُنَّةِ نَبِيِّهِ ﷺ، فَمِثْلُكَ لَا يُكَاثِرُ بِتَجْرِيدِ الْمَعْصِيَةِ، وَلَكِنْ تَتَمَثَّلُ لَكَ الْإِسَاءَةُ إِحْسَانًا، وَيَشْهَدُ لَكَ عَلَيْهَا خَوَنَةُ الْعُلَمَاءِ، وَبِهَذِهِ الْحِبَالَةِ تَصَيَّدَتِ الدُّنْيَا نُظَرَاءَكَ، فَأَحْسِنِ الْحِلْمَ فَقَدْ أَحْسَنْتُ إِلَيْكَ الْأَدَاءَ قَالَ: فَبَكَى الْمَهْدِيُّ. قَالَ أَبُو هَمَّامٍ: فَأَخْبَرَنِي بَعْضُ الْكُتَّابِ أَنَّهُ رَأَى هَذَا الْكَلَامَ مَكْتُوبًا فِي دَوَاوِينِ الْمَهْدِيِّ. الْفَرَجُ بْنُ فَضَالَةَ بْنِ النُّعْمَانِ بْنِ نُعَيْمٍ، أَبُو فَضَالَةَ الْحِمْصِيُّ التَّنُوخِيُّ الْفَرَجُ بْنُ فَضَالَةَ بْنِ النُّعْمَانِ بْنِ نُعَيْمٍ، أَبُو فَضَالَةَ الْحِمْصِيُّ التَّنُوخِيُّ   [مِنْ أَنْفَسِهِمْ ]. سَكَنَ بَغْدَادَ، وَكَانَ عَلَى بَيْتِ الْمَالِ بِهَا فِي [أَوَّلِ ] خِلَافَةِ الرَّشِيدِ. حَدَّثَ عَنْ يَحْيَى بْنِ سَعِيدٍ الْأَنْصَارِيِّ، وَهِشَامِ بْنِ عُرْوَةَ، وَغَيْرِهِمَا. رَوَى عَنْهُ: عَلِيُّ بْنُ الْجَعْدِ وَسُرَيْجُ بْنُ يُونُسَ. وَذَكَرَ رَجُلٌ مِنْ وَلَدِهِ أَنَّهُ وُلِدَ فِي خِلَافَةِ الْوَلِيدِ بْنِ عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ فِي غَزْوَةِ مَسْلَمَةَ الطُّوَانَةَ جَاءَ الْخَبَرُ بِوِلَادَتِهِ [يَوْمَ فُتِحَتِ الطَّوَانَةُ، فَأُعْلِمَ أَبُوهُ مَسْلَمَةَ ] فَقَالَ مَسْلَمَةُ: مَا سَمَّيْتَهُ ؟ قَالَ: سَمَّيْتُهُ الْفَرَجَ لِمَا فَرَّجَ اللَّهُ عَنَّا فِي هَذَا الْيَوْمِ بِالْفَتْحِ. فَقَالَ مَسْلَمَةُ [لِفَضَالَةَ: ] أَصَبْتَ وَكَانَ أَصَابَ الْمُسْلِمِينَ عَلَى الطَّوَانَةِ شِدَّةٌ شَدِيدَةٌ. وَذَلِكَ فِي سَنَةِ ثَمَانٍ وَثَمَانِينَ. عن عَلِيُّ بْنُ مُحَمَّدِ بْنِ الْحَسَنِ الْقَزْوِينِيُّ قَالَ: سَمِعْتُ بَعْضَ أَصْحَابِنَا يَقُولُ: أَقْبَلَ الْمَنْصُورُ يَوْمًا رَاكِبًا وَالْفَرَجُ بْنُ فَضَالَةَ جَالِسٌ عِنْدَ بَابِ الذَّهَبِ، فَقَامَ النَّاسُ، فَدَخَلَ مِنَ الْبَابِ وَلَمْ يَقُمْ لَهُ الْفَرَجُ فَاسْتَشَاطَ غَضَبًا، وَدَعَا بِهِ فَقَالَ: مَا مَنَعَكَ مِنَ الْقِيَامِ حِينَ رَأَيْتَنِي ؟ قَالَ: خِفْتُ أَنْ يَسْأَلَنِي اللَّهُ عَنْهُ لِمَ فَعَلْتَ، وَيَسْأَلَكَ لِمَ رَضِيتَ، وَقَدْ كَرِهَهُ رَسُولُ اللَّهِ ﷺ. قَالَ: فَبَكَى الْمَنْصُورُ وَقَرَّبَهُ وَقَضَى حَوَائِجَهُ. تُوُفِّيَ الْفَرَجُ فِي هَذِهِ السَّنَةِ وَقِيلَ: فِي سَنَةِ سَبْعٍ وَسَبْعِينَ، وَقَدْ وَثَّقَهُ بَعْضُ الْمُحَدِّثِينَ وَضَعَّفَهُ بَعْضُهُمْ. الْوَضَّاحُ أَبُو عَوَانَةَ الْوَضَّاحُ أَبُو عَوَانَةَ، مَوْلَى يَزِيدَ بْنِ عَطَاءٍ الْوَاسِطِيِّ  . وَقَالَ الْبُخَارِيُّ: يَزِيدُ بْنُ عَطَاءٍ، وَيَزِيدُ مَوْلَى [بَنِي ] يَشْكُرَ، وَكَانَ مِنْ سَبْيِ جُرْجَانَ، رَأَى الْحَسَنَ، وَابْنَ سِيرِينَ، وَسَمِعَ مِنْ مُحَمَّدِ بْنِ الْمُنْكَدِرِ، وَقَتَادَةَ، وَمَنْصُورِ بْنِ الْمُعْتَمِرِ وَالْأَعْمَشِ، رَوَى عَنْهُ: شُعْبَةُ، وَابْنُ عُلَيَّةَ، وَابْنُ مَهْدِيٍّ، وَكَانَ أَمِينًا ثَبْتًا [ثِقَةً ] صَدُوقًا. عن أَحْمَدُ بْنُ مُحَمَّدِ بْنِ أَبَانَ قَالَ: سَمِعْتُ أَبِي يَقُولُ: اشْتَرَى عَطَاءُ بْنُ يَزِيدَ أَبَا عَوَانَةَ لِيَكُونَ مَعَ أَبِيهِ يَزِيدَ، وَكَانَ لِأَبِي عَوَانَةَ صَدِيقٌ قَاصٌّ، وَكَانَ أَبُو عَوَانَةَ يُحْسِنُ إِلَيْهِ، فَقَالَ الْقَاصُّ: مَا أَدْرِي بِأَيِّ شَيْءٍ أُكَافِئُهُ، فَكَانَ بَعْدَ ذَلِكَ لَا يَجْلِسُ مَجْلِسًا إِلَّا قَالَ لِمَنْ حَضَرَهُ: أَدْعُو اللَّهَ لِعَطَاءٍ الْبَزَّارِ، فَإِنَّهُ أَعْتَقَ أَبَا عَوَانَةَ. فَكَانَ قَلَّ مَجْلِسٌ إِلَّا ذَهَبَ إِلَى عَطَاءٍ مَنْ يَشْكُرُهُ، فَلَمَّا كَثُرَ عَلَيْهِ ذَلِكَ أَعْتَقَهُ. تُوُفِّيَ أَبُو عَوَانَةَ فِي هَذِهِ السَّنَةِ. وَقِيلَ: فِي سَنَةِ خَمْسٍ، وَلَهُ اثْنَتَانِ وَثَلَاثُونَ سَنَةً. وَفِيهَا تُوُفِّيَ نُعَيْمُ بْنُ مَيْسَرَةَ النَّحْوِيُّ الْكُوفِيُّ  ، وَأَبُو الْأَحْوَصِ  .

     ✧ Those of the notables who died in this year: Ibrāhīm b. Ṣāliḥ b. ʿAbd Allāh b. ʿAbbās. Ibrāhīm b. Ṣāliḥ b. ʿAlī b. ʿAbd Allāh b. ʿAbbās was governor of Egypt and died in Shaʿbān. ʿAbd Allāh b. Wahb narrated from him. Ibrāhīm b. Hirmah. Ibrāhīm b. Hirmah, the poet, was Ibrāhīm b. ʿAlī b. Salamah b. ʿĀmir b. Hirmah, Abū Isḥāq al-Fihrī al-Madanī, an eloquent poet. He came to al-Manṣūr in Baghdad among a delegation of the people of Madinah when al-Manṣūr summoned them. They presented themselves and sat behind a curtain in front of al-Manṣūr, who could see the people from behind it while they could not see him. The chamberlain Abū al-Khaṣīb stood saying, "O Commander of the Faithful, this is so-and-so the orator," and he would order him to deliver a speech. And he would say, "This is so-and-so the poet," and he would ask him to recite, until the last of them was this Ibn Hirmah. He said: I heard him say, "No welcome and no greetings, and may God not delight an eye through him." He said: I said, "Indeed we belong to God and to Him we return. By God, my soul has perished." Then my soul returned to me and I said, "O soul, this is a stance in which, if you do not exert yourself, you will perish." Then he asked me to recite, and I recited to him my ode in which I say: A coquettish east wind stripped his garment from you, and the departing caravan brought near the separation. until I reached my saying: As for the one you granted safety, he is safe from death, and as for the one you sought to bereave, he is bereaved. He said: Then he ordered the curtain to be raised, and behold his face was like a piece of the moon. He asked me to recite the rest of the ode, ordered me to draw near him, and seated me before him. Then he said, "Woe to you, O Ibrāhīm! Were it not for sins of yours that have reached me, I would have preferred you over your companions. So confess your sins to me and I will pardon them for you." I said, "This man is a knowledgeable jurist, and he only wants to kill me with a proof that would be binding against me." So I said, "O Commander of the Faithful, every sin that reached you and that you have pardoned me for, I confess to it." He took the staff and struck me two blows, and I said: I endure from one who presses hard, a mighty camel, who lays the supports of his chest to the kneeling place. Then he again struck me, and I said: I endure from an old camel with marks on his sides, on which the girth and the crupper have left traces. He said, "I have ordered for you ten thousand dirhams, and I have attached you to your peers, Ṭarīḥ b. Ismāʿīl and Ruʾbah b. al-ʿAjjāj. And if any matter I dislike reaches me about you, I will surely kill you." I said, "Yes, and you are absolved [and released] from my blood if any matter you dislike reaches you." Ibn Hirmah said: I came to Madinah, and a man from the Ṭālibids came to me and greeted me. I said, "Move away from me; do not cause my blood to boil." Among the things al-Manṣūr resented about him was his saying: No matter how much I am blamed for loving them, I love the descendants of Fāṭimah. The descendants of the daughter of him who brought the clear verses, and the religion and the established sunnah. I do not care, by my love for them, for others among the grazing livestock. It was said to him during the ʿAbbāsid state, "Are you not the one who said such-and-such?" and he recited these verses to him. He said: May God bite the mother of the one who said them with them! Someone he trusted said to him, "Are you not the one who said them?" He said, "Yes, but having my mother bitten by them is better than being killed." And from ʿAbd al-Raḥmān b. ʿAbd Allāh b. Qarīb, the nephew of al-Aṣmaʿī, from his uncle, who said: A man from Syria told me: I came to Madinah and headed for the house of Ibrāhīm b. Hirmah, and there was a young daughter of his playing with clay. I said to her, "What has your father done?" She said, "He went as a delegate to one of the generous men, and we have had no news of him for a while." I said, "Slaughter a she-camel for us, for we are your guests." She said, "By God, we have no she-camel." I said, "A sheep." She said, "By God, we have none." I said, "A chicken." She said, "By God, we have none." I said, "Then give us an egg." She said, "By God, we have none." I said, "Then false is what your father said: How many a she-camel have I stabbed in the throat with a pouring rain of blood, or a male camel. She said, "That deed of my father is what brought us to having nothing." Al-Akhfash said: Thaʿlab said to us: Al-Aṣmaʿī said: "The poets were sealed with Ibn Hirmah, and he is the last of the authorities." Abū al-Faraj Ibn al-Jawzī mentioned his death in this year in al-Muntaẓam. And al-Jarrāḥ b. Malīḥ, the father of Wakīʿ b. al-Jarrāḥ. And Saʿīd b. ʿAbd al-Raḥmān b. ʿAbd Allāh b. Jamīl, Abū ʿAbd Allāh al-Madanī, served as judge of Baghdad for seventeen years in the camp of al-Mahdī. Ibn Maʿīn and others declared him trustworthy. ʿAbd al-Malik b. Muḥammad b. Abī Bakr b. Muḥammad b. ʿAmr b. Ḥazm. ʿAbd al-Malik b. Muḥammad b. Abī Bakr b. Muḥammad b. ʿAmr b. Ḥazm came as judge to Iraq and died in this year. Al-Musayyab b. Zuhayr b. ʿAmr, Abū Muslim al-Ḍabbī. Al-Musayyab b. Zuhayr b. ʿAmr, Abū Muslim al-Ḍabbī, was chief of police in Baghdad in the days of al-Manṣūr, al-Mahdī, and al-Rashīd, and he governed Khurāsān once for al-Mahdī. His death occurred in this year at the age of seventy-six. Saʿīd b. ʿAbd al-Raḥmān b. ʿAbd Allāh b. Jamīl, Abū ʿAbd Allāh al-Madanī. Saʿīd b. ʿAbd al-Raḥmān b. ʿAbd Allāh b. Jamīl, Abū ʿAbd Allāh al-Madanī. He served as judge in Baghdad in the camp of al-Mahdī and in the time of Hārūn al-Rashīd, and he held the office for seventeen years. He narrated from Hishām b. ʿUrwah and Sahl b. Abī Ṣāliḥ. Yaḥyā said: "He is trustworthy." He died in Baghdad in this year. Ṣāliḥ b. Bashīr al-Murrī. Ṣāliḥ b. Bashīr, Abū Bishr the Qurʾān reciter, known as al-Murrī. He was from the people of Baṣrah, a slave belonging to a woman of Banū Murrah b. al-Ḥārith. He narrated from al-Ḥasan, Ibn Sīrīn, Bakr b. ʿAbd Allāh, and Thābit. ʿAffān and others narrated from him. He was a righteous servant, full of fear and intense weeping, and he used to remind and preach. Sufyān al-Thawrī attended his gathering and said, "This is a warner for a people." [Ibn al-Jawzī, may God have mercy on him, said:] Some traditionists declared him weak, and what we hold is that he used to confuse what he narrated without intending error. From Ibn al-Ghalābī, who said: A shaykh from the secretaries told us: When al-Mahdī sent for Ṣāliḥ al-Murrī, he came to him. When he entered and brought his donkey close to al-Mahdī's carpet, al-Mahdī ordered his two sons—who were his heirs apparent—Mūsā and Hārūn, saying, "Rise and help your uncle dismount." When they approached him, Ṣāliḥ turned to himself and said, "O Ṣāliḥ, you have failed and lost if you have only acted for this day." From Abū Nuʿaym b. Aʿyan, who said: Ṣāliḥ al-Murrī said: I entered upon al-Mahdī and said, "O Commander of the Faithful, bear for God's sake what I say to you today, for the people most worthy of God are those who bear the harshest counsel concerning Him. And it is fitting that one who has kinship with the Messenger of God ﷺ should inherit his character and follow his guidance. God has bequeathed to you an inheritance of understanding in knowledge that cuts off your excuse. Know that the Messenger of God ﷺ is the adversary of whoever opposes him regarding his community, and whoever has Muḥammad as his adversary has God as his adversary. So prepare for the dispute with God and the dispute with His Messenger proofs that guarantee you salvation, or surrender to destruction. Know that the slowest of the fallen to rise is the one felled by a whim that he claims brings him near to God. And the firmest of people on the Day of Resurrection is the one who holds most firmly to the Book of God and the Sunnah of His Prophet ﷺ. One like you does not compete in stripping away disobedience, but evil appears to you as goodness, and treacherous scholars testify for you upon it. By this snare the world has trapped your peers. So be excellent in forbearance, for I have been excellent in delivering to you." He said: Al-Mahdī wept. Abū Hammām said: One of the secretaries informed me that he saw this speech written in al-Mahdī's registers. Al-Faraj b. Faḍālah b. al-Nuʿmān b. Nuʿaym, Abū Faḍālah al-Ḥimṣī al-Tanūkhī. Al-Faraj b. Faḍālah b. al-Nuʿmān b. Nuʿaym, Abū Faḍālah al-Ḥimṣī al-Tanūkhī, [one of the most noble of them]. He settled in Baghdad and was in charge of the treasury there at the beginning of al-Rashīd's caliphate. He narrated from Yaḥyā b. Saʿīd al-Anṣārī and Hishām b. ʿUrwah, among others. ʿAlī b. al-Jaʿd and Surayj b. Yūnus narrated from him. A man from his descendants mentioned that he was born during the caliphate of al-Walīd b. ʿAbd al-Malik b. Marwān, in the campaign of Maslamah against al-Ṭuwānah. The news of his birth came [on the day al-Ṭuwānah was conquered, and his father informed Maslamah]. Maslamah said, "What have you named him?" He said, "I named him al-Faraj because God relieved us on this day with the conquest." Maslamah said to Faḍālah, "You have done well." The Muslims had suffered severe hardship at al-Ṭuwānah. That was in the year eighty-eight. From ʿAlī b. Muḥammad b. al-Ḥasan al-Qazwīnī, who said: I heard one of our companions say: Al-Manṣūr came one day riding while al-Faraj b. Faḍālah was sitting at the Gate of Gold. The people stood, and he entered through the gate, but al-Faraj did not stand for him. He became furious and summoned him, saying, "What prevented you from standing when you saw me?" He said, "I feared that God would ask me about it: why did you do it? And He would ask you: why were you pleased with it, when the Messenger of God ﷺ disliked it?" He said: Al-Manṣūr wept, drew him near, and fulfilled his needs. Al-Faraj died in this year, and it is also said in the year seventy-seven. Some traditionists declared him trustworthy, and some declared him weak. Al-Waḍḍāḥ, Abū ʿAwānah. Al-Waḍḍāḥ, Abū ʿAwānah, client of Yazīd b. ʿAṭāʾ al-Wāsiṭī. Al-Bukhārī said: Yazīd b. ʿAṭāʾ, and Yazīd was a client of [Banū] Yashkur. He was among the captives of Jurjān. He saw al-Ḥasan and Ibn Sīrīn, and he heard from Muḥammad b. al-Munkadir, Qatādah, Manṣūr b. al-Muʿtamir, and al-Aʿmash. Shuʿbah, Ibn ʿUlayyah, and Ibn Mahdī narrated from him. He was trustworthy, reliable, and truthful. From Aḥmad b. Muḥammad b. Abān, who said: I heard my father say: ʿAṭāʾ b. Yazīd bought Abū ʿAwānah to be with his father Yazīd. Abū ʿAwānah had a friend who was a storyteller, and Abū ʿAwānah used to treat him well. The storyteller said, "I do not know how to repay him." After that, he never sat in a gathering without saying to those present, "Pray to God for ʿAṭāʾ the cloth merchant, for he freed Abū ʿAwānah." Hardly a gathering passed without someone going to ʿAṭāʾ to thank him. When that became too much for him, he freed him. Abū ʿAwānah died in this year, and it is also said in the year five, at the age of thirty-two. In this year also died Nuʿaym b. Maysarah al-Naḥwī al-Kūfī, and Abū al-Aḥwaṣ.

318. Tarikh (al-Tabari) 2993No grade recorded

     غَزْوِ الْفِرِنْجِ بِالْأَنْدَلُسِ   وَفِي سَنَةُ سَبْعٍ وَسَبْعِينَ وَمِائَةٍ سَيَّرَ هِشَامٌ، صَاحِبُ الْأَنْدَلُسِ، جَيْشًا كَثِيفًا، وَاسْتَعْمَلَ عَلَيْهِمْ عَبْدَ الْمَلِكِ بْنَ عَبْدِ الْوَاحِدِ بْنِ مُغِيثٍ، فَدَخَلُوا بِلَادَ الْعَدُوِّ، فَبَلَغُوا أَرْبُونَةَ، وَجَرَنْدَةَ، فَبَدَأَ بِجَرَنْدَةَ، وَكَانَ بِهَا حَامِيَةُ الْفِرِنْجِ، فَقَتَلَ رِجَالِهَا، وَهَدَمَ أَسْوَارَهَا وَأَبْرَاجَهَا، وَأَشْرَفَ عَلَى فَتْحِهَا. فَرَحَلَ عَنْهَا إِلَى أَرْبُونَةَ فَفَعَلَ مِثْلَ ذَلِكَ، وَأَوْغَلَ فِي بِلَادِهِمْ، وَوَطِئَ أَرْضَ شُرْطَانِيَةَ، فَاسْتَبَاحَ حَرِيمَهَا، وَقَتَلَ مُقَاتِلَتَهَا، وَجَاسَ الْبِلَادَ شُهُورًا يُخَرِّبُ الْحُصُونَ، وَيُحَرِّقُ وَيَغْنَمُ، قَدْ أَجَفَلَ الْعَدُوُّ مِنْ بَيْنِ يَدَيْهِ هَارِبًا، وَأَوْغَلَ فِي بِلَادِهِمْ، وَرَجَعَ سَالِمًا مَعَهُ مِنَ الْغَنَائِمِ مَا لَا يَعْلَمُهُ إِلَّا اللَّهُ تَعَالَى، وَهِيَ مِنْ أَشْهَرِ مَغَازِي الْمُسْلِمِينَ بِالْأَنْدَلُسِ.

     ✧ The raid of the Franks in al-Andalus In the year one hundred and seventy-seven, Hishām, ruler of al-Andalus, dispatched a substantial army and appointed over them ʿAbd al-Malik b. ʿAbd al-Wāḥid b. Mughīth. They entered the lands of the enemy and reached Arbūnah and Jarandah. He began with Jarandah, where the Frankish garrison was stationed, and he killed its men and demolished its walls and towers, and was on the verge of conquering it. Then he departed from it to Arbūnah and did the same. He penetrated deep into their lands and trod the soil of Shurṭāniyah, plundered its sanctuaries, killed its fighting men, and roamed the country for months destroying fortresses, burning, and taking booty. The enemy fled before him in haste, and he advanced deep into their territory and returned safely, bringing with him spoils that none knows but God Almighty. This was one of the most celebrated campaigns of the Muslims in al-Andalus.

319. Tarikh (al-Tabari) 2994No grade recorded

     اسْتِعْمَالِ الْفَضْلِ بْنِ رَوْحِ بْنِ حَاتِمٍ عَلَى إِفْرِيقِيَّةَ   وَفِي هَذِهِ السَّنَةِ، وَهِيَ سَنَةُ سَبْعٍ وَسَبْعِينَ، اسْتَعْمَلَ الرَّشِيدُ عَلَى إِفْرِيقِيَّةَ الْفَضْلَ بْنَ رَوْحِ بْنِ حَاتِمٍ، وَكَانَ الرَّشِيدُ لَمَّا تُوُفِّيَ رَوْحٌ اسْتَعْمَلَ بَعْدَهُ حَبِيبَ بْنَ نَصْرٍ الْمُهَلَّبِيَّ، فَسَارَ الْفَضْلُ إِلَى بَابِ الرَّشِيدِ، وَخَطَبَ وِلَايَةَ إِفْرِيقِيَّةَ، فَوَلَّاهُ، فَعَادَ إِلَيْهَا، فَقَدِمَ فِي الْمُحَرَّمِ سَنَةَ سَبْعٍ وَسَبْعِينَ وَمِائَةٍ، فَاسْتَعْمَلَ عَلَى مَدِينَةِ تُونِسَ ابْنَ أَخِيهِ الْمُغِيرَةَ بْنَ بِشْرِ بْنِ رَوْحٍ، وَكَانَ غَارًّا، فَاسْتَخَفَّ بِالْجُنْدِ. وَكَانَ الْفَضْلُ أَيْضًا قَدْ أَوْحَشَهُمْ، وَأَسَاءَ السِّيرَةَ مَعَهُمْ، بِسَبَبِ مَيْلِهِمْ إِلَى نَصْرِ بْنِ حَبِيبٍ الْوَالِي قَبْلَهُ، فَاجْتَمَعَ مَنْ بِتُونِسَ، وَكَتَبُوا إِلَى الْفَضْلِ يَسْتَعْفُونَ مِنِ ابْنِ أَخِيهِ، فَلَمْ يُجِبْهُمْ عَنْ كِتَابِهِمْ، فَاجْتَمَعُوا عَلَى تَرْكِ طَاعَتِهِ. فَقَالَ لَهُمْ قَائِدٌ مِنَ الْخُرَاسَانِيَّةِ يُقَالُ لَهُ مُحَمَّدُ بْنُ الْفَارِسِيِّ: كُلُّ جَمَاعَةٍ لَا رَئِيسَ لَهَا فَهِيَ إِلَى الْهَلَاكِ أَقْرَبُ، فَانْظُرُوا رُجَلًا يُدَبِّرُ أَمْرَكُمْ. قَالُوا: صَدَقْتَ، فَاتَّفَقُوا عَلَى تَقْدِيمِ قَائِدٍ مِنْهُمْ يُقَالُ لَهُ عَبْدُ اللَّهِ بْنُ الْجَارُودِ، يُعْرَفُ بِعَبْدَوَيْهِ الْأَنْبَارِيِّ، فَقَدَّمُوهُ عَلَيْهِمْ، وَبَايَعُوهُ عَلَى السَّمْعِ وَالطَّاعَةِ، وَأَخْرَجُوا الْمُغِيرَةَ عَنْهُمْ، وَكَتَبُوا إِلَى الْفَضْلِ يَقُولُونَ: إِنَّا لَمْ نُخْرِجْ يَدًا عَنْ طَاعَةٍ، وَلَكِنَّهُ أَسَاءَ السِّيرَةَ، فَأَخْرَجْنَاهُ، فَوَلِّ عَلَيْنَا مَنْ نَرْضَاهُ. فَاسْتَعْمَلَ عَلَيْهِمُ ابْنَ عَمِّهِ عَبْدَ اللَّهِ بْنَ يَزِيدَ بْنِ حَاتِمٍ وَسَيَّرَهُ إِلَيْهِمْ. فَلَمَّا كَانَ عَلَى مَرْحَلَةٍ مِنْ تُونِسَ أَرْسَلَ إِلَيْهِ ابْنُ الْجَارُودِ جَمَاعَةً لِيَنْظُرُوا فِي أَيِّ شَيْءٍ قَدِمَ وَلَا يُحْدِثُوا حَدَثًا إِلَّا بِأَمْرِهِ، فَسَارُوا إِلَيْهِ، وَقَالَ بَعْضُهُمْ لِبَعْضٍ: إِنَّ الْفَضْلَ يَخْدَعُكُمْ بِوِلَايَةِ هَذَا، ثُمَّ يَنْتَقِمُ مِنْكُمْ بِإِخْرَاجِكُمْ أَخَاهُ. فَعَدَوْا عَلَى عَبْدِ اللَّهِ بْنِ يَزِيدَ فَقَتَلُوهُ، وَأَخَذُوا مَنْ مَعَهُ مِنَ الْقُوَّادِ أُسَارَى، فَاضْطَرَّ حِينَئِذٍ عَبْدُ اللَّهِ بْنُ الْجَارُودِ وَمَنْ مَعَهُ إِلَى الْقِيَامِ وَالْجِدِّ فِي إِزَالَةِ الْفَضْلِ. فَتَوَلَّى ابْنُ الْفَارِسِيِّ الْأَمْرَ، وَصَارَ يَكْتُبُ إِلَى كُلِّ قَائِدٍ بِإِفْرِيقِيَّةَ وَمُتَوَلِّي مَدِينَةٍ يَقُولُ لَهُ: إِنَّا نَظَرْنَا فِي صَنِيعِ الْفَضْلِ فِي بِلَادِ أَمِيرِ الْمُؤْمِنِينَ، وَسُوءِ سِيرَتِهِ، فَلَمْ يَسَعْنَا إِلَّا الْخُرُوجُ عَلَيْهِ لِنُخْرِجَهُ عَنَّا، ثُمَّ نَظَرْنَا فَلَمْ نَجِدْ أَحَدًا أَوْلَى بِنَصِيحَةِ أَمِيرِ الْمُؤْمِنِينَ، لِبُعْدِ صَوْتِهِ وَعَطْفِهِ عَلَى جُنْدِهِ مِنْكَ، فَرَأَيْنَا أَنْ تُجْعَلَ نُفُوسُنَا دُونَكَ، فَإِنْ ظَفِرْنَا جَعَلْنَاكَ أَمِيرَنَا، وَكَتَبْنَا إِلَى أَمِيرِ الْمُؤْمِنِينَ نَسْأَلُهُ وِلَايَتَكَ، وَإِنْ كَانَتِ الْأُخْرَى فَلَمْ يَعْلَمْ أَحَدٌ أَنَّنَا أَرَدْنَاكَ، وَالسَّلَامُ. فَأَفْسَدَ بِهَذَا كَافَّةَ الْجُنْدِ عَلَى الْفَضْلِ، وَكَثُرَ الْجَمْعُ عِنْدَهُمْ، فَسَيَّرَ إِلَيْهِمُ الْفَضْلُ عَسْكَرًا كَثِيرًا، فَخَرَجُوا إِلَيْهِ، فَقَاتَلُوهُ، فَانْهَزَمَ عَسْكَرُهُ وَعَادَ إِلَى الْقَيْرَوَانِ مُنْهَزِمًا، وَتَبِعَهُمْ أَصْحَابُ ابْنِ الْجَارُودِ، فَحَاصَرُوا الْقَيْرَوَانَ يَوْمَهُمْ ذَلِكَ، ثُمَّ فَتَحَ أَهْلُ الْقَيْرَوَانِ الْأَبْوَابَ. وَدَخَلَ ابْنُ الْجَارُودِ وَعَسْكَرُهُ فِي جُمَادَى الْآخِرَةِ سَنَةَ ثَمَانٍ وَسَبْعِينَ وَمِائَةٍ، وَأَخْرَجَ الْفَضْلَ مِنَ الْقَيْرَوَانِ، وَوَكَّلَ بِهِ وَبِمَنْ مَعَهُ مِنْ أَهْلِهِ أَنْ يُوصِلَهُمْ إِلَى قَابِسَ، فَسَارُوا يَوْمَهُمْ، ثُمَّ رَدَّهُمُ ابْنُ الْجَارُودِ، وَقَتَلَ الْفَضْلَ بْنَ رَوْحِ بْنِ حَاتِمٍ. فَلَمَّا قُتِلَ الْفَضْلُ غَضِبَ جَمَاعَةٌ مِنَ الْجُنْدِ، وَاجْتَمَعُوا عَلَى قِتَالِ ابْنِ الْجَارُودِ، فَسَيَّرَ إِلَيْهِمْ عَسْكَرًا فَانْهَزَمَ عَسْكَرُهُ، وَعَادَ إِلَيْهِ بَعْدَ قِتَالٍ شَدِيدٍ وَاسْتَوْلَى أُولَئِكَ الْجُنْدُ عَلَى الْقَيْرَوَانِ، وَكَانَ ابْنُ الْجَارُودِ بِمَدِينَةِ تُونِسَ، فَسَارَ إِلَيْهِمْ وَقَدْ تَفَرَّقُوا بَعْدَ دُخُولِ الْقَيْرَوَانِ. فَوَصَلَ إِلَيْهِمُ ابْنُ الْجَارُودِ، فَلَقَوْهُ وَاقْتَتَلُوا، فَهَزَمَهُمُ ابْنُ الْجَارُودِ وَقَتَلَ جَمَاعَةً مِنْ أَعْيَانِهِمْ، فَانْهَزَمُوا، فَلَحِقُوا بِالْأَرْبَسِ، وَقَدَّمُوا عَلَيْهِمُ الْعَلَاءَ بْنَ سَعِيدٍ وَالِي بَلَدِ الزَّابِ وَسَارُوا إِلَى الْقَيْرَوَانِ.

     ✧ The appointment of al-Faḍl b. Rawḥ b. Ḥātim over Ifrīqiya In this year, which is the year 177, al-Rashīd appointed al-Faḍl b. Rawḥ b. Ḥātim over Ifrīqiya. When Rawḥ died, al-Rashīd had appointed after him Ḥabīb b. Naṣr al-Muhallabī. Then al-Faḍl went to al-Rashīd's court and sought the governorship of Ifrīqiya, so al-Rashīd appointed him. He returned and arrived in Muḥarram of the year 177. He appointed over the city of Tunis his nephew al-Mughīra b. Bishr b. Rawḥ, who was inexperienced, and he treated the soldiers lightly. Al-Faḍl had also alienated them and behaved badly toward them, because of their inclination toward Naṣr b. Ḥabīb, the previous governor. Those in Tunis gathered and wrote to al-Faḍl asking to be excused from his nephew, but he did not answer their letter, so they agreed to withhold obedience from him. A commander of the Khurasanis named Muḥammad b. al-Fārisī said to them: "Every group without a leader is closer to ruin, so choose a man to manage your affairs." They said: "You have spoken truly." They agreed to put forward one of their commanders named ʿAbd Allāh b. al-Jārūd, known as ʿAbda wayh al-Anbārī. They placed him in charge and gave him allegiance to hear and obey. They expelled al-Mughīra from among them and wrote to al-Faḍl, saying: "We have not withdrawn our hand from obedience, but he behaved badly, so we expelled him. Appoint over us someone we approve of." He appointed over them his paternal cousin ʿAbd Allāh b. Yazīd b. Ḥātim and sent him to them. When he was one stage from Tunis, Ibn al-Jārūd sent a group to him to see why he had come and not to take any action except by his command. They went to him, and some of them said to one another: "Al-Faḍl is deceiving you with the governorship of this man; then he will take revenge on you for expelling his nephew." They attacked ʿAbd Allāh b. Yazīd and killed him. They took the commanders with him as prisoners. Then ʿAbd Allāh b. al-Jārūd and those with him were compelled to rise and strive to remove al-Faḍl. Ibn al-Fārisī took charge of the matter and wrote to every commander in Ifrīqiya and governor of a city, saying: "We have considered what al-Faḍl has done in the lands of the Commander of the Faithful and his bad conduct, and we could do nothing but rise against him to expel him from us. Then we looked and found no one more worthy of sincere counsel to the Commander of the Faithful, because of the far reach of his reputation and his kindness to his soldiers, than you. We decided to place ourselves before you. If we succeed, we will make you our amir and write to the Commander of the Faithful asking for your appointment. If the other happens, no one will know that we intended you. Peace." By this he corrupted all the soldiers against al-Faḍl, and the gathering with them grew large. Al-Faḍl sent a large army against them, and they went out to meet it and fought it. His army was defeated and returned to al-Qayrawān in defeat. Ibn al-Jārūd's followers pursued them and besieged al-Qayrawān that day. Then the people of al-Qayrawān opened the gates. Ibn al-Jārūd and his army entered in Jumādā II of the year 178. He expelled al-Faḍl from al-Qayrawān and appointed agents to escort him and his family with him to Qābis. They traveled for a day, then Ibn al-Jārūd brought them back and killed al-Faḍl b. Rawḥ b. Ḥātim. When al-Faḍl was killed, a group of the soldiers became angry and gathered to fight Ibn al-Jārūd. He sent an army against them, but his army was defeated and returned to him after fierce fighting. Those soldiers took control of al-Qayrawān. Ibn al-Jārūd was in the city of Tunis, so he marched to them after they had dispersed following the entry into al-Qayrawān. Ibn al-Jārūd reached them, and they met him and fought. Ibn al-Jārūd defeated them and killed a group of their notables. They fled and caught up with al-Arbas. They appointed over themselves al-ʿAlāʾ b. Saʿīd, governor of the land of al-Zāb, and marched to al-Qayrawān.

320. Tarikh (al-Tabari) 2995No grade recorded

     وِلَايَةِ هَرْثَمَةَ بْنِ أَعْيَنَ بِلَادَ إِفْرِيقِيَّةَ  . اتَّفَقَ وُصُولُ يَحْيَى بْنِ مُوسَى مِنْ عِنْدِ الرَّشِيدِ لَمَّا قَصَدَ الْعَلَاءُ وَمَنْ مَعَهُ الْقَيْرَوَانَ، وَكَانَ سَبَبُ وُصُولِهِ أَنَّ الرَّشِيدَ بَلَغَهُ مَا صَنَعَ ابْنُ الْجَارُودِ، وَإِفْسَادُهُ إِفْرِيقِيَّةَ، فَوَجَّهَ هَرْثَمَةَ بْنَ أَعْيَنَ وَمَعَهُ يَحْيَى بْنُ مُوسَى، لِمَحَلِّهِ عِنْدَ أَهْلِ خُرَاسَانَ، وَأَمَرَ أَنْ يَتَقَدَّمَ يَحْيَى، وَيَلْطُفَ بِابْنِ الْجَارُودِ، وَيَسْتَمِيلَهُ لِيُعَاوِدَ الطَّاعَةَ قَبْلَ وُصُولِ هَرْثَمَةَ. فَقَدِمَ يَحْيَى الْقَيْرَوَانَ، فَجَرَى بَيْنَهُ وَبَيْنَ ابْنِ الْجَارُودِ كَلَامٌ كَثِيرٌ، وَدَفَعَ إِلَيْهِ كِتَابَ الرَّشِيدِ، فَقَالَ: أَنَا عَلَى السَّمْعِ وَالطَّاعَةِ، وَقَدْ قَرُبَ مِنِّي الْعَلَاءُ بْنُ سَعِيدٍ وَمَعَهُ الْبَرْبَرُ، فَإِنْ تَرَكْتُ الْقَيْرَوَانَ وَثَبَ الْبَرْبَرُ فَمَلَكُوهَا، فَأَكُونُ قَدْ ضَيَّعْتُ بِلَادَ أَمِيرِ الْمُؤْمِنِينَ، وَلَكِنِّي أَخْرُجُ إِلَى الْعَلَاءِ فَإِنْ ظَفِرَ بِي فَشَأْنُكُمْ وَالثُّغُورَ، وَإِنْ ظَفِرْتُ بِهِ انْتَظَرْتُ قُدُومَ هَرْثَمَةَ فَأُسَلِّمَ الْبِلَادَ إِلَيْهِ، وَأَسِيرُ إِلَى أَمِيرِ الْمُؤْمِنِينَ. وَكَانَ قَصْدُهُ الْمُغَالَطَةَ، فَإِنْ ظَفِرَ بِالْعَلَاءِ مَنَعَ هَرْثَمَةَ عَنِ الْبِلَادِ، فَعَلِمَ يَحْيَى ذَلِكَ، وَخَلَا بِابْنِ الْفَارِسِيِّ، وَعَاتَبَهُ عَلَى تَرْكِ الطَّاعَةِ، فَاعْتَذَرَ، وَحَلَفَ أَنَّهُ عَلَيْهَا، وَبَذَلَ مِنْ نَفْسِهِ الْمُسَاعَدَةَ عَلَى ابْنِ الْجَارُودِ، فَسَعَى ابْنُ الْفَارِسِيِّ فِي إِفْسَادِ حَالِهِ، وَاسْتَمَالَ جَمَاعَةً مِنْ أَجْنَادِهِ، فَأَجَابُوهُ، وَكَثُرَ جَمْعُهُ، وَخَرَجَ إِلَى قِتَالِ ابْنِ الْجَارُودِ. فَقَالَ ابْنُ الْجَارُودِ لِرَجُلٍ مِنْ أَصْحَابِهِ اسْمُهُ طَالِبٌ: إِذَا تَوَاقَفْنَا فَإِنَّنِي سَأَدْعُو ابْنَ الْفَارِسِيِّ لِأُعَاتِبَهُ فَاقْصِدْهُ أَنْتَ وَهُوَ غَافِلٌ فَاقْتُلْهُ ! فَأَجَابَهُ إِلَى ذَلِكَ، وَتَوَاقَفَ الْعَسْكَرَانِ، وَدَعَا ابْنُ الْجَارُودِ مُحَمَّدَ بْنَ الْفَارِسِيِّ وَكَلَّمَهُ، وَحَمَلَ طَالِبٌ عَلَيْهِ وَهُوَ غَافِلٌ فَقَتَلَهُ، وَانْهَزَمَ أَصْحَابُهُ، وَتَوَجَّهَ يَحْيَى بْنُ مُوسَى إِلَى هَرْثَمَةَ بِطَرَابُلُسَ. وَأَمَّا الْعَلَاءُ بْنُ سَعِيدٍ فَإِنَّهُ لَمَّا عَلِمَ النَّاسُ بِقُرْبِ هَرْثَمَةَ مِنْهُمْ كَثُرَ جَمْعُهُ، وَأَقْبَلُوا إِلَيْهِ مِنْ كُلِّ نَاحِيَةٍ، وَسَارُوا إِلَى ابْنِ الْجَارُودِ، فَعَلِمَ ابْنُ الْجَارُودِ أَنَّهُ لَا قُوَّةَ لَهُ بِهِ، فَكَتَبَ إِلَى يَحْيَى بْنِ مُوسَى يَسْتَدْعِيهِ لِيُسَلِّمَ إِلَيْهِ الْقَيْرَوَانَ، فَسَارَ إِلَيْهِ فِي جُنْدِ طَرَابُلُسَ فِي الْمُحَرَّمِ سَنَةَ تِسْعٍ وَسَبْعِينَ وَمِائَةٍ، فَلَمَّا وَصَلَ قَابِسَ تَلَقَّاهُ عَامَّةُ الْجُنْدِ، وَخَرَجَ ابْنُ الْجَارُودِ مِنَ الْقَيْرَوَانِ مُسْتَهَلَّ صَفَرٍ، وَكَانَتْ وِلَايَتُهُ سَبْعَةَ أَشْهُرٍ. وَأَقْبَلَ الْعَلَاءُ بْنُ سَعِيدٍ وَيَحْيَى بْنُ مُوسَى يَسْتَبِقَانِ إِلَى الْقَيْرَوَانِ، ( كُلٌّ مِنْهُمَا يُرِيدُ أَنْ يَكُونَ الذِّكْرُ لَهُ )، فَسَبَقَهُ الْعَلَاءُ وَدَخَلَهَا، وَقَتَلَ جَمَاعَةً مِنْ أَصْحَابِ ابْنِ الْجَارُودِ، وَسَارَ إِلَى هَرْثَمَةَ وَسَارَ ابْنُ الْجَارُودِ أَيْضًا إِلَى هَرْثَمَةَ، فَسَيَّرَهُ هَرْثَمَةُ إِلَى الرَّشِيدِ، وَكَتَبَ إِلَيْهِ يُعْلِمُهُ أَنَّ الْعَلَاءَ كَانَ سَبَبَ خُرُوجِهِ، فَكَتَبَ الرَّشِيدُ يَأْمُرُهُ بِإِرْسَالِ الْعَلَاءِ إِلَيْهِ، فَسَيَّرَهُ، فَلَمَّا وَصَلَ لَقِيَهُ صِلَةٌ كَثِيرَةٌ مِنَ الرَّشِيدِ وَخُلَعٌ، فَلَمْ يَلْبَثْ بِمِصْرَ إِلَّا قَلِيلًا حَتَّى تُوُفِّيَ. وَأَمَّا ابْنُ الْجَارُودِ فَإِنَّهُ اعْتُقِلَ بِبَغْدَاذَ، وَسَارَ هَرْثَمَةُ إِلَى الْقَيْرَوَانِ، فَقَدِمَهَا فِي رَبِيعٍ الْأَوَّلِ سَنَةَ تِسْعٍ وَسَبْعِينَ وَمِائَةٍ، فَآمَنَ النَّاسَ وَسَكَّنَهُمْ، وَبَنَى الْقَصْرَ الْكَبِيرَ بِالْمُنَسْتِيرِ سَنَةَ ثَمَانِينَ وَمِائَةٍ، وَبَنَى سُورَ مَدِينَةِ طَرَابُلُسَ مِمَّا يَلِي الْبَحْرَ. وَكَانَ إِبْرَاهِيمُ بْنُ الْأَغْلَبِ بِوِلَايَةِ الزَّابِ، فَأَكْثَرَ الْهَدِيَّةَ إِلَى هَرْثَمَةَ وَلَاطَفَهُ، فَوَلَّاهُ هَرْثَمَةُ نَاحِيَةً مِنَ الزَّابِ فَحَسُنَ أَثَرُهُ ( فِيهَا. ثُمَّ إِنَّ عِيَاضَ بْنَ وَهْبٍ الْهَوَّارِيَّ وَكُلَيْبَ بْنَ جُمَيْعٍ الْكَلْبِيَّ جَمَعَا جُمُوعًا، وَأَرَادَا قِتَالَ هَرْثَمَةَ، فَسَيَّرَ إِلَيْهِمَا يَحْيَى بْنُ مُوسَى فِي جَيْشٍ كَثِيرٍ، فَفَرَّقَ جُمُوعَهُمَا، وَقَتَلَ كَثِيرًا مِنْ أَصْحَابِهِمَا، وَعَادَ إِلَى الْقَيْرَوَانِ ). وَلَمَّا رَأَى هَرْثَمَةُ مَا بِإِفْرِيقِيَّةَ مِنَ الِاخْتِلَافِ وَاصَلَ كُتُبَهُ إِلَى الرَّشِيدِ يَسْتَعْفِي، فَأُمِرَ بِالْقُدُومِ عَلَيْهِ إِلَى الْعِرَاقِ ( فَسَارَ عَنْ إِفْرِيقِيَّةَ فِي رَمَضَانَ سَنَةَ إِحْدَى وَثَمَانِينَ وَمِائَةٍ )، فَكَانَتْ وِلَايَتُهُ سَنَتَيْنِ وَنِصْفًا.

     ✧ The governorship of Harthama b. Aʿyan over the lands of Ifrīqiya. The arrival of Yaḥyā b. Mūsā from al-Rashīd coincided with the time when al-ʿAlāʾ and those with him headed towards al-Qayrawān. The reason for his arrival was that al-Rashīd had learned what Ibn al-Jārūd had done and his corruption of Ifrīqiya, so he dispatched Harthama b. Aʿyan, accompanied by Yaḥyā b. Mūsā, due to his standing among the people of Khurāsān, and ordered Yaḥyā to go ahead, deal gently with Ibn al-Jārūd, and win him over so that he would return to obedience before Harthama's arrival. Yaḥyā came to al-Qayrawān, and there took place between him and Ibn al-Jārūd much talk. He handed him al-Rashīd's letter, and Ibn al-Jārūd said: 'I am obedient to hearing and obeying. Al-ʿAlāʾ b. Saʿīd has drawn near me with the Berbers. If I leave al-Qayrawān, the Berbers will seize it and take possession of it, and I would have lost the lands of the Commander of the Faithful. But I will go out against al-ʿAlāʾ. If he defeats me, then your concern and the frontiers are your business; but if I defeat him, I will await Harthama's arrival, hand over the lands to him, and go to the Commander of the Faithful.' His intention was to deceive, for if he defeated al-ʿAlāʾ, he would prevent Harthama from entering the lands. Yaḥyā knew this, and he met privately with Ibn al-Fārisī, reproaching him for abandoning obedience. Ibn al-Fārisī apologized, swore that he was obedient, and offered his assistance against Ibn al-Jārūd. Ibn al-Fārisī set about undermining his position, won over a group of his soldiers, and they responded to him. His following grew, and he went out to fight Ibn al-Jārūd. Ibn al-Jārūd said to a man among his companions named Ṭālib: 'When we face each other, I will call Ibn al-Fārisī to reproach him, so you aim at him while he is distracted and kill him!' He agreed to that. The two armies faced each other, and Ibn al-Jārūd called Muḥammad b. al-Fārisī and spoke with him. Ṭālib charged at him while he was distracted and killed him. His companions were routed, and Yaḥyā b. Mūsā set out to Harthama in Tripoli. As for al-ʿAlāʾ b. Saʿīd, when the people learned of Harthama's proximity to them, his following increased, and they came to him from every direction. They marched against Ibn al-Jārūd, and Ibn al-Jārūd realized that he had no strength against him, so he wrote to Yaḥyā b. Mūsā summoning him to hand over al-Qayrawān to him. Yaḥyā marched to him with the army of Tripoli in al-Muḥarram of the year 179. When he reached Qābis, the bulk of the army met him, and Ibn al-Jārūd left al-Qayrawān at the beginning of Ṣafar. His governorship had lasted seven months. Al-ʿAlāʾ b. Saʿīd and Yaḥyā b. Mūsā raced towards al-Qayrawān, each of them wanting the credit for himself. Al-ʿAlāʾ outran him and entered it, killed a group of Ibn al-Jārūd's companions, and then went to Harthama. Ibn al-Jārūd also went to Harthama, and Harthama sent him to al-Rashīd, writing to inform him that al-ʿAlāʾ was the cause of his rebellion. Al-Rashīd wrote commanding him to send al-ʿAlāʾ to him, so he sent him. When he arrived, he received abundant gifts and robes of honor from al-Rashīd, but he remained in Miṣr only a short while before he died. As for Ibn al-Jārūd, he was imprisoned in Baghdādh. Harthama went to al-Qayrawān and arrived there in Rabīʿ al-Awwal of the year 179. He reassured the people and calmed them. He built the great palace at al-Munastīr in the year 180, and built the wall of the city of Tripoli on the side facing the sea. Ibrāhīm b. al-Aghlab was governor of al-Zāb. He sent many gifts to Harthama and treated him kindly, so Harthama appointed him over a district of al-Zāb, where his record was good. Then ʿIyāḍ b. Wahb al-Hawwārī and Kulayb b. Jumayʿ al-Kalbī gathered forces and intended to fight Harthama. He sent Yaḥyā b. Mūsā against them with a large army, and he dispersed their forces, killed many of their companions, and returned to al-Qayrawān. When Harthama saw the discord in Ifrīqiya, he sent repeated letters to al-Rashīd asking to be relieved, and he was ordered to come to him in Iraq. He departed from Ifrīqiya in Ramaḍān of the year 181. His governorship had lasted two and a half years.

321. Tarikh (al-Tabari) 2996No grade recorded

     الْفِتْنَةِ بِالْمَوْصِلِ  . وَفِيهَا خَالَفَ الْعَطَّافُ بْنُ سُلَيْمَانَ الْأَزْدِيُّ عَلَى الرَّشِيدِ، وَكَانَ مِنْ فُرْسَانِ أَهْلِ الْمَوْصِلِ، وَاجْتَمَعَ عَلَيْهِ أَرْبَعَةُ آلَافِ رَجُلٍ، وَجَبَى الْخَرَاجَ، وَكَانَ عَامِلُ الرَّشِيدِ عَلَى الْمَوْصِلِ مُحَمَّدَ بْنَ الْعَبَّاسِ الْهَاشِمِيَّ، وَقِيلَ عَبْدُ الْمَلِكِ بْنُ صَالِحٍ، وَالْعَطَّافُ غَالِبٌ عَلَى الْأَمْرِ كُلِّهِ، وَهُوَ يَجْبِي الْخَرَاجَ، وَأَقَامَ عَلَى هَذَا سَنَتَيْنِ، حَتَّى خَرَجَ الرَّشِيدُ إِلَى الْمَوْصِلِ فَهَدَمَ سُورَهَا بِسَبَبِهِ.

     ✧ The sedition in Mosul. In this year, al-ʿAṭṭāf b. Sulaymān al-Azdī rebelled against al-Rashīd. He was one of the knights of the people of Mosul, and four thousand men gathered around him, and he collected the land tax. The governor of al-Rashīd over Mosul was Muḥammad b. al-ʿAbbās al-Hāshimī—and it is said ʿAbd al-Malik b. Ṣāliḥ—while al-ʿAṭṭāf had control over the entire affair, and he was collecting the land tax. He remained in this state for two years, until al-Rashīd went out to Mosul and demolished its wall because of him.

322. Tarikh (al-Tabari) 2997No grade recorded

     ذِكْرُ عِدَّةِ حَوَادِثَ ثُمَّ دَخَلَتْ سَنَةُ سَبْعٍ وَسَبْعِينَ وَمِائَةٍ   فَمِنَ الْحَوَادِثِ فِيهَا: أَنَّ الرَّشِيدَ عَزَلَ جَعْفَرَ بْنَ يَحْيَى عَنْ مِصْرَ، وَوَلَّاهَا إِسْحَاقَ بْنَ سُلَيْمَانَ. وَعَزَلَ حَمْزَةَ بْنَ مَالِكٍ عَنْ خُرَاسَانَ وَوَلَّاهَا الْفَضْلَ بْنَ يَحْيَى إِلَى مَا كَانَ إِلَيْهِ مِنَ الْأَعْمَالِ. وَهِيَ الرَّيُّ وَسِجِسْتَانُ وَغَيْرُهُمَا. وَفِيهَا: غَزَا الصَّائِفَةَ عَبْدُ الرَّزَّاقِ بْنُ عَبْدِ الْحَمِيدِ التَّغْلِبِيُّ. وَكَانَ فِي لَيْلَةِ الْأَحَدِ لِأَرْبَعٍ بَقِينَ مِنَ الْمُحَرَّمِ ظُلْمَةٌ وَحُمْرَةٌ وَرِيحٌ، ثُمَّ كَانَتْ ظُلْمَةٌ لَيْلَةَ الْأَرْبِعَاءِ لِلَيْلَتَيْنِ بَقِيَتَا مِنَ الْمُحَرَّمِ، ثُمَّ كَانَتْ رِيحٌ وَظُلْمَةٌ شَدِيدَةٌ يَوْمَ الْجُمْعَةِ لِلَيْلَةٍ خَلَتْ مِنْ صَفَرٍ. وَفِيهَا: حَجَّ الرَّشِيدُ بِالنَّاسِ.

     ✧ Mention of several events, then the year 177 AH began. Among the events in it was: That al-Rashīd dismissed Jaʿfar b. Yaḥyā from Egypt and appointed Isḥāq b. Sulaymān over it. He dismissed Ḥamzah b. Mālik from Khurāsān and appointed al-Faḍl b. Yaḥyā in addition to the regions already under his authority, namely al-Rayy, Sijistān, and others. In it, ʿAbd al-Razzāq b. ʿAbd al-Ḥamīd al-Taghlibī led the summer expedition. On the night of Sunday, four nights remaining in al-Muḥarram, there was darkness, redness, and wind. Then there was darkness on Wednesday night, two nights remaining in al-Muḥarram. Then there was severe wind and darkness on Friday, one night having passed of Ṣafar. In it, al-Rashīd led the people in the pilgrimage.

323. Tarikh (al-Tabari) 2998No grade recorded

     مَنْ تُوُفِّيَ فِي هَذِهِ السَّنَةِ مِنَ الْأَكَابِرِ   شُرَيْكُ بْنُ عَبْدِ اللَّهِ، أَبُو عَبْدِ اللَّهِ النَّخَعِيُّ الْكُوفِيُّ، الْقَاضِي شُرَيْكُ بْنُ عَبْدِ اللَّهِ، أَبُو عَبْدِ اللَّهِ النَّخَعِيُّ الْكُوفِيُّ، الْقَاضِي  . أَدْرَكَ عُمَرَ بْنَ عَبْدِ الرَّحْمَنِ، وَسَمِعَ أَبَا إِسْحَاقَ السَّبِيعِيَّ، وَمَنْصُورَ بْنَ الْمُعْتَمِرِ، وَعَبْدَ الْمَلِكِ بْنَ عُمَيْرٍ، وَسِمَاكَ بْنَ حَرْبٍ، وَسَلَمَةَ بْنَ كُهَيْلٍ، وَحَبِيبَ بْنَ أَبِي ثَابِتٍ، وَالْأَعْمَشَ وَخَلْقًا كَثِيرًا. رَوَى عَنْهُ: ابْنُ الْمُبَارَكِ، وَوَكِيعٌ، وَابْنُ مَهْدِيٍّ، وَغَيْرُهُمْ. وَهُوَ مِنْ كِبَارِ الْعُلَمَاءِ الثِّقَاتُ، إِلَّا أَنَّ قَوْمًا قَدَحُوا فِي حِفْظِهِ. عن أَبُو خَالِدٍ يَزِيدُ بْنُ يَحْيَى بْنِ يَزِيدَ قَالَ: حَدَّثَنِي أَبِي قَالَ: مَرَّ شُرَيْكٌ الْقَاضِي بِالْمُسْتَنِيرِ بْنِ عَمْرٍو النَّخَعِيِّ فَجَلَسَ إِلَيْهِ فَقَالَ: أَبَا عَبْدِ اللَّهِ، مَنْ أَدَّبَكَ ؟ قَالَ: أَدَّبَتْنِي نَفْسِي، وَاللَّهِ وُلِدْتُ بِبُخَارَى فَحَمَلَنِي ابْنُ عَمٍّ لَنَا حَتَّى طَرَحَنِي عِنْدَ بَنِي عَمٍّ لِي، فَكُنْتُ أَجْلِسُ إِلَى مُعَلِّمٍ لَهُمْ فَعَلِقَ بِقَلْبِي تَعَلُّمُ الْقُرْآنِ، فَجِئْتُ إِلَى شَيْخِهِمْ فَقُلْتُ: يَا عَمَّاهُ، الَّذِي كُنْتَ تُجْرِيهِ عَلَيَّ هُنَا أَجْرِهِ عَلَيَّ بِالْكُوفَةِ أَعْرِفُ بِهَا السُّنَّةَ وَقَوْمِي، فَفَعَلَ، فَكُنْتُ بِالْكُوفَةِ أَضْرِبُ اللَّبِنَ وَأَبِيعُهُ وَأَشْتَرِي دَفَاتِرَ وَطُرُوسًا، فَأَكْتُبُ فِيهَا الْعِلْمَ وَالْحَدِيثَ، ثُمَّ طَلَبْتُ الْفِقْهَ فَبَلَغْتُ مَا تَرَى فَقَالَ الْمُسْتَنِيرُ لِوَلَدِهِ: سَمِعْتُمْ قَوْلَ [ابْنِ ] عَمِّكُمْ، وَقَدْ أَكْثَرْتُ عَلَيْكُمْ فِي الْأَدَبِ وَلَا أَرَاكُمْ تُفْلِحُونَ فِيهِ، فَلْيُؤَدِّبْ كُلُّ رَجُلٍ مِنْكُمْ نَفْسَهُ، فَمَنْ أَحْسَنَ فَلَهَا، وَمَنْ أَسَاءَ فَعَلَيْهَا. لَمَّا وَلِيَ الْقَضَاءَ اضْطَرَبَ حِفْظُهُ. وعن مُحَمَّدُ بْنُ أَحْمَدَ بْنِ الْحَسَنِ الصَّوَّافُ قَالَ: وَجَدْتُ فِي كِتَابِنَا عَنْ أَبِي الْعَبَّاسِ بْنِ مَسْرُوقٍ مَا يَدُلُّ حَالُهُ عَلَى السَّمَاعِ. قَالَ: سَمِعْتُ أَبَا كُرَيْبٍ يَقُولُ: سَمِعْتُ يَحْيَى بْنَ يَمَانٍ يَقُولُ: لَمَّا وَلِيَ شُرَيْكٌ الْقَضَاءَ أُكْرِهَ عَلَى ذَلِكَ، وَأُقْعِدَ مَعَهُ جَمَاعَةٌ مِنَ الشُّرْطَةِ يَحْفَظُونَهُ، ثُمَّ طَابَ لِلشَّيْخِ [فَقَعَدَ ] مِنْ نَفْسِهِ، فَبَلَغَ الثَّوْرِيَّ أَنَّهُ قَعَدَ مِنْ نَفْسِهِ، فَجَاءَ فَتَرَاءَى لَهُ، فَلَمَّا رَأَى الثَّوْرِيَّ قَامَ إِلَيْهِ فَعَظَّمَهُ وَأَكْرَمَهُ، ثُمَّ قَالَ: يَا أَبَا عَبْدِ اللَّهِ، هَلْ مِنْ حَاجَةٍ ؟ قَالَ: نَعَمْ مَسْأَلَةٌ. قَالَ: أَوَلَيْسَ عِنْدَكَ مِنَ الْعِلْمِ مَا يُجْزِيكَ ؟ قَالَ: أَحْبَبْتُ أَنْ أُذَاكِرَكَ بِهَا. قَالَ: قُلْ. قَالَ: مَا تَقُولُ فِي امْرَأَةٍ جَاءَتْ فَجَلَسَتْ عَلَى بَابِ رَجُلٍ، فَفَتَحَ الرَّجُلُ الْبَابَ وَاحْتَمَلَهَا، فَفَجَرَ بِهَا [، لِمَنْ تَحُدُّ مِنْهُمَا ؟ ] فَقَالَ لَهُ: دُونَهَا لِأَنَّهَا مَغْصُوبَةٌ. قَالَ: فَإِنَّهُ لَمَّا كَانَ مِنَ الْغَدِ جَاءَتْ فَتَزَيَّنَتْ [وَتَبَخَّرَتْ ] وَجَلَسَتْ عَلَى ذَلِكَ الْبَابِ، فَفَتَحَ الرَّجُلُ الْبَابَ فَرَآهَا فَاحْتَمَلَهَا فَفَجَرَ بِهَا، لِمَنْ تَحُدُّ مِنْهُمَا ؟ قَالَ: أَحُدُّهُمَا جَمِيعًا، لِأَنَّهَا جَاءَتْ مِنْ نَفْسِهَا، وَقَدْ عَرَفَتِ الْخَبَرَ بِالْأَمْسِ. قَالَ: أَنْتَ كَانَ عُذْرُكَ حَيْثُ كَانَ الشُّرَطُ يَحْفَظُونَكَ، الْيَوْمَ أَيُّ عُذْرٍ لَكَ ؟ قَالَ: يَا أَبَا عَبْدِ اللَّهِ، أُكَلِّمُكَ. قَالَ: مَا كَانَ اللَّهُ لِيَرَانِي أُكَلِّمُكَ أَوْ تَتُوبَ. قَالَ: فَوَثَبَ فَلَمْ يُكَلِّمْهُ حَتَّى مَاتَ وَكَانَ إِذَا ذَكَرَهُ قَالَ: أَيُّ رَجُلٍ كَانَ لَوْ لَمْ يُفْسِدُوهُ. وعن أَحْمَدُ بْنُ زُهَيْرٍ قَالَ: حَدَّثَنَا سُلَيْمَانُ بْنُ شَيْخٍ قَالَ: حَدَّثَنِي عَبْدُ اللَّهِ بْنُ صَالِحِ بْنِ مُسْلِمٍ قَالَ: كَانَ شُرَيْكٌ عَلَى قَضَاءِ الْكُوفَةِ فَخَرَجَ يَلْقَى الْخَيْزُرَانَ، فَبَلَغَ شَاهِيَ وَأَبْطَأَتِ الْخَيْزُرَانُ، فَأَقَامَ يَنْتَظِرُهَا ثَلَاثًا وَيَبِسَ خُبْزُهُ، فَجَعَلَ يَبُلُّهُ بِالْمَاءِ وَيَأْكُلُهُ، فَقَالَ الْعَلَاءُ بْنُ الْمِنْهَالِ: فَإِنْ كَانَ الَّذِي قَدْ قُلْتَ حَقًّا بِأَنْ قَدْ أَكْرَهُوكَ عَلَى الْقَضَاءِ     فَمَا لَكَ مَوْضِعًا فِي كُلِّ يَوْمٍ تَلَقَّى مَنْ يَحُجُّ مِنَ النِّسَاءِ مُقِيمٌ فِي قُرَى شَاهِي ثَلَاثًا     بِلَا زَادٍ سِوَى كِسْرٍ وَمَاءِ وعَنْ عُمَرَ بْنِ الْهَيَّاجِ بْنِ سَعِيدٍ قَالَ: أَتَتْهُ امْرَأَةٌ يَوْمًا - يَعْنِي شُرَيْكًا - وَهُوَ فِي مَجْلِسِ الْحُكْمِ، فَقَالَتْ: إِنَّا بِاللَّهِ ثُمَّ بِالْقَاضِي، امْرَأَةٌ مِنْ وَلَدِ جَرِيرِ بْنِ عَبْدِ اللَّهِ صَاحِبِ النَّبِيِّ ﷺ. وَرَدَّدَتِ الْكَلَامَ فَقَالَ: إِيهًا عَنْكِ الْآنَ مَنْ ظَلَمَكِ ؟ فَقَالَتْ: الْأَمِيرُ مُوسَى بْنُ عِيسَى، كَانَ لِي بُسْتَانٌ عَلَى شَاطِئِ الْفُرَاتِ، لِي فِيهِ نَخْلٌ وَرِثْتُهُ عَنْ آبَائِي، فَقَاسَمْتُ إِخْوَتِي وَبَنَيْتُ بَيْنِي وَبَيْنَهُمْ حَائِطًا، وَجَعَلْتُ فِيهِ فَارِسِيًّا فِي بَيْتٍ يَحْفَظُ النَّخْلَ، وَيَقُومُ بِبُسْتَانِي، فَاشْتَرَى الْأَمِيرُ مُوسَى بْنُ عِيسَى مِنْ إِخْوَتِي جَمِيعًا، وَسَاوَمَنِي وَأَرْغَبَنِي فَلَمْ أَبِعْهُ، فَلَمَّا كَانَ فِي هَذِهِ اللَّيْلَةِ بَعَثَ بِخَمْسِمِائَةِ فَاعِلٍ فَاقْتَلَعُوا الْحَائِطَ، فَأَصْبَحْتُ لَا أَعْرِفُ مِنْ نَخْلِي شَيْئًا، وَاخْتَلَطَ بِنَخْلِ إِخْوَتِي، فَقَالَ: يَا غُلَامُ طَيِّنْهُ بِخَتْمٍ، ثُمَّ قَالَ لَهَا: امْضِي إِلَى بَابِهِ حَتَّى يَحْضُرَ مَعَكِ. فَجَاءَتِ الْمَرْأَةُ بِالطِّينَةِ فَأَخَذَهَا الْحَاجِبُ وَدَخَلَ بِهَا إِلَى مُوسَى فَقَالَ: أَعْدَى شُرَيْكٌ عَلَيْكَ، فَقَالَ: ادْعُ لِي صَاحِبَ الشُّرَطِ. فَدَعَا بِهِ، فَقَالَ: امْضِ إِلَى شُرَيْكٍ، فَقُلْ يَا سُبْحَانَ اللَّهِ، مَا رَأَيْتُ أَعْجَبَ مِنْ أَمْرِكَ امْرَأَةٌ ادَّعَتْ دَعْوَى لَمْ تَصِحَّ أَعْدَيْتَهَا عَلَيَّ ! قَالَ: يَقُولُ لَهُ صَاحِبُ الشُّرَطِ، إِنْ رَأَى الْأَمِيرُ أَنْ يُعْفِيَنِي فَلْيَفْعَلْ، فَقَالَ: امْضِ وَيْلَكَ. فَخَرَجَ فَأَمَرَ غِلْمَانَهُ أَنْ يَتَقَدَّمُوا إِلَى الْحَبْسِ بِفِرَاشٍ وَغَيْرِهِ مِنْ آلَةِ الْحَبْسِ، فَلَمَّا جَاءَ وَقَفَ بَيْنَ يَدَيْ شُرَيْكٍ فَأَدَّى الرِّسَالَةَ ؟ قَالَ: خُذْ بِيَدِهِ فَضَعْهُ فِي الْحَبْسِ. قَالَ: قَدْ عَرَفْتُ وَاللَّهِ إِنَّكَ تَفْعَلُ بِي هَذَا، فَقَدَّمْتُ مَا يُصْلِحُنِي إِلَى الْحَبْسِ، وَبَلَغَ مُوسَى بْنَ عِيسَى الْخَبَرُ، فَوَجَّهَ الْحَاجِبَ إِلَيْهِ فَقَالَ: هَذَا رَسُولٌ، أَيُّ شَيْءٍ عَلَيْهِ ؟ فَلَمَّا وَقَفَ بَيْنَ يَدَيْهِ وَأَدَّى الرِّسَالَةَ قَالَ: أَلْحِقْهُ بِصَاحِبِهِ فَحُبِسَ. فَلَمَّا صَلَّى الْأَمِيرُ الْعَصْرَ بَعَثَ إِلَى إِسْحَاقَ بْنِ الصَّبَّاحِ الْأَشْعَثِيِّ وَجَمَاعَةٍ مِنْ وُجُوهِ الْكُوفَةِ مِنْ أَصْدِقَاءِ شُرَيْكٍ. فَقَالَ: امْضُوا إِلَيْهِ وَأَبْلِغُوهُ سَلَامِي، وَأَعْلِمُوهُ أَنَّهُ قَدِ اسْتَخَفَّ بِي وَإِنِّي لَسْتُ كَالْعَامَّةِ، فَمَضَوْا وَهُوَ جَالِسٌ فِي مَسْجِدِهِ بَعْدَ الْعَصْرِ، فَدَخَلُوا عَلَيْهِ فَأَبْلَغُوهُ الرِّسَالَةَ، فَلَمَّا انْقَضَى كَلَامُهُمْ قَالَ [لَهُمْ: ] مَا لِي لَا أَرَاكُمْ جِئْتُمْ فِي غَيْرِهِ مِنَ النَّاسِ فَكَلَّمْتُمُونِي ؟ مَنْ هَا هُنَا مِنْ فِتْيَانِ الْحَيِّ ؟ فَلْيَأْخُذْ كُلُّ وَاحِدٍ مِنْكُمْ بِيَدِ رَجُلٍ، فَيَذْهَبْ بِهِ إِلَى الْحَبْسِ لَا يَنَمْ وَاللَّهِ إِلَّا فِيهِ. قَالُوا: أَجَادٌّ أَنْتَ ؟ قَالَ: حَقًّا حَتَّى لَا تَعُودُوا بِرِسَالَةِ ظَالِمٍ. فَحَبَسَهُمْ فَرَكِبَ مُوسَى بْنُ عِيسَى فِي اللَّيْلِ إِلَى بَابِ الْحَبْسِ، فَأَطْلَقَهُمْ جَمِيعًا. فَلَمَّا كَانَ مِنَ الْغَدِ وَجَلَسَ شُرَيْكٌ لِلْقَضَاءِ، جَاءَ السَّجَّانُ فَأَخْبَرَهُ فَدَعَا بِالْقِمَطْرِ فَخَتَمَهُ، وَوَجَّهَ بِهِ إِلَى مَنْزِلِهِ، ثُمَّ قَالَ لِغُلَامِهِ أَلْحِقْنِي بِثِقْلِي إِلَى بَغْدَادَ، فَوَاللَّهِ مَا طَلَبْنَا هَذَا الْأَمْرَ مِنْهُمْ، وَلَكِنْ أَكْرَهُونَا عَلَيْهِ، وَلَقَدْ ضَمِنُوا لَنَا الْإِعْزَازَ فِيهِ إِذْ [قَدْ ] تَقَلَّدْنَاهُ لَهُمْ، وَمَضَى نَحْوَ قَنْطَرَةِ الْكُوفَةِ إِلَى بَغْدَادَ. وَبُلِّغَ مُوسَى بْنَ عِيسَى الْخَبَرُ، فَرَكِبَ فِي مَوْكِبِهِ فَلَحِقَهُ وَجَعَلَ يُنَاشِدُهُ اللَّهَ وَيَقُولُ: يَا أَبَا عَبْدِ اللَّهِ تَثَبَّتْ، انْظُرْ إِخْوَانَكَ تَحْبِسُهُمْ دَعْ أَعْوَانِي. قَالَ: نَعَمْ لِأَنَّهُمْ مَشَوْا لَكَ فِي أَمْرٍ لَمْ يَجِبْ عَلَيْهِمُ الْمَشْيُ فِيهِ، وَلَسْتُ بِبَارِحٍ أَوْ يُرَدُّوا جَمِيعًا إِلَى الْحَبْسِ وَإِلَّا مَضَيْتُ إِلَى أَمِيرِ الْمُؤْمِنِينَ فَاسْتَعْفَيْتُهُ مِمَّا قَلَّدَنِي. فَأَمَرَ بِرَدِّهِمْ جَمِيعًا إِلَى الْحَبْسِ، وَهُوَ وَاللَّهِ وَاقِفٌ مَكَانَهُ حَتَّى جَاءَهُ السَّجَّانُ فَقَالَ لَهُ: قَدْ رَجَعُوا إِلَى الْحَبْسِ. فَقَالَ لِأَعْوَانِهِ: خُذُوا بِلِجَامِهِ، فَرُدُّوهُ بَيْنَ يَدَيَّ إِلَى مَجْلِسِ الْحُكْمِ فَمَرُّوا بِهِ بَيْنَ يَدَيْهِ حَتَّى أُدْخِلَ الْمَسْجِدَ وَجَلَسَ مَجْلِسَ الْقَضَاءِ، ثُمَّ قَالَ: عَلَيَّ بِالْجُوَيْرِيَةِ الْمُتَظَلِّمَةِ [مِنْ هَذَا ] فَجَاءَتْ فَقَالَ: هَذَا خَصْمُكِ قَدْ حَضَرَ، وَهُوَ جَالِسٌ مَعَهَا بَيْنَ يَدَيْهِ، فَقَالَ: أُولَئِكَ يَخْرُجُونَ مِنَ الْحَبْسِ قَبْلَ كُلِّ شَيْءٍ. قَالَ: أَمَّا الْآنَ فَنَعَمْ، أَخْرِجُوهُمْ. ثُمَّ قَالَ لَهُ: مَا تَقُولُ فِيمَا تَدَّعِيهِ هَذِهِ [الْمَرْأَةُ ؟ ] قَالَ: صَدَقَتْ. قَالَ: فَرُدَّ جَمِيعَ مَا أُخِذَ مِنْهَا وَتَبْنِي حَائِطَهَا فِي وَقْتٍ وَاحِدٍ سَرِيعًا كَمَا هُدِمَ. قَالَ: أَفْعَلُ. قَالَ: بَقِيَ لَكَ شَيْءٌ. قَالَ: تَقُولُ الْمَرْأَةُ بَيْتُ الْفَارِسِيِّ وَمَتَاعُهُ. قَالَ: يَقُولُ مُوسَى بْنُ عِيسَى: وَنَرُدُّ ذَلِكَ [جَمِيعَهُ ]، بَقِيَ لَكِ شَيْءٌ تَدَّعِينَهُ ؟ قَالَتْ: لَا، وَجَزَاكَ اللَّهُ خَيْرًا. قَالَ: قُومِي، ثُمَّ وَثَبَ مِنْ مَجْلِسِهِ، فَأَخَذَ بِيَدِ مُوسَى بْنِ عِيسَى، فَأَجْلَسَهُ فِي مَجْلِسِهِ، ثُمَّ قَالَ: السَّلَامُ عَلَيْكَ أَيُّهَا الْأَمِيرُ تَأْمُرُ بِشَيْءٍ ؟ قَالَ: أَيُّ شَيْءٍ آمَرُ ؟ ! وَضَحِكَ. وعن أَحْمَدُ بْنُ عُثْمَانَ بْنِ حَكِيمٍ قَالَ: أَخْبَرَنِي أَبِي قَالَ: كَانَ شُرَيْكٌ الْقَاضِي لَا يَجْلِسُ حَتَّى يَتَغَدَّى ثُمَّ يَأْتِي الْمَسْجِدَ فَيُصَلِّي رَكْعَتَيْنِ، ثُمَّ يُخْرِجُ رُقْعَةً مِنْ قِمَطْرَةٍ فَيَنْظُرُ فِيهَا، ثُمَّ يَدْعُو بِالْخُصُومِ، وَإِنَّمَا كَانَ يُقَدِّمُهُمُ الْأَوَّلَ فَالْأَوَّلَ، فَقِيلَ لِابْنِ شُرَيْكٍ: نُحِبُّ أَنْ نَعْلَمَ مَا فِي هَذِهِ الرُّقْعَةِ ؟ فَنَظَرَ فِيهَا ثُمَّ أَخْرَجَهَا إِلَيْنَا، فَإِذَا فِيهَا: يَا شُرَيْكُ بْنَ عَبْدِ اللَّهِ [اذْكُرِ الصِّرَاطَ وَحِدَّتَهُ، يَا شُرَيْكُ بْنَ عَبْدِ اللَّهِ ] اذْكُرِ الْمَوْقِفَ بَيْنَ يَدَيِ اللَّهِ تَعَالَى. تُوُفِّيَ شُرَيْكٌ بِالْكُوفَةِ يَوْمَ السَّبْتِ غُرَّةَ ذِي الْقَعْدَةِ مِنْ هَذِهِ السَّنَةِ رَحِمَهُ اللَّهُ تَعَالَى. وَفِيهَا تُوُفِّيَ عَبْدُ الْوَاحِدِ بْنُ زِيَادٍ  ، وَقِيلَ سَنَةَ ثَمَانٍ وَسَبْعِينَ. ( وَجَعْفَرُ بْنُ سُلَيْمَانَ ). وَمُحَمَّدُ بْنُ مُسْلِمٍ، وَمُوسَى بْنُ أَعْيَنَ.

     ✧ Those of the great ones who died in this year Shurayk b. ʿAbd Allāh, Abū ʿAbd Allāh al-Nakhaʿī al-Kūfī, the judge Shurayk b. ʿAbd Allāh, Abū ʿAbd Allāh al-Nakhaʿī al-Kūfī, the judge. He met ʿUmar b. ʿAbd al-Raḥmān, and heard from Abū Isḥāq al-Sabīʿī, Manṣūr b. al-Muʿtamir, ʿAbd al-Malik b. ʿUmayr, Simāk b. Ḥarb, Salamah b. Kuhayl, Ḥabīb b. Abī Thābit, al-Aʿmash, and many others. Narrated from him: Ibn al-Mubārak, Wakīʿ, Ibn Mahdī, and others. He is one of the great trustworthy scholars, except that some people impugned his memory. From Abū Khālid Yazīd b. Yaḥyā b. Yazīd, who said: My father narrated to me, saying: Shurayk the judge passed by al-Mustanīr b. ʿAmr al-Nakhaʿī and sat with him. He said: Abū ʿAbd Allāh, who disciplined you? He said: My own self disciplined me. By God, I was born in Bukhārā, and a cousin of ours carried me until he threw me down among my paternal cousins. I used to sit with a teacher of theirs, and learning the Qurʾān clung to my heart. I went to their elder and said: Uncle, the allowance you used to give me here, give it to me in al-Kūfah, where I may learn the Sunna and be with my people. He did so. In al-Kūfah I used to mould bricks, sell them, and buy notebooks and parchments, in which I wrote knowledge and ḥadīth. Then I sought fiqh and reached what you see. Al-Mustanīr said to his sons: You have heard the words of your cousin. I have admonished you much about discipline, and I do not see you succeeding in it. Let each man among you discipline himself: whoever does well, it is for him, and whoever does badly, it is against him. When he took up the judgeship, his memory became disordered. From Muḥammad b. Aḥmad b. al-Ḥasan al-Ṣawwāf, who said: I found in our book, from Abū al-ʿAbbās b. Masrūq, something whose circumstance indicates audition. He said: I heard Abā Kurayb say: I heard Yaḥyā b. Yamān say: When Shurayk was appointed judge, he was compelled to it, and a group of the shurṭa was seated with him to guard him. Then it became agreeable to the shaykh, and he sat of his own accord. News reached al-Thawrī that he had sat of his own accord, so he came and showed himself to him. When he saw al-Thawrī, he rose to him, honoured him, and received him hospitably. Then he said: Abū ʿAbd Allāh, is there any need? He said: Yes, a question. He said: Do you not have enough knowledge to suffice you? He said: I wished to discuss it with you. He said: Ask. He said: What do you say about a woman who came and sat at a man's door, and the man opened the door, took her up, and fornicated with her? Whom of the two do you punish? He said to him: She alone, because she was coerced. He said: But when the next day came, she came adorned and perfumed and sat at that door. The man opened the door, saw her, took her up, and fornicated with her. Whom of the two do you punish? He said: I punish both of them, because she came of her own accord and knew what had happened yesterday. He said: You had an excuse when the shurṭa were guarding you; today what excuse do you have? He said: Abū ʿAbd Allāh, let me speak with you. He said: God will not see me speaking with you until you repent. He said: He leapt up and did not speak with him until he died. When he mentioned him, he said: What a man he would have been, had they not corrupted him. From Aḥmad b. Zuhayr, who said: Sulaymān b. Shaykh narrated to us, saying: ʿAbd Allāh b. Ṣāliḥ b. Muslim narrated to me, saying: Shurayk was over the judgeship of al-Kūfah. He went out to meet al-Khayzurān, and reached Shāhī, but al-Khayzurān was delayed. He stayed waiting for her three days. His bread dried up, and he began to moisten it with water and eat it. Al-ʿAlāʾ b. al-Minhāl said: If what you said is true, that they compelled you to the judgeship, then why do you have a place every day receiving those women who go on pilgrimage? Staying in the villages of Shāhī for three days, with no provision but dry bread and water. From ʿUmar b. al-Hayyāj b. Saʿīd, who said: A woman came to him one day—he means Shurayk—while he was in the court of judgement, and said: We appeal to God, then to the judge. I am a woman of the descendants of Jarīr b. ʿAbd Allāh, the Companion of the Prophet ﷺ. She repeated the words. He said: Enough from you. Now, who wronged you? She said: The amīr Mūsā b. ʿĪsā. I had an orchard on the bank of the Euphrates, with palm trees that I inherited from my forefathers. I divided it with my brothers and built a wall between me and them. I placed a Persian in a house to guard the palms and tend my orchard. The amīr Mūsā b. ʿĪsā bought from all my brothers, and bargained with me and enticed me, but I did not sell to him. Last night he sent five hundred labourers and they demolished the wall. In the morning I could not recognise any of my palms; they were mixed with my brothers' palms. He said: Boy, seal it with clay. Then he said to her: Go to his gate so that he may appear with you. The woman came with the clay. The chamberlain took it and entered with it to Mūsā and said: Shurayk has summoned a complaint against you. He said: Call the chief of the shurṭa to me. He called him, and he said: Go to Shurayk and say: Glory be to God! I have not seen anything stranger than your affair. A woman made a claim that is not valid, and you aided her against me! He said: The chief of the shurṭa said to him: If the amīr sees fit to excuse me, let him do so. He said: Go, woe to you. So he went out and ordered his servants to go ahead to the prison with bedding and other prison equipment. When he came, he stood before Shurayk and delivered the message. He said: Take his hand and put him in prison. He said: By God, I knew you would do this to me, so I sent ahead what I need in prison. The news reached Mūsā b. ʿĪsā, and he sent the chamberlain to him, saying: This is a messenger; what is upon him? When he stood before him and delivered the message, he said: Join him to his companion. So he was imprisoned. When the amīr prayed the afternoon prayer, he sent to Isḥāq b. al-Ṣabbāḥ al-Ashʿathī and a group of the notables of al-Kūfah, friends of Shurayk, saying: Go to him, convey my greeting, and inform him that he has belittled me, and I am not like the common people. They went while he was sitting in his mosque after the afternoon prayer. They entered upon him and delivered the message. When their speech ended, he said to them: Why do I not see that you have come among other people and spoken to me? Which of the young men of the quarter is here? Let each one of you take a man by the hand and lead him to prison. By God, he will not sleep except in it. They said: Are you serious? He said: Truly, so that you do not return with the message of an oppressor. So he imprisoned them. Mūsā b. ʿĪsā rode at night to the prison gate and released them all. The next day, when Shurayk sat for judgement, the jailer came and informed him. He called for the box, sealed it, and sent it to his house. Then he said to his servant: Join me with my baggage to Baghdād. By God, we did not seek this matter from them, but they compelled us to it. They promised us honour in it when we undertook it for them. He went towards the bridge of al-Kūfah, to Baghdād. Mūsā b. ʿĪsā was informed of the news. He rode in his procession, caught up with him, and began to adjure him by God, saying: Abū ʿAbd Allāh, be firm. Consider your brothers: you imprison them; leave my aides. He said: Yes, because they went to you in a matter in which they were not obliged to go. I will not leave until they are all returned to prison; otherwise I will go to the Commander of the Faithful and ask to be relieved of what he entrusted to me. So he ordered all of them returned to prison, and by God, he remained standing in his place until the jailer came and said to him: They have returned to prison. He said to his aides: Take his bridle and bring him before me to the court of judgement. They passed with him before him until he entered the mosque and sat in the judgeship. Then he said: Bring me the woman who complained against this man. She came, and he said: This is your adversary; he is present. He was sitting with her before him. He said: Let those leave prison before everything. He said: Now, yes; bring them out. Then he said to him: What do you say about what this woman claims? He said: She is truthful. He said: Then restore all that was taken from her, and rebuild her wall at once, quickly, as it was demolished. He said: I will do it. He said: Is there anything left for you? He said: The woman says the Persian's house and his belongings. Mūsā b. ʿĪsā said: We will restore all of that. Is there anything left you claim? She said: No, and may God reward you well. He said: Arise. Then he rose from his seat, took Mūsā b. ʿĪsā by the hand, seated him in his place, and said: Peace be upon you, O amīr. Do you command anything? He said: What should I command? And he laughed. From Aḥmad b. ʿUthmān b. Ḥakīm, who said: My father informed me, saying: Shurayk the judge would not sit until he had breakfast. Then he would come to the mosque, pray two rakʿas, take out a note from the box, look at it, and then call for the litigants. He would give precedence to them first come, first served. It was said to Ibn Shurayk: We would like to know what is in this note. He looked at it and brought it out to us. In it was: O Shurayk b. ʿAbd Allāh, remember the ṣirāṭ and its sharpness. O Shurayk b. ʿAbd Allāh, remember the standing before God Almighty. Shurayk died in al-Kūfah on Saturday, the first of Dhū al-Qaʿdah of this year, may God Almighty have mercy on him. In this year died ʿAbd al-Wāḥid b. Ziyād. It is also said in the year seventy-eight. (And Jaʿfar b. Sulaymān), Muḥammad b. Muslim, and Mūsā b. Aʿyan.

324. Tarikh (al-Tabari) 2999No grade recorded

     الْفِتْنَةِ بِمِصْرَ  وفي سَنَةُ ثَمَانٍ وَسَبْعِينَ وَمِائَةٍ وَثَبَتَ طَائِفَةٌ مِنَ الْحُوفِيَّةِ مِنْ قَيْسٍ وَقُضَاعَةَ بِعَامِلِ مِصْرَ إِسْحَاقَ بْنِ سُلَيْمَانَ، فَقَاتَلُوهُ وَجَرَتْ بِهَا فِتْنَةٌ عَظِيمَةٌ،  فَبَعَثَ الرَّشِيدُ هَرْثَمَةَ بْنَ أَعْيَنَ نَائِبَ فِلَسْطِينَ فِي خَلْقٍ مِنَ الْأُمَرَاءِ مَدَدًا لِإِسْحَاقَ بْنِ سُلَيْمَانَ، فَقَاتَلُوهُمْ حَتَّى أَذْعَنُوا بِالطَّاعَةِ، وَأَدَّوْا مَا عَلَيْهِمْ مِنَ الْخَرَاجِ وَالْوَظَائِفِ، وَاسْتَمَرَّ هَرْثَمَةُ نَائِبًا عَلَى مِصْرَ نَحْوًا مِنْ شَهْرٍ عِوَضًا عَنْ إِسْحَاقَ بْنِ سُلَيْمَانَ، ثُمَّ عَزَلَهُ عَنْهَا، وَوَلَّى عَلَيْهَا عَبْدَ الْمَلِكِ بْنَ صَالِحٍ

     ✧ The strife in Egypt. In the year one hundred and seventy-eight AH, a faction of the Ḥūfīs from Qays and Quḍāʿa rose against the governor of Egypt, Isḥāq b. Sulaymān, and fought him, and a great strife occurred there. So al-Rashīd sent Harthama b. Aʿyan, the deputy of Palestine, along with a host of commanders as reinforcement for Isḥāq b. Sulaymān. They fought them until they submitted to obedience and paid what was due upon them of the land tax and imposts. Harthama continued as deputy over Egypt for about a month in place of Isḥāq b. Sulaymān; then he removed him from it and appointed over it ʿAbd al-Malik b. Ṣāliḥ.

325. Tarikh (al-Tabari) 3000No grade recorded

     وفي سَنَةُ ثَمَانٍ وَسَبْعِينَ وَمِائَةٍ سَارَ الْفَضْلُ بْنُ يَحْيَى إِلَى خُرَاسَانَ، فَأَحْسَنَ السِّيرَةَ بِهَا، وَبَنَى فِيهَا الرُّبُطَ وَالْمَسَاجِدَ، وَغَزَا مَا وَرَاءَ النَّهْرِ، وَاتَّخَذَ بِهَا جُنْدًا مِنَ الْعَجَمِ سَمَّاهُمُ الْعَبَّاسِيَّةَ، وَجَعَلَ وَلَاءَهُمْ لَهُمْ وَكَانُوا نَحْوًا مِنْ خَمْسِمِائَةِ أَلْفٍ، وَبَعَثَ مِنْهُمْ نَحْوًا مِنْ عِشْرِينَ أَلْفًا إِلَى بَغْدَادَ فَكَانُوا يُعْرَفُونَ بِهَا بِالْكُرُنْبِيَّةِ. وَفِي ذَلِكَ يَقُولُ مَرْوَانُ بْنُ أَبِي حَفْصَةَ: مَا الْفَضْلُ إِلَّا شِهَابٌ لَا أُفُولَ لَهُ عِنْدَ الْحُرُوبِ إِذَا مَا تَأْفُلُ الشُّهُبُ     حَامٍ عَلَى مُلْكِ قَوْمٍ عَزَّ سَهْمُهُمُ مِنَ الْوِرَاثَةِ فِي أَيْدِيهِمُ سَبَبُ     أَمْسَتْ يَدٌ لِبَنِي سَاقِي الْحَجِيجِ بِهَا كَتَائِبُ مَا لَهَا فِي غَيْرِهِمْ أَرَبُ     كَتَائِبُ لِبَنِي الْعَبَّاسِ قَدْ عَرَفَتْ مَا أَلَّفَ الْفَضْلُ مِنْهَا الْعُجْمُ وَالْعَرَبُ     أَثْبَتَّ خَمْسَ مِئِينٍ فِي عِدَادِهِمْ مِنَ الْأُلُوفِ الَّتِي أَحْصَتْ لَهَا الْكُتُبُ     يُقَارِعُونَ عَنِ الْقَوْمِ الَّذِينُ هُمُ أَوْلَى بِأَحْمَدَ فِي الْفُرْقَانِ إِنْ نُسِبُوا     إِنَّ الْجَوَادَ ابْنَ يَحْيَى الْفَضْلَ لَا وَرِقٌ يَبْقَى عَلَى جُودِ كَفَّيْهِ وَلَا ذَهَبُ     مَا مَرَّ يَوْمٌ لَهُ مُذْ شَدَّ مِئْزَرَهُ إِلَّا تَمَوَّلَ أَقْوَامٌ بِمَا يَهَبُ     كَمْ غَايَةٍ فِي النَّدَى وَالْبَأْسِ أَحْرَزَهَا لِلطَّالِبِينَ مَدَاهَا دُونَهَا تَعَبُ     يُعْطِي اللُّهَى حِينَ لَا يُعْطِي الْجَوَادُ وَلَا يَنْبُو إِذَا سُلَّتِ الْهِنْدِيَّةُ الْقُضُبُ     وَلَا الرِّضَا وَالرِّضَا لِلَّهِ غَايَتُهُ إِلَى سِوَى الْحَقِّ يَدْعُوهُ وَلَا الْغَضَبُ     قَدْ فَاضَ عَرْفُكَ حَتَّى مَا يُعَادِلُهُ غَيْثٌ مُغِيثٌ وَلَا بَحْرٌ لَهُ حَدَبُ وَكَانَ قَدْ أَنْشَدَهُ قَبْلَ خُرُوجِهِ إِلَى خُرَاسَانَ: أَلَمْ تَرَ أَنَّ الْجُودَ مِنْ لَدْنِ آدَمَ     تَحَدَّرَ حَتَّى صَارَ فِي رَاحَةِ الْفَضْلِ إِذَا مَا أَبُو الْعَبَّاسِ رَاحَتْ سَمَاؤُهُ     فَيَا لَكَ مِنْ هَطِلٍ وَيَا لَكَ مِنْ وَبْلِ إِذَا أُمَّ طِفْلٍ رَاعَهَا جُوعُ طِفْلِهَا     دَعَتْهُ بِإِسْمِ الْفَضْلِ فَاسْتَطْعَمَ الطِّفْلُ لِيَحْيَى بِكَ الْإِسْلَامُ إِنَّكَ عِزُّهُ     وَإِنَّكَ مِنْ قَوْمٍ صَغِيرُهُمْ كَهْلُ قَالَ: فَأَمَرَ لَهُ بِمِائَةِ أَلْفِ دِرْهَمٍ. ذَكَرَ ذَلِكَ كُلَّهُ أَبُو جَعْفَرِ بْنُ جَرِيرٍ. وَقَالَ سَلْمٌ الْخَاسِرُ فِيهِمْ أَيْضًا: وَكَيْفَ تَخَافُ مِنْ بُؤْسٍ بِدَارٍ     تَكَنَّفَهَا الْبَرَامِكَةُ الْبُحُورُ وَقَوْمٌ مِنْهُمُ الْفَضْلُ بْنُ يَحْيَى     نَفِيرٌ مَا يُوَازِنُهُ نَفِيرُ لَهُ يَوْمَانِ يَوْمُ نَدًى وَبَأْسٍ     كَأَنَّ الدَّهْرَ بَيْنَهُمَا أَسِيرُ إِذَا مَا الْبَرْمَكِيُّ غَدَا ابْنَ عَشْرٍ     فَهِمَّتُهُ أَمِيرٌ أَوْ وَزِيرُ وَقَدِ اتَّفَقَ لِلْفَضْلِ بْنِ يَحْيَى فِي هَذِهِ السَّفْرَةِ إِلَى خُرَاسَانَ أَشْيَاءُ غَرِيبَةٌ، وَفَتَحَ بِلَادًا كَثِيرَةً، مِنْهَا كَابُلُ وَمَا وَرَاءَ النَّهْرِ، وَقَهَرَ مَلِكَ التُّرْكِ هُنَاكَ وَكَانَ مُمْتَنِعًا، وَأَطْلَقَ أَمْوَالًا كَثِيرَةً جِدًّا، ثُمَّ قَفَلَ رَاجِعًا إِلَى بَغْدَادَ، فَلَمَّا اقْتَرَبَ مِنْهَا خَرَجَ الرَّشِيدُ وَوُجُوهُ النَّاسِ إِلَيْهِ، وَقَدِمَ عَلَيْهِ الشُّعَرَاءُ وَالْخُطَبَاءُ وَأَكَابِرُ النَّاسِ، فَجَعَلَ يُطْلِقُ الْأَلْفَ أَلْفٍ، وَالْخَمْسَمِائَةِ أَلْفٍ وَنَحْوَهَا، فَصَرَفَ مِنَ الْأَمْوَالِ فِي ذَلِكَ شَيْئًا كَثِيرًا جِدًّا لَا يُمْكِنُ حَصْرُهُ إِلَّا بِكُلْفَةٍ عَظِيمَةٍ، وَقَدْ دَخَلَ عَلَيْهِ بَعْضُ الشُّعَرَاءِ، وَالْبِدَرُ مَوْضُوعَةٌ مَخْتُومَةٌ بَيْنَ يَدَيْهِ، وَهِيَ تُفَرَّقُ عَلَى النَّاسِ، فَقَالَ: كَفَى اللَّهُ بِالْفَضْلِ بْنِ يَحْيَى بْنِ خَالِدٍ     وَجُودِ يَدَيْهِ بُخْلَ كُلِّ بَخِيلِ فَأَمَرَ لَهُ بِمَالٍ جَزِيلٍ.

     ✧ In the year one hundred and seventy-eight AH, al-Faḍl b. Yaḥyā traveled to Khurasan, where he conducted affairs excellently, built way stations and mosques, raided beyond the river, and raised there an army of non-Arabs whom he called al-ʿAbbāsiyya, making their allegiance to them. They numbered about five hundred thousand. He sent about twenty thousand of them to Baghdad, where they became known as al-Kurunbiyya. Concerning that, Marwān b. Abī Ḥafṣa said: Al-Faḍl is but a shooting star that never sets When at war, when the stars do set. A protector of the dominion of a people whose arrows prevail— From inheritance in their hands is a firm rope. A hand for the sons of the waterer of the pilgrims has come to hold Battalions that have no desire for anyone else. Battalions for the sons of al-ʿAbbās that have come to know What al-Faḍl has composed of them—non-Arabs and Arabs. You have affirmed five hundred in their number Of the thousands that the books have counted for them. They fight on behalf of the people who are Most entitled to Aḥmad in the Furqān, if lineage is traced. Indeed, the generous one, Ibn Yaḥyā al-Faḍl—neither silver Nor gold remains upon the generosity of his two palms. No day has passed for him since he tied his waist-wrapper Except that people grew wealthy by what he gives. How many a goal in generosity and courage has he attained, Whose utmost for those who seek it is beyond, and weariness lies short of it. He gives largesse when the generous one does not give, and He does not falter when the Indian polished swords are drawn. Neither contentment—contentment whose goal is for God— Nor anger calls him to anything but the truth. Your fragrance has overflowed so that no equal can match it— No succoring rain, nor any sea with swells. He had also recited to him before his departure to Khurasan: Do you not see that generosity, from the time of Adam, Has descended until it came to rest in the palm of al-Faḍl? When Abū al-ʿAbbās's sky pours down, What a downpour is yours, and what a heavy rain! When the mother of a child is startled by her child's hunger, She calls upon him by the name of al-Faḍl, and the child asks for food. May Islam live through you, for you are its might, And you are of a people whose young are elders. He said: So he ordered for him one hundred thousand dirhams. All of that was mentioned by Abū Jaʿfar b. Jarīr. Salm al-Khāsir also said about them: How can you fear poverty in a land Surrounded by the Barmakids, the seas? And a people among whom is al-Faḍl b. Yaḥyā— A champion whom no champion can match. He has two days: a day of generosity and a day of courage, As if time were a captive between them. When a Barmakid reaches ten years of age, His ambition is to be an emir or a vizier. During this journey to Khurasan, strange things befell al-Faḍl b. Yaḥyā. He conquered many lands, including Kabul and what lies beyond the river, and subdued the king of the Turks there, who had been resisting. He distributed very large sums of money. Then he returned to Baghdad. When he approached it, al-Rashīd and the notables of the people went out to meet him, and poets, orators, and the great men of the people presented themselves before him. He began to give away one million, five hundred thousand, and the like, so he disbursed a great deal of wealth that cannot be counted except with great effort. One of the poets entered upon him while sealed money bags were placed before him and being distributed among the people, and he said: God has sufficed, through al-Faḍl b. Yaḥyā b. Khālid And the generosity of his two hands, against the stinginess of every miser. So he ordered for him abundant wealth.

326. Tarikh (al-Tabari) 3001No grade recorded

     خُرُوجِ الْوَلِيدِ بْنِ طَرِيفٍ الْخَارِجِيِّ   وفي سَنَةُ ثَمَانٍ وَسَبْعِينَ وَمِائَةٍ خَرَجَ الْوَلِيدُ بْنُ طَرِيفٍ التَّغْلِبِيُّ بِالْجَزِيرَةِ، فَفَتَكَ بِإِبْرَاهِيمَ بْنِ خَازِمِ بْنِ خُزَيْمَةَ بِنَصِيبِينَ، ثُمَّ قَوِيَتْ شَوْكَةُ الْوَلِيدِ، فَدَخَلَ إِلَى أَرْمِينِيَّةَ، وَحَصَرَ خِلَاطَ عِشْرِينَ يَوْمًا، فَافْتَدَوْا مِنْهُ أَنْفُسَهُمْ بِثَلَاثِينَ أَلْفًا. ثُمَّ سَارَ إِلَى أَذْرَبِيجَانَ، ثُمَّ إِلَى حُلْوَانَ وَأَرْضِ السَّوَادِ، ثُمَّ عَبَرَ إِلَى غَرْبِ دِجْلَةَ، وَقَصَدَ مَدِينَةَ بَلَدَ، فَافْتَدَوْا مِنْهُ بِمِائَةِ أَلْفٍ، وَعَاثَ فِي أَرْضِ الْجَزِيرَةِ، فَسَيَّرَ إِلَيْهِ الرَّشِيدُ يَزِيدَ بْنَ مَزْيَدِ بْنِ زَائِدَةَ الشَّيْبَانِيَّ، وَهُوَ ابْنُ أَخِي مَعْنِ بْنِ زَائِدَةَ. فَقَالَ الْوَلِيدُ: سَتَعْلَمُ يَا يَزِيدُ إِذَا الْتَقَيْنَا بِشَطِّ الزَّابِ أَيُّ فَتًى يَكُونُ. فَجَعَلَ يَزِيدُ يَخْتَالُهُ وَيُمَاكِرُهُ، وَكَانَتِ الْبَرَامِكَةُ مُنْحَرِفَةً عَنْ يَزِيدَ فَقَالُوا لِلرَّشِيدِ: إِنَّمَا يَتَجَافَى يَزِيدُ عَنِ الْوَلِيدِ لِلرَّحِمِ، لِأَنَّهُمَا كِلَاهُمَا مِنْ وَائِلٍ، وَهَوَّنُوا أَمْرَ الْوَلِيدِ. فَكَتَبَ إِلَيْهِ الرَّشِيدُ كِتَابَ مُغْضَبٍ، وَقَالَ لَهُ: لَوْ وَجَّهْتَ أَحَدَ الْخَدَمِ لَقَامَ بِأَكْثَرَ مِمَّا تَقُومُ بِهِ، وَلَكِنَّكَ مُدَاهِنٌ، مُتَعَصِّبٌ، وَأُقْسِمُ بِاللَّهِ إِنْ أَخَّرْتَ مُنَاجَزَتَهُ لَأُوَجِّهَنَّ إِلَيْكَ مَنْ يَحْمِلُ رَأْسَكَ. فَلَقِيَ الْوَلِيدَ عَشِيَّةَ خَمِيسٍ فِي شَهْرِ رَمَضَانَ سَنَةَ تِسْعٍ وَسَبْعِينَ، فَيُقَالُ: جَهِدَ عَطَشًا حَتَّى رَمَى بِخَاتَمِهِ فِي فِيهِ، وَجَعَلَ يَلُوكُهُ وَيَقُولُ: اللَّهُمَّ إِنَّهَا شِدَّةٌ شَدِيدَةٌ، فَاسْتُرْهَا ! وَقَالَ لِأَصْحَابِهِ: فِدَاكُمْ أَبِي وَأُمِّي إِنَّمَا هِيَ الْخَوَارِجُ، وَلَهُمْ حَمْلَةٌ، فَاثْبُتُوا، فَإِذَا انْقَضَتْ حَمْلَتُهُ فَاحْمِلُوا عَلَيْهِمْ فَإِنَّهُمْ إِذَا انْهَزَمُوا لَمْ يَرْجِعُوا. فَكَانَ كَمَا قَالَ، حَمَلُوا عَلَيْهِمْ حَمْلَةً، فَثَبَتَ يَزِيدُ وَمَنْ مَعَهُ مِنْ عَشِيرَتِهِ، ثُمَّ حَمَلَ عَلَيْهِمْ فَانْكَشَفُوا، فَيُقَالُ: إِنَّ أَسَدَ بْنَ يَزِيدَ كَانَ شَبِيهًا بِأَبِيهِ جِدًّا لَا يَفْصِلُ بَيْنَهُمَا إِلَّا ضَرْبَةٌ فِي وَجْهِ يَزِيدَ تَأْخُذُ مِنْ قَصَاصِ شَعْرِهِ، مُنْحَرِفَةً عَلَى جَبْهَتِهِ، فَكَانَ أَسَدُ يَتَمَنَّى مِثْلَهَا، فَهَوَتْ إِلَيْهِ ضَرْبَةٌ، فَأَخْرَجَ وَجْهَهُ مِنَ التُّرْسِ، فَأَصَابَتْهُ فِي ذَلِكَ الْمَوْضِعِ، فَيُقَالُ لَوْ خُطَّتْ عَلَى ضَرْبَةِ أَبِيهِ مَا عَدَا. وَاتَّبَعَ يَزِيدُ الْوَلِيدَ بْنَ طَرِيفٍ، فَلَحِقَهُ فَاحْتَزَّ رَأْسَهُ، فَقَالَ بَعْضُ الشُّعَرَاءِ: وَائِلٌ بَعْضُهُمْ يَقْتُلُ بَعْضًا     لَا يَفُلُّ الْحَدِيدَ إِلَّا الْحَدِيدُ . فَلَمَّا قُتِلَ الْوَلِيدُ صَبَّحَتْهُمْ أُخْتُهُ لَيْلَى بِنْتُ الطَّرِيفِ، مُسْتَعِدَّةً، عَلَيْهَا الدِّرْعُ، فَجَعَلَتْ تَحْمِلُ عَلَى النَّاسِ، فَعُرِفَتْ، فَقَالَ يَزِيدُ: دَعُوهَا ! ثُمَّ خَرَجَ إِلَيْهَا فَضَرَبَ بِالرُّمْحِ قَطَاةَ فَرَسِهَا، ثُمَّ قَالَ: اعْزُبِي عَزَبَ اللَّهُ عَلَيْكِ، فَقَدْ فَضَحَتِ الْعَشِيرَةَ. فَاسْتَحْيَتْ وَانْصَرَفَتْ وَهِيَ تَقُولُ تَرْثِي الْوَلِيدَ: بِتَلِّ تَبَاثَا رَسْمُ قَبْرٍ كَأَنَّهُ     عَلَى عَلَمٍ فَوْقَ الْجِبَالِ مُنِيفِ تَضَمَّنَ جُودًا حَاتِمِيًّا وَنَائِلًا     وَسَوْرَةَ مِقْدَامٍ وَقَلْبَ حَصِيفِ أَلَا قَاتَلَ اللَّهُ الْجُثَى كَيْفَ أَضْمَرَتْ     فَتًى كَانَ بِالْمَعْرُوفِ غَيْرَ عَفِيفِ فَإِنْ يَكُ أَرْدَاهُ يَزِيدُ بْنُ مَزْيَدٍ     فَيَا رُبَّ خَيْلٍ فَضَّهَا وَصُفُوفِ أَلَا يَا لَقَوْمِي لِلنَّوَائِبِ وَالرَّدَى     وَدَهْرٍ مُلِحٍّ بِالْكِرَامِ عَنِيفِ وَلَلْبَدْرِ مِنْ بَيْنِ الْكَوَاكِبِ قَدْ هَوَى     وَلَلشَّمْسِ هَمَّتْ بَعْدَهُ بِكُسُوفِ فَيَا شَجَرَ الْخَابُورِ مَا لَكَ     مُورِقًا كَأَنَّكَ لَمْ تَجْزَعْ عَلَى ابْنِ طَرِيفِ فَتًى لَا يُحِبُّ الزَّادَ إِلَّا مِنَ التُّقَى     وَلَا الْمَالَ إِلَّا مِنْ قَنَا وَسُيُوفِ وَلَا الْخَيْلَ إِلَّا كُلَّ جَرْدَاءَ شَطَبَةٍ     وَكُلَّ حِصَانٍ بِالْيَدَيْنِ عَرُوفِ فَلَا تَجْزَعَا يَا ابْنَيْ طَرِيفٍ فَإِنَّنِي     أَرَى الْمَوْتَ نَزَّالًا بِكُلِّ شَرِيفِ فَقَدْنَاكَ فُقْدَانَ الرَّبِيعِ فَلَيْتَنَا     فَدَيْنَاكَ مِنْ دَهْمَائِنَا بِأُلُوفِ . وَقَالَ مُسْلِمُ بْنُ الْوَلِيدِ فِي قَتْلِ الْوَلِيدِ وَرِفْقِ يَزِيدَ فِي قِتَالِهِ مِنْ قَصِيدَةِ هَذِهِ الْأَبْيَاتِ: يَفْتَرُّ عِنْدَ افْتِرَارِ الْحَرْبِ     مُبْتَسِمًا إِذَا تَغَيَّرَ وَجْهُ الْفَارِسِ الْبَطَلِ مُوفٍ عَلَى مُهَجٍ فِي يَوْمِ ذِي رَهَجٍ     كَأَنَّهُ أَجَلٌ يَسْعَى إِلَى أَمَلِ يَنَالُ بِالرِّفْقِ مَا يَعْيَا الرِّجَالُ بِهِ     كَالْمَوْتِ مُسْتَعْجِلًا يَأْتِي عَلَى مَهَلِ ( وَهِيَ حَسَنَةٌ جِدًّا ).

     ✧ The outbreak of al-Walīd b. Ṭarīf the Khārijite In the year one hundred and seventy-eight, al-Walīd b. Ṭarīf al-Taghlibī rose in al-Jazīrah, and he slew Ibrāhīm b. Khāzim b. Khuzaymah at Naṣībīn. Then al-Walīd's power strengthened, and he entered Armenia and besieged Khilāṭ for twenty days, and they ransomed themselves from him with thirty thousand. Then he marched to Adharbayjān, then to Ḥulwān and the land of al-Sawād, then he crossed to the west of the Tigris and made for the city of Balad, and they ransomed themselves from him with one hundred thousand. He wrought havoc in the land of al-Jazīrah, so al-Rashīd sent against him Yazīd b. Mazyad b. Zāʾidah al-Shaybānī, who was the nephew of Maʿn b. Zāʾidah. Al-Walīd said: You will know, O Yazīd, when we meet on the bank of al-Zāb, which young man shall prevail. Yazīd began to draw him out and play for time with him. The Barāmikah were ill-disposed toward Yazīd, so they said to al-Rashīd: "Yazīd is only holding back from al-Walīd because of kinship, for both of them are of Wāʾil," and they belittled the affair of al-Walīd. So al-Rashīd wrote him an angry letter, saying to him: "Had you dispatched one of the servants, he would have done more than you are doing. But you are dissembling and partisan. I swear by God, if you delay engaging him, I shall send against you one who will bring me your head." He met al-Walīd on the evening of a Thursday in the month of Ramaḍān in the year one hundred and seventy-nine. It is said that he suffered extreme thirst until he put his signet ring in his mouth and began to chew it, saying: "O God, it is a severe hardship, so conceal it!" And he said to his companions: "May my father and mother be your ransom. They are only Khārijites, and they have one charge. So stand firm. When their charge is spent, then charge upon them, for if they are routed they will not return." It was as he said. They made a charge upon them, and Yazīd and those of his kinsmen with him stood firm. Then he charged upon them and they were scattered. It is said that Asad b. Yazīd was very much like his father, and nothing distinguished between them except a blow on Yazīd's face that ran from the hairline of his head, slanting across his forehead. Asad used to wish for one like it, and a blow fell upon him, and he put his face out from the shield, and it struck him in that very place. It is said that had it been traced against the blow of his father, it would not have exceeded it. Yazīd pursued al-Walīd b. Ṭarīf and overtook him and struck off his head. Some poet said: Wāʾil, some of them kill others; nothing blunts iron except iron. When al-Walīd was killed, his sister Laylā bt. al-Ṭarīf came upon them at dawn, equipped, with the coat of mail upon her. She began charging upon the people, and she was recognized. Yazīd said: "Leave her!" Then he went out to her and struck with the spear the croup of her horse, then said: "Go away, may God make you distant! You have disgraced the clan." She was ashamed and withdrew, saying in elegy for al-Walīd: At Tall Tabāthā is the trace of a grave, as though it were upon a lofty peak above the mountains. It enfolded Ḥātimī generosity and bounty, and the assault of a bold one and a discerning heart. Indeed, may God curse the miserly, how they concealed a youth who was not niggardly in kindness. If Yazīd b. Mazyad brought him down, how many horses and ranks did he scatter! Oh, alas for my people, for calamities and ruin, and a time that presses hard upon the noble and is harsh! The full moon has fallen from among the stars, and the sun was about to be eclipsed after him. O trees of al-Khābūr, why are you in leaf, as though you did not grieve for Ibn Ṭarīf? A youth who loved no provision except from piety, and no wealth except from spears and swords, And no horses except every smooth, lean, marked mare, and every stallion known for his forelegs. Do not grieve, O two sons of Ṭarīf, for I see death descending upon every noble one. We have lost you as one loses the spring; would that we had ransomed you from our dark multitude with thousands. Muslim b. al-Walīd said concerning the killing of al-Walīd and the gentleness of Yazīd in fighting him, among a qaṣīdah of his, these verses: He smiles when war bares its teeth, smiling when the face of the brave horseman changes. Standing over souls on a day of dust, as though he were a fate hastening toward a hope. He attains by gentleness what men weary of, like death, hastening, yet coming at leisure. (These are very fine.)

327. Tarikh (al-Tabari) 3002No grade recorded

     غَزْوِ الْفِرِنْجِ وَالْجَلَالِقَةِ بِالْأَنْدَلُسِ   وفي سَنَةُ ثَمَانٍ وَسَبْعِينَ وَمِائَةٍ سَيَّرَ هِشَامٌ صَاحِبُ الْأَنْدَلُسِ عَسْكَرًا مَعَ عَبْدِ الْكَرِيمِ بْنِ عَبْدِ الْوَاحِدِ بْنِ مُغِيثٍ إِلَى بِلَادِ الْفِرِنْجِ، فَغَزَا أَلَبَةَ، وَالْقِلَاعَ، فَغَنِمَ وَسَلِمَ. وَسَيَّرَ أَيْضًا جَيْشًا آخَرَ مَعَ أَخِيهِ عَبْدِ الْمَلِكِ بْنِ عَبْدِ الْوَاحِدِ إِلَى بِلَادِ الْجَلَالِقَةِ فَخَرَّبَ دَارَ مَلِكِهِمْ أَذَّفَنْشَ وَكَنَائِسَهُ، وَغَنِمَ. فَلَمَّا قَفَلَ الْمُسْلِمُونَ ضَلَّ الدَّلِيلُ بِهِمْ، فَنَالَهُمْ مَشَقَّةٌ شَدِيدَةٌ وَمَاتَ مِنْهُمْ بَشَرٌ كَثِيرٌ، وَنَفَقَتْ دَوَابُّهُمْ، وَتَلِفَتْ آلَاتُهُمْ، ثُمَّ سَلِمُوا وَعَادُوا.

     ✧ The campaign against the Franks and the Galicians in al-Andalus In the year one hundred and seventy-eight, Hishām, the ruler of al-Andalus, dispatched an army under ʿAbd al-Karīm b. ʿAbd al-Wāḥid b. Mughīth to the lands of the Franks. He raided Álava and al-Qilāʿ, gaining booty and returning safely. He also dispatched another army under his brother ʿAbd al-Malik b. ʿAbd al-Wāḥid to the lands of the Galicians. He laid waste to the abode of their king Adhfunsh and his churches, and took booty. When the Muslims set out on their return, the guide lost the way, and they suffered severe hardship. Many of them died, their mounts perished, and their equipment was ruined. Then they were saved and returned.

328. Tarikh (al-Tabari) 3003No grade recorded

     ذِكْرُ عِدَّةِ حَوَادِثَ وفي سَنَةُ ثَمَانٍ وَسَبْعِينَ وَمِائَةٍ وَثَبَتْ طَائِفَةٌ مِنْ أَهْلِ إِفْرِيقِيَّةَ، فَقَتَلُوا الْفَضْلَ بْنَ رَوْحِ بْنِ حَاتِمٍ، وَأَخْرَجُوا مَنْ كَانَ بِهَا مِنْ آلِ الْمُهَلَّبِ،  فَبَعَثَ إِلَيْهِمُ الرَّشِيدُ هَرْثَمَةَ، فَرَجَعُوا إِلَى الطَّاعَةِ عَلَى يَدَيْهِ. وَفِيهَا فَوَّضَ الرَّشِيدُ أُمُورَ الْخِلَافَةِ كُلَّهَا إِلَى يَحْيَى بْنِ خَالِدِ بْنِ بَرْمَكَ  . وَغَزَا الصَّائِفَةَ فِي هَذِهِ السَّنَةِ مُعَاوِيَةُ بْنُ زُفَرَ بْنِ عَاصِمٍ، وَغَزَا الشَّاتِيَةَ سُلَيْمَانُ بْنُ رَاشِدٍ. وَمَعَهُ الْبَنْدُ بِطَرِيقِ صِقِلِّيَةَ. وَحَجَّ بِالنَّاسِ فِيهَا مُحَمَّدُ بْنُ إِبْرَاهِيمَ بْنِ مُحَمَّدِ بْنِ عَلِيِّ بْنِ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ وَهُوَ نَائِبُ مَكَّةَ، كَرَّمَهَا اللَّهُ.

     ✧ Mention of several events: In the year one hundred seventy-eight, a faction of the people of Ifrīqiyah rose up, killed al-Faḍl b. Rawḥ b. Ḥātim, and expelled those of the family of al-Muhallab who were there. Al-Rashīd sent Harthamah against them, and they returned to obedience at his hands. In this year, al-Rashīd delegated all affairs of the caliphate to Yaḥyā b. Khālid b. Barmak. In this year, Muʿāwiyah b. Zufar b. ʿĀṣim led the summer expedition, and Sulaymān b. Rāshid led the winter expedition, accompanied by the standard along the road of Sicily. In this year, Muḥammad b. Ibrāhīm b. Muḥammad b. ʿAlī b. ʿAbd Allāh b. ʿAbbās led the people in the pilgrimage; he was the governor of Makkah, may God ennoble it.

329. Tarikh (al-Tabari) 3004No grade recorded

     فِتْنَةِ تَاكُرُنَّا وفي سَنَةُ ثَمَانٍ وَسَبْعِينَ وَمِائَةٍ هَاجَتْ فِتْنَةُ تَاكُرُنَّا بِالْأَنْدَلُسِ، وَخَلَعَ بَرْبَرُهَا الطَّاعَةَ  ، وَأَظْهَرُوا الْفَسَادَ، وَأَغَارُوا عَلَى الْبِلَادِ، وَقَطَعُوا الطَّرِيقَ، فَسَيَّرَ هِشَامٌ إِلَيْهِمْ جُنْدًا كَثِيفًا عَلَيْهِمْ عَبْدُ الْقَادِرِ بْنُ أَبَانَ بْنِ عَبْدِ اللَّهِ، مَوْلَى مُعَاوِيَةَ بْنِ أَبِي سُفْيَانَ، فَقَصَدُوهَا وَتَابَعُوا قِتَالَ مَنْ فِيهَا إِلَى أَنْ أَبَادُوهُمْ قَتْلًا وَسَبْيًا، وَفَرَّ مَنْ بَقِيَ مِنْهُمْ فَدَخَلَ فِي سَائِرِ الْقَبَائِلِ، وَبَقِيَتْ كُورَةُ تَاكُرُنَّا وَجِبَالُهَا خَالِيَةً مِنَ النَّاسِ سَبْعَ سِنِينَ.

     ✧ The Fitnah of Tākurunnā In the year one hundred and seventy-eight AH, the fitnah of Tākurunnā erupted in al-Andalus. Its Berbers renounced obedience, spread corruption, raided the lands, and cut the roads. Hishām dispatched against them a dense army under ʿAbd al-Qādir b. Abān b. ʿAbd Allāh, a mawlā of Muʿāwiyah b. Abī Sufyān. They made for it and continued fighting those within it until they exterminated them by killing and captivity. Those of them who remained fled and entered among the rest of the tribes. The district of Tākurunnā and its mountains remained empty of people for seven years.

330. Tarikh (al-Tabari) 3005No grade recorded

     مَنْ تُوُفِّيَ فِي هَذِهِ السَّنَةِ مِنَ الْأَكَابِرِ  وَفِيهَا تُوُفِّيَ جَعْفَرُ بْنُ سُلَيْمَانَ، وَفِيهَا تُوُفِّيَ عَبْدُ الْوَارِثِ بْنُ سَعِيدٍ، وَالْمُفَضَّلُ بْنُ يُونُسَ عَبْثَرُ بْنُ الْقَاسِمِ، أَبُو زُبَيْدٍ الْكُوفِيُّ  . سَمِعَ أَبَا إِسْحَاقَ الشَّيْبَانِيَّ، وَسُلَيْمَانَ التَّيْمِيَّ، وَالْأَعْمَشَ، وَالثَّوْرِيَّ، رَوَى عَنْ قُتَيْبَةَ، وَكَانَ ثِقَةً صَدُوقًا تُوُفِّيَ فِي هَذِهِ السَّنَةِ.

     ✧ Those of the notables who died in this year: In it died Jaʿfar b. Sulaymān, and in it died ʿAbd al-Wārith b. Saʿīd, and al-Mufaḍḍal b. Yūnus ʿAbthar b. al-Qāsim, Abū Zubayd al-Kūfī. He heard Abū Isḥāq al-Shaybānī, Sulaymān al-Taymī, al-Aʿmash, and al-Thawrī. Qutaybah related from him, and he was trustworthy and truthful. He died in this year.

331. Tarikh (al-Tabari) 3006No grade recorded

     غَزْوِ الْفِرِنْجِ بِالْأَنْدَلُسِ   وَفِي سَنَةُ تِسْعٍ وَسَبْعِينَ وَمِائَةٍ سَيَّرَ هِشَامٌ صَاحِبُ الْأَنْدَلُسِ جَيْشًا كَثِيفًا عَلَيْهِمْ عَبْدُ الْمَلِكِ بْنُ عَبْدِ الْوَاحِدِ بْنِ مُغِيثٍ، إِلَى جِلِّيقِيَّةَ، فَسَارُوا حَتَّى انْتَهَوْا إِلَى إِسْتَرْقَةَ، وَكَانَ أُذْفُونَشُ، مَلِكُ الْجَلَالِقَةِ، قَدْ جَمَعَ وَحَشَدَ، وَأَمَدَّهُ مَلِكُ الْبَشْكَنْسِ، وَهُمْ جِيرَانُهُ، وَمَنْ يَلِيهِمْ مِنَ الْمَجُوسِ، وَأَهْلِ تِلْكَ النَّوَاحِي، فَصَارَ فِي جَمْعٍ عَظِيمٍ، فَأَقْدَمَ عَلَيْهِ عَبْدُ الْمَلِكِ، فَرَجَعَ أُذْفُونَشَ هَيْبَةً لَهُ، وَتَبِعَهُمْ عَبْدُ الْمَلِكِ يَقْفُو أَثَرَهُمْ، وَيُهْلِكُ كُلَّ مَنْ تَخَلَّفَ مِنْهُمْ، فَدَوَّخَ بِلَادَهُمْ، وَأَوْغَلَ فِيهَا، وَأَقَامَ فِيهَا يَغْنَمُ، وَيَقْتُلُ، وَيُخَرِّبُ، وَهَتَكَ حَرِيمَ أُذْفُونَشَ، وَرَجَعَ سَالِمًا. وَكَانَ قَدْ سَيَّرَ هِشَامٌ جَيْشًا آخَرَ مِنْ نَاحِيَةٍ أُخْرَى، فَدَخَلُوا أَيْضًا عَلَى مِيعَادٍ مِنْ عَبْدِ الْمَلِكِ، فَأَخْرَبُوا، وَنَهَبُوا وَغَنِمُوا، فَلَمَّا أَرَادُوا الْخُرُوجَ مِنْ بِلَادِ الْعَدُوِّ اعْتَرَضَهُمْ عَسْكَرٌ لِلْفِرْنِجِ فَنَالَ مِنْهُمْ، وَقَتَلَ نَفَرًا مِنَ الْمُسْلِمِينَ ثُمَّ تَخَلَّصُوا، وَسَلِمُوا، وَعَادُوا سَالِمِينَ سِوَى مَنْ قُتِلَ مِنْهُمْ.

     ✧ The campaign of the Franks in al-Andalus In the year one hundred seventy-nine, Hishām, the ruler of al-Andalus, dispatched a large army under ʿAbd al-Malik b. ʿAbd al-Wāḥid b. Mughīth to Jalīqiyya. They marched until they reached Istarqa. Udhfūnush, the king of the Galicians, had gathered and mobilized, and he was reinforced by the king of the Bashkans, who are his neighbors, along with those adjacent to them from among the Magians and the people of those regions. Thus he came to be in a great host. ʿAbd al-Malik advanced against him, and Udhfūnush withdrew in awe of him. ʿAbd al-Malik pursued them, following their tracks and destroying everyone who lagged behind among them. He subdued their lands, penetrated deep into them, and remained there taking spoils, killing, and laying waste. He violated the sanctity of Udhfūnush's household and returned safely. Hishām had also dispatched another army from another direction, and they likewise entered at an appointed time arranged with ʿAbd al-Malik. They destroyed, plundered, and took spoils. When they sought to leave the enemy's territory, a Frankish force intercepted them, inflicting losses upon them and killing a number of Muslims. Then they broke free, were saved, and returned safely except for those of them who had been killed.

332. Tarikh (al-Tabari) 3007No grade recorded

     ذِكْرُ عِدَّةِ حَوَادِثَ ثُمَّ دَخَلَتْ سَنَةُ تِسْعٍ وَسَبْعِينَ وَمِائَةٍ فِيهَا كَانَ قُدُومُ الْفَضْلِ بْنِ يَحْيَى مِنْ خُرَاسَانَ، وَقَدِ اسْتَخْلَفَ عَلَيْهَا عَمْرَو بْنَ شُرَحْبِيلَ، فَوَلَّى الرَّشِيدُ عَلَيْهَا مَنْصُورَ بْنَ يَزِيدَ بْنِ مَنْصُورٍ الْحِمْيَرِيَّ. وَفِيهَا عَزَلَ الرَّشِيدُ مُحَمَّدَ بْنَ خَالِدِ بْنِ بَرْمَكَ عَنِ الْحَجَبَةِ،  وَرَدَّهَا إِلَى الْفَضْلِ بْنِ رَبِيعٍ. وَفِيهَا خَرَجَ بِخُرَاسَانَ حَمْزَةُ بْنُ أَتْرَكَ السِّجِسْتَانِيُّ،. وَفِيهَا خَرَجَ الرَّشِيدُ مِنْ بَغْدَادَ مُعْتَمِرًا شُكْرًا لِلَّهِ عَزَّ وَجَلَّ، فَلَمَّا قَضَى عُمْرَتَهُ أَقَامَ بِالْمَدِينَةِ حَتَّى حَجَّ بِالنَّاسِ فِي هَذِهِ السَّنَةِ، فَمَشَى مِنْ مَكَّةَ إِلَى مِنًى، ثُمَّ إِلَى عَرَفَاتٍ، وَشَهِدَ الْمَشَاهِدَ وَالْمَشَاعِرَ كُلَّهَا مَاشِيًا، ثُمَّ انْصَرَفَ إِلَى بَغْدَادَ عَلَى طَرِيقِ الْبَصْرَةِ.

     ✧ Mention of several events. Then the year 179 AH began. In it, al-Faḍl b. Yaḥyā arrived from Khurāsān, having left ʿAmr b. Shuraḥbīl as his deputy over it. Al-Rashīd then appointed Manṣūr b. Yazīd b. Manṣūr al-Ḥimyarī over it. In it, al-Rashīd dismissed Muḥammad b. Khālid b. Barmak from the office of chamberlain and returned it to al-Faḍl b. Rabīʿ. In it, Ḥamza b. Atrak al-Sijistānī rose up in Khurāsān. In it, al-Rashīd left Baghdād to perform ʿumrah in gratitude to God (mighty and glorious be He). When he had completed his ʿumrah, he stayed in Madinah until he led the people in the pilgrimage this year. He walked from Makkah to Minā, then to ʿArafāt, and attended all the sacred sites and rites on foot. Then he returned to Baghdād by way of al-Baṣrah.

333. Tarikh (al-Tabari) 3008No grade recorded

     مَنْ تُوُفِّيَ فِي هَذِهِ السَّنَةِ مِنَ الْأَكَابِرِ  السَّيِّدُ الْحِمْيَرِيُّ السَّيِّدُ الْحِمْيَرِيُّ  الشَّاعِرُ الرَّافِضِيُّ إِسْمَاعِيلُ بْنُ مُحَمَّدِ بْنِ يَزِيدَ بْنِ رَبِيعَةَ، أَبُو هَاشِمٍ الْحِمْيَرِيُّ الْمُلَقَّبُ بِالسَّيِّدِ، كَانَ مِنَ الشُّعَرَاءِ الْمَشْهُورِينَ، وَالْمُبَرَّزِينَ فِي هَذِهِ الصِّنَاعَةِ الْمُفَوَّهِينَ، وَلَكِنَّهُ كَانَ رَافِضِيًّا خَبِيثًا، وَشِيعِيًّا غَثِيثًا، كَانَ مِمَّنْ يَشْرَبُ الْخَمْرَ، وَيَقُولُ بِالرَّجْعَةِ، أَيْ بِالدَّوْرِ. قَالَ يَوْمًا لِرَجُلٍ: أَقْرِضْنِي دِينَارًا، وَلَكَ عِنْدِي مِائَةُ دِينَارٍ إِذَا عُدْنَا إِلَى الدُّنْيَا. فَقَالَ لَهُ الرَّجُلُ: إِنِّي أَخْشَى أَنْ تَعُودَ كَلْبًا أَوْ خِنْزِيرًا، فَيَذْهَبُ مَالِي. وَكَانَ، قَبَّحَهُ اللَّهُ، يَسُبُّ الصَّحَابَةَ فِي شِعْرِهِ وَيَشْتُمُ الْخِيَرَةَ. قَالَ الْأَصْمَعِيُّ: وَلَوْلَا ذَلِكَ مَا قَدَّمْتُ عَلَيْهِ أَحَدًا فِي طَبَقَتِهِ. وَلَا سِيَّمَا الشَّيْخَيْنِ وَابْنَيْهِمَا، ؓ، وَلَعَنَهُ وَأَسْحَقُهُ وَأَبْعَدَهُ. وَكَانَ يَقُولُ بِإِمَامَةِ مُحَمَّدِ بْنِ الْحَنَفِيَّةِ، وَيَقُولُ: إِنَّهُ مُقِيمٌ بِجَبَلِ رَضْوَى، وَإِنَّهُ لَمْ يَمُتْ. وَمِنْ شَعْرِهِ فِي ذَلِكَ: أَلَا قُلْ لِلْوَصِيِّ فَدَتْكَ نَفْسِي أَطَلَّتْ بِذَلِكَ الْجَبَلُ الْمُقَامَا     أَضَرَّ بِمَعْشَرٍ وَالُوكَ مِنَّا وَسُمُّوكَ الْخَلِيفَةَ وَالْإِمَامَا     وَعَادُوا فِيكَ أَهْلَ الْأَرْضِ طُرًّا مُقَامُكَ فِيهِمْ سِتِّينَ عَامًا     وَمَا ذَاقَ ابْنُ خَوْلَةَ طَعْمَ مَوْتٍ وَلَا وَارَتْ لَنَا أَرْضٌ عِظَامًا     لَقَدْ أَمْسَى بِمُورَقِ شِعْبِ رَضْوَى تُرَاجِعُهُ الْمَلَائِكَةُ الْكَلَامَا     هَدَانَا اللَّهُ إِذْ حِرْتُمْ لِأَمْرٍ بِهِ وَارِثُهُ يَلْتَمِسُ الْتِمَامًا     تَمَامَ مَوَدَّةِ الْمَهْدِيِّ حَتَّى تَرَوْا آيَاتِنَا تَتْرَى نِظَامًا وَذَكَرَ الْقَاضِي أَبُو بَكْرٍ مُحَمَّدُ بْنُ الطَّيِّبِ قَالَ: كَانَ السَّيِّدُ الْحِمْيَرِيُّ يَزْعُمُ أَنَّ جَهَنَّمَ بِحَضْرَمَوْتَ وَبِوَادِي بَرْهُوتَ. وَقَالَ فِي أَبِي بَكْرٍ وَعُمَرَ ؓ يَصِفُ عَدَاءَهُمَا عِنْدَهُ: أَمْسَتْ عِظَامُهُمَا بِطَيْبَةَ لِلْبِلَى     وَبِحَضْرَمَوْتَ شَرُّهَا رُوحَاهُمَا وَقَالَ فِي ذَمِّ سَيِّدَتِنَا عَائِشَةَ ؓ: أَعَائِشُ إِنَّكِ فِي الْمُحْدَثَاتِ     وَفِي الْمُحْدَثِينَ بِوَادِي الْيَمَنِ بِبَرْهُوتَ تُسْقَيْنَ مِنْ مَائِهَا     شَرَابًا كَرِيهًا شَدِيدَ الْأَسَنْ قَالَ: وَكَانَ شَدِيدَ اللَّهَجِ بِسَبِّ سَيِّدَتِنَا عَائِشَةَ وَسَيِّدَتِنَا حَفْصَةَ ؓ، وَقَالَ فِي ذَلِكَ: جَاءَتْ مَعَ الْأَشَقِّينَ فِي هَوْدَجٍ     تُزْجِي إِلَى الْبَصْرَةِ أَجْنَادَهَا كَأَنَّهَا فِي فِعْلِهَا حَيَّةٌ     تُرِيدُ أَنْ تَأْكُلَ أَوْلَادَهَا قَالَ: وَكَانَ يَقْصِدُ قَذْفَ حُرَمِ رَسُولِ اللَّهِ ﷺ بِالْعَظَائِمِ. ذَكَرَ أَبُو الْفَرَجِ الْأَصْفَهَانِيُّ أَنَّهُ قَالَ - يَعْنِي [فِي - ] عَائِشَةَ وَحَفْصَةَ: إِحْدَاهُمَا نَمَّتْ عَلَيْهِ حَدِيثَهُ     وَبَغَتْ عَلَيْهِ بَغْيَةً إِحْدَاهُمَا فَهُمَا اللَّتَانِ سَمِعَتْ رَبَّ مُحَمَّدٍ     فِي الذِّكْرِ قَصَّ عَلَى الْعِبَادِ نَبَاهُمَا [قَالَ الْمُصَنِّفُ ]: وَإِنَّمَا يَذْكُرُ الْعُلَمَاءُ ذَلِكَ لِتَعْرِفَ هَذَا اللَّعِينَ وَغَوْرَهُ فِي الْكُفْرِ. وَاخْتَلَفُوا أَيْنَ مَاتَ لَعَنَهُ اللَّهُ، فَقِيلَ: بِوَاسِطَ، أَخَذَهُ كَرْبٌ فَجَلَسَ قَبْلَ مَوْتِهِ فَقَالَ: اللَّهُمَّ هَذَا كَانَ جَزَائِي لِحُبِّ آلِ مُحَمَّدٍ، فَمَاتَ فَلَمْ يَدْفِنُوهُ لِكُفْرِهِ وَسَبِّهِ الصَّحَابَةَ ؓ. وَقِيلَ: بَلْ تُوُفِّيَ بِبَغْدَادَ، وَاسْوَدَّ وَجْهُهُ قَبْلَ مَوْتِهِ، فَأَفَاقَ مِنْ سَكْرَتِهِ وَفَتَحَ عَيْنَيْهِ وَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، تَفْعَلُ هَذَا لِوَلِيِّكَ ؟ قَالَهَا ثَلَاثَ مَرَّاتٍ وَمَاتَ، فَدُفِنَ بِالْحَدِيثَةِ بِبَغْدَادَ وَذَلِكَ فِي خِلَافَةِ الرَّشِيدِ. حَمَّادُ بْنُ زَيْدٍ حَمَّادُ بْنُ زَيْدٍ وَفِيهَا تُوُفِّيَ حَمَّادُ بْنُ زَيْدٍ أَحَدُ أَئِمَّةِ الْحَدِيثِ. وَخَالِدُ بْنُ عَبْدِ اللَّهِ الطَّحَّانُ،  مِنْ سَادَاتِ الْمُسْلِمِينَ، وَشَرَى نَفْسَهُ مِنَ اللَّهِ أَرْبَعَ مَرَّاتٍ. مَالِكُ بْنُ أَنَسٍ الْإِمَامُ مَالِكُ بْنُ أَنَسِ بْنِ مَالِكِ بْنِ عَامِرِ بْنِ الْحَارِثِ بْنِ غَيْمَانَ   - بِالْغَيْنِ الْمُعْجَمَةِ بَعْدَهَا يَاءٌ مُثَنَّاةٌ مِنْ تَحْتِهَا - بْنِ جُثَيْلِ - بِالْجِيمِ بَعْدَهَا ثَاءٌ مُثَلَّثَةٌ - بْنِ عَمْرِو بْنِ الْحَارِثِ، وَهُوَ ذُو أَصْبَحَ. حُمِلَ بِمَالِكٍ ثَلَاثَ سِنِينَ، وَكَانَ طِوَالًا عَظِيمَ الْهَامَةِ، أَصْلَعَ شَدِيدَ الْبَيَاضِ إِلَى الشُّقْرَةِ، أَبْيَضَ الرَّأْسِ وَاللِّحْيَةِ. رَأَى خَلْقًا مِنَ التَّابِعِينَ، وَرَوَى عَنْهُمْ، وَكَانَ ثِقَةً حُجَّةً، يَلْبَسُ الثِّيَابَ الْعَدَنِيَّةَ الْجِيَادَ، وَكَانَ نَقَشَ خَاتَمَهُ "حَسْبِيَ اللَّهُ وَنِعْمَ الْوَكِيلُ " فَقِيلَ لَهُ: لِمَ نَقَشْتَ هَذَا ؟ فَقَالَ: سَمِعْتُ اللَّهَ يَقُولُ عَقِبَ هَذِهِ الْآيَةِ فَانْقَلَبُوا بِنِعْمَةٍ مِنَ اللَّهِ وَفَضْلٍ لَمْ يَمْسَسْهُمْ سُوءٌ وَكَانَ إِذَا دَخَلَ بَيْتَهُ فَأَدْخَلَ رِجْلَهُ قَالَ: مَا شَاءَ اللَّهُ، وَقَالَ: سَمِعْتُ اللَّهَ يَقُولُ: وَلَوْلا إِذْ دَخَلْتَ جَنَّتَكَ قُلْتَ مَا شَاءَ اللَّهُ. وعن إِبْرَاهِيمُ بْنُ الْمُنْذِرِ قَالَ: سَمِعْتُ مَعْنَ بْنَ عِيسَى يَقُولُ: كَانَ مَالِكُ بْنُ أَنَسٍ إِذَا أَرَادَ أَنْ يُحَدِّثَ بِحَدِيثِ رَسُولِ اللَّهِ ﷺ اغْتَسَلَ وَتَبَخَّرَ وَتَطَيَّبَ، فَإِذَا رَفَعَ أَحَدٌ صَوْتَهُ عِنْدَهُ قَالَ: اغْضُضْ مِنْ صَوْتِكَ فَإِنَّ اللَّهَ عَزَّ وَجَلَّ يَقُولُ: يَا أَيُّهَا الَّذِينَ آمَنُوا لا تَرْفَعُوا أَصْوَاتَكُمْ فَوْقَ صَوْتِ النَّبِيِّ فَمَنْ رَفَعَ صَوْتَهُ عِنْدَ حَدِيثِ النَّبِيِّ ﷺ فَكَأَنَّمَا رَفَعَ صَوْتَهُ فَوْقَ صَوْتِ رَسُولِ اللَّهِ ﷺ. وعن أَبَا مُصْعَبٍ يَقُولُ: سَمِعْتُ مَالِكَ بْنَ أَنَسٍ يَقُولُ: مَا أَفْتَيْتُ حَتَّى شَهِدَ لِي سَبْعُونَ أَنِّي أَهْلٌ لِذَلِكَ. وعَنْ أَبِي عُبَيْدَةَ قَالَ: سَمِعْتُ ابْنَ مَهْدِيٍّ يَقُولُ: سَأَلَ رَجُلٌ مَالِكًا عَنْ مَسْأَلَةٍ فَقَالَ: لَا أُحْسِنُهَا. فَقَالَ الرَّجُلُ: إِنِّي ضَرَبْتُ إِلَيْكَ مِنْ كَذَا وَكَذَا لِأَسْأَلَكَ عَنْهَا. فَقَالَ لَهُ مَالِكُ [ابْنُ أَنَسٍ ] إِذَا رَجَعْتَ إِلَى مَكَانِكَ وَمَوْضِعِكَ فَأَخْبِرْهُمْ إِنِّي قَدْ قُلْتُ لَكَ لَا أُحْسِنُهَا. وعن نُعَيْمُ بْنُ حَمَّادٍ قَالَ: سَمِعْتُ ابْنَ الْمُبَارَكِ يَقُولُ: مَا رَأَيْتُ رَجُلًا ارْتَفَعَ مِثْلَ مَالِكِ بْنِ أَنَسٍ مِنْ رَجُلٍ لَيْسَ لَهُ كَثِيرُ صَلَاةٍ وَلَا صِيَامٍ، إِلَّا أَنْ تَكُونَ لَهُ سَرِيرَةٌ عِنْدَ اللَّهِ. وعن مُحَمَّدُ بْنُ عُمَرَ قَالَ: لَمَّا دُعِيَ مَالِكٌ وَسُورٌ وَسُمِعَ مِنْهُ شَنِفَ النَّاسُ لَهُ وَحَسَدُوهُ، فَلَمَّا وَلِيَ جَعْفَرُ بْنُ سُلَيْمَانَ الْمَدِينَةَ سَعَوْا بِهِ إِلَيْهِ، وَقَالُوا: إِنَّهُ لَا يَرَى أَيْمَانَ بَيْعَتِكُمْ بِشَيْءٍ، وَهُوَ يَأْخُذُ بِحَدِيثٍ رَوَاهُ عَنْ ثَابِتٍ عَنِ الْأَحْنَفِ، فِي طَلَاقِ الْمُكْرَهِ أَنَّهُ لَا يَجُوزُ، فَغَضِبَ جَعْفَرُ بْنُ سُلَيْمَانَ، فَدَعَا بِمَالِكٍ، فَاحْتَجَّ عَلَيْهِ بِمَا رُقِيَ إِلَيْهِ، ثُمَّ جَرَّدَهُ وَمَدَّهُ وَضَرَبَهُ بِالسِّيَاطِ، وَمُدَّتْ يَدُهُ حَتَّى انْخَلَعَ كَتِفَاهُ، وَارْتُكِبَ مِنْهُ أَمْرٌ عَظِيمٌ، فَوَاللَّهِ مَا زَالَ بِمَالِكٍ بَعْدَ ذَلِكَ مِنْ رِفْعَةٍ عِنْدَ النَّاسِ، وَكَأَنَّمَا [كَانَتْ ] تِلْكَ السِّيَاطُ حُلِيًّا حُلِّيَ بِهَا. وَكَانَ يَشْهَدُ الصَّلَوَاتِ وَالْجَنَائِزَ وَالْجُمْعَةَ، وَيَعُودُ الْمَرْضَى، وَيَجْلِسُ فِي الْمَسْجِدِ، وَيَجْتَمِعُ إِلَيْهِ أَصْحَابُهُ، ثُمَّ تَرَكَ الْجُلُوسَ فِي الْمَسْجِدِ، وَكَانَ يُصَلِّي ثُمَّ يَنْصَرِفُ وَتَرَكَ شُهُودَ الْجَنَائِزِ، وَكَانَ يَأْتِي أَهْلَهَا فَيُعَزِّيهِمْ، ثُمَّ تَرَكَ ذَلِكَ كُلَّهُ فَلَمْ يَكُنْ يَشْهَدُ الصَّلَوَاتِ فِي مَسْجِدٍ وَلَا الْجُمْعَةَ، وَلَا يَأْتِي أَحَدًا يُعَزِّيهِ، وَاحْتَمَلَ النَّاسُ لَهُ ذَلِكَ، وَمَاتَ عَلَى ذَلِكَ وَرُبَّمَا كُلِّمَ فِي ذَلِكَ فَيَقُولُ: لَيْسَ كُلُّ النَّاسِ يَقْدِرُ يَتَكَلَّمُ بِعُذْرِهِ. وَمُنْذُ خَرَجَ مُحَمَّدُ بْنُ [ عَبْدِ اللَّهِ بْنِ ] حَسَنٍ بِالْمَدِينَةِ لَزِمَ مَالِكٌ بَيْتَهُ فَلَمْ يَخْرُجْ حَتَّى قُتِلَ مُحَمَّدٌ، وَكَانَ يَجْلِسُ فِي مَنْزِلِهِ عَلَى ضِجَاعٍ لَهُ وَنَمَارِقَ مَطْرُوحَةٍ يُمْنَةً وَيُسْرَةً فِي سَائِرِ الْبَيْتِ لِمَنْ يَأْتِيهِ مِنْ قُرَيْشٍ وَالْأَنْصَارِ، وَكَانَ مَجْلِسُهُ مَجْلِسَ وَقَارٍ وَحِلْمٍ، وَكَانَ نَبِيلًا مَهِيبًا لَا يُسْتَفْهَمُ هَيْبَةً. قَالَ مُحَمَّدُ بْنُ سَعْدٍ: وَحَدَّثَنَا ابْنُ أَبِي أُوَيْسٍ قَالَ اشْتَكَى مَالِكٌ أَيَّامًا يَسِيرَةً، فَسَأَلْتُ بَعْضَ أَهْلِنَا عَمَّا قَالَ عِنْدَ الْمَوْتِ، فَقَالَ: تَشَهَّدَ ثُمَّ قَالَ: لِلَّهِ الأَمْرُ مِنْ قَبْلُ وَمِنْ بَعْدُ. وَتُوُفِّيَ فِي صَبِيحَةِ أَرْبَعَةَ عَشَرَ مِنْ رَبِيعٍ الْأَوَّلِ سَنَةَ تِسْعٍ وَسَبْعِينَ وَمِائَةٍ، فِي خِلَافَةِ هَارُونَ، وَصَلَّى عَلَيْهِ وَالِي الْمَدِينَةِ عَبْدُ اللَّهِ بْنُ مُحَمَّدِ بْنِ إِبْرَاهِيمَ، وَدُفِنَ بِالْبَقِيعِ وَهُوَ ابْنُ خَمْسٍ وَثَمَانِينَ سَنَةً، وَقِيلَ: تُوُفِّيَ فِي صَفَرٍ مِنْ هَذِهِ السَّنَةِ ؓ. وَفِيهَا تُوُفِّيَ مُسْلِمُ بْنُ خَالِدٍ الزِّنْجِيُّ أَبُو عَبْدِ اللَّهِ الْفَقِيهُ الْمَكِّيُّ، وَصَحِبَهُ الشَّافِعِيُّ قَبْلَ مَالِكٍ، وَأَخَذَ عَنْهُ الْفِقْهَ، وَإِنَّمَا قِيلَ لَهُ الزِّنْجِيُّ لِأَنَّهُ كَانَ أَبْيَضَ مُشْرَبًا بِحُمْرَةٍ. وَعَبَّادُ بْنُ عَبَّادِ بْنِ حَبِيبِ بْنِ الْمُهَلَّبِ بْنِ أَبِي صُفْرَةَ الْمُهَلَّبِيُّ الْبَصْرِيُّ، وَأَبُو الْأَحْوَصِ سَلَّامُ بْنُ سُلَيْمٍ الْحَنَفِيُّ خَالِدُ بْنُ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ، أَبُو الْهَيْثَمِ خَالِدُ بْنُ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ، أَبُو الْهَيْثَمِ  . وَقِيلَ: أَبُو أَحْمَدَ الطَّحَّانُ، مَوْلَى مُزَيْنَةَ. مِنْ أَهْلِ وَاسِطَ، وُلِدَ سَنَةَ عَشْرٍ وَمِائَةٍ، وَسَمِعَ يُونُسَ بْنَ عُبَيْدٍ، وَابْنَ عَوْنٍ، وَغَيْرَهُمَا. رَوَى عَنْهُ: وَكِيعٌ، وَابْنُ مَهْدِيٍّ، وَعَفَّانُ بْنُ مُسَدِّدٍ، وَكَانَ ثِقَةً صَالِحًا. قَالَ إِسْحَاقُ الْأَزْرَقُ: مَا أَدْرَكْتُ أَفْضَلَ مِنْ خَالِدٍ. قِيلَ: قَدْ رَأَيْتُ سُفْيَانَ فَقَالَ: كَانَ سُفْيَانُ رَجُلَ نَفْسِهِ، وَكَانَ خَالِدُ رَجُلَ عَامَّةٍ. وعن أَبُو نُعَيْمٍ الْحَافِظُ قَالَ: سَمِعْتُ الطَّبَرَانِيَّ يَقُولُ: سَمِعْتُ عَبْدَ اللَّهِ بْنَ أَحْمَدَ بْنِ حَنْبَلٍ يَقُولُ: قَالَ أَبِي: كَانَ خَالِدُ بْنُ عَبْدِ اللَّهِ الْوَاسِطِيُّ مِنْ أَفَاضِلِ الْمُسْلِمِينَ اشْتَرَى نَفْسَهُ مِنَ اللَّهِ أَرْبَعَ مَرَّاتٍ فَتَصَدَّقَ بِوَزْنِ نَفْسِهِ فِضَّةً أَرْبَعَ مَرَّاتٍ. تُوُفِّيَ فِي رَجَبِ هَذِهِ السَّنَةِ، وَقِيلَ: فِي سَنَةِ اثْنَتَيْنِ وَثَمَانِينَ رَحِمَهُ اللَّهُ تَعَالَى.

     ✧ Those of the notables who died in this year Al-Sayyid al-Ḥimyarī Al-Sayyid al-Ḥimyarī, the Rāfiḍī poet Ismāʿīl b. Muḥammad b. Yazīd b. Rabīʿa, Abū Hāshim al-Ḥimyarī, known as al-Sayyid. He was among the famous poets and the outstanding, eloquent ones in this craft, but he was a vile Rāfiḍī and a loathsome Shīʿī. He was one of those who drank wine and believed in rajʿa (return), that is, in cycles of transmigration. One day he said to a man: “Lend me one dinar, and you will have a hundred dinars from me when we return to this world.” The man said: “I fear you may return as a dog or a pig, and my money would be lost.” He, may God disfigure him, used to revile the Companions in his poetry and insult the best of them. Al-Aṣmaʿī said: “Were it not for that, I would not have placed anyone of his generation ahead of him — especially the two Shaykhs and their two sons [Abū Bakr, ʿUmar, and ʿĀʾisha and Ḥafṣa] ؓ — and may He curse him and crush him and banish him.” He professed the Imamate of Muḥammad b. al-Ḥanafiyya and said that he was residing on Mount Raḍwā and had not died. Among his poetry on that: Alā qul li-l-waṣiyyi fadatka nafsī aṭallat bi-dhālika l-jabalu l-muqāmā Aḍarra bi-maʿsharin wālūka minnā wa-sammūka l-khalīfata wa-l-imāmā Wa-ʿādū fīka ahla l-arḍi ṭurran muqāmuka fīhim sittīna ʿāmā Wa-mā dhāqa bnu Khawla ṭaʿma mawtin wa-lā wārat la-nā arḍun ʿiẓāmā La-qad amsā bi-Mūriq shiʿbi Raḍwā turājiʿuhu l-malāʾikatu l-kalāmā Hadānā llāhu idh ḥirtum li-amrin bi-hi wārithuhu yaltamisu l-timāmā Tamāma mawaddati l-Mahdiyyi ḥattā taraw āyātinā tatrā niẓāmā Say to the legatee, may my soul ransom you: the mountains have overlooked that place of staying. He harmed a group who turned to you from us, and called you the caliph and the imam. And all the people of the earth turned against you; your stay among them was sixty years. The son of Khawla tasted no death, nor did any earth hide bones from us. He has dwelled in the ravine of Raḍwā at Mūriq, while the angels return his speech. God guided us when you were perplexed about a matter; by him his heir seeks completion. The completion of the Mahdī's friendship, until you see our signs in succession, arranged. Al-Qāḍī Abū Bakr Muḥammad b. al-Ṭayyib mentioned and said: Al-Sayyid al-Ḥimyarī claimed that Hell is in Ḥaḍramawt, in the valley of Barhūt. He said concerning Abū Bakr and ʿUmar ؓ, describing their state as he saw it: Amsat ʿiẓāmuhumā bi-Ṭayba li-l-bilā wa-bi-Ḥaḍramawta sharruhā rūḥāhumā Their bones have become at Ṭayba subject to decay, and in Ḥaḍramawt the worst of it — their spirits. He said in disparagement of our mistress ʿĀʾisha ؓ: A-ʿĀʾishu innaki fī l-muḥdathāti wa-fī l-muḥdathīna bi-wādī l-Yaman Bi-Barhūta tusqayna min māʾihā sharāban karīhan shadīda l-asan O ʿĀʾisha, you are among the newly created things, and among the newly created ones in the valley of Yemen, at Barhūt, given to drink from its water a foul drink, intensely bitter. He said: He was intensely given to reviling our mistress ʿĀʾisha and our mistress Ḥafṣa ؓ, and he said about that: Jāʾat maʿa l-ashaqqayni fī hawdajin tuzjī ilā l-Baṣrati ajnādahā Ka-annahā fī fiʿlihā ḥayyatun turīdu an taʾkula awlādahā She came with the two most wretched ones in a howdah, driving her armies toward Basra, as if she in her action were a snake wanting to devour her children. He said: He used to aim at slandering the wives of the Messenger of God ﷺ with grave accusations. Abū al-Faraj al-Iṣfahānī mentioned that he said — meaning concerning ʿĀʾisha and Ḥafṣa: Iḥdāhumā nammat ʿalayhi ḥadīthahu wa-baghat ʿalayhi baghyatan iḥdāhumā Fa-humā llatāni samiʿat Rabbu Muḥammadin fī l-dhikri qaṣṣa ʿalā l-ʿibādi nabāhumā One of them tattled on him his secret, and one of them transgressed against him with a transgression; they are the two of whom the Lord of Muḥammad heard, and in the Remembrance He related their tale to the servants. [The compiler said]: The scholars mention this only so that you may know this accursed one and the depth of his disbelief. They differed as to where he died, may God curse him. It is said: at Wāsiṭ. Distress seized him, and he sat before his death and said: “O God, this was my reward for love of the family of Muḥammad.” Then he died, and they did not bury him because of his disbelief and his reviling of the Companions ؓ. It is also said: rather, he died in Baghdad, and his face turned black before his death. He recovered from his stupor, opened his eyes, and said: “O Commander of the Faithful, do you do this to your friend?” He said it three times, then died. He was buried in al-Ḥadītha in Baghdad, and that was during the caliphate of al-Rashīd. Ḥammād b. Zayd Ḥammād b. Zayd In this year died Ḥammād b. Zayd, one of the imams of hadith, and Khālid b. ʿAbd Allāh al-Ṭaḥḥān — one of the leaders of the Muslims — who purchased his life from God four times. Mālik b. Anas The Imam Mālik b. Anas b. Mālik b. ʿĀmir b. al-Ḥārith b. Ghaymān — with a dotted ghayn followed by a two-dotted yāʾ — b. Juthayl — with a jīm followed by a three-dotted thāʾ — b. ʿAmr b. al-Ḥārith, and he is Dhū Aṣbaḥ. His mother carried Mālik for three years. He was tall, large-headed, bald, extremely fair tending to blond, with a white head and beard. He saw a number of the Successors and narrated from them, and he was trustworthy and a proof. He wore fine ʿAdanī garments, and his signet ring was engraved: “God suffices me, and how excellent a Guardian is He.” He was asked: “Why did you engrave this?” He said: “I heard God say after this verse: ‘So they returned with favor from God and bounty, no harm having touched them’ (Q 3:174); and when he entered his house and put his foot inside he said: ‘What God wills,’ saying: ‘I heard God say: “If only, when you entered your garden, you had said: What God wills”’ (Q 18:39).” From Ibrāhīm b. al-Mundhir, who said: I heard Maʿn b. ʿĪsā say: When Mālik b. Anas wanted to narrate a hadith of the Messenger of God ﷺ, he performed the major ablution, burned incense, and perfumed himself. If anyone raised his voice in his presence, he said: “Lower your voice, for God, Mighty and Majestic, says: ‘O you who believe, do not raise your voices above the voice of the Prophet’ (Q 49:2). Whoever raises his voice during the hadith of the Prophet ﷺ, it is as if he raised his voice above the voice of the Messenger of God ﷺ.” From Abū Muṣʿab, who said: I heard Mālik b. Anas say: “I did not give legal opinions until seventy [scholars] testified that I was qualified for that.” From Abū ʿUbayda, who said: I heard Ibn Mahdī say: A man asked Mālik about a question, and he said: “I do not know it.” The man said: “I traveled to you from such-and-such a place to ask you about it.” Mālik [b. Anas] said to him: “When you return to your place and your location, tell them that I said to you: I do not know it.” From Nuʿaym b. Ḥammād, who said: I heard Ibn al-Mubārak say: “I have never seen a man elevated like Mālik b. Anas, who had neither much prayer nor much fasting, except that he must have a secret [merit] with God.” From Muḥammad b. ʿUmar, who said: When Mālik was called upon and asked, the people inclined to him and envied him. When Jaʿfar b. Sulaymān was made governor of Madinah, they denounced him to the governor, saying: “He does not consider the oaths of allegiance to you as valid, and he follows a hadith narrated from Thābit from al-Aḥnaf that the divorce of one under compulsion is not valid.” Jaʿfar b. Sulaymān became angry, summoned Mālik, argued against him with what had been reported to him, then stripped him, stretched him out, and beat him with whips. His arm was stretched until his shoulders were dislocated, and a great offense was committed against him. By God, Mālik only increased in standing among the people after that, and it was as if those whips were ornaments with which he was adorned. He used to attend the prayers, funerals, and Friday prayer, visit the sick, sit in the mosque, and his companions gathered around him. Then he stopped sitting in the mosque and would pray and then leave. He stopped attending funerals, but he would go to the families and offer condolences. Then he abandoned all of that: he no longer attended prayers in the mosque or Friday prayer, nor did he go to anyone to offer condolences. The people bore that for him, and he died in that state. Sometimes he was spoken to about it, and he would say: “Not everyone is able to speak of his excuse.” Since Muḥammad b. [ʿAbd Allāh b.] Ḥasan came out in Madinah, Mālik kept to his house and did not go out until Muḥammad was killed. He used to sit in his house on a couch of his with cushions placed to the right and left throughout the house for those who came to him from Quraysh and the Anṣār. His gathering was one of dignity and forbearance, and he was noble and awe-inspiring; no one would ask him to repeat out of awe. Muḥammad b. Saʿd said: Ibn Abī Uways narrated to us: Mālik fell ill for a few days. I asked some of our family what he said at death. He said: “He uttered the testimony of faith, then said: ‘To God belongs the command before and after’ (cf. Q 30:4).” He died on the morning of the fourteenth of Rabīʿ al-Awwal in the year 179 AH, during the caliphate of Hārūn. The governor of Madinah, ʿAbd Allāh b. Muḥammad b. Ibrāhīm, prayed over him, and he was buried in al-Baqīʿ at the age of eighty-five. It is also said: he died in Ṣafar of this year ؓ. In this year died Muslim b. Khālid al-Zinjī, Abū ʿAbd Allāh, the Makkan jurist. Al-Shāfiʿī accompanied him before Mālik and took jurisprudence from him. He was called al-Zinjī because he was fair with a redness in his complexion. And ʿAbbād b. ʿAbbād b. Ḥabīb b. al-Muhallab b. Abī Ṣufra al-Muhallabī al-Baṣrī, and Abū al-Aḥwaṣ Sallām b. Sulaym al-Ḥanafī. Khālid b. ʿAbd Allāh b. ʿAbd al-Raḥmān, Abū al-Haytham Khālid b. ʿAbd Allāh b. ʿAbd al-Raḥmān, Abū al-Haytham. It is also said: Abū Aḥmad al-Ṭaḥḥān, client of Muzayna. He was from the people of Wāsiṭ. He was born in the year 110 AH and heard from Yūnus b. ʿUbayd, Ibn ʿAwn, and others. Those who narrated from him include Wakīʿ, Ibn Mahdī, and ʿAffān b. Musaddad. He was trustworthy and righteous. Isḥāq al-Azraq said: “I have not met anyone better than Khālid.” It was said: “You have seen Sufyān.” He said: “Sufyān was a man of himself, but Khālid was a man of the common people.” From Abū Nuʿaym al-Ḥāfiẓ, who said: I heard al-Ṭabarānī say: I heard ʿAbd Allāh b. Aḥmad b. Ḥanbal say: My father said: “Khālid b. ʿAbd Allāh al-Wāsiṭī was among the most excellent of the Muslims. He purchased his life from God four times and gave in charity the weight of his person in silver four times.” He died in Rajab of this year; it is also said: in the year 182 AH. May God Almighty have mercy on him.

334. Tarikh (al-Tabari) 3009No grade recorded

     وَفَاةِ هِشَامٍ   وَفِي سَنَةُ ثَمَانِينَ وَمِائَةٍ مَاتَ هِشَامُ بْنُ عَبْدِ الرَّحْمَنِ بْنِ مُعَاوِيَةَ بْنِ هِشَامِ بْنِ عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ، صَاحِبُ الْأَنْدَلُسِ، فِي صَفَرٍ، وَكَانَتْ إِمَارَتُهُ سَبْعَ سِنِينَ وَسَبْعَةَ أَشْهُرٍ، وَكَانَ عُمُرُهُ تِسْعًا وَثَلَاثِينَ سَنَةً وَأَرْبَعَةَ أَشْهُرٍ، وَكُنْيَتُهُ أَبُو الْوَلِيدِ، وَكَانَتْ أُمُّهُ أُمَّ وَلَدٍ. كَانَ أَبْيَضَ أَشْهَلَ، مُشْرَبًا بِحُمْرَةٍ، بِعَيْنَيْهِ حَوَلٌ، وَخَلَّفَ خَمْسَةَ بَنِينَ، وَكَانَ عَامِلًا حَازِمًا، ذَا رَأْيٍ وَشَجَاعَةٍ وَعَدْلٍ، خَيِّرًا، مُحِبًّا لِأَهْلِ الْخَيْرِ وَالصَّلَاحِ، شَدِيدًا عَلَى الْأَعْدَاءِ، رَاغِبًا فِي الْجِهَادِ. وَمِنْ أَحْسَنِ عَمَلِهِ أَنَّهُ أَخْرَجَ مُصَدِّقًا يَأْخُذُ الصَّدَقَةَ عَلَى كِتَابِ اللَّهِ وَسُنَّةِ نَبِيِّهِ أَيَّامَ وِلَايَتِهِ، وَهُوَ الَّذِي تَمَّمَ بِنَاءَ الْجَامِعِ بِمَدِينَةِ قُرْطُبَةَ، وَكَانَ أَبُوهُ قَدْ مَاتَ قَبْلَ فَرَاغِهِ مِنْهُ، وَبَنَى مَسَاجِدَ مَعَهُ، وَبَلَغَ مِنْ عِزِّ الْإِسْلَامِ فِي أَيَّامِهِ وَذُلِّ الْكُفْرِ أَنَّ رُجَلًا مَاتَ فِي أَيَّامِهِ، فَأَوْصَى أَنْ يُفَكَّ أَسِيرٌ مِنَ الْمُسْلِمِينَ مِنْ تَرِكَتِهِ، فَطُلِبَ ذَلِكَ، فَلَمْ يُوجَدْ فِي دَارِ الْكُفَّارِ أَسِيرٌ يُشْتَرَى وَيُفَكُّ لِضَعْفِ الْعَدُوِّ وَقُوَّةِ الْمُسْلِمِينَ. ( وَمَنَاقِبُهُ كَثِيرَةٌ قَدْ ذَكَرَهَا أَهْلُ الْأَنْدَلُسِ كَثِيرًا، وَبَالَغُوا حَتَّى قَالُوا كَانَ يُشْبِهُ فِي سِيرَتِهِ بِعُمَرَ بْنِ عَبْدِ الْعَزِيزِ، رَحِمَهُ اللَّهُ ).

     ✧ The death of Hishām In the year one hundred and eighty, Hishām b. ʿAbd al-Raḥmān b. Muʿāwiyah b. Hishām b. ʿAbd al-Malik b. Marwān, ruler of al-Andalus, died in Ṣafar. His governorship lasted seven years and seven months, and his age was thirty-nine years and four months. His kunyah was Abū al-Walīd, and his mother was an umm walad. He was fair with reddish-white complexion, with a squint in his eyes. He left behind five sons. He was a resolute governor, possessed of judgment, courage, and justice, virtuous, loving the people of goodness and righteousness, severe against enemies, and desirous of jihād. Among the finest of his deeds was that he sent out a collector who took the zakāh according to the Book of Allah and the Sunnah of His Prophet during the days of his governorship. He it was who completed the building of the congregational mosque in the city of Qurṭubah, for his father had died before finishing it, and he built mosques along with it. The glory of Islam in his days and the humiliation of unbelief reached such a point that a man died in his days and bequeathed that a Muslim captive be ransomed from his estate. That was sought, but no captive was found in the abode of the unbelievers to be bought and ransomed, because of the weakness of the enemy and the strength of the Muslims. (His virtues are many; the people of al-Andalus have mentioned them often and exaggerated, even saying that in his conduct he resembled ʿUmar b. ʿAbd al-ʿAzīz, may Allah have mercy on him).

335. Tarikh (al-Tabari) 3010No grade recorded

     وِلَايَةِ ابْنِهِ الْحَكَمِ وَلَقَبِهِ الْمُنْتَصِرِ   وَلَمَّا مَاتَ اسْتَخْلَفَ بَعْدَهُ ابْنَهُ الْحَكَمَ، وَكَانَ الْحَكَمُ صَارِمًا، حَازِمًا، وَهُوَ أَوَّلُ مَنِ اسْتَكْثَرَ مِنَ الْمَمَالِيكِ بِالْأَنْدَلُسِ، وَارْتَبَطَ الْخَيْلَ بِبَابِهِ، وَتَشَبَّهَ بِالْجَبَابِرَةِ. وَكَانَ يُبَاشِرُ الْأُمُورَ بِنَفْسِهِ، وَكَانَ فَصِيحًا، شَاعِرًا، وَلَمَّا وَلِيَ خَرَجَ عَلَيْهِ عَمَّاهُ سُلَيْمَانُ وَعَبْدُ اللَّهِ، وَكَانَا فِي بَرِّ الْعُدْوَةِ الْغَرْبِيَّةِ، فَعَبَرَ عَبْدُ اللَّهِ الْبَلَنْسِيُّ إِلَى الْأَنْدَلُسِ، فَتَوَلَّى بَلَنْسِيَةَ، وَتَبِعَهُ أَخُوهُ سُلَيْمَانُ، وَكَانَ بِطَنْجَةَ، وَأَقْبَلَا يُؤَلِّبَانِ النَّاسَ عَلَى الْحَكَمِ، وَيُثِيرَانِ الْفِتْنَةَ، فَتَحَارَبُوا مُدَّةً وَالظَّفَرُ لِلْحَكَمِ. ثُمَّ إِنَّ الْحَكَمَ ظَفِرَ بِعَمِّهِ سُلَيْمَانَ، فَقَتَلَهُ سَنَةَ أَرْبَعٍ وَثَمَانِينَ وَمِائَةٍ. [ وَأَمَّا عَبْدُ اللَّهِ ] فَأَقَامَ بِبَلَنْسِيَةَ، وَقَدْ كَفَّ عَنِ الْفِتْنَةِ، وَخَافَ فَرَاسَلَ الْحَكَمَ فِي الصُّلْحِ، فَأَجَابَهُ إِلَى ذَلِكَ، فَوَقَعَ الصُّلْحُ بَيْنَهُمَا سَنَةَ سِتٍّ وَثَمَانِينَ وَزَوَّجَ أَوْلَادَ عَبْدِ اللَّهِ بِأَخَوَاتِهِ، وَسَكَنَتِ الْفِتْنَةُ. وَلَمَّا اشْتَغَلَ الْحَكَمُ بِالْفِتْنَةِ مَعَ عَمَّيْهِ اغْتَنَمَ الْفِرِنْجُ الْفُرْصَةَ، فَقَصَدُوا بِلَادَ الْإِسْلَامِ، وَأَخَذُوا مَدِينَةَ بَرْشَلُونَةَ وَاتَّخَذُوهَا دَارًا، وَنَقَلُوا أَصْحَابَهُمْ إِلَيْهَا، وَتَأَخَّرَتْ عَسَاكِرُ الْمُسْلِمِينَ عَنْهَا، وَكَانَ أَخْذُهَا سَنَةَ خَمْسٍ وَثَمَانِينَ وَمِائَةٍ.

     ✧ The governance of his son al-Ḥakam and his title al-Muntaṣir When he died, he was succeeded by his son al-Ḥakam. Al-Ḥakam was resolute and firm. He was the first to acquire many mamluks in al-Andalus, to tether horses at his gate, and to imitate tyrants. He handled affairs himself. He was eloquent and a poet. When he assumed power, his two paternal uncles Sulaymān and ʿAbd Allāh rose against him. They were in the land of the western shore (al-ʿUdwah al-Gharbiyyah). ʿAbd Allāh al-Balansī crossed to al-Andalus and took over Valencia (Balansiyah). His brother Sulaymān, who was in Tangier (Ṭanjah), followed him. They both came inciting people against al-Ḥakam and stirring up strife. They fought for a period, and victory belonged to al-Ḥakam. Then al-Ḥakam captured his uncle Sulaymān and killed him in the year 184 AH. [As for ʿAbd Allāh,] he remained in Valencia, having desisted from strife. He became fearful and corresponded with al-Ḥakam about peace. Al-Ḥakam agreed to that, and peace was concluded between them in the year 186 AH. He married the sons of ʿAbd Allāh to his sisters, and the strife subsided. When al-Ḥakam was preoccupied with the strife with his two uncles, the Franks seized the opportunity. They headed for the lands of Islam, took the city of Barcelona (Barshalūnah), made it a base, and moved their people there. The Muslim armies withdrew from it. Its capture was in the year 185 AH.

336. Tarikh (al-Tabari) 3011No grade recorded

     غَزْوِ الْفِرِنْجِ بِالْأَنْدَلُسِ   فِي سَنَةُ ثَمَانِينَ وَمِائَةٍ سَيَّرَ الْحَكَمُ صَاحِبُ الْأَنْدَلُسِ جَيْشًا مَعَ عَبْدِ الْكَرِيمِ بْنِ مُغِيثٍ إِلَى بِلَادِ الْفِرِنْجِ، فَدَخَلَ الْبِلَادَ، وَبَثَّ السَّرَايَا يَنْهَبُونَ، وَيُقَتِّلُونَ، وَيُحَرِّقُونَ الْبِلَادَ، وَسَيَّرَ سَرِيَّةً، فَجَازُوا خَلِيجًا مِنَ الْبَحْرِ كَانَ الْمَاءُ قَدْ جَزَرَ عَنْهُ، وَكَانَ الْفِرِنْجُ قَدْ جَعَلُوا أَمْوَالَهُمْ وَأَهْلِيهِمْ وَرَاءَ الْخَلِيجِ، ظَنًّا مِنْهُمْ أَنَّ أَحَدًا لَا يَقْدِرُ أَنْ يَعْبُرَ إِلَيْهِمْ، فَجَاءَهُمْ مَا لَمْ يَكُنْ فِي حِسَابِهِمْ، فَغَنِمَ الْمُسْلِمُونَ جَمِيعَ مَالِهِمْ، وَأَسَرُوا الرِّجَالَ وَقَتَلُوا مِنْهُمْ فَأَكْثَرُوا، وَسَبَوُا الْحَرِيمَ، وَعَادُوا سَالِمِينَ إِلَى عَبْدِ الْكَرِيمِ. وَسَيَّرَ طَائِفَةً أُخْرَى، فَخَرَّبُوا كَثِيرًا مِنْ بِلَادِ فَرَنْسِيَّةَ، وَغَنِمَ أَمْوَالَ أَهْلِهَا، وَأَسَرُوا الرِّجَالَ، فَأَخْبَرَهُ بَعْضُ الْأَسْرَى أَنَّ جَمَاعَةً مِنْ مُلُوكِ الْفِرِنْجِ قَدْ سَبَقُوا الْمُسْلِمِينَ إِلَى وَادٍ وَعْرِ الْمَسْلَكِ عَلَى طَرِيقِهِمْ، فَجَمَعَ عَبْدُ الْكَرِيمِ عَسَاكِرَهُ، وَسَارَ عَلَى تَعْبِئَةٍ، وَجَدَّ السَّيْرَ، فَلَمْ يَشْعُرِ الْكُفَّارُ إِلَّا وَقَدْ خَالَطَهُمْ الْمُسْلِمُونَ، فَوَضَعُوا السَّيْفَ فِيهِمْ، فَانْهَزَمُوا، وَغَنِمَ مَا مَعَهُمْ، وَعَادَ سَالِمًا هُوَ وَمَنْ مَعَهُ.

     ✧ The raid of the Franks in al-Andalus In the year one hundred and eighty, al-Ḥakam, the ruler of al-Andalus, dispatched an army with ʿAbd al-Karīm b. Mughīth to the lands of the Franks. He entered the lands and sent out raiding parties, plundering, killing, and burning the lands. He dispatched a raiding party, and they crossed a creek of the sea from which the water had ebbed. The Franks had placed their wealth, their families, and their dependents beyond the creek, thinking that no one would be able to cross over to them. Then there came to them what had not been in their reckoning, and the Muslims seized all their wealth as booty. They captured the men, killed many of them, and took the women and children captive, then returned safely to ʿAbd al-Karīm. He dispatched another group, and they laid waste to much of the land of Francia, seizing the wealth of its people as booty and capturing the men. Some of the captives informed him that a group of Frankish kings had preceded the Muslims to a valley with a rugged pass on their route. So ʿAbd al-Karīm assembled his forces, marched in battle formation, and hastened the pace. The unbelievers were not aware until the Muslims had already fallen upon them. They put them to the sword, and they were routed. He seized what was with them as booty and returned safely, he and those with him.

337. Tarikh (al-Tabari) 3012No grade recorded

     وِلَايَةِ عَلِيِّ بْنِ عِيسَى خُرَاسَانَ  . وَفِي سَنَةُ ثَمَانِينَ وَمِائَةٍ مَاتَ عَزَلَ الرَّشِيدُ مَنْصُورَ بْنَ يَزِيدَ عَنْ خُرَاسَانَ، وَاسْتَعْمَلَ عَلَيْهَا عَلِيَّ بْنَ عِيسَى بْنِ مَاهَانَ، فَوَلِيَهَا عَشْرَ سِنِينَ، وَفِي وِلَايَتِهِ خَرَجَ حَمْزَةُ بْنُ أَتُرْكَ الْخَارِجِيُّ أَيْضًا، فَجَاءَ إِلَى بُوشَنْجَ، فَخَرَجَ إِلَيْهِ عَمْرُوَيْهِ بْنُ يَزِيدَ الْأَزْدِيُّ، وَكَانَ عَلَى هَرَاةَ، فِي سِتَّةِ آلَافٍ، فَقَاتَلَهُ، فَهَزَمَهُ حَمْزَةُ، وَقَتَلَ مِنْ أَصْحَابِهِ جَمَاعَةً. وَمَاتَ عَمْرُوَيْهِ فِي الزِّحَامِ، فَوَجَّهَ إِلَيْهِ عَلِيُّ بْنُ عِيسَى ابْنَهُ الْحُسَيْنَ فِي عَشَرَةِ آلَافٍ، فَلَمْ يُحَارِبْ حَمْزَةَ، فَعَزَلَهَ، وَسَيَّرَ عِوَضَهُ ابْنَهُ عِيسَى بْنَ عَلِيٍّ فَقَاتَلَ حَمْزَةَ، فَهَزَمَهُ حَمْزَةُ، فَرَدَّهُ أَبُوهُ إِلَيْهِ أَيْضًا، فَقَاتَلَهُ بِبَاخَرْزَ، وَكَانَ حَمْزَةُ بِنَيْسَابُورَ، فَانْهَزَمَ حَمْزَةُ، وَقُتِلَ أَصْحَابُهُ، وَبَقِيَ فِي أَرْبَعِينَ رُجَلًا، فَقَصَدَ قُهُسْتَانَ. وَأَرْسَلَ عِيسَى أَصْحَابَهُ إِلَى أُوقَ وَجُوَيْنَ، فَقَتَلُوا مَنْ بِهَا مِنَ الْخَوَارِجِ، وَقَصَدَ الْقُرَى الَّتِي كَانَ أَهْلُهَا يُعِينُونَ حَمْزَةَ، فَأَحْرَقَهَا، وَقَتَلَ مَنْ فِيهَا، حَتَّى [ وَصَلَ ] إِلَى زَرَنْجَ، فَقَتَلَ ثَلَاثِينَ أَلْفًا وَرَجَعَ، وَخَلَّفَ بِزَرَنْجَ عَبْدَ اللَّهِ بْنَ الْعَبَّاسِ النَّسَفِيَّ، فَجَبَى الْأَمْوَالَ وَسَارَ بِهَا، فَلَقِيَهُ حَمْزَةُ بِأَسْفِزَارَ، فَقَاتَلَهُ، فَصَبَرَ لَهُ عَبْدُ اللَّهِ وَمَنْ مَعَهُ مِنَ الصُّغْدِ. فَانْهَزَمَ حَمْزَةُ، وَقُتِلَ كَثِيرٌ مِنْ أَصْحَابِهِ، وَجُرِحَ فِي وَجْهِهِ، وَاخْتَفَى هُوَ وَمَنْ سَلِمَ مِنْ أَصْحَابِهِ فِي الْكُرُومِ، ثُمَّ خَرَجَ وَسَارَ فِي الْقُرَى يَقْتُلُ، وَلَا يُبْقِي عَلَى أَحَدٍ. وَكَانَ عَلِيُّ بْنُ عِيسَى قَدِ اسْتَعْمَلَ طَاهِرَ بْنَ الْحُسَيْنِ عَلَى بُوشَنْجَ، فَسَارَ إِلَيْهِ حَمْزَةُ، وَانْتَهَى إِلَى مَكْتَبٍ فِيهِ ثَلَاثُونَ غُلَامًا، فَقَتَلَهُمْ، وَقَتَلَ مُعَلِّمَهُمْ، وَبَلَغَ طَاهِرًا الْخَبَرُ، فَأَتَى قَرْيَةً فِيهَا قَعَدُ الْخَوَارِجِ، وَهُمُ الَّذِينَ لَا يُقَاتِلُونَ، وَلَا دِيوَانَ لَهُمْ، فَقَتَلَهُمْ طَاهِرٌ، وَأَخَذَ أَمْوَالَهُمْ. وَكَانَ يَشُدُّ الرَّجُلَ مِنْهُمْ فِي شَجَرَتَيْنِ، ثُمَّ يَجْمَعُهُمَا، ثُمَّ يُرْسِلُهُمَا، فَتَأْخُذُ كُلُّ شَجَرَةٍ نِصْفَهُ، فَكَتَبَ الْقَعَدُ إِلَى حَمْزَةَ بِالْكَفِّ، فَكَفَّ وَوَاعَدَهُمْ، وَأَمِنَ النَّاسُ مُدَّةً، وَكَانَتْ بَيْنَهُ وَبَيْنَ أَصْحَابِ عَلِيِّ بْنِ عِيسَى حُرُوبٌ كَثِيرَةٌ.

     ✧ The governorship of ʿAlī b. ʿĪsā over Khurasan. In the year one hundred and eighty, al-Rashīd dismissed Manṣūr b. Yazīd from Khurasan and appointed over it ʿAlī b. ʿĪsā b. Māhān, who governed it for ten years. During his governorship, Ḥamza b. Aturk al-Khārijī also came out. He came to Būshanj, and ʿAmrawayh b. Yazīd al-Azdī, who was over Herat, went out against him with six thousand men and fought him. Ḥamza defeated him and killed a group of his companions. ʿAmrawayh died in the crush. ʿAlī b. ʿĪsā sent his son al-Ḥusayn against him with ten thousand men, but he did not fight Ḥamza, so he dismissed him and sent in his place his son ʿĪsā b. ʿAlī. He fought Ḥamza, and Ḥamza defeated him. His father sent him back against him again, and he fought him at Bākharz. Ḥamza was at Naysābūr, and Ḥamza was defeated, his companions were killed, and he remained with forty men. He headed for Quhistān. ʿĪsā sent his companions to Ūq and Juwayn, and they killed the Kharijites who were there. He headed for the villages whose people were supporting Ḥamza, burned them, and killed those in them until he reached Zaranj. He killed thirty thousand and returned. He left behind in Zaranj ʿAbd Allāh b. al-ʿAbbās al-Nasafī, who collected the revenues and set out with them. Ḥamza met him at Asfizār and fought him. ʿAbd Allāh and those with him from Sughd held firm against him. Ḥamza was defeated, many of his companions were killed, he was wounded in the face, and he and those of his companions who survived hid in the vineyards. Then he emerged and went about the villages killing, sparing no one. ʿAlī b. ʿĪsā had appointed Ṭāhir b. al-Ḥusayn over Būshanj. Ḥamza marched toward him and came upon a school with thirty boys; he killed them and their teacher. The news reached Ṭāhir, and he went to a village where the Kharijite quʿad were—those who do not fight and have no stipend register. Ṭāhir killed them and took their property. He would bind each man between two trees, then pull them together, then release them, so that each tree took half of him. The quʿad wrote to Ḥamza asking him to desist, so he desisted and made a truce with them. The people were safe for a time, and there were many wars between him and the companions of ʿAlī b. ʿĪsā.

338. Tarikh (al-Tabari) 3013No grade recorded

     وفي سَنَةُ ثَمَانِينَ وَمِائَةٍ هَاجَتِ الْفِتْنَةُ بِالشَّامِ بَيْنَ النِّزَارِيَّةِ وَالْيَمَانِيَّةِ،  فَانْزَعَجَ الرَّشِيدُ لِذَلِكَ، فَنَدَبَ جَعْفَرًا الْبَرْمَكِيَّ إِلَى الشَّامِ فِي جَمَاعَةٍ مِنَ الْأُمَرَاءِ وَالْجُنُودِ، فَدَخَلَ الشَّامَ، فَانْقَادَ النَّاسُ لَهُ، وَلَمْ يَدَعْ جَعْفَرٌ بِالشَّامِ فَرَسًا وَلَا سَيْفًا وَلَا رُمْحًا إِلَّا اسْتَلَبَهُ مِنَ النَّاسِ. وَأَطْفَأَ اللَّهُ بِهِ نَارَ تِلْكَ الْفِتْنَةِ. وَقَدْ قَالَ بَعْضُ الشُّعَرَاءِ فِي ذَلِكَ: لَقَدْ أُوقِدَتْ بِالشَّامِ نِيرَانُ فِتْنَةٍ فَهَذَا أَوَانُ الشَّامِ تُخْمَدُ نَارُهَا     إِذَا جَاشَ مَوْجُ الْبَحْرِ مِنْ آلِ بَرْمَكَ عَلَيْهَا خَبَتْ شُهْبَانُهَا وَشِرَارُهَا     رَمَاهَا أَمِيرُ الْمُؤْمِنِينَ بِجَعْفَرٍ وَفِيهِ تَلَاقَى صَدْعُهَا وَانْجِبَارُهَا     رَمَاهَا بِمَيْمُونِ النَّقِيبَةِ مَاجِدٍ تَرَاضَى بِهِ قَحْطَانُهَا وَنِزَارُهَا ثُمَّ كَرَّ جَعْفَرٌ رَاجِعًا إِلَى بَغْدَادَ بَعْدَمَا اسْتَخْلَفَ عَلَى الشَّامِ عِيسَى ابْنَ الْعَكِّيِّ، فَلَمَّا قَدِمَ دَخَلَ عَلَى الرَّشِيدِ فَقَبَّلَ يَدَيْهِ وَرِجْلَيْهِ، وَقَالَ: الْحَمْدُ لِلَّهِ الَّذِي آنَسَ وَحْشَتِي وَأَنْسَأَ فِي أَجَلِي حَتَّى أَرَانِي وَجْهَ سَيِّدِي وَأَكْرَمَنِي بِقُرْبِهِ، وَرَدَّنِي إِلَى خِدْمَتِهِ، فَوَاللَّهِ إِنْ كُنْتُ لَأَذْكُرُ غَيْبَتِي، وَالْمَقَادِيرَ الَّتِي أَزْعَجَتْنِي، فَأَعْلَمُ أَنَّهَا كَانَتْ بِمَعَاصٍ لَحِقَتْنِي، وَلَوْ طَالَ مُقَامِي لَخِفْتُ أَنْ يَذْهَبَ عَقْلِي إِشْفَاقًا عَلَى قُرْبِكَ وَأَسَفًا عَلَى فِرَاقِكَ.

     ✧ In the year one hundred and eighty AH Discord stirred in Syria between the Nizāriyyah and the Yamāniyyah, and al-Rashīd was disturbed by that, so he delegated Jaʿfar al-Barmakī to Syria with a group of commanders and troops. He entered Syria, and the people submitted to him. Jaʿfar did not leave in Syria a horse, a sword, or a spear without seizing it from the people. By him God extinguished the fire of that discord. Some poets said about that: Fires of discord were kindled in Syria; this is the time for Syria's fire to be quenched, when the waves of the sea surge from the house of Barmak. Upon them its flames and sparks subsided; the Commander of the Faithful cast at it Jaʿfar. In him its fracture and its mending meet; he cast at it one auspicious in disposition, glorious, Whom its Qaḥṭān and Nizār accepted. Then Jaʿfar returned to Baghdad after he had appointed ʿĪsā b. al-ʿAkkī as his deputy over Syria. When he arrived, he entered upon al-Rashīd and kissed his hands and feet, and said: Praise be to God, who comforted my loneliness and prolonged my term until He showed me the face of my master and honored me with his nearness, and returned me to his service. By God, I used to recall my absence and the decrees that disturbed me, and I knew that they were due to sins that attached to me. Had my stay been prolonged, I would have feared that my mind would go out of anxiety for your nearness and grief at separation from you.

339. Tarikh (al-Tabari) 3014No grade recorded

     ذِكْرُ عِدَّةِ حَوَادِثَ وَفِي سَنَةُ ثَمَانِينَ وَمِائَةٍ أَخَذَ الرَّشِيدُ الْخَاتَمَ مِنْ جَعْفَرِ بْنِ عِيسَى، فَدَفَعَهُ إِلَى أَبِيهِ يَحْيَى بْنِ خَالِدٍ. وَفِيهَا وَلَّى جَعْفَرًا خُرَاسَانَ وَسِجِسْتَانَ، ثُمَّ عَزَلَهُ عَنْهَا بَعْدَ عِشْرِينَ لَيْلَةً، وَاسْتَعْمَلَ عَلَيْهَا عِيسَى بْنَ جَعْفَرٍ، وَوَلَّى جَعْفَرَ بْنَ يَحْيَى الْحَرَسَ. وَفِيهَا هَدَمَ الرَّشِيدُ سُورَ الْمَوْصِلِ بِسَبَبِ الْعَطَّافِ بْنِ سُفْيَانَ الْأَزْدِيِّ، سَارَ إِلَيْهَا بِنَفْسِهِ، وَهَدَمَ سُورَهَا، وَأَقْسَمَ لَيَقْتُلَنَّ مَنْ لَقِيَ مِنْ أَهْلِهَا، فَأَفْتَاهُ الْقَاضِي أَبُو يُوسُفَ، وَمَنَعَهُ مِنْ ذَلِكَ، وَكَانَ الْعَطَّافُ قَدْ سَارَ عَنْهَا نَحْوَ أَرْمِينِيَّةَ فَلَمْ يَظْفَرْ بِهِ الرَّشِيدُ، وَمَضَى إِلَى الرَّقَّةِ فَاتَّخَذَهَا وَطَنًا. وَفِيهَا عُزِلَ هَرْثَمَةُ بْنُ أَعْيَنَ عَنْ إِفْرِيقِيَّةَ، وَاسْتَقْدَمَهُ إِلَى بَغْدَاذَ وَاسْتَخْلَفَهُ جَعْفَرُ بْنُ يَحْيَى عَلَى الْحَرَسِ. وَفِيهَا كَانَتْ بِمِصْرَ زَلْزَلَةٌ عَظِيمَةٌ سَقَطَ مِنْهَا رَأْسُ مَنَارَةِ الْإِسْكَنْدَرِيَّةِ. ( وَفِيهَا خَرَجَ حُرَّاشَةُ الشَّيْبَانِيُّ بِالْجَزِيرَةِ، فَقَتَلَهُ مُسْلِمُ بْنُ بَكَّارٍ الْعُقَيْلِيُّ ). وَفِيهَا عُزِلَ الْفَضْلُ بْنُ يَحْيَى عَنْ طَبَرِسْتَانَ، وَالرُّويَانِ، وَوَلِيَهَا عَبْدُ اللَّهِ بْنُ خَازِمٍ، وَوَلِيَ سَعِيدُ بْنُ سَلْمٍ الْجَزِيرَةَ، وَغَزَا الصَّائِفَةَ مُحَمَّدُ بْنُ مُعَاوِيَةَ بْنِ زُفَرَ بْنِ عَاصِمٍ. وَفِيهَا سَارَ الرَّشِيدُ إِلَى الْحَيْرَةِ، وَابْتَنَى بِهَا الْمَنَازِلَ، فَأَقْطَعَ أَصْحَابَهُ الْقَطَائِعَ فَثَارَ بِهِمْ أَهْلُ الْكُوفَةِ، وَأَسَاءُوا مُجَاوَرَتَهُ، فَعَادَ إِلَى بَغْدَاذَ. وَحَجَّ بِالنَّاسِ هَذِهِ السَّنَةَ مُوسَى بْنُ عِيسَى بْنِ مُوسَى بْنِ مُحَمَّدِ بْنِ عَلِيٍّ. وَفِيهَا اسْتَعْمَلَ الرَّشِيدُ عَلَى الْمَوْصِلِ يَحْيَى بْنَ سَعِيدٍ الْحَرَشِيَّ، فَأَسَاءَ السِّيرَةَ فِي أَهْلِهَا، وَظَلَمَهُمْ، وَطَالَبَهُمْ بِخَرَاجِ سِنِينَ مَضَتْ، فَجَلَا أَكْثَرُ أَهْلِ الْبَلَدِ. وَفِيهَا ظَهَرَتْ طَائِفَةٌ بِجُرْجَانَ يُقَالُ لَهُمُ: الْمُحَمِّرَةُ. لَبِسُوا الْحُمْرَةَ، وَاتَّبَعُوا رَجُلًا يُقَالُ لَهُ: عَمْرُو بْنُ مُحَمَّدٍ الْعَمْرَكِيُّ. وَكَانَ يُنْسَبُ إِلَى الزَّنْدَقَةِ، فَبَعَثَ الرَّشِيدُ يَأْمُرُ بِقَتْلِهِ، فَقُتِلَ بِمَرْوَ، وَأَطْفَأَ اللَّهُ نَارَهُمْ فِي ذَلِكَ الْوَقْتِ. وَفِيهَا أَمَرَ الرَّشِيدُ بِبِنَاءِ مَدِينَةِ عَيْنِ زَرْبَى وَحِصْنِهَا، وَسَيَّرَ إِلَيْهَا جُنْدًا مِنْ أَهْلِ خُرَاسَانَ وَغَيْرِهِمْ، فَأَقْطَعَهُمْ بِهَا الْمَنَازِلَ.

     ✧ Mention of several events In the year one hundred and eighty, al-Rashīd took the seal from Jaʿfar b. ʿĪsā and handed it to his father Yaḥyā b. Khālid. In it, he appointed Jaʿfar over Khurāsān and Sijistān, then dismissed him from them after twenty nights, and appointed over them ʿĪsā b. Jaʿfar; and he appointed Jaʿfar b. Yaḥyā over the guard. In it, al-Rashīd demolished the wall of al-Mawṣil because of al-ʿAṭṭāf b. Sufyān al-Azdī. He marched to it in person, demolished its wall, and swore he would kill any of its people he met. The judge Abū Yūsuf gave him a legal opinion and forbade him from that. Al-ʿAṭṭāf had already departed from it towards Armenia, so al-Rashīd did not get him, and he went to al-Raqqah and made it a home. In it, Harthamah b. Aʿyan was dismissed from Ifrīqiyah and summoned to Baghdādh, and Jaʿfar b. Yaḥyā appointed him as his deputy over the guard. In it, there was in Egypt a great earthquake, from which the top of the minaret of Alexandria fell. (In it, Ḥurrāshah al-Shaybānī rose in al-Jazīrah, and Muslim b. Bakkār al-ʿUqaylī killed him.) In it, al-Faḍl b. Yaḥyā was dismissed from Ṭabaristān and al-Rūyān, and ʿAbd Allāh b. Khāzim was appointed over them; Saʿīd b. Salm was appointed over al-Jazīrah; and Muḥammad b. Muʿāwiyah b. Zufar b. ʿĀṣim led the summer expedition. In it, al-Rashīd went to al-Ḥīrah and built dwellings there, granting estates to his companions as fiefs. The people of al-Kūfah rose against them and treated his neighborhood badly, so he returned to Baghdādh. Mūsā b. ʿĪsā b. Mūsā b. Muḥammad b. ʿAlī led the people in the pilgrimage this year. In it, al-Rashīd appointed Yaḥyā b. Saʿīd al-Ḥarashī over al-Mawṣil. He behaved badly towards its people, oppressed them, and demanded from them the land tax of past years, so most of the people of the town fled. In it, a faction appeared in Jurjān called al-Muḥammirah. They wore red and followed a man called ʿAmrū b. Muḥammad al-ʿAmrakī, who was accused of heresy. Al-Rashīd sent orders to kill him, and he was killed in Marw, and God extinguished their fire at that time. In it, al-Rashīd ordered the building of the city of ʿAyn Zarbā and its fortress, and sent to it troops from the people of Khurāsān and others, and granted them dwellings there as fiefs.

340. Tarikh (al-Tabari) 3015No grade recorded

     مَنْ تُوُفِّيَ فِي هَذِهِ السَّنَةِ مِنَ الْأَكَابِرِ   إِسْمَاعِيلُ بْنُ جَعْفَرِ بْنِ أَبِي كَثِيرٍ، أَبُو إِبْرَاهِيمَ الْأَنْصَارِيُّ إِسْمَاعِيلُ بْنُ جَعْفَرِ بْنِ أَبِي كَثِيرٍ، أَبُو إِبْرَاهِيمَ الْأَنْصَارِيُّ  . مَوْلَى بَنِي زُرَيْقٍ، قَارِئُ مَدِينَةِ رَسُولِ اللَّهِ ﷺ، سَمِعَ عَبْدَ اللَّهِ بْنَ دِينَارٍ، وَشُرَيْكَ بْنَ عَبْدِ اللَّهِ، وَمَالِكَ بْنَ أَنَسٍ، وَغَيْرَهُمْ. وَكَانَ ثِقَةً مَأْمُونًا. فَأَقَامَ بِبَغْدَادَ يُؤَدِّبُ عَلِيَّ بْنَ الْمَهْدِيِّ إِلَى أَنْ تُوُفِّيَ فِي هَذِهِ السَّنَةِ. عَلِيُّ بْنُ الْمَهْدِيِّ، أَبُو مُحَمَّدٍ الْهَاشِمِيُّ عَلِيُّ بْنُ الْمَهْدِيِّ، أَبُو مُحَمَّدٍ الْهَاشِمِيُّ  ، وَأُمُّهُ رَيْطَةُ بِنْتُ أَبِي الْعَبَّاسِ. تَوَلَّى أُمُورَ الْحَجِّ وَإِمَارَةَ الْمَوْسِمِ غَيْرَ مَرَّةٍ. وعن إِسْمَاعِيلُ بْنُ عَلِيٍّ الْخَطْبِيُّ قَالَ: تُوُفِّيَ أَبُو مُحَمَّدٍ عَلِيُّ ابْنُ أَمِيرِ الْمُؤْمِنِينَ الْمَهْدِيِّ فِي الْمُحَرَّمِ مِنْ سَنَةِ ثَمَانِينَ وَمِائَةٍ فِي بُسْتَانِهِ بِعَيْسَابَاذَ، وَهُوَ ابْنُ ثَلَاثٍ وَثَلَاثِينَ سَنَةً، لِأَنَّ مَوْلِدَهُ بِالرَّيِّ سَنَةَ سَبْعٍ وَأَرْبَعِينَ وَمِائَةٍ وَهُوَ أَسَنُّ مِنْ أَخِيهِ الرَّشِيدِ بِشُهُورٍ. سَلَمَةُ بْنُ صَالِحٍ، أَبُو إِسْحَاقَ الْجُعْفِيُّ الْأَحْمَرُ الْكُوفِيُّ سَلَمَةُ بْنُ صَالِحٍ، أَبُو إِسْحَاقَ الْجُعْفِيُّ الْأَحْمَرُ الْكُوفِيُّ  . حَدَّثَ عَنْ أَبِي إِسْحَاقَ، وَحَمَّادِ بْنِ أَبِي سُلَيْمَانَ. رَوَى عَنْهُ: أَحْمَدُ بْنُ مَنِيعٍ، وَكَانَ قَدْ وَلِيَ الْقَضَاءَ بِوَاسِطَ فِي زَمَنِ الرَّشِيدِ ثُمَّ عُزِلَ وَقَدِمَ بَغْدَادَ فَأَقَامَ بِهَا إِلَى أَنْ مَاتَ. وَكَانَ سَبَبُ عَزْلِهِ عَنْ وَاسِطَ: أَنَّ هُشَيْمَ بْنَ بَشِيرٍ تَقَدَّمَ مَعَ خَصْمٍ لَهُ إِلَيْهِ، فَكَلَّمَ الْخَصْمُ هُشَيْمًا بِكَلِمَةٍ، فَرَفَعَ هُشَيْمٌ يَدَهُ، فَلَطَمَ الْخَصْمَ، فَأَمَرَ سَلَمَةُ بِهُشَيْمٍ فَضُرِبَ عَشْرَ دُرَرٍ وَقَالَ: تَتَعَدَّى عَلَى خَصْمِكَ بِحَضْرَتِي ؟ فَأَغْضَبَ ذَلِكَ مَشْيَخَةَ وَاسِطَ، فَخَرَجُوا إِلَى الرَّشِيدِ، فَلَقَوْهُ بِمَكَّةَ يَطُوفُ، فَكَلَّمُوهُ فِي سَلَمَةَ وَقَالُوا: لَسْنَا نَطْعَنُ عَلَيْهِ، وَلَكِنْ رَجُلٌ مَوْضِعُ رَجُلٍ. فَأَمَرَ بِعَزْلِهِ وَتَقْلِيدِ سِوَاهُ. وعن مُحَمَّدُ بْنُ خِلَاسٍ قَالَ: لَمَّا عُزِلَ شُرَيْكٌ عَنِ الْقَضَاءِ تَعَلَّقَ بِهِ رَجُلٌ بِبَغْدَادَ فَقَالَ: يَا أَبَا عَبْدِ اللَّهِ، لِي عَلَيْكَ ثَلَاثُمِائَةِ دِرْهَمٍ فَأَعْطِنِيهَا. قَالَ: وَمَنْ أَنَا ؟ قَالَ: أَنْتَ شُرَيْكُ بْنُ عَبْدِ اللَّهِ، الْقَاضِي. قَالَ: وَمِنْ أَيْنَ هِيَ لَكَ ؟ قَالَ: ثَمَنُ هَذَا الْبَغْلِ الَّذِي تَحْتَكَ. قَالَ: نَعَمْ، تَعَالَ. فَجَاءَ يَمْشِي مَعَهُ، حَتَّى إِذَا بَلَغَ الْجِسْرَ قَالَ: مِنْ هَا هُنَا ؟ فَقَامَ إِلَيْهِ أُولَئِكَ الشَّرْطُ، فَقَالَ: خُذُوا هَذَا فَاحْبِسُوهُ، لَئِنْ أَطْلَقْتُمُوهُ لَأُخْبِرَنَّ أَبَا الْعَبَّاسِ عَبْدَ اللَّهِ بْنَ مَالِكٍ. فَقَالُوا: إِنَّ هَذَا الرَّجُلَ يَتَعَلَّقُ بِالْقَاضِي [إِذَا عُزِلَ ] فَيَدَّعِي عَلَيْهِ فَيَفْتَدِي مِنْهُ، قَدْ تَعَلَّقَ بِسَلَمَةَ الْأَحْمَرِ حِينَ عُزِلَ عَنْ وَاسِطَ، فَأَخَذَ مِنْهُ أَرْبَعَمِائَةِ دِرْهَمٍ، فَقَالَ: هَكَذَا ؟ فَكُلِّمَ فِيهِ، فَأَبَى أَنْ يُطْلِقَهُ، فَقَالَ لَهُ عَبْدُ اللَّهِ بْنُ مَالِكٍ: إِلَى كَمْ يُحْبَسُ ؟ قَالَ: إِلَى أَنْ يَرُدَّ عَلَى سَلَمَةَ الْأَحْمَرِ أَرْبَعَمِائَةِ دِرْهَمٍ. قَالَ: فَرَدَّ عَلَى سَلَمَةَ الْأَحْمَرِ أَرْبَعَمِائَةِ دِرْهَمٍ، فَجَاءَ سَلَمَةُ إِلَى شُرَيْكٍ فَشَكَرَ لَهُ، فَقَالَ لَهُ: يَا ضَعِيفُ كُلُّ مَنْ سَأَلَكَ مَالَكَ أَعْطِيَّتَهُ إِيَّاهُ. اضْطَرَبَ عَلَى سَلَمَةَ حِفْظُهُ فَضَعَّفَهُ أَصْحَابُ الْحَدِيثِ، وَتُوُفِّيَ بِبَغْدَادَ فِي هَذِهِ السَّنَةِ. وَقِيلَ: فِي سَنَةِ سِتٍّ وَثَمَانِينَ. وَقِيلَ: سَنَةَ ثَمَانٍ وَثَمَانِينَ. الضَّحَّاكُ بْنُ عُثْمَانَ بْنِ عَبْدِ اللَّهِ بْنِ خَالِدِ بْنِ حِزَامٍ الضَّحَّاكُ بْنُ عُثْمَانَ بْنِ عَبْدِ اللَّهِ بْنِ خَالِدِ بْنِ حِزَامٍ  . كَانَ عَلَّامَةَ قُرَيْشٍ بِالْمَدِينَةِ بِأَخْبَارِهَا، وَأَشْعَارِهَا، وَأَيَّامِهَا، وَأَيَّامِ الْعَرَبِ وَأَشْعَارِهَا، وَأَيَّامِهَا. وَكَانَ مِنْ أَكْبَرِ أَصْحَابِ مَالِكِ بْنِ أَنَسٍ هُوَ وَأَبُوهُ، وَلَمَّا اسْتَعْمَلَ عَبْدَ اللَّهِ بْنَ مُصْعَبِ بْنِ ثَابِتٍ عَلَى الْيَمَنِ وَجَّهَ الضَّحَّاكَ خَلِيفَةً لَهُ عَلَيْهَا، وَفَرَضَ لَهُ كُلَّ سَنَةٍ أَلْفَ دِينَارٍ، وَكَلَّمَ لَهُ الْخَلِيفَةَ فَأَعْطَاهُ أَرْبَعِينَ أَلْفَ دِرْهَمٍ، وَكَانَ مَحْمُودَ السِّيرَةِ. وَتُوُفِّيَ بِمَكَّةَ عِنْدَ مُنْصَرَفِهِ مِنَ الْيَمَنِ يَوْمَ التَّرْوِيَةِ مِنْ هَذِهِ السَّنَةِ. عَبَّادُ بْنُ عَبَّادِ بْنِ حَبِيبِ بْنِ الْمُهَلَّبِ بْنِ أَبِي صُفْرَةَ عَبَّادُ بْنُ عَبَّادِ بْنِ حَبِيبِ بْنِ الْمُهَلَّبِ بْنِ أَبِي صُفْرَةَ، أَبُو مُعَاوِيَةَ الْبَصْرِيُّ. سَمِعَ هِشَامَ بْنَ عُرْوَةَ. وَرَوَى عَنْهُ: أَحْمَدُ بْنُ حَنْبَلٍ، وَأَبُو عُبَيْدٍ، وَكَانَ ثِقَةً صَدُوقًا، غَزِيرَ الْعَقْلِ، ذَا هَيْئَةٍ حَسَنَةٍ. وَتُوُفِّيَ فِي هَذِهِ السَّنَةِ. وَقِيلَ: سَنَةَ إِحْدَى وَثَمَانِينَ. عَبْدُ الْوَارِثِ بْنُ سَعِيدٍ، أَبُو عُبَيْدَةَ التَّمِيمِيُّ عَبْدُ الْوَارِثِ بْنُ سَعِيدٍ، أَبُو عُبَيْدَةَ التَّمِيمِيُّ، مَوْلَى بَنِي الْعَنْبَرِ  . شَهِدَ لَهُ شُعْبَةُ بِالْإِتْقَانِ. وَتُوُفِّيَ فِي هَذِهِ السَّنَةِ. عَافِيَةُ بْنُ يَزِيدَ بْنِ قَيْسٍ الْقَاضِي عَافِيَةُ بْنُ يَزِيدَ بْنِ قَيْسٍ الْقَاضِي  . وَلَّاهُ الْمَهْدِيُّ الْقَضَاءَ بِبَغْدَادَ فِي الْجَانِبِ الشَّرْقِيِّ، وَحَدَّثَ عَنْ مُحَمَّدِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ أَبِي لَيْلَى، وَالْأَعْمَشِ، وَغَيْرِهِمَا. وَكَانَ مِنْ أَصْحَابِ أَبِي حَنِيفَةَ الَّذِينَ يُجَالِسُونَهُ، فَكَانَ أَصْحَابُهُ يَخُوضُونَ فِي مَسْأَلَةٍ فَإِنْ لَمْ يَحْضُرْ عَافِيَةُ قَالَ أَبُو حَنِيفَةَ: لَا تَرْفَعُوا الْمَسْأَلَةَ حَتَّى يَحْضُرَ عَافِيَةُ، فَإِذَا حَضَرَ، فَإِنْ وَافَقَهُمْ قَالَ أَبُو حَنِيفَةَ: أَثْبِتُوهَا، وَإِنْ لَمْ يُوَافِقْهُمْ قَالَ أَبُو حَنِيفَةَ: لَا تُثْبِتُوهَا. وَكَانَ عَافِيَةُ هُوَ وَابْنُ عُلَاثَةَ فَكَانَا يَقْضِيَانِ فِي عَسْكَرِ الْمَهْدِيِّ فِي جَامِعِ الرَّصَافَةِ، هَذَا فِي أَدْنَاهُ وَهَذَا فِي أَعْلَاهُ. وعن إِسْمَاعِيلُ بْنُ إِسْحَاقَ الْقَاضِي، عَنْ أَشْيَاخِهِ قَالَ: كَانَ عَافِيَةُ الْقَاضِي يَتَقَلَّدُ لِلْمَهْدِيِّ الْقَضَاءَ، وَكَانَ عَافِيَةُ عَالِمًا زَاهِدًا، فَصَارَ إِلَى الْمَهْدِيِّ فِي وَقْتِ الظُّهْرِ فِي يَوْمٍ مِنَ الْأَيَّامِ وَهُوَ خَالٍ، فَاسْتَأْذَنَ عَلَيْهِ فَأَدْخَلَهُ، فَإِذَا مَعَهُ قِمَطْرَةٌ فَاسْتَعْفَاهُ مِنَ الْقَضَاءِ وَاسْتَأْذَنَهُ فِي تَسْلِيمِ الْقِمَطْرِ إِلَى مَنْ يَأْمُرُ بِذَلِكَ، فَظَنَّ أَنَّ بَعْضَ الْوُلَاةِ قَدْ غَضَّ مِنْهُ، أَوْ أَضْعَفَ يَدَهُ فِي الْحُكْمِ، فَقَالَ لَهُ فِي ذَلِكَ، فَقَالَ لَهُ: مَا جَرَى مِنْ هَذَا شَيْءٌ، قَالَ: فَمَا كَانَ سَبَبُ اسْتِعْفَائِكَ ؟ قَالَ: كَانَ يَتَقَدَّمُ إِلَيَّ خَصْمَانِ مُوسِرَانِ وَجِيهَانِ مُنْذُ شَهْرَيْنِ فِي قَضِيَّةٍ مُعْضِلَةٍ مُشْكِلَةٍ، وَكُلٌّ يَدَّعِي بَيِّنَةً وَشُهُودًا، وَيُدْلِي بِحُجَجٍ تَحْتَاجُ إِلَى تَأَمُّلٍ وَتَثَبُّتٍ، فَرَدَدْتُ الْخُصُومَ رَجَاءَ أَنْ يَصْطَلِحُوا أَوْ يَتَبَيَّنَ لِي وَجْهُ فَصْلِ مَا بَيْنَهُمَا. قَالَ: فَوَقَفَ أَحَدُهُمَا مِنْ خَبَرِي عَلَى أَنِّي أُحِبُّ الرُّطَبَ السُّكَّرَ، فَعَمَدَ فِي وَقْتِنَا - وَهُوَ أَوَّلُ أَوْقَاتِ الرُّطَبِ - إِلَى أَنْ جَمَعَ لِي رُطَبًا سُكَّرًا لَا يَتَهَيَّأُ فِي وَقْتِنَا جَمْعُ مِثْلِهِ إِلَّا لِأَمِيرِ الْمُؤْمِنِينَ، وَمَا رَأَيْتُ أَحْسَنَ مِنْهُ وَرَشَا بَوَّابِي جُمْلَةَ دَرَاهِمَ عَلَى أَنْ يُدْخِلَ الطَّبَقَ إِلَيَّ وَلَا يُبَالِيَ أَنْ يُرَدَّ، فَلَمَّا دَخَلَ إِلَيَّ أَنْكَرْتُ ذَلِكَ وَطَرَدْتُ بَوَّابِي وَأَمَرْتُ بِرَدِّ الطَّبَقِ، فَلَمَّا كَانَ الْيَوْمَ تَقَدَّمَ إِلَيَّ مَعَ خَصْمِهِ فَمَا تَسَاوَيَا فِي قَلْبِي وَلَا فِي عَيْنِي، وَهَذَا يَا أَمِيرَ الْمُؤْمِنِينَ وَلَمْ أَقْبَلْ فَكَيْفَ يَكُونُ حَالِي لَوْ قَبِلْتُ، وَلَا آمَنُ أَنْ تَقَعَ عَلَيَّ حِيلَةٌ فِي دِينِي فَأَهْلَكَ، وَقَدْ فَسَدَ [النَّاسُ ]. فَأَقِلْنِي أَقَالَكَ اللَّهُ وَأَعْفِنِي، فَأَعْفَاهُ. وعن عَبْدِ الْمَلِكِ بْنِ قَرِيبٍ الْأَصْمَعِيِّ: أَنَّهُ قَالَ: كُنْتُ عِنْدَ الرَّشِيدِ يَوْمًا، فَرُفِعَ إِلَيْهِ فِي قَاضٍ يُقَالُ لَهُ: عَافِيَةُ، فَكَبُرَ عَلَيْهِ، فَأَمَرَ بِإِحْضَارِهِ، فَأُحْضِرَ، وَكَانَ فِي الْمَجْلِسِ جَمْعٌ كَبِيرٌ، فَجَعَلَ أَمِيرُ الْمُؤْمِنِينَ يُخَاطِبُهُ وَيُوقِفُهُ عَلَى مَا رُفِعَ إِلَيْهِ، وَطَالَ الْمَجْلِسُ، ثُمَّ إِنَّ أَمِيرَ الْمُؤْمِنِينَ عَطَسَ فَشَمَّتَهُ مَنْ كَانَ بِالْحَضْرَةِ مِمَّنْ قَرُبَ مِنْهُ سِوَاهُ، فَإِنَّهُ لَمْ يُشَمِّتْهُ، فَقَالَ لَهُ الرَّشِيدُ: مَا بَالُكَ لَمْ تُشَمِّتْنِي كَمَا فَعَلَ الْقَوْمُ ؟ فَقَالَ لَهُ عَافِيَةُ [لِأَنَّكَ ] يَا أَمِيرَ الْمُؤْمِنِينَ لَمْ تَحْمَدِ اللَّهَ، فَلِذَلِكَ لَمْ أُشَمِّتْكَ، هَذَا النَّبِيُّ ﷺ عَطَسَ عِنْدَهُ رَجُلَانِ فَشَمَّتَ أَحَدَهُمَا وَلَمْ يُشَمِّتِ الْآخَرَ، فَقَالَ يَا رَسُولَ اللَّهِ، مَا بِكَ شَمَّتَّ ذَلِكَ وَلَمْ تُشَمِّتْنِي ؟ قَالَ: "لِأَنَّ هَذَا حَمَدَ اللَّهَ فَشَمَّتْنَاهُ وَأَنْتَ لَمْ تَحْمَدْهُ فَلَمْ أُشَمِّتْكَ ". فَقَالَ لَهُ الرَّشِيدُ: ارْجِعْ إِلَى عَمَلِكَ، فَأَنْتَ لَمْ تُسَامِحْ فِي عَطْسَةٍ تُسَامِحُ فِي غَيْرِهَا ؟ وَصَرَفَهُ مُنْصَرَفًا جَمِيلًا وَزَبَرَ الْقَوْمَ الَّذِينَ كَانُوا رَفَعُوا عَلَيْهِ. وعَنِ ابْنِ الْأَعْرَابِيِّ قَالَ: خَاصَمَ أَبُو دُلَامَةَ رَجُلًا إِلَى عَافِيَةَ فَقَالَ: لَقَدْ خَاصَمَتْنِي غُوَاةُ الرِّجَا لِ وَخَاصَمْتُهُمْ سَنَةً وَافِيَهْ     فَمَا دَحَضَ اللَّهُ لِي حُجَّةً وَمَا خَيَّبَ اللَّهُ لِي قَافِيَهْ     فَمَنْ كُنْتُ مِنْ جَوْرِهِ خَائِفًا فَلَسْتُ أَخَافُكَ يَا عَافِيَهْ فَقَالَ لَهُ عَافِيَةُ: لَأَشْكُوَنَّكَ إِلَى أَمِيرِ الْمُؤْمِنِينَ. قَالَ: لِمَ تَشْكُونِي ؟ قَالَ: لِأَنَّكَ هَجَوْتَنِي قَالَ: وَاللَّهِ لَئِنْ شَكَوْتَنِي لَيَعْزِلَنَّكَ. قَالَ: وَلِمَ ؟ قَالَ: لِأَنَّكَ لَمْ تَعْرِفِ الْهِجَاءَ مِنَ الْمَدِيحِ. عَمْرُو بْنُ عُثْمَانَ بْنِ قُنْبُرٍ، أَبُو بِشْرٍ، الْمَعْرُوفُ بِسِيبَوَيْهِ النَّحْوِيُّ - عَمْرُو بْنُ عُثْمَانَ بْنِ قُنْبُرٍ، أَبُو بِشْرٍ، الْمَعْرُوفُ بِسِيبَوَيْهِ النَّحْوِيُّ، مَوْلَى بَنِي الْحَارِثِ بْنِ كَعْبٍ  . وَقِيلَ: مَوْلَى آلِ الرَّبِيعِ بْنِ زِيَادٍ. وَتَفْسِيرُ سِيبَوَيْهِ: رَائِحَةُ التُّفَّاحِ، وَكَانَتْ وَالِدَتُهُ تُرَقِّصُهُ فِي الصِّغَرِ بِذَلِكَ. قَالَ إِبْرَاهِيمُ الْحَرْبِيُّ: سُمِّيَ سِيبَوَيْهِ لِأَنَّ وَجَنَّتَيْهِ كَانَتَا كَأَنَّهُمَا تُفَّاحَةٌ. قَالَ ابن الجوزي رحمه الله تعالى: وَكَانَ سِيبَوَيْهِ يَصْحَبُ الْمُحَدِّثِينَ وَالْفُقَهَاءَ، وَيَطْلُبُ الْآثَارَ، وَكَانَ يَسْتَمْلِي عَلَى حَمَّادِ بْنِ سَلَمَةَ، فَلَحَنَ فِي حَرْفٍ، فَعَابَهُ حَمَّادٌ فَأَنِفَ مِنْ ذَلِكَ، وَلَزِمَ الْخَلِيلَ فَبَرَعَ فِي النَّحْوِ، وَقَدِمَ بَغْدَادَ وَنَاظَرَ الْكِسَائِيَّ. وعن إِبْرَاهِيمُ الْحَرْبِيُّ قَالَ: سَمِعْتُ ابْنَ عَائِشَةَ يَقُولُ: كُنَّا نَجْلِسُ مَعَ سِيبَوَيْهِ النَّحْوِيِّ فِي الْمَسْجِدِ، وَكَانَ شَابًّا جَمِيلًا نَظِيفًا، قَدْ تَعَلَّقَ مِنْ كُلِّ عِلْمٍ بِسَبَبٍ، وَضَرَبَ فِي كُلِّ أَدَبٍ بِسَهْمٍ مَعَ حَدَاثَةِ سِنِّهِ وَبَرَاعَتِهِ فِي النَّحْوِ. قَالَ التَّارِيخِيُّ بسنده عن مُحَمَّدُ بْنُ سَلَّامٍ قَالَ: كَانَ سِيبَوَيْهِ جَالِسًا فِي حَلْقَةٍ بِالْبَصْرَةِ، فَتَذَاكَرْنَا شَيْئًا مِنْ حَدِيثِ قَتَادَةَ، فَذَكَرَ حَدِيثًا غَرِيبًا وَقَالَ: لَمْ يَرْوِ هَذَا غَيْرَ سَعِيدِ بْنِ أَبِي الْعُرُوبَةِ. فَقَالَ لَهُ بَعْضُ مَنْ حَضَرَ: مَا هَاتَانِ الزِّيَادَتَانِ يَا أَبَا بِشْرٍ ؟ قَالَ: هَكَذَا يُقَالُ، لِأَنَّ الْعُرُوبَةَ يَوْمُ الْجُمْعَةِ، فَمَنْ قَالَ عُرُوبَةً فَقَدْ أَخْطَأَ، قَالَ ابْنُ سَلَّامٍ: فَذَكَرْتُ ذَلِكَ لِيُونُسَ فَقَالَ: أَصَابَ، لِلَّهِ دَرُّهُ. قَالَ أَبُو سَعِيدٍ السِّيرَافِيُّ: أَخَذَ سِيبَوَيْهِ اللُّغَاتِ عَنْ أَبِي الْخَطَّابِ الْأَخْفَشِ وَغَيْرِهِ، وَعَمِلَ كِتَابَهُ الَّذِي لَمْ يَسْبِقْهُ أَحَدٌ إِلَى مِثْلِهِ وَلَا لَحِقَ بِهِ مَنْ بَعْدَهُ، وَكَانَ كِتَابُهُ لِشُهْرَتِهِ عِنْدَ النَّحْوِيِّينَ عَلَمًا، فَكَانَ يُقَالُ بِالْبَصْرَةِ قَرَأَ فُلَانٌ لِلْكِتَابِ فَيُعْلَمُ أَنَّهُ كِتَابُ سِيبَوَيْهِ، وَكَانَ الْمُبَرِّدُ إِذَا أَرَادَ مُرِيدٌ أَنْ يَقْرَأَ عَلَيْهِ كِتَابَ سِيبَوَيْهِ يَقُولُ لَهُ: هَلْ رَكِبْتَ الْبَحْرَ. تَعْظِيمًا لَهُ وَاسْتِصْعَابًا لِمَا فِيهِ. وَقَالَ السِّيرَافِيُّ: لَمْ نَعْلَمْ أَحَدًا قَرَأَ كِتَابَ سِيبَوَيْهِ عَلَيْهِ، إِنَّمَا قُرِئَ بَعْدَهُ عَلَى أَبِي الْحَسَنِ الْأَخْفَشِ، وَرَأَيْتُ فِي تَعَالِيقِ أَبِي عَبْدِ اللَّهِ الْمَرْزُبَانِيِّ: قَالَ ثَعْلَبٌ: اجْتَمَعَ أَرْبَعُونَ نَفْسًا حَتَّى عَمِلُوا كِتَابَ سِيبَوَيْهِ هُوَ أَحَدُهُمْ، وَهُوَ أَصُولُ الْخَلِيلِ وَنُكَتُهُ فَادَّعَاهُ سِيبَوَيْهِ، وَأَنَا أَسْتَبْعِدُ هَذَا لِأَنَّ مِثْلَهُ لَا يَخْفَى، وَالْكُلُّ قَدْ سَلَّمُوا لِلرَّجُلِ. وعن أَبُو بَكْرٍ الْعَبْدِيُّ قَالَ: لَمَّا قَدِمَ سِيبَوَيْهِ بَغْدَادَ، فَنَاظَرَ سِيبَوَيْهِ الْكِسَائِيَّ وَأَصْحَابَهُ، فَلَمْ يَظْهَرْ عَلَيْهِمْ، فَسَأَلَ مَنْ يَبْذُلُ مِنَ الْمُلُوكِ وَيَرْغَبُ فِي النَّحْوِ ؟ فَقِيلَ لَهُ: طَلْحَةُ بْنُ طَاهِرٍ. فَشَخَصَ إِلَى خُرَاسَانَ، فَلَمَّا انْتَهَى إِلَى سَاوَةَ مَرِضَ مَرَضُهُ الَّذِي مَاتَ فِيهِ، فَتَمَثَّلَ عِنْدَ الْمَوْتِ: يُؤَمِّلُ دُنْيَا لِتَبْقَى لَهُ     فَمَاتَ الْمُؤَمِّلُ قَبْلَ الْأَمَلِ حَثِيثًا يَرْوِي أُصُولَ الْفَسِيلِ     فَعَاشَ الْفَسِيلُ وَمَاتَ الرَّجُلُ وعن أَبُو الْحَسَنِ الْمَدَائِنِيُّ قَالَ: قَالَ أَبُو عَمْرِو بْنُ يَزِيدَ: احْتَضَرَ سِيبَوَيْهِ فَوَضَعَ رَأْسَهُ فِي حِجْرِ أَخِيهِ، فَأُغْمِيَ عَلَيْهِ فَدَمَعَتْ عَيْنُ أَخِيهِ فَأَفَاقَ فَرَآهُ يَبْكِي فَقَالَ: فَكُنَّا جَمِيعًا فَرَّقَ الدَّهْرُ بَيْنَنَا     إِلَى الْأَمَدِ الْأَقْصَى فَمَنْ يَأْمَنُ الدَّهْرَا ؟ تُوُفِّيَ سِيبَوَيْهِ فِي هَذِهِ السَّنَةِ. وَقِيلَ: فِي الَّتِي قَبْلَهَا. قَالَ أَبُو بَكْرٍ الْخَطِيبُ: وَيُقَالُ أَنَّ سِنَّهُ كَانَتِ اثْنَتَيْنِ وَثَلَاثِينَ سَنَةً. عُفَيْرَةُ الْعَابِدَةُ عُفَيْرَةُ الْعَابِدَةُ  . كَانَتْ طَوِيلَةَ الْحُزْنِ، كَثِيرَةَ الْبُكَاءِ، قَدِمَ أَخٌ لَهَا، فَبُشِّرَتْ بِقُدُومِهِ، فَبَكَتْ، فَقِيلَ لَهَا هَذَا وَقْتُ بُكَاءٍ ؟ فَقَالَتْ: مَا أَجِدُ لِلسُّرُورِ فِي قَلْبِي مَسْكَنًا مَعَ ذِكْرِ الْآخِرَةِ، وَلَقَدْ أَذْكَرَنِي قُدُومُهُ يَوْمَ الْقُدُومِ عَلَى اللَّهِ فَمِنْ بَيْنِ مَسْرُورٍ وَمَثْبُورٍ. وعَنْ مُحَمَّدِ بْنِ عُبَيْدٍ قَالَ: دَخَلْنَا عَلَى امْرَأَةٍ بِالْبَصْرَةِ يُقَالُ لَهَا: عُفَيْرَةُ، فَقِيلَ لَهَا: [يَا عُفَيْرَةُ ]، ادْعِي اللَّهَ لَنَا. فَقَالَتْ: لَوْ خَرِسَ الْخَاطِبُونَ مَا تَكَلَّمَتْ عَجُوزُكُمْ، وَلَكِنَّ الْمُحْسِنَ أَمِنَ الْمُسِيءَ بِالدُّعَاءِ، جَعَلَ اللَّهُ قِرَاكُمْ مِنْ بَيْتِي فِي الْجَنَّةِ، وَجَعَلَ الْمَوْتَ مِنِّي وَمِنْكُمْ عَلَى بَالٍ. مُسْلِمُ بْنُ خَالِدِ بْنِ سَعِيدِ بْنِ خَرْجَةَ، أَبُو خَالِدٍ. وَيُلَقَّبُ: الزِّنْجِيَّ مُسْلِمُ بْنُ خَالِدِ بْنِ سَعِيدِ بْنِ خَرْجَةَ، أَبُو خَالِدٍ. وَيُلَقَّبُ: الزِّنْجِيَّ. كَانَ فَقِيهًا، عَابِدًا، يَصُومُ الدَّهْرَ. تُوُفِّيَ بِمَكَّةَ فِي هَذِهِ السَّنَةِ، لَكِنَّهُ كَانَ كَثِيرَ الْغَلَطِ وَالْخَطَأِ فِي حَدِيثِهِ. حَسَّانُ بْنُ سِنَانٍ حَسَّانُ بْنُ سِنَانٍ   حَسَّانُ بْنُ سِنَانِ بْنِ أَوْفَى بْنِ عَوْفٍ التَّنُوخِيُّ الْأَنْبَارِيُّ، وُلِدَ سَنَةَ سِتِّينَ، وَرَأَى أَنَسَ بْنَ مَالِكٍ وَدَعَا لَهُ، فَجَاءَ مِنْ نَسْلِهِ قُضَاةٌ وَوُزَرَاءُ وَصُلَحَاءُ، وَأَدْرَكَ الدَّوْلَتَيْنِ، وَكَانَ نَصْرَانِيًّا فَأَسْلَمَ وَحَسُنَ إِسْلَامُهُ، وَكَانَ يَكْتُبُ بِالْعَرَبِيَّةِ وَالْفَارِسِيَّةِ وَالسُّرْيَانِيَّةِ، وَكَانَ يُعَرِّبُ الْكُتُبَ بَيْنَ يَدَيْ رَبِيعَةَ لَمَّا وَلَّاهُ السَّفَّاحُ الْأَنْبَارَ. عَبْدُ الْوَارِثِ بْنُ سَعِيدٍ التَّنُّورِيُّ وَفِيهَا تُوُفِّيَ عَبْدُ الْوَارِثِ بْنُ سَعِيدٍ التَّنُّورِيُّ، أَحَدُ الثِّقَاتِ. وَفِي هَذِهِ السَّنَةِ تُوُفِّيَ الْمُبَارَكُ بْنُ سَعِيدٍ الثَّوْرِيُّ أَخُو سُفْيَانَ، وَسَعِيدُ بْنُ خُثَيْمٍ، وَأَبُو عُبَيْدَةَ عَبْدُ الْوَارِثِ بْنُ سَعِيدٍ، وَعَبْدُ الْعَزِيزِ بْنُ أَبِي حَازِمٍ، وَتُوُفِّيَ وَهُوَ سَاجِدٌ، وَأَبُو ضَمْرَةَ أَنَسُ بْنُ عِيَاضٍ اللَّيْثِيُّ الْمَدَنِيُّ.

     ✧ Those of the notables who died in this year Ismāʿīl b. Jaʿfar b. Abī Kathīr, Abū Ibrāhīm al-Anṣārī Ismāʿīl b. Jaʿfar b. Abī Kathīr, Abū Ibrāhīm al-Anṣārī. Mawlā of Banū Zurayq, the Qurʾān reciter of Madīnat Rasūl Allāh ﷺ. He heard from ʿAbd Allāh b. Dīnār, Shurayk b. ʿAbd Allāh, Mālik b. Anas, and others. He was trustworthy and reliable. He resided in Baghdad teaching Adab to ʿAlī b. al-Mahdī until he died in this year. ʿAlī b. al-Mahdī, Abū Muḥammad al-Hāshimī ʿAlī b. al-Mahdī, Abū Muḥammad al-Hāshimī, and his mother was Rayṭa bt. Abī al-ʿAbbās. He took charge of the pilgrimage affairs and the command of the season more than once. And from Ismāʿīl b. ʿAlī al-Khaṭbī, who said: Abū Muḥammad ʿAlī the son of the Commander of the Faithful al-Mahdī died in Muḥarram of the year one hundred and eighty in his garden at ʿAysābādh, and he was thirty-three years old, because his birth was in al-Rayy in the year one hundred and forty-seven, and he was older than his brother al-Rashīd by months. Salama b. Ṣāliḥ, Abū Isḥāq al-Juʿfī al-Aḥmar al-Kūfī Salama b. Ṣāliḥ, Abū Isḥāq al-Juʿfī al-Aḥmar al-Kūfī. He narrated from Abū Isḥāq and Ḥammād b. Abī Sulaymān. Aḥmad b. Manīʿ narrated from him. He had served as judge in Wāsiṭ during the time of al-Rashīd, then was dismissed and came to Baghdad, where he stayed until he died. The reason for his dismissal from Wāsiṭ was that Hushaym b. Bashīr came before him with an opponent, and the opponent spoke a word to Hushaym, so Hushaym raised his hand and slapped the opponent. Salama ordered that Hushaym be struck ten lashes and said: You assault your opponent in my presence? This angered the elders of Wāsiṭ, so they went out to al-Rashīd and met him in Mecca while he was circumambulating. They spoke to him about Salama and said: We do not impugn him, but a man in the place of a man. So he ordered his dismissal and the appointment of another. And from Muḥammad b. Khilās, who said: When Shurayk was dismissed from the judiciary, a man accosted him in Baghdad and said: O Abū ʿAbd Allāh, you owe me three hundred dirhams, so give them to me. He said: And who am I? He said: You are Shurayk b. ʿAbd Allāh, the judge. He said: And from where is it yours? He said: The price of this mule that is under you. He said: Yes, come. So he walked with him until he reached the bridge, and he said: From here? Then those policemen stood up to him, and he said: Take this man and imprison him. If you release him, I will inform Abū al-ʿAbbās ʿAbd Allāh b. Mālik. They said: This man accosts the judge [when he is dismissed] and makes a claim against him, and then he ransoms himself from him. He had accosted Salama al-Aḥmar when he was dismissed from Wāsiṭ and took four hundred dirhams from him. He said: Like this? So they spoke about him, but he refused to release him. ʿAbd Allāh b. Mālik said to him: Until when will he be imprisoned? He said: Until he returns to Salama al-Aḥmar four hundred dirhams. He said: So he returned to Salama al-Aḥmar four hundred dirhams. Salama came to Shurayk and thanked him, and he said to him: O weak one, everyone who asks you for your money, you give it to him. Salama's memory became disordered, so the ḥadīth scholars deemed him weak. He died in Baghdad in this year. It is said: in the year one hundred and eighty-six, and it is said: in the year one hundred and eighty-eight. Al-Ḍaḥḥāk b. ʿUthmān b. ʿAbd Allāh b. Khālid b. Ḥizām al-Ḍaḥḥāk b. ʿUthmān b. ʿAbd Allāh b. Khālid b. Ḥizām. He was the learned authority of Quraysh in Medina regarding its reports, its poems, and its battle days, and the battle days of the Arabs and their poems. He was among the foremost companions of Mālik b. Anas, he and his father. When ʿAbd Allāh b. Muṣʿab b. Thābit was appointed over Yemen, he sent al-Ḍaḥḥāk as his deputy there, and he allotted him a thousand dinars every year. He spoke to the caliph on his behalf, so he gave him forty thousand dirhams. His conduct was praised. He died in Mecca upon his return from Yemen on the Day of Tarwiya of this year. ʿAbbād b. ʿAbbād b. Ḥabīb b. al-Muhallab b. Abī Ṣufra ʿAbbād b. ʿAbbād b. Ḥabīb b. al-Muhallab b. Abī Ṣufra, Abū Muʿāwiya al-Baṣrī. He heard Hishām b. ʿUrwa. Aḥmad b. Ḥanbal and Abū ʿUbayd narrated from him. He was trustworthy, truthful, abundant in intellect, and of fine appearance. He died in this year. It is said: in the year one hundred and eighty-one. ʿAbd al-Wārith b. Saʿīd, Abū ʿUbayda al-Tamīmī ʿAbd al-Wārith b. Saʿīd, Abū ʿUbayda al-Tamīmī, mawlā of Banū al-ʿAnbar. Shuʿba testified to his precision. He died in this year. ʿĀfiya b. Yazīd b. Qays al-Qāḍī ʿĀfiya b. Yazīd b. Qays al-Qāḍī. Al-Mahdī appointed him judge in Baghdad on the eastern side. He narrated from Muḥammad b. ʿAbd al-Raḥmān b. Abī Laylā, al-Aʿmash, and others. He was among the companions of Abū Ḥanīfa who sat with him. When his companions would delve into a question and ʿĀfiya was not present, Abū Ḥanīfa would say: Do not settle the question until ʿĀfiya is present. When he was present, if he agreed with them, Abū Ḥanīfa would say: Record it. If he did not agree with them, Abū Ḥanīfa would say: Do not record it. ʿĀfiya and Ibn ʿUlātha would both judge in al-Mahdī's army in the congregational mosque of al-Ruṣāfa, this one in its lower part and this one in its upper part. And from Ismāʿīl b. Isḥāq al-Qāḍī, from his teachers, who said: ʿĀfiya al-Qāḍī held the judiciary for al-Mahdī. ʿĀfiya was a learned ascetic. One day he went to al-Mahdī at noon when he was alone, sought permission, and was admitted. He had a satchel with him. He asked to be excused from the judiciary and sought permission to hand over the satchel to whomever he ordered. Al-Mahdī thought that some governor had belittled him or weakened his hand in judgment, and he said that to him. ʿĀfiya replied: Nothing of this has occurred. He said: Then what was the reason for your request to be excused? He said: Two wealthy and prominent litigants had come before me for two months in a difficult and ambiguous case. Each claimed evidence and witnesses and advanced arguments requiring reflection and verification. I kept the litigants waiting, hoping they would reconcile or that the way to settle between them would become clear to me. He said: Then one of them learned from my news that I love sugar dates. In our season—it is the first time of dates—he set about gathering sugar dates for me, the like of which could not be gathered in our time except for the Commander of the Faithful. I have never seen any finer. He bribed my doorkeeper with a sum of dirhams to bring the platter in to me and not care if it were returned. When it came in, I disapproved of that, expelled my doorkeeper, and ordered the platter returned. Then today he came before me with his opponent, and they were not equal in my heart or in my eye. This, O Commander of the Faithful, while I did not accept. How would my state be if I had accepted? I do not feel safe that a trick might befall my religion and ruin me, for people have become corrupt. So dismiss me, may God dismiss you, and excuse me. So he excused him. And from ʿAbd al-Malik b. Qarīb al-Aṣmaʿī, who said: I was with al-Rashīd one day, and a complaint was raised to him about a judge called ʿĀfiya, and it weighed heavily on him. He ordered him brought, and he was brought while there was a large gathering in the assembly. The Commander of the Faithful addressed him and confronted him with what had been raised, and the assembly went on long. Then the Commander of the Faithful sneezed, and those present near him responded with tasmīt except him, for he did not respond. Al-Rashīd said to him: Why did you not respond to my sneeze as the people did? ʿĀfiya said to him: Because you, O Commander of the Faithful, did not praise God, so I did not respond. The Prophet ﷺ had two men sneeze in his presence, and he responded to one and not the other. The other said: O Messenger of God, why did you respond to that one and not to me? He said: "Because this one praised God, so we responded to him, and you did not praise Him, so I did not respond to you." Al-Rashīd said to him: Return to your post. If you do not overlook even a sneeze, will you overlook anything else? And he dismissed him with a fine dismissal and rebuked the people who had complained about him. And from Ibn al-Aʿrābī, who said: Abū Dulāma litigated against a man before ʿĀfiya, and he said: The errant men have litigated against me and I litigated against them for a full year. God has not caused my proof to slip, and God has not disappointed my rhyme. Whoever I have feared for his tyranny, I do not fear you, O ʿĀfiya. ʿĀfiya said to him: I will complain about you to the Commander of the Faithful. He said: Why would you complain about me? He said: Because you satirized me. He said: By God, if you complain about me, he will dismiss you. He said: And why? He said: Because you did not recognize satire from praise. ʿAmr b. ʿUthmān b. Qunbur, Abū Bishr, known as Sībawayhi the grammarian - ʿAmr b. ʿUthmān b. Qunbur, Abū Bishr, known as Sībawayhi the grammarian, mawlā of Banū al-Ḥārith b. Kaʿb. It is said: mawlā of the family of al-Rabīʿ b. Ziyād. The explanation of Sībawayhi is: the fragrance of apples. His mother used to dandle him with that in childhood. Ibrāhīm al-Ḥarbī said: He was named Sībawayhi because his cheeks were as if they were two apples. Ibn al-Jawzī, may God Almighty have mercy on him, said: Sībawayhi accompanied the ḥadīth scholars and jurists and sought the traditions. He used to write down dictation for Ḥammād b. Salama, and he made a grammatical error in a word, so Ḥammād found fault with him. He disdained that and attached himself to al-Khalīl, and he excelled in grammar. He came to Baghdad and debated al-Kisāʾī. And from Ibrāhīm al-Ḥarbī, who said: I heard Ibn ʿĀʾisha say: We used to sit with Sībawayhi the grammarian in the mosque. He was a handsome, clean young man who had attached himself to every science with a means and struck in every branch of learning with a share, despite his youth and his excellence in grammar. The historian said with his chain of transmission from Muḥammad b. Sallām, who said: Sībawayhi was sitting in a circle in Basra, and we were discussing something from the ḥadīth of Qatāda. He mentioned a rare ḥadīth and said: No one narrated this except Saʿīd b. Abī al-ʿUrūba. Someone present said to him: What are these two additions, O Abū Bishr? He said: Thus it is said, because al-ʿUrūba is Friday. Whoever says ʿUrūba has erred. Ibn Sallām said: I mentioned that to Yūnus, and he said: He is right, may God reward him well. Abū Saʿīd al-Sīrāfī said: Sībawayhi took the linguistic usages from Abū al-Khaṭṭāb al-Akhfash and others, and he composed his book, the like of which no one before him had produced and no one after him caught up with. Because of its fame among the grammarians, his book became a proper name, so it was said in Basra: So-and-so read the Book, and it was known that it was the book of Sībawayhi. When someone wanted to read the book of Sībawayhi to al-Mubarrad, he would say to him: Have you ridden the sea? Out of reverence for it and to underscore the difficulty of its contents. Al-Sīrāfī also said: We do not know of anyone who read the book of Sībawayhi to him. It was only read after him to Abū al-Ḥasan al-Akhfash. I saw in the notes of Abū ʿAbd Allāh al-Marzubānī: Thaʿlab said: Forty people gathered until they composed the book of Sībawayhi, and he was one of them. It contains the principles and fine points of al-Khalīl, and Sībawayhi claimed it. I find this unlikely because the like of it could not be hidden, and everyone conceded it to the man. And from Abū Bakr al-ʿAbdī, who said: When Sībawayhi came to Baghdad, Sībawayhi debated al-Kisāʾī and his companions, and he did not prevail over them. He asked who among the kings was generous and interested in grammar. He was told: Ṭalḥa b. Ṭāhir. So he set out for Khurasan. When he reached Sāwa, he fell ill with the illness in which he died. At death he recited: He hopes for a world to remain for him, but the hoper died before the hope. Eagerly he waters the roots of the young palm, so the young palm lived and the man died. And from Abū al-Ḥasan al-Madāʾinī, who said: Abū ʿAmr b. Yazīd said: Sībawayhi was at the point of death, and he placed his head in his brother's lap. He lost consciousness, and his brother's eyes shed tears. He regained consciousness and saw him weeping, and he said: We were together, then time separated us to the farthest end—so who feels safe from time? Sībawayhi died in this year. It is said: in the year before it. Abū Bakr al-Khaṭīb said: It is said that his age was thirty-two years. ʿUfayra the devoted worshipper ʿUfayra the devoted worshipper. She was long in sorrow and abundant in weeping. A brother of hers arrived, and she was given the good news of his arrival, but she wept. It was said to her: Is this a time for weeping? She said: I find no dwelling for joy in my heart along with the remembrance of the Hereafter. His arrival reminded me of the Day of Arrival before God, when people will be among the joyful and the ruined. And from Muḥammad b. ʿUbayd, who said: We entered upon a woman in Basra called ʿUfayra, and it was said to her: O ʿUfayra, supplicate God for us. She said: If the preachers fell silent, your old woman would not speak. But the doer of good is secure from the doer of evil through supplication. May God make your hospitality from my house in Paradise, and may God keep death in mind for me and for you. Muslim b. Khālid b. Saʿīd b. Kharja, Abū Khālid, nicknamed al-Zinjī Muslim b. Khālid b. Saʿīd b. Kharja, Abū Khālid, nicknamed al-Zinjī. He was a jurist and a devoted worshipper who fasted continuously. He died in Mecca in this year, but he had many errors and mistakes in his ḥadīth. Ḥassān b. Sinān Ḥassān b. Sinān. Ḥassān b. Sinān b. Awfā b. ʿAwf al-Tanūkhī al-Anbārī. He was born in the year sixty and saw Anas b. Mālik, who supplicated for him. From his descendants came judges, viziers, and righteous men. He lived through the two dynasties. He had been a Christian and converted to Islam, and his Islam was good. He wrote in Arabic, Persian, and Syriac, and he translated books before Rabīʿa when al-Saffāḥ appointed him over al-Anbār. ʿAbd al-Wārith b. Saʿīd al-Tannūrī And in it died ʿAbd al-Wārith b. Saʿīd al-Tannūrī, one of the trustworthy scholars. And in this year died al-Mubārak b. Saʿīd al-Thawrī, the brother of Sufyān, and Saʿīd b. Khuthaym, and Abū ʿUbayda ʿAbd al-Wārith b. Saʿīd, and ʿAbd al-ʿAzīz b. Abī Ḥāzim, and he died while prostrating, and Abū Ḍamra Anas b. ʿIyāḍ al-Laythī al-Madanī.

341. Tarikh (al-Tabari) 3016No grade recorded

     وِلَايَةِ مُحَمَّدِ بْنِ مُقَاتِلٍ إِفْرِيقِيَّةَ   وَفِي سَنَةُ إِحْدَى وَثَمَانِينَ وَمِائَةٍ اسْتَعْمَلَ الرَّشِيدُ عَلَى إِفْرِيقِيَّةَ مُحَمَّدَ بْنَ مُقَاتِلِ بْنِ حَكِيمٍ الْعَكِّيَّ، لَمَّا اسْتَعْفَى مِنْهَا هَرْثَمَةَ بْنَ أَعْيَنَ، عَلَى مَا ذَكَرْنَاهُ، سَنَةَ سَبْعٍ وَسَبْعِينَ وَمِائَةٍ، وَكَانَ مُحَمَّدٌ هَذَا رَضِيعَ الرَّشِيدِ، فَقَدِمَ الْقَيْرَوَانَ أَوَّلَ رَمَضَانَ، فَتَسَلَّمَهَا، وَعَادَ هَرْثَمَةُ إِلَى الرَّشِيدِ، فَلَمَّا اسْتَقَرَّ فِيهَا لَمْ يَكُنْ بِالْمَحْمُودِ السِّيرَةِ، فَاخْتَلَفَ الْجُنْدُ عَلَيْهِ وَاتَّفَقُوا عَلَى تَقْدِيمِ مَخْلَدِ بْنِ مُرَّةَ الْأَزْدِيِّ، ( وَاجْتَمَعَ كَثِيرٌ مِنَ الْجُنْدِ وَالْبَرْبَرِ وَغَيْرِهِمْ، فَسَيَّرَ إِلَيْهِمْ مُحَمَّدُ بْنُ مُقَاتِلٍ جَيْشًا، فَقَاتَلُوهُ، فَانْهَزَمَ مَخْلَدٌ وَاخْتَفَى فِي مَسْجِدٍ، فَأُخِذَ وَذُبِحَ ). وَخَرَجَ عَلَيْهِ بِتُونِسَ تَمَّامُ بْنُ تَمِيمٍ فِي جَمْعٍ كَثِيرٍ، وَسَارُوا إِلَى الْقَيْرَوَانِ فِي رَمَضَانَ سَنَةَ ثَلَاثٍ وَثَمَانِينَ، وَخَرَجَ إِلَيْهِ مُحَمَّدُ بْنُ مُقَاتِلٍ الْعَكِّيُّ فِي الَّذِينَ مَعَهُ، ( فَاقْتَتَلُوا بِمُنْيَةِ الْخَيْلِ )، فَانْهَزَمَ ابْنُ الْعَكِّيِّ إِلَى الْقَيْرَوَانِ وَسَارَ تَمَّامٌ فَدَخَلَ الْقَيْرَوَانَ وَأَمَّنَ ابْنَ الْعَكِّيِّ، عَلَى أَنْ يَخْرُجَ عَنْ إِفْرِيقِيَّةَ، فَسَارَ فِي رَمَضَانَ إِلَى طَرَابُلُسَ. فَجَمَعَ إِبْرَاهِيمُ بْنُ الْأَغْلَبِ التَّمِيمِيُّ جَمْعًا كَثِيرًا، وَسَارَ إِلَى الْقَيْرَوَانِ مُنْكِرًا لِمَا فَعَلَهُ تَمَّامٌ، فَلَمَّا قَارَبَهَا سَارَ عَنْهَا إِلَى تُونِسَ [ فِي ذِي الْقَعْدَةِ ]، وَدَخَلَ إِبْرَاهِيمُ إِلَى الْقَيْرَوَانِ، وَكَتَبَ إِلَى مُحَمَّدِ بْنِ مُقَاتِلٍ يُعْلِمُهُ الْخَبَرَ، وَيَسْتَدْعِيهِ إِلَى عَمَلِهِ، فَعَادَ إِلَى الْقَيْرَوَانِ، فَثَقُلَ ذَلِكَ عَلَى أَهْلِ الْبَلَدِ، وَبَلَغَ الْخَبَرُ إِلَى تَمَّامٍ، فَجَمَعَ جَمْعًا وَسَارَ إِلَى الْقَيْرَوَانِ، ظَنًّا مِنْهُ أَنَّ النَّاسَ يَكْرَهُونَ مُحَمَّدًا وَيُسَاعِدُونَهُ عَلَيْهِ. فَلَمَّا وَصَلَ قَالَ ابْنُ الْأَغْلَبِ لِمُحَمَّدٍ: إِنَّ تَمَّامًا انْهَزَمَ مِنِّي وَأَنَا فِي قِلَّةٍ، فَلَمَّا وَصَلْتَ إِلَى الْبِلَادِ تَجَدَّدَ لَهُ طَمَعٌ لِعِلْمِهِ أَنَّ الْجُنْدَ يَخْذُلُونَكَ، وَالرَّأْيُ أَنْ أَسِيرَ أَنَا وَمَنْ مَعِي مِنْ أَصْحَابِي فَنُقَاتِلَهُ، فَفَعَلَ ذَلِكَ، وَسَارَ إِلَيْهِ فَقَاتَلَهُ، فَانْهَزَمَ تَمَّامٌ، وَقُتِلَ جَمَاعَةٌ مِنْ أَصْحَابِهِ، وَلَحِقَ بِمَدِينَةِ تُونِسَ، فَسَارَ إِبْرَاهِيمُ بْنُ الْأَغْلَبِ إِلَيْهِ لِيَحْصُرَهُ، فَطَلَبَ مِنْهُ الْأَمَانَ فَأَمَّنَهُ.

     ✧ The governorship of Muhammad b. Muqatil over Ifriqiya In the year one hundred and eighty-one, al-Rashid appointed Muhammad b. Muqatil b. Hakim al-ʿAkki over Ifriqiya, when Harthama b. Aʿyan sought to be relieved of it, as we have mentioned, in the year one hundred and seventy-seven. This Muhammad was the foster-brother of al-Rashid. He arrived in al-Qayrawan at the beginning of Ramadan, took charge of it, and Harthama returned to al-Rashid. When he settled there, his conduct was not praiseworthy, so the troops disagreed over him and agreed to give precedence to Makhlad b. Murra al-Azdi. (Many of the troops, the Berbers, and others gathered, so Muhammad b. Muqatil sent an army against them, and they fought him. Makhlad was defeated and hid in a mosque, but he was seized and slaughtered.) Tammam b. Tamim rose against him in Tunis with a large gathering, and they marched to al-Qayrawan in Ramadan of the year one hundred and eighty-three. Muhammad b. Muqatil al-ʿAkki went out against him with those who were with him, (and they fought at Munyat al-Khayl). Ibn al-ʿAkki was defeated and fled to al-Qayrawan, and Tammam marched and entered al-Qayrawan and granted safety to Ibn al-ʿAkki, on condition that he leave Ifriqiya. So he marched in Ramadan to Tripoli. Ibrahim b. al-Aghlab al-Tamimi gathered a large force and marched to al-Qayrawan, disapproving of what Tammam had done. When he approached it, Tammam moved away from it to Tunis [in Dhu al-Qaʿda], and Ibrahim entered al-Qayrawan. He wrote to Muhammad b. Muqatil informing him of the news and summoning him back to his post. So he returned to al-Qayrawan, and that weighed heavily on the people of the city. The news reached Tammam, so he gathered a force and marched to al-Qayrawan, thinking that the people disliked Muhammad and would help him against him. When he arrived, Ibn al-Aghlab said to Muhammad: "Tammam was defeated by me when I had few men. Now that you have reached the country, his greed has been renewed, because he knows that the troops will desert you. My view is that I and those of my companions who are with me should march and fight him." He did that, marched against him, and fought him. Tammam was defeated, a group of his companions were killed, and he fled to the city of Tunis. Ibrahim b. al-Aghlab marched against him to besiege him, but he sought a guarantee of safety from him, so he granted him safety.

342. Tarikh (al-Tabari) 3017No grade recorded

     وِلَايَةِ إِبْرَاهِيمَ بْنِ الْأَغْلَبِ إِفْرِيقِيَّةَ   لَمَّا اسْتَقَرَّ الْأَمْرُ لِمُحَمَّدِ بْنِ مُقَاتِلٍ بِبِلَادِ إِفْرِيقِيَّةَ، وَأَطَاعَهُ تَمَّامٌ، كَرِهَ أَهْلُ الْبِلَادِ ذَلِكَ، وَحَمَلُوا إِبْرَاهِيمَ بْنَ الْأَغْلَبِ عَلَى أَنْ كَتَبَ إِلَى الرَّشِيدِ يَطْلُبُ مِنْهُ وِلَايَةَ إِفْرِيقِيَّةَ، فَكَتَبَ إِلَيْهِ ذَلِكَ. وَكَانَ عَلَى دِيَارِ مِصْرَ كُلَّ سَنَةٍ مِائَةُ أَلْفِ دِينَارٍ تُحْمَلُ إِلَى إِفْرِيقِيَّةَ مَعُونَةً، فَنَزَلَ إِبْرَاهِيمُ عَنْ ذَلِكَ، وَبَذَلَ أَنْ يَحْمِلَ كُلَّ سَنَةٍ أَرْبَعِينَ أَلْفَ دِينَارٍ، فَأَحْضَرَ الرَّشِيدُ ثِقَاتِهِ وَاسْتَشَارَهُمْ ( فِيمَنْ يُوَلِّيهِ ) إِفْرِيقِيَّةَ، وَذَكَرَ لَهُمْ كَرَاهَةَ أَهْلِهَا وِلَايَةَ مُحَمَّدِ بْنِ مُقَاتِلٍ. فَأَشَارَ هَرْثَمَةُ بِإِبْرَاهِيمَ بْنِ الْأَغْلَبِ، وَذَكَرَ لَهُ مَا رَآهُ مِنْ عَقْلِهِ وَدِينِهِ وَكِفَايَتِهِ، وَأَنَّهُ قَامَ بِحِفْظِ إِفْرِيقِيَّةَ عَنِ ابْنِ مُقَاتِلٍ، فَوَلَّاهُ الرَّشِيدُ فِي الْمُحَرَّمِ سَنَةَ أَرْبَعٍ وَثَمَانِينَ وَمِائَةٍ، فَانْقَمَعَ الشَّرُّ، وَضَبَطَ الْأَمْرَ، وَسَيَّرَ تَمَّامًا، وَكُلَّ مَنْ يَتَوَثَّبُ عَلَى الْوُلَاةِ، إِلَى الرَّشِيدِ، فَسَكَنَتِ الْبِلَادُ، وَابْتَنَى مَدِينَةً سَمَّاهَا الْعَبَّاسِيَّةَ بِقُرْبِ الْقَيْرَوَانِ، وَانْتَقَلَ إِلَيْهَا بِأَهْلِهِ وَعَبِيدِهِ. وَخَرَجَ عَلَيْهِ، سَنَةَ سِتٍّ وَثَمَانِينَ وَمِائَةٍ، رَجُلٌ مِنْ أَبْنَاءِ الْعَرَبِ بِمَدِينَةِ تُونِسَ، اسْمُهُ حَمْدِيسُ، فَنَزَعَ السَّوَادَ، وَكَثُرَ جَمْعُهُ، فَبَعَثَ إِلَيْهِ ابْنُ الْأَغْلَبِ عِمْرَانَ بْنَ مَخْلَدٍ فِي عَسَاكِرَ كَثِيرَةٍ، وَأَمَرَهُ أَنْ لَا يُبْقِيَ عَلَى أَحَدٍ مِنْهُمْ إِنْ ظَفِرَ بِهِمْ. فَسَارَ عِمْرَانُ، وَالْتَقَوْا وَاقْتَتَلُوا، وَصَارَ أَصْحَابُ حَمْدِيسَ يَقُولُونَ: بَغْدَاذَ ! بَغْدَاذَ ! وَصَبَرَ الْفَرِيقَانِ، فَانْهَزَمَ حَمْدِيسُ وَمَنْ مَعَهُ، وَأَخَذَهُمُ السَّيْفُ، فَقُتِلَ مِنْهُمْ عَشَرَةُ آلَافِ رَجُلٍ، وَدَخَلَ عِمْرَانُ تُونِسَ. ثُمَّ بَلَغَ ابْنَ الْأَغْلَبِ أَنَّ إِدْرِيسَ بْنَ إِدْرِيسَ الْعَلَوِيَّ قَدْ كَثُرَ جَمْعُهُ بِأَقَاصِي الْمَغْرِبِ، فَأَرَادَ قَصْدَهُ، فَنَهَاهُ أَصْحَابُهُ وَقَالُوا: اتْرُكْهُ مَا تَرَكَكَ، فَأَعْمِلِ الْحِيلَةَ، وَكَاتِبِ الْقَيِّمَ بِأَمْرِهِ مِنَ الْمَغَارِبَةِ، وَاسْمُهُ بَهْلُولُ بْنُ عَبْدِ الْوَاحِدِ، وَأَهْدِ إِلَيْهِ، وَلَمْ يَزَلْ بِهِ حَتَّى فَارَقَ إِدْرِيسَ وَأَطَاعَ إِبْرَاهِيمَ، وَتَفَرَّقَ جَمْعُ إِدْرِيسَ، فَكَتَبَ إِلَى إِبْرَاهِيمَ يَسْتَعْطِفُهُ، وَيَسْأَلُهُ الْكَفَّ عَنْ نَاحِيَتِهِ، وَيَذْكُرُ لَهُ قَرَابَتَهُ مِنْ رَسُولِ اللَّهِ ﷺ فَكَفَّ عَنْهُ. ثُمَّ إِنَّ عِمْرَانَ بْنَ مَخْلَدٍ، وَكَانَ مِنْ بِطَانَةِ إِبْرَاهِيمَ بْنِ الْأَغْلَبِ، وَيَنْزِلُ مَعَهُ فِي قَصْرِهِ، رَكِبَ يَوْمًا مَعَ إِبْرَاهِيمَ وَجَعَلَ يُحَدِّثُهُ، فَلَمْ يَفْهَمْ مِنْ حَدِيثِهِ شَيْئًا لِاشْتِغَالِ قَلْبِهِ بِمُهِمٍّ كَانَ لَهُ، فَاسْتَعَادَ الْحَدِيثَ مِنْ عِمْرَانَ فَغَضِبَ وَفَارَقَ إِبْرَاهِيمَ، وَجَمَعَ جَمْعًا كَثِيرًا، وَثَارَ عَلَيْهِ، فَنَزَلَ بَيْنَ الْقَيْرَوَانِ وَالْعَبَّاسِيَّةِ، وَصَارَتِ الْقَيْرَوَانُ وَأَكْثَرُ بِلَادِ إِفْرِيقِيَّةَ مَعَهُ. فَخَنْدَقَ إِبْرَاهِيمُ عَلَى الْعَبَّاسِيَّةِ، وَامْتَنَعَ فِيهَا، وَدَامَتِ الْحَرْبُ بَيْنَهُمَا سَنَةً كَامِلَةً، فَسَمِعَ الرَّشِيدُ الْخَبَرَ، فَأَنْفَذَ إِلَى إِبْرَاهِيمَ خِزَانَةَ مَالٍ، فَلَمَّا صَارَتْ إِلَيْهِ الْأَمْوَالُ أَمَرَ مُنَادِيًا يُنَادِي: مَنْ كَانَ مِنْ جُنْدِ أَمِيرِ الْمُؤْمِنِينَ فَلْيَحْضُرْ لِأَخْذِ الْعَطَاءِ. فَفَارَقَ عِمْرَانَ أَصْحَابُهُ وَتَفَرَّقُوا عَنْهُ، فَوَثَبَ عَلَيْهِمْ أَصْحَابُ إِبْرَاهِيمَ فَانْهَزَمُوا، فَنَادَى إِبْرَاهِيمُ بِالْأَمَانِ وَالْحُضُورِ لِقَبْضِ الْعَطَاءِ، فَحَضَرُوا فَأَعْطَاهُمْ وَقَلَعَ أَبْوَابَ الْقَيْرَوَانِ وَهَدَمَ فِي سُورِهَا. وَأَمَّا عِمْرَانُ، فَسَارَ حَتَّى لَحِقَ بِالزَّابِ، فَأَقَامَ بِهِ حَتَّى مَاتَ إِبْرَاهِيمُ وَوَلَّى بَعْدَهُ ابْنَهُ عَبْدَ اللَّهِ فَأَمَّنَ عِمْرَانَ، فَحَضَرَ عِنْدَهُ، وَأَسْكَنَهُ مَعَهُ، فَقِيلَ لِعَبْدِ اللَّهِ: إِنَّ هَذَا ثَأْرٌ بِأَبِيكَ، وَلَا نَأْمَنُهُ عَلَيْكَ، فَقَتَلَهُ. وَلَمَّا انْهَزَمَ عِمْرَانُ سَكَنَ الشَّرُّ بِإِفْرِيقِيَّةَ، وَأَمِنَ النَّاسُ، فَبَقِيَ كَذَلِكَ إِلَى أَنْ تُوُفِّيَ إِبْرَاهِيمُ فِي شَوَّالٍ سَنَةَ سِتٍّ وَتِسْعِينَ وَمِائَةٍ وَعُمُرُهُ سِتٌّ وَخَمْسُونَ سَنَةً، وَإِمَارَتُهُ اثْنَتَا عَشْرَةَ سَنَةً وَأَرْبَعَةَ أَشْهُرٍ وَعَشَرَةَ أَيَّامٍ.

     ✧ The appointment of Ibrāhīm b. al-Aghlab as governor of Ifrīqiyyah When the situation became settled for Muḥammad b. Muqātil in the lands of Ifrīqiyyah, and Tammām obeyed him, the people of the lands disliked that, and they incited Ibrāhīm b. al-Aghlab to write to al-Rashīd seeking from him the governorship of Ifrīqiyyah, so he wrote that to him. And upon the lands of Egypt there was every year a hundred thousand dinars carried to Ifrīqiyyah as assistance, so Ibrāhīm relinquished that, and he offered to carry every year forty thousand dinars, so al-Rashīd summoned his trusted men and consulted them (concerning whom he should appoint over) Ifrīqiyyah, and he mentioned to them the dislike of its people for the governorship of Muḥammad b. Muqātil. Harthamah indicated Ibrāhīm b. al-Aghlab, and he mentioned to him what he had seen of his intelligence, his religion, and his competence, and that he had undertaken the protection of Ifrīqiyyah from Ibn Muqātil, so al-Rashīd appointed him in al-Muḥarram of the year one hundred and eighty-four, and evil was suppressed, and he controlled the affair, and he sent Tammām and everyone who would leap upon the governors to al-Rashīd, so the lands became calm, and he built a city which he named al-ʿAbbāsiyyah near al-Qayrawān, and he moved to it with his family and his slaves. And there rebelled against him, in the year one hundred and eighty-six, a man from the sons of the Arabs in the city of Tunis, whose name was Ḥamdīs, and he removed the black (ʿAbbāsid) garments, and his gathering grew large, so Ibn al-Aghlab sent against him ʿImrān b. Makhlad with many armies, and he commanded him not to spare anyone of them if he got hold of them. So ʿImrān marched, and they met and fought, and the companions of Ḥamdīs began to say: Baghdad! Baghdad! And the two parties stood firm, then Ḥamdīs and those with him were defeated, and the sword took them, and ten thousand men were killed among them, and ʿImrān entered Tunis. Then it reached Ibn al-Aghlab that Idrīs b. Idrīs al-ʿAlawī had grown numerous in gathering in the farthest parts of the Maghrib, so he wanted to aim for him, but his companions forbade him and said: Leave him as long as he leaves you, so employ stratagem, and write to the one managing his affair among the Maghribis, whose name was Bahlūl b. ʿAbd al-Wāḥid, and give gifts to him, and he did not cease with him until he parted from Idrīs and obeyed Ibrāhīm, and the gathering of Idrīs dispersed, so he wrote to Ibrāhīm seeking to soften him, and asking him to refrain from his region, and mentioning to him his kinship to the Messenger of God ﷺ, so he refrained from him. Then ʿImrān b. Makhlad, and he was among the close associates of Ibrāhīm b. al-Aghlab, and he would lodge with him in his palace, rode one day with Ibrāhīm and began to converse with him, but he understood nothing of his talk because his heart was occupied with an important matter he had, so he requested the talk again from ʿImrān, and he became angry and parted from Ibrāhīm, and gathered a great gathering, and revolted against him, and he camped between al-Qayrawān and al-ʿAbbāsiyyah, and al-Qayrawān and most of the lands of Ifrīqiyyah came to be with him. So Ibrāhīm dug a trench around al-ʿAbbāsiyyah, and he held out in it, and the war between them lasted a full year, so al-Rashīd heard the news, and he dispatched to Ibrāhīm a storehouse of money, so when the funds reached him, he ordered a crier to announce: Whoever is of the army of the Commander of the Faithful, let him come to take the stipend. So the companions of ʿImrān left him and dispersed from him, and the companions of Ibrāhīm fell upon them, and they were defeated, and Ibrāhīm proclaimed amnesty and attendance to receive the stipend, so they came, and he gave them, and he tore down the gates of al-Qayrawān and demolished part of its wall. As for ʿImrān, he traveled until he reached al-Zāb, and he stayed there until Ibrāhīm died and his son ʿAbd Allāh succeeded him, and he granted amnesty to ʿImrān, so he came to him, and he lodged him with him, and it was said to ʿAbd Allāh: This one seeks vengeance for your father, and we do not trust him for you, so he killed him. And when ʿImrān was defeated, evil subsided in Ifrīqiyyah, and the people were safe, and it remained thus until Ibrāhīm died in Shawwāl of the year one hundred and ninety-six, and his age was fifty-six years, and his emirate was twelve years, four months, and ten days.

343. Tarikh (al-Tabari) 3018No grade recorded

     ( ذِكْرُ وِلَايَةِ عَبْدِ اللَّهِ بْنِ إِبْرَاهِيمَ بْنِ الْأَغْلَبِ إِفْرِيقِيَّةَ   ) وَلَمَّا تُوُفِّيَ إِبْرَاهِيمُ بْنُ الْأَغْلَبِ وَلِيَ بَعْدَهُ ابْنُهُ عَبْدُ اللَّهِ، وَكَانَ عَبْدُ اللَّهِ غَائِبًا بِطَرَابُلُسَ قَدْ حَصَرَهُ الْبَرْبَرُ، عَلَى مَا نَذْكُرُهُ سَنَةَ سِتٍّ وَتِسْعِينَ وَمِائَةٍ، فَعَهِدَ إِلَيْهِ أَبُوهُ بِالْإِمَارَةِ، وَأَمَرَ ابْنَهُ زِيَادَةَ اللَّهِ بْنَ إِبْرَاهِيمَ أَنْ يُبَايِعَ لِأَخِيهِ عَبْدِ اللَّهِ بِالْإِمَارَةِ، فَكَتَبَ إِلَى أَخِيهِ بِمَوْتِ أَبِيهِ، وَبِالْإِمَارَةِ، فَفَارَقَ طَرَابُلُسَ، وَوَصَلَ إِلَى الْقَيْرَوَانِ، فَاسْتَقَامَتِ الْأُمُورُ، وَلَمْ يَكُنْ فِي أَيَّامِهِ شَرٌّ، وَلَا حَرْبٌ، وَسَكَنَ النَّاسُ فَعُمِّرَتِ الْبِلَادُ، وَتُوُفِّيَ فِي ذِي الْحِجَّةِ سَنَةَ إِحْدَى وَمِائَتَيْنِ.

     ✧ ( Mention of the governorship of ʿAbd Allāh b. Ibrāhīm b. al-Aghlab over Ifrīqiya ) When Ibrāhīm b. al-Aghlab died, his son ʿAbd Allāh succeeded him. ʿAbd Allāh was absent in Tripoli, besieged by the Berbers, as we shall mention in the year one hundred and ninety-six. His father had entrusted the emirate to him and ordered his son Ziyādat Allāh b. Ibrāhīm to pledge allegiance to his brother ʿAbd Allāh for the emirate. So he wrote to his brother about the death of their father and the emirate. He departed from Tripoli and arrived at al-Qayrawān. Affairs became stable, and in his days there was neither evil nor war, and the people were at peace, so the lands flourished. He died in Dhū al-Ḥijja of the year two hundred and one.

344. Tarikh (al-Tabari) 3019No grade recorded

     مَنْ خَالَفَ بِالْأَنْدَلُسِ عَلَى صَاحِبِهَا   وَفِي سَنَةُ إِحْدَى وَثَمَانِينَ وَمِائَةٍ خَالَفَ بَهْلُولُ بْنُ مَرْزُوقٍ، الْمَعْرُوفُ بِأَبِي الْحَجَّاجِ، فِي نَاحِيَةِ الثَّغْرِ مِنْ بِلَادِ الْأَنْدَلُسِ، وَدَخَلَ سَرَقُسْطَةَ وَمَلَكَهَا، فَقَدِمَ عَلَى بَهْلُولٍ فِيهَا عَبْدُ اللَّهِ بْنُ عَبْدِ الرَّحْمَنِ، عَمُّ صَاحِبِهَا الْحَكَمِ، وَيُعْرَفُ بِالْبَلَنْسِيِّ، وَكَانَ مُتَوَجِّهًا إِلَى الْفِرِنْجِ. وَخَالَفَ فِيهَا عُبَيْدَةُ بْنُ حُمَيْدٍ بِطُلَيْطِلَةَ، وَأَمَرَ الْحَكَمُ الْقَائِدَ عَمْرُوسَ بْنَ يُوسُفَ، وَهُوَ بِمَدِينَةِ طَلَبِيرَةَ، أَنْ يُحَارِبَ أَهْلَ طُلَيْطِلَةَ فَكَانَ يُكْثِرُ قِتَالَهُمْ، وَضَيَّقَ عَلَيْهِمْ، ثُمَّ إِنَّ عَمْرُوسَ بْنَ يُوسُفَ كَاتَبَ رِجَالًا مِنْ أَهْلِ طُلَيْطِلَةَ يُعْرَفُونَ بِبَنِي مَخْشِيٍّ، وَاسْتَمَالَهُمْ. فَوَثَبُوا عَلَى عُبَيْدَةَ بْنِ حُمَيْدٍ وَقَتَلُوهُ، وَحَمَلُوهُ رَأْسَهُ إِلَى عَمْرُوسَ، فَسَيَّرَ الرَّأْسَ إِلَى الْحَكَمِ، وَأَنْزَلَ بَنِي مَخْشِيٍّ عِنْدَهُ، وَكَانَ بَيْنَهُمْ وَبَيْنَ الْبَرْبَرِ الَّذِينَ بِمَدِينَةِ طَلَبِيرَةَ ذُحُولٌ، فَتَسَوَّرَ الْبَرْبَرُ عَلَيْهِمْ فَقَتَلُوهُ، فَسَيَّرَ عَمْرُوسُ رُءُوسَهُمْ مَعَ رَأْسِ عُبَيْدَةَ إِلَى الْحَكَمِ وَأَخْبَرَهُ الْخَبَرَ. [ ثُمَّ إِنَّ عَمْرُوسَ أَعْمَلَ جَهْدَهُ فِي اسْتِجْلَابِ أَهْلِ طُلَيْطِلَةَ بِمُكَاتَبَتِهِمْ حَتَّى أَدْخَلُوهُ الْمَدِينَةَ. فَلَمَّا تَمَكَّنَ مِنْهَا بَنَى الْقَصْرَ عَلَى بَابِ جِسْرِهَا فَأَحْكَمَهُ، وَأَتْقَنَ أَمْرَهُ، ثُمَّ سَعَى فِي قَتْلِ رِجَالِ طُلَيْطِلَةَ، وَقَطْعِ شَرِّهِمْ، وَحَسْمِ دَائِهِمْ، تَوْطِيدًا لِلْمَمْلَكَةِ، فَأَعَدَّ لِلْكَيْدِ صَنِيعًا، أَظْهَرَ أَنَّهُ يَذْبَحُ فِيهِ الْبَقَرَ وَأَمَرَ أَنْ يَكُونَ دُخُولُ النَّاسِ عَلَى بَابٍ وَخُرُوجُهُمْ ] مِنْ بَابٍ آخَرَ، فَمَنْ دَخَلَ مِنْهُمْ عُدِلَ بِهِ إِلَى مَوْضِعٍ آخَرَ فَقَتَلُوهُ، حَتَّى قُتِلَ مِنْهُمْ سَبْعُمِائَةِ رَجُلٍ، فَاسْتَقَامَتْ تِلْكَ النَّاحِيَةُ.

     ✧ Those who rebelled in al-Andalus against its ruler In the year one hundred and eighty-one, Bahlūl b. Marzūq, known as Abū al-Ḥajjāj, rebelled in the region of the frontier (al-thaghr) of the land of al-Andalus. He entered Saraqusṭa and took possession of it. Then ʿAbd Allāh b. ʿAbd al-Raḥmān, the paternal uncle of its ruler al-Ḥakam, known as al-Balansī, came to Bahlūl there; he had been heading toward the Franks. In it ʿUbayda b. Ḥumayd rebelled in Ṭulayṭila. Al-Ḥakam ordered the commander ʿAmrūs b. Yūsuf, who was in the city of Ṭalabīra, to fight the people of Ṭulayṭila. He fought them frequently and pressed them hard. Then ʿAmrūs b. Yūsuf corresponded with men of the people of Ṭulayṭila known as the Banū Makhshī, and won them over. They fell upon ʿUbayda b. Ḥumayd and killed him, and carried his head to ʿAmrūs. He sent the head to al-Ḥakam and lodged the Banū Makhshī with him. There were old blood feuds between them and the Berbers who were in the city of Ṭalabīra, so the Berbers scaled the walls against them and killed them. ʿAmrūs sent their heads together with the head of ʿUbayda to al-Ḥakam and informed him of the news. [Then ʿAmrūs exerted his utmost effort to win over the people of Ṭulayṭila by corresponding with them until they admitted him into the city. When he had gained control of it, he built the fortress at the gate of its bridge and made it strong, and perfected its affair. Then he worked to kill the men of Ṭulayṭila, cut off their evil, and put an end to their malady, to consolidate the kingdom. He prepared a ruse for the scheme: he made a show of slaughtering cattle in it and ordered that the people's entry be through one gate and their exit] through another gate. Whoever of them entered was diverted to another place, and they killed him, until seven hundred men of them were killed. Thus that region became settled.

345. Tarikh (al-Tabari) 3020No grade recorded

     ذِكْرُ عِدَّةِ حَوَادِثَ وَفِي سَنَةُ إِحْدَى وَثَمَانِينَ وَمِائَةٍ غَزَا الرَّشِيدُ أَرْضَ الرُّومِ، فَافْتَتَحَ حِصْنَ الصَّفْصَافِ  . فَقَالَ فِي ذَلِكَ مَرْوَانُ بْنُ أَبِي حَفْصَةَ: إِنَّ أَمِيرَ الْمُؤْمِنِينَ الْمُصْطَفَى قَدْ تَرَكَ الصَّفْصَافَ قَاعًا صَفْصَفًا وَفِيهَا غَزَا عَبْدُ الْمَلِكِ بْنُ صَالِحٍ أَرْضَ الرُّومِ، فَبَلَغَ أَنْقِرَةَ، وَافْتَتَحَ مَطْمُورَةَ. وَفِيهَا تَغَلَّبَتِ الْمُحَمِّرَةُ عَلَى جُرْجَانَ. وَفِيهَا أَمَرَ الرَّشِيدُ أَنْ يُكْتَبَ فِي صُدُورِ الرَّسَائِلِ الصَّلَاةُ عَلَى رَسُولِ اللَّهِ ﷺ بَعْدَ الثَّنَاءِ عَلَى اللَّهِ عَزَّ وَجَلَّ. وَفِيهَا حَجَّ بِالنَّاسِ الرَّشِيدُ وَتَعَجَّلَ فِي النَّفْرِ، وَسَأَلَهُ يَحْيَى بْنُ خَالِدٍ أَنْ يُعْفِيَهُ مِنَ الْوِلَايَةِ، فَأَعْفَاهُ وَأَقَامَ يَحْيَى بِمَكَّةَ. وفِي هَذِهِ السَّنَةِ كَانَ الْفِدَاءُ بَيْنَ الرُّومِ وَالْمُسْلِمِينَ، وَهُوَ أَوَّلُ فِدَاءٍ كَانَ أَيَّامَ بَنِي الْعَبَّاسِ، وَكَانَ الْقَاسِمُ بْنُ الرَّشِيدِ هُوَ الْمُتَوَلِّي لَهُ، ( وَكَانَ الْمَلِكُ نِقْفُورَ )، ( فَفَرِحَ بِذَلِكَ النَّاسُ )، فَفُودِيَ بِكُلِّ أَسِيرٍ فِي بِلَادِ الرُّومِ، وَكَانَ الْفِدَاءُ بِاللَّامِسِ، عَلَى جَانِبِ الْبَحْرِ، بَيْنَهُ وَبَيْنَ طَرَسُوسَ اثْنَا عَشَرَ فَرْسَخًا، وَحَضَرَ ثَلَاثُونَ أَلْفًا مِنَ الْمُرْتَزِقَةِ مَعَ أَبِي سُلَيْمَانَ، فَخَرَجَ الْخَادِمُ، مُتَوَلِّي طَرَسُوسَ، وَخَلْقٌ كَثِيرٌ مِنْ أَهْلِ الثُّغُورِ، وَغَيْرُهُمْ مِنَ الْعُلَمَاءِ وَالْأَعْيَانِ، وَكَانَ عِدَّةُ الْأَسْرَى ثَلَاثَةَ آلَافٍ وَسَبْعَمِائَةٍ، وَقِيلَ أَكْثَرَ مِنْ ذَلِكَ.

     ✧ Mention of several events In the year one hundred and eighty-one, al-Rashīd undertook a military expedition into Byzantine territory and conquered the fortress of al-Ṣafṣāf. Marwān b. Abī Ḥafṣah said of that: Indeed the Commander of the Faithful, the chosen one, has left al-Ṣafṣāf a level plain, an empty tract. In it ʿAbd al-Malik b. Ṣāliḥ raided Byzantine territory, reaching Anqirah (Ankara), and conquered Maṭmūrah. In it the Muḥammirah gained control over Jurjān. In it al-Rashīd commanded that at the beginning of letters, after praise of God Almighty, prayers be written upon the Messenger of God ﷺ. In it al-Rashīd led the people in the pilgrimage and hastened during the departure from Minā. Yaḥyā b. Khālid asked him to be relieved of the governorship, so he relieved him, and Yaḥyā remained in Makkah. In this year the ransom exchange took place between the Byzantines and the Muslims. It was the first ransom exchange in the days of the Banū al-ʿAbbās, and al-Qāsim b. al-Rashīd was the one in charge of it. The king was Niqfūr, and the people rejoiced at that. Every captive in Byzantine lands was ransomed. The ransom exchange took place at al-Lāmis, on the seacoast, twelve farsakhs between it and Ṭarsūs. Thirty thousand regular troops attended with Abū Sulaymān. The eunuch, governor of Ṭarsūs, came out, along with a great many people from the frontier fortresses and others, including scholars and notables. The number of captives was three thousand seven hundred, and it is said more than that.

346. Tarikh (al-Tabari) 3021No grade recorded

     مَنْ تُوُفِّيَ فِي هَذِهِ السَّنَةِ مِنَ الْأَكَابِرِ   الْحَسَنُ بْنُ قَحْطَبَةُ بْنُ شَبِيبِ بْنِ خَالِدِ بْنِ مَعْدَانَ، أَبُو الْحَسَنِ الْحَسَنُ بْنُ قَحْطَبَةُ بْنُ شَبِيبِ بْنِ خَالِدِ بْنِ مَعْدَانَ، أَبُو الْحَسَنِ، وَهُوَ أَخُو حُمَيْدِ بْنِ قَحْطَبَةَ. وَالْحَسَنُ أَحَدُ قُوَّادِ الدَّوْلَةِ [الْعَبَّاسِيَّةِ ]. تُوُفِّيَ فِي هَذِهِ السَّنَةِ وَهُوَ ابْنُ أَرْبَعٍ وَثَمَانِينَ سَنَةً. خَلَفُ بْنُ خَلِيفَةَ بْنِ صَاعِدٍ، أَبُو أَحْمَدَ الْأَشْجَعِيُّ خَلَفُ بْنُ خَلِيفَةَ بْنِ صَاعِدٍ، أَبُو أَحْمَدَ الْأَشْجَعِيُّ. رَوَى عَنْهُ: هُشَيْمٌ، وَقُتَيْبَةُ، وَالْحَسَنُ بْنُ عَرَفَةَ. وَكَانَ ثِقَةً صَدُوقًا، نَزَلَ الْكُوفَةَ، ثُمَّ انْتَقَلَ إِلَى وَاسِطَ، ثُمَّ تَحَوَّلَ إِلَى بَغْدَادَ فَأَقَامَ بِهَا، حَتَّى تُوُفِّيَ فِي هَذِهِ السَّنَةِ وَهُوَ ابْنُ مِائَةِ سَنَةٍ وَسِتَّةٍ. عَبْدُ اللَّهِ بْنُ الْمُبَارَكِ، أَبُو عَبْدِ الرَّحْمَنِ الْمَرْوَزِيُّ، مَوْلَى بَنِي حَنْظَلَةَ عَبْدُ اللَّهِ بْنُ الْمُبَارَكِ، أَبُو عَبْدِ الرَّحْمَنِ الْمَرْوَزِيُّ، مَوْلَى بَنِي حَنْظَلَةَ  . كَانَ أَبُو تُرْكِيَا [وَكَانَ عَبْدًا لِرَجُلٍ مِنَ التُّجَّارِ ] مِنْ هَمَذَانَ مِنْ بَنِي حَنْظَلَةَ، وَكَانَ عَبْدُ اللَّهِ إِذَا قَدِمَ هَمَذَانَ يَخْضَعُ لِوَالِدَيْهِ وَيُعَظِّمُهُمْ، وَكَانَتْ أُمُّهُ خَوَارِزْمِيَّةً. وُلِدَ سَنَةَ ثَمَانِي عَشْرَةَ وَمِائَةٍ، وَسَمِعَ هِشَامَ بْنَ عُرْوَةَ، وَإِسْمَاعِيلَ بْنَ أَبِي خَالِدٍ، وَالْأَعْمَشَ، وَسُلَيْمَانَ التَّيْمِيَّ، وَحُمَيْدَ الطَّوِيلَ، وَابْنَ عَوْنٍ وَمَالِكًا، وَالثَّوْرِيَّ، وَالْأَوْزَاعِيَّ، وَغَيْرَهُمْ. وَكَانَ مِنْ أَئِمَّةِ الْمُسْلِمِينَ الْمَوْصُوفِينَ بِالْحِفْظِ وَالْفِقْهِ وَالْعَزِيمَةِ وَالزُّهْدِ وَالْكَرَمِ وَالشَّجَاعَةِ. وَلَهُ التَّصَانِيفُ الْحِسَانُ، وَالشِّعْرُ الْمُتَضَمِّنُ لِلزُّهْدِ وَالْحِكْمَةِ، وَكَانَ مِنْ أَهْلِ الْغَزْوِ وَالْمُرَابَطَةِ، وَكَانَ ابْنُ عُيَيْنَةَ يَقُولُ: نَظَرْتُ فِي أَمْرِ الصَّحَابَةِ وَأَمْرِ ابْنِ الْمُبَارَكِ، فَمَا رَأَيْتُ لَهُمْ عَلَيْهِ فَضْلًا إِلَّا بِصُحْبَتِهِمْ لِلنَّبِيِّ ﷺ. وعن مُعَاذُ بْنُ خَالِدٍ قَالَ: قَالَ إِسْمَاعِيلُ بْنُ عَيَّاشٍ: مَا عَلَى وَجْهِ الْأَرْضِ مِثْلُ عَبْدِ اللَّهِ بْنِ الْمُبَارَكِ وَلَا أَعْلَمُ أَنَّ اللَّهَ خَلَقَ خَصْلَةً مِنْ خِصَالِ الْخَيْرِ إِلَّا وَقَدْ جَعَلَهَا فِي عَبْدِ اللَّهِ بْنِ الْمُبَارَكِ وَلَقَدْ حَدَّثَنِي أَصْحَابِي أَنَّهُمْ صَحِبُوهُ مِنْ مِصْرَ إِلَى مَكَّةَ، فَكَانَ يُطْعِمُهُمُ الْخَبِيصَ وَهُوَ الدَّهْرَ صَائِمٌ. وعن أَبُو حَاتِمٍ الرَّازِيُّ قَالَ: سَمِعْتُ عَبْدَةَ بْنَ سُلَيْمَانَ يَقُولُ: كُنَّا فِي سَرِيَّةٍ مَعَ ابْنِ الْمُبَارَكِ فِي بِلَادِ الرُّومِ، فَصَادَفْنَا الْعَدُوَّ، فَلَمَّا الْتَقَى الصَّفَّانِ خَرَجَ رَجُلٌ مِنَ الْعَدُوِّ فَدَعَى إِلَى الْبِرَازِ، فَخَرَجَ إِلَيْهِ رَجُلٌ فَطَارَدَهُ سَاعَةً، فَطَعَنَهُ فَقَتَلَهُ، ثُمَّ خَرَجَ آخَرُ فَقَتَلَهُ، ثُمَّ خَرَجَ آخَرُ فَقَتَلَهُ، ثُمَّ دَعَى إِلَى الْبِرَازِ فَخَرَجَ إِلَيْهِ رَجُلٌ فَطَارَدَهُ سَاعَةً فَقَتَلَهُ، فَازْدَحَمَ عَلَيْهِ النَّاسُ، فَكُنْتُ فِيمَنِ ازْدَحَمَ عَلَيْهِ، فَإِذَا هُوَ يَلْثِمُ وَجْهَهُ بِكُمِّهِ، فَأَخَذْتُ بِطَرَفٍ كُمِّهِ فَمَدَدْتُهُ، فَإِذَا هُوَ عَبْدُ اللَّهِ بْنُ الْمُبَارَكِ، فَقَالَ: وَأَنْتَ يَا أَبَا عَمْرٍو مِمَّنْ يُشَنِّعُ عَلَيْنَا. وعن مُحَمَّدُ بْنُ جِبْرِيلَ قَالَ: سَمِعْتُ أَبَا حَسَّانَ الْبَصْرِيَّ يَقُولُ: سَمِعْتُ الْحَسَنَ بْنَ عَرَفَةَ يَقُولُ: قَالَ ابْنُ الْمُبَارَكِ: اسْتَعَرْتُ قَلَمًا بِأَرْضِ الشَّامِ، فَذَهَبَ عَلَيَّ أَنْ أَرُدَّهُ إِلَى صَاحِبِهِ، فَلَمَّا قَدِمْتُ مَرْوَ نَظَرْتُ فَإِذَا هُوَ مَعِي، فَرَجَعْتُ يَا أَبَا عَلِيٍّ إِلَى [أَرْضِ ] الشَّامِ حَتَّى رَدَدْتُهُ عَلَى صَاحِبِهِ. وعن أَشْعَثُ بْنُ شُعْبَةَ الْمِصِّيصِيُّ قَالَ: قَدِمَ هَارُونُ الرَّشِيدُ أَمِيرُ الْمُؤْمِنِينَ الرِّقَّةَ [وَقَدِمَ عَبْدُ اللَّهِ بْنُ الْمُبَارَكِ بَعْدَهُ ] فَانْجَفَلَ النَّاسُ خَلْفَ عَبْدِ اللَّهِ بْنِ الْمُبَارَكِ، وَتَقَطَّعَتِ النِّعَالُ، وَارْتَفَعَتِ الْغَبَرَةُ، فَأَشْرَفَتْ أُمُّ وَلَدٍ لِأَمِيرِ الْمُؤْمِنِينَ مِنْ بُرْجٍ مِنْ قَصْرِ الْخَشَبِ، فَلَمَّا رَأَتِ النَّاسَ قَالَتْ: مَا هَذَا ؟ قَالُوا: عَالِمٌ مِنْ أَهْلِ خُرَاسَانَ قَدِمَ الرِّقَّةَ يُقَالُ لَهُ: عَبْدُ اللَّهِ بْنُ الْمُبَارَكِ. فَقَالَتْ: هَذَا وَاللَّهِ الْمُلْكُ لَا مُلْكُ هَارُونَ الَّذِي لَا يَجْمَعُ النَّاسَ إِلَّا بِسَوْطٍ وَأَعْوَانٍ. وعن نُعَيْمُ بْنُ حَمَّادٍ قَالَ: حَدَّثَنَا ابْنُ الْمُبَارَكِ قَالَ: قَدِمْتُ عَلَى مَعْمَرٍ فَسَمِعْتُ مِنْهُ وَأَمَرْتُ لَهُ بِجَارِيَةٍ وَخَمْسِينَ دِينَارًا، ثُمَّ وَدَّعْتُهُ وَخَرَجْتُ، فَلَمَّا كُنْتُ عَلَى مَرْحَلَةٍ ذَاكَرَنِي عَنْهُ إِنْسَانٌ بِحَدِيثٍ لَمْ أَكُنْ سَمِعْتُهُ مِنْهُ فَقُلْتُ: لَمْ أَسْمَعْ مِنْهُ هَذَا، فَقَالَ: ارْجِعْ فَإِنَّكَ مِنْهُ قَرِيبٌ. فَقُلْتُ: بَعْدَ مَا بَرَرْتُهُ لَا أَرْجِعُ فَيَكُونُ عَلَيْهِ فِيهِ غَضَاضَةٌ أَنْ أَرْجِعَ إِلَيْهِ بَعْدَ الْبِرِّ، حَدَّثْنِي أَنْتَ عَنْهُ. فَحَدَّثَنِي عَنْهُ. قَالَ الْحَاكِمُ: بسنده سَمِعْتُ عَبْدَ اللَّهِ بْنَ الْمُبَارَكِ يَقُولُ. لَا أَرَى لِصَاحِبِ عَشْرَةِ آلَافِ دِرْهَمٍ أَنْ يَدَعَ الْكَسْبَ، فَإِنَّهُ إِنْ لَمْ يَفْعَلْ لَمْ آمَنْ أَنْ لَا يَعْطِفَ عَلَى جَارِهِ وَلَا يُوَسِّعَ عَلَى عِيَالِهِ. قَالَ الْحَاكِمُ: بسنده عن مُحَمَّدُ بْنُ إِبْرَاهِيمَ الْحَدَثِيُّ قَالَ: حَدَّثَنِي أَبِي عَنْ رَجُلٍ قَدْ سَمَّاهُ كَانَ يَنْزِلُ عَلَيْهِ عَبْدُ اللَّهِ بْنُ الْمُبَارَكِ فِي بَعْضِ مَا كَانَ وَمَعَهُ إِخْوَانٌ لَهُ، فَشَكَى إِلَيَّ الْعُزْبَةَ وَأَمَرَنِي أَنْ أَشْتَرِيَ لَهُ جَارِيَةً. قَالَ: فَاشْتَرَيْتُ لَهُ [جَارِيَةً ] وَعَرَضْتُهَا عَلَيْهِ فَرَضِيَهَا، وَقَالَ: ابْعَثْ بِهَا إِلَى الْمَنْزِلِ. قَالَ: فَأَتَيْتُ بِهَا أَهْلِي فَأَقَامَتْ حَتَّى حَاضَتْ وَطَهُرَتْ، فَأَخْبَرْتُهُ بِذَلِكَ فَقَالَ لِي: ابْعَثْ بِهَا اللَّيْلَةَ، فَأَتَيْتُ بَنَاتِي فَأَخْبَرْتُهُنَّ، فَقُمْنَ إِلَيْهَا فَمَشَّطْنَهَا وَهَيَّأْنَهَا. قَالَ: فَلَمَّا صَلَّى الْعِشَاءَ الْآخِرَةَ وَجَّهْتُهَا إِلَيْهِ، فَلَمَّا أَصْبَحْنَا قَالَ لِلْجَارِيَةِ: امْضِي إِلَى أَهْلِ فُلَانٍ. قَالَ: فَجَاءَتِ الْجَارِيَةُ فَسَأَلَتْهَا بَنَاتِي وَأُمُّهُنَّ عَنْ حَالِهَا فَقَالَتْ: مَا وَضَعَ يَدَهُ عَلَيَّ، قَالَ: فَغَدَوْتُ إِلَيْهِ فَقُلْتُ: يَا أَبَا عَبْدِ الرَّحْمَنِ، شَكَوْتَ إِلَيَّ الْعُزْبَةَ، وَأَمَرْتَنِي فَاشْتَرَيْتُ لَكَ جَارِيَةً، وَعَرَضْتُهَا عَلَيْكَ فَرَضِيتَهَا، وَقَامَتْ بَنَاتِي فَهَيَّأْنَهَا، وَإِنَّ أُمَّ فُلَانٍ أَخْبَرَتْنِي أَنَّكَ لَمْ تَضَعْ يَدَكَ عَلَيْهَا ؟ ! قَالَ: لِي يَا أَبَا فُلَانٍ، الْقَوْلُ مَا قُلْتُ لَكَ مِنْ شِدَّةِ الْعُزْبَةِ، لَكِنِّي لَمَّا خَلَوْتُ بِهَا ذَكَرْتُ إِخْوَانِي فَتَذَهَّمْتُ أَنْ أَنَالَ شَهْوَةً لَا يَنَالُوهَا، وَلَيْسَ فِي يَمِينِي مَا يَسَعُهُمْ أَخْرِجِ الْجَارِيَةَ فَبِعْهَا. وَفِي مَعْنَى هَذِهِ الْحِكَايَةِ قَوْلُ الشَّاعِرِ: وَتَرْكِي مُوَاسَاةَ الْأَخِلَّاءِ بِالَّذِي تَنَالُ يَدِي ظُلْمٌ لَهُمْ وَعُقُوقُ     وَإِنِّي لَأَسْتَحْيِي مِنَ النَّاسِ أَنْ أُرَى بِحَالِ اتِّسَاعٍ وَالصَّدِيقُ مُضِيقُ قَالَ الْحَاكِمُ: بسنده عن يَعْقُوبَ [بْنَ إِسْحَاقَ بْنِ أَيُّوبَ ] الشَّيْبَانِيَّ يَقُولُ: سَمِعْتُ أَبِي يَحْكِي عَنْ أَبِيهِ قَالَ: كَانَ عَبْدُ اللَّهِ بْنُ الْمُبَارَكِ يَحُجُّ وَمَعَهُ أَحْمَالٌ وَصَنَادِيقُ وَخَدَمٌ كَثِيرَةٌ، وَكَانَ مَعَ بَعْضِ خَدَمِهِ قَبَجَةٌ فَلَمَّا ارْتَحَلُوا مِنَ الْمَنْزِلِ قَدِمَ أَثْقَالَهُمْ، فَنَظَرَ صَاحِبُ الْقَبَجَةِ إِلَى الْقَبَجَةِ وَهِيَ مَيِّتَةٌ، فَأَلْقَاهَا عَلَى كُنَاسَةٍ، وَبِقُرْبِ الْكُنَاسَةِ بَابٌ صَغِيرٌ، وَعَبْدُ اللَّهِ قَائِمٌ عَلَى دَابَّتِهِ، وَنَظَرَ إِلَى جُوَيْرِيَةٍ تُخْرِجُ رَأْسَهَا وَتَرْجِعُ لِتَجِدَ بِذَلِكَ فُرْصَةً لِكَيْ لَا يَرَاهَا أَحَدٌ، فَتَغَافَلَ عَنْهَا عَبْدُ اللَّهِ، فَخَرَجَتْ فِي إِزَارِهَا لَيْسَ عَلَيْهَا قَمِيصٌ وَلَا مِقْنَعَةٌ، فَحَمَلَتْ تِلْكَ الْقَبَجَةَ، وَدَخَلَتِ الدَّارَ تَعْدُو، فَقَالَ عَبْدُ اللَّهِ لِغُلَامٍ لَهُ: انْزِلْ وَاقْرَعْ هَذَا الْبَابَ. وَنَزَلَ الْغُلَامُ وَفَعَلَ مَا أَمَرَهُ بِهِ، فَخَرَجَتْ تِلْكَ الْجَارِيَةُ، فَسَأَلَهَا عَبْدُ اللَّهِ عَنْ حَالِهَا وَقِصَّتِهَا وَقِصَّةِ الْقَبَجَةِ الْمَيِّتَةِ، لِمَاذَا حَمَلَتْهَا ؟ فَقَالَتْ: يَا أَبَا عَبْدِ اللَّهِ، أَنَا وَأُخْتٌ لِي فِي هَذِهِ الْحُجْرَةِ لَيْسَ لَنَا فِي هَذِهِ الدُّنْيَا إِلَّا هَذَا الْإِزَارُ [الْوَاحِدُ ] وَكَانَ وَالِدُنَا رَجُلًا مُوسِرًا [فَمَاتَ ] فَظُلِمْنَا وَغُصِبْنَا عَلَى أَمْوَالِنَا، فَبَقِينَا بِحَالٍ تُحِلُّ لَنَا [أَكْلَ ] الْمَيْتَةِ، وَلَيْسَ فِي مَنْزِلِنَا شَيْءٌ إِلَّا هَذَا الْإِزَارُ، إِذَا لَبِسْتُهُ بَقِيَتْ أُخْتِي عُرْيَانَةً، فَهُوَ كِسْوَتُنَا وَفِرَاشُنَا وَدِثَارُنَا. فَقَالَ لَهَا عَبْدُ اللَّهِ: لَيْسَ لَكُمْ قَيِّمٌ ؟ قَالَتْ: لَا، وَاللَّهِ. فَرَقَّ لَهَا عَبْدُ اللَّهِ، ثُمَّ قَالَ لِغُلَامِهِ: الْحَقْ فَرُدَّ الْأَثْقَالَ، فَرَدَّهَا، فَسَأَلَ وَكِيلَهُ: أَيْنَ النَّفَقَةُ ؟ فَقَالَ: عَلَى وَسَطِي. وَكَانَ حَمِّلْ أَلْفَ دِينَارٍ فَقَالَ: يَا غُلَامُ، عُدَّ عِشْرِينَ دِينَارًا لِنَفَقَتِنَا إِلَى مَرْوٍ، وَصُبَّ الْبَاقِيَ فِي إِزَارِ هَذِهِ الْجَارِيَةِ. فَفَعَلَ الْغُلَامُ ذَلِكَ، فَلَمَّا رَجَعَ إِلَى الْمَنْزِلِ قِيلَ لَهُ: مَا رَدَّكَ ؟ قَالَ: اسْتَقْبَلَنِي مَا هُوَ أَفْضَلُ مِنَ الْحَجِّ. وَرَجَعَ إِلَى مَرْوٍ. قَالَ مُحَمَّدُ بْنُ الْمُنْذِرِ: بسنده عن الْحُسَيْنَ بْنَ الْحَسَنِ يَقُولُ: كُنَّا عِنْدَ ابْنِ الْمُبَارَكِ جُلُوسًا، فَجَاءَ سَائِلٌ فَسَأَلَهُ شَيْئًا، فَقَالَ: يَا غُلَامُ نَاوِلْهُ دِرْهَمًا، فَلَمَّا وَلَّى السَّائِلُ قَالَ لَهُ بَعْضُ أَصْحَابِهِ: يَا أَبَا عَبْدِ الرَّحْمَنِ، هَؤُلَاءِ السُّؤَّالُ يَتَغَدَّوْنَ بِالشِّوَاءِ وَالْفَالَوْذَجِ ! كَانَ يَكْفِيهِ قِطْعَةٌ، فَلِمَ أَمَرْتَ لَهُ بِدِرْهَمٍ ؟ قَالَ ابْنُ الْمُبَارَكِ: يَا غُلَامُ، رُدَّهُ، إِنَّمَا ظَنَنْتُ أَنَّهُمْ يُجِيزُونَ بِالْبَقْلِ وَالْخَلِّ عِنْدَ غَدَائِهِمْ، فَأَمَّا إِذَا كَانَ غَدَاؤُهُمْ بِالشِّوَاءِ وَالْفَالَوْذَجِ فَلَا بُدَّ مِنْ عَشْرَةِ دَرَاهِمَ، يَا غُلَامُ نَاوِلْهُ عَشْرَةَ دَرَاهِمَ. وعن سُفْيَانَ الثَّوْرِيَّ قال: إِنِّي لَأَجْهَدُ أَنْ أَكُونَ ثَلَاثَةَ أَيَّامٍ عَلَى حَالَةٍ يَكُونُ عَلَيْهَا ابْنُ الْمُبَارَكِ سَنَةً فَمَا أَقْدِرُ عَلَيْهِ. تُوُفِّيَ ابْنُ الْمُبَارَكِ بِهِيتَ، فِي رَمَضَانِ هَذِهِ السَّنَةِ، وَهُوَ ابْنُ ثَلَاثٍ وَسِتِّينَ سَنَةً. عِيسَى بْنُ أَبِي جَعْفَرٍ الْمَنْصُورُ عِيسَى بْنُ أَبِي جَعْفَرٍ الْمَنْصُورُ. تُوُفِّيَ بِبَغْدَادَ فِي ذِي الْقَعْدَةِ مِنْ هَذِهِ السَّنَةِ. عَلِيُّ بْنُ هَاشِمِ بْنِ الْبَرِيدِ، أَبُو الْحَسَنِ الْخَزَّازُ عَلِيُّ بْنُ هَاشِمِ بْنِ الْبَرِيدِ، أَبُو الْحَسَنِ الْخَزَّازُ. الْكُوفِيُّ قَدِمَ بَغْدَادَ، وَحَدَّثَ بِهَا عَنْ إِسْمَاعِيلَ بْنِ أَبِي خَالِدٍ، الْأَعْمَشِ. رَوَى عَنْهُ: أَحْمَدُ بْنُ حَنْبَلٍ، وَاتَّفَقُوا عَلَى أَنَّهُ [كَانَ ] ثِقَةً [وَلَكِنْ ] كَانَ يَتَشَيَّعُ. وَتُوُفِّيَ فِي هَذِهِ السَّنَةِ. الْمُفَضَّلُ بْنُ فَضَالَةَ بْنِ عُبَيْدٍ، أَبُو مُعَاوِيَةَ الرُّعَيْنِيُّ الْمُفَضَّلُ بْنُ فَضَالَةَ بْنِ عُبَيْدٍ، أَبُو مُعَاوِيَةَ الرُّعَيْنِيُّ، ثُمَّ الْقِتْبَانِيُّ. وُلِدَ سَنَةَ سَبْعٍ وَمِائَةٍ وَوَلِيَ الْقَضَاءَ بِمِصْرَ مَرَّتَيْنِ، وَكَانَ مِنْ أَهْلِ الدِّينِ وَالْفِقْهِ وَالْوَرَعِ، وَإِجَابَةِ الدَّعْوَةِ، دَعَا إِلَى اللَّهِ أَنْ يُذْهِبَ عَنْهُ الْأَمَلَ فَأَذْهَبَهُ عَنْهُ، وَكَادَ يَخْتَلِسُ عَقْلُهُ وَلَمْ يُهْنِئْهُ شَيْءٌ مِنَ الدُّنْيَا، فَدَعَى اللَّهَ أَنْ يَرُدَّهُ إِلَيْهِ، فَرَدَّهُ فَرَجَعَ إِلَى حَالِهِ. قَالَ ابْنُ رُمْحٍ: كَانَ بَيْنِي وَبَيْنَ جَارٍ لِي مُشَاجَرَةٌ فِي حَائِطٍ، فَقَالَتْ أُمِّي: امْضِ إِلَى الْقَاضِي الْمُفَضَّلِ بْنِ فَضَالَةَ فَقُلْ لَهُ: أُمِّي تَقُولُ لَكَ: أُحِبُّ أَنْ تَأْتِيَ فَتَنْظُرَ هَذِهِ الْحَائِطَ لَنَا أَوْ لِجَارِنَا ؟ فَمَضَيْتُ فَأَخْبَرْتُهُ، فَقَالَ اجْلِسْ لِي بَعْدَ الْعَصْرِ حَتَّى آتِيَكَ. فَجَلَسْتُ لَهُ، فَأَتَى فَدَخَلَ إِلَى دَارِنَا ثُمَّ دَخَلَ إِلَى دَارِ جَارِنَا، فَنَظَرَ ثُمَّ قَالَ: الْحَائِطُ لِجَارِكُمْ. ثُمَّ انْصَرَفَ. تُوُفِّيَ فِي شَوَّالِ هَذِهِ السَّنَةِ. يَعْقُوبُ الْعَابِدُ الْكُوفِيُّ يَعْقُوبُ الْعَابِدُ الْكُوفِيُّ. عن مَنْصُورُ بْنُ عَمَّارٍ قَالَ: خَرَجْتُ ذَاتَ لَيْلَةٍ فَظَنَنْتُ أَنِّي قَدْ أَصْبَحْتُ، فَإِذَا عَلَيَّ لَيْلٌ، فَقَعَدْتُ عِنْدَ بَابٍ صَغِيرٍ، فَإِذَا بِصَوْتِ شَابٍّ يَبْكِي وَيَقُولُ: وَعِزَّتُكَ وَجَلَالُكَ مَا أَرَدْتُ بِمَعْصِيَتِي مُخَالَفَتَكَ، وَلَقَدْ عَصَيْتُكَ حِينَ عَصَيْتُكَ، وَمَا أَنَا بِنَكَالِكَ جَاهِلٌ، وَلَا بِعُقُوبَتِكَ مُتَعَرِّضٌ، وَلَا بِنَظَرِكَ مُسْتَخِفٌّ، وَلَكِنْ سَوَّلَتْ لِي نَفْسِي، وَغَلَبَتْنِي شِقْوَتِي، وَغَرَّنِي سِتْرُكَ الْمُرْخَى عَلَيَّ، عَصَيْتُكَ حِينَ عَصَيْتُكَ بِجَهْلِي، وَخَالَفْتُكَ بِجَهْدِي، فَالْآنَ مِنْ عَذَابِكَ مَنْ يَسْتَنْقِذُنِي، وَبِحَبْلِ مَنْ أَتَّصِلُ إِنْ قَطَعْتَ حَبْلَكَ عَنِّي ؟ وَاسَوْأَتَاهُ عَلَى مَا مَضَى مِنْ أَيَّامِي فِي مَعْصِيَةِ رَبِّي، يَا وَيْلِي كَمْ أَتُوبُ وَكَمْ أَعُودُ، قَدْ آنَ لِي أَنْ أَسْتَحِيَ مِنْ رَبِّي. قَالَ مَنْصُورٌ: فَلَمَّا سَمِعْتُ كَلَامَهُ، قُلْتُ: أَعُوذُ بِاللَّهِ مِنَ الشَّيْطَانِ الرَّجِيمِ، بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ يَا أَيُّهَا الَّذِينَ آمَنُوا قُوا أَنْفُسَكُمْ وَأَهْلِيكُمْ نَارًا وَقُودُهَا النَّاسُ وَالْحِجَارَةُ عَلَيْهَا مَلائِكَةٌ غِلاظٌ شِدَادٌ.. الْآيَةِ، فَسَمِعْتُ صَوْتًا وَاضْطِرَابًا شَدِيدًا، فَمَضَيْتُ لِحَاجَتِي، فَلَمَّا أَصْبَحْتُ رَجَعْتُ، وَإِذَا أَنَا بِجِنَازَةٍ عَلَى الْبَابِ، وَعَجُوزٌ تَذْهَبُ وَتَجِيءُ، فَقُلْتُ لَهَا: مَنِ الْمَيِّتُ ؟ فَقَالَتْ: اذْهَبْ [عَنِّي ] لَا تُجَدِّدُ عَلَيَّ أَحْزَانِي. فَقُلْتُ: إِنِّي رَجُلٌ غَرِيبٌ. فَقَالَتْ: هَذَا وَلَدِي، مَرَّ بِنَا الْبَارِحَةَ رَجُلٌ - لَا جَزَاهُ اللَّهُ خَيْرًا - فَقَرَأَ آيَةً فِيهَا ذِكْرُ النَّارِ، فَلَمْ يَزَلْ وَلَدِي يَضْطَرِبُ وَيَبْكِي حَتَّى مَاتَ. قَالَ مَنْصُورٌ: هَكَذَا وَاللَّهِ صِفَةُ الْخَائِفِينَ يَا ابْنَ عَمَّارٍ. حَمْزَةُ بْنُ مَالِكٍ وَحَمْزَةُ بْنُ مَالِكٍ، وَلِيَ إِمْرَةَ خُرَاسَانَ فِي أَيَّامِ الرَّشِيدِ. وَفِيهَا تُوُفِّيَ عَلِيُّ بْنُ حَمْزَةَ أَبُو الْحَسَنِ الْأَسَدِيُّ، الْمَعْرُوفُ بِالْكِسَائِيِّ، الْمُقْرِئُ، النَّحْوِيُّ، بِالرَّيِّ، وَقِيلَ: مَاتَ سَنَةَ ثَلَاثٍ وَثَمَانِينَ. وَفِيهَا تُوُفِّيَ مَرْوَانُ بْنُ سُلَيْمَانَ بْنِ يَحْيَى بْنِ أَبِي حَفْصَةَ الشَّاعِرُ، وَكَانَ مَوْلِدُهُ سَنَةَ خَمْسٍ وَمِائَةٍ. وَفِيهَا تُوُفِّيَ ( يَعْقُوبُ بْنُ دَاوُدَ بْنِ عُمَرَ بْنِ طَهْمَانَ، مَوْلَى عَبْدِ اللَّهِ بْنِ خَازِمٍ السُّلَمِيُّ، وَكَانَ ) يَعْقُوبُ وَزِيرَ الْمَهْدِيِّ. وَهَاشِمُ بْنُ الْبَرِيدِ. وَيَزِيدُ بْنُ زُرَيْعٍ. وَحَفْصُ بْنُ مَيْسَرَةَ الصَّنْعَانِيُّ مِنْ صَنْعَاءِ دِمَشْقَ.

     ✧ Those of the notable figures who died in this year: Al-Ḥasan b. Qaḥṭabah b. Shabīb b. Khālid b. Maʿdān, Abū al-Ḥasan al-Ḥasan b. Qaḥṭabah b. Shabīb b. Khālid b. Maʿdān, Abū al-Ḥasan, and he was the brother of Ḥumayd b. Qaḥṭabah. Al-Ḥasan was one of the commanders of the [Abbasid] state. He died in this year at the age of eighty-four. Khalaf b. Khalīfah b. Ṣāʿid, Abū Aḥmad al-Ashjaʿī Khalaf b. Khalīfah b. Ṣāʿid, Abū Aḥmad al-Ashjaʿī. Narrated from him: Hushaym, Qutaybah, and al-Ḥasan b. ʿArafah. He was trustworthy and truthful. He settled in Kufa, then moved to Wasit, then moved to Baghdad and resided there until he died in this year at the age of one hundred and six. ʿAbd Allāh b. al-Mubārak, Abū ʿAbd al-Raḥmān al-Marwazī, client of Banū Ḥanẓalah ʿAbd Allāh b. al-Mubārak, Abū ʿAbd al-Raḥmān al-Marwazī, client of Banū Ḥanẓalah. His father was a Turk [and was a slave of a man from among the merchants] from Hamadan of Banū Ḥanẓalah, and ʿAbd Allāh, when he came to Hamadan, would humble himself before his parents and honor them, and his mother was a Khwarizmian. He was born in the year 118 AH, and he heard Ḥishām b. ʿUrwah, Ismāʿīl b. Abī Khālid, al-Aʿmash, Sulaymān al-Taymī, Ḥumayd al-Ṭawīl, Ibn ʿAwn, Mālik, al-Thawrī, al-Awzāʿī, and others. He was among the imams of the Muslims described with memorization, jurisprudence, determination, asceticism, generosity, and courage. He has excellent writings and poetry containing asceticism and wisdom. He was among the people of raiding and garrison duty. Ibn ʿUyaynah used to say: "I considered the state of the Companions and the state of Ibn al-Mubārak, and I did not see them having any superiority over him except by their companionship of the Prophet ﷺ." On the authority of Muʿādh b. Khālid, he said: Ismāʿīl b. ʿAyyāsh said: "There is none on the face of the earth like ʿAbd Allāh b. al-Mubārak, and I do not know that Allah created any trait of the traits of good except that He placed it in ʿAbd Allāh b. al-Mubārak. My companions narrated to me that they accompanied him from Egypt to Makkah, and he would feed them the sweet dish while he was fasting all the time." On the authority of Abū Ḥātim al-Rāzī, he said: I heard ʿAbdah b. Sulaymān saying: "We were in a military expedition with Ibn al-Mubārak in the lands of the Byzantines, and we encountered the enemy. When the two ranks met, a man from the enemy came out and called for single combat. A man went out to him and fought him for a while, then stabbed him and killed him. Then another came out and he killed him. Then another came out and he killed him. Then he called for single combat, and a man went out to him and fought him for a while and killed him. People crowded around him, and I was among those who crowded around him, and he was kissing his face with his sleeve. I took hold of the edge of his sleeve and pulled it, and it was ʿAbd Allāh b. al-Mubārak. He said: 'And you, O Abū ʿAmr, are among those who expose us?'" On the authority of Muḥammad b. Jibrīl, he said: I heard Abū Ḥassān al-Baṣrī saying: I heard al-Ḥasan b. ʿArafah saying: Ibn al-Mubārak said: "I borrowed a pen in the land of Syria, and it slipped my mind to return it to its owner. When I arrived at Merv I looked and it was with me. So I returned, O Abū ʿAlī, to [the land of] Syria until I returned it to its owner." On the authority of Ashʿath b. Shuʿbah al-Miṣṣīṣī, he said: Hārūn al-Rashīd, Commander of the Faithful, arrived at al-Raqqah [and ʿAbd Allāh b. al-Mubārak arrived after him], and the people flocked behind ʿAbd Allāh b. al-Mubārak, sandals were cut, and dust rose. A concubine of the Commander of the Faithful looked out from a tower of the wooden palace. When she saw the people, she said: "What is this?" They said: "A scholar from the people of Khurasan has arrived at al-Raqqah, called ʿAbd Allāh b. al-Mubārak." She said: "This, by Allah, is kingship, not the kingship of Hārūn, which does not gather the people except with a whip and helpers." On the authority of Nuʿaym b. Ḥammād, he said: Ibn al-Mubārak narrated to us, saying: "I came to Maʿmar and heard from him, and I ordered for him a slave girl and fifty dinars. Then I bade him farewell and departed. When I was one stage away, a man reminded me of a hadith from him that I had not heard from him, so I said: 'I did not hear this from him.' He said: 'Go back, for you are near to him.' I said: 'After I have given him a gift, I will not go back, for there would be a slight upon him that I return to him after the gift. You narrate it to me from him.' So he narrated it to me from him." Al-Ḥākim said with his chain of transmission: I heard ʿAbd Allāh b. al-Mubārak saying: "I do not think that the owner of ten thousand dirhams should abandon earning, for if he does not, I am not confident that he will not turn away from his neighbor nor provide ease for his family." Al-Ḥākim said with his chain of transmission on the authority of Muḥammad b. Ibrāhīm al-Ḥadathī, he said: My father narrated to me from a man whom he named, that ʿAbd Allāh b. al-Mubārak used to stay with him on some occasions, and with him were brothers of his. He complained to me of celibacy and ordered me to buy a slave girl for him. He said: So I bought a [slave girl] for him and presented her to him, and he approved of her, and said: "Send her to the lodging." He said: So I brought her to my family, and she stayed until she menstruated and became pure. I informed him of that, and he said to me: "Send her tonight." So I came to my daughters and informed them, and they went to her and combed her hair and prepared her. He said: When he prayed the last evening prayer, I sent her to him. When morning came, he said to the slave girl: "Go to the family of so-and-so." He said: The slave girl came, and my daughters and their mother asked her about her state. She said: "He did not lay his hand on me." He said: So I went to him in the morning and said: "O Abū ʿAbd al-Raḥmān, you complained to me of celibacy, and you ordered me and I bought a slave girl for you, and I presented her to you and you approved of her, and my daughters prepared her, and the mother of so-and-so informed me that you did not lay your hand on her?!" He said to me: "O Abū so-and-so, the truth is what I told you about the severity of celibacy, but when I was alone with her, I remembered my brothers, and I deemed it blameworthy to attain a desire that they would not attain, while there is not in my right hand what would suffice them. Take out the slave girl and sell her." In the meaning of this story is the saying of the poet: And my leaving off sharing with friends what my hand attains is injustice to them and disobedience. And indeed I would be ashamed before people to be seen in a state of ease while the friend is in straits. Al-Ḥākim said with his chain of transmission on the authority of Yaʿqūb [b. Isḥāq b. Ayyūb] al-Shaybānī, saying: I heard my father relating from his father, he said: ʿAbd Allāh b. al-Mubārak used to perform the pilgrimage, and with him were loads, boxes, and many servants. With one of his servants was a partridge. When they departed from the stopping place, their baggage arrived, and the owner of the partridge looked at the partridge and it was dead. He threw it on a rubbish heap, and near the rubbish heap was a small door. ʿAbd Allāh was standing by his mount, and he saw a young girl putting out her head and drawing back, seeking an opportunity so that no one would see her. ʿAbd Allāh pretended not to notice her. She came out in her waist-wrapper with no shirt or head-covering, and she carried that partridge, and entered the house running. ʿAbd Allāh said to a servant of his: "Dismount and knock on this door." The servant dismounted and did what he ordered him. That girl came out, and ʿAbd Allāh asked her about her condition and her story and the story of the dead partridge—why did she carry it? She said: "O Abū ʿAbd Allāh, I and a sister of mine are in this room. We have nothing in this world except this single waist-wrapper. Our father was a wealthy man [who died], and we were wronged and our wealth was seized by force. We remained in a state that makes [eating] carrion lawful for us. There is nothing in our house except this waist-wrapper. When I wear it, my sister remains naked. It is our clothing, our bed, and our covering." ʿAbd Allāh said to her: "Do you have no guardian?" She said: "No, by Allah." ʿAbd Allāh felt compassion for her, then said to his servant: "Go and bring back the baggage." He brought it back. He asked his agent: "Where is the money?" He said: "On my waist." He had been carrying a thousand dinars. He said: "O boy, count out twenty dinars for our expenses to Merv, and pour the rest into the waist-wrapper of this girl." The servant did that. When he returned to the stopping place, it was said to him: "What made you return?" He said: "I encountered what is better than the pilgrimage." And he returned to Merv. Muḥammad b. al-Mundhir said with his chain of transmission on the authority of al-Ḥusayn b. al-Ḥasan, saying: We were sitting with Ibn al-Mubārak when a beggar came and asked him for something. He said: "O boy, give him a dirham." When the beggar turned away, one of his companions said to him: "O Abū ʿAbd al-Raḥmān, these beggars lunch on roast meat and fālūdhaj! A piece would have sufficed him. Why did you order a dirham for him?" Ibn al-Mubārak said: "O boy, call him back. I only thought that they suffice with greens and vinegar for their lunch. But if their lunch is roast meat and fālūdhaj, then ten dirhams are necessary. O boy, give him ten dirhams." On the authority of Sufyān al-Thawrī, he said: "Indeed I strive to be for three days in a state that Ibn al-Mubārak is in for a year, but I am not able." Ibn al-Mubārak died at Hīt, in Ramadan of this year, at the age of sixty-three. ʿĪsā b. Abī Jaʿfar al-Manṣūr ʿĪsā b. Abī Jaʿfar al-Manṣūr. He died in Baghdad in Dhu al-Qaʿdah of this year. ʿAlī b. Hāshim b. al-Barīd, Abū al-Ḥasan al-Khazzāz ʿAlī b. Hāshim b. al-Barīd, Abū al-Ḥasan al-Khazzāz. The Kufan. He came to Baghdad and narrated there from Ismāʿīl b. Abī Khālid and al-Aʿmash. Narrated from him: Aḥmad b. Ḥanbal. They agreed that he [was] trustworthy, [but] he was a Shīʿī. He died in this year. Al-Mufaḍḍal b. Faḍālah b. ʿUbayd, Abū Muʿāwiyah al-Ruʿaynī al-Mufaḍḍal b. Faḍālah b. ʿUbayd, Abū Muʿāwiyah al-Ruʿaynī, then al-Qitbānī. He was born in the year 107 AH. He held the judiciary in Egypt twice. He was among the people of religion, jurisprudence, piety, and answered supplication. He supplicated to Allah to remove hope from him, and He removed it from him, and his intellect nearly vanished and nothing of the world pleased him. Then he supplicated to Allah to return it to him, and He returned it, and he returned to his state. Ibn Rumḥ said: There was a dispute between me and a neighbor of mine regarding a wall. My mother said: "Go to the judge al-Mufaḍḍal b. Faḍālah and say to him: 'My mother says to you: I would like you to come and look at this wall, whether it is ours or our neighbor's.'" So I went and informed him, and he said: "Wait for me after the afternoon prayer until I come to you." So I waited for him, and he came and entered our house, then entered our neighbor's house, and looked, then said: "The wall belongs to your neighbor." Then he left. He died in Shawwal of this year. Yaʿqūb al-ʿĀbid al-Kūfī Yaʿqūb al-ʿĀbid al-Kūfī. On the authority of Manṣūr b. ʿAmmār, he said: I went out one night and thought that I had reached morning, but it was still night upon me. I sat at a small door, and there was the voice of a young man weeping and saying: "By Your might and majesty, I did not intend by my disobedience to oppose You. I disobeyed You when I disobeyed You, and I am not ignorant of Your punishment, nor do I expose myself to Your retribution, nor do I make light of Your observation. But my soul tempted me, and my wretchedness overcame me, and Your covering spread over me deceived me. I disobeyed You when I disobeyed You through my ignorance, and I opposed You with my effort. Now, from Your punishment, who will rescue me? And to whose rope will I cling if You cut Your rope from me? What disgrace upon what has passed of my days in disobedience to my Lord! Woe to me! How often I repent and how often I return! It is time for me to be ashamed before my Lord." Manṣūr said: When I heard his speech, I said: "I seek refuge in Allah from the accursed Satan. In the name of Allah, the Most Gracious, the Most Merciful: 'O you who believe, protect yourselves and your families from a Fire whose fuel is people and stones, over which are angels, harsh and severe'..." the verse. Then I heard a voice and a severe disturbance. I went on to my business. When morning came, I returned, and there was a funeral at the door and an old woman going back and forth. I said to her: "Who is the deceased?" She said: "Go away from me, do not renew my sorrows." I said: "I am a stranger." She said: "This is my son. Last night a man passed by us—may Allah not reward him—and recited a verse mentioning the Fire. My son did not cease trembling and weeping until he died." Manṣūr said: "Thus, by Allah, is the description of the fearful, O Ibn ʿAmmār." Ḥamzah b. Mālik and Ḥamzah b. Mālik. He held the governorship of Khurasan in the days of al-Rashīd. In this year died ʿAlī b. Ḥamzah, Abū al-Ḥasan al-Asadī, known as al-Kisāʾī, the reciter and grammarian, at al-Rayy. It is said: He died in the year 183 AH. In this year died Marwān b. Sulaymān b. Yaḥyā b. Abī Ḥafṣah, the poet. His birth was in the year 105 AH. In this year died (Yaʿqūb b. Dāwūd b. ʿUmar b. Ṭahmān, client of ʿAbd Allāh b. Khāzim al-Sulamī, and he was) Yaʿqūb, the vizier of al-Mahdī. And Hāshim b. al-Barīd. And Yazīd b. Zurayʿ. And Ḥafṣ b. Maysarah al-Ṣanʿānī, from Ṣanʿāʾ of Damascus.

347. Tarikh (al-Tabari) 3022No grade recorded

     أَخَذَ الرَّشِيدُ لِوَلَدِهِ عَبْدِ اللَّهِ الْمَأْمُونِ الْبَيْعَةَ بِوِلَايَةِ الْعَهْدِ مِنْ بَعْدِ أَخِيهِ مُحَمَّدٍ ابْنِ زُبَيْدَةَ الْأَمِينِ،  وَذَلِكَ بِالرَّقَّةِ بَعْدَ مَرْجِعِهِ مِنَ الْحَجِّ. وفِي سَنَةُ اثْنَتَيْنِ وَثَمَانِينَ وَمِائَةٍ بَايَعَ الرَّشِيدُ لِعَبْدِ اللَّهِ الْمَأْمُونِ بِوِلَايَةِ الْعَهْدِ بَعْدَ الْأَمِينِ، وَوَلَّاهُ خُرَاسَانَ وَمَا يَتَّصِلُ بِهَا إِلَى هَمَذَانَ، وَلَقَّبَهُ الْمَأْمُونَ، وَسَلَّمَهُ إِلَى جَعْفَرِ بْنِ يَحْيَى. ( وَهَذَا مِنَ الْعَجَائِبِ، فَإِنَّ الرَّشِيدَ قَدْ رَأَى مَا صَنَعَ أَبُوهُ وَجَدُّهُ الْمَنْصُورُ بِعِيسَى بْنِ مُوسَى، حَتَّى خَلَعَ نَفْسَهُ مِنْ وِلَايَةِ الْعَهْدِ، وَمَا صَنَعَ أَخُوهُ الْهَادِي لِيَخْلَعَ نَفْسَهُ مِنَ الْعَهْدِ، فَلَوْ لَمْ يُعَاجِلْهُ الْمَوْتُ لَخَلَعَهُ، ثُمَّ هُوَ يُبَايِعُ لِلْمَأْمُونِ بَعْدَ الْأَمِينِ، وَحُبُّكَ الشَّيْءَ يُعْمِي وَيُصِمُّ ). ثم وَجَّهَهُ إِلَى مَدِينَةِ السَّلَامِ، وَمَعَهُ مِنْ أَهْلِ بَيْتِهِ: جَعْفَرُ بْنُ الْمَنْصُورِ، وَعَبْدُ الْمَلِكِ بْنُ صَالِحٍ. وَمِنَ الْقُوَّادِ: عَلِيُّ بْنُ عِيسَى، فَبُويِعَ لَهُ بِمَدِينَةِ السَّلَامِ حِينَ قَدِمَهَا الْحُسَيْنُ بْنُ الصَّبَّاحِ الزَّعْفَرَانِيُّ. قَالَ: لَمَّا قَدِمَ الشَّافِعِيُّ إِلَى بَغْدَادَ وَافَقَ عَقْدَ الرَّشِيدِ لِلْأَمِينِ وَالْمَأْمُونِ [عَلَى الْعَهْدِ ]. قَالَ: فَبَكَّرَ النَّاسُ لِيُهَنِّئُوا الرَّشِيدَ، فَجَلَسُوا فِي دَارِ الْعَامَّةِ يَنْتَظِرُونَ الْإِذْنَ، قَالَ: فَجَعَلَ النَّاسُ يَقُولُونَ: كَيْفَ نَدْعُو لَهُمَا ؟ فَإِنَّا إِذَا فَعَلْنَا ذَلِكَ كَانَ دُعَاءً عَلَى الْخَلِيفَةِ، وَإِنْ لَمْ نَدْعُ لَهُمَا كَانَ تَقْصِيرًا ؟ قَالَ: فَدَخَلَ الشَّافِعِيُّ ؓ، فَجَلَسَ، فَقِيلَ لَهُ فِي ذَلِكَ، فَقَالَ: اللَّهُ الْمُوَفِّقُ. فَلَمَّا أَذِنَ دَخَلَ النَّاسُ، وَكَانَ أَوَّلَ مُتَكَلِّمٍ الشَّافِعِيُّ ؓ فَقَالَ: لَا قَصَّرَا عَنْهَا وَلَا بَلَغْتُهُمَا حَتَّى تَطُولَ عَلَى يَدَيْكَ طُوَالُهَا

     ✧ Al-Rashīd took the oath of allegiance for his son ʿAbd Allāh al-Maʾmūn as heir apparent after his brother Muḥammad b. Zubaydah al-Amīn. That was at al-Raqqah after his return from the pilgrimage. In the year 182 AH, al-Rashīd pledged allegiance to ʿAbd Allāh al-Maʾmūn as heir apparent after al-Amīn, appointed him over Khurāsān and what is connected to it as far as Hamadhān, gave him the title al-Maʾmūn, and handed him over to Jaʿfar b. Yaḥyā. (This is one of the wonders, for al-Rashīd had seen what his father and his grandfather al-Manṣūr had done with ʿĪsā b. Mūsā, until he removed himself from the succession, and what his brother al-Hādī did to make him remove himself from the succession; had death not overtaken him quickly he would have removed him. Then he pledges allegiance to al-Maʾmūn after al-Amīn; love for a thing blinds and deafens.) Then he sent him to the City of Peace, and with him from his household were Jaʿfar b. al-Manṣūr and ʿAbd al-Malik b. Ṣāliḥ, and from the commanders ʿAlī b. ʿĪsā. Allegiance was sworn to him in the City of Peace when al-Ḥusayn b. al-Ṣabbāḥ al-Zaʿfarānī arrived there. He said: When al-Shāfiʿī came to Baghdad, it coincided with al-Rashīd's contract for al-Amīn and al-Maʾmūn [for the succession]. He said: The people went early to congratulate al-Rashīd, and they sat in the public hall waiting for permission. He said: People began to say: How should we pray for the two of them? If we do that, it would be a prayer against the caliph, and if we do not pray for them, it would be a shortcoming. He said: Al-Shāfiʿī ؓ entered and sat down, and he was asked about that. He said: "God is the one who grants success." When permission was given, the people entered, and the first to speak was al-Shāfiʿī ؓ, and he said: No shortcoming in it, nor have I reached the two of them—until their long life extends under your hands.

348. Tarikh (al-Tabari) 3023No grade recorded

     وَفِي سَنَةُ اثْنَتَيْنِ وَثَمَانِينَ وَمِائَةٍ حُمِلَتِ ابْنَةُ خَاقَانَ مَلِكِ الْخَزَرِ إِلَى الْفَضْلِ بْنِ يَحْيَى، فَمَاتَتْ بِبَرْذَعَةَ، فَرَجَعَ مَنْ مَعَهَا إِلَى أَبِيهَا فَأَخْبَرُوهُ أَنَّهَا قُتِلَتْ غِيلَةً، فَتَجَهَّزَ إِلَى بِلَادِ الْإِسْلَامِ. وَغَزَا الصَّائِفَةَ عَبْدُ الرَّحْمَنِ بْنُ عَبْدِ الْمَلِكِ بْنِ صَالِحٍ، فَبَلَغَ أُفْسُوسَ، مَدِينَةَ أَصْحَابِ الْكَهْفِ. وَفِيهَا سَمَلَتِ الرُّومُ عَيْنَيْ مَلِكِهِمْ قُسْطَنْطِينَ بْنِ أَلْيُونَ، وَأَقَرُّوا أُمَّهُ رِينِي وَتُلَقَّبُ: عَطْسَةَ. وَحَجَّ بِالنَّاسِ مُوسَى بْنُ عِيسَى بْنِ مُوسَى. وَكَانَ عَلَى الْمَوْصِلِ هَرْثَمَةُ بْنُ أَعْيَنَ. ( وَفِيهَا جَازَ سُلَيْمَانُ بْنُ عَبْدِ الرَّحْمَنِ، صَاحِبُ الْأَنْدَلُسِ، إِلَى بِلَادِ الْأَنْدَلُسِ مِنَ الشَّرْقِ، وَتَعَرَّضَ لِحَرْبِ ابْنِ أَخِيهِ الْحَكَمِ بْنِ هِشَامِ بْنِ عَبْدِ الرَّحْمَنِ، صَاحِبِ الْبِلَادِ، فَسَارَ إِلَيْهِ الْحَكَمُ فِي جُيُوشٍ كَثِيرَةٍ، وَقَدِ اجْتَمَعَ إِلَى سُلَيْمَانَ كَثِيرٌ مِنْ أَهْلِ الشِّقَاقِ وَمَنْ يُرِيدُ الْفِتْنَةَ، فَالْتَقَيَا وَاقْتَتَلَا، وَاشْتَدَّتِ الْحَرْبُ، فَانْهَزَمَ سُلَيْمَانُ وَاتَّبَعَهُ عَسْكَرُ الْحَكَمِ، وَعَادَتِ الْحَرْبُ بَيْنَهُمْ ثَانِيَةً فِي ذِي الْحِجَّةِ، فَانْهَزَمَ فِيهَا سُلَيْمَانُ، وَاعْتَصَمَ بِالْوَعْرِ وَالْجِبَالِ، فَعَادَ الْحَكَمُ. ثُمَّ عَادَ سُلَيْمَانُ فَجَمَعَ بَرَابِرَ، وَأَقْبَلَ إِلَى جَانِبِ إِسْتِجَةَ، فَسَارَ إِلَيْهِمُ الْحَكَمُ، فَالْتَقَوْا وَاقْتَتَلُوا سَنَةَ ثَلَاثٍ وَثَمَانِينَ وَمِائَةٍ، وَاشْتَدَّ الْقِتَالُ، فَانْهَزَمَ سُلَيْمَانُ، وَاحْتَمَى بِقَرْيَةٍ، فَحَصَرَهُ الْحَكَمُ، وَعَادَ سُلَيْمَانُ ( مُنْهَزِمًا ) إِلَى نَاحِيَةِ فِرِّيشَ ). ( وَفِيهَا كَانَ بِقُرْطُبَةَ سَيْلٌ عَظِيمٌ، فَغَرِقَ كَثِيرٌ مِنْ رَبَضِهَا الْقِبْلِيِّ، وَخَرِبَ كَثِيرٌ مِنْهُ، وَبَلَغَ السَّيْلُ شَقُنْدَةَ ). وَفِيهَا رَجَعَ يَحْيَى بْنُ خَالِدٍ الْبَرْمَكِيُّ مِنْ مُجَاوَرَتِهِ بِمَكَّةَ إِلَى بَغْدَادَ  . وَحَجَّ بِالنَّاسِ فِيهَا مُوسَى بْنُ عِيسَى بْنِ مُوسَى بْنِ مُحَمَّدِ بْنِ عَلِيِّ بْنِ عَبْدِ اللَّهِ بْنِ الْعَبَّاسِ.

     ✧ In the year 182 AH, the daughter of the Khāqān, king of the Khazars, was brought to al-Faḍl b. Yaḥyā; she died in Bardhaʿah, so those with her returned to her father and told him that she had been killed treacherously, and he prepared to march against the lands of Islam. ʿAbd al-Raḥmān b. ʿAbd al-Malik b. Ṣāliḥ raided the summer expedition and reached Afsusus, the city of the Companions of the Cave. In it, the Byzantines put out the eyes of their king, Qusṭanṭīn b. Alyūn, and confirmed his mother Rīnī, who was nicknamed ʿAṭsah. Mūsā b. ʿĪsā b. Mūsā led the people in the pilgrimage. Harthamah b. Aʿyan was governor of Mosul. In it, Sulaymān b. ʿAbd al-Raḥmān, lord of al-Andalus, crossed from the east to the lands of al-Andalus, and sought war against his nephew, al-Ḥakam b. Hishām b. ʿAbd al-Raḥmān, lord of the country. Al-Ḥakam marched against him with many armies, while many people of dissension and those seeking turmoil had gathered to Sulaymān. They met and fought, and the battle intensified; Sulaymān was defeated and al-Ḥakam's army pursued him. The war returned between them a second time in Dhū al-Ḥijjah, in which Sulaymān was defeated and sought refuge in rugged terrain and mountains, and al-Ḥakam returned. Then Sulaymān returned and gathered Berbers, and advanced toward the vicinity of Istijjah. Al-Ḥakam marched against them, and they met and fought in the year 183 AH; the fighting intensified, and Sulaymān was defeated and took refuge in a village, where al-Ḥakam besieged him. Sulaymān fled again to the area of Firrīsh. In it there was a great flood in Cordoba, and much of its southern suburb was submerged, and much of it was ruined, and the flood reached Shaqandah. In it, Yaḥyā b. Khālid al-Barmakī returned from his residence in Makkah to Baghdad. Mūsā b. ʿĪsā b. Mūsā b. Muḥammad b. ʿAlī b. ʿAbd Allāh b. al-ʿAbbās led the people in the pilgrimage in it.

349. Tarikh (al-Tabari) 3024No grade recorded

     مَنْ تُوُفِّيَ فِي هَذِهِ السَّنَةِ مِنَ الْأَكَابِرِ   إِسْمَاعِيلُ بْنُ عَيَّاشِ بْنِ سُلَيْمٍ الْعَنْسِيُّ، أَبُو عُتْبَةَ إِسْمَاعِيلُ بْنُ عَيَّاشِ بْنِ سُلَيْمٍ الْعَنْسِيُّ، أَبُو عُتْبَةَ. مِنْ أَهْلِ حِمْصَ، وُلِدَ سَنَةَ اثْنَتَيْنِ وَمِائَةٍ. وَقِيلَ: سَنَةَ سِتٍّ. وَسَمِعَ مِنَ الْأَكَابِرِ مِنْ أَبِي بَكْرِ بْنِ أَبِي مَرْيَمَ، وَيَحْيَى بْنِ سَعِيدٍ الْأَنْصَارِيِّ، وَسَهْلِ بْنِ أَبِي صَالِحٍ، وَغَيْرِهِمْ. وَرَوَى عَنْهُ: الْأَعْمَشُ وَابْنُ الْمُبَارَكِ وَيَزِيدُ بْنُ هَارُونَ وَقَدِمَ بَغْدَادَ عَلَى الْمَنْصُورِ فَوَلَّاهُ خِزَانَةَ الْكُسْوَةِ، وَكَانَ يَقُولُ: وَرِثْتُ عَنْ أَبِي أَرْبَعَةَ آلَافِ دِينَارٍ فَأَنْفَقَهَا فِي طَلَبِ الْعِلْمِ. قَالَ يَحْيَى بْنُ مَعِينٍ: إِسْمَاعِيلُ ثِقَةٌ، وَالْعِرَاقِيُّونَ يَكْرَهُونَ حَدِيثَهُ. وَقَالَ الْبُخَارِيُّ: إِذَا حَدَّثَ عَنْ أَهْلِ بَلَدِهِ فَصَحِيحٌ، وَإِذَا حَدَّثَ عَنْ غَيْرِ أَهْلِ بَلَدِهِ فَفِيهِ نَظَرٌ. تُوُفِّيَ فِي هَذِهِ السَّنَةِ وَبَعْضُهُمْ يَقُولُ: فِي سَنَةِ إِحْدَى وَثَمَانِينَ. عَمَّارُ بْنُ مُحَمَّدٍ، أَبُو الْيَقْظَانِ الْكُوفِيُّ عَمَّارُ بْنُ مُحَمَّدٍ، أَبُو الْيَقْظَانِ الْكُوفِيُّ. ابْنُ أُخْتِ سُفْيَانَ الثَّوْرِيِّ، سَكَنَ بَغْدَادَ وَحَدَّثَ عَنِ الْأَعْمَشِ. رَوَى عَنْهُ: أَحْمَدُ بْنُ حَنْبَلٍ، وَالْحَسَنُ بْنُ عَرَفَةَ. وَقَدْ وَثَّقَهُ قَوْمٌ. وَقَالَ ابْنُ حِبَّانَ: كَانَ مِمَّنْ فَحُشَ خَطَؤُهُ وَكَثُرَ وَهْمُهُ فَاسْتَحَقَّ التَّرْكَ. تُوُفِّيَ فِي مُحَرَّمِ هَذِهِ السَّنَةِ. مُحَمَّدُ بْنُ أَبِي شَيْبَةَ بْنِ إِبْرَاهِيمَ بْنِ عُثْمَانَ [الْعَبْسِيُّ ] الْكُوفِيُّ مُحَمَّدُ بْنُ أَبِي شَيْبَةَ بْنِ إِبْرَاهِيمَ بْنِ عُثْمَانَ [الْعَبْسِيُّ ] الْكُوفِيُّ. وَالِدُ أَبِي بَكْرٍ وَعُثْمَانَ وَغَيْرِهِمَا. قَالَ أَبُو زَكَرِيَّا [ يَحْيَى بْنُ مَعِينٍ ] كَانَ رَجُلًا جَمِيلًا ثِقَةً كَيِّسًا، وَكَانَ عَلَى قَضَاءِ فَارِسَ، وَمَاتَ بِفَارِسَ فِي هَذِهِ السَّنَةِ وَهُوَ ابْنُ سَبْعٍ وَسَبْعِينَ سَنَةً. مُحَمَّدُ بْنُ حُمَيْدٍ، أَبُو سُفْيَانَ الْيَشْكُرِيُّ يُعْرَفُ بِالْمَعْمَرِيِّ مُحَمَّدُ بْنُ حُمَيْدٍ، أَبُو سُفْيَانَ الْيَشْكُرِيُّ يُعْرَفُ بِالْمَعْمَرِيِّ. [لَقِيَ ] مَعْمَرَ بْنَ رَاشِدٍ، وَلِرِحْلَتِهِ [إِلَيْهِ ] سُمِّيَ الْمَعْمَرِيَّ. وَسَمِعَ سُفْيَانَ الثَّوْرِيَّ وَغَيْرَهُ. وَكَانَ ثِقَةً صَدُوقًا فَاضِلًا. تُوُفِّيَ فِي هَذِهِ السَّنَةِ. مَرْوَانُ بْنُ سُلَيْمَانَ [بْنِ يَحْيَى ] بْنِ أَبِي حَفْصَةَ، أَبُو الْهَيْذَامِ مَرْوَانُ بْنُ سُلَيْمَانَ [بْنِ يَحْيَى ] بْنِ أَبِي حَفْصَةَ، أَبُو الْهَيْذَامِ. وَقِيلَ: أَبُو السِّمْطِ. وَاسْمُ أَبِي حَفْصَةَ: يَزِيدُ، وَكَانَ مِنْ سَبْيِ إِصْطَخْرَ، سُبِيَ غُلَامًا فَاشْتَرَاهُ عُثْمَانُ بْنُ عَفَّانَ، فَوَهَبَهُ لِمَرْوَانَ [بْنِ الْحَكَمِ ] فَأَعْتَقَهُ يَوْمَ الدَّارِ، لِأَنَّهُ أَبْلَى يَوْمَئِذٍ بَلَاءً حَسَنًا. وَقِيلَ: إِنَّ أَبَا حَفْصَةَ كَانَ طَبِيبًا يَهُودِيًّا أَسْلَمَ عَلَى يَدِ عُثْمَانَ بْنِ عَفَّانَ. وَقِيلَ: عَلَى يَدِ مَرْوَانَ بْنِ الْحَكَمِ. كَانَ مَرْوَانُ بْنُ سُلَيْمَانَ شَاعِرًا مُجِيدًا، وَمَدَحَ الْمَهْدِيَّ وَالرَّشِيدَ وَمَعْنَ بْنَ زَائِدَةَ. وَقَالَ الْكِسَائِيُّ: إِنَّمَا الشِّعْرُ سِقَاءٌ تَمَخَّضَ، فَدُفِعَتِ الزُّبْدَةُ إِلَى مَرْوَانَ بْنِ أَبِي حَفْصَةَ. وعن الْفَضْلُ بْنُ بَزِيعٍ قَالَ: رَأَيْتُ مَرْوَانَ بْنَ أَبِي حَفْصَةَ قَدْ دَخَلَ عَلَى الْمَهْدِيِّ بَعْدَ مَوْتِ مَعْنِ [بْنِ زَائِدَةَ ] فَمَدَحَهُ بِأَبْيَاتٍ، فَقَالَ: مَنْ أَنْتَ ؟ قَالَ: شَاعِرُكَ مَرْوَانُ بْنُ أَبِي حَفْصَةَ. فَقَالَ لَهُ: أَلَسْتَ تَقُولُ: أَقَمْنَا بِالْيَمَامَةِ بَعْدَ مَعْنٍ مَقَامًا مَا نُرِيدُ بِهِ زِيَالًا     وَقُلْنَا أَيْنَ نَرْحَلُ بَعْدَ مَعْنٍ وَقَدْ ذَهَبَ النَّوَالُ فَلَا نَوَالَا قَدْ جِئْتَ تَطْلُبُ نَوَالَنَا، وَقَدْ ذَهَبَ النَّوَالُ فَلَا شَيْءَ لَكَ عِنْدَنَا، جُرُّوا بِرِجْلِهِ. فَجُرَّ بِرِجْلِهِ حَتَّى أُخْرِجَ. فَلَمَّا كَانَ فِي الْعَامِ الْمُقْبِلِ تَلَطَّفَ حَتَّى دَخَلَ مَعَ الشُّعَرَاءِ. وَإِنَّمَا كَانَتِ الشُّعَرَاءُ تَدْخُلُ عَلَى الْخُلَفَاءِ فِي كُلِّ عَامٍ مَرَّةً، فَمَثُلَ بَيْنَ يَدَيْهِ فَأَنْشَدَهُ: طَرَقَتْكَ زَائِرَةً فَحَيِّ خَيَالَهَا إِلَى أَنْ بَلَغَ [مِنْهَا ] شَهِدَتْ مِنَ الْأَنْفَالِ آخِرُ آيَةٍ     بِتُرَاثِهِمْ فَأَرَدْتُمْ أَبْطَالَهَا فَجَعَلَ الْمَهْدِيُّ يَتَزَاحَفُ عَنْ مُصَلَّاهُ إِعْجَابًا بِقَوْلِهِ، ثُمَّ قَالَ: كَمْ هِيَ بَيْتًا ؟ قَالَ: مِائَةُ بَيْتٍ. فَأَمَرَ لَهُ بِمِائَةِ أَلْفِ دِرْهَمٍ، فَلَمَّا أَفْضَتِ الْخِلَافَةُ إِلَى الرَّشِيدِ أَنْشَدَهُ فَقَالَ: أَلَسْتَ الْقَائِلَ فِي مَعْنٍ كَذَا وَكَذَا ؟ وَذَكَرَ الْبَيْتَيْنِ، ثُمَّ أَمَرَ بِإِخْرَاجِهِ، فَتَلَطَّفَ حَتَّى عَادَ وَدَخَلَ بَعْدَ يَوْمَيْنِ، فَأَنْشَدَهُ قَصِيدَةً، فَأَمَرَ لَهُ بِعَدَدِ أَبْيَاتِهَا أُلُوفًا. وعن عَبْدُ اللَّهِ بْنُ إِسْحَاقَ بْنِ سَلَّامٍ قَالَ: خَرَجَ مَرْوَانُ مِنْ دَارِ الْمَهْدِيِّ وَمَعَهُ ثَمَانُونَ أَلْفَ دِرْهَمٍ، فَمَرَّ بِزَمِنٍ، فَسَأَلَهُ فَأَعْطَاهُ ثُلْثَيْ دِرْهَمٍ، فَقِيلَ لَهُ: هَلَّا أَعْطَيْتَهُ دِرْهَمًا ؟ فَقَالَ: لَوْ أُعْطِيتُ مِائَةَ أَلْفٍ لَأَتْمَمْتُ لَهُ دِرْهَمًا. قَالَ: وَكَانَ مَرْوَانُ يَبْخَلُ فَلَا يُسْرَجُ لَهُ فِي دَارِهِ، فَإِذَا أَرَادَ أَنْ يَنَامَ أَضَاءَتْ لَهُ الْجَارِيَةُ بِقَصَبَةٍ إِلَى أَنْ يَنَامَ. وعن عَلِيُّ بْنُ مُحَمَّدٍ النَّوْفَلِيُّ قَالَ: سَمِعْتُ أَبِي يَقُولُ: كَانَ الْمَهْدِيُّ يُعْطِي ابْنَ أَبِي حَفْصَةَ وَسَلْمًا الْخَاسِرَ عَطِيَّةً وَاحِدَةً، وَكَانَ سَلْمٌ يَأْتِي بَابَ الْمَهْدِيِّ عَلَى بِرْذَوْنٍ قِيمَتُهُ عَشْرَةُ آلَافِ دِرْهَمِ، وَلِبَاسُهُ الْخَزُّ وَالْوَشْيُ وَالطِّيبُ يَفُوحُ مِنْهُ، وَيَجِيءُ مَرْوَانُ وَعَلَيْهِ فَرْوٌ وَكْلٌ وَقَمِيصُ كَرَابِيسَ، وَكِسَاءٌ غَلِيظٌ، وَكَانَ لَا يَأْكُلُ اللَّحْمَ بُخْلًا حَتَّى يُقَدَّمَ إِلَيْهِ، فَإِذَا قُدِّمَ [إِلَيْهِ ] أَرْسَلَ غُلَامَهُ فَاشْتَرَى لَهُ رَأْسًا فَأَكَلَهُ، فَقِيلَ لَهُ: نَرَاكَ لَا تَأْكُلُ إِلَّا الرُّءُوسَ. فَقَالَ: الرَّأْسُ أَعْرِفُ شَعْرَهُ فَآمَنُ خِيَانَةَ الْغُلَامِ، وَلَيْسَ بِلَحْمٍ يَطْبُخُهُ الْغُلَامُ فَيَقْدِرُ أَنْ يَأْكُلَ مِنْهُ، وَآكُلُ مِنْهُ أَلْوَانًا: آكُلُ عَيْنَيْهِ لَوْنًا، وَأُذُنَيْهِ لَوْنًا، وَغَلْصَمَتَهُ لَوْنًا، وَدِمَاغَهُ لَوْنًا، وَأُكْفَى مَئُونَةَ طَبْخِهِ، فَقَدِ اجْتَمَعَتْ لِي فِيهِ مَرَافِقُ. قَالَ الْمَرْزُبَانِيُّ: بسنده عن أَبُو الْعَيْنَاءِ قَالَ: كَانَ مَرْوَانُ بْنُ أَبِي حَفْصَةَ مِنْ أَبْخَلِ النَّاسِ، خَرَجَ يُرِيدُ الْمَهْدِيَّ، فَقَالَتْ لَهُ امْرَأَةٌ مِنْ أَهْلِهِ: مَا لِي عَلَيْكَ إِنْ رَجَعْتَ بِالْجَائِزَةِ ؟ قَالَ: إِنْ أُعْطِيتُ مِائَةَ أَلْفِ دِرْهَمٍ أَعْطَيْتُكِ دِرْهَمًا، فَأُعْطِيَ سِتِّينَ أَلْفًا، فَدَفَعَ إِلَيْهَا أَرْبَعَةَ دَوَانِيقَ. تُوُفِّيَ مَرْوَانُ فِي هَذِهِ السَّنَةِ وَدُفِنَ بِبَغْدَادَ فِي مَقْبَرَةِ نَصْرِ بْنِ مَالِكٍ. الْقَاضِي أَبُو يُوسُفَ وَالْقَاضِي أَبُو يُوسُفَ وَهُوَ يَعْقُوبُ بْنُ إِبْرَاهِيمَ بْنِ حَبِيبِ بْنِ سَعْدِ بْنِ حَبْتَةَ،  وَهِيَ أُمُّهُ، وَأَبُوهُ بَحِيرُ بْنُ مُعَاوِيَةَ، وَسَعْدٌ هَذَا لَهُ صُحْبَةٌ، اسْتُصْغِرَ يَوْمَ أُحُدٍ، وَأَبُو يُوسُفَ الْقَاضِي هَذَا كَانَ أَكْبَرَ أَصْحَابِ أَبِي حَنِيفَةَ، رَحِمَهُ اللَّهُ، وَرَوَى الْحَدِيثَ عَنِ الْأَعْمَشِ، وَهِشَامِ بْنِ عُرْوَةَ، وَمُحَمَّدِ بْنِ إِسْحَاقَ، وَيَحْيَى بْنِ سَعِيدٍ، وَغَيْرِهِمْ. وَعَنْهُ مُحَمَّدُ بْنُ الْحَسَنِ، وَأَحْمَدُ بْنُ حَنْبَلٍ، وَيَحْيَى بْنُ مَعِيِنٍ. قَالَ عَلِيُّ بْنُ الْجَعْدِ: سَمِعْتُهُ يَقُولُ: تُوُفِّيَ أَبِي وَأَنَا صَغِيرٌ، فَأَسْلَمَتْنِي أُمِّي إِلَى قَصَّارٍ، فَكُنْتُ أَمُرُّ عَلَى حَلْقَةِ أَبِي حَنِيفَةَ، فَأَجْلِسُ فِيهَا، فَكَانَتْ أُمِّي تَتْبَعُنِي، فَتَأْخُذُ بِيَدِي مِنَ الْحَلْقَةِ وَتَذْهَبُ بِي إِلَى الْقَصَّارِ، ثُمَّ كُنْتُ أُخَالِفُهَا فِي ذَلِكَ وَأَذْهَبُ إِلَى أَبِي حَنِيفَةَ، فَلَمَّا طَالَ ذَلِكَ قَالَتْ أُمِّي لِأَبِي حَنِيفَةَ: إِنَّ هَذَا صَبِيٌّ يَتِيمٌ، لَيْسَ لَهُ شَيْءٌ إِلَّا مَا أُطْعِمُهُ مِنْ مِغْزَلِي، وَإِنَّكَ قَدْ أَفْسَدْتَهُ عَلَيَّ. فَقَالَ لَهَا: اسْكُتِي يَا رَعْنَاءُ، هَا هُوَ ذَا يَتَعَلَّمُ الْعِلْمَ، وَسَيَأْكُلُ الْفَالَوْذَجَ بِدُهْنِ الْفُسْتُقِ. فَقَالَتْ لَهُ: إِنَّكَ شَيْخٌ قَدْ خَرِفْتَ. قَالَ أَبُو يُوسُفَ: فَلَمَّا وَلِيتُ الْقَضَاءَ - وَكَانَ أَوَّلَ مَنْ وَلَّاهُ الْقَضَاءَ الْهَادِي، وَهُوَ أَوَّلُ مَنْ لُقِّبَ بِقَاضِي الْقُضَاةِ، وَكَانَ يُقَالُ لَهُ: قَاضِي قُضَاةِ الدُّنْيَا. لِأَنَّهُ كَانَ يَسْتَنِيبُ فِي سَائِرِ الْأَقَالِيمِ الَّتِي يَحْكُمُ فِيهَا الْخَلِيفَةُ - قَالَ أَبُو يُوسُفَ: فَبَيْنَا أَنَا ذَاتَ يَوْمٍ عِنْدَ الرَّشِيدِ إِذْ أُتِيَ بِفَالَوْذَجَ وَكُنْتُ لَا أَعْرِفُهَا، فَقَالَ لِي: كُلْ مِنْ هَذَا; فَإِنَّهُ لَا يُصْنَعُ لَنَا كُلَّ وَقْتٍ. فَقُلْتُ: وَمَا هَذَا يَا أَمِيرَ الْمُؤْمِنِينَ؟ فَقَالَ: هَذَا الْفَالَوْذَجُ. قَالَ: فَتَبَسَّمْتُ، فَقَالَ: مَا لَكَ تَتَبَسَّمُ؟ فَقُلْتُ: لَا شَيْءَ، أَبْقَى اللَّهُ أَمِيرَ الْمُؤْمِنِينَ. فَقَالَ: لَتُخْبِرَنِّي: فَقَصَصْتُ عَلَيْهِ الْقِصَّةَ مِنْ أَوَّلِهَا، فَقَالَ: إِنَّ الْعِلْمَ يَنْفَعُ وَيَرْفَعُ فِي الدُّنْيَا وَالْآخِرَةِ. ثُمَّ قَالَ: رَحِمَ اللَّهُ أَبَا حَنِيفَةَ، فَلِقَدْ كَانَ يَنْظُرُ بِعَيْنِ عَقْلِهِ مَا لَا يَرَاهُ بِعَيْنِ رَأْسِهِ. وَكَانَ أَبُو حَنِيفَةَ يَقُولُ عَنْ أَبِي يُوسُفَ: إِنَّهُ أَعْلَمُ أَصْحَابِهِ. وَقَالَ الْمُزَنِيُّ: كَانَ أَبُو يُوسُفَ أَتْبَعَهُمْ لِلْحَدِيثِ. وَقَالَ ابْنُ الْمَدِينِيِّ: كَانَ صَدُوقًا. وَقَالَ ابْنُ مَعِينٍ: كَانَ ثِقَةً. وَقَالَ أَبُو زُرْعَةَ: كَانَ سَلِيمًا مِنَ التَّجَهُّمِ. وَقَالَ بَشَّارٌ الْخَفَّافُ: سَمِعْتُ أَبَا يُوسُفَ يَقُولُ: مَنْ قَالَ: الْقُرْآنُ مَخْلُوقٌ. فَحَرَامُ كَلَامُهُ، وَفَرْضٌ مُبَايَنَتُهُ. وَمِنْ كَلَامِهِ الَّذِي يَنْبَغِي كِتَابَتُهُ بِمَاءِ الذَّهَبِ قَوْلُهُ: مَنْ طَلَبَ الْمَالَ بِالْكِيمْيَاءِ أَفْلَسَ، وَمَنْ تَتَبَّعَ غَرَائِبَ الْحَدِيثِ كَذَبَ، وَمَنْ طَلَبَ الْعِلْمَ بِالْكَلَامِ تَزَنْدَقَ. وَلَمَّا تَنَاظَرَ هُوَ وَمَالِكٌ بِالْمَدِينَةِ بِحَضْرَةِ الرَّشِيدِ فِي مَسْأَلَةِ الصَّاعِ وَزَكَاةِ الْخَضْرَاوَاتِ احْتَجَّ مَالِكٌ بِمَا اسْتَدْعَى بِهِ مِنْ تِلْكَ الصِّيعَانِ الْمَنْقُولَةِ عَنْ آبَائِهِمْ وَأَسْلَافِهِمْ، وَبِأَنَّهُ لَمْ تَكُنِ الْخَضْرَاوَاتُ فِي زَمَنِ الْخُلَفَاءِ الرَّاشِدِينَ. فَقَالَ: لَوْ رَأَى صَاحِبِي مَا رَأَيْتُ لَرَجَعَ كَمَا رَجَعْتُ. وَهَذَا إِنْصَافٌ. وَقَدْ كَانَ يَحْضُرُ فِي مَجْلِسِ حُكْمِهِ الْعُلَمَاءُ عَلَى طَبَقَاتِهِمْ، حَتَّى إِنَّ أَحْمَدَ بْنَ حَنْبَلٍ كَانَ شَابًّا، وَكَانَ يَحْضُرُ مَجْلِسَهُ فِي أَثْنَاءِ النَّاسِ، فَيَتَنَاظَرُونَ وَيَتَبَاحَثُونَ فِيهِ، وَهُوَ مَعَ ذَلِكَ يَحْكُمُ وَيُصَنِّفُ أَيْضًا. وَقَالَ: وُلِّيتُ هَذَا الْحُكْمَ، وَأَرْجُو اللَّهَ أَنْ لَا يَسْأَلَنِي عَنْ جَوْرٍ وَلَا مَيْلٍ إِلَى أَحَدٍ إِلَّا يَوْمًا وَاحِدًا; جَاءَنِي رَجُلٌ فَذَكَرَ أَنَّ لَهُ بُسْتَانًا، وَأَنَّهُ فِي يَدِ أَمِيرِ الْمُؤْمِنِينَ، فَدَخَلْتُ إِلَى أَمِيرِ الْمُؤْمِنِينَ فَأَعْلَمْتُهُ، فَقَالَ: الْبُسْتَانُ لِي، اشْتَرَاهُ لِي الْمَهْدِيُّ. فَقُلْتُ: إِنْ رَأَى أَمِيرُ الْمُؤْمِنِينَ أَنْ يُحْضِرَهُ لِأَسْمَعَ دَعْوَاهُ. فَأَحْضَرَهُ فَادَّعَى بِالْبُسْتَانِ، فَقُلْتُ: مَا تَقُولُ يَا أَمِيرَ الْمُؤْمِنِينَ؟ فَقَالَ: هُوَ بُسْتَانِي. فَقُلْتُ لِلرَّجُلِ: قَدْ سَمِعْتَ مَا أَجَابَ. فَقَالَ الرَّجُلُ: يَحْلِفُ. فَقُلْتُ: أَتَحْلِفُ يَا أَمِيرَ الْمُؤْمِنِينَ؟ فَقَالَ: لَا. فَقُلْتُ: سَأَعْرِضُ عَلَيْكَ الْيَمِينَ ثَلَاثًا، فَإِنْ حَلَفْتَ وَإِلَّا حَكَمْتُ عَلَيْكَ. فَعَرَضْتُهَا عَلَيْهِ ثَلَاثًا فَامْتَنَعَ، فَحَكَمْتُ بِالْبُسْتَانِ لِلْمُدَّعِي. قَالَ: فَكُنْتُ فِي أَثْنَاءِ الْخُصُومَةِ أَوَدُّ أَنْ نَنْفَصِلَ، وَلَمْ يُمْكِنِّي أَنْ أُجْلِسَ الرَّجُلَ مَعَ الْخَلِيفَةِ. وَبَعَثَ الْقَاضِي أَبُو يُوسُفَ فِي تَسْلِيمِ الْبُسْتَانِ إِلَى الرَّجُلِ. وَرَوَى الْمُعَافَى بْنُ زَكَرِيَّا الْجُرَيْرِيُّ، بسنده عَنْ بِشْرِ بْنِ الْوَلِيدِ، عَنْ أَبِي يُوسُفَ قَالَ: بَيْنَا أَنَا ذَاتَ لَيْلَةٍ قَدْ نِمْتُ فِي الْفِرَاشِ، إِذَا رَسُولُ الْخَلِيفَةِ يَطْرُقُ الْبَابَ، فَخَرَجْتُ مُنْزَعِجًا فَقَالَ: أَمِيرُ الْمُؤْمِنِينَ يَدْعُوكَ. فَذَهَبْتُ فَإِذَا هُوَ جَالِسٌ وَمَعَهُ عِيسَى بْنُ جَعْفَرٍ، فَقَالَ لِي الرَّشِيدُ: إِنَّ هَذَا قَدْ طَلَبْتُ مِنْهُ جَارِيَةً يَهَبُنِيهَا، فَلَمْ يَفْعَلْ، أَوْ يَبِيعُنِيهَا فَلَمْ يَفْعَلْ، وَإِنِّي أُشْهِدُكَ إِنْ لَمْ يُجِبْنِي إِلَى ذَلِكَ قَتَلْتُهُ. فَقُلْتُ لِعِيسَى: لِمَ لَمْ تَفْعَلْ؟ فَقَالَ: إِنِّي حَالِفٌ بِالطَّلَاقِ وَالْعَتَاقِ وَصَدَقَةِ مَالِي كُلِّهِ أَنْ لَا أَبِيعَهَا وَلَا أَهَبَهَا. فَقَالَ لِي الرَّشِيدُ: فَهَلْ لَهُ مِنْ مَخْلَصٍ؟ فَقُلْتُ: نَعَمْ، يَبِيعُكُ نِصْفَهَا، وَيَهَبُكَ نِصْفَهَا. فَوَهَبَهُ النِّصْفَ، وَبَاعَهُ النِّصْفَ بِمِائَةِ أَلْفِ دِينَارٍ، فَقَبِلَ مِنْهُ ذَلِكَ، وَأُحْضِرَتِ الْجَارِيَةُ، فَلَمَّا رَآهَا الرَّشِيدُ قَالَ: هَلْ لِي مِنْ سَبِيلٍ عَلَيْهَا اللَّيْلَةَ؟ قُلْتُ: إِنَّهَا مَمْلُوكَةٌ، وَلَا بُدَّ مِنَ اسْتِبْرَائِهَا، إِلَّا أَنْ تُعْتِقَهَا وَتَتَزَوَّجَهَا، فَإِنَّ الْحُرَّةَ لَا تُسْتَبْرَأُ. قَالَ: فَأَعْتَقَهَا وَزَوَّجْتُهَا مِنْهُ بِعِشْرِينَ أَلْفَ دِينَارٍ، وَأَمَرَ لِي بِمِائَتَيْ أَلْفِ دِرْهَمٍ وَعِشْرِينَ تَخْتًا مِنْ ثِيَابٍ، وَأَرْسَلَتْ إِلَيَّ الْجَارِيَةُ بِعَشَرَةِ آلَافِ دِينَارٍ. قَالَ يَحْيَى بْنُ مَعِينٍ: كُنْتُ عِنْدَ أَبِي يُوسُفَ، فَجَاءَتْهُ هَدِيَّةٌ مِنْ ثِيَابٍ دَبِيقِيٍّ وَطِيبٍ وَتَمَاثِيلَ نِدٍّ وَغَيْرِ ذَلِكَ، فَذَاكَرَنِي رَجُلٌ فِي إِسْنَادِ حَدِيثِ: " مَنْ أُهْدِيَتْ لَهُ هَدِيَّةٌ وَعِنْدَهُ قَوْمٌ جُلُوسٌ فَهُمْ شُرَكَاؤُهُ ". فَقَالَ أَبُو يُوسُفَ: إِنَّمَا ذَاكَ فِي الْأَقِطِ وَالتَّمْرِ وَالزَّبِيبِ، وَلَمْ تَكُنِ الْهَدَايَا مَا تَرَوْنَ، يَا غُلَامُ، شِلْ إِلَى الْخَزَائِنِ. وَقَالَ بِشْرُ بْنُ غِيَاثٍ الْمَرِيسِيُّ: سَمِعْتُ أَبَا يُوسُفَ يَقُولُ: صَحِبْتُ أَبَا حَنِيفَةَ سَبْعَ عَشْرَةَ سَنَةً، ثُمَّ انْصَبَّتْ عَلَيَّ الدُّنْيَا سَبْعَ عَشْرَةَ سَنَةً، وَمَا أَظُنُّ أَجَلِي إِلَّا قَدِ اقْتَرَبَ. فَمَا كَانَ شُهُورٌ حَتَّى مَاتَ. وَقَدْ مَاتَ أَبُو يُوسُفَ فِي رَبِيعٍ الْأَوَّلِ مِنْ هَذِهِ السَّنَةِ عَنْ تِسْعٍ وَسِتِّينَ سَنَةً، وَقَدْ مَكَثَ فِي الْقَضَاءِ سِتَّ عَشْرَةَ سَنَةً، وَوَلِيَ الْقَضَاءَ مِنْ بَعْدِهِ وَلَدُهُ يُوسُفُ. وَقَدْ كَانَ نَائِبَهُ عَلَى الْجَانِبِ الْغَرْبِيِّ مِنْ بَغْدَادَ. وَمَنْ زَعَمَ مِنَ الرُّوَاةِ أَنَّ الشَّافِعِيَّ اجْتَمَعَ بِأَبِي يُوسُفَ كَمَا يَقُولُهُ عَبْدُ اللَّهِ بْنُ مُحَمَّدٍ الْبَلَوِيُّ الْكَذَّابُ فِي الرِّحْلَةِ الَّتِي سَاقَهَا الشَّافِعِيُّ، فَقَدْ أَخْطَأَ فِي ذَلِكَ، فَإِنَّ الشَّافِعِيَّ إِنَّمَا وَرَدَ بَغْدَادَ فِي أَوَّلِ قَدْمَةٍ قَدِمَهَا إِلَيْهَا فِي سَنَةِ أَرْبَعٍ وَثَمَانِينَ. وَإِنَّمَا اجْتَمَعَ بِمُحَمَّدِ بْنِ الْحَسَنِ الشَّيْبَانِيِّ، فَأَحْسَنَ إِلَيْهِ وَأَقْبَلَ عَلَيْهِ، وَلَمْ يَكُنْ بَيْنَهُمَا شَنَآنٌ، كَمَا قَدْ يَذْكُرُهُ بَعْضُ مَنْ لَا خِبْرَةَ لَهُ بِهَذَا الشَّأْنِ. وَاللَّهُ أَعْلَمُ. يَعْقُوبُ بْنُ دَاوُدَ بْنِ طَهْمَانَ أَبُو عَبْدِ اللَّهِ، مَوْلَى عَبْدِ اللَّهِ بْنِ خَازِمٍ السُّلَمِيِّ وَفِيهَا تُوُفِّيَ يَعْقُوبُ بْنُ دَاوُدَ بْنِ طَهْمَانَ أَبُو عَبْدِ اللَّهِ، مَوْلَى عَبْدِ اللَّهِ بْنِ خَازِمٍ السُّلَمِيِّ،  اسْتَوْزَرَهُ الْمَهْدِيُّ، وَسَلَّمَ إِلَيْهِ أَزِمَّةَ الْأُمُورِ، وَحَظِيَ عِنْدَهُ جِدًّا، ثُمَّ لَمَّا أَمَرَهُ بِقَتْلِ ذَلِكَ الْعَلَوِيِّ فَأَرْسَلَهُ، وَنَمَّتْ عَلَيْهِ الْجَارِيَةُ، وَتَحَقَّقَ أَنَّهُ لَمْ يَفْعَلْ، سَجَنَهُ فِي بِئْرٍ، وَبُنِيَتْ عَلَيْهِ قُبَّةٌ، وَنَبَتَ عَلَيْهِ شَعْرٌ كَمَا يَنْبُتُ شَعْرُ الْأَنْعَامِ، وَعَمِيَ، وَيُقَالُ: عَشِيَ بَصَرُهُ، وَمَكَثَ نَحْوًا مِنْ خَمْسَ عَشْرَ سَنَةً فِي ذَلِكَ الْمَكَانِ لَا يَرَى شَيْئًا، وَلَا يَسْمَعُ صَوْتًا إِلَّا حِينَ الصَّلَوَاتِ يُعْلَمُ بِهِ، وَيُدَلَّى إِلَيْهِ فِي كُلِّ يَوْمٍ رَغِيفٌ وَكُوزُ مَاءٍ، حَتَّى انْقَضَتْ أَيَّامُ الْمَهْدِيِّ وَأَيَّامُ الْهَادِي وَصَدْرٌ مِنْ خِلَافَةِ الرَّشِيدِ، قَالَ يَعْقُوبُ: فَأَتَانِي آتٍ فِي مَنَامِي فَقَالَ: عَسَى الْكَرْبُ الَّذِي أَمْسَيْتَ فِيهِ     يَكُونُ وَرَاءَهُ فَرَجٌ قَرِيبُ فَيَأَمَنَ خَائِفٌ وَيُفَكُّ عَانٍ     وَيَأْتِي أَهْلَهُ النَّائِي الْغَرِيبُ فَلَمَّا أَصْبَحْتُ نُودِيتُ فَظَنَنْتُ أَنِّي أُعْلَمُ بِوَقْتِ الصَّلَاةِ، وَدُلِيَّ إِلَيَّ حَبْلٌ، وَقِيلَ لِي: ارْبُطْ هَذَا الْحَبْلَ فِي وَسَطِكِ. فَأَخْرَجُونِي، فَلَمَّا نَظَرْتُ إِلَى الضِّيَاءِ لَمْ أُبْصِرْ شَيْئًا، وَأُوقِفْتُ بَيْنَ يَدَيِ الْخَلِيفَةِ. فَظَنَنْتُهُ الْمَهْدِيَّ، فَسَلَّمْتُ عَلَيْهِ أَنَّهُ الْمَهْدِيُّ، فَقَالَ: لَسْتُ بِهِ. قُلْتُ: فَالْهَادِي؟ فَقَالَ: لَسْتُ بِهِ. فَقُلْتُ: السَّلَامُ عَلَيْكَ يَا أَمِيرَ الْمُؤْمِنِينَ الرَّشِيدَ. فَقَالَ: نَعَمْ. ثُمَّ قَالَ: وَاللَّهِ إِنَّهُ لَمْ يَشْفَعْ فِيكَ عِنْدِي أَحَدٌ، وَلَكِنِّي الْبَارِحَةَ حَمَلْتُ جَارِيَةً لِي صَغِيرَةً عَلَى عُنُقِي، فَذَكَرْتُ حَمْلَكَ إِيَّايَ عَلَى عُنُقِكَ، فَرَحِمْتُ مَا أَنْتَ فِيهِ مِنَ الضِّيقِ، فَأَخْرَجْتُكَ. ثُمَّ أَنْعَمَ عَلَيْهِ وَأَحْسَنَ إِلَيْهِ. فَغَارَ مِنْهُ يَحْيِي بْنُ خَالِدِ بْنِ بَرْمَكَ، وَخَشِيَ أَنْ يُعِيدَهُ إِلَى الْمَنْزِلَةِ الَّتِي كَانَ فِيهَا أَيَّامِ الْمَهْدِيِّ، وَفَهِمَ ذَلِكَ يَعْقُوبُ، فَاسْتَأْذَنَ الْخَلِيفَةَ فِي الذَّهَابِ إِلَى مَكَّةَ، فَأَذِنَ لَهُ، فَكَانَ بِهَا حَتَّى مَاتَ فِي هَذِهِ السَّنَةِ، رَحِمَهُ اللَّهُ. يَزِيدُ بْنُ زُرَيْعٍ أَبُو مُعَاوِيَةَ الْعَيْشِيُّ وَيَزِيدُ بْنُ زُرَيْعٍ أَبُو مُعَاوِيَةَ الْعَيْشِيُّ،  كَانَ ثِقَةً عَالِمًا عَابِدًا وَرِعًا، تُوُفِّيَ أَبُوهُ وَكَانَ وَالِيَ الْبَصْرَةِ، وَتَرَكَ مِنَ الْمَالِ خَمْسَمِائَةِ أَلْفِ دِرْهَمٍ، فَلَمْ يَأْخُذْ مِنْهَا يَزِيدُ دِرْهَمًا وَاحِدًا، وَكَانَ يَعْمَلُ الْخُوصَ، وَيَأْكُلُ مِنْهُ. وَتُوُفِّيَ بِالْبَصْرَةِ فِي هَذِهِ السَّنَةِ، وَقِيلَ قَبْلَ ذَلِكَ. فَاللَّهُ أَعْلَمُ. وَفِي هَذِهِ السَّنَةِ مَاتَ مُحَمَّدُ بْنُ جَعْفَرٍ الطَّيَالِسِيُّ الْمُحَدِّثُ. وَعَبْدُ الْعَزِيزِ بْنُ مُحَمَّدِ بْنِ أَبِي عُبَيْدٍ الدَّرَاوَرْدِيُّ، مَوْلَى جُهَيْنَةَ، وَكَانَ أَبُوهُ مِنْ دَارَابَجِرْدَ، فَاسْتَثْقَلُوا نِسْبَتَهُ إِلَيْهَا فَقَالُوا دَرَاوَرْدِيُّ. وَفِيهَا تُوُفِّيَ دَرَّاجُ أَبُو السَّمْحِ، ( وَاسْمُهُ عَبْدُ اللَّهِ بْنُ السَّمْحِ، وَقِيلَ: عَبْدُ الرَّحْمَنِ بْنُ السَّمْحِ بْنِ ) أُسَامَةَ التُّجِيبِيُّ، الْمِصْرِيُّ، وَكَانَ مَوْلِدُهُ سَنَةَ خَمْسٍ وَعِشْرِينَ وَمِائَةٍ. وَعَفِيفُ بْنُ سَالِمٍ الْمَوْصِلِيُّ.

     ✧ Those of the notables who died in this year Ismāʿīl b. ʿAyyāsh b. Sulaym al-ʿAnsī, Abū ʿUtbah Ismāʿīl b. ʿAyyāsh b. Sulaym al-ʿAnsī, Abū ʿUtbah. He was from the people of Ḥimṣ, born in the year 102. It is also said: in the year 106. He heard from the elders, from Abū Bakr b. Abī Maryam, Yaḥyā b. Saʿīd al-Anṣārī, Sahl b. Abī Ṣāliḥ, and others. Those who narrated from him: al-Aʿmash, Ibn al-Mubārak, and Yazīd b. Hārūn. He came to Baghdad to see al-Manṣūr, who appointed him over the wardrobe treasury. He used to say: "I inherited four thousand dinars from my father and spent them in the pursuit of knowledge." Yaḥyā b. Maʿīn said: "Ismāʿīl is trustworthy, but the Iraqis dislike his ḥadīth." Al-Bukhārī said: "When he narrates from the people of his own region, it is sound; but when he narrates from other than the people of his region, there is something questionable in it." He died in this year, though some say in the year 181. ʿAmmār b. Muḥammad, Abū al-Yaqẓān al-Kūfī ʿAmmār b. Muḥammad, Abū al-Yaqẓān al-Kūfī. He was the son of the sister of Sufyān al-Thawrī. He settled in Baghdad and narrated from al-Aʿmash. Those who narrated from him: Aḥmad b. Ḥanbal and al-Ḥasan b. ʿArafah. Some people declared him trustworthy. Ibn Ḥibbān said: "He was one whose errors were gross and whose delusions were many, so he deserved to be abandoned." He died in Muḥarram of this year. Muḥammad b. Abī Shaybah b. Ibrāhīm b. ʿUthmān [al-ʿAbsī] al-Kūfī Muḥammad b. Abī Shaybah b. Ibrāhīm b. ʿUthmān [al-ʿAbsī] al-Kūfī. He was the father of Abū Bakr, ʿUthmān, and others. Abū Zakariyyā [Yaḥyā b. Maʿīn] said: "He was a handsome man, trustworthy, and astute. He was judge of Fārs, and he died in Fārs in this year at the age of seventy-seven." Muḥammad b. Ḥumayd, Abū Sufyān al-Yashkurī, known as al-Maʿmarī Muḥammad b. Ḥumayd, Abū Sufyān al-Yashkurī, known as al-Maʿmarī. He met Maʿmar b. Rāshid, and because of his journey to him he was called al-Maʿmarī. He heard Sufyān al-Thawrī and others. He was trustworthy, truthful, and virtuous. He died in this year. Marwān b. Sulaymān [b. Yaḥyā] b. Abī Ḥafṣah, Abū al-Haydhām Marwān b. Sulaymān [b. Yaḥyā] b. Abī Ḥafṣah, Abū al-Haydhām. It is also said: Abū al-Simṭ. The name of Abū Ḥafṣah was Yazīd. He was among the captives of Iṣṭakhr, taken captive as a boy. ʿUthmān b. ʿAffān bought him and gave him as a gift to Marwān [b. al-Ḥakam], who freed him on the Day of the House, because he fought well that day. It is also said that Abū Ḥafṣah was a Jewish physician who embraced Islam at the hands of ʿUthmān b. ʿAffān. It is also said: at the hands of Marwān b. al-Ḥakam. Marwān b. Sulaymān was an excellent poet, and he praised al-Mahdī, al-Rashīd, and Maʿn b. Zāʾidah. Al-Kisāʾī said: "Poetry is but a churn that produces butter; the butter was given to Marwān b. Abī Ḥafṣah." It is reported from al-Faḍl b. Bazīʿ who said: I saw Marwān b. Abī Ḥafṣah enter upon al-Mahdī after the death of Maʿn [b. Zāʾidah], and he praised him with some verses. Al-Mahdī asked, "Who are you?" He replied, "Your poet Marwān b. Abī Ḥafṣah." Al-Mahdī said, "Are you not the one who said: We stayed in al-Yamāmah after Maʿn A stay from which we did not wish to depart And we said, where shall we journey after Maʿn When bounty has gone, and there is no bounty You have come seeking our bounty, but bounty is gone, and you will have nothing from us. Drag him by his foot." So he was dragged by his foot until he was expelled. The next year, he used subtle means until he entered with the poets. The poets used to enter upon the caliphs once each year. He stood before him and recited: A visiting phantom came to you, so greet her apparition until he reached from it: She testified from the Anfal, the last verse Of their inheritance, and you wished to invalidate it Al-Mahdī began to edge away from his prayer mat in admiration of his verses. Then he asked, "How many verses are these?" He said, "One hundred verses." He ordered for him one hundred thousand dirhams. When the caliphate passed to al-Rashīd, he recited to him, and al-Rashīd said, "Are you not the one who said about Maʿn such and such?" and he mentioned the two verses. Then he ordered him expelled. He used subtle means until he returned and entered after two days, and recited a qasida to him. Al-Rashīd ordered for him thousands equal to the number of its verses. It is reported from ʿAbd Allāh b. Isḥāq b. Sallām who said: Marwān left the palace of al-Mahdī with eighty thousand dirhams. He passed by a crippled man who begged from him, and he gave him two-thirds of a dirham. Someone said to him, "Why not give him a dirham?" He said, "If I had been given one hundred thousand, I would have completed the dirham for him." He said: Marwān was miserly, and no lamp was lit for him in his house. When he wanted to sleep, a slave girl would light a reed for him until he fell asleep. It is reported from ʿAlī b. Muḥammad al-Nawfalī who said: I heard my father say: Al-Mahdī used to give Ibn Abī Ḥafṣah and Salm al-Khāsir a single gift. Salm would come to al-Mahdī's gate on a horse worth ten thousand dirhams, wearing silk brocade and fine cloth, and perfume wafted from him. Marwān would come wearing a worn fur garment and a coarse cotton shirt and a rough cloak. He would not eat meat out of miserliness unless it was offered to him. If it was offered, he would send his servant to buy a head for him, and he would eat it. It was said to him, "We see you eat only heads." He said, "I know the head's hair, so I am safe from the servant's treachery. It is not meat that the servant cooks and could eat from it; and I eat from it various kinds: I eat its eyes as one kind, its ears as another, its throat as another, and its brain as another. I am spared the trouble of cooking it. So many conveniences are combined for me." Al-Marzubānī said, with his chain of narration from Abū al-ʿAynāʾ who said: Marwān b. Abī Ḥafṣah was one of the most miserly people. He went out intending to see al-Mahdī, and a woman of his family said to him, "What do I get if you return with the prize?" He said, "If I am given one hundred thousand dirhams, I will give you one dirham." He was given sixty thousand, and he handed her four dāniqs. Marwān died in this year and was buried in Baghdad in the cemetery of Naṣr b. Mālik. Al-Qāḍī Abū Yūsuf and al-Qāḍī Abū Yūsuf, who is Yaʿqūb b. Ibrāhīm b. Ḥabīb b. Saʿd b. Ḥabtah—and she is his mother—and his father was Baḥīr b. Muʿāwiyah, and this Saʿd had companionship of the Prophet, being considered too young on the day of Uḥud. This Abū Yūsuf the judge was the greatest of the companions of Abū Ḥanīfah, may God have mercy on him. He narrated ḥadīth from al-Aʿmash, Hishām b. ʿUrwah, Muḥammad b. Isḥāq, Yaḥyā b. Saʿīd, and others. Those who narrated from him: Muḥammad b. al-Ḥasan, Aḥmad b. Ḥanbal, and Yaḥyā b. Maʿīn. ʿAlī b. al-Jaʿd said: I heard him say: My father died when I was small, and my mother put me to work for a fuller. I used to pass by the circle of Abū Ḥanīfah and sit in it. My mother would follow me, take me by the hand, and lead me back to the fuller. Then I would defy her and go to Abū Ḥanīfah. When this went on for a long time, my mother said to Abū Ḥanīfah, "This is an orphan boy; he has nothing except what I feed him from my spinning. You have corrupted him for me." He said to her, "Be quiet, foolish woman. Here he is learning knowledge, and he will eat fālūdhaj with pistachio oil." She said to him, "You are an old man who has become senile." Abū Yūsuf said: When I was appointed judge—and the first to appoint him judge was al-Hādī, and he was the first to be titled Qāḍī al-Quḍāt (Chief Judge), and he was called the Judge of the Judges of the world because he appointed deputies in all the provinces over which the caliph ruled—Abū Yūsuf said: One day I was with al-Rashīd when fālūdhaj was brought, and I did not know it. He said to me, "Eat of this, for it is not made for us all the time." I said, "What is this, O Commander of the Faithful?" He said, "This is fālūdhaj." I smiled. He asked, "Why do you smile?" I said, "Nothing, may God preserve the Commander of the Faithful." He said, "You must tell me." So I related the story from the beginning. He said, "Knowledge benefits and elevates in this world and the next." Then he said, "May God have mercy on Abū Ḥanīfah; he saw with the eye of his intellect what he did not see with the eye of his head." Abū Ḥanīfah used to say of Abū Yūsuf that he was the most learned of his companions. Al-Muzanī said: Abū Yūsuf was the most adherent of them to ḥadīth. Ibn al-Madīnī said: He was truthful. Ibn Maʿīn said: He was trustworthy. Abū Zurʿah said: He was free from Jahmism. Bashshār al-Khaffāf said: I heard Abū Yūsuf say: Whoever says the Qurʾān is created, it is forbidden to speak with him, and it is obligatory to shun him. Among his sayings that deserve to be written in gold water is his statement: "Whoever seeks wealth through alchemy will go bankrupt; whoever pursues rare and strange ḥadīth will lie; and whoever seeks knowledge through speculative theology will become a zindīq." When he and Mālik debated in Madinah in the presence of al-Rashīd concerning the question of the ṣāʿ and the zakāt on vegetables, Mālik argued with the ṣāʿ measures he had brought, which had been transmitted from their ancestors and forebears, and with the fact that vegetables were not subject to zakāt in the time of the rightly-guided caliphs. Abū Yūsuf said: "If my companion had seen what I have seen, he would have retracted as I have retracted." This is fairness. Scholars of various ranks used to attend his judgment sessions, so much so that Aḥmad b. Ḥanbal, then a young man, used to attend his session among the people, and they would debate and discuss, while he, in addition, would judge and also compose works. He said: I took charge of this judgeship, and I hope God will not ask me about any injustice or favoritism to anyone except one day. A man came to me and mentioned that he had a garden, and that it was in the possession of the Commander of the Faithful. I entered upon the Commander of the Faithful and informed him. He said, "The garden is mine; al-Mahdī bought it for me." I said, "If the Commander of the Faithful sees fit, let him bring it so that I may hear his claim." He brought it and claimed the garden. I said, "What do you say, O Commander of the Faithful?" He said, "It is my garden." I said to the man, "You have heard what he answered." The man said, "Let him swear an oath." I said, "Will you swear, O Commander of the Faithful?" He said, "No." I said, "I will offer you the oath three times; if you swear, fine, otherwise I will judge against you." I offered it three times, and he refused, so I judged the garden for the claimant. He said: During the dispute, I wished we could be done with it, and I could not seat the man alongside the caliph. Judge Abū Yūsuf sent someone to deliver the garden to the man. Al-Muʿāfā b. Zakariyyā al-Jarīrī narrated with his chain of narration from Bishr b. al-Walīd, from Abū Yūsuf who said: One night I had gone to bed when the caliph's messenger knocked on the door. I went out startled, and he said, "The Commander of the Faithful summons you." I went, and there he was sitting with ʿĪsā b. Jaʿfar. Al-Rashīd said to me, "I asked this man for a slave girl either to give her to me or to sell her to me, and he did neither. I call you to witness that if he does not comply, I will kill him." I said to ʿĪsā, "Why did you not comply?" He said, "I have sworn by divorce, manumission, and giving all my wealth as charity that I will not sell her or give her away." Al-Rashīd said to me, "Is there any way out for him?" I said, "Yes; he can sell you half of her and give you the other half." So he gave him half as a gift and sold him the other half for one hundred thousand dinars. Al-Rashīd accepted that from him, and the slave girl was brought. When al-Rashīd saw her, he said, "Is there any way for me to have her tonight?" I said, "She is a slave, and she must be observed for one menstrual period, unless you manumit her and marry her, for a free woman is not subject to istibrāʾ." He said: So he manumitted her, and I married her to him for twenty thousand dinars. He ordered for me two hundred thousand dirhams and twenty bundles of clothes, and the slave girl sent me ten thousand dinars. Yaḥyā b. Maʿīn said: I was with Abū Yūsuf when a gift came to him of Dabīqī linen clothes, perfume, aloeswood statues, and other things. A man reminded me of the chain of the ḥadīth: "Whoever is given a gift while people are sitting with him, they are his partners in it." Abū Yūsuf said: "That is only about dried curd, dates, and raisins. Gifts were not what you see now. O boy, carry it to the storerooms." Bishr b. Ghiyāth al-Marīsī said: I heard Abū Yūsuf say: "I accompanied Abū Ḥanīfah for seventeen years, then the world poured upon me for seventeen years, and I think my term is near." Only a few months passed before he died. Abū Yūsuf died in Rabīʿ al-Awwal of this year at the age of sixty-nine. He had served as judge for sixteen years. After him, his son Yūsuf assumed the post of judge. He had been his deputy on the western side of Baghdad. Whoever among the narrators claims that al-Shāfiʿī met Abū Yūsuf, as the liar ʿAbd Allāh b. Muḥammad al-Balawī says in the journey he attributes to al-Shāfiʿī, has erred in that. For al-Shāfiʿī first came to Baghdad in the year 184. He met only Muḥammad b. al-Ḥasan al-Shaybānī, who treated him well and welcomed him, and there was no rancor between them, as some people without knowledge of this matter may mention. And God knows best. Yaʿqūb b. Dāwūd b. Ṭahmān Abū ʿAbd Allāh, client of ʿAbd Allāh b. Khāzim al-Sulamī In this year died Yaʿqūb b. Dāwūd b. Ṭahmān Abū ʿAbd Allāh, client of ʿAbd Allāh b. Khāzim al-Sulamī. Al-Mahdī made him his wazir and entrusted the reins of affairs to him, and he enjoyed great favor with him. Then when al-Mahdī ordered him to kill that ʿAlid, he let him go, and a slave girl informed on him, and it was confirmed that he had not done it. Al-Mahdī imprisoned him in a well, built a dome over him, and hair grew on him as it grows on cattle. He became blind—or it is said his eyesight became weak—and he remained in that place for about fifteen years seeing nothing and hearing no sound except at prayer times, by which he knew the hours. Each day a loaf of bread and a jug of water were lowered to him, until the days of al-Mahdī, al-Hādī, and part of al-Rashīd's caliphate passed. Yaʿqūb said: Then someone came to me in my sleep and said: Perhaps the distress in which you have ended the evening will be followed by a near relief, So a fearful one will feel safe, a captive will be released, and the far-away stranger will come to his family. When I entered the morning, I was called, and I thought I was being informed of the time of prayer. A rope was lowered to me, and I was told: Tie this rope around your waist. They brought me out, and when I looked at the light, I could not see anything. I was made to stand before the caliph. I thought he was al-Mahdi, so I greeted him as al-Mahdi. He said: I am not he. I said: Then al-Hadi? He said: I am not he. I said: Peace be upon you, O Commander of the Faithful, al-Rashid. He said: Yes. Then he said: By God, no one interceded for you with me, but last night I carried a small slave-girl of mine on my neck, and I remembered your carrying me on your neck, so I took pity on the distress you are in, and brought you out. Then he bestowed favor upon him and treated him kindly. Yahya b. Khalid b. Barmak grew jealous of him and feared that he would restore him to the station he had held in the days of al-Mahdi. Yaʿqub understood that, so he asked the caliph for permission to go to Makkah, and he granted him permission. He remained there until he died in this year, may God have mercy on him. Yazid b. Zurayʿ Abu Muʿawiya al-ʿAyshi, and Yazid b. Zurayʿ Abu Muʿawiya al-ʿAyshi, was trustworthy, learned, devout, and pious. His father died, having been governor of al-Basra, and left five hundred thousand dirhams of wealth, but Yazid did not take a single dirham of it. He used to work with palm leaves and eat from that. He died in al-Basra in this year, and it was said before that. God knows best. In this year Muhammad b. Jaʿfar al-Tayalisi the traditionist died. And ʿAbd al-ʿAziz b. Muhammad b. Abi ʿUbayd al-Darawerdi, client of Juhayna. His father was from Darabjird, and they found his nisba to it cumbersome, so they said Darawerdi. In this year died Darraj Abu al-Samh, whose name was ʿAbd Allah b. al-Samh, and it is said: ʿAbd al-Rahman b. al-Samh b. Usama al-Tujibi, the Egyptian. He was born in the year one hundred and twenty-five. And ʿAfif b. Salim al-Mawsili.

350. Tarikh (al-Tabari) 3025No grade recorded

     غَزْوِ الْخَزَرِ بِلَادَ الْإِسْلَامِ   وَفِي سَنَةُ ثَلَاثٍ وَثَمَانِينَ وَمِائَةٍ خَرَجَ الْخَزَرُ بِسَبَبِ ابْنَةِ خَاقَانَ مِنْ بَابِ الْأَبْوَابِ، فَأَوْقَعُوا بِالْمُسْلِمِينَ وَأَهْلِ الذِّمَّةِ، وَسَبَوْا أَكْثَرَ مِنْ مِائَةِ أَلْفِ رَأْسٍ، وَانْتَهَكُوا أَمْرًا عَظِيمًا لَمْ يُسْمَعْ بِمِثْلِهِ فِي الْأَرْضِ، فَوَلَّى الرَّشِيدُ أَرْمِينِيَّةَ يَزِيدَ بْنَ مَزْيَدٍ مُضَافًا إِلَى أَذْرَبِيجَانَ، وَوَجَّهَهُ إِلَيْهِمْ، وَأَنْزَلَ خُزَيْمَةَ بْنَ خَازِمٍ نَصِيبِينَ رِدْءًا لِأَهْلِ أَرْمِينِيَّةَ. وَقِيلَ: إِنَّ سَبَبَ خُرُوجِهِمْ أَنَّ سَعِيدَ بْنَ سَلْمٍ قَتَلَ الْمُنَجِّمَ السُّلَمِيَّ، فَدَخَلَ ابْنُهُ بِلَادَ الْخَزَرِ، وَاسْتَجَاشَهُمْ عَلَى سَعِيدٍ، فَخَرَجُوا وَدَخَلُوا أَرْمِينِيَّةَ مِنَ الثُّلْمَةِ، فَانْهَزَمَ سَعِيدٌ، وَأَقَامُوا نَحْوَ سَبْعِينَ يَوْمًا، فَوَجَّهَ الرَّشِيدُ خُزَيْمَةَ بْنَ خَازِمٍ، وَيَزِيدَ بْنَ مَزْيَدٍ، فَأَصْلَحَا مَا أَفْسَدَ سَعِيدٌ، وَأَخْرَجَا الْخَزَرَ، وَسَدَّا الثُّلْمَةَ.

     ✧ The raid of the Khazar upon the lands of Islam In the year one hundred and eighty-three, the Khazar came out on account of the daughter of the Khāqān from the Gate of the Gates (Bāb al-Abwāb), and they fell upon the Muslims and the People of the Covenant, and they took captive more than one hundred thousand persons, and they committed a grave matter the like of which had not been heard of in the land. So al-Rashīd appointed Yazīd b. Mazyad over Armenia in addition to Azerbaijan, and sent him against them, and he made Khuzayma b. Khāzim encamp at Naṣībīn as a support for the people of Armenia. It is said: the reason for their coming out was that Saʿīd b. Salm killed the astrologer al-Sulamī, so his son entered the land of the Khazar and sought their aid against Saʿīd; so they came out and entered Armenia through the breach, and Saʿīd was defeated, and they remained about seventy days. Then al-Rashīd sent Khuzayma b. Khāzim and Yazīd b. Mazyad, and they set right what Saʿīd had corrupted, and expelled the Khazar, and blocked the breach.

351. Tarikh (al-Tabari) 3026No grade recorded

     ذِكْرُ عِدَّةِ حَوَادِثَ وَفِي سَنَةُ ثَلَاثٍ وَثَمَانِينَ وَمِائَةٍ اسْتَقْدَمَ الرَّشِيدُ عَلِيَّ بْنَ عِيسَى مِنْ خُرَاسَانَ، ثُمَّ رَدَّهُ عَلَيْهَا مِنْ قِبَلِ ابْنِهِ الْمَأْمُونِ  ، وَأَمَرَهُ بِحَرْبِ أَبِي الْخَصِيبِ. وَفِيهَا خَرَجَ بِنَسَا مِنْ خُرَاسَانَ أَبُو الْخَصِيبِ وُهَيْبُ بْنُ عَبْدِ اللَّهِ النَّسَائِيُّ. وَحَجَّ بِالنَّاسِ الْعَبَّاسُ بْنُ الْهَادِي. ( وَفِيهَا كَانَتْ بِالْأَنْدَلُسِ فِتْنَةٌ وَحَرْبٌ بَيْنَ قَائِدٍ كَبِيرٍ يُقَالُ لَهُ أَبُو عِمْرَانَ، وَبَيْنَ بَهْلُولِ بْنِ مَرْزُوقٍ، وَهُوَ مِنْ أَعْيَانِ الْأَنْدَلُسِ، وَكَانَ عَبْدُ اللَّهِ الْبَلَنْسِيُّ مَعَ أَبِي عِمْرَانَ، فَانْهَزَمَ أَصْحَابُ بَهْلُولٍ، وَقُتِلَ كَثِيرٌ مِنْهُمْ.

     ✧ Mention of several events In the year one hundred and eighty-three, al-Rashīd summoned ʿAlī b. ʿĪsā from Khurāsān, then sent him back to it on behalf of his son al-Maʾmūn, and ordered him to fight Abū al-Khaṣīb. In it, Abū al-Khaṣīb Wuhayb b. ʿAbd Allāh al-Nasāʾī rose up in Nasā in Khurāsān. Al-ʿAbbās b. al-Hādī led the people in the pilgrimage. In it there was in al-Andalus a strife and war between a great commander called Abū ʿImrān and Bahlūl b. Marzūq, who was one of the notables of al-Andalus. ʿAbd Allāh al-Balansī was with Abū ʿImrān, and the companions of Bahlūl were routed and many of them were killed.

352. Tarikh (al-Tabari) 3027No grade recorded

     ذِكْرُ مَنْ تُوُفِّيَ فِي هَذِهِ السَّنَةِ مِنَ الْأَكَابِرِ   إِبْرَاهِيمُ بْنُ سَعْدِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ عَوْفِ بْنِ إِسْحَاقَ الزُّهْرِيُّ إِبْرَاهِيمُ بْنُ سَعْدِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ عَوْفِ بْنِ إِسْحَاقَ الزُّهْرِيُّ. سَمِعَ أَبَاهُ، وَابْنَ هِشَامٍ، وَابْنَ شِهَابٍ وَابْنَ عُرْوَةَ، وَغَيْرَهُمْ. رَوَى عَنْهُ: شُعْبَةُ، وَاللَّيْثُ بْنُ سَعْدٍ، وَابْنُ مَهْدِيٍّ، وَعَلِيُّ بْنُ الْجَعْدِ، وَأَحْمَدُ بْنُ حَنْبَلٍ، وَكَانَ ثِقَةً، وَنَزَلَ بَغْدَادَ فَمَاتَ بِهَا فِي هَذِهِ السَّنَةِ وَهُوَ ابْنُ خَمْسٍ وَسَبْعِينَ سَنَةً، وَدُفِنَ فِي مَقَابِرِ بَابِ التِّينِ. بُهْلُولُ بْنُ رَاشِدٍ الْإِفْرِيقِيُّ بُهْلُولُ بْنُ رَاشِدٍ الْإِفْرِيقِيُّ. رَوَى عَنْ يُونُسَ بْنِ يَزِيدَ، وَالْقَعْنُبِيِّ وَكَانَتْ لَهُ عِبَادَةٌ وَفَضْلٌ، أَمَرَ مُحَمَّدَ بْنَ مُقَاتِلٍ الْعَتَكِيَّ الْأَمِيرَ بِالْمَعْرُوفِ فَضَرَبَهُ فَمَاتَ بِإِفْرِيقِيَّةَ فِي هَذِهِ السَّنَةِ. دَاوُدُ بْنُ مَهْرَانَ بْنِ زِيَادٍ، أَبُو هَاشِمٍ الرِّبْعِيُّ دَاوُدُ بْنُ مَهْرَانَ بْنِ زِيَادٍ، أَبُو هَاشِمٍ الرِّبْعِيُّ. وُلِدَ سَنَةَ مِائَةٍ، وَقَدِمَ مِصْرَ سَنَةَ تِسْعٍ وَثَلَاثِينَ، وَخَرَجَ عَنِ الْمَغْرِبِ إِلَى الْبَصْرَةِ، وَأَقَامَ بِهَا وَرَجَعَ إِلَى مِصْرَ سَنَةَ سِتِّينَ وَخَرَجَ إِلَى الْمَغْرِبِ فَأَقَامَ بِهَا، وَعَادَ إِلَى مِصْرَ فَمَاتَ بِهَا فِي رَمَضَانِ هَذِهِ السَّنَةِ، وَكَانَ عَالِمًا دَيِّنًا فِي خُلُقِهِ زَعَارَةٌ لَا يُحَدِّثُ. عَلِيُّ بْنُ الْفُضَيْلِ بْنِ عِيَاضٍ عَلِيُّ بْنُ الْفُضَيْلِ بْنِ عِيَاضٍ. مَاتَ فِي حَيَاةِ أَبِيهِ، وَكَانَ مُتَعَبِّدًا، مُجْتَهِدًا، شَدِيدَ الْخَوْفِ مِنَ اللَّهِ تَعَالَى عَلَى حَدَاثَةِ سِنِّهِ، يُدَقِّقُ فِي الْوَرَعِ، وَيُبَالِغُ فِي النَّظَرِ فِي الْمَطْعَمِ، وَقَدْ أَسْنَدَ الْحَدِيثَ عَنْ عَبْدِ الْعَزِيزِ بْنِ أَبِي رَوَّادٍ، وَسُفْيَانَ بْنِ عُيَيْنَةَ، وَغَيْرِهِمَا. وعَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ قَالَ: كَانَ عَلِيُّ بْنُ الْفُضَيْلِ يُصَلِّي حَتَّى يَزْحَفَ إِلَى فِرَاشِهِ ثُمَّ [يَلْتَفِتُ إِلَى أَبِيهِ ] فَيَقُولُ: يَا أَبَتِ، سَبَقَنِي الْعَائِدُونَ. قَالَ الدَّوْرَقِي: وَحَدَّثَنِي مُحَمَّدُ بْنُ شُجَاعٍ، عَنْ سُفْيَانَ بْنِ عُيَيْنَةَ قَالَ: مَا رَأَيْتُ أَحَدًا أَخْوَفَ مِنَ الْفُضَيْلِ وَابْنِهِ عَلِيٍّ. عَلِيُّ بْنُ زِيَادٍ، أَبُو الْحَسَنِ الْعَبْسِيُّ الْمَغْرِبِيُّ عَلِيُّ بْنُ زِيَادٍ، أَبُو الْحَسَنِ الْعَبْسِيُّ الْمَغْرِبِيُّ. مِنْ أَهْلِ تُونِسَ، رَحَلَ إِلَى الْحِجَازِ وَالْعِرَاقِ فِي طَلَبِ الْعِلْمِ. وَرَوَى عَنْ: الثَّوْرِيِّ، وَمَالكٍ، وَهُوَ الَّذِي أَدْخَلَ الْمَغْرِبَ "جَامِعَ الثَّوْرِيِّ "، وَ "مُوَطَّأَ مَالِكٍ " وَفَسَّرَ لَهُمْ قَوْلَ مَالِكٍ وَلَمْ يَكُونُوا يَعْرِفُونَهُ [قَبْلَ ذَلِكَ ]، وَهُوَ مُعَلِّمُ سَحْنُونِ بْنِ سَعِيدٍ الْفَقِيهِ. تُوُفِّيَ فِي هَذِهِ السَّنَةِ. مُحَمَّدُ بْنُ صُبَيْحٍ، أَبُو الْعَبَّاسِ الْمُذَكِّرُ مُحَمَّدُ بْنُ صُبَيْحٍ، أَبُو الْعَبَّاسِ الْمُذَكِّرُ، مَوْلَى بَنِي عِجْلٍ، يُعْرَفُ: بِابْنِ السَّمَّاكِ.   سَمِعَ هِشَامَ بْنَ عُرْوَةَ، وَإِسْمَاعِيلَ بْنَ أَبِي خَالِدٍ، وَالْأَعْمَشَ، وَسُفْيَانَ الثَّوْرِيَّ، وَغَيْرَهُمْ. رَوَى عَنْهُ: حُسَيْنُ بْنُ [عَلِيٍّ ] الْجُعْفِيُّ، وَأَحْمَدُ بْنُ حَنْبَلٍ، وَغَيْرُهُمَا. وَلَهُ مَوَاعِظُ حِسَانٌ، وَمَقَامَاتٌ عِنْدَ الرَّشِيدِ. وعن أَبِي الْمُغِيرَةُ بْنُ شُعَيْبٍ قَالَ: حَضَرْتُ يَحْيَى بْنَ خَالِدٍ [وَهُوَ ] يَقُولُ لِابْنِ السَّمَاكِ: إِذَا دَخَلْتَ عَلَى أَمِيرِ الْمُؤْمِنِينَ فَأَوْجِزْ وَلَا تُكْثِرْ عَلَيْهِ. قَالَ: فَلَمَّا دَخَلَ عَلَيْهِ وَقَامَ بَيْنَ يَدَيْهِ قَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، إِنَّ لَكَ بَيْنَ يَدَيِ اللَّهِ مُقَامًا، وَإِنَّ لَكَ مِنْ مُقَامِكَ مُنْصَرَفًا، فَانْظُرْ إِلَى أَيْنَ مُنْصَرَفُكَ إِلَى الْجَنَّةِ أَمْ إِلَى النَّارِ. قَالَ: فَبَكَى هَارُونُ حَتَّى كَادَ أَنْ يَمُوتَ. تُوُفِّيَ ابْنُ السَّمَاكِ بِالْكُوفَةِ فِي هَذِهِ السَّنَةِ. مُوسَى بْنُ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ ؓ، أَبُو الْحَسَنِ الْهَاشِمِيُّ مُوسَى بْنُ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ ؓ، أَبُو الْحَسَنِ الْهَاشِمِيُّ  . وُلِدَ بِالْمَدِينَةِ فِي سَنَةِ ثَمَانٍ وَعِشْرِينَ. وَقِيلَ: سَنَةِ تِسْعٍ وَعِشْرِينَ. وَوُلِدَ لَهُ أَرْبَعُونَ وَلَدًا مِنْ ذِكْرٍ وَأُنْثَى، وَكَانَ كَثِيرَ التَّعَبُّدِ، جَوَادًا، وَإِذَا بَلَغَهُ عَنْ رَجُلٍ أَنَّهُ يُؤْذِيهِ بَعَثَ إِلَيْهِ أَلْفَ دِينَارٍ، وَخَرَجَ إِلَى الصُّلْحِ. وَأَهْدَى لَهُ بَعْضُ الْعَبِيدِ عَصِيدَةً، فَاشْتَرَى الضَّيْعَةَ الَّتِي فِيهَا ذَلِكَ الْعَبْدُ وَالْعَبْدَ بِأَلْفِ دِينَارٍ، وَأَعْتَقَهُ وَوَهَبَهَا لَهُ. وَأَقْدَمَهُ الْمَهْدِيُّ بَغْدَادَ ثُمَّ رَدَّهُ إِلَى الْمَدِينَةِ لِمَنَامٍ لَهُ رَآهُ. وعن الْفَضْلُ بْنُ الرَّبِيعِ، عَنْ أَبِيهِ: أَنَّهُ لَمَّا حَبَسَ الْمَهْدِيُّ مُوسَى بْنَ جَعْفَرٍ رَأَى الْمَهْدِيُّ فِي النَّوْمِ عَلِيَّ بْنَ أَبِي طَالِبٍ ؓ وَهُوَ يَقُولُ: يَا مُحَمَّدُ فَهَلْ عَسَيْتُمْ إِنْ تَوَلَّيْتُمْ أَنْ تُفْسِدُوا فِي الأَرْضِ وَتُقَطِّعُوا أَرْحَامَكُمْ قَالَ الرَّبِيعُ: فَأَرْسَلَ إِلَيَّ لَيْلًا، فَرَاعَنِي ذَلِكَ فَجِئْتُهُ، فَإِذَا هُوَ يَقْرَأُ هَذِهِ الْآيَةَ، وَكَانَ أَحْسَنَ النَّاسِ صَوْتًا. وَقَالَ عَلَيَّ بِمُوسَى بْنِ جَعْفَرٍ: فَجِئْتُهُ بِهِ فَعَانَقَهُ وَأَجْلَسَهُ إِلَى جَانِبِهِ، وَقَالَ: يَا أَبَا الْحَسَنِ، رَأَيْتُ أَمِيرَ الْمُؤْمِنِينَ عَلِيَّ بْنَ أَبِي طَالِبٍ فِي النَّوْمِ فَقَرَأَ عَلَيَّ كَذَا، فَتُؤَمِّنُنِي أَنْ تَخْرُجَ عَلَيَّ أَوْ عَلَى أَحَدٍ مِنْ وَلَدِي ؟ فَقَالَ: وَاللَّهِ لَا فَعَلْتُ ذَلِكَ، وَلَا هُوَ مِنْ شَأْنِي قَالَ: صَدَقْتَ، يَا رَبِيعُ أَعْطِهِ ثَلَاثَةَ آلَافِ دِينَارٍ وَرُدَّهُ إِلَى أَهْلِهِ إِلَى الْمَدِينَةِ قَالَ الرَّبِيعُ: فَأَحْكَمْتُ أَمْرَهُ لَيْلًا، فَمَا أَصْبَحَ إِلَّا وَهُوَ عَلَى الطَّرِيقِ خَوْفَ الْعَوَائِقِ. قَالَ ابن الجوزي رَحِمَهُ اللَّهُ: ثُمَّ لَمْ يَزَلْ مُقِيمًا بِالْمَدِينَةِ إِلَى أَيَّامِ الرَّشِيدِ، فَحَجَّ الرَّشِيدُ فَاجْتَمَعَا عِنْدَ قَبْرِ النَّبِيِّ ﷺ فَسَمِعَ مِنْهُ الرَّشِيدُ كَلَامًا غَيَّرَهُ. وَهُوَ مَا أَخْبَرَنَا بِهِ مَنْصُورٌ الْقَزَّازُ بسنده عن عَبْدُ الرَّحْمَنِ بْنُ صَالِحٍ الْأَزْدِيُّ قَالَ: حَجَّ هَارُونُ الرَّشِيدُ فَأَتَى قَبْرَ النَّبِيِّ ﷺ زَائِرًا لَهُ وَحَوْلَهُ قُرَيْشٌ وَأَفْيَاءُ الْقَبَائِلِ وَمَعَهُ مُوسَى بْنُ جَعْفَرٍ فَلَمَّا انْتَهَيَا إِلَى الْقَبْرِ قَالَ: السَّلَامُ عَلَيْكَ يَا رَسُولَ اللَّهِ، يَا ابْنَ عَمٍّ. افْتِخَارًا عَلَى مَنْ حَوْلَهُ، فَدَنَا مُوسَى بْنُ جَعْفَرٍ فَقَالَ: السَّلَامُ عَلَيْكَ يَا أَبَتِ فَتَغَيَّرَ وَجْهُ هَارُونَ وَقَالَ: هَذَا الْفَخْرُ يَا أَبَا الْحَسَنِ حَقًّا ؟ ثُمَّ اعْتَمَرَ الرَّشِيدُ فِي رَمَضَانِ سَنَةِ تِسْعٍ وَسَبْعِينَ، فَحَمَلَ مُوسَى مَعَهُ إِلَى بَغْدَادَ فَحَبَسَهُ بِهَا، فَتُوُفِّيَ فِي حَبْسِهِ، فَلَمَّا طَالَ حَبْسُهُ كَتَبَ إِلَى الرَّشِيدِ بِمَا أَخْبَرَنَا بِهِ عَبْدُ الرَّحْمَنِ بْنُ مُحَمَّدٍ بسنده قَالَ: حَدَّثَنِي أَحْمَدُ بْنُ إِسْمَاعِيلَ قَالَ: بَعَثَ مُوسَى بْنُ جَعْفَرٍ إِلَى الرَّشِيدِ مِنَ الْحَبْسِ رِسَالَةً كَانَتْ: إِنَّهُ لَنْ يَنْقَضِيَ عَنِّي يَوْمٌ مِنَ الْبَلَاءِ إِلَّا انْقَضَى عَنْكَ مَعَهُ يَوْمٌ مِنَ الرَّخَاءِ، حَتَّى نَقْضِيَ جَمِيعًا إِلَى يَوْمٍ لَيْسَ فِيهِ انْقِضَاءٌ، يَخْسَرُ فِيهِ الْمُبْطِلُونَ. تُوُفِّيَ مُوسَى بْنُ جَعْفَرٍ لِخَمْسٍ بَقِينَ مِنْ رَجَبِ هَذِهِ السَّنَةِ. وعن أَحْمَدُ بْنُ جَعْفَرِ بْنِ حَمْدَانَ الْقَطِيعِيُّ قَالَ: سَمِعْتُ الْحَسَنَ بْنَ إِبْرَاهِيمَ الْخَلَّالَ يَقُولُ: مَا أَهَمَّنِي أَمْرٌ، فَقَصَدْتُ قَبْرَ مُوسَى بْنِ جَعْفَرٍ، فَتَوَسَّلْتُ بِهِ إِلَّا سَهَّلَ اللَّهُ لِي مَا أُحِبُّ. هُشَيْمُ بْنُ بَشِيرِ بْنِ أَبِي حَازِمٍ هُشَيْمُ بْنُ بَشِيرِ بْنِ أَبِي حَازِمٍ  ، وَاسْمُ أَبِي حَازِمٍ: الْقَاسِمُ بْنُ دِينَارٍ. وَكُنْيَةُ هُشَيْمٍ: أَبُو مُعَاوِيَةَ، السُّلَمِيُّ الْوَاسِطِيُّ. بُخَارِيُّ الْأَصْلِ. وُلِدَ سَنَةَ أَرْبَعٍ وَمِائَةٍ، وَكَانَ أَبُوهُ طَبَّاخَ الْحَجَّاجِ بْنِ يُوسُفَ. سَمِعَ هُشَيْمٌ مِنْ: عَمْرِو بْنِ دِينَارٍ، وَالزُّهْرِيِّ، وَيُونُسَ بْنِ عُبَيْدٍ، وَأَيُّوبَ، وَابْنِ عَوْنٍ، وَخَلْقٍ كَثِيرٍ. رَوَى عَنْهُ: مَالِكٌ، وَالثَّوْرِيُّ، وَشُعْبَةُ، وَابْنُ الْمُبَارَكِ، وَأَحْمَدُ بْنُ حَنْبَلٍ، وَغَيْرُهُمْ. وَكَانَ مِنَ الْعُلَمَاءِ الْحُفَّاظِ الثِّقَاتِ. وعن أَبُو أَيُّوبَ سُلَيْمَانُ بْنُ إِسْحَاقَ الْجَلَّابُ قَالَ: قَالَ أَبُو إِسْحَاقَ الْحَرْبِيُّ كَانَ هُشَيْمٌ رَجُلًا كَانَ أَبُوهُ صَاحِبَ صَحْنَاةٍ وَكَوَامِيخَ، يُقَالُ لَهُ: بِشْرٌ، فَطَلَبَ ابْنُهُ هُشَيْمٌ الْحَدِيثَ وَاشْتَهَاهُ، وَكَانَ أَبُوهُ يَمْنَعُهُ، فَكَتَبَ الْحَدِيثَ حَتَّى جَالَسَ أَبَا شَيْبَةَ الْقَاضِيَ، وَكَانَ يُنَاظِرُ أَبَا شَيْبَةَ فِي الْفِقْهِ، فَمَرِضَ هُشَيْمٌ، فَقَالَ أَبُو شَيْبَةَ: مَا فَعَلَ ذَلِكَ الْفَتَى الَّذِي كَانَ يَجِيءُ إِلَيْنَا ؟ قَالُوا: عَلِيلٌ. فَقَالَ: قُومُوا بِنَا حَتَّى نَعُودَهُ [فَقَامَ أَهْلُ الْمَجْلِسِ جَمِيعًا يَعُودُونَهُ حَتَّى جَاءُوا إِلَى مَنْزِلِ بَشِيرٍ، فَدَخَلُوا إِلَى هُشَيْمٍ، فَجَاءَ رَجُلٌ إِلَى بَشِيرٍ وَيَدُهُ فِي الصَّحْنَاةِ. فَقَالَ: الْحَقِ ابْنَكَ، قَدْ جَاءَ الْقَاضِي إِلَيْهِ يَعُودُهُ ] فَجَاءَ بَشِيرٌ وَالْقَاضِي فِي دَارِهِ فَلَمَّا خَرَجَ قَالَ لِابْنِهِ: يَا بُنَيَّ، قَدْ كُنْتُ أَمْنَعُكَ مِنْ طَلَبِ الْحَدِيثِ، فَأَمَّا الْيَوْمَ فَلَا. فَصَارَ الْقَاضِي يَجِيءُ إِلَى بَابِي، مَتَى أَمَّلْتُ أَنَا هَذَا ؟. وعن عَبْدُ اللَّهِ بْنُ مُحَمَّدِ بْنِ أَبِي الدُّنْيَا قَالَ: حَدَّثَنِي مَنْ سَمِعَ عَمْرَو بْنَ عَوْنٍ قَالَ: مَكَثَ هُشَيْمٌ يُصَلِّي الْفَجْرَ بِوُضُوءِ عِشَاءِ الْآخِرَةِ قَبْلَ أَنْ يَمُوتَ عَشْرَ سِنِينَ. تُوُفِّيَ هُشَيْمٌ بِبَغْدَادَ فِي شَعْبَانِ هَذِهِ السَّنَةِ. يَحْيَى بْنُ زَكَرِيَّا بْنِ أَبِي زَائِدَةَ، أَبُو سَعِيدٍ يَحْيَى بْنُ زَكَرِيَّا بْنِ أَبِي زَائِدَةَ، أَبُو سَعِيدٍ. سَمِعَ أَبَاهُ وَهِشَامًا بْنَ عُمَرَ، وَالْأَعْمَشَ. [وَغَيْرَهُمْ. رَوَى عَنْهُ: قُتَيْبَةُ، وَأَحْمَدُ، وَيَحْيَى ] وَغَيْرُهُمْ وَوَلِيَ قَضَاءَ الْمَدَائِنِ، وَكَانَ عَالِمًا ثِقَةً. وَقَالَ ابْنُ الْمَدِينِيِّ: انْتَهَى الْعِلْمُ إِلَيْهِ فِي زَمَانِهِ. وَقَالَ عَبْدُ الرَّحْمَنِ بْنُ أَبِي حَاتِمٍ: هُوَ أَوَّلُ مَنْ صَنَّفَ الْكُتُبَ بِالْكُوفَةِ. تُوُفِّيَ فِي هَذِهِ السَّنَةِ. وَقِيلَ: فِي سَنَةِ اثْنَتَيْنِ وَثَمَانِينَ. وَقِيلَ أَرْبَعٍ وَثَمَانِينَ، وَهُوَ ابْنُ ثَلَاثٍ وَسِتِّينَ سَنَةً. يُونُسُ بْنُ حَبِيبٍ يُونُسُ بْنُ حَبِيبٍ. صَحِبَ أَبَا عَمْرِو بْنَ الْعَلَاءِ، وَسَمِعَ مِنَ الْعَرَبِ. وَقَدْ رَوَى عَنِ الْعَرَبِ. وَرَوَى عَنْهُ سِيبَوَيْهِ، فَأَكْثَرَ. وَلَهُ مَذْهَبٌ فِي النَّحْوِ تَفَرَّدَ بِهِ، وَقَدْ سَمِعَ مِنْهُ الْكِسَائِيُّ وَالْفَرَّاءُ، وَكَانَتْ حَلَقَتُهُ بِالْبَصْرَةِ يَتَبَاهَى بِهَا أَهْلُ الْعِلْمِ وَأَهْلُ الْأَدَبِ وَفُصَحَاءُ الْعَرَبِ وَالْبَادِيَةِ. تُوُفِّيَ فِي هَذِهِ السَّنَةِ وَلَهُ ثَمَانٍ وَتِسْعُونَ سَنَةً.

     ✧ Mention of the major figures who died in this year Ibrāhīm b. Saʿd b. ʿAbd al-Raḥmān b. ʿAwf b. Isḥāq al-Zuhrī. Ibrāhīm b. Saʿd b. ʿAbd al-Raḥmān b. ʿAwf b. Isḥāq al-Zuhrī. He heard his father, Ibn Hishām, Ibn Shihāb, Ibn ʿUrwah, and others. Narrated from him: Shuʿbah, al-Layth b. Saʿd, Ibn Mahdī, ʿAlī b. al-Jaʿd, and Aḥmad b. Ḥanbal. He was trustworthy (thiqah). He settled in Baghdad and died there in this year at the age of seventy-five. He was buried in the cemetery of Bāb al-Tīn. Buhlūl b. Rāshid al-Ifrīqī. Buhlūl b. Rāshid al-Ifrīqī. He narrated from Yūnus b. Yazīd and al-Qaʿnabī. He was given to worship and possessed excellence. He enjoined good upon Muḥammad b. Muqātil al-ʿAtakī, the emir, who had him beaten, and he died in Ifrīqiyyah in this year. Dāwūd b. Mihrān b. Ziyād, Abū Hāshim al-Ribʿī. Dāwūd b. Mihrān b. Ziyād, Abū Hāshim al-Ribʿī. He was born in the year one hundred. He came to Egypt in the year thirty-nine, then departed from the Maghrib to al-Baṣrah and stayed there. He returned to Egypt in the year sixty, then departed to the Maghrib and stayed there, and returned to Egypt, where he died in Ramaḍān of this year. He was a learned and devout man, but in his character there was sharpness; he did not transmit ḥadīth. ʿAlī b. al-Fuḍayl b. ʿIyāḍ. ʿAlī b. al-Fuḍayl b. ʿIyāḍ. He died during his father's lifetime. He was a devoted worshipper, diligent, intensely fearful of God Almighty despite his young age. He was meticulous in scrupulousness and went to great lengths in examining food. He related ḥadīth from ʿAbd al-ʿAzīz b. Abī Rawwād, Sufyān b. ʿUyaynah, and others. From Muḥammad b. al-Ḥusayn, who said: ʿAlī b. al-Fuḍayl used to pray until he would crawl to his bed; then he would turn to his father and say: "O father, the racers have outstripped me." Al-Dawraqī said: Muḥammad b. Shujāʿ narrated to me from Sufyān b. ʿUyaynah, who said: "I have never seen anyone more fearful than al-Fuḍayl and his son ʿAlī." ʿAlī b. Ziyād, Abū al-Ḥasan al-ʿAbsī al-Maghribī. ʿAlī b. Ziyād, Abū al-Ḥasan al-ʿAbsī al-Maghribī. From the people of Tunis, he traveled to the Ḥijāz and Iraq in pursuit of knowledge. He narrated from al-Thawrī and Mālik. It was he who introduced into the Maghrib the Jāmiʿ of al-Thawrī and the Muwaṭṭaʾ of Mālik, and he explained Mālik's statements to them, which they had not known before that. He was the teacher of Saḥnūn b. Saʿīd, the jurist. He died in this year. Muḥammad b. Ṣubayḥ, Abū al-ʿAbbās al-Mudhakkir, the mawlā of Banū ʿIjl, known as Ibn al-Sammāk. Muḥammad b. Ṣubayḥ, Abū al-ʿAbbās al-Mudhakkir. He heard Hishām b. ʿUrwah, Ismāʿīl b. Abī Khālid, al-Aʿmash, Sufyān al-Thawrī, and others. Narrated from him: Ḥusayn b. ʿAlī al-Juʿfī, Aḥmad b. Ḥanbal, and others. He had fine exhortations and sessions in the presence of al-Rashīd. From Abū al-Mughīrah b. Shuʿayb, who said: I was present when Yaḥyā b. Khālid said to Ibn al-Sammāk: "When you enter upon the Commander of the Faithful, be brief and do not be long-winded with him." He said: When he entered upon him and stood before him, he said: "O Commander of the Faithful, you have a standing before God, and from that standing you will depart. Look to where you will depart, to Paradise or to the Fire." He said: Hārūn wept until he was on the point of death. Ibn al-Sammāk died in al-Kūfah in this year. Mūsā b. Jaʿfar b. Muḥammad b. ʿAlī b. al-Ḥusayn b. ʿAlī b. Abī Ṭālib ؓ, Abū al-Ḥasan al-Hāshimī. Mūsā b. Jaʿfar b. Muḥammad b. ʿAlī b. al-Ḥusayn b. ʿAlī b. Abī Ṭālib ؓ, Abū al-Ḥasan al-Hāshimī. He was born in al-Madīnah in the year twenty-eight; it is also said in the year twenty-nine. He had forty children, male and female. He was given to much worship and was generous. If he learned that a man was harming him, he would send him a thousand dinars. He went out to make peace. A certain slave presented him with a dish of ʿaṣīdah, so he purchased for a thousand dinars the estate in which that slave lived, together with the slave, then freed him and gave it to him. Al-Mahdī brought him to Baghdad, then returned him to al-Madīnah because of a dream he had seen. From al-Faḍl b. al-Rabīʿ, from his father: When al-Mahdī imprisoned Mūsā b. Jaʿfar, al-Mahdī saw in a dream ʿAlī b. Abī Ṭālib ؓ saying: "O Muḥammad, would you then, if you were given authority, do corruption in the earth and sever your ties of kinship?" Al-Rabīʿ said: He sent for me at night, and that alarmed me. I came to him and found him reciting this verse, and he had the finest voice of any person. He said: "Bring me Mūsā b. Jaʿfar." I brought him, and he embraced him and seated him at his side, and said: "O Abū al-Ḥasan, I saw the Commander of the Faithful ʿAlī b. Abī Ṭālib in a dream, and he recited to me such-and-such. Will you assure me that you will not rise against me or against any of my children?" He said: "By God, I will not do that, nor is it my way." He said: "You have spoken truthfully. O Rabīʿ, give him three thousand dinars and return him to his family in al-Madīnah." Al-Rabīʿ said: I arranged his departure that very night, and by morning he was already on the road, fearing impediments. Ibn al-Jawzī, may God have mercy on him, said: He remained in al-Madīnah until the days of al-Rashīd. Al-Rashīd performed the pilgrimage and the two met at the tomb of the Prophet ﷺ, where al-Rashīd heard from him words that displeased him. That is what Manṣūr al-Qazzāz informed us with his chain of transmission from ʿAbd al-Raḥmān b. Ṣāliḥ al-Azdī, who said: Hārūn al-Rashīd performed the pilgrimage and came to the tomb of the Prophet ﷺ as a visitor, with Quraysh and the leading men of the tribes around him, and with him was Mūsā b. Jaʿfar. When they reached the tomb, he said: "Peace be upon you, O Messenger of God, O cousin," boasting before those around him. Then Mūsā b. Jaʿfar drew near and said: "Peace be upon you, O father." The face of Hārūn changed, and he said: "Is this boasting, O Abū al-Ḥasan, truly?" Then al-Rashīd performed the lesser pilgrimage in Ramaḍān of the year seventy-nine, and he took Mūsā with him to Baghdad and imprisoned him there, and he died in his imprisonment. When his imprisonment grew long, he wrote to al-Rashīd, as ʿAbd al-Raḥmān b. Muḥammad informed us with his chain of transmission, saying: Aḥmad b. Ismāʿīl narrated to me: Mūsā b. Jaʿfar sent from prison a letter to al-Rashīd, which said: "No day of affliction passes from me but that with it a day of ease passes from you, until we both come to an end at a day in which there is no passing away, a day on which the followers of falsehood lose." Mūsā b. Jaʿfar died on the fifth remaining day of Rajab of this year. From Aḥmad b. Jaʿfar b. Ḥamdān al-Qaṭīʿī, who said: I heard al-Ḥasan b. Ibrāhīm al-Khallāl say: "No matter ever troubled me but that I went to the tomb of Mūsā b. Jaʿfar and sought intercession through him, and God made easy for me what I desired." Hushaym b. Bashīr b. Abī Ḥāzim, and the name of Abū Ḥāzim is al-Qāsim b. Dīnār. The kunyah of Hushaym is Abū Muʿāwiyah, al-Sulamī al-Wāsiṭī. Hushaym b. Bashīr b. Abī Ḥāzim. Of Bukharan origin. He was born in the year one hundred and four. His father was the cook of al-Ḥajjāj b. Yūsuf. Hushaym heard from ʿAmr b. Dīnār, al-Zuhrī, Yūnus b. ʿUbayd, Ayyūb, Ibn ʿAwn, and many others. Narrated from him: Mālik, al-Thawrī, Shuʿbah, Ibn al-Mubārak, Aḥmad b. Ḥanbal, and others. He was among the learned, memorizing, trustworthy scholars. From Abū Ayyūb Sulaymān b. Isḥāq al-Jallāb, who said: Abū Isḥāq al-Ḥarbī said: Hushaym was a man whose father was a seller of ṣaḥnāh (a kind of relish) and pickles, called Bishr. His son Hushaym sought ḥadīth and desired it, but his father prevented him. He wrote down ḥadīth until he came to sit with Abū Shaybah, the judge, and he used to debate with Abū Shaybah in jurisprudence. Hushaym fell ill, and Abū Shaybah said: "What has happened to that young man who used to come to us?" They said: "He is sick." He said: "Arise with us so that we may visit him." All the people of the gathering arose to visit him until they came to the house of Bashīr and entered upon Hushaym. A man came to Bashīr while his hand was in the ṣaḥnāh and said: "Go to your son; the judge has come to visit him." Bashīr came while the judge was in his house. When the judge left, he said to his son: "O my son, I used to prevent you from seeking ḥadīth, but today I will not. The judge has come to my door; when did I ever hope for this?" From ʿAbd Allāh b. Muḥammad b. Abī al-Dunyā, who said: Someone who heard ʿAmr b. ʿAwn narrated to me, saying: For ten years before his death, Hushaym used to pray the dawn prayer with the ablution of the previous night prayer. Hushaym died in Baghdad in Shaʿbān of this year. Yaḥyā b. Zakariyyā b. Abī Zāʾidah, Abū Saʿīd. Yaḥyā b. Zakariyyā b. Abī Zāʾidah, Abū Saʿīd. He heard his father, Hishām b. ʿUmar, and al-Aʿmash, and others. Narrated from him: Qutaybah, Aḥmad, Yaḥyā, and others. He served as judge of al-Madāʾin, and he was a learned and trustworthy man. Ibn al-Madīnī said: "Knowledge reached its end with him in his time." ʿAbd al-Raḥmān b. Abī Ḥātim said: "He was the first to compile books in al-Kūfah." He died in this year. It is also said in the year eighty-two, and it is said eighty-four, at the age of sixty-three. Yūnus b. Ḥabīb. Yūnus b. Ḥabīb. He accompanied Abū ʿAmr b. al-ʿAlāʾ and heard from the Arabs. He narrated from the Arabs. Sībawayh narrated from him extensively. He had a school in grammar in which he was unique. Al-Kisāʾī and al-Farrāʾ heard from him. His circle in al-Baṣrah was a source of pride for the people of knowledge, the people of letters, the eloquent Arabs, and the Bedouins. He died in this year at the age of ninety-eight.

353. Tarikh (al-Tabari) 3028No grade recorded

     وفِي سَنَةُ أَرْبَعٍ وَثَمَانِينَ وَمِائَةٍ رَجَعَ الرَّشِيدُ مِنَ الرَّقَّةِ إِلَى بَغْدَادَ، فَأَخَذَ النَّاسَ بِأَدَاءِ بَقَايَا الْخَرَاجِ الَّذِي عَلَيْهِمْ، وَوَلَّى رَجُلًا يَضْرِبُ النَّاسَ عَلَى ذَلِكَ وَيَحْبِسُ، وَوَلَّى عَلَى أَطْرَافِ الْبِلَادِ، وَعَزَلَ وَقَطَعَ وَوَصَلَ. وَخَرَجَ بِالْجَزِيرَةِ أَبُو عَمْرٍو الشَّارِي، فَبَعَثَ إِلَيْهِ الرَّشِيدُ مَنْ قَتَلَهُ بِشَهْرَزُورَ.   وفِيهَا: غَرِقَ أَكْثَرُ بَغْدَادَ بِزِيَادَةِ الْمَاءِ. وَفِيهَا وَلَّى الرَّشِيدُ حَمَّادًا الْبَرْبَرِيَّ الْيَمَنَ وَمَكَّةَ  ، وَوَلَّى دَاوُدَ بْنَ يَزِيدَ بْنِ حَاتِمٍ الْمُهَلَّبِيَّ السِّنْدَ، وَيَحْيَى الْحَرَشِيَّ الْجَبَلَ، وَمَهْرَوَيْهِ الرَّازِيَّ طَبَرِسْتَانَ، وَقَامَ بِأَمْرِ إِفْرِيقِيَّةَ إِبْرَاهِيمُ بْنُ الْأَغْلَبِ، فَوَلَّاهُ إِيَّاهَا الرَّشِيدُ. وَفِيهَا طَلَبَ أَبُو الْخَصِيبِ الْأَمَانَ فَأَمَّنَهُ عَلِيُّ بْنُ عِيسَى بْنِ مَاهَانَ. وَحَجَّ بِالنَّاسِ إِبْرَاهِيمُ بْنُ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ عَلِيٍّ. وَكَانَ عَلَى الْمَوْصِلِ وَأَعْمَالِهَا يَزِيدُ بْنُ مَزْيَدِ بْنِ زَائِدَةَ الشَّيْبَانِيُّ. ( وَفِيهَا سَارَ عَبْدُ اللَّهِ بْنُ عَبْدِ الرَّحْمَنِ الْبَلَنْسِيُّ إِلَى مَدِينَةِ أَشِقَةَ مِنَ الْأَنْدَلُسِ، فَنَزَلَ بِهَا مَعَ أَبِي عِمْرَانَ، وَمَعَ الْعَرَبِ، فَسَارَ إِلَيْهِمْ بَهْلُولُ بْنُ مَرْزُوقٍ، وَحَاصَرَهُمْ فِيهَا، فَتَفَرَّقَ الْعَرَبُ عَنْهُمْ، وَدَخَلَ بَهْلُولٌ مَدِينَةَ أَشِقَةَ، وَسَارَ عَبْدُ اللَّهِ إِلَى مَدِينَةِ بَلَنْسِيَةَ فَأَقَامَ بِهَا ).

     ✧ In the year one hundred and eighty-four, al-Rashīd returned from al-Raqqah to Baghdād. He compelled the people to pay the remaining land tax (kharāj) that they owed, and he appointed a man to flog the people for that and to imprison them. He appointed governors over the outlying regions of the lands, and he dismissed, severed, and joined. Abū ʿAmr al-Shārī rose in rebellion in al-Jazīrah, so al-Rashīd sent against him one who killed him at Shahrazūr. In this year, most of Baghdād was flooded by a rise in the water. In it, al-Rashīd appointed Ḥammād al-Barbarī over al-Yaman and Makkah, and he appointed Dāwūd b. Yazīd b. Ḥātim al-Muhallabī over al-Sind, and Yaḥyā al-Ḥarashī over al-Jabal, and Mahrawayh al-Rāzī over Ṭabaristān. Ibrāhīm b. al-Aghlab took charge of the affairs of Ifrīqiyyah, so al-Rashīd appointed him over it. In this year, Abū al-Khaṣīb sought a guarantee of safety, so ʿAlī b. ʿĪsā b. Māhān granted him safety. Ibrāhīm b. Muḥammad b. ʿAbd Allāh b. Muḥammad b. ʿAlī led the people in the pilgrimage. Yazīd b. Mazyad b. Zāʾidah al-Shaybānī was governor of al-Mawṣil and its districts. (In it, ʿAbd Allāh b. ʿAbd al-Raḥmān al-Balansī marched to the city of Ashqah in al-Andalus, and he encamped there with Abū ʿImrān and with the Arabs. Bahlūl b. Marzūq marched against them and besieged them there. The Arabs dispersed from them, and Bahlūl entered the city of Ashqah. ʿAbd Allāh then marched to the city of Balansiyah and stayed there.)

354. Tarikh (al-Tabari) 3029No grade recorded

     مَنْ تُوُفِّيَ فِي هَذِهِ السَّنَةِ مِنَ الْأَكَابِرِ  أَحْمَدُ ابْنُ أَمِيرِ الْمُؤْمِنِينَ هارون الرَّشِيدِ أَحْمَدُ ابْنُ أَمِيرِ الْمُؤْمِنِينَ الرَّشِيدِ  كَانَ زَاهِدًا عَابِدًا قَدْ تَنَسَّكَ، وَكَانَ لَا يَأْكُلُ إِلَّا مِنْ عَمَلِ يَدَيْهِ، يَعْمَلُ فِي الطِّينِ، وَلَيْسَ يَمْلِكُ إِلَّا مَرًّا وَزِنْبِيلًا - أَيْ مِجْرَفَةً وَقُفَّةً - وَكَانَ أُجْرَتُهُ فِي كُلِّ يَوْمٍ يَعْمَلُ فِيهِ مِنَ الْجُمْعَةِ إِلَى الْجُمْعَةِ دِرْهَمًا وَدَانِقًا، وَكَانَ لَا يَعْمَلُ إِلَّا فِي يَوْمِ السَّبْتِ فَقَطْ، ثُمَّ يُقْبِلُ عَلَى الْعِبَادَةِ بَقِيَّةَ أَيَّامِ الْجُمْعَةِ. قال أَبُو الْعَبَّاسِ مُحَمَّدُ بْنُ إِسْحَاقَ الثَّقَفِيُّ قَالَ: سَمِعْتُ عَلِيَّ بْنَ الْمُوَفَّقِ يَقُولُ: سَمِعْتُ عَبْدَ اللَّهِ بْنَ الْفُتُوحِ يَقُولُ: خَرَجْتُ يَوْمًا أَطْلُبُ رَجُلًا يَرِمُّ لِي شَيْئًا فِي الدَّارِ، فَذَهَبْتُ، فَأُشِيرَ لِي إِلَى رَجُلٍ حَسَنِ الْوَجْهِ بَيْنَ يَدَيْهِ مِزْوَدٌ وَزِنْبِيلٌ، فَقُلْتُ: تَعْمَلُ لِي ؟ قَالَ: نَعَمْ بِدِرْهَمٍ وَدَانَقٍ. فَقُلْتُ: قُمْ. فَقَامَ فَعَمِلَ لِي عَمَلًا بِدِرْهَمٍ وَدَانَقٍ [وَدِرْهَمٍ وَدَانَقٍ، وَدِرْهَمٍ وَدَانَقٍ ] ثُمَّ أَتَيْتُ يَوْمًا آخَرَ فَسَأَلْتُ عَنْهُ فَقِيلَ ذَاكَ رَجُلٌ لَا يُرَى فِي الْجُمْعَةِ إِلَّا يَوْمًا وَاحِدًا يَوْمَ كَذَا. قَالَ: فَجِئْتُ ذَلِكَ الْيَوْمَ، فَقُلْتُ: تَعْمَلُ لِي ؟ قَالَ: نَعَمْ بِدِرْهَمٍ وَدَانَقٍ. فَقُلْتُ أَنَا: بِدِرْهَمٍ. فَقَالَ: بِدِرْهَمٍ وَدَانَقٍ. وَلَمْ يَكُنْ بِي الدَّانَقُ، وَلَكِنْ أَحْبَبْتُ أَنْ أَسْتَعْلِمَ مَا عِنْدَهُ، فَلَمَّا كَانَ الْمَسَاءَ وَزَنْتُ لَهُ دِرْهَمًا، فَقَالَ لِي: مَا هَذَا ؟ قُلْتُ: دِرْهَمٌ. قَالَ: أَلَمْ أَقُلْ لَكَ: دِرْهَمٌ وَدَانَقٌ ؟ ! أَفْسَدْتَ عَلَيَّ. فَقُلْتُ: وَأَنَا أَلَمْ أَقُلْ لَكَ بِدِرْهَمٍ ؟ فَقَالَ: لَسْتُ آخُذُ مِنْهُ شَيْئًا قَالَ: فَوَزَنْتُ لَهُ دِرْهَمًا وَدَانَقًا. فَقُلْتُ: خُذْ. فَأَبَى [أَنْ يَأْخُذَ ] وَقَالَ: سُبْحَانَ اللَّهِ أَقُولُ [لَكَ ] لَا آخُذُ وَتُلِحُّ عَلَيَّ ! ؟ فَأَبَى أَنْ يَأْخُذَهُ وَمَضَى. قَالَ: فَأَقْبَلَ عَلَيَّ أَهْلِي، وَقَالَتْ: فَعَلَ اللَّهُ بِكَ مَا أَرَدْتَ مِنْ رَجُلٍ عَمِلَ لَكَ عَمَلًا بِدِرْهَمٍ أَنْ أَفْسَدْتَ عَلَيْهِ. قَالَ: فَجِئْتُ يَوْمًا أَسْأَلُ عَنْهُ، فَقِيلَ لِي: مَرِيضٌ، فَاسْتَدْلَلْتُ عَلَى بَيْتِهِ فَأَتَيْتُهُ، فَاسْتَأْذَنْتُ عَلَيْهِ فَدَخَلْتُ وَهُوَ مَبْطُونٌ، وَلَيْسَ فِي بَيْتِهِ شَيْءٌ إِلَّا ذَلِكَ الْمِزْوَدَ وَالزِّنْبِيلَ، فَسَلَّمْتُ عَلَيْهِ وَقُلْتُ لَهُ: لِي إِلَيْكَ حَاجَةٌ، وَتَعْرِفُ فَضْلَ إِدْخَالِ السُّرُورِ عَلَى الْمُؤْمِنِ أُحِبُّ لَمَا جِئْتَ إِلَى بَيْتِي أُمَرِّضُكَ. قَالَ: وَتُحِبُّ ذَلِكَ ؟ قُلْتُ: نَعَمْ. قَالَ: بِشَرَائِطَ ثَلَاثٍ. قُلْتُ: نَعَمْ. قَالَ: أَنْ لَا تَعْرِضَ عَلَيَّ طَعَامًا حَتَّى أَسْأَلَكَ، وَإِذَا أَنَا مِتُّ أَنْ تَدْفِنِّي فِي كِسَائِي وَجُبَّتِي هَذِهِ. قُلْتُ: نَعَمْ. قَالَ: وَالثَّالِثَةُ أَشَدُّ مِنْهُمَا، وَهِيَ شَدِيدَةٌ، قُلْتُ: وَإِنْ كَانَ. فَحَمَلْتُهُ إِلَى مَنْزِلِي عِنْدَ الظُّهْرِ، فَلَمَّا كَانَ مِنَ الْغَدِ نَادَانِي يَا عَبْدَ اللَّهِ [فَقُلْتُ: مَا شَأْنُكَ. قَالَ ] قَدِ احْتَضَرْتُ، افْتَحْ صُرَّةً عَلَى كُمِّ جُبَّتِي. قَالَ: فَفَتَحْتُهَا فَإِذَا فِيهَا خَاتَمٌ عَلَيْهِ فَصٌّ أَحْمَرُ، فَقَالَ: إِذَا أَنَا مِتُّ وَدَفَنْتَنِي فَخُذْ هَذَا الْخَاتَمَ، ثُمَّ ادْفَعْهُ إِلَى هَارُونَ [الرَّشِيدِ ] أَمِيرِ الْمُؤْمِنِينَ، فَقُلْ لَهُ: يَقُولُ لَكَ صَاحِبُ هَذَا الْخَاتَمِ: وَيْحَكَ ! لَا تَمُوتَنَّ عَلَى سَكْرَتِكَ هَذِهِ فَإِنَّكَ إِنْ مِتَّ عَلَى سَكْرَتِكَ هَذِهِ نَدِمْتَ. قَالَ: فَلَمَّا دَفَنْتُهُ سَأَلْتُ يَوْمَ خُرُوجِ هَارُونَ الرَّشِيدِ أَمِيرِ الْمُؤْمِنِينَ، وَكَتَبْتُ قِصَّةً، وَتَعَرَّضْتُ لَهُ وَأُوذِيتُ أَذًى شَدِيدًا، فَلَمَّا دَخَلَ قَصْرَهُ وَقَرَأَ الْقِصَّةَ وَقَالَ: عَلَيَّ بِصَاحِبِ هَذِهِ الْقِصَّةِ. قَالَ: فَأُدْخِلْتُ عَلَيْهِ وَهُوَ مُغْضَبٌ يَقُولُ: يَتَعَرَّضُونَ لَنَا وَيَفْعَلُونَ. فَلَمَّا رَأَيْتُ غَضَبَهُ أَخْرَجْتُ الْخَاتَمَ، فَلَمَّا نَظَرَ إِلَى الْخَاتَمِ قَالَ: مِنْ أَيْنَ لَكَ هَذَا [الْخَاتَمُ ] قُلْتُ: دَفَعَهُ إِلَيَّ رَجُلٌ طَيَّانٌ. فَقَالَ لِي: طَيَّانٌ طَيَّانٌ، وَقَرَّبَنِي مِنْهُ. فَقُلْتُ: يَا أَمِيرَ الْمُؤْمِنِينَ إِنَّهُ أَوْصَانِي بِوَصِيَّةٍ. فَقَالَ لِي: وَيْحَكَ ! قُلْ. فَقُلْتُ: يَا أَمِيرَ الْمُؤْمِنِينَ إِنَّهُ أَوْصَانِي إِذَا أَوْصَلْتُ إِلَيْكَ هَذَا الْخَاتَمَ أَنْ أَقُولَ لَكَ يُقْرِئُكَ صَاحِبُ هَذَا الْخَاتَمِ السَّلَامَ وَيَقُولُ لَكَ: وَيْحَكَ لَا تَمُوتَنَّ عَلَى سَكْرَتِكَ هَذِهِ فَإِنَّكَ إِنْ مُتَّ عَلَيْهَا نَدِمْتَ. فَقَامَ عَلَى رِجْلَيْهِ قَائِمًا وَضَرَبَ بِنَفْسِهِ عَلَى الْبِسَاطِ، وَجَعَلَ يَتَقَلَّبُ عَلَيْهِ وَيَقُولُ: يَا بُنَيَّ نَصَحْتَ أَبَاكَ. فَقُلْتُ فِي نَفْسِي: كَأَنَّهُ ابْنُهُ، ثُمَّ جَلَسَ وَجَاءُوا بِالْمَاءِ، فَمَسَحُوا وَجْهَهُ، وَقَالَ: كَيْفَ عَرَفْتَهُ ؟ قَالَ: فَقَصَصْتُ عَلَيْهِ قِصَّتَهُ. قَالَ: فَبَكَى وَقَالَ: هَذَا أَوَّلُ مَوْلُودٍ لِي، وَكَانَ أَبِي الْمَهْدِيُّ ذَكَرَ لِي زُبَيْدَةَ أَنْ يُزَوِّجَنِي بِهَا، فَبَصُرْتُ بِهَذِهِ الْمَرْأَةِ فَوَقَعَتْ فِي قَلْبِي، وَكَانَتْ خَسِيسَةً فَتَزَوَّجْتُهَا سِرًّا مِنْ أَبِي، فَأَوْلَدْتُهَا هَذَا الْمَوْلُودَ، وَأَحْدَرْتُهَا إِلَى الْبَصْرَةِ [وَأَعْطَيْتُهَا ] هَذَا الْخَاتَمَ وَأَشْيَاءَ، وَقُلْتُ لَهَا: اكْتُمِي نَفْسَكِ، فَإِذَا بَلَغَكِ أَنِّي قَعَدْتُ لِلْخِلَافَةِ فَأْتِينِي، فَلَمَّا قَعَدْتُ لِلْخِلَافَةِ سَأَلْتُ عَنْهُمَا فَقِيلَ [لِي إِنَّهُمَا ] مَاتَا، وَلَمْ أَعْلَمْ أَنَّهُ بَاقٍ، فَأَيْنَ دَفَنْتَهُ ؟ قُلْتُ: يَا أَمِيرَ الْمُؤْمِنِينَ دَفَنْتُهُ فِي قُبُورِ عَبْدِ اللَّهِ بْنِ مَالِكٍ. قَالَ: لِي إِلَيْكَ حَاجَةٌ، إِذَا كَانَ بَعْدَ الْمَغْرِبِ فَقِفْ لِي بِالْبَابِ حَتَّى أَنْزِلَ إِلَيْكَ [فَأَخْرُجَ ] مُتَنَكِّرًا إِلَى قَبْرِهِ. فَوَقَفْتُ لَهُ، فَخَرَجَ مُتَنَكِّرًا وَالْخَدَمُ حَوْلَهُ حَتَّى وَضَعَ يَدَيْهِ بِيَدِي، وَصَاحَ بِالْخَدَمِ فَتَنَحَّوْا، فَجِئْتُ بِهِ إِلَى قَبْرِهِ، فَمَا زَالَ لَيْلَتَهُ يَبْكِي إِلَى أَنْ أَصْبَحَ وَيَدَاهُ وَرَأْسُهُ وَلِحْيَتُهُ عَلَى قَبْرِهِ [وَجَعَلَ ] يَقُولُ: يَا بُنَيَّ، لَقَدْ نَصَحْتَ أَبَاكَ. قَالَ: فَجَعَلْتُ أَبْكِي لِبُكَائِهِ رَحْمَةً مِنِّي لَهُ، ثُمَّ سَمِعَ كَلَامًا فَقَالَ: كَأَنِّي أَسْمَعُ كَلَامَ النَّاسِ. قُلْتُ: أَجَلْ أَصْبَحْتَ يَا أَمِيرَ الْمُؤْمِنِينَ، قَدْ طَلَعَ الْفَجْرُ. فَقَالَ لِي: قَدْ أَمَرْتُ لَكَ بِعَشْرَةِ آلَافِ دِرْهَمٍ، وَاكْتُبْ عِيَالَكَ مَعَ عِيَالِي، فَإِنَّ لَكَ عَلَيَّ حَقًّا بِدَفْنِكَ وَلَدِي، وَإِنْ أَنَا مُتُّ أَوْصَيْتُ: مَنْ يَكُونُ مِنْ بَعْدِي أَنْ يُجْرِيَ عَلَيْكَ مَا بَقِيَ لَكَ عَقِبٌ، ثُمَّ أَخَذَ بِيَدِي حَتَّى إِذَا بَلَغَ قَرِيبًا مِنَ الْقَصْرِ [وَيَدُهُ بِيَدِي، فَلَمَّا صَارَ إِلَى الْقَصْرِ ] قَالَ: انْظُرْ مَا أُوصِيكَ بِهِ إِذَا طَلَعَتِ الشَّمْسُ، فَقِفْ لِي حَتَّى أَنْظُرَ إِلَيْكَ فَأَدْعُوَ بِكَ فَتُحَدِّثَنِي حَدِيثَهُ. قُلْتُ: إِنْ شَاءَ اللَّهُ، فَلَمْ أَعُدْ إِلَيْهِ. [قَالَ الْمُصَنِّفُ ]: وَقَدْ رُوِيَ حَدِيثُ السَّبْتِيِّ مِنْ طَرِيقٍ آخَرَ، وَفِيهِ أَشْيَاءُ تُخَالِفُ هَذَا، وَهَذِهِ الطَّرِيقُ الَّتِي سُقْنَاهَا أَصَحُّ، وَأَسْنَادُهَا ثِقَاتٌ. وَقَدْ زَادَ الْقُصَّاصُ فِي حَدِيثِ السَّبْتِيِّ، وَأَبْدَأُوا وَأَعَادُوا وَذَكَرُوا أَنَّهُ كَانَ مِنْ زُبَيْدَةَ، وَأَنَّهُ خَرَجَ يَتَصَيَّدُ فَوَعَظَهُ صَالِحٌ الْمُرِّيُّ، فَوَقَعَ مِنْ فَرَسِهِ وَأَشْيَاءَ كُلُّهَا مُحَالٌ. عَبْدُ اللَّهِ بْنُ مُصْعَبِ بْنِ ثَابِتِ بْنِ عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ بْنِ الْعَوَّامِ عَبْدُ اللَّهِ بْنُ مُصْعَبِ بْنِ ثَابِتِ بْنِ عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ بْنِ الْعَوَّامِ، أَبُو بَكْرٍ الْأَسَدِيُّ  . رَوَى عَنْ أَبِي حَازِمٍ، وَهِشَامِ بْنِ عُرْوَةَ، وَمُوسَى بْنِ عُقْبَةَ، وَغَيْرِهِمْ. فَلَمَّا قَدِمَ الْمَهْدِيُّ الْمَدِينَةَ اتَّصَلَ بِهِ، وَصَارَ أَحَدَ خَوَاصِّهِ، وَكَانَ الْمَهْدِيُّ يَقُولُ: وَاللَّهِ مَا كَانَ فِي آبَائِهِ أَحَدٌ إِلَّا وَهُوَ أَكْمَلُ مِنْهُ، وَمَا لَهُ فِي النَّاسِ نَظِيرٌ فِي كَمَالِهِ. وَبَعَثَ إِلَيْهِ أَبُو عُبَيْدِ اللَّهِ بِأَلْفَيْ دِينَارٍ فَرَدَّهَا وَكَتَبَ إِلَيْهِ إِنِّي لَا أَقْبَلُ صِلَةً إِلَّا مِنْ خَلِيفَةٍ أَوْ وَلِيِّ عَهْدٍ. وَلَمَّا بَايَعَ الْمَهْدِيُّ لِمُوسَى قَالَ لَهُ عَبْدُ اللَّهِ بْنُ مُصْعَبٍ: اشْدُدْ بِهَارُونَ حِبَالَ الْعَقْدِ وَوَلِّهِ بَعْدَ وَلِيِّ الْعَهْدِ فَبَايَعَ لَهُ بَعْدَ مُوسَى، فَقَالَ لَهُ عَبْدُ اللَّهِ بْنُ مُصْعَبٍ: لَا قَصَّرَا عَنْهَا وَلَا بَلَغَتْهُمَا     حَتَّى تَطُولَ عَلَيَّ يَدَيْكَ طُوَالُهَا فَلَمَّا وَلِيَ الرَّشِيدُ عَرَضَ عَلَى عَبْدِ اللَّهِ بْنِ مُصْعَبٍ الْوِلَايَةَ [فَأَبَى ]، فَأَلْزَمَهُ، فَكَانَ جَمِيلَ السِّيرَةِ. وعن الزُّبَيْرُ قَالَ: حَدَّثَنِي عَمِّي مُصْعَبٌ قَالَ: كَانَ أَبِي يَكْرَهُ الْوِلَايَةَ، فَعَرَضَ عَلَيْهِ الرَّشِيدُ وِلَايَةَ الْمَدِينَةِ، فَأَبَى فَأَلْزَمَهُ، فَأَقَامَ عَلَى ذَلِكَ ثَلَاثَ لَيَالٍ يُلْزِمُهُ فَيَأْبَى، فَلَمَّا كَانَ فِي اللَّيْلَةِ الثَّالِثَةِ قَالَ لَهُ: اغْدُ عَلَيَّ بِالْغَدَاةِ إِنْ شَاءَ اللَّهُ فَغَدَا [عَلَيْهِ ] فَدَعَا أَمِيرُ الْمُؤْمِنِينَ بِقَنَاةٍ وَعِمَامَةٍ، فَعَقَدَ اللِّوَاءَ بِيَدِهِ، ثُمَّ قَالَ: عَلَيْكَ طَاعَةٌ ؟ قَالَ: نَعَمْ يَا أَمِيرَ الْمُؤْمِنِينَ. قَالَ: فَخُذْ هَذَا اللِّوَاءَ. فَأَخَذَهُ، وَقَالَ لَهُ: أَمَا إِذَا ابْتَلَيْتَنِي يَا أَمِيرَ الْمُؤْمِنِينَ بَعْدَ الْعَافِيَةِ فَلَا بُدَّ لِي أَنْ أَشْتَرِطَ لِنَفْسِي ؟ قَالَ لَهُ: اشْتَرِطْ. فَاشْتَرَطَ خِلَالًا، مِنْهَا: أَنَّهُ قَالَ لَهُ مَالُ الصَّدَقَاتِ مَالٌ قَسَمَهُ اللَّهُ بِنَفْسِهِ، وَلَمْ يَكِلْهُ إِلَى أَحَدٍ مِنْ خَلْقِهِ، فَلَسْتُ أَسَتَجِيزُ أَنْ أَرْتَزِقَ مِنْهُ، وَلَا بُدَّ أَنْ أُرْزِقَ الْمُرْتَزَقَةَ، فَاحْمِلْ مَعِي رِزْقِي وَرِزْقَ الْمُرْتَزَقَةِ مِنْ مَالِ الْخَرَاجِ. قَالَ: قَدْ أَجَبْتُكَ إِلَى ذَلِكَ. قَالَ: وَأُنْفِذُ مِنْ كُتُبِكَ مَا رَأَيْتُ [، وَأَقِفُ ] عَمَّا لَا أَرَى، قَالَ: وَذَلِكَ لَكَ. قَالَ: فَوَلِيَ الْمَدِينَةَ، وَكَانَ يَأْمُرُ بِمَالِ الصَّدَقَاتِ يَصِيرُ إِلَى عَبْدِ الْعَزِيزِ بْنِ مُحَمَّدٍ الدَّرَاوَرْدِيِّ، وَإِلَى آخَرَ مَعَهُ وَهُوَ يَحْيَى بْنُ أَبِي غَسَّانَ، فَكَانَا يَقْسِمَانِهِ، ثُمَّ وَلَّاهُ الرَّشِيدُ الْيَمَنَ، وَزَادَهُ مَعَهَا وِلَايَةُ عَكٍّ، وَكَانَتْ عَكٌّ إِلَى وَالِي مَكَّةَ، وَرَزَقَهُ أَلْفَيْ دِينَارٍ فِي كُلِّ شَهْرٍ. فَقَالَ يَحْيَى بْنُ خَالِدٍ: يَا أَمِيرَ الْمُؤْمِنِينَ، كَانَ رِزْقُ وَالِي الْيَمَنِ أَلْفَ دِينَارٍ، فَجَعَلْتَ رِزْقَ عَبْدِ اللَّهِ بْنِ مُصْعَبٍ أَلْفَيْ دِينَارٍ، وَأَخَافُ أَنْ لَا يَرْضَى أَحَدٌ تُوَلِّيهِ الْيَمَنَ مِنَ الرِّزْقِ مِنْ ?َوْمِكَ بِأَقَلَّ مَا أَعْطَيْتَ عَبْدَ اللَّهِ بْنَ مُصْعَبٍ، فَلَوْ جَعَلْتَ رِزْقَهُ أَلْفَ دِينَارٍ كَمَا كَانَ [يَكُونُ ] وَأَعَضَّتْهُ مِنَ الْأَلْفِ الْأُخْرَى مَالًا تُجِيزُهُ بِهِ لَمْ يَكُنْ عَلَيْكَ حُجَّةٌ لِأَحَدٍ مِنْ قَوْمِكَ فِي الْجَائِزَةِ فَصَيَّرَ رِزْقَهُ أَلْفَ دِينَارٍ، وَأَجَازَهُ بِعِشْرِينَ أَلْفَ دِينَارٍ، وَاسْتَخْلَفَ عَلَى الْيَمَنِ الضَّحَّاكَ بْنَ عُثْمَانَ. قَالَ ابن الجوزي رَحِمَهُ اللَّهُ: ثُمَّ وَلِيَ الْمَدِينَةَ ابْنُهُ بَكَّارُ بْنُ عَبْدِ اللَّهِ، وَشَخَصَ عَبْدُ اللَّهِ بْنُ مُصْعَبٍ إِلَى بَغْدَادَ، ثُمَّ رَحَلَ إِلَى الرِّقَّةِ فِي صُحْبَةِ الرَّشِيدِ، فَتُوُفِّيَ بِهَا فِي رَبِيعٍ الْأَوَّلِ مِنْ هَذِهِ السَّنَةِ، وَهُوَ ابْنُ سَبْعِينَ سَنَةً، فَتَلَهَّفَ عَلَيْهِ الرَّشِيدُ، وَبَعَثَ ابْنَهُ الْمَأْمُونَ فَصَلَّى عَلَيْهِ. وعن عَبْدُ اللَّهِ بْنُ نَافِعٍ قَالَ: قَالَ لِي عَبْدُ اللَّهِ بْنُ مُصْعَبٍ: أُرِيتُ فِيمَا يَرَى النَّائِمُ كَأَنَّ رَجُلًا يَقُولُ: يُولَدُ لَكَ ابْنٌ مِنْ أُمِّ وَلَدِكَ وَلَا تَرَاهُ، فَلَمْ يَكُنْ شَيْءٌ أَثْقَلَ عَلَيْهِ مِنْ [حَمْلِ ] أُمِّ وَلَدِهِ أُمِّ عَبْدِ اللَّهِ، فَوَلَدَتْ عَبْدَ اللَّهِ بْنَ عَبْدِ اللَّهِ بْنِ مُصْعَبٍ يَوْمَ مَاتَ عَبْدُ اللَّهِ، فَلَمْ يَرَهُ. عَبْدُ اللَّهِ بْنُ عَبْدِ الْعَزِيزِ الْعَمْرِيُّ عَبْدُ اللَّهِ بْنُ عَبْدِ الْعَزِيزِ الْعَمْرِيُّ، أَبُو عَبْدِ الرَّحْمَنِ. أَدْرَكَ أَبَا طُوَالَةَ، وَرَوَى عَنْ أَبِيهِ، وَعَنْ إِبْرَاهِيمَ بْنِ سَعْدٍ، وَكَانَ عَابِدًا مُجْتَهِدًا، وَوَعَظَ الرَّشِيدَ فَبَالَغَ. وعن مُحَمَّدُ بْنُ إِسْحَاقَ بْنِ عَبْدِ الرَّحْمَنِ الْبَغَوِيُّ قَالَ: سَمِعْتُ سَعِيدَ بْنَ سُلَيْمَانَ يَقُولُ: كُنْتُ بِمَكَّةَ فِي رِوَاقِ الشَّطَوِيِّ وَإِلَى جَنْبِي عَبْدُ اللَّهِ بْنُ عَبْدِ الْعَزِيزِ [الْعَمْرِيُّ ] وَقَدْ حَجَّ هَارُونُ الرَّشِيدُ، فَقَالَ لِي إِنْسَانٌ: يَا أَبَا عَبْدِ الرَّحْمَنِ، هُوَ ذَا أَمِيرُ الْمُؤْمِنِينَ يَسْعَى، قَدْ أُخْلِيَ لَهُ الْمَسْعَى. قَالَ الْعَمْرِيُّ لِلرَّجُلِ: لَا جَزَاكَ اللَّهُ عَنِّي خَيْرًا، كَلَّفْتَنِي أَمْرًا كُنْتُ عَنْهُ غَنِيًّا. ثُمَّ تَعَلَّقَ نَعْلَيْهِ وَقَامَ، فَتَبِعْتُهُ، فَأَقْبَلَ هَارُونُ [الرَّشِيدُ ] مِنَ الْمَرْوَةِ يُرِيدُ الصَّفَا، فَصَاحَ بِهِ: يَا هَارُونُ قَالَ: فَلَمَّا نَظَرَ إِلَيْهِ قَالَ: لَبَّيْكَ يَا عَمُّ. قَالَ: ارْقَ الصَّفَا. فَلَمَّا رَقِيَهُ قَالَ: ارْمِ بِطَرْفِكَ [إِلَى الْبَيْتِ ] قَالَ: قَدْ فَعَلْتُ. قَالَ: كَمْ هُمْ ؟ قَالَ: وَمَنْ يُحْصِيهِمْ ؟ قَالَ: فَكَمْ فِي النَّاسِ مِثْلُهُمْ ؟ قَالَ: خَلْقٌ لَا يُحْصِيهِمْ إِلَّا اللَّهُ، قَالَ: اعْلَمْ أَيُّهَا الرَّجُلُ أَنَّ كُلَّ وَاحِدٍ مِنْهُمْ يُسْأَلُ عَنْ حَاجَتِهِ نَفْسُهُ، وَأَنْتَ تُسْأَلُ وَحْدَكَ عَنْهُمْ كُلِّهِمْ، فَانْظُرْ كَيْفَ تَكُونُ. قَالَ: فَبَكَى هَارُونُ، وَجَلَسَ وَجَعَلُوا يُعْطُونَهُ مَنْدِيلًا مَنْدِيلًا لِلدُّمُوعِ. قَالَ الْعَمْرِيُّ: وَأُخْرَى أَقُولُهَا [لَكَ ] قَالَ: قُلْ يَا عَمُّ. قَالَ: وَاللَّهِ إِنَّ الرَّجُلَ لَيُسْرِعُ فِي مَالِهِ فَيَسْتَحِقُّ الْحَجْرَ عَلَيْهِ، فَكَيْفَ بِمَنْ أَسْرَعَ فِي مَالِ الْمُسْلِمِينَ ؟ ثُمَّ مَضَى وَهَارُونُ يَبْكِي. قَالَ مُحَمَّدُ بْنُ خَلَفٍ: سَمِعْتُ مُحَمَّدَ بْنَ عَبْدِ الرَّحْمَنِ يَقُولُ: بَلَغَنِي أَنَّ هَارُونَ الرَّشِيدَ قَالَ: إِنِّي لَأُحِبُّ أَنْ أَحُجَّ كُلَّ سَنَةٍ مَا يَمْنَعُنِي إِلَّا رَجُلٌ مِنْ وَلَدِ عُمَرَ، ثَمَّ يُسْمِعُنِي مَا أَكْرَهُ. وَقَدْ رُوِيَ لَنَا مِنْ طَرِيقٍ آخَرَ أَنَّهُ لَقِيَهُ بِالْمَسْعَى، فَأَخَذَ بِلِجَامِ دَابَّتِهِ فَأَهْوَى الْأَجْنَادُ إِلَيْهِ، فَكَفَّهُمْ عَنْهُ الرَّشِيدُ، فَكَلَّمَهُ، فَإِذَا دُمُوعُ الرَّشِيدِ تَسِيلُ عَلَى مَعْرَقَةِ دَابَّتِهِ، ثُمَّ انْصَرَفَ. وَإِنَّهُ لَقِيَهُ مَرَّةً فَقَالَ: يَا هَارُونُ، فَعَلْتَ وَفَعَلْتَ. فَجَعَلَ يَسْمَعُ مِنْهُ وَيَقُولُ: مَقْبُولٌ مِنْكَ يَا عَمُّ، عَلَى الرَّأْسِ وَالْعَيْنِ. فَقَالَ لَهُ: يَا أَمِيرَ الْمُؤْمِنِينَ، حَالُ النَّاسِ كَيْتَ وَكَيْتَ. فَقَالَ: عَنْ غَيْرِ عِلْمِي وَأَمْرِي. وَخَرَجَ الْعَمْرِيُّ إِلَى الرَّشِيدِ مَرَّةً لِيَعِظَهُ، فَلَمَّا نَزَلَ الْكُوفَةَ زَحَفَ الْعَسْكَرُ، حَتَّى لَوْ [كَانَ ] نَزَلَ بِهِمْ مِائَةُ أَلْفٍ مِنَ الْعَدُوِّ وَمَا زَادُوا عَلَى هَيْئَتِهِ، ثُمَّ رَجَعَ وَلَمْ يَصِلْ إِلَيْهِ. تُوُفِّيَ الْعَمْرِيُّ بِالْمَدِينَةِ فِي هَذِهِ السَّنَةِ، وَهُوَ ابْنُ سِتٍّ وَسِتِّينَ سَنَةً. 1005 مُحَمَّدُ بْنُ يُوسُفَ بْنِ مَعْدَانَ، أَبُو عَبْدِ اللَّهِ الْأَصْفَهَانِيُّ مُحَمَّدُ بْنُ يُوسُفَ بْنِ مَعْدَانَ، أَبُو عَبْدِ اللَّهِ الْأَصْفَهَانِيُّ. أَدْرَكَ التَّابِعِينَ، وَتَشَاغَلَ بِالتَّعَبُّدِ، وَكَانَ ابْنُ الْمُبَارَكِ يُسَمِّيهِ عَرُوسَ الزُّهَّادِ. وَقَالَ ابْنُ الْمَهْدِيِّ: مَا رَأَيْتُ مِثْلَهُ. وَقَالَ يَحْيَى بْنُ سَعِيدٍ الْقَطَّانُ: مَا رَأَيْتُ أَفْضَلَ مِنْهُ، وَكَانَ كَأَنَّهُ قَدْ عَايَنَ. وعن يُوسُفُ بْنُ زَكَرِيَّا قَالَ: كَانَ مُحَمَّدُ بْنُ يُوسُفَ لَا يَشْتَرِي زَادَهُ مِنْ خَبَّازٍ وَاحِدٍ وَلَا مِنْ بَقَّالٍ وَاحِدٍ، قَالَ: لَعَلَّهُمْ يَعْرِفُونِي فَيُحَابُونِي، فَأَكُونُ مِمَّنْ يَعِيشُ بِدِينِهِ. وعن عَبْدُ الرَّحْمَنِ بْنُ عُمَرَ قَالَ: قَالَ عَبْدُ الرَّحْمَنِ بْنُ مَهْدِيٍّ بَايَنْتُ مُحَمَّدَ بْنَ يُوسُفَ فِي الشِّتَاءِ وَالصَّيْفِ فَلَمْ يَكُنْ يَضَعُ جَنْبَهُ. تُوُفِّيَ مُحَمَّدُ بْنُ يُوسُفَ، وَلَمْ تَكْتَمِلْ لَهُ أَرْبَعُونَ سَنَةً. الْمُعَافَى بْنُ عِمْرَانَ، أَبُو مَسْعُودٍ الْأَزْدِيُّ الْمَوْصِلِيُّ الْمُعَافَى بْنُ عِمْرَانَ، أَبُو مَسْعُودٍ الْأَزْدِيُّ الْمَوْصِلِيُّ. رَحَلَ فِي طَلَبِ الْحَدِيثِ إِلَى الْبِلَادِ الْبَعِيدَةِ، وَجَالَسَ الْعُلَمَاءَ، وَلَازَمَ سُفْيَانَ الثَّوْرِيَّ فَتَفَقَّهَ بِهِ وَتَأَدَّبَ بِآدَابِهِ، حَدَّثَ عَنْهُ وَعَنْ أَبِي ذِئْبٍ، وَمَالِكٍ، وَابْنِ جُرَيْجٍ، وَغَيْرِهِمْ. وَكَانَ سُفْيَانُ يَقُولُ: أَنْتَ مُعَافَى كَاسْمِكَ. وَكَانَ يُسَمِّيهِ الْيَاقُوتَةَ، فَيَقُولُ: يَا يَاقُوتَةَ الْعُلَمَاءِ. وَصَنَّفَ كُتُبًا، وَرَوَى عَنْهُ: ابْنُ الْمُبَارَكِ، وَبِشْرُ الْحَافِي، وَكَانَ زَاهِدًا عَابِدًا، فَاضِلًا عَاقِلًا، صَاحِبَ سُنَّةٍ ثِقَةً. وعن إِسْحَاقُ بْنُ الضَّيْفِ قَالَ: سَمِعْتُ بِشْرَ بْنَ الْحَارِثِ يَقُولُ: قُتِلَ لِلْمُعَافَى بْنِ عِمْرَانَ ابْنَانِ فِي وَقْعَةِ الْمَوْصِلِ، فَجَاءَ إِخْوَانُهُ يُعَزُّونَهُ مِنَ الْغَدِ، فَقَالَ لَهُمْ: إِنْ كُنْتُمْ جِئْتُمْ لِتُعَزُّونِي فَلَا تُعَزُّونِي، وَلَكِنْ هَنِّئُونِي، قَالَ: فَهَنَّوْهُ، فَمَا بَرِحُوا حَتَّى غَدَّاهُمْ وَغَلَّفَهُمْ بِالْغَالِيَةِ. تُوُفِّيَ الْمُعَافَى فِي هَذِهِ السَّنَةِ بِالْمَوْصِلِ. وَقِيلَ: فِي سَنَةِ خَمْسٍ. وَقِيلَ: سِتٍّ. يَعْقُوبُ بْنُ الرَّبِيعِ. حَاجِبُ الْمَنْصُورِ يَعْقُوبُ بْنُ الرَّبِيعِ. حَاجِبُ الْمَنْصُورِ. وَهُوَ أَخُو الْفَضْلِ بْنِ الرَّبِيعِ، كَانَ أَدِيبًا شَاعِرًا، حَسَنَ الِافْتِنَانِ فِي الْعُلُومِ، وَكَانَ لَهُ جَارِيَةٌ طَلَبَهَا سَبْعَ سِنِينَ يَبْذُلُ فِيهَا مَالَهُ وَجَاهَهُ حَتَّى مَلَكَهَا، وَأُعْطِي بِهَا [مِائَةَ ] أَلْفِ دِينَارٍ فَلَمْ يَبِعْهَا، وَلَمْ تَمْكُثْ عِنْدَهُ إِلَّا سِتَّةَ أَشْهُرٍ حَتَّى مَاتَتْ، فَرَثَاهَا بِمَرَاثٍ كَثِيرَةٍ. وعن التَّنُوخِيُّ قَالَ: حَدَّثَنَا مُحَمَّدُ بْنُ عِمْرَانَ الْمَرْزُبَانِيُّ قَالَ: أَنْشَدَنَا عَلِيُّ بْنُ سُلَيْمَانَ الْأَخْفَشُ لِيَعْقُوبَ بْنِ الرَّبِيعِ: أَضْحَوْا يَصِيدُونَ الظِّبَاءَ وَإِنَّنِي     لَأَرَى تَصَيُّدَهَا عَلَيَّ حَرَامَا أَشْبَهْنَ مِنْكِ سَوَالِفًا وَمَدَامِعًا     فَأَرَى بِذَاكَ لَهَا عَلَيَّ ذِمَامَا أَعْزِزْ عَلَيَّ بِأَنْ أُوَدِّعَ شِبْهَهَا     أَوْ أَنْ تَذُوقَ عَلَى يَدَيَّ حِمَامَا وَلَهُ أَيْضًا فِي جَارِيَتِهِ: لَئِنْ كَانَ قُرْبُكِ لِي نَافِعًا     لَبُعْدُكِ أَصْبَحَ لِي أَنْفَعَا لِأَنِّي أَمِنْتُ رَزَايَا الدُّهُورِ     وَإِنْ جَلَّ خَطْبٌ بِأَنْ أَجْرَعَا زَيْنُ بْنُ شُعَيْبِ بْنِ كُرَيْبٍ، أَبُو عَبْدِ الْمَلِكِ الْمَعَافِرِيُّ زَيْنُ بْنُ شُعَيْبِ بْنِ كُرَيْبٍ، أَبُو عَبْدِ الْمَلِكِ الْمَعَافِرِيُّ  . رَوَى عَنْهُ: ابْنُ وَهْبٍ، وَغَيْرُهُ، وَآخِرُ مَنْ حَدَّثَ عَنْهُ: مُرَّةُ التَّرَسُّلِيُّ. وَكَانَتْ لَهُ عِبَادَةٌ وَفَضْلٌ، كَانَ يَحْيَى بْنُ بُكَيْرٍ يَقُولُ: حَدَّثَنِي زَيْنُ بْنُ شُعَيْبٍ وَكَانَ وَاللَّهِ زَيْنًا. تُوُفِّيَ بِالْإِسْكَنْدَرِيَّةِ فِي هَذِهِ السَّنَةِ. وَفِيهَا تُوُفِّيَ عَبْدُ اللَّهِ بْنُ عَبْدِ الْعَزِيزِ بْنِ عُمَرَ بْنِ الْخَطَّابِ الَّذِي يُقَالُ لَهُ الْعَابِدُ. وَعَبْدُ السَّلَامِ بْنُ شُعَيْبِ بْنِ الْحَبْحَابِ الْأَزْدِيُّ. وَعَبْدُ الْأَعْلَى [ بْنُ عَبْدِ الْأَعْلَى ] بْنِ عَبْدِ اللَّهِ السَّامِيُّ الْبَصْرِيُّ مِنْ بَنِي شَامَةَ بْنِ لُؤَيٍّ. وَعَبْدُ الْوَهَّابِ بْنُ عَبْدِ الْمَجِيدِ الثَّقَفِيُّ أَبُو مُحَمَّدٍ.

     ✧ Those of the notables who died in this year Aḥmad, son of the Commander of the Faithful Hārūn al-Rashīd Aḥmad, son of the Commander of the Faithful al-Rashīd He was an ascetic, devoted worshipper; he had become devout. He used to eat nothing except from the work of his own hands, working in clay, and he possessed nothing but a shovel (mirr) and a basket (zinbīl)—that is, a mattock and a pannier. His wage for each day he worked, from one Friday to the next, was a dirham and a dāniq, and he worked only on Saturday, then devoted himself to worship the rest of the days until Friday. Abū al-ʿAbbās Muḥammad b. Isḥāq al-Thaqafī said: I heard ʿAlī b. al-Muwaffaq say: I heard ʿAbd Allāh b. al-Futūḥ say: One day I went out looking for a man to repair something for me in the house. I went and was directed to a man of handsome face, before whom lay a provision sack (mizwad) and a basket. I said: 'Will you work for me?' He said: 'Yes, for a dirham and a dāniq.' I said: 'Get up.' He got up and did the work for me for a dirham and a dāniq [and a dirham and a dāniq, and a dirham and a dāniq]. Then I came another day and asked about him, and was told: 'That is a man who is seen only one day a week, on such-and-such a day.' He said: So I came on that day and said: 'Will you work for me?' He said: 'Yes, for a dirham and a dāniq.' I said: 'For a dirham.' He said: 'For a dirham and a dāniq.' I did not have the dāniq, but I wanted to test what he had. When evening came I weighed out a dirham for him. He said to me: 'What is this?' I said: 'A dirham.' He said: 'Did I not say to you: a dirham and a dāniq?! You have spoiled it for me.' I said: 'And did I not say to you: for a dirham?' He said: 'I will not take anything from it.' He said: So I weighed out a dirham and a dāniq for him and said: 'Take it.' He refused [to take it] and said: 'Glory be to God! I say to you I will not take it, and you keep insisting?!' He refused to take it and left. He said: Then my family turned on me and said: 'May God do to you what you intended! You had a man who worked for you for a dirham, and you spoiled it for him.' He said: One day I came asking about him and was told: 'He is ill.' I found out where his house was and went to him. I asked permission to enter, and entered while he was suffering from a stomach ailment. There was nothing in his house except that provision sack and the basket. I greeted him and said: 'I have a need of you. You know the merit of bringing joy to a believer; I would like you to come to my house so that I may nurse you.' He said: 'Would you like that?' I said: 'Yes.' He said: 'On three conditions.' I said: 'Yes.' He said: 'That you do not offer me food until I ask you; and when I die, that you bury me in this cloak of mine and this jubba.' I said: 'Yes.' He said: 'The third is harder than the two of them, and it is severe.' I said: 'Even if it is.' So I carried him to my house at noon. The next day he called me: 'O ʿAbd Allāh!' [I said: 'What is the matter with you?' He said:] 'I am dying. Open the purse on the sleeve of my jubba.' He said: I opened it and found in it a ring with a red stone. He said: 'When I die and you have buried me, take this ring and deliver it to Hārūn [al-Rashīd], the Commander of the Faithful, and say to him: the owner of this ring says to you: Woe to you! Do not die in this drunkenness of yours, for if you die in this drunkenness you will regret it.' He said: When I had buried him, I asked about the day of Hārūn al-Rashīd's procession, the Commander of the Faithful, wrote a petition, and presented myself to him, and was severely harmed. When he entered his palace and read the petition, he said: 'Bring me the owner of this petition.' He said: I was brought in while he was angry, saying: 'They keep accosting us and doing such things.' When I saw his anger, I took out the ring. When he looked at the ring, he said: 'Where did you get this [ring] from?' I said: 'A plasterer gave it to me.' He said to me: 'A plasterer? A plasterer?' and drew me near to him. I said: 'O Commander of the Faithful, he gave me a testament.' He said to me: 'Woe to you! Speak.' I said: 'O Commander of the Faithful, he instructed me, when I delivered this ring to you, to say to you: the owner of this ring sends you greetings of peace and says to you: Woe to you! Do not die in this drunkenness of yours, for if you die in it you will regret it.' He stood up on his feet, threw himself on the carpet, and began rolling on it, saying: 'O my son, you have counseled your father.' I said to myself: 'It is as if he is his son.' Then he sat down, they brought water, wiped his face, and he said: 'How did you know him?' He said: I told him his story. He said: He wept and said: 'This was my firstborn. My father al-Mahdī had mentioned Zubaydah to me, that he would marry me to her. But I caught sight of this woman and she fell into my heart, and she was of lowly origin, so I married her secretly from my father. She bore me this child, and I sent her down to al-Baṣrah, [and gave her] this ring and some other things, and said to her: keep yourself hidden; when you hear that I have assumed the caliphate, come to me. When I assumed the caliphate, I asked about them and was told [that they] had died, and I did not know that he was still alive. Where did you bury him?' I said: 'O Commander of the Faithful, I buried him in the cemetery of ʿAbd Allāh b. Mālik.' He said: 'I have a need of you. After sunset, stand at the gate for me so that I may come down to you [and go out] in disguise to his grave.' So I stood for him, and he went out in disguise with servants around him until he placed his hands in mine, and he shouted at the servants, so they withdrew. I brought him to his grave, and he spent the whole night weeping until morning, his hands, head, and beard on the grave, saying: 'O my son, you have counseled your father.' He said: I wept at his weeping, out of compassion for him. Then he heard voices and said: 'It is as if I hear people talking.' I said: 'Yes, O Commander of the Faithful, morning has come; dawn has broken.' He said to me: 'I have ordered ten thousand dirhams for you, and enroll your dependents with my dependents, for you have a right over me for burying my son. And if I die, I will bequeath that whoever comes after me shall provide for you as long as your descendants remain.' Then he took my hand until we were near the palace, [his hand in mine; when he reached the palace] he said: 'See what I enjoin upon you: when the sun rises, stand for me so that I may look at you, and I will call for you and you will tell me his story.' I said: 'God willing.' But I did not return to him. [The compiler said:] The story of al-Sabtī has also been narrated by another route, and in it are things that differ from this one. This route that we have cited is sounder, and its chain consists of trustworthy narrators. The storytellers have added to the story of al-Sabtī, going back and forth and mentioning that he was from Zubaydah, and that he went out hunting and Ṣāliḥ al-Murrī admonished him, and he fell from his horse, and other things, all of which are impossible. ʿAbd Allāh b. Muṣʿab b. Thābit b. ʿAbd Allāh b. al-Zubayr b. al-ʿAwwām ʿAbd Allāh b. Muṣʿab b. Thābit b. ʿAbd Allāh b. al-Zubayr b. al-ʿAwwām, Abū Bakr al-Asadī. He narrated from Abū Ḥāzim, Hishām b. ʿUrwah, Mūsā b. ʿUqbah, and others. When al-Mahdī came to al-Madīnah, he attached himself to him and became one of his special companions. Al-Mahdī used to say: 'By God, there was no one among his ancestors except he was more perfect than him, and there is no one among people equal to him in his perfection.' Abū ʿUbayd Allāh sent him two thousand dinars, but he returned them and wrote to him: 'I do not accept a gift except from a caliph or an heir apparent.' When al-Mahdī gave the oath of allegiance to Mūsā, ʿAbd Allāh b. Muṣʿab said to him: Fasten with Hārūn the bonds of the covenant, and appoint him after the heir apparent. So he gave allegiance to him after Mūsā. Then ʿAbd Allāh b. Muṣʿab said to him: They did not fall short of it, nor did they reach them, until your hands extend to me at their fullest length. When al-Rashīd became caliph, he offered ʿAbd Allāh b. Muṣʿab governorship, [but he refused]; so he compelled him. His conduct was excellent. From al-Zubayr, who said: My uncle Muṣʿab told me: My father disliked office. Al-Rashīd offered him the governorship of al-Madīnah, but he refused, and he insisted. He remained thus for three nights, with al-Rashīd insisting and he refusing. On the third night, he said to him: 'Come to me in the morning, God willing.' So he came to him in the morning. The Commander of the Faithful called for a spear and a turban, and tied the banner with his own hand, then said: 'Will you obey?' He said: 'Yes, O Commander of the Faithful.' He said: 'Then take this banner.' He took it. He said to him: 'Since you have afflicted me, O Commander of the Faithful, after well-being, I must stipulate conditions for myself.' He said to him: 'Stipulate.' He stipulated certain things, among them: 'The wealth of the alms is wealth that God Himself apportioned, and He did not entrust it to any of His creatures. I do not deem it lawful to receive provision from it. I must provide for the stipendiaries, so send with me my provision and the provision of the stipendiaries from the land-tax revenue.' He said: 'I have granted you that.' He said: 'And I will carry out from your letters what I deem right, and refrain from what I do not deem right.' He said: 'That is yours.' He said: So he governed al-Madīnah. He used to order that the alms wealth go to ʿAbd al-ʿAzīz b. Muḥammad al-Darāwardī and another with him, Yaḥyā b. Abī Ghassān, and they would distribute it. Then al-Rashīd appointed him over al-Yaman, and added to it the governorship of ʿAkk. ʿAkk had previously belonged to the governor of Makkah. He gave him a salary of two thousand dinars each month. Yaḥyā b. Khālid said: 'O Commander of the Faithful, the salary of the governor of al-Yaman used to be one thousand dinars, and you have made ʿAbd Allāh b. Muṣʿab's salary two thousand dinars. I fear that no one you appoint over al-Yaman will be satisfied with less than what you gave ʿAbd Allāh b. Muṣʿab. If you made his salary one thousand dinars as it was, and gave him the other thousand as a gift (jāʾizah), no one would have an argument against you regarding the gift.' So he made his salary one thousand dinars, and gave him a gift of twenty thousand dinars, and appointed al-Ḍaḥḥāk b. ʿUthmān as his deputy over al-Yaman. Ibn al-Jawzī, may God have mercy on him, said: Then his son Bakkār b. ʿAbd Allāh governed al-Madīnah, and ʿAbd Allāh b. Muṣʿab traveled to Baghdād, then went to al-Raqqah in the company of al-Rashīd, and died there in Rabīʿ al-Awwal of this year, at the age of seventy. Al-Rashīd grieved deeply for him and sent his son al-Maʾmūn, who prayed over him. From ʿAbd Allāh b. Nāfiʿ, who said: ʿAbd Allāh b. Muṣʿab said to me: I saw in a dream, as a sleeper sees, a man saying: 'A son will be born to you from your umm walad, and you will not see him.' Nothing was more distressing to him than [the pregnancy of] his umm walad, Umm ʿAbd Allāh. She gave birth to ʿAbd Allāh b. ʿAbd Allāh b. Muṣʿab on the day ʿAbd Allāh died, and he did not see him. ʿAbd Allāh b. ʿAbd al-ʿAzīz al-ʿUmarī ʿAbd Allāh b. ʿAbd al-ʿAzīz al-ʿUmarī, Abū ʿAbd al-Raḥmān. He met Abū Ṭuwālah, and narrated from his father and from Ibrāhīm b. Saʿd. He was a devoted worshipper, diligent in worship, and he admonished al-Rashīd forcefully. From Muḥammad b. Isḥāq b. ʿAbd al-Raḥmān al-Baghawī, who said: I heard Saʿīd b. Sulaymān say: I was in Makkah in the portico of al-Shaṭawī, and ʿAbd Allāh b. ʿAbd al-ʿAzīz [al-ʿUmarī] was beside me. Hārūn al-Rashīd had made the pilgrimage. A man said to me: 'O Abū ʿAbd al-Raḥmān, there is the Commander of the Faithful performing the saʿy; the course has been cleared for him.' Al-ʿUmarī said to the man: 'May God not reward you well on my behalf. You have burdened me with something I could have done without.' Then he put on his sandals and stood up. I followed him. Hārūn [al-Rashīd] came from al-Marwah heading to al-Ṣafā. He shouted at him: 'O Hārūn!' He said: When he saw him, he said: 'At your service, O uncle.' He said: 'Climb al-Ṣafā.' When he climbed it, he said: 'Cast your gaze [toward the House].' He said: 'I have done so.' He said: 'How many are they?' He said: 'Who can count them?' He said: 'How many among people are like them?' He said: 'Creatures whom none can count but God.' He said: 'Know, O man, that each one of them will be asked about his own need, but you alone will be asked about all of them. Consider how you will be.' He said: Hārūn wept, sat down, and they kept handing him handkerchief after handkerchief for his tears. Al-ʿUmarī said: 'And another thing I will say [to you].' He said: 'Speak, O uncle.' He said: 'By God, if a man acts extravagantly with his own wealth, he deserves to be placed under interdiction; then how about one who acts extravagantly with the wealth of the Muslims?' Then he left, and Hārūn was weeping. Muḥammad b. Khalaf said: I heard Muḥammad b. ʿAbd al-Raḥmān say: I was told that Hārūn al-Rashīd said: 'I would love to make the pilgrimage every year; nothing prevents me except a man from the descendants of ʿUmar who makes me hear what I dislike.' It has also been narrated to us by another route that he met him at the saʿy, and he seized the bridle of his mount. The soldiers lunged at him, but al-Rashīd restrained them from him, and spoke with him until al-Rashīd's tears flowed onto the cheekstrap of his mount, then he departed. And he met him once and said: 'O Hārūn, you have done such and such.' He listened to him and said: 'It is accepted from you, O uncle, upon my head and eyes.' Then he said to him: 'O Commander of the Faithful, the condition of the people is such and such.' He said: 'Not with my knowledge or command.' Al-ʿUmarī went out to al-Rashīd once to admonish him. When he reached al-Kūfah, the army marched as if a hundred thousand of the enemy had descended upon them, and did not add to their formation. Then he returned without reaching him. Al-ʿUmarī died in al-Madīnah in this year, at the age of sixty-six. 1005 Muḥammad b. Yūsuf b. Maʿdān, Abū ʿAbd Allāh al-Aṣfahānī Muḥammad b. Yūsuf b. Maʿdān, Abū ʿAbd Allāh al-Aṣfahānī. He met the Successors, occupied himself with worship, and Ibn al-Mubārak used to call him 'the bridegroom of the ascetics.' Ibn al-Mahdī said: 'I have never seen the like of him.' Yaḥyā b. Saʿīd al-Qaṭṭān said: 'I have never seen anyone more excellent than him; it was as if he had witnessed the unseen.' From Yūsuf b. Zakariyyā, who said: Muḥammad b. Yūsuf would not buy his provisions from a single baker or a single greengrocer. He said: 'Perhaps they will recognize me and show me favor, and I would be among those who live by their religion.' From ʿAbd al-Raḥmān b. ʿUmar, who said: ʿAbd al-Raḥmān b. Mahdī said: 'I kept company with Muḥammad b. Yūsuf in winter and summer, and he never lay down on his side.' Muḥammad b. Yūsuf died before completing forty years. Al-Muʿāfā b. ʿImrān, Abū Masʿūd al-Azdī al-Mawṣilī Al-Muʿāfā b. ʿImrān, Abū Masʿūd al-Azdī al-Mawṣilī. He traveled to distant lands in search of ḥadīth, sat with scholars, and kept the company of Sufyān al-Thawrī, gaining understanding of jurisprudence from him and adopting his manners. He narrated from him and from Abū Dhiʾb, Mālik, Ibn Jurayj, and others. Sufyān used to say to him: 'You are muʿāfā (sound) as your name suggests.' He used to call him 'the ruby,' saying: 'O ruby of the scholars.' He compiled books, and those who narrated from him included Ibn al-Mubārak and Bishr al-Ḥāfī. He was an ascetic, devout worshipper, virtuous, intelligent, a follower of the Sunnah, and trustworthy. And on the authority of Isḥāq b. al-Ḍayf who said: I heard Bishr b. al-Ḥārith say: Two sons of al-Muʿāfā b. ʿImrān were killed in the battle of al-Mawṣil, and his brethren came to console him the next day. He said to them: If you have come to console me, then do not console me, but rather congratulate me. He said: So they congratulated him, and they did not leave until he fed them breakfast and perfumed them with ghāliyah. Al-Muʿāfā died in this year at al-Mawṣil. It was said: in the year five [185 AH], and it was said: six [186 AH]. Yaʿqūb b. al-Rabīʿ, the chamberlain of al-Manṣūr. Yaʿqūb b. al-Rabīʿ, the chamberlain of al-Manṣūr. He was the brother of al-Faḍl b. al-Rabīʿ. He was a man of letters and a poet, skilled in various branches of knowledge. He had a slave girl whom he sought for seven years, spending his wealth and influence until he possessed her. He was offered a hundred thousand dinars for her but did not sell her. She did not remain with him except for six months until she died, and he mourned her with many elegies. And on the authority of al-Tanūkhī who said: Muḥammad b. ʿImrān al-Marzubānī narrated to us, saying: ʿAlī b. Sulaymān al-Akhfash recited to us for Yaʿqūb b. al-Rabīʿ: They went out hunting gazelles, and I indeed consider hunting them forbidden to me. They resembled you in necks and tears, and I see thereby that they have a claim of protection upon me. It grieves me that I should bid farewell to her likeness, or that it should taste death at my hands. He also composed about his slave girl: If your nearness is beneficial to me, then your distance has become more beneficial to me, Because I have been spared the calamities of time, even if a great affliction should make me swallow it. Zayn b. Shuʿayb b. Kurayb, Abū ʿAbd al-Malik al-Maʿāfirī. Zayn b. Shuʿayb b. Kurayb, Abū ʿAbd al-Malik al-Maʿāfirī. Those who narrated from him include Ibn Wahb and others, and the last to narrate from him was Murrah al-Tarassulī. He was a man of worship and merit. Yaḥyā b. Bukayr used to say: Zayn b. Shuʿayb narrated to me, and by God he was indeed a Zayn (an ornament). He died in Alexandria in this year. In it also died ʿAbd Allāh b. ʿAbd al-ʿAzīz b. ʿUmar b. al-Khaṭṭāb, who was called al-ʿĀbid (the worshipper), and ʿAbd al-Salām b. Shuʿayb b. al-Ḥabḥāb al-Azdī, and ʿAbd al-Aʿlā b. ʿAbd al-Aʿlā b. ʿAbd Allāh al-Sāmī al-Baṣrī from Banū Shāmah b. Luʾayy, and ʿAbd al-Wahhāb b. ʿAbd al-Majīd al-Thaqafī, Abū Muḥammad.

355. Tarikh (al-Tabari) 3030No grade recorded

     ومِنَ الْحَوَادِثِ فِي سَنَةُ خَمْسٍ وَثَمَانِينَ وَمِائَةٍ: قَتَلَ أَهْلُ طَبَرَسْتَانَ مَهْرَوَيْهِ الرَّازِيَّ وَالِيَهَا، فَوَلَّى الرَّشِيدُ مَكَانَهُ عَبْدَ اللَّهِ بْنَ سَعِيدٍ [الْحَرَشِيَّ ]. وَفِيهَا: قَتَلَ عَبْدُ الرَّحْمَنِ الْأَبْنَاوِيُّ أَبَانَ بْنَ قَحْطَبَةَ الْخَارِجِيَّ بِمَوْجِ الْقَلْعَةِ. وَفِيهَا: أَغَارَ حَمْزَةُ الشَّارِي بَبَاذَغِيسَ مِنْ خُرَاسَانَ فَوَثَبَ عِيسَى بْنُ عَلِيٍّ عَلَى عَشْرَةِ آلَافٍ مِنْ أَصْحَابِ حَمْزَةَ فَقَتَلَهُمْ، وَبَلَغَ كَابُلَ، وَزَابُلَسْتَانَ. وَفِيهَا: شَخَصَ الرَّشِيدُ إِلَى الرِّقَّةِ عَلَى طَرِيقِ الْمَوْصِلِ. وَاسْتَأْذَنَهُ فِيهَا يَحْيَى بْنُ خَالِدٍ فِي الْعُمْرَةِ وَالْمُجَاوَرَةِ، فَأَذِنَ لَهُ، فَخَرَجَ فِي شَعْبَانِ هَذِهِ السَّنَةِ، وَاعْتَمَرَ عُمْرَةَ رَمَضَانَ، ثُمَّ رَابَطَ بِجِدَّةَ إِلَى وَقْتِ الْحَجِّ. وَفِيهَا: حَجَّ بِالنَّاسِ مَنْصُورُ بْنُ الْمَهْدِيِّ وَوَقَعَتْ صَاعِقَةٌ فِي الْمَسْجِدِ الْحَرَامِ فِي رَمَضَانِ هَذِهِ السَّنَةِ عَلَى بَعْضِ ظِلَالِ الْمَسْجِدِ الْحَرَامِ فَأَحْرَقَتِ الظُّلَّةَ، وَقَتَلَتْ رَجُلَيْنِ وَفِيهَا غَدَرَ أَبُو الْخَصِيبِ ثَانِيَةً )، وَغَلَبَ عَلَى أَبِيوَرْدَ، وَطُوسَ، وَنَيْسَابُورَ، وَحَصَرَ مَرْوَ، ثُمَّ انْهَزَمَ عَنْهَا وَعَادَ إِلَى سَرَخْسَ، وَعَادَ أَمْرُهُ قَوِيًّا. ( وَفِيهَا جَمَعَ الْحَكَمُ صَاحِبُ الْأَنْدَلُسِ عَسَاكِرَهُ، وَسَارَ إِلَى عَمِّهِ سُلَيْمَانَ بْنِ عَبْدِ الرَّحْمَنِ، وَهُوَ بِنَاحِيَةِ فِرِّيشَ، فَقَاتَلَهُ، فَانْهَزَمَ سُلَيْمَانُ، وَقَصَدَ مَارِدَةَ، فَتَبِعَهُ طَائِفَةٌ مِنْ عَسْكَرِ الْحَكَمِ فَأَسَرُوهُ، فَلَمَّا حَضَرَ عِنْدَ الْحَكَمِ قَتَلَهُ، وَبَعَثَ بِرَأْسِهِ إِلَى قُرْطُبَةَ، وَكَتَبَ إِلَى أَوْلَادِ سُلَيْمَانَ وَهُمْ بِسَرَقُسْطَةَ كِتَابَ أَمَانٍ، وَاسْتَدْعَاهُمْ، فَحَضَرُوا عِنْدَهُ بِقُرْطُبَةَ ). وَفِيهَا مَاتَ يَقْطِينُ بْنُ مُوسَى بِبَغْدَاذَ.

     ✧ Among the events of the year one hundred and eighty-five AH: The people of Ṭabaristān killed Mahrawayh al-Rāzī, its governor, so al-Rashīd appointed in his place ʿAbd Allāh b. Saʿīd al-Ḥarashī. In it: ʿAbd al-Raḥmān al-Abnāwī killed Abān b. Qaḥṭabah the Khārijite at Mawj al-Qalʿah. In it: Ḥamzah al-Shārī raided Bādhaghīs in Khurāsān, so ʿĪsā b. ʿAlī fell upon ten thousand of Ḥamzah's companions and killed them, and reached Kābul and Zābulistān. In it: al-Rashīd set out for al-Raqqah by way of al-Mawṣil. And in it, Yaḥyā b. Khālid asked his permission to perform the ʿumrah and to reside in Makkah, so he granted him permission. He departed in Shaʿbān of this year and performed the ʿumrah of Ramaḍān, then remained stationed at Jeddah until the time of the ḥajj. In it: Manṣūr b. al-Mahdī led the people in the ḥajj. A thunderbolt struck the Sacred Mosque in Ramaḍān of this year, hitting some of the canopies of the Sacred Mosque; it burned the canopy and killed two men. And in it, Abū al-Khaṣīb treacherously broke his covenant a second time, and gained mastery over Abīward, Ṭūs, and Naysābūr, and besieged Marw, then was defeated there and returned to Sarakhs, and his power returned strong. And in it, al-Ḥakam, the ruler of al-Andalus, assembled his armies and marched against his uncle Sulaymān b. ʿAbd al-Raḥmān, who was in the region of Firrīsh, and fought him. Sulaymān was defeated and headed for Māridah. A detachment of al-Ḥakam's army pursued him and captured him. When he was brought before al-Ḥakam, he killed him and sent his head to Qurṭubah. He wrote to the sons of Sulaymān, who were in Saraqusṭah, a guarantee of safety and summoned them, and they came before him in Qurṭubah. And in it, Yaqṭīn b. Mūsā died in Baghdādh.

356. Tarikh (al-Tabari) 3031No grade recorded

     وَفِي سنة خمس وثمانين ومائة مَلَكَ الْفِرِنْجُ - لَعَنَهُمُ اللَّهُ - مَدِينَةَ بَرْشَلُونَةَ بِالْأَنْدَلُسِ، وَأَخَذُوهَا مِنَ الْمُسْلِمِينَ، وَنَقَلُوا حُمَاةَ ثُغُورِهِمْ إِلَيْهَا، وَتَأَخَّرَ الْمُسْلِمُونَ إِلَى وَرَائِهِمْ. وَكَانَ سَبَبَ مُلْكِهِمْ إِيَّاهَا اشْتِغَالُ الْحَكَمِ صَاحِبِ الْأَنْدَلُسِ بِمُحَارَبَةِ عَمَّيْهِ عَبْدِ اللَّهِ وَسُلَيْمَانَ، عَلَى مَا تَقَدَّمَ.

     ✧ In the year one hundred eighty-five, the Franks—may God curse them—took possession of the city of Barcelona in al-Andalus, seizing it from the Muslims, and they transferred the defenders of their frontiers to it, while the Muslims fell back behind them. The reason for their taking it was that al-Hakam, the ruler of al-Andalus, was preoccupied with fighting his two uncles, ʿAbd Allah and Sulayman, as has been mentioned before.

357. Tarikh (al-Tabari) 3032No grade recorded

     وفِي سنة خمس وثمانين ومائة تُوُفِّيَ يَزِيدُ بْنُ مَزَيْدِ بْنِ زَائِدَةَ الشَّيْبَانِيُّ، وَهُوَ ابْنُ أَخِي مَعْنِ بْنِ زَائِدَةَ، بِمَدِينَةِ بَرْذَعَةَ، وَوَلِيَ مَكَانَهُ أَسَدُ بْنُ يَزِيدَ. وَكَانَ يَزِيدُ مُمَدَّحًا، جَوَدًا، كَرِيمًا، وَأَكْثَرَ الشُّعَرَاءُ مَرَاثِيَهُ. وَمِنْ أَحْسَنِ مَا قِيلَ فِي الْمَرَاثِي مَا قَالَهُ أَبُو مُحَمَّدٍ التَّمِيمِيُّ رِثَاءً لَهُ، فَأَثْبَتُّهُ لِجَوْدَتِهِ: أَحَقًّا أَنَّهُ أَوْدَى يَزِيدُ ؟ تَبَيَّنْ أَيُّهَا النَّاعِي الْمُشِيدُ     أَتَدْرِي مَنْ نَعَيْتَ وَكَيْفَ فَاهَتْ بِهِ شَفَتَاكَ ؟ كَانَ بِهَا الصَّعِيدُ     أَحَامِي الْمَجْدِ وَالْإِسْلَامِ أَوْدَى ؟ فَمَا لِلْأَرْضِ وَيْحَكَ لَا تَمِيدُ ؟     تَأَمَّلْ، هَلْ تَرَى الْإِسْلَامَ مَالَتْ دَعَائِمُهُ ؟ وَهَلْ شَابَ الْوَلِيدُ ؟     وَهَلْ مَالَتْ سُيُوفُ بَنِي نِزَارٍ وَهَلْ وُضِعَتْ عَنِ الْخَيْلِ اللُّبُودُ ؟     وَهَلْ تَسْقِي الْبِلَادَ عِشَارُ مُزْنٍ بِدَرَّتِهَا ؟ وَهَلْ يَخْضَرُّ عُودُ ؟     أَمَا هُدَّتْ لِمَصْرَعِهِ نِزَارٌ ؟ بَلَى ! وَتَقَوَّضَ الْمَجْدُ الْمَشِيدُ [     وَحَلَّ ضَرِيحَهُ إِذْ حَلَّ فِيهِ طَرِيفُ الْمَجْدِ وَالْحَسَبُ التَّلِيدُ ]     أَمَا وَاللَّهِ مَا تَنْفَكُّ عَيْنِي عَلَيْكَ بِدَمْعِهَا أَبَدًا تَجُودُ     فَإِنْ تَجْمُدْ دُمُوعُ لَئِيمِ قَوْمٍ فَلَيْسَ لِدَمْعِ ذِي حَسَبٍ جُمُودُ     أَبَعْدَ يَزِيدَ تَخْتَزِنُ الْبَوَاكِي دُمُوعًا، أَوْ يُصَانُ لَهَا خُدُودُ ؟     لِتَبْكِكَ قُبَّةُ الْإِسْلَامِ لَمَّا وَهَتْ أَطْنَابُهَا وَوَهَى الْعَمُودُ     وَيَبْكِكَ شَاعِرٌ لَمْ يُبْقِ دَهْرٌ لَهُ نَسَبًا وَقَدْ كَسَدَ الْقَصِيدُ     فَمَنْ يَدْعُو الْإِمَامَ لِكُلِّ خَطْبٍ يَنُوبُ وَكُلِّ مُعْضِلَةٍ تَئُودُ     وَمَنْ يَحْمِي الْخَمِيسَ إِذَا تَعَايَا بِحِيلَةِ نَفْسِهِ الْبَطَلُ النَّجِيدُ     فَإِنْ يَهْلِكْ يَزِيدُ فَكُلُّ حَيٍّ فَرِيسٌ لِلْمَنِيَّةِ أَوْ طَرِيدُ     أَلَمْ تَعْجَبْ لَهُ ؟ ! إِنَّ الْمَنَايَا فَتَكْنَ بِهِ وَهُنَّ لَهُ جُنُودُ     قَصَدْنَ لَهُ وَكُنَّ يَحِدْنَ عَنْهُ إِذَا مَا الْحَرْبُ شَبَّ لَهَا وَقُودُ     لَقَدْ عَزَّى رَبِيعَةَ أَنَّ يَوْمًا عَلَيْهَا مِثْلَ يَوْمِكَ لَا يَعُودُ وَكَانَ الرَّشِيدُ إِذَا سَمِعَ هَذِهِ الْمَرْثِيَّةَ بَكَى، وَكَانَ يَسْتَجِيدُهَا وَيَسْتَحْسِنُهَا. [ الْوَفَيَاتُ ]

     ✧ In the year one hundred eighty-five AH, Yazīd b. Mazyad b. Zāʾidah al-Shaybānī—he is the nephew of Maʿn b. Zāʾidah—died in the city of Bardhaʿah, and Asad b. Yazīd took his place as governor. Yazīd was highly praised, generous, and noble, and poets composed many elegies for him. Among the finest elegies is what Abū Muḥammad al-Tamīmī said in mourning him, which I have recorded for its excellence: Is it true that Yazīd has perished? Make clear, O you who announce and proclaim. Do you know whom you have mourned, and how your lips uttered it? With it the dust would be satisfied. Has the defender of glory and Islam perished? Woe to you, why does the earth not quake? Observe: do you see Islam's pillars leaning? Has al-Walīd grown old? Have the swords of Banū Nizār wavered? Have the horse-cloths been removed from the steeds? Do the rain-clouds' nursing camels water the lands with their abundance? Does the branch ever become green? Was not Nizār demolished by his fall? Indeed! And towering glory collapsed. [And when his grave received him, it received the newly acquired glory and the ancient lineage.] By God, my eye will never cease to shed tears for you, ever. If the tears of a base man of a people freeze, the tears of one of noble descent will not freeze. After Yazīd, will the weeping women store away tears, or will their cheeks be spared? Let the dome of Islam weep for you, when its ropes gave way and its pillar broke. And let a poet weep for you, whom time has left no lineage, and whose poetry has lost its market. Who will summon the Imam for every calamity that befalls and every difficulty that weighs down? Who will protect the army when the valiant hero is baffled by a ruse of his own self? If Yazīd perishes, then every living being is prey to fate or hunted down. Do you not wonder at him? The fates slew him while they were his soldiers. They sought him out, but they used to turn aside from him whenever war's fire blazed. Rabīʿah has been consoled that a day like your day will never return upon it. Al-Rashīd, when he heard this elegy, would weep, and he deemed it excellent and admired it. [Deaths]

358. Tarikh (al-Tabari) 3033No grade recorded

     مَنْ تُوُفِّيَ فِي هَذِهِ السَّنَةِ مِنَ الْأَكَابِرِ   عَبْدُ الصَّمَدِ بْنُ عَلِيِّ بْنِ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ عَبْدُ الصَّمَدِ بْنُ عَلِيِّ بْنِ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ. رَوَى عَنْ أَبِيهِ، وُلِدَ سَنَةَ أَرْبَعٍ وَمِائَةٍ، وَكَانَ عَظِيمَ الْخَلْقِ، وَكَانَتْ فِيهِ عَجَائِبُ: مِنْهَا: أَنَّهُ حَجَّ يَزِيدُ بْنُ مُعَاوِيَةَ سَنَةَ خَمْسِينَ، وَحَجَّ عَبْدُ الصَّمَدِ بِالنَّاسِ سَنَةَ خَمْسِينَ وَمِائَةٍ. كَذَلِكَ ذَكَرَهُ أَبُو بَكْرٍ الْخَطِيبُ. وَقَالَ الزُّبَيْرُ بْنُ بَكَّارٍ: حَجَّ يَزِيدُ بِالنَّاسِ سَنَةَ خَمْسِينَ، وَعَبْدُ الصَّمَدِ سَنَةَ خَمْسِينَ إِحْدَى وَمِائَةٍ وَكَانَ بَيْنَ حَجِّهِمَا [مِائَةُ سَنَةٍ عَلَى قَوْلِ الْخَطِيبِ، وَهُمَا فِي النَّسَبِ إِلَى عَبْدِ مَنَافٍ سَوَاءٌ، لِأَنَّ يَزِيدَ هُوَ ابْنُ مُعَاوِيَةَ بْنِ صَخْرِ بْنِ حَرْبِ بْنِ أُمَيَّةَ بْنِ عَبْدِ شَمْسِ بْنِ عَبْدِ مَنَافٍ. وَعَبْدُ الصَّمَدِ بْنُ عَلِيِّ بْنِ عَبْدِ اللَّهِ بْنِ عَبَّاسِ بْنِ عَبْدِ الْمُطَّلِبِ بْنِ هَاشِمِ بْنِ عَبْدِ مَنَافٍ ]. وَمِنْهَا: أَنَّهُ وُلِدَ سَنَةَ أَرْبَعٍ وَمِائَةٍ، وَتُوُفِّيَ سَنَةَ خَمْسٍ وَثَمَانِينَ. وَوُلِدَ أَخُوهُ مُحَمَّدُ بْنُ عَلِيٍّ سَنَةَ سِتِّينَ، وَكَانَتْ بَيْنَهُ وَبَيْنَ أَخِيهِ فِي الْمَوْلِدِ أَرْبَعٌ وَأَرْبَعُونَ سَنَةً. وَتُوُفِّيَ مُحَمَّدُ بْنُ عَلِيٍّ سَنَةً سِتٍّ وَعِشْرِينَ، وَتُوُفِّيَ عَبْدُ الصَّمَدِ سَنَةَ خَمْسٍ وَثَمَانِينَ، وَكَانَ بَيْنَهُمَا فِي الْوَفَاةِ تِسْعٌ وَخَمْسُونَ سَنَةً. وَمِنْهَا: أَنَّهُ وُلِدَ عَبْدُ اللَّهِ بْنُ الْحَارِثِ عَلَى عَهْدِ رَسُولِ اللَّهِ ﷺ وَهُوَ وَعَبْدُ الصَّمَدِ إِلَى عَبْدِ مَنَافٍ سَوَاءٌ. وَمِنْهَا: أَنَّهُ أَدْرَكَ [أَبَا ] الْعَبَّاسِ وَهُوَ ابْنُ أَخِيهِ، وَأَدْرَكَ الْمَنْصُورَ وَهُوَ ابْنُ أَخِيهِ، ثُمَّ أَدْرَكَ الْمَهْدِيَّ وَهُوَ عَمُّ أَبِيهِ، ثُمَّ أَدْرَكَ الْهَادِيَ وَهُوَ عَمُّ جَدِّهِ، ثُمَّ أَدْرَكَ الرَّشِيدَ. وَقَالَ يَوْمًا لِلرَّشِيدِ: يَا أَمِيرَ الْمُؤْمِنِينَ، هَذَا مَجْلِسٌ فِيهِ أَمِيرُ الْمُؤْمِنِينَ، وَعَمُّ أَمِيرِ الْمُؤْمِنِينَ، وَعَمُّ عَمِّهِ، وَعَمُّ عَمِّ عَمِّهِ، وَذَلِكَ أَنَّ سُلَيْمَانَ بْنَ جَعْفَرٍ عَمُّ الرَّشِيدِ. وَالْعَبَّاسَ بْنَ مُحَمَّدِ بْنِ عَلِيٍّ عَمُّ سُلَيْمَانَ، وَعَبْدَ الصَّمَدِ عَمُّ الْعَبَّاسِ. وَمِنْهَا: أَنَّهُ مَاتَ بِأَسْنَانِهِ الَّتِي وُلِدَ بِهَا وَلَمْ تَتَغَيَّرْ، وَكَانَتْ أَسْنَانُهُ قِطْعَةً وَاحِدَةً مِنْ أَسْفَلَ. وَمِنْهَا: أَنَّهُ طَارَتْ رِيشَتَانِ إِلَى عَيْنَيْهِ فَذَهَبَ بَصَرُهُ. وعن إِبْرَاهِيمُ بْنُ عَبْدِ الصَّمَدِ بْنِ مُوسَى بْنِ مُحَمَّدِ بْنِ إِبْرَاهِيمَ الْإِمَامُ قَالَ: حَدَّثَنِي أَبِي قَالَ: حَدَّثَنَا جَدِّي مُحَمَّدُ بْنُ إِبْرَاهِيمَ الْإِمَامُ - وَكَانَ يَجْلِسُ لِوَلَدِهِ وَوَلَدِ وَلَدِهِ فِي كُلِّ يَوْمِ خَمِيسٍ يَعِظُهُمْ وَيُحَدِّثُهُمْ - قَالَ: أَرْسَلَ إِلَيَّ الْمَنْصُورُ بُكْرَةً وَاسْتَعْجَلَنِي الرَّسُولُ فَدَخَلْنَا، فَإِذَا الرَّبِيعُ وَاقِفٌ عِنْدَ السِّتْرِ، وَإِذَا الْمَهْدِيُّ وَلِيُّ الْعَهْدِ فِي الدِّهْلِيزِ جَالِسٌ، وَإِذَا عَبْدُ الصَّمَدِ بْنُ عَلِيٍّ، وَدَاوُدُ بْنُ عَلِيٍّ، وَإِسْمَاعِيلُ بْنُ عَلِيٍّ [وَسُلَيْمَانُ بْنُ عَلِيٍّ ]، وَجَعْفَرُ بْنُ مُحَمَّدِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ، وَعَبْدُ اللَّهِ بْنُ حَسَنِ بْنِ حَسَنٍ، وَالْعَبَّاسُ بْنُ مُحَمَّدٍ، فَقَالَ الرَّبِيعُ: اجْلِسُوا مَعَ بَنِي عَمِّكُمْ فَجَلَسْنَا، ثُمَّ دَخَلَ الرَّبِيعُ وَخَرَجَ، وَقَالَ لِلْمَهْدِيِّ: ادْخُلْ أَصْلَحَكَ اللَّهُ. ثُمَّ خَرَجَ، فَقَالَ: ادْخُلُوا جَمِيعًا. [فَدَخَلْنَا ] فَسَلَّمْنَا، وَأَخَذْنَا مَجَالِسَنَا، فَقَالَ لِلرَّبِيعِ: هَاتِ دَوًى وَمَا يَكْتُبُونَ فِيهِ. فَوَضَعَ بَيْنَ يَدَيْ كُلِّ وَاحِدٍ مِنَّا دَوَاةً وَوَرَقًا، ثُمَّ الْتَفَتَ إِلَى عَبْدِ الصَّمَدِ بْنِ عَلِيٍّ فَقَالَ: يَا عَمُّ، حَدِّثْ وَلَدَكَ وَإِخْوَتَكَ، وَبَنِي أَخِيكَ بِحَدِيثِ الْبِرِّ وَالصِّلَةِ. فَقَالَ عَبْدُ الصَّمَدِ بْنُ عَلِيٍّ: حَدَّثَنِي أَبِي، عَنْ جَدِّي عَبْدِ اللَّهِ بْنِ عَبَّاسٍ، عَنِ النَّبِيِّ ﷺ أَنَّهُ قَالَ: "إِنَّ الْبِرَّ وَالصِّلَةِ لَيُطِيلَانِ فِي الْأَعْمَارِ، وَيُعَمِّرَانَ الدِّيَارَ، وَيُثْرِيَانِ الْأَمْوَالَ، وَلَوْ كَانَ الْقَوْمُ فُجَّارًا ". ثُمَّ قَالَ: يَا عَمُّ، الْحَدِيثَ الْآخَرَ. فَقَالَ عَبْدُ الصَّمَدِ: حَدَّثَنِي أَبِي، عَنْ جَدِّي عَبْدِ اللَّهِ بْنِ عَبَّاسٍ قَالَ: قَالَ النَّبِيُّ ﷺ: "إِنَّ الْبِرَّ وَالصِّلَةَ لَيُخَفِّفَانِ سُوءَ الْحِسَابِ يَوْمَ الْقِيَامَةِ " ثُمَّ تَلَا رَسُولُ اللَّهِ ﷺ وَالَّذِينَ يَصِلُونَ مَا أَمَرَ اللَّهُ بِهِ أَنْ يُوصَلَ وَيَخْشَوْنَ رَبَّهُمْ وَيَخَافُونَ سُوءَ الْحِسَابِ. فَقَالَ الْمَنْصُورُ: يَا عَمُّ، الْحَدِيثَ الْآخَرَ. فَقَالَ عَبْدُ الصَّمَدِ: حَدَّثَنِي أَبِي، عَنْ جَدِّي، عَنِ النَّبِيِّ ﷺ أَنَّهُ قَالَ: "كَانَ فِي بَنِي إِسْرَائِيلَ مَلِكَانِ أَخَوَانِ عَلَى مَدِينَتَيْنِ، وَكَانَ أَحَدُهُمَا بَارًّا بِرَحِمِهِ، عَادِلًا عَلَى رَعِيَّتِهِ، وَكَانَ الْآخَرُ عَاقًّا بِرَحِمِهِ، جَائِرًا عَلَى رَعِيَّتِهِ، وَكَانَ فِي عَصْرِهِمَا نَبِيٌّ، فَأَوْحَى اللَّهُ تَعَالَى إِلَى ذَلِكَ النَّبِيِّ أَنَّهُ قَدْ بَقِيَ مِنْ عُمْرِ هَذَا الْبَارِّ ثَلَاثُ سِنِينَ، وَبَقِيَ مِنْ هَذَا الْعَاقِّ ثَلَاثُونَ سَنَةً. قَالَ: فَأَخْبَرَ النَّبِيُّ رَعِيَّةَ هَذَا وَرَعِيَّةَ هَذَا، فَأَحْزَنَ ذَلِكَ رَعِيَّةَ الْعَادِلِ، وَأَحْزَنَ ذَلِكَ رَعِيَّةَ الْجَائِرِ، قَالَ: فَفَرَّقُوا بَيْنَ الْأَطْفَالِ وَالْأُمَّهَاتِ، وَتَرَكُوا الطَّعَامَ وَالشَّرَابَ، وَخَرَجُوا إِلَى الصَّحْرَاءِ يَدْعُونَ اللَّهَ أَنْ يُمَتِّعَهُمْ بِالْعَادِلِ، وَيُزِيلَ عَنْهُمْ أَمْرَ الْجَائِرِ [فَأَقَامُوا ثَلَاثًا، ] فَأَوْحَى اللَّهُ إِلَى ذَلِكَ النَّبِيِّ أَنْ أَخْبِرْ عِبَادِي أَنِّي قَدْ رَحِمْتُهُمْ، وَأَجَبْتُ دُعَاءَهُمْ، فَجَعَلْتُ مَا بَقِيَ مِنْ عُمْرِ هَذَا الْبَارِّ لِذَلِكَ الْجَائِرِ، وَمَا بَقِيَ مِنْ عُمْرِ الْجَائِرِ لِهَذَا الْبَارِّ. قَالَ: فَرَجَعُوا إِلَى بُيُوتِهِمْ، وَمَاتَ الْعَاقُّ لِتَمَامِ الثَّلَاثِ سِنِينَ، وَبَقِيَ الْعَادِلُ فِيهِمْ ثَلَاثِينَ سَنَةً، ثُمَّ تَلَا رَسُولُ اللَّهِ ﷺ وَمَا يُعَمَّرُ مِنْ مُعَمَّرٍ وَلا يُنْقَصُ مِنْ عُمُرِهِ إِلا فِي كِتَابٍ إِنَّ ذَلِكَ عَلَى اللَّهِ يَسِيرٌ. ثُمَّ الْتَفَتَ الْمَنْصُورُ إِلَى جَعْفَرِ بْنِ مُحَمَّدٍ، فَقَالَ: يَا أَبَا عَبْدِ اللَّهِ حَدِّثْ بَنِي عَمِّكَ وَإِخْوَتِكَ بِحَدِيثِ أَمِيرِ الْمُؤْمِنِينَ عَلِيِّ [بْنِ أَبِي طَالِبٍ ؓ ] عَنِ النَّبِيِّ ﷺ فِي الْبِرِّ. فَقَالَ جَعْفَرُ بْنُ مُحَمَّدٍ: حَدَّثَنِي أَبِي، عَنْ أَبِيهِ، عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ ؓ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: "مَا مِنْ مَلِكٍ يَصِلُ رَحِمَهُ وَذَا قُرْبَتِهِ وَيَعْدِلُ فِي رَعِيَّتِهِ إِلَّا شَيَّدَ اللَّهُ مُلْكَهُ، وَأَجْزَلَ لَهُ ثَوَابَهُ، وَأَكْرَمَ مَا بِهِ، وَخَفَّفَ حِسَابَهُ ". تُوُفِّيَ عَبْدُ الصَّمَدِ فِي هَذِهِ السَّنَةِ بِالْجُدَرِيِّ، وَصَلَّى عَلَيْهِ الرَّشِيدُ لَيْلًا، وَدُفِنَ فِي بَابِ الْبَرْدَانِ، وَلَهُ إِحْدَى وَثَمَانُونَ سَنَةً. عَبَّادُ بْنُ الْعَوَّامِ بْنِ عَبْدِ اللَّهِ، أَبُو سَهْلٍ الْوَاسِطِيُّ عَبَّادُ بْنُ الْعَوَّامِ بْنِ عَبْدِ اللَّهِ، أَبُو سَهْلٍ الْوَاسِطِيُّ  . سَمِعَ حُصَيْنَ بْنَ عَبْدِ الرَّحْمَنِ، وَسَعِيدَ بْنَ أَبِي عَرُوبَةَ. رَوَى عَنْهُ: أَبُو نُعَيْمٍ، وَأَحْمَدُ بْنُ حَنْبَلٍ، وَكَانَ ثِقَةً صَدُوقًا. وعن مُحَمَّدُ بْنُ سَعْدٍ قَالَ: عَبَّادُ بْنُ الْعَوَّامِ كَانَ مِنْ أَهْلِ وَاسِطٍ، وَكَانَ يَتَشَيَّعُ، فَأَخَذَهُ هَارُونُ أَمِيرُ الْمُؤْمِنِينَ فَحَبَسَهُ زَمَانًا، ثُمَّ خَلَّى عَنْهُ، فَأَقَامَ بِبَغْدَادَ، وَكَانَ يَنْزِلُ بِالْكَرْخِ عَلَى نَهْرِ الْبَزَّازِينَ. تُوُفِّيَ فِي هَذِهِ السَّنَةِ. وَقِيلَ: فِي سَنَةِ سِتٍّ وَثَمَانِينَ. وَقِيلَ: فِي سَنَةِ تِسْعٍ. وَقِيلَ: فِي سَنَةِ ثَلَاثٍ. مُحَمَّدُ بْنُ إِبْرَاهِيمَ، الْمَعْرُوفُ بِالْإِمَامِ، ابْنِ مُحَمَّدِ بْنِ عَلِيِّ بْنِ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ مُحَمَّدُ بْنُ إِبْرَاهِيمَ، الْمَعْرُوفُ بِالْإِمَامِ، ابْنِ مُحَمَّدِ بْنِ عَلِيِّ بْنِ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ  . كَانَ يَلِي إِمَارَةَ الْحَجِّ وَالْمَسِيرِ بِالنَّاسِ إِلَى مَكَّةَ وَإِقَامَةِ الْمَنَاسِكِ فِي خِلَافَةِ الْمَنْصُورِ عِدَّةَ سِنِينَ. وَتُوُفِّيَ بِبَغْدَادَ فِي خِلَافَةِ الرَّشِيدِ لِإِحْدَى عَشْرَةَ بَقِيَتْ مِنْ شَوَّالِ هَذِهِ السَّنَةِ. وَكَانَ الرَّشِيدُ إِذْ ذَاكَ قَدْ شَخَصَ إِلَى الرِّقَّةِ، فَصَلَّى عَلَيْهِ الْأَمِينُ، وَدُفِنَ فِي الْمَقْبَرَةِ الْمَعْرُوفَةِ بِالْعَبَّاسِيَّةِ بِبَابِ الْمَيْدَانِ. مُحَمَّدُ بْنُ إِبْرَاهِيمَ، الْمَعْرُوفِ بِالْإِمَامِ بْنِ الْحَسَنِ، أَبُو بَكْرٍ الْهُذَلِيُّ مُحَمَّدُ بْنُ إِبْرَاهِيمَ، الْمَعْرُوفِ بِالْإِمَامِ بْنِ الْحَسَنِ، أَبُو بَكْرٍ الْهُذَلِيُّ  . كَانَ هَرَوِيَّ الْأَصْلِ، وَهُوَ أَخُو أَبِي مَعْمَرٍ إِسْمَاعِيلَ وَأَبِي الْهُذَيْلِ إِسْحَاقَ. سَمِعَ مِنْ سُفْيَانَ بْنِ عُيَيْنَةَ وَغَيْرِهِ. وَقَالَ مُوسَى بْنُ هَارُونَ الْحَافِظُ: هُوَ صَدُوقٌ لَا بَأْسَ بِهِ. وَفيها توفي حَجَّاجٌ الصَّوَّافُ، وَهُوَ ابْنُ أَبِي عُثْمَانَ مَيْسَرَةَ. وفاة بعض من مشايخ الحديث وَفِيهَا تُوُفِّيَ مِنْ مَشَايِخِ الْحَدِيثِ ضِمَامُ بْنُ إِسْمَاعِيلَ،  وَعُمَرُ بْنُ عُبَيْدٍ،  وَالْمُطَّلِبُ بْنُ زِيَادٍ،  وَالْمُعَافَى بْنُ عُمْرَانَ  فِي قَوْلٍ، وَيُوسُفُ بْنُ الْمَاجِشُونَ،  وَأَبُو إِسْحَاقَ الْفَزَارِيُّ،  إِمَامُ أَهْلِ الشَّامِ بَعْدَ الْأَوْزَاعِيِّ فِي الْمَغَازِي وَالْعِلْمِ وَالْعِبَادَةِ. رَابِعَةُ الْعَدَوِيَّةُ رَابِعَةُ الْعَدَوِيَّةُ،  هِيَ رَابِعَةُ بِنْتُ إِسْمَاعِيلَ الْعَدَوِيَّةُ مَوْلَاةُ آلِ عَتِيكٍ، الْبَصَرِيَّةُ الْعَابِدَةُ الْمَشْهُورَةُ. ذَكَرَهَا الْقُشَيْرِيُّ فِي " الرِّسَالَةِ " وَأَبُو نُعَيْمٍ فِي " الْحِلْيَةِ "، وَابْنُ الْجَوْزِيِّ فِي " صِفَةِ الصَّفْوَةِ "، وَالشَّيْخُ شِهَابُ الدِّينِ السُّهْرَوَرْدِيُّ فِي " الْمَعَارِفِ " وَأَثْنَى عَلَيْهَا أَكْثَرُ النَّاسِ، وَتَكَلَّمَ فِيهَا أَبُو دُوَادَ السِّجِسْتَانِيُّ، وَاتَّهَمَهَا بِالزَّنْدَقَةِ، فَلَعَلَّهُ بَلَغَهُ عَنْهَا أَمْرٌ. وَأَنْشَدَ لَهَا السُّهْرَوَرْدِيُّ فِي " الْمَعَارِفِ ": إِنِّي جَعَلْتُكَ فِي الْفُؤَادِ مُحَدِّثِي وَأَبَحْتُ جِسْمِي مَنْ أَرَادَ جُلُوسِي     فَالْجِسْمُ مِنِّى لِلْجَلِيسِ مُؤَانِسٌ وَحَبِيبُ قَلْبِي فِي الْفُؤَادِ أَنِيسِي وَقَدْ ذُكِرَ لَهَا أَحْوَالٌ وَأَعْمَالٌ صَالِحَةٌ، وَقِيَامُ لَيْلٍ وَصِيَامُ نَهَارٍ، وَرُؤِيَتْ لَهَا مَنَامَاتٌ صَالِحَةٌ. فَاللَّهُ سُبْحَانَهُ وَتَعَالَى أَعْلَمُ. وَتُوُفِّيَتْ بِالْقُدْسِ الشَّرِيفِ، وَقَبْرُهَا شَرْقِيُّهُ بِالطُّورِ.

     ✧ Those of the notables who died in this year ʿAbd al-Ṣamad b. ʿAlī b. ʿAbd Allāh b. ʿAbbās ʿAbd al-Ṣamad b. ʿAlī b. ʿAbd Allāh b. ʿAbbās. He narrated from his father. He was born in the year 104 AH, and he was of immense physical build, and there were extraordinary things about him: Among them: that Yazīd b. Muʿāwiyah performed the pilgrimage in the year 50 AH, and ʿAbd al-Ṣamad led the people in pilgrimage in the year 150 AH. Thus it was mentioned by Abū Bakr al-Khaṭīb. Al-Zubayr b. Bakkār said: Yazīd led the people in pilgrimage in the year 50 AH, and ʿAbd al-Ṣamad in the year 151 AH. Between their two pilgrimages there were [one hundred years according to al-Khaṭīb's statement, and they are equal in lineage back to ʿAbd Manāf, because Yazīd is the son of Muʿāwiyah b. Ṣakhr b. Ḥarb b. Umayyah b. ʿAbd Shams b. ʿAbd Manāf. And ʿAbd al-Ṣamad b. ʿAlī b. ʿAbd Allāh b. ʿAbbās b. ʿAbd al-Muṭṭalib b. Hāshim b. ʿAbd Manāf]. Among them: that he was born in the year 104 AH, and died in the year 185 AH. His brother Muḥammad b. ʿAlī was born in the year 60 AH, and there were forty-four years between him and his brother in birth. Muḥammad b. ʿAlī died in the year 126 AH, and ʿAbd al-Ṣamad died in the year 185 AH, and there were fifty-nine years between them in death. Among them: that ʿAbd Allāh b. al-Ḥārith was born during the time of the Messenger of God ﷺ, and he and ʿAbd al-Ṣamad are equal back to ʿAbd Manāf. Among them: that he lived to see [Abū] al-ʿAbbās, who was his nephew, and he lived to see al-Manṣūr, who was his nephew, then he lived to see al-Mahdī, who was the paternal uncle of his father, then he lived to see al-Hādī, who was the paternal uncle of his grandfather, then he lived to see al-Rashīd. One day he said to al-Rashīd: O Commander of the Faithful, this is a gathering in which there are the Commander of the Faithful, the paternal uncle of the Commander of the Faithful, the paternal uncle of his paternal uncle, and the paternal uncle of the paternal uncle of his paternal uncle. That is because Sulaymān b. Jaʿfar was the paternal uncle of al-Rashīd. Al-ʿAbbās b. Muḥammad b. ʿAlī was the paternal uncle of Sulaymān, and ʿAbd al-Ṣamad was the paternal uncle of al-ʿAbbās. Among them: that he died with the teeth with which he was born, and they had not changed, and his teeth were a single piece on the lower side. Among them: that two feathers flew into his eyes and his sight went away. From Ibrāhīm b. ʿAbd al-Ṣamad b. Mūsā b. Muḥammad b. Ibrāhīm al-Imām, who said: My father narrated to me, saying: My grandfather Muḥammad b. Ibrāhīm al-Imām narrated to us—and he used to sit for his children and his children's children every Thursday, admonishing them and narrating to them—he said: Al-Manṣūr sent for me early in the morning, and the messenger hurried me, so we entered. There was al-Rabīʿ standing at the curtain, and al-Mahdī, the heir apparent, was sitting in the vestibule, and there were ʿAbd al-Ṣamad b. ʿAlī, Dāwūd b. ʿAlī, Ismāʿīl b. ʿAlī, [Sulaymān b. ʿAlī], Jaʿfar b. Muḥammad b. ʿAlī b. al-Ḥusayn, ʿAbd Allāh b. Ḥasan b. Ḥasan, and al-ʿAbbās b. Muḥammad. Al-Rabīʿ said: Sit with your cousins, so we sat. Then al-Rabīʿ entered and came out, and said to al-Mahdī: Enter, may God set you right. Then he came out and said: Enter all of you. [So we entered], greeted, and took our seats. He said to al-Rabīʿ: Bring inkwells and what they write in. He placed before each one of us an inkwell and paper, then he turned to ʿAbd al-Ṣamad b. ʿAlī and said: O uncle, narrate to your children, your brothers, and the sons of your brother the ḥadīth of dutifulness and maintaining ties. ʿAbd al-Ṣamad b. ʿAlī said: My father narrated to me, from my grandfather ʿAbd Allāh b. ʿAbbās, from the Prophet ﷺ, that he said: "Indeed dutifulness and maintaining ties prolong lifespans, populate dwellings, and increase wealth, even if the people are wicked." Then he said: O uncle, the other ḥadīth. ʿAbd al-Ṣamad said: My father narrated to me, from my grandfather ʿAbd Allāh b. ʿAbbās, who said: The Prophet ﷺ said: "Indeed dutifulness and maintaining ties lighten the evil of the reckoning on the Day of Resurrection." Then the Messenger of God ﷺ recited: "And those who join what God has commanded to be joined and fear their Lord and are afraid of the evil of the reckoning." Al-Manṣūr said: O uncle, the other ḥadīth. ʿAbd al-Ṣamad said: My father narrated to me, from my grandfather, from the Prophet ﷺ, that he said: "Among the Children of Israel there were two kings, brothers, over two cities. One of them was dutiful to his kin and just to his subjects, and the other was undutiful to his kin and unjust to his subjects. In their time there was a prophet, and God Almighty revealed to that prophet that there remained of the life of this dutiful one three years, and there remained of this undutiful one thirty years. He said: The prophet informed the subjects of this one and the subjects of that one, and that saddened the subjects of the just one and saddened the subjects of the unjust one. He said: They separated children from mothers, abandoned food and drink, and went out to the desert calling upon God to let them enjoy the just one and to remove from them the rule of the unjust one. [They stayed three days,] and God revealed to that prophet: Tell My servants that I have had mercy on them and answered their supplication, and I have made what remained of the life of this dutiful one for that unjust one, and what remained of the life of the unjust one for this dutiful one. He said: They returned to their homes, and the undutiful one died at the completion of the three years, and the just one remained among them thirty years. Then the Messenger of God ﷺ recited: 'And no aged man is granted length of life, nor is a part of his life cut short, but it is in a Book. Indeed that is easy for God.'" Then al-Manṣūr turned to Jaʿfar b. Muḥammad and said: O Abū ʿAbd Allāh, narrate to your cousins and brothers the ḥadīth of the Commander of the Faithful ʿAlī [b. Abī Ṭālib ؓ] from the Prophet ﷺ concerning dutifulness. Jaʿfar b. Muḥammad said: My father narrated to me, from his father, from ʿAlī b. Abī Ṭālib ؓ, who said: The Messenger of God ﷺ said: "There is no king who maintains ties with his kin and relatives and acts justly toward his subjects except that God strengthens his kingdom, makes his reward abundant, honors what he possesses, and lightens his reckoning." ʿAbd al-Ṣamad died in this year of smallpox, and al-Rashīd prayed over him at night, and he was buried at Bāb al-Bardān, and he was eighty-one years old. ʿAbbād b. al-ʿAwwām b. ʿAbd Allāh, Abū Sahl al-Wāsiṭī ʿAbbād b. al-ʿAwwām b. ʿAbd Allāh, Abū Sahl al-Wāsiṭī. He heard Ḥuṣayn b. ʿAbd al-Raḥmān and Saʿīd b. Abī ʿArūbah. Narrated from him: Abū Nuʿaym and Aḥmad b. Ḥanbal, and he was trustworthy and truthful. From Muḥammad b. Saʿd, who said: ʿAbbād b. al-ʿAwwām was from the people of Wāsiṭ, and he had Shīʿī leanings. Hārūn, the Commander of the Faithful, seized him and imprisoned him for a time, then released him. He settled in Baghdad, and he used to reside in al-Karkh on the Canal of the Cloth Merchants. He died in this year. It is also said: in the year 186 AH. And it is said: in the year 189 AH. And it is said: in the year 183 AH. Muḥammad b. Ibrāhīm, known as al-Imām, son of Muḥammad b. ʿAlī b. ʿAbd Allāh b. ʿAbbās Muḥammad b. Ibrāhīm, known as al-Imām, son of Muḥammad b. ʿAlī b. ʿAbd Allāh b. ʿAbbās. He used to hold the command of the pilgrimage and leading the people to Makkah and conducting the rites during the caliphate of al-Manṣūr for several years. He died in Baghdad during the caliphate of al-Rashīd, with eleven nights remaining of Shawwāl of this year. Al-Rashīd had at that time departed to al-Raqqah, so al-Amīn prayed over him, and he was buried in the cemetery known as al-ʿAbbāsiyyah at Bāb al-Maydān. Muḥammad b. Ibrāhīm, known as al-Imām b. al-Ḥasan, Abū Bakr al-Hudhalī Muḥammad b. Ibrāhīm, known as al-Imām b. al-Ḥasan, Abū Bakr al-Hudhalī. He was of Herat origin, and he was the brother of Abū Maʿmar Ismāʿīl and Abū al-Hudhayl Isḥāq. He heard from Sufyān b. ʿUyaynah and others. Mūsā b. Hārūn al-Ḥāfiẓ said: He is truthful, there is no harm in him. In this year died Ḥajjāj al-Ṣawwāf, who was the son of Abū ʿUthmān Maysarah. Deaths of some ḥadīth scholars In this year died, among the scholars of ḥadīth: Ḍimām b. Ismāʿīl, ʿUmar b. ʿUbayd, al-Muṭṭalib b. Ziyād, al-Muʿāfā b. ʿImrān according to one saying, Yūsuf b. al-Mājishūn, and Abū Isḥāq al-Fazārī, the imam of the people of Syria after al-Awzāʿī in military campaigns, knowledge, and worship. Rābiʿah al-ʿAdawiyyah Rābiʿah al-ʿAdawiyyah, she is Rābiʿah bt. Ismāʿīl al-ʿAdawiyyah, client of the family of ʿAtīk, the Basran, the famous worshipper. Al-Qushayrī mentioned her in "al-Risālah," Abū Nuʿaym in "al-Ḥilyah," Ibn al-Jawzī in "Ṣifat al-Ṣafwah," and Shaykh Shihāb al-Dīn al-Suhrawardī in "al-Maʿārif." Most people praised her, while Abū Dāwūd al-Sijistānī spoke against her and accused her of heresy, so perhaps something had reached him about her. Al-Suhrawardī cited for her in "al-Maʿārif": I have made You my intimate conversant within my heart, And I have permitted my body to whomever wishes to sit with me. So my body is a companion to the one who sits with me, While the Beloved of my heart is my intimate within my heart. She is mentioned as having spiritual states and righteous deeds, night vigil and daytime fasting, and righteous dreams were seen for her. God, glorified and exalted, knows best. She died in noble Jerusalem, and her grave is east of it at al-Ṭūr.

359. Tarikh (al-Tabari) 3034No grade recorded

     ذِكْرُ اتِّفَاقِ الْحَكَمِ صَاحِبِ الْأَنْدَلُسِ وَعَمِّهِ عَبْدِ اللَّهِ   وفِي سَنَةُ سِتٍّ وَثَمَانِينَ وَمِائَةٍ اتَّفَقَ الْحَكَمُ بْنُ هِشَامِ بْنِ عَبْدِ الرَّحْمَنِ أَمِيرُ الْأَنْدَلُسِ، وَعَمُّهُ عَبْدُ اللَّهِ بْنُ عَبْدِ الرَّحْمَنِ الْبَلَنْسِيُّ. وَسَبَبُ ذَلِكَ أَنَّ عَبْدَ اللَّهِ لَمَّا سَمِعَ بِقَتْلِ أَخِيهِ سُلَيْمَانَ عَظُمَ عَلَيْهِ، وَخَافَ عَلَى نَفْسِهِ، وَلَزِمَ بَلَنْسِيَةَ وَلَمْ يُفَارِقْهَا، وَلَمْ يَتَحَرَّكْ لِإِثَارَةِ فِتْنَةٍ، وَأَرْسَلَ إِلَى الْحَكَمِ يَطْلُبُ الْمُسَالَمَةَ، وَالدُّخُولَ فِي طَاعَتِهِ. وَقِيلَ: بَلِ الْحَكَمُ أَرْسَلَ إِلَيْهِ رُسُلًا، وَكَتَبَ إِلَيْهِ يَعْرِضُ عَلَيْهِ الْمُسَالَمَةَ، وَيُؤَمِّنُهُ، وَبَذَلَ لَهُ الْأَرْزَاقَ الْوَاسِعَةَ، وَلِأَوْلَادِهِ، فَأَجَابَ عَبْدُ اللَّهِ إِلَى الِاتِّفَاقِ، وَاسْتَقَرَّتِ الْقَاعِدَةُ بَيْنَهُمْ عَلَى يَدِ يَحْيَى بْنِ يَحْيَى، صَاحِبِ مَالِكٍ، وَغَيْرِهِ مِنَ الْعُلَمَاءِ، وَزَوَّجَ الْحَكَمُ أَخَوَاتِهِ مِنْ أَوْلَادِ عَمِّهِ عَبْدِ اللَّهِ، وَسَارَ إِلَيْهِ عَبْدُ اللَّهِ، فَأَكْرَمَهُ الْحَكَمُ، وَعَظَّمَ مَحَلَّهُ، وَأَجْرَى لَهُ وَلِأَوْلَادِهِ الْأَرْزَاقَ الْوَاسِعَةَ وَالصِّلَاتِ السَّنِيَّةَ. وَقِيلَ: إِنَّ الْمُرَاسَلَةَ فِي الصُّلْحِ كَانَتْ هَذِهِ السَّنَةَ، وَاسْتَقَرَّ الصُّلْحُ سَنَةَ سَبْعٍ وَثَمَانِينَ وَمِائَةٍ.

     ✧ Mention of the agreement between al-Ḥakam, ruler of al-Andalus, and his paternal uncle ʿAbd Allāh In the year one hundred and eighty-six, al-Ḥakam b. Hishām b. ʿAbd al-Raḥmān, the amir of al-Andalus, and his paternal uncle ʿAbd Allāh b. ʿAbd al-Raḥmān al-Balansī came to an agreement. The reason for this was that when ʿAbd Allāh heard of the killing of his brother Sulaymān, it weighed heavily upon him, and he feared for his own life. He remained in Balansiya and did not leave it, and he did not move to stir up any discord. He sent to al-Ḥakam seeking a peace settlement and entry into his obedience. It is also said: Rather, al-Ḥakam sent messengers to him, and wrote to him offering peace, guaranteeing him safety, and granting him and his children ample allowances. ʿAbd Allāh responded by agreeing to the accord, and the arrangement between them was settled through the efforts of Yaḥyā b. Yaḥyā, the companion of Mālik, and other scholars. Al-Ḥakam married his sisters to the sons of his uncle ʿAbd Allāh, and ʿAbd Allāh traveled to him, whereupon al-Ḥakam honored him, exalted his standing, and granted him and his children ample allowances and noble gifts. It is also said: The correspondence concerning the peace took place in this year, and the peace was finalized in the year one hundred and eighty-seven.

360. Tarikh (al-Tabari) 3035No grade recorded

     حَجِّ الرَّشِيدِ وَأَمْرِ كِتَابِ وِلَايَةِ الْعَهْدِ   فِي هَذِهِ السَّنَةِ حَجَّ ( بِالنَّاسِ هَارُونُ ) الرَّشِيدُ، وَكَانَ شُخُوصُهُ مِنَ الرِّقَّةِ فِي رَمَضَانَ، فَمَرَّ بِالْأَنْبَارِ، وَلَمْ يَدْخُلْ مَدِينَةَ السَّلَامِ، وَلَكِنَّهُ نَزَلَ مَنْزِلًا عَلَى شَاطِئِ الْفُرَاتِ، وَأَخْرَجَ مَعَهُ ابْنَيْهِ الْأَمِينَ وَالْمَأْمُونَ، فَبَدَأَ بِالْمَدِينَةِ، فَأَعْطَى فِيهَا ثَلَاثَةَ أَعْطِيَةٍ، أَعْطَى هُوَ عَطَاءً، وَمُحَمَّدٌ الْأَمِينُ عَطَاءً، وَعَبْدُ اللَّهِ الْمَأْمُونُ عَطَاءً، وَسَارَ إِلَى مَكَّةَ فَأَعْطَى أَهْلَهَا، فَبَلَغَ أَلْفَ أَلْفِ دِينَارٍ وَخَمْسِينَ أَلْفَ دِينَارٍ. وَكَانَ عَقَدَ لِابْنِهِ مُحَمَّدٍ وِلَايَةَ الْعَهْدِ فِي يَوْمِ الْخَمِيسِ فِي شَعْبَانَ سَنَةَ ثَلَاثٍ وَسَبْعِينَ، وَسَمَّاهُ الْأَمِينَ  وَكَانَ إِلَى الْأَمِينِ وِلَايَةُ الشَّامِ وَالْعِرَاقِ، وَإِلَى الْمَأْمُونِ مِنْ هَمَذَانَ إِلَى بِلَادِ الْمَشْرِقِ. ثُمَّ بَايَعَ الرَّشِيدُ لِوَلَدِهِ الْقَاسِمِ مِنْ بَعْدِ أَخَوَيْهِ، وَلَقَّبَهُ الْمُؤْتَمَنَ، وَوَلَّاهُ الْجَزِيرَةَ وَالثُّغُورَ وَالْعَوَاصِمَ، وَكَانَ الْبَاعِثُ لَهُ عَلَى ذَلِكَ أَنَّ ابْنَهُ الْقَاسِمَ هَذَا كَانَ فِي حِجْرِ عَبْدِ الْمَلِكِ بْنِ صَالِحٍ، فَلَمَّا بَايَعَ الرَّشِيدُ لِوَلَدَيْهِ الْأَمِينِ وَالْمَأْمُونِ كَتَبَ إِلَيْهِ: يَا أَيُّهَا الْمَلِكُ الَّذِي لَوْ كَانَ نَجْمًا كَانَ سَعْدَا     اعْقِدْ لِقَاسِمِ بَيْعَةً وَاقْدَحْ لَهُ فِي الْمُلْكِ زَنْدَا     اللَّهُ فَرْدٌ وَاحِدٌ فَاجَعَلْ وُلَاةَ الْعَهْدِ فَرْدَا فَفَعَلَ الرَّشِيدُ ذَلِكَ، وَقَدْ حَمِدَهُ قَوْمٌ عَلَى ذَلِكَ، وَذَمَّهُ آخَرُونَ، وَلَمْ يَنْتَظِمْ لِلْقَاسِمِ هَذَا أَمْرٌ، بَلِ اخْتَرَمَتْهُ الْأَقْدَارُ عَنْ بُلُوغِ الْأَوْطَارِ. وَلَمَّا قَضَى الرَّشِيدُ حَجَّهُ وَمَنَاسِكَهُ أَحْضَرَ مِنْ مَعَهُ مِنَ الْأُمَرَاءِ وَالْوُزَرَاءِ، وَأَحْضَرَ وَلِيِّيَ الْعَهْدِ; مُحَمَّدًا الْأَمِينَ وَعَبْدَ اللَّهِ الْمَأْمُونَ، وَأَشْهَدَ عَلَى كُلٍّ مِنْهُمَا السَّمْعَ وَالطَّاعَةَ لِأَخِيهِ، وَأَلَّا يُنَازِعَهُ مَا وَلَّاهُ اللَّهُ مِنْ ذَلِكَ، وَكَتَبَ بِمَضْمُونِ ذَلِكَ صَحِيفَةً، وَكَتَبَ فِيهَا الْأُمَرَاءُ وَالْوُزَرَاءُ خُطُوطَهُمْ بِالشَّهَادَةِ عَلَيْهَا بِذَلِكَ، وَأَرَادَ الرَّشِيدُ أَنْ يُعَلِّقَهَا فِي الْكَعْبَةِ فَسَقَطَتْ، فَقِيلَ: هَذَا الْأَمْرُ سَرِيعٌ انْتِقَاضُهُ. وَقَدْ قَالَ إِبْرَاهِيمُ الْمَوْصِلِيُّ فِي عَقْدِ هَذِهِ الْبَيْعَةِ فِي الْكَعْبَةِ: خَيْرُ الْأُمُورِ مَغَبَّةً     وَأَحَقُّ أَمْرٍ بِالتَّمَامِ أَمْرٌ قَضَى أَحْكَامَهُ الرَّ     حْمَنُ فِي الْبَلَدِ الْحَرَامِ . وَتَقَدَّمَ إِلَى الْحَجَبَةِ فِي حِفْظِ الْكِتَابَيْنِ وَمَنْعِ مَنْ أَرَادَ إِخْرَاجَهُمَا. وَكَانَتْ نُسْخَةُ الْكِتَابِ: "هَذَا كِتَابٌ لِعَبْدِ اللَّهِ هَارُونَ أَمِيرِ الْمُؤْمِنِينَ [كَتَبَهُ مُحَمَّدُ بْنُ هَارُونَ أَمِيرِ الْمُؤْمِنِينَ ] فِي صِحَّةِ عَقْلِهِ وَجَوَازٍ [مِنْ ] أَمْرِهِ طَائِعًا غَيْرَ مُكْرَهٍ أَنَّ أَمِيرَ الْمُؤْمِنِينَ وَلَّانِي الْعَهْدَ مِنْ بَعْدِهِ وَصَيَّرَ الْبَيْعَةَ لِي فِي رِقَابِ الْمُسْلِمِينَ، وَوَلَّى عَبْدَ اللَّهِ بْنَ هَارُونَ [أَمِيرِ الْمُؤْمِنِينَ ] الْعَهْدَ وَالْخِلَافَةَ، وَجَمِيعَ أُمُورِ الْمُسْلِمِينَ بَعْدِي، بِرِضًا مِنِّي وَتَسْلِيمِهِ طَائِعًا غَيْرَ مُكْرَهٍ، وَوَلَّاهُ خُرَاسَانَ وَثُغُورَهَا، وَكُورَهَا، وَحَرْبَهَا، وَجُنْدَهَا، وَخَرَاجَهَا، وَبُيُوتَ أَمْوَالِهَا، [وَصَدَقَاتِهَا، وَعُشْرَهَا، وَجَمِيعَ أَعْمَالِهَا فِي حَيَاتِهِ وَبَعْدَهُ، وَشَرَطْتُ لِعَبْدِ اللَّهِ هَارُونَ أَمِيرِ الْمُؤْمِنِينَ بِرِضًا مِنِّي وَطِيبِ نَفْسِي أَنَّ لِأَخِي عَبْدِ اللَّهِ بْنِ هَارُونَ عَلَيَّ الْوَفَاءَ بِمَا عَقَدَ لَهُ هَارُونُ أَمِيرُ الْمُؤْمِنِينَ مِنَ الْعَهْدِ وَالْوِلَايَةِ وَالْخِلَافَةِ وَأُمُورِ الْمُسْلِمِينَ جَمِيعًا بَعْدِي، وَتَسْلِيمَ ذَلِكَ لَهُ، وَمَا جُعِلَ لَهُ مِنْ وِلَايَةِ خُرَاسَانَ ] وَأَعْمَالِهَا كُلِّهَا، وَمَا أَقْطَعُهُ أَمِيرُ الْمُؤْمِنِينَ مِنْ قَطِيعَتِهِ أَوْ جَعَلَ لَهُ مِنْ عِقْدِهِ أَوْ ضَيْعَةٍ مِنْ ضَيَاعِهِ، وَابْتَاعَ مِنَ الضَّيَاعِ وَالْعَقْدِ وَمَا أَعْطَاهُ فِي حَيَاتِهِ وَصِحَّتِهِ مِنْ مَالٍ أَوْ حُلِيٍّ أَوْ جَوْهَرٍ، أَوْ مَتَاعٍ، أَوْ كُسْوَةٍ، أَوْ مَنْزِلٍ، أَوْ دَوَابَّ، أَوْ قَلِيلٍ، أَوْ كَثِيرٍ، فَهُوَ لِعَبْدِ اللَّهِ بْنِ هَارُونَ أَمِيرِ الْمُؤْمِنِينَ مُوَفَّرًا مُسَلَّمًا إِلَيْهِ، وَقَدْ عَرَفْتُ ذَلِكَ كُلَّهُ شَيْئًا فَشَيْئًا، فَإِنْ حَدَثَ بِأَمِيرِ الْمُؤْمِنِينَ الْمَوْتُ، وَأَفْضَتِ الْخِلَافَةُ إِلَى مُحَمَّدِ ابْنِ أَمِيرِ الْمُؤْمِنِينَ، فَعَلَى مُحَمَّدٍ إِنْفَاذُ مَا أَمَرَ بِهِ هَارُونُ أَمِيرُ الْمُؤْمِنِينَ فِي تَوْلِيَةِ عَبْدِ اللَّهِ بْنِ هَارُونَ أَمِيرِ الْمُؤْمِنِينَ خُرَاسَانَ وَثُغُورِهَا مِنْ لَدُنِ الرَّيِّ إِلَى أَقْصَى خُرَاسَانَ لَيْسَ لِمُحَمَّدِ ابْنِ أَمِيرِ الْمُؤْمِنِينَ أَنْ يُحَوِّلَ عَنْهُ قَائِدًا وَلَا رَاجِلًا وَاحِدًا مِمَّنْ ضَمَّ إِلَيْهِ مِنْ أَصْحَابِهِ الَّذِينَ ضَمَّهُمْ إِلَيْهِ أَمِيرُ الْمُؤْمِنِينَ، وَلَا يُحَوِّلُ عَبْدُ اللَّهِ ابْنُ أَمِيرِ الْمُؤْمِنِينَ مِنْ وِلَايَتِهِ الَّتِي وَلَّاهَا إِيَّاهُ هَارُونُ [أَمِيرُ الْمُؤْمِنِينَ ] مِنْ ثُغُورِ خُرَاسَانَ وَأَعْمَالِهَا كُلِّهَا بُنْدَارًا وَلَا عَامِلًا، وَلَا يُدْخِلُ عَلَيْهِ فِي صَغِيرٍ مِنْ أَمْرِهِ وَلَا كَبِيرٍ ضِرَارًا، وَلَا يَحُولُ بَيْنَهُ وَبَيْنَ الْعَمَلِ فِي ذَلِكَ كُلِّهِ بِرَأْيِهِ وَتَدْبِيرِهِ، وَلَا يَعْرِضُ لِأَحَدٍ مِمَّنْ ضَمَّ إِلَيْهِ أَمِيرُ الْمُؤْمِنِينَ مِنْ أَهْلِ بَيْتِهِ وَصَحَابَتِهِ، وَقُضَاتِهِ، وَعُمَّالِهِ، وَكُتَّابِهِ، وَخَدَمِهِ، وَمَوَالِيهِ، وَجُنْدِهِ بِمَا يَلْتَمِسُ إِدْخَالَ الضَّرَرِ وَالْمَكْرُوهِ عَلَيْهِمْ فِي أَنْفُسِهِمْ، وَلَا قَرَابَتِهِمْ، وَلَا مَوَالِيهِمْ، وَلَا أَمْوَالِهِمْ، وَلَا فِي ضَيَاعِهِمْ وَدُورِهِمْ وَرَبَاعِهِمْ وَرَقِيقِهِمْ، وَلَا أَحَدٌ مِنَ النَّاسِ بِأَمْرِهِ وَرَأْيِهِ يَتَرَخَّصُ لَهُ فِي ذَلِكَ وَلَا يَنْزِعُ إِلَيْهِ أَحَدٌ مِمَّنْ ضَمَّ أَمِيرُ الْمُؤْمِنِينَ عَبْدَ اللَّهِ ابْنَ أَمِيرِ الْمُؤْمِنِينَ وَأَهْلَ بَيْتِ أَمِيرِ الْمُؤْمِنِينَ، وَصَحَابَتَهُ وَعُمَّالَهُ وَخَدَمَهُ وَجُنْدَهُ، وَرَفْضَ اسْمِهِ [وَمَكْتَبِهِ ] وَمَكَانِهِ مَعَ عَبْدِ اللَّهِ، عَاصِيًا لَهُ أَوْ مُخَالِفًا، فَعَلَى مُحَمَّدِ ابْنِ أَمِيرِ الْمُؤْمِنِينَ رَدُّهُ إِلَى عَبْدِ اللَّهِ ابْنِ أَمِيرِ الْمُؤْمِنِينَ بِصُغْرٍ لَهُ وَقَمَاءٍ حَتَّى يُنَفِّذَ رَأْيَهُ وَأَمْرَهُ. فَإِنْ أَرَادَ مُحَمَّدُ ابْنُ أَمِيرِ الْمُؤْمِنِينَ خَلْعَ عَبْدَ اللَّهِ ابْنَ أَمِيرِ الْمُؤْمِنِينَ مِنْ وِلَايَةِ خُرَاسَانَ وَثُغُورِهَا وَأَعْمَالِهَا، أَوْ صَرْفَ أَحَدٍ مِنْ قُوَّادِهِ الَّذِينَ ضَمَّهُمْ إِلَيْهِ أَمِيرُ الْمُؤْمِنِينَ أَوْ أَنْ يَنْتَقِصَهُ قَلِيلًا أَوْ كَثِيرًا مِمَّا جَعَلَهُ أَمِيرُ الْمُؤْمِنِينَ لَهُ بِوَجْهٍ مِنَ الْوُجُوهِ، أَوْ بِحِيلَةٍ مِنَ الْحِيَلِ، فَلِعَبْدِ اللَّهِ بْنِ هَارُونَ أَمِيرِ الْمُؤْمِنِينَ الْخِلَافَةُ بَعْدَ أَمِيرِ الْمُؤْمِنِينَ، وَهُوَ الْمُقَدَّمُ عَلَى مُحَمَّدِ ابْنِ أَمِيرِ الْمُؤْمِنِينَ وَهُوَ وَلِيُّ الْأَمْرِ بَعْدَ أَمِيرِ الْمُؤْمِنِينَ وَالطَّاعَةُ مِنْ جَمِيعِ قُوَّادِ أَمِيرِ الْمُؤْمِنِينَ هَارُونَ مِنْ أَهْلِ خُرَاسَانَ وَجَمِيعِ الْمُسْلِمِينَ فِي جَمِيعِ الْأَمْصَارِ لِعَبْدِ اللَّهِ ابْنِ أَمِيرِ الْمُؤْمِنِينَ، وَالْقِيَامُ مَعَهُ، وَالْمُجَاهَدَةُ لِمَنْ خَالَفَهُ، وَالذَّبُّ عَنْهُ، مَا كَانَتِ الْحَيَاةُ فِي أَبْدَانِهِمْ. وَلَيْسَ لِأَحَدٍ مِنْهُمْ أَنْ يُخَالِفَهُ أَوْ يَعْصِيَهُ، وَلَا يَخْرُجُ مِنْ طَاعَتِهِ، وَلَا يُطِيعُ مُحَمَّدَ ابْنَ أَمِيرِ الْمُؤْمِنِينَ فِي خَلْعِ عَبْدِ اللَّهِ بْنِ هَارُونَ أَمِيرِ الْمُؤْمِنِينَ، وَصَرْفِ الْعَهْدِ عَنْهُ مِنْ بَعْدِهِ إِلَى غَيْرِهِ أَوْ يَنْتَقِصُهُ شَيْئًا مِمَّا جَعَلَهُ لَهُ أَمِيرُ الْمُؤْمِنِينَ هَارُونُ فِي حَيَاتِهِ وَصِحَّتِهِ. وَاشْتَرَطَ فِي كِتَابِهِ الَّذِي كَتَبَهُ عَلَيْهِ فِي الْبَيْتِ الْحَرَامِ وَفِي كِتَابِهِ هَذَا. وَعَبْدُ اللَّهِ ابْنُ أَمِيرِ الْمُؤْمِنِينَ الْمُصَدَّقُ فِي قَوْلِهِ، وَأَنْتُمْ فِي حِلٍّ مِنَ الْبَيْعَةِ الَّتِي فِي أَعْنَاقِكُمْ لِمُحَمَّدِ ابْنِ أَمِيرِ الْمُؤْمِنِينَ، وَعَلَى مُحَمَّدِ بْنِ أَمِيرِ الْمُؤْمِنِينَ أَنْ يَنْقَادَ لِعَبْدِ اللَّهِ ابْنِ أَمِيرِ الْمُؤْمِنِينَ، وَيُسَلِّمَ لَهُ الْخِلَافَةَ. وَلَيْسَ لِمُحَمَّدٍ وَلَا لِعَبْدِ اللَّهِ أَنْ يَخْلَعَا الْقَاسِمَ ابْنَ أَمِيرِ الْمُؤْمِنِينَ، وَلَا يُقَدِّمَا عَلَيْهِ أَحَدًا مِنْ أَوْلَادِهِمَا وَقِرَابَاتِهِمَا وَلَا غَيْرِهِمْ مِنْ جَمِيعِ الْبَرِيَّةِ، فَإِذَا أَفْضَتِ الْخِلَافَةُ إِلَى عَبْدِ اللَّهِ ابْنِ أَمِيرِ الْمُؤْمِنِينَ فَالْأَمْرُ إِلَيْهِ فِي إِمْضَاءِ مَا جَعَلَهُ أَمِيرُ الْمُؤْمِنِينَ مِنَ الْعَهْدِ لِلْقَاسِمِ بَعْدَهُ، أَوْ صَرْفِ ذَلِكَ عَنْهُ إِلَى مَنْ رَأَى مِنْ وَلَدِهِ وَإِخْوَتِهِ، وَتَقْدِيمِ مَنْ أَرَادَ أَنْ يُقَدَّمَ قَبْلَهُ، يَحْكُمُ فِي ذَلِكَ بِمَا أَحَبَّ وَأَرَادَ، فَعَلَيْكُمْ مَعْشَرَ الْمُسْلِمِينَ إِنْفَاذُ مَا كَتَبَهُ أَمِيرُ الْمُؤْمِنِينَ فِي كِتَابِهِ هَذَا وَشَرَطَ، وَعَلَيْكُمُ السَّمْعُ وَالطَّاعَةُ لِأَمِيرِ الْمُؤْمِنِينَ فِيمَا أَلْزَمَكُمْ لِعَبْدِ اللَّهِ ابْنِ أَمِيرِ الْمُؤْمِنِينَ، وَعَهْدُ اللَّهِ وَذِمَّتُهُ وَذِمَمُ الْمُسْلِمِينَ وَالْعُهُودُ وَالْمَوَاثِيقُ الَّتِي أَخَذَ اللَّهُ عَلَى الْمَلَائِكَةِ الْمُقَرَّبِينَ وَالْمُرْسَلِينَ وَالنَّبِيِّينَ، وَوَكَّدَهَا فِي أَعْنَاقِ الْمُؤْمِنِينَ لِيُقَرِّبَ لِعَبْدِ اللَّهِ ابْنِ أَمِيرِ الْمُؤْمِنِينَ بِمَا سَمَّى، وَلِمُحَمَّدٍ، وَعَبْدِ اللَّهِ، وَالْقَاسِمِ بَنِي أَمِيرِ الْمُؤْمِنِينَ بِمَا سَمَّى، وَكَتَبَ فِي كِتَابِهِ هَذَا وَاشْتَرَطَ عَلَيْكُمْ، فَبَرِئَتْ مِنْكَ ذِمَّةُ اللَّهِ، وَذِمَّةُ رَسُولِهِ مُحَمَّدٍ ﷺ، وَذِمَمُ الْمُسْلِمِينَ، وَكُلُّ مَالٍ هُوَ الْيَوْمَ لِكُلِّ رَجُلٍ مِنْكُمْ أَوْ يَسْتَفِيدُهُ إِلَى خَمْسِينَ سَنَةً فَهُوَ صَدَقَةٌ عَلَى الْمَسَاكِينِ، وَعَلَى كُلِّ رَجُلٍ مِنْكُمُ الْمَشْيُ إِلَى بَيْتِ اللَّهِ الْحَرَامِ الَّذِي بِمَكَّةَ خَمْسِينَ حَجَّةً نَذْرًا وَاجِبًا لَا يَقْبَلُ اللَّهُ مِنْهُ إِلَّا الْوَفَاءَ بِذَلِكَ، وَكُلُّ مَمْلُوكٍ لِأَحَدٍ مِنْكُمْ - أَوْ يَمْلِكُهُ فِيمَا يُسْتَقْبَلُ إِلَى خَمْسِينَ سَنَةً - حُرٌّ، وَكُلُّ امْرَأَةٍ لَهُ فَهِيَ طَالِقٌ ثَلَاثًا أَلْبَتَّةَ طَلَاقَ الْحَرَجِ، لَا مَثْنَوِيَّةَ لِذَلِكَ فِيهَا، وَاللَّهُ عَلَيْكُمْ بِذَلِكَ كَفِيلٌ، وَكَفَى بِاللَّهِ حَسِيبًا. وَنُسْخَةُ الشَّرْطِ الَّذِي كَتَبَهُ عَبْدُ اللَّهِ ابْنُ أَمِيرِ الْمُؤْمِنِينَ [بِخَطِّ يَدِهِ فِي الْكَعْبَةِ: هَذَا كِتَابٌ لِعَبْدِ اللَّهِ بْنِ هَارُونَ أَمِيرِ الْمُؤْمِنِينَ ] كَتَبَهُ لَهُ عَبْدُ اللَّهِ بْنُ هَارُونَ أَمِيرِ الْمُؤْمِنِينَ فِي صِحَّةٍ مِنْ عَقْلِهِ وَجَوَازِ أَمْرٍ مِنْ أَمْرِهِ، وَصِدْقِ نِيَّةٍ، فِيمَا كَتَبَهُ فِي كِتَابِهِ هَذَا، وَمَعْرِفَةٍ بِمَا فِيهِ مِنَ الْفَضْلِ وَالصَّلَاحِ لَهُ وَلِأَهْلِ بَيْتِهِ وَجَمَاعَةِ الْمُسْلِمِينَ أَنَّ أَمِيرَ الْمُؤْمِنِينَ هَارُونَ وَلَّانِي الْعَهْدَ وَالْخِلَافَةَ وَجَمِيعَ أُمُورِ الْمُسْلِمِينَ بَعْدَ أَخِي مُحَمَّدِ بْنِ هَارُونَ، وَوَلَّانِي فِي حَيَاتِهِ ثُغُورَ خُرَاسَانَ وَكُورَهَا، وَجَمِيعَ أَعْمَالِهَا، وَشَرَطَ عَلَى مُحَمَّدِ بْنِ هَارُونَ الْوَفَاءَ بِمَا عَقَدَ لِي مِنَ الْخِلَافَةِ وَوِلَايَةِ الْعِبَادِ وَالْبِلَادِ بَعْدَهُ وَوِلَايَةِ خُرَاسَانَ وَجَمِيعِ أَعْمَالِهَا، وَلَا يَعْرِضُ لِي فِي شَيْءٍ مِمَّا أَقْطَعَنِي أَمِيرُ الْمُؤْمِنِينَ، أَوِ ابْتَاعَ لِي مِنَ الضِّيَاعِ وَالْعَقْدِ وَالرَّبَاعِ، أَوِ ابْتَعْتُ مِنْهُ مِنْ ذَلِكَ، وَمَا أَعْطَانِي أَمِيرُ الْمُؤْمِنِينَ مِنَ الْأَمْوَالِ وَالْجَوَاهِرِ وَالْكِسَاءِ وَالْمَتَاعِ وَالدَّوَابِّ وَالرَّقِيقِ وَغَيْرِ ذَلِكَ، فَلَا يَعْرِضُ لِي وَلَا لِأَحَدٍ مِنْ عُمَّالِي وَكُتَّابِي بِسَبَبِ مُحَاسَبَةٍ، وَلَا يَتَّبِعُ لِي فِي ذَلِكَ وَلَا لِأَحَدٍ مِنْهُمْ أَبَدًا، وَلَا يُدْخِلُ عَلَيَّ وَلَا عَلَيْهِمْ وَلَا عَلَى مَنْ كَانَ مَعِي مِمَّنِ اسْتَعَنْتُ بِهِ مِنْ جَمِيعِ النَّاسِ مَكْرُوهًا فِي نَفْسِي وَلَا دَمٍ، وَلَا شَعْرٍ، وَلَا بَشَرٍ وَلَا مَالٍ، وَلَا صَغِيرٍ وَلَا كَبِيرٍ. فَأَجَابَهُ إِلَى ذَلِكَ وَأَقَرَّ بِهِ، وَكَتَبَ لَهُ كِتَابًا أَكَّدَ فِيهِ عَلَى نَفْسِهِ وَرَضِيَ بِهِ أَمِيرُ الْمُؤْمِنِينَ، وَقَبِلَهُ فَشَرَطْتُ لِأَمِيرِ الْمُؤْمِنِينَ، وَجَعَلْتُ لَهُ عَلَى نَفْسِي أَنْ أَسْمَعَ وَأُطِيعَ لِمُحَمَّدٍ، وَلَا أَعْصِيَهُ، وَأَنْصَحَهُ وَلَا أَغُشَّهُ، وَأُوفِيَ بِبَيْعَتِهِ وَوِلَايَتِهِ، وَلَا أَغْدِرَ، وَلَا أَنْكُثَ، وَأُنَفِّذَ كُتُبَهُ وَأَوَامِرَهُ، وَأُحْسِنَ مُؤَازَرَتَهُ، وَجِهَادَ عَدُوِّهِ فِي نَاحِيَتِي، مَا وَفَّى لِي عَلَى مَا شَرَطَ لِأَمِيرِ الْمُؤْمِنِينَ فِي أَمْرِي، وَسَمَّى فِي الْكِتَابِ الَّذِي كَتَبَهُ لِأَمِيرِ الْمُؤْمِنِينَ، فَإِنِ احْتَاجَ مُحَمَّدٌ إِلَى جُنْدٍ وَكَتَبَ إِلَيَّ يَأْمُرُنِي بِإِشْخَاصِهِ إِلَيْهِ، أَوْ إِلَى نَاحِيَةٍ مِنَ النَّوَاحِي، أَوْ عَدُوٍّ خَالَفَهُ وَأَرَادَ نَقْضَ شَيْءٍ مِنْ سُلْطَانِهِ أَوْ سُلْطَانِي الَّذِي أَسْنَدَهُ أَمِيرُ الْمُؤْمِنِينَ إِلَيْنَا أَنْ أُنَفِّذَ أَمْرَهُ وَلَا أُخَالِفَهُ، وَلَا أُقَصِّرَ فِي شَيْءٍ كَتَبَ بِهِ إِلَيَّ، وَإِنْ أَرَادَ مُحَمَّدٌ أَنْ يُوَلِّيَ رَجُلًا مِنْ وُلَاةِ الْعَهْدِ وَالْخِلَافَةِ بَعْدِي، فَذَلِكَ لَهُ مَا وَفَّى لِي بِمَا جَعَلَهُ لِي أَمِيرُ الْمُؤْمِنِينَ وَاشْتَرَطَ لِي عَلَيْهِ، وَعَلَيَّ إِنْفَاذُ ذَلِكَ وَالْوَفَاءُ لَهُ بِهِ وَلَا أَنْقُضُ ذَلِكَ وَلَا أُبَدِّلُهُ، وَلَا أُقَدِّمَ قَبْلَهُ أَحَدًا مِنْ وَلَدِي، وَلَا قَرِيبًا وَلَا بَعِيدًا مِنَ النَّاسِ، إِلَّا أَنْ يُوَلِّيَ أَمِيرُ الْمُؤْمِنِينَ هَارُونُ أَحَدًا مِنْ وَلَدِهِ الْعَهْدَ بَعْدِي فَيَلْزَمُنِي وَمُحَمَّدًا الْوَفَاءُ لَهُ. وَجَعَلْتُ لِأَمِيرِ الْمُؤْمِنِينَ وَلِمُحَمَّدٍ الْوَفَاءَ لِي بِمَا شَرَطْتُ وَسَمَّيْتُ فِي كِتَابِي هَذَا، مَا وَفَّى لِي مُحَمَّدٌ بِجَمِيعِ مَا اشْتَرَطَ لِي أَمِيرُ الْمُؤْمِنِينَ عَلَيْهِ فِي نَفْسِي، وَمَا أَعْطَانِي أَمِيرُ الْمُؤْمِنِينَ مِنْ جَمِيعِ الْأَشْيَاءِ الْمُسَمَّاةِ فِي هَذَا الْكِتَابِ الَّذِي كَتَبَهُ لَهُ، وَعَلَيَّ عَهْدُ اللَّهِ وَمِيثَاقُهُ وَذِمَّةُ أَمِيرِ الْمُؤْمِنِينَ وَذِمَّتِي وَذِمَمُ آبَائِي وَذِمَمُ الْمُسْلِمِينَ وَأَشَدُّ مَا أَخَذَ اللَّهُ عَلَى مِيثَاقِهِ عَلَى النَّبِيِّينَ وَالْمُرْسَلِينَ مِنْ خَلْقِهِ، مِنْ عُهُودِهِ وَمَوَاثِيقِهِ، وَالْأَيْمَانُ الْمُؤَكَّدَةُ الَّتِي أَمَرَ اللَّهُ الْوَفَاءَ بِهَا، وَنَهَى عَنْ نَقْضِهَا وَتَبْدِيلِهَا، وَإِنْ أَنَا نَقَضْتُ شَيْئًا مِمَّا شَرَطْتُ وَسَمَّيْتُ فِي كِتَابِي هَذَا، أَوْ غَيَّرْتُ أَوْ بَدَّلْتُ، أَوْ نَكَثْتُ أَوْ غَدَرْتُ، فَبَرِئْتُ مِنَ اللَّهِ وَمِنْ وِلَايَتِهِ وَدِينِهِ، وَمُحَمَّدٍ رَسُولِهِ ﷺ، وَلَقِيتُ اللَّهَ يَوْمَ الْقِيَامَةِ كَافِرًا مُشْرِكًا، وَكُلُّ امْرَأَةٍ هِيَ لِي الْيَوْمَ، أَوْ أَتَزَوَّجُهَا إِلَى ثَلَاثِينَ سَنَةً طَالِقٌ ثَلَاثًا أَلْبَتَّةَ [طَلَاقَ الْحَرَجِ، وَكُلُّ مَمْلُوكٍ هُوَ لِي الْيَوْمَ أَوْ أَمْلِكُهُ إِلَى ثَلَاثِينَ سَنَةً أَحْرَارٌ لِوَجْهِ اللَّهِ، وَعَلَيَّ الْمَشْيُ إِلَى بَيْتِ اللَّهِ الْحَرَامِ الَّذِي بِمَكَّةَ ثَلَاثِينَ حَجَّةً، نَذْرًا وَاجِبًا عَلَيَّ فِي عُنُقِي حَافِيًا رَاجِلًا، لَا يَقْبَلُ اللَّهُ مِنِّي إِلَّا الْوَفَاءَ بِذَلِكَ، وَكُلُّ مَالٍ لِي أَوْ أَمْلِكُهُ إِلَى ثَلَاثِينَ سَنَةً ] هَدْيٌ بَالِغُ الْكَعْبَةِ، وَكُلُّ مَا جَعَلْتُ لِأَمِيرِ الْمُؤْمِنِينَ وَشَرَطْتُ فِي كِتَابِي هَذَا لَازِمٌ لَا أُضْمِرُ غَيْرَهُ، وَلَا أَنْوِي غَيْرَهُ. وَشَهِدَ سُلَيْمَانُ ابْنُ أَمِيرِ الْمُؤْمِنِينَ وَفُلَانٌ وَفُلَانٌ. وَكُتِبَ فِي ذِي الْحِجَّةِ سَنَةَ سَبْعٍ وَثَمَانِينَ وَمِائَةٍ. وَكَانَ فِي نُسْخَةِ الْكِتَابِ الَّذِي كَتَبَهُ هَارُونُ إِلَى الْعُمَّالِ: أَمَّا بَعْدُ، فَإِنَّ اللَّهَ وَلِيُّ أَمِيرِ الْمُؤْمِنِينَ، وَوَلِيُّ مَا وَلَّاهُ، وَالْحَافِظُ لِمَا اسْتَرْعَاهُ وَأَكْرَمَهُ بِهِ مِنْ خِلَافَتِهِ وَسُلْطَانِهِ وَالصَّانِعُ لَهُ فِيمَا قَدَّمَ وَأَخَّرَ مِنْ أُمُورِهِ، وَالْمُنْعِمُ عَلَيْهِ بِالنَّصْرِ وَالتَّأْيِيدِ فِي مَشَارِقِ الْأَرْضِ وَمَغَارِبِهَا، وَالْكَالِئُ وَالْحَافِظُ وَالْكَافِي مِنْ جَمِيعِ خَلْقِهِ، وَهُوَ الْمَحْمُودُ عَلَى جَمِيعِ آلَائِهِ، وَالْمَسْئُولُ تَمَامَ حُسْنِ مَا مَضَى مِنْ قَضَائِهِ لِأَمِيرِ الْمُؤْمِنِينَ، وَعَادَتِهِ الْجَمِيلَةِ عِنْدَهُ، وَإِلْهَامِ مَا يَرْضَى بِهِ، وَيُوجِبُ لَهُ عَلَيْهِ أَحْسَنَ الْمَزِيدِ مِنْ فَضْلِهِ. وَلَمْ يَزَلْ أَمِيرُ الْمُؤْمِنِينَ مُنْذُ اجْتَمَعَتِ الْأُمَّةُ عَلَى عَقْدِ الْعَهْدِ لِمُحَمَّدِ ابْنِ أَمِيرِ الْمُؤْمِنِينَ [مِنْ ] بَعْدِ أَمِيرِ الْمُؤْمِنِينَ، وَلِعَبْدِ اللَّهِ ابْنِ أَمِيرِ الْمُؤْمِنِينَ مِنْ بَعْدِ مُحَمَّدٍ، يُعْمِلُ رَأْيَهُ وَنَظَرَهُ وَرَوِيَّتَهُ فِيمَا فِيهِ الصَّلَاحُ لَهُمَا وَلِجَمِيعِ الرَّعِيَّةِ وَالْجَمْعُ لِلْكَلِمَةِ، وَاللَّمُّ لِلشَّعْثِ، وَالْحَسْمُ لِكَيْدِ أَعْدَاءِ النِّعَمِ مِنْ أَهْلِ الْكُفْرِ وَالنِّفَاقِ وَالْغِلِّ، وَالْقَطْعُ لِآمَالِهِمْ مِنْ كُلِّ فُرْصَةٍ يَرْجُونَ إِدْرَاكَهَا وَانْتِهَازَهَا، وَيَسْتَخِيرُ اللَّهَ فِي ذَلِكَ وَيَسْأَلُهُ الْعَزِيمَةَ لَهُ عَلَى مَا فِيهِ الْخِيَرَةُ لَهُمَا وَلِجَمِيعِ الْأُمَّةِ. فَعَزَمَ اللَّهُ لِأَمِيرِ الْمُؤْمِنِينَ عَلَى الشُّخُوصِ بِهِمَا إِلَى بَيْتِ اللَّهِ الْحَرَامِ، وَأَخْذِ الْبَيْعَةِ مِنْهُمَا لِأَمِيرِ الْمُؤْمِنِينَ بِالسَّمْعِ وَالطَّاعَةِ وَالِانْقِيَادِ لِأَمْرِهِ، وَاكْتِتَابِ الشَّرْطِ عَلَى كُلِّ وَاحِدٍ مِنْهُمَا لِأَمِيرِ الْمُؤْمِنِينَ وَلَهُمَا بِأَشَدِّ الْمَوَاثِيقِ وَالْعُهُودِ وَأَغْلَظِ الْأَيْمَانِ وَالتَّوْكِيدِ، وَأَخَذَ لِكُلِّ وَاحِدٍ مِنْهُمَا عَلَى صَاحِبِهِ بِمَا الْتَمَسَ بِهِ أَمِيرُ الْمُؤْمِنِينَ اجْتِمَاعَ أُلْفَتِهِمَا وَمَوَدَّتِهِمَا وَتَوَاصُلِهِمَا وَمُكَانَفَتِهِمَا عَلَى حُسْنِ النَّظَرِ لِأَنْفُسِهِمَا وَلِرَعِيَّةِ أَمِيرِ الْمُؤْمِنِينَ الَّتِي اسْتَرْعَاهُمَا. فَلَمَّا قَدِمَ مَكَّةَ أَظْهَرَ لِمُحَمَّدٍ وَعَبْدِ اللَّهِ رَأْيَهُ فِي ذَلِكَ، وَمَا نَظَرَ فِيهِ لَهُمَا، فَقَبِلَا مَا دَعَاهُمَا إِلَيْهِ، وَكَتَبَا لِأَمِيرِ الْمُؤْمِنِينَ فِي بَطْنِ بَيْتِ اللَّهِ الْحَرَامِ بِخُطُوطِهِمَا، بِمَحْضَرٍ مِمَّنْ شَهِدَ الْمَوْسِمَ وَأَهْلِ بَيْتِ أَمِيرِ الْمُؤْمِنِينَ وَقُوَّادِهِ وَقُضَاتِهِ وَحَجَبَةِ الْكَعْبَةِ وَشَهَادَاتِهِمْ عَلَيْهِمَا كِتَابَيْنِ اسْتَوْدَعَهُمَا أَمِيرُ الْمُؤْمِنِينَ الْحَجَبَةَ، وَأَمَرَ بِتَعْلِيقِهِمَا فِي دَاخِلِ الْكَعْبَةِ. فَلَمَّا فَرَغَ أَمِيرُ الْمُؤْمِنِينَ مِنْ ذَلِكَ أَمَرَ قُضَاتَهُ الَّذِينَ شَهِدُوا عَلَيْهِمَا، وَحَضَرُوا كِتَابَيْهِمَا، أَنْ يُعْلِمُوا جَمِيعَ مَنْ حَضَرَ الْمَوْسِمَ مِنَ الْحَاجِّ وَالْعُمَّارِ وَوُفُودِ الْأَمْصَارِ مَا شَهِدُوا عَلَيْهِ مِنْ شَرْطِهِمَا وَكِتَابَيْهِمَا لِيَعْرِفُوا ذَلِكَ وَيُؤَدُّوهُ إِلَى إِخْوَانِهِمْ وَأَهْلِ بُلْدَانِهِمْ. فَفَعَلُوا، وَقُرِئَ عَلَيْهِمُ الشَّرْطَانِ جَمِيعًا فِي الْمَسْجِدِ الْحَرَامِ، فَانْصَرَفُوا. وَقَدِ اشْتَهَرَ عِلْمُ ذَلِكَ عِنْدَهُمْ فَأَثْبَتُوا الشَّهَادَةَ عَلَيْهِ، وَعَرَفُوا نَظَرَ أَمِيرِ الْمُؤْمِنِينَ لِصَلَاحِهِمْ وَحَقْنِ دِمَائِهِمْ، وَلَمِّ شَعْثِهِمْ وَإِطْفَاءِ جَمْرَةِ أَعْدَاءِ اللَّهِ، وَأَعْدَاءِ دِينِهِ. وَقَدْ نَسَخَ أَمِيرُ الْمُؤْمِنِينَ ذَيْنَكَ الشَّرْطَيْنِ اللَّذَيْنِ كَتَبَهُمَا مُحَمَّدٌ وَعَبْدُ اللَّهِ فِي أَسْفَلِ كِتَابِهِ هَذَا. وَكَتَبَ إِسْمَاعِيلُ بْنُ صُبَيْحٍ يَوْمَ السَّبْتِ لِسَبْعِ لَيَالٍ بَقِينَ مِنَ الْمُحَرَّمِ سَنَةَ ثَمَانٍ وَثَمَانِينَ وَمِائَةٍ. وَأَمَرَ هَارُونُ الرَّشِيدُ لِلْمَأْمُونِ بِمِائَةِ أَلْفِ دِرْهَمٍ حُمِلَتْ لَهُ مِنَ الرِّقَّةِ إِلَى بَغْدَادَ  . فَلَمَّا قَسَّمَ الْأَرْضَ بَيْنَ أَوْلَادِهِ الثَّلَاثَةِ قَالَ بَعْضُ النَّاسِ: قَدْ أَحْكَمَ الْمَلِكُ. وَقَالَ بَعْضُهُمْ: بَلْ أَلْقَى بِأَسْهُمٍ بَيْنَهُمْ، وَعَاقِبَةُ مَا صَنَعَ مَخُوفَةٌ عَلَى الرَّعِيَّةِ.

     ✧ Al-Rashīd's Pilgrimage and the Matter of the Succession Documents In this year Hārūn al-Rashīd performed the pilgrimage with the people. His departure from al-Raqqah was in Ramaḍān, and he passed by al-Anbār without entering Madīnat al-Salām, but he encamped at a place on the bank of the Euphrates. He took with him his two sons al-Amīn and al-Maʾmūn. He began with al-Madīnah, where he gave three gifts: he himself gave a gift, Muḥammad al-Amīn gave a gift, and ʿAbd Allāh al-Maʾmūn gave a gift. Then he proceeded to Makkah and gave to its people, and it reached one million and fifty thousand dinars. He had concluded the succession for his son Muḥammad on Thursday in Shaʿbān of the year 183, and named him al-Amīn. Al-Amīn was to have authority over Syria and Iraq, and al-Maʾmūn from Hamadhān to the lands of the east. Then al-Rashīd pledged allegiance to his son al-Qāsim after his two brothers, and gave him the title al-Muʾtaman, and appointed him over al-Jazīrah, the frontier fortresses, and al-ʿAwāṣim. The reason that prompted him to do that was that this son of his, al-Qāsim, was in the care of ʿAbd al-Malik b. Ṣāliḥ. When al-Rashīd pledged allegiance to his two sons al-Amīn and al-Maʾmūn, he wrote to him: O king who, were he a star, would be a lucky one, conclude a pledge for al-Qāsim, and strike for him in kingship a fire-stick. God is single and one, so make the heirs to the throne a single one. Al-Rashīd did that. Some people praised him for it, and others blamed him. No affair came together for this al-Qāsim; rather fate cut him off before he reached his ambitions. When al-Rashīd completed his pilgrimage and his rites, he summoned the commanders and viziers who were with him, and he brought the two heirs to the throne, Muḥammad al-Amīn and ʿAbd Allāh al-Maʾmūn. He made each of them testify to hearing and obedience to his brother, and that he would not dispute what God had granted him of that. He wrote a document to that effect, and in it the commanders and viziers wrote their signatures as testimony to that. Al-Rashīd wanted to hang it in the Kaʿbah, but it fell. It was said: "This matter will quickly be undone." Ibrāhīm al-Mawṣilī said about the conclusion of this pledge in the Kaʿbah: The best of affairs in outcome, and the most deserving of completion, is an affair whose ordinances the Merciful decreed in the Sacred Precinct. He instructed the doorkeepers to guard the two documents and to prevent anyone who wanted to remove them. The text of the document was: "This is a document of ʿAbd Allāh Hārūn, Commander of the Faithful, written by Muḥammad b. Hārūn, Commander of the Faithful, in soundness of mind and validity of his affair, willingly, not under compulsion: The Commander of the Faithful has appointed me as heir after him and made the pledge to me on the necks of the Muslims, and he appointed ʿAbd Allāh b. Hārūn, Commander of the Faithful, as heir and caliph, and over all affairs of the Muslims after me, with my consent and submission, willingly, not under compulsion. He appointed him over Khurāsān, its frontiers, its districts, its war, its troops, its land tax, its treasuries, its alms, its tithes, and all its affairs during his lifetime and after him. I stipulated for ʿAbd Allāh Hārūn, Commander of the Faithful, with my consent and good will, that my brother ʿAbd Allāh b. Hārūn has upon me the fulfillment of what Hārūn, Commander of the Faithful, concluded for him of the succession, authority, caliphate, and all affairs of the Muslims after me, and the handing over of that to him, and of what was granted to him of authority over Khurāsān and all its districts, and whatever the Commander of the Faithful granted him as a fief, or made for him of a contract, or an estate of his estates, and what he bought of estates, contracts, and whatever he gave him during his lifetime and health of money, ornaments, jewels, goods, clothing, dwellings, mounts, little or much, it belongs to ʿAbd Allāh b. Hārūn, Commander of the Faithful, in full, handed over to him. I have acknowledged all of that, item by item. If death befalls the Commander of the Faithful and the caliphate devolves to Muḥammad, son of the Commander of the Faithful, then Muḥammad must carry out what Hārūn, Commander of the Faithful, commanded in appointing ʿAbd Allāh b. Hārūn, Commander of the Faithful, over Khurāsān and its frontiers from al-Rayy to the farthest Khurāsān. Muḥammad, son of the Commander of the Faithful, may not transfer from him a single commander or foot soldier among the companions whom the Commander of the Faithful attached to him, nor may ʿAbd Allāh, son of the Commander of the Faithful, transfer from his authority, which Hārūn, Commander of the Faithful, granted him, any port or agent in the frontiers of Khurāsān and all its districts. He may not introduce harm to him in any small or large matter of his affair, nor come between him and the exercise of all that by his own judgment and management. He may not interfere with anyone whom the Commander of the Faithful attached to him of his household, companions, judges, agents, secretaries, servants, clients, and troops, seeking to bring harm or dislike upon them in their persons, their relatives, their clients, their wealth, their estates, their houses, their properties, their slaves, nor any person by his command and judgment may take license in that, nor may anyone whom the Commander of the Faithful attached to ʿAbd Allāh, son of the Commander of the Faithful, and the household of the Commander of the Faithful, his companions, agents, servants, and troops, secede to him, abandoning his name, his office, and his position with ʿAbd Allāh, disobeying him or opposing him. Then Muḥammad, son of the Commander of the Faithful, must return him to ʿAbd Allāh, son of the Commander of the Faithful, in humiliation and abasement until he carries out his judgment and command. If Muḥammad, son of the Commander of the Faithful, intends to depose ʿAbd Allāh, son of the Commander of the Faithful, from authority over Khurāsān, its frontiers, and its districts, or to dismiss any of his commanders whom the Commander of the Faithful attached to him, or to diminish anything, little or much, of what the Commander of the Faithful granted him in any way or by any trick, then ʿAbd Allāh b. Hārūn, Commander of the Faithful, has the caliphate after the Commander of the Faithful, and he takes precedence over Muḥammad, son of the Commander of the Faithful, and he is the holder of authority after the Commander of the Faithful. Obedience from all the commanders of the Commander of the Faithful Hārūn, from the people of Khurāsān and all Muslims in all the garrison cities, is to ʿAbd Allāh, son of the Commander of the Faithful, and to stand with him, and to fight against whoever opposes him, and to defend him as long as life is in their bodies. None of them may oppose him or disobey him, or leave his obedience, or obey Muḥammad, son of the Commander of the Faithful, in deposing ʿAbd Allāh b. Hārūn, Commander of the Faithful, or in diverting the succession from him after him to another, or in diminishing anything of what the Commander of the Faithful Hārūn granted him during his lifetime and health. He stipulated in his document, which he wrote upon him in the Sacred House and in this document of his. And ʿAbd Allāh, son of the Commander of the Faithful, is truthful in his word, and you are released from the pledge that is on your necks to Muḥammad, son of the Commander of the Faithful, and Muḥammad b. al-Amīn must submit to ʿAbd Allāh, son of the Commander of the Faithful, and hand over the caliphate to him. Neither Muḥammad nor ʿAbd Allāh may depose al-Qāsim, son of the Commander of the Faithful, or put before him any of their children, relatives, or others from all creation. When the caliphate devolves to ʿAbd Allāh, son of the Commander of the Faithful, then the matter is his to carry out what the Commander of the Faithful made of the succession for al-Qāsim after him, or to divert it from him to whomever he sees fit of his children and brothers, and to put forward whom he wishes to put forward before him. He rules in that as he loves and wishes. You, the assembly of Muslims, must carry out what the Commander of the Faithful wrote in this document of his and stipulated, and you owe hearing and obedience to the Commander of the Faithful in what he bound you to for ʿAbd Allāh, son of the Commander of the Faithful. And the covenant of God, His protection, the protections of the Muslims, and the covenants and pacts which God took from the angels brought near, the messengers, and the prophets, and which He confirmed on the necks of the believers, to draw near for ʿAbd Allāh, son of the Commander of the Faithful, what he named, and for Muḥammad, and ʿAbd Allāh, and al-Qāsim, sons of the Commander of the Faithful, what he named and wrote in this document of his and stipulated upon you, then the protection of God is quit of you, and the protection of His Messenger Muḥammad ﷺ, and the protections of the Muslims. Every piece of wealth that any man of you possesses today or acquires up to fifty years is alms for the poor, and every man of you must walk to the Sacred House of God in Makkah fifty pilgrimages as a binding vow, which God will not accept from him except fulfillment of that. Every slave of any of you — or that he acquires in the future up to fifty years — is free, and every wife he has is divorced thrice, irrevocably, a divorce of hardship, with no revocability in it. God is guarantor over you in that, and God suffices as reckoner. And the text of the stipulation which ʿAbd Allāh, son of the Commander of the Faithful, wrote in his own hand in the Kaʿbah: This is a document of ʿAbd Allāh b. Hārūn, Commander of the Faithful, written for him by ʿAbd Allāh b. Hārūn, Commander of the Faithful, in soundness of mind, validity of his affair, and sincerity of intention, regarding what he wrote in this document of his, and with knowledge of what is in it of virtue and soundness for him, his household, and the community of Muslims: The Commander of the Faithful Hārūn appointed me as heir and caliph, and over all affairs of the Muslims after my brother Muḥammad b. Hārūn, and he appointed me during his lifetime over the frontiers of Khurāsān, its districts, and all its affairs. He stipulated upon Muḥammad b. Hārūn the fulfillment of what he concluded for me of the caliphate and authority over the servants and the lands after him, and authority over Khurāsān and all its affairs. He may not interfere with me in anything the Commander of the Faithful granted me as a fief, or bought for me of estates, contracts, and properties, or which I bought from him of that, or what the Commander of the Faithful gave me of wealth, jewels, clothing, goods, mounts, slaves, and otherwise. He may not interfere with me or any of my agents and secretaries by reason of accounting, nor pursue me in that or any of them ever, nor introduce upon me, upon them, or upon whoever was with me whom I sought help from among all people, any dislike in my person, nor blood, nor hair, nor skin, nor wealth, nor small nor great. And he answered him to that and acknowledged it, and wrote him a document in which he affirmed it upon himself, and the Commander of the Faithful approved it and accepted it. I stipulated for the Commander of the Faithful, and made it upon myself for him, that I will hear and obey Muḥammad, and not disobey him, and advise him and not deceive him, and fulfill his pledge and his authority, and not betray, and not break, and carry out his letters and commands, and give good support to him, and fight his enemy in my region, as long as he fulfills for me what he stipulated for the Commander of the Faithful in my affair, and what he named in the document he wrote for the Commander of the Faithful. If Muḥammad needs troops and writes to me commanding me to dispatch them to him, or to a region of the regions, or against an enemy who opposed him and wanted to violate any of his authority or my authority which the Commander of the Faithful entrusted to us, that I carry out his command and not oppose him, and not fall short in anything he writes to me about. If Muḥammad wants to appoint a man as one of the heirs to the throne and caliphate after me, that is his, as long as he fulfills for me what the Commander of the Faithful granted me and stipulated for me upon him. And I must carry out that and fulfill it for him, and not break it or alter it, and not put before him any of my children or any near or far person among the people, unless the Commander of the Faithful Hārūn appoints one of his children as heir after me, then it is binding upon me and upon Muḥammad to fulfill it for him. I made for the Commander of the Faithful and for Muḥammad the fulfillment for me of what I stipulated and named in this document of mine, as long as Muḥammad fulfills for me all that the Commander of the Faithful stipulated for me upon him in my person, and what the Commander of the Faithful gave me of all the things named in this document which he wrote for him. And upon me is the covenant of God and His pact, and the protection of the Commander of the Faithful, and my protection, and the protections of my forefathers, and the protections of the Muslims, and the most binding of what God took upon His covenant from the prophets and messengers of His creation, of His covenants and pacts, and the confirmed oaths which God commanded to fulfill and forbade to break or alter. If I break anything of what I stipulated and named in this document of mine, or change or alter, or violate or betray, then I am quit of God, His authority, His religion, and Muḥammad His Messenger ﷺ, and I will meet God on the Day of Resurrection as an unbeliever and polytheist. Every wife who is mine today, or whom I marry up to thirty years, is divorced thrice, irrevocably, a divorce of hardship. Every slave who is mine today or whom I acquire up to thirty years is free for the sake of God. And I must walk to the Sacred House of God in Makkah thirty pilgrimages, as a binding vow upon me, on my neck, barefoot and on foot, which God will not accept from me except fulfillment of that. Every piece of wealth that is mine or that I acquire up to thirty years is a sacrificial offering reaching the Kaʿbah. And everything I made for the Commander of the Faithful and stipulated in this document of mine is binding; I do not harbor otherwise, and I do not intend otherwise. Sulaymān, son of the Commander of the Faithful, and so-and-so and so-and-so witnessed it. Written in Dhū al-Ḥijjah of the year 187. And in the text of the document which Hārūn wrote to the governors: To proceed: God is the guardian of the Commander of the Faithful, and the guardian of what He granted him, and the preserver of what He entrusted to him and honored him with of His caliphate and authority, and the maker for him in what he advanced and delayed of his affairs, and the bestower upon him of victory and support in the easts of the earth and its wests, and the protector, preserver, and sufficer from all His creation. He is praised for all His favors, and asked for the completion of the goodness of what has passed of His decree for the Commander of the Faithful, and His beautiful habit toward him, and inspiration of what pleases Him, and which necessitates for him upon Him the best increase of His bounty. The Commander of the Faithful has not ceased, since the community agreed upon concluding the succession for Muḥammad, son of the Commander of the Faithful, after the Commander of the Faithful, and for ʿAbd Allāh, son of the Commander of the Faithful, after Muḥammad, to apply his judgment, consideration, and deliberation to what is sound for them and for all the subjects, the uniting of the word, the gathering of the scattered, the cutting off of the cunning of the enemies of blessings among the people of unbelief, hypocrisy, and rancor, and the severing of their hopes from every opportunity they hope to attain and seize. He asks God for guidance in that, and asks Him for resolution upon what is the best choice for them and for all the community. Then God resolved for the Commander of the Faithful to go with them both to the Sacred House of God, and to take the oath of allegiance from them both to the Commander of the Faithful with hearing, obedience, and compliance with his command, and to have the condition written for each of them to the Commander of the Faithful and for them both with the most binding covenants and pacts and the strictest oaths and confirmations, and to take from each of them for his companion what the Commander of the Faithful sought of the union of their affection, love, mutual attachment, and support in good regard for themselves and for the subjects of the Commander of the Faithful whom he had entrusted to them. When he arrived in Makkah, he made known to Muḥammad and ʿAbd Allāh his view on that, and what he had considered for them. They accepted what he called them to, and they wrote for the Commander of the Faithful inside the Sacred House of God with their own hands, in the presence of those who attended the pilgrimage season, the family of the Commander of the Faithful, his commanders, his judges, and the custodians of the Kaʿbah, and their testimonies upon them both, two documents which the Commander of the Faithful deposited with the custodians and ordered to be hung inside the Kaʿbah. When the Commander of the Faithful had finished that, he ordered his judges who had testified upon them both and attended their two documents to inform all those present at the pilgrimage season of the pilgrims, the ʿumrah performers, and the delegations of the garrison cities of what they had witnessed of their condition and their two documents, so that they might know that and convey it to their brethren and the people of their lands. They did so, and both conditions were read to them in the Sacred Mosque, and they departed. Knowledge of that had become widely known among them, so they affirmed the testimony upon it, and they recognized the regard of the Commander of the Faithful for their welfare, the sparing of their blood, the mending of their disunity, and the quenching of the firebrand of the enemies of God and the enemies of His religion. The Commander of the Faithful has reproduced those two conditions which Muḥammad and ʿAbd Allāh wrote at the bottom of this document of his. And Ismāʿīl b. Ṣubayḥ wrote on Saturday, seven nights remaining of Muḥarram in the year one hundred eighty-eight. And Hārūn al-Rashīd ordered for al-Maʾmūn one hundred thousand dirhams to be carried for him from al-Raqqah to Baghdad. When he divided the land among his three sons, some people said: "The king has made it firm." And others said: "Rather he cast lots among them, and the outcome of what he did is feared for the subjects."

361. Tarikh (al-Tabari) 3036No grade recorded

     ذِكْرُ عِدَّةِ حَوَادِثَ فِي سنة ست وثمانين ومائة سَارَ عَلِيُّ بْنُ عِيسَى بْنِ مَاهَانَ مِنْ مَرْوَ إِلَى نَسَا لِحَرْبِ أَبِي الْخَصِيبِ، فَحَارَبَهُ، فَقَتَلَهُ وَسَبَى نِسَاءَهُ وَذَرَارِيَهُ، وَاسْتَقَامَتْ خُرَاسَانُ. وَفِيهَا: حَبَسَ الرَّشِيدُ ثُمَامَةَ بْنَ أَشْرَسَ لِوُقُوفِهِ عَلَى كَذِبِهِ فِي أَمْرِ أَحْمَدَ بْنِ عِيسَى بْنِ زَيْدٍ  . وَكَانَتْ بِبَغْدَادَ رَجْفَةٌ شَدِيدَةٌ بَيْنَ الْمَغْرِبِ وَالْعَشَاءِ فِي رَمَضَانَ.

     ✧ Mention of several events In the year one hundred and eighty-six, ʿAlī b. ʿĪsā b. Māhān marched from Marw to Nasā to fight Abū al-Khaṣīb. He fought him, killed him, and took captive his women and children, and Khurāsān became stable. In it [this year], al-Rashīd imprisoned Thumāma b. Ashras for his persistence in his lie concerning the affair of Aḥmad b. ʿĪsā b. Zayd. There was in Baghdad a severe earthquake between sunset and evening in Ramaḍān.

362. Tarikh (al-Tabari) 3037No grade recorded

     مَنْ تُوُفِّيَ فِي هَذِهِ السَّنَةِ مِنَ الْأَكَابِرِ   أَصْبَغُ بْنُ عَبْدِ الْعَزِيزِ بْنِ مَرْوَانَ بْنِ الْحَكَمِ، أَبُو زَيَّانَ أَصْبَغُ بْنُ عَبْدِ الْعَزِيزِ بْنِ مَرْوَانَ بْنِ الْحَكَمِ، أَبُو زَيَّانَ   حَكَى عَنْهُ عَوْنُ بْنُ عَبْدِ اللَّهِ قَالَ: قَالَ لِي أَصْبَغُ: سَمِعْتُ مِنْ أَبِيكَ كَلَامًا نَفَعَنِي اللَّهُ بِهِ: لَئِنْ يُخْطِئُ الْإِمَامُ فِي الْعَفْوِ خَيْرٌ مِنْ أَنْ يُخْطِئَ فِي الْعُقُوبَةِ. تُوُفِّيَ أَصْبَغُ فِي رَمَضَانِ هَذِهِ السَّنَةِ. حَسَّانُ بْنُ إِبْرَاهِيمَ، أَبُو هِشَامٍ الْعَنْزِيُّ الْكُوفِيُّ، قَاضِي كَرْمَانَ حَسَّانُ بْنُ إِبْرَاهِيمَ، أَبُو هِشَامٍ الْعَنْزِيُّ الْكُوفِيُّ، قَاضِي كَرْمَانَ  . وُلِدَ سَنَةَ سِتٍّ وَثَمَانِينَ، رَأَى مُحَارِبَ بْنَ دِثَارٍ، وَسَمِعَ هِشَامَ بْنَ عُرْوَةَ، وَالثَّوْرِيَّ، وَرَوَى عَنْهُ عَفَّانُ بْنُ مُسْلِمٍ، وَوَثَّقَهُ يَحْيَى. وَتُوُفِّيَ فِي هَذِهِ السَّنَةِ، وَلَهُ مِائَةُ سَنَةٍ. سَلْمٌ الْخَاسِرُ الشَّاعِرُ سَلْمٌ الْخَاسِرُ الشَّاعِرُ  هُوَ: سَلْمُ بْنُ عَمْرِو بْنِ حَمَّادِ بْنِ عَطَاءٍ. يُقَالُ إِنَّهُ مَوْلَى أَبِي بَكْرٍ الصِّدِّيقِ ؓ. وَيُقَالُ: بَلْ مَوْلَى الْمَهْدِيِّ. وَاخْتُلِفَ لِمَ سُمِّيَ الْخَاسِرَ، فَقَالَ الْيَزِيدِيُّ: وَرِثَ مِنْ أَبِيهِ مِائَةَ أَلْفِ دِرْهَمٍ [وَأَصَابَ مِنْ مَدَائِحِ الْمُلُوكِ مِائَةَ أَلْفِ دِرْهَمٍ ] فَأَنْفَقَهَا كُلَّهَا عَلَى الْأَدَبِ [وَأَهْلِهِ ]. وَحَكَى الْأَصْفَهَانِيُّ: أَنَّهُ وَرِثَ مِنْ أَبِيهِ مُصْحَفًا فَبَاعَهُ وَاشْتَرَى بِثَمَنِهِ طُنْبُورًا. وَذَكَرَ الصُّولِيُّ أَنَّ الرَّشِيدَ قَالَ لَهُ: لِمَ سَمَّيْتَ الْخَاسِرَ ؟ فَقَالَ: بِعْتُ وَأَنَا صَبِيٌّ مُصْحَفًا وَاشْتَرَيْتُ بِثَمَنِهِ شِعْرَ امْرِئِ الْقَيْسِ، وَقَدْ رَزَقَنِي اللَّهُ حِفْظَ الْقُرْآنِ بَعْدَ ذَلِكَ، فَقَالَ لَهُ: فَأَنْتَ الْآنَ الرَّابِحُ. قَالَ: وَقِيلَ إِنَّهُمْ رَأَوْهُ يَوْمًا فِي سُوقِ الدَّفَاتِرِ وَقَدْ بَاعَ مُصْحَفًا بِشِعْرِ الْأَعْشَى، فَقَالَ لَهُ النَّاسُ: أَنْتَ وَاللَّهِ الْخَاسِرُ. فَبَقِيَتْ عَلَيْهِ. قَالَ: وَكَانَ مُقْتَدِرًا عَلَى الشِّعْرِ بَلَغَ مِنَ اقْتِدَارِهِ أَنَّهُ اخْتَرَعَ شِعْرًا عَلَى حَرْفٍ وَاحِدٍ لَمْ يُسْبَقْ إِلَيْهِ، وَأَقَلُّ شِعْرٍ سُمِعَ لِلْعَرَبِ عَلَى حَرْفَيْنِ، نَحْوَ قَوْلِ دُرَيْدِ بْنِ الصِّمَّةِ: يَا لَيْتَنِي فِيهَا جَذَعْ أَخُبُّ فِيهَا وَأَضَعْ فَقَالَ سَلْمُ [الْخَاسِرُ ] لِمُوسَى الْهَادِي شِعْرًا عَلَى حَرْفٍ وَاحِدٍ مِنْهُ: مُوسَى الْمَطَرْ     غَيْثٌ بَكَرْ ثُمَّ انْهَمَرْ     كَمِ اعْتَسَرْ ثُمَّ اقْتَسَرْ     وَكَمْ قَدَرْ ثُمَّ غَفَرْ     عَدْلُ السِّيَرْ بَاقِي الْأَثَرْ     خَيْرُ الْبَشَرْ فَرْعُ مُضَرْ     بَدْرٌ بَدَرْ لِمَنْ نَظَرْ     هُوَ الْوَزَرْ لِمَنْ حَضَرْ     وَالْمُفْتَخَرْ لِمَنْ غَبَرْ     وَالْمُجْتَبِرْ لِمَنْ عَثَرْ وَذَكَرَ الْخَطِيبُ أَنَّهُ كَانَ عَلَى طَرِيقَةٍ غَيْرِ مَرْضِيَّةٍ مِنَ الْمُجُونِ وَالْخَلَاعَةِ وَالْفِسْقِ، ثُمَّ تَعَرَّى وَتَرَكَ ذَلِكَ، فَرَقَّتْ حَالُهُ، فَاغْتَمَّ لِذَلِكَ، وَرَجَعَ إِلَى شَرِّ مِمَّا كَانَ عَلَيْهِ أَوَّلًا، فَبَاعَ مُصْحَفًا كَانَ لَهُ وَاشْتَرَى بِثَمَنِهِ دَفْتَرًا فِيهِ شِعْرٌ، فَشَاعَ خَبَرُهُ فِي النَّاسَ فَسَمَّوْهُ: سَلْمًا الْخَاسِرَ لِذَلِكَ. وَكَانَ مِنَ الشُّعَرَاءِ الْمُجِيدِينَ، وَكَانَ مِنْ تَلَامِذَةِ بَشَّارٍ، وَصَارَ يَقُولُ أَرَقَّ مِنْ شِعْرِهِ، فَغَضِبَ بَشَّارٌ، وَكَانَ بَشَّارٌ قَدْ قَالَ: مَنْ رَاقَبَ النَّاسَ لَمْ يَظْفَرْ بِحَاجَتِهِ     وَفَازَ بِالطَّيِّبَاتِ الْفَاتِكُ اللَّهِجُ فَقَالَ هُوَ: مَنْ رَاقَبَ النَّاسَ مَاتَ غَمًّا     وَفَازَ بِاللَّذَّةِ الْجَسُورُ فَغَضِبَ بَشَّارٌ وَقَالَ: ذَهَبَ وَاللَّهِ بَيْتِي، تَأْخُذُ الْمَعَانِيَ الَّتِي قَدْ تَعِبْتُ فِيهَا فَتَكْسُوهَا أَلْفَاظًا أَخَفَّ مِنْ أَلْفَاظِي ! ؟ لَا أَرْضَى عَنْكَ. فَمَا زَالُوا يَسْأَلُونَهُ حَتَّى رَضِيَ عَنْهُ. وعن الْجَوَّانِيُّ الْهَاشِمِيُّ قَالَ: حَدَّثَنِي أَبِي قَالَ: كَانَ سَلْمٌ قَدْ كَسَبَ مَالًا بِقَصِيدَتِهِ الَّتِي مَدَحَ بِهَا الْمَهْدِيَّ، الَّتِي أَوَّلُهَا: حَضَرَ الرَّحِيلُ وَشُدَّتِ الْأَحْدَاجُ     وَحَدَا بِهِنَّ مُشَمَّرٌ مِزْعَاجُ شَرِبَتْ بِمَكَّةَ مِنْ ذُرَى بَطْحَائِهَا     مَاءَ النُّبُوَّةِ لَيْسَ فِيهِ مِزَاجُ وَكَانَ الْمَهْدِيُّ أَعْطَى [ هَارُونَ ] بْنَ أَبِي حَفْصَةَ مِائَةَ أَلْفِ دِرْهَمٍ، الَّتِي أَوَّلُهَا: طَرَقَتْكَ زَائِرَةً فَحَيِّ خَيَالَهَا فَأَرَادَ أَنْ يُنْقِصَ سَلْمًا عَنْ هَذِهِ الْجَائِزَةِ، فَحَلَفَ سَلْمٌ أَنْ لَا يَأْخُذَ إِلَّا مِائَةَ أَلْفِ دِرْهَمٍ، وَأَلْفَ دِرْهَمٍ، وَقَالَ: تُطْرَحُ الْقَصِيدَتَانِ إِلَى أَهْلِ الْعِلْمِ حَتَّى يُخَيِّرُوا بِتَقْدِيمِ قَصِيدَتِي، فَأَنْفَذَ لَهُ الْمَهْدِيُّ مِائَةَ أَلْفِ دِرْهَمٍ، وَأَلْفَ دِرْهَمٍ، فَلَمَّا بَلَغَ إِلَى زَمَانِ الرَّشِيدِ قَالَ قَصِيدَتَهُ الَّتِي أَوَّلُهَا: قُلْ لِلْمَنَازِلِ بِالْكَثِيبِ الْأَعْفَرِ     أَسْقَيْتَ غَادِيَةَ السَّحَابِ الْمُمْطِرِ قَدْ بَايَعَ الثَّقَلَانِ مَهْدِيَّ الْهُدَى     لِمُحَمَّدِ ابْنِ زُبَيْدَةَ ابْنَةِ جَعْفَرِ فَحَشَتْ زُبَيْدَةُ فَاهُ دُرًّا، فَبَاعَهُ بِعِشْرِينَ أَلْفَ دِينَارٍ، وَهَذَا حِينَ بَايَعَ الرَّشِيدُ لِمُحَمَّدِ ابْنِ زُبَيْدَةَ. وَمَاتَ سَلْمٌ فِي أَيَّامِ الرَّشِيدِ وَقَدِ اجْتَمَعَ عِنْدَهُ مِنَ الْمَالِ قِيمَةُ سِتَّةٍ وَثَلَاثِينَ أَلْفَ دِينَارٍ، فَأَوْدَعَهَا أَبَا السَّمْرَاءِ الْغَسَّانِيَّ، فَبَقِيَتْ عِنْدَهُ، وَأَتَى إِبْرَاهِيمُ الْمَوْصِلِيُّ يَوْمَ [الْعِيدِ ] عِنْدَ الرَّشِيدِ وَغَنَّاهُ فَأَطْرَبَهُ، فَقَالَ: يَا إِبْرَاهِيمُ، سَلْ مَا شِئْتَ. قَالَ: نَعَمْ يَا سَيِّدِي، أَسْأَلُ شَيْئًا لَا يَرْزَأُكَ، قَالَ: مَا هُوَ ؟ قَالَ: مَاتَ سَلْمٌ وَلَيْسَ لَهُ وَارِثٌ، وَقَدْ خَلَّفَ سِتَّةً وَثَلَاثِينَ أَلْفَ دِينَارٍ عِنْدَ أَبِي السَّمْرَاءِ الْغَسَّانِيِّ، تَأْمُرُهُ بِدَفْعِهَا إِلَيَّ. فَبَعَثَ إِلَيْهِ أَنْ يَدْفَعَهَا إِلَيْهِ فَدَفَعَهَا. وَكَانَ الْجَمَّازُ بَعْدَ ذَلِكَ قَدِمَ هُوَ وَأَبَوْهُ يَطْلُبَانِ مِيرَاثَ سَلْمٍ. وَأَنَّهُمَا مِنْ قَرَابَتِهِ. وَفِي رِوَايَةٍ: أَنَّ تَرِكَتَهُ كَانَتْ خَمْسِينَ أَلْفَ دِينَارٍ، وَذَكَرُوا أَنَّهُ لَمَّا قَالَ أَبُو الْعَتَاهِيَةِ: تَعَالَى اللَّهُ يَا سَلْمُ بْنَ عُمَرَ     وَذَلَّ الْحِرْصُ أَعْنَاقَ الرِّجَالِ غَضِبَ سَلْمٌ وَقَالَ: يَزْعُمُ أَنِّي حَرِيصٌ، فَقَالَ يَرُدُّ عَلَيْهِ: مَا أَقْبَحَ التَّزْهِيدَ مِنْ وَاعِظٍ     يُزَهِّدُ النَّاسَ وَلَا يَزْهَدُ لَوْ كَانَ فِي تَزْهِيدِهِ صَادِقًا     أَضْحَى وَأَمْسَى بَيْتُهُ الْمَسْجِدَ وَرَفَضَ الدُّنْيَا فَلَمْ يَلْقَهَا     وَلَمْ يَكُ يَسْعَى وَيَسْتَرْفِدُ [يَخَافُ أَنْ تَنْفَذَ أَرْزَاقُهُ     وَالرِّزْقُ عِنْدَ اللَّهِ لَا يَنْفَدُ ] وَالرِّزْقُ مَقْسُومٌ عَلَى مَا تَرَى     يَنَالُهُ الْأَبْيَضُ وَالْأَسْوَدُ كُلًّا يُوَفَّى رِزْقَهُ كَامِلًا     مَنْ كَفَّ عَنْ جُهْدٍ وَمَنْ يَجْهَدُ قَالَ أَبُو هَفَّانَ: وَصَلَ إِلَى سَلْمٍ مِنَ الْبَرَامِكَةِ خَاصَّةً عِشْرُونَ أَلْفَ دِينَارٍ، وَمِنَ الرَّشِيدِ مِثْلُهَا. شُقْرَانُ بْنُ عَلِيٍّ الْإِفْرِيقِيُّ شُقْرَانُ بْنُ عَلِيٍّ الْإِفْرِيقِيُّ  ، صَاحِبُ الْفَرَائِضِ. كَانَ رَجُلًا صَالِحًا، بِعِبَادَتِهِ يُضْرَبُ الْمَثَلُ. تُوُفِّيَ فِي هَذِهِ السَّنَةِ. عَمْرُو بْنُ زُرَارَةَ بْنِ وَاقِدٍ، أَبُو مُحَمَّدٍ، الْكِلَابِيُّ النَّيْسَابُورِيُّ عَمْرُو بْنُ زُرَارَةَ بْنِ وَاقِدٍ، أَبُو مُحَمَّدٍ، الْكِلَابِيُّ النَّيْسَابُورِيُّ. سَمِعَ مُعَاذَ بْنَ مُعَاذٍ، وَسُفْيَانَ بْنَ عُيَيْنَةَ، وَهُشَيْمَ بْنَ بَشِيرٍ، وَابْنَ عُلَيَّةَ، وَغَيْرَهُمْ. وَقَرَأَ الْقُرْآنَ عَلَى عَلِيِّ بْنِ حَمْزَةَ الْكِسَائِيِّ. رَوَى عَنْهُ: الْبُخَارِيُّ، وَمُسْلِمٌ، وَغَيْرُهُمَا. وَكَانَ فَوْقَ الثِّقَةِ. الْعَبَّاسُ بْنُ مُحَمَّدِ بْنِ عَلِيِّ بْنِ عَبْدِ اللَّهِ [بْنِ ] الْعَبَّاسِ الْعَبَّاسُ بْنُ مُحَمَّدِ بْنِ عَلِيِّ بْنِ عَبْدِ اللَّهِ [بْنِ ] الْعَبَّاسِ  . كَانَ مِنْ رِجَالَاتِ بَنِي هَاشِمٍ، وَوَلِيَ إِمْرَةَ الْجَزِيرَةِ أَيَّامَ الرَّشِيدِ، وَكَانَ أَجْوَدَ النَّاسِ رَأْيًا، وَكَانَ الرَّشِيدُ يَقُولُ: عَمِّي الْعَبَّاسُ. يُذَكِّرُنَا أَسْلَافَنَا. وعن أَحْمَدُ بْنُ إِبْرَاهِيمَ بْنِ عَرَفَةَ قَالَ: تُوُفِّيَ الْعَبَّاسُ سَنَةَ خَمْسٍ وَثَمَانِينَ وَمِائَةٍ، وُلِّيَ الْعَبَّاسُ بْنُ مُحَمَّدٍ - الَّذِي تُنْسَبُ إِلَيْهِ الْعَبَّاسِيَّةُ - الْجَزِيرَةَ، وَصَارَ إِلَى الرِّقَّةِ، وَأَمَرَ الرَّشِيدُ فَفُرِشَ لَهُ فِي قَصْرِ الْإِمَارَةِ، وَاتُّخِذَتْ لَهُ فِيهِ الْآلَاتُ وَشُحِنَ بِالرَّقِيقِ، وَحُمِلَ إِلَيْهِ خَمْسَةُ آلَافِ أَلْفِ دِرْهَمٍ، وَفِي سَنَةِ سِتٍّ وَثَمَانِينَ وَمِائَةٍ تُوُفِّيَ الْعَبَّاسُ بِبَغْدَادَ فِي رَجَبٍ، وَصَلَّى عَلَيْهِ الْأَمِينُ، وَدُفِنَ فِي الْعَبَّاسِيَّةِ وَسِنُّهُ خَمْسٌ وَسِتُّونَ سَنَةً وَسِتَّةُ أَشْهُرٍ، وَسِتَّةَ عَشَرَ يَوْمًا. وعن أَبُو سَلَمَةَ هِشَامُ بْنُ عَمْرٍو الْقُرَشِيُّ قَالَ: قَالَ رَجُلٌ لِلْعَبَّاسِ بْنِ مُحَمَّدٍ: إِنِّي أَتَيْتُكَ لِحَاجَةٍ صَغِيرَةٍ. فَقَالَ لَهُ: اطْلُبْ لَهَا رَجُلًا صَغِيرًا. يَقْطِينُ بْنُ مُوسَى يَقْطِينُ بْنُ مُوسَى. كَانَ أَحَدَ الدُّعَاةِ إِلَى دَوْلَةِ بَنِي الْعَبَّاسِ، وَكَانَ حَازِمًا دَاهِيَةً، وَلَمَّا حَبَسَ مَرْوَانُ بْنُ مُحَمَّدٍ إِبْرَاهِيمَ الْإِمَامَ تَحَيَّرَتِ الشِّيعَةُ فَلَمْ تَدْرِ مَنِ الْإِمَامُ بَعْدَهُ، فَقَالَ لَهُمْ يَقْطِينُ: أَنَا أُعْلِمُكُمْ. فَمَضَى إِلَى الشَّامِ فَوَقَفَ لِمَرْوَانَ، فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، أَنَا رَجُلٌ تَاجِرٌ، قَدِمْتُ بِمَتَاعٍ، فَأُدْخِلْتُ إِلَى هَيْئَةٍ فَابْتَاعَهُ مِنِّي، وَلَمْ يَزَلْ يُسَوِّفُنِي بِثَمَنِهِ، حَتَّى جَاءَتْ رُسُلُكَ فَحَبَسَتْهُ، فَإِنْ رَأَيْتَ أَنْ تَجْمَعَ بَيْنِي وَبَيْنَهُ وَتَأْخُذَ لِي بِحَقِّي. فَقَالَ مَرْوَانُ لِبَعْضِ خَدَمِهِ: يَا غُلَامُ، امْضِ مَعَهُ إِلَى إِبْرَاهِيمَ وَقُلْ لَهُ أَخْرِجْ لِهَذَا مِنْ حَقِّهِ. فَمَضَى مَعَهُ إِلَيْهِ، فَلَمَّا رَآهُ قَالَ: يَا عَدُوَّ اللَّهِ، إِلَى مَتَى تَمْطُلُنِي وَمَنْ أَمَرْتَ بِدَفْعِ مَالِي إِلَيَّ ؟. فَقَالَ: إِلَى ابْنِ الْحَارِثِيَّةِ. فَعَادَ إِلَى الشِّيعَةِ فَأَعْلَمَهُمْ أَنَّ أَبَا الْعَبَّاسِ هُوَ الْإِمَامُ بَعْدَهُ. وَفِيهَا تُوُفِّيَ خَالِدُ بْنُ الْحَارِثِ. وَبِشْرُ بْنُ الْمُفَضَّلِ. وَأَبُو إِسْحَاقَ إِبْرَاهِيمُ بْنُ مُحَمَّدٍ الْفَزَارِيُّ. وَفِيهَا مَاتَ عَبْدُ اللَّهِ بْنُ صَالِحِ بْنِ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ بِسَلَمِيَّةَ فِي رَبِيعٍ الْأَوَّلِ. وَفِيهَا تُوُفِّيَ عَبَّاسُ بْنُ مُحَمَّدِ بْنِ عَلِيِّ بْنِ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ فِي رَجَبٍ، وَعُمْرُهُ خَمْسٌ وَسِتُّونَ سَنَةً وَسِتَّةُ أَشْهُرٍ، وَهُوَ ابْنُ أَخِي السَّفَّاحِ وَالْمَنْصُورِ. وَفِيهَا تُوُفِّيَ عُمَرُ بْنُ يُونُسَ مُنْصَرَفَهُ مِنَ الْحَجِّ بِالْيَمَامَةِ. وَفِيهَا تُوُفِّيَ عَبَّادُ بْنُ الْعَوَّامِ الْفَقِيهُ بِبَغْدَاذَ. وَفِيهَا تُوُفِّيَ رَاشِدُ مَوْلَى عِيسَى بْنِ عَبْدِ اللَّهِ بْنِ الْحَسَنِ بْنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ، وَكَانَ قَدْ دَخَلَ الْمَغْرِبَ مَعَ إِدْرِيسَ بْنِ عَبْدِ اللَّهِ بْنِ الْحَسَنِ، وَقَامَ بَعْدَهُ بِأَمْرِ الْبَرْبَرِ أَبُو خَالِدٍ يَزِيدُ بْنُ إِلْيَاسَ ).

     ✧ Those of the notables who died in this year Aṣbagh b. ʿAbd al-ʿAzīz b. Marwān b. al-Ḥakam, Abū Zayyān Aṣbagh b. ʿAbd al-ʿAzīz b. Marwān b. al-Ḥakam, Abū Zayyān. ʿAwn b. ʿAbd Allāh reported from him, saying: Aṣbagh said to me: I heard from your father words by which God benefited me: “For the imam to err in pardoning is better than to err in punishing.” Aṣbagh died in Ramaḍān of this year. Ḥassān b. Ibrāhīm, Abū Hishām al-ʿAnazī al-Kūfī, judge of Kirmān Ḥassān b. Ibrāhīm, Abū Hishām al-ʿAnazī al-Kūfī, judge of Kirmān. He was born in the year 86. He saw Muḥārib b. Dithār, heard Hishām b. ʿUrwa and al-Thawrī, and ʿAffān b. Muslim narrated from him. Yaḥyā deemed him trustworthy. He died in this year at the age of one hundred. Salm al-Khāsir the poet Salm al-Khāsir the poet. He is Salm b. ʿAmr b. Ḥammād b. ʿAṭāʾ. It is said that he was a client of Abū Bakr al-Ṣiddīq ؓ. And it is said: rather, a client of al-Mahdī. They differed as to why he was called al-Khāsir. Al-Yazīdī said: He inherited from his father one hundred thousand dirhams [and obtained from the praises of kings one hundred thousand dirhams] and spent all of it on literature [and its people]. Al-Aṣfahānī reported: He inherited from his father a muṣḥaf and sold it and bought with its price a ṭunbūr. Al-Ṣūlī mentioned that al-Rashīd said to him: Why were you called al-Khāsir? He said: As a boy I sold a muṣḥaf and bought with its price the poetry of Imruʾ al-Qays, though God later granted me memorization of the Qurʾān. He said to him: Then you are now al-Rābiḥ. He said: It was also said that one day they saw him in the market of notebooks having sold a muṣḥaf for the poetry of al-Aʿshā, and people said to him: By God, you are al-Khāsir. So it stuck to him. He said: He was highly capable in poetry, to the extent that he invented poetry on a single letter, something unprecedented. The least poetry heard from the Arabs was on two letters, such as the saying of Durayd b. al-Ṣimma: Yā laytanī fīhā jadhaʿ akhubbu fīhā wa-aḍaʿ Salm [al-Khāsir] composed for Mūsā al-Hādī poetry on a single letter, among it: Mūsā al-maṭar ghayth bakar thumma inhamar kam iʿtasar thumma iqtasar wa-kam qadar thumma ghafar ʿadl al-siyar bāqī al-athar khayr al-bashar farʿ Muḍar badr badar li-man naẓar huwa al-wazar li-man ḥaḍar wa-l-muftakhar li-man ghabar wa-l-mujtabir li-man ʿathar Al-Khaṭīb mentioned that he followed a disapproved path of frivolity, dissoluteness, and immorality. Then he stripped himself and abandoned that, so his condition became poor, and he grieved over that, and returned to worse than what he had been on before. He sold a muṣḥaf he owned and bought with its price a notebook containing poetry, and his story spread among the people, so they called him Salm al-Khāsir because of that. He was one of the excellent poets and was among the students of Bashshār. He began to compose poetry more delicate than his, so Bashshār became angry. Bashshār had said: Man rāqaba al-nāsa lam yaẓfar bi-ḥājatihi wa-fāza bi-l-ṭayyibāti al-fātiku al-lahiju And he said: Man rāqaba al-nāsa māta ghamman wa-fāza bi-l-ladhdhati al-jasūru Bashshār became angry and said: By God, my verse is gone. You take the meanings I labored over and clothe them in words lighter than my words!? I am not pleased with you. They kept pleading with him until he was pleased with him. From al-Jawwānī al-Hāshimī, who said: My father narrated to me, saying: Salm had earned wealth with his ode praising al-Mahdī, the beginning of which is: Ḥaḍara al-raḥīlu wa-shuddat al-aḥdāju wa-ḥadā bihinna mushammarun mizʿāju Sharibat bi-Makkata min dhurā baṭḥāʾihā māʾa al-nubuwwati laysa fīhi mizāju Al-Mahdī had given [Hārūn] b. Abī Ḥafṣa one hundred thousand dirhams for the ode whose beginning is: Ṭaraqatka zāʾiratan fa-ḥayyi khayālahā He wanted to give Salm less than this prize, but Salm swore that he would accept only one hundred thousand dirhams and one thousand dirhams, and said: Let the two odes be submitted to the people of learning so that they may judge by preferring my ode. So al-Mahdī sent him one hundred thousand dirhams and one thousand dirhams. When it reached the time of al-Rashīd, he composed his ode whose beginning is: Qul li-l-manāzili bi-l-kathībi al-aʿfari asqayta ghādiyata al-saḥābi al-mumṭiri Qad bāyaʿa al-thaqalāni Mahdiyya al-hudā li-Muḥammad ibn Zubaydata bint Jaʿfar Zubayda stuffed his mouth with pearls, and he sold them for twenty thousand dinars. This was when al-Rashīd gave allegiance to Muḥammad b. Zubayda. Salm died in the days of al-Rashīd, having accumulated wealth worth thirty-six thousand dinars, which he deposited with Abū al-Samrāʾ al-Ghassānī, and it remained with him. On the day of the feast, Ibrāhīm al-Mawṣilī came to al-Rashīd and sang to him and delighted him. He said: O Ibrāhīm, ask whatever you wish. He said: Yes, my lord, I ask for something that will not diminish you. He said: What is it? He said: Salm has died with no heir, and he left thirty-six thousand dinars with Abū al-Samrāʾ al-Ghassānī. Order him to pay it to me. So he sent to him to pay it to him, and he paid it. Later al-Jammāz and his father came seeking Salm's inheritance, claiming they were his relatives. In one narration: His estate was fifty thousand dinars. They mentioned that when Abū al-ʿAtāhiya said: Taʿālā Allāhu yā Salma b. ʿAmara wa-dhalla al-ḥirṣu aʿnāqa al-rijāli Salm became angry and said: He claims that I am greedy. Then he replied to him: Mā aqbaḥa al-tazhīda min wāʿiẓin yuzahhidu al-nāsa wa-lā yazhadu Law kāna fī tazhīdihi ṣādiqan aḍḥā wa-amsā baytuhu al-masjida Wa-rafaḍa al-dunyā fa-lam yalqahā wa-lam yaku yasʿā wa-yastarfidu [Yakhāfu an tanfadha arzāquhu wa-l-rizqu ʿinda Allāhi lā yanfadu] Wa-l-rizqu maqsūmun ʿalā mā tarā yanāluhu al-abyaḍu wa-l-aswadu Kullan yuwaffā rizqahu kāmilan man kaffa ʿan juhdin wa-man yajhadu Abū Haffān said: Salm received from the Barāmika alone twenty thousand dinars, and from al-Rashīd the like of it. Shuqrān b. ʿAlī al-Ifrīqī Shuqrān b. ʿAlī al-Ifrīqī, the master of inheritance law. He was a righteous man, proverbial for his worship. He died in this year. ʿAmr b. Zurāra b. Wāqid, Abū Muḥammad, al-Kilābī al-Naysābūrī ʿAmr b. Zurāra b. Wāqid, Abū Muḥammad, al-Kilābī al-Naysābūrī. He heard Muʿādh b. Muʿādh, Sufyān b. ʿUyayna, Hushaym b. Bashīr, Ibn ʿUlayya, and others. He recited the Qurʾān to ʿAlī b. Ḥamza al-Kisāʾī. Al-Bukhārī, Muslim, and others narrated from him. He was above reproach. Al-ʿAbbās b. Muḥammad b. ʿAlī b. ʿAbd Allāh [b.] al-ʿAbbās al-ʿAbbās b. Muḥammad b. ʿAlī b. ʿAbd Allāh [b.] al-ʿAbbās. He was one of the eminent men of Banū Hāshim and governed the Jazīra in the days of al-Rashīd. He was among the most judicious of people, and al-Rashīd used to say: My uncle al-ʿAbbās reminds us of our forefathers. From Aḥmad b. Ibrāhīm b. ʿArafa, who said: Al-ʿAbbās died in the year 185. Al-ʿAbbās b. Muḥammad — to whom al-ʿAbbāsiyya is attributed — was appointed over the Jazīra, and he went to al-Raqqa. Al-Rashīd ordered that it be furnished for him in the palace of the emirate, that implements be prepared for him there, that it be stocked with slaves, and that five million dirhams be carried to him. In the year 186 al-ʿAbbās died in Baghdad in Rajab. Al-Amīn prayed over him, and he was buried in al-ʿAbbāsiyya at the age of sixty-five years, six months, and sixteen days. From Abū Salama Hishām b. ʿAmr al-Qurashī, who said: A man said to al-ʿAbbās b. Muḥammad: I have come to you for a small need. He said to him: Seek for it a small man. Yaqṭīn b. Mūsā Yaqṭīn b. Mūsā. He was one of the propagandists for the Abbasid state, and he was resolute and shrewd. When Marwān b. Muḥammad imprisoned Ibrāhīm the Imam, the Shīʿa were bewildered and did not know who the Imam after him was. Yaqṭīn said to them: I will inform you. He went to Syria and stood before Marwān and said: O Commander of the Faithful, I am a merchant who arrived with goods, and I was brought in to a certain person who bought them from me. He kept putting me off with the price until your messengers came and imprisoned him. If you see fit, bring me together with him and take my right for me. Marwān said to one of his servants: O boy, go with him to Ibrāhīm and tell him to pay this man his due. So he went with him to him. When he saw him, he said: O enemy of God, how long will you delay me, and whom have you ordered to pay me my money? He said: To the son of al-Ḥārithiyya. So he returned to the Shīʿa and informed them that Abū al-ʿAbbās was the Imam after him. In this year died Khālid b. al-Ḥārith, Bishr b. al-Mufaḍḍal, and Abū Isḥāq Ibrāhīm b. Muḥammad al-Fazārī. In it died ʿAbd Allāh b. Ṣāliḥ b. ʿAbd Allāh b. ʿAbbās at Salamiyya in Rabīʿ I. In it died ʿAbbās b. Muḥammad b. ʿAlī b. ʿAbd Allāh b. ʿAbbās in Rajab, at the age of sixty-five years and six months. He was the nephew of al-Saffāḥ and al-Manṣūr. In it died ʿUmar b. Yūnus on his return from the pilgrimage at al-Yamāma. In it died ʿAbbād b. al-ʿAwwām the jurist in Baghdad. In it died Rāshid, client of ʿĪsā b. ʿAbd Allāh b. al-Ḥasan b. al-Ḥasan b. ʿAlī b. Abī Ṭālib. He had entered the Maghrib with Idrīs b. ʿAbd Allāh b. al-Ḥasan, and after him Abū Khālid Yazīd b. Ilyās took charge of the affairs of the Berbers.

363. Tarikh (al-Tabari) 3038No grade recorded

     مَهْلِكُ الْبَرَامِكَةِ   وفِي سَنَةُ سَبْعٍ وَثَمَانِينَ وَمِائَةٍ كَانَ مَقْتَلُ الرَّشِيدِ جَعْفَرَ بْنَ يَحْيَى بْنِ خَالِدٍ الْبَرْمَكِيَّ  ، وَدَمَارُ دِيَارِهِمْ وَانْدِثَارُ آثَارِهِمْ، وَذَهَابُ صِغَارِهِمْ وَكِبَارِهِمْ، وَقَدِ اخْتُلِفَ فِي سَبَبِ ذَلِكَ عَلَى أَقْوَالٍ فَقَالَ بَخْتِيشُوعُ: إِنِّي لَقَاعِدٌ فِي مَجْلِسِ الرَّشِيدِ إِذْ طَلَعَ يَحْيَى بْنُ خَالِدٍ، وَكَانَ يَدْخُلُ بِلَا إِذْنٍ، فَلَمَّا صَارَ بِالْقُرْبِ مِنَ الرَّشِيدِ وَسَلَّمَ عَلَيْهِ رَدَّ عَلَيْهِ رَدًّا ضَعِيفًا، فَعَلِمَ يَحْيَى أَنَّ أَمْرَهُمْ قَدْ تَغَيَّرَ، ثُمَّ أَقْبَلَ عَلَيَّ الرَّشِيدُ فَقَالَ: يَا بَخْتِيشُوعُ، يَدْخُلُ عَلَيْكَ فِي مَنْزِلِكَ أَحَدٌ بِلَا إِذْنِكَ ؟ فَقُلْتُ: لَا، وَلَا يَطْمَعُ فِي ذَلِكَ، فَقَالَ: مَا بَالُنَا يَدْخُلُ عَلَيْنَا بِلَا إِذْنٍ. فَقَامَ يَحْيَى فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ قَدَّمَنِي اللَّهُ قَبْلَكَ، وَاللَّهِ مَا ابْتَدَأْتُ ذَلِكَ السَّاعَةَ، وَمَا هُوَ إِلَّا شَيْءٌ خَصَّنِي بِهِ أَمِيرُ الْمُؤْمِنِينَ، وَرَفَعَ بِهِ ذِكْرِي حَتَّى إِنْ كُنْتُ لَأَدْخُلُ وَهُوَ فِي فِرَاشِهِ، وَمَا عَلِمْتُ أَنَّ أَمِيرَ الْمُؤْمِنِينَ كَرِهَ مَا كَانَ يُحِبُّ، وَإِذْ عَلِمْتُ فَإِنِّي أَكُونُ فِي الطَّبَقَةِ الثَّانِيَةِ مِنْ أَهْلِ الْإِذْنِ وَالثَّالِثَةِ إِنْ أَمَرَنِي سَيِّدِي بِذَلِكَ. قَالَ: فَاسْتَحَى، وَكَانَ مِنْ أَرَقِّ الْخُلَفَاءِ وَجْهًا، وَعَيْنَاهُ فِي الْأَرْضِ، مَا يَرْفَعُ طَرْفَهُ. ثُمَّ قَالَ: مَا أَرَدْتُ مَا تَكْرَهُ، وَلَكِنَّ النَّاسَ يَقُولُونَ. وَخَرَجَ يَحْيَى. وَقَالَ ثُمَامَةُ بْنُ أَشْرَسَ: رَفَعَ مُحَمَّدُ بْنُ اللَّيْثِ رِسَالَةً إِلَى الرَّشِيدِ يَعِظُهُ فِيهَا وَيَقُولُ: إِنَّ يَحْيَى بْنَ خَالِدٍ لَا يُغْنِي عَنْكَ مِنَ اللَّهِ شَيْئًا، وَقَدْ جَعَلْتَهُ فِيمَا بَيْنَكَ وَبَيْنَ اللَّهِ، فَكَيْفَ أَنْتَ إِذَا وَقَفْتَ بَيْنَ يَدَيِ اللَّهِ فَسَأَلَكَ عَمَّا عَمِلْتَ فِي عِبَادِهِ وَبِلَادِهِ، فَقُلْتَ: اسْتَكْفَيْتُ يَحْيَى أُمُورَ عِبَادِكَ. أَتُرَاكَ تَحْتَجُّ بِحُجَّةٍ يَرْضَاهَا. مَعَ كَلَامٍ فِيهِ تَوْبِيخٌ وَتَقْرِيعٌ، فَدَعَى الرَّشِيدُ يَحْيَى وَقَدْ تَقَدَّمَ إِلَيْهِ خَبَرُ الرِّسَالَةِ، فَقَالَ: تَعْرِفُ مُحَمَّدَ بْنَ اللَّيْثِ ؟ قَالَ: نَعَمْ. قَالَ: فَأَيُّ الرِّجَالِ هُوَ ؟ قَالَ: مُتَّهَمٌ عَلَى الْإِسْلَامِ. فَأَمَرَ بِهِ، فَوُضِعَ فِي الْحَبْسِ دَهْرًا، فَلَمَّا تَنَكَّرَ الرَّشِيدُ لِلْبَرَامِكَةِ ذَكَرَهُ فَأَمَرَ بِإِخْرَاجِهِ، فَأُحْضِرَ فَقَالَ لَهُ بَعْدَ مُخَاطَبَةٍ طَوِيلَةٍ: يَا مُحَمَّدُ، أَتُحِبُّنِي ؟ قَالَ: لَا وَاللَّهِ يَا أَمِيرَ الْمُؤْمِنِينَ. قَالَ: تَقُولُ هَذَا ! ؟ قَالَ: نَعَمْ، وَضَعْتَ رِجْلِي فِي الْأَكْبَالِ، وَحُلْتَ بَيْنِي وَبَيْنَ الْعِيَالِ بِلَا ذَنْبٍ أَتَيْتُ، وَلَا حَدَثٍ أَحْدَثْتُ، سِوَى قَوْلِ حَاسِدٍ يَكِيدُ الْإِسْلَامَ وَأَهْلَهُ، وَيُحِبُّ الْإِلْحَادَ وَأَهْلَهُ، فَكَيْفَ أُحِبُّكَ ؟ قَالَ: صَدَقْتَ. وَأَمَرَ بِإِطْلَاقِهِ، ثُمَّ قَالَ: يَا مُحَمَّدُ، أَتُحِبُّنِي ؟ قَالَ: لَا وَاللَّهِ يَا أَمِيرَ الْمُؤْمِنِينَ، وَلَكِنْ قَدْ ذَهَبَ مَا فِي قَلْبِي. فَأَمَرَ أَنْ يُعْطَى مِائَةَ أَلْفِ دِرْهَمٍ، فَأُحْضِرَتْ فَقَالَ: يَا مُحَمَّدُ، أَتُحِبُّنِي ؟ قَالَ: أَمَّا الْآنَ فَنَعَمْ، قَدْ أَنْعَمْتَ عَلَيَّ، وَأَحْسَنْتَ إِلَيَّ. قَالَ: انْتَقَمَ اللَّهُ مِمَّنْ ظَلَمَكَ، وَأَخَذَ لَكَ بِحَقِّكَ مِمَّنْ بَعَثَنِي عَلَيْكَ. قَالَ: فَقَالَ النَّاسُ فِي الْبَرَامِكَةِ، فَأَكْثَرُوا، وَكَانَ ذَلِكَ أَوَّلَ مَا ظَهَرَ مِنْ تَغَيُّرِ حَالِهِمْ. وَقَالَ مُحَمَّدُ بْنُ الْفَضْلِ مَوْلَى سُلَيْمَانَ بْنِ أَبِي جَعْفَرٍ: دَخَلَ يَحْيَى بْنُ خَالِدٍ بَعْدَ ذَلِكَ إِلَى الرَّشِيدِ، فَقَامَ الْغِلْمَانُ إِلَيْهِ فَقَالَ الرَّشِيدُ لِمَسْرُورٍ [الْخَادِمِ ]: مُرِ الْغِلْمَانَ أَنْ لَا يَقُومُوا إِلَيْهِ إِذَا دَخَلَ. فَدَخَلَ فَلَمْ يَقُمْ إِلَيْهِ أَحَدٌ، فَارْبَدَّ لَوْنُهُ، وَكَانَ الْغِلْمَانُ وَالْحُجَّابُ بَعْدَ ذَلِكَ إِذَا رَأَوْهُ أَعْرَضُوا عَنْهُ، فَكَانَ رُبَّمَا اسْتَسْقَى الشَّرْبَةَ فَلَا يَسْقُونَهُ. وَقَالَ أَبُو مُحَمَّدٍ الْيَزِيدِيُّ: مَنْ قَالَ إِنَّ الرَّشِيدَ قَتَلَ جَعْفَرَ بْنَ يَحْيَى بِغَيْرِ سَبَبِ يَحْيَى بْنِ عَبْدِ اللَّهِ بْنِ حَسَنٍ فَلَا تُصَدِّقْهُ، وَذَلِكَ أَنَّ الرَّشِيدَ دَفَعَ يَحْيَى إِلَى جَعْفَرٍ فَحَبَسَهُ، ثُمَّ دَعَى بِهِ لَيْلَةً مِنَ اللَّيَالِي فَسَأَلَهُ عَنْ شَيْءٍ مِنْ أَمْرِهِ فَأَجَابَهُ إِلَى أَنْ قَالَ لَهُ: اتَّقِ اللَّهَ فِي أَمْرِي وَلَا تَتَعَرَّضْ أَنْ يَكُونَ خَصْمَكَ غَدًا مُحَمَّدٌ ﷺ، فَوَاللَّهِ مَا أَحْدَثْتُ حَدَثًا، وَلَا آوَيْتُ مُحْدِثًا. فَرَقَّ لَهُ وَقَالَ: اذْهَبْ حَيْثُ شِئْتَ مِنْ بِلَادِ اللَّهِ. قَالَ: وَكَيْفَ أَذْهَبُ وَلَا آمَنُ أَنْ أُؤْخَذَ بَعْدَ قَلِيلٍ. فَأُرَدَّ إِلَيْكَ أَوْ عَلَى غَيْرِكَ. فَوَجَّهَ إِلَيْهِ مَنْ أَدَّاهُ إِلَى مَأْمَنِهِ. وَبَلَغَ الْخَبَرُ الْفَضْلَ بْنَ الرَّبِيعِ مِنْ عَيْنٍ كَانَتْ لَهُ عَلَيْهِ مِنْ خَاصِّ خَدَمِهِ، فَدَخَلَ عَلَى الرَّشِيدِ فَأَخْبَرَهُ، فَأَرَاهُ أَنَّهُ لَا يَعْبَأُ بِخَبَرِهِ وَقَالَ: مَا أَنْتَ وَهَذَا، لَا أُمَّ لَكَ، فَلَعَلَّ ذَلِكَ عَنْ أَمْرِي. فَانْكَسَرَ الْفَضْلُ، وَجَاءَهُ جَعْفَرٌ فَدَعَا بِالْغَدَاءِ فَأَكَلَا، وَجَعَلَ يُلْقِمُهُ وَيُحَادِثُهُ، إِلَى أَنْ كَانَ آخِرَ مَا كَانَ بَيْنَهُمَا أَنْ قَالَ: مَا فَعَلَ يَحْيَى بْنُ عَبْدِ اللَّهِ ؟ قَالَ: بِحَالِهِ يَا أَمِيرَ الْمُؤْمِنِينَ فِي الْحَبْسِ الضَّيِّقِ وَالْأَكْبَالِ الثَّقِيلَةِ. فَقَالَ: بِحَيَاتِي ! فَأَحْجَمَ جَعْفَرٌ، وَكَانَ مِنْ أَرَقِّ الْخَلْقِ ذِهْنًا، وَأَصَحِّهِمْ فِكْرًا، فَهَجَسَ فِي نَفْسِهِ أَنَّهُ قَدْ عَلِمَ بِشَيْءٍ مِنْ أَمْرِهِ، فَقَالَ: لَا وَحَيَاتِكَ يَا سَيِّدِي، وَلَكِنْ أَطْلَقْتُهُ وَعَلِمْتُ أَنَّهُ لَا حَيَاةَ بِهِ، وَلَا مَكْرُوهَ عِنْدَهُ. قَالَ: نَعَمْ مَا فَعَلْتَ، مَا عَدَوْتَ مَا كَانَ فِي نَفْسِي. فَلَمَّا خَرَجَ أَتْبَعُهُ بَصَرَهُ حَتَّى كَادَ يَتَوَارَى عَنْ وَجْهِهِ، ثُمَّ قَالَ: قَتَلَنِي اللَّهُ بِسَيْفِ الْهُدَى عَلَى عَمَلِ الضَّلَالَةِ إِنْ لَمْ أَقْتُلْكَ. فَكَانَ مِنْ أَمْرِهِ مَا كَانَ. وَقَالَ إِدْرِيسُ بْنُ بَدْرٍ: عَرَضَ رَجُلٌ لِلرَّشِيدِ فَقَالَ: نَصِيحَةً، فَقَالَ لِهَرْثَمَةَ: خُذْ إِلَيْكَ الرَّجُلَ وَسَلْهُ عَنْ نَصِيحَتِهِ. فَسَأَلَهُ فَأَبَى أَنْ يُخْبِرَهُ وَقَالَ: هِيَ سِرٌّ مِنْ أَسْرَارِ الْخَلِيفَةِ. فَأَخْبَرَ هَرْثَمَةُ الرَّشِيدَ فَقَالَ لَهُ: لَا تَبْرَحْ بِالْبَابِ حَتَّى أَفْرُغَ لَهُ. فَلَمَّا كَانَ فِي الْهَاجِرَةِ، وَانْصَرَفَ مَنْ كَانَ عِنْدَهُ، دَعَا بِهِ، فَقَالَ: أَخْلِنِي. فَالْتَفَتَ هَارُونُ إِلَى بَنِيهِ فَقَالَ: انْصَرِفُوا يَا فِتْيَانُ. فَوَثَبُوا، وَبَقِيَ خَاقَانُ وَحُسَيْنٌ عَلَى رَأْسِهِ، فَنَظَرَ إِلَيْهِمَا الرَّجُلُ فَقَالَ: تَنَحَّيَا عَنَّا. فَفَعَلَا، ثُمَّ أَقْبَلَ عَلَى الرَّجُلِ فَقَالَ: هَاتِ مَا عِنْدَكَ. فَقَالَ: عَلَى أَنْ تُؤَمِّنَنِي. قَالَ: عَلَى أَنْ أُؤَمِّنَكَ وَأُحْسِنَ إِلَيْكَ. قَالَ: كُنْتُ بِحُلْوَانَ فِي خَانٍ مِنْ خَانَاتِهَا، فَإِذَا أَنَا بِيَحْيَى بْنِ عَبْدِ اللَّهِ فِي دُرَّاعَةِ صُوفٍ غَلِيظَةٍ وَكِسَاءِ صُوفٍ أَخْضَرَ غَلِيظٍ، وَإِذَا مَعَهُ جَمَاعَةٌ يَنْزِلُونَ إِذَا نَزَلَ، وَيَرْحَلُونَ إِذَا رَحَلَ، وَيَكُونُونَ مِنْهُ بِرَصَدٍ، يُوهِمُونَ مَنْ رَآهُمْ أَنَّهُمْ لَا يَعْرِفُونَهُ وَهُمْ أَعْوَانُهُ، وَمَعَ [كُلِّ ] وَاحِدٍ مِنْهُمْ مَنْشُورٌ يَأْمَنُ لَهُ إِنْ عُرِضَ لَهُ. قَالَ: تَعْرِفُ يَحْيَى بْنَ عَبْدِ اللَّهِ ؟ قَالَ: أَعْرِفُهُ قَدِيمًا، وَذَلِكَ الَّذِي حَقَّقَ مَعْرِفَتِي بِهِ بِالْأَمْسِ. قَالَ: فَصِفْهُ. قَالَ: مَرْبُوعٌ، أَسْمَرُ، رَقِيقُ الْبَشَرَةِ، أَجْلَحُ، حَسَنُ الْعَيْنَيْنِ، عَظِيمُ الْبَطْنِ. قَالَ: صَدَقْتَ هُوَ ذَلِكَ. قَالَ: فَمَا سَمِعْتَهُ يَقُولُ ؟ قَالَ: مَا سَمِعْتُهُ يَقُولُ شَيْئًا غَيْرَ أَنِّي رَأَيْتُهُ يُصَلِّي، وَرَأَيْتُ غُلَامًا مِنْ غِلْمَانِهِ أَعْرِفُهُ قَدِيمًا جَالِسًا عَلَى بَابٍ بِالْخَانِ، فَلَمَّا فَرَغَ مِنْ صَلَاتِهِ أَتَاهُ بِثَوْبٍ غَسِيلٍ، فَأَلْقَاهُ فِي عُنُقِهِ، وَنَزَعَ الْجُبَّةَ الصُّوفَ، فَقَالَ لَهُ: أَحْسَنُ اللَّهُ جَزَاءَكَ، وَشَكَرَ سَعْيُكَ، فَمَنْ أَنْتَ ؟ قَالَ: رَجُلٌ مِنْ أَبْنَاءِ هَذِهِ الدَّوْلَةِ، وَأَصْلِي مِنْ مَرْوٍ، وَمَوْلِدِي مَدِينَةُ السَّلَامِ. قَالَ: فَمَنْزِلُكَ بِهَا ؟ قَالَ: نَعَمْ. فَأَطْرَقَ مَلِيًّا، ثُمَّ قَالَ: كَيْفَ احْتِمَالُكَ لِمَكْرُوهٍ تُمْتَحَنُ بِهِ فِي طَاعَتِي ؟ قَالَ: أَبْلَغُ مِنْ ذَلِكَ حَيْثُ أَحَبَّ أَمِيرُ الْمُؤْمِنِينَ. قَالَ: كُنْ بِمَكَانِكَ حَتَّى أَرْجِعَ. فَدَخَلَ حُجْرَةً كَانَتْ خَلْفَ ظَهْرِهِ، فَأَخْرَجَ كِيسًا فِيهِ أَلْفَا دِينَارٍ، فَقَالَ: خُذْ هَذِهِ وَدَعْنِي وَمَا أُدَبِّرُ فِيكَ. فَأَخَذَهَا وَضَمَّ عَلَيْهَا ثِيَابَهُ، ثُمَّ قَالَ: يَا غُلَامُ. فَأَجَابَهُ خَاقَانُ وَحُسَيْنٌ، فَقَالَ: اصْفَعَا ابْنَ اللَّخْنَاءِ، فَصَفَعَاهُ نَحْوًا مِنْ مِائَةِ صَفْعَةٍ، ثُمَّ قَالَ: أَخْرِجَاهُ إِلَى مَنْ بَقِيَ فِي الدَّارِ وَعِمَامَتُهُ فِي عُنُقِهِ، فَقُولَا: هَذَا جَزَاءُ مَنْ يَسْعَى بِبِطَانَةِ أَمِيرِ الْمُؤْمِنِينَ وَأَوْلِيَائِهِ ! فَفَعَلَا ذَلِكَ وَتَحَدَّثُوا بِخَبَرِهِ، وَلَمْ يَعْلَمْ بِحَالِ الرَّجُلِ أَحَدٌ، وَلَا بِمَا أَلْقَى إِلَى الرَّشِيدِ حَتَّى كَانَ مِنْ أَمْرِ الْبَرَامِكَةِ مَا كَانَ. وَقِيلَ: إِنَّ الْبَرَامِكَةَ كَانُوا يُرِيدُونَ إِبْطَالَ خِلَافَةِ الرَّشِيدِ وَإِظْهَارَ الزَّنْدَقَةِ. وَقِيلَ: بِسَبَبِ الْعَبَّاسَةِ. وَمِنَ الْعُلَمَاءِ مَنْ أَنْكَرَ ذَلِكَ. وَإِنْ كَانَ ابْنُ جَرِيرٍ قَدْ ذَكَرَهُ. رَوَى ابْنُ الْجَوْزِيِّ أَنَّ الرَّشِيدَ سُئِلَ عَنِ السَّبَبِ الَّذِي مِنْ أَجْلِهِ أَهْلَكَ الْبَرَامِكَةَ فَقَالَ: لَوْ أَعْلَمُ أَنَّ قَمِيصِي يَعْلَمُ ذَلِكَ لَأَحْرَقْتُهُ. وَقَدْ كَانَ جَعْفَرٌ يَدْخُلُ عَلَى الرَّشِيدِ بِغَيْرِ إِذْنٍ حَتَّى كَانَ رُبَّمَا دَخَلَ عَلَيْهِ وَهُوَ فِي الْفِرَاشِ مَعَ حَظَايَاهُ، وَهَذِهِ وَجَاهَةٌ عَظِيمَةٌ وَمَنْزِلَةٌ عَالِيَةٌ، وَكَانَ مِنْ أَحْظَى الْعُشَرَاءِ عَلَى الشَّرَابِ - فَإِنَّ الرَّشِيدَ كَانَ يَسْتَعْمِلُ فِي أَوَاخِرِ مُلْكِهِ الْمُسْكِرَ، وَكَأَنَّهُ الْمُخْتَلَفُ فِيهِ - وَكَانَ أَحَبَّ أَهْلِهِ إِلَيْهِ أُخْتُهُ الْعَبَّاسَةُ بِنْتُ الْمَهْدِيِّ، وَكَانَ يُحْضِرُهَا مَعَهُ، وَجَعْفَرٌ الْبَرْمَكِيُّ حَاضِرٌ أَيْضًا، فَزَوَّجَهُ بِهَا لِيَحِلَّ لَهُ النَّظَرُ إِلَيْهَا، وَاشْتَرَطَ عَلَيْهِ أَنْ لَا يَطَأْهَا، فَكَانَ الرَّشِيدُ رُبَّمَا قَامَ وَتَرَكَهُمَا وَهُمَا ثَمِلَانِ مِنَ الشَّرَابِ، فَرُبَّمَا وَاقَعَهَا جَعْفَرٌ فَاتَّفَقَ حَمْلُهَا مِنْهُ فَوَلَدَتْ وَلَدًا، وَبَعْثَتْهُ مَعَ بَعْضِ جَوَارِيهَا إِلَى مَكَّةَ، فَكَانَ يُرَبَّى بِهَا. سبب آخر في مقتل جعفر البرمكي وَذَكَرَ الْقَاضِي ابْنُ خِلِّكَانَ فِي " الْوَفَيَاتِ " صِفَةً أُخْرَى فِي مَقْتَلِ جَعْفَرٍ، وَذَلِكَ أَنَّهُ لَمَّا زَوَّجَ الرَّشِيدُ جَعْفَرًا مِنَ الْعَبَّاسَةِ أَحَبَّتْهُ حُبًّا شَدِيدًا، فَرَاوَدَتْهُ عَنْ نَفْسِهِ فَامْتَنَعَ أَشَدَّ الِامْتِنَاعِ مِنْ خَشْيَةِ أَمِيرِ الْمُؤْمِنِينَ، فَاحْتَالَتْ عَلَيْهِ، وَكَانَتْ أُمُّهُ تُهْدِي إِلَيْهِ فِي كُلِّ لَيْلَةِ جُمْعَةٍ جَارِيَةً حَسْنَاءَ بِكْرًا فَقَالَتْ لِأُمِّهِ: أَدْخِلِينِي عَلَيْهِ فِي صِفَةِ جَارِيَةٍ مِنْ تِلْكَ الْجَوَارِي فَهَابَتْ مِنْ تِلْكَ، فَتَهَدَّدَتْهَا حَتَّى فَعَلَتْ، فَلَمَّا دَخَلَتْ عَلَيْهِ وَكَانَ لَا يَتَحَقَّقُ وَجْهَهَا مِنْ مَهَابَةِ الرَّشِيدِ، فَوَاقَعَهَا فَقَالَتْ لَهُ: كَيْفَ رَأَيْتَ خَدِيعَةَ بَنَاتِ الْمُلُوكِ. فَقَالَ: وَمَنْ أَنْتَ؟ فَقَالَتْ: أَنَا الْعَبَّاسَةُ. وَحَمَلَتْ مِنْ تِلْكَ اللَّيْلَةِ، فَدَخَلَ عَلَى أُمِّهِ فَقَالَ لَهَا. بِعْتِينِي وَاللَّهِ بِرَخِيصٍ. ثُمَّ إِنَّ وَالِدَهُ يَحْيَى بْنَ خَالِدٍ جَعَلَ يُضَيِّقُ عَلَى عِيَالِ الرَّشِيدِ فِي النَّفَقَةِ، حَتَّى شَكَتْهُ إِلَى الرَّشِيدِ زُبَيْدَةُ مَرَّاتٍ، ثُمَّ أَفْشَتْ لَهُ سِرَّ الْعَبَّاسَةِ، فَاسْتَشَاطَ غَضَبًا، وَلَمَّا أَخْبَرَتْهُ أَنَّ الْوَلَدَ قَدْ أَرْسَلَتْ بِهِ إِلَى مَكَّةَ حَجَّ عَامَهُ ذَلِكَ حَتَّى تَحَقَّقَ الْأَمْرَ. وَيُقَالُ: إِنَّ بَعْضَ الْجَوَارِي نَمَّتْ عَلَيْهَا إِلَى الرَّشِيدِ، وَأَخْبَرَتْهُ بِمَا وَقَعَ مِنَ الْأَمْرِ، وَأَنَّ الْوَلَدَ بِمَكَّةَ، وَعِنْدَهُ جَوَارٍ وَمَعَهُ أَمْوَالٌ وَحُلِيٌّ كَثِيرٌ، فَلَمْ يُصَدِّقْ حَتَّى حَجَّ فِي السَّنَةِ الْحَالِيَّةِ، فَكَشَفَ عَنِ الْحَالِ، فَإِذَا هُوَ كَمَا ذَكَرَتْ تِلْكَ الْجَارِيَةُ. وَقَدْ حَجَّ فِي هَذِهِ السَّنَةِ يَحْيَى بْنُ خَالِدٍ الْوَزِيرُ، وَقَدِ اسْتَشْعَرَ الْغَضَبَ مِنَ الرَّشِيدِ عَلَيْهِ، فَجَعَلَ يَدْعُو عِنْدَ الْكَعْبَةِ: اللَّهُمَّ إِنْ كَانَ يُرْضِيكَ عَنِّي سَلْبُ مَالِيَ وَوَلَدِي وَأَهْلِي فَافْعَلْ ذَلِكَ بِي، وَأَبْقِ عَلَيَّ مِنْهُمُ الْفَضْلَ. ثُمَّ خَرَجَ، فَلَمَّا كَانَ عِنْدَ بَابِ الْمَسْجِدِ رَجَعَ فَقَالَ: اللَّهُمَّ وَالْفَضْلُ مَعَهُمْ، فَإِنِّي رَاضٍ بِرِضَاكَ عَنِّي وَلَا تَسْتَثْنِ مِنْهُمْ أَحَدًا. وَسُمِعَ أَيْضًا يَقُولُ فِي ذَلِكَ الْمَقَامِ: اللَّهُمَّ إِنَّ ذُنُوبِي جَمَّةٌ عَظِيمَةٌ لَا يُحْصِيهَا غَيْرُكَ. اللَّهُمَّ إِنْ كُنْتَ تُعَاقِبُنِي فَاجْعَلْ عُقُوبَتِي بِذَلِكَ فِي الدُّنْيَا، وَإِنْ أَحَاطَ ( ذَلِكَ بِسَمْعِي ) وَبَصَرِي وَوَلَدِي وَمَالِي، حَتَّى يَبْلُغَ رِضَاكَ، وَلَا تَجْعَلْ عُقُوبَتِي فِي الْآخِرَةِ. فَاسْتُجِيبَ لَهُ. فَلَمَّا قَفَلَ الرَّشِيدُ مِنَ الْحَجِّ صَارَ إِلَى الْحِيرَةِ، ثُمَّ رَكِبَ فِي السُّفُنِ إِلَى الْعُمْرِ مِنْ أَرْضِ الْأَنْبَارِ، فَلَمَّا كَانَتْ لَيْلَةُ السَّبْتِ سَلْخَ الْمُحَرَّمِ مِنْ هَذِهِ السَّنَةِ أَعْنِي سَنَةَ سَبْعٍ وَثَمَانِينَ أَرْسَلَ مَسْرُورًا الْخَادِمَ، وَمَعَهُ حَمَّادُ بْنُ سَالِمٍ أَبُو عِصْمَةَ فِي جَمَاعَةٍ مِنَ الْجُنْدِ فَأَطَافُوا بِجَعْفَرِ بْنِ يَحْيَى لَيْلًا، فَدَخَلَ عَلَيْهِ مَسْرُورٌ الْخَادِمُ، وَعِنْدَهُ بُخْتَيَشُوعُ الْمُتَطَبِّبُ، وَأَبُو زَكَّارٍ الْأَعْمَى الْمُغَنِّي الْكَلْوَذَانِيُّ، وَهُوَ فِي أَمْرِهِ، وَأَبُو زَكَّارٍ يُغَنِّيهِ: فَلَا تَبْعَدْ فَكُلُّ فَتًى سَيَأْتِي عَلَيْهِ الْمَوْتُ يَطْرُقُ أَوْ يُغَادِي فَقَالَ الْخَادِمُ لَهُ: يَا أَبَا الْفَضْلِ، هَذَا الْمَوْتُ قَدْ طُرَقَكَ، أَجِبْ أَمِيرَ الْمُؤْمِنِينَ. فَقَامَ إِلَيْهِ، فَقَبَّلَ قَدَمَيْهِ، وَدَخَلَ عَلَيْهِ، أَنْ يَدْخُلَ إِلَى أَهْلِهِ، فَيُوصِيَ إِلَيْهِمْ، فَقَالَ: أَمَّا الدُّخُولُ فَلَا سَبِيلَ إِلَيْهِ، فَأَوْصَى جَعْفَرٌ وَأَعْتَقَ جَمَاعَةً مِنْ مَمَالِيكِهِ، وَجَاءَتْ رُسُلُ الرَّشِيدِ تَسْتَحِثُّ الْخَادِمَ، فَأَخْرَجَهُ إِخْرَاجًا عَنِيفًا يَقُودُهُ، حَتَّى أَتَى الْمَنْزِلَ الَّذِي كَانَ فِيهِ الرَّشِيدُ فَحَبَسَهُ وَقَيَّدَهُ بِقَيْدِ حِمَارٍ، وَأَعْلَمَ الرَّشِيدَ بِمَا كَانَ فَعَلَ، فَأَمَرَهُ بِضَرْبِ عُنُقِهِ، فَجَاءَ إِلَى جَعْفَرٍ فَقَالَ: إِنَّ أَمِيرَ الْمُؤْمِنِينَ قَدْ أَمَرَنِي أَنْ آتِيَهُ بِرَأْسِكَ، فَقَالَ: يَا أَبَا هَاشِمٍ، لَعَلَّ أَمِيرَ الْمُؤْمِنِينَ سَكْرَانُ، فَإِذَا صَحَا عَاتَبَكَ عَلَى ذَلِكَ، فَعَاوِدْهُ. فَرَجَعَ إِلَيْهِ فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، لَعَلَّكَ مَشْغُولٌ. فَقَالَ: وَيْحَكَ يَا مَاصَّ بَظْرِ أُمِّهِ ! ائْتِنِي بِرَأْسِهِ. فَكَرَّرَ عَلَيْهِ جَعْفَرٌ الْمُعَاوَدَةَ، فَقَالَ لَهُ: بَرِئْتُ مِنَ الْمَهْدِيِّ لَئِنْ لَمْ تَأْتِنِي بِرَأْسِهِ لَأَبْعَثَنَّ مَنْ يَأْتِينِي بِرَأْسِكَ وَرَأْسِهِ. فَرَجَعَ إِلَى جَعْفَرٍ، فَحَزَّ رَأْسَهُ، وَجَاءَ بِهِ إِلَى الرَّشِيدِ، فَأَلْقَاهُ بَيْنَ يَدَيْهِ، وَأَرْسَلَ الرَّشِيدُ مِنْ لَيْلَتِهِ الْبُرُدَ فِي الِاحْتِيَاطِ عَلَى الْبَرَامِكَةِ جَمِيعِهِمْ بِبَغْدَادَ وَغَيْرِهَا، وَمَنْ كَانَ مِنْهُمْ بِسَبِيلٍ فَأُخِذُوا كُلُّهُمْ عَنْ آخِرِهِمْ، فَلَمْ يُفْلِتْ مِنْهُمْ أَحَدٌ، وَحَبَسَ يَحْيَى بْنَ خَالِدٍ فِي مَنْزِلِهِ، وَحَبَسَ الْفَضْلَ بْنَ يَحْيَى فِي مَنْزِلٍ آخَرَ، وَأَخَذَ جَمِيعَ مَا كَانُوا يَمْلِكُونَهُ مِنَ الْأَمْوَالِ، وَالْمَوَالِي، وَالْحَشَمِ، وَالْخَدَمِ، وَاحْتِيطَ عَلَى أَمْلَاكِهِمْ، وَبَعَثَ الرَّشِيدُ بِرَأْسِ جَعْفَرٍ وَجُثَّتِهِ، ثُمَّ قُطِعَتْ بِاثْنَيْنِ، فَنُصِبَ الرَّأْسُ عِنْدَ الْجِسْرِ الْأَعْلَى، وَشِقُّ الْجُثَّةِ عِنْدَ الْجِسْرِ الْأَسْفَلِ، وَشِقُّهَا الْآخَرُ عِنْدَ الْجِسْرِ الْآخَرِ، ثُمَّ أُحْرِقَتْ بَعْدَ ذَلِكَ، وَنُودِيَ فِي بَغْدَادَ أَنْ لَا أَمَانَ لِلْبَرَامِكَةِ وَلَا لِمَنْ آوَاهُمْ، إِلَّا مُحَمَّدَ بْنَ يَحْيَى بْنِ خَالِدٍ، فَإِنَّهُ اسْتَثْنَاهُ مِنْ بَيْنِ الْبَرَامِكَةِ لِنُصْحِهِ لِلْخَلِيفَةِ. مقتل أنس بن أبي شيخ وَأَتَى الرَّشِيدُ بِأَنَسِ بْنِ أَبِي شَيْخٍ - وَكَانَ يُتَّهَمُ بِالزَّنْدَقَةِ، وَكَانَ مُصَاحِبًا لِجَعْفَرٍ الْبَرْمَكِيِّ - وَذَلِكَ لَيْلَةَ قُتِلَ جَعْفَرٌ، فَدَارَ بَيْنَهُ وَبَيْنَهُ كَلَامٌ، فَأَخْرَجَ الرَّشِيدُ سَيْفًا مِنْ تَحْتِ فِرَاشِهِ، وَأَمَرَ بِضَرْبِ عُنُقِهِ بِهِ، وَجَعَلَ يَتَمَثَّلُ بِبَيْتٍ قِيلَ فِي أَنَسٍ قَبْلَ ذَلِكَ: تَلَمَّظَ السَّيْفُ مِنْ شَوْقٍ إِلَى أَنَسٍ     فَالسَّيْفُ يَلْحَظُ وَالْأَقْدَارُ تَنْتَظِرُ فَضُرِبَتْ عُنُقُ أَنَسٍ، فَسَبَقَ السَّيْفُ الدَّمَ، فَقَالَ الرَّشِيدُ: رَحِمَ اللَّهُ عَبْدَ اللَّهِ بْنَ مُصْعَبٍ. فَقَالَ النَّاسُ: إِنَّ السَّيْفَ كَانَ سَيْفَ الزُّبَيْرِ بْنِ الْعَوَّامِ. وَشُحِنَتِ السُّجُونُ بِالْبَرَامِكَةِ، وَاسْتُلِبَتْ أَمْوَالُهُمْ كُلُّهَا. وَقَدْ كَانَ الرَّشِيدُ فِي الْيَوْمِ الَّذِي قَتَلَ فِي آخِرِهِ جَعْفَرًا، هُوَ وَإِيَّاهُ رَاكِبَيْنِ فِي الصَّيْدِ، وَقَدْ خَلَا بِهِ دُونَ وُلَاةِ الْعُهُودِ، وَطَيَّبَهُ فِي ذَلِكَ الْيَوْمِ بِالْغَالِيَةِ بِيَدِهِ، وَلَمَّا كَانَ وَقْتُ الْمَغْرِبِ وَوَدَّعَهُ الرَّشِيدُ، ضَمَّهُ إِلَيْهِ وَقَالَ: لَوْلَا أَنَّ اللَّيْلَةَ لَيْلَةُ خَلْوَتِي بِالنِّسَاءِ مَا فَارَقْتُكَ، فَاذْهَبْ إِلَى مَنْزِلِكَ وَاشْرَبْ وَاطْرَبْ لِتَكُونَ عَلَى مِثْلِ حَالِي. فَقَالَ: وَاللَّهِ يَا أَمِيرَ الْمُؤْمِنِينَ لَا أَشْتَهِي ذَلِكَ إِلَّا مَعَكَ. فَانْصَرَفَ عَنْهُ جَعْفَرٌ، فَمَا هُوَ إِلَّا أَنْ ذَهَبَ مِنَ اللَّيْلِ بَعْضُهُ حَتَّى أَوْقَعَ بِهِ مِنَ الْبَأْسِ وَالنَّكَالِ مَا تَقَدَّمَ ذِكْرُهُ، وَكَانَ ذَلِكَ لَيْلَةَ السَّبْتِ آخَرَ لَيْلَةٍ مِنَ الْمُحَرَّمِ، وَقِيلَ: إِنَّهَا مُسْتَهَلُّ صَفَرٍ سَنَةَ سَبْعٍ وَثَمَانِينَ. وَكَانَ عُمْرُ جَعْفَرٍ إِذْ ذَاكَ سَبْعًا وَثَلَاثِينَ سَنَةً. وَلَمَّا جَاءَ الْخَبَرُ إِلَى أَبِيهِ يَحْيَى بْنِ خَالِدٍ بِقَتْلِهِ قَالَ: قَتَلَ اللَّهُ ابْنَهُ. وَلَمَّا قِيلَ لَهُ: قَدْ خُرِّبَتْ دَارُكَ. قَالَ: خَرَّبَ اللَّهُ دَوْرَهُ. وَيُقَالُ: إِنَّهُ لَمَّا نَظَرَ إِلَى دَارِهِ وَقَدْ هُتِكَتْ سُتُورُهَا، وَاسْتُبِيحَتْ قُصُورُهَا، وَانْتُهِبَ مَا فِيهَا، قَالَ: هَكَذَا تَقُومُ السَّاعَةُ. وَقَدْ كَتَبَ إِلَيْهِ بَعْضُ أَصْحَابِهِ يُعَزِّيهِ فِيمَا وَقَعَ، فَكَتَبَ جَوَابَ التَّعْزِيَةِ: أَنَا بِقَضَاءِ اللَّهِ رَاضٍ، وَبِالْخِيَارِ عَالِمٌ، وَلَا يُؤَاخِذُ اللَّهُ الْعِبَادَ إِلَّا بِذُنُوبِهِمْ، وَمَا اللَّهُ بِظَلَّامٍ لِلْعَبِيدِ، وَمَا يَغْفِرُ اللَّهُ أَكْثَرُ، وَلِلَّهِ الْحَمْدُ. الحزن على مقتل البرامكة وعن عَلِيُّ بْنُ أَبِي عَلِيٍّ الْبَصْرِيُّ، عَنْ أَبِيهِ، أَنَّ مَسْرُورًا قَالَ: اسْتَدْعَانِي الْمَأْمُونُ فَقَالَ لِي: قَدْ أُكْثِرَ عَلَيَّ أَخْبَارُ السِّرِّ بِأَنَّ شَيْخًا يَأْتِي خَرَابَ الْبَرَامِكَةِ فَيَبْكِي وَيَنْتَحِبُ طَوِيلًا ثُمَّ يَنْشُدُ شِعْرًا يَرْثِيهِمْ بِهِ وَيَنْصَرِفُ، فَارْكَبْ أَنْتَ وَدِينَارُ بْنُ عَبْدِ اللَّهِ وَاسْتَتِرْ بِالْجُدْرَانِ، فَإِذَا جَاءَ وَشَاهَدْتُمَا مَا فَعَلَ وَسَمِعْتُمَا مَا قَالَ فَأْتِيَانِي بِهِ، فَرَكِبْنَا مُغَلِّسِينَ، فَأَتَيْنَا الْمَوْضِعَ فَاخْتَفَيْنَا فِيهِ وَأَبْعَدْنَا الدَّوَابَّ، فَلَمَّا أَصْبَحْنَا إِذَا بِخَادِمٍ أَسْوَدَ قَدْ أَقْبَلَ وَمَعَهُ كُرْسِيٌّ حَدِيدٌ، فَطَرَحَهُ وَجَاءَ عَلَى أَثَرِهِ كَهْلٌ فَجَلَسَ عَلَى الْكُرْسِيِّ وَتَلَفَّتَ فَلَمْ يَرَ أَحَدًا، فَبَكَى وَانْتَحَبَ حَتَّى قُلْتُ قَدْ فَارَقَ الدُّنْيَا، ثُمَّ أَنْشَأَ يَقُولُ: وَلَمَّا رَأَيْتُ السَّيْفَ خَلَّلَ جَعْفَرًا     وَنَادَى مُنَادٍ لِلْخَلِيفَةِ فِي يَحْيَى وَذَكَرَ أَبْيَاتًا قَدْ تَقَدَّمَتْ، فَلَمَّا قَامَ قَبَضْنَا عَلَيْهِ، فَقَالَ: مَا تُرِيدَانِ مِنِّي. قُلْتُ: هَذَا دِينَارُ بْنُ عَبْدِ اللَّهِ وَأَنَا مَسْرُورٌ خَادِمُ أَمِيرِ الْمُؤْمِنِينَ وَهُوَ يَسْتَدْعِيكَ فَالْبِسْ، ثُمَّ قَالَ: إِنِّي لَا آمَنُهُ عَلَى نَفْسِي، فَأَمْهِلْنِي حَتَّى أُوصِيَ. قُلْتُ: شَأْنُكَ. فَسِرْنَا مَعَهُ فَوَقَفَ عَلَى دُكَّانِ رَجُلٍ وَاسْتَدْعَى دَوَاةً وَبَيْضَاءَ، فَكَتَبَ فِيهَا وَصِيتَهُ، وَدَفَعَهَا إِلَى خَادِمِهِ، وَسِرْنَا بِهِ، فَلَمَّا مَثُلَ بَيْنَ يَدَيِ الْخَلِيفَةِ زَبَرَهُ وَقَالَ: مَنْ أَنْتَ ؟ وَبِمَ اسْتَحَقَّ مِنْكَ الْبَرَامِكَةُ مَا تَصْنَعُ. فَقَالَ غَيْرَ هَائِبٍ وَلَا مُحْتَشِمٍ: يَا أَمِيرَ الْمُؤْمِنِينَ، إِنَّ لِلْبَرَامِكَةِ عِنْدِي أَيَادِيَ خَضْرَاءَ، فَإِنْ أَمَرَ أَمِيرُ الْمُؤْمِنِينَ حَدَّثْتُهُ بِبَعْضِهَا. فَقَالَ: هَاتِ. فَقَالَ: أَنَا الْمُنْذِرُ بْنُ الْمُغِيرَةِ الدِّمَشْقِيُّ، نَشْأَتُ فِي نِعْمَةٍ فَزَالَتْ حَتَّى أَفْضَتْ إِلَى بَيْعِ دَارِي، وَأَمْلَقْتُ إِلَى [غَيْرِ ] غَايَةٍ، فَأُشِيرَ عَلَيَّ بِقَصْدِ الْبَرَامِكَةِ، فَخَرَجْتُ إِلَى بَغْدَادَ وَمَعِي نَيِّفٌ وَعِشْرُونَ امْرَأَةً وَصَبِيًّا، فَدَخَلْتُ بِهِمْ إِلَى [مَسْجِدٍ ] بِبَغْدَادَ، ثُمَّ خَرَجْتُ وَتَرَكْتُهُمْ جِيَاعًا لَا نَفَقَةَ لَهُمْ، فَمَرَرْتُ بِمَسْجِدٍ فِيهِ جَمَاعَةٌ عَلَيْهِمْ أَحْسَنُ زِيٍّ، فَجَلَسْتُ مَعَهُمْ أُرَدِّدُ فِي صَدْرِي مَا أُخَاطِبُهُمْ بِهِ فَتَحِيدُ نَفْسِي عَنْ ذُلِّ السُّؤَالِ، فَإِذَا خَادِمٌ قَدْ أَزْعَجَ الْقَوْمَ، فَقَامُوا فَقُمْتُ مَعَهُمْ، فَدَخَلُوا دَارًا كَبِيرَةً، فَدَخَلْتُ مَعَهُمْ، فَإِذَا يَحْيَى بْنُ خَالِدٍ عَلَى دِكَّةٍ وَسَطَ بُسْتَانٍ، فَجَلَسُوا وَجَلَسْتُ، وَكُنَّا مِائَةَ رَجُلٍ وَرَجُلٍ، فَخَرَجَ مِائَةُ خَادِمٍ وَخَادِمٍ، فِي يَدِ كُلِّ وَاحِدٍ مِنْهُمْ مِجْمَرَةٌ ذَهَبٌ، فِيهَا قِطْعَةُ عَنْبَرٍ، فَسَجَرُوا الْعُودَ، وَأَقْبَلَ يَحْيَى عَلَى الْقَاضِي فَقَالَ زَوِّجِ ابْنَ عَمِّي هَذَا بِابْنَتِي عَائِشَةَ فَخَطَبَ وَعَقَدَ النِّكَاحَ، فَأَخَذْنَا النِّثَارَ مِنْ فُتَاتِ الْمِسْكِ وَبَنَادِقِ الْعَنْبَرِ وَتَمَاثِيلِ النِّدِّ، فَالْتَقَطَ النَّاسُ وَالْتَقَطَ، ثُمَّ جَاءَنَا الْخَدَمُ فِي يَدِ كُلِّ وَاحِدٍ مِنْهُمْ صِينِيَّةُ فِضَّةٍ، فِيهَا أَلْفُ دِينَارٍ، مَخْلُوطٌ بِالْمِسْكِ، فَوُضِعَ بَيْنَ يَدَيْ كُلِّ وَاحِدٍ وَاحِدَةٌ، فَأَقْبَلَ كُلُّ وَاحِدٍ يَأْخُذُ الدَّنَانِيرَ فِي كُمِّهِ، وَالصِّينِيَّةَ تَحْتَ إِبِطِهِ، وَيَخْرُجُ، فَبَقِيتُ وَحْدِي، لَا أَجْسُرُ أَفْعَلُ ذَلِكَ، فَغَمَزَنِي بَعْضُ الْخَدَمِ وَقَالَ: خُذْهَا [ وَقُمْ ]، فَأَخَذْتُهَا وَقُمْتُ، وَجَعَلْتُ أَمْشِي، وَأَلْتَفِتُ [خَوْفًا مِنْ أَنْ يُؤْخَذَ مِنِّي، ] وَيَحْيَى يُلَاحِظُنِي مِنْ حَيْثُ لَا أَفْطَنُ، فَلَمَّا قَارَبْتُ السِّتْرَ رُدِدْتُ فَيَئِسَتْ مِنَ الصِّينِيَّةِ، فَجِئْتُ فَأَمَرَنِي بِالْجُلُوسِ، فَجَلَسْتُ فَسَأَلَنِي عَنْ حَالِي فَحَدَّثْتُهُ بِقِصَّتِي، فَبَكَى، ثُمَّ قَالَ: عَلَيَّ بِمُوسَى. فَجَاءَهُ، فَقَالَ: يَا بُنَيَّ، هَذَا رَجُلٌ مِنْ أَوْلَادِ النِّعَمِ، قَدْ رَمَتْهُ الْأَيَّامُ بِصَرْفِهَا، فَخُذْهُ وَاخْلِطْهُ بِنَفْسِكَ، فَأَخَذَنِي فَخَلَعَ عَلَيَّ وَأَمَرَ لِي بِحِفْظِ الصِّينِيَّةِ فَكُنْتُ فِي الْعَيْشِ يَوْمِي وَلَيْلَتِي، ثُمَّ اسْتَدْعَى [أَخَاهُ ] الْعَبَّاسَ وَقَالَ: إِنَّ الْوَزِيرَ سَلَّمَ إِلَيَّ هَذَا، وَأُرِيدُ الرُّكُوبَ إِلَى دَارِ أَمِيرِ الْمُؤْمِنِينَ، فَلْيَكُنْ عِنْدَكَ الْيَوْمَ. فَكَانَ يَوْمِي مِثْلَ أَمْسِي، وَأَقْبَلُوا يَتَدَاوَلُونِي وَأَنَا قَلِقٌ بِأَمْرِ عِيَالِي، وَلَا أَتَجَاسَرُ أَنْ أَذْكُرَهُمْ، فَلَمَّا كَانَ الْيَوْمُ الْعَاشِرُ أُدْخِلْتُ إِلَى الْفَضْلِ بْنِ يَحْيَى، فَأَقَمْتُ عِنْدَهُ يَوْمِي وَلَيْلَتِي، فَلَمَّا أَصْبَحْتُ جَاءَنِي خَادِمٌ فَقَالَ: قُمْ إِلَى عِيَالِكَ وَصِبْيَانِكَ. فَقُلْتُ: إِنَّا لِلَّهِ، ذَهَبَتِ الصِّينِيَّةُ وَمَا فِيهَا، فَيَا لَيْتَ هَذَا كَانَ مِنْ أَوَّلِ يَوْمٍ. فَقُمْتُ وَالْخَادِمُ يَمْشِي بَيْنَ يَدَيَّ، فَأَخْرَجَنِي مِنَ الدَّارِ، فَازْدَادَ يَأْسِي، ثُمَّ أَدْخَلَنِي إِلَى دَارٍ كَأَنَّ الشَّمْسَ تَطْلُعُ مِنْ جَوَانِبِهَا، وَفِيهَا مِنْ صُنُوفِ الْآلَاتِ وَالْفُرُشِ، فَلَمَّا تَوَسَّطْتُهَا رَأَيْتُ عِيَالِي يَرْتَعُونَ فِيهَا فِي الدِّيبَاجِ وَالسُّتُورِ، وَقَدْ حُمِلَ إِلَيْهِمْ مِائَةُ أَلْفِ دِرْهَمٍ، وَعَشْرَةُ آلَافِ دِينَارٍ، وَسَلَّمَ إِلَيَّ الْخَادِمُ صَكًّا بِضَيْعَتَيْنِ جَلِيلَتَيْنِ، وَقَالَ: هَذِهِ الدَّارُ وَمَا فِيهَا وَالضِّيَاعُ لَكَ. فَأَقَمْتُ مَعَ الْبَرَامِكَةِ فِي أَخْفَضِ عَيْشٍ إِلَى الْآنَ. ثُمَّ قَصَدَنِي عَمْرُو بْنُ مَسْعَدَةَ فِي الضَّيْعَتَيْنِ، فَأَلْزَمَنِي مِنْ خَرَاجِهِمَا مَا لَا يَفِي بِهِ دَخْلُهُمَا، فَكُلَّمَا لَحِقَتْنِي نَائِبَةٌ قَصَدْتُ دُورَهُمْ فَبَكَيْتُهُمْ، فَاسْتَدْعَى الْمَأْمُونُ عَمْرَو بْنَ مَسْعَدَةَ، فَأَمَرَهُ أَنْ يَرُدَّ عَلَى الرَّجُلِ مَا اسْتَخْرَجَ مِنْهُ، وَيُقَرِّرَ خَرَاجَهُ عَلَى مَا كَانَ فِي أَيَّامِ الْبَرَامِكَةِ. فَبَكَى الرَّجُلُ بُكَاءً شَدِيدًا، فَقَالَ لَهُ الْمَأْمُونُ: أَلَمْ أَسْتَأْنِفْ لَكَ جَمِيلًا ؟ قَالَ: بَلَى، وَلَكِنَّ هَذَا مِنْ بَرَكَةِ الْبَرَامِكَةِ. فَقَالَ: امْضِ، فَإِنَّ الْوَفَاءَ مُبَارَكٌ، وَحُسْنَ الْعَهْدِ مِنَ الْإِيمَانِ. مراثي في البرامكة وَقَدْ أَكْثَرَ الشُّعَرَاءُ مِنَ الْمَرَاثِي فِي الْبَرَامِكَةِ، فَمِنْ ذَلِكَ قَوْلُ الرَّقَاشِيِّ - وَيُذْكَرُ أَنَّهَا لِأَبِي نُوَاسٍ -: أَلَانَ اسْتَرَحْنَا وَاسْتَرَاحَتْ رِكَابُنَا     وَأَمْسَكَ مَنْ يُجْدِي وَمَنْ كَانَ يَجْتَدِي فَقُلْ لِلْمَطَايَا قَدْ أَمِنْتِ مِنَ السُّرَى     وَطَيِّ الْفَيَافِي فَدْفَدًا بَعْدَ فَدْفَدِ وَقُلْ لِلْمَنَايَا قَدْ ظَفِرْتِ بِجَعْفَرٍ     وَلَنْ تَظْفَرِي مِنْ بَعْدِهِ بَمُسَوَّدِ وَقُلْ لِلْعَطَايَا بَعْدْ فَضْلٍ تَعَطَّلِي     وَقُلْ لِلرَّزَايَا كُلَّ يَوْمٍ تَجَدَّدِي وَدُونَكِ سَيْفًا بَرْمَكِيًّا مُهَنَّدًا     أُصِيبَ بِسَيْفٍ هَاشِمِيٍّ مُهَنَّدِ وَقَالَ الرَّقَاشِيُّ وَقَدْ نَظَرَ إِلَى جَعْفَرٍ وَهُوَ عَلَى جِذْعِهِ مَصْلُوبٌ: أَمَا وَاللَّهِ لَوْلَا خَوْفُ وَاشٍ     وَعَيْنٌ لِلْخَلِيفَةِ لَا تَنَامُ لَطُفْنَا حَوْلِ جِذْعِكَ وَاسْتَلَمْنَا     كَمَا لِلنَّاسِ بِالْحَجَرِ اسْتِلَامُ فَمَا أَبْصَرْتُ قُبْلَكَ يَابْنَ يَحْيَى     حُسَامًا فَلَّهُ السَّيْفُ الْحُسَامُ عَلَى اللَّذَّاتِ وَالدُّنْيَا جَمِيعًا     وَدَوْلَةِ آلِ بَرْمَكٍ السَّلَامُ قَالَ: فَاسْتَدْعَى بِهِ الرَّشِيدُ وَقَالَ لَهُ: وَيْحَكَ! كَمْ كَانَ يُعْطِيكَ جَعْفَرٌ كُلَّ عَامٍ؟ قَالَ: أَلْفُ دِينَارٍ. فَأَمَرَ لَهُ بِأَلْفَيْ دِينَارٍ. وَقَالَ الزُّبَيْرُ بْنُ بَكَّارٍ عَنْ عَمِّهِ مُصْعَبٍ الزُّبَيْرِيِّ قَالَ: لَمَّا قُتِلَ جَعْفَرُ بْنُ يَحْيَى وَقَفَتِ امْرَأَةٌ عَلَى حِمَارٍ فَارِهٍ، فَقَالَتْ بِلِسَانٍ فَصِيحٍ: وَاللَّهِ لَئِنْ صِرْتَ الْيَوْمَ آيَةً فَلَقَدْ كُنْتَ فِي الْمَكَارِمِ غَايَةً. ثُمَّ أَنْشَأَتْ تَقُولُ: وَلَمَّا رَأَيْتُ السَّيْفَ خَالَطَ جَعْفَرًا     وَنَادَى مُنَادٍ لِلْخَلِيفَةِ فِي يَحْيَى بَكَيْتُ عَلَى الدُّنْيَا وَأَيْقَنْتُ أَنَّمَا     قُصَارَى الْفَتَى يَوْمًا مُفَارَقَةُ الدُّنْيَا وَمَا هِيَ إِلَّا دَوْلَةٌ بَعْدَ دَوْلَةٍ     تُخَوِّلُ ذَا نُعْمَى وَتُعْقِبُ ذَا بَلْوَى إِذَا أَنْزَلَتْ هَذَا مَنَازِلَ رِفْعَةٍ     مِنَ الْمُلْكِ حَطَّتْ ذَا إِلَى الْغَايَةِ الْقُصْوَى قَالَ ثُمَّ حَرَّكَتْ حِمَارَهَا، فَذَهَبَتْ فَكَأَنَّهَا كَانَتْ رِيحًا لَا أَثَرَ لَهَا، وَلَا يُعْرَفُ أَيْنَ ذَهَبَتْ وَذَكَرَ الشَّيْخُ أَبُو الْفَرَجِ ابْنُ الْجَوْزِيِّ فِي كِتَابِهِ " الْمُنْتَظَمِ " أَنَّ جَعْفَرًا كَانَتْ لَهُ جَارِيَةٌ يُقَالُ لَهَا: فَنْفَنَةُ. مُغَنِيَّةٌ لَمْ يَكُنْ لَهَا فِي الدُّنْيَا نَظِيرٌ، كَانَ مُشْتَرَاهَا عَلَيْهِ بِمَنْ مَعَهَا مِنَ الْجَوَارِي مِائَةَ أَلْفِ دِينَارٍ، فَطَلَبَهَا مِنْهُ الرَّشِيدُ، فَامْتَنَعَ مِنْ ذَلِكَ، فَلَمَّا قَتَلَهُ الرَّشِيدُ اصْطَفَى تِلْكَ الْجَارِيَةَ، فَأَحْضَرَهَا لَيْلَةً فِي مَجْلِسِ شَرَابِهِ، وَعِنْدَهُ جَمَاعَةٌ مِنْ جُلَسَائِهِ وَسُمَّارِهِ وَأَحْبَابِهِ، فَأَمَرَ مَنْ مَعَهَا أَنْ يُغَنِّينَ، فَانْدَفَعَتْ كُلُّ وَاحِدَةٍ تَغَنِّي، حَتَّى انْتَهَتِ النَّوْبَةُ إِلَى فَنْفَنَةَ، فَأَمَرَهَا بِالْغِنَاءِ، فَأَسْبَلَتْ دَمْعَهَا وَقَالَتْ: أَمَّا بَعْدَ السَّادَةِ فَلَا. فَغَضِبَ الرَّشِيدُ مِنْ ذَلِكَ غَضَبًا شَدِيدًا، وَأَمَرَ بَعْضَ الْحَاضِرِينَ أَنْ يَأْخُذَهَا إِلَيْهِ فَقَدْ وَهَبَهَا لَهُ، ثُمَّ لَمَّا أَرَادَ الِانْصِرَافَ قَالَ لَهُ فِيمَا بَيْنَهُ وَبَيْنَهُ: لَا تَطَأْهَا. فَفَهِمُوا أَنَّهُ يُرِيدُ بِذَلِكَ كَسْرَهَا. فَلَمَّا كَانَ بَعْدَ ذَلِكَ أَحْضَرَهَا، وَأَظْهَرَ أَنَّهُ قَدْ رَضِيَ عَنْهَا وَأَمَرَهَا بِالْغِنَاءِ، فَامْتَنَعَتْ وَأَرْسَلَتْ دُمُوعَهَا وَقَالَتْ: أَمَّا بَعْدَ السَّادَةِ فَلَا. فَغَضِبَ الرَّشِيدُ أَشَدَّ مِنَ الْأَوَّلِ، وَقَالَ: النِّطْعُ وَالسَّيْفُ. وَجَاءَ السَّيَّافُ، فَوَقَفَ عَلَى رَأْسِهَا، وَقَالَ لَهُ: إِذَا أَمَرْتُكَ ثَلَاثًا وَعَقَدْتُ أَصَابِعِي ثَلَاثًا فَاضْرِبْ. ثُمَّ قَالَ لَهَا: غَنِّي. فَبَكَتْ وَقَالَتْ: أَمَّا بَعْدَ السَّادَةِ فَلَا. فَعَقَدَ أُصْبَعَهُ الْخِنْصَرَ، ثُمَّ أَمَرَهَا الثَّانِيَةَ فَامْتَنَعَتْ، فَعَقَدَ اثْنَتَيْنِ، فَارْتَعَدَ الْحَاضِرُونَ، وَأَشْفَقُوا غَايَةَ الْإِشْفَاقِ، وَأَقْبَلُوا عَلَيْهَا يَسْأَلُونَهَا أَنْ لَا تَقْتَلَ نَفْسَهَا، وَأَنْ تُجِيبَ أَمِيرَ الْمُؤْمِنِينَ إِلَى مَا يُرِيدُ مِنْهَا. ثُمَّ أَمَرَهَا الثَّالِثَةَ، فَانْدَفَعَتْ تَغَنِّي: لَمَّا رَأَيْتُ الدِّيَارَ قَدْ دَرَسَتْ     أَيْقَنْتُ أَنَّ النَّعِيمَ لَمْ يَعُدْ قَالَ: فَوَثَبَ إِلَيْهَا الرَّشِيدُ، وَأَخَذَ الْعُودَ مِنْ يَدِهَا، وَأَقْبَلَ يَضْرِبُ بِهِ وَجْهَهَا، وَرَأْسَهَا حَتَّى تَكَسَّرَ، وَأَقْبَلَتِ الدِّمَاءُ، وَتَطَايَرْنَا مِنْ حَوْلِهَا، وَحُمِلَتِ الْجَارِيَةُ مِنْ بَيْنِ يَدَيْهِ فَمَاتَتْ بَعْدَ ثَلَاثٍ. وَرُوِيَ أَنَّ الرَّشِيدَ كَانَ يَقُولُ: لَعَنَ اللَّهُ مَنْ أَغْرَانِي بِالْبَرَامِكَةِ، فَمَا وَجَدْتُ بَعْدَهُمْ لَذَّةً وَلَا رَاحَةً وَلَا رَخَاءً، وَوَدِدْتُ وَاللَّهِ أَنِّي شُوطِرْتُ نِصْفَ عُمْرِي وَمُلْكِي وَأَنِّي تَرَكْتُهُمْ عَلَى أَمْرِهِمْ. بعض من أخبار جعفر البرمكي وَحَكَى ابْنُ خِلِّكَانَ أَنَّ جَعْفَرًا اشْتَرَى جَارِيَةً مِنْ رَجُلٍ بِأَرْبَعِينَ أَلْفَ دِينَارٍ، فَالْتَفَتَتْ إِلَى بَائِعِهَا وَقَالَتْ لَهُ: اذْكُرِ الْعَهْدَ الَّذِي بَيْنِي وَبَيْنَكَ أَنْ لَا تَأْكُلَ مِنْ ثَمَنِي شَيْئًا. فَبَكَى سَيِّدُهَا وَقَالَ: اشْهَدُوا أَنَّهَا حُرَّةٌ، وَأَنِّي قَدْ تَزَوَّجْتُهَا. فَقَالَ جَعْفَرٌ: اشْهَدُوا أَنَّ الثَّمَنَ لَهُ أَيْضًا. قَالَ: وَكَتَبَ إِلَى نَائِبٍ لَهُ: أَمَّا بَعْدُ; فَقَدْ كَثُرَ شَاكُوكَ، وَقَلَّ شَاكِرُوكَ، فَإِمَّا أَنْ تَعْدِلَ وَإِمَّا أَنْ تَعْتَزِلَ. وَمِنْ أَحْسَنِ مَا وَقَعَ مِنْهُ مِنَ التَّلَطُّفِ فِي إِزَالَةِ هَمِّ الرَّشِيدِ وَقَدْ دَخَلَ عَلَيْهِ مُنَجِّمٌ يَهُودِيٌّ، فَأَخْبَرَ أَنَّهُ سَيَمُوتُ فِي هَذِهِ السَّنَةِ، فَحَمَلَ الرَّشِيدُ هَمًّا عَظِيمًا، فَدَخَلَ جَعْفَرٌ فَسَأَلَ: مَا الْخَبَرُ؟ فَأُخْبِرَ بِقَوْلِ الْيَهُودِيِّ لِلْخَلِيفَةِ: أَنَّهُ سَيَمُوتُ مِنْ عَامِهِ هَذَا، فَاسْتَدْعَى جَعْفَرٌ الْيَهُودِيَّ، فَقَالَ لَهُ: كَمْ وَجَدْتَ بَقِيَ لَكَ مِنَ الْعُمْرِ؟ فَذَكَرَ مُدَّةً طَوِيلَةً، فَأَقْبَلَ عَلَى الرَّشِيدِ وَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، اقْتُلْهُ حَتَّى تَعْلَمَ كَذِبَهُ فِيمَا أَخْبَرَ بِهِ عَنْ مَوْتِكَ، كَمَا عَلِمْتَ كَذِبَهُ فِيمَا أَخْبَرَ عَنْ عُمْرِهِ. فَأَمَرَ الرَّشِيدُ بِالْيَهُودِيِّ فَقُتِلَ، وَسُرِّيَ عَنِ الرَّشِيدِ هَمُّهُ الَّذِي كَانَ يَجِدُهُ، وَلِلَّهِ الْحَمْدُ.

     ✧ The downfall of the Barāmikah In the year one hundred and eighty-seven AH occurred the killing of al-Rashīd's [confidant] Jaʿfar b. Yaḥyā b. Khālid al-Barmakī, the destruction of their abodes, the obliteration of their traces, and the removal of their young and old. The cause of that has been subject to differing accounts. Bakhtīshūʿ said: I was sitting in al-Rashīd's assembly when Yaḥyā b. Khālid appeared, and he used to enter without permission. When he came near al-Rashīd and greeted him, al-Rashīd returned the greeting feebly. Yaḥyā realized that their affair had changed. Then al-Rashīd turned to me and said: 'O Bakhtīshūʿ, does anyone enter your house without your permission?' I said: 'No, and no one would aspire to that.' He said: 'What is the matter with us that he enters upon us without permission?' Yaḥyā stood up and said: 'O Commander of the Faithful, may God grant me precedence before you. By God, I did not initiate that just now; it is nothing but something with which the Commander of the Faithful singled me out and by which he elevated my mention, so much so that I would enter while he was in his bed. I did not know that the Commander of the Faithful had come to dislike what he used to love. Now that I know, I shall be in the second or third rank of those who have permission, if my master commands me so.' He said: [Al-Rashīd] felt ashamed, and he was among the most tender-faced of caliphs, his eyes cast down, not raising his glance. Then he said: 'I did not intend what you dislike, but people are saying...' And Yaḥyā left. Thumāmah b. Ashras said: Muḥammad b. al-Layth sent a letter to al-Rashīd admonishing him, saying: 'Yaḥyā b. Khālid will not avail you anything before God. You have placed him between yourself and God. How will it be for you when you stand before God and He asks you about what you did concerning His servants and His lands, and you say: "I delegated to Yaḥyā the affairs of Your servants"? Do you think you will offer a plea that He accepts?' Along with other words of reproach and rebuke. Al-Rashīd summoned Yaḥyā, and the news of the letter had already reached him. He said: 'Do you know Muḥammad b. al-Layth?' He said: 'Yes.' He said: 'What kind of man is he?' He said: 'One suspected in his Islam.' So he ordered him imprisoned for a long time. When al-Rashīd turned against the Barāmikah, he remembered him and ordered his release. He was brought, and after a long conversation, [al-Rashīd] said to him: 'O Muḥammad, do you love me?' He said: 'No, by God, O Commander of the Faithful.' He said: 'You say this?!' He said: 'Yes. You placed my leg in fetters and came between me and my family without any crime I committed or any offense I caused, except for the word of an envious man who plots against Islam and its people and loves heresy and its people. How, then, should I love you?' He said: 'You have spoken the truth.' And he ordered his release. Then he said: 'O Muḥammad, do you love me?' He said: 'No, by God, O Commander of the Faithful, but what was in my heart has gone.' He ordered that he be given one hundred thousand dirhams. They were brought, and he said: 'O Muḥammad, do you love me?' He said: 'Now, yes. You have bestowed favor upon me and been good to me.' He said: 'May God take vengeance on whoever wronged you, and obtain your right from the one who incited me against you.' He [the narrator] said: People then spoke about the Barāmikah, and spoke much, and that was the first sign of their changed state. Muḥammad b. al-Faḍl, client of Sulaymān b. Abī Jaʿfar, said: After that, Yaḥyā b. Khālid entered upon al-Rashīd, and the pages rose for him. Al-Rashīd said to Masrūr [the servant]: 'Order the pages not to rise for him when he enters.' He entered and no one rose for him, and his color darkened. Thereafter, when the pages and chamberlains saw him, they turned away from him. Sometimes he would ask for a drink of water and they would not give it to him. Abū Muḥammad al-Yazīdī said: Whoever says that al-Rashīd killed Jaʿfar b. Yaḥyā for no reason related to Yaḥyā b. ʿAbd Allāh b. Ḥasan, do not believe him. That is because al-Rashīd handed Yaḥyā over to Jaʿfar, who imprisoned him. Then one night he summoned him and asked him about some matter of his affair. He answered him until he said to him: 'Fear God concerning my case; do not expose yourself to having Muḥammad ﷺ as your adversary tomorrow. By God, I have committed no offense and sheltered no offender.' [Jaʿfar] felt compassion for him and said: 'Go wherever you wish in God's lands.' He said: 'How can I go when I do not feel safe from being seized after a short while and returned to you or to another?' So he sent someone with him to deliver him to a place of safety. The news reached al-Faḍl b. al-Rabīʿ from a spy he had among [Jaʿfar's] private servants. He entered upon al-Rashīd and informed him. [Al-Rashīd] showed that he paid no heed to his news and said: 'What have you to do with this? May you have no mother! Perhaps that was by my command.' Al-Faḍl returned dejected. Then Jaʿfar came, and [al-Rashīd] called for lunch and they ate. He began to feed him morsels and converse with him, until the last thing between them was that he said: 'What became of Yaḥyā b. ʿAbd Allāh?' He said: 'He is as he was, O Commander of the Faithful, in the narrow prison and heavy fetters.' He said: 'By my life?' Jaʿfar held back. He was among the sharpest of creatures in wit and soundest in thought, and it occurred to him that [al-Rashīd] had learned something of his affair. He said: 'No, by your life, O my master. Rather, I released him, knowing that he has no strength and no harm in him.' He said: 'Yes, what you did was right; you did not exceed what was in my own mind.' When [Jaʿfar] left, [al-Rashīd] followed him with his gaze until he almost disappeared from his sight, then said: 'May God kill me with the sword of guidance for the deed of error if I do not kill you.' Then his affair proceeded as it did. Idrīs b. Badr said: A man presented himself to al-Rashīd and said: '[I have] counsel.' Al-Rashīd said to Harthamah: 'Take the man and ask him about his counsel.' He asked him, but he refused to tell him, saying: 'It is a secret among the secrets of the caliph.' Harthamah informed al-Rashīd, who said: 'Stay at the door until I am free for him.' When it was midday and those present had left, he summoned him and said: 'Leave me alone with him.' Hārūn turned to his sons and said: 'Depart, young men.' They rose and left, while Khāqān and Ḥusayn remained at his head. The man looked at them and said: 'Move away from us.' They did so. Then [al-Rashīd] turned to the man and said: 'Give me what you have.' He said: 'On condition that you grant me safety.' He said: 'On condition that I grant you safety and treat you well.' He said: 'I was at Ḥulwān in one of its khans, and there I saw Yaḥyā b. ʿAbd Allāh in a coarse wool shirt and a thick green wool cloak. With him was a group who dismounted when he dismounted and mounted when he mounted, and kept watch over him, giving the impression to anyone who saw them that they did not know him, though they were his helpers. Each of them had a written safe-conduct to protect him if he was accosted.' He said: 'Do you know Yaḥyā b. ʿAbd Allāh?' He said: 'I have known him for a long time, and that is what confirmed my recognition of him yesterday.' He said: 'Describe him.' He said: 'Medium height, dark-complexioned, fine skin, bald in front, handsome eyes, large belly.' He said: 'You have spoken truly; that is he.' He said: 'What did you hear him say?' He said: 'I did not hear him say anything, except that I saw him praying. I saw a page of his, whom I knew from before, sitting at a gate of the khan. When he finished his prayer, the page brought him a washed garment and placed it around his neck, and he took off the wool jubbah. He said to him: "May God reward you well and thank your effort. Who are you?" He said: "A man from the sons of this dynasty, originally from Marw, born in Madīnat al-Salām." He said: "Is your house there?" He said: "Yes." Then [Yaḥyā b. ʿAbd Allāh] bowed his head for a long while, then said: "How is your endurance of hardship by which you might be tested in obedience to me?" He said: "I can go beyond that, wherever the Commander of the Faithful wishes." He said: "Stay where you are until I return." He entered a chamber behind him and brought out a purse containing two thousand dinars, and said: "Take this, and leave me to manage your affairs." He took it and pressed it against his clothes. Then he said: "O boy!" Khāqān and Ḥusayn answered. He said: "Slap this son of a foul woman." They slapped him about a hundred slaps. Then he said: "Take him out to those remaining in the house with his turban around his neck, and say: This is the reward of one who slanders the intimate associates and friends of the Commander of the Faithful." They did so. The man's affair was spoken of, but no one knew what he had told al-Rashīd until the affair of the Barāmikah occurred as it did. It was said that the Barāmikah intended to invalidate al-Rashīd's caliphate and manifest heresy. It was also said it was because of al-ʿAbbāsah. Among scholars, some denied that, even though Ibn Jarīr mentioned it. Ibn al-Jawzī related that al-Rashīd was asked about the reason for which he destroyed the Barāmikah. He said: 'If I knew that my shirt knew it, I would burn it.' Jaʿfar used to enter upon al-Rashīd without permission, so much so that he sometimes entered while he was in bed with his concubines, which was a great distinction and high rank. He was among the most favored boon companions at wine—for al-Rashīd used to drink intoxicants in the latter part of his reign, though it is a matter of disagreement—and the dearest of his family to him was his sister al-ʿAbbāsah bt. al-Mahdī. He used to have her present with him, and Jaʿfar al-Barmakī was also present, so he married him to her so that it would be lawful for him to look at her, on condition that he not have intercourse with her. Al-Rashīd would sometimes rise and leave the two of them while they were intoxicated with wine, and sometimes Jaʿfar had intercourse with her. It happened that she became pregnant by him and gave birth to a child. She sent him with one of her slave women to Makkah, where he was raised. Another reason for the killing of Jaʿfar al-Barmakī Judge Ibn Khillikān mentioned in al-Wafayāt another description of Jaʿfar's killing. When al-Rashīd married Jaʿfar to al-ʿAbbāsah, she fell deeply in love with him and sought to seduce him, but he refused most firmly out of fear of the Commander of the Faithful. She resorted to a ruse. His mother used to send him every Friday night a beautiful virgin slave girl. She said to his mother: 'Send me in to him in the guise of one of those slave girls.' His mother feared that, but she threatened her until she did it. When she entered upon him—and he did not look closely at her face out of awe of al-Rashīd—he had intercourse with her. She said to him: 'How did you find the deception of kings' daughters?' He said: 'Who are you?' She said: 'I am al-ʿAbbāsah.' She conceived that night. He went to his mother and said: 'By God, you have sold me cheaply.' Then his father, Yaḥyā b. Khālid, began to restrict the expenses of al-Rashīd's family, until Zubaydah complained of him to al-Rashīd several times. Then she divulged to him the secret of al-ʿAbbāsah. He became furious. When she informed him that the child had been sent to Makkah, he performed the pilgrimage that year to verify the matter. It is said that one of the slave women informed on her to al-Rashīd and told him what had happened, and that the child was in Makkah with slave women, much wealth, and many jewels. He did not believe it until he made the pilgrimage that year and investigated the situation, and found it as that slave woman had described. In that year, the vizier Yaḥyā b. Khālid performed the pilgrimage, sensing al-Rashīd's anger against him. At the Kaʿbah he prayed: 'O God, if it pleases You concerning me to strip away my wealth, my children, and my family, then do that to me, but preserve for me al-Faḍl.' Then he left. When he reached the door of the mosque, he turned back and said: 'O God, and al-Faḍl with them, for I am content with Your pleasure concerning me, and do not exempt any of them.' He was also heard saying at that station: 'O God, my sins are many and great, which none but You can count. O God, if You punish me, make my punishment for that in this world, even if it encompasses my hearing, my sight, my children, and my wealth, until Your pleasure is attained, and do not make my punishment in the Hereafter.' His prayer was answered. When al-Rashīd returned from the pilgrimage, he went to al-Ḥīrah, then rode in boats to al-ʿUmr in the land of al-Anbār. On Saturday night, the last night of Muḥarram of this year—I mean the year one hundred and eighty-seven—he sent the servant Masrūr, accompanied by Ḥammād b. Sālim Abū ʿIṣmah and a group of soldiers. They surrounded Jaʿfar b. Yaḥyā by night. Masrūr the servant entered upon him while Bukhtīshūʿ the physician and Abū Zakkār the blind singer from al-Kalwādhānī were with him, and he was engaged with them. Abū Zakkār was singing to him: Do not be far away, for every youth will be visited by death, coming by night or morning. The servant said to him: 'O Abū al-Faḍl, death has already visited you. Answer the Commander of the Faithful.' He rose, kissed his feet, and asked to enter upon his family to give them his final instructions. He said: 'As for entering, there is no way.' So Jaʿfar gave his final instructions and freed a group of his slaves. The messengers of al-Rashīd came urging the servant on, and he brought him out roughly, leading him, until he came to the lodging where al-Rashīd was. He imprisoned him and bound him with the fetter of a donkey. He informed al-Rashīd of what he had done, and al-Rashīd ordered him to strike his neck. He came to Jaʿfar and said: 'The Commander of the Faithful has ordered me to bring him your head.' He said: 'O Abū Hāshim, perhaps the Commander of the Faithful is drunk. When he sobers up, he will blame you for that. Go back to him.' He returned to him and said: 'O Commander of the Faithful, perhaps you are preoccupied.' He said: 'Woe to you, O sucker of his mother's clitoris! Bring me his head.' Jaʿfar asked him to repeat the request, and [al-Rashīd] said: 'I disavow al-Mahdī if you do not bring me his head; I will send someone who will bring me your head and his.' He returned to Jaʿfar and cut off his head, then brought it to al-Rashīd and threw it before him. That night al-Rashīd sent messengers to take custody of all the Barāmikah in Baghdad and elsewhere. All of them were seized to the last one; none escaped. He imprisoned Yaḥyā b. Khālid in his house, and imprisoned al-Faḍl b. Yaḥyā in another house. He seized all the wealth, clients, retainers, and servants they possessed, and placed their properties under guard. Al-Rashīd sent the head and body of Jaʿfar. The body was then cut in two. The head was set up at the upper bridge, one half of the body at the lower bridge, and the other at the other bridge. Later it was burned. It was proclaimed in Baghdad that there was no safe-conduct for the Barāmikah or for anyone who sheltered them, except Muḥammad b. Yaḥyā b. Khālid, whom he exempted from among the Barāmikah because of his sincerity to the caliph. The killing of Anas b. Abī Shaykh Al-Rashīd had Anas b. Abī Shaykh brought—he was suspected of heresy and was a companion of Jaʿfar al-Barmakī—on the night Jaʿfar was killed. Words passed between them. Al-Rashīd drew a sword from under his mattress and ordered that his neck be struck with it. He recited a verse that had been said about Anas earlier: The sword licked its lips out of longing for Anas; the sword glances while the fates await. Anas's neck was struck, and the sword preceded the blood. Al-Rashīd said: 'May God have mercy on ʿAbd Allāh b. Muṣʿab.' People said that the sword was the sword of al-Zubayr b. al-ʿAwwām. The prisons were filled with the Barāmikah, and all their wealth was plundered. On the day at whose end al-Rashīd killed Jaʿfar, the two of them had been riding together in the hunt, and he had been alone with him apart from the heirs apparent. That day, he had perfumed him with ghāliyah with his own hand. When the time of sunset came and al-Rashīd bade him farewell, he embraced him and said: “Were it not that tonight is my night of seclusion with women, I would not part from you. So go to your house, drink, and make merry so that you may be in a state like mine.” He replied: “By God, O Commander of the Faithful, I desire that only with you.” So Jaʿfar departed from him. Hardly had a portion of the night passed before he inflicted upon him the violence and exemplary punishment the mention of which has preceded. That was on Saturday night, the last night of al-Muḥarram; and it is said it was the beginning of Ṣafar in the year one hundred and eighty-seven. At that time Jaʿfar’s age was thirty-seven years. When the news reached his father Yaḥyā b. Khālid of his killing, he said: “May God kill his (al-Rashīd’s) son.” When it was said to him: “Your abode has been destroyed,” he said: “May God destroy his abodes.” It is said that when he looked at his own abode with its curtains ripped, its palaces violated, and its contents plundered, he said: “Thus will the Hour arise.” One of his companions wrote to him condoling him over what had happened, and he wrote this reply to the condolence: “I am content with God’s decree, and I know that the choice is His. God does not hold servants accountable except for their own sins, and God is not at all unjust to His servants; and God forgives most. Praise be to God.” Grief over the killing of the Barāmikah On the authority of ʿAlī b. Abī ʿAlī al-Baṣrī, from his father, that Masrūr said: Al-Maʾmūn summoned me and said: “Reports from secret sources have come to me in abundance that an old man comes to the ruins of the Barāmikah, weeps and sobs at length, then recites poetry elegizing them and departs. Ride, you and Dīnār b. ʿAbd Allāh, and conceal yourselves behind the walls. When he comes and you have witnessed what he does and heard what he says, bring him to me.” So we rode out in the pre-dawn darkness, came to the place, hid ourselves there, and moved our mounts far off. When morning came, a black servant appeared with an iron chair, set it down, and after him came a middle-aged man who sat on the chair. He looked about and saw no one, then wept and sobbed until I thought he had departed this world. Then he began to recite: “When I saw the sword pierce Jaʿfar / and a herald called out for the caliph against Yaḥyā” And he mentioned verses that have already been given. When he arose, we seized him. He said: “What do you two want from me?” I said: “This is Dīnār b. ʿAbd Allāh, and I am Masrūr, servant of the Commander of the Faithful. He summons you, so put on your garment.” Then he said: “I do not trust him with my life, so grant me time to make my will.” I said: “As you wish.” We walked with him until he stopped at a man’s shop and called for an inkwell and a sheet of paper; he wrote his will on it, gave it to his servant, and we proceeded with him. When he stood before the caliph, the caliph rebuked him and said: “Who are you? And what have the Barāmikah done that you deserve to behave as you do?” Without fear or shyness, he said: “O Commander of the Faithful, the Barāmikah hold fresh favors over me. If the Commander of the Faithful commands, I shall relate some of them.” He said: “Speak.” He said: “I am al-Mundhir b. al-Mughīrah al-Dimashqī. I was raised in comfort, but it vanished until I was reduced to selling my house, and I became destitute beyond measure. I was advised to seek out the Barāmikah, so I set out for Baghdād with more than twenty women and children. I brought them into a mosque in Baghdād, then left them there hungry, with no money. I passed by another mosque where a group of people were dressed in the finest attire. I sat with them, rehearsing in my mind what I might say to them, but my soul shrank from the disgrace of begging. Then a servant roused the people; they stood, and I stood with them. They entered a large house, and I entered with them. There was Yaḥyā b. Khālid on a bench in the middle of a garden. They sat, and I sat. We were one hundred and one men. Out came one hundred and one servants, each carrying a gold censer containing a piece of ambergris. They lit the aloeswood. Yaḥyā turned to the judge and said: ‘Marry this cousin of mine to my daughter ʿĀʾishah.’ So he delivered the marriage sermon and concluded the contract. We took the wedding-scattering, consisting of crumbs of musk, pellets of ambergris, and figurines of aloeswood incense. The people picked them up, and I picked them up. Then the servants came to us, each carrying a silver tray containing a thousand dinars mixed with musk. One was placed before each man. Each man took the dinars into his sleeve, put the tray under his arm, and departed. I remained alone, not daring to do that. One of the servants winked at me and said: ‘Take it and go.’ So I took it and rose. I began to walk, turning my head in fear that it would be taken from me, while Yaḥyā observed me without my noticing. When I neared the curtain, I was brought back, and I despaired of keeping the tray. I came, and he ordered me to sit. I sat, and he asked me about my condition. I told him my story. He wept, then said: ‘Bring Mūsā to me.’ He came, and Yaḥyā said: ‘My son, this is a man of noble origins whom the days have struck with their vicissitudes. Take him and make him one of your companions.’ So he took me, bestowed robes of honor on me, and ordered that the tray be kept for me. I lived in comfort day and night. Then he summoned his brother al-ʿAbbās and said: ‘The vizier has entrusted this man to me, and I wish to ride to the house of the Commander of the Faithful. Let him be with you today.’ My day was like the one before, and they took turns hosting me while I was anxious about my family but did not dare mention them. When the tenth day came, I was brought in to al-Faḍl b. Yaḥyā and spent the day and night with him. In the morning, a servant came to me and said: ‘Arise, go to your family and children.’ I said: ‘To God we belong. The tray and what was in it are gone. Would that this had come on the first day.’ I rose, and the servant walked ahead of me. He led me out of the house, and my despair increased. Then he brought me into a house as though the sun rose from its sides, filled with all kinds of furnishings and carpets. When I reached its center, I saw my family reveling in silks and curtains. One hundred thousand dirhams and ten thousand dinars had been delivered to them. The servant handed me a deed for two fine estates and said: ‘This house, its contents, and the estates are yours.’ I remained with the Barāmikah in the softest of living until now.” “Then ʿAmr b. Masʿadah came after me concerning the two estates and imposed on me a land tax from them that their income could not meet. Whenever a misfortune befell me, I went to their ruined homes and wept over them.” So al-Maʾmūn summoned ʿAmr b. Masʿadah and ordered him to return to the man what he had exacted from him and to fix his land tax at what it had been in the days of the Barāmikah. The man wept bitterly, and al-Maʾmūn said to him: “Have I not begun anew in kindness to you?” He said: “Yes, but this is from the blessing of the Barāmikah.” He said: “Go, for loyalty is blessed, and fidelity to one’s pledge is part of faith.” Elegies for the Barāmikah The poets composed many elegies for the Barāmikah. Among them is the saying of al-Raqāshī—though it is mentioned that it is by Abū Nuwās—: “Now have we found rest, and our mounts found rest, / and he who bestows and he who begs have ceased. Say to the riding camels: you are safe from night travel / and from folding the deserts, dune after dune. Say to the fates: you have triumphed over Jaʿfar, / but after him you shall never triumph over a lord. Say to gifts: after Faḍl, be idle; / and say to calamities: be renewed each day. Here before you is a Barmakī sword, an Indian blade, / struck down by a Hāshimī sword, an Indian blade.” Al-Raqāshī said, when he looked at Jaʿfar crucified on his trunk: “By God, were it not for fear of a slanderer / and an eye of the caliph that never sleeps, we would circumambulate your trunk and touch it / as people touch the Black Stone. Never before you, O son of Yaḥyā, have I seen / a keen blade dulled by the keen sword. Upon pleasures and the world altogether, / and upon the reign of the house of Barmak, be peace.” He said: Al-Rashīd summoned him and said to him: “Woe to you! How much did Jaʿfar give you every year?” He said: “A thousand dinars.” So he ordered him two thousand dinars. Al-Zubayr b. Bakkār said, on the authority of his uncle Muṣʿab al-Zubayrī: When Jaʿfar b. Yaḥyā was killed, a woman stopped on a fine donkey and said in eloquent speech: “By God, if today you have become a sign, you were once the utmost goal in noble deeds.” Then she began to recite: “When I saw the sword pierce Jaʿfar / and a herald called out for the caliph against Yaḥyā, I wept for the world and became certain that / the utmost end of a youth is one day to part from the world. It is only a turn of fortune after a turn of fortune, / granting one man favor and causing another affliction. When it lowers this one to places of elevation / in kingship, it casts down that one to the farthest limit.” He said: Then she urged her donkey on and departed, as if she had been a wind leaving no trace, and no one knew where she went. Shaykh Abū al-Faraj Ibn al-Jawzī mentioned in his book “al-Muntaẓam” that Jaʿfar had a slave girl named Fanfanah, a singer who had no equal in the world. He had purchased her together with the slave girls who were with her for one hundred thousand dinars. Al-Rashīd asked for her from him, but he refused. When al-Rashīd killed him, he selected that slave girl for himself. One night he had her brought into his drinking assembly, in the presence of a group of his boon companions, table companions, and close friends. He ordered those with her to sing. Each one began to sing until the turn came to Fanfanah. He ordered her to sing, but she let fall her tears and said: “After the masters, no.” Al-Rashīd became intensely angry and ordered one of those present to take her for himself, saying he had given her to him. Then, when he wished to depart, he said to him privately: “Do not lie with her.” They understood that he meant thereby to break her. Later, he brought her again, showed that he was pleased with her, and ordered her to sing. She refused, let her tears flow, and said: “After the masters, no.” Al-Rashīd became angrier than the first time and said: “The leather mat and the sword.” The executioner came and stood at her head. Al-Rashīd said to him: “When I command you three times and have crooked three of my fingers, strike.” Then he said to her: “Sing.” She wept and said: “After the masters, no.” He crooked his little finger. Then he commanded her a second time, and she refused, so he crooked two fingers. Those present trembled and were extremely alarmed. They turned to her, begging her not to kill herself and to comply with what the Commander of the Faithful wanted from her. Then he commanded her a third time, and she began to sing: “When I saw the dwellings had become effaced, / I was certain that bliss would never return.” He said: Al-Rashīd leaped at her, snatched the lute from her hand, and began striking her face and head with it until it broke. Blood flowed, and we scattered away from her. The slave girl was carried out from before him and died after three days. It is related that al-Rashīd used to say: “May God curse the one who incited me against the Barāmikah. After them, I have found no pleasure, no rest, and no ease. By God, I wish I had been divested of half my life and half my kingdom and that I had left them as they were.” Some accounts of Jaʿfar al-Barmakī Ibn Khillikān related that Jaʿfar bought a slave girl from a man for forty thousand dinars. She turned to her seller and said: “Remember the pact between me and you that you would not consume any of my price.” Her master wept and said: “Bear witness that she is free and that I have married her.” Jaʿfar said: “Bear witness that the price is his as well.” He said: He wrote to one of his deputies: “Now then, those who complain of you have become many, and those who thank you few. So either act justly or resign.” Among the finest instances of his subtlety in dispelling al-Rashīd’s anxiety: A Jewish astrologer had entered to him and informed him that he would die in that year. Al-Rashīd fell into great distress. Jaʿfar entered and asked: “What is the matter?” He was told of the Jew’s statement to the caliph that he would die within that year. Jaʿfar summoned the Jew and said to him: “How much life have you found remaining for yourself?” The man mentioned a long period. Jaʿfar turned to al-Rashīd and said: “O Commander of the Faithful, kill him so that you may know his lie concerning what he told you about your death, just as you have known his lie concerning what he told you about his own lifespan.” So al-Rashīd ordered the Jew killed, and his distress that he had been feeling was dispelled. Praise be to God.

364. Tarikh (al-Tabari) 3039No grade recorded

     قَتْلِ إِبْرَاهِيمَ بْنِ عُثْمَانَ بْنِ نَهِيكٍ  وَفِي هَذِهِ السَّنَةِ: قُتِلَ إِبْرَاهِيمُ بْنُ مُحَمَّدِ [بْنِ عُثْمَانَ ] بْنِ نَهِيكٍ.  وَقِيلَ: إِنَّمَا قُتِلَ فِي سَنَةِ ثَمَانٍ وَثَمَانِينَ. فبَعْدَ مَقْتَلِ الْبَرَامِكَةِ قَتَلَ الرَّشِيدُ إِبْرَاهِيمَ بْنَ عُثْمَانَ بْنِ نَهِيكٍ، وَسَبَبُ قَتْلِهِ: أَنَّهُ كَانَ كَثِيرًا مَا يَذْكُرُ الْبَرَامِكَةَ فَيَبْكِي حُبًّا لَهُمْ، إِلَى أَنْ خَرَجَ مِنْ حَدِّ الْبُكَاءِ وَدَخَلَ فِي بَابِ طَالِبِي الثَّأْرِ، فَكَانَ إِذَا خَلَا بِجَوَارِيهِ فَشَرِبَ وَسَكِرَ قَالَ: يَا غُلَامُ، سَيْفِي، فَيَجِيءُ غُلَامُهُ بِالسَّيْفِ، فَيَنْتَضِيهِ ثُمَّ يَقُولُ: وَا جَعْفَرَاهُ، وَا سَيِّدَاهُ، وَاللَّهِ لَأَقْتُلَنَّ قَاتِلَكَ. فَلَمَّا كَثُرَ هَذَا مِنْ فِعْلِهِ جَاءَ ابْنُهُ عُثْمَانُ إِلَى الْفَضْلِ بْنِ الرَّبِيعِ فَأَخْبَرَهُ، فَأَخْبَرَ الْفَضْلُ الرَّشِيدَ، فَقَالَ: أَدْخِلْهُ. فَأَدْخَلَهُ فَقَالَ: مَا الَّذِي قَالَ عَنْكَ الْفَضْلُ ؟ فَأَخْبَرَهُ بِقَوْلِ أَبِيهِ وَفِعْلِهِ. فَقَالَ الرَّشِيدُ: فَهَلْ سَمِعَ هَذَا أَحَدٌ مَعَكَ ؟ قَالَ: نَعَمْ، خَادِمُهُ. فَدَعَا خَادِمَهُ سِرًّا فَسَأَلَهُ، فَقَالَ: قَدْ قَالَ ذَلِكَ غَيْرَ مَرَّةٍ. فَقَالَ الرَّشِيدُ: مَا يَحِلُّ لِي أَنْ أَقْتُلَ وَلِيًّا مِنْ أَوْلِيَائِي بِقَوْلِ غُلَامٍ وَخَصِيٍّ، لَعَلَّهُمَا تَوَاصَيَا عَلَى هَذَا. فَأَرَادَ أَنْ يَمْتَحِنَ إِبْرَاهِيمَ، فَقَالَ لِلْفَضْلِ: إِذَا حَضَرَ الشَّرَابُ فَادْعُهُ، فَإِذَا شَرِبَ خَلِّنِي وَإِيَّاهُ. فَفَعَلَ ذَلِكَ الْفَضْلُ، فَلَمَّا خَلَا بِهِ الرَّشِيدُ قَالَ: يَا إِبْرَاهِيمُ، كَيْفَ أَنْتَ وَمَوْضِعُ السِّرِّ مِنْ قَلْبِكَ ؟ قَالَ: يَا سَيِّدِي، أَنَا كَأَحْسَنِ عَبِيدِكَ وَأَطْوَعِ خَدَمِكَ. قَالَ: إِنَّ فِي نَفْسِي أَمْرًا أُرِيدُ أَنْ أُودِعَكَ إِيَّاهُ قَدْ ضَاقَ صَدْرِي، وَأَسْهَدَ لَيْلِي. قَالَ: إِذًا أُخْفِيهِ أَنْ تَعْلَمَهُ نَفْسِي. قَالَ: وَيْحَكَ ! قَدْ نَدِمْتُ عَلَى قَتْلِ جَعْفَرِ بْنِ يَحْيَى نَدَامَةً مَا أُحْسِنُ أَنْ أَصِفَهَا، فَوَدِدْتُ أَنِّي خَرَجْتُ مِنْ مُلْكِي، وَأَنَّهُ كَانَ بَقِيَ لِي، فَمَا وَجَدْتُ طَعْمَ النَّوْمِ مُنْذُ فَارَقْتُهُ، وَلَا لَذَّةَ الْعَيْشِ مُنْذُ قَتَلْتُهُ. فَلَمَّا سَمِعَهَا إِبْرَاهِيمُ أَسْبَلَ دَمْعَهُ، وَقَالَ: رَحِمَ اللَّهُ أَبَا الْفَضْلِ وَتَجَاوَزَ عَنْهُ، وَاللَّهِ يَا سَيِّدِي لَقَدْ أَخْطَأْتَ فِي قَتْلِهِ. فَقَالَ الرَّشِيدُ: قُمْ عَلَيْكَ لَعْنَةُ اللَّهِ يَا ابْنَ اللَّخْنَاءِ ! فَقَامَ مَا يَعْقِلُ، فَانْصَرَفَ إِلَى ابْنِهِ فَقَالَ: يَا بُنَيَّ، ذَهَبَتْ وَاللَّهِ نَفْسِي. فَمَا كَانَ إِلَّا ثَلَاثَ لَيَالٍ حَتَّى قُتِلَ.

     ✧ The Killing of Ibrāhīm b. ʿUthmān b. Nahīk In this year: Ibrāhīm b. Muḥammad [b. ʿUthmān] b. Nahīk was killed. It is said: he was killed in the year eighty-eight. After the killing of the Barāmikah, al-Rashīd killed Ibrāhīm b. ʿUthmān b. Nahīk. The reason for his killing was that he often mentioned the Barāmikah and wept out of love for them, until he went beyond the bounds of weeping and entered the path of seeking vengeance. When he was alone with his slave-girls, drank, and became intoxicated, he would say: "Boy, my sword!" His servant would bring the sword, and he would draw it, then say: "Alas for Jaʿfar! Alas for my master! By God, I will surely kill your killer." When this action of his became frequent, his son ʿUthmān came to al-Faḍl b. al-Rabīʿ and informed him. Al-Faḍl informed al-Rashīd, who said: "Bring him in." So he brought him in, and al-Rashīd said: "What is this that al-Faḍl has told me about you?" He informed him of his father's words and actions. Al-Rashīd said: "Did anyone else hear this with you?" He said: "Yes, his servant." So he summoned his servant in secret and questioned him, and he said: "He said that more than once." Al-Rashīd said: "It is not lawful for me to kill one of my close associates based on the words of a servant and a eunuch; perhaps they conspired together about this." He wanted to test Ibrāhīm, so he said to al-Faḍl: "When the wine is present, invite him. When he drinks, leave me alone with him." Al-Faḍl did that. When al-Rashīd was alone with him, he said: "O Ibrāhīm, how are you, and where is the place of secrets in your heart?" He said: "O my master, I am like the best of your slaves and the most obedient of your servants." He said: "I have something in my soul that I want to entrust to you, which has constricted my chest and kept me awake at night." He said: "Then I will conceal it from even my own self knowing it." He said: "Woe to you! I have regretted killing Jaʿfar b. Yaḥyā with a regret that I cannot describe. I wish I had left my kingdom and that he had remained for me. I have not found the taste of sleep since I parted from him, nor the pleasure of life since I killed him." When Ibrāhīm heard this, he let his tears flow and said: "May God have mercy on Abū al-Faḍl and pardon him. By God, O my master, you erred in killing him." Al-Rashīd said: "Arise, upon you be the curse of God, O son of a stinking woman!" He arose, not knowing what he was doing, and went to his son and said: "O my son, by God, my life is gone." It was only three nights until he was killed.

365. Tarikh (al-Tabari) 3040No grade recorded

     الْقَبْضِ عَلَى عَبْدِ الْمَلِكِ بْنِ صَالِحٍ   وَفِي سنة سبع وثمانين ومائة غَضِبَ الرَّشِيدُ عَلَى عَبْدِ الْمَلِكِ بْنِ صَالِحِ بْنِ عَلِيِّ بْنِ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ. وَكَانَ سَبَبَ ذَلِكَ أَنَّهُ كَانَ لَهُ وَلَدٌ اسْمُهُ عَبْدُ الرَّحْمَنِ، وَبِهِ كَانَ يُكَنَّى، وَكَانَ مِنْ رُحَّالِ النَّاسِ، فَسَعَى بِأَبِيهِ هُوَ وَقُمَامَةُ كَاتِبُ أَبِيهِ، وَقَالَا لِلرَّشِيدِ: إِنَّهُ يَطْلُبُ الْخِلَافَةَ، وَيَطْمَعُ فِيهَا. فَأَخَذَهُ وَحَبَسَهُ عِنْدَ الْفَضْلِ بْنِ الرَّبِيعِ، وَأَحْضَرَهُ يَوْمًا حِينَ سَخِطَ عَلَيْهِ، وَقَالَ لَهُ: أَكُفْرًا بِالنِّعْمَةِ، وَجُحُودًا لِجَلِيلِ الْمِنَّةِ وَالتَّكْرِمَةِ ؟ فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، لَقَدْ بُؤْتُ إِذًا بِالنَّدَمِ، وَتَعَرَّضْتُ لِاسْتِحْلَالِ النِّقَمِ، وَمَا ذَاكَ إِلَّا بَغْيُ حَاسِدِنَا، فَنَسِيَ فِيكَ مَوَدَّةَ الْقَرَابَةِ وَتَقْدِيمَ الْوِلَايَةِ، إِنَّكَ يَا أَمِيرَ الْمُؤْمِنِينَ، خَلِيفَةُ رَسُولِ اللَّهِ ﷺ عَلَى أُمَّتِهِ، وَأَمِينُهُ عَلَى عِتْرَتِهِ، لَكَ عَلَيْهَا فَرْضُ الطَّاعَةِ، وَأَدَاءُ النَّصِيحَةِ، وَلَهَا عَلَيْكَ الْعَدْلُ فِي حُكْمِهَا، وَالْغُفْرَانُ لِذُنُوبِهَا، وَالتَّثَبُّتُ فِي حَادِثِهَا. فَقَالَ لَهُ الرَّشِيدُ: أَتَضَعُ [ لِي ] مِنْ لِسَانِكَ، وَتَرْفَعُ [ لِي ] مِنْ جَنَانِكَ ؟ هَذَا كَاتِبُكَ قُمَامَةُ يُخْبِرُ بِغِلِّكَ وَفَسَادِ نِيَّتِكَ، فَاسْمَعْ كَلَامَهُ. فَقَالَ عَبْدُ الْمَلِكِ: أَعْطَاكَ مَا لَيْسَ فِي عِقْدِهِ، وَلَعَلَّهُ لَا يَقْدِرُ أَنْ يَعْضَهَنِي أَوْ يَبْهَتَنِي بِمَا لَمْ يَعْرِفْهُ مِنِّي. فَأُحْضِرَ قُمَامَةُ فَقَالَ لَهُ الرَّشِيدُ: تَكَلَّمْ غَيْرَ هَائِبٍ وَلَا خَائِفٍ ! فَقَالَ: أَقُولُ: إِنَّهُ عَازِمٌ عَلَى الْغَدْرِ بِكَ وَالْخِلَافِ عَلَيْكَ. فَقَالَ عَبْدُ الْمَلِكِ: كَيْفَ لَا يَكْذِبُ عَلَيَّ مِنْ خَلْفِي [ وَهُوَ ] يَبْهَتُنِي فِي وَجْهِي ؟ فَقَالَ الرَّشِيدُ: فَهَذَا ابْنُكَ عَبْدُ الرَّحْمَنِ يُخْبِرُنِي بِعُتُوِّكَ، وَفَسَادِ نِيَّتِكَ، وَلَوْ أَرَدْتُ أَنْ أَحْتَجَّ عَلَيْكَ لَمْ أَجِدْ أَعْدَلَ مِنْ هَذَيْنِ الِاثْنَيْنِ لَكَ، فَلِمَ تَدْفَعُهُمَا عَنْكَ ؟ فَقَالَ عَبْدُ الْمَلِكِ: هُوَ مَأْمُورٌ، أَوْ عَاقٌّ مَجْبُورٌ، فَإِنْ كَانَ مَأْمُورًا فَمَعْذُورٌ، وَإِنْ كَانَ عَاقًّا فَفَاجِرٌ كَفُورٌ، أَخْبَرَ اللَّهُ - عَزَّ وَجَلَّ - بِعَدَاوَتِهِ، وَحَذَّرَ مِنْهُ بِقَوْلِهِ: إِنَّ مِنْ أَزْوَاجِكُمْ وَأَوْلَادِكُمْ عَدُوًّا لَكُمْ فَاحْذَرُوهُمْ فَنَهَضَ الرَّشِيدُ وَهُوَ يَقُولُ: مَا أَمْرُكَ إِلَّا قَدْ وَضَحَ، وَلَكِنِّي لَا أَعْجَلُ، حَتَّى أَعْلَمَ الَّذِي يُرْضِي اللَّهَ - عَزَّ وَجَلَّ - فِيكَ، فَإِنَّهُ الْحَكَمُ بَيْنِي وَبَيْنَكَ. فَقَالَ عَبْدُ الْمَلِكِ: رَضِيتُ بِاللَّهِ حَكَمًا، وَبِأَمِيرِ الْمُؤْمِنِينَ حَاكِمًا، فَإِنِّي أَعْلَمُ أَنَّهُ لَنْ يُؤْثِرَ هَوَاهُ عَلَى رِضَى رَبِّهِ. وَأَحْضَرَهُ الرَّشِيدُ يَوْمًا آخَرَ، فَكَانَ مِمَّا قَالَ لَهُ: أُرِيدُ حَيَاتَهُ وَيُرِيدُ قَتْلِي عَذِيرَكَ مِنْ خَلِيلِكَ مِنْ مُرَادِ ثُمَّ قَالَ: أَمَا وَاللَّهِ لَكَأَنِّي أَنْظُرُ إِلَى شُؤْبُوبِهَا قَدْ هَمَعَ، وَعَارَضِهَا قَدْ لَمَعَ، وَكَأَنِّي بِالْوَعِيدِ قَدْ أَوْرَى زِنَادًا يَسْطَعُ، فَأَقْلَعَ عَنْ بَرَاجِمَ بِلَا مَعَاصِمَ، وَرُءُوسٍ بِلَا غَلَاصِمَ، فَمَهْلًا مَهْلًا بَنِي هَاشِمٍ، فَبِي وَاللَّهِ سُهِّلَ لَكُمُ الْوَعِرُ، وَصَفَا لَكُمُ الْكَدِرُ، وَأَلْقَتْ إِلَيْكُمُ الْأُمُورُ أَزِمَّتَهَا، فَنَذَارِ لَكُمْ نَذَارِ قَبْلَ حُلُولِ دَاهِيَةٍ، خَبُوطٍ بِالْيَدِ، لَبُوطٍ بِالرِّجْلِ. فَقَالَ عَبْدُ الْمَلِكِ: اتَّقِ اللَّهَ يَا أَمِيرَ الْمُؤْمِنِينَ فِيمَا وَلَّاكَ مِنْ رَعِيَّتِهِ الَّتِي اسْتَرْعَاكَ، وَلَا تَجْعَلِ الْكُفْرَ مَكَانَ الشُّكْرِ، وَلَا الْعِقَابَ مَوْضِعَ الثَّوَابِ، فَقَدْ نَخَلْتُ لَكَ النَّصِيحَةَ، وَمَحَضْتُ لَكَ الطَّاعَةَ، وَشَدَدْتُ أَوَاخِيَ مُلْكِكَ بِأَثْقَلَ مِنْ رُكْنَيْ يَلَمْلَمَ، وَتَرَكْتُ عَدُوَّكَ مُشْتَغِلًا، فَاللَّهَ اللَّهَ ( فِي ذِي رَحِمِكَ أَنْ تَقْطَعَهُ بَعْدَ أَنْ وَصَلْتَهُ، بِظَنٍّ أَفْصَحَ الْكِتَابُ [ لِي ] بِعِضَهِهِ، أَوْ بِبَغْيِ بَاغٍ يَنْهَسُ اللَّحْمَ، وَيَلِغُ الدَّمَ، فَقَدْ وَاللَّهِ سَهَّلْتُ لَكَ الْوُعُورَ، وَذَلَّلْتُ لَكَ الْأُمُورَ، وَجَمَعْتُ عَلَى طَاعَتِكَ الْقُلُوبَ فِي الصُّدُورِ، فَكَمْ [ مِنْ ] لَيْلِ تَمَامٍ فِيكَ كَابَدْتُهُ، وَمَقَامٍ ضَيِّقٍ [ لَكَ ] قُمْتُهُ، كُنْتُ [ فِيهِ ] كَمَا قَالَ أَخُو بَنِي جَعْفَرِ بْنِ كِلَابٍ - يَعْنِي لَبِيدًا -: وَمَقَامٍ ضَيِّقٍ فَرَّجْتُهُ بِبَيَانٍ وَلِسَانٍ وَجَدَلْ لَوْ يَقُومُ الْفِيلُ أَوْ فَيَّالُهُ زَلَّ عَنْ مِثْلِ مَقَامِي وَزَحَلْ فَقَالَ لَهُ الرَّشِيدُ: وَاللَّهِ لَوْلَا إِبْقَائِي عَلَى بَنِي هَاشِمٍ لَضَرَبْتُ عُنُقَكَ. ثُمَّ أَعَادَهُ إِلَى مَحْبِسِهِ. فَدَخَلَ عَبْدُ اللَّهِ بْنُ مَالِكٍ عَلَى الرَّشِيدِ، وَكَانَ عَلَى شُرْطَتِهِ، فَقَالَ لَهُ: وَاللَّهِ الْعَظِيمِ يَا أَمِيرَ الْمُؤْمِنِينَ مَا عَلِمْتُ عَبْدَ الْمَلِكِ إِلَّا نَاصِحًا، فَعَلَامَ حَبَسْتَهُ ؟ فَقَالَ: بَلَغَنِي عَنْهُ مَا أَوْحَشَنِي، وَلَمْ آمَنْهُ أَنْ يَضْرِبَ بَيْنَ ابْنَيَّ هَذَيْنِ - يَعْنِي الْأَمِينَ وَالْمَأْمُونَ - فَإِنْ كُنْتَ تَرَى أَنْ نُطْلِقَهُ مِنَ الْحَبْسِ أَطْلَقْنَاهُ. فَقَالَ: أَمَا إِذْ حَبَسْتَهُ، فَلَسْتُ أَرَى فِي قُرْبِ الْمُدَّةِ أَنْ تُطْلِقَهُ، وَلَكِنْ تَحْبِسُهُ مَحْبَسًا كَرِيمًا. قَالَ: فَإِنِّي أَفْعَلُ. فَأَمَرَ الْفَضْلَ بْنَ الرَّبِيعِ أَنْ يَمْضِيَ إِلَيْهِ، وَيَنْظُرَ مَا يَحْتَاجُ إِلَيْهِ فَيُوَظِّفَهُ لَهُ، فَفَعَلَ. وَلَمْ يَزَلْ عَبْدُ الْمَلِكِ مَحْبُوسًا حَتَّى مَاتَ الرَّشِيدُ، فَأَخْرَجَهُ الْأَمِينُ وَاسْتَعْمَلَهُ عَلَى الشَّامِ، فَأَقَامَ بِالرَّقَّةِ، وَجَعَلَ لِمُحَمَّدٍ الْأَمِينِ عَهْدَ اللَّهِ لَئِنْ قُتِلَ وَهُوَ حَيٌّ لَا يُعْطِي الْمَأْمُونَ طَاعَةً أَبَدًا، فَمَاتَ قَبْلَ الْأَمِينِ، وَكَانَ مَا قَالَ لِلْأَمِينِ: إِنْ خِفْتَ فَالْجَأْ إِلَيَّ فَوَاللَّهِ لَأَصُونَنَّكَ. وَقَالَ الرَّشِيدُ يَوْمًا لِعَبْدِ الْمَلِكِ: مَا أَنْتَ لِصَالِحٍ ! قَالَ: فَلِمَنْ أَنَا ؟ قَالَ: لِمَرْوَانَ الْجَعْدِيِّ. قَالَ: مَا أُبَالِي أَيُّ الْفَحْلَيْنِ غَلَبَ عَلَيَّ. وَأَرْسَلَ الرَّشِيدُ يَوْمًا إِلَى يَحْيَى بْنِ خَالِدِ بْنِ بَرْمَكَ: إِنَّ عَبْدَ الْمَلِكِ أَرَادَ الْخُرُوجَ عَلَيَّ وَمُنَازَعَتِي فِي الْمُلْكِ، وَعَلِمْتُ ذَلِكَ، فَأَعْلِمْنِي مَا عِنْدَكَ فِيهِ، فَإِنَّكَ إِنْ صَدَقْتَنِي أَعَدْتُكَ إِلَى حَالِكِ. فَقَالَ: وَاللَّهِ مَا اطَّلَعْتُ مِنْ عَبْدِ الْمَلِكِ عَلَى شَيْءٍ مِنْ هَذَا، وَلَوِ اطَّلَعْتُ عَلَيْهِ لَكُنْتُ صَاحِبَهُ دُونَكَ، لِأَنَّ مُلْكَكَ كَانَ مُلْكِي، وَسُلْطَانَكَ كَانَ سُلْطَانِي، وَالْخَيْرُ وَالشَّرُّ كَانَ فِيهِ عَلَيَّ وَلِيَّ، وَكَيْفَ يَطْمَعُ عَبْدُ الْمَلِكِ فِي ذَلِكَ مِنِّي، وَهَلْ كَانَ إِذَا فَعَلْتُ بِهِ ذَلِكَ، يَفْعَلُ مَعِي أَكْثَرَ مِنْ فِعْلِكَ ؟ وَأُعِيذُكَ بِاللَّهِ أَنْ تَظُنَّ بِي هَذَا الظَّنَّ، وَلَكِنَّهُ كَانَ رَجُلًا مُحْتَمَلًا يَسُرُّنِي أَنْ يَكُونَ فِي أَهْلِكَ مِثْلُهُ، فَوَلَّيْتَهُ لَمَّا حَمِدْتَ أَثَرَهُ وَمَذْهَبَهُ، وَمِلْتَ إِلَيْهِ لِأَدَبِهِ وَاحْتِمَالِهِ. فَلَمَّا أَتَاهُ الرَّسُولُ بِهَذَا أَعَادَهُ عَلَيْهِ فَقَالَ لَهُ: إِنْ أَنْتَ لَمْ تُقِرَّ عَلَيْهِ قَتَلْتُ الْفَضْلَ ابْنَكَ. فَقَالَ لَهُ: أَنْتَ مُسَلَّطٌ عَلَيْنَا، فَافْعَلْ مَا أَرَدْتَ. فَأَخَذَ الرَّسُولُ الْفَضْلَ فَأَقَامَهُ، فَوَدَّعَ أَبَاهُ وَقَالَ لَهُ: أَلَسْتَ رَاضِيًا عَنِّي ؟ قَالَ: بَلَى، فَ ؓ. فَفَرَّقَ بَيْنَهُمَا ثَلَاثَةَ أَيَّامٍ، فَلَمَّا لَمْ يَجِدْ عِنْدَهُمَا فِي ذَلِكَ شَيْئًا جَمَعَهُمَا.

     ✧ The arrest of ʿAbd al-Malik b. Ṣāliḥ In the year one hundred and eighty-seven, al-Rashīd became angry with ʿAbd al-Malik b. Ṣāliḥ b. ʿAlī b. ʿAbd Allāh b. ʿAbbās. The reason for that was that he had a son named ʿAbd al-Raḥmān, by whom he was given the kunya, and he was one of the people's travelers. He and Qumāma, the scribe of his father, slandered his father to al-Rashīd. They said: "He seeks the caliphate and covets it." So he seized him and imprisoned him with al-Faḍl b. al-Rabīʿ. One day he brought him out when he was angry with him and said to him: "Is it ingratitude for the blessing, and denial of the great favor and honor?" He replied: "O Commander of the Faithful, then I would have incurred regret and exposed myself to the invoking of punishments. This is nothing but the wrongdoing of one who envies us, who forgot in your case the affection of kinship and the precedence of authority. You, O Commander of the Faithful, are the successor of the Messenger of God ﷺ over his community and his trustee over his descendants. To you is due the duty of obedience from them and the rendering of sincere counsel, and to them from you is justice in their governance, forgiveness of their sins, and deliberation in their affairs." Al-Rashīd said to him: "Do you place [for me] from your tongue while withholding [from me] from your heart? This is your scribe Qumāma, who reports your rancor and the corruption of your intention. Listen to his words." ʿAbd al-Malik said: "He has given you what is not in his own mind, and perhaps he cannot slander me or accuse me falsely of what he does not know about me." Qumāma was brought in. Al-Rashīd said to him: "Speak without fear or dread." He said: "I say that he is resolved to betray you and rebel against you." ʿAbd al-Malik said: "How could he not lie about me behind my back when he slanders me to my face?" Al-Rashīd said: "Here is your son ʿAbd al-Raḥmān, who tells me of your arrogance and the corruption of your intention. If I wanted to produce evidence against you, I would find no one more just than these two against you. Why do you reject them?" ʿAbd al-Malik said: "He is either commanded, or an undutiful son compelled. If he is commanded, then he is excused; if he is undutiful, then he is a wicked ingrate. God—mighty and glorious—has informed of his enmity and warned against him with His saying: 'Indeed, among your spouses and your children there is an enemy to you, so beware of them.'" Al-Rashīd rose, saying: "Your affair has indeed become clear, but I will not hasten until I know what pleases God—mighty and glorious—regarding you, for He is the judge between me and you." ʿAbd al-Malik said: "I accept God as judge and the Commander of the Faithful as ruler, for I know that he will never prefer his whim over the pleasure of his Lord." Another day al-Rashīd brought him out, and among what he said to him was: "I desire his life, and he desires my killing—your excuse from your friend from Murād." Then he said: "By God, it is as if I see its downpour already dripping, and its cloud already flashing, and as if the threat has struck a fire that blazes, and it will sever fingers without wrists and heads without throats. Gently, gently, Banū Hāshim! By God, through me the rugged was made smooth for you, and the turbid became clear for you, and affairs cast their reins to you. Beware for yourselves, beware, before a calamity arrives that strikes with the hand and kicks with the foot." ʿAbd al-Malik said: "Fear God, O Commander of the Faithful, regarding the flock He has entrusted to you and made you shepherd over. Do not make ingratitude in place of gratitude, nor punishment in place of reward. I have sifted sincere counsel for you, and given you pure obedience, and I have fastened the pegs of your kingdom with something heavier than the two pillars of Yalamlam, and I left your enemy distracted. So God, God, regarding your kinsman, that you should cut him off after you have joined him, because of a suspicion whose slander the Book has made clear [for me], or because of the wrongdoing of a wrongdoer who gnaws flesh and laps blood. By God, I have made the rugged smooth for you, and made affairs submissive for you, and gathered hearts upon obedience to you within breasts. How many a full night in your service I have endured, and how many a narrow station [for you] I have stood in, being [there] as the brother of Banū Jaʿfar b. Kilāb—meaning Labīd—said: And a narrow station I relieved by eloquence, tongue, and disputation— Were the elephant or its driver to stand there, he would slip from the like of my station and stumble." Al-Rashīd said to him: "By God, were it not for my mercy toward Banū Hāshim, I would strike your neck." Then he returned him to his prison. ʿAbd Allāh b. Mālik entered upon al-Rashīd—he was over his shurṭa—and said to him: "By God the Almighty, O Commander of the Faithful, I know ʿAbd al-Malik only as a sincere counselor. Why have you imprisoned him?" He said: "There has reached me about him what made me uneasy, and I did not feel safe from him sowing discord between these two sons of mine—meaning al-Amīn and al-Maʾmūn. If you think we should release him from prison, we will release him." He said: "Since you have imprisoned him, I do not think you should release him after such a short time, but imprison him in a dignified confinement." He said: "I will do that." He ordered al-Faḍl b. al-Rabīʿ to go to him and see what he needed and allot it to him, and he did so. ʿAbd al-Malik remained imprisoned until al-Rashīd died. Al-Amīn then released him and appointed him over Syria. He stayed at al-Raqqa and gave Muḥammad al-Amīn a covenant before God that if he were killed while he was alive, he would never give obedience to al-Maʾmūn. He died before al-Amīn, and what he had said to al-Amīn was: "If you fear, take refuge with me, for by God I will protect you." One day al-Rashīd said to ʿAbd al-Malik: "You are not for Ṣāliḥ!" He said: "Then for whom am I?" He said: "For Marwān al-Jaʿdī." He said: "I do not care which of the two stallions prevails over me." One day al-Rashīd sent to Yaḥyā b. Khālid b. Barmak: "ʿAbd al-Malik intended to rebel against me and dispute the kingdom with me, and I have learned of that. Inform me what you know about it, for if you speak truly to me, I will restore you to your former state." He said: "By God, I have not observed in ʿAbd al-Malik any of this, and had I observed it, I would have been his companion rather than yours, because your kingdom was my kingdom, and your authority was my authority, and good and evil in it would have been upon me as well. How could ʿAbd al-Malik hope for that through me? And if I did that to him, would he do more with me than you have done? I seek refuge with God that you should think this of me. But he was a man of forbearance, and it would please me that there be someone like him among your family. You appointed him when you praised his trace and his way, and you inclined to him for his refinement and forbearance." When the messenger brought him this, he repeated it to him and said: "If you do not confess against him, I will kill al-Faḍl, your son." He said: "You have power over us, so do what you wish." The messenger took al-Faḍl and made him stand. He bade farewell to his father and said: "Are you not pleased with me?" He said: "Yes." And he said: "May God reward you." Then he separated them for three days, and when he found nothing from them in this matter, he reunited them.

366. Tarikh (al-Tabari) 3041No grade recorded

     غَزْوِ الرُّومِ   وَفِي سنة سبع وثمانين ومائة دَخَلَ الْقَاسِمُ بْنُ الرَّشِيدِ أَرْضَ الرُّومِ فِي شَعْبَانَ، فَأَنَاخَ عَلَى قُرَّةَ، وَحَصَرَهَا، وَوَجَّهَ الْعَبَّاسَ بْنَ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ الْأَشْعَثِ، فَحَصَرَ حِصْنَ سِنَانٍ، حَتَّى جَهِدَ أَهْلُهَا، فَبَعَثَ إِلَيْهِ الرُّومُ ثَلَاثَمِائَةٍ وَعِشْرِينَ أَسِيرًا مِنَ الْمُسْلِمِينَ عَلَى أَنْ يَرْحَلَ عَنْهُمْ، فَأَجَابَهُمْ وَرَحَلَ عَنْهُمْ صُلْحًا. وَمَاتَ عَلِيُّ بْنُ عِيسَى فِي هَذِهِ الْغَزَاةِ بِأَرْضِ الرُّومِ. وَكَانَ يَمْلِكُ الرُّومَ حِينَئِذٍ امْرَأَةٌ اسْمُهَا رِينِي، فَخَلَعَتْهَا الرُّومُ وَمَلَّكَتْ نِقْفُورَ، وَتَزْعُمُ الرُّومُ أَنَّهُ مِنْ أَوْلَادِ جَفْنَةَ بْنِ غَسَّانَ، وَكَانَ قَبْلَ أَنْ يَمْلِكَ يَلِي دِيوَانَ الْخَرَاجِ، وَمَاتَتْ رِينِي بَعْدَ خَمْسَةِ أَشْهُرٍ مِنْ خَلْعِهَا.

     ✧ The raid on the Byzantines In the year one hundred and eighty-seven AH, al-Qāsim b. al-Rashīd entered the land of the Byzantines in Shaʿbān, and encamped before Qurra, and besieged it, and he dispatched al-ʿAbbās b. Jaʿfar b. Muḥammad b. al-Ashʿath, who besieged the fortress of Sinān, until its people were hard pressed; then the Byzantines sent to him three hundred and twenty Muslim prisoners on condition that he withdraw from them, and he accepted their offer and withdrew from them by peace agreement. ʿAlī b. ʿĪsā died during this raid in the land of the Byzantines. At that time the Byzantines were ruled by a woman named Rīnī, whom the Byzantines deposed and appointed Niqfūr as king; the Byzantines claimed that he was one of the descendants of Jafna b. Ghassān. Before he became king, he had been in charge of the land-tax bureau. Rīnī died five months after her deposition.

367. Tarikh (al-Tabari) 3042No grade recorded

     وَفِي سنة سبع وثمانين ومائة نَقَضَتِ الرُّومُ الصُّلْحَ الَّذِي كَانَ بَيْنَهُمْ وَبَيْنَ الْمُسْلِمِينَ  الَّذِي كَانَ عَقَدَهُ الرَّشِيدُ بَيْنَهُ وَبَيْنَ رِينَى مَلِكَةِ الرُّومِ الْمُلَقَّبَةِ أُغُسْطَةُ، وَذَلِكَ أَنَّ الرُّومَ عَزَلُوهَا عَنْهُمْ، وَمَلَّكُوا عَلَيْهِمُ النَّقْفُورَ، وَكَانَ شُجَاعًا، يُقَالُ: إِنَّهُ مِنْ سُلَالَةِ آلِ جَفْنَةَ، وَإِنَّهُ قَبْلَ الْمُلْكِ كَانَ يَلِي دِيوَانَ الْخَرَاجِ، وَمَلَّكُوا نَقْفُورَ هَذَا عَلَيْهِمْ، فَخَلَعُوا رِينَى وَسَمَلُوا عَيْنَيْهَا، فَكَتَبَ إِلَى الرَّشِيدِ: مِنْ نَقْفُورَ مَلِكِ الرُّومِ إِلَى هَارُونَ مَلِكِ الْعَرَبِ، أَمَّا بَعْدُ، فَإِنَّ الْمَلِكَةَ الَّتِي كَانَتْ قَبِلُ أَقَامَتْكَ مُقَامِ الرُّخِّ، وَأَقَامَتْ نَفْسَهَا مُقَامِ الْبَيْدَقِ، فَحَمَلَتْ إِلَيْكَ مِنْ أَمْوَالِهَا مَا كُنْتَ حَقِيقًا بِحَمْلِ أَمْثَالِهِ إِلَيْهَا، وَلَكِنَّ ذَلِكَ مِنْ ضَعْفِ النِّسَاءِ وَحُمْقِهِنَّ، فَإِذَا قَرَأْتَ كِتَابِي هَذَا فَارْدُدْ مَا حَصَلَ لَكَ مِنْ أَمْوَالِهَا، وَافْتَدِ نَفْسَكَ، وَإِلَّا فَالسَّيْفُ بَيْنَنَا وَبَيْنَكَ. فَلَمَّا قَرَأَ الرَّشِيدُ الْكِتَابَ اسْتَفَزَّهُ الْغَضَبُ، حَتَّى لَمْ يُمْكِنْ أَحَدًا أَنْ يَنْظُرَ إِلَيْهِ دُونَ أَنْ يُخَاطِبَهُ، وَتَفَرَّقَ جُلَسَاؤُهُ خَوْفًا مِنْهُ، وَاسْتَدْعَى بِدَوَاةٍ وَكَتَبَ عَلَى ظَهْرِ الْكِتَابِ: بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ، مِنْ هَارُونَ أَمِيرِ الْمُؤْمِنِينَ إِلَى نَقْفُورَ كَلْبِ الرُّومِ، قَدْ قَرَأْتُ كِتَابَكَ يَا ابْنَ الْكَافِرَةِ، وَالْجَوَابُ مَا تَرَاهُ دُونَ مَا تَسْمَعُهُ، وَالسَّلَامُ. ثُمَّ سَارَ مِنْ يَوْمِهِ حَتَّى نَزَلَ عَلَى هِرَقْلَةَ فَفَتَحَ وَغَنِمَ وَأَحْرَقَ وَخَرَّبَ، فَسَأَلَهُ نِقْفُورُ الْمُصَالَحَةَ عَلَى خَرَاجٍ يَحْمِلُهُ كُلَّ سَنَةٍ، فَأَجَابَهُ إِلَى ذَلِكَ. فَلَمَّا رَجَعَ مِنْ غَزْوَتِهِ وَصَارَ بِالرَّقَّةِ نَقَضَ نِقْفُورُ الْعَهْدَ، وَكَانَ الْبَرْدُ شَدِيدًا، فَأَمِنَ رَجْعَةَ الرَّشِيدِ إِلَيْهِ، فَلَمَّا جَاءَ الْخَبَرُ بِنَقْضِهِ مَا جَسَرَ أَحَدٌ عَلَى إِخْبَارِ الرَّشِيدِ، خَوْفًا عَلَى أَنْفُسِهِمْ مِنَ الْعَوْدِ فِي مِثْلِ ذَلِكَ الْبَرْدِ، وَإِشْفَاقًا مِنَ الرَّشِيدِ، فَاحْتِيلَ لَهُ بِشَاعِرٍ مِنْ أَهْلِ جُنْدِهِ، وَهُوَ أَبُو مُحَمَّدٍ عَبْدُ اللَّهِ بْنُ يُوسُفَ، وَقِيلَ هُوَ الْحَجَّاجُ بْنُ يُوسُفَ التَّمِيمِيُّ، فَقَالَ أَبْيَاتًا، مِنْهَا: نَقَضَ الَّذِي أَعْطَيْتَهُ نِقْفُورُ فَعَلَيْهِ دَائِرَةُ الْبَوَارِ تَدُورُ     أَبْشِرْ أَمِيرَ الْمُؤْمِنِينَ فَإِنَّهُ فَتْحٌ أَتَاكَ بِهِ الْإِلَهُ كَبِيرُ     فَتْحٌ يَزِيدُ عَلَى الْفُتُوحِ يَؤُمُّنَا بِالنَّصْرِ فِيهِ لِوَاؤُكَ الْمَنْصُورُ فِي أَبْيَاتٍ غَيْرِهَا. فَلَمَّا سَمِعَ الرَّشِيدُ ذَلِكَ قَالَ: أَوَقَدْ فَعَلَ ذَلِكَ نِقْفُورُ ؟ وَعَلِمَ أَنَّ الْوُزَرَاءَ قَدِ احْتَالُوا لَهُ فِي ذَلِكَ، فَرَجَعَ إِلَى بِلَادِ الرُّومِ فِي ( أَشَدِّ زَمَانٍ وَأَعْظَمِ كُلْفَةٍ، حَتَّى بَلَغَ بِلَادَهُمْ )، فَأَقَامَ بِهَا حَتَّى شَفَى وَاشْتَفَى وَبَلَغَ مَا أَرَادَ. وَقِيلَ: كَانَ فِعْلُ نِقْفُورَ وَهَذِهِ الْأَبْيَاتُ سَبَبًا لِسَيْرِ الرَّشِيدِ وَفَتْحِ هِرَقْلَةَ. وَفِي ذَلِكَ يَقُولُ أَبُو الْعَتَاهِيَةِ: أَلَا بَادَتْ هِرَقْلَةُ بِالْخَرَابِ     مِنَ الْمَلِكِ الْمُوَفَّقِ لِلصَّوَابِ غَدَا هَارُونُ يَرْعَدُ بِالْمَنَايَا     وَيَبْرُقُ بِالْمُذَكِّرَةِ الْقَضَّابِ وَرَايَاتٍ يَحِلُّ النَّصْرُ فِيهَا     تَمُرُّ كَأَنَّهَا قِطَعُ السَّحَابِ

     ✧ In the year one hundred and eighty-seven AH, the Byzantines broke the peace treaty that had existed between them and the Muslims, which al-Rashīd had concluded between himself and Rīnī, queen of the Byzantines, titled Augusta. That was because the Byzantines deposed her and made Naqfūr king over them. He was brave, and it is said that he was of the lineage of the house of Jafna, and that before kingship he had administered the bureau of the land tax. They made this Naqfūr king over them, deposed Rīnī, and put out her eyes. He wrote to al-Rashīd: "From Naqfūr, king of the Byzantines, to Hārūn, king of the Arabs. Now then, the queen who was before set you in the place of the rook and set herself in the place of the pawn, and carried to you of her wealth what you were more worthy to carry the like of to her. But that was from the weakness and folly of women. When you have read this letter of mine, return what has come to you of her wealth and ransom yourself; otherwise the sword is between us and you." When al-Rashīd read the letter, anger agitated him so much that no one could look at him without addressing him. His companions dispersed in fear of him. He called for an inkwell and wrote on the back of the letter: "In the name of God, the Compassionate, the Merciful. From Hārūn, Commander of the Believers, to Naqfūr, dog of the Byzantines. I have read your letter, O son of an infidel woman. The answer is what you will see, not what you will hear. Peace." Then he marched that very day until he encamped at Hiraqla, and he conquered, took booty, burned, and laid waste. Naqfūr asked him for a truce on condition of a tribute he would carry every year, and he agreed to that. When he returned from his campaign and was at al-Raqqa, Naqfūr broke the pact. The cold was severe, so he felt safe from al-Rashīd's returning to him. When the news of his breaking the pact came, no one dared to inform al-Rashīd, fearing for themselves from returning in such cold and out of dread of al-Rashīd. So a poet of his army was employed as a stratagem, namely Abū Muḥammad ʿAbd Allāh b. Yūsuf—or it was said he was al-Ḥajjāj b. Yūsuf al-Tamīmī. He recited verses, among them: Naqfūr has broken what you granted him, so upon him the circle of destruction turns. Rejoice, O Commander of the Believers, for it is a conquest God has brought you, great. A conquest surpassing all conquests; your victorious banner leads us to victory in it. And other verses besides. When al-Rashīd heard that, he said: "Has Naqfūr done that?" And he knew that the viziers had employed a stratagem with him on that matter. So he returned to the land of the Byzantines in the bitterest season and greatest hardship, until he reached their land. He remained there until he healed and was satisfied and attained what he wanted. It was said: Naqfūr's action and these verses were the cause of al-Rashīd's marching and the conquest of Hiraqla. Regarding that, Abū al-ʿAtāhiya says: Indeed Hiraqla has perished in ruin from the king guided to what is right. Hārūn went forth thundering with death and flashing with the remembered sharp swords, and banners in which victory dwells, passing as if they were patches of cloud.

368. Tarikh (al-Tabari) 3043No grade recorded

     مُلْكِ الْفِرِنْجِ مَدِينَةَ تُطِيلَةَ بِالْأَنْدَلُسِ   فِي هَذِهِ السَّنَةِ مَلَكَ الْفِرِنْجُ مَدِينَةَ تُطِيلَةَ بِالْأَنْدَلُسِ، وَسَبَبُ ذَلِكَ أَنَّ الْحَكَمَ صَاحِبَ الْأَنْدَلُسِ اسْتَعْمَلَ ( عَلَى ثُغُورِ الْأَنْدَلُسِ قَائِدًا كَبِيرًا مِنْ أَجْنَادِهِ، اسْمُهُ عَمْرُوسُ بْنُ يُوسُفَ، فَاسْتَعْمَلَ ابْنَهُ يُوسُفَ ) عَلَى تُطِيلَةَ، وَكَانَ قَدِ انْهَزَمَ مِنَ الْحَكَمِ أَهْلُ بَيْتٍ مِنَ الْأَنْدَلُسِ أُولُو قُوَّةٍ وَبَأْسٍ، لِأَنَّهُمْ خَرَجُوا عَنْ طَاعَتِهِ، فَالْتَحَقُوا بِالْمُشْرِكِينَ، فَقَوِيَ أَمْرُهُمْ، وَاشْتَدَّتْ شَوْكَتُهُمْ، وَتَقَدَّمُوا إِلَى مَدِينَةِ تُطِيلَةَ فَحَصَرُوهَا، وَمَلَكُوهَا مِنَ الْمُسْلِمِينَ، فَأَسَرُوا أَمِيرَهَا يُوسُفَ بْنَ عَمْرُوسٍ، وَسَجَنُوهُ بِصَخْرَةِ قَيْسٍ. وَاسْتَقَرَّ عَمْرُوسُ بْنُ يُوسُفَ بِمَدِينَةِ سَرَقُسْطَةَ لِيَحْفَظَهَا مِنَ الْكُفَّارِ، وَجَمَعَ الْعَسَاكِرَ وَسَيَّرَهَا مَعَ ابْنِ عَمٍّ لَهُ، فَلَقِيَ الْمُشْرِكِينَ، وَقَاتَلَهُمْ، فَفَضَّ جَمْعَهُمْ وَهَزَمَهُمْ، وَقَتَلَ أَكْثَرَهُمْ، وَنَجَا الْبَاقُونَ مَنْكُوبِينَ، وَسَارَ الْجَيْشُ إِلَى صَخْرَةِ قَيْسٍ، فَحَصَرُوهَا وَافْتَتَحُوهَا، وَلَمْ يَقْدِرِ الْمُشْرِكُونَ عَلَى مَنْعِهَا مِنْهُمْ، لِمَا نَالَهُمْ مِنَ الْوَهْنِ بِالْهَزِيمَةِ، وَلَمَّا فَتَحَهَا الْمُسْلِمُونَ خَلَّصُوا يُوسُفَ بْنَ عَمْرُوسٍ أَمِيرَ الثَّغْرِ، وَسَيَّرُوهُ إِلَى أَبِيهِ، وَعَظُمَ أَمْرُ عَمْرُوسٍ عِنْدَ الْمُشْرِكِينَ، وَبَعُدَ صَوْتُهُ فِيهِمْ، وَأَقَامَ فِي الثَّغْرِ أَمِيرًا عَلَيْهِ.

     ✧ The Franks' taking of the city of Tudela in al-Andalus In this year the Franks took the city of Tudela in al-Andalus. The reason for that was that al-Hakam, the lord of al-Andalus, appointed over the frontiers of al-Andalus a great commander from among his soldiers, whose name was ʿAmrūs b. Yūsuf, and he appointed his son Yūsuf over Tudela. A household from al-Andalus, possessors of strength and might, had fled from al-Hakam because they had rebelled against his obedience, and they joined the polytheists. Their affair grew strong, their power became intense, and they advanced to the city of Tudela, besieged it, and took it from the Muslims. They captured its governor, Yūsuf b. ʿAmrūs, and imprisoned him at Ṣakhrat Qays. ʿAmrūs b. Yūsuf established himself in the city of Saraqusta to protect it from the infidels. He gathered the armies and sent them with a paternal cousin of his. He met the polytheists and fought them, dispersed their gathering, routed them, and killed most of them. The rest escaped, afflicted. The army marched to Ṣakhrat Qays, besieged it, and conquered it. The polytheists were unable to defend it from them because of the weakness that had befallen them through the defeat. When the Muslims conquered it, they freed Yūsuf b. ʿAmrūs, the commander of the frontier, and sent him to his father. ʿAmrūs's affair became great in the eyes of the polytheists, his renown spread far among them, and he remained in the frontier as its commander.

369. Tarikh (al-Tabari) 3044No grade recorded

     إِيقَاعِ الْحَكَمِ بِأَهْلِ قُرْطُبَةَ   كَانَ الْحَكَمُ فِي صَدْرِ وِلَايَتِهِ تَظَاهَرَ بِشُرْبِ الْخَمْرِ وَالِانْهِمَاكِ فِي اللَّذَّاتِ، وَكَانَتْ قُرْطُبَةُ دَارَ عِلْمٍ، وَبِهَا فُضَلَاءُ فِي الْعِلْمِ وَالْوَرَعِ، مِنْهُمْ: يَحْيَى بْنُ يَحْيَى اللَّيْثِيُّ، رَاوِي مُوَطَّأِ مَالِكٍ عَنْهُ، وَغَيْرُهُ، فَثَارَ أَهْلُ قُرْطُبَةَ، وَأَنْكَرُوا فِعْلَهُ، وَرَجَمُوهُ بِالْحِجَارَةِ، وَأَرَادُوا قَتْلَهُ، فَامْتَنَعَ مِنْهُمْ بِمَنْ حَضَرَ مِنَ الْجُنْدِ، وَسَكَنَ الْحَالُ. ثُمَّ بَعْدَ أَيَّامٍ اجْتَمَعَ وُجُوهُ أَهْلِ قُرْطُبَةَ وَفُقَهَاؤُهَا، وَحَضَرُوا عِنْدَ مُحَمَّدِ بْنِ الْقَاسِمِ الْقُرَشِيِّ الْمَرْوَانِيِّ، عَمِّ هِشَامِ بْنِ حَمْزَةَ، وَأَخَذُوا لَهُ الْبَيْعَةَ عَلَى أَهْلِ الْبَلَدِ، وَعَرَّفُوهُ أَنَّ النَّاسَ قَدِ ارْتَضَوْهُ كَافَّةً، فَاسْتَنْظَرَ لَيْلَةً لِيَرَى رَأْيَهُ، وَيَسْتَخِيرَ اللَّهَ - سُبْحَانَهُ وَتَعَالَى - فَانْصَرَفُوا، فَحَضَرَ عِنْدَ الْحَكَمِ، وَأَطْلَعَهُ عَلَى الْحَالِ، وَأَعْلَمَهُ أَنَّهُ عَلَى بَيْعَتِهِ، فَطَلَبَ الْحَكَمُ تَصْحِيحَ الْحَالِ عِنْدَهُ، فَأَخَذَ مَعَهُ بَعْضَ ثِقَاتِ الْحَكَمِ، وَأَجْلَسَهُ فِي قُبَّةٍ فِي دَارِهِ، وَأَخْفَى أَمْرَهُ، وَحَضَرَ عِنْدَهُ الْقَوْمُ يَسْتَعْلِمُونَ مِنْهُ هَلْ تَقَلَّدَ أَمْرَهُمْ أَمْ لَا، فَأَرَاهُمُ الْمَخَافَةَ عَلَى نَفْسِهِ، وَعَظَّمَ الْخَطْبَ عَلَيْهِمْ، وَسَأَلَهُمْ تِعْدَادَ أَسْمَائِهِمْ وَمَنْ مَعَهُمْ، فَذَكَرُوا لَهُ جَمِيعَ مَنْ مَعَهُمْ مِنْ أَعْيَانِ الْبَلَدِ، وَصَاحِبُ الْحَكَمِ يَكْتُبُ أَسْمَاءَهُمْ، فَقَالَ لَهُمْ مُحَمَّدُ بْنُ الْقَاسِمِ: يَكُونُ هَذَا الْأَمْرُ يَوْمَ الْجُمُعَةِ، إِنْ شَاءَ اللَّهُ، فِي الْمَسْجِدِ الْجَامِعِ. وَمَشَى إِلَى الْحَكَمِ مَعَ صَاحِبِهِ، فَأَعْلَمَاهُ جَلِيَّةَ الْحَالِ، وَكَانَ ذَلِكَ يَوْمَ الْخَمِيسِ، فَمَا أَتَى عَلَيْهِ اللَّيْلُ حَتَّى حَبَسَ الْجَمَاعَةَ الْمَذْكُورِينَ عَنْ آخِرِهِمْ، ثُمَّ أَمَرَ بِهِمْ بَعْدَ أَيَّامٍ، فَصُلِبُوا عِنْدَ قَصْرِهِ، وَكَانُوا اثْنَيْنِ وَسَبْعِينَ رَجُلًا، مِنْهُمْ: أَخُو يَحْيَى بْنِ يَحْيَى، وَابْنُ أَبِي كَعْبٍ، وَكَانَ يَوْمُهُمْ يَوْمًا شَنِيعًا، فَتَمَكَّنَتْ عَدَاوَةُ النَّاسِ لِلْحَكَمِ.

     ✧ Al-Hakam's move against the people of Cordoba At the beginning of his governorship, al-Hakam openly engaged in drinking wine and indulging in pleasures. Cordoba was a house of learning, and it contained men of excellence in knowledge and piety, among them Yahya b. Yahya al-Laythi, the transmitter of Malik's Muwatta' from him, and others. The people of Cordoba rose up, denounced his behavior, stoned him, and wanted to kill him, but he was protected from them by the soldiers who were present, and the situation calmed down. A few days later, the leading figures and jurists of Cordoba gathered and came to Muhammad b. al-Qasim al-Qurashi al-Marwani, the uncle of Hisham b. Hamza. They took the oath of allegiance for him on behalf of the people of the city and informed him that the people had unanimously accepted him. He asked them to wait one night so that he could consider his opinion and seek guidance from God—glorified and exalted be He. They left. He then went to al-Hakam and informed him of the situation, assuring him that he remained loyal to his allegiance. Al-Hakam wanted to verify the matter, so he took with him one of al-Hakam's trusted men and seated him in a dome in his house, hiding his identity. The group came back to ask him whether he had assumed their cause or not. He showed them fear for his own safety, exaggerated the danger to them, and asked them to list their names and those with them. They mentioned all the leading men of the city who were with them, while al-Hakam's companion wrote down their names. Muhammad b. al-Qasim said to them: "This matter will take place on Friday, God willing, in the congregational mosque." He then went to al-Hakam with his companion, and they informed him of the clear situation. That was on Thursday. By nightfall, he had imprisoned all the aforementioned group to the last man. Then, after some days, he ordered them to be crucified near his palace. They numbered seventy-two men, among them the brother of Yahya b. Yahya and Ibn Abi Ka'b. That day was a horrible day, and the people's enmity toward al-Hakam became firmly established.

370. Tarikh (al-Tabari) 3045No grade recorded

     ذِكْرُ عِدَّةِ حَوَادِثَ وَفِي سنة سبع وثمانين ومائة ثَارَتِ الْعَصَبِيَّةُ أَيْضًا بِالشَّامِ بَيْنَ الْمُضَرِيَّةِ وَالْيَمَانِيَةِ، فَبَعَثَ إِلَيْهِمُ الرَّشِيدُ مُحَمَّدَ بْنَ مَنْصُورِ بْنِ زِيَادٍ فَأَصْلَحَ بَيْنِهِمْ. وَفِيهَا كَانَتْ زَلْزَلَةٌ عَظِيمَةٌ بِالْمِصِّيصَةِ، فَانْهَدَمَ بَعْضُ سُورِهَا، وَنَضَبَ مَاؤُهُمْ سَاعَةً مِنَ اللَّيْلِ  . وَفِيهَا خَرَجَ عَبْدُ السَّلَامِ بِآمِدَ، فَحَكَّمَ، فَقَتَلَهُ يَحْيَى بْنُ سَعِيدٍ الْعُقَيْلِيُّ. وَحَجَّ بِالنَّاسِ فِي هَذِهِ السَّنَةِ عُبَيْدُ اللَّهِ بْنُ عَبَّاسِ بْنِ مُحَمَّدِ بْنِ عَلِيٍّ.

     ✧ Mention of Several Events In the year one hundred and eighty-seven, factional strife also erupted in Syria between the Muḍariyyah and the Yamāniyyah. Al-Rashīd sent Muḥammad b. Manṣūr b. Ziyād to them, and he made peace between them. In this year there was a great earthquake at al-Maṣṣīṣah, and part of its wall collapsed, and their water dried up for an hour of the night. In this year ʿAbd al-Salām rose up at Āmid and set himself up as judge, and Yaḥyā b. Saʿīd al-ʿUqaylī killed him. ʿUbayd Allāh b. ʿAbbās b. Muḥammad b. ʿAlī led the people in the pilgrimage in this year.

371. Tarikh (al-Tabari) 3046No grade recorded

     مَنْ تُوُفِّيَ فِي سنة سبع وثمانين ومائة مِنَ الْأَعْيَانِ جَعْفَرُ بْنُ يَحْيَى بْنِ خَالِدِ بْنِ بَرْمَكَ أَبُو الْفَضْلِ الْبَرْمَكِيُّ جَعْفَرُ بْنُ يَحْيَى بْنِ خَالِدِ بْنِ بَرْمَكَ أَبُو الْفَضْلِ الْبَرْمَكِيُّ  الْوَزِيرُ ابْنُ الْوَزِيرِ، وَقَدْ وَلَّاهُ الرَّشِيدُ الشَّامَ وَغَيْرَهَا مِنَ الْبِلَادِ، وَذَكَرَ ابْنُ عَسَاكِرَ أَنَّ الرَّشِيدَ بَعَثَهُ إِلَى دِمَشْقَ لَمَّا ثَارَتِ الْفِتْنَةُ بَيْنِ الْعِشْرَيْنِ بَحُورَانَ بَيْنَ قَيْسٍ وَيَمَنٍ، وَكَانَ ذَلِكَ أَوَّلَ مَا أَنْشَئُوهُ فِي الْإِسْلَامِ، كَانَ خَامِدًا فَأَثَارُوهُ فِي هَذَا الْأَوَانِ، فَلِمَا قَدِمَ جَعْفَرٌ بِجَيْشِهِ خَمَدَتِ الشُّرُورُ وَظَهَرَ السُّرُورُ، وَقِيلَتْ فِي ذَلِكَ أَشْعَارٌ حِسَانٌ قَدْ ذَكَرَهَا فِي تَرْجَمَتِهِ مِنْ " تَارِيخِهِ " فَمِنْهَا: لَقَدْ أُوقِدَتْ فِي الشَّامِ نِيرَانُ فِتْنَةٍ فَهَذَا أَوَانُ الشَّامِ تُخْمَدُ نَارُهَا     إِذَا جَاشَ مَوْجُ الْبَحْرِ مِنْ آلِ بَرْمَكٍ عَلَيْهَا خَبَتْ شُهْبَانُهَا وَشِرَارُهَا     رَمَاهَا أَمِيرُ الْمُؤْمِنِينَ بِجَعْفَرٍ وَفِيهِ تَلَاقَى صَدْعُهَا وَانْجِبَارُهَا     رَمَاهَا بِمَيْمُونِ النَّقِيبَةِ مَاجِدٍ تَرَاضَى بِهِ قَحْطَانُهَا وَنِزَارُهَا     هُوَ الْمَلِكُ الْمَأْمُولُ لِلَّبِرِّ وَالتُّقَى وَصَوْلَاتُهُ لَا يُسْتَطَاعُ خِطَارُهَا     وَزِيرُ أَمِيرِ الْمُؤْمِنِينَ وَسَيْفُهُ وَمُدْيَتُهُ وَالْحَرْبُ تَدْمَى شِفَارُهَا     وَمَنْ تُطْوَ أَسْرَارُ الْخَلِيفَةِ دُونَهُ فَعِنْدَكَ مَأْوَاهَا وَأَنْتَ قَرَارُهَا     إِذَا مَا ابْنُ يَحْيَى جَعْفَرٌ قَصَدَتْ لَهُ مُلِمَّاتُ خَطْبٍ لَمْ تَرُعْهُ كِبَارُهَا     لَقَدْ نَشَأَتْ بِالشَّامِ مِنْكَ غَمَامَةٌ يُؤْمَلُ جَدْوَاهَا وَيُخْشَى دَمَارُهَا وَهِيَ قَصِيدَةٌ طَوِيلَةٌ، اقْتَصَرْنَا مِنْهَا عَلَى هَذَا الْقَدْرِ، وَكَانَتْ لَهُ فَصَاحَةٌ وَبَلَاغَةٌ وَكَرَمٌ زَائِدٌ، كَانَ أَبُوهُ قَدْ ضَمَّهُ إِلَى الْقَاضِي أَبِي يُوسُفَ، فَتَفَقَّهُ عَلَيْهِ، وَصَارَ لَهُ اخْتِصَاصٌ بِالرَّشِيدِ، وَقَدْ وَقَّعَ لَيْلَةً بِحَضْرَةِ الرَّشِيدِ زِيَادَةً عَلَى أَلْفِ تَوْقِيعٍ فَلَمْ يَخْرُجْ فِي شَيْءٍ مِنْهَا عَنْ مُوجَبِ الْفِقْهِ. وَقَدْ رَوَى الْحَدِيثَ عَنْ أَبِيهِ بسنده عَنْ زَيْدِ بْنِ ثَابِتٍ كَاتِبِ الْوَحْيِ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: " إِذَا كَتَبْتَ بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ فَبَيِّنِ السِّينَ فِيهِ ". رَوَاهُ الْخَطِيبُ وَابْنُ عَسَاكِرَ وَقَالَ عَمْرُو بْنُ بَحْرٍ الْجَاحِظُ: قَالَ جَعْفَرُ بْنُ يَحْيَى لِلرَّشِيدِ: يَا أَمِيرَ الْمُؤْمِنِينَ، قَالَ لِي أَبِي يَحْيَى: إِذَا أَقْبَلَتِ الدُّنْيَا عَلَيْكَ فَأَعْطِ ; فَإِنَّهَا لَا تَفْنَى، وَإِذَا أَدْبَرَتْ عَنْكَ فَأَعْطِ ; فَإِنَّهَا لَا تَبْقَى. قَالَ جَعْفَرٌ: وَأَنْشَدَنَا أَبِي: لَا تَبْخَلَنَّ لِدُنْيَا وَهْيَ مُقْبِلَةٌ     فَلَيْسَ يَنْقُصُهَا التَّبْذِيرُ وَالسَّرَفُ فَإِنْ تَوَلَّتْ فَأَحْرَى أَنْ تَجُودَ بِهَا     فَالْحَمْدُ مِنْهَا إِذَا مَا أَدْبَرَتْ خَلَفُ مكانة جعفر البرمكي عند الرشيد قَالَ الْخَطِيبُ الْبَغْدَادِيُّ: وَقَدْ كَانَ جَعْفَرٌ مِنْ عُلُوِّ الْقَدْرِ وَنَفَاذِ الْأَمْرِ وَعِظَمِ الْمَحَلِّ وَجَلَالَةِ الْمَنْزِلَةِ عِنْدَ الرَّشِيدِ بِحَالَةٍ انْفَرَدَ بِهَا، وَلَمْ يُشَارَكْ فِيهَا، وَكَانَ سَمْحَ الْأَخْلَاقِ، طَلْقَ الْوَجْهِ، ظَاهِرَ الْبِشْرِ. فَأَمَّا جُودُهُ وَسَخَاؤُهُ وَبَذْلُهُ وَعَطَاؤُهُ فَأَشْهَرُ مِنْ أَنْ يُذْكَرَ وَأَبْيَنُ مِنْ أَنْ يَظْهَرَ، وَكَانَ أَيْضًا مِنْ ذَوِي الْفَصَاحَةِ الْمَذْكُورِينَ وَالْبَلَاغَةِ. وَقَدْ رَوَى ابْنُ عَسَاكِرَ، عَنْ مُهَذَّبٍ حَاجِبِ الْعَبَّاسِ بْنِ مُحَمَّدٍ، صَاحِبِ قَطِيعَةِ الْعَبَّاسِ وَالْعَبَّاسِيَّةِ، أَنَّهُ أَصَابَتْهُ ضَائِقَةٌ، وَأَلَحَّ عَلَيْهِ الْمُطَالِبُونَ، وَعِنْدَهُ سَفَطٌ فِيهِ جَوْهَرٌ شِرَاؤُهُ عَلَيْهِ أَلْفُ أَلْفِ دِرْهَمٍ، فَحَمَلَهُ إِلَى جَعْفَرٍ لِيَبِيعَهُ مِنْهُ، فَاشْتَرَاهُ بِثَمَنِهِ وَوَزَنَ لَهُ أَلْفَ أَلْفٍ، وَقَبَضَ مِنْهُ السَّفَطَ وَأَجْلَسَهُ مَعَهُ فِي تِلْكَ اللَّيْلَةِ، فَلَمَّا رَجَعَ إِلَى مَنْزِلِهِ إِذَا السَّفَطُ قَدْ سَبَقَهُ إِلَى مَنْزِلِهِ، فَلَمَّا أَصْبَحَ غَدَا إِلَيْهِ لِيَشْكُرَهُ، فَوَجَدَهُ مَعَ أَخِيهِ الْفَضْلِ عَلَى بَابِ الرَّشِيدِ يَسْتَأْذِنَانِ عَلَيْهِ، فَقَالَ لَهُ جَعْفَرٌ: إِنِّي قَدْ ذَكَرْتُ أَمْرَكَ لِلْفَضْلِ، وَقَدْ أَمَرَ لَكَ بِأَلْفِ أَلْفٍ، وَمَا أَظُنُّهَا إِلَّا قَدْ سَبَقَتْكَ إِلَى أَهْلِكَ، وَسَأُفَاوِضُ فِيكَ أَمِيرَ الْمُؤْمِنِينَ. فَلَمَّا دَخَلَ ذَكَرَ أَمْرَهُ وَمَا لَحِقَهُ مِنَ الدُّيُونِ، فَأَمَرَ لَهُ بِثَلَاثِمِائَةِ أَلْفِ دِينَارٍ. وَكَانَ جَعْفَرٌ لَيْلَةً فِي سَمَرِهِ وَعِنْدَهُ رَجُلٌ مِنْ أَصْحَابِهِ، فَجَاءَتِ الْخُنْفُسَاءُ، حَتَّى رَكِبَتْ ثِيَابَ الرَّجُلِ، فَأَلْقَاهَا عَنْهُ جَعْفَرٌ. وَقَالَ: إِنَّ النَّاسَ يَقُولُونَ: إِنَّ مَنْ قَصَدَتْهُ الْخُنْفُسَاءُ يُبَشَّرُ بِمَالٍ يُصِيبُهُ. فَأَمَرَ لَهُ جَعْفَرٌ بِأَلْفِ دِينَارٍ. ثُمَّ عَادَتِ الْخُنْفُسَاءُ، فَرَجَعَتْ إِلَى الرَّجُلِ، فَأَمَرَ لَهُ بِأَلْفِ دِينَارٍ أُخْرَى. وَحَجَّ مَرَّةً مَعَ الرَّشِيدِ، فَلَمَّا كَانُوا بِالْمَدِينَةِ قَالَ لِرَجُلٍ مِنْ أَصْحَابِهِ: انْظُرْ جَارِيَةً أَشْتَرِيهَا تَكُونُ فَائِقَةً فِي جَمَالِهَا وَغِنَائِهَا وَذَكَائِهَا. فَفَتَّشَ الرَّجُلُ فَوَجَدَ جَارِيَةً عَلَى النَّعْتِ، فَطَلَبَ سَيِّدُهَا فِيهَا مَالًا كَثِيرًا عَلَى أَنْ يَرَاهَا جَعْفَرٌ، فَذَهَبَ جَعْفَرٌ إِلَى مَنْزِلِ سَيِّدِهَا، فَلَمَّا رَآهَا أُعْجِبَ بِهَا، فَلَمَّا غَنَّتْهُ أَعْجَبَتْهُ أَكْثَرَ، فَسَاوَمَ صَاحِبَهَا فِيهَا، وَقَالَ: قَدْ أَحْضَرْنَا مَالًا فَإِنْ أَعْجَبَكَ وَإِلَّا زِدْنَاكَ. فَقَالَ لَهَا سَيِّدُهَا: إِنِّي كُنْتُ فِي نِعْمَةٍ، وَكُنْتِ عِنْدِي فِي غَايَةِ السُّرُورِ وَالسِّعَةِ، وَإِنَّهُ قَدِ انْقَبَضَ عَلَيَّ حَالِي، وَقَدْ أَحْبَبْتُ أَنْ أَبِيعَكَ لِهَذَا الْمَلِكِ، لِتَكُونِي عِنْدَهُ كَمَا كُنْتِ عِنْدِي. فَقَالَتْ: يَا سَيِّدِي، وَاللَّهِ لَوْ مَلَكْتُ مِنْكَ مَا مَلَكْتَ مِنِّي لَمْ أَبِعْكَ بِالدُّنْيَا وَمَا فِيهَا، وَأَيْنَ مَا كُنْتَ عَاهَدْتَنِي أَنْ لَا تَبِيعَنِي، وَلَا تَأْكُلَ ثَمَنِي؟! فَقَالَ سَيِّدُهَا لِجَعْفَرٍ وَأَصْحَابِهِ: أُشْهِدُكُمْ أَنَّهَا حُرَّةٌ لِوَجْهِ اللَّهِ تَعَالَى، وَأَنِّي قَدْ تَزَوَّجْتُهَا. فَلَمَّا قَالَ ذَلِكَ نَهَضَ جَعْفَرٌ، وَقَامَ أَصْحَابُهُ، وَأَمَرُوا الْحَمَّالَ أَنْ يَحْمِلَ الدَّرَاهِمَ، فَقَالَ جَعْفَرٌ: وَاللَّهِ لَا تَتْبَعُنِي. وَقَالَ لِلرَّجُلِ: قَدْ مَلَّكْتُكَهَا. فَأَنْفِقْهَا عَلَى أَهْلِكَ. وَذَهَبَ وَتَرَكَهُ. هَذَا وَقَدْ كَانَ يُبَخَّلُ بِالنِّسْبَةِ إِلَى أَخِيهِ الْفَضْلِ، إِلَّا أَنَّ الْفَضْلَ كَانَ أَكْثَرَ مِنْهُ مَالًا. وَرَوَى ابْنُ عَسَاكِرَ مِنْ طَرِيقِ الدَّارَقُطْنِيِّ بِسَنَدِهِ أَنَّهُ لَمَّا أُصِيبَ جَعْفَرٌ وَجَدُوا لَهُ فِي جَرَّةٍ أَلْفَ دِينَارٍ، زِنَةُ كُلِّ دِينَارٍ مِائَةُ دِينَارٍ، مَكْتُوبٌ عَلَى صَفْحَةِ الدِّينَارِ الْوَاحِدَةُ جَعْفَرٌ، وَالْأُخْرَى: وَأَصْفَرَ مِنْ ضَرْبِ دَارِ الْمُلُوكِ     يَلُوحُ عَلَى وَجْهِهِ جَعْفَرُ يَزِيدُ عَلَى مِائَةٍ وَاحِدًا     مَتَى تُعْطِهِ مُعْسِرًا يُوسِرُ وَقَالَ أَحْمَدُ بْنُ الْمُعَلَّى الرَّاوِيَةُ: كَتَبَتْ عِنَانُ جَارِيَةُ النَّاطِفِيِّ إِلَى جَعْفَرٍ تَطْلُبُ مِنْهُ أَنْ يَقُولَ لِأَبِيهِ يَحْيَى أَنْ يُشِيرَ عَلَى الرَّشِيدِ بِشِرَائِهَا، وَكَتَبَتْ إِلَيْهِ بِهَذِهِ الْأَبْيَاتِ مِنْ شَعْرِهَا فِي جَعْفَرٍ: يَا لَائِمِي جَهْلًا أَلَا تُقْصِرُ     مَنْ ذَا عَلَى حَرِّ الْهَوَى يَصْبِرُ لَا تَلْحَنِي إِذَا شَرِبْتُ الْهَوَى     صَرْفًا فَمَمْزُوجُ الْهَوَى سُكْرُ أَحَاطَ بِيَ الْحُبُّ فَخَلْفِي لَهُ     بَحْرٌ وَقُدَّامِي لَهُ أَبْحُرُ تُخْفِقُ رَايَاتِ الْهَوَى بِالرَّدَى     فَوْقِي وَحَوْلِي لِلْهَوَى عَسْكَرُ سِيَّانَ عِنْدِي فِي الْهَوَى لَائِمٌ     أَقَلَّ فِيهِ وَالَّذِي يَكْثُرُ أَنْتَ الْمُصَفَّى مِنْ بَنِي بَرْمَكٍ     يَا جَعْفَرَ الْخَيْرَاتِ يَا جَعْفَرُ لَا يَبْلُغُ الْوَاصِفُ فِي وَصْفِهِ     مَا فِيكَ مِنْ فَضْلٍ وَلَا يَعْشُرُ مَنْ وَفَّرَ الْمَالَ بِأَعْرَاضِهِ     فَجَعْفَرٌ أَعْرَاضُهُ أَوْفَرُ دِيبَاجَةُ الْمُلْكِ عَلَى وَجْهِهِ     وَفِي يَدَيْهِ الْعَارِضُ الْمُمْطِرُ سَحَّتْ عَلَيْنَا مِنْهُمَا دِيمَةٌ     يَنْهَلُّ مِنْهَا الذَّهَبُ الْأَحْمَرُ لَوْ مَسَحَتْ كَفَّاهُ جُلْمُودَةً     أَنْضَرَ فِيهَا الْوَرَقُ الْأَخْضَرُ لَا يَسْتَتِمُّ الْمَجْدُ إِلَّا فَتًى     يَصْبِرُ لِلْبَذْلِ كَمَا يَصْبِرُ يَهْتَزُّ تَاجُ الْمُلْكِ مِنْ فَوْقِهِ     فَخْرًا وَيُزْهِي تَحْتَهُ الْمِنْبَرُ أَشْبَهَهُ الْبَدْرُ إِذَا مَا بَدَا     أَوْ غُرَّةٌ فِي وَجْهِهِ تُزْهِرُ وَاللَّهِ مَا أَدْرِي أَبَدْرُ الدُّجْى     فِي وَجْهِهِ أَمْ وَجْهُهُ أَنْوَرُ يَسْتَمْطِرُ الزُّوَّارُ مِنْكَ النَّدَى     وَأَنْتَ بِالزُّوَّارِ تَسْتَبْشِرُ وَكَتَبَتْ تَحْتَ أَبْيَاتِهَا حَاجَتَهَا، فَرَكِبَ مِنْ فَوْرِهِ إِلَى أَبِيهِ، فَأَدْخَلَهُ عَلَى الْخَلِيفَةِ، فَأَشَارَ عَلَيْهِ بِشِرَائِهَا، فَقَالَ: لَا وَاللَّهِ لَا أَشْتَرِيهَا وَقَدْ قَالَ فِيهَا الشُّعَرَاءُ فَأَكْثَرُوا، وَاشْتَهَرَ أَمْرُهَا، وَهِيَ الَّتِي يَقُولُ فِيهَا أَبُو نُوَاسٍ: إِنَّ عِنَانَ النِّطَافَ جَارِيَةٌ     أَصْبَحَ حِرُّهَا لِلنَّيْكِ مَيْدَانَا لَا يَشْتَرِيهَا إِلَّا ابْنُ زَانِيَةٍ     أَوْ قَلْطَبَانٌ يَكُونُ مَنْ كَانَا وَعَنْ ثُمَامَةَ بْنِ أَشْرَسَ قَالَ: بِتُّ لَيْلَةً مَعَ جَعْفَرِ بْنِ يَحْيَى بْنِ خَالِدٍ، فَانْتَبَهَ مِنْ مَنَامِهِ يَبْكِي مَذْعُورًا، فَقُلْتُ: مَا شَأْنُكَ؟ قَالَ: رَأَيْتُ شَيْخًا جَاءَ فَأَخَذَ بِعِضَادَتَيْ هَذَا الْبَابِ وَقَالَ: كَأَنْ لَمْ يَكُنْ بَيْنَ الْحَجُونِ إِلَى الصَّفَا     أَنِيسٌ وَلَمْ يَسْمُرْ بِمَكَّةَ سَامِرُ قَالَ فَأَجَبْتُهُ: بَلَى نَحْنُ كُنَّا أَهْلَهَا فَأَبَادَنَا     صُرُوفُ اللَّيَالِي وَالْجُدُودُ الْعَوَاثِرُ قَالَ ثُمَامَةُ بْنُ أَشْرَسَ: فَلَمَّا كَانَتِ اللَّيْلَةُ الْمُقْبِلَةُ قَتَلَهُ الرَّشِيدُ، وَنَصَبَ رَأَّسَهُ عَلَى الْجِسْرِ، ثُمَّ خَرَجَ الرَّشِيدُ يَنْظُرُ إِلَيْهِ، فَتَأَمَّلَهُ ثُمَّ أَنْشَأَ يَقُولُ: تَقَاضَاكَ دَهْرُكَ مَا أَسْلَفَا     وَكَدَّرَ عَيْشَكَ بَعْدَ الصَّفَا فَلَا تَعْجَبَنَّ فَإِنَّ الزَّمَانَ     رَهِينٌ بِتَفْرِيقِ مَا أَلَّفَا قَالَ: فَنَظَرْتُ إِلَى جَعْفَرٍ، وَقُلْتُ: أَمَا لَئِنْ أَصْبَحْتَ آيَةً، فَلَقَدْ كُنْتُ فِي الْخَيْرِ غَايَةً. قَالَ: فَنَظَرَ إِلَيَّ الرَّشِيدُ كَأَنَّهُ جَمَلٌ صَئُولٌ، ثُمَّ أَنْشَأَ يَقُولُ: مَا يُعْجِبُ الْعَالَمَ مِنْ جَعْفَرٍ     مَا عَايَنُوهُ فَبِنَا كَانَا مَنْ جَعْفَرٌ أَوْ مَنْ أَبُوهُ وَمَنْ     كَانَتْ بَنُو بَرْمَكٍ لَوْلَانَا ثُمَّ حَوَّلَ وَجْهَ فَرَسِهِ وَانْصَرَفَ. وعن عَلِيَّ بْنَ الْحُسَيْنِ الْإِسْكَافِيَّ قَالَ: كَانَ أَحْمَدُ بْنُ الْجُنَيْدِ الْإِسْكَافِيُّ وَكَانَ أَخَصَّ النَّاسِ بِجَعْفَرِ بْنِ يَحْيَى الْبَرْمَكِيِّ، وَكَانَ النَّاسُ يَقْصِدُونَهُ فِي حَوَائِجِهِمْ إِلَى جَعْفَرٍ، وَإِنَّ رِقَاعَ النَّاسِ كَثُرَتْ فِي خُفِّ أَحْمَدَ بْنِ الْجُنَيْدِ، فَلَمْ يَزَلْ كَذَلِكَ إِلَى أَنْ تَهَيَّأَتْ لَهُ الْخَلْوَةُ بِجَعْفَرٍ فَقَالَ لَهُ: جَعَلَنِي اللَّهُ فَدَاكَ، قَدْ كَثُرَتْ رِقَاعُ النَّاسِ مَعِي وَأَشْغَالُكَ كَثِيرَةٌ، وَأَنْتَ الْيَوْمَ خَالٍ، فَإِنْ رَأَيْتَ أَنْ تَنْظُرَ فِيهَا. فَقَالَ لَهُ جَعْفَرٌ: عَلَى أَنْ تُقِيمَ عِنْدِي الْيَوْمَ. فَقَالَ: نَعَمْ. فَصَرَفَ دَوَابَّهُ وَأَقَامَ، فَلَمَّا تَغَدَّوْا جَاءَهُ بِالرِّقَاعِ، فَقَالَ لَهُ جَعْفَرٌ: هَذَا وَقْتُ ذَا دَعْنَا الْيَوْمَ، فَأَمْسَكَ عَنْهُ وَانْصَرَفَ وَلَمْ يَنْظُرْ فِي الرِّقَاعِ، فَلَمَّا كَانَ بَعْدَ أَيَّامٍ خَلَا بِهِ، فَأَذْكَرَهُ [الرِّقَاعَ ]، فَقَالَ: نَعَمْ، عَلَى أَنْ تُقِيمَ عِنْدِي الْيَوْمَ. فَأَقَامَ عِنْدَهُ، فَفَعَلَ بِهِ مِثْلَ الْفِعْلِ الْأَوَّلِ، حَتَّى فَعَلَ بِهِ ذَلِكَ ثَلَاثًا، فَلَمَّا كَانَ ذَلِكَ فِي آخِرِ يَوْمٍ أَذْكَرَهُ فَقَالَ: دَعْنِي السَّاعَةَ. وَنَامَا، فَانْتَبَهَ جَعْفَرٌ قَبْلَ أَحْمَدَ، فَقَالَ لِخَادِمٍ لَهُ: اذْهَبْ إِلَى خُفِّ أَحْمَدَ بْنِ الْجُنَيْدِ فَجِئْنِي بِكُلِّ رُقْعَةٍ فِيهِ، وَانْظُرْ لَا يَعْلَمُ أَحْمَدُ. فَذَهَبَ الْغُلَامُ، وَجَاءَ بِالرِّقَاعِ، فَوَقَّعَ فِيهَا جَعْفَرٌ عَنْ آخِرِهَا بِخَطِّهِ بِمَا أَحَبَّ أَصْحَابُهَا، وَوَكَّدَ ذَلِكَ، ثُمَّ أَمَرَ الْغُلَامَ أَنْ يَرُدَّهَا إِلَى الْخُفِّ، فَرَدَّهَا، فَانْتَبَهَ أَحْمَدُ وَلَمْ يَقُلْ فِيهَا شَيْئًا، وَانْصَرَفَ أَحْمَدُ، فَرَكِبَ يُعَلِّلُ أَصْحَابَ الرِّقَاعِ بِهَا أَيَّامًا، ثُمَّ قَالَ لِكَاتِبٍ لَهُ: وَيْحَكَ هَذِهِ الرِّقَاعُ قَدْ أَخْلَقَتْ فِي خُفِّي، وَهَذَا لَيْسَ يَنْظُرُ فِيهَا، فَخُذْهَا فَتَصَفَّحْهَا، وَجَدِّدْ مَا أَخْلَقَ مِنْهَا. فَأَخَذَهَا الْكَاتِبُ، فَنَظَرَ فِيهَا، فَوَجَدَ الرِّقَاعَ مُوَقَّعًا فِيهَا بِمَا سَأَلَ أَصْحَابُهَا، فَتَعَجَّبَ مِنْ كَرَمِهِ وَنُبْلِ أَخْلَاقِهِ، وَمِنْ أَنَّهُ قَضَى حَاجَتَهُ وَلَمْ يُعْلِمْهُ بِهَا لِئَلَّا يَظُنَّ أَنَّهُ اعْتَدَّ بِهَا عَلَيْهِ. وفاة جعفر البرمكي وَقَدْ كَانَ مَقْتَلُ جَعْفَرٍ فِي لَيْلَةِ السَّبْتِ مُسْتَهَلَّ صَفَرٍ مِنْ سَنَةِ سَبْعٍ وَثَمَانِينَ وَمِائَةٍ، وَكَانَ عُمْرُهُ سَبْعًا وَثَلَاثِينَ سَنَةً، وَكَانَ لَهُمْ فِي الْوِزَارَةِ سَبْعَ عَشْرَةَ سَنَةً. وَقَدْ دَخَلَتْ عُبَادَةُ أُمُّ جَعْفَرٍ عَلَى أُنَاسٍ فِي يَوْمِ عِيدِ أَضْحَى تَسْتَمْنِحُ مِنْهُمْ جِلْدَ شَاةٍ تَتَدَفَّأُ بِهِ، وَسَأَلُوهَا عَنْ أَمْرِهِمْ: فَقَالَتْ: أَذْكُرُ أَصْبَحْتُ فِي مِثْلِ هَذَا الْيَوْمِ وَإِنَّ عَلَى رَأْسِي أَرْبَعَمِائَةِ وَصِيفَةٍ، وَإِنِّي لَأَقُولُ: إِنَّ ابْنِي جَعْفَرًا عَاقٌّ بِي. وَرَوَى الْخَطِيبُ الْبَغْدَادِيُّ أَنَّ سُفْيَانَ بْنَ عُيَيْنَةَ لَمَّا بَلَغَهُ قَتْلُ الرَّشِيدِ جَعْفَرًا، وَمَا أَحَلَّ بِالْبَرَامِكَةِ مِنَ النِّقْمَةِ اسْتَقْبَلَ الْقِبْلَةَ وَقَالَ: اللَّهُمَّ إِنَّ جَعْفَرًا كَانَ قَدْ كَفَانِي مَئُونَةَ الدُّنْيَا فَاكْفِهِ مَئُونَةَ الْآخِرَةِ. وقَالَ أَبُو يَزِيدَ الرَّيَاحِيُّ: كُنْتُ قَاعِدًا عِنْدَ خَشَبَةِ جَعْفَرِ بْنِ يَحْيَى الْبَرْمَكِيِّ أَتَفَكَّرُ فِي زَوَالِ مُلْكِهِ، وَحَالِهِ الَّتِي صَارَ إِلَيْهَا إِذْ أَقْبَلَتِ امْرَأَةٌ رَاكِبَةٌ لَهَا رِوَاءٌ وَهَيْئَةٌ، فَوَقَفَتْ عَلَى جَعْفَرٍ فَبَكَتْ فَأَحْزَنَتْ، وَتَكَلَّمَتْ فَأَبْلَغَتْ، وَقَالَتْ: أَمَا وَاللَّهِ لَئِنْ أَصْبَحْتَ فِي النَّاسِ آيَةً، لَقَدْ بَلَغْتَ فِيهِمُ الْغَايَةَ، وَلَئِنْ زَالَ مُلْكُكَ، وَخَانَكَ دَهْرُكَ، وَلَمْ يَطُلْ بِكَ عُمْرُكَ، لَقَدْ كُنْتَ الْمَغْبُوطَ حَالًا، النَّاعِمَ بَالًا، يَحْسُنُ بِكَ الْمُلْكُ، فَاسْتَعْظَمَ النَّاسُ فَقْدَكَ إِذْ لَمْ يَسْتَخْلِفُوا مَلِكًا بَعْدَكَ، فَنَسْأَلُ اللَّهَ الصَّبْرَ عَلَى عَظِيمِ الْفَجِيعَةِ وَجَلِيلِ الرَّزِيَّةِ الَّتِي لَا تُسْتَعَاضُ بِغَيْرِكَ، وَالسَّلَامُ عَلَيْكَ وَدَاعَ غَيْرِ قَالٍ وَلَا نَاسٍ لِذِكْرِكَ، ثُمَّ أَنْشَأَتْ تَقُولُ: الْعَيْشُ بَعْدَكَ مُرٌّ غَيْرُ مَحْبُوبٍ     وَمُذْ صُلِبْتَ وَمَقْنَا كُلَّ مَصْلُوبٍ أَرْجُو لَكَ اللَّهَ ذَا الْإِحْسَانِ إِنَّ لَهُ     فَضْلًا عَلَيْنَا وَعَفْوًا غَيْرَ مَحْسُوبٍ ثُمَّ سَكَتَتْ سَاعَةً وَتَأَمَّلَتْهُ، ثُمَّ أَنْشَأَتْ تَقُولُ: عَلَيْكَ مِنَ الْأَحِبَّةِ كُلَّ يَوْمٍ     سَلَامُ اللَّهِ، مَا ذُكِرَ السَّلَامُ لَئِنْ أَمْسَى صَدَاكَ بِرَأْيِ عَيْنٍ     عَلَى خَشَبٍ حَبَاكَ بِهَا الْإِمَامُ فَمِنْ مُلْكٍ إِلَى مَلَكٍ بِرَغْمٍ     مِنَ الْأَمْلَاكِ أَسْلَمَكَ الْحِمَامُ الْفُضَيْلُ بْنُ عِيَاضٍ وَمِمَّنْ تُوُفِّيَ فِيهَا مِنَ الْأَعْيَانِ: الْفُضَيْلُ بْنُ عِيَاضٍ  ، أَبُو عَلِيٍّ التَّمِيمِيُّ، أَحَدُ أَئِمَّةِ الْعُبَّادِ، وَعَلَمُ الزُّهَّادِ، وَوَاحِدُ الْعُلَمَاءِ الْأَوْلِيَاءِ، وُلِدَ بِخُرَاسَانَ بِكَوْرَةِ أَبِيوَرْدَ، وَقَدِمَ الْكُوفَةَ وَهُوَ كَبِيرٌ، فَسَمِعَ الْأَعْمَشَ، وَمَنْصُورَ بْنَ الْمُعْتَمِرِ وَعَطَاءَ بْنَ السَّائِبِ، وَحُصَيْنَ بْنَ عَبْدِ الرَّحْمَنِ، وَغَيْرَهُمْ، ثُمَّ انْتَقَلَ إِلَى مَكَّةَ فَتَعَبَّدَ بِهَا، وَكَانَ حَسَنَ تِلَاوَةِ الْقُرْآنِ، كَثِيرَ الصَّلَاةِ وَالصِّيَامِ، وَكَانَ سَيِّدًا كَبِيرَ الشَّأْنِ، ثِقَةً مِنْ أَئِمَّةِ الرِّوَايَةِ، رَحِمَهُ اللَّهُ، وَرَضِيَ عَنْهُ، وَلَهُ مَعَ الرَّشِيدِ قِصَّةُ مَوْعِظَتِهِ لَهُ، وَقَدْ رُوِّينَا ذَلِكَ مُطَوَّلًا فِي كَيْفِيَّةِ دُخُولِ الرَّشِيدِ عَلَيْهِ مَنْزِلَهُ، وَمَا قَالَ لَهُ الْفُضَيْلُ، وَعَرْضِ الرَّشِيدِ عَلَيْهِ الْمَالَ، فَأَبَى ذَلِكَ وَلَمْ يَقْبَلْ مِنْهُ شَيْئًا، وَكَانَتْ وَفَاتُهُ بِمَكَّةَ فِي هَذَا الْعَامِ، فِي الْمُحَرَّمِ مِنْهُ. وَذَكَرُوا أَنَّهُ كَانَ شَاطِرًا يَقْطَعُ الطَّرِيقَ، وَكَانَ يَتَعَشَّقُ جَارِيَةً، فَبَيْنَمَا هُوَ ذَاتَ لَيْلَةٍ يَتَسَوَّرُ عَلَيْهَا جِدَارًا إِذْ سَمِعَ قَارِئًا يَقْرَأُ: أَلَمْ يَأْنِ لِلَّذِينَ آمَنُوا أَنْ تَخْشَعَ قُلُوبُهُمْ لِذِكْرِ اللَّهِ [ الْحَدِيدِ: 61 ]. فَقَالَ: بَلَى يَا رَبِّ. وَأَقْلَعَ عَمَّا هُوَ فِيهِ، وَرَجَعَ إِلَى خَرِبَةٍ، فَبَاتَ بِهَا فَسَمِعَ سِفَارًا يَقُولُونَ: إِنَّ فُضَيْلًا أَمَامَكُمْ يَقْطَعُ الطَّرِيقَ. فَأَمَّنَهُمْ، وَاسْتَمَرَّ عَلَى تَوْبَتِهِ، حَتَّى كَانَ مِنْهُ مَا كَانَ مِنَ السِّيَادَةِ وَالْعِبَادَةِ وَالزَّهَادَةِ، ثُمَّ صَارَ عَلَمًا يُقْتَدَى بِهِ وَيُهْتَدَى بِكَلَامِهِ وَفِعَالِهِ، رَحِمَهُ اللَّهُ. قَالَ الْفُضَيْلُ: لَوْ أَنَّ الدُّنْيَا كُلَّهَا حَلَالٌ لَا أُحَاسَبُ بِهَا، لَكُنْتُ أَتَقَذَّرُهَا كَمَا يَتَقَذَّرُ أَحَدُكُمُ الْجِيفَةَ إِذَا مَرَّ بِهَا أَنْ تُصِيبُ ثَوْبَهُ. وَقَالَ: الْعَمَلُ لِأَجْلِ النَّاسِ شِرْكٌ، وَتَرْكُ الْعَمَلِ لِأَجْلِ النَّاسِ رِيَاءٌ، وَالْإِخْلَاصُ أَنْ يُعَافِيَكَ اللَّهُ مِنْهُمَا. وَقَالَ لَهُ الرَّشِيدُ يَوْمًا: مَا أَزْهَدَكَ! فَقَالَ: أَنْتَ أَزْهَدُ مِنِّي ; لِأَنِّي زَهِدْتُ فِي الدُّنْيَا الْفَانِيَةِ، وَأَنْتَ زَهِدْتَ فِي الْآخِرَةِ الْبَاقِيَةِ. وَمِنْ كَلَامِهِ: لَوْ أَنَّ لِي دَعْوَةً مُسْتَجَابَةً لَدَعَوْتُ بِهَا لِإِمَامِ عَامَّةٍ ; فَإِنَّهُ إِذَا صَلَحَ أَمِنَتِ الْبِلَادُ وَالْعِبَادُ. وَقَالَ: إِنِّي لَأَعْصِي اللَّهَ فَأَعْرِفُ ذَلِكَ فِي خُلِقِ حِمَارِي وَخَادِمِي. وَقَالَ فِي قَوْلِهِ تَعَالَى: لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلًا [ الْمُلْكِ: 2 ]. قَالَ: يَعْنِي أَخْلَصَهُ وَأَصْوَبَهُ ;إِنَّ الْعَمَلَ يَجِبُ أَنْ يَكُونَ خَالِصًا لِلَّهِ، وَصَوَابًا عَلَى مُتَابَعَةِ النَّبِيِّ ﷺ. وعن إِسْحَاقُ بْنُ إِبْرَاهِيمَ قَالَ: كَانَتْ قِرَاءَةُ الْفُضَيْلِ حَزِينَةً شَهِيَّةً بَطِيئَةً مُتَرَسِّلَةً، كَأَنَّهُ يُخَاطِبُ إِنْسَانًا، وَكَانَ إِذَا مَرَّ بِآيَةٍ فِيهَا ذِكْرُ الْجَنَّةِ تَرَدَّدَ فِيهَا وَسَأَلَ، وَكَانَ يُلْقَى لَهُ حَصِيرٌ بِاللَّيْلِ فِي مَسْجِدِهِ، فَيُصَلِّي مِنْ أَوَّلِ اللَّيْلِ سَاعَةً حَتَّى تَغْلِبُهُ عَيْنَاهُ فَيَنَامُ عَلَى الْحَصِيرِ، فَيَنَامُ قَلِيلًا، ثُمَّ يَقُومُ، فَإِذَا غَلَبَهُ النَّوْمُ نَامَ، ثُمَّ يَقُومُ، هَكَذَا حَتَّى يُصْبِحَ. وَسَمِعْتُهُ يَقُولُ: إِذَا لَمْ تَقْدِرْ عَلَى قِيَامِ اللَّيْلِ وَصِيَامِ النَّهَارِ فَاعْلَمْ أَنَّكَ مَحْرُومٌ مُكَبَّلٌ، كَبَّلَتْكَ خَطِيئَتُكَ. وعن الْفُضَيْلُ بْنُ الرَّبِيعِ قَالَ: حَجَّ أَمِيرُ الْمُؤْمِنِينَ، فَأَتَانِي فَخَرَجْتُ مُسْرِعًا، فَقُلْتُ: يَا أَمِيرَ الْمُؤْمِنِينَ لَوْ أَرْسَلْتَ إِلَيَّ أَتَيْتُكَ. فَقَالَ: وَيْحَكَ ! قَدْ حَكَّ فِي نَفْسِي شَيْءٌ، فَانْظُرْ لِي رَجُلًا أَسْأَلُهُ. فَقُلْتُ: هُنَا سُفْيَانُ بْنُ عُيَيْنَةَ. فَقَالَ: امْضِ بِنَا إِلَيْهِ. فَأَتَيْنَاهُ فَقَرَعْتُ الْبَابَ، فَقَالَ: مَنْ ذَا ؟ قُلْتُ: أَجِبْ أَمِيرَ الْمُؤْمِنِينَ. فَخَرَجَ مُسْرِعًا، فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، لَوْ أَرْسَلْتَ إِلَيَّ أَتَيْتُكَ، فَقَالَ لَهُ: خُذْ لِمَا جِئْنَاكَ لَهُ رَحِمَكَ اللَّهُ. فَحَدَّثَهُ سَاعَةً، ثُمَّ قَالَ لَهُ: عَلَيْكَ دَيْنٌ ؟ قَالَ: نَعَمْ. قَالَ: أَبَا الْعَبَّاسِ، اقْضِ دَيْنَهُ. فَلَمَّا خَرَجْنَا قَالَ: مَا أَغْنَى عَنِّي صَاحِبُكَ شَيْئًا، انْظُرْ لِي رَجُلًا أَسْأَلُهُ. قُلْتُ: هُنَا عَبْدُ الرَّزَّاقِ بْنُ هَمَّامٍ. قَالَ: امْضِ بِنَا إِلَيْهِ. فَأَتَيْنَاهُ، فَقَرَعْتُ الْبَابَ فَقَالَ: مَنْ هَذَا ؟ قُلْتُ: أَجِبْ أَمِيرَ الْمُؤْمِنِينَ. فَخَرَجَ مُسْرِعًا فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، لَوْ أَرْسَلْتَ إِلَيَّ أَتَيْتُكَ. قَالَ: خُذْ لِمَا جِئْنَاكَ لَهُ. فَحَادَثَهُ سَاعَةً، ثُمَّ قَالَ: هَلْ عَلَيْكَ دَيْنٌ ؟ قَالَ: نَعَمْ. قَالَ: أَبَا عَبَّاسٍ، اقْضِ دَيْنَهُ. فَلَمَّا خَرَجْنَا قَالَ: مَا أَغْنَى عَنِّي صَاحِبُكَ شَيْئًا، انْظُرْ لِي رَجُلًا أَسْأَلُهُ. قُلْتُ: هُنَا الْفُضَيْلُ بْنُ عِيَاضٍ. قَالَ: مُرَّ بِنَا إِلَيْهِ. فَأَتَيْنَاهُ، فَإِذَا هُوَ قَائِمٌ يُصَلِّي، يَتْلُو آيَةً مِنَ الْقُرْآنِ، يُرَدِّدُهَا، فَقَالَ: اقْرَعِ الْبَابَ. فَقَرَعْتُ الْبَابَ. فَقَالَ: مَنْ هَذَا ؟ فَقُلْتُ: أَجِبْ أَمِيرَ الْمُؤْمِنِينَ. فَقَالَ: مَا لِي وَلِأَمِيرِ الْمُؤْمِنِينَ. فَقُلْتُ: سُبْحَانَ اللَّهِ، أَمَا عَلَيْكَ طَاعَةٌ، أَلَيْسَ قَدْ رُوِيَ عَنِ النَّبِيِّ ﷺ أَنَّهُ قَالَ: "لَيْسَ لِلْمُؤْمِنِ أَنْ يُذِلَّ نَفْسَهُ " ؟ فَنَزَلَ فَفَتَحَ الْبَابَ ثُمَّ ارْتَقَى إِلَى الْغُرْفَةِ، فَأَطْفَأَ الْمِصْبَاحَ، ثُمَّ الْتَجَأَ إِلَى زَاوِيَةٍ مِنْ زَوَايَا الْبَيْتِ، فَدَخَلْنَا فَجَعَلْنَا نَجُولُ عَلَيْهِ بِأَيْدِينَا، فَسَبَقَتْ كَفُّ هَارُونَ قَبْلِي إِلَيْهِ، فَقَالَ: يَا لَهَا مِنْ كَفٍّ، مَا أَلْيَنَهَا، إِنْ نَجَتْ غَدًا مِنْ عَذَابِ اللَّهِ تَعَالَى. فَقُلْتُ فِي نَفْسِي: لَيُكَلِّمَنَّهُ اللَّيْلَةَ بِكَلَامٍ مِنْ قَلْبٍ نَقِيٍّ. فَقَالَ لَهُ: خُذْ لِمَا جِئْنَاكَ لَهُ رَحِمَكَ اللَّهُ. قَالَ: إِنَّ عُمَرَ بْنَ عَبْدِ الْعَزِيزِ لَمَّا وُلِّيَ الْخِلَافَةَ دَعَا سَالِمَ بْنَ عَبْدِ اللَّهِ، وَمُحَمَّدَ بْنَ كَعْبٍ الْقُرَظِيَّ، وَرَجَاءَ بْنَ حَيْوَةَ. فَقَالَ لَهُمْ: إِنِّي قَدِ ابْتُلِيتُ بِهَذَا الْأَمْرِ فَأَشِيرُوا عَلَيَّ. فَقَالَ سَالِمُ بْنُ عَبْدِ اللَّهِ: إِنْ أَرَدْتَ النَّجَاةَ غَدًا مِنْ عَذَابِ اللَّهِ عَزَّ وَجَلَّ فَصُمْ [عَنِ ] الدُّنْيَا، وَلْيَكُنْ إِفْطَارُكَ فِيهَا الْمَوْتَ. وَقَالَ مُحَمَّدُ بْنُ كَعْبٍ: إِنْ أَرَدْتَ النَّجَاةَ مِنْ عَذَابِ اللَّهِ فَلْيَكُنْ كَبِيرُ الْمُسْلِمِينَ عِنْدَكَ أَبًا، وَأَوْسَطُهُمْ أَخًا، وَأَصْغَرُهُمْ عِنْدَكَ وَلَدًا، فَوَقِّرْ أَبَاكَ، وَأَكْرِمْ أَخَاكَ، وَتَحَنَّنْ عَلَى وَلَدِكَ. وَقَالَ لَهُ رَجَاءُ بْنُ حَيْوَةَ: إِنْ أَرَدْتَ النَّجَاةَ غَدًا مِنْ عَذَابِ اللَّهِ عَزَّ وَجَلَّ فَأَحِبَّ لِلْمُسْلِمِينَ مَا تُحِبُّ لِنَفْسِكَ، وَاكْرَهْ لَهُمْ مَا تَكْرَهُ لِنَفْسِكَ، ثُمَّ مُتْ إِذَا شِئْتَ، وَإِنِّي أَقُولُ لَكَ إِنِّي أَخَافُ عَلَيْكَ أَشَدَّ الْخَوْفِ، يَوْمًا تَزِلُّ فِيهِ الْأَقْدَامُ، فَهَلْ مَعَكَ - رَحِمَكَ اللَّهُ - مَنْ يُشِيرُ عَلَيْكَ بِمِثْلِ هَذَا ؟ فَبَكَى بُكَاءً شَدِيدًا حَتَّى غُشِيَ عَلَيْهِ، فَقُلْتُ: ارْفُقْ بِأَمِيرِ الْمُؤْمِنِينَ يَا بْنَ أُمِّ الرَّبِيعِ، تَقْتُلُهُ أَنْتَ وَأَصْحَابُكَ وَأَرْفُقُ أَنَا بِهِ، ثُمَّ أَفَاقَ فَقَالَ لَهُ: زِدْنِي رَحِمَكَ اللَّهُ. فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، بَلَغَنِي أَنَّ عَامِلًا لِعُمَرَ بْنِ عَبْدِ الْعَزِيزِ شَكَى إِلَيْهِ، فَكَتَبَ إِلَيْهِ عُمَرُ: يَا أَخِي، أُذَكِّرُكَ اللَّهَ طُولَ سَهَرِ أَهْلِ النَّارِ فِي النَّارِ مَعَ خُلُودِ الْأَبَدِ، وَإِيَّاكَ أَنْ يَنْصَرِفَ بِكَ مَنْ عِنْدِ اللَّهِ فَيَكُونَ آخِرَ الْعَهْدِ مِنْكَ وَانْقِطَاعَ الرَّجَاءِ. فَلَمَّا قَرَأَ الْكِتَابَ طَوَى الْبِلَادَ حَتَّى قَدِمَ عَلَى عُمَرَ بْنِ عَبْدِ الْعَزِيزِ فَقَالَ: مَا أَقْدَمَكَ ؟ قَالَ: خَلَعْتَ قَلْبِي بِكِتَابِكَ، لَا أَعُودُ إِلَى وِلَايَةٍ حَتَّى أَلْقَى اللَّهَ عَزَّ وَجَلَّ قَالَ: فَبَكَى هَارُونُ بُكَاءً شَدِيدًا، ثُمَّ قَالَ: زِدْنِي رَحِمَكَ اللَّهُ. فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، إِنَّ الْعَبَّاسَ عَمَّ الْمُصْطَفَى ﷺ جَاءَ إِلَى النَّبِيِّ ﷺ فَقَالَ: يَا رَسُولَ اللَّهِ، أَمِّرْنِي عَلَى إِمَارَةٍ. فَقَالَ لَهُ النَّبِيُّ ﷺ: "إِنَّ الْإِمَارَةَ حَسْرَةٌ وَنَدَامَةٌ يَوْمَ الْقِيَامَةِ، فَإِنِ اسْتَطَعْتَ أَنْ لَا تَكُونَ أَمِيرًا فَافْعَلْ ". قَالَ: فَبَكَى هَارُونُ بُكَاءً شَدِيدًا، وَقَالَ لَهُ: زِدْنِي رَحِمَكَ اللَّهُ. قَالَ: يَا حَسَنَ الْوَجْهِ أَنْتَ الَّذِي يَسْأَلُكَ اللَّهُ عَنْ هَذَا الْخَلْقِ يَوْمَ الْقِيَامَةِ، فَإِنِ اسْتَطَعْتَ أَنْ تَقِيَ هَذَا الْوَجْهَ مِنَ النَّارِ فَإِيَّاكَ أَنْ تُصْبِحَ وَتُمْسِيَ وَفِي قَلْبِكَ غِشٌّ لِأَحَدٍ مِنْ رَعِيَّتِكَ، فَإِنَّ النَّبِيَّ ﷺ قَالَ: "مَنْ أَصْبَحَ غَاشًّا لِرَعِيَّتِهِ لَمْ يَرَحْ رَائِحَةَ الْجَنَّةِ ". فَبَكَى هَارُونُ وَقَالَ لَهُ: عَلَيْكَ دَيْنٌ ؟ قَالَ: نَعَمْ، دَيْنٌ لِرَبِّي لَمْ يُحَاسِبْنِي عَلَيْهِ، فَالْوَيْلُ لِي إِنْ سَأَلَنِي، وَالْوَيْلُ لِي إِنْ نَاقَشَنِي، وَالْوَيْلُ لِي إِنْ لَمْ أُلْهَمْ حُجَّتِي. قَالَ: أَعْنِي مِنْ دَيْنِ الْعِبَادِ. قَالَ: إِنَّ رَبِّيَ لَمْ يَأْمُرْنِي بِهَذَا، أَمَرَنِي أَنْ أُوَحِّدَهُ وَأُطِيعَ أَمْرَهُ، فَقَالَ عَزَّ وَجَلَّ: وَمَا خَلَقْتُ الْجِنَّ وَالإِنْسَ إِلا لِيَعْبُدُونِ مَا أُرِيدُ مِنْهُمْ مِنْ رِزْقٍ وَمَا أُرِيدُ أَنْ يُطْعِمُونِ إِنَّ اللَّهَ هُوَ الرَّزَّاقُ ذُو الْقُوَّةِ الْمَتِينُ. فَقَالَ لَهُ: هَذِهِ أَلْفُ دِينَارٍ خُذْهَا أَنْفِقْهَا عَلَى عِيَالِكَ، وَتَقَوَّ بِهَا عَلَى عِبَادَتِكَ. فَقَالَ: سُبْحَانَ اللَّهِ، أَنَا أَدُلُّكَ عَلَى طَرِيقِ النَّجَاةِ وَأَنْتَ تُكَافِئُنِي بِمِثْلِ هَذَا ؟ سَلَّمَكَ اللَّهُ وَوَفَّقَكَ. ثُمَّ صَمَتَ، فَلَمْ يُكَلِّمْنَا، فَخَرَجْنَا مِنْ عِنْدِهِ، فَلَمَّا صِرْنَا عَلَى الْبَابِ قَالَ: أَبَا الْعَبَّاسِ، إِذَا دَلَلْتِنِي عَلَى رَجُلٍ فَدُلَّنِي عَلَى مِثْلِ هَذَا، هَذَا سَيِّدُ الْمُسْلِمِينَ. فَدَخَلَتْ عَلَيْهِ امْرَأَةٌ مِنْ نِسَائِهِ فَقَالَتْ لَهُ: يَا هَذَا، قَدْ تَرَى مَا نَحْنُ فِيهِ مِنْ ضِيقِ الْحَالِ، فَلَوْ قَبِلْتَ هَذَا الْمَالَ فَانْفَرَجْنَا بِهِ. فَقَالَ لَهَا: مَثَلِي وَمَثَلُكُمْ كَمَثَلِ قَوْمٍ كَانَ لَهُمْ بَعِيرٌ يَأْكُلُونَ مِنْ كَسْبِهِ، فَلَمَّا كَثُرَ نَحَرُوهُ فَأَكَلُوا لَحْمَهُ. فَلَمَّا سَمِعَ هَارُونُ هَذَا الْكَلَامَ قَالَ: تَدْخُلُ فَعَسَى يَقْبَلُ الْمَالَ، فَلَمَّا عَلِمَ الْفُضَيْلُ خَرَجَ فَجَلَسَ عَلَى السَّطْحِ عَلَى بَابِ الْغُرْفَةِ، فَجَلَسَ هَارُونُ إِلَى جَنْبِهِ، فَجَعَلَ يُكَلِّمُهُ فَلَا يُجِيبُهُ، فَبَيْنَا نَحْنُ كَذَلِكَ إِذْ خَرَجَتْ جَارِيَةٌ سَوْدَاءُ فَقَالَتْ: يَا هَذَا، قَدْ أَذَيْتَ الشَّيْخَ مُنْذُ اللَّيْلَةِ، فَانْصَرِفْ رَحِمَكَ اللَّهُ. فَانْصَرَفْنَا. وَفِيهَا تُوُفِّيَ بِشْرُ بْنُ الْمُفَضَّلِ، وَعَبْدُ السَّلَامِ بْنُ حَرْبٍ، وَعَبْدُ الْعَزِيزِ بْنُ مُحَمَّدٍ الدَّرَاوَرْدِيُّ، وَعَبْدُ الْعَزِيزِ الْعَمِّيُّ، وَعَلِيُّ بْنُ عِيسَى الْأَمِيرُ بِبِلَادِ الرُّومِ مَعَ الْقَاسِمِ ابْنِ الرَّشِيدِ فِي الصَّائِفَةِ، وَمُعْتَمِرُ بْنُ سُلَيْمَانَ، أَبُو شُعَيْبٍ الْبَرَاثِيُّ أَبُو شُعَيْبٍ الْبَرَاثِيُّ الْعَابِدُ  . عن مُحَمَّدُ بْنُ إِبْرَاهِيمَ قَالَ: سَمِعْتُ الْجُنَيْدَ بْنَ مُحَمَّدٍ يَقُولُ: كَانَ أَبُو شُعَيْبٍ الْبَرَاثِيُّ أَوَّلَ مَنْ سَكَنَ بَرَاثَا فِي كُوخٍ يَتَعَبَّدُ فِيهِ، فَمَرَّتْ بِكُوخِهِ جَارِيَةٌ مِنْ بَنَاتِ الْكِبَارِ مِنْ أَبْنَاءِ الدُّنْيَا كَانَتْ رُبِّيَتْ فِي قُصُورِ الْمُلُوكِ، فَنَظَرَتْ إِلَى أَبِي شُعَيْبٍ فَاسْتَحْسَنَتْ حَالَهُ، فَصَارَتْ كَالْأَسِيرِ لَهُ، فَعَزَمَتْ عَلَى التَّجَرُّدِ عَنِ الدُّنْيَا وَالِاتِّصَالِ بِأَبِي شُعَيْبٍ، فَجَاءَتْ إِلَيْهِ وَقَالَتْ: أُرِيدُ أَنْ أَكُونَ لَكَ خَادِمَةً. فَقَالَ لَهَا: إِنْ أَرَدْتِ ذَلِكَ فَغَيِّرِي مِنْ هَيْئَتِكِ وَتَجَرَّدِي عَمَّا أَنْتِ فِيهِ حَتَّى تَصْلُحِي لِمَا أَرَدْتِ. فَتَجَرَّدَتْ عَنْ كُلِّ مَا تَمْلِكُهُ وَلَبِسَتْ لُبْسَةَ النُّسَّاكِ وَحَضَرَتْهُ فَتَزَوَّجَهَا، فَلَمَّا دَخَلَتِ الْكُوخَ رَأَتْ قِطْعَةَ خَصَافٍ وَكَانَ يَجْلِسُ عَلَيْهَا أَبُو شُعَيْبٍ تَقِيهِ مِنَ النَّدَى، فَقَالَتْ: مَا أَنَا بِمُقِيمَةٍ فِيهَا حَتَّى تُخْرِجَ مَا تَحْتَكَ، لِأَنِّي سَمِعْتُكَ تَقُولُ: إِنَّ الْأَرْضَ تَقُولُ لِابْنِ آدَمَ: تَجْعَلُ بَيْنِي وَبَيْنَكَ حِجَابًا وَأَنْتَ غَدًا فِي بَطْنِي، فَمَا كُنْتُ لِأَجْعَلَ بَيْنِي وَبَيْنَهَا حِجَابًا، فَأَخَذَ أَبُو شُعَيْبٍ الْخَصَافَ فَرَمَى بِهِ، فَمَكَثَتْ مَعَهُ سِنِينَ كَثِيرَةً يَتَعَبَّدَانِ أَحْسَنَ عِبَادَةٍ، وَتُوُفِّيَا عَلَى ذَلِكَ مُتَعَاوِنَيْنِ. [قَالَ الْمُصَنِّفُ: ] وَقَدْ ذَكَرْنَا فِيمَا تَقَدَّمَ أَنَّ جَوْهَرَةَ زَوْجَةَ عَبْدِ اللَّهِ الْبَرَاثِيِّ جَرَى لَهَا نَحْوُ هَذَا. وَعُمَرُ بْنُ عُبَيْدٍ الطَّنَافِسِيُّ الْكُوفِيُّ. وَفِيهَا تُوُفِّيَ أَبُو مُسْلِمٍ مُعَاذُ الْهَرَّاءُ النَّحْوِيُّ، وَقِيلَ: كُنْيَتُهُ أَبُو عَلِيٍّ. وَعَنْهُ أَخَذَ الْكِسَائِيُّ النَّحْوَ، ( وَوُلِدَ أَيَّامَ يَزِيدَ بْنِ عَبْدِ الْمَلِكِ ).

     ✧ Those prominent figures who died in the year one hundred and eighty-seven AH Jaʿfar b. Yaḥyā b. Khālid b. Barmak, Abū al-Faḍl al-Barmakī Jaʿfar b. Yaḥyā b. Khālid b. Barmak, Abū al-Faḍl al-Barmakī, the vizier son of the vizier. Al-Rashīd had appointed him over Syria and other regions. Ibn ʿAsākir mentioned that al-Rashīd sent him to Damascus when the conflict between the two factions stirred in Ḥawrān between Qays and Yaman, and that was the first time they had kindled it in Islam; it had been dormant, and they stirred it up at this time. When Jaʿfar arrived with his army, the evils subsided and joy appeared. Beautiful poems were recited about that, which he mentioned in his biography in his "History". Among them: Fires of discord were kindled in Syria, so this is the time for Syria's fire to be extinguished, When the waves of the sea surge from the family of Barmak, Upon it its flames and sparks died down. The Commander of the Faithful hurled Jaʿfar at it, In him its fracture and its mending meet. He hurled at it one of auspicious ancestry, a noble man, With whom its Qaḥṭān and Nizār are pleased. He is the king hoped for for piety and righteousness, And his assaults cannot be withstood in their danger. The vizier of the Commander of the Faithful and his sword, And his blade while war makes its edges bleed. And he before whom the secrets of the caliph are folded, With you is their refuge, and you are their settling place. When Ibn Yaḥyā Jaʿfar is intended By grave calamities, their great ones do not frighten him. A cloud has risen in Syria from you, Whose generosity is hoped for and whose destruction is feared. It is a long ode; we have limited ourselves to this much of it. He possessed eloquence, rhetoric, and exceeding generosity. His father had attached him to the judge Abū Yūsuf, so he studied jurisprudence under him, and he came to have a special connection with al-Rashīd. One night in the presence of al-Rashīd he signed more than a thousand decrees, and in none of them did he depart from the requirements of jurisprudence. He related hadith from his father with his chain of transmission from Zayd b. Thābit, the scribe of revelation, who said: The Messenger of Allah ﷺ said: "When you write Bismillāh al-Raḥmān al-Raḥīm, make the sīn in it distinct." Al-Khaṭīb and Ibn ʿAsākir related it. ʿAmr b. Baḥr al-Jāḥiẓ said: Jaʿfar b. Yaḥyā said to al-Rashīd: O Commander of the Faithful, my father Yaḥyā told me: When the world turns toward you, give, for it does not perish; and when it turns away from you, give, for it does not remain. Jaʿfar said: My father recited to us: Do not be stingy with the world while it approaches, For extravagance and excess do not diminish it. If it turns away, it is more fitting that you be generous with it, For praise from it when it has turned away is a successor. The status of Jaʿfar al-Barmakī with al-Rashīd Al-Khaṭīb al-Baghdādī said: Jaʿfar had attained such a level of high rank, effective authority, great position, and majestic standing with al-Rashīd that he was unique in it and unshared. He was easy-going in character, cheerful of face, and manifestly affable. As for his generosity, liberality, giving, and bestowal, they are too famous to be mentioned and too evident to be shown. He was also among those noted for eloquence and rhetoric. Ibn ʿAsākir related from Muhadhdhab, the chamberlain of al-ʿAbbās b. Muḥammad, the owner of the qaṭīʿa of al-ʿAbbās and al-ʿAbbāsiyya, that he fell into straitened circumstances, and creditors pressed him. He had a casket containing jewels whose purchase had cost him a million dirhams. He carried it to Jaʿfar to sell it to him. Jaʿfar bought it at its price and weighed out for him a million, and took the casket from him and seated him with him that night. When he returned to his house, behold, the casket had preceded him to his home. When morning came, he went to him to thank him, and found him with his brother al-Faḍl at the gate of al-Rashīd seeking permission to enter. Jaʿfar said to him: I have mentioned your matter to al-Faḍl, and he has ordered a million for you; I think it has already preceded you to your family. And I will discuss your case with the Commander of the Faithful. When he entered, he mentioned his matter and the debts that had befallen him, so he ordered for him three hundred thousand dinars. One night Jaʿfar was in his night gathering, and a man of his companions was with him, when a beetle came and climbed onto the man's clothes. Jaʿfar brushed it off him and said: People say that one whom a beetle heads toward is given glad tidings of wealth that will befall him. So Jaʿfar ordered for him a thousand dinars. Then the beetle returned and went back to the man, so he ordered for him another thousand dinars. He once performed the hajj with al-Rashīd, and when they were in Madinah he said to a man of his companions: Look for a slave girl for me to buy who is outstanding in her beauty, singing, and intelligence. The man searched and found a slave girl matching the description. Her master asked a large sum for her on condition that Jaʿfar see her. Jaʿfar went to her master's house, and when he saw her he was impressed by her; when she sang to him, she pleased him even more. He bargained with her owner over her and said: We have brought money; if it pleases you, good, otherwise we will increase it. Her master said to her: I used to be in comfort, and you were with me in the utmost delight and ease, but my situation has become constrained, and I would like to sell you to this king so that you may be with him as you were with me. She said: O my master, by Allah, if I owned of you what you own of me, I would not sell you for the world and all it contains. Where are the promises you made me that you would not sell me or consume my price? Her master said to Jaʿfar and his companions: I call you to witness that she is free for the sake of Allah Almighty, and that I have married her. When he said that, Jaʿfar rose, and his companions stood, and they ordered the porter to carry the dirhams. Jaʿfar said: By Allah, it will not follow me. And he said to the man: I have given her to you in ownership. Spend it on your family. And he went and left it. All this while he could be considered miserly in comparison to his brother al-Faḍl, except that al-Faḍl had more wealth than him. Ibn ʿAsākir related by way of al-Dāraquṭnī with his chain of transmission that when Jaʿfar was killed, they found in a jar a thousand dinars, the weight of each dinar being a hundred dinars. On one side of the dinar was written Jaʿfar, and on the other: And a yellow one from the mint of the abode of kings, On its face Jaʿfar shines. It exceeds a hundred by one; When you give it to a poor man, he becomes rich. Aḥmad b. al-Muʿallā the transmitter said: ʿInān, the slave girl of al-Nāṭifī, wrote to Jaʿfar asking him to tell his father Yaḥyā to suggest to al-Rashīd that he buy her. She wrote to him these verses from her poetry about Jaʿfar: O you who blame me in ignorance, will you not desist? Who can endure the heat of passion? Do not blame me if I drink passion Pure, for mixed passion is intoxication. Love has encompassed me, and behind me for it Is a sea, and before me for it are seas. The banners of passion flutter with destruction Above me, and around me for passion is an army. Equal to me in passion is a blamer Who says little about it and one who says much. You are the chosen one of the sons of Barmak, O Jaʿfar of all good, O Jaʿfar. No describer reaches in his description A tenth of the excellence that is in you. Whoever stores up wealth at the expense of his honor, Jaʿfar's honors are more abundant. The brocade of kingship is on his face, And in his hands is the rain-giving cloud. A downpour has poured upon us from them, From which red gold streams. If his palms wiped a boulder, Green leaves would flourish in it. Glory is only complete in a youth Who endures giving as he endures. The crown of kingship sways above him In pride, and beneath him the pulpit shines. The full moon resembles him when it appears, Or a blaze on his face that gleams. By Allah, I do not know whether the moon of darkness Is in his face, or his face is more radiant. Visitors seek rain of generosity from you, And you rejoice in visitors. She wrote her request beneath her verses. He mounted at once and went to his father, who brought him before the caliph and suggested that he buy her. He said: No, by Allah, I will not buy her when poets have spoken about her and multiplied, and her affair has become famous. She is the one about whom Abū Nuwās says: Indeed ʿInān al-Niṭāf is a slave girl Whose vulva has become a field for copulation. No one would buy her except a son of an adulteress Or a pimp, whoever he may be. From Thumāma b. Ashras, who said: I spent a night with Jaʿfar b. Yaḥyā b. Khālid. He awoke from his sleep weeping in terror. I said: What is the matter with you? He said: I saw an old man who came and took hold of the two doorposts of this door and said: As if there had never been between al-Ḥajūn and al-Ṣafā Any companion, and no night-talker talked at night in Makkah. He said: I answered him: Yes, we were its people, but the turns of nights And stumbling fortunes destroyed us. Thumāma b. Ashras said: On the following night al-Rashīd killed him and set his head on the bridge. Then al-Rashīd came out to look at it, gazed at it, and then began to say: Your time demanded of you what it had lent, And muddied your life after clarity. Do not wonder, for time Is pledged to separate what it has joined. He said: I looked at Jaʿfar and said: Though you have become a sign, you were the utmost in good. He said: Al-Rashīd looked at me like a raging camel, then began to say: The world is not amazed by Jaʿfar; What they witnessed was through us. Who is Jaʿfar, or who is his father, or who Were the Banū Barmak but for us? Then he turned his horse's head and departed. From ʿAlī b. al-Ḥusayn al-Iskāfī, who said: Aḥmad b. al-Junayd al-Iskāfī was the closest of people to Jaʿfar b. Yaḥyā al-Barmakī, and people would seek him out for their needs to Jaʿfar. The petitions of the people multiplied in the shoe of Aḥmad b. al-Junayd, and it remained so until he managed to be alone with Jaʿfar. He said to him: May Allah make me your ransom, the people's petitions with me have become many, and your occupations are numerous, and today you are free; if you see fit to look into them. Jaʿfar said to him: On condition that you stay with me today. He said: Yes. So he sent away his mounts and stayed. When they had lunched, he brought him the petitions. Jaʿfar said to him: This is the time for that; leave us today. He held back from him and departed without looking into the petitions. After some days he was alone with him and reminded him of the petitions. He said: Yes, on condition that you stay with me today. He stayed with him, and he did to him the same as the first time, until he did that to him three times. On the last day he reminded him, and he said: Leave me for this hour. They slept, and Jaʿfar woke before Aḥmad. He said to a servant of his: Go to the shoe of Aḥmad b. al-Junayd and bring me every petition in it, and make sure Aḥmad does not know. The boy went and brought the petitions. Jaʿfar signed all of them to the last with his own hand with what their owners desired, and he confirmed that. Then he ordered the boy to return them to the shoe, and he returned them. Aḥmad woke and said nothing about them. Aḥmad departed and spent days giving hope to the owners of the petitions because of them. Then he said to a scribe of his: Woe to you, these petitions have worn out in my shoe, and this man is not looking into them. Take them, examine them, and renew what has worn out. The scribe took them and looked into them, and found the petitions signed with what their owners had asked. He marveled at his generosity and nobility of character, and at the fact that he had fulfilled his need without informing him of it, lest he think that he was counting it as a favor upon him. The death of Jaʿfar al-Barmakī The killing of Jaʿfar took place on Saturday night, the first of Ṣafar in the year one hundred and eighty-seven. He was thirty-seven years old. They had held the vizierate for seventeen years. ʿUbāda, the mother of Jaʿfar, entered upon some people on the day of the Feast of Sacrifice asking them for a sheepskin to warm herself with. They asked her about their affair, and she said: I remember that on a day like this I woke with four hundred slave girls at my head, and I used to say: My son Jaʿfar is undutiful to me. Al-Khaṭīb al-Baghdādī related that when Sufyān b. ʿUyayna heard of al-Rashīd's killing of Jaʿfar and the punishment he brought upon the Barmakids, he faced the qibla and said: O Allah, Jaʿfar used to suffice me the burden of this world, so suffice him the burden of the hereafter. Abū Yazīd al-Riyāḥī said: I was sitting by the stake of Jaʿfar b. Yaḥyā al-Barmakī, reflecting on the passing of his kingship and the state he had come to, when a woman approached on a mount, of fine appearance and bearing. She stopped at Jaʿfar and wept, causing sorrow, and spoke, and was eloquent. She said: By Allah, though you have become a sign among the people, you reached the utmost among them. Though your kingship has passed, your time has betrayed you, and your life has not been prolonged, you were the envied in state, the comfortable in mind. Kingship suited you. People deemed your loss immense since they have not appointed a king after you. We ask Allah for patience over the great calamity and the momentous affliction that cannot be replaced by other than you. Peace be upon you, a farewell of one who does not hate and does not forget your mention. Then she began to recite: Life after you is bitter, not beloved, And since you were crucified, we detest every crucified one. I hope for you from Allah, the Beneficent, for He has Grace upon us and pardon beyond reckoning. Then she was silent for a while and gazed at him, then began to recite: Upon you from the beloved ones every day Be the peace of Allah, as long as peace is mentioned. Though your echo has become, before the eye, On wood with which the Imam has favored you, From kingship to possession, in spite of The kings, death has surrendered you. Al-Fuḍayl b. ʿIyāḍ Among the prominent figures who died in that year: Al-Fuḍayl b. ʿIyāḍ, Abū ʿAlī al-Tamīmī, one of the imams of the devout, the emblem of the ascetics, and a unique scholar among the saints. He was born in Khurāsān in the district of Abīward. He came to Kufa as an adult and heard from al-Aʿmash, Manṣūr b. al-Muʿtamir, ʿAṭāʾ b. al-Sāʾib, Ḥuṣayn b. ʿAbd al-Raḥmān, and others. Then he moved to Makkah and devoted himself to worship there. He was excellent in reciting the Qur'an, abundant in prayer and fasting. He was a master of great importance, trustworthy among the imams of transmission, may Allah have mercy on him and be pleased with him. He had with al-Rashīd the story of his admonition to him. We have related that at length concerning the manner of al-Rashīd's entering his house, what al-Fuḍayl said to him, and al-Rashīd's offering him money, which he refused and would not accept anything from him. His death was in Makkah in this year, in Muḥarram of it. And they mentioned that he was a scoundrel who cut off the road, and he was in love with a slave girl. While he was one night scaling a wall over to her, he heard a reciter reciting: 'Has the time not come for those who believe that their hearts should humble themselves to the remembrance of God?' [al-Ḥadīd: 16]. He said: 'Yes, O Lord.' And he desisted from what he was doing, and returned to a ruin, and spent the night there. He heard some travelers saying: 'Indeed Fuḍayl is ahead of you, cutting off the road.' So he reassured them, and persisted in his repentance until he attained the leadership, worship, and asceticism that he attained. Then he became a sign to be followed and to be guided by his words and his deeds, may God have mercy on him. Al-Fuḍayl said: 'If the whole world were lawful and I were not to be called to account for it, I would still find it loathsome, just as one of you finds a carcass loathsome when he passes by it lest it touch his garment.' And he said: 'Acting for the sake of people is polytheism, and abandoning action for the sake of people is showing off; sincerity is when God protects you from both.' Al-Rashīd said to him one day: 'How ascetic you are!' He replied: 'You are more ascetic than I, because I have renounced this perishable world, while you have renounced the everlasting hereafter.' Among his sayings: 'If I had a supplication that would be answered, I would make it for the ruler of the common people; for when he is upright, the lands and the servants are safe.' And he said: 'Indeed I disobey God and I recognize that in the character of my donkey and my servant.' Regarding the words of the Exalted: 'That He may test you, which of you is best in deed' [al-Mulk: 2], he said: 'It means the most sincere and the most correct of it; indeed, the deed must be purely for God, and correct in following the Prophet ﷺ.' On the authority of Isḥāq b. Ibrāhīm, who said: 'Al-Fuḍayl's recitation was mournful, sweet, slow, and measured, as if he were addressing a person. When he came upon a verse mentioning Paradise, he would repeat it and ask. A mat would be laid out for him at night in his mosque, and he would pray for a while from the beginning of the night until his eyes overcame him, and he would sleep on the mat. He would sleep a little, then get up; when sleep overcame him he slept, then got up; like this until morning.' And I heard him say: 'If you are not able to stand at night and fast during the day, then know that you are deprived and shackled; your error has shackled you.' On the authority of al-Fuḍayl b. al-Rabīʿ, who said: 'The Commander of the Faithful performed the pilgrimage, and came to me. I went out quickly and said: "O Commander of the Faithful, if you had sent for me I would have come to you." He said: "Woe to you! Something has been gnawing at me. Find me a man to ask." I said: "Here is Sufyān b. ʿUyaynah." He said: "Take us to him." We came to him and I knocked on the door. He said: "Who is it?" I said: "Answer the Commander of the Faithful." He came out quickly and said: "O Commander of the Faithful, if you had sent for me I would have come to you." He said to him: "Attend to what we have come about, may God have mercy on you." He spoke with him for a while, then said: "Do you have a debt?" He said: "Yes." He said: "Abū al-ʿAbbās, pay off his debt." When we came out, he said: "Your companion did not help me at all. Find me a man to ask." I said: "Here is ʿAbd al-Razzāq b. Hammām." He said: "Take us to him." We came to him and I knocked on the door. He said: "Who is this?" I said: "Answer the Commander of the Faithful." He came out quickly and said: "O Commander of the Faithful, if you had sent for me I would have come to you." He said: "Attend to what we have come about." He conversed with him for a while, then said: "Do you have a debt?" He said: "Yes." He said: "Abū ʿAbbās, pay off his debt." When we came out, he said: "Your companion did not help me at all. Find me a man to ask." I said: "Here is al-Fuḍayl b. ʿIyāḍ." He said: "Take us to him." We came to him and there he was standing in prayer, reciting a verse of the Qur'an and repeating it. He said: "Knock on the door." I knocked on the door. He said: "Who is this?" I said: "Answer the Commander of the Faithful." He said: "What do I have to do with the Commander of the Faithful?" I said: "Glory be to God! Is not obedience due from you? Was it not narrated from the Prophet ﷺ that he said: 'It is not for a believer to humiliate himself'?" So he came down and opened the door, then climbed up to the upper room, extinguished the lamp, and took refuge in a corner of the corners of the house. We entered and began groping for him with our hands. Hārūn's palm preceded mine to him, and he said: "What a palm this is! How soft it is! If it is saved tomorrow from the punishment of God Most High." I said to myself: 'He will surely speak to him tonight with words from a pure heart.' He said to him: "Attend to what we have come about, may God have mercy on you." He said: "When ʿUmar b. ʿAbd al-ʿAzīz was appointed to the caliphate, he summoned Sālim b. ʿAbd Allāh, Muḥammad b. Kaʿb al-Quraẓī, and Rajāʾ b. Ḥaywah. He said to them: 'I have been tried with this affair, so advise me.' Sālim b. ʿAbd Allāh said: 'If you want salvation tomorrow from the punishment of God Almighty, then fast from this world, and let your breaking of the fast in it be death.' Muḥammad b. Kaʿb said: 'If you want salvation from the punishment of God, then let the eldest of the Muslims be to you a father, the middle of them a brother, and the youngest of them a son. Honor your father, be generous to your brother, and show compassion to your son.' Rajāʾ b. Ḥaywah said to him: 'If you want salvation tomorrow from the punishment of God Almighty, then love for the Muslims what you love for yourself, and hate for them what you hate for yourself, then die whenever you wish. And I tell you that I fear for you the most intense fear, a day in which feet will slip. Do you have with you, may God have mercy on you, anyone who advises you like this?' He wept bitterly until he fainted. I said: 'Be gentle with the Commander of the Faithful, O son of Umm al-Rabīʿ; you are killing him, you and your companions, while I am being gentle with him.' Then he regained consciousness and said to him: 'Give me more, may God have mercy on you.' He said: 'O Commander of the Faithful, it has reached me that a governor of ʿUmar b. ʿAbd al-ʿAzīz complained to him, and ʿUmar wrote to him: O my brother, I remind you of God, the length of the sleeplessness of the people of the Fire in the Fire with everlasting eternity. Beware lest the one with whom God is should turn away from you, so that it becomes the last covenant with you and the cutting off of hope.' When he read the letter, he folded up the regions until he came to ʿUmar b. ʿAbd al-ʿAzīz. He said: 'What brought you here?' He said: 'Your letter tore out my heart. I will not return to any governorship until I meet God Almighty.'" He said: 'Hārūn wept bitterly, then said: "Give me more, may God have mercy on you." He said: "O Commander of the Faithful, indeed al-ʿAbbās, the uncle of the Chosen One ﷺ, came to the Prophet ﷺ and said: 'O Messenger of God, appoint me to a command.' The Prophet ﷺ said to him: 'Indeed leadership is regret and remorse on the Day of Resurrection. If you are able not to be a leader, then do so.'" He said: 'Hārūn wept bitterly, and said to him: "Give me more, may God have mercy on you." He said: "O you of beautiful face! You are the one whom God will ask about this creation on the Day of Resurrection. If you can protect this face from the Fire, then beware lest you wake up and spend the evening while there is deceit in your heart toward any one of your subjects. For the Prophet ﷺ said: 'Whoever wakes up as a deceiver of his subjects will not smell the fragrance of Paradise.'" Hārūn wept and said to him: "Do you have a debt?" He said: "Yes, a debt to my Lord for which He has not yet called me to account. Woe to me if He asks me, and woe to me if He disputes with me, and woe to me if I am not inspired with my argument." He said: "I mean a debt to the servants." He said: "My Lord has not commanded me about that. He commanded me to declare His oneness and obey His command. He, Almighty and Majestic, said: 'And I did not create the jinn and mankind except to worship Me. I do not want from them any provision, nor do I want them to feed Me. Indeed, it is God who is the Provider, the Possessor of firm strength.'" So he said to him: "Here are a thousand dinars. Take them and spend them on your family, and use them to strengthen yourself in your worship." He said: "Glory be to God! I guide you to the path of salvation, and you reward me with something like this? May God keep you safe and grant you success." Then he fell silent and did not speak to us. We left his presence. When we reached the door, he said: "Abū al-ʿAbbās, when you show me a man, show me one like this. This is the master of the Muslims." A woman from among his wives entered upon him and said to him: "O you, you see the straitened circumstances we are in. If only you had accepted this wealth so that we might find relief through it." He said to her: "My example and yours is like the example of a people who had a camel whose earnings they used to eat. When it grew old, they slaughtered it and ate its meat." When Hārūn heard this speech, he said: "Let us go in, perhaps he will accept the money." When al-Fuḍayl knew, he came out and sat on the roof at the door of the upper room. Hārūn sat beside him and began to speak to him, but he did not answer him. While we were thus, a black slave girl came out and said: "O you, you have annoyed the old man since last night. Leave, may God have mercy on you." So we left. In this year died Bishr b. al-Mufaḍḍal, ʿAbd al-Salām b. Ḥarb, ʿAbd al-ʿAzīz b. Muḥammad al-Darāwardī, ʿAbd al-ʿAzīz al-ʿAmmī, and ʿAlī b. ʿĪsā the commander in the lands of the Romans with al-Qāsim, son of al-Rashīd, in the summer expedition, and Muʿtamir b. Sulaymān, and Abū Shuʿayb al-Barāthī, the worshipper. On the authority of Muḥammad b. Ibrāhīm, who said: 'I heard al-Junayd b. Muḥammad say: "Abū Shuʿayb al-Barāthī was the first to dwell in Barāthā, in a hut where he worshipped. A slave girl from among the daughters of the great, from the children of this world, who had been raised in the palaces of kings, passed by his hut. She looked at Abū Shuʿayb and admired his state, and she became like a captive to him. She resolved to divest herself of the world and attach herself to Abū Shuʿayb. She came to him and said: 'I want to be a servant to you.' He said to her: 'If you want that, then change your appearance and divest yourself of what you are in, so that you may be fit for what you intend.' So she divested herself of everything she owned and wore the clothing of ascetics, and came to him, and he married her. When she entered the hut, she saw a piece of palm-leaf matting on which Abū Shuʿayb used to sit to protect himself from the dampness. She said: 'I will not stay in it until you remove what is beneath you, because I heard you say: "The earth says to the son of Adam: You place a barrier between me and you, and tomorrow you will be in my belly." So I will not place a barrier between me and it.' Abū Shuʿayb took the mat and threw it away. She remained with him for many years, and they worshipped with the best worship, and they died upon that, helping one another." [The compiler said:] We have already mentioned earlier that Jawharah, the wife of ʿAbd Allāh al-Barāthī, had something similar happen to her. And ʿUmar b. ʿUbayd al-Ṭanāfisī al-Kūfī. In this year died Abū Muslim Muʿādh al-Harrāʾ the grammarian. It is said his kunyah was Abū ʿAlī. Al-Kisāʾī took grammar from him, and he was born in the days of Yazīd b. ʿAbd al-Malik.

372. Tarikh (al-Tabari) 3047No grade recorded

     وفي سَنَةُ ثَمَانٍ وَثَمَانِينَ وَمِائَةٍ غَزَا إِبْرَاهِيمُ بْنُ جِبْرَائِيلَ الصَّائِفَةَ  ، فَدَخَلَ أَرْضَ الرُّومِ مِنْ دَرْبِ الصَّفْصَافِ، فَخَرَجَ إِلَيْهِ نِقْفُورُ مَلِكُ الرُّومِ، فَأَتَاهُ مِنْ وَرَائِهِ أَمْرٌ صَرَفَهُ عَنْهُ، وَلَقِيَ جَمْعًا مِنَ الْمُسْلِمِينَ، فَجُرِحَ ثَلَاثَ جِرَاحَاتٍ، وَقُتِلَ مِنَ الرُّومِ - فِيمَا قِيلَ - أَرْبَعُونَ أَلْفًا وَسَبْعُمِائَةٍ. وقَالَ أَبُو الشِّيصِ يَمْدَحُ الرَّشِيدَ عِنْدَ وُرُودِ الْخَبَرِ بِهَزِيمَةِ نَقْفُورَ وَفَتْحِ بَلَدِ الرُّومِ مِنْ قَصِيدَةٍ: شَدَدْتَ أَمِيرَ الْمُؤْمِنِينَ قُوَى الْمُلْكِ صَدَعْتَ بِفَتْحِ الرُّومِ أَفْئِدَةَ التُّرْكِ     قَرَنْتَ بِسَيْفِ اللَّهِ هَامَ عَدُوِّهِ وَطَأْطَأْتَ بِالْإِسْلَامِ نَاصِيَةَ الشِّرْكِ     فَأَصْبَحْتَ مَسْرُورًا وَلَا تَعْيَ ضَاحِكًا وَأَصْبَحَ نَقْفُورُ عَلَى مُلْكِهِ يَبْكِي .

     ✧ In the year one hundred and eighty-eight AH, Ibrāhīm b. Jibrāʾīl led the summer expedition. He entered the land of the Byzantines through the pass of al-Ṣafṣāf. Then Nicephorus, the king of the Byzantines, came out against him, but a matter came upon him from behind that diverted him from him. He met a gathering of the Muslims, and he was wounded with three wounds, and there were killed of the Byzantines—as it is said—forty thousand seven hundred. Abū al-Shīṣ said, praising al-Rashīd when the news of the defeat of Nicephorus and the conquest of the land of the Byzantines arrived, from an ode: You strengthened, O Commander of the Faithful, the powers of kingship; you split with the conquest of the Byzantines the hearts of the Turks. You joined with the sword of God the crowns of His enemy's heads, And you lowered with Islam the forelock of polytheism. So you became glad, and you did not tire of laughing, While Nicephorus became weeping over his kingdom. .

373. Tarikh (al-Tabari) 3048No grade recorded

     وفي سنة ثمان وثمانين ومائة حَجَّ بِالنَّاسِ الرَّشِيدُ، فَقَسَّمَ أَمْوَالًا كَثِيرَةً، وَهِيَ آخِرُ حَجَّةٍ حَجَّهَا فِي قَوْلِ بَعْضِهِمْ. وَلَقِيَهُ بُهْلُولٌ فِي الطَّرِيقِ، فَوَعَظَهُ. فعَنِ الْفَضْلِ بْنِ الرَّبِيعِ قَالَ: حَجَجْتُ مَعَ هَارُونَ الرَّشِيدِ، فَمَرَرْنَا بِالْكُوفَةِ، فَإِذَا بُهْلُولٌ الْمَجْنُونُ يَهْذِي، فَقُلْتُ: اسْكُتْ فَقَدْ أَقْبَلَ أَمِيرُ الْمُؤْمِنِينَ. فَسَكَتَ، فَلَمَّا حَاذَاهُ الْهَوْدَجُ قَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، حَدَّثَنَا إِسْحَاقُ بْنُ بَابِلَ قَالَ: حَدَّثَنَا قُدَامَةُ بْنُ عَبْدِ اللَّهِ الْعَامِرِيُّ قَالَ: رَأَيْتُ النَّبِيَّ ﷺ بِمِنًى عَلَى جَمَلٍ، وَتَحْتَهُ رَحْلٌ رَثٌّ، وَلَمْ يَكُنْ ثَمَّ طَرْدٌ وَلَا ضَرْبٌ وَلَا إِلَيْكَ إِلَيْكَ. قُلْتُ: يَا أَمِيرَ الْمُؤْمِنِينَ، إِنَّهُ بُهْلُولٌ الْمَجْنُونُ، قَالَ: قَدْ عَرَفْتُهُ، قُلْ يَا بُهْلُولُ. فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ: فَهَبْ أَنْ قَدْ مَلَكْتَ الْأَرْضَ طُرًّا وَدَانَ لَكَ الْعِبَادُ فَكَانَ مَاذَا     أَلَيْسَ غَدًا مَصِيرُكَ جَوْفُ قَبْرٍ وَيَحْثُو التُّرْبَ هَذَا ثُمَّ هَذَا قَالَ: أَجَدْتَ يَا بُهْلُولُ، أَفَغَيْرُهُ ؟ قَالَ: نَعَمْ يَا أَمِيرَ الْمُؤْمِنِينَ، مَنْ رَزَقَهُ اللَّهُ جَمَالًا وَمَالًا، فَعَفَّ فِي جَمَالِهِ، وَوَاسَى فِي مَالِهِ، كُتِبَ فِي دِيوَانِ الْأَبْرَارِ. قَالَ: فَظَنَّ أَنَّهُ يُرِيدُ شَيْئًا، قَالَ: فَإِنَّا قَدْ أَمَرْنَا بِقَضَاءِ دَيْنِكَ. قَالَ: لَا تَفْعَلْ يَا أَمِيرَ الْمُؤْمِنِينَ، لَا تَقْضِ دَيْنًا بِدَيْنٍ، ارْدُدِ الْحَقَّ إِلَى أَهْلِهِ، وَاقْضِ دَيْنَ نَفْسِكَ مِنْ نَفْسِكَ. قَالَ: إِنَّا قَدْ أَمَرْنَا أَنْ نُجْرِيَ عَلَيْكَ. قَالَ: لَا تَفْعَلْ يَا أَمِيرَ الْمُؤْمِنِينَ، لَا يُعْطِيكَ شَيْئًا وَيَنْسَانِي، أَجْرَى عَلَيَّ الَّذِي أَجْرَى عَلَيْكَ، لَا حَاجَةَ لِي فِي جِرَايَتِكَ. وَقَدْ رَوَى أَبُو بَكْرٍ الصُّولِيُّ بسنده قَالَ: لَمَّا دَخَلَ الرَّشِيدُ إِلَى الْفُضَيْلِ بْنِ عِيَاضٍ وَلَمْ يَعْرِفْهُ الْفُضَيْلُ، ثُمَّ عَرَفَهُ فَقَالَ لَهُ: أَنْتَ هُوَ يَا حَسَنَ الْوَجْهِ، اسْتَكْثِرْ مِنْ زِيَارَةِ هَذَا الْبَيْتِ، فَإِنَّهُ لَا يَحُجُّ خَلِيفَةٌ بَعْدَكَ. قَالَ الصُّولِيُّ: بسنده عَنْ أَبِي بَكْرِ بْنِ عَيَّاشٍ أَنَّهُ قَالَ وَقَدْ مَرَّ بِهِ الرَّشِيدُ بِالْكُوفَةِ مُنْصَرِفًا مِنَ الْحَجِّ سَنَةَ ثَمَانٍ وَثَمَانِينَ وَمِائَةٍ: لَا يَحُجُّ الرَّشِيدُ بَعْدَ هَذِهِ الْحَجَّةِ، وَلَا يَحُجُّ بَعْدَهُ خَلِيفَةٌ أَبَدًا.

     ✧ In the year one hundred and eighty-eight AH, al-Rashīd performed the Ḥajj with the people, and he distributed abundant wealth. This was the last Ḥajj he performed, according to the statement of some of them. Buhlūl met him on the way and admonished him. It is related from al-Faḍl b. al-Rabīʿ that he said: I performed the Ḥajj with Hārūn al-Rashīd, and we passed by al-Kūfah, where Buhlūl the fool was babbling. I said: Be quiet, for the Commander of the Faithful has approached. So he fell silent. When the howdah drew level with him, he said: O Commander of the Faithful, Isḥāq b. Bābil related to us, saying: Qudāmah b. ʿAbd Allāh al-ʿĀmirī related to us, saying: I saw the Prophet ﷺ at Minā on a camel, beneath him a worn saddle, and there was no driving away, no striking, and no “to you, to you!” I said: O Commander of the Faithful, it is Buhlūl the fool. He said: I have recognized him. Speak, O Buhlūl. So he said: O Commander of the Faithful: Suppose you have possessed the earth entirely, and the servants have submitted to you—then what? Will not your destination tomorrow be the hollow of a grave, while this one and then that one shovel dust upon you? He said: You have spoken well, O Buhlūl. Is there anything else? He said: Yes, O Commander of the Faithful. Whoever God grants beauty and wealth, and he remains chaste in his beauty and shares generously from his wealth, he is recorded in the register of the righteous. He said: Then he thought that he wanted something. He said: We have commanded that your debt be paid. He said: Do not do it, O Commander of the Faithful. Do not repay a debt with a debt. Return the right to its owner, and pay the debt of your own self from your own self. He said: We have commanded that an allowance be granted to you. He said: Do not do it, O Commander of the Faithful. He does not give you something and then forget me. The One who granted you an allowance has granted me an allowance. I have no need of your stipend. Abū Bakr al-Ṣūlī related with his chain of transmission: When al-Rashīd entered upon al-Fuḍayl b. ʿIyāḍ, and al-Fuḍayl did not recognize him, then he recognized him and said to him: It is you, O handsome of face. Increase your visits to this House, for no caliph after you will perform the Ḥajj. Al-Ṣūlī said with his chain of transmission from Abū Bakr b. ʿAyyāsh that he said, when al-Rashīd passed by him at al-Kūfah returning from the Ḥajj in the year one hundred and eighty-eight AH: Al-Rashīd will not perform the Ḥajj after this Ḥajj, and no caliph after him will ever perform the Ḥajj.

374. Tarikh (al-Tabari) 3049No grade recorded

     وَفِي سنة ثمان وثمانين ومائة رَابَطَ الْقَاسِمُ بْنُ الرَّشِيدِ بِدَابِقَ.

     ✧ In the year one hundred and eighty-eight AH, al-Qāsim b. al-Rashīd garrisoned at Dābiq.

375. Tarikh (al-Tabari) 3050No grade recorded

     مَنْ تُوُفِّيَ فِي هَذِهِ السَّنَةِ مِنَ الْأَكَابِرِ   إِبْرَاهِيمُ بْنُ مُحَمَّدِ بْنِ الْحَارِثِ بْنِ أَسْمَاءَ بْنِ خَارِجَةَ، أَبُو إِسْحَاقَ الْفَزَارِيُّ إِبْرَاهِيمُ بْنُ مُحَمَّدِ بْنِ الْحَارِثِ بْنِ أَسْمَاءَ بْنِ خَارِجَةَ، أَبُو إِسْحَاقَ الْفَزَارِيُّ ترجمته  . كَانَ عَالِمًا صَاحِبَ سُنَّةٍ، أَسْنَدَ الْحَدِيثَ عَنْ سُفْيَانَ الثَّوْرِيِّ، وَالْأَوْزَاعِيِّ. وَتُوُفِّيَ بِالْمِصِّيصَةِ فِي هَذِهِ السَّنَةِ، وَقِيلَ: سَنَةَ خَمْسٍ وَثَمَانِينَ. إِبْرَاهِيمُ بْنُ مَاهَانَ بْنِ بَهْمَنَ إِبْرَاهِيمُ بْنُ مَاهَانَ بْنِ بَهْمَنَ، أَبُو إِسْحَاقَ، الْمَعْرُوفُ بِالْمَوْصِلِيِّ. وَهُوَ مِنْ أَرَجَانَ، يُنْسَبُ إِلَى وَلَاءِ الْحَنْظَلِيِّينَ، وَأَصْلُهُ مِنَ الْفُرْسِ. خَرَجَ أَبُوهُ مِنْ أَرَجَانَ بِأُمِّهِ وَهِيَ حَامِلَةٌ بِهِ، فَقَدِمَ الْكُوفَةَ فَوَلَدَتْهُ سَنَةَ خَمْسٍ وَعِشْرِينَ وَمِائَةٍ، وَصَحِبَ بِالْكُوفَةِ فِتْيَانًا فِي طَلَبِ الْغِنَاءِ، فَاشْتَدَّتْ عَلَيْهِ أَخْوَالُهُ فِي ذَلِكَ، فَخَرَجَ إِلَى الْمَوْصِلِ، ثُمَّ عَادَ إِلَى الْكُوفَةِ، فَقَالَ لَهُ أَخْوَالُهُ: مَرْحَبًا بِالْفَتَى الْمَوْصِلِيِّ، وَنَظَرَ فِي الْأَدَبِ، وَقَالَ الشِّعْرَ: وَاتَّصَلَ بِالْخُلَفَاءِ وَالْمُلُوكِ. وعن إِسْحَاقُ الْمَوْصِلِيُّ، عَنْ أَبِيهِ إِبْرَاهِيمَ قَالَ: جَاءَنِي غُلَامِي فَقَالَ: بِالْبَابِ رَجُلٌ حَائِكٌ يَطْلُبُ عَلَيْكَ الْإِذْنَ. فَقُلْتُ: وَيْلَكَ ! مَا لِي وَلِلْحَائِكِ ؟ قَالَ: لَا أَدْرِي غَيْرَ أَنَّهُ حَلَفَ بِالطَّلَاقِ أَنَّهُ لَا يَنْصَرِفُ حَتَّى يُكَلِّمَكَ لِحَاجَتِهِ. فَقُلْتُ: ائْذَنْ لَهُ. فَدَخَلَ، فَقُلْتُ: مَا حَاجَتُكَ ؟ قَالَ: جَعَلَنِي اللَّهُ فِدَاكَ، أَنَا رَجُلٌ حَائِكٌ كَانَ بِالْأَمْسِ جَمَاعَةٌ مِنْ أَصْحَابِي وَأَنَا تَذَاكَرْنَا الْغِنَاءَ وَالْمُقَدَّمِينَ فِيهِ، فَأَجْمَعَ مَنْ حَضَرَ أَنَّكَ رَأْسُ الْقَوْمِ وَبُنْدَارُهُمْ وَسَيِّدُهُمْ فِيهِ، فَحَلَفْتُ بِطَلَاقِ ابْنَةِ عَمِّي أَعَزِّ الْخَلْقِ عَلَيَّ، ثِقَةً مِنِّي بِكَرَمِكَ عَلَى أَنْ تَشْرَبَ عِنْدِي غَدًا وَتُغَنِّيَنِي، فَإِنْ رَأَيْتَ - جَعَلَنِي اللَّهُ فِدَاكَ - أَنْ تَمُنَّ عَلَى عَبْدِكَ بِذَلِكَ. فَقُلْتُ لَهُ: أَيْنَ مَنْزِلُكَ ؟ قَالَ فِي دُورِ الصَّحَابَةِ. قُلْتُ: فَصِفْ لِلْغُلَامِ مَوْضِعَهُ. فَلَمَّا صَلَّيْتُ الظُّهْرَ مَضَيْتُ، فَلَمَّا دَخَلْتُ قَامَ لِي الْحَاكَةُ وَأَكَبُّوا عَلَيَّ، فَقَبَّلُوا أَطْرَافِي، وَعَرَضُوا عَلَيَّ الطَّعَامَ، فَقُلْتُ: قَدْ تَقَدَّمْتُ فِي الْأَكْلِ، وَقُلْتُ لَهُ: اقْتَرِحْ. فَقَالَ لِي الْحَائِكُ: غَنِّنِي بِحَيَاتِي: يَقُولُونَ لِي لَوْ كَانَ بِالْوَصْلِ لَمْ تَمُتْ نُسَيْبَةُ وَالطُّرَّاقُ يَكْذِبُ قِيلُهَا فَغَنَّيْتُ، فَقَالَ: أَحْسَنْتَ وَاللَّهِ، جَعَلَنِي اللَّهُ فِدَاكَ. ثُمَّ قُلْتُ: اقْتَرِحْ. فَقَالَ: غَنِّنِي بِحَيَاتِي: وَخُطَّا بِأَطْرَافِ الْأَسِنَّةِ مَضْجَعِي     وَرُدَّا عَلَى عَيْنِي فَضْلَ رِدَائِيَا فَغَنَّيْتُ، فَقَالَ: أَحْسَنْتَ وَاللَّهِ، جَعَلَنِي اللَّهُ فِدَاكَ. فَقُلْتُ: اقْتَرِحْ. فَقَالَ غَنِّنِي بِحَيَاتِي: أَحَقًّا عِبَادَ اللَّهِ أَنْ لَسْتُ وَارِدًا     وَلَا صَادِرًا إِلَّا عَلَيَّ رَقِيبُ فَقُلْتُ: يَا بْنَ اللَّخْنَاءِ، [أَنْتَ ] بِابْنِ سُرَيْجٍ أَشْبَهُ مِنْكَ بِالْحَاكَةِ، ثُمَّ قُلْتُ: وَاللَّهِ إِنْ عُدْتَ ثَانِيَةً حَلَّتِ امْرَأَتُكَ لِغُلَامِي قَبْلَ أَنْ تَحِلَّ لَكَ. ثُمَّ انْصَرَفْتُ، وَجَاءَ رَسُولُ الرَّشِيدِ يَطْلُبُنِي، فَمَضَيْتُ مِنْ فَوْرِي [ذَلِكَ ] فَدَخَلْتُ عَلَى الرَّشِيدِ، فَقَالَ: أَيْنَ كُنْتَ يَا إِبْرَاهِيمُ ؟ فَقُلْتُ: وَلِي الْأَمَانُ ؟ فَقَالَ: وَلَكَ الْأَمَانُ [، فَحَدَّثْتُهُ ] فَضَحِكَ وَقَالَ: هَذَا أَنْبَلُ حَائِكٍ عَلَى وَجْهِ الْأَرْضِ، وَاللَّهِ لَقَدْ كَرَمْتَ فِي أَمْرِهِ وَأَحْسَنْتَ فِي إِجَابَتِهِ. وَبَعَثَ إِلَى الْحَائِكِ فَاسْتَنْطَقَهُ وَسَأَلَهُ، فَاسْتَطَابَهُ وَاسْتَظْرَفَهُ، وَأَمَرَ لَهُ بِثَلَاثِينَ أَلْفَ دِرْهَمٍ. تُوُفِّيَ إِبْرَاهِيمُ فِي هَذِهِ السَّنَةِ، وَقَالَ فِي ذَلِكَ: مَلَّ وَاللَّهِ طَبِيبِي     مِنْ مُقَاسَاةِ الَّذِي بِي سَوْفَ أُنْعَى عَنْ قَرِيبٍ     لِعَدُوٍّ وَحَبِيبِ وَيُقَالُ: مَاتَ سَنَةَ ثَلَاثَ عَشْرَةَ وَمِائَتَيْنِ. وَالْأَوَّلُ أَصَحُّ. وَوُجِدَ لَهُ مِنَ الْمَالِ أَرْبَعَةٌ وَعِشْرُونَ أَلْفَ أَلْفِ دِرْهَمٍ. جَرِيرُ بْنُ عَبْدِ الْحَمِيدِ بْنِ جَرِيرِ بْنِ قُرْطِ بْنِ هِلَالٍ، أَبُو عَبْدِ اللَّهِ الضَّبِّيُّ الرَّازِيُّ جَرِيرُ بْنُ عَبْدِ الْحَمِيدِ بْنِ جَرِيرِ بْنِ قُرْطِ بْنِ هِلَالٍ، أَبُو عَبْدِ اللَّهِ الضَّبِّيُّ الرَّازِيُّ. كُوفِيُّ الْأَصْلِ، وُلِدَ سَنَةَ عَشْرٍ وَمِائَةٍ، وَرَأَى أَيُّوبَ السِّجِسْتَانِيَّ. وَسَمِعَ مِنْ مُغِيرَةَ بْنِ مِقْسَمٍ، وَحُصَيْنِ بْنِ عَبْدِ الرَّحْمَنِ، وَمَنْصُورِ بْنِ الْمُعْتَمِرِ، وَهِشَامِ بْنِ عُرْوَةَ، وَالْأَعْمَشِ، وَغَيْرِهِمْ. رَوَى عَنْهُ ابْنُ الْمُبَارَكِ، وَالطَّيَالِسِيُّ، وَأَحْمَدُ بْنُ حَنْبَلٍ، وَيَحْيَى، وَابْنُ الْمَدِينِيِّ، وَغَيْرُهُمْ. وَكَانَ صَاحِبَ لَيْلٍ، وَعَرَضَ عَلَيْهِ ابْنُ شُبْرُمَةَ أَنْ يُجْرِيَ عَلَيْهِ مِنَ الصَّدَقَةِ فِي كُلِّ شَهْرٍ مِائَةَ دِرْهَمٍ، فَأَبَى. وَتُوُفِّيَ فِي هَذِهِ السَّنَةِ وَهُوَ ابْنُ ثَمَانٍ وَسَبْعِينَ سَنَةً. رَشْدِينُ بْنُ سَعْدِ بْنِ مُفْلِحٍ، أَبُو الْحَجَّاجِ رَشْدِينُ بْنُ سَعْدِ بْنِ مُفْلِحٍ، أَبُو الْحَجَّاجِ. وُلِدَ سَنَةَ عَشْرٍ وَمِائَةٍ، وَرَوَى عَنْهُ: ابْنُ الْمُبَارَكِ، وَبَقِيَّةُ. وَكَانَ رَجُلًا صَالِحًا أَدْرَكَهُ نَوْعٌ [مِنَ ] التَّغَفُّلِ. وَتُوُفِّيَ فِي هَذِهِ السَّنَةِ. عُمَرُ بْنُ أَيُّوبَ، أَبُو حَفْصٍ الْعَبْدِيُّ الْمَوْصِلِيُّ عُمَرُ بْنُ أَيُّوبَ، أَبُو حَفْصٍ الْعَبْدِيُّ الْمَوْصِلِيُّ. رَحَلَ إِلَى الشَّامِ، وَالْعِرَاقِ، وَأَكْثَرَ مِنْ سَمَاعِ الْحَدِيثِ وَكِتَابَتِهِ، وَسَمِعَ مِنَ الْمُعَافَى بْنِ عِمْرَانَ، وَالثَّوْرِيِّ، وَخَلْقٍ كَثِيرٍ. رَوَى عَنْهُ: أَحْمَدُ بْنُ حَنْبَلٍ وَمَدَحَهُ، وَقَالَ: هُوَ ثِقَةٌ، وَكَانَتْ لَهُ هَيْئَةٌ. وعن الْحُسَيْنُ بْنُ إِدْرِيسَ الْأَنْصَارِيُّ قَالَ: قَالَ ابْنُ عَمَّارٍ: رَأَيْتُ [عُمَرَ ] بْنَ أَيُّوبَ أَخْرَجَ صُوفًا [مِنْ قُفَّةٍ ] مُرَقَّعَةٍ فَدَفَعَهُ إِلَى ابْنِهِ، فَذَهَبَ بِهِ فَبَاعَهُ، فَجَاءَ بِخُبْزٍ، فَوَضَعَهُ بَيْنَ أَيْدِينَا، فَأَبَيْنَا أَنْ نَأْكُلَ، فَبَاتَ لَيْلَتَهُ وَلَمْ يَكُنْ عِنْدَهُ شَيْءٌ، وَمَا رَأَيْتُهُ يَذْكُرُ الدُّنْيَا بِوَاحِدَةٍ، وَكَانَ مِنْ أَشَدِّ النَّاسِ حَيَاءً. تُوُفِّيَ [ بِالرِّقَّةِ ] فِي هَذِهِ السَّنَةِ. وَفِيهَا تُوُفِّيَ الْعَبَّاسُ بْنُ الْأَحْنَفِ الشَّاعِرُ  ، وَقِيلَ: سَنَةَ ثَلَاثٍ وَتِسْعِينَ. وَمَاتَ أَبُوهُ الْأَحْنَفُ سَنَةَ خَمْسِينَ وَمِائَةٍ. ( وَفِيهَا تُوُفِّيَ شُهَيْدُ ) بْنُ عِيسَى بِالْأَنْدَلُسِ  ، وَعُمْرُهُ ثَلَاثٌ وَتِسْعُونَ سَنَةً، وَكَانَ دُخُولُهُ الْأَنْدَلُسَ مَعَ عَبْدِ الرَّحْمَنِ بْنِ مُعَاوِيَةَ.

     ✧ Those of the notables who died in this year Ibrāhīm b. Muḥammad b. al-Ḥārith b. Asmāʾ b. Khārijah, Abū Isḥāq al-Fazārī: Ibrāhīm b. Muḥammad b. al-Ḥārith b. Asmāʾ b. Khārijah, Abū Isḥāq al-Fazārī: his biography. He was a scholar, an adherent of the Sunnah. He transmitted ḥadīth from Sufyān al-Thawrī and al-Awzāʿī. He died at al-Maṣṣīṣah in this year, though it was also said in the year 185 AH. Ibrāhīm b. Māhān b. Bahman: Ibrāhīm b. Māhān b. Bahman, Abū Isḥāq, known as al-Mawṣilī. He was from Arrajān, affiliated by clientage with the Banū Ḥanẓalah, and his origin was Persian. His father left Arrajān with his mother, who was pregnant with him, and came to al-Kūfah, where she gave birth to him in the year 125 AH. In al-Kūfah he kept company with young men in pursuit of singing. His maternal uncles were severe with him about that, so he went out to al-Mawṣil, then returned to al-Kūfah. His maternal uncles said to him, “Welcome to the young man of al-Mawṣil.” He studied literature and composed poetry, and he attached himself to caliphs and kings. On the authority of Isḥāq al-Mawṣilī, from his father Ibrāhīm, who said: My servant came to me and said, “At the door is a weaver requesting permission to see you.” I said, “Woe to you! What have I to do with a weaver?” He said, “I do not know, except that he swore by divorce that he would not leave until he spoke with you about his need.” I said, “Give him permission.” He entered, and I said, “What is your need?” He said, “May God make me your ransom. I am a weaver. Yesterday a group of my companions and I were discussing singing and those foremost in it. All present agreed that you are the head of the people, their leading merchant, and their master in it. So I swore by the divorce of my cousin, the dearest of creation to me, trusting in your generosity, that you would drink at my place tomorrow and sing to me. If you see fit—may God make me your ransom—to bestow that favor upon your servant.” I said to him, “Where is your house?” He said, “In the dwellings of the Companions.” I said, “Describe its location to the servant.” When I had prayed the noon prayer, I went. When I entered, the weavers rose for me and crowded around me, kissing my extremities, and offered me food. I said, “I have already eaten.” Then I said to him, “Make a request.” The weaver said to me, “Sing to me, by my life: They say to me: Had union been possible, Nusaybah would not have died; and the night-visitors’ speech is false. So I sang. He said, “You have done well, by God; may God make me your ransom.” Then I said, “Make a request.” He said, “Sing to me, by my life: And they marked with the tips of lances my resting-place, and returned over my eyes the excess of my cloak. So I sang. He said, “You have done well, by God; may God make me your ransom.” Then I said, “Make a request.” He said, “Sing to me, by my life: Is it true, servants of God, that I do not go down or come up without a watcher over me? So I said, “O son of a foul woman! You are more like Ibn Surayj than like the weavers.” Then I said, “By God, if you do it a second time, your wife will become lawful to my servant before she becomes lawful to you.” Then I left. The messenger of al-Rashīd came seeking me, so I went immediately and entered upon al-Rashīd. He said, “Where were you, O Ibrāhīm?” I said, “Do I have safe-conduct?” He said, “You have safe-conduct,” so I told him. He laughed and said, “This is the noblest weaver on the face of the earth. By God, you have been generous in his affair and have done well in answering him.” He sent for the weaver, questioned him, and found him delightful and witty. He ordered for him thirty thousand dirhams. Ibrāhīm died in this year, and he said about that: My physician has grown weary, by God, of enduring what afflicts me. I shall soon be mourned, after a little while, by enemy and friend. It is also said that he died in the year 213 AH, but the first is more correct. He left property amounting to twenty-four million dirhams. Jarīr b. ʿAbd al-Ḥamīd b. Jarīr b. Qurṭ b. Hilāl, Abū ʿAbd Allāh al-Ḍabbī al-Rāzī: Jarīr b. ʿAbd al-Ḥamīd b. Jarīr b. Qurṭ b. Hilāl, Abū ʿAbd Allāh al-Ḍabbī al-Rāzī. He was of Kūfan origin, born in the year 110 AH. He saw Ayyūb al-Sijistānī. He heard from Mughīrah b. Miqsam, Ḥuṣayn b. ʿAbd al-Raḥmān, Manṣūr b. al-Muʿtamir, Hishām b. ʿUrwah, al-Aʿmash, and others. Those who transmitted from him include Ibn al-Mubārak, al-Ṭayālisī, Aḥmad b. Ḥanbal, Yaḥyā, Ibn al-Madīnī, and others. He was a man of the night [in worship]. Ibn Shubrumah offered to give him one hundred dirhams every month from the alms, but he refused. He died in this year at the age of seventy-eight. Rushdayn b. Saʿd b. Mufliḥ, Abū al-Ḥajjāj: Rushdayn b. Saʿd b. Mufliḥ, Abū al-Ḥajjāj. He was born in the year 110 AH. Those who transmitted from him include Ibn al-Mubārak and Baqiyyah. He was a righteous man, but he was afflicted by a kind of heedlessness. He died in this year. ʿUmar b. Ayyūb, Abū Ḥafṣ al-ʿAbdī al-Mawṣilī: ʿUmar b. Ayyūb, Abū Ḥafṣ al-ʿAbdī al-Mawṣilī. He traveled to Syria and Iraq, and he did much in hearing and writing ḥadīth. He heard from al-Muʿāfā b. ʿImrān, al-Thawrī, and many others. Those who transmitted from him include Aḥmad b. Ḥanbal, who praised him and said, “He is trustworthy,” and he had a dignified bearing. On the authority of al-Ḥusayn b. Idrīs al-Anṣārī, who said: Ibn ʿAmmār said: I saw ʿUmar b. Ayyūb take out wool from a patched basket and give it to his son. His son went and sold it, then came back with bread and placed it before us. We refused to eat, so he spent the night without having anything. I never saw him mention this world with a single word. He was one of the most bashful of people. He died at al-Raqqah in this year. In this year also died al-ʿAbbās b. al-Aḥnaf, the poet, though it was also said in the year 193 AH. His father al-Aḥnaf died in the year 150 AH. In this year also died Shuhayd b. ʿĪsā in al-Andalus, at the age of ninety-three. He had entered al-Andalus with ʿAbd al-Raḥmān b. Muʿāwiyah.

376. Tarikh (al-Tabari) 3051No grade recorded

     مَسِيرِ هَارُونَ الرَّشِيدِ إِلَى الرَّيِّ   وَفِي سَنَةُ تِسْعٍ وَثَمَانِينَ وَمِائَةٍ سَارَ الرَّشِيدُ إِلَى الرَّيِّ، وَسَبَبُ ذَلِكَ أَنَّ الرَّشِيدَ لَمَّا اسْتَعْمَلَ عَلِيَّ بْنَ عِيسَى بْنِ مَاهَانَ عَلَى خُرَاسَانَ ظَلَمَ أَهْلَهَا، وَأَسَاءَ السِّيرَةَ فِيهِمْ، فَكَتَبَ كُبَرَاءُ أَهْلِهَا وَأَشْرَافُهَا إِلَى الرَّشِيدِ يَشْكُونَ سُوءَ سِيرَتِهِ وَظُلْمَهُ، وَاسْتِخْفَافَهُ بِهِمْ، وَأَخْذَ أَمْوَالِهِمْ. وَقِيلَ لِلرَّشِيدِ: إِنَّ عَلِيَّ بْنَ عِيسَى قَدْ أَجْمَعَ عَلَى الْخِلَافِ. فَسَارَ إِلَى الرَّيِّ فِي جُمَادَى الْأُولَى، وَمَعَهُ ابْنَاهُ عَبْدُ اللَّهِ الْمَأْمُونُ، وَالْقَاسِمُ، وَكَانَ قَدْ جَعَلَهُ وَلِيَّ عَهْدٍ بَعْدَ الْمَأْمُونِ، وَجَعَلَ أَمْرَهُ إِلَى الْمَأْمُونِ إِنْ شَاءَ أَقَرَّهُ، وَإِنْ شَاءَ خَلَعَهُ، وَأَحْضَرَ الْقُضَاةَ وَالشُّهُودَ وَأَشْهَدَهُمْ أَنَّ جَمِيعَ [ مَا ] فِي عَسْكَرِهِ مِنَ الْأَمْوَالِ وَالْخَزَائِنِ وَالسِّلَاحِ وَالْكُرَاعِ وَغَيْرِ ذَلِكَ لِلْمَأْمُونِ، وَلَيْسَ لَهُ فِيهِ شَيْءٌ. وَأَقَامَ الرَّشِيدُ بِالرَّيِّ أَرْبَعَةَ أَشْهُرٍ حَتَّى أَتَاهُ عَلِيُّ بْنُ عِيسَى مِنْ خُرَاسَانَ، فَلَمَّا قَدِمَ عَلَيْهِ أَهْدَى لَهُ الْهَدَايَا الْكَثِيرَةَ، وَالْأَمْوَالَ الْعَظِيمَةَ، وَأَهْدَى لِجَمِيعِ مَنْ مَعَهُ مِنْ أَهْلِ بَيْتِهِ، وَوَلَدِهِ، وَكُتَّابِهِ، وَقُوَّادِهِ، مِنَ الطُّرَفِ وَالْجَوَاهِرِ وَغَيْرِ ذَلِكَ، وكَانَ إِلَى جَانِبِهِ يَحْيَى بْنُ خَالِدٍ، فَقَالَ لَهُ: يَا أَبَا عَلِيٍّ، هَذَا الَّذِي أَشَرْتَ عَلَيْنَا أَنْ لَا نُوَلِّيَهُ هَذَا الثَّغْرَ فَخَالَفْنَاكَ فِيهِ، وَكَانَ فِي خِلَافِكَ الْبَرَكَةُ. وَهُوَ كَالْمَازِحِ مَعَهُ إِذْ ذَاكَ فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، جَعَلَنِي اللَّهُ فِدَاكَ، أَنَا وَإِنْ كُنْتُ أُحِبُّ أَنْ أُصِيبَ فِي رَأْيِي وَأُوَافَقَ فِي مَشُورَتِي، فَأَنَا أُحِبُّ أَنْ يَكُونَ رَأْيُ أَمِيرِ الْمُؤْمِنِينَ أَعْلَى، وَفِرَاسَتُهُ أَثْقَبَ، وَمَا أَحْسَنَ هَذَا وَأَكْثَرَهُ إِنْ لَمْ يَكُنْ وَرَاءَهُ مَا تَكْرَهُ. قَالَ: وَمَا ذَاكَ ؟ قَالَ: إِنِّي أَحْسَبُ أَنَّ أَكْثَرَ هَذَا أُخِذَ ظُلْمًا. فَوَقَرَ ذَلِكَ فِي نَفْسِ الرَّشِيدِ، فَلَمَّا عَاثَ عَلِيُّ بْنُ عِيسَى بِخُرَاسَانَ وَوَتَرَ أَشْرَافَهَا، وَأَخَذَ أَمْوَالَهُمْ، وَاسْتَخَفَّ بِرِجَالِهِمْ شَكَى النَّاسُ سُوءَ سِيرَتِهِ، وَسَأَلُوا أَمِيرَ الْمُؤْمِنِينَ أَنْ يُبْدِلَهُمْ مَنْ أَحَبَّ مِنْ كَفَاءَتِهِ، فَدَعَا يَحْيَى بْنَ خَالِدٍ فَشَاوَرَهُ فِي أَمْرِ عَلِيِّ بْنِ عِيسَى وَفِي صَرْفِهِ، وَقَالَ: أَشِرْ عَلَيَّ بِرَجُلٍ تَرْضَاهُ لِذَلِكَ الثَّغْرِ، يُصْلِحُ مَا أَفْسَدَ ذَلِكَ الْفَاسِقُ وَيَرْتِقُ مَا فَتَقَ. فَأَشَارَ عَلَيْهِ بِيَزِيدَ بْنِ مَزْيَدٍ، فَلَمْ يَقْبَلْ. وَلَمَّا أَقَامَ الرَّشِيدُ بِالرَّيِّ سَيَّرَ حُسَيْنًا الْخَادِمَ إِلَى طَبَرِسْتَانَ، وَكَتَبَ مَعَهُ أَمَانًا لِشَرْوِينَ بْنِ أَبِي قَارَنَ، وَأَمَانًا لِوَنْدَا هُرْمُزَ، جَدِّ مَازْيَارَ، وَأَمَانًا لِمَرْزُبَانَ بْنِ جُسْتَانَ، ( صَاحِبِ الدَّيْلَمِ، فَقَدِمَ جُسْتَانُ ) وَوَنْدَا هُرْمُزَ فَأَكْرَمَهُمَا، وَأَحْسَنَ إِلَيْهِمَا، وَضَمِنَ وَنْدَا هُرْمُزَ السَّمْعَ وَالطَّاعَةَ، وَأَدَاءَ الْخَرَاجِ عَنْ شَرْوِينَ. ثُمَّ عَادَ إِلَى بَغْدَادَ فَأَدْرَكَهُ عِيدُ الْأَضْحَى بِقَصْرِ اللُّصُوصِ، فَضَحَّى عِنْدَهُ، وَدَخَلَ بَغْدَادَ لِثَلَاثٍ بَقِينَ مِنْ ذِي الْحِجَّةِ، فَلَمَّا اجْتَازَ بِالْجِسْرِ أَمَرَ بِجُثَّةِ جَعْفَرِ بْنِ يَحْيَى الْبَرْمَكِيِّ، فَأُحْرِقَتْ، وَكَانَتْ مَصْلُوبَةً مُنْذُ قَتَلَهُ إِلَى هَذَا الْيَوْمِ، ثُمَّ ارْتَحَلَ الرَّشِيدُ مِنْ بَغْدَادَ إِلَى الرَّقَّةِ وَهُوَ مُتَأَسِّفٌ عَلَى بَغْدَادَ وَطِيبِهَا، وَإِنَّمَا مُرَادُهُ بِمُقَامِهِ بِالرَّقَّةِ رَدْعُ الْمُفْسِدِينَ بِهَا، وَقَدْ قَالَ الْعَبَّاسُ بْنُ الْأَحْنَفِ فِي سُرْعَةِ خُرُوجِهِمْ مِنْ بَغْدَادَ مَعَ الرَّشِيدِ: مَا أَنَخْنَا حَتَّى ارْتَحَلْنَا فَمَا نُ فَرِّقُ بَيْنَ الْمُنَاخِ وَالْإِرْتِحَالِ     سَاءَلُونَا عَنْ حَالِنَا إِذْ قَدِمْنَا فَقَرَنَّا وَدَاعَهُمْ بِالسُّؤَالِ

     ✧ The march of Hārūn al-Rashīd to al-Rayy In the year one hundred and eighty-nine, al-Rashīd marched to al-Rayy. The reason for that was that when al-Rashīd appointed ʿAlī b. ʿĪsā b. Māhān over Khurāsān, he wronged its people and behaved badly towards them. The leading men and nobles of its people wrote to al-Rashīd complaining of his bad conduct, his injustice, his contempt for them, and his seizure of their wealth. It was said to al-Rashīd: 'ʿAlī b. ʿĪsā has resolved upon opposition.' So he marched to al-Rayy in Jumādā al-Ūlā, accompanied by his two sons, ʿAbd Allāh al-Maʾmūn and al-Qāsim. He had made the latter heir apparent after al-Maʾmūn, and he placed his affair in the hands of al-Maʾmūn: if he wished, he could confirm him, and if he wished, he could depose him. He summoned the judges and witnesses and made them testify that all the wealth, treasuries, weapons, horses, and other things in his army belonged to al-Maʾmūn, and that he had no share in them. Al-Rashīd stayed at al-Rayy for four months until ʿAlī b. ʿĪsā came to him from Khurāsān. When he arrived, he presented him with many gifts and great wealth, and he presented all those with him from his household, his sons, his secretaries, and his commanders with curiosities, jewels, and other things. At his side was Yaḥyā b. Khālid, and he said to him: 'O Abū ʿAlī, this is the man whom you advised us not to appoint over this frontier, and we opposed you in that. In opposing you there was blessing.' He was jesting with him at that time. Yaḥyā said: 'O Commander of the Faithful, may God make me your ransom. Although I would like my opinion to be correct and to be followed in my counsel, I would rather that the Commander of the Faithful's opinion be higher and his discernment more penetrating. How fine and abundant is this, if there is not behind it what you would dislike.' He said: 'And what is that?' He said: 'I think that most of this was taken unjustly.' That settled in al-Rashīd's mind. Then when ʿAlī b. ʿĪsā wrought corruption in Khurāsān, slew its nobles, seized their wealth, and treated its men with contempt, the people complained of his bad conduct and asked the Commander of the Faithful to replace him with whomsoever he pleased from among his peers. He summoned Yaḥyā b. Khālid and consulted him about the affair of ʿAlī b. ʿĪsā and his dismissal, saying: 'Advise me of a man whom you approve for that frontier, who will repair what that wicked man has corrupted and mend what he has torn.' He advised him to appoint Yazīd b. Mazyad, but he did not accept. When al-Rashīd was staying at al-Rayy, he sent the eunuch Ḥusayn to Ṭabaristān, and with him wrote a safe-conduct for Sharwīn b. Abī Qāran, a safe-conduct for Wandā Hurmuz, the grandfather of Māzyār, and a safe-conduct for Marzubān b. Justān, the lord of al-Daylam. Justān and Wandā Hurmuz came, and he honoured them and treated them well. Wandā Hurmuz guaranteed obedience and the payment of tribute on behalf of Sharwīn. Then he returned to Baghdad, and the Festival of Sacrifice overtook him at Qaṣr al-Luṣūṣ, where he performed the sacrifice. He entered Baghdad three nights before the end of Dhū al-Ḥijja. When he passed by the bridge, he ordered the corpse of Jaʿfar b. Yaḥyā al-Barmakī to be burned. It had been crucified since he killed him until that day. Then al-Rashīd departed from Baghdad to al-Raqqa, grieving over Baghdad and its pleasantness. His purpose in staying at al-Raqqa was to repel the corrupters there. Al-ʿAbbās b. al-Aḥnaf said about their swift departure from Baghdad with al-Rashīd: We had hardly made our camels kneel when we departed; we could not distinguish between the kneeling and the departure. They asked us about our condition when we arrived, So we joined their farewell to the question.

377. Tarikh (al-Tabari) 3052No grade recorded

     الْفِتْنَةِ بِطَرَابُلُسِ الْغَرْبِ   فِي هَذِهِ السَّنَةِ كَثُرَ شَغَبُ أَهْلِ طَرَابُلُسِ الْغَرْبِ عَلَى وُلَاتِهِمْ، وَكَانَ إِبْرَاهِيمُ بْنُ الْأَغْلَبِ، أَمِيرُ إِفْرِيقِيَّةَ، قَدِ اسْتَعْمَلَ عَلَيْهِمْ عِدَّةَ وُلَاةٍ، فَكَانُوا يَشْكُونَ مِنْ وُلَاتِهِمْ، فَيَعْزِلُهُمْ، وَيُوَلِّي غَيْرَهُمْ، فَاسْتَعْمَلَ عَلَيْهِمْ هَذِهِ السَّنَةَ سُفْيَانَ بْنَ الْمَضَاءِ، وَهِيَ وِلَايَتُهُ الرَّابِعَةُ، فَاتَّفَقَ أَهْلُ الْبَلَدِ عَلَى إِخْرَاجِهِ عَنْهُمْ، وَإِعَادَتِهِ إِلَى الْقَيْرَوَانِ، فَزَحَفُوا إِلَيْهِ، فَأَخَذَ سِلَاحَهُ وَقَاتَلَهُمْ هُوَ وَجَمَاعَةٌ مِمَّنْ مَعَهُ، فَأَخْرَجُوهُ مِنْ دَارِهِ، فَدَخَلَ الْمَسْجِدَ الْجَامِعَ، فَقَاتَلَهُمْ فِيهِ، فَقَتَلُوا أَصْحَابَهُ ثُمَّ أَمَّنُوهُ، فَخَرَجَ عَنْهُمْ فِي شَعْبَانَ مِنْ هَذِهِ السَّنَةِ، فَكَانَتْ وِلَايَتُهُ سَبْعًا وَعِشْرِينَ يَوْمًا. وَاسْتَعْمَلَ الْجُنْدُ الَّذِينَ بِطَرَابُلُسَ عَلَى الْبَلَدِ وَأَهْلِهِ إِبْرَاهِيمَ بْنَ سُفْيَانَ التَّمِيمِيَّ. ثُمَّ وَقَعَ بَيْنَ الْأَبْنَاءِ بِطَرَابُلُسَ أَيْضًا وَبَيْنَ قَوْمٍ يُعْرَفُونَ بِبَنِي أَبِي كِنَانَةَ وَبَنِي يُوسُفَ - حُرُوبٌ كَثِيرَةٌ، وَقِتَالٌ، حَتَّى فَسَدَتْ طَرَابُلُسُ، فَبَلَغَ ذَلِكَ إِبْرَاهِيمَ بْنَ الْأَغْلَبِ، فَأَرْسَلَ جَمْعًا مِنَ الْجُنْدِ، وَأَمَرَهُمْ أَنْ يُحْضِرُوا الْأَبْنَاءَ وَبَنِي أَبِي كِنَانَةَ، وَبَنِي يُوسُفَ، فَأَحْضَرُوهُمْ عِنْدَهُ بِالْقَيْرَوَانِ فِي ذِي الْحِجَّةِ، فَلَمَّا قَدِمُوا عَلَيْهِ سَأَلُوهُ الْعَفْوَ عَنْهُمْ فِي الَّذِي فَعَلُوهُ، فَعَفَا عَنْهُمْ، فَعَادُوا إِلَى بَلَدِهِمْ.

     ✧ The Turmoil in Tripoli of the West In this year, the disturbances of the people of Tripoli of the West against their governors increased. Ibrāhīm b. al-Aghlab, the amir of Ifrīqiyah, had appointed over them several governors, and they would complain of their governors, so he would dismiss them and appoint others. This year he appointed over them Sufyān b. al-Maḍāʾ, this being his fourth governorship. The people of the city agreed to expel him from among them and send him back to al-Qayrawān. They marched against him, so he took up his weapons and fought them, he and a group of those with him. They expelled him from his house, and he entered the congregational mosque and fought them there. They killed his companions, then granted him safe conduct, and he departed from them in Shaʿbān of this year. His governorship had lasted twenty-seven days. The troops who were in Tripoli appointed over the city and its people Ibrāhīm b. Sufyān al-Tamīmī. Then, among the abnāʾ in Tripoli also, and between a people known as Banū Abī Kinānah and Banū Yūsuf, there occurred many wars and fighting, until Tripoli was ruined. This reached Ibrāhīm b. al-Aghlab, so he sent a group of troops and commanded them to bring the abnāʾ, Banū Abī Kinānah, and Banū Yūsuf. They brought them to him at al-Qayrawān in Dhū al-Ḥijjah. When they came before him, they asked him to pardon them for what they had done, and he pardoned them, and they returned to their city.

378. Tarikh (al-Tabari) 3053No grade recorded

     ذِكْرُ عِدَّةِ حَوَادِثَ وفي سنة تسع وثمانين ومائة فَادَى الرَّشِيدُ الْأُسَارَى مِنَ الْمُسْلِمِينَ الَّذِينَ كَانُوا بِبِلَادِ الرُّومِ، فَيُقَالُ: إِنَّهُ لَمْ يَبْقَ بِهَا أَسِيرٌ مِنَ الْمُسْلِمِينَ. فَقَالَ فِيهِ بَعْضُ الشُّعَرَاءِ الْأَلِبَّاءِ: وَفُكَّتْ بِكَ الْأَسْرَى الَّتِي شُيِّدَتْ لَهَا مَحَابِسُ مَا فِيهَا حَمِيمٌ يَزُورُهَا     عَلَى حِينِ أَعْيَا الْمُسْلِمِينَ فِكَاكُهَا وَقَالُوا سُجُونُ الْمُشْرِكِينَ قُبُورُهَا وَفِيهَا رَابَطَ الْقَاسِمُ ابْنُ هَارُونَ الرَّشِيدِ بِمَرْجِ دَابِقٍ مُحَاصِرًا الرُّومَ. وَفِيهَا حَجَّ بِالنَّاسِ الْعَبَّاسُ بْنُ مُوسَى بْنِ عِيسَى بْنِ مُوسَى بْنِ مُحَمَّدِ بْنِ عَلِيِّ بْنِ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ. وَفِيهَا وَلَّى الرَّشِيدُ عَبْدَ اللَّهِ بْنَ مَالِكٍ طَبَرِسْتَانَ، وَالرَّيَّ، [ وَالرُّويَانَ ]، وَدُنْبَاوَنْدَ، وَقُومِسَ وَهَمَذَانَ، وَهُوَ مُتَوَجِّهٌ إِلَى الرَّيِّ، فَقَالَ أَبُو الْعَتَاهِيَةِ فِي مَسِيرِهِ إِلَيْهَا، وَكَانَ الرَّشِيدُ وُلِدَ بِهَا: إِنَّ أَمِينَ اللَّهِ فِي خَلْقِهِ حَنَّ بِهِ الْبِرُّ إِلَى مَوْلِدِهْ لِيُصْلِحَ الرَّيَّ وَأَقْطَارَهَا وَيُمْطِرَ الْخَيْرَ بِهَا مِنْ يَدِهْ وَفِي هَذِهِ السَّنَةِ: قَدِمَ سَعِيدٌ الْجُرَشِيُّ بِأَرْبَعِمِائَةِ رَجُلٍ مِنْ طَبَرَسْتَانَ، فَأَسْلَمُوا عَلَى يَدِ الرَّشِيدِ.

     ✧ Mention of several events In the year one hundred and eighty-nine, al-Rashīd ransomed the Muslim captives who were in the lands of the Byzantines, and it is said that no Muslim captive remained there. One of the clever poets said about him: By you were released the captives for whom were erected prisons in which no close friend visits them, at a time when their ransom had exhausted the Muslims, and they said: the prisons of the polytheists are their graves. In it, al-Qāsim b. Hārūn al-Rashīd remained stationed at Marj Dābiq, besieging the Byzantines. In it, al-ʿAbbās b. Mūsā b. ʿĪsā b. Mūsā b. Muḥammad b. ʿAlī b. ʿAbd Allāh b. ʿAbbās led the people in the pilgrimage. In it, al-Rashīd appointed ʿAbd Allāh b. Mālik over Ṭabaristān, al-Rayy, [and al-Rūyān], Dunbāwand, Qūmis and Hamadhān, while he was heading to al-Rayy. Abū al-ʿAtāhiyah said about his journey there, and al-Rashīd had been born there: Indeed the Trustee of God over His creation, righteousness yearned through him for his birthplace, to set aright al-Rayy and its regions, and to shower goodness upon it from his hand. In this year: Saʿīd al-Jurashī arrived with four hundred men from Ṭabaristān, and they accepted Islam at the hand of al-Rashīd.

379. Tarikh (al-Tabari) 3054No grade recorded

     مَنْ تُوُفِّيَ فِي هَذِهِ السَّنَةِ مِنَ الْأَكَابِرِ   إِسْحَاقُ بْنُ عَبْدِ الرَّحْمَنِ بْنِ الْمُغِيرَةِ بْنِ حُمَيْدِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ الزُّهْرِيُّ إِسْحَاقُ بْنُ عَبْدِ الرَّحْمَنِ بْنِ الْمُغِيرَةِ بْنِ حُمَيْدِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ الزُّهْرِيُّ. مِنْ أَهْلِ الْمَدِينَةِ، سَكَنَ بَغْدَادَ، وَكَانَ لَهُ قَدْرٌ عِنْدَ الْخُلَفَاءِ وَالْأُمَرَاءِ، وَأَبُوهُ عَبْدُ الرَّحْمَنِ كَانَ يُقَالُ لَهُ: عَزِيزٌ، وَكَانَ إِسْحَاقُ فِي صَحَابَةِ الْمَهْدِيِّ، وَالْهَادِي، وَالرَّشِيدِ وَهَلَكَ فِي خِلَافَتِهِ، وَكَانَ مَوْصُوفًا بِالصَّفَاءِ وَالْجُودِ، حَتَّى قَالَ الشَّاعِرُ الْهَيْصَبِيُّ فِيهِ وَلِأَخِيهِ يَعْقُوبَ: نَفَى الْجُوعَ عَنْ بَغْدَادَ إِسْحَاقُ ذُو النَّدَى كَمَا قَدْ نَفَى جُوعَ الْحِجَازِ أَخُوهُ     وَمَا يَكُ مِنْ خَيْرٍ أَتَوْهُ فَإِنَّمَا فِعَالُ غُرَيْرٍ قَبْلَهُمْ وَرِثُوهُ     فَأُقْسِمُ لَوْ ضَافَ الْغُرَيْرِيَّ بَغْتَةً جَمِيعُ بَنِي حَوَّاءَ مَا حَفَلُوهُ     هُوَ الْبَحْرُ بَلْ لَوْ حَلَّ بِالْبَحْرِ وَفْدُهُ وَمَنْ يَجْتَدِيهِ سَاعَةً نَزَفُوهُ وعن أَبُو عَزِيَّةَ مُحَمَّدُ بْنُ مُوسَى الْأَنْصَارِيُّ قَالَ: كَانَ إِسْحَاقُ بْنُ غُرَيْرٍ مُعْجَبًا بِعَبَّادَةَ جَارِيَةِ الْمُهَلَّبِيَّةِ، وَكَانَتِ الْجَارِيَةُ مُنْقَطِعَةً إِلَى الْخَيْزُرَانِ أُمِّ الْمُؤْمِنِينَ، وَهِيَ ذَاتُ مَنْزِلَةٍ عِنْدَهَا قَالَ: فَرَكِبَ يَوْمًا عَبْدُ اللَّهِ بْنُ مُصْعَبِ بْنِ الزُّبَيْرِ وَإِسْحَاقُ بْنُ غُرَيْرٍ إِلَى الْمَهْدِيِّ، وَكَانَا يَأْتِيَانِهِ فِي كُلِّ عَشِيَّةٍ إِذَا صَلَّى النَّاسُ الْعَصْرَ، فَيُقِيمَانِ مَعَهُ إِلَى أَنْ يَنْقَضِيَ سَمَرُهُ، فَلَقِيَا يَوْمًا عَبَّادَةَ فِي طَرِيقِهِمَا، فَقَالَ إِسْحَاقُ بْنُ غُرَيْرٍ لِعَبْدِ اللَّهِ بْنِ مُصْعَبٍ: يَا أَبَا بَكْرٍ، هَذِهِ عَبَّادَةُ الَّتِي كُنْتَ تَسْمَعُنِي أَذْكُرُهَا. وَرَكَضَ دَابَّتَهُ حَتَّى اسْتَقْبَلَهَا، فَنَظَرَ إِلَيْهَا، ثُمَّ رَجَعَ. فَضَحِكَ عَبْدُ اللَّهِ بْنُ مُصْعَبٍ مِمَّا صَنَعَ. ثُمَّ مَضَيَا فَدَخَلَا عَلَى أَمِيرِ الْمُؤْمِنِينَ الْمَهْدِيِّ، فَحَدَّثَهُ عَبْدُ اللَّهِ بْنُ مُصْعَبٍ حَدِيثَ إِسْحَاقَ بْنِ غُرَيْرٍ وَعَبَّادَةَ، وَمَا كَانَ مِنْهُ فِي أَمْرِهَا تِلْكَ الْعَشِيَّةَ، فَقَالَ لِإِسْحَاقَ: أَنَا أَشْتَرِيهَا لَكَ. وَقَامَ فَدَخَلَ عَلَى الْخَيْزُرَانِ، فَقَالَ: أَيْنَ الْمُهَلَّبِيَّةُ ؟ فَأَمَرَتْ بِهَا فَدُعِيَتْ لَهُ، فَقَالَ [لَهَا ]: أَتَبِيعِينِي عَبَّادَةَ بِخَمْسِينَ أَلْفَ دِرْهَمٍ ؟ فَقَالَتْ: يَا سَيِّدِي، إِنْ كُنْتَ تُرِيدُهَا لِنَفْسِكَ فَبِهَا - فَدَاكَ اللَّهُ - فَقَالَ: إِنَّمَا أُرِيدُهَا لِإِسْحَاقَ بْنِ غُرَيْرٍ. فَبَكَتْ وَقَالَتْ: يَدِي وَرِجْلِي وَلِسَانِي فِي حَوَائِجِي تَنْزِعُهَا مِنِّي لِإِسْحَاقَ بْنِ غُرَيْرٍ. فَقَالَتِ الْخَيْزُرَانُ: مَا يُبْكِيكِ ؟ لَا يَقْدِرُ وَاللَّهِ إِسْحَاقُ عَلَيْهَا. وَقَالَتْ لِلْمَهْدِيِّ: صَارَ ابْنُ غُرَيْرٍ يَتَعَشَّقُ جَوَارِيَ النَّاسِ. فَخَرَجَ الْمَهْدِيُّ فَأَخْبَرَ إِسْحَاقَ الْخَبَرَ، وَأَمَرَ لَهُ بِخَمْسِينَ أَلْفَ دِرْهَمٍ، فَأَخَذَهَا، فَقَالَ فِي ذَلِكَ أَبُو الْعَتَاهِيَةِ: مَنْ صَدَقَ الْحُبَّ لِأَحْبَابِهِ     فَإِنَّ حُبَّ ابْنِ غُرَيْرٍ غُرُورُ أَنْسَاهُ عَبَّادَةَ ذَاتَ الْهَوَى     وَأَذْهَلَ الْحُبَّ لَدَيْهِ الضَّمِيرُ خَمْسُونَ أَلْفًا كُلُّهَا وَازِنٌ      [خَشِنٌ ] لَهَا فِي كُلِّ كِيسٍ صَرِيرُ وَقَالَ أَبُو الْعَتَاهِيَةِ فِي ذَلِكَ أَيْضًا: حُبُّكَ الْمَالَ لَا كَحُبِّكَ عَبَّا     دَةَ يَا فَاضِحَ الْمُحِبِّينَا وعن مُحَمَّدُ بْنُ يَحْيَى النَّدِيمُ قَالَ: أَنْشَدَنَا أَحْمَدُ بْنُ يَحْيَى قَالَ: أَنْشَدَنِي الزُّبَيْرُ لِمُنْكَفٍّ - وَهُوَ مِنْ وَلَدِ زُهَيْرِ بْنِ أَبِي سُلْمَى - يَرْثِي إِسْحَاقَ بْنَ غُرَيْرٍ: [بَكَتِ الْعُيُونُ فَأَقْرَحَتْ أَجْفَانَهَا     عَبَرَاتُهَا جَزَعًا عَلَى إِسْحَاقَ ] فَلَئِنْ بَكَتْ جَزَعًا عَلَيْهِ فَقَدْ بَكَتْ     حُزْنًا عَلَيْهِ مَكَارِمُ الْأَخْلَاقِ يَا خَيْرَ مَنْ بَكَتِ الْمَكَارِمُ فَقْدَهُ     لَمْ يَبْقَ بَعْدَكَ لِلْمَكَارِمِ بَاقِ لَوْ طَافَ فِي شَرْقِ الْبِلَادِ وَغَرْبِهَا     لَمْ يَلْقَ إِلَّا حَامِدًا لِلَّاقِي مَا بَثَّ مِنْ كَرَمِ الطَّبَائِعِ لَيْلَةً     إِلَّا لِعَرْضِكَ مِنْ نَوَالِكَ وَاقِ بَخِلَتْ بِمَا حَوَتِ الْأَكُفُّ وَإِنَّمَا     خَلَقَ الْإِلَهُ يَدَيْكَ لِلْإِنْفَاقِ الزُّبَيْرُ بْنُ خُبَيْبِ بْنِ ثَابِتِ بْنِ عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ بْنِ الْعَوَّامِ الْأَسَدِيُّ الزُّبَيْرُ بْنُ خُبَيْبِ بْنِ ثَابِتِ بْنِ عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ بْنِ الْعَوَّامِ الْأَسَدِيُّ  . سَمِعَ مُحَمَّدَ بْنَ عَبَّادٍ. وَرَوَى عَنْهُ مَعْنُ بْنُ عِيسَى، وَكَانَ مِنَ الْفُضَلَاءِ الْعُبَّادِ. قَدِمَ بَغْدَادَ مَرَّتَيْنِ، إِحْدَاهُمَا فِي زَمَنِ الْمَهْدِيِّ، وَالْأُخْرَى فِي زَمَنِ الرَّشِيدِ. وعن مُصْعَبُ بْنُ عَبْدِ اللَّهِ قَالَ: سَمِعْتُ أَبِي يَقُولُ: قَالَ لِي أَمِيرُ الْمُؤْمِنِينَ هَارُونُ الرَّشِيدُ: دُلَّنِي عَلَى رَجُلٍ مِنْ أَهْلِ الْمَدِينَةِ مِنْ قُرَيْشٍ، لَهُ فَضْلٌ مُنْقَطِعٌ. قَالَ: قُلْتُ: عُمَارَةُ بْنُ حَمْزَةَ بْنِ عَبْدِ اللَّهِ. قَالَ: فَأَيْنَ أَنْتَ عَنِ ابْنِ عَمِّكَ الزُّبَيْرِ بْنِ خُبَيْبٍ ؟ قَالَ: قُلْتُ لَهُ: إِنَّمَا سَأَلَتَنِي عَنِ النَّاسِ، وَلَوْ سَأَلَتَنِي عَنْ أُسْطُوَانٍ مِنْ أَسَاطِينِ الْمَسْجِدِ قُلْتُ لَكَ الزُّبَيْرُ بْنُ خُبَيْبٍ. تُوُفِّيَ الزُّبَيْرُ بِوَادِي الْقُرَى فِي ضَيْعَةٍ لَهُ، وَهُوَ ابْنُ أَرْبَعٍ وَسَبْعِينَ سَنَةً. سَعِيدُ بْنُ سُلَيْمَانَ بْنِ نَوْفَلِ بْنِ إِسْحَاقَ الْمَدِينِيُّ سَعِيدُ بْنُ سُلَيْمَانَ بْنِ نَوْفَلِ بْنِ إِسْحَاقَ الْمَدِينِيُّ. وَلِيَ قَضَاءَ الْمَدِينَةِ فِي خِلَافَةِ الْمَهْدِيِّ، وَوَفِدَ عَلَى الرَّشِيدِ، وَكَانَ شَدِيدَ الْمَذْهَبِ، حَسَنَ الطَّرِيقَةِ. وعن نَوْفَلُ بْنُ مَيْمُونٍ قَالَ: جَاءَ سَعِيدُ بْنُ سُلَيْمَانَ إِلَى مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ عِمْرَانَ شَاهِدًا فَرَدَّ شَهَادَتَهُ، فَلَمَّا وَلِيَ الْقَضَاءَ جَاءَهُ عَبْدُ اللَّهِ بْنُ مُحَمَّدِ بْنِ عِمْرَانَ شَاهِدًا فَأَخَذَ شَهَادَتَهُ، فَنَظَرَ فِيهَا سَاعَةً، ثُمَّ رَفَعَ رَأْسَهُ وَقَالَ: الْمُؤْمِنُ لَا يَشْفِي غَيْظَهُ، أَوْقِعْ شَهَادَتَهُ يَا ابْنَ دِينَارٍ، فَأَوْقَعَهَا. سُلَيْمَانُ بْنُ حَيَّانَ، أَبُو خَالِدٍ الْأَحْمَرُ الْأَزْدِيُّ الْكُوفِيُّ سُلَيْمَانُ بْنُ حَيَّانَ، أَبُو خَالِدٍ الْأَحْمَرُ الْأَزْدِيُّ الْكُوفِيُّ  . وُلِدَ سَنَةَ أَرْبَعَ عَشْرَةَ وَمِائَةٍ. سَمِعَ يَحْيَى بْنَ سَعِيدٍ الْأَنْصَارِيَّ، وَسُلَيْمَانَ التَّيْمِيَّ، وَالْأَعْمَشَ، رَوَى عَنْهُ: أَحْمَدُ بْنُ حَنْبَلٍ، وَكَانَ سُفْيَانُ يَقُولُ: هُوَ رَجُلٌ صَالِحٌ، وَكَانَ يَنْقِمُ عَلَيْهِ خُرُوجَهُ مَعَ [إِبْرَاهِيمَ بْنِ ] عَبْدِ اللَّهِ بْنِ حَسَنٍ، فَهَجَرَهُ لِذَلِكَ. وَقَالَ يَحْيَى: هُوَ ثِقَةٌ. وعن عُثْمَانُ بْنُ أَبِي شَيْبَةَ قَالَ: دَخَلْتُ عَلَى أَبِي خَالِدٍ الْأَحْمَرِ عِنْدَ مَوْتِهِ وَهُوَ يَقُولُ: يَا نَفْسُ اخْرُجِي، وَاللَّهِ لَخُرُوجُكِ أَحَبُّ إِلَيَّ مِنْ بَقَائِكِ فِي بَدَنِي. تُوُفِّيَ فِي هَذِهِ السَّنَةِ. وَقِيلَ: فِي سَنَةِ تِسْعِينَ. عَبْدُ اللَّهِ بْنُ مُحَمَّدِ بْنِ عِمْرَانَ بْنِ إِبْرَاهِيمَ بْنِ مُحَمَّدِ بْنِ طَلْحَةَ بْنِ عَبْدِ اللَّهِ، أَبُو مُحَمَّدٍ التَّيْمِيُّ عَبْدُ اللَّهِ بْنُ مُحَمَّدِ بْنِ عِمْرَانَ بْنِ إِبْرَاهِيمَ بْنِ مُحَمَّدِ بْنِ طَلْحَةَ بْنِ عَبْدِ اللَّهِ، أَبُو مُحَمَّدٍ التَّيْمِيُّ. مِنْ أَهْلِ مَدِينَةِ رَسُولِ اللَّهِ ﷺ، وَلَّاهُ هَارُونُ الرَّشِيدُ قَضَاءَ الْمَدِينَةِ، ثُمَّ صَرَفَهُ وَوَلَّاهُ مَكَّةَ، ثُمَّ صَرَفَهُ وَرَدَّهُ إِلَى قَضَاءِ الْمَدِينَةِ، ثُمَّ عَزَلَهُ فَقَدِمَ بَغْدَادَ وَأَقَامَ فِي نَاحِيَةِ الرَّشِيدِ، ثُمَّ سَافَرَ مَعَهُ إِلَى الرَّيِّ، فَمَاتَ بِهَا فِي هَذِهِ السَّنَةِ. عَلِيُّ بْنُ حَمْزَةَ بْنِ عَبْدِ اللَّهِ بْنِ فَيْرُوزَ الْمَعْرُوفُ بِالْكِسَائِيِّ عَلِيُّ بْنُ حَمْزَةَ بْنِ عَبْدِ اللَّهِ، أَبُو الْحَسَنِ الْأَسَدِيُّ، الْمَعْرُوفُ بِالْكِسَائِيِّ النَّحْوِيِّ  . أَحَدُ أَئِمَّةِ الْقُرَّاءِ، مِنْ أَهْلِ الْكُوفَةِ، اسْتَوْطَنَ بَغْدَادَ، وَعَلَّمَ الرَّشِيدَ، ثُمَّ الْأَمِينَ بَعْدَهُ، وَكَانَ قَدْ قَرَأَ عَلَى حَمْزَةَ الزَّيَّاتِ، فَأَقْرَأَ بِبَغْدَادَ زَمَانًا بِقِرَاءَةِ حَمْزَةَ، ثُمَّ اخْتَارَ لِنَفْسِهِ قِرَاءَةً، فَأَقْرَأَ بِهَا النَّاسَ. وَقَدْ سَمِعَ الْحَدِيثَ مِنْ أَبِي بَكْرِ بْنِ عَيَّاشٍ، وَسُفْيَانَ بْنِ عُيَيْنَةَ، وَآخَرِينَ. وَرَوَى عَنْهُ: الْفَرَّاءُ، وَأَبُو عُبَيْدٍ. وَقَالَ الشَّافِعِيُّ: مَنْ أَرَادَ أَنْ يَتَبَحَّرَ فِي النَّحْوِ فَهُوَ عِيَالٌ عَلَى الْكِسَائِيِّ. وعن أَبُو يَزِيدَ الْوَضَّاحِيُّ قَالَ: قَالَ لِي الْفَرَّاءُ: إِنَّمَا تَعَلَّمَ الْكِسَائِيُّ النَّحْوَ عَلَى الْكِبَرِ، وَكَانَ سَبَبُ تَعَلُّمِهِ: أَنَّهُ جَاءَ يَوْمًا وَقَدْ مَشَى حَتَّى أَعْيَ، فَجَلَسَ إِلَى الْهَبَّارِينَ فَقَالَ: قَدْ عَيِيتُ. فَقَالُوا لَهُ: أَتُجَالِسُنَا وَأَنْتَ تَلْحَنُ ؟ ! فَقَالَ: كَيْفَ لَحَنْتُ ؟ فَقَالُوا لَهُ: إِنْ كُنْتَ أَرَدْتَ مِنَ التَّعَبِ فَقُلْ أُعْيِيتُ، وَإِنْ كُنْتَ أَرَدْتَ مِنَ انْقِطَاعِ الْحِيلَةِ وَالتَّدْبِيرِ وَالتَّحَيُّرِ فِي الْأَمْرِ فَقُلْ: عَيِيتُ - مُخَفَّفَةً فَأَنِفَ مِنْ هَذِهِ الْكَلِمَةِ وَقَامَ مِنْ فَوْرِهِ، فَسَأَلَ عَمَّنْ يُعَلِّمُ النَّحْوَ. فَأَرْشَدُوهُ إِلَى مُعَاذٍ الْهَرَا، فَلَزِمَهُ حَتَّى أَنْفَذَ مَا عِنْدَهُ، ثُمَّ خَرَجَ إِلَى الْبَصْرَةِ [فَلَقِيَ الْخَلِيلَ وَجَلَسَ فِي حَلَقَتِهِ، فَقَالَ لَهُ رَجُلٌ مِنَ الْأَعْرَابِ: تَرَكْتَ أَسَدَ الْكُوفَةِ وَتَمِيمَهَا وَعِنْدَهَا الْفَصَاحَةُ، وَجِئْتَ إِلَى الْبَصْرَةِ ؟ ] فَقَالَ لِلْخَلِيلِ: مِنْ أَيْنَ أَخَذْتَ عِلْمَكَ [هَذَا ] ؟ فَقَالَ: مِنْ بَوَادِي الْحِجَازِ، وَنَجْدٍ، وَتِهَامَةَ. فَخَرَجَ وَرَجَعَ وَقَدْ أَنْفَذَ خَمْسَ عَشْرَةَ قِنِّينَةً حِبْرًا فِي الْكِتَابَةِ عَنِ الْعَرَبِ سِوَى مَا حَفِظَهُ، وَلَمْ يَكُنْ لَهُ هِمَّةٌ غَيْرَ [ الْبَصْرَةِ وَ ] الْخَلِيلِ، فَوَجَدَ الْخَلِيلَ قَدْ مَاتَ وَقَدْ جَلَسَ مَوْضِعَهُ يُونُسُ النَّحْوِيُّ، فَمَرَّتْ بَيْنَهُمْ مَسَائِلُ أَقَرَّ لَهُ يُونُسُ فِيهَا وَصَدَّرَهُ مَوْضِعَهُ. قَالَ ابن الجوزي رَحِمَهُ اللَّهُ: وَفِي تَسْمِيَتِهِ بِالْكِسَائِيِّ قَوْلَانِ: أَحَدُهُمَا: أَنَّهُ أَحْرَمَ فِي كِسَاءٍ. وعن عَبْدُ الرَّحِيمِ بْنُ مُوسَى قَالَ: قُلْتُ لِلْكِسَائِيِّ: لِمَ سُمِّيتَ الْكِسَائِيَّ ؟ قَالَ: لِأَنِّي أَحْرَمْتُ فِي كِسَاءٍ. الْقَوْلُ الثَّانِي: وعن أَبُو بَكْرٍ مُحَمَّدُ بْنُ يَحْيَى بْنِ سُلَيْمَانَ الْمَرْوَزِيُّ قَالَ: سَأَلْتُ خَلَفَ بْنَ هِشَامٍ: لِمَ سُمِّيَ الْكِسَائِيُّ كِسَائِيًّا ؟ قَالَ: دَخَلَ الْكِسَائِيُّ الْكُوفَةَ فَجَاءَ إِلَى مَسْجِدِ السَّبِيعِ، وَكَانَ حَمْزَةُ بْنُ حَبِيبٍ الزَّيَّاتُ يُقْرِئُ فِيهِ، فَتَقَدَّمَ الْكِسَائِيُّ مَعَ أَذَانِ الْفَجْرِ وَهُوَ مُلْتَفٌّ بِكِسَاءٍ، فَرَمَقَهُ الْقَوْمُ بِأَبْصَارِهِمْ، فَقَالُوا: إِنْ كَانَ حَائِكًا فَسَيَقْرَأُ سُورَةَ يُوسُفَ، وَإِنْ كَانَ مَلَّاحًا فَسَيَقْرَأُ سُورَةَ طَهَ، فَسَمِعَهُمْ، فَابْتَدَأَ بِسُورَةِ يُوسُفَ، فَلَمَّا بَلَغَ قِصَّةَ الذِّئْبِ قَرَأَ: فَأَكَلَهُ الذِّئْبُ بِغَيْرِ هَمْزٍ، فَقَالَ لَهُ حَمْزَةُ: الذِّئْبُ بِالْهَمْزِ. فَقَالَ لَهُ الْكِسَائِيُّ: وَكَذَلِكَ أَهَمِزِ الْحُوتَ فَالْتَقَمَهُ الْحُؤْتُ. قَالَ: لَا. قَالَ: فَلِمَ هَمَزْتَ الذِّئْبَ وَلَمْ تَهْمِزِ الْحُوتَ ؟ وَهَذَا فَأَكَلَهُ الذِّئْبُ، وَهَذَا فَالْتَقَمَهُ الْحُوتُ ؟ فَرَفَعَ حَمْزَةُ بَصَرَهُ إِلَى خَلَّادِ الْأَحْوَلِ، وَكَانَ أَجْمَلَ غِلْمَانِهِ، فَتَقَدَّمُ إِلَيْهِ فِي جَمَاعَةٍ [مِنْ ] أَهْلِ الْمَجْلِسِ فَنَاظَرُوهُ فَلَمْ يَصْنَعُوا شَيْئًا. فَقَالُوا: أَفِدْنَا يَرْحَمُكَ اللَّهُ. فَقَالَ لَهُمُ الْكِسَائِيُّ: تَفْهَمُوا عَنِ الْحَائِكِ ؟ تَقُولُ إِذَا نَسَبْتَ [الرَّجُلَ ] إِلَى الذِّئْبِ: قَدِ اسْتَذْأَبَ الرَّجُلُ، فَلَوْ قُلْتَ: اسْتَذَابَ - بِغَيْرِ هَمْزٍ - لَكُنْتَ إِنَّمَا نَسَبْتَهُ إِلَى الْهُزَالِ، تَقُولُ: قَدِ اسْتَذَابَ الرَّجُلُ إِذَا اسْتَذَابَ شَحْمُهُ - بِغَيْرِ هَمْزٍ - وَإِذَا نَسَبْتَهُ إِلَى الْحُوتِ تَقُولُ: قَدِ اسْتَحَاتَ الرَّجُلُ، أَيْ كَثُرَ أَكْلُهُ، لِأَنَّ الْحُوتَ يَأْكُلُ كَثِيرًا، لَا يَجُوزُ فِيهِ الْهَمْزُ، فَلِتِلْكَ الْعِلَّةِ هُمِزَ الذِّئْبُ وَلَمْ يُهْمَزِ الْحُوتُ، وَفِيهِ مَعْنًى آخَرُ: لَا تَسْقُطُ الْهَمْزَةُ مِنْ مُفْرَدِهِ وَلَا مِنْ جَمْعِهِ، وَأَنْشَدَهُمْ: أَيُّهَا الذِّئْبُ وَابْنُهُ وَأَبُوهُ     أَنْتَ عِنْدِي مِنْ أَذْأَبِ الضَّارِيَاتِ قَالَ: فَسُمِّيَ الْكِسَائِيَّ مِنْ ذَلِكَ الْيَوْمِ. وعن أَبُو حَاتِمٍ السِّجِسْتَانِيُّ قَالَ: وَفَدَ عَلَيْنَا عَامِلٌ مِنْ أَهْلِ الْكُوفَةِ لَمْ أَرَ فِي عُمَّالِ السُّلْطَانِ بِالْبَصْرَةِ أَبْرَعَ مِنْهُ، فَدَخَلْتُ مُسَلِّمًا عَلَيْهِ، فَقَالَ لِي: يَا سِجِسْتَانِيُّ، مَنْ عُلَمَاؤُكُمْ بِالْبَصْرَةِ ؟ قُلْتُ: الزِّيَادِيُّ أَعْلَمُنَا بِعِلْمِ الْأَصْمَعِيِّ، وَالْمَازِنِيُّ أَعْلَمُنَا بِالنَّحْوِ، وَهِلَالُ الرَّأْيِ أَفْقَهُنَا، وَالشَّاذَكُونِيُّ أَعْلَمُنَا بِالْحَدِيثِ، وَأَنَا رَحِمَكَ اللَّهُ أُنْسَبُ إِلَى عِلْمِ الْقُرْآنِ، وَابْنُ الْكَلْبِيِّ مِنْ أَكْتَبِنَا لِلشُّرُوطِ. قَالَ: فَقَالَ لِكَاتِبِهِ: إِذَا كَانَ غَدٌ فَاجْمَعْهُمْ. قَالَ: فَجَمَعَنَا فَقَالَ: أَيُّكُمْ أَبُو عُثْمَانَ الْمَازِنِيُّ ؟ قَالَ أَبُو عُثْمَانَ: هَا أَنَا ذَا يَرْحَمُكَ اللَّهُ. قَالَ: هَلْ يُجْزِي فِي كَفَّارَةِ الظِّهَارِ عِتْقُ عَبْدٍ أَعْوَرَ ؟ قَالَ الْمَازِنِيُّ: لَسْتُ صَاحِبَ فِقْهٍ، أَنَا صَاحِبُ عَرَبِيَّةٍ. فَقَالَ: يَا زِيَادِيُّ، كَيْفَ يُكْتَبُ بَيْنَ رَجُلٍ وَامْرَأَةٍ خَالَعَهَا زَوْجُهَا عَلَى الثُّلْثِ مِنْ صَدَاقِهَا ؟ قَالَ: لَيْسَ هَذَا مِنْ عِلْمِي، هَذَا مِنْ عِلْمِ هِلَالِ الرَّأْيِ. قَالَ: يَا هِلَالُ، كَمْ أَسْنَدَ ابْنُ عَوْنٍ عَنِ الْحَسَنِ ؟ قَالَ: لَيْسَ هَذَا مِنْ عِلْمِي، هَذَا مِنْ عِلْمِ الشَّاذَكُونِيِّ. قَالَ: يَا شَاذَكُونِيُّ يَثْنُونَ صُدُورَهُمْ قَالَ: لَيْسَ هَذَا مِنْ عِلْمِي، هَذَا مِنْ عِلْمِ أَبِي حَاتِمٍ. قَالَ: يَا أَبَا حَاتِمٍ، كَيْفَ تَكْتُبُ إِلَى أَمِيرِ الْمُؤْمِنِينَ كِتَابًا تَصِفُ فِيهِ خَصَاصَةَ أَهْلِ الْبَصْرَةِ وَمَا أَصَابَهُمْ فِي الثَّرْمَةِ، وَتَسْأَلُهُ لَهُمُ النَّظَرَ وَالنَّظْرَةَ ؟ قَالَ: لَسْتُ - رَحِمَكَ اللَّهُ - صَاحِبَ بَلَاغَةٍ وَكِتَابَةٍ، أَنَا صَاحِبُ قُرْآنٍ. فَقَالَ: مَا أَقْبَحَ الرَّجُلَ يَتَعَاطَى الْعِلْمَ خَمْسِينَ سَنَةً لَا يَعْرِفُ إِلَّا فَنًّا وَاحِدًا، حَتَّى إِذَا سُئِلَ عَنْ غَيْرِهِ لَمْ يَجُلْ فِيهِ وَلَمْ يَمُرَّ، وَلَكِنَّ عَالِمَنَا بِالْكُوفَةِ الْكِسَائِيَّ لَوْ سُئِلَ عَنْ هَذَا كُلِّهِ أَجَابَ. وعن سَلَمَةُ بْنُ عَاصِمٍ قَالَ: قَالَ الْكِسَائِيُّ: صَلَّيْتُ بِهَارُونَ الرَّشِيدِ فَأَعْجَبَتْنِي قِرَاءَتِي، فَغَلِطْتُ فِي آيَةٍ مَا غَلِطَ فِيهَا صَبِيٌّ قَطُّ، أَرَدْتُ أَنْ أَقُولَ: ( لَعَلَّهُمْ يَرْجِعُونَ) فَقُلْتُ: لَعَلَّهُمْ يَرْجِعِينَ، فَوَاللَّهِ مَا اجْتَرَأَ هَارُونُ [أَنْ ] يَقُولَ لِي أَخْطَأْتَ، وَلَكِنَّهُ لَمَّا سَلَّمْتُ قَالَ لِي: يَا كِسَائِيُّ، أَيُّ لُغَةٍ هَذِهِ ؟ قُلْتُ: يَا أَمِيرَ الْمُؤْمِنِينَ، قَدْ يَعْثُرُ الْجَوَادُ. فَقَالَ: أَمَّا هَذَا فَنَعَمْ. وعن أَبُو بَكْرِ بْنُ الْأَنْبَارِيِّ قَالَ: قَالَ لِي الْفَرَّاءُ: لَقِيتُ الْكِسَائِيَّ يَوْمًا فَرَأَيْتُهُ كَالْبَاكِي، فَقُلْتُ: مَا يُبْكِيكَ ؟ فَقَالَ: هَذَا الْمَلِكُ يَحْيَى بْنُ خَالِدٍ يُوَجِّهُ إِلَيَّ فَيَحْضُرُنِي فَيَسْأَلُنِي عَنِ الشَّيْءِ، فَإِنْ أَبْطَأْتُ فِي الْجَوَابِ لِحَقَنِي مِنْهُ عَيْبٌ، وَإِنْ بَادَرْتُ لَمْ آمَنِ الزَّلَلَ. قَالَ: فَقُلْتُ - مُمْتَحِنًا لَهُ -: يَا أَبَا الْحَسَنِ، مَنْ يَعْتَرِضُ عَلَيْكَ قُلْ مَا شِئْتَ، فَأَنْتَ الْكِسَائِيُّ. فَأَخَذَ لِسَانَهُ بِيَدِهِ فَقَالَ: قَطَعَهُ اللَّهُ إِنْ قُلْتُ مَا لَا أَعْلَمُ. وعن سَلَمَةُ بْنُ عَاصِمٍ قَالَ: حَلَفْتُ أَنْ لَا أُكَلِّمَ عَامِّيًّا إِلَّا بِمَا يُوَافِقُهُ وَيُشْبِهُ كَلَامَهُ، فَوَقَفْتُ عَلَى نَجَّارٍ فَقُلْتُ: بِكَمْ هَذَانِ الْبَابَانِ ؟ فَقَالَ: بِسَلْحِتَانِ يَا مُصْفَعَانِ. تُوُفِّيَ الْكِسَائِيُّ فِي هَذِهِ السَّنَةِ. هَكَذَا ذَكَرَ ابْنُ عَرَفَةَ، وَابْنُ كَامِلٍ الْقَاضِي. وَذَكَرَ ابْنُ الْأَنْبَارِيِّ أَنَّهُ مَاتَ فِي سَنَةِ اثْنَتَيْنِ وَثَمَانِينَ هُوَ وَمُحَمَّدُ بْنُ الْحَسَنِ، فَدَفَنَهُمَا الرَّشِيدُ، قَالَ: وَبَلَغَ الْكِسَائِيُّ سَبْعِينَ سَنَةً. وعن أَبُو مِسْحَلٍ قَالَ: رَأَيْتُ الْكِسَائِيَّ فِي النَّوْمِ كَأَنَّ وَجْهَهُ الْبَدْرُ فَقُلْتُ لَهُ: مَا فَعَلَ اللَّهُ بِكَ ؟ قَالَ: غَفَرَ لِي بِالْقُرْآنِ، فَقُلْتُ: مَا فَعَلَ حَمْزَةُ الزَّيَّاتُ ؟ قَالَ: ذَاكَ فِي عِلِّيِّينَ مَا نَرَاهُ إِلَّا كَمَا نَرَى الْكَوْكَبَ الدُّرِّيَّ. مُحَمَّدُ بْنُ الْحَسَنِ بْنِ فَرْقَدٍ أَبُو عَبْدِ اللَّهِ الشَّيْبَانِيُّ مُحَمَّدُ بْنُ الْحَسَنِ بْنِ فَرْقَدٍ أَبُو عَبْدِ اللَّهِ الشَّيْبَانِيُّ مَوْلَاهُمْ، صَاحِبُ أَبِي حَنِيفَةَ، أَصْلُهُ مِنْ قَرْيَةٍ مِنْ قُرَى دِمَشْقَ، قَدِمَ أَبُوهُ الْعِرَاقَ، فَوُلِدَ بِوَاسِطَ سَنَةَ ثِنْتَيْنِ وَثَلَاثِينَ وَمِائَةٍ، وَنَشَأَ بِالْكُوفَةِ، فَسَمِعَ مِنْ أَبِي حَنِيفَةَ، وَمِسْعَرٍ، وَالثَّوْرِيِّ، وَعُمَرَ بْنِ ذَرٍّ، وَمَالِكِ بْنِ مِغْوَلٍ، وَكَتَبَ عَنْ مَالِكِ بْنِ أَنَسٍ، وَالْأَوْزَاعِيِّ، وَأَبِي يُوسُفَ، وَسَكَنَ بَغْدَادَ وَحَدَّثَ بِهَا، وَكَتَبَ عَنْهُ الشَّافِعِيُّ حِينَ قَدِمَهَا فِي سَنَةِ أَرْبَعٍ وَثَمَانِينَ وَمِائَةٍ وَقْرَ بَعِيرٍ، وَوَلَّاهُ الرَّشِيدُ قَضَاءَ الرَّقَّةِ، ثُمَّ عَزَلَهُ وَخَرَجَ مَعَ الرَّشِيدِ إِلَى الرَّيِّ فَمَاتَ بِهَا. وَكَانَ يَقُولُ لِأَهْلِهِ: لَا تَسْأَلُونِي حَاجَةً مِنْ حَاجَاتِ الدُّنْيَا فَتَشْغَلُوا قَلْبِي، وَخُذُوا مَا شِئْتُمْ مِنْ وَكِيلِي، فَإِنَّهُ أَقَلُّ لِهَمِّي وَأَفْرَغُ لِقَلْبِي. وَقَالَ الشَّافِعِيُّ: مَا رَأَيْتُ حَبْرًا سَمِينًا مِثْلَهُ، وَلَا رَأَيْتُ أَخَفَّ رُوحًا مِنْهُ، وَلَا أَفْصَحَ مِنْهُ، كُنْتُ إِذَا سَمِعْتُهُ يَقْرَأُ كَأَنَّ الْقُرْآنَ نَزَلَ بِلُغَتِهِ. وَقَالَ أَيْضًا: مَا رَأَيْتُ أَعْقَلَ مِنْ مُحَمَّدِ بْنِ الْحَسَنِ، كَانَ يَمْلَأُ الْعَيْنَ وَالْقَلْبَ. قَالَ الطَّحَاوِيُّ: كَانَ الشَّافِعِيُّ قَدْ طَلَبَ مِنْ مُحَمَّدِ بْنِ الْحَسَنِ كِتَابَ السِّيَرِ، فَلَمْ يُجِبْهُ إِلَى الْإِعَارَةِ، فَكَتَبَ إِلَيْهِ: قُلْ لِلَّذِي لَمْ تَرَ عَيْ     نَا مَنْ رَآهُ مِثْلَهُ حَتَّى كَأَنَّ مَنْ رَآهُ     قَدْ رَأَى مَنْ قَبْلَهْ الْعِلْمُ يَنْهَى أَهْلَهُ أَنْ يَمْنَعُوهُ أَهْلَهْ     لَعَلَّهُ يَبْذُلُهُ لِأَهْلِهِ لَعَلَّهْ قَالَ: فَوَجَّهَ بِهِ إِلَيْهِ فِي الْحَالِ هَدِيَّةً لَا عَارِيَّةً. وَقَالَ إِبْرَاهِيمُ الْحَرْبِيُّ: قُلْتُ لِأَحْمَدَ بْنِ حَنْبَلٍ هَذِهِ الْمَسَائِلُ الدِّقَاقُ مِنْ أَيْنَ هِيَ لَكَ؟ قَالَ: مِنْ كُتُبِ مُحَمَّدِ بْنِ الْحَسَنِ. وَكَانَتْ وَفَاةُ مُحَمَّدِ بْنِ الْحَسَنِ وَالْكِسَائِيِّ فِي يَوْمٍ وَاحِدٍ مِنْ هَذِهِ السَّنَةِ، وَكَانَ عُمْرُ مُحَمَّدِ بْنِ الْحَسَنِ ثَمَانِيًا وَخَمْسِينَ سَنَةً. قَالَ أَبُو عُمَرَ الزَّاهِدُ: سَمِعْتُ أَحْمَدَ بْنَ يَحْيَى يَقُولُ: تُوُفِّيَ الْكِسَائِيُّ وَمُحَمَّدُ بْنُ الْحَسَنِ فِي يَوْمٍ وَاحِدٍ، فَقَالَ الرَّشِيدُ: دَفَنْتُ الْيَوْمَ اللُّغَةَ وَالْفِقْهَ. قَالَ أَبُو عَبْدِ اللَّهِ مُحَمَّدُ بْنُ يُوسُفَ بْنِ دُرُسْتَ: مَاتَ مُحَمَّدُ بْنُ الْحَسَنِ وَالْكِسَائِيُّ فِي يَوْمٍ وَاحِدٍ، وَمَاتَ مَعْرُوفٌ الْكَرْخِيُّ فِي يَوْمٍ وَاحِدٍ وَأَبُو نُوَاسٍ، وَمَاتَ ابْنُ دُرَيْدٍ وَأَبُو هَاشِمِ بْنُ عَلِيٍّ الْجُبَّائِيُّ فِي يَوْمٍ وَاحِدٍ، وَمَاتَ الشِّبْلِيُّ، وَعَلِيُّ بْنُ عِيسَى الْوَزِيرُ فِي يَوْمٍ وَاحِدٍ، وَدُفِنَا جَمِيعًا بِالْخَيْزُرَانِيَّةِ وَمَاتَ مُحَمَّدُ بْنُ دَاوُدَ الْأَصْفَهَانِيُّ وَيُوسُفُ بْنُ يَعْقُوبَ الْقَاضِي فِي يَوْمٍ وَاحِدٍ، وَمَاتَ الْقَاضِيَانِ أَبُو حَسَّانَ الزِّيَادِيُّ - وَكَانَ عَلَى قَضَاءِ الشَّرْقِيَّةِ - وَالْحَسَنُ بْنُ الْجَعْدِ - وَكَانَ عَلَى مَدِينَةِ الْمَنْصُورِ - فِي يَوْمٍ وَاحِدٍ، وَمَاتَ أَبُو الْعَتَاهِيَةِ وَالْعَبَّاسُ بْنُ الْأَحْنَفِ وَإِبْرَاهِيمُ الْمَوْصِلِيُّ فِي يَوْمٍ وَاحِدٍ. يَحْيَى بْنُ يَمَانٍ، أَبُو زَكَرِيَّا الْعِجْلِيُّ يَحْيَى بْنُ يَمَانٍ، أَبُو زَكَرِيَّا الْعِجْلِيُّ. كُوفِيٌّ، سَمِعَ الثَّوْرِيَّ، وَرَوَى عَنْهُ: يَحْيَى بْنُ مَعِينٍ، وَالْحَسَنُ بْنُ عَرَفَةَ، وَكَانَ صَالِحًا صَدُوقًا، كَثِيرَ الْحِفْظِ، لَكِنَّهُ نَسِيَ فَصَارَ يَغْلَطُ. وعن الْحَسَنُ بْنُ عُمَرَ قَالَ: سَمِعْتُ بِشْرًا يَقُولُ: كُنْتُ جَالِسًا بَيْنَ يَدَيْ يَحْيَى بْنِ يَمَانٍ. قَالَ: فَكُنْتُ أَعْجَبُ مِنْ ثِيَابِهِ، وَكَانَ يَعْجَبُ مِنْ ثِيَابِي، وَذَكَرَ كَثْرَةَ رِقَاعٍ فِي جُبَّةِ يَحْيَى بْنِ يَمَانٍ. قَالَ بِشْرٌ: فَمَرَّ إِنْسَانٌ عَلَيْهِ بِزَّةٌ فَقَالَ: ثِيَابُكَ أَحْسَنُ مِنْ ثِيَابِي. قَالَ بِشْرٌ: أَرَادَ أَنْ يُقَوِّيَنِي. تُوُفِّيَ يَحْيَى بْنُ يَمَانٍ فِي هَذِهِ السَّنَةِ. وَقِيلَ: فِي سَنَةِ ثَمَانٍ، وَكَانَ قَدْ فُلِجَ. وَحُمَيْدُ بْنُ عَبْدِ الرَّحْمَنِ بْنِ حُمَيْدٍ الرُّؤَاسِيُّ، أَبُو عَوْفٍ. وَسَابِقُ بْنُ عَبْدِ اللَّهِ الْمَوْصِلِيُّ، وَكَانَ مِنَ الصَّالِحِينَ الْبَكَّائِينَ مِنْ خَشْيَةِ اللَّهِ - تَعَالَى -.

     ✧ Those of the notables who died in this year Isḥāq b. ʿAbd al-Raḥmān b. al-Mughīrah b. Ḥumayd b. ʿAbd al-Raḥmān b. ʿAwf al-Zuhrī. Isḥāq b. ʿAbd al-Raḥmān b. al-Mughīrah b. Ḥumayd b. ʿAbd al-Raḥmān b. ʿAwf al-Zuhrī. From the people of Madinah, he resided in Baghdad, and he held standing with the caliphs and commanders. His father ʿAbd al-Raḥmān was called ʿAzīz. Isḥāq was in the company of al-Mahdī, al-Hādī, and al-Rashīd, and he perished during his [al-Rashīd's] caliphate. He was described with purity and generosity, to the point that the poet al-Hayṣabī said about him and his brother Yaʿqūb: Isḥāq, possessor of munificence, banished hunger from Baghdad, just as his brother banished hunger from the Hijaz. And whatever good they brought, it was but The deeds of Ghurayr before them, which they inherited. I swear, if all the children of Eve suddenly came as guests to al-Ghurayrī, he would not care. He is the sea; rather, if his delegation alighted at the sea, and whoever sought his generosity for an hour, they would drain it. Abū ʿAzīyah Muḥammad b. Mūsā al-Anṣārī said: Isḥāq b. Ghurayr was infatuated with ʿAbbādah, the slave girl of al-Muhallabīyah. The girl was attached to al-Khayzurān, the Mother of the Believers, and she had standing with her. He said: One day ʿAbd Allāh b. Muṣʿab b. al-Zubayr and Isḥāq b. Ghurayr rode to al-Mahdī. They used to come to him every evening after the people had prayed the afternoon prayer, and they would stay with him until his evening conversation ended. One day they met ʿAbbādah on their way, and Isḥāq b. Ghurayr said to ʿAbd Allāh b. Muṣʿab: "O Abū Bakr, this is ʿAbbādah whom you used to hear me mention." He spurred his mount until he faced her, looked at her, then returned. ʿAbd Allāh b. Muṣʿab laughed at what he had done. Then they went on and entered upon the Commander of the Faithful al-Mahdī, and ʿAbd Allāh b. Muṣʿab told him the story of Isḥāq b. Ghurayr and ʿAbbādah, and what he had done regarding her that evening. Al-Mahdī said to Isḥāq: "I will buy her for you." He arose and entered upon al-Khayzurān and said: "Where is al-Muhallabīyah?" She ordered that the girl be summoned. He said to her: "Will you sell me ʿAbbādah for fifty thousand dirhams?" She said: "O my master, if you want her for yourself, she is yours—may God ransom you." He said: "I only want her for Isḥāq b. Ghurayr." She wept and said: "My hand and my foot and my tongue in my affairs—you would tear her from me for Isḥāq b. Ghurayr?" Al-Khayzurān said: "What makes you weep? By God, Isḥāq will not get her." And she said to al-Mahdī: "Ibn Ghurayr has started falling in love with people's slave girls." Al-Mahdī went out and told Isḥāq the news, and ordered fifty thousand dirhams for him, which he took. Abū al-ʿAtāhiyah said about that: Whoever is sincere in love to his beloved ones, the love of Ibn Ghurayr is deception. He forgot ʿAbbādah, possessor of passion, and love distracted his inner conscience. Fifty thousand, all of full weight, [rough]—in every purse a jingle. Abū al-ʿAtāhiyah also said about that: Your love of wealth is not like your love of ʿAbbādah, O disgracer of lovers. Muḥammad b. Yaḥyā al-Nadīm said: Aḥmad b. Yaḥyā recited to us. He said: Al-Zubayr recited to me an elegy by Munkafif—one of the descendants of Zuhayr b. Abī Sulmā—for Isḥāq b. Ghurayr: [The eyes wept and their tears wounded their eyelids in grief for Isḥāq.] If they wept in grief for him, the noble qualities of character wept in sorrow for him. O best of those whose loss the noble qualities wept, none remains for the noble qualities after you. If he traveled through the east of the lands and their west, he would meet only one who praises the one he meets. He never dispersed from the generosity of his nature for a night but that a protector of your honor from your bounty stood guard. Hands were stingy with what they contained, but God created your hands for spending. Al-Zubayr b. Khubayb b. Thābit b. ʿAbd Allāh b. al-Zubayr b. al-ʿAwwām al-Asadī. Al-Zubayr b. Khubayb b. Thābit b. ʿAbd Allāh b. al-Zubayr b. al-ʿAwwām al-Asadī. He heard Muḥammad b. ʿAbbād. Maʿn b. ʿĪsā narrated from him. He was among the virtuous devout worshippers. He came to Baghdad twice: once in the time of al-Mahdī, and the other in the time of al-Rashīd. Muṣʿab b. ʿAbd Allāh said: I heard my father say: The Commander of the Faithful Hārūn al-Rashīd said to me: "Point me to a man from the people of Madinah from Quraysh who has outstanding merit." He said: I said: "ʿUmārah b. Ḥamzah b. ʿAbd Allāh." He said: "Where are you from your cousin al-Zubayr b. Khubayb?" He said: I said to him: "You only asked me about the people; if you had asked me about a pillar of the mosque's pillars, I would have told you al-Zubayr b. Khubayb." Al-Zubayr died at Wādī al-Qurā on an estate of his, at the age of seventy-four. Saʿīd b. Sulaymān b. Nawfal b. Isḥāq al-Madīnī. Saʿīd b. Sulaymān b. Nawfal b. Isḥāq al-Madīnī. He held the judgeship of Madinah during the caliphate of al-Mahdī, and he came as a delegate to al-Rashīd. He was stern in doctrine and excellent in conduct. Nawfal b. Maymūn said: Saʿīd b. Sulaymān came to Muḥammad b. ʿAbd Allāh b. Muḥammad b. ʿImrān as a witness, and he rejected his testimony. When Saʿīd took the judgeship, ʿAbd Allāh b. Muḥammad b. ʿImrān came to him as a witness, and he accepted his testimony, looked into it for a while, then raised his head and said: "The believer does not satisfy his rancor. Record his testimony, O Ibn Dīnār." So he recorded it. Sulaymān b. Ḥayyān, Abū Khālid al-Aḥmar al-Azdī al-Kūfī. Sulaymān b. Ḥayyān, Abū Khālid al-Aḥmar al-Azdī al-Kūfī. Born in the year 114. He heard Yaḥyā b. Saʿīd al-Anṣārī, Sulaymān al-Taymī, and al-Aʿmash. Aḥmad b. Ḥanbal narrated from him. Sufyān used to say: "He is a righteous man," but he criticized him for going out with [Ibrāhīm b.] ʿAbd Allāh b. Ḥasan, and he abandoned him for that. Yaḥyā said: "He is trustworthy." ʿUthmān b. Abī Shaybah said: I entered upon Abū Khālid al-Aḥmar at his death, and he was saying: "O soul, come out. By God, your coming out is dearer to me than your remaining in my body." He died in this year. It is also said: in the year 190. ʿAbd Allāh b. Muḥammad b. ʿImrān b. Ibrāhīm b. Muḥammad b. Ṭalḥah b. ʿAbd Allāh, Abū Muḥammad al-Taymī. ʿAbd Allāh b. Muḥammad b. ʿImrān b. Ibrāhīm b. Muḥammad b. Ṭalḥah b. ʿAbd Allāh, Abū Muḥammad al-Taymī. From the people of the city of the Messenger of God ﷺ. Hārūn al-Rashīd appointed him judge of Madinah, then dismissed him and appointed him over Makkah, then dismissed him and returned him to the judgeship of Madinah, then removed him. He went to Baghdad and stayed in the vicinity of al-Rashīd, then traveled with him to al-Rayy and died there in this year. ʿAlī b. Ḥamzah b. ʿAbd Allāh b. Fayrūz, known as al-Kisāʾī. ʿAlī b. Ḥamzah b. ʿAbd Allāh, Abū al-Ḥasan al-Asadī, known as al-Kisāʾī the grammarian. One of the imams of the Quran reciters, from the people of Kufa. He settled in Baghdad and taught al-Rashīd, then al-Amīn after him. He had read under Ḥamzah al-Zayyāt, and he taught in Baghdad for a time according to the reading of Ḥamzah, then he chose a reading for himself and taught it to the people. He heard hadith from Abū Bakr b. ʿAyyāsh, Sufyān b. ʿUyaynah, and others. Al-Farrāʾ and Abū ʿUbayd narrated from him. Al-Shāfiʿī said: "Whoever wants to become deeply versed in grammar is dependent on al-Kisāʾī." Abū Yazīd al-Waḍḍāḥī said: Al-Farrāʾ said to me: Al-Kisāʾī learned grammar only in his old age. The reason for his learning it was that he came one day after walking until he was tired, and sat with the ḥabbārūn (seed sellers) and said: "I have become weary (ʿayītu)." They said to him: "You sit with us while you make grammatical mistakes?" He said: "How did I make a mistake?" They said to him: "If you meant fatigue, say 'uʿyītu'; if you meant the cessation of stratagem and planning and bewilderment in a matter, say 'ʿayītu'—without a shaddah." He disdained this word, rose immediately, and asked about who taught grammar. They directed him to Muʿādh al-Harrāʾ, and he stuck with him until he exhausted what he had. Then he went out to Basra [and met al-Khalīl and sat in his circle. A man from the Bedouins said to him: "You left the lion of Kufa and its Tamīm, where eloquence is, and came to Basra?"]. He said to al-Khalīl: "From where did you take this knowledge of yours?" He said: "From the deserts of the Hijaz, Najd, and Tihāmah." He departed and returned after having used up fifteen bottles of ink writing from the Arabs, besides what he memorized. He had no concern other than [Basra and] al-Khalīl. He found that al-Khalīl had died and Yūnus the grammarian had taken his place. Between them passed questions in which Yūnus conceded to him and seated him in his place. Ibn al-Jawzī, may God have mercy on him, said: Regarding his being named al-Kisāʾī, there are two opinions: One of them is that he entered iḥrām in a kisāʾ (cloak). ʿAbd al-Raḥīm b. Mūsā said: I said to al-Kisāʾī: "Why were you named al-Kisāʾī?" He said: "Because I entered iḥrām in a kisāʾ." The second opinion: Abū Bakr Muḥammad b. Yaḥyā b. Sulaymān al-Marwazī said: I asked Khalaf b. Hishām: "Why was al-Kisāʾī named Kisāʾī?" He said: Al-Kisāʾī entered Kufa and came to the mosque of al-Sabīʿ. Ḥamzah b. Ḥabīb al-Zayyāt used to teach Quran there. Al-Kisāʾī advanced at the call to dawn prayer wrapped in a kisāʾ. The people looked at him and said: "If he is a weaver, he will recite Sūrat Yūsuf; if he is a sailor, he will recite Sūrat Ṭā Hā." He heard them, so he began with Sūrat Yūsuf. When he reached the story of the wolf, he recited: "fa-akalahu al-dhiʾbu" without hamzah. Ḥamzah said to him: "Al-dhiʾbu (wolf) is with hamzah." Al-Kisāʾī said to him: "Then should I also put hamzah in al-ḥūtu, so that it becomes 'fa-altaqamahu al-ḥuʾtu'?" He said: "No." He said: "Why did you put hamzah in al-dhiʾb and not in al-ḥūt? This is 'fa-akalahu al-dhiʾbu' and this is 'fa-altaqamahu al-ḥūtu'." Ḥamzah raised his eyes to Khallād al-Aḥwal, who was the most handsome of his students, and a group from the people of the assembly advanced and debated with him, but they could do nothing. They said: "Benefit us, may God have mercy on you." Al-Kisāʾī said to them: "Do you understand from the weaver? When you attribute a man to a wolf, you say: 'istadhaʾaba al-rajulu' (the man became wolf-like). If you said 'istadhāba'—without hamzah—you would only be attributing him to emaciation. You say: 'istadhāba al-rajulu' when his fat melts—without hamzah. When you attribute him to a fish, you say: 'istaḥāta al-rajulu,' meaning his eating became abundant, because the fish eats a lot. Hamzah is not permitted in it. For that reason, al-dhiʾb has hamzah and al-ḥūt does not. There is another meaning: the hamzah does not drop from its singular or its plural." And he recited to them: O wolf, and his son and his father, you are to me among the most wolflike of the predators. He said: So he was named al-Kisāʾī from that day. Abū Ḥātim al-Sijistānī said: A governor from the people of Kufa came to us; I had not seen among the sultan's governors in Basra anyone more skillful than him. I entered to greet him, and he said to me: "O Sijistānī, who are your scholars in Basra?" I said: "Al-Ziyādī is the most knowledgeable of us in the science of al-Aṣmaʿī, al-Māzinī is the most knowledgeable of us in grammar, Hilāl al-Raʾy is the most learned of us in jurisprudence, al-Shādhakūnī is the most knowledgeable of us in hadith, and I, may God have mercy on you, am attributed to the science of the Quran, and Ibn al-Kalbī is the most proficient of us in writing documents." He said to his scribe: "Tomorrow, gather them." He gathered us and said: "Which of you is Abū ʿUthmān al-Māzinī?" Abū ʿUthmān said: "Here I am, may God have mercy on you." He said: "Does freeing a one-eyed slave suffice in the expiation for ẓihār?" Al-Māzinī said: "I am not a man of jurisprudence; I am a man of Arabic." He said: "O Ziyādī, how does one write between a man and a woman whose husband divorced her by khulʿ for a third of her dowry?" He said: "This is not part of my knowledge; this is part of the knowledge of Hilāl al-Raʾy." He said: "O Hilāl, how many hadiths did Ibn ʿAwn narrate from al-Ḥasan?" He said: "This is not part of my knowledge; this is part of the knowledge of al-Shādhakūnī." He said: "O Shādhakūnī, 'yathnūna ṣudūrahum' (they bend their chests)." He said: "This is not part of my knowledge; this is part of the knowledge of Abū Ḥātim." He said: "O Abū Ḥātim, how would you write to the Commander of the Faithful a letter describing the destitution of the people of Basra and what befell them in the crop failure, and ask him for consideration and respite for them?" He said: "I am not, may God have mercy on you, a man of eloquence and writing; I am a man of the Quran." He said: "How ugly is a man who engages in knowledge for fifty years but knows only one field, so that when he is asked about something else he has no answer and no acquaintance. But our scholar in Kufa, al-Kisāʾī, if asked about all this, would answer." Salamah b. ʿĀṣim said: Al-Kisāʾī said: I led Hārūn al-Rashīd in prayer, and my recitation pleased me, but I erred in a verse in which no child ever errs. I wanted to say: 'laʿallahum yarjiʿūn' (perhaps they will return), but I said: 'laʿallahum yarjiʿīn.' By God, Hārūn did not dare to say to me 'You erred,' but when I had said the salutation, he said to me: 'O Kisāʾī, what language is this?' I said: 'O Commander of the Faithful, a noble horse may stumble.' He said: 'As for that, yes.' Abū Bakr b. al-Anbārī said: Al-Farrāʾ said to me: I met al-Kisāʾī one day and saw him as if weeping. I said: 'What makes you weep?' He said: 'This king, Yaḥyā b. Khālid, sends for me, and I attend him, and he asks me about something. If I am slow in answering, some fault of his attaches to me; if I hasten, I am not safe from error.' He said: I said, testing him: 'O Abū al-Ḥasan, who can oppose you? Say what you wish, for you are al-Kisāʾī.' He took his tongue with his hand and said: 'May God cut it off if I say what I do not know.' Salamah b. ʿĀṣim said: I swore that I would not speak to a commoner except in a way that suited him and resembled his speech. I stopped at a carpenter and said: 'How much are these two doors?' He said: 'For two slḥtān, O fool.' Al-Kisāʾī died in this year. Thus mentioned Ibn ʿArafah and Ibn Kāmil al-Qāḍī. Ibn al-Anbārī mentioned that he died in the year 182, he and Muḥammad b. al-Ḥasan, and al-Rashīd buried them. He said: Al-Kisāʾī reached seventy years. And from Abū Misḥal, he said: I saw al-Kisāʾī in a dream as if his face was the full moon. I said to him: What has God done with you? He said: He forgave me because of the Qurʾān. I said: What has He done with Ḥamzah al-Zayyāt? He said: That one is in ʿIlliyyīn; we see him only as we see the radiant star. Muḥammad b. al-Ḥasan b. Farqad, Abū ʿAbd Allāh al-Shaybānī, their client, the companion of Abū Ḥanīfah. His origin was from a village among the villages of Damascus. His father came to Iraq, and he was born in Wāsiṭ in the year 132 AH. He grew up in al-Kūfah, and heard from Abū Ḥanīfah, Misʿar, al-Thawrī, ʿUmar b. Dharr, and Mālik b. Mighwal. He wrote from Mālik b. Anas, al-Awzāʿī, and Abū Yūsuf. He settled in Baghdad and narrated there, and al-Shāfiʿī wrote from him when he came to it in the year 184 AH a camel-load. Al-Rashīd appointed him judge of al-Raqqah, then dismissed him. He went out with al-Rashīd to al-Rayy and died there. He used to say to his family: Do not ask me for any need among the needs of this world, lest you occupy my heart. Take what you wish from my agent, for that is less worry for me and more free for my heart. Al-Shāfiʿī said: I have not seen a fat learned man like him, nor have I seen one lighter in spirit than him, nor more eloquent than him. When I heard him recite, it was as if the Qurʾān had been revealed in his language. He also said: I have not seen anyone more intelligent than Muḥammad b. al-Ḥasan; he filled the eye and the heart. Al-Ṭaḥāwī said: Al-Shāfiʿī had asked Muḥammad b. al-Ḥasan for the book al-Siyar, but he did not grant him the loan. So he wrote to him: Say to the one whose like our eyes have not seen, until it is as if the one who saw him had seen those before him. Knowledge forbids its people to withhold it from its people, perhaps he will give it to its people, perhaps. He said: So he sent it to him immediately as a gift, not a loan. And Ibrāhīm al-Ḥarbī said: I said to Aḥmad b. Ḥanbal: These subtle questions, from where did you get them? He said: From the books of Muḥammad b. al-Ḥasan. The death of Muḥammad b. al-Ḥasan and al-Kisāʾī was on a single day in this year, and the age of Muḥammad b. al-Ḥasan was fifty-eight years. Abū ʿUmar al-Zāhid said: I heard Aḥmad b. Yaḥyā say: Al-Kisāʾī and Muḥammad b. al-Ḥasan died on a single day. Al-Rashīd said: Today I have buried language and jurisprudence. Abū ʿAbd Allāh Muḥammad b. Yūsuf b. Durustah said: Muḥammad b. al-Ḥasan and al-Kisāʾī died on a single day; and Maʿrūf al-Karkhī and Abū Nuwās died on a single day; and Ibn Durayd and Abū Hāshim b. ʿAlī al-Jubbāʾī died on a single day; and al-Shiblī and ʿAlī b. ʿĪsā the vizier died on a single day, and both were buried in al-Khayzurāniyyah; and Muḥammad b. Dāwūd al-Aṣfahānī and Yūsuf b. Yaʿqūb the judge died on a single day; and the two judges Abū Ḥassān al-Ziyādī—who was over the judiciary of al-Sharqiyyah—and al-Ḥasan b. al-Jaʿd—who was over the city of al-Manṣūr—died on a single day; and Abū al-ʿAtāhiyah, al-ʿAbbās b. al-Aḥnaf, and Ibrāhīm al-Mawṣilī died on a single day. Yaḥyā b. Yamān, Abū Zakariyyā al-ʿIjlī. A Kūfan, he heard from al-Thawrī, and from him narrated Yaḥyā b. Maʿīn and al-Ḥasan b. ʿArafah. He was righteous, truthful, with much memorization, but he forgot and began to err. From al-Ḥasan b. ʿUmar, he said: I heard Bishr say: I was sitting before Yaḥyā b. Yamān. He said: I was amazed at his clothes, and he was amazed at my clothes. He mentioned the many patches in the robe of Yaḥyā b. Yamān. Bishr said: A person passed by him wearing fine clothes, and he said: Your clothes are better than my clothes. Bishr said: He meant to encourage me. Yaḥyā b. Yamān died in this year. It is also said: in the year eight. He had suffered a stroke. And Ḥumayd b. ʿAbd al-Raḥmān b. Ḥumayd al-Ruʾāsī, Abū ʿAwf. And Sābiq b. ʿAbd Allāh al-Mawṣilī, and he was among the righteous weepers from fear of God—Exalted is He.

380. Tarikh (al-Tabari) 3055No grade recorded

     خَلْعِ رَافِعِ بْنِ اللَّيْثِ بْنِ نَصْرِ بْنِ سَيَّارٍ  وفي سَنَةُ تِسْعِينَ وَمِائَةٍ كان خُرُوجُ رَافِعِ بْنِ اللَّيْثِ بْنِ نَصْرِ بْنِ سَيَّارٍ بِسَمَرْقَنْدَ مُخَالِفًا لِهَارُونَ، وَخَلْعُهُ إِيَّاهُ، وَنَزْعُهُ يَدَهُ مِنْ طَاعَتِهِ. وَكَانَ سَبَبُ ذَلِكَ: أَنَّ يَحْيَى بْنَ الْأَشْعَثِ بْنِ يَحْيَى الطَّائِيَّ تَزَوَّجَ بِنْتًا لِعَمِّهِ أَبِي النُّعْمَانِ، وَكَانَتْ ذَاتَ يَسَارٍ، فَأَقَامَ بِمَدِينَةِ السَّلَامِ وَتَرَكَهَا بِسَمَرْقَنْدَ، فَلَمَّا طَالَ مُقَامُهُ بِهَا، وَبَلَغَهَا أَنَّهُ قَدِ اتَّخَذَ أُمَّهَاتِ أَوْلَادٍ، الْتَمَسَتْ سَبَبًا لِلتَّخَلُّصِ مِنْهُ، وَبَلَغَ رَافِعًا خَبَرُهَا، فَطَمِعَ فِيهَا وَفِي مَالِهَا، فَدَسَّ إِلَيْهَا مَنْ قَالَ لَهَا: إِنَّهُ لَا سَبِيلَ [لَهَا ] إِلَى التَّخَلُّصِ مِنْ صَاحِبِهَا إِلَّا أَنْ تُشْرِكَ بِاللَّهِ، وَتُحْضِرَ لِذَلِكَ قَوْمًا عُدُولًا، وَتَكْشِفَ شَعْرَهَا بَيْنَ أَيْدِيهِمْ ثُمَّ تَتُوبَ، فَتَحِلَّ لِلْأَزْوَاجِ، فَفَعَلَتْ ذَلِكَ وَتَزَوَّجَهَا رَافِعٌ. وَبَلَغَ ذَلِكَ يَحْيَى بْنَ الْأَشْعَثِ، فَرَفَعَ ذَلِكَ إِلَى الرَّشِيدِ، فَكَتَبَ إِلَى عَلِيِّ بْنِ عِيسَى يَأْمُرُهُ أَنْ يُفَرِّقَ بَيْنَهُمَا، وَأَنْ يَجْلِدَ رَافِعًا الْحَدَّ، وَيُقَيِّدَهُ وَيُطِيفَ بِهِ فِي مَدِينَةِ سَمَرْقَنْدَ مُقَيَّدًا عَلَى حِمَارٍ، حَتَّى يَكُونَ عِظَةً لِمَنْ يَرَاهُ، فَدَرَأَ عَنْهُ سُلَيْمَانُ بْنُ حُمَيْدٍ الْحَدَّ، وَحَمَلَهُ عَلَى حِمَارٍ مُقَيَّدًا حَتَّى طَلَّقَهَا، ثُمَّ حَبَسَهُ، فَهَرَبَ مِنَ الْحَبْسِ لَيْلًا، فَلَحِقَ بِعَلِيِّ بْنِ عِيسَى بِبَلْخَ، فَطَلَبَ الْأَمَانَ فَلَمْ يُجِبْهُ [عَلِيٌّ إِلَيْهِ ]، وَهَمَّ بِضَرْبِ عُنُقِهِ، فَكَلَّمَهُ فِيهِ ابْنُهُ عِيسَى بْنِ عَلِيٍّ، فَأَذِنَ لَهُ فِي الِانْصِرَافِ إِلَى سَمَرْقَنْدَ، فَوَثَبَ بِسُلَيْمَانَ بْنِ حُمَيْدٍ عَامِلِ عَلِيِّ بْنِ عِيسَى فَقَتَلَهُ، فَوَجَّهَ عَلِيُّ بْنُ عِيسَى ابْنَهُ، فَمَالَ النَّاسُ إِلَى سِبَاعِ بْنِ مَسْعَدَةَ، فَرَأَّسُوهُ عَلَيْهِمْ، فَوَثَبَ عَلَى رَافِعٍ فَقَيَّدَهُ، فَوَثَبَ بِسِبَاعٍ، فَقَيَّدُوهُ وَرَأَسُوا رَافِعًا وَبَايَعُوهُ، وَطَابَقَهُ مِنْ وَرَاءِ النَّهْرِ، وَوَافَاهُ عِيسَى بْنُ عَلِيٍّ، [فَلَقِيَهُ رَافِعٌ فَهَزَمَهُ، فَأَخَذَ عَلِيُّ بْنُ ] عِيسَى فِي فَرْضِ الرِّجَالِ، وَالتَّأَهُّبِ لِلْحَرْبِ.

     ✧ The deposition of Rāfiʿ b. al-Layth b. Naṣr b. Sayyār In the year one hundred and ninety AH occurred the rising of Rāfiʿ b. al-Layth b. Naṣr b. Sayyār at Samarqand in opposition to Hārūn, his deposition of him, and his withdrawal of his hand from obedience to him. The cause of that was: Yaḥyā b. al-Ashʿath b. Yaḥyā al-Ṭāʾī married a daughter of his paternal uncle Abū al-Nuʿmān, and she was a woman of means. He resided in the City of Peace (Baghdad) and left her at Samarqand. When his stay there grew long, and she learned that he had taken umm walads (slave concubines who bore him children), she sought a means to be free of him. News of her reached Rāfiʿ, and he coveted her and her wealth. He secretly sent to her someone who told her: "There is no way for you to be free of your husband unless you associate partners with Allah, bring upright witnesses for that, uncover your hair before them, and then repent, so that you become lawful for [other] husbands." So she did that, and Rāfiʿ married her. This reached Yaḥyā b. al-Ashʿath, and he brought it before al-Rashīd. He wrote to ʿAlī b. ʿĪsā commanding him to separate the two of them, to flog Rāfiʿ the prescribed punishment, to fetter him, and to parade him about the city of Samarqand in fetters on a donkey, so that he might be an admonition to whoever saw him. Sulaymān b. Ḥumayd averted the prescribed punishment from him, and he was carried on a donkey in fetters until he divorced her. Then he was imprisoned. He escaped from prison at night and joined ʿAlī b. ʿĪsā at Balkh. He sought a guarantee of safety, but ʿAlī did not grant it to him, and he resolved to strike his neck. His son ʿĪsā b. ʿAlī spoke to him about him, and he permitted him to return to Samarqand. Then he leaped upon Sulaymān b. Ḥumayd, the agent of ʿAlī b. ʿĪsā, and killed him. ʿAlī b. ʿĪsā sent his son, and the people inclined to Sibāʿ b. Masʿada and made him their leader. He leaped upon Rāfiʿ and fettered him. Then they leaped upon Sibāʿ, fettered him, made Rāfiʿ their leader, and gave him allegiance. Those beyond the river agreed with him, and ʿĪsā b. ʿAlī came to meet him. Rāfiʿ met him and routed him, and ʿAlī b. ʿĪsā began levying men and preparing for war.

381. Tarikh (al-Tabari) 3056No grade recorded

     وَفِي سنة تسعين ومائة: قَدِمَ الرَّشِيدُ مِنَ الرَّيِّ، فَأَتَى الرِّقَّةَ، فَبَدَأَ بِأُمِّ جَعْفَرٍ فَظَلَّ عِنْدَهَا، وَأَمَرَ لَهَا مِنَ الْغَدِ بِسِتَّةِ آلَافِ أَلْفِ دِرْهَمٍ، وَتُخُوتٍ مِنَ الْوَشْيِ، وَسِلَالٍ مِنَ الزَّعْفَرَانِ، وَطَرَائِفَ مِمَّا أَهْدَاهُ إِلَيْهِ عَلِيُّ بْنُ عِيسَى بْنِ مَاهَانَ. وعن الزُّبَيْرُ بْنُ بَكَّارٍ قَالَ: حَدَّثَنِي عَمِّي مُصْعَبُ بْنُ عَبْدِ اللَّهِ قَالَ: كَانَ عُبَيْدُ اللَّهِ بْنُ ظَبْيَانَ قَاضِي الرِّقَّةِ، وَكَانَ الرَّشِيدُ إِذْ ذَاكَ بِهَا، فَجَاءَ إِلَيْهِ رَجُلٌ، فَاسْتَعْدَى إِلَيْهِ مِنْ عِيسَى بْنِ جَعْفَرٍ، فَكَتَبَ إِلَيْهِ ابْنُ ظَبْيَانَ: أَمَّا بَعْدُ، أَبْقَى اللَّهُ الْأَمِيرَ وَحَفِظَهُ وَأَتَمَّ نِعَمَهُ عَلَيْهِ، أَتَانِي رَجُلٌ فَذَكَرَ أَنَّهُ فُلَانُ بْنُ فُلَانٍ، وَأَنْ لَهُ عَلَى الْأَمِيرِ أَبْقَاهُ اللَّهُ خَمْسَمِائَةِ أَلْفِ دِرْهَمٍ، فَإِنْ رَأَى الْأَمِيرُ أَبْقَاهُ اللَّهُ أَنْ يَحْضُرَ هُوَ مَجْلِسَ الْحُكْمِ، أَوْ يُوكِلَ وَكِيلًا يُنَاظِرَ خَصْمَهُ فَعَلَ. وَدَفَعَ الْكِتَابَ إِلَى الرَّجُلِ، فَأَتَى بَابَ عِيسَى فَدَفَعَ الْكِتَابَ إِلَى حَاجِبِهِ، فَأَوْصَلَهُ إِلَيْهِ، فَقَالَ لَهُ: قُلْ لَهُ: كُلْ هَذَا الْكِتَابَ. فَرَجَعَ إِلَى الْقَاضِي فَأَخْبَرَهُ، فَكَتَبَ إِلَيْهِ: أَبْقَاكَ اللَّهُ وَحَفِظَكَ، وَأَمْتَعَ بِكَ، حَضَرَ رَجُلٌ يُقَالُ لَهُ فُلَانُ بْنُ فُلَانٍ، ذَكَرَ أَنَّ لَهُ عَلَيْكَ خَمْسَمِائَةِ أَلْفِ دِرْهَمٍ، فَصِرْ مَعَهُ إِلَى مَجْلِسِ الْحُكْمِ أَوْ وَكِيلَكَ إِنْ شَاءَ اللَّهُ. وَوَجَّهَ الْكِتَابَ مَعَ عَوْنَيْنِ مِنْ أَعْوَانِهِ، فَحَضَرَا بَابَ عِيسَى، وَدَفَعَا الْكِتَابَ إِلَيْهِ، فَغَضِبَ وَرَمَى بِهِ، فَانْطَلَقَا فَأَخْبَرَاهُ، فَكَتَبَ إِلَيْهِ: حَفِظَكَ اللَّهُ وَأَبْقَاكَ، وَأَمْتَعَ بِكَ، لَا بُدَّ أَنْ تَصِيرَ أَنْتَ وَخَصْمُكَ إِلَى مَجْلِسِ الْحُكْمِ، فَإِنْ أَبَيْتَ أَنْهَيْتُ أَمْرَكَ إِلَى أَمِيرِ الْمُؤْمِنِينَ. ثُمَّ وَجَّهَ الْكِتَابَ مَعَ رَجُلَيْنِ مِنْ أَصْحَابِهِ، فَقَعَدَا عَلَى بَابِ عِيسَى حَتَّى خَرَجَ، فَقَامَا إِلَيْهِ وَدَفَعَا إِلَيْهِ كِتَابَ الْقَاضِي، فَلَمْ يَقْرَأْهُ، وَرَمَى بِهِ، فَأَبْلَغَاهُ فَخَتَمَ قَمْطَرَهُ وَانْصَرَفَ، وَقَعَدَ فِي بَيْتِهِ، وَبَلَغَ الْخَبَرُ إِلَى الرَّشِيدِ، فَدَعَاهُ فَسَأَلَهُ عَنْ أَمْرِهِ، فَأَخْبَرَهُ بِالْقِصَّةِ حَرْفًا حَرْفًا، فَقَالَ لِإِبْرَاهِيمَ بْنِ عُثْمَانَ: صِرْ إِلَى بَابِ عِيسَى بْنِ جَعْفَرٍ وَاخْتِمْ أَبْوَابَهُ كُلَّهَا، وَلَا يَخْرُجَنَّ أَحَدٌ مِنْهَا، وَلَا يَدْخُلُ إِلَيْهِ أَحَدٌ، حَتَّى يُخْرِجَ إِلَى الرَّجُلِ حَقَّهُ، أَوْ يَصِيرَ مَعَهُ إِلَى مَجْلِسِ الْحُكْمِ. فَأَحَاطَ إِبْرَاهِيمُ بِدَارِهِ خَمْسِينَ فَارِسًا، وَغُلِّقَتْ أَبْوَابُهُ، فَظَنَّ ابْنُ عِيسَى أَنَّهُ قَدْ حَدَثَ بِالرَّشِيدِ أَمْرٌ فِي قَتْلِهِ، وَلَمْ يَعْلَمْ مَا سَبَبُ ذَلِكَ، وَجَعَلَ يُكَلِّمُ الْأَعْوَانَ مِنْ خَلْفِ الْبَابِ، وَارْتَفَعَ الصِّيَاحُ مِنْ مَنْزِلِهِ بِصُرَاخِ النِّسَاءِ، فَأَمَرَهُنَّ أَنْ يَسْكُتْنَ، وَقَالَ لِبَعْضِ غِلْمَانِ إِبْرَاهِيمَ: ادْعُ لِي أَبَا إِسْحَاقَ لِأُكَلِّمَهُ، فَأَعْلَمُوهُ مَا قَالَ، فَجَاءَ حَتَّى صَارَ إِلَى الْبَابِ فَقَالَ لَهُ عِيسَى: مَا حَالُنَا ؟ فَأَخْبَرَهُ بِخَبَرِ ابْنِ ظَبْيَانَ، فَأَمَرَ أَنْ يُحْضِرَ خَمْسَمِائَةِ أَلْفِ دِرْهَمٍ مِنْ سَاعَتِهِ، وَتُدْفَعَ إِلَى الرَّجُلِ، فَجَاءَ إِبْرَاهِيمُ إِلَى الرَّشِيدِ فَأَخْبَرَهُ، فَقَالَ: إِذَا قَبَضَ الرَّجُلُ مَالَهُ أَفْتَحُ عَلَيْهِ أَبْوَابَهُ.

     ✧ In the year one hundred and ninety: Al-Rashīd came from al-Rayy, and he came to al-Raqqah. He began with Umm Jaʿfar and spent the day with her, and on the morrow he ordered for her six million dirhams, chests of silk brocade, baskets of saffron, and rare gifts from what ʿAlī b. ʿĪsā b. Māhān had sent him as a present. From al-Zubayr b. Bakkār, who said: My uncle Muṣʿab b. ʿAbd Allāh related to me, saying: ʿUbayd Allāh b. Ẓabyān was the judge of al-Raqqah, and al-Rashīd was then there. A man came to him and sought his aid against ʿĪsā b. Jaʿfar, so Ibn Ẓabyān wrote to him: To proceed: May God preserve the emir, protect him, and complete His favors upon him. A man came to me and mentioned that he is So-and-so son of So-and-so, and that he has a claim against the emir—may God preserve him—of five hundred thousand dirhams. If the emir—may God preserve him—sees fit to attend the court session himself, or to appoint an agent to argue with his adversary, let him do so. He handed the letter to the man, who went to ʿĪsā's gate and gave the letter to his chamberlain, who conveyed it to him. He said to him: Tell him: Eat this entire letter. He returned to the judge and informed him, so he wrote to him: May God preserve you and protect you, and grant enjoyment through you. A man called So-and-so son of So-and-so has appeared, and he mentioned that he has a claim against you of five hundred thousand dirhams. Come with him to the court session, or send your agent, God willing. He dispatched the letter with two of his assistants. They presented themselves at ʿĪsā's gate and delivered the letter to him. He became angry and threw it away. They left and informed him, so he wrote to him: May God protect you and preserve you, and grant enjoyment through you. You must come, you and your adversary, to the court session. If you refuse, I shall refer your matter to the Commander of the Faithful. Then he dispatched the letter with two of his companions. They sat at ʿĪsā's gate until he came out. They rose to him and handed him the judge's letter, but he did not read it and threw it away. They reported back to him, so he sealed his document box, departed, and sat in his house. The news reached al-Rashīd, who summoned him and asked him about his affair. He informed him of the story word for word. So he said to Ibrāhīm b. ʿUthmān: Go to the gate of ʿĪsā b. Jaʿfar and seal all his doors. Let no one leave from them and let no one enter to him until he pays the man his due or comes with him to the court session. Ibrāhīm surrounded his residence with fifty horsemen, and his doors were locked. Ibn ʿĪsā thought that something had happened to al-Rashīd regarding his execution, and he did not know the reason for that. He began speaking to the assistants from behind the door, and cries rose from his house with the wailing of women. He ordered them to be silent. He said to one of Ibrāhīm's servants: Call Abū Isḥāq for me so that I may speak to him. They informed him of what he said, so he came until he reached the door. ʿĪsā said to him: What is our situation? He informed him of the news of Ibn Ẓabyān. So he ordered that five hundred thousand dirhams be brought immediately and handed to the man. Ibrāhīm went to al-Rashīd and informed him, and he said: When the man has received his money, open his doors for him.

382. Tarikh (al-Tabari) 3057No grade recorded

     ذِكْرُ فَتْحِ هِرَقْلَةَ  وَفِي سنة تسعين ومائة: فَتْحُ الرَّشِيدِ هِرَقْلَةَ.   وَكَانَ مِنْ خَبَرِ غَزَاةِ الرَّشِيدِ أَنَّ الرُّومَ كَانُوا مَلَكُوا امْرَأَةً لَمْ يَكُنْ بَقِيَ فِي زَمَانِهَا مِنْ أَهْلِ الْمَمْلَكَةِ غَيْرُهَا، فَكَانَتْ تَكْتُبُ إِلَى الْمَهْدِيِّ وَالْهَادِي وَالرَّشِيدِ بِالتَّبْجِيلِ وَالتَّعْظِيمِ، وَتُهْدِي لَهُمْ، حَتَّى بَلَغَ ابْنَهَا، فَجَاءَهُ الْمَلِكُ دُونَهَا، وَعَاثَ وَأَفْسَدَ، وَتَغَيَّرَ عَلَى الرَّشِيدِ، فَخَافَتْ عَلَى مِلْكِ الرُّومِ أَنْ يَذْهَبَ، لِعِلْمِهَا بِسَطْوَةِ الرَّشِيدِ، فَسَمَلَتْ عَيْنَيِ ابْنِهَا، فَبَطَلَ مُلْكُهُ، وَعَادَ إِلَيْهَا، فَعَظُمَ ذَلِكَ عِنْدَ أَهْلِ مَمْلَكَتِهَا وَأَبْغَضُوهَا، فَخَرَجَ عَلَيْهَا نَقْفُورُ - وَكَانَ كَاتِبَهَا - فَأَعَانُوهُ وَعَضَّدُوهُ، وَقَامَ بِأَمْرِ الْمُلْكِ، وَكَتَبَ إِلَى الرَّشِيدِ: مِنْ نَقْفُورَ مَلِكِ الرُّومِ إِلَى الرَّشِيدِ مَلِكِ الْعَرَبِ، أَمَّا بَعْدُ: فَإِنَّ هَذِهِ الْمَرْأَةَ كَانَتْ وَضَعَتْكَ وَأَبَاكَ وَأَخَاكَ مَوْضِعَ الْمُلُوكِ، وَإِنِّي وَاضِعُكَ بِغَيْرِ ذَلِكَ الْمَوْضِعِ، وَعَامِلٌ عَلَى تَطَرُّقِ بِلَادِكَ، وَالْهُجُومِ عَلَى أَمْصَارِكَ، أَوْ تُؤَدِّي إِلَيَّ مَا كَانَتِ الْمَرْأَةُ تُؤَدِّي إِلَيْكَ، وَالسَّلَامُ. فَلَمَّا وَرَدَ الْكِتَابُ عَلَى الرَّشِيدِ كَتَبَ جَوَابَ كِتَابِهِ يَقُولُ: بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ، مِنْ عَبْدِ اللَّهِ هَارُونَ أَمِيرِ الْمُؤْمِنِينَ إِلَى نَقْفُورَ كَلْبِ الرُّومِ، جَوَابُكَ عِنْدِي مَا تَرَاهُ عِيَانًا، لَا مَا تَسْمَعُهُ. وَقَدْ ذَكَرْنَا أَنَّهُمْ تَكَاتَبُوا نَحْوَ هَذَا فِي سَنَةِ سَبْعٍ وَثَمَانِينَ، فَشَخَصَ الرَّشِيدُ إِلَى بِلَادِ الرُّومِ فِي مِائَةِ أَلْفٍ وَخَمْسَةٍ وَثَلَاثِينَ أَلْفًا مِنَ الْمُرْتَزِقَةِ سِوَى الْأَتْبَاعِ، فَدَخَلَ بِلَادَ الرُّومِ، فَجَعَلَ يَقْتُلُ وَيَسْبِي وَيَغْنَمُ وَيُعْفِي الْآثَارَ وَيُخَرِّبُ الْحُصُونَ، حَتَّى نَزَلَ عَلَى هِرَقْلَةَ، وَهِيَ أَوْثَقُ حِصْنٍ وَأَمْنَعُهُ، فَتَحَصَّنَ أَهْلُهَا، وَكَانَ لَهَا خَنْدَقٌ يُطِيفُ بِهَا، فَلَمَّا أَلَحَّ عَلَيْهِمُ الرَّشِيدُ بِالسِّهَامِ وَالْمَجَانِيقِ وَالْعَرَادَاتِ، فَفَتَحَ الْبَابَ يَوْمًا رَجُلٌ مِنْهُمْ وَخَرَجَ فِي أَكْمَلِ زِيٍّ وَسِلَاحٍ، فَنَادَى: هَلْ مِنْ مُبَارِزٍ ؟ قَدْ طَالَتْ مُرَافَقَتُكُمْ إِيَّانَا، فَلْيَبْرُزْ إِلَيَّ مِنْكُمْ رَجُلَانِ، ثُمَّ لَمْ يَزَلْ يَزِيدُ حَتَّى بَلَغَ عِشْرِينَ، فَلَمْ يَجُبْهُ أَحَدٌ، فَدَخَلَ وَأَغْلَقَ الْبَابَ، وَكَانَ الرَّشِيدُ نَائِمًا، فَلَمْ يَعْلَمْ بِخَبَرِهِ إِلَّا بَعْدَ انْتِبَاهِهِ، فَغَضِبَ وَلَامَ خَدَمَهُ إِذْ لَمْ يُعْلِمُوهُ فَقِيلَ لَهُ: إِنَّ الِامْتِنَاعَ عَنْهُ سَيُغْرِيهِ وَيُطْغِيهِ، وَهُوَ يَخْرُجُ فِي غَدٍ فَيَطْلُبُ مِثْلَ مَا طَلَبَ، فَطَالَتْ عَلَى الرَّشِيدِ لَيْلَتُهُ انْتِظَارًا لَهُ، فَإِذَا هُوَ بِالْبَابِ قَدْ فُتِحَ، وَخَرَجَ طَالِبًا لِلْبِرَازِ، فَجَعَلَ يَدَّعِي أَنَّهُ يَثْبُتُ لِعِشْرِينَ، فَقَالَ الرَّشِيدُ: مَنْ لَهُ ؟ فَابْتَدَرَ جَمَاعَةٌ مِنَ الْقُوَّادِ كَهَزِيمَةٍ وَخُزَيْمَةَ، فَعَزَمَ عَلَى إِخْرَاجِ الْمُطَوَّعَةِ بَعْضَهُمْ، فَضَجَّ الْمُطَوَّعَةُ، فَإِذَا بِعِشْرِينَ مِنْهُمْ، فَقَالَ قَائِلُهُمْ: يَا أَمِيرَ الْمُؤْمِنِينَ، قُوَّادُكَ مَشْهُورُونَ بِالْبَأْسِ، وَمَتَى خَرَجَ وَاحِدٌ مِنْهُمْ فَقَتَلَ هَذَا الْعِلْجَ لَمْ يَكْبُرْ ذَلِكَ، وَإِنْ قَتَلَهُ الْعِلْجُ كَانَتْ وَصْمَةً عَلَى الْعَسْكَرِ قَبِيحَةً، وَنَحْنُ عَامَّةً لَا يَرْتَفِعُ لِأَحَدٍ مِنَّا صَوْتٌ، فَإِنْ رَأَى أَمِيرُ الْمُؤْمِنِينَ أَنْ يُخَلِّيَنَا نَخْتَارُ رَجُلًا مِنَ الْعَامَّةِ فَنُخْرِجَهُ إِلَيْهِ، فَإِنْ ظَفِرَ عَلِمَ أَهْلُ الْحِصْنِ أَنَّ أَمِيرَ الْمُؤْمِنِينَ ظَفِرَ بِأَعْرَفِهِمْ عَلَى يَدِ رَجُلٍ مِنَ الْعَامَّةِ، لَيْسَ مِمَّنْ يُؤْمَنُ قَتْلُهُ، وَلَا يُؤْثَرُ، وَإِنْ قُتِلَ الرَّجُلُ كَانَ شَهِيدًا وَلَمْ يُؤَثِّرْ دَمًا. فَقَالَ الرَّشِيدُ: قَدِ اسْتَصْوَبْتُ رَأْيَكُمْ، فَاخْتَارُوا رَجُلًا مِنْكُمْ، فَاخْتَارُوا رَجُلًا يُقَالُ لَهُ: ابْنُ الْجَزَرِيِّ، وَكَانَ مَعْرُوفًا بِالْبَأْسِ وَالنَّجْدَةِ، فَقَالَ لَهُ الرَّشِيدُ: أَتَخْرُجُ ؟ قَالَ: نَعَمْ، وَأَسْتَعِينُ بِاللَّهِ  . فَقَالَ: أَعْطُوهُ فَرَسًا وَرُمْحًا وَسَيْفًا وَتُرْسًا. فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، أَنَا بِفَرَسِي أَوْثَقُ، وَرُمْحِي بِيَدِي أَشَدُّ، وَلَكِنْ قَدْ قَبِلْتُ السَّيْفَ وَالتُّرْسَ فَلَبِسَ سِلَاحَهُ وَاسْتَدْنَاهُ الرَّشِيدُ وَوَدَّعَهُ وَأَتْبَعَهُ الدُّعَاءَ، وَخَرَجَ مَعَهُ عِشْرُونَ مِنَ الْمُطَوَّعَةِ، فَلَمَّا انْقَضَّ فِي الْوَادِي قَالَ لَهُمُ الْعِلْجُ وَهُوَ يَعُدُّهُمْ وَاحِدًا وَاحِدًا، إِنَّمَا الشَّرْطُ عِشْرُونَ وَقَدْ زِدْتُمْ رَجُلًا، وَلَكِنْ لَا بَأْسَ. فَنَادَوْهُ: لَيْسَ يَخْرُجُ إِلَيْكَ إِلَّا رَجُلٌ وَاحِدٌ. فَلَمَّا فَصَلَ مِنْهُمُ ابْنُ الْجَزَرِيُّ تَلَقَّاهُ الرَّجُلُ الرُّومِيُّ وَقَدْ أَشْرَفَ أَكْثَرُ النَّاسِ مِنَ الْحِصْنِ يَتَأَمَّلُونَ صَاحِبَهُمْ وَالْقَرْنَ، حَتَّى ظُنَّ أَنَّهُ لَمْ يَبْقَ أَحَدٌ فِي الْحِصْنِ إِلَّا أَشْرَفَ، فَقَالَ الرُّومِيُّ: أَتَصْدُقُنِي عَمَّا أَسْتَخْبِرُكَ ؟ قَالَ: نَعَمْ، قَالَ: أَنْتَ بِاللَّهِ ابْنُ الْجَزَرِيِّ، قَالَ: اللَّهُمَّ نَعَمْ. فَكَفَرَ لَهُ، ثُمَّ أَخَذَا فِي شَأْنِهِمَا فَاطَّعَنَا حَتَّى طَالَ الْأَمْرُ بَيْنَهُمَا، وَكَانَ الْفَرَسَانِ يَقُومَانِ وَلَمْ نَجِدْ مِنْ وَاحِدٍ مِنْهُمَا صَاحِبَهُ، ثُمَّ تَجَالَدَا بِالسُّيُوفِ، وَجَعَلَ ابْنُ الْجَزَرِيِّ يَضْرِبُ الضَّرْبَةَ الَّتِي يَرَى أَنَّهُ قَدْ بَلَغَ فِيهَا، فَيَتَّقِيهَا الرُّومِيُّ، وَكَانَ تُرْسُهُ حَدِيدًا، فَيُسْمَعُ لِذَلِكَ صَوْتٌ مُنْكَرٌ، وَيَضْرِبُهُ الرُّومِيُّ ضَرْبَ مُغْدِرٍ، لِأَنَّ تُرْسَ ابْنِ الْجَزَرِيِّ كَانَ دَرَقَةً، فَلَمَّا يَئِسَ كُلُّ وَاحِدٍ مِنْهُمَا مِنْ صَاحِبِهِ انْهَزَمَ ابْنُ الْجَزَرِيِّ، فَدَخَلَتِ الْمُسْلِمِينَ كَآبَةٌ لَمْ يَكْتَئِبُوا مِثْلَهَا قَطُّ، وَعَطْعَطَ الْمُشْرِكُونَ، ثُمَّ اتَّبَعَهُ الْعِلْجُ، فَالْتَفَتَ ابْنُ الْجَزَرِيِّ، فَرَمَى الْعِلْجَ بِوَهْقٍ فَوَقَعَ فِي عُنُقِهِ، وَرَكَضَ إِلَيْهِ فَاسْتَلَبَهُ عَنْ فَرَسِهِ، ثُمَّ عَطَفَ عَلَيْهِ، فَمَا وَصَلَ إِلَى الْأَرْضِ حَتَّى فَارَقَهُ رَأْسُهُ، فَكَبَّرَ الْمُسْلِمُونَ وَانْخَذَلَ الْمُشْرِكُونَ، وَبَادَرُوا الْبَابَ يُغْلِقُونَهُ. وَإِنَّمَا كَانَتْ هَزِيمَةُ ابْنِ الْجَزَرِيِّ حِيلَةً مِنْهُ. وَاتَّصَلَ الْخَبَرُ بِالرَّشِيدِ فَقَالَ لِلْقُوَّادِ: اجْعَلُوا النَّارَ فِي الْمَجَانِيقِ، فَتَهَافَتَ السُّورُ، فَفَتَحُوا الْبَابَ مُسْتَأْمِنِينَ، وَصُبَّتِ الْأَمْوَالُ عَلَى ابْنِ الْجَزَرِيِّ وَقُودَ، فَلَمْ يَقْبَلِ النُّقُودَ، وَسَأَلَ أَنْ يُعْفَى وَيُتْرَكَ بِمَكَانِهِ مِنَ الثَّغْرِ، فَلَمْ يَزَلْ بِهِ طُولَ عُمْرِهِ. وَكَانَ فَتْحُ هِرَقْلَةَ فِي شَوَّالَ، وَأَخْرَبَهَا وَسَبَى مِنْ أَهْلِهَا سِتَّةَ عَشَرَ أَلْفًا، فَأَقْدَمُهُمُ الرَّافِقَةَ، فَتَوَلَّى بَيْعَهُمْ أَبُو الْبَخْتَرِيِّ الْقَاضِي. فتح حصن الصقالبة وديسة والصفصاف وَوَجَّهَ الرَّشِيدُ دَاوُدَ بْنَ عِيسَى بْنِ مُوسَى سَائِحًا فِي أَرْضِ الرِّقَّةِ فِي سَبْعِينَ أَلْفًا. وَافْتَتَحَ شَرَاحِيلُ بْنُ مَعْنِ بْنِ زَائِدَةَ حِصْنَ الصَّقَالِبَةِ وَدِيسَةَ. وَافْتَتَحَ يَزِيدُ بْنُ مَخْلَدٍ الصَّفْصَافَ، وَمَقْلُونِيَّةَ. وَوَلِيَ حُمَيْدُ بْنُ مَعْيُوفٍ سَاحِلَ بَحْرِ الشَّامِ إِلَى مِصْرَ، فَبَلَغَ حُمَيْدٌ قُبْرُسَ، فَهَدَمَ وَحَرَقَ وَسَبَى مِنْ أَهْلِهَا سِتَّةَ عَشَرَ أَلْفًا، وَأَقْدَمَهُمُ الرَّافِقَةَ، فَتَوَلَّى بَيْعَهُمْ أَبُو الْبَخْتَرِيِّ الْقَاضِي. وَبَعَثَ نَقْفُورُ بِالْخَرَاجِ وَالْجِزْيَةِ عَنْ رَأْسِهِ، وَوَلِيُّ عَهْدِهِ وَبَطَارِقَتُهُ وَسَائِرُ أَهْلِ بَلَدِهِ خَمْسِينَ أَلْفَ دِينَارٍ، مِنْهَا عَنْ رَأْسِهِ أَرْبَعَةُ دَنَانِيرَ، وَعَنْ رَأْسِ وَلَدِهِ دِينَارَيْنِ. وَكَتَبَ نَقْفُورُ مَعَ بِطْرِيقَيْنِ مِنْ عُظَمَاءِ بَطَارِقَتِهِ فِي جَارِيَةٍ مِنْ سَبْيِ هِرَقْلَةَ كِتَابًا نُسْخَتُهُ: لِعَبْدِ اللَّهِ هَارُونَ أَمِيرِ الْمُؤْمِنِينَ، مِنْ نَقْفُورِ مَلِكِ الرُّومِ، سَلَامٌ عَلَيْكَ، أَمَّا بَعْدُ: أَيُّهَا الْمَلِكُ، إِنَّ لِي حَاجَةً لَا تَضُرُّكَ فِي دِينِكَ وَلَا دُنْيَاكَ، هَيِّنَةً يَسِيرَةً، [أَنْ ] تَهَبَ لِابْنِي جَارِيَةً مِنْ بَنَاتِ أَهْلِ هِرَقْلَةَ كُنْتُ خَطَبْتُهَا عَلَى ابْنِي، فَإِنْ رَأَيْتَ أَنْ تُسْعِفَنِي فِي حَاجَتِي [فَعَلْتَ ]. وَالسَّلَامُ عَلَيْكَ وَرَحْمَةُ اللَّهِ وَبَرَكَاتُهُ. وَاسْتَهْدَاهُ أَيْضًا طِيبًا وَسُرَادِقًا، فَأَمَرَ الرَّشِيدُ بِطَلَبِ الْجَارِيَةِ، فَأُحْضِرَتْ وَزُيِّنَتْ وَأُجْلِسَتْ عَلَى فِرَاشٍ فِي مَضْرِبِهِ الَّذِي كَانَ نَازِلًا فِيهِ، وَسُلِّمَتِ الْجَارِيَةُ وَالْمَضْرِبُ بِمَا فِيهِ مِنَ الْآنِيَةِ وَالْمَتَاعِ إِلَى رَسُولِ نَقْفُورَ، وَبَعَثَ إِلَيْهِ بِمَا سَأَلَ مِنَ الْعِطْرِ، وَبَعَثَ إِلَيْهِ مِنَ التَّمَوُّرِ وَالزَّبِيبِ وَالْأَخْبِصَةِ وَالتِّرْيَاقِ، فَسَلَّمَ ذَلِكَ إِلَيْهِ رَسُولُ الرَّشِيدِ، فَأَعْطَاهُ نَقْفُورُ وَقْرَ بِرْذَوْنٍ دَرَاهِمَ كَانَ مَبْلَغُهُ خَمْسِينَ أَلْفَ دِرْهَمٍ، وَمِائَةَ ثَوْبٍ دِيبَاجٍ، وَمِائَتَيْ ثَوْبٍ بَزْيُونَ، وَاثْنَيْ عَشَرَ بَازِيًّا، وَأَرْبَعَةَ أَكْلُبٍ مِنْ كِلَابِ الصَّيْدِ، وَثَلَاثَ بَرَاذِينَ، وَكَانَ نَقْفُورُ اشْتَرَطَ أَلَّا يُخَرِّبَ ذَا الْكُلَاعِ، وَلَا حَمْلَهُ، وَلَا حِصْنَ سِنَانٍ، وَاشْتَرَطَ الرَّشِيدُ عَلَيْهِ أَلَّا يُعَمِّرَ هِرَقْلَةَ، وَعَلَى أَنْ يَحْمِلَ نَقْفُورُ ثَلَاثَمِائَةِ أَلْفِ دِينَارٍ، فَقَالَ أَبُو الْعَتَاهِيَةِ فِي ذَلِكَ: إِمَامَ الْهُدَى أَصْبَحْتَ بِالدِّينِ مَعْنِيًّا وَأَصْبَحْتَ تَسْقِي كُلَّ مُسْتَمْطِرٍ رِيًّا     لَكَ اسْمَانِ شِقًّا مِنْ رَشَادٍ وَمِنْ هُدًى فَأَنْتَ الَّذِي تُدْعَى رَشِيدًا [وَ ] مَهْدِيًّا     إِذَا مَا سَخِطْتَ الشَّيْءَ كَانَ مُسْخَطًا وَإِنْ تَرْضَ شَيْئًا [كَانَ ] فِي النَّاسِ مَرْضِيًّا     بُسِطَتْ لَنَا شَرْقًا وَغَرْبًا يَدُ الْعُلَا فَأَوْسَعْتَ شَرْقِيًّا وَأَوْسَعْتَ غَرْبِيًّا     وَوَشَيْتَ وَجْهَ الْأَرْضِ بِالْجُودِ وَالنَّدَى فَأَصْبَحَ وَجْهُ الْأَرْضِ بِالْجُودِ بِالْجُودِ مُوَشِّيًا     وَأَنْتَ أَمِيرُ الْمُؤْمِنِينَ فَتَى الْتُقَّى نَشَرْتَ مِنَ الْإِحْسَانِ مَا كَانَ مَطْوِيًّا     تَحَلَّيْتَ لِلدُّنْيَا وَلِلدِّينِ بِالرِّضَا فَأَصْبَحَ نَقْفُورُ لِهَارُونَ ذِمِّيًّا . وَكان هارون قَدْ لَبِسَ عَلَى رَأْسِهِ حين خروجه قَلَنْسُوَةً، فَقَالَ فِيهَا أَبُو الْمُعَلَّى الْكِلَابِيُّ: فَمَنْ يَطْلُبْ لِقَاءَكَ أَوْ يُرِدْهُ     فَبِالْحَرَمَيْنِ أَوْ أَقْصَى الثُّغُورِ فَفِي أَرْضِ الْعُدُوِّ عَلَى طِمِرٍّ     وَفِي أَرْضِ التَّرَفُّهِ فَوْقَ كُورِ

     ✧ Mention of the conquest of Hiraqlah. In the year one hundred and ninety AH: al-Rashīd conquered Hiraqlah. The account of al-Rashīd's raid: The Byzantines had been ruled by a woman, such that in her time there remained no one else of the ruling family except her. She used to write to al-Mahdī, al-Hādī, and al-Rashīd with veneration and honor, and she would send them gifts, until her son came of age. Then the kingship came to him to her exclusion, and he caused corruption and mischief, and he turned against al-Rashīd. She feared for the Byzantine kingdom that it would be lost, knowing al-Rashīd's might, so she gouged out her son's eyes. His rule was nullified and it reverted to her. That became grave among the people of her kingdom and they came to hate her. Naqfur—who had been her secretary—rose against her. They supported him and strengthened him, and he took charge of the affairs of the kingdom. He wrote to al-Rashīd: From Naqfur, king of the Byzantines, to al-Rashīd, king of the Arabs. Now then: This woman used to place you and your father and your brother in the position of kings, but I am placing you in a position other than that. I shall set out to raid your lands and assault your cities, unless you pay me what the woman used to pay you. Peace. When the letter reached al-Rashīd, he wrote in reply to his letter, saying: In the name of God, the Merciful, the Compassionate. From ʿAbd Allāh Hārūn, Commander of the Faithful, to Naqfur, dog of the Byzantines. My answer to you is what you will see with your own eyes, not what you will hear. We have already mentioned that they corresponded in something like this in the year eighty-seven AH. Al-Rashīd then set out for the Byzantine lands with one hundred and thirty-five thousand regular troops, not counting followers. He entered the Byzantine lands and began killing, taking captives, seizing booty, effacing traces, and destroying fortresses, until he encamped before Hiraqlah, which was the strongest and most impregnable fortress. Its people fortified themselves within. It had a moat encircling it. When al-Rashīd pressed them hard with arrows, mangonels, and ʿarrādāt, one day a man among them opened the gate and came out in the most complete attire and arms. He called out: "Is there any challenger? Long has your stay with us lasted. Let two men from among you come out to me." He kept increasing the number until he reached twenty, but no one answered him. Then he entered and shut the gate. Al-Rashīd was asleep, and he learned of his affair only after waking. He became angry and reproached his servants for not informing him. It was said to him: "Refraining from him will embolden him and make him overbearing. He will come out tomorrow seeking the like of what he sought." Al-Rashīd's night grew long as he waited for him. Then, behold, the gate was opened and he came out seeking single combat. He laid claim that he could withstand twenty. Al-Rashīd said: "Who will face him?" A group of commanders, such as Hazīmah and Khuzaymah, hastened forward. He resolved to send out some of the volunteers. The volunteers clamored, and behold, there were twenty of them. Their spokesman said: "O Commander of the Faithful, your commanders are renowned for valor. If one of them goes out and kills this polytheist, that is no great matter. But if the polytheist kills him, it would be a disgraceful blemish upon the army. We are commoners, and none of us is distinguished. If the Commander of the Faithful sees fit to let us choose a man from the common people and send him out against him, then if he prevails, the people of the fortress will know that the Commander of the Faithful has prevailed over their most renowned man at the hand of a commoner, one whose death is of no consequence and who is not celebrated. And if the man is killed, he will be a martyr and no blood price will be incurred." Al-Rashīd said: "I approve of your opinion. So choose a man from among you." They chose a man called Ibn al-Jazarī, who was known for valor and courage. Al-Rashīd said to him: "Will you go out?" He said: "Yes, and I seek help from God." He said: "Give him a horse, a lance, a sword, and a shield." He said: "O Commander of the Faithful, I trust my own horse more, and my lance is more sure in my hand. But I have accepted the sword and the shield." He donned his arms. Al-Rashīd drew near to him, bade him farewell, and followed him with supplication. Twenty volunteers went out with him. When he descended into the valley, the polytheist said to them, counting them one by one: "The condition is twenty, and you have added a man. But no matter." They called out to him: "Only one man will come out against you." When Ibn al-Jazarī separated from them, the Byzantine man met him. Most of the people from the fortress had come out to look down and observe their champion and his opponent, so much so that it was thought that no one remained in the fortress but had come out to watch. The Byzantine said: "Will you tell me the truth about what I ask you?" He said: "Yes." He said: "By God, are you Ibn al-Jazarī?" He said: "O God, yes." The Byzantine then blasphemed. Then they turned to their affair and thrust at each other with lances until matters between them grew long. The two horses stood, and we found neither one's companion. Then they struck with swords. Ibn al-Jazarī began to deliver blows that he thought had landed, but the Byzantine parried them. His shield was of iron, so a terrible sound was heard. The Byzantine struck him with treacherous blows, for Ibn al-Jazarī's shield was a leather buckler. When each despaired of his opponent, Ibn al-Jazarī fled. A grief entered the Muslims such as they had never felt before, and the polytheists shouted in jubilation. Then the polytheist pursued him. Ibn al-Jazarī turned and cast a lasso at him, which fell upon his neck. He galloped to him and pulled him from his horse. Then he turned upon him, and he had not reached the ground before his head was parted from him. The Muslims shouted "God is great!" and the polytheists despaired and rushed to shut the gate. Ibn al-Jazarī's flight had been a ruse. The news reached al-Rashīd, and he said to the commanders: "Set fire to the mangonels." The wall collapsed, and they opened the gate seeking quarter. Wealth was poured out upon Ibn al-Jazarī as he stood, but he would not accept the coins. He asked to be exempted and left in his place on the frontier, and he remained there for the rest of his life. The conquest of Hiraqlah took place in Shawwāl. He destroyed it and took captive from its people sixteen thousand, whom he brought to al-Rāfiqah. Abū al-Bakhtarī, the judge, took charge of selling them. Conquest of the fortress of al-Ṣaqālibah, Dīsah, and al-Ṣafṣāf. Al-Rashīd sent Dāwūd b. ʿĪsā b. Mūsā forth into the land of al-Raqqah with seventy thousand men. Sharāḥīl b. Maʿn b. Zāʾidah conquered the fortress of al-Ṣaqālibah and Dīsah. Yazīd b. Makhlad conquered al-Ṣafṣāf and Maqlūniyyah. Ḥumayd b. Maʿyūf was put in charge of the coast of the Syrian Sea as far as Egypt. Ḥumayd reached Cyprus, where he demolished, burned, and took captive sixteen thousand of its people, whom he brought to al-Rāfiqah. Abū al-Bakhtarī, the judge, took charge of selling them. Naqfur sent the kharāj and jizyah for himself, his heir apparent, his patricians, and the rest of the people of his land: fifty thousand dinars. Of that, four dinars were for his own head, and two dinars for the head of his son. Naqfur wrote through two of his leading patricians concerning a slave girl from the captives of Hiraqlah, a letter whose text read: To ʿAbd Allāh Hārūn, Commander of the Faithful, from Naqfur, king of the Byzantines. Peace be upon you. Now then, O king, I have a need that will not harm you in your religion or your world, a small and trifling one: that you grant my son a slave girl from the daughters of the people of Hiraqlah, whom I had sought in marriage for my son. If you see fit to grant my request, then do so. Peace be upon you and the mercy of God and His blessings. He also requested of him perfume and a pavilion. Al-Rashīd ordered that the slave girl be sought. She was brought, adorned, and seated upon a couch in the tent in which he was staying. The slave girl and the tent, with all that was in it of vessels and goods, were handed over to Naqfur's envoy. He sent him the perfume he had requested, and he sent him dates, raisins, sweet dishes, and theriac. Al-Rashīd's envoy delivered that to him. Naqfur gave him a mule-load of dirhams, amounting to fifty thousand dirhams, one hundred garments of silk brocade, two hundred garments of baziyūn, twelve falcons, four hunting dogs, and three mules. Naqfur stipulated that al-Rashīd not destroy Dhū al-Kulāʿ, nor its district, nor the fortress of Sinān. Al-Rashīd stipulated that Naqfur not rebuild Hiraqlah, and that Naqfur pay three hundred thousand dinars. Abū al-ʿAtāhiyah said regarding that: O imam of guidance, you have become concerned with the faith and you have given drink to every seeker of rain until satisfied. You have two names, derived from right guidance and from guidance, for you are called Rashīd and Mahdī. When you are displeased with a thing, it becomes displeasing, and if you approve of a thing, it becomes approved among the people. The hand of eminence was extended for us east and west, you have made spacious the east and you have made spacious the west. You have embroidered the face of the earth with generosity and munificence, so the face of the earth has become embroidered with generosity. And you are the Commander of the Faithful, the youth of piety, you have spread forth the good deeds that were folded away. You have adorned yourself for this world and for the faith with contentment, so Naqfur has become a tributary to Hārūn. Hārūn had worn a qalansuwah on his head when he set out. Abū al-Muʿallā al-Kilābī said regarding it: Whoever seeks to meet you or desires it, then it is at the two holy sanctuaries or at the farthest frontiers. For in the land of the enemy you are on a lean horse, and in the land of ease you are above a camel saddle.

383. Tarikh (al-Tabari) 3058No grade recorded

     وَفِي سنة تسعين ومائة: غَزَا الرَّشِيدُ الصَّائِفَةَ - وَهِيَ بِلَادُ الرُّومِ - فِي رَجَبٍ  ، وَاسْتَخْلَفَ الْمَأْمُونَ بِالرِّقَّةِ، وَفَوَّضَ إِلَيْهِ الْأُمُورَ، وَكَتَبَ إِلَى الْآفَاقِ بِالسَّمْعِ وَالطَّاعَةِ، وَدَفَعَ إِلَيْهِ خَاتَمَ الْمَنْصُورِ يَتَيَمَّنُ بِهِ، وَهُوَ خَاتَمُ الْخَاصَّةِ، وَنَقْشُهُ: "اللَّهُ ثِقَتِي آمَنْتُ بِهِ". وَفِيهَا: خَرَجَتِ الرُّومُ إِلَى عَيْنِ زَرِبَةَ، وَكَنِيسَةِ السَّوْدَاءِ، فَأَغَارَتْ وَأُسِرَتْ، فَاسْتَنْقَذَ أَهْلُ الْمِصِّيصَةِ مَا أَخَذُوا. وَفِيهَا: نَقَضَ أَهْلُ قُبْرُسَ الْعَهْدَ، فَغَزَاهُمْ مَعْيُوفٌ وَسَبَى أَهْلَهَا. وَفِيهَا: حَجَّ بِالنَّاسِ عِيسَى بْنُ مُوسَى الْهَادِي. وَخَرَجَ فِي هَذِهِ السَّنَةِ خَارِجِيٌّ مِنْ نَاحِيَةِ عَبْدِ الْقَيْسِ  ، يُقَالُ لَهُ سَيْفُ بْنُ بُكَيْرٍ، فَوَجَّهَ إِلَيْهِ الرَّشِيدُ مُحَمَّدَ بْنَ يَزِيدَ بْنِ مَزَيْدٍ، فَقَتَلَهُ بِعَيْنِ النَّوْرَةِ. وَفِيهَا أَسْلَمَ الْفَضْلُ بْنُ سَهْلٍ عَلَى يَدِ الْمَأْمُونِ  ، وَقِيلَ بَلْ أَسْلَمَ أَبُوهُ سَهْلٌ عَلَى يَدِ الْمَهْدِيِّ، وَكَانَ مَحْبُوسًا، وَقِيلَ أَسْلَمَ الْفَضْلُ وَأَخُوهُ الْحَسَنُ عَلَى يَدِ يَحْيَى بْنِ خَالِدٍ، فَاخْتَارَهُ يَحْيَى لِخِدْمَةِ الْمَأْمُونِ، فَلِهَذَا كَانَ الْفَضْلُ يَرْعَى الْبَرَامِكَةَ، وَيُثْنِي عَلَيْهِمْ، وَلُقِّبَ بِذِي الرِّئَاسَتَيْنِ لِأَنَّهُ تَقَلَّدَ الْوِزَارَةَ وَالسَّيْفَ، وَكَانَ يَتَشَيَّعُ، وَهُوَ الَّذِي أَشَارَ عَلَى الْمَأْمُونِ بِالْعَهْدِ لِعَلِيِّ بْنِ مُوسَى الرِّضَى - عَلَيْهِ السَّلَامُ -. وَكَانَ عَلَى الْمَوْصِلِ هَذِهِ السَّنَةَ خَالِدُ بْنُ يَزِيدَ بْنِ حَاتِمِ بْنِ قَبِيصَةَ بْنِ الْمُهَلَّبِ، وَلَمَّا دَخَلَ الْمَوْصِلَ انْكَسَرَ لِوَاؤُهُ فِي ( بَابِ الْمَدِينَةِ )، فَتَطَيَّرَ مِنْهُ، وَكَانَ مَعَهُ أَبُو الشِّيصِ الشَّاعِرُ، فَقَالَ فِي ذَلِكَ: مَا كَانَ مُنْكَسِرَ اللِّوَاءِ لِطِيرَةٍ تُخْشَى وَلَا أَمْرٍ يَكُونُ مُوَيِّلَا لَكِنَّ هَذَا الرُّمْحَ أَضْعَفَ رُكْنَهُ صِغَرُ الْوِلَايَةِ فَاسْتَقَلَّ الْمَوْصِلَا فَسُرِّيَ عَنْ خَالِدٍ.

     ✧ In the year one hundred and ninety: al-Rashīd raided the summer expedition—that is, the land of the Byzantines—in Rajab, and he appointed al-Maʾmūn as his deputy at al-Raqqah, entrusting the affairs to him, and he wrote to the horizons [the provinces] [enjoining] obedience and allegiance. He handed him the seal of al-Manṣūr to seek blessing through it; it was the seal of the elite, and its inscription was: “God is my trust; I have believed in Him.” In it [this year]: the Byzantines came out to ʿAyn Zarbah and the Church of the Black One, raiding and taking captives, and the people of al-Maṣṣīṣah recovered what they had taken. In it [this year]: the people of Cyprus violated the treaty, so Maʿyūf raided them and took its people captive. In it [this year]: ʿĪsā b. Mūsā al-Hādī led the people in the Pilgrimage. In this year a Khārijite emerged from the region of ʿAbd al-Qays, called Sayf b. Bukayr. Al-Rashīd sent against him Muḥammad b. Yazīd b. Mazyad, and he killed him at ʿAyn al-Nawrah. In it [this year] al-Faḍl b. Sahl embraced Islam at the hand of al-Maʾmūn; and it is said, rather, that his father Sahl embraced Islam at the hand of al-Mahdī, while he was imprisoned; and it is said that al-Faḍl and his brother al-Ḥasan embraced Islam at the hand of Yaḥyā b. Khālid, and Yaḥyā chose him to serve al-Maʾmūn. For this reason al-Faḍl was mindful of the Barāmikah and praised them. He was given the title Dhū al-Riʾāsatayn because he assumed both the vizierate and the sword [military command]. He was inclined to Shīʿism, and he it was who advised al-Maʾmūn to designate ʿAlī b. Mūsā al-Riḍā ﷺ. Over al-Mawṣil this year was Khālid b. Yazīd b. Ḥātim b. Qabīṣah b. al-Muhallab. When he entered al-Mawṣil, his banner broke at the City Gate, and he regarded it as an evil omen. With him was the poet Abū al-Shīṣ, who said about that: It was not that the banner was broken for an omen to be feared, nor for a matter that would lead to ruin; but this lance had its corner weakened by the smallness of the governorship, so al-Mawṣil scorned it. And Khālid was relieved.

384. Tarikh (al-Tabari) 3059No grade recorded

     مَنْ تُوُفِّيَ فِي هَذِهِ السَّنَةِ مِنَ الْأَكَابِرِ   أَسَدُ بْنُ عَمْرِو بْنِ عَامِرٍ، أَبُو الْمُنْذِرِ الْبَجَلِيُّ الْكُوفِيُّ أَسَدُ بْنُ عَمْرِو بْنِ عَامِرٍ، أَبُو الْمُنْذِرِ الْبَجَلِيُّ الْكُوفِيُّ، صَاحِبُ أَبِي حَنِيفَةَ. تَفَقَّهَ وَسَمِعَ مِنْ حَجَّاجِ بْنِ أَرْطَأَةَ، رَوَى عَنْهُ: أَحْمَدُ بْنُ حَنْبَلٍ وَغَيْرُهُ. كَانَ قَدْ وَلِيَ الْقَضَاءَ بِبَغْدَادَ وَبِوَاسِطَ، فَأَنْكَرَ مِنْ بَصَرِهِ شَيْئًا، فَرَدَّ الْقِمْطَرَ وَاعْتَزَلَ عَنِ الْقَضَاءِ. وَثَّقَهُ يَحْيَى، وَقَالَ أَحْمَدُ: كَانَ صَدُوقًا. وَضَعَّفَهُ عَلِيٌّ، وَالْبُخَارِيُّ، وَتُوُفِّيَ فِي هَذِهِ السَّنَةِ. حَكَّامُ بْنُ سَلْمٍ الْكِنَانِيُّ الرَّازِيُّ، أَبُو عَبْدِ الرَّحْمَنِ حَكَّامُ بْنُ سَلْمٍ الْكِنَانِيُّ الرَّازِيُّ، أَبُو عَبْدِ الرَّحْمَنِ. سَمِعَ مِنْ إِسْمَاعِيلَ بْنِ خَالِدٍ، وَالزُّبَيْرِ بْنِ عَدِيٍّ، وَحُمَيْدٍ الطَّوِيلِ، وَالثَّوْرِيِّ. رَوَى عَنْهُ: يَحْيَى بْنُ مَعِينٍ، وَأَبُو مَعْمَرٍ الْهُذَلِيُّ. وَكَانَ ثِقَةً. وعَنْ أَبِي إِسْحَاقَ، عَنِ الْبَرَاءِ قَالَ: لَقَدْ رَأَيْتُ ثَلَاثَمِائَةٍ مِنْ أَهْلِ بَدْرٍ، مَا فِيهِمْ أَحَدٌ إِلَّا وَهُوَ يُحِبُّ أَنْ يَكْفِيَهُ صَاحِبُهُ الْفَتْوَى. تُوُفِّيَ حَكَّامٌ بِمَكَّةَ فِي هَذِهِ السَّنَةِ قَبْلَ أَنْ يَحُجَّ. سَعْدُونُ الْمَجْنُونُ سَعْدُونُ الْمَجْنُونُ. عن عُثْمَانُ بْنُ مُحَمَّدٍ الْعُثْمَانِيُّ قَالَ: قُرِئَ عَلَى أَبِي الْحَسَنِ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى وَأَنَا حَاضِرٌ قَالَ: سَمِعْتُ يُوسُفَ يَقُولُ: قَالَ الْفَتْحُ بْنُ شَخْرَفَ: كَانَ سَعْدُونُ صَاحِبَ مَحَبَّةٍ لِلَّهِ،  صَامَ سِتِّينَ سَنَةً حَتَّى خَفَّ دِمَاغُهُ، فَسَمَّاهُ النَّاسُ مَجْنُونًا لِتَرَدُّدِ قَوْلِهِ فِي الْمَحَبَّةِ، فَغَابَ عَنَّا زَمَانًا، فَبَيْنَا أَنَا قَائِمٌ عَلَى حَلْقَةِ ذِي النُّونِ رَأَيْتُ عَلَيْهِ جُبَّةَ صُوفٍ، وَعَلَيْهَا مَكْتُوبٌ: "لَا تُبَاعُ وَلَا تُشْتَرَى" فَسَمِعَ كَلَامَ ذِي النُّونِ، فَصَرَخَ وَأَنْشَأَ يَقُولُ: وَلَا خَيْرَ فِي شَكْوَى إِلَى غَيْرِ مُشْتَكًى وَلَا بُدَّ مِنْ شَكْوَى إِذَا لَمْ يَكُنْ صَبْرُ وعن عَبْدُ الْعَزِيزِ بْنُ قُرَّةَ قَالَ: قَالَ الْأَصْمَعِيُّ: مَرَرْتُ بِسَعْدُونَ فَإِذَا هُوَ جَالِسٌ عِنْدَ رَأْسِ شَيْخٍ سَكْرَانَ يَذُبُّ عَنْهُ. فَقُلْتُ: سَعْدُونُ، مَا لِي أَرَاكَ جَالِسًا عِنْدَ رَأْسِ هَذَا الشَّيْخِ. فَقَالَ: إِنَّهُ مَجْنُونٌ، فَقُلْتُ لَهُ: أَنْتَ الْمَجْنُونُ أَوْ هُوَ ؟ قَالَ: لَا بَلْ هُوَ. قُلْتُ: مِنْ أَيْنَ قُلْتَ ذَلِكَ ؟ قَالَ: لِأَنِّي صَلَّيْتُ الظُّهْرَ وَالْعَصْرَ جَمَاعَةً وَهُوَ لَمْ يُصَلِّ جَمَاعَةً وَلَا فُرَادَى. قُلْتُ: فَهَلْ قُلْتَ فِي ذَلِكَ شَيْئًا ؟ فَقَالَ: تَرَكْتُ النَّبِيذَ لِأَهْلِ النَّبِيذِ     وَأَصْبَحْتُ أَشْرَبُ مَاءً قِرَاحًا لِأَنَّ النَّبِيذَ يُذِلُّ الْعَزِيزَ     وَيَكْسُو [سَوَادَ ] الْوُجُوهِ الصِّبَاحَا فَإِنْ كَانَ ذَا جَائِزًا لِلشَّبَابِ     فَمَا الْعُذْرُ فِيهِ إِذَا الشَّيْبُ لَاحَا فَقُلْتُ لَهُ: صَدَقْتَ. وَانْصَرَفْتُ. 1038 - عَبْدُ اللَّهِ بْنُ عُمَرَ بْنِ غَانِمٍ، أَبُو عَبْدِ الرَّحْمَنِ الرُّعَيْنِيُّ. وُلِدَ سَنَةَ ثَمَانٍ وَعِشْرِينَ وَمِائَةٍ، وَرَحَلَ فِي طَلَبِ الْعِلْمِ. وَرَوَى عَنْ مَالِكٍ وَغَيْرِهِ. وَهُوَ أَحَدُ الثِّقَاتِ الْأَثْبَاتِ. وَلِيَ الْقَضَاءَ بِإِفْرِيقِيَّةَ، وَتُوُفِّيَ فِي رَبِيعٍ الْآخِرِ مِنْ هَذِهِ السَّنَةِ. عَبْدُ الْوَاحِدِ بْنُ وَاصِلٍ، أَبُو عُبَيْدَةَ الْحَدَّادُ عَبْدُ الْوَاحِدِ بْنُ وَاصِلٍ، أَبُو عُبَيْدَةَ الْحَدَّادُ، مَوْلَى سَدُوسَ. سَمِعَ سَعِيدَ بْنَ أَبِي عَرُوبَةَ، وَشُعْبَةَ، وَهُوَ بَصْرِيٌّ سَكَنَ بَغْدَادَ وَحَدَّثَ بِهَا، فَرَوَى عَنْهُ أَحْمَدُ وَغَيْرُهُ، وَيَحْيَى، وَأَبُو خَيْثَمَةَ، وَكَانَ ثِقَةً مِنَ الْمُثَبَّتَيْنِ. تُوُفِّيَ فِي هَذِهِ السَّنَةِ. عُبَيْدَةُ بْنُ حُمَيْدِ بْنِ صُهَيْبٍ، أَبُو عَبْدِ الرَّحْمَنِ التَّيْمِيُّ عُبَيْدَةُ بْنُ حُمَيْدِ بْنِ صُهَيْبٍ، أَبُو عَبْدِ الرَّحْمَنِ التَّيْمِيُّ. وُلِدَ سَنَةَ سَبْعٍ وَمِائَةٍ، وَسَمِعَ مَنْصُورَ بْنَ الْمُعْتَمِرِ، وَالْأَعْمَشَ. وَرَوَى عَنْهُ: أَحْمَدُ بْنُ حَنْبَلٍ، وَكَانَ كُوفِيًّا، فَسَكَنَ بَغْدَادَ إِلَى أَنْ تُوُفِّيَ بِهَا فِي هَذِهِ السَّنَةِ. وَكَانَ مُؤَدِّبًا لِلْأَمِينَ، وَكَانَ أَحْمَدُ يُثْنِي عَلَيْهِ. وعن مُحَمَّدُ بْنُ سَعْدٍ قَالَ: عُبَيْدَةُ بْنُ حُمَيْدٍ كَانَ ثِقَةً صَالِحًا، صَالِحَ الْحَدِيثِ، صَاحِبَ نَحْوٍ وَعَرَبِيَّةٍ، وَقِرَاءَةٍ لِلْقُرْآنِ، وَكَانَ مِنْ أَهْلِ الْكُوفَةِ، فَقَدِمَ بَغْدَادَ أَيَّامَ هَارُونَ الرَّشِيدِ، فَصَيَّرَهُ مَعَ ابْنِهِ مُحَمَّدٍ، فَلَمْ يَزَلْ مَعَهُ حَتَّى مَاتَ. عَطَاءُ بْنُ مُسْلِمٍ، أَبُو مَخْلَدٍ الْخَفَّافُ الْحَلَبِيُّ عَطَاءُ بْنُ مُسْلِمٍ، أَبُو مَخْلَدٍ الْخَفَّافُ الْحَلَبِيُّ قَدِمَ بَغْدَادَ وَحَدَّثَ عَنِ الْأَعْمَشِ. قَالَ يَحْيَى، وَأَبُو دَاوُدَ: كَانَ ثِقَةً. وعن مُحَمَّدُ بْنُ أَبِي سُكَيْنَةَ قَالَ: دَخَلْتُ عَلَى عَطَاءِ بْنِ مُسْلِمٍ أَعُودُهُ، فَمَا لَبِثْتُ أَنْ قُمْتُ، فَقَالَ: جَزَاكَ اللَّهُ خَيْرًا مِنْ عَائِدٍ، لَكِنَّ عِيسَى بْنَ صَالِحٍ لَا جَزَاهُ اللَّهُ خَيْرًا، عَادَنِي فَمَا بَرِحَ حَتَّى بُلْتُ فِي ثِيَابِي. تُوُفِّيَ عَطَاءٌ فِي رَمَضَانَ هَذِهِ السَّنَةَ. يَحْيَى بْنُ خَالِدِ بْنِ بَرْمَكٍ، أَبُو عَلِيٍّ يَحْيَى بْنُ خَالِدِ بْنِ بَرْمَكٍ، أَبُو عَلِيٍّ. كَانَ الْمَهْدِيُّ قَدْ ضَمَّ إِلَيْهِ هَارُونَ الرَّشِيدَ وَجَعَلَهُ فِي حِجْرِهِ، فَلَمَّا اسْتُخْلِفَ هَارُونُ عَرَفَ لِيَحْيَى حَقَّهُ، وَكَانَ يُعَظِّمُهُ، وَإِذَا ذَكَرَهُ يَقُولُ: قَالَ أَبِي. وَجَعَلَ إِصْدَارَ الْأُمُورِ وَإِيرَادَهَا إِلَيْهِ، إِلَى أَنْ نَكَبَ الْبَرَامِكَةَ، فَغَضِبَ عَلَيْهِ، وَخَلَّدَهُ فِي الْحَبْسِ إِلَى أَنْ مَاتَ فِيهِ. وَكَانَ لَهُ الْكَلَامُ الْحَسَنُ، وَالْكَرَمُ الْوَاسِعُ، فَمِنْ كَلَامِهِ: حَاجِبُ الرَّجُلِ عَامِلُهُ عَلَى عَرْضِهِ. وَقَالَ: مَنْ بَلَغَ رُتْبَةً تَاهَ بِهَا أَخْبَرَ أَنَّ مَحَلَّهُ دُونَهَا. وَقَالَ: يَدُلُّ عَلَى كَرَمِ الرَّجُلِ سُودَانُ غِلْمَانِهِ. وَقَالَ لِابْنِهِ: خُذْ مَنْ كُلٍّ طَرَفًا، فَإِنَّ مَنْ جَهِلَ شَيْئًا عَادَاهُ. وعن أَبُو بَكْرٍ مُحَمَّدُ بْنُ يَحْيَى النَّدِيمُ قَالَ: قَالَ يَحْيَى بْنُ خَالِدٍ: ثَلَاثَةُ أَشْيَاءَ تَدُلُّ عَلَى عُقُولِ أَرْبَابِهَا: الْهَدِيَّةُ، وَالْكِتَابُ، وَالرَّسُولُ. وَكَانَ يَقُولُ لِوَلَدِهِ: اكْتُبُوا أَحْسَنَ مَا تَسْمَعُونَ، وَاحْفَظُوا أَحْسَنَ مَا تَكْتُبُونَ، وَتَحَدَّثُوا بِأَحْسَنِ مَا تَحْفَظُونَ. قَالَ ابْنُ عِمْرَانَ: بسنده قَالَ: كَانَ يَحْيَى بْنُ خَالِدٍ يَقُولُ: إِذَا أَقْبَلَتِ الدُّنْيَا فَأَنْفِقْ فَإِنَّهَا لَا تَفْنَى، وَإِذَا أَدْبَرَتْ فَأَنْفِقْ فَإِنَّهَا لَا تَبْقَى  . وعن الزُّبَيْرُ بْنُ بَكَّارٍ قَالَ: سَمِعْتُ إِسْحَاقَ بْنَ إِبْرَاهِيمَ يَقُولُ: كَانَتْ صِلَاتُ يَحْيَى بْنِ خَالِدٍ إِذَا رَكِبَ لِمَنْ تَعَرَّضَ لَهُ بِمِائَتَيْ دِرْهَمٍ، فَرَكِبَ ذَاتَ يَوْمٍ، فَعَرَضَ لَهُ أَدِيبٌ شَاعِرٌ فَقَالَ: يَا سُمِّيَ الْحَصُورَ يَحْيَى أُتِيحَتْ     لَكَ مِنْ فَضْلِ رَبِّنَا جَنَّتَانِ كُلُّ مَنْ مَرَّ فِي الطَّرِيقِ عَلَيْكُمْ     فَلَهُ مَنْ نَوَالِكُمْ مِائَتَانِ مِائَتَا دِرْهَمٍ لِمِثْلِي قَلِيلٌ     هِيَ مِنْكُمْ لِلْقَابِسِ الْعِجْلَانِ قَالَ يَحْيَى: صَدَقْتُ. وَأَمَرَ بِحَمْلِهِ إِلَى دَارِهِ، فَلَمَّا رَجَعَ مِنْ دَارِ الْخَلِيفَةِ سَأَلَهُ عَنْ حَالِهِ، فَذَكَرَ أَنَّهُ تَزَوَّجَ، وَأَخَذَ بِوَاحِدَةٍ مِنْ ثَلَاثٍ، إِمَّا أَنْ تُؤَدِّيَ الْمَهْرَ وَهُوَ أَرْبَعَةُ آلَافِ دِرْهَمٍ، وَإِمَّا أَنْ يُطْلِقَ، وَإِمَّا أَنْ يُقِيمَ جَارِيًا [لِلْمَرْأَةِ ] مَا يَكْفِيهَا إِلَى أَنْ يَتَهَيَّأَ لَهُ نَقْلُهَا، فَأَمَرَ لَهُ يَحْيَى بِأَرْبَعَةِ آلَافٍ لِلْمَهْرِ، وَأَرْبَعَةَ آلَافٍ لِثَمَنِ مَنْزِلٍ، وَأَرْبَعَةَ آلَافٍ لِمَا يَحْتَاجُ إِلَيْهِ [الْمُنْزِلُ ] وَأَرْبَعَةَ آلَافٍ لِلْبِنْيَةِ، وَأَرْبَعَةَ آلَافٍ يَسْتَظْهِرُ بِهَا، فَأَخَذَ عِشْرِينَ أَلْفَ دِرْهَمٍ. وعن حُسَيْنُ بْنُ فَهِمٍ قَالَ: قَالَ ابْنُ الْمَوْصِلِيِّ: حَدَّثَنِي أَبِي [قَالَ: ] أَتَيْتُ يَحْيَى بْنُ خَالِدِ بْنِ بَرْمَكٍ، فَشَكَوْتُ إِلَيْهِ ضِيقَةً، فَقَالَ: وَيْحَكَ ! مَا أَصْنَعُ بِكَ ؟ لَيْسَ عِنْدَنَا فِي هَذَا الْوَقْتِ شَيْءٌ، وَلَكِنْ هَا هُنَا أَمْرٌ أَدُلُّكَ عَلَيْهِ، فَكُنْ فِيهِ رَجُلًا، قَدْ جَاءَنِي خَلِيفَةُ صَاحِبِ مِصْرَ يَسْأَلُنِي أَنْ أَسْتَهْدِيَ صَاحِبَهُ شَيْئًا، وَقَدْ أَبَيْتُ ذَلِكَ، فَأَلَحَّ عَلَيَّ وَقَدْ بَلَغَنِي أَنَّكَ أَعْطَيْتَ بِجَارِيَتِكَ فُلَانَةَ آلَافَ دَنَانِيرَ، فَهُوَ ذَا أَسْتَهْدِيهِ إِيَّاهَا وَأُخْبِرُهُ أَنَّهَا قَدْ أَعْجَبَتْنِي، فَإِيَّاكَ أَنْ تَنْقُصَهَا مِنْ ثَلَاثِينَ أَلْفَ دِينَارٍ، وَانْظُرْ كَيْفَ يَكُونُ. قَالَ: فَوَ اللَّهِ مَا شَعَرْتُ إِلَّا بِالرَّجُلِ قَدْ وَافَانِي فَسَاوَمَنِي بِالْجَارِيَةِ. فَقُلْتُ: لَا أَنْقُصُهَا مِنْ ثَلَاثِينَ أَلْفَ دِينَارٍ، فَلَمْ يَزَلْ يُسَاوِمُنِي حَتَّى بَذَلَ لِي عِشْرِينَ أَلْفَ دِينَارٍ، فَلَمَّا سَمِعْتُهَا ضَعْفَ قَلْبِي عَنْ رَدِّهَا، فَبِعْتُهَا وَقَبَضْتُ الْعِشْرِينَ أَلْفًا، وَصِرْتُ إِلَى يَحْيَى بْنِ خَالِدٍ، فَقَالَ لِي: كَيْفَ صَنَعْتَ فِي بَيْعِ جَارِيَتِكَ ؟ فَأَخْبَرْتُهُ وَقُلْتُ: وَاللَّهِ مَا مَلَكْتُ نَفْسِي أَنْ أَجَبْتُ إِلَى الْعِشْرِينَ أَلْفًا حِينَ سَمِعْتُهَا. فَقَالَ: إِنَّكَ لَخَسِيسٌ، وَهَذَا خَلِيفَةُ فَارِسَ قَدْ جَاءَنِي فِي مِثْلِ هَذَا، فَخُذْ جَارِيَتَكَ، فَإِذَا سَاوَمَكَ بِهَا فَلَا تَنْقُصْهَا مِنْ خَمْسِينَ أَلْفَ دِينَارٍ، فَإِنَّهُ لَا بُدَّ أَنْ يَشْتَرِيَهَا مِنْكَ بِذَلِكَ. قَالَ: فَجَاءَنِي الرَّجُلُ فَأَسْمَتْ عَلَيْهِ خَمْسِينَ أَلْفَ دِينَارٍ، فَلَمْ يَزَلْ يُسَاوِمُنِي حَتَّى أَعْطَانِي ثَلَاثِينَ أَلْفَ دِينَارٍ، فَضَعُفَ قَلْبِي عَنْ رَدِّهَا، وَلَمْ أُصَدِّقْ بِهَا، فَأَوْجْبَتُهَا لَهُ بِهَا، ثُمَّ صِرْتُ إِلَى يَحْيَى بْنِ خَالِدٍ، فَقَالَ لِي: بِكُمْ بِعْتُ الْجَارِيَةَ ؟ فَأَخْبَرْتُهُ، فَقَالَ: وَيْحَكَ ! أَمَا تُؤَدِّبُكَ الْأُولَى عَنِ الثَّانِيَةِ. قُلْتُ: وَاللَّهِ ضَعُفَ قَلِّبِي عَنْ رَدِّ شَيْءٍ، لَمْ أَطْمَعْ فِيهِ. فَقَالَ: هَذِهِ جَارَيْتُكَ فَخُذْهَا إِلَيْكَ. قَالَ: جَارِيَةٌ أَفْدَتْ بِهَا خَمْسِينَ أَلْفَ دِينَارٍ، ثُمَّ أَمْلِكُهَا، أُشْهِدُكَ أَنَّهَا حُرَّةٌ، وَأَنِّي قَدْ تَزَوَّجْتُهَا. وقال أَبُو بَكْرِ بْنُ ثَابِتٍ الْخَطِيبُ: وَبَلَغَنَا أَنَّ الرَّشِيدَ بَعَثَ صَالِحًا صَاحِبَ الْمُصَلَّى إِلَى مَنْصُورِ بْنِ زِيَادٍ يَقُولُ لَهُ: قَدْ وَجَبَ عَلَيْكَ عَشَرَةُ آلَافِ دِرْهَمٍ، فَاحْمِلْهَا إِلَيَّ الْيَوْمَ، فَإِنْ فِعْلَ إِلَى مَا قَبْلَ غُرُوبِ الشَّمْسِ، وَإِلَّا فَخُذْ رَأْسَهُ، وَائْتِنِي بِهِ، وَلَا تُرَاجِعْنِي. قَالَ صَالِحٌ: فَخَرَجْتُ إِلَى مَنْصُورٍ فَعَرَفْتُهُ، فَقَالَ: ذَهَبَتْ وَاللَّهِ نَفْسِي، وَاللَّهِ مَا أَتَمَكَّنُ مِنْ ثَلَاثِمِائَةِ أَلْفِ دِرْهَمٍ فَضْلًا [عَنْ ] عَشَرَةِ آلَافِ أَلْفٍ. قَالَ لَهُ صَالِحٌ: خُذْ فِيمَا هُوَ أَعُودُ عَلَيْكَ مِنْ هَذَا الْقَوْلِ. فَقَالَ لَهُ: تَحْمِلُنِي إِلَى أَهْلِي حَتَّى أُوصِيَ. فَلَمَّا دَخَلَ إِلَيْهِمُ ارْتَفَعَ صِيَاحُ الْحَرِيمِ وَالْجَوَارِي، فَقَالَ لِصَالِحٍ: امْضِ بِنَا إِلَى يَحْيَى بْنِ خَالِدٍ، لَعَلَّ اللَّهَ أَنْ يَأْتِيَ بِالْفَرَجِ عَلَى يَدِهِ. فَمَضَى مَعَهُ، فَدَخَلَ عَلَى يَحْيَى وَهُوَ يَبْكِي فَقَالَ: مَا لَكَ ؟ فَقَصَّ عَلَيْهِ الْقِصَّةَ، فَأَطْرَقَ مُتَفَكِّرًا ثُمَّ دَعَا جَارِيَةً فَقَالَ: كَمْ عِنْدَكَ مِنَ الْمَالِ ؟ قَالَتْ: خَمْسَةُ آلَافِ أَلْفِ دِرْهَمٍ. فَقَالَ: أَعِدِيهَا. ثُمَّ وَجَّهَ إِلَى الْفَضْلِ فَقَالَ لَهُ: يَا بُنَيَّ، كُنْتُ عَرَّفْتَنِي أَنَّكَ تُرِيدُ أَنْ تَشْتَرِيَ ضَيْعَةً بِأَلْفَيْ أَلْفِ دِرْهَمٍ، وَقَدْ وَجَدْتُ لَكَ ضَيْعَةً تَغُلُّ السُّكَّرَ، وَتَبْقَى الدَّهْرَ فَأَنْفِذْهَا إِلَيَّ. فَأَنْفَذَهَا وَأَرْسَلَ إِلَى جَعْفَرٍ، فَقَالَ: يَا بُنَيَّ ابْعَثْ إِلَيَّ بِأَلْفِ أَلْفِ دِرْهَمٍ لِحَقٍّ لَزِمَنِي. فَبَعَثَ إِلَيْهِ، فَفَكَّرَ سَاعَةً ثُمَّ قَالَ لِخَادِمٍ عَلَى رَأْسِهِ: ابْعَثْ إِلَيَّ دَنَانِيرَ وَقُلْ لَهَا هَاتِ الْعَقْدَ الَّذِي وَهَبَهُ لَكَ أَمِيرُ الْمُؤْمِنِينَ فَأُهْدِيهِ. فَقَالَ: هَذَا عَقْدُ أَمِيرِ الْمُؤْمِنِينَ بِمِائَةٍ وَعِشْرِينَ أَلْفَ دِينَارٍ. فَوَهَبَهُ لِدَنَانِيرَ، وَقَدْ قَوَّمْنَاهُ عَلَيْكَ بِأَلْفَيْ أَلْفِ دِرْهَمٍ لِيَتِمَّ الْمَالُ، فَخَلِّ عَنْ صَاحِبِنَا. فَأَخَذْتُ ذَلِكَ، وَرَدَدْتُ مَنْصُورًا مَعِي، فَلَمَّا صِرْنَا إِلَى الْبَابِ تَمَثَّلَ مَنْصُورٌ: فَمَا بَقِيَا عَلَيَّ تَرَكْتُمَانِي     وَلَكِنْ خِفْتُمَا صَرْدَ النِّبَالِ قَالَ صَالِحٌ: فَقُلْتُ فِي نَفْسِي مَا أَحَدٌ أَكْرَمُ مِنْ يَحْيَى، وَلَا أَرْدَأُ طَبْعًا مِنْ هَذَا النَّبَطِيِّ، إِذْ لَمْ يَشْكُرْ مَنْ أَحْيَا نَفْسَهُ. وَصِرْتُ إِلَى الرَّشِيدِ فَعَرَّفْتُهُ مَا جَرَى إِلَّا إِنْشَادَ الْبَيْتِ، خَوْفًا عَلَيْهِ أَنْ يَقْتُلَهُ. فَقَالَ الرَّشِيدُ: قَدْ عَلِمْتُ أَنَّهُ لَا يَسْلَمُ إِلَّا بِأَهْلِ هَذَا الْبَيْتِ، فَاقْبِضِ الْمَالَ، وَارْدُدِ الْعَقْدَ، فَمَا كُنْتُ لِأَهَبَ هِبَةً ثُمَّ أَرْتَجِعَهَا. قَالَ صَالِحٌ: وَحَمَلَنِي غَيْظِي مِنْ مَنْصُورٍ أَنْ عَرَّفْتُ يَحْيَى مَا أَنْشَدَ، فَأَقْبَلَ يَحْيَى يَتَحَمَّلُ لَهُ بِالْغَدْرِ وَيَقُولُ: إِنَّ الْخَائِفَ لَا يُتَّقَى لَهُ لُبٌّ، وَرُبَّمَا نَطَقَ بِمَا لَا يَعْتَقِدُ، فَقُلْتُ: وَاللَّهِ لَا أَدْرِي مِنْ أَيِّ فِعْلَيْكَ أَعْجَبُ، مِنْ فِعْلِكَ مَعَهُ، أَوْ مِنِ اعْتِذَارِكَ عَنْهُ، لَكِنِّي أَعْلَمُ أَنَّ الزَّمَانَ لَا يَأْتِي بِمِثْلِكَ أَبَدًا. وَكَانَ يَحْيَى بْنُ خَالِدٍ يَجْرِي عَلَى سُفْيَانَ بْنِ عُيَيْنَةَ كُلَّ شَهْرٍ أَلْفَ دِرْهَمٍ، فَسَمِعَ سُفْيَانَ يَقُولُ فِي سُجُودِهِ: اللَّهُمَّ إِنَّ يَحْيَى كَفَانِي أَمْرَ دُنْيَايَ فَاكْفِهِ بِهِمْ آخِرَتَهُ. فَلَمَّا مَاتَ يَحْيَى رَآهُ بَعْضُ إِخْوَانِهِ فِي النَّوْمِ، فَقَالَ لَهُ: مَا فَعَلَ اللَّهُ بِكَ. قَالَ: غَفَرَ لِي بِدَعْوَةِ سُفْيَانَ. وعن مُحَمَّدُ بْنُ جَعْفَرِ بْنِ يَحْيَى بْنِ خَالِدِ بْنِ بَرْمَكٍ قَالَ: قَالَ أَبِي لِأَبِيهِ: يَحْيَى بْنُ خَالِدِ بْنِ بَرْمَكٍ - وَهِمَ فِي الْقُيُودِ وَلَبِسَ الصُّوفَ وَالْحَبْسَ -: يَا أَبَتِ، بَعْدَ الْأَمْرِ وَالنَّهْيِ وَالْأَمْوَالِ الْعَظِيمَةِ أَصَارَنَا الدَّهْرُ إِلَى الْقُيُودِ وَلُبْسِ الصُّوفِ وَالْحَبْسِ ؟ فَقَالَ لَهُ أَبُوهُ: يَا بُنَيَّ، دَعْوَةُ مَظْلُومٍ سَرَتْ بِلَيْلٍ غَفَلْنَا عَنْهَا وَلَمْ يَغْفَلِ اللَّهُ عَنْهَا، ثُمَّ أَنْشَأَ يَقُولُ: رُبَّ قَوْمٍ قَدْ غَدَوْا فِي نِعْمَةٍ     زَمَنًا وَالدَّهْرُ رَيَّانُ غَدِقْ سَكَتَ الدَّهْرُ زَمَانًا عَنْهُمْ     ثُمَّ أَبْكَاهُمْ دَمًا حِينَ نَطَقْ تُوُفِّيَ يَحْيَى فِي حَبْسِ الرَّشِيدِ بِالرَّافِقَةِ لِثَلَاثٍ خَلَوْنَ مِنْ مُحَرَّمِ هَذِهِ السَّنَةِ وَهُوَ ابْنُ سَبْعِينَ، وَصَلَّى عَلَيْهِ ابْنُهُ الْفَضْلُ، وَدُفِنَ عَلَى شَاطِئِ الْفُرَاتِ فِي رَبَضِ هَرْثَمَةَ، وَوُجِدَ فِي جَيْبِهِ رُقْعَةٌ حِينَ مَاتَ، مَكْتُوبٌ فِيهَا بِخَطِّهِ: "قَدْ تَقَدَّمَ الْخَصْمُ وَالْمُدَّعَى عَلَيْهِ بِالْأَثَرِ، وَالْقَاضِي هُوَ الْحَكَمُ الْعَدْلُ الَّذِي لَا يَجُورُ وَلَا يَحْتَاجُ إِلَى بَيِّنَةٍ". فَحُمِلَتِ الرُّقْعَةُ إِلَى الرَّشِيدِ، فَلَمْ يَزَلْ يَبْكِي يَوْمَهُ، وَبَقِيَ أَيَّامًا يُتَبَيَّنُ الْأَسَى فِي وَجْهِهِ. وَعُمَرُ بْنُ عَلِيِّ بْنِ عَطَاءِ بْنِ مُقَدَّمٍ الْمُقَدَّمِيُّ الْبَصْرِيُّ.

     ✧ Those of the notables who died in this year Asad b. ʿAmr b. ʿĀmir, Abū al-Mundhir al-Bajalī al-Kūfī Asad b. ʿAmr b. ʿĀmir, Abū al-Mundhir al-Bajalī al-Kūfī, the companion of Abū Ḥanīfah. He studied jurisprudence and heard from Ḥajjāj b. Arṭāʾah. Aḥmad b. Ḥanbal and others narrated from him. He had held the judgeship in Baghdad and in Wāsiṭ, but he perceived something wrong with his eyesight, so he returned the records and withdrew from the judgeship. Yaḥyā declared him trustworthy, and Aḥmad said: He was truthful. ʿAlī and al-Bukhārī declared him weak. He died in this year. Ḥakkām b. Salm al-Kinānī al-Rāzī, Abū ʿAbd al-Raḥmān Ḥakkām b. Salm al-Kinānī al-Rāzī, Abū ʿAbd al-Raḥmān. He heard from Ismāʿīl b. Khālid, al-Zubayr b. ʿAdī, Ḥumayd al-Ṭawīl, and al-Thawrī. Yaḥyā b. Maʿīn and Abū Maʿmar al-Hudhalī narrated from him. He was trustworthy. And on the authority of Abū Isḥāq, from al-Barāʾ, who said: I saw three hundred of the people of Badr, and there was not one among them who did not wish that his companion would suffice him in giving legal opinions. Ḥakkām died in Makkah in this year before he performed the pilgrimage. Saʿdūn al-Majnūn Saʿdūn al-Majnūn. On the authority of ʿUthmān b. Muḥammad al-ʿUthmānī, who said: It was read to Abū al-Ḥasan Aḥmad b. Muḥammad b. ʿĪsā while I was present. He said: I heard Yūsuf say: Al-Fatḥ b. Shakhraf said: Saʿdūn was a man of love for God. He fasted for sixty years until his mind became light, and the people called him mad because of his repeated speech about love. He disappeared from us for a time. While I was standing in the circle of Dhū al-Nūn, I saw on him a woolen cloak, and on it was written: "It is not to be sold and not to be bought." He heard the speech of Dhū al-Nūn, cried out, and began to say: There is no good in complaining to one who is not the object of the complaint, and there must be complaint when there is no patience. And on the authority of ʿAbd al-ʿAzīz b. Qurrah, who said: Al-Aṣmaʿī said: I passed by Saʿdūn, and there he was sitting at the head of a drunken old man, defending him. I said: Saʿdūn, why do I see you sitting at the head of this old man? He said: He is mad. I said to him: Are you the mad one or is he? He said: No, rather he is. I said: From what do you say that? He said: Because I prayed the noon and afternoon prayers in congregation, while he did not pray in congregation or alone. I said: Did you say anything about that? He said: I left date wine to the people of date wine, and I began to drink pure water, because date wine humiliates the mighty and clothes the bright faces with blackness. If that was permissible for youth, what is the excuse for it when gray hair appears? I said to him: You have spoken truth. And I departed. 1038 - ʿAbd Allāh b. ʿUmar b. Ghānim, Abū ʿAbd al-Raḥmān al-Ruʿaynī. He was born in the year 128 AH and traveled in search of knowledge. He narrated from Mālik and others. He was one of the trustworthy and reliable transmitters. He held the judgeship in Ifrīqiyah and died in Rabīʿ al-Ākhir of this year. ʿAbd al-Wāḥid b. Wāṣil, Abū ʿUbaydah al-Ḥaddād ʿAbd al-Wāḥid b. Wāṣil, Abū ʿUbaydah al-Ḥaddād, client of Sadūs. He heard Saʿīd b. Abī ʿArūbah and Shuʿbah. He was a Basran who settled in Baghdad and narrated there. Aḥmad and others narrated from him, as did Yaḥyā and Abū Khaythamah. He was trustworthy, one of the firmly established transmitters. He died in this year. ʿUbaydah b. Ḥumayd b. Ṣuhayb, Abū ʿAbd al-Raḥmān al-Taymī ʿUbaydah b. Ḥumayd b. Ṣuhayb, Abū ʿAbd al-Raḥmān al-Taymī. He was born in the year 107 AH and heard Manṣūr b. al-Muʿtamir and al-Aʿmash. Aḥmad b. Ḥanbal narrated from him. He was a Kufan, then settled in Baghdad until he died there in this year. He was the tutor of al-Amīn, and Aḥmad praised him. And on the authority of Muḥammad b. Saʿd, who said: ʿUbaydah b. Ḥumayd was trustworthy and righteous, sound in hadith, a master of grammar and Arabic, and recitation of the Qurʾān. He was from the people of al-Kūfah, then he came to Baghdad in the days of Hārūn al-Rashīd, and he placed him with his son Muḥammad, and he remained with him until he died. ʿAṭāʾ b. Muslim, Abū Makhlad al-Khaffāf al-Ḥalabī ʿAṭāʾ b. Muslim, Abū Makhlad al-Khaffāf al-Ḥalabī. He came to Baghdad and narrated from al-Aʿmash. Yaḥyā and Abū Dāwūd said: He was trustworthy. And on the authority of Muḥammad b. Abī Sukaynah, who said: I entered upon ʿAṭāʾ b. Muslim to visit him during his illness, and I had hardly stood up when he said: May God reward you well as a visitor, but ʿĪsā b. Ṣāliḥ, may God not reward him well. He visited me and did not leave until I urinated in my clothes. ʿAṭāʾ died in Ramaḍān of this year. Yaḥyā b. Khālid b. Barmak, Abū ʿAlī Yaḥyā b. Khālid b. Barmak, Abū ʿAlī. Al-Mahdī had entrusted Hārūn al-Rashīd to him and placed him in his care. When Hārūn became caliph, he acknowledged Yaḥyā's right and honored him. When he mentioned him, he would say: My father said. He made the issuing and receiving of affairs his responsibility, until he brought down the Barmakids, became angry with him, and imprisoned him for life until he died in prison. He had excellent speech and vast generosity. Among his sayings: A man's gatekeeper is his agent over his honor. He said: Whoever reaches a rank and becomes arrogant because of it shows that his true place is below it. He said: The blackness of a man's servants indicates his generosity. He said to his son: Take from everyone a part, for whoever is ignorant of something will oppose it. And on the authority of Abū Bakr Muḥammad b. Yaḥyā al-Nadīm, who said: Yaḥyā b. Khālid said: Three things indicate the intellects of their possessors: the gift, the letter, and the messenger. He used to say to his children: Write down the best of what you hear, memorize the best of what you write, and speak of the best of what you memorize. Ibn ʿImrān said: With his chain of transmission, he said: Yaḥyā b. Khālid used to say: When the world comes to you, spend, for it does not perish; and when it turns away, spend, for it does not remain. And on the authority of al-Zubayr b. Bakkār, who said: I heard Isḥāq b. Ibrāhīm say: Yaḥyā b. Khālid's gifts, when he rode out, to anyone who presented himself before him were two hundred dirhams. One day he rode out, and a man of letters, a poet, presented himself and said: O namesake of the chaste one, Yaḥyā, two gardens of your Lord's bounty have been prepared for you. Everyone who passes by you on the road has two hundred of your gifts. Two hundred dirhams for one like me is little; it is from you for the one who seeks fire quickly. Yaḥyā said: You have spoken truth. He ordered him taken to his house. When he returned from the caliph's palace, he asked him about his situation. He mentioned that he had married and was faced with one of three options: either pay the dowry, which was four thousand dirhams; or divorce; or provide for the woman until he could arrange to bring her. Yaḥyā ordered for him four thousand for the dowry, four thousand for the price of a house, four thousand for what the house needed, four thousand for building, and four thousand as reserve. He took twenty thousand dirhams. And on the authority of Ḥusayn b. Fahm, who said: Ibn al-Mawṣilī said: My father narrated to me, saying: I came to Yaḥyā b. Khālid b. Barmak and complained to him of straitened circumstances. He said: Woe to you! What can I do for you? We have nothing at this time, but here is a matter I will guide you to. Be a man in it. The deputy of the ruler of Egypt has come to me asking me to request something as a gift from his master, and I refused that. He insisted, and it has reached me that you gave for your slave girl so-and-so thousands of dinars. Now I will request her from him as a gift and tell him that she pleased me. Beware of selling her for less than thirty thousand dinars, and see how it goes. He said: By God, before I knew it, the man came to me and bargained with me for the slave girl. I said: I will not reduce her below thirty thousand dinars. He kept bargaining until he offered me twenty thousand dinars. When I heard that, my heart weakened and I could not refuse, so I sold her and took the twenty thousand. I went to Yaḥyā b. Khālid, and he said to me: How did you do in selling your slave girl? I informed him and said: By God, I could not control myself from accepting the twenty thousand when I heard it. He said: You are base. This is the deputy of the ruler of Fārs. He has come to me about something similar. Take your slave girl, and when he bargains with you for her, do not reduce her below fifty thousand dinars, for he will surely buy her from you for that. He said: The man came to me and I asked fifty thousand dinars for her. He kept bargaining until he gave me thirty thousand dinars. My heart weakened and I could not refuse, and I did not believe it, so I bound her to him for it. Then I went to Yaḥyā b. Khālid, and he said to me: For how much did you sell the slave girl? I informed him. He said: Woe to you! Did not the first lesson discipline you against the second? I said: By God, my heart weakened from refusing something I had not hoped for. He said: This is your slave girl; take her back. He said: A slave girl for whom I paid fifty thousand dinars as ransom, then I own her. I call you as witness that she is free and that I have married her. And Abū Bakr b. Thābit al-Khaṭīb said: It reached us that al-Rashīd sent Ṣāliḥ, the keeper of the prayer place, to Manṣūr b. Ziyād, saying to him: You owe ten thousand dirhams. Bring them to me today. If he does so before sunset, fine; otherwise take his head and bring it to me, and do not refer back to me. Ṣāliḥ said: I went out to Manṣūr and informed him. He said: By God, my soul is lost. By God, I cannot manage three hundred thousand dirhams, let alone ten thousand. Ṣāliḥ said to him: Consider what is more beneficial for you than this talk. He said to him: Take me to my family so that I may make my will. When he entered upon them, the clamor of the women and slave girls rose. He said to Ṣāliḥ: Take us to Yaḥyā b. Khālid; perhaps God will bring relief through his hand. He went with him, and he entered upon Yaḥyā weeping. He said: What is the matter with you? He told him the story. He bowed his head in thought, then called a slave girl and said: How much money do you have? She said: Five thousand thousand dirhams. He said: Bring it. Then he sent to al-Faḍl and said to him: My son, you had told me that you wanted to buy an estate for two thousand thousand dirhams. I have found for you an estate that yields sugar and lasts forever; send it to me. He sent it. He sent to Jaʿfar and said: My son, send me one thousand thousand dirhams for a debt I owe. He sent it. He thought for a moment, then said to a servant at his head: Send to me Danānīr and tell her to bring the necklace that the Commander of the Faithful gave her, so that I may give it as a gift. He said: This is the necklace of the Commander of the Faithful, worth one hundred and twenty thousand dinars. He had given it to Danānīr, and we have valued it for you at two thousand thousand dirhams to complete the amount. Release our friend. I took that and brought Manṣūr back with me. When we reached the door, Manṣūr recited: You did not leave me with anything, but you feared the cold of arrows. Ṣāliḥ said: I said to myself: There is no one more generous than Yaḥyā, and no one more vile in nature than this Nabatean, since he did not thank the one who saved his life. I went to al-Rashīd and informed him of what happened, except for the recitation of the verse, fearing that he would kill him. Al-Rashīd said: I knew that he would not be saved except by the people of this house. Take the money and return the necklace, for I would not give a gift and then take it back. Ṣāliḥ said: My anger at Manṣūr made me inform Yaḥyā of what he recited. Yaḥyā began to excuse him for the treachery and said: A fearful man's mind cannot be relied upon, and he may say what he does not believe. I said: By God, I do not know which of your two actions amazes me more, your action with him or your excuse for him. But I know that time will never bring the like of you. Yaḥyā b. Khālid used to give Sufyān b. ʿUyaynah one thousand dirhams every month. Sufyān was heard saying in his prostration: O God, Yaḥyā has taken care of my worldly affairs, so take care of his affairs in the hereafter. When Yaḥyā died, one of his brothers saw him in a dream and said to him: What did God do with you? He said: He forgave me because of Sufyān's supplication. And on the authority of Muḥammad b. Jaʿfar b. Yaḥyā b. Khālid b. Barmak, who said: My father said to his father, Yaḥyā b. Khālid b. Barmak, while he was in fetters, wearing wool, and imprisoned: O father, after command and prohibition and immense wealth, time has brought us to fetters, wearing wool, and imprisonment? His father said to him: My son, the supplication of an oppressed person that traveled by night while we were heedless of it, and God was not heedless of it. Then he began to recite: Many a people went forth in blessing for a time, while time was full and abundant. Time was silent about them for a while, then made them weep blood when it spoke. Yaḥyā died in al-Rashīd's prison at al-Rāfiqah on the third of Muḥarram in this year, at the age of seventy. His son al-Faḍl prayed over him, and he was buried on the bank of the Euphrates in the suburb of Harthamah. When he died, a slip of paper was found in his pocket, written in his own hand: "The opponent has preceded the defendant with traces, and the judge is the just arbiter who does not oppress and needs no evidence." The slip was taken to al-Rashīd, and he wept all that day, and for days grief was visible on his face. And ʿUmar b. ʿAlī b. ʿAṭāʾ b. Muqaddam al-Muqaddamī al-Baṣrī.

385. Tarikh (al-Tabari) 3060No grade recorded

     بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ وفي سَنَةُ إِحْدَى وَتِسْعِينَ وَمِائَةٍ خَرَجَ رَجُلٌ بِسَوَادِ الْعِرَاقِ يُقَالُ لَهُ: ثَرْوَانُ بْنُ سَيْفٍ  وَجَعَلَ يَتَنَقَّلُ فِيهَا مِنْ بَلَدٍ إِلَى بَلَدٍ فَوَجَّهَ إِلَيْهِ الرَّشِيدُ طَوْقَ بْنَ مَالِكٍ فَهَزَمَهُ، وَجُرِحَ ثَرْوَانُ وَقُتِلَ عَامَّةُ أَصْحَابِهِ، وَكُتِبَ بِالْفَتْحِ إِلَى الرَّشِيدِ.

     ✧ In the name of Allah, the Most Gracious, the Most Merciful. In the year 191 AH, a man called Tharwan b. Sayf revolted in the Sawad of Iraq, moving from one town to another. Al-Rashid sent Tawq b. Malik against him and routed him. Tharwan was wounded and most of his companions were killed. News of the victory was written to al-Rashid.

386. Tarikh (al-Tabari) 3061No grade recorded

     وَفِي سنة إحدى وتسعين ومائة غَزَا بِلَادَ الرُّومِ يَزِيدُ بْنُ مَخْلَدٍ الْهُبَيْرِيُّ  فِي عَشَرَةِ آلَافٍ، فَأَخَذَتْ عَلَيْهِ الرُّومُ الْمَضِيقَ فَقَتَلُوهُ فِي خَمْسِينَ مِنْ أَصْحَابِهِ عَلَى مَرْحَلَتَيْنِ مِنْ طَرَسُوسَ فَانْهَزَمَ الْبَاقُونَ، وَوَلَّى الرَّشِيدُ غَزْوَ الصَّائِفَةِ لِهَرْثَمَةَ بْنِ أَعْيَنَ، وَضَمَّ إِلَيْهِ ثَلَاثِينَ أَلْفًا فِيهِمْ مَسْرُورٌ الْخَادِمُ، وَإِلَيْهِ النَّفَقَاتُ. وَخَرَجَ الرَّشِيدُ إِلَى الْحَدَثِ لِيَكُونَ قَرِيبًا مِنْهُمْ، وَأَمَرَ الرَّشِيدُ بِهَدْمِ الْكَنَائِسِ بِالثُّغُورِ، وَأَلْزَمَ أَهْلَ الذِّمَّةِ بِتَمْيِيزِ لِبَاسِهِمْ وَهَيْئَاتِهِمْ فِي بَغْدَادَ وَغَيْرِهَا مِنَ الْبِلَادِ. وَأَمَرَ هَرْثَمَةَ بِبِنَاءِ طَرَسُوسَ وَتَمْصِيرِهَا، فَفَعَلَ، وَتَوَلَّى ذَلِكَ فَرَجٌ الْخَادِمُ بِأَمْرِ الرَّشِيدِ، وَسَيَّرَ إِلَيْهَا جُنْدًا مِنْ أَهْلِ خُرَاسَانَ ثَلَاثَةَ آلَافٍ، ثُمَّ أَشْخَصَ إِلَيْهِمْ أَلْفًا مِنْ أَهْلِ الْمَصِّيصَةِ، وَأَلْفًا مِنْ أَهْلِ أَنْطَاكِيَةَ، وَتَمَّ بِنَاؤُهَا سَنَةَ اثْنَتَيْنِ وَتِسْعِينَ وَمِائَةٍ، وَبَنَى مَسْجِدَهَا.

     ✧ In the year one hundred and ninety-one, Yazīd b. Makhlad al-Hubayrī raided the lands of the Romans with ten thousand men. The Romans seized the mountain pass against him and killed him along with fifty of his companions at two stages from Ṭarsūs; the rest fled. Al-Rashīd appointed Harthama b. Aʿyan to command the summer expedition, attaching to him thirty thousand men, among them Masrūr the eunuch, who was in charge of expenditures. Al-Rashīd went out to al-Ḥadath to be close to them. He ordered the destruction of churches in the frontier fortresses and compelled the protected non-Muslims to distinguish their clothing and appearance in Baghdad and other cities. He ordered Harthama to build Ṭarsūs and make it a garrison city, and he did so. Faraj the eunuch took charge of that by al-Rashīd’s command. He dispatched to it a force of three thousand from the people of Khurasan, then sent to them a thousand from the people of al-Maṣṣīṣa and a thousand from the people of Antioch. Its construction was completed in the year one hundred and ninety-two, and he built its mosque.

387. Tarikh (al-Tabari) 3062No grade recorded

     الْفِتْنَةِ مِنْ أَهْلِ طُلَيْطِلَةَ وَهُوَ وَقْعَةُ الْحُفْرَةِ   فِي سَنَةُ إِحْدَى وَتِسْعِينَ وَمِائَةٍ أَوْقَعَ الْأَمِيرُ الْحَكَمُ بْنُ هِشَامٍ الْأُمَوِيُّ، صَاحِبُ الْأَنْدَلُسِ، بِأَهْلِ طُلَيْطِلَةَ، فَقَتَلَ مِنْهُمْ مَا يَزِيدُ عَلَى خَمْسَةِ آلَافِ رَجُلٍ مِنْ أَعْيَانِ أَهْلِهَا. وَسَبَبُ ذَلِكَ أَنَّ أَهْلَ طُلَيْطِلَةَ كَانُوا قَدْ طَمِعُوا فِي الْأُمَرَاءِ، وَخَلَعُوهُمْ مَرَّةً بَعْدَ أُخْرَى، وَقَوِيَتْ نُفُوسُهُمْ بِحَصَانَةِ بَلَدِهِمْ وَكَثْرَةِ أَمْوَالِهِمْ، فَلَمْ يَكُونُوا يُطِيعُونَ أُمَرَاءَهُمْ طَاعَةً مُرْضِيَةً، فَلَمَّا أَعْيَا الْحَكَمَ شَأْنُهُمْ أَعْمَلَ الْحِيلَةَ فِي الظَّفَرِ بِهِمْ، فَاسْتَعَانَ فِي ذَلِكَ بِعَمْرُوسَ بْنِ يُوسُفَ الْمَعْرُوفِ بِالْمُوَلِّدِ، وَكَانَ قَدْ ظَهَرَ فِي هَذَا الْوَقْتِ بِالثَّغْرِ الْأَعْلَى، فَأَظْهَرَ طَاعَةَ الْحَكَمِ، وَدَعَا إِلَيْهِ، فَاطْمَأَنَّ إِلَيْهِ بِهَذَا السَّبَبِ، وَكَانَ مِنْ أَهْلِ مَدِينَةِ وَشْقَةَ، فَاسْتَحْضَرَهُ فَحَضَرَ عِنْدَهُ، فَأَكْرَمَهُ الْحَكَمُ، وَبَالَغَ فِي إِكْرَامِهِ، وَأَطْلَعَهُ عَلَى عَزْمِهِ فِي أَهْلِ طُلَيْطِلَةَ، وَوَاطَأَهُ عَلَى التَّدْبِيرِ عَلَيْهِمْ، فَوَلَّاهُ طُلَيْطِلَةَ، وَكَتَبَ إِلَى أَهْلِهَا يَقُولُ: إِنِّي قَدِ اخْتَرْتُ لَكُمْ فُلَانًا، وَهُوَ مِنْكُمْ، لِتَطْمَئِنَّ قُلُوبُكُمْ إِلَيْهِ، وَأَعْفَيْتُكُمْ مِمَّنْ تَكْرَهُونَ مِنْ عُمَّالِنَا وَمَوَالِينَا، وَلِتَعْرِفُوا جَمِيلَ رَأَيْنَا فِيكُمْ. فَمَضَى عَمْرُوسٌ إِلَيْهِمْ، وَدَخَلَ طُلَيْطِلَةَ، فَأَنِسَ بِهِ أَهْلُهَا، وَاطْمَأَنُّوا إِلَيْهِ، وَأَحْسَنَ عِشْرَتَهُمْ، وَكَانَ أَوَّلَ مَا عَمِلَ عَلَيْهِمْ مِنَ الْحِيلَةِ أَنْ أَظْهَرَ لَهُمْ مُوَافَقَتَهُمْ عَلَى بُغْضِ بَنِي أُمَيَّةَ، وَخَلْعِ طَاعَتِهِمْ، فَمَالُوا إِلَيْهِ، وَوَثِقُوا بِمَا يَفْعَلُهُ، ثُمَّ قَالَ لَهُمْ: إِنَّ سَبَبَ الشَّرِّ بَيْنَكُمْ وَبَيْنَ أَصْحَابِ الْأَمِيرِ إِنَّمَا هُوَ اخْتِلَاطُهُمْ بِكُمْ، وَقَدْ رَأَيْتُ أَنْ أَبْنِيَ بِنَاءً أَعْتَزِلُ فِيهِ أَنَا وَأَصْحَابُ السُّلْطَانِ رِفْقًا بِكُمْ. فَأَجَابُوهُ إِلَى ذَلِكَ، فَبَنَى فِي وَسَطِ الْبَلَدِ مَا أَرَادَ. فَلَمَّا مَضَى لِذَلِكَ مُدَّةٌ كَتَبَ الْأَمِيرُ الْحَكَمُ إِلَى عَامِلٍ لَهُ عَلَى الثَّغْرِ الْأَعْلَى سِرًّا، يَأْمُرُهُ أَنْ يُرْسِلَ إِلَيْهِ يَسْتَغِيثُ مِنْ جُيُوشِ الْكَفَرَةِ، وَطَلَبَ النَّجْدَةَ وَالْعَسَاكِرَ، فَفَعَلَ الْعَامِلُ ذَلِكَ، فَحَشَدَ الْحَكَمُ الْجُيُوشَ مِنْ كُلِّ نَاحِيَةٍ، وَاسْتَعْمَلَ عَلَيْهِمُ ابْنَهُ عَبْدَ الرَّحْمَنِ، وَحَشَدَ مَعَهُ قُوَّادَهُ وَوُزَرَاءَهُ، فَسَارَ الْجَيْشُ وَاجْتَازَ بِمَدِينَةِ طُلَيْطِلَةَ، وَلَمْ يَعْرِضْ عَبْدُ الرَّحْمَنِ لِدُخُولِهَا، فَأَتَاهُ وَهُوَ عِنْدَهَا الْخَبَرُ مِنْ ذَلِكَ الْعَامِلِ أَنَّ عَسَاكِرَ الْكَفَرَةِ قَدْ تَفَرَّقَتْ، وَكَفَى اللَّهُ شَرَّهَا، فَتَفَرَّقَ الْعَسْكَرُ، وَعَزَمَ عَبْدُ الرَّحْمَنِ عَلَى الْعَوْدِ إِلَى قُرْطُبَةَ، فَقَالَ عَمْرُوسٌ عِنْدَ ذَلِكَ لِأَهْلِ طُلَيْطِلَةَ: قَدْ تَرَوْنَ نُزُولَ وَلَدِ الْحَكَمِ إِلَى جَانِبِي، وَإِنَّهُ يَلْزَمُنِي الْخُرُوجُ إِلَيْهِ وَقَضَاءُ حَقِّهِ، فَإِنْ نَشِطْتُمْ لِذَلِكَ وَإِلَّا سِرْتُ إِلَيْهِ وَحْدِي. فَخَرَجَ مَعَهُ وُجُوهُ أَهْلِ طُلَيْطِلَةَ، فَأَكْرَمَهُمْ عَبْدُ الرَّحْمَنِ، وَأَحْسَنَ إِلَيْهِمْ. وَكَانَ الْحَكَمُ قَدْ أَرْسَلَ مَعَ وَلَدِهِ خَادِمًا لَهُ، وَمَعَهُ كِتَابٌ لَطِيفٌ إِلَى عَمْرُوسٍ، فَأَتَاهُ الْخَادِمُ وَصَافَحَهُ، وَسَلَّمَ الْكِتَابَ إِلَيْهِ مِنْ غَيْرِ أَنْ يُحَادِثَهُ، فَلَمَّا قَرَأَ عَمْرُوسٌ الْكِتَابَ رَأَى فِيهِ كَيْفَ تَكُونُ الْحِيلَةُ عَلَى أَهْلِ طُلَيْطِلَةَ، فَأَشَارَ إِلَى أَعْيَانِ أَهْلِهَا بِأَنْ يَسْأَلُوا عَبْدَ الرَّحْمَنِ الدُّخُولَ إِلَيْهِمْ لِيَرَى هُوَ وَأَهْلُ عَسْكَرِهِ كَثْرَتَهُمْ، وَمَنَعَتَهُمْ، وَقُوَّتَهُمْ، فَظَنَّوْهُ يَنْصَحُهُمْ، فَفَعَلُوا ذَلِكَ، وَأَدْخَلُوا عَبْدَ الرَّحْمَنِ الْبَلَدَ، وَنَزَلَ مَعَ عَمْرُوسٍ فِي دَارِهِ، وَأَتَاهُ أَهْلُ طُلَيْطِلَةَ أَرْسَالًا يُسَلِّمُونَ عَلَيْهِ. وَأَشَاعَ عَمْرُوسٌ أَنَّ عَبْدَ الرَّحْمَنِ يُرِيدُ أَنْ يَتَّخِذَ لَهُمْ وَلِيمَةً عَظِيمَةً، وَشَرَعَ فِي الِاسْتِعْدَادِ لِذَلِكَ، وَوَاعَدَهُمْ يَوْمًا ذَكَرَهُ، وَقَرَّرَ مَعَهُمْ أَنَّهُمْ يَدْخُلُونَ مِنْ بَابٍ، وَيَخْرُجُونَ مِنْ آخَرَ لِيَقِلَّ الزِّحَامُ،، فَفَعَلُوا ذَلِكَ. فَلَمَّا كَانَ الْيَوْمُ الْمَذْكُورُ أَتَاهُ النَّاسُ أَفْوَاجًا، فَكَانَ كُلَّمَا دَخَلَ فَوْجٌ أُخِذُوا وَحُمِلُوا إِلَى جَمَاعَةٍ مِنَ الْجُنْدِ عَلَى حُفْرَةٍ كَبِيرَةٍ فِي ذَلِكَ الْقَصْرِ، فَضُرِبَتْ رِقَابُهُمْ عَلَيْهَا، فَلَمَّا تَعَالَى النَّهَارُ أَتَى بَعْضُهُمْ فَلَمْ يَرَ أَحَدًا، فَقَالَ: أَيْنَ النَّاسُ ؟ فَقِيلَ: إِنَّهُمْ يَدْخُلُونَ مِنْ هَذَا الْبَابِ، وَيَخْرُجُونَ مِنَ الْبَابِ الْآخَرِ، فَقَالَ: مَا لَقِيَنِي مِنْهُمْ أَحَدٌ. وَعَلِمَ الْحَالَ، وَصَاحَ، وَأَعْلَمَ النَّاسَ هَلَاكَ أَصْحَابِهِمْ، فَكَانَ سَبَبَ نَجَاةِ مَنْ بَقِيَ مِنْهُمْ، فَذَلَّتْ رِقَابُهُمْ بَعْدَهَا، وَحَسُنَتْ طَاعَتُهُمْ بَقِيَّةَ أَيَّامِ الْحَكَمِ وَأَيَّامِ وَلَدِهِ عَبْدِ الرَّحْمَنِ، ثُمَّ انْجَبَرَتْ مُصِيبَتُهُمْ، وَكَثُرُوا، فَلَمَّا هَلَكَ عَبْدُ الرَّحْمَنِ وَوَلِيَ ابْنُهُ مُحَمَّدٌ عَاجَلُوهُ بِالْخَلْعِ.

     ✧ The sedition of the people of Toledo, which is the Battle of the Pit In the year one hundred ninety-one, the amir al-Hakam b. Hisham al-Umawi, ruler of al-Andalus, struck the people of Toledo and killed among them more than five thousand men from the notables of its inhabitants. The reason for that was that the people of Toledo had become covetous toward the amirs and had deposed them time after time, and their spirits had grown strong because of the fortification of their town and the abundance of their wealth. They did not obey their amirs with a satisfactory obedience. When the affair of them wore out al-Hakam, he employed a stratagem to gain victory over them. He sought help in that from ʿAmrus b. Yusuf, known as al-Muwallad, who had appeared at that time in the Upper March and had shown obedience to al-Hakam and called to him, and so al-Hakam had trusted him for that reason. He was from the city of Huesca, and al-Hakam summoned him, and he came to him. Al-Hakam honored him and went to great lengths in honoring him, and acquainted him with his resolve concerning the people of Toledo and made an agreement with him about the plan against them. He appointed him governor of Toledo and wrote to its people, saying: "I have chosen for you so-and-so, and he is one of you, so that your hearts may be at ease with him, and I have exempted you from those of our agents and clients whom you dislike, and so that you may know the excellence of our opinion concerning you." ʿAmrus went to them and entered Toledo. Its people became friendly with him and felt at ease with him, and he treated them well. The first stratagem he employed against them was to show them that he agreed with them in hatred of the Umayyads and in deposing their obedience, and so they inclined to him and trusted what he did. Then he said to them: "The cause of the evil between you and the companions of the amir is only their mixing with you, and I have decided to build a structure in which I and the companions of the sultan may withdraw, out of consideration for you." They agreed to that, and he built in the center of the town what he wanted. After some time had passed, the amir al-Hakam wrote secretly to an agent of his on the Upper March, commanding him to send to him seeking aid against the armies of the infidels and requesting reinforcements and troops. The agent did that, and al-Hakam gathered troops from every direction and appointed his son ʿAbd al-Rahman over them, and gathered with him his commanders and viziers. The army marched and passed by the city of Toledo, but ʿAbd al-Rahman did not intend to enter it. While he was near it, news came to him from that agent that the armies of the infidels had dispersed and God had sufficed against their evil. So the army dispersed, and ʿAbd al-Rahman resolved to return to Cordoba. Then ʿAmrus said to the people of Toledo: "You see the son of al-Hakam encamped beside me, and it behooves me to go out to him and fulfill his due. If you are willing to do so, then do it; otherwise, I will go to him alone." So the notables of the people of Toledo went out with him, and ʿAbd al-Rahman honored them and treated them well. Al-Hakam had sent with his son a servant of his, and with him a small letter to ʿAmrus. The servant came to him, shook his hand, and handed him the letter without speaking to him. When ʿAmrus read the letter, he saw how the stratagem against the people of Toledo should proceed. He suggested to the notables of its people that they ask ʿAbd al-Rahman to enter their town so that he and the people of his army might see their numbers, their defenses, and their strength. They thought he was advising them sincerely, so they did that and brought ʿAbd al-Rahman into the town. He alighted with ʿAmrus in his house, and the people of Toledo came to him in groups to greet him. ʿAmrus spread word that ʿAbd al-Rahman wanted to prepare a great banquet for them, and he began to prepare for that. He appointed a day for them, and arranged with them that they should enter through one gate and leave through another to reduce crowding. They did that. On the appointed day, the people came in waves, and whenever a group entered, they were seized and taken to a body of soldiers at a large pit in that palace, and their necks were struck over it. As the day grew late, one of them came and saw no one, and said: "Where are the people?" It was said to him: "They enter through this gate and leave through the other gate." He said: "None of them met me." Then he realized the situation and cried out and informed the people of the destruction of their companions, and that was the cause of the escape of those of them who remained. After that their necks were humbled, and their obedience was good for the rest of the days of al-Hakam and the days of his son ʿAbd al-Rahman. Then their calamity was mended and they multiplied. When ʿAbd al-Rahman died and his son Muhammad succeeded, they hastened to depose him.

388. Tarikh (al-Tabari) 3063No grade recorded

     عِصْيَانِ أَهْلِ مَارِدَةَ عَلَى الْحَكَمِ وَمَا فَعَلَهُ بِأَهْلِ قُرْطُبَةَ   وَفِي سنة إحدى وتسعين ومائة عَصَى أَصْبَغُ بْنُ عَبْدِ اللَّهِ، وَوَافَقَهُ أَهْلُ مَدِينَةِ مَارِدَةَ مِنَ الْأَنْدَلُسِ، عَلَى الْحَكَمِ، وَأَخْرَجُوا عَامِلَهُ، وَاتَّصَلَ الْخَبَرُ بِالْحَكَمِ، فَسَارَ إِلَيْهَا وَحَاصَرَهَا، فَبَيْنَمَا هُوَ مُجِدٌّ فِي الْحِصَارِ أَتَاهُ الْخَبَرُ عَنْ أَهْلِ قُرْطُبَةَ أَنَّهُمْ أَعْلَنُوا الْعِصْيَانَ لَهُ، فَرَجَعَ مُبَادِرًا، فَوَصَلَ إِلَى قُرْطُبَةَ فِي ثَلَاثَةِ أَيَّامٍ، وَكَشَفَ عَنِ الَّذِينَ أَثَارُوا الْفِتْنَةَ، فَصَلَبَهُمْ مُنَكَّسِينَ، وَضَرَبَ أَعْنَاقَ جَمَاعَةٍ، فَارْتَدَعَ الْبَاقُونَ بِذَلِكَ، وَاشْتَدَّتْ كَرَاهِيَّتُهُمْ لَهُ. وَلَمْ يَزَلْ أَهْلُ مَارِدَةَ تَارَةً يُطِيعُونَ وَمَرَّةً يَعْصُونَ إِلَى سَنَةِ اثْنَتَيْنِ وَتِسْعِينَ، فَضَعُفَ أَمْرُ أَصْبَغَ ; لِأَنَّ الْحَكَمَ تَابَعَ إِرْسَالَ الْجُيُوشِ إِلَيْهِ، وَاسْتَمَالَ جَمَاعَةً مِنْ أَعْيَانِ أَهْلِ مَارِدَةَ وَثِقَاتِهِ مِنْ أَصْحَابِهِ، فَمَالُوا إِلَيْهِ، وَفَارَقُوا أَصْبَغَ، حَتَّى أَخُوهُ، فَتَحَيَّرَ أَصْبَغُ، وَضَعُفَتْ نَفْسُهُ، فَأَرْسَلَ يَطْلُبُ الْأَمَانَ فَأَمَّنَهُ الْحَكَمُ، فَفَارَقَ مَارِدَةَ، وَحَضَرَ عِنْدَ الْحَكَمِ، وَأَقَامَ عِنْدَهُ بِقُرْطُبَةَ.

     ✧ The rebellion of the people of Mārida against al-Ḥakam and what he did to the people of Cordoba In the year one hundred and ninety-one, Aṣbagh b. ʿAbd Allāh rebelled, and the people of the city of Mārida in al-Andalus agreed with him against al-Ḥakam. They expelled his governor. When the news reached al-Ḥakam, he marched there and besieged it. While he was pressing the siege hard, news came to him about the people of Cordoba that they had openly rebelled against him. He returned hastily, reaching Cordoba in three days. He uncovered those who had stirred up the strife, crucified them upside down, and struck the necks of a group. The rest were deterred by that, and their hatred of him grew intense. The people of Mārida continued, now obeying and now rebelling, until the year one hundred and ninety-two. Then Aṣbagh's affair weakened, because al-Ḥakam kept sending armies against him and won over a group of the notables of Mārida and trusted men among his companions. They inclined to him and abandoned Aṣbagh, even his own brother. Aṣbagh became bewildered and his spirit weakened, so he sent to seek safe-conduct. Al-Ḥakam granted him amnesty, so he left Mārida and presented himself before al-Ḥakam, residing with him in Cordoba.

389. Tarikh (al-Tabari) 3064No grade recorded

     عِصْيَانِ حَزْمٍ عَلَى الْحَكَمِ   فِي سنة إحدى وتسعين ومائة خَالَفَ حَزْمُ بْنُ وَهْبٍ بِنَاحِيَةِ بَاجَةَ، وَوَافَقَهُ غَيْرُهُ، وَقَصَدُوا لَشْبُونَةَ، وَكَانَ الْحَكَمُ يُسَمِّي حَزْمًا فِي كُتُبِهِ - النَّبَطِيَّ، فَلَمَّا سَمِعَ الْحَكَمُ خَبَرَهُ سَيَّرَ إِلَيْهِ ابْنَهُ هِشَامًا فِي جَمْعٍ كَثِيرٍ، فَأَذَلَّهُ وَمَنْ مَعَهُ، وَقَطَعَ الْأَشْجَارَ وَضَيَّقَ عَلَيْهِمْ، حَتَّى أَذْعَنُوا لِطَلَبِ الْأَمَانِ، فَأَمَّنَهُ.

     ✧ The rebellion of Ḥazm against al-Ḥakam In the year one hundred and ninety-one, Ḥazm b. Wahb opposed [the amīr] in the district of Bāja, and others agreed with him. They made for Lisbon. Al-Ḥakam used to call Ḥazm in his letters 'al-Nabaṭī'. When al-Ḥakam heard news of him, he dispatched his son Hishām against him with a large force. He humiliated him and those with him, cut down the trees, and pressed them hard until they submitted, seeking a safe-conduct. So he granted him amnesty.

390. Tarikh (al-Tabari) 3065No grade recorded

     غَزْوِ الْفِرِنْجِ بِالْأَنْدَلُسِ   فِي سنة إحدى وتسعين ومائة تَجَهَّزَ لُذَرِيقُ مَلِكُ الْفِرِنْجِ بِالْأَنْدَلُسِ، وَجَمَعَ جُمُوعَهُ لِيَسِيرَ إِلَى مَدِينَةِ طَرْطُوشَةَ لِيَحْصُرَهَا، فَبَلَغَ ذَلِكَ الْحَكَمَ، فَجَمَعَ الْعَسَاكِرَ وَسَيَّرَهَا مَعَ وَلَدِهِ عَبْدِ الرَّحْمَنِ، فَاجْتَمَعُوا فِي جَيْشٍ عَظِيمٍ، وَتَبِعَهُمْ كَثِيرٌ مِنَ الْمُتَطَوِّعَةِ، فَسَارُوا، فَلَقُوا الْفِرِنْجَ فِي أَطْرَافِ بِلَادِهِمْ قَبْلَ أَنْ يَنَالُوا مِنْ بِلَادِ الْمُسْلِمِينَ شَيْئًا، فَاقْتَتَلُوا، وَبَذَلَ كُلٌّ مِنَ الطَّائِفَتَيْنِ جُهْدَهُ، وَاسْتَنْفَدَ وُسْعَهُ، فَأَنْزَلَ اللَّهُ - تَعَالَى نَصْرَهُ عَلَى الْمُسْلِمِينَ، فَانْهَزَمَ الْكُفَّارُ، وَكَثُرَ الْقَتْلُ فِيهِمْ وَالْأَسْرُ، وَنُهِبَتْ أَمْوَالُهُمْ وَأَثْقَالُهُمْ، وَعَادَ الْمُسْلِمُونَ ظَافِرِينَ غَانِمِينَ.

     ✧ The expedition against the Franks in al-Andalus In the year one hundred and ninety-one, Ludharīq, the king of the Franks in al-Andalus, prepared himself and gathered his forces to march to the city of Ṭarṭūshah in order to besiege it. This reached al-Ḥakam, so he assembled the armies and dispatched them with his son ʿAbd al-Raḥmān. They gathered into a mighty army, and many volunteers followed them. They marched and met the Franks on the outskirts of their lands before they could reach anything of the Muslims' territory. They fought, and each of the two parties exerted its utmost effort and exhausted its capacity. Then God—exalted is He—sent down His victory upon the Muslims, and the infidels were routed. Slaughter and captivity among them were abundant, and their wealth and baggage were plundered. The Muslims returned victorious and laden with spoils.

391. Tarikh (al-Tabari) 3066No grade recorded

     عَزْلِ عَلِيِّ بْنِ عِيسَى بْنِ مَاهَانَ عَنْ خُرَاسَانَ وَوِلَايَةِ هَرْثَمَةَ   وَفِي سنة إحدى وتسعين ومائة عَزَلَ الرَّشِيدُ عَلِيَّ بْنَ عِيسَى بْنِ مَاهَانَ عَنْ خُرَاسَانَ، وَكَانَ سَبَبَ ذَلِكَ مَا ذَكَرْنَاهُ مِنْ قَتْلِ ابْنِهِ عِيسَى، فَلَمَّا قُتِلَ جَزِعَ عَلَيْهِ أَبُوهُ، فَخَرَجَ عَنْ بَلْخَ إِلَى مَرْوَ مَخَافَةً عَلَيْهَا أَنْ يَسِيرَ إِلَيْهَا رَافِعُ بْنُ اللَّيْثِ لِيَأْخُذَهَا، وَكَانَ ابْنُهُ عِيسَى قَدْ دَفَنَ فِي بُسْتَانٍ فِي دَارِهِ بِبَلْخَ - أَمْوَالًا عَظِيمَةً، قِيلَ: كَانَتْ ثَلَاثِينَ أَلْفَ أَلْفٍ، وَلَمْ يَعْلَمْ بِهَا أَبُوهُ، وَلَمْ يُطْلِعْ عَلَيْهَا إِلَّا جَارِيَةً لَهُ، فَلَمَّا سَارَ عَلِيُّ بْنُ عِيسَى إِلَى مَرْوَ أَطْلَعَتِ الْجَارِيَةُ عَلَى ذَلِكَ بَعْضَ الْخَدَمِ، وَتَحَدَّثَ بِهِ النَّاسُ وَاجْتَمَعُوا، وَدَخَلُوا الْبُسْتَانَ، وَنَهَبُوا الْمَالَ، وَبَلَغَ الرَّشِيدَ الْخَبَرُ، فَقَالَ: خَرَجَ عَنْ بَلْخَ عَنْ غَيْرِ أَمْرِي، وَخَلَّفَ مِثْلَ هَذَا الْمَالِ، وَهُوَ يَزْعُمُ أَنَّهُ قَدْ بَاعَ حُلِىَّ نِسَائِهِ فِيمَا أَنْفَقَ عَلَى مُحَارَبَةِ رَافِعٍ ! فَعَزَلَهُ وَاسْتَعْمَلَ هَرْثَمَةَ بْنَ أَعْيَنَ. وَكَانَ قَدْ نَقَمَ الرَّشِيدُ عَلَيْهِ مَا كَانَ يَبْلُغُهُ مِنْ سُوءِ سِيرَتِهِ وَإِهَانَتِهِ أَعْيَانَ النَّاسِ وَاسْتِخْفَافِهِ بِهِمْ، فَمِنْ ذَلِكَ أَنَّهُ دَخَلَ عَلَيْهِ يَوْمًا الْحُسَيْنُ بْنُ مُصْعَبٍ وَالِدُ طَاهِرِ بْنِ الْحُسَيْنِ، وَهِشَامُ بْنُ فَرَّخِسْرَوَ، فَسَلَّمَا عَلَيْهِ، فَقَالَ لِلْحُسَيْنِ: لَا سَلَّمَ اللَّهُ عَلَيْكَ يَا مُلْحِدُ يَا بْنَ الْمُلْحِدِ، وَاللَّهِ إِنِّي لَأَعْرِفُ مَا أَنْتَ عَلَيْهِ مِنْ عَدَاوَةِ الْإِسْلَامِ، وَالطَّعْنِ فِي الدِّينِ، وَلَمْ أَنْتَظِرْ بِقَتْلِكَ إِلَّا أَمْرَ الْخَلِيفَةِ، أَلَسْتَ الْمُرْجِفَ بِي فِي مَنْزِلِي هَذَا بَعْدَ أَنْ ثَمِلْتَ مِنَ الْخَمْرِ، وَزَعَمْتَ أَنَّكَ جَاءَتْكَ كُتُبٌ مِنْ بَغْدَاذَ بِعَزْلِي ؟ اخْرُجْ إِلَى سَخَطِ اللَّهِ، لَعَنَكَ اللَّهُ، فَعَنْ قَرِيبٍ مَا يَكُونُ مِنْهَا. فَاعْتَذَرَ إِلَيْهِ فَلَمْ يَقْبَلْ عُذْرَهُ، وَأَمَرَ بِإِخْرَاجِهِ فَأُخْرِجَ. وَقَالَ لِهِشَامِ بْنِ فَرَّخُسْرَوَ: صَارَتْ دَارُكَ دَارَ النَّدْوَةِ، يَجْتَمِعُ إِلَيْكَ السُّفَهَاءُ تَطْعَنُ عَلَى الْوُلَاةِ، سَفَكَ اللَّهُ دَمِي إِنْ لَمْ أَسْفِكْ دَمَكَ ! فَاعْتَذَرَ إِلَيْهِ فَلَمْ يَعْذِرْهُ، فَأَخْرَجَهُ. فَأَمَّا الْحُسَيْنُ فَسَارَ إِلَى الرَّشِيدِ فَاسْتَجَارَ بِهِ وَشَكَا إِلَيْهِ، فَأَجَارَهُ، وَأَمَّا هِشَامٌ فَإِنَّهُ قَالَ لِبِنْتٍ لَهُ: إِنِّي أَخَافُ الْأَمِيرَ عَلَى دَمِي، وَأَنَا مُفْضٍ إِلَيْكِ بِأَمْرٍ إِنْ أَنْتِ أَظْهَرْتِهِ قُتِلْتُ، وَإِنْ أَنْتِ كَتَمْتِهِ سَلِمْتُ. قَالَتْ: وَمَا هُوَ ؟ قَالَ: قَدْ عَزَمْتُ عَلَى أَنْ أُظْهِرَ أَنَّ الْفَالِجَ قَدْ أَصَابَنِي، فَإِذَا كَانَ فِي السَّحَرِ، فَاجْمَعِي جَوَارِيَكِ، وَاقْصُدِي فِرَاشِي وَحَرِّكِينِي، فَإِذَا رَأَيْتِ حَرَكَتِي ثَقُلَتْ فَصِيحِي أَنْتِ وَجَوَارِيكِ، وَاجْمَعِي إِخْوَتَكِ فَأَعْلِمِيهِمْ عِلَّتِي. فَفَعَلَتْ مَا أَمَرَهَا، وَكَانَتْ عَاقِلَةً، فَأَقَامَ مَطْرُوحًا عَلَى فِرَاشِهِ حِينًا لَا يَتَحَرَّكُ إِلَى أَنْ جَاءَ هَرْثَمَةُ وَالِيًا، فَرَكِبَ إِلَى لِقَائِهِ، فَرَآهُ عَلِيُّ بْنُ عِيسَى بْنِ مَاهَانَ، فَقَالَ: إِلَى أَيْنَ ؟ فَقَالَ: أَتَلَقَّى الْأَمِيرَ أَبَا حَاتِمٍ. قَالَ: أَلَمْ تَكُنْ عَلِيلًا ؟ فَقَالَ: وَهَبَ اللَّهُ الْعَافِيَةَ، وَعَزَلَ الطَّاغِيَةَ، فِي لَيْلَةٍ وَاحِدَةٍ، فَعَلَى هَذَا تَكُونُ وِلَايَةُ هَرْثَمَةَ ظَاهِرَةً. وَقِيلَ: بَلْ كَانَتْ وِلَايَتُهُ سِرًّا، لَمْ يُطْلِعِ الرَّشِيدُ عَلَيْهَا أَحَدًا، فَقِيلَ: إِنَّهُ لَمَّا أَرَادَ عَزْلَ عَلِيَّ بْنَ عِيسَى اسْتَدْعَى هَرْثَمَةَ، وَأَسَرَّ إِلَيْهِ ذَلِكَ، وَقَالَ لَهُ: إِنَّ عَلِيَّ بْنَ عِيسَى قَدْ كَتَبَ يَسْتَمِدُّنِي بِالْعَسَاكِرِ وَالْأَمْوَالِ، فَأَظْهِرْ لِلنَّاسِ أَنَّكَ تَسِيرُ إِلَيْهِ نَجْدَةً لَهُ. وَكَتَبَ لَهُ الرَّشِيدُ كِتَابًا بِوِلَايَتِهِ بِخَطِّ يَدِهِ، وَأَمَرَ كُتَّابَهُ أَنْ يَكْتُبُوا لَهُ إِلَى عَلِيِّ بْنِ عِيسَى بِأَنَّهُ قَدْ سَيَّرَ هَرْثَمَةَ نَجْدَةً لَهُ. فَسَارَ هَرْثَمَةُ وَلَا يَعْلَمُ بِأَمْرِهِ أَحَدٌ، حَتَّى وَرَدَ نَيْسَابُورَ، فَلَمَّا وَرَدَهَا اسْتَعْمَلَ أَصْحَابَهُ عَلَى كُوَرِهَا، وَسَارَ مُجِدًّا يَسْبِقُ الْخَبَرَ، فَأَتَى مَرْوَ وَالْتَقَاهُ عَلِيُّ بْنُ عِيسَى، فَاحْتَرَمَهُ هَرْثَمَةُ وَعَظَّمَهُ حَتَّى دَخَلَ الْبَلَدَ، ثُمَّ قَبَضَ عَلَيْهِ وَعَلَى أَهْلِهِ وَأَصْحَابِهِ وَأَتْبَاعِهِ، وَأَخَذَ أَمْوَالَهُ فَبَلَغَتْ ثَمَانِينَ أَلْفَ ( أَلْفٍ )، ( وَكَانَتْ خَزَائِنُهُ وَأَثَاثُهُ عَلَى ) أَلْفٍ وَخَمْسِمِائَةِ بَعِيرٍ، فَأَخَذَ الرَّشِيدُ ذَلِكَ كُلَّهُ. وَكَانَ وُصُولُ هَرْثَمَةَ إِلَى خُرَاسَانَ سَنَةَ اثْنَتَيْنِ وَتِسْعِينَ، فَلَمَّا فَرَغَ هَرْثَمَةُ مِنْ أَخْذِ أَمْوَالِهِمْ أَقَامَهُمْ لِمُطَالَبَةِ النَّاسِ، وَكَتَبَ إِلَى الرَّشِيدِ بِذَلِكَ، وَسَيَّرَ عَلِيَّ بْنَ عِيسَى إِلَيْهِ عَلَى بَعِيرٍ بِغَيْرِ وِطَاءٍ وَلَا غِطَاءٍ.

     ✧ The dismissal of ʿAlī b. ʿĪsā b. Māhān from Khurāsān and the appointment of Harthama In the year one hundred and ninety-one, al-Rashīd dismissed ʿAlī b. ʿĪsā b. Māhān from Khurāsān. The reason for that was what we have mentioned regarding the killing of his son ʿĪsā. When he was killed, his father grieved for him and left Balkh for Marw, fearing for it lest Rāfiʿ b. al-Layth march against it to seize it. His son ʿĪsā had buried in a garden in his house in Balkh — enormous sums of money. It was said: thirty thousand thousand, and his father did not know of it, and no one was informed of it except a slave girl of his. When ʿAlī b. ʿĪsā traveled to Marw, the slave girl informed some of the servants of that, and the people talked about it and gathered, entered the garden, and plundered the money. The news reached al-Rashīd, and he said: "He left Balkh without my command and left behind such wealth, while he claims that he sold his women's jewelry for what he spent on fighting Rāfiʿ!" So he dismissed him and appointed Harthama b. Aʿyan. Al-Rashīd had already been resentful toward him because of what reached him of his bad conduct, his humiliation of the notables of the people, and his contempt for them. Among that was that one day al-Ḥusayn b. Muṣʿab, the father of Ṭāhir b. al-Ḥusayn, and Hishām b. Farrukhsraw entered upon him and greeted him. He said to al-Ḥusayn: "May God not greet you, O heretic, son of a heretic! By God, I know what you are upon of enmity to Islam and slander against the religion. I have only delayed killing you awaiting the caliph's command. Are you not the one who spreads false rumors about me in this house of mine after you were drunk with wine, claiming that letters came to you from Baghdād with my dismissal? Go out to God's wrath, may God curse you; soon what is from it will be." He excused himself to him, but he did not accept his excuse, and he ordered him to be expelled, so he was expelled. He said to Hishām b. Farrukhsraw: "Your house has become the house of assembly (dār al-nadwa); the fools gather to you to slander the governors. May God shed my blood if I do not shed your blood!" He excused himself to him, but he did not excuse him, and he expelled him. As for al-Ḥusayn, he traveled to al-Rashīd and sought his protection and complained to him, so he granted him protection. As for Hishām, he said to a daughter of his: "I fear the emir for my blood, and I am confiding to you a matter; if you reveal it, I will be killed, and if you conceal it, I will be safe." She said: "What is it?" He said: "I have resolved to pretend that paralysis has afflicted me. When it is before dawn, gather your slave girls and come to my bed and move me. If you see that my movement is heavy, cry out, you and your slave girls, and gather your brothers and inform them of my illness." She did what he commanded her, and she was intelligent. He remained thrown on his bed for a while, not moving, until Harthama came as governor. Then he rode to meet him, and ʿAlī b. ʿĪsā b. Māhān saw him and said: "Where to?" He said: "I am going to meet the emir Abū Ḥātim." He said: "Were you not ill?" He said: "God granted recovery and dismissed the tyrant in one night." Thus the appointment of Harthama was apparent. It was said: Rather, his appointment was secret; al-Rashīd did not inform anyone of it. It was said: When he wanted to dismiss ʿAlī b. ʿĪsā, he summoned Harthama and confided that to him, saying to him: "ʿAlī b. ʿĪsā has written asking me for reinforcement with armies and funds, so show the people that you are going to him as reinforcement for him." Al-Rashīd wrote for him a letter of his appointment in his own handwriting, and he ordered his secretaries to write for him to ʿAlī b. ʿĪsā that he had sent Harthama as reinforcement for him. Harthama set out while no one knew of his affair, until he arrived at Naysābūr. When he arrived there, he appointed his companions over its districts, and he traveled in haste, outpacing the news. He came to Marw, and ʿAlī b. ʿĪsā met him. Harthama treated him with respect and honor until he entered the city; then he seized him, his family, his companions, and his followers, and took his wealth, which amounted to eighty thousand thousand, and his treasures and furnishings were on one thousand five hundred camels. Al-Rashīd took all of that. Harthama's arrival in Khurāsān was in the year one hundred and ninety-two. When Harthama finished taking their wealth, he set them up to demand from the people, and he wrote to al-Rashīd about that, and he sent ʿAlī b. ʿĪsā to him on a camel without saddle or covering.

392. Tarikh (al-Tabari) 3067No grade recorded

     ذِكْرُ عِدَّةِ حَوَادِثَ وفي سَنَةُ إِحْدَى وَتِسْعِينَ وَمِائَةٍ خَرَجَ بِالشَّامِ أَبُو النِّدَاءِ، فَوَجَّهَ إِلَيْهِ الرَّشِيدُ يَحْيَى بْنَ مُعَاذٍ وَاسْتَنَابَهُ عَلَى الشَّامِ.  وَفِيهَا وَقَعَ الثَّلْجُ بِبَغْدَادَ. وَفِيهَا فَتَحَ الرَّشِيدُ هِرَقْلَةَ فِي شَوَّالٍ، وَخَرَّبَهَا وَسَبَى أَهْلَهَا  ، وَبَثَّ الْجُيُوشَ وَالسَّرَايَا بِأَرْضِ الرُّومِ، وَخَرَجَتِ الرُّومُ إِلَى عَيْنِ زَرْبَى، وَالْكَنِيسَةِ السَّوْدَاءِ. وَكَانَ خَرَاجُ هِرَقْلَةَ فِي كُلِّ يَوْمٍ مِائَةَ أَلْفٍ وَخَمْسَةً وَثَلَاثِينَ أَلْفَ مَرْفُوقٍ. وَوَلَّى حُمَيْدَ بْنَ مَعْيُوفٍ سَوَاحِلَ الشَّامِ إِلَى مِصْرَ، وَدَخَلَ جَزِيرَةَ قُبْرُصَ، فَسَبَى أَهْلَهَا وَحَمَلَهُمْ حَتَّى بَاعَهُمْ بِالرَّافِقَةِ  ، فَبَلَغَ ثَمَنُ الْأُسْقُفِّ أَلْفَيْ دِينَارٍ، بَاعَهُمْ أَبُو الْبَخْتَرِيِّ الْقَاضِي وَفِيهَا أَسْلَمَ الْفَضْلُ بْنُ سَهْلٍ عَلَى يَدَيِ الْمَأْمُونِ  . وَحَجَّ بِالنَّاسِ فِيهَا الْفَضْلُ بْنُ عَبَّاسِ بْنِ مُحَمَّدِ بْنِ عَلِيٍّ،  وَكَانَ وَالِيَ مَكَّةَ وَلَمْ يَكُنْ لِلنَّاسِ بَعْدَ هَذِهِ السَّنَةِ صَائِفَةٌ إِلَى سَنَةِ خَمْسَ عَشْرَةَ وَمِائَتَيْنِ. وَفِيهَا ظَفِرَ حَمَّادٌ الْبَرْبَرِيُّ بِهَيْصَمٍ الْيَمَانِيِّ. ( وَفِيهَا أَرْسَلَ أَهْلُ نَسَفَ إِلَى رَافِعِ بْنِ اللَّيْثِ يَسْأَلُونَهُ أَنْ يُوَجِّهَ إِلَيْهِمْ مَنْ يُعِينُهُمْ عَلَى قَتْلِ عِيسَى بْنِ عَلِيِّ بْنِ عِيسَى، وَعَلِيِّ بْنِ عِيسَى، فَأَرْسَلَ إِلَيْهِمْ جَمْعًا، فَقَتَلُوا عِيسَى وَحْدَهُ فِي ذِي الْقَعْدَةِ ).

     ✧ Mention of several events: In the year one hundred ninety-one, Abū al-Nidāʾ rose up in Syria, and al-Rashīd sent Yaḥyā b. Muʿādh against him and appointed him as his deputy over Syria. In it, snow fell in Baghdad. In it, al-Rashīd conquered Hiraqlah in Shawwāl, destroyed it, took its people captive, and dispatched armies and raiding parties throughout the land of the Romans. The Romans came out to ʿAyn Zarbā and the Black Church. The revenue of Hiraqlah was one hundred thirty-five thousand rafīq per day. He appointed Ḥumayd b. Maʿyūf over the coasts of Syria as far as Egypt, and he entered the island of Cyprus, took its people captive, and brought them until he sold them in al-Rāfiqah. The price of the bishop reached two thousand dinars; Abū al-Bakhtarī the judge sold them. In it, al-Faḍl b. Sahl embraced Islam at the hands of al-Maʾmūn. In it, al-Faḍl b. ʿAbbās b. Muḥammad b. ʿAlī led the people in the pilgrimage. He was the governor of Makkah. After this year, the people had no summer expedition until the year two hundred fifteen. In it, Ḥammād al-Barbarī captured Haysam al-Yamānī. (In it, the people of Nasaf sent to Rāfiʿ b. al-Layth asking him to send them someone to help them kill ʿĪsā b. ʿAlī b. ʿĪsā and ʿAlī b. ʿĪsā. He sent a group to them, and they killed ʿĪsā alone in Dhū al-Qaʿdah.)

393. Tarikh (al-Tabari) 3068No grade recorded

     مَنْ تُوُفِّيَ فِي هَذِهِ السَّنَةِ مِنَ الْأَكَابِرِ   الْبَخْتَرِيُّ بْنُ مُحَمَّدٍ الْبَخْتَرِيُّ، أَبُو صَالِحٍ اللَّخْمِيُّ الْمُعَدَّلُ الْبَخْتَرِيُّ بْنُ مُحَمَّدٍ الْبَخْتَرِيُّ، أَبُو صَالِحٍ اللَّخْمِيُّ الْمُعَدَّلُ. حَدَّثَ عَنْ كَامِلِ بْنِ طَلْحَةَ. رَوَى عَنْهُ: الطَّبَرَانِيُّ. وَقَالَ الدَّارَقُطْنِيُّ: لَا بَأْسَ بِهِ. تُوُفِّيَ فِي هَذِهِ السَّنَةِ. خَالِدُ بْنُ حَيَّانَ، أَبُو يَزِيدَ الْخَرَّازُ الرِّقِّيُّ خَالِدُ بْنُ حَيَّانَ، أَبُو يَزِيدَ الْخَرَّازُ الرِّقِّيُّ. سَمِعَ جَعْفَرَ بْنَ بَرْقَانَ، وَفُرَاتَ بْنَ سَلْمَانَ. رَوَى عَنْهُ: أَحْمَدُ بْنُ حَنْبَلٍ، وَيَحْيَى بْنُ مَعِينٍ، وَقَالَ: هُوَ ثِقَةٌ. وَكَانَ شَدِيدَ التَّحَفُّظِ فِي الضَّبْطِ وَالتَّوَقِّي، نَزَلَ الرِّقَّةَ فَتُوُفِّيَ بِهَا فِي ذِي الْقَعْدَةِ مِنْ هَذِهِ السَّنَةِ. عِيسَى بْنُ يُونُسَ بْنِ أَبِي إِسْحَاقَ السَّبِيعِيُّ، أَبُو عَمْرٍو الْهَمْدَانِيُّ الْكُوفِيُّ عِيسَى بْنُ يُونُسَ بْنِ أَبِي إِسْحَاقَ السَّبِيعِيُّ، أَبُو عَمْرٍو الْهَمْدَانِيُّ الْكُوفِيُّ. رَأَى جَدَّهُ أَبَا إِسْحَاقَ، إِلَّا أَنَّهُ لَمْ يَسْمَعْ مِنْهُ، وَسَمِعَ إِسْمَاعِيلَ بْنَ أَبِي خَالِدٍ، وَهِشَامَ بْنَ عُرْوَةَ، وَالْأَعْمَشَ، وَالْأَوْزَاعِيَّ، وَشُعْبَةَ، وَمَالِكَ بْنَ أَنَسٍ، وَابْنَ إِسْحَاقَ. رَوَى عَنْهُ: الْقَعْنَبِيُّ، وَيَحْيَى بْنُ مَعِينٍ، وَعَلِيُّ بْنُ الْمَدِينِيِّ، وَابْنُ رَاهَوَيْهِ، وَكَانَ ثِقَةً ثَبَتًا، وَانْتَقَلَ عَنِ الْكُوفَةِ إِلَى بَعْضِ ثُغُورِ الشَّامِ فَسَكَنَهَا. قَالَ أَحْمَدُ بْنُ حَنْبَلٍ: كُنَّا نُخْبَرُ أَنَّ عِيسَى كَانَ سَنَةً فِي الْغَزْوِ، وَسَنَةً فِي الْحَجِّ، وَقَدْ كَانَ قَدِمَ بَغْدَادَ، فَأُمِرَ لَهُ بِمَالٍ فَلَمْ يَقْبَلْهُ. وعَنْ جَعْفَرِ بْنِ يَحْيَى بْنِ خَالِدٍ قَالَ: مَا رَأَيْنَا مِثْلَ عِيسَى بْنِ يُونُسَ، أَرْسَلَنَا إِلَيْهِ فَأَتَانَا بِالرِّقَّةِ، فَاعْتَلَّ قَبْلَ أَنْ يَرْجِعَ، فَقُلْنَا لَهُ: يَا أَبَا عُمَرَ، قَدْ أُمِرَ لَكَ بِعَشَرَةِ آلَافٍ. [فَقَالَ: هِيهِ ]. فَقُلْتُ: هِيَ خَمْسُونَ أَلْفًا. فَقَالَ لِي: لَا حَاجَةَ لِي فِيهَا. فَقُلْتُ: وَلِمَ ؟ أَمَا وَاللَّهِ لَا هَنَيْتُكَهَا، هِيَ وَاللَّهِ مِائَةُ أَلْفٍ. قَالَ: لَا وَاللَّهِ لَا يَتَحَدَّثُ أَهْلُ الْعِلْمِ أَنِّي أَكَلْتُ لِلسَّنَةِ ثَمَنًا، أَلَا كَانَ هَذَا قَبْلَ أَنْ تُرْسِلُوا إِلَيَّ ؟ فَأَمَّا عَلَى الْحَدِيثِ فَوَ اللَّهِ لَا شَرْبَةَ مَاءٍ وَلَا إِهْلِيلَجَةَ !. تُوُفِّيَ فِي هَذِهِ السَّنَةِ بِالْحَدَثِ. وَقِيلَ: فِي سَنَةِ إِحْدَى وَثَمَانِينَ. وَقِيلَ: سَبْعٍ وَثَمَانِينَ وَقِيلَ: ثَمَانٍ وَثَمَانِينَ. مَخْلَدُ بْنُ الْحُسَيْنِ، أَبُو مُحَمَّدٍ مَخْلَدُ بْنُ الْحُسَيْنِ، أَبُو مُحَمَّدٍ. كَانَ مِنْ أَهْلِ الْبَصْرَةِ، وَنَزَلَ الْمِصِّيصَةَ، وَتُوُفِّيَ بِهَا فِي هَذِهِ السَّنَةِ، وَقَدْ أَسْنَدَ عَنْ هِشَامِ بْنِ حَسَّانَ. وعن عَبْدُ اللَّهِ بْنُ عَبْدِ اللَّهِ قَالَ: قَالَ مَخْلَدُ بْنُ الْحُسَيْنِ: مَا تَكَلَّمْتُ بِكَلِمَةٍ أُرِيدُ أَنْ أَعْتَذِرَ عَنْهَا مُنْذُ خَمْسِينَ سَنَةً. وتوفي بها سَلَمَةُ بْنُ الْفَضْلِ الْأَبْرَشُ  . وَعَبْدُ الرَّحْمَنِ بْنُ الْقَاسِمِ  . الْفَقِيهُ الرَّاوِي عَنْ مَالِكٍ؛ الَّذِي هُوَ الْعُمْدَةُ فِي مَذْهَبِ مَالِكٍ فِيمَا يَرْوِيهِ عَنِ الْإِمَامِ مَالِكٍ، وَكَانَ مِنْ كِبَارِ الصَّالِحِينَ. وَمُحَمَّدُ بْنُ سَلَمَةَ. وَمُعَمَّرٌ الرَّقِّيُّ وَفِيهَا تُوُفِّيَ الْفَضْلُ بْنُ مُوسَى السِّينَانِيُّ أَبُو عَبْدِ اللَّهِ الْمَرْوَزِيُّ، مَوْلَى بَنِي قَطِيعَةَ، وَكَانَ مَوْلِدُهُ سَنَةَ خَمْسَ عَشْرَةَ وَمِائَةٍ. ( السِّينَانِيُّ بِكَسْرِ السِّينِ الْمُهْمَلَةِ، وَبِالْيَاءِ الْمُثَنَّاةِ مِنْ تَحْتٍ، وَبِالنُّونِ قَبْلَ الْأَلِفِ، ثُمَّ بِنُونٍ بَعْدَهُ، مَنْسُوبٌ إِلَى سِينَانَ، وَهِيَ قَرْيَةٌ مِنْ قُرَى مَرْوَ ).

     ✧ Those of the notables who died in this year Al-Bakhtarī b. Muḥammad al-Bakhtarī, Abū Ṣāliḥ al-Lakhmī al-Muʿaddal Al-Bakhtarī b. Muḥammad al-Bakhtarī, Abū Ṣāliḥ al-Lakhmī al-Muʿaddal. He narrated from Kāmil b. Ṭalḥah. Al-Ṭabarānī narrated from him. Al-Dāraquṭnī said: There is no harm in him. He died in this year. Khālid b. Ḥayyān, Abū Yazīd al-Kharrāz al-Raqqī Khālid b. Ḥayyān, Abū Yazīd al-Kharrāz al-Raqqī. He heard Jaʿfar b. Burqān and Furāt b. Salmān. Aḥmad b. Ḥanbal and Yaḥyā b. Maʿīn narrated from him, and he said: He is trustworthy. He was extremely careful in precision and caution. He settled in al-Raqqah and died there in Dhū al-Qaʿdah of this year. ʿĪsā b. Yūnus b. Abī Isḥāq al-Sabīʿī, Abū ʿAmr al-Hamdānī al-Kūfī ʿĪsā b. Yūnus b. Abī Isḥāq al-Sabīʿī, Abū ʿAmr al-Hamdānī al-Kūfī. He saw his grandfather Abū Isḥāq, but he did not hear from him. He heard Ismāʿīl b. Abī Khālid, Hishām b. ʿUrwah, al-Aʿmash, al-Awzāʿī, Shuʿbah, Mālik b. Anas, and Ibn Isḥāq. Al-Qaʿnabī, Yaḥyā b. Maʿīn, ʿAlī b. al-Madīnī, and Ibn Rāhawayh narrated from him. He was trustworthy and reliable. He moved from Kūfah to one of the frontier fortresses of Syria and resided there. Aḥmad b. Ḥanbal said: We were told that ʿĪsā would spend one year in military campaigns and one year in pilgrimage. He had come to Baghdād, and money was ordered for him, but he did not accept it. From Jaʿfar b. Yaḥyā b. Khālid, who said: We have not seen the like of ʿĪsā b. Yūnus. We sent for him, and he came to us at al-Raqqah. He fell ill before returning, so we said to him: O Abū ʿUmar, ten thousand have been ordered for you. [He said: Hah?] I said: It is fifty thousand. He said to me: I have no need of it. I said: Why not? By God, you will not enjoy it; by God, it is one hundred thousand. He said: No, by God, the people of knowledge will not say that I ate the price of the Sunnah. Should this not have been before you sent for me? As for the ḥadīth, by God, not a drink of water nor a myrobalan! He died in this year at al-Ḥadath. It is also said: in the year 181. And it is said: 187, and it is said: 188. Makhkhalad b. al-Ḥusayn, Abū Muḥammad Makhkhalad b. al-Ḥusayn, Abū Muḥammad. He was from the people of al-Baṣrah, and he settled in al-Maṣṣīṣah and died there in this year. He had transmitted from Hishām b. Ḥassān. From ʿAbd Allāh b. ʿAbd Allāh, who said: Makhkhalad b. al-Ḥusayn said: I have not uttered a word for which I would need to apologize for fifty years. And Salamah b. al-Faḍl al-Abrash died there. And ʿAbd al-Raḥmān b. al-Qāsim. The jurist, the narrator from Mālik; he is the main authority in the school of Mālik in what he narrates from Imām Mālik, and he was one of the great righteous people. And Muḥammad b. Salamah. And Muʿammar al-Raqqī. In this year died al-Faḍl b. Mūsā al-Sīnānī, Abū ʿAbd Allāh al-Marwazī, a client of Banū Qaṭīʿah. His birth was in the year 115. (Al-Sīnānī, with kasrah on the unpointed sīn, and the yāʾ with two dots below, and a nūn before the alif, then another nūn after it, attributed to Sīnān, which is a village among the villages of Marw.)

394. Tarikh (al-Tabari) 3069No grade recorded

     مَسِيرِ الرَّشِيدِ إِلَى خُرَاسَانَ   وفِي سَنَةُ اثْنَتَيْنِ وَتِسْعِينَ وَمِائَةٍ وَفِي رَبِيعٍ الْأَوَّلِ مِنْهَا سَارَ الرَّشِيدُ مِنَ الرَّقَّةِ إِلَى بَغْدَاذَ يُرِيدُ خُرَاسَانَ لِحَرْبِ رَافِعِ بْنِ اللَّيْثِ، وَكَانَ مَرِيضًا، وَاسْتَخْلَفَ عَلَى الرَّقَّةِ ابْنَهُ الْقَاسِمَ، وَضَمَّ إِلَيْهِ خُزَيْمَةَ بْنَ خَازِمٍ، وَسَارَ مِنْ بَغْدَاذَ إِلَى النَّهْرَوَانِ لِخَمْسٍ خَلَوْنَ مِنْ شَعْبَانَ، وَاسْتَخْلَفَ عَلَى بَغْدَاذَ ابْنَهُ الْأَمِينَ، وَأَمَرَ الْمَأْمُونَ بِالْمُقَامِ بِبَغْدَاذَ. فَقَالَ الْفَضْلُ بْنُ سَهْلٍ لِلْمَأْمُونِ حِينَ أَرَادَ الرَّشِيدُ الْمَسِيرَ إِلَى خُرَاسَانَ: لَسْتَ تَدْرِي مَا يَحْدُثُ بِالرَّشِيدِ، وَخُرَاسَانُ وِلَايَتُكَ، وَمُحَمَّدٌ الْأَمِينُ الْمُقَدَّمُ عَلَيْكَ، وَإِنَّ أَحْسَنَ مَا يَصْنَعُ بِكَ أَنْ يَخْلَعَكَ، وَهُوَ ابْنُ زُبَيْدَةَ [ وَأَخْوَالُهُ بَنُو هَاشِمٍ، وَزُبَيْدَةُ ] وَأَمْوَالُهَا [ رِدْءٌ لَهُ ]، فَاطْلُبْ إِلَى أَمِيرِ الْمُؤْمِنِينَ أَنْ تَسِيرَ مَعَهُ، فَطَلَبَ إِلَيْهِ ذَلِكَ، فَأَجَابَهُ بَعْدَ امْتِنَاعٍ. فَلَمَّا سَارَ الرَّشِيدُ سَايَرَهُ الصَّبَّاحُ الطَّبَرِيُّ، فَقَالَ لَهُ: يَا صَبَّاحُ، لَا أَظُنُّكَ تَرَانِي أَبَدًا. فعَنْ أَحْمَدَ بْنِ صَبَاحٍ الطَّبَرِيُّ مَوْلَى عِيسَى بْنِ جَعْفَرٍ الْهَاشِمِيِّ قَالَ: حَدَّثَنِي أَبِي قَالَ: شَيَّعْتُ الرَّشِيدَ حِينَ مَضَى إِلَى خُرَاسَانَ فَقَالَ لِي وَهُوَ يُرِيدُ أَنْ يَأْرَمَا: يَا صَبَاحُ، مَا أَحْسَبُكَ تَرَانِي بَعْدَ هَذَا أَبَدًا. فَقُلْتُ: أُعِيذُكَ بِاللَّهِ يَا أَمِيرَ الْمُؤْمِنِينَ أَنْ تَقُولَ هَذَا  ، وَاللَّهِ إِنِّي لَأَرْجُو أَنْ يُبْقِيَكَ اللَّهُ لِأُمَّةِ مُحَمَّدٍ ﷺ مِائَةَ سَنَةٍ. فَتَبَسَّمَ وَقَالَ: يَا صَبَاحُ، أَنَا وَاللَّهِ مَيِّتٌ بَعْدَ قَرِيبٍ. فَقُلْتُ: يَا أَمِيرَ الْمُؤْمِنِينَ، جَعَلَنِي اللَّهُ فِدَاكَ، وَاللَّهِ إِنِّي أَرَى دَمًا ظَاهِرًا، وَلَوْنًا نَاصِعًا، وَشَبَابًا زَائِدًا، وَمَئُونَةً قَوِيَّةً، وَرُوحًا طَيِّبَةً، فَعَمَّرَكَ اللَّهُ أَكْثَرَ مِمَّا عَمَّرَ مَنْ مَلَكَ الْأَرْضَ، وَفَتَحَ لَكَ مَا فَتَحَ عَلَى ذِي الْقَرْنَيْنِ، وَلَا أَرَى رَعِيَّتَكَ فِيكَ. قَالَ: فَالْتَفَتَ إِلَى جَمْعِيَّةٍ كَانَتْ مِنْ وَرَائِهِ، فَقَالَ: تَنَحُّوا عَنِّي. ثُمَّ قَالَ: مِلْ بِنَا نَحْوَ تِلْكَ الشَّجَرَةِ حَتَّى أُسِرَّ إِلَيْكَ سِرًّا. قَالَ: فَسِرْتُ مَعَهُ مُنْحَرِفًا عَنِ الْجَادَّةِ نَحْوًا مِنْ ثَلَاثِمِائَةِ ذِرَاعٍ، فَكَمَنَ فِي ظِلِّ حَائِطٍ ثُمَّ قَالَ: أَمَانَةُ اللَّهِ فِي عُنُقِكَ أَنْ [لَا ] تُخْبِرَ بِمَا أُلْقِي إِلَيْكَ أَحَدًا. فَقُلْتُ: يَا سَيِّدِي، هَذِهِ مُخَاطَبَةُ الْأَخِ أَخَاهُ، وَأَنَا عَبْدٌ يُخَاطِبُنِي مَوْلَايَ بِمِثْلِ هَذَا. فَقَالَ: وَاللَّهِ لَتَقُولَنَّ إِنِّي لَا أَقُولُهَا لِأَحَدٍ، وَإِنَّهَا أَمَانَةٌ حَتَّى أُؤَدِّيَهَا إِلَيْكَ عِنْدَ اللَّهِ. قَالَ: فَعَلْتُ. فَكَشَفَ عَنْ بَطْنِهِ، فَإِذَا حَرِيرٌ قَدْ عَصَبَ بَيْنَ بَطْنِهِ وَظَهْرِهِ، ثُمَّ حَوَّلَ إِلَى قَفَاهُ فَأَخَذَ ثِيَابَهُ عَنْ ظَهْرِهِ، فَإِذَا قُرُوحٌ وَنِقَابَاتٌ قَدْ وَارَاهَا بِخِرَقٍ وَأَدْوِيَةٍ، وَقَالَ: مُنْذُ كَمْ تَرَى هَذَا بِي ؟ قُلْتُ: لَا أَدْرِي. قَالَ: ظَهَرَتْ فِي أَوَّلِ سَنَةِ تِسْعٍ وَثَمَانِينَ، وَاللَّهِ مَا اطَّلَعَ عَلَيْهَا أَحَدٌ مِنَ النَّاسِ إِلَّا بَخْتِيشُوعَ، وَرَجَاءٌ، وَمَسْرُورٌ، فَأَمَّا ابْنُ بَخْتِيشُوعَ فَإِنَّهُ بَلَغَنِي أَنَّهُ أَخْبَرَ بِهِ الْمَأْمُونُ، وَوَاللَّهِ لَئِنْ بَقِيتُ لِابْنِ الْفَاعِلَةِ لَأَتْرُكَنَّهُ يَهِيمُ بِطَلَبِ الْخَبَرِ حَتَّى يَشْغَلَهُ ذَلِكَ عَنْ إِذَاعَةِ السِّرِّ. وَأَمَّا مَسْرُورٌ فَأَخْبَرَ الْأَمِينَ بِعِلَّتِي، وَمَا مِنْهُمْ أَحَدٌ إِلَّا لَهُ عَلَيَّ حِينٌ، فَأَنَّى تَصْفُو لِي حَيَاةً وَأَعَزُّ وَلَدِي يُحْصِي أَنْفَاسِي، وَيَسْتَحِبُّ عِلَّتِي، وَلَقَدْ بَلَغَ مِنْ تَبَرُّمِهِمْ بِي وَبِحَيَاتِي أَنِّي إِذَا أَرَدْتُ الرُّكُوبَ جَاءُونِي بِبِرْذَوْنِ قُطُوفٍ، وَلَيْسَ إِلَّا لِيَزِيدَ فِي عِلَّتِي، وَيُفْسِدَ عَلَيَّ جَوَارِحِي، فَأَكْرَهُ أَنْ أُظْهِرَ هَذَا لَهُمْ، فَيَسْتَوْحِشُوا مِنِّي، وَمَتَى اسْتَوْحَشُوا أَظْهَرُوا مِنَ الْعَدَاوَةِ مَا كَانَ بَاطِنًا، وَالْعَامَّةُ لَهُمْ أَرْجَأُ وَالْخَاصَّةُ إِلَيْهِمْ أَمْيَلُ، وَأَنَا كَالْخَائِفِ بَيْنَهُمْ، أَصْبَحَ فَلَا أَطْمَعُ فِي الْمَسَاءِ، وَأُمْسِي وَلَا أَطْمَعُ فِي الصَّبَاحِ. فَقُلْتُ: يَا سَيِّدِي، مَا أُحْسِنُ الْجَوَابَ عَنْ هَذَا، وَلَكِنْ أَقُولُ: مَنْ أَرَادَكَ بِكَيْدٍ فَأَرَاهُ اللَّهُ ذَلِكَ الْكَيْدَ فِي نَفْسِهِ، وَأَرَاهُ فِيكَ مَا يَسُوءُهُ، وَأَطَالَ بَقَاءَكَ، وَكَبَتَ أَعْدَاءَكَ حَيْثُ كَانُوا. فَقَالَ: سَمِعَ اللَّهُ دُعَاءَكَ، انْصَرِفْ فَإِنَّ أَشْغَالَكَ بِبَغْدَادَ كَثِيرَةٌ. فَوَدَّعْتُهُ، وَكَانَ آخِرَ الْعَهْدِ بِهِ. وَرَوَى أَبُو بَكْرٍ الصُّولِيُّ بسنده عن عَلِيُّ بْنُ مُحَمَّدِ بْنِ سُلَيْمَانَ النَّوْفَلِيُّ قَالَ: حَدَّثَنِي مَسْرُورٌ قَالَ: دَخَلْتُ عَلَى الرَّشِيدِ وَهُوَ يَبْكِي عِنْدَ خُرُوجِهِ إِلَى خُرَاسَانَ آخِرَ خَرْجَةٍ، وَفِي يَدِهِ قِرْطَاسٌ يَقْرَأُهُ فَقَالَ: يَا مَسْرُورُ، كَأَنِّي وَاللَّهِ عَنِيتُ بِمَا فِي هَذَا الْقِرْطَاسِ. ثُمَّ رَمَى بِهِ مَزِيدَةَ، فَأَخَذْتُهُ، وَوَثَبَ فَدَخَلَ، فَإِذَا فِيهِ شِعْرٌ لِأَبِي الْعَتَاهِيَةِ:. هَلْ أَنْتَ مُعْتَبِرٌ بِمَنْ خَرِبَتْ مِنْهُ غَدَاةَ قَضَى دَسَاكِرَهُ     وَبِمَنْ أَذَلَّ الدَّهْرُ مَصْرَعَهُ فَتَبَرَّأَتْ مِنْهُ عَسَاكِرُهُ     وَبِمَنْ خَلَتْ مِنْهُ أُسْرَتُهُ وَبِمَنْ خَلَتْ مِنْهُ مَنَابِرُهُ     أَيْنَ الْمُلُوكُ وَأَيْنَ جُنْدُهُمْ صَارُوا مَصِيرًا أَنْتَ صَائِرُهُ     يَا مُؤْثِرَ الدُّنْيَا بِلَذَّتِهِ وَالْمُسْتَعِدُّ لِمَنْ يُفَاخِرُهُ     نِلْ مَا بَدَا لَكَ أَنْ تَنَالَ مِنَ الدُّنْيَا فَإِنَّ الْمَوْتَ آخِرُهُ قَالَ: فَمَاتَ فِي سَفْرَتِهِ تِلْكَ.

     ✧ Al-Rashīd's march to Khurāsān In the year one hundred and ninety-two, in Rabīʿ al-Awwal of it, al-Rashīd traveled from al-Raqqah to Baghdādh, intending to go to Khurāsān to fight Rāfiʿ b. al-Layth. He was ill. He appointed his son al-Qāsim as his deputy over al-Raqqah, and attached Khuzaymah b. Khāzim to him. He traveled from Baghdādh to al-Nahrawān on the fifth of Shaʿbān, and appointed his son al-Amīn as his deputy over Baghdādh. He commanded al-Maʾmūn to remain in Baghdādh. Al-Faḍl b. Sahl said to al-Maʾmūn when al-Rashīd intended to set out to Khurāsān: "You do not know what may happen to al-Rashīd. Khurāsān is your province, and Muḥammad al-Amīn is placed before you. The best he might do to you is to depose you. He is the son of Zubaydah [and his maternal uncles are the Banū Hāshim, and Zubaydah] and her wealth [is a support for him]. So ask the Commander of the Faithful that you travel with him." He asked him for that, and he granted it after initially refusing. When al-Rashīd traveled, al-Ṣabbāḥ al-Ṭabarī accompanied him. He said to him: "O Ṣabbāḥ, I do not think you will ever see me again." On the authority of Aḥmad b. Ṣabbāḥ al-Ṭabarī, the mawlā of ʿĪsā b. Jaʿfar al-Hāshimī, who said: My father narrated to me, saying: I accompanied al-Rashīd when he set out to Khurāsān. He said to me as he intended to halt: "O Ṣabbāḥ, I do not think you will see me after this ever again." I said: "I seek refuge for you with God, O Commander of the Faithful, from saying this. By God, I hope that God will keep you for the community of Muḥammad ﷺ for a hundred years." He smiled and said: "O Ṣabbāḥ, by God, I will die soon." I said: "O Commander of the Faithful, may God make me your ransom. By God, I see apparent blood, a bright complexion, abundant youth, strong vigor, and a good spirit. May God grant you a longer life than He granted to anyone who possessed the earth, and may He open for you what He opened for Dhū al-Qarnayn. I do not see your subjects turning against you." He said: He turned to a gathering that was behind him and said: "Move away from me." Then he said: "Turn with us toward that tree so that I may confide a secret to you." He said: I walked with him, turning off the main road for about three hundred cubits. He hid in the shade of a wall, then said: "God's trust is on your neck that you will not inform anyone of what I disclose to you." I said: "O my master, this is how a brother addresses his brother, but I am a slave whom my master addresses with such a thing." He said: "By God, you must say that I will not say it to anyone, and it is a trust until I deliver it to you before God." He said: I did so. He uncovered his stomach, and there was silk bandaged between his stomach and his back. Then he turned to his neck and lifted his garments from his back, and there were ulcers and wounds that he had covered with rags and medicines. He said: "Since when do you see this in me?" I said: "I do not know." He said: "It appeared at the beginning of the year one hundred and eighty-nine. By God, no one among the people has seen it except Bukhtīshūʿ, Rajāʾ, and Masrūr. As for Ibn Bukhtīshūʿ, it has reached me that he informed al-Maʾmūn of it. By God, if I survive, I will leave that son of a whore wandering in search of news until it distracts him from divulging the secret. As for Masrūr, he informed al-Amīn of my illness, and there is none of them who does not have a grievance against me. How can life be pleasant for me when the dearest of my children counts my breaths and welcomes my illness? It has reached the point of their annoyance with me and with my life that when I want to ride, they bring me a slow-paced hackney, only to increase my illness and ruin my limbs. I dislike showing this to them lest they become estranged from me. When they become estranged, they will show the enmity that was hidden. The common people are more inclined to them, and the elite are more sympathetic to them. I am like a fearful one among them: I rise in the morning and do not hope to reach evening, and I reach evening and do not hope to reach morning." I said: "O my master, I am not good at answering this, but I say: Whoever plots against you, may God show him that plot against himself, and show him in you what grieves him, and prolong your life, and thwart your enemies wherever they are." He said: "May God hear your supplication. Depart, for your affairs in Baghdādh are many." I bade him farewell, and it was the last time I saw him. Abū Bakr al-Ṣūlī narrated with his chain of transmission from ʿAlī b. Muḥammad b. Sulaymān al-Nawfalī, who said: Masrūr narrated to me, saying: I entered upon al-Rashīd while he was weeping at his departure to Khurāsān, his last departure, and in his hand was a paper he was reading. He said: "O Masrūr, by God, it is as if I am meant by what is in this paper." Then he threw it aside. I took it, and he jumped up and entered. In it was poetry by Abū al-ʿAtāhiyah: Are you admonished by one whose villages were ruined on the morning he died, and by one whom fate humbled at his fall, so that his armies disowned him, and by one whose family is empty of him, and by one whose pulpits are empty of him? Where are the kings and where are their troops? They came to the same end you will come to, O you who prefers this world with its pleasures, and who prepares to compete with those who boast against him. Attain what appears to you that you may attain from this world, for death is its end. He said: He died on that journey of his.

395. Tarikh (al-Tabari) 3070No grade recorded

     ذِكْرُ عِدَّةِ حَوَادِثَ وَفِي سنة اثنتين وتسعين ومائة تَحَرَّكَتِ الْخُرَمِيَّةُ بِنَاحِيَةِ أَذْرَبِيجَانَ، فَوَجَّهَ إِلَيْهِمُ الرَّشِيدُ عَبْدَ اللَّهِ بْنَ مَالِكٍ فِي عَشَرَةِ آلَافٍ، فَقَتَلَ وَسَبَى وَأَسَرَ، وَوَافَاهُ بِقَرْمَاسِينَ، فَأَمَرَهُ بِقَتْلِ الْأَسْرَى، وَبَيْعِ السَّبْيِ. وَفِيهَا قَدِمَ يَحْيَى بْنُ مُعَاذٍ عَلَى الرَّشِيدِ بِأَبِي النِّدَاءِ، فَقَتَلَهُ. وَفِيهَا فَارَقَ جَمَاعَةٌ مِنَ الْقُوَّادِ رَافِعَ بْنَ اللَّيْثِ، وَصَارُوا إِلَى هَرْثَمَةَ، مِنْهُمْ عُجَيْفُ بْنُ عَنْبَسَةَ وَغَيْرُهُ. وَفِيهَا اسْتَعْمَلَ الرَّشِيدُ عَلَى الثُّغُورِ ثَابِتَ بْنَ نَصْرِ بْنِ مَالِكٍ، فَافْتَتَحَ مَطْمُورَةَ. وَفِيهَا كَانَ الْفِدَاءُ بِالْبَذَنْدُونِ. وَفِيهَا خَرَجَ ثَرْوَانُ الْحَرُورِيُّ بِطَفِّ الْبَصْرَةِ، فَقَاتَلَ عَامِلَ السُّلْطَانِ بِهَا. وَفِيهَا مَاتَ عِيسَى بْنُ جَعْفَرِ بْنِ الْمَنْصُورِ بِالدَّسْكَرَةِ، وَهُوَ يُرِيدُ اللِّحَاقَ بِالرَّشِيدِ. وَفِيهَا قَتَلَ الرَّشِيدُ الْهَيْصَمَ الْيَمَانِيَّ. وَحَجَّ بِالنَّاسِ هَذِهِ السَّنَةَ الْعَبَّاسُ بْنُ عَبْدِ اللَّهِ بْنِ جَعْفَرِ بْنِ الْمَنْصُورِ. وَفِيهَا كَانَ وُصُولُ هَرْثَمَةَ إِلَى خُرَاسَانَ، كَمَا تَقَدَّمَ، وَحَصَرَ هَرْثَمَةُ رَافِعَ بْنَ اللَّيْثِ بِسَمَرْقَنْدَ، وَضَايَقَهُ، وَاسْتَقْدَمَ طَاهِرَ بْنَ الْحُسَيْنِ، فَحَضَرَ عِنْدَهُ، وَخَلَتْ خُرَاسَانُ لِحَمْزَةَ الْخَارِجِيِّ، حَتَّى دَخَلَهَا، وَصَارَ يَقْتُلُ وَيَجْمَعُ الْأَمْوَالَ، وَيَحْمِلُهَا إِلَيْهِ عُمَّالُ هَرَاةَ وَسِجِسْتَانَ، فَخَرَجَ إِلَيْهِ عَبْدُ الرَّحْمَنِ النَّيْسَابُورِيُّ، فَاجْتَمَعَ إِلَيْهِ نَحْوُ عِشْرِينَ أَلْفًا، فَسَارَ إِلَى حَمْزَةَ ( فَقَاتَلَهُ قِتَالًا شَدِيدًا، فَقَتَلَ مِنْ أَصْحَابِ حَمْزَةَ ) خَلْقًا، وَسَارَ خَلْفَهُ حَتَّى بَلَغَ هَرَاةَ، وَكَانَ ذَلِكَ سَنَةَ أَرْبَعٍ وَتِسْعِينَ، فَكَتَبَ إِلَيْهِ الْمَأْمُونُ، فَرَدَّهُ وَأَدَامَ هَرْثَمَةُ عَلَى حِصَارِ سَمَرْقَنْدَ حَتَّى فَتَحَهَا. ( وَقَتَلَ رَافِعَ بْنَ اللَّيْثِ وَجَمَاعَةً مِنْ أَقْرِبَائِهِ، وَاسْتَعْمَلَ عَلَى مَا وَرَاءَ النَّهْرِ ابْنَ يَحْيَى، فَعَادَ، وَكَانَ قَتْلُهُ رَافِعًا سَنَةَ خَمْسٍ وَتِسْعِينَ ). وَفِيهَا كَانَ الْفِدَاءُ الثَّانِي بَيْنَ الْمُسْلِمِينَ وَالرُّومِ، وَكَانَ الْقَيِّمُ بِهِ ثَابِتَ بْنَ نَصْرِ بْنِ مَالِكٍ الْخُزَاعِيَّ، وَكَانَ عِدَّةُ الْأَسْرَى مِنَ الْمُسْلِمِينَ أَلْفَيْنِ وَخَمْسَمِائَةِ أَسِيرٍ. وَفِيهَا: أَمَرَ الرَّشِيدُ بِنَقْضِ جَامِعِ الْمَنْصُورِ وَبُنْيَانِهِ. وعن إِسْمَاعِيلُ بْنُ عَلِيٍّ الْحَبَطِيُّ قَالَ: وَهُدِمَ مَسْجِدُ أَبِي جَعْفَرٍ، وَزَيْدٌ فِي نَوَاحِيهِ، وَجُدِّدَ بِنَاؤُهُ، وَأُحْكِمَ، وَكَانَ الِابْتِدَاءُ فِيهِ فِي سَنَةِ اثْنَتَيْنِ وَتِسْعِينَ، وَالْفَرَاغُ مِنْهُ فِي سَنَةِ ثَلَاثٍ وَتِسْعِينَ وَمِائَةٍ.

     ✧ Mention of several events In the year one hundred and ninety-two, the Khurramiyya stirred in the region of Adhrabayjān. Al-Rashīd sent against them ʿAbd Allāh b. Mālik with ten thousand men, and he killed, took captives, and made prisoners. He met him at Qarmāsīn, and he ordered him to kill the prisoners and sell the captives. In it, Yaḥyā b. Muʿādh came to al-Rashīd with Abū al-Nidāʾ, and he killed him. In it, a group of commanders parted from Rāfiʿ b. al-Layth and went over to Harthama, among them ʿUjayf b. ʿAnbasa and others. In it, al-Rashīd appointed Thābit b. Naṣr b. Mālik over the frontier fortresses, and he conquered Maṭmūra. In it, the ransom took place at al-Badhandūn. In it, Tharwān al-Ḥarūrī rose in the marshlands of al-Baṣra and fought the sultan’s governor there. In it, ʿĪsā b. Jaʿfar b. al-Manṣūr died at al-Daskara while he was seeking to join al-Rashīd. In it, al-Rashīd killed al-Hayṣam al-Yamānī. Al-ʿAbbās b. ʿAbd Allāh b. Jaʿfar b. al-Manṣūr led the people in pilgrimage this year. In it, Harthama reached Khurāsān, as previously mentioned, and Harthama besieged Rāfiʿ b. al-Layth in Samarqand and pressed him hard. He summoned Ṭāhir b. al-Ḥusayn, who came to him, and Khurāsān was left open for Ḥamza the Khārijite until he entered it and took to killing and gathering wealth. The governors of Harāt and Sijistān carried it to him. ʿAbd al-Raḥmān al-Naysābūrī went out against him, and about twenty thousand gathered to him. He marched against Ḥamza, fought him with a severe battle, and killed a multitude of Ḥamza’s companions. He pursued him until he reached Harāt, and that was in the year one hundred and ninety-four. Al-Maʾmūn wrote to him, so he turned him back, and Harthama continued the siege of Samarqand until he conquered it. (And he killed Rāfiʿ b. al-Layth and a group of his relatives, and appointed Ibn Yaḥyā over what lies beyond the river, then returned. The killing of Rāfiʿ was in the year one hundred and ninety-five.) In it, the second ransom took place between the Muslims and the Byzantines, and the one in charge of it was Thābit b. Naṣr b. Mālik al-Khuzāʿī. The number of Muslim prisoners was two thousand five hundred prisoners. In it, al-Rashīd ordered the demolition of the mosque of al-Manṣūr and its rebuilding. Ismāʿīl b. ʿAlī al-Ḥabaṭī said: The mosque of Abū Jaʿfar was demolished, it was extended on its sides, its construction was renewed, and it was made firm. The beginning of it was in the year one hundred and ninety-two, and the completion of it in the year one hundred and ninety-three.

396. Tarikh (al-Tabari) 3071No grade recorded

     مَنْ تُوُفِّيَ فِي هَذِهِ السَّنَةِ مِنَ الْأَعْيَانِ   إِسْمَاعِيلُ بْنُ جَامِعِ بْنِ إِسْمَاعِيلَ بْنِ عَبْدِ اللَّهِ بْنِ الْمُطَّلِبِ بْنِ وَدَاعَةَ، أَبُو الْقَاسِمِ إِسْمَاعِيلُ بْنُ جَامِعِ بْنِ إِسْمَاعِيلَ بْنِ عَبْدِ اللَّهِ بْنِ الْمُطَّلِبِ بْنِ وَدَاعَةَ، أَبُو الْقَاسِمِ. كَانَ يَحْفَظُ الْقُرْآنَ - فِيمَا ذَكَرَ الْأَصْفَهَانِيُّ - إِلَّا أَنَّهُ اشْتُهِرَ بِالْغِنَاءِ. وعن حَمَّادُ بْنُ إِسْحَاقَ قَالَ: أَخْبَرَنِي أَبِي قَالَ: قَالَ ابْنُ جَامِعٍ: كَانَ أَبِي يَنْهَانِي عَنِ الْغِنَاءِ وَيُعَذِّبُنِي عَلَيْهِ  ، وَيُضَيِّقُ عَلَيَّ، فَهَرَبْتُ مِنْهُ إِلَى أَخْوَالِي، وَكَانُوا يَنْزِلُونَ بِحَرَّانَ، فَأَنْزَلُونِي فِي مَشْرَعَةٍ عَلَى نَهْرٍ، فَإِنِّي أَشْرُفُ مِنْهَا عَلَى نَهْرٍ إِذْ طَلَعَتْ سَوْدَاءُ مَعَهَا قِرْبَةٌ، فَنَزَلَتْ إِلَى الْمَشْرَعَةِ، فَجَلَسَتْ وَوَضَعَتْ قِرْبَتَهَا، وَانْدَفَعَتْ تُغَنِّي: إِلَى اللَّهِ أَشْكُو بُخْلَهَا وَسَمَاحَتِي لَهَا عَسَلٌ مِنِّي وَتُبَدِّلُ عَلْقَمًا     فَرَدِّي مُصَابُ الْقَلْبِ أَنْتَ قَتَلْتَهُ وَلَا تَتْرُكِيهِ هَائِمَ الْقَلْبِ مُغْرَمًا قَالَ: فَاسْتَفَزَّنِي مَا لَا قِوَامَ لِي بِهِ، وَرَجَوْتُ أَنْ تَرُدَّهُ فَلَمْ تَفْعَلْ، وَأَخَذَتِ الْقِرْبَةَ وَنَهَضَتْ، فَنَزَلْتُ أَعْدَوْ خَلْفَهَا، وَقُلْتُ: يَا جَارِيَةُ. فَوَقَفَتْ، فَقُلْتُ لَهَا: بِأَبِي أَنْتَ وَأُمِّي، رُدِّي الصَّوْتَ. قَالَتْ: مَا أَشْغَلَنِي عَنْكَ. قُلْتُ: بِمَاذَا ؟ قَالَتْ: عَلَيَّ خَرَاجُ كُلِّ يَوْمٍ دِرْهَمَيْنِ. فَأَعْطَيْتُهَا دِرْهَمَيْنِ، فَوَضَعَتِ الْقِرْبَةَ وَجَلَسَتْ تَغَنِّيهِ حَتَّى أَخَذْتُهُ وَانْصَرَفَتْ، فَلَهَوْتُ يَوْمِي بِهِ، وَبِتُّ فَأَصْبَحْتُ وَمَا أَذْكُرُ مِنْهُ حَرْفًا وَاحِدًا، وَإِذَا أَنَا بِالسَّوْدَاءِ قَدْ طَلَعَتْ، فَفَعَلَتْ كَفِعْلِهَا الْأَوَّلِ، إِلَّا أَنَّهَا تَغَنَّتْ غَيْرَ ذَاكَ الصَّوْتِ، فَنَهَضْتُ وَعَدَوْتُ فِي أَثَرِهَا وَقُلْتُ: الصَّوْتُ قَدْ ذَهَبَ عَنِّي نَغْمَتُهُ. فَأَبَتْ أَنْ تُعِيدَهُ إِلَّا بِدِرْهَمَيْنِ، فَأَعْطَيْتُهَا، فَأَعَادَتْهُ فَذَكَرْتُهُ، فَقُلْتُ: حَسْبُكِ. فَقَالَتْ: كَأَنَّكَ تُكَاثِرُ فِيهِ بِأَرْبَعَةِ دَرَاهِمَ، كَأَنِّي وَاللَّهِ بِكَ وَقَدْ أَصَبْتَ فِيهِ أَرْبَعَةَ آلَافِ دِينَارٍ. قَالَ ابْنُ جَامِعٍ: فَبَيْنَا أَنَا أُغَنِّي الرَّشِيدَ وَبَيْنَ يَدَيْهِ أَكْيِسَةٌ أَرْبَعَةٌ، وَفِي كُلِّ وَاحِدٍ أَلْفُ دِينَارٍ، قَالَ: مَنْ أَطْرَبَنِي فَلَهُ كِيسٌ، وَعَنَّ لِي وَاللَّهِ الصَّوْتُ. فَغَنَّيْتُهُ، فَرَمَى إِلَيَّ بِكِيسٍ، ثُمَّ قَالَ لِي: أَعِدْ. فَأَعَدْتُ، فَرَمَى إِلَيَّ بِكِيسٍ آخَرَ، ثُمَّ قَالَ لِي: أَعِدْ. فَأَعَدْتُ، فَرَمَى إِلَيَّ بِكِيسٍ، فَتَبَسَّمْتُ فَقَالَ لِي: مِمَّ تَضْحَكُ ؟ فَقُلْتُ: يَا أَمِيرَ الْمُؤْمِنِينَ، لِهَذَا الصَّوْتِ حَدِيثٌ عَجِيبٌ. فَحَدَّثْتُهُ الْحَدِيثَ، فَضَحِكَ وَرَمَى إِلَيَّ بِالْكِيسِ الرَّابِعِ، وَقَالَ: لَا تُكَذِّبِ السَّوْدَاءَ. وَرَجَعْتُ بِأَرْبَعَةِ آلَافِ دِينَارٍ. وأَخْبَرَنِي بَعْضُ أَهْلِ الْأَدَبِ قَالَ: كَانَ إِسْمَاعِيلُ بْنُ جَامِعٍ قَدْ تَزَوَّجَ بِالْحِجَازِ جَارِيَةً سَوْدَاءَ مَوْلَاةً لِقَوْمٍ، يُقَالُ لَهَا مَرْيَمُ، فَلَمَّا صَارَ مِنَ الرَّشِيدِ بِالْمَوْضِعِ الَّذِي صَارَ بِهِ اشْتَاقَ إِلَى السَّوْدَاءِ، فَقَالَ يَذْكُرُ الْمَوْضِعَ الَّذِي كَانَ يَأْلَفُهَا فِيهِ وَيَجْتَمِعَانِ فِيهِ: هَلْ لَيْلَةٌ بِقَفَا الصَّحْصَاحِ عَائِدَةٌ     مِنْ قُبَّةٍ ذَاتِ أَشْرَاحٍ وَأَزْرَارِ تَسْمُو مَجَامِرُهَا بِالْمِنْدَلِي كَمَا     تَسْمُو بِحَبَّاتِهِ أَفْرَاحٌ أَعْصَارُ الْمِسْكُ يَبْدُو إِلَيْنَا مِنْ غَلَائِلِهَا     وَالْعَنْبَرُ الْوَرْدُ تُذَكِّيهِ عَلَى النَّارِ وَمَرْيَمُ بَيْنَ أَتْرَابٍ مُنَعَّمَةٌ     طَوْرًا وَطَوْرًا تُغَنِّينِي بِأَوْتَارِ فَقَالَ الرَّشِيدُ: وَيْلَكَ ! مَنْ مَرْيَمُكَ هَذِهِ الَّتِي وَصَفْتَهَا صُورَةَ الْحُورِ الْعِينِ ؟ قَالَ: زَوْجَتِي. ثُمَّ وَصَفَهَا كَلَامًا أَكْثَرَ مِمَّا وَصَفَهَا شِعْرًا، فَأَرْسَلَ الرَّشِيدُ مِنَ الْحِجَازِ حَتَّى حُمِلَتْ، فَإِذَا هِيَ سَوْدَاءُ طُمْطُمَانِيَّةٌ، ذَاتُ مَشَافِرَ، فَقَالَ لَهُ: وَيْلَكَ ! هَذِهِ مَرْيَمُ الَّتِي مَلَأْتَ الدُّنْيَا بِذِكْرِهَا، عَلَيْكَ وَعَلَيْهَا لَعْنَةُ اللَّهِ. فَقَالَ: يَا سَيِّدِي، إِنَّ عُمَرَ بْنَ أَبِي رَبِيعَةَ يَقُولُ: فَتَضَاحَكْنَ وَقَدْ قُلْنَ لَهَا     حُسْنٌ فِي كُلِّ عَيْنٍ مَا تَوَدُّ بَكْرُ بْنُ النَّطَّاحِ، أَبُو وَائِلٍ الْحَنَفِيُّ بَكْرُ بْنُ النَّطَّاحِ، أَبُو وَائِلٍ الْحَنَفِيُّ، الشَّاعِرُ. بَصْرِيٌّ سَكَنَ بَغْدَادَ فِي زَمَنِ الرَّشِيدِ، وَكَانَ يُعَاشِرُ أَبَا الْعَتَاهِيَةِ وَأَصْحَابَهُ. وَكَانَ أَبُو هَفَّانَ يَقُولُ: أَشْعَرُ أَهْلِ الْغَزَلِ مِنَ الْمُحْدَثِينَ أَرْبَعَةٌ، أَوَّلُهُمْ بَكْرُ بْنُ النَّطَّاحِ. وعن النَّضْرُ بْنُ حَدِيدٍ قَالَ: كُنَّا فِي مَجْلِسٍ فِيهِ أَبُو الْعَتَاهِيَةِ، وَالْعَبَّاسُ بْنُ الْأَحْنَفِ، وَبَكْرُ بْنُ النَّطَّاحِ، وَمَنْصُورٌ النُّمَيْرِيُّ، وَالْعَتَّابِيُّ، فَقَالُوا لِمَنْصُورٍ: أَنْشِدْنَا، فَأَنْشَدَ مَدَائِحَ الرَّشِيدِ، فَقَالَ أَبُو الْعَتَاهِيَةِ لِابْنِ الْأَحْنَفِ - أَعْنِي الْعَبَّاسَ -: [طَرَفُنَا بِمُلَحِّكَ ]. فَأَنْشَدَ أَبْيَاتَهُ: تَعَلَّمْتُ أَسْبَابَ الرِّضَا خَوْفَ عَتَبِهِ     وَعِلْمِهِ حُبِّي [لَهُ ] كَيْفَ يَغْضَبُ وَلِي غَيْرُ وَجْهٍ قَدْ عَرَفْتُ مَكَانَهُ     وَلَكِنْ بِلَا قَلْبٍ إِلَى أَيْنَ أَذْهَبُ ؟ فَقَالَ أَبُو الْعَتَاهِيَةِ: الْجُيُوبُ مِنْ هَذَا الشِّعْرِ عَلَى خَطَرٍ، وَلَا سِيَّمَا إِنْ سَنَحَ بَيْنَ حَلْقٍ وَوَتَرٍ، فَقَالَ بَكْرٌ: قَدْ حَضَرَنِي شَيْءٌ فِي هَذَا، فَأَنْشُدُ: أَرَانَا مَعْشَرَ الشُّعَرَاءِ قَوْمًا     بِأَلْسُنِنَا تَنَعَّمَتِ الْقُلُوبُ إِذَا انْبَعَثَتْ قَرَائِحُنَا أَتَيْنَا     بِأَلْفَاظٍ تَشُقُّ لَهَا الْجُيُوبُ فَقَالَ الْعَتَّابِيُّ: وَلَا سِيَّمَا إِذَا مَا هَيَّجَتْهَا     بَنَانٌ قَدْ تُجِيبُ وَتَسْتَجِيبُ قَالَ النَّضْرُ: فَمَا زِلْتُ مَعَهُمْ فِي سُرُورٍ. وَبَلَغَ إِسْحَاقَ الْمَوْصِلِيَّ خَبَرُنَا فَقَالَ: اجْتِمَاعُ هَؤُلَاءِ ظَرْفُ الدَّهْرِ. قَالَ الْمُبَرِّدُ: سَمِعْتُ الْحَسَنَ بْنَ رَجَاءٍ يَقُولُ: حَضَرْتُ بَكْرَ بْنَ النَّطَّاحِ وَمَعَهُ جَمَاعَةٌ مِنَ الشُّعَرَاءِ، وَهُمْ يَتَنَاشَدُونَ، فَلَمَّا فَرَغُوا مِنْ طِوَالِهِمْ أَنْشَدَهُمْ: مَا ضَرَّهَا لَوْ كَتَبَتْ بِالرِّضَا     فَجَفَّ جَفْنُ الْعَيْنِ أَوْ أَغْمَضَا شَفَاعَةٌ مَرْدُودَةٌ عِنْدَهَا     فِي عَاشِقٍ تَنَدَّمَ لَوْ قَدْ قَضَى يَا نَفْسُ صَبْرًا وَاعْلَمِي أَنَّ مَا     نَأْمُلُ مِنْهَا مِثْلُ مَا قَدْ مَضَى لَمْ تَمْهُنِ الْأَجْفَانُ مِنْ قَاتِلٍ     بِلَحْظَةٍ إِلَّا لِأَنْ أَمْرَضَا قَالَ: فَابْتَدَرُوهُ يُقَبِّلُونَ رَأْسَهُ. وَلَمَّا مَاتَ ابْنُ النَّطَّاحِ رَثَاهُ أَبُو الْعَتَاهِيَةِ فَقَالَ: مَاتَ ابْنُ نَطَّاحٍ أَبُو وَائِلٍ     بَكْرٌ فَأَمْسَى الشِّعْرُ قَدْ بَانَا 1049 - بُهْلُولٌ الْمَجْنُونُ. كَانَتْ لَهُ كَلِمَاتٌ حِسَانٌ، وَلَقِيَ الرَّشِيدَ فِي سَنَةِ ثَمَانٍ وَثَمَانِينَ وَهُوَ يُرِيدُ الْحَجَّ، فَوَعَظَهُ مَوْعِظَةً بَلِيغَةً. وَقَدْ ذَكَرْنَاهَا هُنَاكَ. وَكَانَ بُهْلُولٌ يَأْوِي الْمَقَابِرَ. عَبْدُ اللَّهِ بْنُ إِدْرِيسَ بْنِ يَزِيدَ بْنِ عَبْدِ الرَّحْمَنِ بْنِ الْأَسْوَدِ، أَبُو مُحَمَّدٍ الْأَوْدِيُّ، الْكُوفِيُّ عَبْدُ اللَّهِ بْنُ إِدْرِيسَ بْنِ يَزِيدَ بْنِ عَبْدِ الرَّحْمَنِ بْنِ الْأَسْوَدِ، أَبُو مُحَمَّدٍ الْأَوْدِيُّ، الْكُوفِيُّ. وُلِدَ سَنَةَ خَمْسَ عَشْرَةَ وَمِائَةٍ. وَقِيلَ: سَنَةَ عِشْرِينَ. وَالْأَوَّلُ أَصَحُّ. سَمِعَ الْأَعْمَشَ، وَأَبَا إِسْحَاقَ الشَّيْبَانِيَّ، وَابْنَ جُرَيْجٍ، وَمَالِكَ بْنَ أَنَسٍ، وَشُعْبَةَ، وَسُفْيَانَ الثَّوْرِيَّ. وَرُوِيَ عَنْهُ: ابْنُ الْمُبَارَكِ، وَأَحْمَدُ بْنُ حَنْبَلٍ، وَيَحْيَى، وَغَيْرُهُمْ. وَأَقْدَمَهُ الرَّشِيدُ إِلَى بَغْدَادَ لِيُوَلِّيَهُ قَضَاءَ الْكُوفَةِ، فَامْتَنَعَ وَعَادَ إِلَى الْكُوفَةِ، وَأَقَامَ بِهَا إِلَى أَنْ مَاتَ فِي هَذِهِ السَّنَةِ. وَكَانَ ثِقَةً عَالِمًا زَاهِدًا وَرِعًا، وَكَانَ أَحْمَدُ بْنُ حَنْبَلٍ يَقُولُ فِيهِ: نَسِيجُ وَحْدِهِ. وعن حَمَّادُ بْنُ الْمُؤَمَّلَ الْكَلْبِيُّ قَالَ: حَدَّثَنِي شَيْخٌ عَلَى بَابِ بَعْضِ الْمُحْدَثِينَ قَالَ: سَأَلْتُ وَكِيعًا عَنْ مُقَدَّمِهِ هُوَ وَابْنُ إِدْرِيسَ وَحَفْصٌ عَلَى الرَّشِيدِ فَقَالَ لِي: مَا سَأَلَنِي عَنْ هَذَا أَحَدٌ قَبْلَكَ، قَدِمْنَا عَلَى هَارُونَ فَأَقْعَدْنَا بَيْنَ السَّرِيرَيْنِ فَكَانَ أَوَّلَ مَنْ دَعَا بِهِ أَنَا، فَقَالَ: أَهْلُ بَلَدِكَ طَلَبُوا مِنِّي قَاضِيًا، وَسَمَّوْكَ لِي فِيمَنْ سَمَّوْا، وَقَدْ رَأَيْتُ أَنْ أَشْرَكَكَ فِي أَمَانَتِي، وَصَالَحَ مَا أَدْخُلُ فِيهِ مِنْ أَمْرِ هَذِهِ الْأُمَّةِ، فَخُذْ عَهْدَكَ أَيُّهَا الرَّجُلُ وَامْضِ. فَقُلْتُ: يَا أَمِيرَ الْمُؤْمِنِينَ، أَنَا شَيْخٌ كَبِيرٌ، وَإِحْدَى عَيْنِي ذَاهِبَةٌ، وَالْأُخْرَى ضَعِيفَةٌ. فَقَالَ هَارُونُ: اللَّهُمَّ غَفْرًا خُذْ عَهْدَكَ أَيُّهَا الرَّجُلُ وَامْضِ. فَقُلْتُ: يَا أَمِيرَ الْمُؤْمِنِينَ، وَاللَّهِ إِنْ كُنْتَ صَادِقًا إِنَّهُ لَيَنْبَغِي أَنْ تَقْبَلَ مِنِّي، وَلَئِنْ كُنْتَ كَاذِبًا فَمَا يَنْبَغِي أَنْ تُوَلِّيَ الْقَضَاءَ كَذَّابًا. فَقَالَ: اخْرُجْ. فَخَرَجْتُ، وَدَخَلَ ابْنُ إِدْرِيسَ، وَكَانَ هَارُونُ قَدْ وُسِمَ لَهُ مِنِ ابْنِ إِدْرِيسَ وَسْمٌ - يَعْنِي خُشُونَةَ جَانِبِهِ - فَدَخَلَ، فَسَمِعْنَا صَوْتَ رُكْبَتَيْهِ عَلَى الْأَرْضِ حِينَ بَرَكَ، وَمَا سَمِعْنَاهُ يُسَلِّمُ إِلَّا سَلَامًا خَفِيًّا، فَقَالَ لَهُ هَارُونُ: أَتَدْرِي لِمَ دَعْوَتَكَ ؟ فَقَالَ لَهُ: لَا. قَالَ: إِنَّ أَهْلَ بَلَدِكَ طَلَبُوا مِنِّي قَاضِيًا، وَإِنَّهُمْ سَمَّوْكَ لِي فِيمَنْ سَمَّوْا، وَقَدْ رَأَيْتُ أَنَّ أُشْرِكَكَ فِي أَمَانَتِي، وَأُدْخِلَكَ فِي صَالِحِ مَا أَدْخُلُ فِيهِ مِنْ أَمْرِ هَذِهِ الْأُمَّةِ، فَخُذْ عَهْدَكَ وَامْضِ. فَقَالَ لَهُ ابْنُ إِدْرِيسَ: لَيْسَ أَصْلُحُ لِلْقَضَاءِ. فَنَكَتَ هَارُونُ بِإِصْبَعِهِ وَقَالَ لَهُ: وَدِدْتُ أَنِّي لَمْ أَكُنْ رَأَيْتُكَ. قَالَ لَهُ ابْنُ إِدْرِيسَ: وَأَنَا وَدِدْتُ أَنِّي لَمْ أَكُنْ رَأَيْتُكَ. فَخَرَجَ، ثُمَّ دَخَلَ حَفْصُ بْنُ غِيَاثٍ. فَقَالَ لَهُ كَمَا قَالَ لَنَا. فَقَبِلَ عَهْدَهُ وَخَرَجَ. فَأَتَانَا خَادِمٌ مَعَهُ ثَلَاثَةُ أَكْيَاسٍ فِي كُلِّ كِيسٍ خَمْسَةُ آلَافٍ. فَقَالَ: إِنَّ أَمِيرَ الْمُؤْمِنِينَ يُقْرِئُكُمُ السَّلَامَ وَيَقُولُ لَكُمْ قَدْ لَزِمَتْكُمْ فِي شُخُوصِكُمْ مَئُونَةٌ فَاسْتَعِينُوا بِهَذِهِ فِي سَفَرِكُمْ. قَالَ وَكِيعٌ: فَقُلْتُ لَهُ: أَقْرِئْ أَمِيرَ الْمُؤْمِنِينَ السَّلَامَ، وَقُلْ لَهُ قَدْ وَقَعْتَ مِنِّي بِحَيْثُ يُحِبُّ أَمِيرُ الْمُؤْمِنِينَ، وَأَنَا عَنْهَا مُسْتَغْنٍ وَفِي رَعِيَّةِ أَمِيرِ الْمُؤْمِنِينَ مَنْ هُوَ أَحْوَجُ إِلَيْهَا مِنِّي، فَإِنْ رَأَى أَمِيرُ الْمُؤْمِنِينَ بِصَرْفِهَا إِلَى مَنْ أَحَبَّ. وَأَمَّا ابْنُ إِدْرِيسَ فَصَاحَ بِهِ: مُرَّ مِنْ هُنَا. وَقَبِلَهَا حَفْصٌ، وَخَرَجَتِ الرُّقْعَةُ إِلَى ابْنِ إِدْرِيسَ مِنْ بَيْنِنَا: عَافَانَا اللَّهُ وَإِيَّاكَ، سَأَلْنَاكَ أَنْ تَدْخُلَ فِي أَعْمَالِنَا فَلَمْ تَفْعَلْ، وَوَصَلْنَاكَ مِنْ أَمْوَالِنَا فَلَمْ تَقْبَلْ، فَإِذَا جَاءَكَ ابْنِي الْمَأْمُونُ فَحَدِّثْهُ إِنْ شَاءَ اللَّهُ. فَقَالَ لِلرَّسُولِ: إِذَا جَاءَنَا مَعَ الْجَمَاعَةِ حَدَّثْنَاهُ إِنْ شَاءَ اللَّهُ. ثُمَّ مَضَيْنَا، فَلَمَّا صِرْنَا إِلَى الْيَاسِرِيَّةِ حَضَرَتِ الصَّلَاةُ، فَنَزَلْنَا نَتَوَضَّأُ لِلصَّلَاةِ. قَالَ وَكِيعٌ: فَنَظَرْتُ إِلَى شُرْطِيٍّ مَحْمُومٍ نَائِمٍ فِي الشَّمْسِ، عَلَيْهِ سَوَادُهُ، فَطَرَحْتُ كِسَائِي عَلَيْهِ وَقُلْتُ: تَدَفَّأْ إِلَى أَنْ نَتَوَضَّأَ. فَجَاءَ ابْنُ إِدْرِيسَ فَاسْتَلَبَهُ [ثُمَّ قَالَ لِي: رَحِمْتَهُ ] لَا رَحِمَكَ اللَّهُ، فِي الدُّنْيَا أَحَدٌ يَرْحَمُ مِثْلَ ذَا ؟ ثُمَّ الْتَفَتَ إِلَى حَفْصٍ فَقَالَ لَهُ: يَا حَفْصُ، [قَدْ ] عَلِمْتُ حِينَ دَخَلْتَ إِلَى سُوقَ أَسَدٍ، فَخَضَّبْتَ لِحْيَتَكَ، وَدَخَلْتَ الْحَمَّامَ، أَنَّكَ سَتَلِي الْقَضَاءَ، لَا وَاللَّهِ لَا كَلَّمْتُكَ حَتَّى تَمُوتَ. قَالَ: فَمَا كَلَّمَهُ حَتَّى مَاتَ. وعن مُوسَى بْنُ عَبْدِ الرَّحْمَنِ بْنِ مَسْرُوقٍ الْكِنْدِيُّ، قال ابْنُ الْمُنْذِرِ - وَكَانَ جَارًا لِعَبْدِ اللَّهِ بْنِ إِدْرِيسَ - قَالَ: حَجَّ الرَّشِيدُ وَمَعَهُ الْأَمِينُ وَالْمَأْمُونُ، فَدَخَلَ الْكُوفَةَ، فَقَالَ لِأَبِي يُوسُفَ: قُلْ لِلْمُحَدِّثِينَ يَأْتُونَا فَيُحَدِّثُونَا. فَلَمْ يَتَخَلَّفْ عَنْهُ مِنْ شُيُوخِ أَهْلِ الْكُوفَةِ إِلَّا اثْنَانِ: عَبْدُ اللَّهِ بْنُ إِدْرِيسَ، وَعِيسَى بْنُ يُونُسَ، فَرَكِبَ الْأَمِينُ وَالْمَأْمُونُ إِلَى عَبْدِ اللَّهِ بْنِ إِدْرِيسَ فَحَدَّثَهُمَاَ بِمِائَةِ حَدِيثٍ، فَقَالَ الْمَأْمُونُ لِعَبْدِ اللَّهِ: يَا عَمِّ، أَتَأْذَنُ لِي أَنْ أُعِيدَهَا عَلَيْكَ مِنْ حِفْظِي ؟ قَالَ: افْعَلْ. فَأَعَادَهَا كَمَا سَمِعَهَا، وَكَانَ ابْنُ إِدْرِيسَ مِنْ أَهْلِ الْحِفْظِ يَقُولُ: لَوْلَا أَنِّي أَخْشَى أَنْ يَنْفَلِتَ مِنِّي الْقُرْآنُ لَدَوَّنْتُ الْعِلْمَ. فَعَجِبَ عَبْدُ اللَّهِ مِنْ حِفْظِ الْمَأْمُونِ. وَقَالَ الْمَأْمُونُ: يَا عَمِّ، إِلَى جَانِبِ مَسْجِدِكَ دَارٌ، إِنْ أَرَدْتَ اشْتَرَيْنَاهَا وَوَسَّعْنَا بِهَا الْمَسْجِدَ. فَقَالَ: مَا لِي إِلَى هَذَا حَاجَةٌ، قَدْ أَجْزَى مَنْ كَانَ قَبَلِي وَهُوَ يَجْزِينِي. فَنَظَرَ إِلَى قُرْحٍ فِي ذِرَاعِ الشَّيْخِ، فَقَالَ: إِنَّ مَعَنَا أَطِبَّاءَ وَأَدْوِيَةً، أَتَأْذَنُ لِي أَنْ أَجِيئَكَ بِمَنْ يُعَالِجُكَ ؟ قَالَ: لَا، قَدْ ظَهَرَ بِي مِثْلُ هَذَا وَبَرَأَ. فَأَمَرَ لَهُ بِمَالٍ فَأَبَى أَنْ يَقْبَلَهُ. وَصَارَ إِلَى عِيسَى بْنِ يُونُسَ فَحَدَّثَهُ، فَأَمَرَ لَهُ الْمَأْمُونُ بِعَشَرَةِ آلَافِ دِرْهَمٍ، فَأَبَى أَنْ يَقْبَلَهَا، فَظَنَّ أَنَّهُ اسْتَقَلَّهَا، فَأَمَرَ لَهُ بِعِشْرِينَ أَلْفًا، فَقَالَ عِيسَى: وَاللَّهِ وَلَا إِهْلِيلَجَةَ، وَلَا شَرْبَةَ مَاءٍ عَلَى حَدِيثِ رَسُولِ اللَّهِ ﷺ، وَلَوْ مَلَأْتَ لِي هَذَا الْمَسْجِدَ ذَهَبًا إِلَى السَّقْفِ. فَانْصَرَفَا مِنْ عِنْدِهِ. وَعَنْ حُسَيْنِ بْنِ عَمْرٍو الْمِنْقَرِيِّ قَالَ: لَمَّا نَزَلَ بِابْنِ إِدْرِيسَ الْمَوْتُ بَكَتِ ابْنَتُهُ، فَقَالَ: لَا تَبْكِي، فَقَدْ خَتَمْتُ فِي هَذَا الْبَيْتِ أَرْبَعَةَ آلَافِ خَتْمَةً. تُوُفِّيَ ابْنُ إِدْرِيسَ فِي هَذِهِ السَّنَةِ. عَلِيُّ بْنُ ظَبْيَانَ، أَبُو الْحَسَنِ الْعَبْسِيُّ، الْكُوفِيُّ عَلِيُّ بْنُ ظَبْيَانَ، أَبُو الْحَسَنِ الْعَبْسِيُّ، الْكُوفِيُّ. تَقَلَّدَ قَضَاءَ الشَّرْقِيَّةِ، ثُمَّ وَلِيَ قَضَاءَ الْقُضَاةِ فِي أَيَّامِ الرَّشِيدِ. وَكَانَ يَجْلِسُ فِي الْمَسْجِدِ الَّذِي يُنْسَبُ إِلَى الْخُلْدِ فَيَقْضِي فِيهِ. وَحَدَّثَ عَنْ عُبَيْدِ اللَّهِ بْنِ عُمَرَ الْعُمَرِيِّ، وَإِسْمَاعِيلَ بْنِ أَبِي خَالِدٍ، وَعَبْدِ الْمَلِكِ بْنِ أَبِي سُلَيْمَانَ. رَوَى عَنْهُ: دَاوُدُ بْنُ رَشِيدٍ. وَقَدْ ضَعَّفَهُ بَعْضُ أَصْحَابِ الْحَدِيثِ. وَقَالَ بَعْضُهُمْ: لَا بَأْسَ بِهِ. وعن عُبَيْدُ بْنُ ثَابِتٍ قَالَ: كَتَبْتُ إِلَى عَلِيِّ بْنِ ظَبْيَانَ وَهُوَ قَاضِي بَغْدَادَ: بَلَغَنِي أَنَّكَ تَجْلِسُ عَلَى بَارِيَةٍ، وَقَدْ كَانَ مَنْ قَبْلَكَ مِنَ الْقُضَاةِ يَجْلِسُونَ عَلَى الْوِطَاءِ، وَيَتَّكِئُونَ. فَكَتَبَ إِلَيَّ: إِنِّي لَا أَسْتُجِيزُ أَنْ يَجْلِسَ بَيْنَ يَدَيَّ رَجُلَانِ حُرَّانِ مُسْلِمَانِ عَلَى بَارِيَةٍ وَأَنَا عَلَى وِطَاءٍ، لَسْتُ أَجْلِسُ إِلَّا عَلَى مَا يَجْلِسُ عَلَيْهِ الْخُصُومُ. قَالَ طَلْحَةُ: عَلِيُّ بْنُ ظَبْيَانَ رَجُلٌ جَلِيلٌ، مُتَوَاضِعٌ، دِينٌ  ، حَسَنُ الْعِلْمِ بِالْفِقْهِ، مِنْ أَصْحَابِ أَبِي حَنِيفَةَ، وَكَانَ حَسَنًا فِي بَابِ الْحُكْمِ، تَقَلَّدَ قَضَاءَ الشَّرْقِيَّةِ، ثُمَّ تَقَلَّدَ قَضَاءَ الْقُضَاةِ، وَلَّاهُ الرَّشِيدُ، وَكَانَ يُخْرِجُهُ مَعَهُ إِذَا خَرَجَ إِلَى الْمَوَاضِعِ. فَتُوُفِّيَ بِقِرْمِيسِينَ سَنَةَ اثْنَتَيْنِ وَتِسْعِينَ وَمِائَةٍ. الْعَبَّاسُ بْنُ الْأَحْنَفِ بْنِ الْأَسْوَدِ بْنِ طَلْحَةَ، أَبُو الْفَضْلِ الشَّاعِرُ الْعَبَّاسُ بْنُ الْأَحْنَفِ بْنِ الْأَسْوَدِ بْنِ طَلْحَةَ، أَبُو الْفَضْلِ الشَّاعِرُ. كَانَ مِنْ عَرَبِ خُرَاسَانَ وَمُنْشَأَةِ بَغْدَادَ، وَكَانَ طَرِيفًا مَقْبُولًا حَسَنَ الشِّعْرِ. عَنْ مُحَمَّدِ بْنِ يَحْيَى قَالَ: سَمِعْتُ عَبْدَ اللَّهِ بْنَ الْمُعْتَزِّ يَقُولُ: لَوْ قِيلَ لِي: مَا أَحْسَنُ شِعْرٍ تَعْرِفُهُ لَقُلْتُ شِعْرُ الْعَبَّاسِ بْنِ الْأَحْنَفَ: قَدْ سَحَبَ النَّاسُ أَذْيَالَ الظُّنُونِ بِنَا     وَفَرَّقَ النَّاسُ فِيهَا قَوْلَهُمْ فَرَقَا فَكَاذِبٌ قَدْ رَمَى بِالظَّنِّ غَيْرَكُمْ     وَصَادِقٌ لَيْسَ يَدْرِي أَنَّهُ صَدَقَا وعن عَبْدُ اللَّهِ بْنُ الرَّبِيعِ قَالَ: قَالَ هَارُونُ الرَّشِيدُ فِي اللَّيْلِ بَيْتًا وَأَرَادَ أَنْ يُشَفِّعَهُ بِآخَرَ فَامْتَنَعَ الْقَوْلُ عَلَيْهِ، فَقَالَ: عَلَيَّ بِالْعَبَّاسِ بْنِ الْأَحْنَفِ، فَلَمَّا طَرَقَ ذُعِرَ وَفَزِعَ أَهْلُهُ، فَلَمَّا وَقَفَ بَيْنَ يَدَيِ الرَّشِيدِ قَالَ: وَجَّهْتُ إِلَيْكَ لِبَيْتٍ قُلْتُهُ، وَرُمْتُ أَنْ أَشْفَعَهُ بِمِثْلِهِ فَامْتَنَعَ الْقَوْلُ عَلَيَّ. فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، دَعْنِي حَتَّى تَرْجِعَ إِلَيَّ نَفْسِي، فَإِنِّي تَرَكْتُ عِيَالِي عَلَى حَالٍ مِنَ الْقَلَقِ عَظِيمَةٍ، وَنَالَنِي مِنَ الْخَوْفِ مَا يَتَجَاوَزُ الْحَدَّ وَالْوَصْفَ. فَانْتَظَرَ هُنَيَّةً، ثُمَّ أَنْشَدَهُ: جِنَانٌ قَدْ رَأَيْنَاهَا     وَلَمْ نَرَ مِثْلَهَا بَشَرًا فَقَالَ الْعَبَّاسُ: يَزِيدُكَ وَجْهُهَا حُسْنًا     إِذَا مَا زِدْتَهُ نَظَرًا فَقَالَ لَهُ الرَّشِيدَ: زِدْنِي. فَقَالَ الْعَبَّاسُ: إِذَا مَا اللَّيْلُ مَالَ عَلَيْكَ     بِالظَّلْمَاءِ وَاعْتَكَرَا وَدَجٌ فَلَمْ تَرَ قَمَرًا     فَأَبْرِزْهَا تَرَى الْقَمَرَا فَقَالَ لَهُ الرَّشِيدُ: قَدْ ذَعَرْنَاكَ وَأَفْزَعَنَا عِيَالَكَ، وَأَقَلُّ الْوَاجِبِ أَنْ نُعْطِيَكَ دَيْنَكَ فَأَمَرَ لَهُ بِعَشَرَةِ آلَافِ دِرْهَمٍ، وَصَرَفَهُ. وعن أَحْمَدُ بْنُ عُبَيْدٍ قَالَ: سَمِعْتُ الْأَصْمَعِيَّ يَقُولُ: بَيْنَا أَنَا قَاعِدٌ يَوْمًا فِي مَجْلِسٍ بِالْبَصْرَةِ، فَإِذَا أَنَا بِغُلَامٍ أَحْسَنَ النَّاسِ وَجْهًا وَثَوْبًا، وَاقِفٍ عَلَى رَأْسِي، فَقَالَ: إِنَّ مَوْلَايَ يُرِيدُ أَنْ يُوصِيَ إِلَيْكَ، فَأَخَذَ بِيَدِي حَتَّى أَخْرَجَنِي إِلَى الصَّحْرَاءِ، فَإِذَا بِالْعَبَّاسِ بْنِ الْأَحْنَفِ مُلْقًى عَلَى فِرَاشِهِ، وَإِذَا هُوَ يَجُودُ بِنَفْسِهِ وَهُوَ يَقُولُ: يَا بِعِيدَ الدَّارِ عَنْ وَطَنِهِ     مُفْرَدًا يَبْكِي عَلَى شَجَنِهِ كُلَّمَا جَدَّ النَّجِيبُ بِهِ     زَادَتِ الْأَسْقَامُ فِي بَدَنِهِ ثُمَّ أُغْمِيَ عَلَيْهِ، فَانْتَبَهَ بِصَوْتٍ طَائِرٍ عَلَى شَجَرَةٍ، وَهُوَ يَقُولُ: وَلَقَدْ زَادَ الْفُؤَادَ شَجًى     هَاتِفٌ يَبْكِي عَلَى فَنَنِهِ شَاقَّهُ مَا شَاقَّنِي فَبَكَى     كُلُّنَا يَبْكِي عَلَى سَكَنِهِ ثُمَّ أُغْمِيَ عَلَيْهِ، وَظَنَنَّاهَا مِثْلَ الْأُولَى، فَحَرَّكْتُهُ فَإِذَا هُوَ مَيِّتٌ. تُوُفِّيَ الْعَبَّاسُ بْنُ الْأَحْنَفِ فِي قَوْلِ إِبْرَاهِيمَ بْنِ الْعَبَّاسِ الصُّولِيُّ فِي هَذِهِ السَّنَةِ. وَقَالَ عُمَرُ بْنُ شَبَّةَ: تُوُفِّيَ سَنَةَ ثَمَانٍ وَثَمَانِينَ. وَقَالَ غَيْرُهُ: بَقِيَ بَعْدَ الرَّشِيدِ. عِيسَى بْنُ جَعْفَرِ بْنِ أَبِي جَعْفَرٍ الْمَنْصُورِ عِيسَى بْنُ جَعْفَرِ بْنِ أَبِي جَعْفَرٍ الْمَنْصُورِ. كَانَ مِنْ وُجُوهِ بَنِي هَاشِمٍ وَسَرَاتِهِمْ، وَوَلِيَ إِمَارَةَ الْبَصْرَةِ، وَخَرَجَ مِنْ بَغْدَادَ يَقْصِدُ الرَّشِيدَ، وَهُوَ إِذْ ذَاكَ بِخُرَاسَانَ، فَأَدْرَكَهُ أَجَلُهُ بِالدَّسْكَرَةِ مِنْ طَرِيقِ حُلْوَانَ، فَتُوُفِّيَ فِي هَذِهِ السَّنَةِ. الْفَضْلُ بْنُ يَحْيَى بْنِ خَالِدٍ الْبَرْمَكِيُّ الْفَضْلُ بْنُ يَحْيَى بْنِ خَالِدٍ الْبَرْمَكِيُّ. أَخُو جَعْفَرٍ، وُلِدَ بِالْمَدِينَةِ سَنَةَ سَبْعٍ وَأَرْبَعِينَ وَمِائَةٍ، وَأُمُّهُ زُبَيْدَةُ بِنْتُ مُنَيْنٍ بَرْبَرِيَّةٌ، فَأَرْضَعَتْهُ الْخَيْزُرَانُ، وَأَرْضَعَتْ زُبَيْدَةُ أُمُّهُ الرَّشِيدَ أَيَّامًا، فَصَارَا رَضِيعَيْنِ، وَفِي ذَلِكَ يَقُولُ مَرْوَانُ بْنُ أَبِي حَفْصَةَ يَمْدَحُهُ: كَفَى لَكَ فَضْلًا أَنَّ أَفْضَلَ حُرَّةٍ     غَذَّتْكَ بِثَدْيٍ وَالْخَلِيفَةُ وَاحِدٌ لَقَدْ زِنْتَ يَحْيَى فِي الْمَشَاهِدِ كُلِّهَا     كَمَا زَانَ يَحْيَى خَالِدًا فِي الْمَشَاهِدِ قَالَ ابن الجوزي رَحِمَهُ اللَّهُ: كَانَ الْفَضْلُ أَجْوَدَ مِنْ أَخِيهِ جَعْفَرٍ، وَأَنْدَى رَاحَةً، إِلَّا أَنَّهُ كَانَ فِيهِ كِبْرٌ شَدِيدٌ، وَكَانَ جَعْفَرٌ أَطْلَقَ وَجْهًا، وَأَظْهَرَ بِشْرًا، وَكَانَ النَّاسُ يُؤْثِرُونَ لِقَاءَ جَعْفَرٍ عَلَى لِقَاءِ الْفَضْلِ. وَهَبَ الْفَضْلُ لِطَبَّاخِهِ مِائَةَ أَلْفِ دِرْهَمٍ، فَعَاتَبَهُ أَخُوهُ فِي هَذَا، فَقَالَ: إِنَّ هَذَا صَحِبَنِي وَأَنَا لَا أَمْلِكُ شَيْئًا، وَاجْتَهَدَ فِي نُصْحِي، وَقَدْ قَالَ الشَّاعِرُ: إِنَّ الْكِرَامَ إِذَا مَا أَسْهَلُوا ذَكَرُوا     مَنْ كَانَ عَاوَنَهُمْ فِي الْمَنْزِلِ الْخَشِنِ وَوَهَبَ لِبَعْضِ الْأُدَبَاءِ عَشَرَةَ آلَافِ دِينَارٍ، فَبَكَى الْأَدِيبُ، فَقَالَ: أَتَبْكِي اسْتِقْلَالًا لَهَا ؟ قَالَ: لَا وَاللَّهِ، وَلَكِنْ أَسَفًا، كَيْفَ تُوَارِي الْأَرْضُ مِثْلَكَ. وَوَلَّى الرَّشِيدُ الْفَضْلَ أَعْمَالًا جَلِيلَةً. بِخُرَاسَانَ وَغَيْرِهَا، فَلَمَّا غَضِبَ عَلَى الْبَرَامِكَةِ وَقَتَلَ جَعْفَرًا خَلَدَ الْفَضْلُ فِي الْحَبْسِ مَعَ أَبِيهِ يَحْيَى، فَلَمْ يَزَالَا مَحْبُوسَيْنِ حَتَّى مَاتَا فِي حَبْسِهِمَا. مَاتَ يَحْيَى سَنَةُ تِسْعِينَ، وَمَاتَ الْفَضْلُ سَنَةَ اثْنَتَيْنِ وَتِسْعِينَ، قَبْلَ مَوْتِ الرَّشِيدِ بِشُهُورٍ. وَقِيلَ: سَنَةَ ثَلَاثٍ. وعن عَلِيُّ بْنُ الْجَهْمِ، عَنْ أَبِيهِ قَالَ: لَمَّا أَصْبَحْتُ ذَاتَ يَوْمٍ وَأَنَا فِي غَايَةِ الضِّيقَةِ، مَا أَهْتَدِي إِلَى دِينَارٍ وَلَا دِرْهَمٍ، وَلَا أَمْلِكُ إِلَّا دَابَّةً أَعْجَفَ، وَخَادِمًا خَلِعًا، فَطَلَبْتُ الْخَادِمَ فَلَمْ أَجِدْهُ، ثُمَّ جَاءَ فَقُلْتُ: أَيْنَ كُنْتَ ؟ فَقَالَ: كُنْتُ فِي احْتِيَالِ شَيْءٍ لَكَ، وَعَلَفٍ لِدَابَّتِكَ، فَوَ اللَّهِ مَا قَدَرْتُ عَلَيْهِ. فَقُلْتُ: أَسْرِجْ لِي دَابَّتِي. فَأَسْرَجَهُ، فَرَكِبْتُ، فَلَمَّا صِرْتُ فِي سُوقِ يَحْيَى إِذَا أَنَا بِمَوْكِبٍ عَظِيمٍ، وَإِذَا الْفَضْلُ بْنُ يَحْيَى، فَلَمَّا بَصُرَنِي قَالَ: سِرْ. فَسِرْنَا قَلِيلًا، وَحَجَزَ بَيْنِي وَبَيْنَهُ غُلَامٌ يَحْمِلُ طَبَقًا عَلَى بَابٍ، يَصِيحُ بِجَارِيَةٍ، فَوَقَفَ الْفَضْلُ طَوِيلًا، ثُمَّ قَالَ: سِرْ. ثُمَّ قَالَ: أَتَدْرِي مَا سَبَبُ وَقْفَتِي ؟ قُلْتُ: إِنْ رَأَيْتُ أَنْ تُعَلِّمَنِي. قَالَ: كَانَتْ لِأُخْتِي جَارِيَةٌ، وَكُنْتُ أُحِبُّهَا حُبًّا شَدِيدًا، وَاسْتَحَيْتُ مِنْ أُخْتِي أَنَّ أَطْلُبَهَا مِنْهَا، فَفَطِنَتْ أُخْتِي لِذَلِكَ، فَلَمَّا كَانَ فِي هَذَا الْيَوْمِ لَبَّسَتْهَا وَزَيَّنَتْهَا، وَبَعَثَتْ بِهَا إِلَيَّ، فَمَا كَانَ فِي عُمْرِي يَوْمٌ أَطْيَبُ مِنْ يَوْمِي هَذَا، فَلَمَّا كَانَ فِي هَذَا الْوَقْتِ جَاءَنِي رَسُولُ أَمِيرِ الْمُؤْمِنِينَ فَأَزْعَجَنِي، وَقَطَعَ عَلَيَّ لَذَّتِي، فَلَمَّا صِرْتُ إِلَى هَذَا الْمَكَانِ دَعَا هَذَا الْغُلَامَ صَاحِبَ الطَّبَقِ بِاسْمِ تِلْكَ الْجَارِيَةِ، فَارْتَحْتُ لِنِدَائِهِ، وَوَقَفْتُ فَقُلْتُ: أَصَابَكَ مَا أَصَابَ أَخَا بَنِي عَامِرٍ حَيْثُ يَقُولُ: وَدَاعٍ دَعَا إِذْ نَحْنُ بِالْخَيْفِ مِنْ مِنًى     فَهَيَّجَ أَحْزَانَ الْفُؤَادِ وَمَا يَدْرِي دَعَا بِاسْمِ لَيْلَى غَيْرَهَا فَكَأَنَّمَا     أَطَارَ بِلَيْلَى طَائِرًا كَانَ فِي صَدْرِي فَقَالَ: اكْتُبْ لِي هَذَيْنِ الْبَيْتَيْنِ. فَعَدَلْتُ لِأَطْلُبَ وَرَقَةً أَكْتُبُ لَهُ هَذَيْنِ الْبَيْتَيْنِ فِيهَا فَلَمْ أَجِدْ، فَرَهَنْتُ خَاتَمِي عِنْدَ بَقَّالٍ، وَأَخَذْتُ وَرَقَةً، وَكَتَبَتُهُمَا فِيهَا، وَأَدْرَكْتُهُ بِهَا، فَقَالَ لِي: ارْجِعْ إِلَى مَنْزِلِكَ. فَرَجَعْتُ، وَنَزَلْتُ، فَقَالَ لِي الْخَادِمُ: أَعْطِنِي خَاتَمَكَ أَرْهَنُهُ. فَقُلْتُ: رَهَنْتُهُ. فَمَا أَمْسَيْتُ حَتَّى بَعَثَ إِلَيَّ بِثَلَاثِينَ أَلْفَ دِرْهَمٍ جَائِزَةً، وَعَشَرَةِ آلَافِ دِرْهَمٍ سَلَفًا لِسَنَةٍ مِنْ رِزْقٍ أَجْرَاهُ لِي. وعن عَبْدُ اللَّهِ بْنُ الْحُسَيْنِ الْعَلَوِيُّ قَالَ: أَتَيْتُ الْفَضْلَ بْنَ يَحْيَى فَأَجْلَسَنِي مَعَهُ وَأَكْرَمَنِي، فَكَلَّمْتُهُ فِي دَيْنِي لِيُكَلِّمَ أَمِيرَ الْمُؤْمِنِينَ فِي قَضَائِهِ عَنِّي. قَالَ: فَكَمْ دَيْنُكَ ؟ قُلْتُ: ثَلَاثُمِائَةِ أَلْفِ دِرْهَمٍ. قَالَ: نَعَمْ. فَخَرَجْتُ مِنْ عِنْدِهِ وَأَنَا مَغْمُورٌ لِضَعْفِ رَدِّهِ، فَمَرَرْتُ بِبَعْضِ إِخْوَانِي مُسْتَرِيحًا إِلَيْهِ، ثُمَّ صِرْتُ إِلَى مَنْزِلِي، فَوَجَدْتُ الْمَالَ قَدْ سَبَقَنِي. مُحَمَّدُ بْنُ أَبِي أُمَيَّةَ بْنِ عَمْرٍو، مَوْلَى بَنِي أُمَيَّةَ بْنِ عَبْدِ شَمْسٍ مُحَمَّدُ بْنُ أَبِي أُمَيَّةَ بْنِ عَمْرٍو، مَوْلَى بَنِي أُمَيَّةَ بْنِ عَبْدِ شَمْسٍ. أَصْلُهُ مِنَ الْبَصْرَةِ، وَلَهُ إِخْوَةٌ وَأَقَارِبُ كُلُّهُمْ شُعَرَاءُ، وَقَدِ اخْتَلَطَتْ أَشْعَارُهُمْ، وَاخْتَلَفَتِ الرِّوَايَاتُ فِي أَنْسَابِهِمْ، إِلَّا أَنَّ مُحَمَّدَ بْنَ أُمَيَّةَ أَشْهَرُهُمْ ذِكْرًا، وَأَكْثَرُهُمْ شِعْرًا، وَالْبَاقُونَ أَشْعَارُهُمْ نَزِرَةٌ جِدًّا. وَمُحَمَّدُ بْنُ أُمَيَّةَ شَاعِرٌ مِنْهُمْ، اخْتَلَطَ شِعْرُهُ بِشِعْرِ عَمِّهِ، فَلَمْ يُفَرِّقْ أَكْثَرُ النَّاسِ بَيْنَهُمَا. وعن عَوْنُ بْنُ مُحَمَّدٍ الْكِنْدِيُّ قَالَ: قَالَ لِي مُحَمَّدُ بْنُ أَبِي أُمَيَّةَ الْكَاتِبُ: كُنْتُ أَنَا وَأَخِي نَكْتُبُ لِلْعَبَّاسِ بْنِ الْفَضْلِ بْنِ الرَّبِيعِ فَجَاءَهُ أَبُو الْعَتَاهِيَةِ مُسْلِمًا، فَأَمَرَهُ بِالْمُقَامِ عِنْدَهُ، فَقَالَ: عَلَى شَرِيطَةٍ يُنْشِدُنِي كَاتِبُكَ هَذَا مِنْ شِعْرِهِ - وَأَوْمَأَ إِلَيَّ - فَقَالَ: ذَلِكَ لَكَ. وَتَغَدَّيْنَا، فَقَالَ: الشَّرْطُ. فَأَمَرَنِي أَنْ أَنْشُدَهُ، فَحَضَرْتُ وَقُلْتُ: مَا أَجْسُرُ عَلَى ذَلِكَ، وَمَا ذَاكَ قُدْرَتِي. فَقَالَ: إِنْ أَنْشَدَنِي وَإِلَّا قُمْتُ. فَأَنْشَدْتُهُ: رُبَّ قَوْلٍ مِنْكَ لَا أَنْسَاهُ لِي     وَاجِبُ الشُّكْرِ وَإِنْ لَمْ يُفْعَلْ أَقْطَعُ الدَّهْرَ بِظَنٍّ حَسَنٍ     وَأَجْلِي غَمْرَةَ مَا تَنْجَلِي وَأَرَى الْأَيَّامَ لَا تُدْنِي الَّذِي     أَرْتَجِي مِنْكَ وَتُدْنِي أَجَلِي وَإِذَا أَمَّلْتُ يَوْمًا صَالِحًا     عَرَضَ الْمَقْدُورُ لِي فِي أَمَلِي فَبَكَى أَبُو الْعَتَاهِيَةِ أَشَدَّ بُكَاءٍ، ثُمَّ قَالَ لِي: زِدْنِي. فَقَالَ لِي: زِدْهُ. فَأَنْشَدْتُهُ: بِنَفْسِي مَنْ يُنَاجِينِي     ضَمِيرِي بِأَمَانِيهِ وَمَنْ يُعْرِضْ عَنْ ذِكْرِي     كَأَنِّي لَسْتُ أَعْنِيهِ لَقَدْ أَسْرَفْتُ فِي الذُّلِّ     كَمَا أَسْرَفْتُ فِي التِّيهِ أَمَا تَعْرِفُ لِي إِحْسَانَ     يَوْمٍ فَتُجَازِيهِ مَنْصُورُ بْنُ سَلَمَةَ بْنِ الزِّبْرِقَانِ مَنْصُورُ بْنُ سَلَمَةَ بْنِ الزِّبْرِقَانِ. وَقِيلَ: مَنْصُورُ بْنُ الزِّبْرِقَانِ بْنِ سَلَمَةَ، أَبُو الْفَضْلِ، النُّمَيْرِيُّ الشَّاعِرُ. مِنْ أَهْلِ الْجَزِيرَةِ. قَدِمَ بَغْدَادَ، وَمَدَحَ الرَّشِيدَ. وَجَدُّ مَنْصُورٍ يُقَالُ لَهُ: مُطْعِمُ الْكَبْشِ الرَّخْمَ، لِأَنَّهُ أَطْعَمَ نَاسًا نَزَلُوا بِهِ، وَنَحَرَ لَهُمْ، ثُمَّ رَفَعَ رَأْسَهُ فَإِذَا هُوَ بِرَخْمٍ تُحَمْلِقُ حَوْلَ أَضْيَافِهِ، فَأَمَرَ أَنْ يُذْبَحَ لَهُنَّ كَبْشٌ وَيُرْمَى بِهِ بَيْنَ [أَيْدِيهِنَّ ] فَفَعَلَ ذَلِكَ، فَنَزَلْنَ عَلَيْهِ، فَمَزَّقْنَهُ، فَسُمِّيَ: مُطْعِمَ الْكَبْشِ الرَّخْمَ. وَفِي ذَلِكَ يَقُولُ أَبُو بَعْجَةَ النُّمَيْرِيُّ يَمْدَحُ رَجُلًا مِنْهُمْ: أَبُوكَ زَعِيمُ بَنِي قَاسِطٍ     وَخَالُكَ ذُو الْكَبْشِ يَقْرِي الرَّخْمَ وَكَانَ مَنْصُورٌ شَاعِرًا مِنْ شُعَرَاءِ الدَّوْلَةِ الْعَبَّاسِيَّةِ، وَهُوَ تِلْمِيذُ كُلْثُومِ بْنِ عَمْرٍو الْعَتَّابِيُّ وَرَاوِيَتُهُ، وَعَنْهُ أَخَذَ. وَوَصَفَهُ الْعَتَّابِيُّ لِلْفَضْلِ بْنِ يَحْيَى حَتَّى اسْتَصْحَبَهُ، ثُمَّ وَصَلَهُ بِالرَّشِيدِ، ثُمَّ جَرَتْ بَعْدَ ذَلِكَ بَيْنَهُ وَبَيْنَ الْعِتَّابِيِّ وَحْشَةٌ فَتَهَاجَيَا. وعن أَبُو الْفَرَجِ الْأَصْفَهَانِيُّ قَالَ: حَدَّثَنِي عَمِّي، عَنْ جَدِّي قَالَ: قَالَ النُّمَيْرِيُّ: كُنْتُ وَاقِفًا عَلَى جِسْرِ بَغْدَادَ أَنَا وَعُبَيْدُ اللَّهِ بْنُ هِشَامِ بْنِ عَمْرٍو التَّغْلِبِيُّ وَقَدْ وَخَطَنِي الشَّيْبُ يَوْمَئِذٍ، وَعُبَيْدُ اللَّهِ شَابٌّ حَدَثُ السِّنِّ، [فَإِذَا أَنَا بِقَصْرِيَّةٍ ظَرِيفَةٍ ] وَقَدْ وَقَفْتُ، فَجَعَلْتُ أَنْظُرُ إِلَيْهَا وَهِيَ تَنْظُرُ إِلَى عُبَيْدِ اللَّهِ بْنِ هِشَامٍ، ثُمَّ انْصَرَفْتُ، فَقُلْتُ فِيهَا: لَمَّا رَأَيْتُ سَوَامَ الشَّيْبِ مُنْتَشِرًا     فِي لَمَّتِي وَعُبَيْدُ اللَّهِ لَمْ يَشِبِ سَلَلْتُ سَهْمَيْنِ مِنْ عَيْنَيْكَ فَانْتَصَلَا     عَلَى شَبِيبَةِ ذِي الْأَذْيَالِ وَالطَّرَبِ كَذَا الْغَوَانِي مَرَامِيهُنَّ قَاصِدَةٌ     إِلَى الْفُرُوعِ مُعَدَّاةٌ عَنِ الْخَشَبِ شَبَّهَ الشَّبَابَ بِالْفَرْعِ الْأَخْضَرِ، وَالشَّيْخَ بِالْخَشَبَةِ الَّتِي قَدْ يَبِسَتْ  ، أَوْ سَاقَ الشَّجَرَةِ الَّذِي لَا وَرَقَ لَهُ. ثُمَّ أَتَمَّ الْقَصِيدَةَ يَمْدَحُ بِهَا يَزِيدَ بْنَ مَزِيدٍ، فَأَعْطَاهُ عَشَرَةَ آلَافِ دِرْهَمٍ. يُوسُفُ بْنُ يَعْقُوبَ بْنِ إِبْرَاهِيمَ، الْقَاضِي يُوسُفُ بْنُ يَعْقُوبَ بْنِ إِبْرَاهِيمَ، الْقَاضِي. سَمِعَ الْحَدِيثَ مِنْ يُونُسَ بْنِ إِسْحَاقَ السَّبِيعِيِّ، وَالسَّرِّيِّ بْنِ يَحْيَى، وَنَظَرَ فِي الرَّأْيِ وَفَقِهَ، وَوَلِيَ الْقَضَاءَ بِالْجَانِبِ الْغَرْبِيِّ مِنْ بَغْدَادَ فِي حَيَاةِ أَبِيهِ، وَصَلَّى بِالنَّاسِ الْجُمُعَةَ فِي مَدِينَةِ الْمَنْصُورِ بِأَمْرِ الرَّشِيدِ، وَلَمْ يَزَلْ عَلَى الْقَضَاءِ بِبَغْدَادَ إِلَى أَنْ تُوُفِّيَ فِي رَجَبٍ مِنْ هَذِهِ السَّنَةِ. وَمِمَّنْ تُوُفِّيَ فِيهَا مِنَ الْأَعْيَانِ: صَعْصَعَةُ بْنُ سَلَّامٍ صَعْصَعَةُ بْنُ سَلَّامٍ  وَيُقَالُ: ابْنُ عَبْدِ اللَّهِ أَبُو عَبْدِ اللَّهِ الدِّمَشْقِيُّ، ثُمَّ تَحَوَّلَ إِلَى الْأَنْدَلُسِ فَاسْتَوْطَنَهَا فِي زَمَنِ عَبْدِ الرَّحْمَنِ بْنِ مُعَاوِيَةَ وَابْنِهِ هِشَامٍ، وَهُوَ أَوَّلُ مَنْ أَدْخَلَ عِلْمَ الْحَدِيثِ وَمَذْهَبَ الْأَوْزَاعِيِّ إِلَى الْأَنْدَلُسِ،  وَوَلِيَ الصَّلَاةَ بِقُرْطُبَةَ، وَفِي أَيَّامِهِ غُرِسَتِ الْأَشْجَارُ بِالْمَسْجِدِ الْجَامِعِ هُنَاكَ، كَمَا يَرَاهُ الْأَوْزَاعِيُّ وَالشَّامِيُّونَ، وَيَكْرَهُهُ مَالِكٌ وَأَصْحَابُهُ. وَقَدْ رَوَى عَنْ مَالِكٍ وَالْأَوْزَاعِيِّ، وَسَعِيدِ بْنِ عَبْدِ الْعَزِيزِ. وَرَوَى عَنْهُ جَمَاعَةٌ؛ مِنْهُمْ عَبْدُ الْمَلِكِ بْنُ حَبِيبٍ الْفَقِيهُ، وَذَكَرَهُ فِي كِتَابِ " الْفُقَهَاءِ " وَذَكَرَهُ ابْنُ يُونُسَ فِي تَارِيخِهِ " " تَارِيخِ مِصْرَ " " وَالْحُمَيْدِيُّ فِي " " تَارِيخِ الْأَنْدَلُسِ " " وَحَرَّرَ وَفَاتَهُ فِي هَذِهِ السَّنَةِ أَعْنِي سَنَةَ ثِنْتَيْنِ وَتِسْعِينَ وَمِائَةٍ. وَحَكَى عَنْ شَيْخِهِ ابْنِ حَزْمٍ أَنَّ صَعْصَعَةَ هَذَا أَوَّلُ مَنْ أَدْخَلَ مَذْهَبَ الْأَوْزَاعِيِّ إِلَى الْأَنْدَلُسِ. وَقَالَ ابْنُ يُونُسَ هُوَ أَوَّلُ مَنْ أَدْخَلَ عِلْمَ الْحَدِيثِ إِلَيْهَا. وَذَكَرَ أَنَّهُ تُوُفِّيَ قَرِيبًا مِنْ سَنَةِ ثَمَانِينَ وَمِائَةٍ، وَالَّذِي حَرَّرَهُ الْحُمَيْدِيُّ فِي هَذِهِ السَّنَةِ أَثْبَتُ. وَفِي هَذِهِ السَّنَةِ تُوُفِّيَ يُوسُفُ بْنُ أَبِي يُوسُفَ الْقَاضِي.

     ✧ Those of the notables who died in this year Ismāʿīl b. Jāmiʿ b. Ismāʿīl b. ʿAbd Allāh b. al-Muṭṭalib b. Wadāʿah, Abū al-Qāsim Ismāʿīl b. Jāmiʿ b. Ismāʿīl b. ʿAbd Allāh b. al-Muṭṭalib b. Wadāʿah, Abū al-Qāsim. He used to memorize the Qurʾān - as al-Aṣfahānī mentioned - except that he became famous for singing. From Ḥammād b. Isḥāq, who said: My father informed me, saying: Ibn Jāmiʿ said: My father used to forbid me from singing and punished me for it, and he was harsh with me, so I fled from him to my maternal uncles. They used to reside in Ḥarrān, and they lodged me in a place by a river where I could overlook the river. While I was looking out over the river, a black woman appeared carrying a waterskin. She went down to the watering place, sat down, put down her waterskin, and began to sing: "To God I complain of her stinginess and my generosity to her; she gets honey from me and replaces it with colocynth. So return the afflicted heart, for you have killed it, and do not leave it wandering in love and infatuation." He said: It stirred me beyond what I could bear, and I hoped she would repeat it, but she did not. She took up the waterskin and rose. I went down and ran after her and said, "O slave girl." She stopped, and I said to her, "By my father and mother, repeat the song." She said, "I am too preoccupied for you." I said, "With what?" She said, "I owe a daily tax of two dirhams." So I gave her two dirhams, and she put down the waterskin and sat singing it until I learned it, and then she left. I amused myself all that day with it, and I spent the night, and in the morning I remembered not a single letter of it. And there was the black woman appearing again, and she did as she had done the first time, except that she sang a different song. I rose and ran after her and said, "The song has left me; its melody is gone from me." She refused to repeat it except for two dirhams, so I gave her them, and she repeated it, and I remembered it. I said, "That is enough for you." She said, "It seems you think you are being extravagant with four dirhams. By God, it is as if I can see you, and you will gain four thousand dinars from it." Ibn Jāmiʿ said: While I was singing before al-Rashīd, and before him were four purses, each containing a thousand dinars, he said, "Whoever delights me shall have a purse." And, by God, the song came to my mind. I sang it, and he threw a purse to me. Then he said, "Repeat." I repeated, and he threw another purse to me. Then he said, "Repeat." I repeated, and he threw a purse to me. I smiled, and he said, "What are you laughing at?" I said, "O Commander of the Faithful, this song has a strange story." So I told him the story, and he laughed and threw the fourth purse to me, saying, "Do not call the black woman a liar." And I returned with four thousand dinars. A man of letters informed me, saying: Ismāʿīl b. Jāmiʿ had married in the Ḥijāz a black slave woman belonging to some people, called Maryam. When he reached the position with al-Rashīd that he reached, he longed for the black woman, and he said, recalling the place where he used to meet her and where they used to be together: "Is there a night at Qafā al-Ṣaḥṣāḥ returning to a dome with hangings and buttons? Its censers rise with mandal wood, as jubilant winepresses rise with their berries. Musk appears to us from her fine garments, and rose-scented ambergris she kindles over the fire. And Maryam among soft-living companions, sometimes, and sometimes she sings to me with strings." Al-Rashīd said, "Woe to you! Who is this Maryam of yours whom you have described in the image of the wide-eyed maidens of Paradise?" He said, "My wife." Then he described her in prose more than he had described her in verse. So al-Rashīd sent to the Ḥijāz until she was brought, and behold, she was a black woman of indistinct speech, with thick lips. He said to him, "Woe to you! Is this the Maryam with whose mention you have filled the world? Upon you and upon her be the curse of God!" He said, "O my master, ʿUmar b. Abī Rabīʿah says: 'They laughed and said to her, "Beauty, in every eye, is what one loves."' Bakr b. al-Naṭṭāḥ, Abū Wāʾil al-Ḥanafī Bakr b. al-Naṭṭāḥ, Abū Wāʾil al-Ḥanafī, the poet. A Basran who settled in Baghdad in the time of al-Rashīd. He was a companion of Abū al-ʿAtāhiyah and his circle. Abū Haffān used to say: The foremost love poets among the moderns are four, the first of them being Bakr b. al-Naṭṭāḥ. From al-Naḍr b. Ḥadīd, who said: We were in a gathering that included Abū al-ʿAtāhiyah, al-ʿAbbās b. al-Aḥnaf, Bakr b. al-Naṭṭāḥ, Manṣūr al-Numayrī, and al-ʿAttābī. They said to Manṣūr, "Recite to us." So he recited praises of al-Rashīd. Then Abū al-ʿAtāhiyah said to Ibn al-Aḥnaf - I mean al-ʿAbbās - "[Delight us with your witty verses]." So he recited his verses: "I learned the paths of contentment for fear of his reproach, and knowing that my love for him - how can he be angry? I have no other face whose place I know, but without a heart, where shall I go?" Abū al-ʿAtāhiyah said, "The collars from this poetry are in danger, especially if it occurs between throat and string." Bakr said, "Something has come to me on this, so I shall recite:" "We, the company of poets, are a people by whose tongues hearts are gratified. When our creative powers are stirred, we bring words that tear open collars." Al-ʿAttābī said: "Especially when fingertips stir them, fingers that both answer and respond." Al-Naḍr said: I remained with them in delight. And Isḥāq al-Mawṣilī heard of our gathering and said, "The meeting of these men is the elegance of the age." Al-Mubarrad said: I heard al-Ḥasan b. Rajāʾ say: I attended Bakr b. al-Naṭṭāḥ when he had with him a company of poets, and they were reciting poetry to one another. When they finished their long poems, he recited to them: "What harm would it do her if she wrote with consent, so that the eyelid dried or closed? An intercession rejected by her for a lover who would regret if he had already died. O soul, be patient, and know that what we hope from her is like what has already passed. The eyelids did not despise a killer with a glance except to make one ill." He said: They rushed to him and kissed his head. When Ibn al-Naṭṭāḥ died, Abū al-ʿAtāhiyah mourned him, saying: "Ibn Naṭṭāḥ died, Abū Wāʾil, Bakr, and poetry has now become plain." 1049 - Buhlūl al-Majnūn. He had fine sayings, and he met al-Rashīd in the year 188 AH, when al-Rashīd was intending the pilgrimage, and he admonished him with an eloquent admonition. We have already mentioned it there. Buhlūl used to frequent the cemeteries. ʿAbd Allāh b. Idrīs b. Yazīd b. ʿAbd al-Raḥmān b. al-Aswad, Abū Muḥammad al-Awdī, al-Kūfī ʿAbd Allāh b. Idrīs b. Yazīd b. ʿAbd al-Raḥmān b. al-Aswad, Abū Muḥammad al-Awdī, al-Kūfī. He was born in the year 115 AH. It is said: in the year 120 AH. The first is more correct. He heard al-Aʿmash, Abū Isḥāq al-Shaybānī, Ibn Jurayj, Mālik b. Anas, Shuʿbah, and Sufyān al-Thawrī. From him narrated: Ibn al-Mubārak, Aḥmad b. Ḥanbal, Yaḥyā, and others. Al-Rashīd brought him to Baghdad to appoint him as judge of Kufa, but he refused and returned to Kufa, where he remained until he died in this year. He was trustworthy, learned, ascetic, and pious. Aḥmad b. Ḥanbal used to say of him: "Unique in his own right." From Ḥammād b. al-Muʾammal al-Kalbī, who said: A shaykh at the door of some of the traditionists told me: I asked Wakīʿ about his presentation, together with Ibn Idrīs and Ḥafṣ, before al-Rashīd. He said to me: No one has asked me about this before you. We came before Hārūn, and he seated us between two couches. The first of us to be summoned was I. He said: "The people of your city have asked me for a judge, and they have named you among those they named. I have decided to share with you my trust, and to include you in the good of what I undertake in the affairs of this community. So take up your appointment, O man, and go." I said, "O Commander of the Faithful, I am an old man, one of my eyes is gone, and the other is weak." Hārūn said, "O God, forgive! Take up your appointment, O man, and go." I said, "O Commander of the Faithful, by God, if you are sincere, then it is proper for you to accept my excuse; but if you are lying, then it is not proper for you to appoint a liar as judge." He said: "Go out." So I went out. Then Ibn Idrīs entered. Hārūn had been forewarned about Ibn Idrīs - meaning his harshness. He entered, and we heard the sound of his knees on the ground when he knelt, and we heard him give only a quiet greeting. Hārūn said to him, "Do you know why I summoned you?" He said, "No." He said: "The people of your city have asked me for a judge, and they have named you among those they named. I have decided to share with you my trust and to include you in the good of what I undertake in the affairs of this community. So take up your appointment and go." Ibn Idrīs said to him, "I am not fit for the judgeship." Hārūn tapped with his finger and said to him, "I wish I had never seen you." Ibn Idrīs said to him, "And I wish I had never seen you." Then he went out. Then Ḥafṣ b. Ghiyāth entered. He said to him the same as he had said to us. He accepted his appointment and went out. Then a servant came to us with three purses, in each purse five thousand. He said, "The Commander of the Faithful sends you greetings and says to you: You have incurred expenses in your journey, so use these for your travel." Wakīʿ said: I said to him, "Convey my greetings to the Commander of the Faithful and tell him that I have fallen in his estimation as the Commander of the Faithful would wish, and I have no need of it. Among the subjects of the Commander of the Faithful are those more in need of it than I. If the Commander of the Faithful sees fit to give it to whom he loves." As for Ibn Idrīs, he shouted at him, "Pass on from here!" Ḥafṣ accepted it. And a note came out to Ibn Idrīs from among us: "May God preserve us and you. We asked you to enter into our affairs, and you did not. We offered you some of our wealth, and you did not accept. When my son al-Maʾmūn comes to you, relate to him, God willing." He said to the messenger, "When he comes with the congregation, we shall relate to him, God willing." Then we departed. When we reached al-Yāsiriyyah, the time of prayer arrived, and we dismounted to perform ablution. Wakīʿ said: I saw a feverish policeman sleeping in the sun, wearing his black uniform. I threw my cloak over him and said, "Keep warm until we finish ablution." Ibn Idrīs came and snatched it away, then said to me: "You had mercy on him - may God not have mercy on you! Is there anyone in this world who has mercy on the likes of this?" Then he turned to Ḥafṣ and said to him, "O Ḥafṣ, I knew when you entered the market of Asad and dyed your beard and entered the bathhouse that you would become judge. No, by God, I will not speak to you until you die." He said: And he did not speak to him until he died. From Mūsā b. ʿAbd al-Raḥmān b. Masrūq al-Kindī, Ibn al-Mundhir said - and he was a neighbor of ʿAbd Allāh b. Idrīs -: Al-Rashīd performed the pilgrimage, accompanied by al-Amīn and al-Maʾmūn. He entered Kufa and said to Abū Yūsuf, "Tell the traditionists to come to us and relate to us." None of the shaykhs of the people of Kufa stayed away except two: ʿAbd Allāh b. Idrīs and ʿĪsā b. Yūnus. So al-Amīn and al-Maʾmūn rode to ʿAbd Allāh b. Idrīs, and he related to them one hundred ḥadīths. Al-Maʾmūn said to ʿAbd Allāh, "O uncle, do you permit me to repeat them to you from memory?" He said, "Do so." So he repeated them as he had heard them. Ibn Idrīs was among the people of memorization and used to say, "Were it not that I fear the Qurʾān would slip from me, I would have recorded knowledge." So ʿAbd Allāh marveled at al-Maʾmūn's memory. Al-Maʾmūn said, "O uncle, next to your mosque there is a house. If you wish, we will buy it and expand the mosque with it." He said, "I have no need of this. What sufficed those before me suffices me." Then he noticed a sore on the old man's arm and said, "We have physicians and medicines with us. Do you permit me to bring someone to treat you?" He said, "No. Such a thing has appeared on me before and healed." Then he ordered money for him, but he refused to accept it. Then he went to ʿĪsā b. Yūnus, and he related to him. Al-Maʾmūn ordered ten thousand dirhams for him, but he refused to accept them. He thought that he considered it too little, so he ordered twenty thousand for him. ʿĪsā said, "By God, not even a single myrobalan or a drink of water for the ḥadīth of the Messenger of God ﷺ, even if you filled this mosque with gold up to the ceiling." Then the two departed from him. From Ḥusayn b. ʿAmr al-Minqarī, who said: When death came to Ibn Idrīs, his daughter wept. He said, "Do not weep, for I have completed four thousand recitations of the Qurʾān in this house." Ibn Idrīs died in this year. ʿAlī b. Ẓabyān, Abū al-Ḥasan al-ʿAbsī, al-Kūfī ʿAlī b. Ẓabyān, Abū al-Ḥasan al-ʿAbsī, al-Kūfī. He was appointed judge for the eastern side, then he became chief judge in the days of al-Rashīd. He used to sit in the mosque attributed to al-Khuld and judge there. He related from ʿUbayd Allāh b. ʿUmar al-ʿUmarī, Ismāʿīl b. Abī Khālid, and ʿAbd al-Malik b. Abī Sulaymān. From him narrated Dāwūd b. Rashīd. Some scholars of ḥadīth considered him weak. Others said: There is no harm in him. From ʿUbayd b. Thābit, who said: I wrote to ʿAlī b. Ẓabyān when he was judge of Baghdad: "It has reached me that you sit on a reed mat, whereas the judges before you used to sit on cushions and recline." He wrote to me: "I do not deem it permissible that two free Muslim men should sit before me on a reed mat while I sit on a cushion. I will not sit except on what the litigants sit on." Ṭalḥah said: ʿAlī b. Ẓabyān was a venerable, humble, religious man, with good knowledge of jurisprudence, one of the companions of Abū Ḥanīfah. He was excellent in matters of judgment. He was appointed judge of the eastern side, then chief judge; al-Rashīd appointed him, and he used to take him with him when he traveled. He died at Qirmīsīn in the year 192 AH. Al-ʿAbbās b. al-Aḥnaf b. al-Aswad b. Ṭalḥah, Abū al-Faḍl, the poet al-ʿAbbās b. al-Aḥnaf b. al-Aswad b. Ṭalḥah, Abū al-Faḍl, the poet. He was of the Arabs of Khurasan, raised in Baghdad. He was witty, agreeable, and of excellent poetry. From Muḥammad b. Yaḥyā, who said: I heard ʿAbd Allāh b. al-Muʿtazz say: If it were said to me, "What is the finest poetry you know?" I would say, the poetry of al-ʿAbbās b. al-Aḥnaf: "People have dragged the trains of suspicion about us, and people have divided their words into factions. A liar has cast suspicion on others than you, and a truthful one knows not that he spoke truly." From ʿAbd Allāh b. al-Rabīʿ, who said: Hārūn al-Rashīd recited a verse at night and wanted to follow it with another, but the words failed him. He said, "Bring me al-ʿAbbās b. al-Aḥnaf." When the knock came, his family was startled and frightened. When he stood before al-Rashīd, he said, "I have sent for you because of a verse I composed, and I wanted to pair it with its like, but the words failed me." He said, "O Commander of the Faithful, let me be until my soul returns to me, for I left my family in a state of great anxiety, and such fear befell me as exceeds all limit and description." So he waited a little while, then recited to him: "Gardens we have seen, and we have never seen their like as humans." Then al-ʿAbbās said: Her face gives you more beauty the more you look at it. Then al-Rashīd said to him: “Give me more.” So al-ʿAbbās said: When the night leans over you with darkness and grows black, and is pitch-dark so that you see no moon, then bring her out and you will see the moon. Then al-Rashīd said to him: “We have startled you and alarmed your family, and the least we owe is to give you your debt.” So he ordered for him ten thousand dirhams, and sent him away. On the authority of Aḥmad b. ʿUbayd, who said: I heard al-Aṣmaʿī say: While I was sitting one day in a gathering in al-Baṣrah, there was a boy, the most beautiful of people in face and clothing, standing at my head. He said: “My master wishes to appoint you as his executor.” So he took me by the hand and brought me out to the open desert, where there was al-ʿAbbās b. al-Aḥnaf lying on his bed, yielding up his soul, and he was saying: O you far from home, alone, weeping over his grief, every time the noble camel quickens with him, the sicknesses in his body increase. Then he fell unconscious, and was roused by the sound of a bird on a tree, and he said: The heart’s grief was increased by a caller weeping on its branch; it grieved him as it grieved me, so he wept—each of us weeps for his beloved. Then he fell unconscious, and we thought it was like the first time, but when I moved him, he was dead. Al-ʿAbbās b. al-Aḥnaf died, according to the statement of Ibrāhīm b. al-ʿAbbās al-Ṣūlī, in this year. ʿUmar b. Shabbah said: He died in the year eighty-eight. Others said: He remained alive after al-Rashīd. ʿĪsā b. Jaʿfar b. Abī Jaʿfar al-Manṣūr. ʿĪsā b. Jaʿfar b. Abī Jaʿfar al-Manṣūr. He was among the leading men and nobles of the Banū Hāshim. He held the governorship of al-Baṣrah, and left Baghdad intending to go to al-Rashīd, who was then in Khurāsān, but his appointed term overtook him at al-Daskarah on the road from Ḥulwān, and he died in this year. Al-Faḍl b. Yaḥyā b. Khālid al-Barmakī. Al-Faḍl b. Yaḥyā b. Khālid al-Barmakī. The brother of Jaʿfar. He was born in al-Madīnah in the year one hundred and forty-seven, and his mother was Zubaydah bt. Munayyin, a Berber. Al-Khayzurān suckled him, and his mother Zubaydah suckled al-Rashīd for some days, so they became foster brothers. About that Marwān b. Abī Ḥafṣah said in praise of him: It is enough for you as an excellence that the best free woman nourished you with her breast while the caliph is one [i.e., your foster brother]. You have adorned Yaḥyā in all public gatherings, just as Yaḥyā adorned Khālid in the gatherings. Ibn al-Jawzī, may God have mercy on him, said: Al-Faḍl was more generous than his brother Jaʿfar and more open-handed, except that he had severe pride, while Jaʿfar was more cheerful of face and more openly smiling, and people preferred meeting Jaʿfar over meeting al-Faḍl. Al-Faḍl gave his cook one hundred thousand dirhams, and his brother reproached him for that. He said: “This man accompanied me when I owned nothing, and he strove to advise me, and the poet said: The noble, when they become at ease, remember those who helped them in the rough lodging.” He gave one of the men of letters ten thousand dinars, and the man of letters wept. He said: “Do you weep because you consider it little?” He said: “No, by God, but out of sorrow, how can the earth cover the like of you?” Al-Rashīd appointed al-Faḍl to great offices in Khurāsān and elsewhere. When he became angry with the Barmakids and killed Jaʿfar, al-Faḍl was imprisoned with his father Yaḥyā, and they remained imprisoned until they died in their prison. Yaḥyā died in the year ninety, and al-Faḍl died in the year ninety-two, some months before the death of al-Rashīd. It is also said: in the year ninety-three. On the authority of ʿAlī b. al-Jahm, from his father, who said: One morning I awoke in the utmost distress, unable to find a single dinar or dirham, and I owned only an emaciated riding beast and an unfaithful servant. I looked for the servant and could not find him. Then he came and I said: “Where were you?” He said: “I was trying to contrive something for you and fodder for your beast, but by God I could not manage it.” I said: “Saddle my beast.” He saddled it, and I rode. When I reached the market of Yaḥyā, there was a great procession, and it was al-Faḍl b. Yaḥyā. When he saw me, he said: “Come along.” We went on a little, and a boy carrying a tray at a gate came between me and him, calling out to a slave girl, and al-Faḍl stopped for a long time. Then he said: “Come along.” Then he said: “Do you know the reason for my stopping?” I said: “If you see fit to inform me.” He said: “My sister had a slave girl, and I loved her with a strong love, but I was too shy to ask my sister for her. My sister noticed that, and today she dressed her and adorned her and sent her to me. There was no day in my life more delightful than this day of mine. At this very hour the messenger of the Commander of the Faithful came and disturbed me, and cut off my pleasure. When I reached this place, this boy with the tray called out the name of that slave girl, and I was stirred by his call and stopped.” I said: “What happened to you is what happened to the brother of the Banū ʿĀmir when he said: A caller called while we were at al-Khayf in Minā, and he stirred the sorrows of the heart without knowing it; he called the name of Laylā, but not her, and it was as if he set flying with Laylā a bird that was in my breast.” He said: “Write these two verses for me.” I turned aside to look for a piece of paper to write these two verses for him, but I found none, so I pawned my ring with a grocer and took a paper and wrote them on it, and caught up with him and gave it to him. He said to me: “Return to your house.” So I returned and dismounted, and the servant said to me: “Give me your ring so I may pawn it.” I said: “I have pawned it.” By evening he had sent me thirty thousand dirhams as a gift, and ten thousand dirhams as an advance for a year of a stipend he assigned to me. On the authority of ʿAbd Allāh b. al-Ḥusayn al-ʿAlawī, who said: I went to al-Faḍl b. Yaḥyā and he seated me with him and honored me. I spoke to him about my debt, asking him to speak to the Commander of the Faithful about paying it off for me. He said: “How much is your debt?” I said: “Three hundred thousand dirhams.” He said: “Yes.” I left him feeling downcast because of the weakness of his reply, and I passed by one of my brothers and took comfort with him. Then I went to my house and found that the money had already arrived before me. Muḥammad b. Abī Umayyah b. ʿAmr, a client of the Banū Umayyah b. ʿAbd Shams. Muḥammad b. Abī Umayyah b. ʿAmr, a client of the Banū Umayyah b. ʿAbd Shams. He originally came from al-Baṣrah, and he had brothers and relatives, all of them poets. Their poetry has become mixed up, and the reports about their genealogies differ, but Muḥammad b. Umayyah is the most famous of them in mention and the most prolific in poetry; the rest have very little poetry. Muḥammad b. Umayyah is a poet among them, whose poetry has become mixed with that of his paternal uncle, so that most people cannot distinguish between the two. On the authority of ʿAwn b. Muḥammad al-Kindī, who said: Muḥammad b. Abī Umayyah al-Kātib said to me: My brother and I were secretaries to al-ʿAbbās b. al-Faḍl b. al-Rabīʿ. Abū al-ʿAtāhiyah came to him to greet him, and he asked him to stay with him. He said: “On condition that this secretary of yours—and he pointed to me—recites to me some of his poetry.” He said: “You shall have that.” We had lunch, and he said: “The condition.” He ordered me to recite to him. I came forward and said: “I do not dare do that; it is beyond my ability.” He said: “Either he recites to me, or I leave.” So I recited to him: Many a word from you I shall not forget, deserving gratitude even if it was not done; I pass the whole age in good opinion, and I clear away the gloom of what will not clear away; And I see the days do not bring near what I hope from you, but they bring near my appointed term; And whenever I hope for a good day, fate presents itself to me in my hope. Abū al-ʿAtāhiyah wept most bitterly, then said to me: “Give me more.” And he said to me: “Give him more.” So I recited to him: My soul is for the one whom my inner self converses with in its wishes, and who turns away from mentioning me as if I were not the one he means. I have gone to excess in abasement, just as I went to excess in pride. Do you not acknowledge for me a kindness of a day, so that you may repay it? Manṣūr b. Salamah b. al-Zibriqān. Manṣūr b. Salamah b. al-Zibriqān. It is also said: Manṣūr b. al-Zibriqān b. Salamah, Abū al-Faḍl, al-Numayrī the poet. He was from the people of al-Jazīrah. He came to Baghdad and praised al-Rashīd. The grandfather of Manṣūr was called “the feeder of the ram to the vultures,” because he fed some people who stopped at his place and slaughtered for them, then raised his head and saw vultures staring around his guests, so he ordered that a ram be slaughtered for them [the vultures] and thrown among them. They did that, and the vultures flew down upon it and tore it apart, so he was called “the feeder of the ram to the vultures.” About that Abū Baʿjah al-Numayrī said in praise of a man from among them: Your father is the chief of the Banū Qāsiṭ, and your maternal uncle is the one of the ram who feeds the vultures. Manṣūr was a poet of the poets of the Abbasid state, and he was the pupil of Kulthūm b. ʿAmr al-ʿAttābī and his transmitter; he took from him. Al-ʿAttābī described him to al-Faḍl b. Yaḥyā until he took him as a companion, and then connected him with al-Rashīd. Afterwards, however, estrangement occurred between him and al-ʿAttābī, and they satirized each other. On the authority of Abū al-Faraj al-Aṣfahānī, who said: My uncle related to me, from my grandfather, who said: Al-Numayrī said: I was standing on the bridge of Baghdad, I and ʿUbayd Allāh b. Hishām b. ʿAmr al-Taghlibī. Gray hair had touched me that day, while ʿUbayd Allāh was a young man of tender age. Then I noticed an elegant pretty girl, and I stopped, and I began to look at her while she looked at ʿUbayd Allāh b. Hishām. Then I turned away, and I said about her: When I saw the black marks of gray hair spreading in my locks, while ʿUbayd Allāh had not yet gone gray, I drew two arrows from your eyes, and they fell upon the youth of the one with long garments and delight. Thus the pretty women aim their shots at the branches [i.e., youth], and they are deflected from the dry wood [i.e., old age]. He compared youth to the green branch, and the old man to a piece of wood that has dried up, or the trunk of a tree that has no leaves. Then he completed the ode praising Yazīd b. Mazyad, who gave him ten thousand dirhams. Yūsuf b. Yaʿqūb b. Ibrāhīm, the judge. Yūsuf b. Yaʿqūb b. Ibrāhīm, the judge. He heard hadith from Yūnus b. Isḥāq al-Sabīʿī and al-Sarī b. Yaḥyā. He studied the opinions [of the jurists] and became learned in jurisprudence. He was appointed judge of the western side of Baghdad during the lifetime of his father, and he led the people in the Friday prayer in the City of al-Manṣūr at the command of al-Rashīd. He remained judge of Baghdad until he died in Rajab of this year. Among the notables who died in this year: Ṣaʿṣaʿah b. Sallām. Ṣaʿṣaʿah b. Sallām, also said: b. ʿAbd Allāh, Abū ʿAbd Allāh al-Dimashqī. Then he moved to al-Andalus and settled there in the time of ʿAbd al-Raḥmān b. Muʿāwiyah and his son Hishām. He was the first to introduce the science of hadith and the school of al-Awzāʿī to al-Andalus. He was in charge of leading the prayer in Córdoba, and during his time trees were planted in the congregational mosque there, as al-Awzāʿī and the Syrians considered it permissible, while Mālik and his followers disliked it. He transmitted from Mālik, al-Awzāʿī, and Saʿīd b. ʿAbd al-ʿAzīz. A group transmitted from him, among them ʿAbd al-Malik b. Ḥabīb the jurist, and he mentioned him in his book “The Jurists.” Ibn Yūnus mentioned him in his history, “The History of Egypt,” and al-Ḥumaydī in “The History of al-Andalus,” and he verified his death in this year, that is, the year one hundred and ninety-two. Al-Ḥumaydī reported from his shaykh Ibn Ḥazm that this Ṣaʿṣaʿah was the first to introduce the school of al-Awzāʿī to al-Andalus. Ibn Yūnus said: He was the first to introduce the science of hadith to it. He mentioned that he died close to the year one hundred and eighty, but what al-Ḥumaydī verified in this year is more reliable. In this year Yūsuf b. Abī Yūsuf the judge died.

397. Tarikh (al-Tabari) 3076No grade recorded

     خِلَافَةُ الْأَمِينِ  مُحَمَّدٍ الْأَمِينِ بْنِ هَارُونَ الرَّشِيدِ بْنِ مُحَمَّدٍ الْمَهْدِيِّ بْنِ أَبِي جَعْفَرٍ الْمَنْصُورِ   لَمَّا تُوُفِّيَ الرَّشِيدُ بِطُوسَ فِي جُمَادَى الْآخِرَةِ مِنْ هَذِهِ السَّنَةِ أَعْنِي سَنَةَ ثَلَاثٍ وَتِسْعِينَ وَمِائَةٍ كَتَبَ صَالِحُ بْنُ الرَّشِيدِ إِلَى أَخِيهِ، وَلِيِّ الْعَهْدِ مِنْ بَعْدِ أَبِيهِ مُحَمَّدِ بْنِ الرَّشِيدِ الْمُلَقَّبِ بِالْأَمِينِ، وَهُوَ ابْنُ زُبَيْدَةَ، يُعْلِمُهُ بِبَغْدَادَ بِوَفَاةِ أَبِيهِ، وَيُعَزِّيهِ فِيهِ، فَلَمَّا وَصَلَ الْكِتَابُ صُحْبَةَ رَجَاءٍ الْخَادِمِ، وَمَعَهُ الْخَاتَمُ، وَالْقَضِيبُ وَالْبُرْدَةُ يَوْمَ الْخَمِيسِ الرَّابِعَ عَشَرَ مِنْ جُمَادَى الْآخِرَةِ فَرَكِبَ الْأَمِينُ مِنْ قَصْرِهِ بِالْخُلْدِ إِلَى قَصْرِ أَبِي جَعْفَرٍ الْمَنْصُورِ الَّذِي يُقَالُ لَهُ قَصْرُ الذَّهَبِ عَلَى شَطِّ بَغْدَادَ وَكَانَ ذَلِكَ يَوْمَ الْجُمُعَةِ النِّصْفَ مِنْ جُمَادَى، فَصَلَّى بِالنَّاسِ ثُمَّ صَعِدَ الْمِنْبَرَ، فَخَطَبَهُمْ، وَعَزَّاهُمْ فِي الرَّشِيدِ، وَبَسَطَ آمَالَ النَّاسِ، وَوَعَدَهُمُ الْخَيْرَ، فَبَايَعَهُ الْخَوَاصُّ مِنْ قَوْمِهِ، وَوُجُوهُ الْأُمَرَاءِ، وَأَمَرَ بِصَرْفِ أُعْطِيَاتِ الْجُنْدِ عَنْ سَنَتَيْنِ، نَزَلَ وَأَمَرَ عَمَّهُ سُلَيْمَانَ بْنَ أَبِي جَعْفَرٍ أَنْ يَأْخُذَ الْبَيْعَةَ لَهُ مِنْ بَقِيَّةِ النَّاسِ، وَاتَّخَذَ الْفَضْلَ بْنَ الرَّبِيعِ وَزِيرًا، وَابْنَهُ الْعَبَّاسَ بْنَ الْفَضْلِ حَاجِبًا، وَجَعَلَ إِسْمَاعِيلَ بْنَ صُبَيْحٍ كَاتِبًا، وَجَعَلَهُ عَلَى دِيوَانِ الرَّسَائِلِ وَالتَّوْقِيعَاتِ وَالْخَاتَمِ. وَجَعَلَ عِيسَى بْنَ عَلِيِّ بْنِ مَاهَانَ عَلَى الشُّرْطَةِ، وَقِيلَ: عَبْدُ اللَّهِ بْنُ حَازِمٍ. وعن أَحْمَدُ بْنُ يُوسُفَ قَالَ: دَخَلَ أَبُو نُوَاسٍ عَلَى مُحَمَّدٍ الْأَمِينِ فَهَنَّأَهُ بِالْخِلَافَةِ وَعَزَّاهُ بِالرَّشِيدِ فِي بَيْتٍ، فَأَنْشَأَ يَقُولُ: جَرَتْ جَوَارٍ بِالسَّعْدِ وَالنَّحْسِ فَنَحْنُ فِي وَحْشَةٍ وَفِي أُنْسِ     الْعَيْنُ تَبْكِي وَالسِّنُّ ضَاحِكَةٌ فَنَحْنُ فِي مَأْتَمٍ وَفِي عُرْسِ     يُضْحِكُهَا الْقَائِمُ الْأَمِينُ وَيُبْكِيهَا وَفَاةُ الرَّشِيدِ بِالْأَمْسِ     بَدْرَانِ: بَدْرٌ أَضْحَى بِبَغْدَادَ فِي الْخُلْدِ وَبَدْرٌ بِطَوْسٍ فِي الرَّمْسِ فَلَمَّا انْتَظَمَ أَمْرُ الْأَمِينِ بِبَغْدَادَ، وَاسْتَقَامَ حَالُهُ فِيهَا حَسَدَهُ أَخُوهُ الْمَأْمُونُ وَوَقَعَ الْخُلْفُ.

     ✧ The Caliphate of al-Amīn Muḥammad al-Amīn b. Hārūn al-Rashīd b. Muḥammad al-Mahdī b. Abī Jaʿfar al-Manṣūr When al-Rashīd died at Ṭūs in Jumādā al-Ākhirah of this year, that is the year 193, Ṣāliḥ b. al-Rashīd wrote to his brother, the heir apparent after their father, Muḥammad b. al-Rashīd, who was given the title al-Amīn, and he was the son of Zubaydah, informing him in Baghdād of their father's death and consoling him. When the letter arrived in the company of the servant Rajāʾ, carrying the seal, the staff, and the cloak, on Thursday the fourteenth of Jumādā al-Ākhirah, al-Amīn rode from his palace at al-Khuld to the palace of Abū Jaʿfar al-Manṣūr, which is called the Palace of Gold, on the bank of Baghdād. That was Friday, the middle of Jumādā. He prayed with the people, then ascended the pulpit and delivered a sermon, consoling them for al-Rashīd, expanding the people's hopes, and promising them good. The elites of his people and the leading commanders pledged allegiance to him, and he ordered the disbursement of the soldiers' stipends for two years. He descended and commanded his uncle Sulaymān b. Abī Jaʿfar to receive the pledge of allegiance from the rest of the people. He took al-Faḍl b. al-Rabīʿ as vizier, his son al-ʿAbbās b. al-Faḍl as chamberlain, and appointed Ismāʿīl b. Ṣubayḥ as secretary, placing him over the bureau of correspondence, decrees, and the seal. He appointed ʿĪsā b. ʿAlī b. Māhān over the police, and it is said: ʿAbd Allāh b. Ḥāzim. From Aḥmad b. Yūsuf, who said: Abū Nuwās entered upon Muḥammad al-Amīn, congratulating him on the caliphate and consoling him for al-Rashīd in a single line, and he began to recite: Jarā jawārin bi-l-saʿdi wa-l-naḥsi fa-naḥnu fī waḥshatin wa-fī unsin al-ʿaynu tabkī wa-l-sinnu ḍāḥikatun fa-naḥnu fī maʾtamin wa-fī ʿursin yuḍḥikuhā al-qāʾimu al-amīnu wa-yubkīhā wafātu al-Rashīdi bi-l-amsi badrāni: badrun aḍḥā bi-Baghdāda fī al-khuldi wa-badrun bi-Ṭawsin fī al-ramsi When the affair of al-Amīn was established in Baghdād and his situation there became stable, his brother al-Maʾmūn envied him, and discord occurred.

398. Tarikh (al-Tabari) 3077No grade recorded

     ابْتِدَاءِ الِاخْتِلَافِ بَيْنَ الْأَمِينِ وَالْمَأْمُونِ   وَفِي هَذِهِ السَّنَةِ ابْتَدَأَ الِاخْتِلَافُ بَيْنَ الْأَمِينِ وَالْمَأْمُونِ ابْنَيِ الرَّشِيدِ. وَكَانَ السَّبَبُ فِي ذَلِكَ أَنَّ الرَّشِيدَ لَمَّا كَانَ قَدْ وَصَلَ إِلَى أَوَّلِ بِلَادِ خُرَاسَانَ وَأَخَذَ الْبَيْعَةَ لِلْمَأْمُونِ عَلَى جَمِيعِ مَنْ فِي عَسْكَرِهِ مِنَ الْقُوَّادِ وَغَيْرِهِمْ، وَأَقَرَّ لَهُ بِجَمِيعِ مَا مَعَهُ مِنَ الْأَمْوَالِ وَغَيْرِهَا، عَلَى مَا سَبَقَ ذِكْرُهُ - عَظُمَ عَلَى الْأَمِينِ ذَلِكَ، ثُمَّ بَلَغَهُ شِدَّةُ مَرَضِ الرَّشِيدِ، فَأَرْسَلَ بَكْرَ بْنَ الْمُعْتَمِرِ، وَكَتَبَ مَعَهُ كُتُبًا، وَجَعَلَهَا فِي قَوَائِمِ صَنَادِيقِ الْمَطْبَخِ، وَكَانَتْ مَنْقُورَةً، وَأَلْبَسَهَا جُلُودَ الْبَقَرِ، وَقَالَ: لَا تُظْهِرَنَّ أَمِيرَ الْمُؤْمِنِينَ وَلَا غَيْرَهُ عَلَى ذَلِكَ، وَلَوْ قُتِلْتَ، فَإِذَا مَاتَ فَادْفَعْ إِلَى كُلِّ إِنْسَانٍ مِنْهُمْ مَا مَعَكَ. فَلَمَّا قَدِمَ بَكْرُ بْنُ الْمُعْتَمِرِ طُوسَ بَلَغَ هَارُونَ قُدُومُهُ، فَدَعَا بِهِ، وَسَأَلَهُ عَنْ سَبَبِ قُدُومِهِ، فَقَالَ: بَعَثَنِي الْأَمِينُ لِآتِيَهُ بِخَبَرِكَ. قَالَ: فَهَلْ مَعَكَ كِتَابٌ ؟ قَالَ: لَا. فَأَمَرَ بِمَا مَعَهُ فَفُتِّشَ، فَلَمْ يُصِيبُوا شَيْئًا، فَأَمَرَ بِهِ فَضُرِبَ، فَلَمْ يُقِرَّ بِشَيْءٍ، فَحَبَسَهُ وَقَيَّدَهُ، ثُمَّ أَمَرَ الْفَضْلَ بْنَ الرَّبِيعِ بِتَقْرِيرِهِ، فَإِنْ أَقَرَّ وَإِلَّا ضَرَبَ عُنُقَهُ، فَقَرَّرَهُ فَلَمْ يُقِرَّ بِشَيْءٍ، ثُمَّ غُشِيَ عَلَى الرَّشِيدِ، فَصَاحَ النِّسَاءُ، فَأَمْسَكَ الْفَضْلُ عَنْ قَتْلِهِ، وَحَضَرَ عِنْدَ الرَّشِيدِ، فَأَفَاقَ وَهُوَ ضَعِيفٌ قَدْ شُغِلَ عَنْ بَكْرٍ وَغَيْرِهِ ثُمَّ مَاتَ. وَكَانَ بَكْرٌ قَدْ كَتَبَ إِلَى الْفَضْلِ يَسْأَلُهُ أَنْ لَا يُعَجِّلَ فِي أَمْرِهِ بِشَيْءٍ، فَإِنَّ عِنْدَهُ أَشْيَاءَ يَحْتَاجُ إِلَى عَمَلِهَا، فَأَحْضَرَهُ الْفَضْلُ، وَأَعْلَمَهُ بِمَوْتِ الرَّشِيدِ، وَسَأَلَهُ عَمَّا عِنْدَهُ، فَخَافَ أَنْ يَكُونُ الرَّشِيدُ حَيًّا، فَلَمَّا تَيَقَّنَ مَوْتَهُ أَخْرَجَ الْكُتُبَ الَّتِي مَعَهُ، وَهِيَ كِتَابٌ إِلَى أَخِيهِ الْمَأْمُونِ يَأْمُرُهُ بِتَرْكِ الْجَزَعِ، وَأَخْذِ الْبَيْعَةِ عَلَى النَّاسِ لَهُمَا وَلِأَخِيهِمَا الْمُؤْتَمَنِ، وَلَمْ يَكُنِ الْمَأْمُونُ حَاضِرًا، كَانَ بِمَرْوَ، وَكِتَابٌ إِلَى أَخِيهِ صَالِحٍ يَأْمُرُهُ بِتَسْيِيرِ الْعَسْكَرِ وَاسْتِصْحَابِ مَا فِيهِ، وَأَنْ يَتَصَرَّفَ هُوَ وَمَنْ مَعَهُ بِرَأْيِ الْفَضْلِ، وَكِتَابٌ إِلَى الْفَضْلِ يَأْمُرُهُ بِالْحِفْظِ وَالِاحْتِيَاطِ عَلَى مَا مَعَهُ مِنَ الْحُرَمِ وَالْأَمْوَالِ وَغَيْرِ ذَلِكَ، وَأَقَرَّ كُلَّ مَنْ كَانَ لَهُ عَمَلٌ عَلَى عَمَلِهِ، كَصَاحِبِ الشُّرْطَةِ وَالْحَرَسِ وَالْحِجَابَةِ. فَلَمَّا قَرَءُوا الْكُتُبَ تَشَاوَرُوا هُمْ وَالْقُوَّادُ فِي اللِّحَاقِ بِالْأَمِينِ، فَقَالَ الْفَضْلُ بْنُ الرَّبِيعِ: لَا أَدَعُ مُلْكًا حَاضِرًا لِآخَرَ مَا أَدْرِي مَا يَكُونُ مِنْ أَمْرِهِ. وَأَمَرَ النَّاسَ بِالرَّحِيلِ، فَرَحَلُوا مَحَبَّةً مِنْهُمْ لِأَهْلِهِمْ وَوَطَنِهِمْ، وَتَرَكُوا الْعُهُودَ الَّتِي كَانَتْ أُخِذَتْ عَلَيْهِمْ لِلْمَأْمُونِ. فَلَمَّا بَلَغَ الْمَأْمُونَ ذَلِكَ جَمَعَ مَنْ عِنْدَهُ مِنْ قُوَّادِ أَبِيهِ، وَهُمْ: عَبْدُ اللَّهِ بْنُ مَالِكٍ، وَيَحْيَى بْنُ مُعَاذٍ، وَشَبِيبُ بْنُ حُمَيْدِ بْنِ قَحْطَبَةَ، وَالْعَلَاءُ مَوْلَى هَارُونَ، وَهُوَ عَلَى حِجَابَتِهِ، وَالْعَبَّاسُ بْنُ الْمُسَيَّبِ بْنِ زُهَيْرٍ، وَهُوَ عَلَى شُرْطَتِهِ، وَأَيُّوبُ بْنُ أَبِي سَمِيرٍ، وَهُوَ عَلَى كِتَابَتِهِ، وَعَبْدُ الرَّحْمَنِ بْنُ عَبْدِ الْمَلِكِ بْنِ صَالِحٍ، وَذُو الرِّيَاسَتَيْنِ، وَهُوَ أَعْظَمُهُمْ عِنْدَهُ قَدْرًا، وَأَخَصُّهُمْ بِهِ، وَاسْتَشَارَهُمْ، فَأَشَارُوا أَنْ يَلْحَقَهُمْ فِي أَلْفَيْ فَارِسٍ جَرِيدَةً، فَيَرُدَّهُمْ، فَخَلَا بِهِ ذُو الرِّيَاسَتَيْنِ وَقَالَ: إِنْ فَعَلْتَ مَا أَشَارَ بِهِ هَؤُلَاءِ جَعَلُوكَ هَدِيَّةً إِلَى أَخِيكَ، وَلَكِنَّ الرَّأْيَ أَنْ تَكْتُبَ إِلَيْهِمْ كِتَابًا وَتُوَجِّهَ رَسُولًا يُذَكِّرُهُمُ الْبَيْعَةَ، وَيَسْأَلُهُمُ الْوَفَاءَ، وَيُحَذِّرُهُمُ الْحِنْثَ وَمَا فِيهِ دُنْيَا وَآخِرَةٌ. فَفَعَلَ ذَلِكَ، وَوَجَّهَ سَهْلَ بْنَ صَاعِدٍ، وَنَوْفَلًا الْخَادِمَ، وَمَعَهُمَا كِتَابٌ، فَلَحِقَا الْجُنْدَ وَالْفَضْلَ بِنَيْسَابُورَ، فَأَوْصَلَا إِلَى الْفَضْلِ كِتَابَهُ، فَقَالَ: إِنَّمَا أَنَا وَاحِدٌ مِنَ الْجُنْدِ. وَشَدَّ عَبْدُ الرَّحْمَنِ بْنُ جَبَلَةَ الْأَنْبَارِيُّ عَلَى سَهْلٍ بِالرُّمْحِ لِيَطْعَنَهُ، فَأَمَرَّهُ عَلَى جَنْبِهِ، وَقَالَ لَهُ: قُلْ لِصَاحِبِكَ: لَوْ كُنْتَ حَاضِرًا لَوَضَعْتُهُ فِي فِيكَ. وَسَبَّ الْمَأْمُونَ. فَرَجَعَا إِلَيْهِ بِالْخَبَرِ، فَقَالَ ذُو الرِّيَاسَتَيْنِ: أَعْدَاءٌ اسْتَرَحْتَ مِنْهُمْ، وَلَكِنِ افْهَمْ عَنِّي؛ إِنَّ هَذِهِ الدَّوْلَةَ لَمْ تَكُنْ قَطُّ أَعَزَّ مِنْهَا أَيَّامَ الْمَنْصُورِ، فَخَرَجَ عَلَيْهِ الْمُقَنَّعُ وَهُوَ يَدَّعِي الرُّبُوبِيَّةَ، وَقِيلَ طَلَبَ بِدَمِ أَبِي مُسْلِمٍ، فَضَعْضَعَ الْعَسْكَرَ بِخُرُوجِهِ بِخُرَاسَانَ، وَخَرَجَ بَعْدَهُ يُوسُفُ الْبَرْمِ، وَهُوَ عِنْدَ الْمُسْلِمِينَ كَافِرٌ، فَتَضَعْضَعُوا أَيْضًا لَهُ، فَأَخْبِرْنِي أَنْتَ، أَيُّهَا الْأَمِيرُ، كَيْفَ رَأَيْتَ النَّاسَ عِنْدَمَا وَرَدَ عَلَيْهِمْ خَبَرُ رَافِعٍ ؟ قَالَ: رَأَيْتُهُمُ اضْطَرَبُوا اضْطِرَابًا شَدِيدًا. قَالَ: فَكَيْفَ بِكَ وَأَنْتَ نَازِلٌ فِي أَخْوَالِكَ وَبَيْعَتُكَ فِي أَعْنَاقِهِمْ، كَيْفَ يَكُونُ اضْطِرَابُ أَهْلِ بَغْدَاذَ ؟ اصْبِرْ، وَأَنَا أَضْمَنُ لَكَ الْخِلَافَةَ. قَالَ الْمَأْمُونُ: قَدْ فَعَلْتُ، وَجَعَلْتُ الْأَمْرَ إِلَيْكَ، فَقُمْ بِهِ. قَالَ ذُو الرِّيَاسَتَيْنِ: وَاللَّهِ لَأَصْدُقَنَّكَ، إِنَّ عَبْدَ اللَّهِ بْنَ مَالِكٍ وَمَنْ مَعَهُ مِنَ الْقُوَّادِ إِنْ قَامُوا لَكَ بِالْأَمْرِ كَانُوا أَنْفَعَ لَكَ مِنِّي بِرِيَاسَتِهِمُ الْمَشْهُورَةِ، وَبِمَا عِنْدَهُمْ مِنَ الْقُوَّةِ عَلَى الْحَرْبِ، فَمَنْ قَامَ بِالْأَمْرِ كُنْتُ خَادِمًا لَهُ، حَتَّى تَبْلُغَ أَمَلَكَ وَتَرَى رَأْيَكَ. وَقَامَ ذُو الرِّيَاسَتَيْنِ وَأَتَاهُمْ فِي مَنَازِلِهِمْ، وَذَكَّرَهُمْ مَا يَجِبُ عَلَيْهِمْ مِنَ الْوَفَاءِ، قَالَ: فَكَأَنِّي جِئْتُهُمْ بِجِيفَةٍ عَلَى طَبَقٍ. فَقَالَ بَعْضُهُمْ: هَذَا لَا يَحِلُّ، اخْرُجْ ! وَقَالَ بَعْضُهُمْ: مَنِ الَّذِي يَدْخُلُ بَيْنَ أَمِيرِ الْمُؤْمِنِينَ وَأَخِيهِ ؟ فَجِئْتُ وَأَخْبَرْتُهُ، فَقَالَ: قُمْ بِالْأَمْرِ ! قَالَ: قُلْتُ لَهُ: قَرَأْتَ الْقُرْآنَ، وَسَمِعْتَ الْأَحَادِيثَ، وَتَفَقَّهْتَ فِي الدِّينِ، فَأَرَى أَنْ تَبْعَثَ إِلَى مَنْ بِحَضْرَتِكَ مِنَ الْفُقَهَاءِ، فَتَدْعُوهُمْ إِلَى الْحَقِّ وَالْعَمَلِ بِهِ وَإِحْيَاءِ السُّنَّةِ، وَتَقْعُدَ عَلَى الصُّوفِ، وَتَرُدَّ الْمَظَالِمَ. فَفَعَلَ ذَلِكَ جَمِيعَهُ، وَأَكْرَمَهُ الْقُوَّادُ وَالْمُلُوكُ وَأَبْنَاءُ الْمُلُوكِ، وَكَانَ يَقُولُ لِلتَّمِيمِيِّ: نُقِيمُكَ مَقَامَ مُوسَى بْنِ كَعْبٍ، وَلِلرِّبْعِيِّ: نُقِيمُكَ مَقَامَ أَبِي دَاوُدَ، وَخَالِدِ بْنِ إِبْرَاهِيمَ وَلِلِيمَانِيِّ: نُقِيمُكَ مَقَامَ قَحْطَبَةَ، وَمَالِكِ بْنِ الْهَيْثَمِ. وَكُلُّ هَؤُلَاءِ نُقَبَاءُ الدَّوْلَةِ الْعَبَّاسِيَّةِ، وَوَضَعَ عَنْ خُرَاسَانَ رُبْعَ الْخَرَاجِ، فَحَسُنَ ذَلِكَ عِنْدَ أَهْلِهَا، وَقَالُوا: ابْنُ أُخْتِنَا، وَابْنُ عَمِّ نَبِيِّنَا. وَأَمَّا الْأَمِينُ، فَلَمَّا سَكَنَ النَّاسُ بِبَغْدَاذَ أَمَرَ بِبِنَاءِ مَيْدَانٍ حَوْلَ قَصْرِ الْمَنْصُورِ بَعْدَ بَيْعَتِهِ بِيَوْمٍ، [ لِلصَّوَالِجَةِ وَاللَّعِبِ ]، فَقَالَ شَاعِرُهُمْ: بَنَى أَمِينُ اللَّهِ مَيْدَانَا وَصَيَّرَ السَّاحَةَ بُسْتَانَا     وَكَانَتِ الْغِزْلَانُ فِيهِ بَانَا يُهْدَى إِلَيْهِ فِيهِ غِزْلَانَا وَأَقَامَ الْمَأْمُونُ يَتَوَلَّى مَا كَانَ بِيَدِهِ مِنْ خُرَاسَانَ وَالرَّيِّ، وَأَهْدَى إِلَى الْأَمِينِ، وَكَتَبَ إِلَيْهِ وَعَظَّمَهُ.

     ✧ In this year, discord began between al-Amīn and al-Maʾmūn, the two sons of al-Rashīd. The reason for that was that when al-Rashīd reached the first lands of Khurāsān and took the oath of allegiance for al-Maʾmūn from all the commanders and others in his army, and confirmed for him all the wealth and other things with him, as previously mentioned, this weighed heavily on al-Amīn. Then news reached him of al-Rashīd's severe illness, so he sent Bakr b. al-Muʿtamir, and wrote letters with him, placing them in the legs of kitchen chests, which were hollowed out, and covered them with ox hides. He said: 'Do not reveal this to the Commander of the Faithful or anyone else, even if you are killed. When he dies, give each person what you have for him.' When Bakr b. al-Muʿtamir arrived at Ṭūs, Hārūn learned of his arrival, summoned him, and asked him the reason for his coming. He said: 'Al-Amīn sent me to bring him news of you.' He said: 'Do you have a letter with you?' He said: 'No.' He ordered that what he had be searched, but they found nothing. He ordered that he be beaten, but he did not confess anything. He imprisoned him and put him in fetters. Then he ordered al-Faḍl b. al-Rabīʿ to interrogate him; if he confessed, fine, otherwise strike his neck. He interrogated him, but he did not confess anything. Then al-Rashīd lost consciousness, and the women cried out. Al-Faḍl refrained from killing him and attended to al-Rashīd. He regained consciousness, weak and distracted from Bakr and others, and then died. Bakr had written to al-Faḍl asking him not to hasten anything in his matter, for he had things he needed to do. Al-Faḍl brought him, informed him of al-Rashīd's death, and asked him what he had. He feared that al-Rashīd might still be alive, but when he was certain of his death, he brought out the letters he had: a letter to his brother al-Maʾmūn commanding him to refrain from excessive grief and to take the oath of allegiance from the people for both of them and for their brother al-Muʾtaman — al-Maʾmūn was not present; he was in Marw — and a letter to his brother Ṣāliḥ commanding him to send off the army and take with him all that was in it, and that he and those with him should act according to the judgment of al-Faḍl, and a letter to al-Faḍl commanding him to guard and take precautions over what he had with him of the women, wealth, and other things. He confirmed everyone who had an office in his office, such as the chief of the shurṭah, the guard, and the chamberlain. When they read the letters, they and the commanders consulted together about joining al-Amīn. Al-Faḍl b. al-Rabīʿ said: 'I will not give up a present sovereignty for another whose affair I do not know what it will be.' He ordered the people to depart, and they departed out of love for their families and homeland, abandoning the covenants that had been taken from them for al-Maʾmūn. When al-Maʾmūn learned of that, he gathered the commanders of his father who were with him: ʿAbd Allāh b. Mālik, Yaḥyā b. Muʿādh, Shabīb b. Ḥumayd b. Qaḥṭabah, al-ʿAlāʾ the mawlā of Hārūn, who was his chamberlain, al-ʿAbbās b. al-Musayyab b. Zuhayr, who was in charge of his shurṭah, Ayyūb b. Abī Samīr, who was his secretary, ʿAbd al-Raḥmān b. ʿAbd al-Malik b. Ṣāliḥ, and Dhū al-Riyāsatayn, who was the greatest of them in his estimation and the closest to him. He consulted them, and they advised that he pursue them with two thousand cavalry, light and unencumbered, and bring them back. Dhū al-Riyāsatayn took him aside and said: 'If you do what these advise, they will make you a gift to your brother. The right course is to write them a letter and send a messenger to remind them of the oath of allegiance, ask them to fulfill it, and warn them of breaking it and what it entails in this world and the Hereafter.' He did that, and sent Sahl b. Ṣāʿid and Nawfal the servant, with a letter. They caught up with the army and al-Faḍl at Naysābūr and delivered his letter to al-Faḍl. He said: 'I am only one of the soldiers.' ʿAbd al-Raḥmān b. Jabalah al-Anbārī thrust at Sahl with a spear to stab him, but it passed by his side, and he said to him: 'Tell your master: if you were present, I would put it in your mouth.' And he reviled al-Maʾmūn. They returned to him with the news. Dhū al-Riyāsatayn said: 'Enemies from whom you have gotten relief. But understand from me: this dynasty has never been mightier than it was in the days of al-Manṣūr, yet al-Muqannaʿ rose against him claiming divinity — it is said he sought blood for Abū Muslim — and the army was shaken by his rising in Khurāsān. After him, Yūsuf al-Barm rose, and he is considered an infidel by the Muslims, and they were also shaken by him. Tell me, O Commander, how did you see the people when the news of Rāfiʿ reached them?' He said: 'I saw them thrown into severe turmoil.' He said: 'How will it be with you, when you are settled among your maternal uncles and your oath of allegiance is on their necks? How great will be the turmoil of the people of Baghdād? Be patient, and I guarantee you the caliphate.' Al-Maʾmūn said: 'I have done so, and I entrust the matter to you, so undertake it.' Dhū al-Riyāsatayn said: 'By God, I will tell you the truth. If ʿAbd Allāh b. Mālik and the commanders with him stand with you in the affair, they will be more useful to you than I, by their well-known leadership and their strength in war. Whoever stands with the affair, I will be his servant, until you attain your hope and see your judgment realized.' Dhū al-Riyāsatayn arose and went to them in their dwellings, reminding them of the fidelity incumbent upon them. He said: 'It was as if I brought them a carcass on a platter.' Some of them said: 'This is not lawful. Get out!' Others said: 'Who would intervene between the Commander of the Faithful and his brother?' I came and informed him, and he said: 'Undertake the affair!' He said: I said to him: 'You have read the Qurʾān, heard the ḥadīths, and gained understanding in religion. I think you should send to the jurists who are in your presence, call them to the truth and acting upon it and reviving the Sunnah, sit on wool, and restore rights to those wronged.' He did all of that, and was honored by the commanders, kings, and sons of kings. He would say to the Tamīmī: 'We will set you in the place of Mūsā b. Kaʿb,' and to the Rabīʿī: 'We will set you in the place of Abū Dāwūd and Khālid b. Ibrāhīm,' and to the Yamānī: 'We will set you in the place of Qaḥṭabah and Mālik b. al-Haytham.' All of these were nuqabāʾ of the Abbasid dynasty. He reduced a quarter of the land tax from Khurāsān, and that was well received by its people, and they said: 'Son of our sister, and cousin of our Prophet.' As for al-Amīn, when the people settled in Baghdād, he ordered the construction of a maydān around the palace of al-Manṣūr one day after his oath of allegiance, [for polo players and games]. Their poet said: The Amīn of God built our maydān, And made the open space a garden, Wherein the gazelles previously dwelt, Gazelles are brought to him there as gifts. Al-Maʾmūn continued to administer what was in his hands of Khurāsān and al-Rayy, sent gifts to al-Amīn, wrote to him, and honored him.

399. Tarikh (al-Tabari) 3072No grade recorded

     وَفِي سنة ثلاث وتسعين ومائة تُوُفِّيَ سَعِيدٌ الْجَوْهَرِيُّ.  قَالَ: وَفِيهَا وَافَى الرَّشِيدُ جُرْجَانَ وَانْتَهَتْ إِلَيْهِ خَزَائِنُ عَلِيِّ بْنِ عِيسَى تُحْمَلُ عَلَى أَلْفٍ وَخَمْسِمِائَةِ بَعِيرٍ، وَذَلِكَ فِي صَفَرٍ مِنْهَا، ثُمَّ تَحَوَّلَ مِنْهَا إِلَى طُوسَ وَهُوَ عَلِيلٌ، فَلَمْ يَزَلْ بِهَا حَتَّى كَانَتْ وَفَاتُهُ فِيهَا. وَفِيهَا تَوَاقَعَ هَرْثَمَةُ نَائِبُ الْعِرَاقِ هُوَ وَرَافِعُ بْنُ اللَّيْثِ، فَكَسَرَهُ هَرْثَمَةُ، وَافْتَتَحَ بُخَارَى، وَأَسَرَ أَخَاهُ بَشِيرَ بْنَ اللَّيْثِ، فَبَعَثَهُ إِلَى الرَّشِيدِ، وَهُوَ بِطُوسَ مُثْقَلٌ عَنِ السَّيْرِ، فَلَمَّا أُوقِفَ بَيْنَ يَدَيْهِ شَرَعَ يَتَرَقَّقُ لَهُ، فَلَمْ يَقْبَلْ مِنْهُ، بَلْ قَالَ: وَاللَّهِ لَوْ لَمْ يَبْقَ مِنْ عُمْرِي إِلَّا أَنْ أُحَرِّكَ شَفَتَيْ بِقَتْلِكَ لَقَتَلْتُكَ. ثُمَّ دَعَا بِقَصَّابٍ، فَجَزَّأَهُ بَيْنَ يَدَيْهِ أَرْبَعَةَ عَشَرَ عُضْوًا، ثُمَّ رَفَعَ الرَّشِيدُ يَدَيْهِ إِلَى السَّمَاءِ يَدْعُو اللَّهَ أَنْ يُمَكِّنَهُ مِنْ رَافِعٍ كَمَا مَكَّنَهُ مِنْ أَخِيهِ بَشِيرٍ وَمَاتَ فِي هَذِهِ السَّنَةِ نِقْفُورُ مَلِكُ الرُّومِ، قَتَلَهُ الْبُرْجَانُ، وَكَانَ مُلْكُهُ سَبْعَ سِنِينَ، وَأَقَامَ بَعْدَهُ وَلَدُهُ إِسْتِبْرَاقُ شَهْرَيْنِ فَمَاتَ، فَمَلَكَهُمْ مِيخَائِيلُ زَوْجُ أُخْتِ نِقْفُورَ لَعَنَهُمُ اللَّهُ. وَفِيهَا تَوَاقَعَ هَرْثَمَةُ بْنُ أَعْيَنَ نَائِبُ خُرَاسَانَ وَرَافِعُ بْنُ اللَّيْثِ فَاسْتَجَاشَ رَافِعٌ بِالتُّرْكِ، ثُمَّ هَرَبُوا وَبَقِيَ رَافِعٌ وَحْدَهُ فَضَعُفَ أَمْرُهُ. وَحَجَّ بِالنَّاسِ فِي هَذِهِ السَّنَةِ نَائِبُ الْحِجَازِ دَاوُدُ بْنُ عِيسَى بْنِ مُوسَى بْنِ مُحَمَّدِ بْنِ عَلِيٍّ. وَفِيهَا عَزَلَ الْأَمِينُ أَخَاهُ الْقَاسِمَ الْمُؤْتَمَنَ عَنِ الْجَزِيرَةِ، وَأَقَرَّهُ عَلَى قِنَّسْرِينَ وَالْعَوَاصِمِ، وَاسْتَعْمَلَ عَلَى الْجَزِيرَةِ خُزَيْمَةَ بْنَ خَازِمٍ. وَفِي هَذِهِ السَّنَةِ فِي شَعْبَانَ مِنْهَا قَدِمَتْ زُبَيْدَةُ مِنَ الرَّقَّةِ بِالْخَزَائِنِ، وَمَا كَانَ عِنْدَهَا مِنَ التُّحَفِ وَالثِّيَابِ، فَتَلَقَّاهَا ابْنُهَا الْأَمِينُ إِلَى الْأَنْبَارِ وَمَعَهُ وُجُوهُ النَّاسِ.

     ✧ In the year one hundred and ninety-three AH, Saʿīd al-Jawharī died. He said: In it, al-Rashīd reached Jurjān, and the treasuries of ʿAlī b. ʿĪsā arrived to him, carried on one thousand five hundred camels, and that was in Ṣafar of it. Then he moved from it to Ṭūs while he was ill, and he remained there until his death occurred in it. In it, Harthama, the governor of Iraq, and Rāfiʿ b. al-Layth clashed, and Harthama defeated him, conquered Bukhārā, and captured his brother Bashīr b. al-Layth. He sent him to al-Rashīd while he was at Ṭūs, too ill to travel. When he was made to stand before him, he began to soften toward him, but he did not accept it from him; rather, he said: "By God, if there remained of my life only enough to move my lips to kill you, I would kill you." Then he summoned a butcher, and he cut him into fourteen pieces before him. Then al-Rashīd raised his hands to the sky, supplicating God to enable him against Rāfiʿ as He had enabled him against his brother Bashīr. In this year Niqfūr, king of the Byzantines, died; the Bulgars killed him. His reign had lasted seven years, and after him his son Istibrāq remained for two months and then died, so Mīkhāʾīl, the husband of Niqfūr's sister, ruled them; may God curse them. In it, Harthama b. Aʿyan, the governor of Khurāsān, and Rāfiʿ b. al-Layth clashed, and Rāfiʿ sought help from the Turks; then they fled and Rāfiʿ remained alone, so his affair weakened. In this year, the governor of the Hijaz, Dāwūd b. ʿĪsā b. Mūsā b. Muḥammad b. ʿAlī, led the people in the pilgrimage. In it, al-Amīn dismissed his brother al-Qāsim al-Muʾtaman from al-Jazīra, but confirmed him over Qinnasrīn and al-ʿAwāṣim, and appointed Khuzayma b. Khāzim over al-Jazīra. In this year, in Shaʿbān of it, Zubayda arrived from al-Raqqa with the treasuries and what she had of gifts and garments, and her son al-Amīn met her as far as al-Anbār, accompanied by the notables of the people.

400. Tarikh (al-Tabari) 3073No grade recorded

     مَوْتِ الرَّشِيدِ   وَفِي سنة ثلاث وتسعين ومائة مَاتَ الرَّشِيدُ أَوَّلَ جُمَادَى الْآخِرَةِ لِثَلَاثٍ خَلَوْنَ مِنْهُ، وَكَانَتْ قَدِ اشْتَدَّتْ عِلَّتُهُ بِالطَّرِيقِ بِجُرْجَانَ، فَسَارَ إِلَى طُوسَ فَمَاتَ بِهَا. وكَانَ قَدْ رَأَى، وَهُوَ بِالرَّقَّةِ رُؤْيَا أَفْزَعَتْهُ، وَغَمَّهُ ذَلِكَ، فَدَخَلَ عَلَيْهِ جِبْرِيلُ بْنُ بَخْتَيْشُوعَ، فَقَالَ: مَا لَكَ يَا أَمِيرَ الْمُؤْمِنِينَ ؟ فَقَالَ: رَأَيْتُ كَأَنَّ كَفًّا فِيهَا تُرْبَةٌ حَمْرَاءُ خَرَجَتْ مِنْ تَحْتِ سَرِيرِي هَذَا، وَقَائِلًا يَقُولُ هَذِهِ تُرْبَةُ أَمِيرِ الْمُؤْمِنِينَ. فَهَوَّنَ عَلَيْهِ جِبْرِيلُ أَمْرَهَا، وَقَالَ: هَذِهِ مِنْ أَضْغَاثِ الْأَحْلَامِ، وَمِنْ حَدِيثِ النَّفْسِ، فَتَنَاسَهَا يَا أَمِيرَ الْمُؤْمِنِينَ. فَلَمَّا سَارَ يُرِيدُ خُرَاسَانَ وَمَرَّ بِطُوسَ، وَاعْتَقَلَتْهُ الْعِلَّةُ بِهَا، ذَكَرَ رُؤْيَاهُ الَّتِي كَانَ رَأَى؛ فَهَالَهُ ذَلِكَ، وَانْزَعَجَ جِدًّا فَدَخَلَ النَّاسُ عَلَيْهِ، فَقَالَ لِجِبْرِيلَ: وَيْحَكَ ؟ أَمَا تَذْكُرُ مَا قَصَصْتُهُ عَلَيْكَ مِنَ الرُّؤْيَا ؟ فَقَالَ: بَلَى يَا أَمِيرَ الْمُؤْمِنِينَ، فَكَانَ مَاذَا ؟ فَدَعَا مَسْرُورًا الْخَادِمَ، وَقَالَ: ائْتِنِي بِشَيْءٍ مِنْ تُرْبَةِ هَذِهِ الْأَرْضِ. فَجَاءَهُ بِتُرْبَةٍ حَمْرَاءَ فِي يَدِهِ، فَلَمَّا رَآهَا قَالَ: وَاللَّهِ هَذِهِ الْكَفُّ الَّتِي رَأَيْتُ، وَالتُّرْبَةُ الَّتِي كَانَتْ فِيهَا. قَالَ جِبْرِيلُ: فَوَاللَّهِ مَا أَتَتْ عَلَيْهِ ثَلَاثٌ حَتَّى تُوُفِّيَ رَحِمَهُ اللَّهُ. وَفِي رِوَايَةٍ أُخْرَى: أَنَّهُ رَأَى فِي الْمَنَامِ أَنَّ امْرَأَةً وَقَفَتْ عَلَيْهِ، وَأَخَذَتْ كَفَّ تُرَابٍ وَقَالَتْ: هَذِهِ تُرْبَتُكَ عَنْ قَلِيلٍ. فَأَصْبَحَ فَزِعًا، فَقَصَّ رُؤْيَاهُ، فَقَالَ لَهُ أَصْحَابُهُ: وَمَا فِي هَذَا ؟ قَدْ يَرَى النَّائِمُ أَغْلَظَ مِنْ هَذَا. فَبَيْنَا هُوَ يَوْمًا يَسِيرُ إِذْ نَظَرَ إِلَى امْرَأَةٍ فَقَالَ: هَذِهِ وَاللَّهِ الْمَرْأَةُ الَّتِي رَأَيْتُهَا فِي مَنَامِي، وَلَقَدْ رَأَيْتهَا بَيْنَ أَلْفِ امْرَأَةٍ مَا خَفِيَتْ عَلَيَّ، ثُمَّ أَمَرَهَا أَنْ تَأْخُذَ كَفًّا مِنْ تُرَابٍ فَتُنَاوِلَهُ، فَضَرَبَتْ بِيَدِهَا الْأَرْضَ، وَنَاوَلَتْهُ، فَقَالَ: هَذِهِ وَاللَّهِ التُّرْبَةُ الَّتِي رَأَيْتُهَا، وَهَذِهِ الْمَرْأَةُ بِعَيْنِهَا. وَكَانَ إِذْ مَاتَ هُنَاكَ. وَقَدْ أَمَرَ بِحَفْرِ قَبْرِهِ قَبْلَ مَوْتِهِ فِي الدَّارِ الَّتِي كَانَ فِيهَا، وَهِيَ دَارُ حُمَيْدِ بْنِ أَبِي غَانِمٍ الطَّائِيِّ، فَجَعَلَ يَنْظُرُ إِلَى قَبْرِهِ، وَهُوَ يَقُولُ: ابْنَ آدَمَ تَصِيرُ إِلَى هَذَا ! ثُمَّ أَمَرَ بِقُرَّاءٍ فَقَرَءُوا فِي الْقَبْرِ الْقُرْآنَ حَتَّى خَتَمُوهُ، وَهُوَ فِي مَحَفَّةٍ عَلَى شَفِيرِ الْقَبْرِ، وَلَمَّا حَضَرَتْهُ الْوَفَاةُ احْتَبَى بِمُلَاءَةٍ وَجَلَسَ يُقَاسِي سَكَرَاتِ الْمَوْتِ، وَكَانَتْ وَفَاتُهُ لَيْلَةَ السَّبْتِ، وَقِيلَ: لَيْلَةَ الْأَحَدِ. مُسْتَهَلَّ جُمَادَى الْآخِرَةِ سَنَةَ ثَلَاثٍ وَتِسْعِينَ وَمِائَةٍ، عَنْ خَمْسٍ، وَقِيلَ: سَبْعٍ وَأَرْبَعِينَ سَنَةً. فَكَانَ مُلْكُهُ ثَلَاثًا وَعِشْرِينَ سَنَةً.

     ✧ The death of al-Rashīd In the year one hundred and ninety-three, al-Rashīd died at the beginning of Jumādā al-Ākhirah, three nights having passed of it. His illness had become severe on the road at Jurjān, so he traveled to Ṭūs and died there. He had seen, while he was at al-Raqqah, a dream that terrified him, and that grieved him. Jibrīl b. Bakhtīshūʿ entered upon him and said: What is the matter with you, O Commander of the Faithful? He said: I saw as if a hand containing red soil came out from beneath this bed of mine, and a speaker saying: This is the soil of the Commander of the Faithful. Jibrīl made light of the matter to him and said: This is one of the confused dreams, and from the soul's talk, so forget it, O Commander of the Faithful. When he traveled intending Khurasan and passed by Ṭūs, and the illness seized him there, he remembered the dream he had seen; that alarmed him, and he became greatly agitated. The people entered upon him, and he said to Jibrīl: Woe to you! Do you not remember what I related to you about the dream? He said: Yes, O Commander of the Faithful, so what was it? He called Masrūr the servant and said: Bring me some of the soil of this land. He came to him with red soil in his hand. When he saw it, he said: By Allah, this is the hand I saw, and the soil that was in it. Jibrīl said: By Allah, three had not passed over him before he died, may Allah have mercy on him. In another narration: He saw in sleep that a woman stood before him, took a handful of soil, and said: This is your soil before long. He woke up alarmed and related his dream. His companions said to him: What is in this? A sleeper may see harsher than this. While he was traveling one day, he looked at a woman and said: By Allah, this is the woman I saw in my dream, and I saw her among a thousand women and she was not hidden from me. Then he ordered her to take a handful of soil and hand it to him. She struck the ground with her hand and handed it to him. He said: By Allah, this is the soil I saw, and this is the very woman. He died there. He had ordered his grave to be dug before his death in the house where he was, which was the house of Ḥumayd b. Abī Ghānim al-Ṭāʾī. He began to look at his grave, saying: O son of Adam, you will come to this! Then he ordered reciters, and they recited the Qur'an in the grave until they completed it, while he was in a litter at the edge of the grave. When death came to him, he drew his knees up with a wrapper and sat enduring the agonies of death. His death was on Saturday night, and it was said: Sunday night, at the new moon of Jumādā al-Ākhirah in the year one hundred and ninety-three, at forty-five, and it was said: forty-seven years. His reign was twenty-three years.

401. Tarikh (al-Tabari) 3074No grade recorded

     ترجمة هارون الرشيد هُوَ هَارُونُ الرَّشِيدُ  أَمِيرُ الْمُؤْمِنِينَ، ابْنُ الْمَهْدِيِّ مُحَمَّدِ بْنِ الْمَنْصُورِ أَبِي جَعْفَرٍ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ عَلِيِّ بْنِ عَبْدِ اللَّهِ بْنِ عَبَّاسِ بْنِ عَبْدِ الْمُطَّلِبِ الْقُرَشِيُّ الْهَاشِمِيُّ، أَبُو مُحَمَّدٍ، وَيُقَالُ: أَبُو جَعْفَرٍ. وَأُمُّهُ الْخَيْزُرَانُ أُمُّ وَلَدٍ، وَكَانَ مَوْلِدُهُ فِي شَوَّالٍ سَنَةَ سِتٍّ، وَقِيلَ: سَبْعٍ، وَقِيلَ: ثَمَانٍ وَأَرْبَعِينَ وَمِائَةٍ. وَقِيلَ: إِنَّهُ وُلِدَ سَنَةَ خَمْسِينَ وَمِائَةٍ، وَبُويِعَ لَهُ بِالْخِلَافَةِ بَعْدَ مَوْتِ أَخِيهِ مُوسَى الْهَادِي فِي رَبِيعٍ الْأَوَّلِ سَنَةَ سَبْعِينَ وَمِائَةٍ، بِعَهْدٍ مِنْ أَبِيهِ الْمَهْدِيِّ كَمَا تَقَدَّمَ. مرويات هارون الرشيد رَوَى الْحَدِيثَ عَنْ أَبِيهِ وَجَدِّهِ، وَحَدَّثَ عَنِ الْمُبَارَكِ بْنِ فَضَالَةَ، عَنِ الْحَسَنِ، عَنْ أَنَسِ بْنِ مَالِكٍ أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ: اتَّقُوا النَّارَ، وَلَوْ بِشِقِّ تَمْرَةٍ أَوْرَدَهُ وَهُوَ عَلَى الْمِنْبَرِ، وَهُوَ يَخْطُبُ النَّاسَ. وَقَدْ حَدَّثَ عَنْهُ ابْنُهُ، وَسُلَيْمَانُ الْهَاشِمِيُّ، وَالِدُ إِسْحَاقَ، وَنُبَاتَةُ بْنُ عَمْرٍو. صفات وجهاد هارون الرشيد وَكَانَ الرَّشِيدُ أَبْيَضَ طَوِيلًا سَمِينًا جَمِيلًا. وَقَدْ غَزَا الصَّائِفَةَ فِي حَيَاةِ أَبِيهِ مِرَارًا، وَعَقَدَ الْهُدْنَةَ بَيْنَ الْمُسْلِمِينَ، وَالرُّومِ بَعْدَ مُحَاصَرَتِهِ الْقُسْطَنْطِينِيَّةَ وَقَدْ لَقِيَ الْمُسْلِمُونَ مِنْ ذَلِكَ جَهْدًا جَهِيدًا، وَخَوْفًا شَدِيدًا، وَكَانَ الصُّلْحُ مَعَ امْرَأَةِ أَلْيُونَ، وَهِيَ الْمُلَقَّبَةُ بِأُغُسْطَةَ عَلَى حَمْلٍ كَثِيرٍ تَبْذُلُهُ لِلْمُسْلِمِينَ فِي كُلِّ عَامٍ، فَفَرِحَ الْمُسْلِمُونَ فِي الْمَشَارِقِ وَالْمَغَارِبِ كَمَا تَقَدَّمَ، فَهَذَا هُوَ الَّذِي حَدَا أَبَاهُ عَلَى أَنْ بَايَعَ لَهُ بِوِلَايَةِ الْعَهْدِ بَعْدَ أَخِيهِ مُوسَى الْهَادِي، وَذَلِكَ فِي سَنَةِ سِتٍّ وَسِتِّينَ وَمِائَةٍ. ثُمَّ لَمَّا أَفْضَتِ الْخِلَافَةُ إِلَيْهِ بَعْدَ أَخِيهِ فِي سَنَةِ سَبْعِينَ وَمِائَةٍ، كَانَ مِنْ أَحْسَنِ النَّاسِ سِيرَةً، وَأَكْثَرِهِمْ غَزْوًا وَحَجًّا بِنَفْسِهِ، وَلِهَذَا قَالَ فِيهِ أَبُو السَّعْلِيِّ: فَمَنْ يَطْلُبْ لِقَاءَكَ أَوْ يُرِدْهُ فَبِالْحَرَمَيْنِ أَوْ أَقْصَى الثُّغُورِ     فَفِي أَرْضِ الْعَدُوِّ عَلَى طِمِرٍّ وَفِي أَرْضِ الْبَنِيَّةِ فَوْقَ كُورِ     وَمَا حَازَ الثُّغُورَ سِوَاكَ خَلْقٌ مِنَ الْمُسْتَخْلَفِينَ عَلَى الْأُمُورِ وَكَانَ يَتَصَدَّقُ مِنْ صُلْبِ مَالِهِ فِي كُلِّ يَوْمٍ بِأَلْفِ دِرْهَمٍ، وَإِذَا حَجَّ أَحَجَّ مَعَهُ مِائَةً مِنَ الْفُقَهَاءِ وَأَبْنَائِهِمْ، وَإِذَا لَمْ يَحُجَّ أَحَجَّ ثَلَاثَمِائَةٍ بِالنَّفَقَةِ السَّابِغَةِ، وَالْكُسْوَةِ التَّامَّةِ، وَكَانَ يُحِبُّ التَّشَبُّهَ بِجَدِّهِ أَبِي جَعْفَرٍ الْمَنْصُورِ إِلَّا فِي الْعَطَاءِ، فَإِنَّهُ كَانَ سَرِيعَ الْعَطَاءِ جَزِيلَهُ، وَكَانَ يُحِبُّ الْفُقَهَاءَ، وَالشُّعَرَاءَ، وَيُعْطِيهِمْ كَثِيرًا، وَلَا يَضِيعُ لَدَيْهِ بِرٌّ وَلَا مَعْرُوفٌ، وَكَانَ نَقْشُ خَاتَمِهِ: لَا إِلَهَ إِلَّا اللَّهُ. وَكَانَ يُصَلِّي فِي كُلِّ يَوْمٍ مِائَةَ رَكْعَةٍ تَطَوُّعًا، إِلَى أَنْ فَارَقَ الدُّنْيَا، إِلَّا أَنْ تَعْرِضَ لَهُ عِلَّةٌ. وَكَانَ لَا يَضِيعُ عِنْدَهُ إِحْسَانُ مُحْسِنٍ، وَلَا يُؤَخِّرُ ذَلِكَ. وَكَانَ يُحِبُّ الشِّعْرَ وَالشُّعَرَاءَ، وَيَمِيلُ إِلَى أَهْلِ الْأَدَبِ وَالْفِقْهِ، وَيَكْرَهُ الْمِرَاءَ فِي الدِّينِ، وَكَانَ يُحِبُّ الْمَدِيحَ، لَا سِيَّمَا مِنْ شَاعِرٍ فَصِيحٍ، وَيُجْزِلُ الْعَطَاءَ عَلَيْهِ. وَلَمَّا مَدَحَهُ مَرْوَانُ بْنُ أَبِي حَفْصَةَ بِقَصِيدَتِهِ الَّتِي مِنْهَا: وَسُدَّتْ بِهَارُونَ الثُّغُورُ فَأُحْكِمَتْ     بِهِ مِنْ أُمُورِ الْمُسْلِمِينَ الْمَرَائِرُ أَعْطَاهُ خَمْسَةَ آلَافِ دِينَارٍ، وَخُلْعَةً، وَعَشَرَةً مِنَ الرَّقِيقِ الرُّومِيِّ، وَحَمَلَهُ عَلَى بِرْذَوْنٍ مِنْ خَاصِّ مَرْكَبِهِ. وَقَالَ مُحَمَّدُ بْنُ عَلِيٍّ الْخُرَاسَانِيُّ: ( الرَّشِيدُ أَوَّلُ خَلِيفَةٍ لَعِبَ بِالصَّوَالِجَةِ وَالْكُرَةِ، وَرَمْيِ النِّشَابِ فِي الْبُرْجَاسِ، وَأَوَّلُ خَلِيفَةٍ لَعِبَ بِالشِّطْرَنْجِ مِنْ بَنِي الْعَبَّاسِ ). وَقَالَ الصُّولِيُّ: (هُوَ أَوَّلُ مَنْ جَعَلَ لِلْمُغَنِّينَ مَرَاتِبَ وَطَبَقَاتٍ ). بعض من المواقف المضحكة لهارون الرشيد وَكَانَ ابْنُ أَبِي مَرْيَمَ الْمَدَنِيُّ هُوَ الَّذِي يُضْحِكُهُ، وَكَانَ عِنْدَهُ فَضِيلَةٌ بِأَخْبَارِ الْحِجَازِ، وَغَيْرِهَا، وَكَانَ الرَّشِيدُ قَدْ أَنْزَلَهُ فِي قَصْرِهِ، وَخَلَطَهُ بِأَهْلِهِ. نَبَّهَهُ الرَّشِيدُ يَوْمًا إِلَى صَلَاةِ الصُّبْحِ فَقَامَ فَتَوَضَّأَ ثُمَّ أَدْرَكَ الرَّشِيدَ، وَهُوَ يَقْرَأُ وَمَا لِيَ لَا أَعْبُدُ الَّذِي فَطَرَنِي [ يس: 22 ] فَقَالَ ابْنُ أَبِي مَرْيَمَ: لَا أَدْرِي وَاللَّهِ. فَضَحِكَ الرَّشِيدُ، وَقَطَعَ الصَّلَاةَ، ثُمَّ أَقْبَلَ عَلَيْهِ، وَقَالَ: وَيْحَكَ ! اجْتَنِبِ الصَّلَاةَ وَالْقُرْآنَ، وَلَكَ مَا عَدَا ذَلِكَ. وَدَخَلَ يَوْمًا الْعَبَّاسُ بْنُ مُحَمَّدٍ عَلَى الرَّشِيدِ، وَمَعَهُ بَرْنِيَّةٌ مِنْ فِضَّةٍ فِيهَا غَالِيَةٌ مِنْ أَحْسَنِ الطِّيبِ، فَجَعَلَ يَمْدَحُهَا، وَيَزِيدُ فِي شُكْرِهَا، وَسَأَلَ مِنَ الرَّشِيدِ أَنْ يَقْبَلَهَا مِنْهُ فَقَبِلَهَا، فَاسْتَوْهَبَهَا مِنْهُ ابْنُ أَبِي مَرْيَمَ فَوَهَبَهَا لَهُ، فَقَالَ لَهُ الْعَبَّاسُ: وَيَحَكَ ! جِئْتُ بِشَيْءٍ مَنَعْتُهُ نَفْسِي، وَآثَرْتُ بِهِ سَيِّدِي فَأَخَذْتَهُ. فَحَلَفَ ابْنُ مَرْيَمَ لَيُطَيِّبَنَّ بِهِ اسْتَهُ، ثُمَّ أَخَذَ مِنْهَا شَيْئًا فَطَلَى بِهِ اسْتَهُ، وَدَهَنَ جَوَارِحَهُ كُلَّهَا مِنْهَا، وَالرَّشِيدُ لَا يَتَمَالَكُ نَفْسَهُ مِنَ الضَّحِكِ. ثُمَّ قَالَ لِخَادِمٍ قَائِمٍ يُقَالُ لَهُ خَاقَانُ: اطْلُبْ لِي غُلَامِي. فَقَالَ الرَّشِيدُ: ادْعُ لَهُ غُلَامَهُ. فَقَالَ لَهُ: خُذْ هَذِهِ الْغَالِيَةَ، وَاذْهَبْ بِهَا إِلَى سِتِّكَ فَمُرْهَا فَلْتُطَيِّبْ مِنْهَا اسْتَهَا حَتَّى أَرْجِعَ إِلَيْهَا فَأَنِيكَهَا. فَذَهَبَ الضَّحِكُ بِالرَّشِيدِ كُلَّ مَذْهَبٍ، ثُمَّ أَقْبَلَ ابْنُ أَبِي مَرْيَمَ عَلَى الْعَبَّاسِ بْنِ مُحَمَّدٍ، فَقَالَ لَهُ: جِئْتَ بِهَذِهِ الْغَالِيَةِ تَمْدَحُهَا عِنْدَ أَمِيرِ الْمُؤْمِنِينَ الَّذِي مَا تُمْطِرُ السَّمَاءُ شَيْئًا، وَلَا تُنْبِتُ الْأَرْضُ شَيْئًا إِلَّا وَهُوَ تَحْتَ تَصَرُّفِهِ، وَفِي يَدِهِ ؟ وَأَعْجَبُ مِنْ هَذَا أَنْ قِيلَ لِمَلَكِ الْمَوْتِ: مَا أَمَرَكَ بِهِ هَذَا فَأَنْفِذْهُ. وَأَنْتَ تَمْدَحُ هَذِهِ الْغَالِيَةَ عِنْدَهُ كَأَنَّهُ بَقَّالٌ، أَوْ خَبَّازٌ، أَوْ طَبَّاخٌ، أَوْ تَمَّارٌ. فَكَادَ الرَّشِيدُ يَهْلِكُ مِنْ شِدَّةِ الضَّحِكِ ثُمَّ أَمَرَ لِابْنِ أَبِي مَرْيَمَ بِمِائَةِ أَلْفِ دِرْهَمٍ. وَقَدْ شَرِبَ الرَّشِيدُ يَوْمًا دَوَاءً فَسَأَلَهُ ابْنُ أَبِي مَرْيَمَ أَنْ يَلِيَ الْحِجَابَةَ فِي هَذَا الْيَوْمِ، وَمَهْمَا حَصَلَ لَهُ فَهُوَ بَيْنَهُ وَبَيْنَ أَمِيرِ الْمُؤْمِنِينَ، فَوَلَّاهُ الْحِجَابَةَ، فَجَاءَتِ الرُّسُلُ بِالْهَدَايَا مِنْ كُلِّ جَانِبٍ مِنْ عِنْدِ زُبَيْدَةَ، وَالْبَرَامِكَةِ، وَكِبَارِ الْأُمَرَاءِ، فَكَانَ حَاصِلُهُ فِي هَذَا الْيَوْمِ سِتِّينَ أَلْفَ دِينَارٍ، فَسَأَلَهُ الرَّشِيدُ فِي الْيَوْمِ الثَّانِي عَمَّا تَحَصَّلَ، فَأَخْبَرَهُ، قَالَ: فَأَيْنَ نَصِيبِي ؟ قَالَ: مَعْزُولٌ. قَالَ: قَدْ صَالَحْتُكَ عَلَيْهِ بِعَشَرَةِ آلَافِ تُفَّاحَةٍ. تعظيم هارون الرشيد للعلم ولأحاديث رسول الله وَقَدِ اسْتَدْعَى إِلَيْهِ أَبَا مُعَاوِيَةَ الضَّرِيرَ مُحَمَّدَ بْنَ خَازِمٍ لِيَسْمَعَ مِنْهُ الْحَدِيثَ، قَالَ أَبُو مُعَاوِيَةَ: مَا ذَكَرْتُ عِنْدَهُ فِي حَدِيثِ رَسُولِ اللَّهِ إِلَّا قَالَ: صَلَّى اللَّهُ وَسَلَّمَ عَلَى سَيِّدِي. وَإِذَا سَمِعَ حَدِيثًا فِيهِ مَوْعِظَةٌ يَبْكِي حَتَّى يَبُلَّ الثَّرَى. وَأَكَلْتُ عِنْدَهُ يَوْمًا ثُمَّ قُمْتُ لِأَغْسِلَ يَدِي فَصَبَّ الْمَاءَ عَلَيَّ، وَأَنَا لَا أَرَاهُ، ثُمَّ قَالَ: يَا أَبَا مُعَاوِيَةَ، أَتَدْرِي مَنْ يَصُبُّ عَلَيْكَ ؟ قُلْتُ: لَا. قَالَ: أَنَا. فَدَعَا لَهُ أَبُو مُعَاوِيَةَ الضَّرِيرُ، فَقَالَ: إِنَّمَا أَرَدْتُ تَعْظِيمَ الْعِلْمِ، وَقَدْ حَدَّثَهُ أَبُو مُعَاوِيَةَ يَوْمًا عَنِ الْأَعْمَشِ عَنْ أَبِي صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ بِحَدِيثِ: " " احْتَجَّ آدَمُ، وَمُوسَى " " فَقَالَ عَمُّ الرَّشِيدِ: أَيْنَ الْتَقَيَا يَا أَبَا مُعَاوِيَةَ ؟ فَغَضِبَ الرَّشِيدُ مِنْ ذَلِكَ غَضَبًا شَدِيدًا، وَقَالَ: أَتَعْتَرِضُ عَلَى الْحَدِيثِ ؟ ! عَلَيَّ بِالنَّطْعِ، وَالسَّيْفِ. فَأُحْضِرَ ذَلِكَ، فَقَامَ النَّاسُ إِلَيْهِ يَشْفَعُونَ فِيهِ، فَقَالَ الرَّشِيدُ: هَذِهِ زَنْدَقَةٌ. ثُمَّ أَمَرَ بِسَجْنِهِ، وَقَالَ: لَا يَخْرُجُ حَتَّى يُخْبِرَنِي مَنْ أَلْقَى إِلَيْهِ هَذَا. فَأَقْسَمَ بِالْأَيْمَانِ الْمُغَلَّظَةِ مَا قَالَ لَهُ أَحَدٌ وَإِنَّمَا كَانَتْ بَادِرَةً مِنِّي، فَأَطْلَقَهُ. وَقَالَ بَعْضُهُمْ: دَخَلْتُ عَلَى هَارُونَ الرَّشِيدِ وَبَيْنَ يَدَيْهِ رَجُلٌ مَضْرُوبُ الْعُنُقِ، وَالسَّيَّافُ يَمْسَحُ سَيْفَهُ فِي قَفَا الرَّجُلِ الْمَقْتُولِ، فَقَالَ هَارُونُ: قَتَلْتُهُ لِأَنَّهُ قَالَ: الْقُرْآنُ مَخْلُوقٌ. فَقَتَلْتُهُ قُرْبَةً إِلَى اللَّهِ عَزَّ وَجَلَّ. وَقَالَ لَهُ بَعْضُ أَهْلِ الْعِلْمِ: يَا أَمِيرَ الْمُؤْمِنِينَ، انْظُرْ هَؤُلَاءِ الَّذِينَ يُحِبُّونَ أَبَا بَكْرٍ، وَعُمَرَ، وَيُقَدِّمُونَهُمَا فَأَكْرِمْهُمْ يَعِزُّ سُلْطَانُكَ. فَقَالَ الرَّشِيدُ: أَوَلَسْتُ كَذَلِكَ ؟ ! أَنَا وَاللَّهِ كَذَلِكَ أُحِبُّهُمَا، وَأُحِبُّ مَنْ يُحِبُّهُمَا، وَأُعَاقِبُ مَنْ يُبْغِضُهُمَا. خشية وخوف هارون الرشيد من الله وَقَالَ لَهُ ابْنُ السِّمَاكِ أَوْ غَيْرُهُ: يَا أَمِيرَ الْمُؤْمِنِينَ، إِنَّ اللَّهَ لَمْ يَجْعَلْ أَحَدًا مِنْ هَؤُلَاءِ فَوْقَكُ، فَاجْتَهِدْ أَنْ لَا يَكُونَ فِيهِمْ أَحَدٌ أَطْوَعَ إِلَى اللَّهِ مِنْكَ. فَقَالَ: لَئِنْ كُنْتَ أَقْصَرْتَ فِي الْكَلَامِ لَقَدْ أَبْلَغْتَ فِي الْمَوْعِظَةِ. وَدَخَلَ عَلَيْهِ ابْنُ السِّمَاكِ يَوْمًا فَاسْتَسْقَى الرَّشِيدُ فَأُتِيَ بِقُلَّةٍ فِيهَا مَاءٌ مُبَرَّدٌ، فَقَالَ لِابْنِ السِّمَاكِ: عِظْنِي. فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، بِكُمْ كُنْتَ مُشْتَرِيًا هَذِهِ الشَّرْبَةَ لَوْ مُنِعْتَهَا ؟ فَقَالَ: بِنِصْفِ مُلْكِي. فَقَالَ: اشْرَبْ هَنِيئًا. فَلَمَّا شَرِبَ قَالَ: أَرَأَيْتَ لَوْ مُنِعْتَ خُرُوجَهَا مِنْ بَدَنِكَ، بِكَمْ كُنْتَ تَشْتَرِي ذَلِكَ ؟ قَالَ: بِمُلْكِي كُلِّهِ. فَقَالَ: إِنَّ مُلْكًا قِيمَتُهُ شَرْبَةُ مَاءٍ لَخَلِيقٌ أَنْ لَا يُتَنَافَسَ فِيهِ. فَبَكَى هَارُونُ. وَقَالَ ابْنُ قُتَيْبَةَ: ثِنَا الرِّيَاشِيُّ، سَمِعْتُ الْأَصْمَعِيَّ، يَقُولُ: دَخَلْتُ عَلَى الرَّشِيدِ، وَهُوَ يُقَلِّمُ أَظْفَارَهُ يَوْمَ الْجُمُعَةِ، فَقُلْتُ لَهُ فِي ذَلِكَ، فَقَالَ: أَخْذُ الْأَظْفَارِ يَوْمَ الْخَمِيسِ مِنَ السُّنَّةِ، وَبَلَغَنِي أَنَّ أَخْذَهَا يَوْمَ الْجُمُعَةِ يَنْفِي الْفَقْرَ، فَقُلْتُ: يَا أَمِيرَ الْمُؤْمِنِينَ، أَوَ تَخْشَى الْفَقْرَ ؟ ! فَقَالَ: يَا أَصْمَعِيُّ، وَهَلْ أَحَدٌ أَخْشَى لِلْفَقْرِ مِنَى ؟ وَرَوَى ابْنُ عَسَاكِرَ، عَنْ إِبْرَاهِيمَ بْنِ الْمَهْدِيِّ قَالَ: كُنْتُ يَوْمًا عِنْدَ الرَّشِيدِ فَدَعَا طَبَّاخَهُ، فَقَالَ: أَعِنْدَكَ فِي الطَّعَامِ لَحْمُ جَزُورٍ ؟ قَالَ: نَعَمْ، أَلْوَانٌ مِنْهُ. فَقَالَ: أَحْضِرْهُ مَعَ الطَّعَامِ، فَلَمَّا وُضِعَ بَيْنَ يَدَيْهِ أَخَذَ لُقْمَةً مِنْهُ، فَوَضَعَهَا فِي فِيهِ، فَضَحِكَ جَعْفَرٌ الْبَرْمَكِيُّ، فَتَرَكَ الرَّشِيدُ مَضْغَ اللُّقْمَةِ، وَأَقْبَلَ عَلَيْهِ، فَقَالَ: مِمَّ تَضْحَكُ ؟ قَالَ: لَا شَيْءَ يَا أَمِيرَ الْمُؤْمِنِينَ، ذَكَرْتُ كَلَامًا دَارَ بَيْنِي وَبَيْنَ جَارِيَتِي الْبَارِحَةَ. فَقَالَ: بِحَقِّي عَلَيْكَ لَمَا أَخْبَرْتَنِي بِهِ. قَالَ: حَتَّى تَأْكُلَ هَذِهِ اللُّقْمَةَ، فَأَلْقَاهَا مِنْ فِيهِ، وَقَالَ: وَاللَّهِ لَتُخْبِرَنِّي. فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، بِكَمْ تَقُولُ إِنَّ هَذَا الطَّعَامَ مِنْ لَحْمِ الْجَزُورِ يُقَوَّمُ عَلَيْكَ ؟ قَالَ: بِأَرْبَعَةِ دَرَاهِمَ. قَالَ: لَا، وَاللَّهِ يَا أَمِيرَ الْمُؤْمِنِينَ، بَلْ بِأَرْبَعِمِائَةِ أَلْفِ دِرْهَمٍ. قَالَ: وَكَيْفَ ذَلِكَ ؟ قَالَ: إِنَّكَ طَلَبْتَ مِنْ طَبَّاخِكَ هَذَا لَحْمَ جَزُورٍ قَبْلَ هَذَا الْيَوْمِ بِمُدَّةٍ طَوِيلَةٍ فَلَمْ يُوجَدْ عِنْدَهُ، فَقُلْتُ: لَا يَخْلُوَنَّ الْمَطْبَخُ مِنْ لَحْمِ جَزُورٍ، فَنَحْنُ نَنْحَرُ كُلَّ يَوْمٍ جَزُورًا؛ لِأَنَّا لَا نَشْتَرِي لَحْمَ الْجَزُورِ مِنَ السُّوقِ، فَصُرِفَ فِي لَحْمِ الْجَزُورِ مِنْ ذَلِكَ الْيَوْمِ إِلَى هَذَا الْيَوْمِ أَرْبَعُمِائَةِ أَلْفِ دِرْهَمٍ، وَلَمْ يَطْلُبْ أَمِيرُ الْمُؤْمِنِينَ لَحْمَ الْجَزُورِ إِلَّا هَذَا الْيَوْمَ، قَالَ جَعْفَرٌ: فَضَحِكْتُ؛ لِأَنَّ أَمِيرَ الْمُؤْمِنِينَ إِنَّمَا نَالَهُ مِنْ ذَلِكَ هَذِهِ اللُّقْمَةُ، فَهِيَ عَلَى أَمِيرِ الْمُؤْمِنِينَ بِأَرْبَعِمِائَةِ أَلْفٍ. قَالَ: فَبَكَى الرَّشِيدُ بُكَاءً شَدِيدًا، وَأَقْبَلَ عَلَى نَفْسِهِ يُوَبِّخُهَا، وَيَقُولُ: هَلَكْتَ وَاللَّهِ يَا هَارُونُ. وَأَمَرَ بِرَفْعِ السِّمَاطِ مِنْ بَيْنِ يَدَيْهِ، وَلَمْ يَزَلْ يَبْكِي حَتَّى آذَنَهُ الْمُؤَذِّنُونَ بِصَلَاةِ الظُّهْرِ، فَخَرَجَ، فَصَلَّى بِالنَّاسِ، ثُمَّ رَجَعَ يَبْكِي، وَقَدْ أَمَرَ بِأَلْفَيْ أَلْفٍ تُصْرَفُ إِلَى فُقَرَاءِ الْحَرَمَيْنِ، فِي كُلِّ حَرَمٍ أَلْفُ أَلْفٍ صَدَقَةً، وَأَمَرَ بِأَلْفَيْ أَلْفٍ يَتَصَدَّقُ بِهَا فِي جَانِبَيْ بَغْدَادَ؛ الْغَرْبِيِّ، وَالشَّرْقِيِّ، وَبِأَلْفِ أَلْفٍ يُتَصَدَّقُ بِهَا عَلَى فَقُرَاءِ الْكُوفَةِ وَالْبَصْرَةِ. ثُمَّ خَرَجَ لِصَلَاةِ الْعَصْرِ، ثُمَّ رَجَعَ يَبْكِي حَتَّى صَلَّى الْمَغْرِبَ، ثُمَّ رَجَعَ، فَدَخَلَ عَلَيْهِ أَبُو يُوسُفَ الْقَاضِي، فَقَالَ: مَا شَأْنُكَ يَا أَمِيرَ الْمُؤْمِنِينَ بَاكِيًا فِي هَذَا الْيَوْمِ ؟ فَذَكَرَ أَمْرَهُ، وَمَا صَرَفَ مِنَ الْمَالِ الْجَزِيلِ لِأَجْلِ شَهْوَتِهِ، وَإِنَّمَا نَالَهُ مِنْهَا لُقْمَةٌ، فَقَالَ أَبُو يُوسُفَ لِجَعْفَرٍ: هَلْ كَانَ مَا يَذْبَحُونَهُ مِنَ الْجَزُورِ يَفْسَدُ، أَوْ يَأْكُلُهُ النَّاسُ ؟ قَالَ: بَلْ يَأْكُلُهُ النَّاسُ. فَقَالَ: أَبْشِرْ يَا أَمِيرَ الْمُؤْمِنِينَ بِثَوَابِ اللَّهِ فِيمَا صَرَفْتَهُ مِنَ الْمَالِ الَّذِي أَكَلَهُ الْمُسْلِمُونَ فِي الْأَيَّامِ الْمَاضِيَةِ، وَبِمَا يَسَّرَهُ اللَّهُ عَلَيْكَ مِنَ الصَّدَقَةِ فِي هَذَا الْيَوْمِ عَلَى الْفُقَرَاءِ، وَبِمَا رَزَقَكَ اللَّهُ مِنْ خَشْيَتِهِ وَخَوْفِهِ فِي هَذَا الْيَوْمِ، وَقَدْ قَالَ اللَّهُ تَعَالَى وَلِمَنْ خَافَ مَقَامَ رَبِّهِ جَنَّتَانِ [ الرَّحْمَنِ: 46 ] فَأَمَرَ لَهُ الرَّشِيدُ بِأَرْبَعِمِائَةِ أَلْفٍ، ثُمَّ اسْتَدْعَى بِطَعَامٍ، فَأَكَلَ مِنْهُ فَكَانَ غَدَاؤُهُ فِي ذَلِكَ الْيَوْمِ عَشَاءً. وَقَالَ عَمْرُو بْنُ بَحْرٍ الْجَاحِظُ: اجْتَمَعَ لِلرَّشِيدِ مِنَ الْجِدِّ وَالْهَزْلِ مَا لَمْ يَجْتَمِعْ لِغَيْرِهِ، كَانَ أَبُو يُوسُفَ قَاضِيَهُ، وَالْبَرَامِكَةُ وُزَرَاءَهُ، وَحَاجِبُهُ الْفَضْلُ بْنُ الرَّبِيعِ أَنْبَهُ النَّاسِ، وَأَشَدُّهُمْ تَعَاظُمًا، وَنَدِيمُهُ عَمُّ أَبِيهِ الْعَبَّاسُ بْنُ مُحَمَّدٍ صَاحِبُ الْعَبَّاسِيَّةِ، وَشَاعِرُهُ مَرْوَانُ بْنُ أَبِي حَفْصَةَ وَمُغَنِّيهِ إِبْرَاهِيمُ الْمَوْصِلِيُّ وَاحِدُ عَصْرِهِ فِي صِنَاعَتِهِ وَضَارِبُهُ زَلْزَلٌ، وَزَامِرُهُ بَرْصُومَا، وَزَوْجَتُهُ أُمُّ جَعْفَرٍ يَعْنِي زُبَيْدَةَ، وَكَانَتْ أَرْغَبَ النَّاسِ فِي كُلِّ خَيْرٍ، وَأَسْرَعَهُمْ إِلَى كُلِّ بِرٍّ وَمَعْرُوفٍ، أَدْخَلَتِ الْمَاءَ الْحَرَمَ بَعْدَ امْتِنَاعِهِ مِنْ ذَلِكَ، إِلَى أَشْيَاءَ مِنَ الْمَعْرُوفِ. وَرَوَى الْخَطِيبُ الْبَغْدَادِيُّ أَنَّ الرَّشِيدَ كَانَ يَقُولُ: إِنَّا مِنْ قَوْمٍ عَظُمَتْ رَزِيَّتُهُمْ، وَحَسُنَتْ بَقِيَّتُهُمْ، وَرِثْنَا رَسُولَ اللَّهِ ﷺ، وَبَقِيَتْ فِينَا خِلَافَةُ اللَّهِ عَزَّ وَجَلَّ. وَبَيْنَمَا الرَّشِيدُ يَطُوفُ يَوْمًا بِالْبَيْتِ إِذْ عَرَضَ لَهُ رَجُلٌ، فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، إِنِّي أُرِيدُ أَنْ أُكَلِّمَكَ بِكَلَامٍ فِيهِ غِلْظَةٌ. فَقَالَ: لَا، وَلَا نِعْمَتْ عَيْنٌ، قَدْ بَعَثَ اللَّهُ مَنْ هُوَ خَيْرٌ مِنْكَ إِلَى مَنْ هُوَ شَرٌّ مِنِّي فَأَمَرَهُ أَنْ يَقُولَ لَهُ قَوْلًا لَيِّنًا. وَعَنْ شُعَيْبِ بْنِ حَرْبٍ، قَالَ: رَأَيْتُ الرَّشِيدَ فِي طَرِيقِ مَكَّةَ فَقُلْتُ فِي نَفْسِي: قَدْ وَجَبَ عَلَيْكَ الْأَمْرُ بِالْمَعْرُوفِ، وَالنَّهْيُ عَنِ الْمُنْكَرِ، فَخَوَّفَتْنِي، وَقَالَتْ: إِنَّهُ الْآنَ يَضْرِبُ عُنُقَكَ. فَقُلْتُ: لَا بُدَّ مِنْ ذَلِكَ. فَنَادَيْتُهُ: فَقُلْتُ: يَا هَارُونُ، قَدْ أَتْعَبْتَ الْأُمَّةَ، وَالْبَهَائِمَ. فَقَالَ: خُذُوهُ. فَأُدْخِلْتُ عَلَيْهِ، وَفِي يَدِهِ لَتٌّ مِنْ حَدِيدٍ يَلْعَبُ بِهِ، وَهُوَ جَالِسٌ عَلَى كُرْسِيٍّ، فَقَالَ: مِمَّنِ الرَّجُلُ ؟ فَقُلْتُ: رَجُلٌ مِنَ الْمُسْلِمِينَ. فَقَالَ: ثَكِلَتْكَ أُمُّكَ، مِمَّنْ أَنْتَ ؟ فَقُلْتُ: مِنَ الْأَبْنَاءِ. فَقَالَ: مَا حَمَلَكَ عَلَى أَنْ دَعَوْتَنِي بِاسْمِي ؟ قَالَ: فَخَطَرَ بِبَالِي شَيْءٌ لَمْ يَخْطُرْ بِبَالِي قَبْلَ ذَلِكَ، فَقُلْتُ: أَنَا أَدْعُو اللَّهَ بِاسْمِهِ، يَا اللَّهُ، يَا رَحْمَنُ أَفَلَا أَدْعُوكَ بِاسْمِكَ ؟ ! وَهَذَا اللَّهُ سُبْحَانَهُ قَدْ دَعَا أَحَبَّ خَلْقِهِ إِلَيْهِ بِاسْمِهِ: مُحَمَّدًا، وَكَنَّى أَبْغَضَ الْخَلْقِ إِلَيْهِ، فَقَالَ تَبَّتْ يَدَا أَبِي لَهَبٍ [ الْمَسَدِ: 1 ] فَقَالَ الرَّشِيدُ: أَخْرِجُوهُ أَخْرِجُوهُ. وَقَالَ لَهُ ابْنُ السِّمَاكِ يَوْمًا: يَا أَمِيرَ الْمُؤْمِنِينَ، إِنَّكَ تَمُوتُ وَحْدَكَ، وَتُقْبَرُ وَحْدَكَ، فَاحْذَرِ الْمُقَامَ بَيْنَ يَدَيِ الْجَبَّارِ، وَالْوُقُوفَ بَيْنَ الْجَنَّةِ وَالنَّارِ، حِينَ يُؤْخَذُ بِالْكَظَمِ، وَتَزِلُّ الْقَدَمُ، وَيَقَعُ النَّدَمُ، فَلَا تَوْبَةَ تُنَالُ، وَلَا عَثْرَةَ تُقَالُ، وَلَا يُقْبَلُ فِدَاءٌ بِمَالٍ. فَجَعَلَ الرَّشِيدُ يَبْكِي حَتَّى عَلَا صَوْتُهُ، فَقَالَ يَحْيَى بْنُ خَالِدٍ لَهُ: يَا ابْنَ السِّمَاكِ لَقَدْ شَقَقْتَ عَلَى أَمِيرِ الْمُؤْمِنِينَ اللَّيْلَةَ. فَقَامَ فَخَرَجَ مِنْ عِنْدِهِ، وَهُوَ يَبْكِي. وَقَالَ لَهُ الْفُضَيْلُ بْنُ عِيَاضٍ فِي جُمْلَةِ مَوْعِظَتِهِ تِلْكَ اللَّيْلَةَ بِمَكَّةَ: يَا صَبِيحَ الْوَجْهِ، إِنَّكَ مَسْئُولٌ عَنْ هَؤُلَاءِ كُلِّهِمْ، وَقَدْ قَالَ اللَّهُ تَعَالَى وَتَقَطَّعَتْ بِهِمُ الْأَسْبَابُ [ الْبَقَرَةِ: 166 ] قَالَ: حَدَّثَنَا لَيْثٌ، عَنْ مُجَاهِدٍ: الْوُصَلَاتُ الَّتِي كَانَتْ بَيْنَهُمْ فِي الدُّنْيَا. فَبَكَى حَتَّى جَعَلَ يَشْهَقُ. وَقَالَ الْأَصْمَعِيُّ: اسْتَدْعَانِي الرَّشِيدُ يَوْمًا، وَقَدْ زَخْرَفَ مَنَازِلَهُ، وَأَكْثَرَ الطَّعَامَ، وَالشَّرَابَ، وَاللَّذَّاتِ فِيهَا، ثُمَّ اسْتَدْعَى أَبَا الْعَتَاهِيَةِ، فَقَالَ لَهُ: صِفْ لَنَا مَا نَحْنُ فِيهِ مِنَ الْعَيْشِ، وَالنَّعِيمِ، فَأَنْشَأَ يَقُولُ: عِشْ مَا بَدَا لَكَ سَالِمًا     فِي ظِلِّ شَاهِقَةِ الْقُصُورِ يَسْعَى عَلَيْكَ بِمَا اشْتَهَيْ     تَ لَدَى الرَّوَاحِ وَفِي الْبُكُورِ فَإِذَا النُّفُوسُ تَقَعْقَعَتْ     عَنْ ضِيقِ حَشْرَجَةِ الصُّدُورِ فَهُنَاكَ تَعْلَمُ مُوقِنًا     مَا كُنْتَ إِلَّا فِي غُرُورِ قَالَ: فَبَكَى الرَّشِيدُ بُكَاءً شَدِيدًا. فَقَالَ الْفَضْلُ بْنُ يَحْيَى: دَعَاكَ أَمِيرُ الْمُؤْمِنِينَ لِتَسُرَّهُ فَأَحْزَنْتَهُ ؟ فَقَالَ لَهُ الرَّشِيدُ: دَعْهُ؛ فَإِنَّهُ رَآنَا فِي عَمًى فَكَرِهَ أَنْ يَزِيدَنَا عَمًى. وَمِنْ وَجْهٍ آخَرَ أَنَّ الرَّشِيدَ قَالَ لِأَبِي الْعَتَاهِيَةِ: عِظْنِي بِأَبْيَاتٍ مِنَ الشِّعْرِ وَأَوْجِزْ. فَأَنْشَأَ يَقُولُ: لَا تَأْمَنِ الْمَوْتَ فِي طَرَفٍ وَلَا نَفَسٍ     وَلَوْ تَمَنَّعْتَ بِالْحُجَّابِ وَالْحَرَسِ وَاعْلَمْ بِأَنَّ سِهَامَ الْمَوْتِ قَاصِدَةٌ     لِكُلِّ مُدَّرِعٍ مِنْهَا وَمُتَّرِسِ تَرْجُو النَّجَاةَ وَلَمْ تَسْلُكْ مَسَالِكَهَا     إِنَّ السَّفِينَةَ لَا تَجْرِي عَلَى الْيَبَسِ قَالَ: فَخَرَّ الرَّشِيدُ مَغْشِيًّا عَلَيْهِ. وَقَدْ حَبَسَ الرَّشِيدُ مَرَّةً أَبَا الْعَتَاهِيَةِ، وَأَرْصَدَ عَلَيْهِ مَنْ يَأْتِيهِ بِمَا يَقُولُ، فَكَتَبَ مَرَّةً عَلَى جِدَارِ الْحَبْسِ: أَمَا وَاللَّهِ إِنَّ الظُّلْمَ لُومٌ     وَمَا زَالَ الْمُسِيءُ هُوَ الظَّلُومُ إِلَى دَيَّانِ يَوْمِ الدِّينِ نَمْضِي     وَعِنْدَ اللَّهِ تَجْتَمِعُ الْخُصُومُ قَالَ: فَاسْتَدْعَاهُ وَاسْتَجْعَلَهُ فِي حِلٍّ، وَوَهَبَهُ أَلْفَ دِينَارٍ، وَأَطْلَقَهُ. وَقَالَ الْحُسَيْنُ بْنُ الْفَهْمِ: بسنده عَنْ سُفْيَانَ بْنِ عُيَيْنَةَ، قَالَ: دَخَلْتُ عَلَى الرَّشِيدِ فَقَالَ: مَا خَبَرُكَ ؟ فَقُلْتُ: بِعَيْنِ اللَّهِ مَا تَخْفَى الْبُيُوتُ     فَقَدْ طَالَ التَّحَمُّلُ وَالسُّكُوتُ فَقَالَ: يَا فُلَانُ، مِائَةُ أَلْفٍ لِابْنِ عُيَيْنَةَ تُغْنِيهِ، وَتُغْنِي عَقِبَهُ، وَلَا تَضُرُّ الرَّشِيدَ شَيْئًا. وَقَالَ الْأَصْمَعِيُّ: كُنْتُ مَعَ الرَّشِيدِ فِي الْحَجِّ، فَمَرَرْنَا بِوَادٍ، فَإِذَا عَلَى شَفِيرِهِ امْرَأَةٌ صَبِيَّةٌ حَسْنَاءُ بَيْنَ يَدَيْهَا قَصْعَةٌ، وَهِيَ تَسْأَلُ فِيهَا، وَتَقُولُ: طَحْطَحَتْنَا طَحَاطِحُ الْأَعْوَامِ     وَرَمَتْنَا حَوَادِثُ الْأَيَّامِ فَأَتَيْنَاكُمْ نَمُدُّ أَكُفًّا     لِفَضَالَاتِ زَادِكُمْ، وَالطَّعَامِ فَاطْلُبُوا الْأَجْرَ، وَالْمَثُوبَةَ فِينَا     أَيُّهَا الزَّائِرُونَ بَيْتَ الْحَرَامِ مَنْ رَآنِي فَقَدْ رَآنِي، وَرَحْلِي     فَارْحَمُوا غُرْبَتِي، وَذُلَّ مَقَامِي قَالَ الْأَصْمَعِيُّ: فَذَهَبْتُ إِلَى الرَّشِيدِ فَأَخْبَرْتُهُ بِأَمْرِهَا، فَجَاءَ بِنَفْسِهِ حَتَّى وَقَفَ عَلَيْهَا، فَسَمِعَهَا فَرَحِمَهَا وَبَكَى، وَأَمَرَ مَسْرُورًا الْخَادِمَ أَنْ يَمْلَأَ قَصْعَتَهَا ذَهَبًا، فَمَلَأَهَا حَتَّى جَعَلَتْ تَفِيضُ يَمِينًا، وَشِمَالًا. وَسَمِعَ مَرَّةً الرَّشِيدُ أَعْرَابِيًّا يَحْدُو إِبِلَهُ فِي طَرِيقِ الْحَجِّ، وَهُوَ يَقُولُ: يَا أَيُّهَا الْمُجْمِعُ هَمًّا لَا تُهَمْ     إِنَّكَ إِنْ تُقْضَى لَكَ الْحُمَّى تُحَمْ كَيْفَ تَوَقِّيكَ وَقَدْ جَفَّ الْقَلَمْ     وَحَطَّتِ الصِّحَّةُ مِنْكَ وَالسَّقَمْ فَقَالَ الرَّشِيدُ لِبَعْضِ الْخَدَمِ: مَا مَعَكَ ؟ قَالَ: أَرْبَعُمِائَةِ دِينَارٍ. فَقَالَ: ادْفَعْهَا إِلَى هَذَا الْأَعْرَابِيِّ. فَلَمَّا قَبَضَهَا ضَرَبَ رَفِيقُهُ بِيَدِهِ عَلَى كَتِفِهِ، وَقَالَ مُتَمَثِّلًا: وَكُنْتُ جَلِيسَ قَعْقَاعِ بْنِ عَمْرٍو     وَلَا يَشْقَى بِقَعْقَاعٍ جَلِيسُ فَأَمَرَ الرَّشِيدُ بَعْضَ الْخَدَمِ أَنْ يُعْطِيَ الْمُتَمَثِّلَ مَا مَعَهُ مِنَ الذَّهَبِ، فَإِذَا مَعَهُ مِائَتَا دِينَارٍ. قَالَ أَبُو عُبَيْدَةَ: أَصْلُ هَذَا الْمَثَلِ أَنَّ مُعَاوِيَةَ أُهْدِيَتْ لَهُ هَدِيَّةٌ؛ جَامَاتٌ مِنْ ذَهَبٍ، فَفَرَّقَهَا عَلَى جُلَسَائِهِ، وَإِلَى جَانِبِهِ قَعْقَاعُ بْنُ عَمْرٍو، وَإِلَى جَانِبِ الْقَعْقَاعِ أَعْرَابِيٌّ لَمْ يَفْضُلْ لَهُ مِنْهَا شَيْءٌ، فَأَطْرَقَ الْأَعْرَابِيُّ حَيَاءً، فَدَفَعَ إِلَيْهِ الْقَعْقَاعُ الْجَامَ الَّذِي حَصَلَ لَهُ، فَنَهَضَ الْأَعْرَابِيُّ، وَهُوَ يَقُولُ: وَكُنْتُ جَلِيسَ قَعْقَاعِ بْنِ عَمْرٍو     وَلَا يَشْقَى بِقَعْقَاعٍ جَلِيسُ وَخَرَجَ الرَّشِيدُ يَوْمًا مِنْ عِنْدِ زُبَيْدَةَ، وَهُوَ يَضْحَكُ فَقِيلَ لَهُ: مِمَّ تَضْحَكُ يَا أَمِيرَ الْمُؤْمِنِينَ ؟ فَقَالَ: دَخَلَتْ إِلَيَّ هَذِهِ الْمَرْأَةُ - يَعْنِي زَوْجَتَهُ زُبَيْدَةَ - فَأَكَلْتُ عِنْدَهَا، وَنِمْتُ، فَمَا اسْتَيْقَظْتُ إِلَّا بِصَوْتِ ذَهَبٍ يُصَبُّ، فَقُلْتُ: مَا هَذَا ؟ قَالُوا: هَذِهِ ثَلَاثُمِائَةِ أَلْفِ دِينَارٍ قَدِمَتْ مِنْ مِصْرَ. فَقَالَتْ: هَبْهَا لِي يَابْنَ عَمِّ. فَقُلْتُ: هِيَ لَكِ. ثُمَّ مَا خَرَجْتُ حَتَّى عَرْبَدَتْ عَلَيَّ، وَقَالَتْ: أَيُّ خَيْرٍ رَأَيْتُ مِنْكَ ؟ وَقَالَ الرَّشِيدُ مَرَّةً لِلْمُفَضَّلِ الضَّبِّيِّ: مَا أَحْسَنُ مَا قِيلَ فِي الذِّئْبِ، وَلَكَ هَذَا الْخَاتَمُ، وَشِرَاؤُهُ أَلْفٌ وَسِتُّمِائَةِ دِينَارٍ ؟ فَأَنْشَدَ قَوْلَ الشَّاعِرِ: يَنَامُ بِإِحْدَى مُقْلَتَيْهِ وَيَتَّقِي     بِأُخْرَى الرَّزَايَا فَهُو يَقْظَانُ هَاجِعُ فَقَالَ: مَا قُلْتَ هَذَا إِلَّا لِتَسْلُبَنَا الْخَاتَمَ. ثُمَّ أَلْقَاهُ إِلَيْهِ، فَبَعَثَتْ زُبَيْدَةُ فَاشْتَرَتْهُ مِنْهُ بِأَلْفٍ وَسِتِّمِائَةِ دِينَارٍ، وَبَعَثَتْ بِهِ إِلَى الرَّشِيدِ، وَقَالَتْ: إِنِّي رَأَيْتُكَ مُعْجَبًا بِهِ. فَرَدَّهُ إِلَى الْمُفَضَّلِ، وَالدَّنَانِيرَ، وَقَالَ: مَا كُنَّا لِنَهَبَ شَيْئًا، وَنَرْجِعَ فِيهِ. وَقَالَ الرَّشِيدُ يَوْمًا لِلْعَبَّاسِ بْنِ الْأَحْنَفِ: أَيُّ بَيْتٍ قَالَتْهُ الْعَرَبُ أَرَقُّ ؟ فَقَالَ: قَوْلُ جَمِيلٍ فِي بُثَيْنَةَ: أَلَا لَيْتَنِي أَعْمَى أَصَمُّ تَقُودُنِي     بُثَيْنَةُ لَا يَخْفَى عَلَيَّ كَلَامُهُا فَقَالَ لَهُ الرَّشِيدُ: فَقَوْلُكَ أَرَقُّ مِنْ هَذَا حَيْثُ قُلْتَ: طَافَ الْهَوَى فِي عِبَادِ اللَّهِ كُلِّهِمْ     حَتَّى إِذَا مَرَّ بِي مِنْ بَيْنِهِمْ وَقَفَا فَقَالَ الْعَبَّاسُ: فَقَوْلُكَ يَا أَمِيرَ الْمُؤْمِنِينَ أَرَقُّ مِنْ هَذَا كُلِّهِ: أَمَا يَكْفِيكِ أَنَّكِ تَمْلِكِينِي     وَأَنَّ النَّاسَ كُلَّهُمْ عَبِيدِي وَأَنَّكِ لَوْ قَطَعْتِ يَدِي، وَرِجْلِي     لَقُلْتُ مِنَ الْهَوَى أَحْسَنْتِ زِيدِي قَالَ: فَضَحِكَ الرَّشِيدُ، وَأَعْجَبَهُ ذَلِكَ. وأَخْرَجَ السَّلَفِيُّ فِي «الطُّيُورِيَّاتِ» بِسَنَدِهِ عَنِ ابْنِ الْمُبَارَكِ قَالَ: (لَمَّا أَفْضَتِ الْخِلَافَةُ إِلَى الرَّشِيدِ... وَقَعَتْ فِي نَفْسِهِ جَارِيَةٌ مِنْ جَوَارِي الْمَهْدِيِّ، فَأَرَادَهَا عَلَى نَفْسِهَا، فَقَالَتْ: لَا أَصْلُحُ لَكَ، إِنَّ أَبَاكَ قَدْ أَطَافَ بِي، فَشُغِفَ بِهَا، فَأَرْسَلَ إِلَى أَبِي يُوسُفَ فَسَأَلَهُ: أَعِنْدَكَ فِي هَذَا شَيْءٌ ؟ فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ; أَوْ كُلَّمَا ادَّعَتْ أَمَةٌ شَيْئًا يَنْبَغِي أَنْ تُصَدَّقَ ؟ ! لَا تُصَدِّقْهَا فَإِنَّهَا لَيْسَتْ بِمَأْمُونَةٍ ). قَالَ ابْنُ الْمُبَارَكِ: (فَلَمْ أَدْرِ مِمَّنْ أَعْجَبُ; مِنْ هَذَا الَّذِي قَدْ وَضَعَ يَدَهُ فِي دِمَاءِ الْمُسْلِمِينَ وَأَمْوَالِهِمْ يَتَحَرَّجُ عَنْ حُرْمَةِ أَبِيهِ، أَوْ مِنْ هَذِهِ الْأَمَةِ الَّتِي رَغِبَتْ بِنَفْسِهَا عَنْ أَمِيرِ الْمُؤْمِنِينَ، أَوْ مِنْ هَذَا فَقِيهُ الْأَرْضِ وَقَاضِيهَا قَالَ: اهْتِكْ حُرْمَةَ أَبِيكَ، وَاقْضِ شَهْوَتَكَ، وَصَيِّرْهُ فِي رَقَبَتِي ؟ ! ). وَأَخْرَجَ أَيْضًا عَنْ عَبْدِ اللَّهِ بْنِ يُوسُفَ قَالَ: قَالَ الرَّشِيدُ لِأَبِي يُوسُفَ: (إِنِّي اشْتَرَيْتُ جَارِيَةً وَأُرِيدُ أَنْ أَطَأَهَا الْآنَ قَبْلَ الِاسْتِبْرَاءِ، فَهَلْ عِنْدَكَ حِيلَةٌ ؟ قَالَ: نَعَمْ; تَهَبُهَا لِبَعْضِ وَلَدِكَ، ثُمَّ تَتَزَوَّجُهَا. وَأَخْرَجَ عَنْ إِسْحَاقَ بْنِ رَاهَوَيْهِ قَالَ: (دَعَا الرَّشِيدُ أَبَا يُوسُفَ لَيْلًا فَأَفْتَاهُ، فَأَمَرَ لَهُ بِمِائَةِ أَلْفِ دِرْهَمٍ، فَقَالَ أَبُو يُوسُفَ: إِنْ رَأَى أَمِيرُ الْمُؤْمِنِينَ... أَمَرَ بِتَعْجِيلِهَا قَبْلَ الصُّبْحِ ؟ فَقَالَ: عَجِّلُوهَا، فَقَالَ بَعْضُ مَنْ عِنْدَهُ: إِنَّ الْخَازِنَ فِي بَيْتِهِ وَالْأَبْوَابُ مُغْلَقَةٌ ؟ فَقَالَ أَبُو يُوسُفَ: قَدْ كَانَتِ الدُّرُوبُ مُغْلَقَةً حِينَ دَعَا بِي، فَفُتِحَتْ ! ! ). وقِيلَ: اسْتَعْمَلَ يَحْيَى بْنُ خَالِدٍ رَجُلًا عَلَى بَعْضِ أَعْمَالِ الْخَرَاجِ، فَدَخَلَ عَلَى الرَّشِيدِ يُوَدِّعُهُ وَعِنْدَهُ يَحْيَى وَجَعْفَرٌ، فَقَالَ لَهُمَا الرَّشِيدُ: أَوْصِيَاهُ ! فَقَالَ يَحْيَى: وَفِّرْ، وَاعْمُرْ. وَقَالَ جَعْفَرٌ: أَنْصِفْ وَانْتَصِفْ ! فَقَالَ الرَّشِيدُ: اعْدِلْ وَأَحْسِنْ. وَقِيلَ: حَجَّ الرَّشِيدُ مَرَّةً فَدَخَلَ الْكَعْبَةَ، فَرَآهُ بَعْضُ الْحَجَبَةِ وَهُوَ وَاقِفٌ عَلَى أَصَابِعِهِ يَقُولُ: يَا مَنْ يَمْلِكُ حَوَائِجَ السَّائِلِينَ، وَيَعْلَمُ ضَمِيرَ الصَّامِتِينَ، فَإِنَّ لِكُلِّ مَسْأَلَةٍ مِنْكَ رَدًّا حَاضِرًا، وَجَوَابًا عَنِيدًا، وَلِكُلِّ صَامِتٍ مِنْكَ عِلْمٌ مُحِيطٌ، نَاطِقٌ بِمَوَاعِيدِكَ الصَّادِقَةِ، وَأَيَادِيكَ الْفَاضِلَةِ، وَرَحْمَتِكَ الْوَاسِعَةِ، صَلِّ عَلَى مُحَمَّدٍ، وَعَلَى آلِ مُحَمَّدٍ، وَاغْفِرْ لَنَا ذُنُوبَنَا، وَكَفِّرْ عَنَّا سَيِّئَاتِنَا يَا مَنْ لَا تَضُرُّهُ الذُّنُوبُ، وَلَا تَخْفَى عَلَيْهِ الْغُيُوبُ، وَلَا تَنْقُصُهُ مَغْفِرَةُ الْخَطَايَا، يَا مَنْ كَبَسَ الْأَرْضَ عَلَى الْمَاءِ، وَسَدَّ الْهَوَاءَ بِالسَّمَاءِ، وَاخْتَارَ لِنَفْسِهِ أَحْسَنَ الْأَسْمَاءِ، صَلِّ عَلَى مُحَمَّدٍ، وَعَلَى آلِ مُحَمَّدٍ، وَخِرْ لِي فِي جَمِيعِ أُمُورِي، يَا مَنْ خَشَعَتْ لَهُ الْأَصْوَاتُ، بِأَنْوَاعِ اللُّغَاتِ، يَسْأَلُونَهُ الْحَاجَاتِ، إِنَّ مِنْ حَاجَتِي إِلَيْكَ أَنْ تَغْفِرَ لِي ذُنُوبِي إِذَا تَوَفَّيْتَنِي وَصُيِّرْتُ فِي لَحْدِي، وَتَفَرَّقَ عَنِّي أَهْلِي وَوَلَدِي، اللَّهُمَّ لَكَ الْحَمْدُ حَمْدًا يَفْضُلُ كُلَّ حَمْدٍ كَفَضْلِكَ عَلَى جَمِيعِ الْخَلْقِ، اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ، وَعَلَى آلِ مُحَمَّدٍ، صَلَاةً تَكُونُ لَهُ رِضًى، وَصَلِّ عَلَيْهِ صَلَاةً تَكُونُ لَهُ ذُخْرًا، وَاجْزِهِ عَنَّا الْجَزَاءَ الْأَوْفَى، اللَّهُمَّ أَحْيِنَا سُعَدَاءَ، وَتَوَفَّنَا شُهَدَاءَ، وَاجْعَلْنَا سُعَدَاءَ مَرْزُوقِينَ، وَلَا تَجْعَلْنَا أَشْقِيَاءَ مَحْرُومِينَ. [عَزَاؤُهُ بِابْنِ الْمُبَارَكِ وَكَرَمُهُ وَأُعْطِيَاتُهُ   ] وَمِنْ مَحَاسِنِهِ: أَنَّهُ لَمَّا بَلَغَهُ مَوْتُ ابْنِ الْمُبَارَكِ... جَلَسَ لِلْعَزَاءِ، وَأَمَرَ الْأَعْيَانَ أَنْ يُعَزُّوَهُ فِي ابْنِ الْمُبَارَكِ. من شعر هارون الرشيد وَمِنْ شَعْرِ الرَّشِيدِ فِي ثَلَاثِ حَظِيَّاتٍ كُنَّ عِنْدَهُ مِنَ الْخَوَاصِّ: مَلَكَ الثَّلَاثُ الْآنِسَاتُ عِنَانِي     وَحَلَلْنَ مِنْ قَلْبِي بِكُلِّ مَكَانِ مَا لِي تُطَاوِعُنِي الْبَرِيَّةُ كُلُّهَا     وَأُطِيعُهُنَّ، وَهُنَّ فِي عِصْيَانِي مَا ذَاكَ إِلَّا أَنَّ سُلْطَانَ الْهَوَى     وَبِهِ قَوَيْنَ أَعَزُّ مِنْ سُلْطَانِي وَمِنْ شَعْرِهِ فِيمَا أَوْرَدَهُ صَاحِبُ الْعِقْدِ فِي كِتَابِهِ: تُبْدِي صُدُودًا وَتُخْفِي تَحْتَهُ مِقَّةً     فَالنَّفْسُ رَاضِيَةٌ وَالطَّرْفُ غَضْبَانُ يَا مَنْ بَذَلْتُ لَهُ خَدِّي فَزَلَّلَهُ     وَلَيْسَ فَوْقِي سِوَى الرَّحْمَنِ سُلْطَانُ وَذَكَرَ أَبُو هِفَّانَ أَنَّهُ كَانَ فِي دَارِ الرَّشِيدِ مِنَ الْجَوَارِي، وَالْحَظَايَا، وَخَدَمِهِنَّ، وَخَدَمِ زَوْجَتِهِ، وَأَخَوَاتِهِ أَرْبَعَةُ آلَافِ جَارِيَةٍ، وَأَنَّهُنَّ حَضَرْنَ كُلُّهُنَّ يَوْمًا بَيْنَ يَدَيْهِ، وَغَنَّتْهُ الْمُطْرِبَاتُ فَطَرِبَ جِدًّا، وَأَمَرَ بِمَالٍ فَنُثِرَ عَلَيْهِنَّ، فَكَانَ مَبْلَغُهُ سِتَّةَ آلَافِ أَلْفِ دِرْهَمٍ فِي ذَلِكَ الْيَوْمِ. رَوَاهُ ابْنُ عَسَاكِرَ. وَرَوَى أَنَّهُ اشْتَرَى جَارِيَةً مِنَ الْمَدِينَةِ فَأُعْجِبَ بِهَا جِدًّا، فَأَمَرَ بِإِحْضَارِ مَوَالِيهَا، وَمَنْ يَلُوذُ بِهِمْ لِيَقْضِيَ حَوَائِجَهُمْ، فَقَدِمُوا فِي ثَمَانِينَ نَفْسًا، فَأَمَرَ الْحَاجِبَ الْفَضْلَ بْنَ الرَّبِيعِ أَنْ يَتَلَقَّاهُمْ، وَيَكْتُبَ حَوَائِجَهُمْ، فَكَانَ فِيهِمْ رَجُلٌ أَعْرَابِيٌّ قَدْ أَقَامَ بِالْمَدِينَةِ، وَهُوَ يَهْوَى تِلْكَ الْجَارِيَةَ، فَقَالَ لَهُ الْحَاجِبُ: مَا حَاجَتُكَ ؟ قَالَ: حَاجَتِي أَنْ يُجْلِسَنِي أَمِيرُ الْمُؤْمِنِينَ مَعَ فُلَانَةٍ فَأَشْرَبَ ثَلَاثَةَ أَرْطَالٍ مِنْ شَرَابٍ، فَتُغَنِّينِي ثَلَاثَةَ أَصْوَاتٍ. فَقَالَ: أَمَجْنُونٌ أَنْتَ ؟ فَقَالَ: لَا، وَلَكِنِ اعْرِضْ ذَلِكَ عَلَى أَمِيرِ الْمُؤْمِنِينَ. فَلَمَّا رَجَعَ إِلَى الْخَلِيفَةِ، ذَكَرَ لَهُ مَا قَالَ ذَلِكَ الرَّجُلُ، فَأَمَرَ بِإِحْضَارِهِ، وَأَنْ تَجْلِسَ مَعَهُ الْجَارِيَةُ بِحَيْثُ يَنْظُرُ إِلَيْهِمَا، فَجَلَسَتْ عَلَى كُرْسِيٍّ، وَالْخُدَّامُ بَيْنَ يَدَيْهَا وَجَلَسَ الرَّجُلُ عَلَى كُرْسِيٍّ، فَشَرِبَ رِطْلًا، وَقَالَ لَهَا: غَنِّينِي: خَلِيلَيَّ عُوجَا بَارَكَ اللَّهُ فِيكُمَا     وَإِنْ لَمْ تَكُنْ هِنْدُ بِأَرْضِكُمَا قَصْدَا وَقُولَا لَهَا لَيْسَ الضَّلَالُ أَجَازَنَا     وَلَكِنَّنَا جُزْنَا لِنَلْقَاكُمْ عَمْدَا غَدًا يَكْثُرُ الْبَاكُونَ مِنَّا، وَمِنْكُمُ     وَتَزْدَادُ دَارِي مِنْ دِيَارِكُمْ بُعْدَا فَغَنَّتْهُ ثُمَّ اسْتَعْجَلَهُ الْخَادِمُ فَشَرِبَ رِطْلًا آخَرَ، وَقَالَ: غَنِّينِي، جُعِلْتُ فِدَاكِ: تَكَلَّمُ مِنَّا فِي الْوُجُوهِ عُيُونُنَا     فَنَحْنُ سُكُوتٌ، وَالْهَوَى يَتَكَلَّمُ وَنَغْضَبُ أَحْيَانًا وَنَرْضَى بِطَرْفِنَا     وَذَلِكَ فِيمَا بَيْنَنَا لَيْسَ يُعْلَمُ فَغَنَّتْهُ، ثُمَّ شَرِبَ رِطْلًا ثَالِثًا، وَقَالَ: غَنِّينِي جَعَلَنِي اللَّهُ فِدَاكِ: أَحْسَنُ مَا كُنَّا تَفَرُّقُنَا     وَخَانَنَا الدَّهْرُ، وَمَا خُنَّا فَلَيْتَ ذَا الدَّهْرَ لَنَا مَرَّةً     عَادَ لَنَا يَوْمًا كَمَا كُنَّا قَالَ: ثُمَّ قَامَ الشَّابُّ إِلَى دَرَجَةٍ هُنَاكَ فَعَلَاهَا، ثُمَّ أَلْقَى نَفْسَهُ مِنْ أَعْلَاهَا عَلَى أُمِّ رَأْسِهِ فَمَاتَ. فَقَالَ الرَّشِيدُ: عَجِلَ الْفَتَى، وَاللَّهِ لَوْ لَمْ يَعْجَلْ لَوَهَبْتُهَا لَهُ. وَفَضَائِلُهُ، وَمَكَارِمُهُ، وَمَآثِرُهُ، وَأَشْعَارُهُ كَثِيرَةٌ جِدًّا، قَدْ أَوْرَدَ الْأَئِمَّةُ مِنْ ذَلِكَ شَيْئًا كَثِيرًا، وَقَدْ ذَكَرْنَا مِنْ ذَلِكَ أُنْمُوذَجًا صَالِحًا، وَلِلَّهِ الْحَمْدُ. مرض ووفاة هارون الرشيد ومراثيه وَقَدْ كَانَ الْفُضَيْلُ بْنُ عِيَاضٍ يَقُولُ: لَيْسَ أَحَدٌ أَعَزَّ عَلَيْنَا مِنْ مَوْتِ هَارُونَ الرَّشِيدِ وَإِنِّي لَأَدْعُو اللَّهَ أَنْ يَزِيدَ فِي عُمُرِهِ مِنْ عُمُرِي. قَالُوا: فَلَمَّا مَاتَ الرَّشِيدُ، وَظَهَرَتْ تِلْكَ الْفِتَنُ وَالِاخْتِلَافَاتُ، وَالْقَوْلُ بِخَلْقِ الْقُرْآنِ، عَرَفْنَا مَا كَانَ يَحْمِلُ الْفُضَيْلَ عَلَى ذَلِكَ. وَقَدْ تَقَدَّمَ مَا رَآهُ فِي مَنَامِهِ مِنْ ذَلِكَ، وَفِيهِ تُرْبَةٌ حَمْرَاءُ، وَقَائِلٌ يَقُولُ: هَذِهِ تُرْبَةُ أَمِيرِ الْمُؤْمِنِينَ وَكَانَتْ بِطُوسَ. وَقَدْ رَوَى ابْنُ عَسَاكِرَ أَنَّ الرَّشِيدَ رَأَى فِي مَنَامِهِ قَائِلًا يَقُولُ: كَأَنِّي بِهَذَا الْقَصْرِ قَدْ بَادَ أَهْلُهُ     .......... الشِّعْرَ إِلَى آخِرِهِ. وَقَدْ تَقَدَّمَ أَنَّ ذَلِكَ رَآهُ أَخُوهُ مُوسَى الْهَادِي، وَأَبُوهُ مُحَمَّدٌ الْمَهْدِيُّ، فَاللَّهُ أَعْلَمُ. وَقَدَّمْنَا أَنَّهُ أَمَرَ بِحَفْرِ قَبْرِهِ فِي حَيَاتِهِ، وَأَمَرَ بِقِرَاءَةِ خَتْمَةٍ فِيهِ، وَأَنَّهُ حُمِلَ حَتَّى نَظَرَ إِلَيْهِ فَجَعَلَ يَقُولُ: إِلَى هَاهُنَا تَصِيرُ يَابْنَ آدَمَ! وَيَبْكِي، وَأَمَرَ أَنْ يُوَسَّعَ عِنْدَ صَدْرِهِ، وَأَنْ يُمَدَّ مِنْ عِنْدِ رِجْلَيْهِ، ثُمَّ جَعَلَ يَقُولُ مَا أَغْنَى عَنِّي مَالِيَهْ هَلَكَ عَنِّي سُلْطَانِيَهْ [ الْحَاقَّةِ: 28، 29 ] وَيَبْكِي. وَيُقَالُ: إِنَّ آخَرَ مَا تَكَلَّمَ بِهِ حِينَ احْتُضِرَ: اللَّهُمَّ انْفَعْنَا بِالْإِحْسَانِ، وَاغْفِرْ لَنَا الْإِسَاءَةَ، يَا مَنْ لَا يَمُوتُ، ارْحَمْ مَنْ يَمُوتُ. وَكَانَ مَرَضُهُ بِالدَّمِ، وَقِيلَ: بِالسُّلِّ. وَكَانَ جِبْرِيلُ بْنُ بَخْتَيْشُوعَ يَكْتُمُهُ مَا بِهِ مِنَ الْعِلَّةِ، فَأَمَرَ الرَّشِيدُ رَجُلًا أَنْ يَأْخُذَ مَاءَهُ فِي قَارُورَةٍ، وَيَذْهَبَ بِهِ إِلَى جِبْرِيلَ فَيُرِيَهُ إِيَّاهُ، عَلَى أَنَّهُ لِمَرِيضٍ عِنْدَهُ، فَلَمَّا رَآهُ قَالَ لِرَجُلٍ عِنْدَهُ: هَذَا مِثْلُ مَاءِ ذَلِكَ الرَّجُلِ. فَفَهِمَ صَاحِبُ الْقَارُورَةِ مَنْ عَنَى بِهِ، فَقَالَ لَهُ: بِاللَّهِ عَلَيْكَ أَخْبِرْنِي عَنْ حَالِ صَاحِبِ هَذَا الْمَاءِ؛ فَإِنَّ لِي عَلَيْهِ مَالًا، فَإِنْ كَانَ بِهِ رَجَاءٌ، وَإِلَّا أَخَذْتُهُ مِنْهُ. فَقَالَ: اذْهَبْ فَتَخَلَّصْ مِنْهُ؛ فَإِنَّهُ لَا يَعِيشُ إِلَّا أَيَّامًا. فَلَمَّا جَاءَ، وَأَخْبَرَ الرَّشِيدَ، بَعَثَ إِلَى جِبْرِيلَ فَتَغَيَّبَ حَتَّى مَاتَ الرَّشِيدُ. وَقَدْ قَالَ الرَّشِيدُ فِي هَذِهِ الْحَالِ: إِنِّي بِطُوسَ مُقِيمٌ مَا لِي     بِطُوسَ حَمِيمُ أَرْجُو إِلَهِي لِمَا بِي فَإِنَّهُ بِي رَحِيمُ     لَقَدْ أَتَانِي بِطُوسَ قَضَاؤُهُ الْمَحْتُومُ     وَلَيْسَ إِلَّا رِضَائِي وَالصَّبْرُ وَالتَّسْلِيمُ وَقَالَ الْهَيْثَمُ بْنُ عَدِيٍّ: لَمَّا حَضَرَتِ الرَّشِيدَ الْوَفَاةُ غُشِيَ عَلَيْهِ، فَفَتَحَ عَيْنَيْهِ مِنْهَا فَرَأَى الْفَضْلَ بْنَ الرَّبِيعِ عَلَى رَأْسِهِ، فَقَالَ: يَا فَضْلُ 000 أَحِينَ دَنَا مَا كُنْتُ أَرْجُو دُنُوَّهُ     رَمَتْنِي عُيُونُ النَّاسِ مِنْ كُلِّ جَانِبِ فَأَصْبَحْتُ مَرْحُومًا وَكُنْتُ مُحَسَّدًا     فَصَبْرًا عَلَى مَكْرُوهِ تِلْكَ الْعَوَاقِبِ سَأَبْكِي عَلَى الْوَصْلِ الَّذِي كَانَ بَيْنَنَا     وَأَنْدُبُ أَيَّامَ السُّرُورِ الذَّوَاهِبِ قَالَ سَهْلُ بْنُ صَاعِدٍ: كُنْتُ عِنْدَ الرَّشِيدِ وَهُوَ يَجُودُ بِنَفْسِهِ، فَدَعَا بِمِلْحَفَةٍ غَلِيظَةٍ، فَاحْتَبَى بِهَا، وَجَعَلَ يُقَاسِي مَا يُقَاسِي، فَنَهَضْتُ، فَقَالَ: اقْعُدْ. فَقَعَدْتُ طَوِيلًا لَا يُكَلِّمُنِي وَلَا أُكَلِّمُهُ، فَنَهَضْتُ، فَقَالَ: أَيْنَ يَا سَهْلُ ؟ فَقُلْتُ: ( مَا يَسَعُ قَلْبِي [ أَنْ أَرَى ] أَمِيرَ الْمُؤْمِنِينَ يُعَانِي مِنَ الْمَرَضِ مَا يُعَانِي )، فَلَوِ اضْطَجَعْتَ يَا أَمِيرَ الْمُؤْمِنِينَ [ كَانَ أَرْوَحَ ]. فَضَحِكَ ضِحْكَ صَحِيحٍ، ثُمَّ قَالَ: يَا سَهْلُ، اذْكُرْ فِي هَذِهِ الْحَالِ قَوْلَ الشَّاعِرِ: وَإِنِّي مِنْ قَوْمٍ كِرَامٍ يَزِيدُهُمْ     شِمَاسًا وَصَبْرًا شِدَّةُ الْحَدَثَانِ ثُمَّ مَاتَ. يَوْمَ السَّبْتِ لِثَلَاثٍ خَلَوْنَ مِنْ جُمَادَى الْآخِرَةِ سَنَةَ ثَلَاثٍ وَتِسْعِينَ وَمِائَةٍ. وَقِيلَ: إِنَّهُ تُوُفِّيَ فِي جُمَادَى الْأُولَى. وَقِيلَ: فِي رَبِيعٍ الْأَوَّلِ. وَلَهُ مِنَ الْعُمُرِ خَمْسٌ، وَقِيلَ: سِتٌّ، وَقِيلَ: سَبْعٌ، وَقِيلَ: ثَمَانٍ وَأَرْبَعُونَ سَنَةً. وَمُدَّةُ وِلَايَتِهِ لِلْخِلَافَةِ ثَلَاثٌ وَعِشْرُونَ سَنَةً، وَشَهْرٌ، وَثَمَانِيَةَ عَشَرَ يَوْمًا. وَقِيلَ: وَثَلَاثَةُ أَشْهُرٍ. وَصَلَّى عَلَيْهِ ابْنُهُ صَالِحٌ، وَدُفِنَ بِقَرْيَةٍ مِنْ قُرَى طُوسَ يُقَالُ لَهَا سَنَابَاذُ رَحِمَهُ اللَّهُ، وَسَامَحَهُ، وَأَدْخَلَهُ الْجَنَّةَ. وَقَالَ بَعْضُهُمْ: قَرَأْتُ عَلَى خِيَامِ الرَّشِيدِ بِسَنَابَاذَ، وَالنَّاسُ مُنْصَرِفُونَ مِنْ طُوسَ مِنْ بَعْدِ مَوْتِهِ: مَنَازِلُ الْعَسْكَرِ مَعْمُورَةٌ     وَالْمَنْزِلُ الْأَعْظَمُ مَهْجُورُ خَلِيفَةُ اللَّهِ بِدَارِ الْبِلَى     تَسْفِي عَلَى أَجْدَاثِهِ الْمُورُ أَقْبَلَتِ الْعِيرُ تُبَاهِي بِهِ     وَانْصَرَفَتْ تَنْدُبُهُ الْعِيرُ وَقَدْ رَثَاهُ أَبُو الشِّيصِ فَقَالَ: غَرَبَتْ فِي الشَّرْقِ شَمْسٌ     فَلَهَا الْعَيْنَانِ تَدْمَعْ مَا رَأَيْنَا قَطُّ شَمْسًا     غَرَبَتْ مِنْ حَيْثُ تَطْلُعْ وَقَدْ رَثَاهُ الشُّعَرَاءُ بِقَصَائِدَ. قَالَ أَبُو الْفَرَجِ ابْنُ الْجَوْزِيِّ فِي " " الْمُنْتَظَمِ " ": وَقَدْ خَلَّفَ الرَّشِيدُ مِنَ الْمِيرَاثِ مَا لَمْ يُخَلِّفْهُ أَحَدٌ مِنَ الْخُلَفَاءِ، مِنَ الْجَوَاهِرِ، وَالْأَثَاثِ، وَالْأَمْتِعَةِ سِوَى الضِّيَاعِ، وَالدُّورِ مَا قِيمَتُهُ مِائَةُ أَلْفِ أَلْفِ دِينَارٍ، وَخَمْسَةٌ وَثَلَاثُونَ أَلْفَ أَلْفِ دِينَارٍ. قَالَ ابْنُ جَرِيرٍ وَكَانَ فِي بَيْتِ الْمَالِ لِمَصَالِحِ النَّاسِ تِسْعُمِائَةِ أَلْفِ أَلْفٍ، وَنَيِّفٍ. نِسَائِهِ وَأَوْلَادِهِ  تَزَوَّجَ أُمَّ جَعْفَرٍ زُبَيْدَةَ بِنْتَ عَمِّهِ جَعْفَرِ بْنِ أَبِي جَعْفَرٍ الْمَنْصُورِ، فِي سَنَةِ خَمْسٍ وَسِتِّينَ وَمِائَةٍ فِي حَيَاةِ أَبِيهِ الْمَهْدِيِّ، فَوَلَدَتْ لَهُ مُحَمَّدًا الْأَمِينَ، وَمَاتَتْ فِي سَنَةِ سِتَّ عَشْرَةَ وَمِائَتَيْنِ. وَتَزَوَّجَ أَمَةَ الْعَزِيزِ أُمَّ وَلَدٍ كَانَتْ لِأَخِيهِ مُوسَى الْهَادِي فَوَلَدَتْ لَهُ عَلِيَّ بْنَ الرَّشِيدِ. وَتَزَوَّجَ أُمَّ مُحَمَّدٍ بِنْتَ صَالِحٍ الْمِسْكِينِ، وَالْعَبَّاسَةَ بِنْتَ عَمِّهِ سُلَيْمَانَ بْنَ أَبِي جَعْفَرٍ، فَزُفَّتَا إِلَيْهِ فِي لَيْلَةٍ وَاحِدَةٍ سَنَةَ سَبْعٍ وَثَمَانِينَ وَمِائَةٍ بِالرَّقَّةِ. وَتَزَوَّجَ عَزِيزَةَ بِنْتَ الْغِطْرِيفِ، وَهِيَ بِنْتُ خَالِهِ أَخِي أُمِّهِ الْخَيْزُرَانِ وَتَزَوَّجَ ابْنَةَ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ عَمْرِو بْنِ عُثْمَانَ بْنِ عَفَّانَ الْعُثْمَانِيَّةَ، وَيُقَالُ لَهَا: الْجُرَشِيَّةُ. لِأَنَّهَا وُلِدَتْ بِجُرَشَ بِالْيَمَنِ. وَتُوُفِّيَ الرَّشِيدُ عَنْ أَرْبَعِ حَرَائِرَ: زُبَيْدَةَ، وَعَبَّاسَةَ، وَابْنَةِ صَالِحٍ، وَالْعُثْمَانِيَّةِ هَذِهِ. وَأَمَّا الْحَظَايَا مِنَ الْجَوَارِي فَكَثِيرٌ جِدًّا حَتَّى قَالَ بَعْضُهُمْ: إِنَّهُ كَانَ عِنْدَهُ فِي دَارِهِ أَرْبَعَةُ آلَافِ جَارِيَةٍ. وَأَمَّا أَوْلَادُهُ الذُّكُورُ فَمُحَمَّدٌ الْأَمِينُ بْنُ زُبَيْدَةَ، وَعَبْدُ اللَّهِ الْمَأْمُونُ مِنْ جَارِيَةٍ اسْمُهَا مَرَاجِلُ، وَمُحَمَّدٌ أَبُو إِسْحَاقَ الْمُعْتَصِمُ مِنْ أُمِّ وَلَدٍ يُقَالُ لَهَا: مَارِدَةُ، وَالْقَاسِمُ الْمُؤْتَمَنُ مِنْ جَارِيَةٍ يُقَالُ لَهَا: قَصْفُ. وَعَلِيٌّ أُمُّهُ أَمَةُ الْعَزِيزِ، وَصَالِحٌ مِنْ جَارِيَةٍ اسْمُهَا رَثْمُ، وَمُحَمَّدٌ أَبُو يَعْقُوبَ، وَمُحَمَّدٌ أَبُو عِيسَى، وَمُحَمَّدٌ أَبُو الْعَبَّاسِ، وَمُحَمَّدٌ أَبُو عَلِيٍّ، كُلُّ هَؤُلَاءِ مِنْ أُمَّهَاتِ أَوْلَادٍ. وَمِنَ الْإِنَاثِ سَكِينَةُ مِنْ قَصْفَ، وَأُمُّ حَبِيبٍ مِنْ مَارِدَةَ، وَأَرْوَى، وَأُمُّ الْحَسَنِ، وَأُمُّ مُحَمَّدٍ حَمْدُونَةَ، وَفَاطِمَةُ، وَأُمُّهَا غُصَصُ، وَأُمُّ سَلَمَةَ، وَخَدِيجَةُ، وَأُمُّ الْقَاسِمِ، وَرَمْلَةُ، وَأُمُّ عَلِيٍّ، وَأُمُّ الْغَالِيَةِ، وَرَيْطَةُ، كُلُّهُنَّ مِنْ أُمَّهَاتِ أَوْلَادٍ.

     ✧ The biography of Hārūn al-Rashīd He is Hārūn al-Rashīd, Commander of the Faithful, son of al-Mahdī Muḥammad b. al-Manṣūr Abī Jaʿfar ʿAbd Allāh b. Muḥammad b. ʿAlī b. ʿAbd Allāh b. ʿAbbās b. ʿAbd al-Muṭṭalib al-Qurashī al-Hāshimī, Abū Muḥammad, and it is said: Abū Jaʿfar. His mother was al-Khayzurān, an umm walad. He was born in Shawwāl of the year six, and it is said: seven, and it is said: one hundred and forty-eight. It is also said that he was born in the year one hundred and fifty. Allegiance was pledged to him as caliph after the death of his brother Mūsā al-Hādī in Rabīʿ al-Awwal of the year one hundred and seventy, by the covenant of his father al-Mahdī, as has been mentioned earlier. Narrations of Hārūn al-Rashīd He related ḥadīth from his father and his grandfather, and he narrated from al-Mubārak b. Faḍāla, from al-Ḥasan, from Anas b. Mālik that the Messenger of God ﷺ said: "Guard yourselves against the Fire, even with half a date." He mentioned this while he was on the pulpit delivering a sermon to the people. His son narrated from him, as did Sulaymān al-Hāshimī, the father of Isḥāq, and Nubāta b. ʿAmr. Attributes and jihād of Hārūn al-Rashīd Al-Rashīd was fair, tall, stout, and handsome. He had raided the summer expedition several times during his father's lifetime, and he concluded a truce between the Muslims and the Byzantines after his siege of Constantinople. The Muslims faced great hardship and severe fear in that, and the peace was with the woman Ilyūn, who was titled Augusta, on condition of much tribute that she would pay to the Muslims every year. The Muslims in the east and west rejoiced at this, as has been mentioned earlier. This is what prompted his father to pledge allegiance to him as heir apparent after his brother Mūsā al-Hādī, and that was in the year one hundred and sixty-six. Then, when the caliphate came to him after his brother in the year one hundred and seventy, he was of the best conduct among people, the most frequent in raiding and performing hajj himself. For this reason Abū al-Saʿlī said of him: Whoever seeks to meet you or desires it, let him go to the two sacred precincts or the farthest frontiers, in the land of the enemy on a lean horse, and in the land of the Kaʿbah on a camel saddle. No creature has encompassed the frontiers other than you among those appointed over affairs. He used to give as charity from his own wealth every day one thousand dirhams. When he performed hajj, he took with him one hundred jurists and their sons; and when he did not perform hajj, he sent three hundred with ample provision and complete clothing. He loved to emulate his grandfather Abū Jaʿfar al-Manṣūr except in giving, for he was swift and generous in giving. He loved jurists and poets, and gave them much, and no kindness or good deed was ever lost with him. The inscription on his signet ring was: "There is no god but God." He used to pray one hundred rakʿahs of supererogatory prayer every day until he departed this world, unless an illness befell him. No good deed of a doer of good was lost with him, nor did he delay it. He loved poetry and poets, inclined toward people of letters and jurisprudence, and disliked disputation in religion. He loved praise, especially from an eloquent poet, and rewarded him generously. When Marwān b. Abī Ḥafṣa praised him with his ode, which included: The frontiers were closed with Hārūn and secured; through him the affairs of the Muslims were firmly settled. He gave him five thousand dinars, a robe of honor, and ten Byzantine slaves, and mounted him on a steed from his own private mount. Muḥammad b. ʿAlī al-Khurāsānī said: "Al-Rashīd was the first caliph to play polo and ball, and to shoot arrows at the target, and the first Abbasid caliph to play chess." Al-Ṣūlī said: "He was the first to assign ranks and classes to singers." Some of the humorous situations of Hārūn al-Rashīd Ibn Abī Maryam al-Madanī was the one who made him laugh, and he had merit in reports of the Hijaz and other matters. Al-Rashīd lodged him in his palace and mixed him with his family. One day al-Rashīd woke him for the dawn prayer, and he got up, performed ablution, then caught up with al-Rashīd while he was reciting: "And why should I not worship the One who created me" [Yā Sīn: 22]. Ibn Abī Maryam said: "By God, I do not know." Al-Rashīd laughed, interrupted the prayer, then turned to him and said: "Woe to you! Avoid prayer and the Qurʾān, and you may have everything else." One day al-ʿAbbās b. Muḥammad entered upon al-Rashīd with a silver jar containing excellent perfume, and he began to praise it and express great gratitude for it, and asked al-Rashīd to accept it from him, so he accepted it. Ibn Abī Maryam asked al-Rashīd to give it to him, so he gave it to him. Al-ʿAbbās said to him: "Woe to you! I brought something that I denied myself and preferred my master with it, and you took it." Ibn Maryam swore that he would perfume his anus with it. Then he took some of it and smeared his anus with it, and anointed all his limbs with it, while al-Rashīd could not control his laughter. Then he said to a servant standing there called Khāqān: "Fetch my slave boy." Al-Rashīd said: "Call his slave boy for him." Then he said to him: "Take this perfume and go to your mistress and tell her to perfume her anus with it so that I may return to her and have intercourse with her." Laughter overcame al-Rashīd completely. Then Ibn Abī Maryam turned to al-ʿAbbās b. Muḥammad and said to him: "You came with this perfume praising it before the Commander of the Faithful, under whose authority and in whose hand is everything that the sky rains down and the earth brings forth? And more astonishing than this is that it was said to the Angel of Death: 'Whatever this man commands you, carry it out.' And you praise this perfume before him as if he were a grocer, a baker, a cook, or a date seller." Al-Rashīd nearly perished from intense laughter, then he ordered one hundred thousand dirhams for Ibn Abī Maryam. One day al-Rashīd drank medicine, and Ibn Abī Maryam asked him to be in charge of the chamberlains that day, and whatever he obtained would be between him and the Commander of the Faithful. He appointed him chamberlain. Messengers came with gifts from every side, from Zubayda, the Barmakids, and the great commanders, and what he obtained that day was sixty thousand dinars. On the second day al-Rashīd asked him what he had collected, and he told him. He said: "Where is my share?" He said: "Dismissed." He said: "I have settled with you for ten thousand apples." Al-Rashīd's veneration of knowledge and the traditions of the Messenger of God He summoned Abū Muʿāwiya al-Ḍarīr, Muḥammad b. Khāzim, to hear ḥadīth from him. Abū Muʿāwiya said: "I never mentioned anything from the ḥadīth of the Messenger of God in his presence except that he said: 'May God bless and grant peace upon my master.' When he heard a ḥadīth containing an exhortation, he wept until the ground became wet. One day I ate with him, then I rose to wash my hands, and he poured water over me while I could not see him. Then he said: 'O Abū Muʿāwiya, do you know who is pouring water over you?' I said: 'No.' He said: 'I am.' Abū Muʿāwiya al-Ḍarīr then prayed for him and said: 'I only intended to venerate knowledge.' One day Abū Muʿāwiya narrated to him from al-Aʿmash, from Abū Ṣāliḥ, from Abū Hurayra the ḥadīth: 'Adam and Moses disputed.' The uncle of al-Rashīd said: 'Where did they meet, O Abū Muʿāwiya?' Al-Rashīd became extremely angry at that and said: 'Do you object to the ḥadīth?! Bring the leather mat and the sword.' It was brought, and people rose to intercede for him, but al-Rashīd said: 'This is heresy.' Then he ordered him imprisoned and said: 'He will not leave until he tells me who prompted him to this.' He swore by binding oaths that no one had told him, and that it was merely a slip from himself, so he released him. Some said: I entered upon Hārūn al-Rashīd while before him was a man whose neck had been struck, and the executioner was wiping his sword on the back of the slain man's neck. Hārūn said: 'I killed him because he said the Qurʾān is created. I killed him as an act of nearness to God, Mighty and Majestic.' A scholar said to him: 'O Commander of the Faithful, look at those who love Abū Bakr and ʿUmar and give them precedence, so honor them and your authority will be strengthened.' Al-Rashīd said: 'Am I not like that?! By God, I am indeed like that: I love them and love whoever loves them, and I punish whoever hates them.' Al-Rashīd's fear and awe of God Ibn al-Simmāk or someone else said to him: 'O Commander of the Faithful, God has not placed anyone above you; strive that none among them be more obedient to God than you.' He said: 'You have shortened the speech but have been eloquent in the exhortation.' One day Ibn al-Simmāk entered upon him, and al-Rashīd asked for water; a jug of cooled water was brought. He said to Ibn al-Simmāk: 'Admonish me.' He said: 'O Commander of the Faithful, how much would you pay for this drink if you were denied it?' He said: 'Half my kingdom.' He said: 'Drink and may it be wholesome.' When he drank, he said: 'What do you think if you were denied its exit from your body, how much would you pay for that?' He said: 'All my kingdom.' He said: 'A kingdom whose value is a drink of water is not worth competing for.' Hārūn wept. Ibn Qutayba said: Al-Riyāshī narrated to us: I heard al-Aṣmaʿī say: I entered upon al-Rashīd while he was trimming his nails on Friday, and I said something to him about that. He said: 'Trimming nails on Thursday is from the Sunnah, and I have heard that trimming them on Friday repels poverty.' I said: 'O Commander of the Faithful, do you fear poverty?!' He said: 'O Aṣmaʿī, is there anyone who fears poverty more than I?' Ibn ʿAsākir narrated from Ibrāhīm b. al-Mahdī who said: One day I was with al-Rashīd, and he called his cook and said: 'Do you have any camel meat in the food?' He said: 'Yes, several kinds of it.' He said: 'Bring it with the food.' When it was placed before him, he took a morsel of it and put it in his mouth, and Jaʿfar al-Barmakī laughed. Al-Rashīd stopped chewing the morsel, turned to him, and said: 'Why are you laughing?' He said: 'Nothing, O Commander of the Faithful; I remembered some words that passed between me and my slave girl last night.' He said: 'By my right over you, you must tell me.' He said: 'Until you eat this morsel.' He threw it from his mouth and said: 'By God, you will tell me.' He said: 'O Commander of the Faithful, how much do you think this food of camel meat costs you?' He said: 'Four dirhams.' He said: 'No, by God, O Commander of the Faithful, rather four hundred thousand dirhams.' He said: 'How is that?' He said: 'You asked your cook for camel meat a long time ago before this day, and he did not have it. I said: 'The kitchen must never be without camel meat, for we slaughter a camel every day because we do not buy camel meat from the market.' So from that day to this day, four hundred thousand dirhams were spent on camel meat, and the Commander of the Faithful did not ask for camel meat except this day.' Jaʿfar said: 'I laughed because the Commander of the Faithful obtained from that only this morsel, so it costs the Commander of the Faithful four hundred thousand.' He said: 'Al-Rashīd wept bitterly, turned to himself reproaching himself, saying: 'You are ruined, by God, O Hārūn.' He ordered the table to be removed from before him, and he continued weeping until the muezzins announced the noon prayer. He went out and prayed with the people, then returned weeping. He ordered two million to be distributed to the poor of the two sacred precincts, one million in each sanctuary as charity; he ordered two million to be given as charity in both sides of Baghdad, the western and eastern; and one million to be given as charity to the poor of Kufa and Basra. Then he went out for the afternoon prayer, then returned weeping until he prayed the sunset prayer, then returned. Abū Yūsuf the judge entered upon him and said: 'What is wrong, O Commander of the Faithful, that you are weeping this day?' He mentioned his affair and the enormous wealth he had spent for his desire, while he obtained only a morsel from it. Abū Yūsuf said to Jaʿfar: 'Was the camel meat they slaughtered wasted, or did people eat it?' He said: 'Rather people ate it.' He said: 'Rejoice, O Commander of the Faithful, in the reward of God for the wealth you spent that the Muslims ate in past days, and for the charity God facilitated for you this day for the poor, and for the fear and awe of God you have been granted this day. God, Exalted, has said: 'But for him who fears the station of his Lord are two gardens' [Al-Raḥmān: 46]. Al-Rashīd ordered four hundred thousand for him, then called for food and ate from it, so his lunch that day became dinner. ʿAmr b. Baḥr al-Jāḥiẓ said: Al-Rashīd combined seriousness and jest as no one else did. Abū Yūsuf was his judge, the Barmakids were his viziers, his chamberlain was al-Faḍl b. al-Rabīʿ, the most prominent of people and the most haughty; his boon companion was his father's uncle al-ʿAbbās b. Muḥammad, the lord of al-ʿAbbāsiyya; his poet was Marwān b. Abī Ḥafṣa, his singer Ibrāhīm al-Mawṣilī, unique in his age in his craft; his percussionist was Zalzal, his flutist Barṣūmā, and his wife was Umm Jaʿfar—meaning Zubayda—and she was the most desirous of people in every good and the swiftest to every kindness and good deed. She brought water into the sacred precinct after it had been prohibited, among other good deeds. Al-Khaṭīb al-Baghdādī narrated that al-Rashīd used to say: 'We are of a people whose loss is great and whose remnant is good; we inherited the Messenger of God ﷺ, and the caliphate of God, Mighty and Majestic, remains among us.' While al-Rashīd was circumambulating the House one day, a man appeared to him and said: 'O Commander of the Faithful, I wish to speak to you with harsh words.' He said: 'No, nor may your eye be comforted; God sent one better than you to one worse than me and commanded him to speak to him gently.' From Shuʿayb b. Ḥarb, who said: I saw al-Rashīd on the road to Makkah, and I said to myself: 'You must enjoin good and forbid evil.' But I feared, and said: 'He will now strike my neck.' I said: 'There is no avoiding it.' So I called out to him: 'O Hārūn, you have wearied the community and the beasts.' He said: 'Seize him.' I was brought before him, and in his hand was an iron rod with which he played, while he sat on a chair. He said: 'Who is the man?' I said: 'A man from the Muslims.' He said: 'May your mother be bereft of you! Who are you?' I said: 'From the Abnāʾ.' He said: 'What made you call me by my name?' He said: There came to my mind something that had never occurred to me before, and I said: 'I call God by His name: O God, O Merciful; shall I not call you by your name?! God, Glorified, has called the most beloved of His creation to Him by his name: Muḥammad, and He called the most hated of creation by his kunya, saying: 'May the hands of Abū Lahab perish' [Al-Masad: 1]. Al-Rashīd said: 'Take him out, take him out.' And Ibn al-Simmāk said to him one day: O Commander of the Faithful, you shall die alone, and be buried alone, so beware of standing before the Compeller, and of the halting between Paradise and the Fire, when one is seized by the throat, the foot slips, regret befalls, no repentance may be attained, no stumble is pardoned, and no ransom of wealth is accepted. Al-Rashīd began weeping until his voice rose. Yaḥyā b. Khālid said to him: O Ibn al-Simmāk, you have distressed the Commander of the Faithful tonight. Then he arose and left his presence, weeping. And al-Fuḍayl b. ʿIyāḍ said to him in the course of his admonition that night in Makkah: O fair of face, you will be questioned about all of these [people]. God, exalted is He, has said: “And their ties shall be cut asunder” [al-Baqarah: 166]. He said: Layth narrated to us, from Mujāhid: the bonds that existed between them in this world. So he wept until he began to sob. And al-Aṣmaʿī said: One day al-Rashīd summoned me, and he had adorned his dwellings and increased the food, drink, and pleasures therein. Then he summoned Abū al-ʿAtāhiyah and said to him: Describe for us the life and comfort we enjoy. So he began to say: Live as long as you may, safe and sound, in the shade of towering palaces; whatever you desire is brought to you, at evening and at early morn; but when souls rattle in the narrow straitness of the chest, then you will know with certainty that you were only in deception. He said: Al-Rashīd wept bitterly. Al-Faḍl b. Yaḥyā said: The Commander of the Faithful summoned you to gladden him, yet you have saddened him? Al-Rashīd said to him: Leave him; for he saw us in blindness and disliked to increase us in blindness. And through another chain, al-Rashīd said to Abū al-ʿAtāhiyah: Admonish me with some verses of poetry, and be brief. So he began to say: Do not feel safe from death in any extremity or breath, even if you shield yourself with veils and guards. Know that the arrows of death aim to strike every armed and shielded man. You hope for deliverance but have not taken its paths; the ship does not sail on dry land. He said: Al-Rashīd fell down in a faint. Al-Rashīd once imprisoned Abū al-ʿAtāhiyah, and set watchers over him to report what he said. He once wrote on the prison wall: By God, wrongdoing is a cause of blame, and the wrongdoer himself is ever the oppressor. To the Judge of the Day of Requital we go, and with God the adversaries shall meet. He said: So he summoned him and asked him to absolve him, and gave him a thousand dinars, and released him. Al-Ḥusayn b. al-Fahm said, with his chain of transmission from Sufyān b. ʿUyaynah, who said: I entered upon al-Rashīd, and he said: What news of you? I said: In God’s sight, houses do not remain hidden, for endurance and silence have gone on too long. He said: O fellow, a hundred thousand [dirhams] to Ibn ʿUyaynah, to suffice him and his descendants, and not harm al-Rashīd in the least. Al-Aṣmaʿī said: I was with al-Rashīd on the pilgrimage. We passed by a valley, and on its edge there was a beautiful young woman with a bowl before her, begging with it, saying: The crushing waves of the years have ground us down, and the misfortunes of the days have cast us aside. So we have come to you, stretching out our hands for the leftovers of your provisions and food. Seek, then, the reward and recompense from us, O visitors of the Sacred House. Whoever has seen me has seen me and my baggage; so have mercy on my exile and the lowliness of my station. Al-Aṣmaʿī said: I went to al-Rashīd and told him of her situation. He came himself until he stood over her, heard her, pitied her and wept, and ordered the servant Masrūr to fill her bowl with gold. He filled it until it overflowed right and left. And al-Rashīd once heard a bedouin urging on his camels on the road of the pilgrimage, saying: O you who amass worry, do not be grieved; if the fever is decreed for you, you will be fevered. How can you guard yourself when the Pen has run dry and health and sickness have settled upon you? Al-Rashīd said to one of the servants: What do you have with you? He said: Four hundred dinars. He said: Give them to this bedouin. When he had received them, his companion struck him on the shoulder with his hand and said, quoting in verse: I was the companion of Qaʿqāʿ b. ʿAmr, and no companion of Qaʿqāʿ is ever unfortunate. So al-Rashīd ordered one of the servants to give the one who quoted whatever gold he had with him, and it turned out he had two hundred dinars. Abū ʿUbaydah said: The origin of this proverb is that Muʿāwiyah was given a gift—bowls of gold—and he distributed them among his companions. Beside him was Qaʿqāʿ b. ʿAmr, and beside Qaʿqāʿ was a bedouin who received nothing of them. The bedouin lowered his head in shame, so Qaʿqāʿ gave him the bowl that had fallen to his share. The bedouin rose, saying: I was the companion of Qaʿqāʿ b. ʿAmr, and no companion of Qaʿqāʿ is ever unfortunate. One day al-Rashīd came out from Zubaydah’s quarters laughing, and it was said to him: Why do you laugh, O Commander of the Faithful? He said: This woman—meaning his wife Zubaydah—came to me; I ate with her and slept. I did not wake except at the sound of gold being poured. I said: What is this? They said: This is three hundred thousand dinars that have arrived from Egypt. She said: Grant it to me, O cousin. I said: It is yours. Then I had not yet left before she turned belligerent on me and said: What good have I ever seen from you? And al-Rashīd once said to al-Mufaḍḍal al-Ḍabbī: What is the finest thing said about the wolf? And you shall have this ring, whose price is one thousand six hundred dinars. So he recited the poet’s saying: He sleeps with one of his eyelids, and with the other wards off calamities; thus he is both wakeful and slumbering. He said: You did not say this except to rob us of the ring. Then he threw it to him. Zubaydah sent and bought it from him for one thousand six hundred dinars, and sent it to al-Rashīd, saying: I saw that you admired it. He returned it to al-Mufaḍḍal along with the dinars, and said: We would not grant something and then take it back. One day al-Rashīd said to al-ʿAbbās b. al-Aḥnaf: What is the most delicate verse the Arabs have spoken? He said: The saying of Jamīl about Buthaynah: Would that I were blind and deaf, and Buthaynah led me, so that her speech would not be hidden from me. Al-Rashīd said to him: Yet your own verse is more delicate than this, where you said: Love wandered among all of God’s servants, until when it passed by me from among them, it stopped. Al-ʿAbbās said: Yours, O Commander of the Faithful, is more delicate than all of this: Does it not suffice you that you possess me, and that all people are my slaves, and that if you cut off my hands and my feet, I would say, out of love: You have done well; add more! He said: Al-Rashīd laughed and was pleased by that. Al-Silafī reported in the “Ṭuyūriyyāt” with his chain of transmission from Ibn al-Mubārak, who said: “When the caliphate passed to al-Rashīd... a slave-girl of al-Mahdī’s took his fancy. He desired her for himself, but she said: I am not lawful for you; your father had relations with me. Yet he became infatuated with her. He sent for Abū Yūsuf and asked him: Do you have any [legal device] in this matter? He said: O Commander of the Faithful, should every slave-girl who makes a claim be believed?! Do not believe her, for she is not trustworthy.” Ibn al-Mubārak said: “I did not know at whom to marvel more—at this man who had laid his hand on the blood and wealth of the Muslims yet scrupled over his father’s inviolable right; or at this slave-girl who refused herself to the Commander of the Faithful; or at this jurist of the land and its judge, who said: Violate your father’s honor, gratify your desire, and put it on my neck?!” He also reported from ʿAbd Allāh b. Yūsuf, who said: Al-Rashīd said to Abū Yūsuf: “I have bought a slave-girl and wish to have intercourse with her now, before the period of istibrāʾ. Is there any device for that?” He said: “Yes; give her as a gift to one of your sons, then marry her.” And he reported from Isḥāq b. Rāhawayh, who said: “Al-Rashīd summoned Abū Yūsuf at night, and he gave him a legal ruling, so he ordered a hundred thousand dirhams for him. Abū Yūsuf said: If the Commander of the Faithful sees fit … to order that it be delivered before dawn? He said: Deliver it at once. Someone present said: The treasurer is in his house and the doors are locked. Abū Yūsuf said: The gates were locked when he summoned me, yet they were opened!!” It was said: Yaḥyā b. Khālid appointed a man over some tax-collecting work. The man entered upon al-Rashīd to bid him farewell, and with him were Yaḥyā and Jaʿfar. Al-Rashīd said to the two of them: Give him your parting advice! Yaḥyā said: Be frugal, and build well. Jaʿfar said: Be just, and demand justice. Al-Rashīd said: Act justly, and do good. It was said: Al-Rashīd once performed the pilgrimage and entered the Kaʿbah. One of the custodians saw him standing on his toes, saying: O You who possess the needs of those who ask, and know the conscience of the silent! For every request made of You there is a ready answer and a decisive response, and for every silent one You have encompassing knowledge, speaking through Your true promises, Your overflowing favors, and Your vast mercy. Bless Muḥammad and the family of Muḥammad; forgive us our sins, and expiate for us our evil deeds, O You whom sins do not harm, from whom hidden things are not concealed, and whose forgiveness of faults does not diminish You. O You who spread the earth upon the water, and closed the air with the sky, and chose for Yourself the most beautiful names! Bless Muḥammad and the family of Muḥammad, and choose for me the best in all my affairs. O You before whom voices are hushed in all manner of languages, asking You for their needs! Among my needs from You is that You forgive me my sins when You take me in death, and I am placed in my grave, and my family and children are parted from me. O God, to You belongs praise, such praise as surpasses every praise, as Your bounty surpasses all creation. O God, bless Muḥammad and the family of Muḥammad with a blessing that is pleasing to him, and bless him with a blessing that is a treasure for him, and reward him on our behalf with the fullest reward. O God, make us live as felicitous ones, and take us as martyrs; make us felicitous and well-provided, and do not make us wretched and deprived. [His consolation upon Ibn al-Mubārak, his generosity and his gifts] Among his virtues: when news reached him of the death of Ibn al-Mubārak, he sat for formal condolences, and ordered the notables to offer him condolences in Ibn al-Mubārak. From the poetry of Hārūn al-Rashīd And from al-Rashīd’s poetry concerning three favorite slave-girls of his inner circle: The three charming maidens have taken possession of my reins, and have settled in every place of my heart. How is it that all creation obeys me, yet I obey them, while they disobey me? That is only because the authority of love, through which they have gained strength, is mightier than my authority. And from his poetry, as cited by the author of al-ʿIqd in his book: She shows aversion, yet hides beneath it affection; the soul is content, while the gaze is angry. O you to whom I have offered my cheek and he has made it slip, for there is no authority over me save the Merciful. Abū Hiffān mentioned that in al-Rashīd’s household there were four thousand slave-girls, among concubines, their servants, the servants of his wife, and his sisters. One day they all assembled before him, and the singing-girls sang to him, and he was greatly delighted. He ordered money to be scattered over them, and the amount that day was six million dirhams. This was narrated by Ibn ʿAsākir. He also narrated that al-Rashīd bought a slave-girl from Madinah and was greatly taken with her. He ordered that her former owners and those attached to them be brought so that he might fulfill their needs. They came, eighty persons in all. He ordered the chamberlain al-Faḍl b. al-Rabīʿ to receive them and write down their needs. Among them was a bedouin man who had stayed in Madinah and was in love with that slave-girl. The chamberlain said to him: What is your need? He said: My need is that the Commander of the Faithful seat me with so-and-so, and I drink three raṭls of wine, and she sings me three songs. He said: Are you mad? He said: No, but present that to the Commander of the Faithful. When he returned to the caliph, he mentioned what the man had said. So he ordered him brought, and that the slave-girl sit with him where [the caliph] could watch them. She sat on a chair, with servants before her, and the man sat on a chair. He drank a raṭl and said to her: Sing to me: My two friends, turn aside, may God bless you both, even if Hind is not in your land, by design. Say to her: It was not error that made us cross, but we crossed deliberately to meet you. Tomorrow the weepers will multiply among us and among you, and my abode will grow farther from your abodes. So she sang to him. Then the servant urged him on, and he drank another raṭl and said: Sing to me, may I be your ransom: Our eyes speak in our faces, so we are silent, while love speaks; we are angry at times and content with a glance, and that between us is not known. So she sang to him. Then he drank a third raṭl and said: Sing to me, may God make me your ransom: The best of what we were was our separation; Time betrayed us, and we did not betray. Would that Time might once return to us a day as we once were. He said: Then the young man rose to a step that was there, climbed it, and threw himself from its top onto his head and died. Al-Rashīd said: The young man was hasty. By God, had he not been hasty, I would have given her to him. His virtues, his generous deeds, his noble qualities, and his poetry are extremely numerous. The imams have recorded much of that, and we have mentioned a good sample of it. To God be praise. Illness and death of Hārūn al-Rashīd, and elegies for him Al-Fuḍayl b. ʿIyāḍ used to say: No one’s death would be more grievous to us than the death of Hārūn al-Rashīd. Indeed, I pray that God may add to his lifespan from my own. They said: When al-Rashīd died and those trials and dissensions appeared, along with the doctrine that the Qurʾān was created, we understood what prompted al-Fuḍayl’s words. We have already mentioned what he saw in his dream concerning that, in which there was red soil, and a voice saying: This is the soil of the Commander of the Faithful. And it was in Ṭūs. Ibn ʿAsākir narrated that al-Rashīd saw in a dream a voice saying: It is as if I see this palace, its people now perished... —the poem to its end. It has already been mentioned that his brother Mūsā al-Hādī saw that, and his father Muḥammad al-Mahdī saw it, but God knows best. We have already mentioned that he ordered his grave to be dug during his lifetime, and ordered a complete recitation of the Qurʾān in it. He was carried until he looked at it, and he began to say: To this place you shall come, O son of Adam! And he wept. He ordered that it be widened at his chest and extended from his feet. Then he began to say: “My wealth has availed me nothing; my power has perished from me” [al-Ḥāqqah: 28–29], and wept. It is said that the last words he spoke when he was on his deathbed were: O God, benefit us through good deeds, and forgive us our misdeeds. O You who do not die, have mercy on one who dies. His illness was with blood, and it was said: with consumption. Jibrīl b. Bakhtīshūʿ used to conceal from him what illness he had, so al-Rashīd ordered a man to take his urine in a glass bottle and go with it to Jibrīl and show it to him, on the pretense that it was for a sick man he had. When he saw it, he said to a man with him: "This is like the urine of that man." The owner of the bottle understood whom he meant, and said to him: "I adjure you by God, inform me about the condition of the owner of this urine; for I have money owed by him. If there is hope for him, then leave it; otherwise I will collect it from him." He said: "Go and free yourself from him; for he will not live but a few days." When he came and informed al-Rashīd, he sent for Jibrīl, but he hid himself until al-Rashīd died. Al-Rashīd said in this state: I am in Ṭūs staying; I have no close friend in Ṭūs. I hope to my God for what is in me, for He is merciful to me. He brought upon me in Ṭūs His decree that is ordained. There is nothing but my contentment, patience, and submission. Al-Haytham b. ʿAdī said: When death came to al-Rashīd, he fell into a swoon. He opened his eyes from it and saw al-Faḍl b. al-Rabīʿ at his head, and said: "O Faḍl... When what I had hoped would draw near has drawn near, the eyes of people struck me from every side. So I have become pitied after having been envied, so patience upon the disliked consequences of those outcomes. I will weep for the union that was between us and lament the passing days of joy. Sahl b. Ṣāʿid said: I was with al-Rashīd while he was at the point of death. He called for a thick wrapper and wrapped himself in it, and began to endure what he endured. I rose to leave, and he said: "Sit." So I sat for a long time, neither of us speaking to the other. Then I rose, and he said: "Where are you going, O Sahl?" I said: "My heart cannot bear to see the Commander of the Faithful suffering from illness what he suffers. If only you would lie down, O Commander of the Faithful, it would be more restful." He laughed the laugh of a healthy man, then said: "O Sahl, remember in this state the words of the poet: I am of a noble people whom the severity of misfortunes increases in pride and patience. Then he died, on Saturday, three nights remaining of Jumādā al-Ākhirah, in the year 193. It was said: he died in Jumādā al-Ūlā. It was said: in Rabīʿ al-Awwal. He was forty-five, or forty-six, or forty-seven, or forty-eight years old. The duration of his tenure as caliph was twenty-three years, one month, and eighteen days; and it was said: and three months. His son Ṣāliḥ prayed over him, and he was buried in a village of the villages of Ṭūs called Sanābādh, may God have mercy on him, pardon him, and admit him to Paradise. Some of them said: I read upon the tents of al-Rashīd at Sanābādh, as the people were departing from Ṭūs after his death: The dwellings of the army are inhabited, while the greatest dwelling is abandoned. God's caliph is in the abode of decay, the winds blow over his graves. The caravan set out boasting of him, and returned mourning him. Abū al-Shīṣ elegized him, saying: A sun has set in the east, so the two eyes shed tears. We have never seen a sun set from where it rises. The poets elegized him with odes. Abu al-Faraj Ibn al-Jawzī said in al-Muntaẓam: "Al-Rashīd left behind an inheritance such as no caliph had left before him, of jewels, furnishings, and goods, besides estates and houses, whose value was one hundred thousand thousand dinars and thirty-five thousand thousand dinars." Ibn Jarīr said: "There was in the treasury for the welfare of the people nine hundred thousand thousand and some." His wives and children: He married Umm Jaʿfar Zubaydah bt. his paternal uncle Jaʿfar b. Abī Jaʿfar al-Manṣūr in the year 165 during the lifetime of his father al-Mahdī. She bore him Muḥammad al-Amīn and died in the year 216. He married Amat al-ʿAzīz, an umm walad who had belonged to his brother Mūsā al-Hādī, and she bore him ʿAlī b. al-Rashīd. He married Umm Muḥammad bt. Ṣāliḥ al-Miskīn and al-ʿAbbāsah bt. his paternal uncle Sulaymān b. Abī Jaʿfar, and they were both conducted to him on one night in the year 187 at al-Raqqah. He married ʿAzīzah bt. al-Ghiṭrīf, who was the daughter of his maternal uncle, the brother of his mother al-Khayzurān. He married the daughter of ʿAbd Allāh b. Muḥammad b. ʿAbd Allāh b. ʿAmr b. ʿUthmān b. ʿAffān, the ʿUthmāniyyah, who was called al-Jurashiyyah because she was born at Jurash in Yemen. Al-Rashīd died leaving four free women: Zubaydah, ʿAbbāsah, the daughter of Ṣāliḥ, and this ʿUthmāniyyah. As for the concubines from among the slave women, they were exceedingly numerous; some said that he had in his palace four thousand slave women. As for his male children: Muḥammad al-Amīn b. Zubaydah; ʿAbd Allāh al-Maʾmūn from a slave woman named Marājil; Muḥammad Abū Isḥāq al-Muʿtaṣim from an umm walad called Māridah; al-Qāsim al-Muʾtaman from a slave woman called Qaṣf; ʿAlī, whose mother was Amat al-ʿAzīz; Ṣāliḥ from a slave woman named Rathm; Muḥammad Abū Yaʿqūb; Muḥammad Abū ʿĪsā; Muḥammad Abū al-ʿAbbās; and Muḥammad Abū ʿAlī. All of these were from ummahāt awlād. Among the females: Sukaynah from Qaṣf; Umm Ḥabīb from Māridah; Arwā; Umm al-Ḥasan; Umm Muḥammad Ḥamdūnah; Fāṭimah, whose mother was Ghuṣaṣ; Umm Salamah; Khadījah; Umm al-Qāsim; Ramlah; Umm ʿAlī; Umm al-Ghāliyah; and Rayṭah. All of them were from ummahāt awlād.

402. Tarikh (al-Tabari) 3075No grade recorded

     وُلَاةِ الْأَمْصَارِ أَيَّامَ الرَّشِيدِ   وُلَاةُ الْمَدِينَةِ: إِسْحَاقُ [ بْنُ عِيسَى ] بْنِ عَلِيٍّ، عَبْدُ الْمَلِكِ بْنُ صَالِحِ بْنِ عَلِيٍّ، مُحَمَّدُ بْنُ عَبْدِ اللَّهِ، ( مُوسَى بْنُ عِيسَى بْنِ مُوسَى )، إِبْرَاهِيمُ بْنُ مُحَمَّدِ بْنِ إِبْرَاهِيمَ، عَلِيُّ بْنُ عِيسَى بْنِ مُوسَى، ( مُحَمَّدُ بْنُ إِبْرَاهِيمَ )، ( عَبْدُ اللَّهِ بْنُ مُصْعَبٍ، بَكَّارُ بْنُ عَبْدِ اللَّهِ بْنِ مُصْعَبٍ )، ( مُحَمَّدُ بْنُ عَلِيٍّ )، أَبُو الْبَخْتَرِيِّ وَهْبُ بْنُ وَهْبٍ. وُلَاةُ مَكَّةَ: الْعَبَّاسُ بْنُ مُحَمَّدِ بْنِ إِبْرَاهِيمَ، سُلَيْمَانُ بْنُ جَعْفَرِ بْنِ سُلَيْمَانَ، ( مُوسَى بْنُ عِيسَى بْنِ مُوسَى )، عَبْدُ اللَّهِ بْنُ مُحَمَّدِ بْنِ إِبْرَاهِيمَ، عَبْدُ اللَّهِ بْنُ قُثَمَ بْنِ الْعَبَّاسِ، ( عُبَيْدُ اللَّهِ بْنُ قُثَمٍ )، وَعَبْدُ اللَّهِ بْنُ مُحَمَّدِ بْنِ عِمْرَانَ، ( عُبَيْدُ اللَّهِ بْنُ مُحَمَّدِ بْنِ إِبْرَاهِيمَ، الْعَبَّاسُ بْنُ مُوسَى بْنِ عِيسَى، ( عَلِيُّ بْنُ مُوسَى بْنِ عِيسَى )، مُحَمَّدُ بْنُ عَبْدِ اللَّهِ الْعُثْمَانِيُّ )، حَمَّادٌ الْبَرْبَرِيُّ، سُلَيْمَانُ بْنُ جَعْفَرِ بْنِ سُلَيْمَانَ، ( الْفَضْلُ بْنُ الْعَبَّاسِ بْنِ مُحَمَّدٍ )، ( أَحْمَدُ بْنُ إِسْمَاعِيلَ بْنِ عَلِيٍّ ). وُلَاةُ الْكُوفَةِ: مُوسَى بْنُ عِيسَى بْنِ مُوسَى، ( مُحَمَّدُ بْنُ إِبْرَاهِيمَ )، ( عُبَيْدُ اللَّهِ بْنُ مُحَمَّدِ بْنِ إِبْرَاهِيمَ )، يَعْقُوبُ بْنُ أَبِي جَعْفَرٍ، مُوسَى بْنُ عِيسَى بْنِ مُوسَى، الْعَبَّاسُ بْنُ عِيسَى بْنِ مُوسَى، إِسْحَاقُ بْنُ ( الصَّبَّاحِ ) الْكِنْدِيُّ، ( مُوسَى بْنُ عِيسَى بْنِ مُوسَى، الْعَبَّاسُ بْنُ عِيسَى بْنِ مُوسَى )، ( مُوسَى بْنُ عِيسَى بْنِ مُوسَى، جَعْفَرُ بْنُ أَبِي جَعْفَرٍ. وُلَاةُ الْبَصْرَةِ: مُحَمَّدُ بْنُ سُلَيْمَانَ بْنِ عَلِيٍّ، سُلَيْمَانُ بْنُ أَبِي جَعْفَرٍ، عِيسَى بْنُ جَعْفَرِ بْنِ أَبِي جَعْفَرٍ، خُزَيْمَةُ بْنُ خَازِمٍ، عِيسَى بْنُ جَعْفَرٍ، جَرِيرُ بْنُ يَزِيدَ، جَعْفَرُ بْنُ سُلَيْمَانَ، جَعْفَرُ بْنُ أَبِي جَعْفَرٍ، ( عَبْدُ الصَّمَدِ بْنُ عَلِيٍّ )، مَالِكُ بْنُ عَلِيٍّ الْخُزَاعِيُّ، إِسْحَاقُ بْنُ سُلَيْمَانَ بْنِ عَلِيٍّ، سُلَيْمَانُ بْنُ أَبِي جَعْفَرٍ، عِيسَى بْنُ جَعْفَرٍ، الْحَسَنُ بْنُ جَمِيلٍ مَوْلَى أَمِيرِ الْمُؤْمِنِينَ، ( عِيسَى بْنُ جَعْفَرِ بْنِ أَبِي جَعْفَرٍ، جَرِيرُ بْنُ يَزِيدَ، عَبْدُ الصَّمَدِ بْنُ عَلِيٍّ )، إِسْحَاقُ بْنُ عِيسَى بْنِ عَلِيٍّ. وُلَاةُ خُرَاسَانَ: أَبُو الْعَبَّاسِ الطُّوسِيُّ، جَعْفَرُ بْنُ مُحَمَّدِ بْنِ الْأَشْعَثِ، الْعَبَّاسُ بْنُ جَعْفَرٍ، الْغِطْرِيفُ بْنُ عَطَّاءٍ، سُلَيْمَانُ بْنُ رَاشِدٍ عَلَى الْخَرَاجِ، ( حَمْزَةُ بْنُ مَالِكٍ )، الْفَضْلُ بْنُ يَحْيَى بْنِ خَالِدٍ، مَنْصُورُ بْنُ يَزِيدَ بْنِ مَنْصُورٍ، جَعْفَرُ بْنُ يَحْيَى، وَخَلِيفَتُهُ بِهَا عَلِيُّ بْنُ عِيسَى بْنِ مَاهَانَ، هَرْثَمَةُ بْنُ أَعْيَنَ، الْعَبَّاسُ بْنُ جَعْفَرٍ لِلْمَأْمُونِ بِهَا، عَلِيُّ بْنُ الْحَسَنِ بْنِ قَحْطَبَةَ.

     ✧ The governors of the garrison cities during the days of al-Rashīd: The governors of al-Madīnah: Isḥāq [b. ʿĪsā] b. ʿAlī, ʿAbd al-Malik b. Ṣāliḥ b. ʿAlī, Muḥammad b. ʿAbd Allāh, (Mūsā b. ʿĪsā b. Mūsā), Ibrāhīm b. Muḥammad b. Ibrāhīm, ʿAlī b. ʿĪsā b. Mūsā, (Muḥammad b. Ibrāhīm), (ʿAbd Allāh b. Muṣʿab, Bakkār b. ʿAbd Allāh b. Muṣʿab), (Muḥammad b. ʿAlī), Abū al-Bakhtarī Wahb b. Wahb. The governors of Makkah: al-ʿAbbās b. Muḥammad b. Ibrāhīm, Sulaymān b. Jaʿfar b. Sulaymān, (Mūsā b. ʿĪsā b. Mūsā), ʿAbd Allāh b. Muḥammad b. Ibrāhīm, ʿAbd Allāh b. Qutham b. al-ʿAbbās, (ʿUbayd Allāh b. Qutham), and ʿAbd Allāh b. Muḥammad b. ʿImrān, (ʿUbayd Allāh b. Muḥammad b. Ibrāhīm, al-ʿAbbās b. Mūsā b. ʿĪsā, (ʿAlī b. Mūsā b. ʿĪsā), Muḥammad b. ʿAbd Allāh al-ʿUthmānī), Ḥammād al-Barbarī, Sulaymān b. Jaʿfar b. Sulaymān, (al-Faḍl b. al-ʿAbbās b. Muḥammad), (Aḥmad b. Ismāʿīl b. ʿAlī). The governors of al-Kūfah: Mūsā b. ʿĪsā b. Mūsā, (Muḥammad b. Ibrāhīm), (ʿUbayd Allāh b. Muḥammad b. Ibrāhīm), Yaʿqūb b. Abī Jaʿfar, Mūsā b. ʿĪsā b. Mūsā, al-ʿAbbās b. ʿĪsā b. Mūsā, Isḥāq b. (al-Ṣabbāḥ) al-Kindī, (Mūsā b. ʿĪsā b. Mūsā, al-ʿAbbās b. ʿĪsā b. Mūsā), (Mūsā b. ʿĪsā b. Mūsā, Jaʿfar b. Abī Jaʿfar. The governors of al-Baṣrah: Muḥammad b. Sulaymān b. ʿAlī, Sulaymān b. Abī Jaʿfar, ʿĪsā b. Jaʿfar b. Abī Jaʿfar, Khuzaymah b. Khāzim, ʿĪsā b. Jaʿfar, Jarīr b. Yazīd, Jaʿfar b. Sulaymān, Jaʿfar b. Abī Jaʿfar, (ʿAbd al-Ṣamad b. ʿAlī), Mālik b. ʿAlī al-Khuzāʿī, Isḥāq b. Sulaymān b. ʿAlī, Sulaymān b. Abī Jaʿfar, ʿĪsā b. Jaʿfar, al-Ḥasan b. Jamīl mawlā of the Commander of the Faithful, (ʿĪsā b. Jaʿfar b. Abī Jaʿfar, Jarīr b. Yazīd, ʿAbd al-Ṣamad b. ʿAlī), Isḥāq b. ʿĪsā b. ʿAlī. The governors of Khurāsān: Abū al-ʿAbbās al-Ṭūsī, Jaʿfar b. Muḥammad b. al-Ashʿath, al-ʿAbbās b. Jaʿfar, al-Ghiṭrīf b. ʿAṭṭāʾ, Sulaymān b. Rāshid over the land tax, (Ḥamzah b. Mālik), al-Faḍl b. Yaḥyā b. Khālid, Manṣūr b. Yazīd b. Manṣūr, Jaʿfar b. Yaḥyā, and his deputy there ʿAlī b. ʿĪsā b. Māhān, Harthamah b. Aʿyan, al-ʿAbbās b. Jaʿfar for al-Maʾmūn there, ʿAlī b. al-Ḥasan b. Qaḥṭabah.

403. Tarikh (al-Tabari) 3078No grade recorded

     مَنْ تُوُفِّيَ فِي هَذِهِ السَّنَةِ مِنَ الْأَكَابِرِ   إِسْمَاعِيلُ بْنُ إِبْرَاهِيمَ بْنِ مِقْسَمٍ، أَبُو بِشْرٍ الْأَسَدِيُّ مَوْلَاهُمُ، يُعْرَفُ بِابْنِ عَلِيَّةَ إِسْمَاعِيلُ بْنُ إِبْرَاهِيمَ بْنِ مِقْسَمٍ، أَبُو بِشْرٍ الْأَسَدِيُّ مَوْلَاهُمُ، يُعْرَفُ بِابْنِ عَلِيَّةَ. مِنْ أَهْلِ الْبَصْرَةِ، وَأَصْلُهُ كُوفِيٌّ. سَمِعَ مِنْ أَبِي السَّاجِ الضَّبُعِيِّ حَدِيثًا وَاحِدًا. وَرَوَى الْكَثِيرَ: عَنْ عَبْدِ الْعَزِيزِ بْنِ صُهَيْبٍ، وَأَيُّوبَ السِّجِسْتَانِيِّ، وَابْنِ عَوْنٍ، وَسُلَيْمَانَ التَّيْمِيِّ، وَحُمَيْدٍ الطَّوِيلِ، وَغَيْرِهِمْ. وَحَدَّثَ عَنْهُ: ابْنُ جُرَيْجٍ، وَشُعْبَةَ، وَحَمَّادُ بْنُ زَيْدٍ، وَعَبْدُ الرَّحْمَنِ بْنُ مَهْدِيٍّ، وَأَحْمَدُ، وَيَحْيَى، وَعَلِيٌّ، وَغَيْرُهُمْ. وَكَانَ حَافِظًا، ثِقَةً، مَأْمُونًا، وَرِعًا، تَقِيًّا، وَكَانَ يَقْرَأُ فِي اللَّيْلِ ثُلُثَ الْقُرْآنِ  . عن إِسْمَاعِيلُ بْنُ إِسْمَاعِيلَ بْنِ إِبْرَاهِيمَ بْنِ مِقْسَمٍ، مَوْلَى عَبْدِ الرَّحْمَنِ بْنِ قُطْبَةَ الْأَسَدِيُّ - أَسَدُ خُزَيْمَةَ - وَكَانَ إِبْرَاهِيمُ تَاجِرًا مِنْ أَهْلِ الْكُوفَةِ، وَكَانَ يَقْدَمُ الْبَصْرَةَ بِتِجَارَتِهِ، فَتَزَوَّجَ عَلِيَّةَ بِنْتَ حَسَّانَ مَوْلَاةً لِبَنِي شَيْبَانَ، وَكَانَتِ امْرَأَةً نَبِيلَةً عَاقِلَةً، لَهَا دَارٌ بِالْعَوْقَةِ تُعْرَفُ بِهَا، وَكَانَ صَالِحٌ الْمُرِّيُّ وَغَيْرُهُ مِنْ وُجُوهِ الْبَصْرَةِ وَفُقَهَائِهَا يَدْخُلُونَ فَتُحَادِثُهُمْ وَتُسَائِلُهُمْ، فَوَلَدَتْ لِإِبْرَاهِيمَ إِسْمَاعِيلَ سَنَةَ عَشْرٍ وَمِائَةٍ، فَنُسِبَ إِلَيْهَا، وَكَانَ ابْنُ إِبْرَاهِيمَ ثِقَةً ثَبَتًا فِي الْحَدِيثِ حُجَّةً، وَقَدْ وَلِيَ صَدَقَاتِ الْبَصْرَةِ، وَوَلِيَ بِبَغْدَادَ الْمَظَالِمَ فِي آخِرِ خِلَافَةِ هَارُونَ. قَالَ ابن الجوزي: وَقَدْ زَعَمَ عَلِيُّ بْنُ حَجَرٍ أَنَّ عِلْيَةَ جَدَّتُهُ لِأُمِّهِ. وَكَانَ إِسْمَاعِيلُ يَقُولُ: مَنْ قَالَ ابْنُ عَلِيَّةَ فَقَدِ اغْتَابَنِي. إِلَّا أَنَّ هَذَا شَاعَ فَعُرِفَ بِهِ. وَقَالَ أَحْمَدُ بْنُ حَنْبَلٍ: فَاتَنِي مَالِكٌ فَأَخْلَفَ اللَّهُ عَلَيَّ سُفْيَانَ بْنَ عُيَيْنَةَ، وَفَاتَنِي حَمَّادُ بْنُ زَيْدٍ فَأَخْلَفَ اللَّهُ عَلَيَّ إِسْمَاعِيلَ بْنَ عُلَيَّةَ. وَقَالَ شُعْبَةُ: ابْنُ عَلِيَّةَ سَيِّدُ الْمُحْدَثِينَ  . وعن عَمْرُو بْنُ زَائِدَةَ قَالَ: صَحِبْتُ ابْنَ عَلِيَّةَ ثَلَاثَ عَشْرَةَ سَنَةً، مَا رَأَيْتُهُ تَبَسَّمَ فِيهَا. وعن حَمَّادُ بْنُ سَلَمَةَ، وَحَمَّادُ بْنُ زَيْدٍ: أَنَّ عَبْدَ اللَّهِ بْنَ الْمُبَارَكِ كَانَ يَتَّجِرُ فِي الْبَزِّ، وَكَانَ يَقُولُ: لَوْلَا خَمْسَةٌ مَا تَجَرْتُ. فَقِيلَ لَهُ: يَا أَبَا مُحَمَّدٍ، مَنِ الْخَمْسَةُ ؟ فَقَالَ: سُفْيَانُ الثَّوْرِيُّ، وَسُفْيَانُ بْنُ عُيَيْنَةَ، وَالْفُضَيْلُ بْنُ عِيَاضٍ، وَمُحَمَّدُ بْنُ السَّمَّاكِ، وَابْنُ عَلِيَّةَ. وَكَانَ يَخْرُجُ إِلَى خُرَاسَانَ فَيَتَّجِرُ، فَمَا رَبِحَ مِنْ شَيْءٍ أَخَذَ الْقُوتَ لِلْعِيَالِ وَنَفَقَةَ الْحَجِّ، وَالْبَاقِي يَصِلُ بِهِ إِخْوَانَهُ الْخَمْسَةَ. قَالَ: فَقَدِمَ سَنَةً، فَقِيلَ لَهُ: قَدْ وَلِيَ ابْنُ عَلِيَّةَ الْقَضَاءَ. فَلَمْ يَأْتِهِ وَلَمْ يَصِلْهُ بِالصُّرَّةِ الَّتِي كَانَ يَصِلُهُ بِهَا فِي كُلِّ سَنَةٍ، فَبَلَغَ ابْنَ عَلِيَّةَ أَنَّ ابْنَ الْمُبَارَكِ قَدْ قَدِمَ، فَرَكِبَ إِلَيْهِ، فَلَمْ يَرْفَعْ بِهِ عَبْدُ اللَّهِ رَأْسًا، وَلَمْ يُكَلِّمْهُ، فَانْصَرَفَ، فَلَمَّا كَانَ مِنَ الْغَدِ كَتَبَ إِلَيْهِ رُقْعَةً فِيهَا: بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ. أَسْعَدَكَ اللَّهُ بِطَاعَتِهِ  ، وَتَوَلَّاكَ بِحِفْظِهِ، وَحَاطَكَ بِحِيَاطَتِهِ، قَدْ كُنْتُ مُنْتَظِرًا لِبَرِّكَ وَصِلَتِكَ أَتَبَرَّكُ بِهَا، وَجِئْتُكَ أَمْسِ فَلَمْ تُكَلِّمْنِي، وَرَأَيْتُكَ وَاجِدًا عَلَيَّ، فَأَيَّ شَيْءٍ رَأَيْتَ مِنِّي حَتَّى أَعْتَذِرَ إِلَيْكَ مِنْهُ ؟ فِلْمًا وَرَدَتِ الرُّقْعَةُ عَلَى عَبْدِ اللَّهِ دَعَا بِالدَّوَاةِ وَالْقِرْطَاسِ وَقَالَ: يَأْبَى هَذَا الرَّجُلُ إِلَّا أَنْ نَشُقَّ لَهُ الْعَصَا، ثُمَّ كَتَبَ إِلَيْهِ: يَا جَاعِلَ الدِّينِ لَهُ بَازِيًّا يَصْطَادُ أَمْوَالَ الْمَسَاكِينِ     احْتَلْتَ لِلدُّنْيَا وَلَذَّاتِهَا بِحِيلَةٍ تَذْهَبُ بِالدِّينِ     فَصِرْتَ مَجْنُونًا بِهَا بَعْدَ مَا كُنْتَ دَوَاءً لِلْمَجَانِينِ     أَيْنَ رِوَايَاتُكَ فِي سَرْدِهَا عَنِ ابْنِ عَوْنٍ وَابْنِ سِيرِينِ     أَيْنَ رِوَايَاتُكَ وَالْقَوْلُ فِي إِتْيَانِ أَبْوَابِ السَّلَاطِينِ     إِنْ قُلْتَ أُكْرِهْتَ فَذَا بَاطِلٌ زَلَّ حِمَارُ الْعِلْمِ فِي الطِّينِ فَلَمَّا وَقَفَ ابْنُ عَلِيَّةَ عَلَى الْأَبْيَاتِ قَامَ مِنْ مَجْلِسِ الْقَضَاءِ، فَوَطِئَ بِسَاطَ هَارُونَ، وَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، اللَّهَ اللَّهَ ارْحَمْ شَيْبَتِي، فَإِنِّي لَا أَصْبِرُ لِلْخَطَأِ. فَقَالَ لَهُ هَارُونُ: لَعَلَّ هَذَا الْمَجْنُونَ قَدْ أَغْرَى بِقَلْبِكَ. فَقَالَ لَهُ: اللَّهَ اللَّهَ أَنْقَذَكَ اللَّهُ. فَأَعْفَاهُ مِنَ الْقَضَاءِ، فَلَمَّا اتَّصَلَ بِعَبْدِ اللَّهِ بْنِ الْمُبَارَكِ ذَلِكَ وَجَّهَ إِلَيْهِ بِالصُّرَّةِ. تُوُفِّيَ ابْنُ عَلِيَّةَ فِي ذِي الْقَعْدَةِ مِنْ هَذِهِ السَّنَةِ، وَدُفِنَ فِي مَقَابِرِ عَبْدِ اللَّهِ بْنِ مَالِكٍ. مُحَمَّدُ بْنُ جَعْفَرٍ، أَبُو عَبْدِ اللَّهِ الْبَصْرِيُّ، يُلَقَّبُ: غُنْدَرٌ مُحَمَّدُ بْنُ جَعْفَرٍ، أَبُو عَبْدِ اللَّهِ الْبَصْرِيُّ، يُلَقَّبُ: غُنْدَرٌ. وَهُوَ مَوْلًى لِهُذَيْلٍ . بَصْرِيٌّ صَاحِبُ سَعِيدِ بْنِ أَبِي عَرُوبَةَ، جَالَسَ شُعْبَةَ نَحْوًا مِنْ عِشْرِينَ سَنَةً، وَسَمِعَ مِنْ جَمَاعَةٍ غَيْرِهِمَا، وَكَانَ إِمَامًا ثِقَةً، أَخْرَجَ عَنْهُ فِي الصَّحِيحَيْنِ. وَكَانَ فِيهِ سَلَامَةُ صَدْرٍ. وعَنْ سُلَيْمَانَ بْنِ أَيُّوبَ صَاحِبِ الْبَصْرِيِّ قَالَ: قِيلَ لِغُنْدَرٍ إِنَّ النَّاسَ يُعَظِّمُونَ أَمْرَ السَّلَامَةِ الَّتِي فِيكَ، قَالَ: يَكْذِبُونَ. قَالَ: قُلْتُ: فَحَدِّثْنِي مِنْهَا بِشَيْءٍ صَحِيحٍ. قَالَ: صُمْتُ يَوْمًا فَأَكَلْتُ ثَلَاثَ مَرَّاتٍ نَاسِيًا  ، ثُمَّ ذَكَرْتُ أَنِّي صَائِمٌ، ثُمَّ نَسِيتُ، فَثَنَّيْتُ، ثُمَّ ثَلَّثْتُ، فَأَتْمَمْتُ صَوْمِي. قَالَ ابْنُ الْمَرْزُبَانِ: بسنده عَنْ يَحْيَى بْنِ مَعِينٍ قَالَ: اشْتَرَى غُنْدَرٌ يَوْمًا سَمَكًا، وَقَالَ لِأَهْلِهِ: أَصْلِحُوهُ. وَنَامَ، فَأَكَلَ عِيَالُهُ السَّمَكَ وَلَطَّخُوا يَدَهُ، فَلَمَّا انْتَبَهَ قَالَ: قَدِّمُوا السَّمَكَ. قَالُوا: قَدْ أَكَلْتَ. قَالَ: لَا. قَالُوا: فَشُمَّ يَدَكَ. فَفَعَلَ، فَقَالَ: صَدَقْتُمْ، وَلَكِنْ مَا شَبِعْتُ. قَالَ الْبُخَارِيُّ فِي تَارِيخِهِ: مَاتَ فِي ذِي الْقَعْدَةِ سَنَةَ ثَلَاثٍ وَتِسْعِينَ وَمِائَةٍ. وَذَكَرَ ابْنُ سَعْدٍ فِي الطَّبَقَاتِ أَنَّهُ مَاتَ بِالْبَصْرَةِ سَنَةَ أَرْبَعٍ وَتِسْعِينَ. قَالَ ابن الجوزي رحمه الله تعالى: وَقَدِ اتَّفَقَ فِي أَسْمَاءِ الْمُحَدِّثِينَ أَسْمَاءُ جَمَاعَةٍ: مُحَمَّدُ بْنُ جَعْفَرٍ، فَلُقِّبُوا: غُنْدَرٌ تَشْبِيهًا بِهَذَا الرَّجُلِ، فَمِنْهُمْ: مُحَمَّدُ بْنُ جَعْفَرِ بْنِ دَرَانَ بْنِ سُلَيْمَانَ، أَبُو الطَّيِّبِ. تُوُفِّيَ سَنَةَ سَبْعٍ وَخَمْسِينَ وَثَلَاثِمِائَةٍ. وَسَيَأْتِي ذِكْرُهُ فِي السِّنِينَ. وَمِنْهُمْ: مُحَمَّدُ بْنُ جَعْفَرٍ، أَبُو بَكْرٍ الْوَرَّاقُ. تُوُفِّيَ سَنَةَ سَبْعِينَ وَثَلَاثِمِائَةٍ. وَمِنْهُمْ: مُحَمَّدُ بْنُ جَعْفَرٍ، أَبُو بَكْرٍ الْقَاضِي، مَوْلَى فَاتِنٍ الْمُقْتَدِرِيُّ. رَوَى عَنْ مَيْسَرَةَ بْنِ عَبْدِ اللَّهِ الْخَادِمِ. وَمُحَمَّدُ بْنُ جَعْفَرٍ. حَدَّثَ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْعُمْرِيِّ. رَوَى عَنْ أَحْمَدَ بْنِ الْفَرَجِ بْنِ حَجَّاجٍ. كُلُّ هَؤُلَاءِ يُلَقَّبُ، غُنْدَرٌ، وَاسْمُهُ: مُحَمَّدُ بْنُ جَعْفَرٍ. مَرْوَانُ بْنُ مُعَاوِيَةَ بْنِ الْحَارِثِ بْنِ عُثْمَانَ بْنِ أَسْمَاءَ بْنِ خَارِجَةَ بْنِ عُيَيْنَةَ بْنِ حِصْنٍ الْفَزَارِيُّ مَرْوَانُ بْنُ مُعَاوِيَةَ بْنِ الْحَارِثِ بْنِ عُثْمَانَ بْنِ أَسْمَاءَ بْنِ خَارِجَةَ بْنِ عُيَيْنَةَ بْنِ حِصْنٍ الْفَزَارِيُّ. كُوفِيُّ الْأَصْلِ. سَمِعَ إِسْمَاعِيلَ بْنَ خَالِدٍ، وَعَاصِمًا الْأَحْوَلَ. وَحُمَيْدًا الطَّوِيلَ، وَالْأَعْمَشَ. وَقَالَ: أَتَيْتُ الْأَعْمَشَ فَقَالَ لِي: قَدْ قَسَمَ جَدُّكَ أَسْمَاءَ قَسْمًا، فَنَسِيَ جَارًا لَهُ، ثُمَّ اسْتَحَى أَنْ يُعْطِيَهُ وَقَدْ بَدَأَ بِآخَرَ قَبْلَهُ، فَبَعَثَ عَلَيْهِ، وَصَبَّ عَلَيْهِ الْمَالَ صَبًّا. وَكَانَ مَرْوَانُ قَدْ تَحَوَّلَ إِلَى دِمَشْقَ، فَسَكَنَهَا، وَقَدِمَ بَغْدَادَ، فَحَدَّثَ بِهَا، فَرَوَى عَنْهُ قُتَيْبَةُ، وَأَحْمَدُ بْنُ حَنْبَلٍ، وَيَحْيَى، وَأَبُو خَيْثَمَةَ، وَابْنُ رَاهَوَيْهِ. ثُمَّ عَادَ إِلَى مَكَّةَ. وَكَانَ ثِقَةً، إِلَّا أَنَّهُ كَانَ يَرْوِي عَنْ ضِعَافٍ وَيُدَلِّسُهُمْ. وعن يَعْقُوبُ بْنُ سُفْيَانَ قَالَ: سَمِعْتُ مَهْدِيَّ بْنَ أَبِي مَهْدِيٍّ قَالَ: كَانَ فِي خُلُقِ الْفَزَارِيِّ شَرَاسَةٌ، وَكَانَ مُعِيلًا شَدِيدَ الْحَاجَةِ، وَكَانَ النَّاسُ يَبَرُّونَهُ، فَإِذَا بَرَّهُ الْإِنْسَانُ كَانَ مَا دَامَ ذَلِكَ الْبِرُّ عِنْدَهُ فِي مَنْزِلِهِ يَعْرِفُ فِيهِ الِانْبِسَاطَ إِلَى الرَّجُلِ. قَالَ: فَنَظَرْتُ فَلَمْ أَجِدْ شَيْئًا أَبْقَى فِي مَنْزِلِ الرَّجُلِ مِنَ الْخَلِّ، وَلَا أَرْخَصَ مِنْهُ بِمَكَّةَ، فَكُنْتُ أَشْتَرِي جَرَّةً مِنْ خَلٍّ فَأُهْدِي لَهُ، فَأَرَى مَوْقِعَ ذَلِكَ مِنْهُ، فَإِذَا فَنِيَ أَرَى ذَلِكَ مِنْهُ، فَأَسْأَلُ الْجَارِيَةَ: أَفَنِيَ خَلُّكُمْ ؟ فَتَقُولُ: نَعَمْ. فَأَشْتَرِي جَرَّةً، فَأُهْدِيهَا لَهُ، فَيَعُودُ إِلَى مَا كَانَ عَلَيْهِ تُوُفِّيَ بِمَكَّةَ قَبْلَ التَّرْوِيَةِ بِيَوْمٍ مِنْ هَذِهِ السَّنَةِ. 1061 أَبُو بَكْرِ بْنُ عَيَّاشِ بْنِ سَالِمِ بْنِ الْحَنَّاطِ أَبُو بَكْرِ بْنُ عَيَّاشِ بْنِ سَالِمِ بْنِ الْحَنَّاطِ، مَوْلَى وَاصِلِ بْنِ حَيَّانَ الْأَسَدِيِّ. وَقَدِ اخْتَلَفُوا فِي اسْمِهِ، فَقِيلَ: شُعْبَةُ، وَقِيلَ: مُحَمَّدٌ، وَقِيلَ: مُطَرِّفٌ، وَقِيلَ: رُؤْبَةُ، وَقِيلَ: سَالِمٌ، وَقِيلَ: اسْمُهُ كُنْيَتُهُ. وُلِدَ سَنَةَ سَبْعٍ وَتِسْعِينَ، وَقِيلَ: أَرْبَعٍ وَتِسْعِينَ، وَقِيلَ: خَمْسٍ وَتِسْعِينَ، وَقِيلَ: سِتٍّ وَتِسْعِينَ. سَمِعَ أَبَا إِسْحَاقَ السَّبِيعِيَّ، وَسُلَيْمَانَ التَّيْمِيَّ، وَالْأَعْمَشَ، وَإِسْمَاعِيلَ بْنَ أَبِي خَالِدٍ، وَهِشَامَ بْنَ عُرْوَةَ، وَغَيْرَهُمْ. رَوَى عَنْهُ: ابْنُ الْمُبَارَكِ، وَابْنُ مَهْدِيٍّ، وَحُسَيْنٌ الْجُعْفِيُّ، وَأَحْمَدُ بْنُ حَنْبَلٍ، وَعَلِيُّ بْنُ الْمَدِينِيِّ، وَغَيْرُهُمْ. وَكَانَ ثِقَةً مُتَشَدِّدًا فِي السُّنَّةِ، إِلَّا أَنَّهُ رُبَّمَا أَخْطَأَ فِي الْحَدِيثِ. وعن إِسْحَاقُ بْنُ وَهْبٍ قَالَ: سَمِعْتُ يَزِيدَ بْنَ هَارُونَ وَذَكَرَ عِنْدَهُ أَبُو بَكْرِ بْنُ عَيَّاشٍ، فَقَالَ: كَانَ أَبُو بَكْرِ بْنُ عَيَّاشٍ خَيْرًا فَاضِلًا، لَمْ يَضَعْ جَنْبَهُ عَلَى الْأَرْضِ أَرْبَعِينَ سَنَةً  . وعَنِ ابْنِ هِشَامٍ الرِّفَاعِيِّ قَالَ: سَمِعْتُ أَبَا بَكْرِ بْنَ عَيَّاشٍ يَقُولُ: لِي غُرْفَةٌ قَدْ عَجَزْتُ عَنِ الصُّعُودِ إِلَيْهَا وَمَا يَمْنَعُنِي مِنَ النُّزُولِ مِنْهَا إِلَّا أَنِّي أَخْتِمُ فِيهَا الْقُرْآنَ كُلَّ يَوْمٍ وَلَيْلَةٍ  خَتْمَةً سِتُّونَ سَنَةً. وعن دَلْوَيْهِ قَالَ: سَمِعْتُ ] عَلِيًّا - يَعْنِي ابْنَ مُحَمَّدِ ابْنِ أُخْتِ يَعْلَى بْنِ عُبَيْدٍ - يَقُولُ: مَكَثَ أَبُو بَكْرِ بْنُ عَيَّاشٍ عِشْرِينَ سَنَةً وَقَدْ نَزَلَ الْمَاءُ فِي إِحْدَى عَيْنَيْهِ مَا يَعْلَمُ بِهِ أَهْلُهُ. وعن إِسْحَاقُ بْنُ الْحُسَيْنِ قَالَ: كَانَ أَبُو بَكْرِ بْنُ عَيَّاشٍ [لَمَّا كَبِرَ ] يَأْخُذُ إِفْطَارَهُ، ثُمَّ يَغْمِسُهُ فِي إِنَاءٍ فِي جَرٍّ كَانَ لَهُ فِي بَيْتٍ مُظْلِمٍ، وَيَقُولُ: يَا مَلَائِكَتِي، طَالَتْ صُحْبَتِي لَكُمَا، فَإِنْ كَانَ لَكُمَا عِنْدَ اللَّهِ شَفَاعَةٌ فَاشْفَعَا. وَتُوُفِّيَ أَبُو بَكْرِ بْنُ عَيَّاشٍ فِي هَذِهِ السَّنَةِ، وَقَدْ جَازَ التِّسْعِينَ، وَقَدْ قِيلَ إِنَّهُ [جَازَ ] سِتًّا وَتِسْعِينَ. وعن إِبْرَاهِيمَ بْنَ شَمَّاسٍ قَالَ: سَمِعْتُ إِبْرَاهِيمَ بْنَ أَبِي بَكْرِ بْنِ عَيَّاشٍ يَقُولُ: شَهِدْتُ أَبِي عِنْدِ الْمَوْتِ فَبَكَيْتُ، فَقَالَ: يَا بُنَيَّ، مَا يُبْكِيكَ ؟ فَمَا أَتَى أَبُوكَ فَاحِشَةً قَطُّ. وَفِيهَا تُوُفِّيَ صِقْلَابُ بْنُ زِيَادٍ الْأَنْدَلُسِيُّ، وَهُوَ مِنْ أَصْحَابِ مَالِكٍ، وَكَانَ فَقِيهًا زَاهِدًا. .

     ✧ Those of the great who died in this year Ismāʿīl b. Ibrāhīm b. Miqsam, Abū Bishr al-Asadī, their client, known as Ibn ʿUlayya Ismāʿīl b. Ibrāhīm b. Miqsam, Abū Bishr al-Asadī, their client, known as Ibn ʿUlayya. From the people of al-Baṣra, and his origin was Kūfan. He heard from Abū al-Sāj al-Ḍabuʿī a single ḥadīth. And he narrated much: from ʿAbd al-ʿAzīz b. Ṣuhayb, Ayyūb al-Sijistānī, Ibn ʿAwn, Sulaymān al-Taymī, Ḥumayd al-Ṭawīl, and others. And from him narrated: Ibn Jurayj, Shuʿba, Ḥammād b. Zayd, ʿAbd al-Raḥmān b. Mahdī, Aḥmad, Yaḥyā, ʿAlī, and others. He was a ḥāfiẓ, thiqah, trustworthy, devout, God-fearing, and he used to recite one-third of the Qurʾān at night. From Ismāʿīl b. Ismāʿīl b. Ibrāhīm b. Miqsam, client of ʿAbd al-Raḥmān b. Quṭba al-Asadī — Asad of Khuzayma — and Ibrāhīm was a merchant from the people of al-Kūfa, and he used to come to al-Baṣra with his trade, and he married ʿUlayya bt. Ḥassān, a client of Banū Shaybān, and she was a noble, intelligent woman, who had a house in al-ʿAwqa known by her, and Ṣāliḥ al-Murrī and others from the notables of al-Baṣra and its jurists used to enter and converse with her and question her. She bore Ibrāhīm's son Ismāʿīl in the year 110, and he was attributed to her. Ibn Ibrāhīm was thiqah, firm in ḥadīth, an authority, and he had been in charge of the alms of al-Baṣra, and he held the maẓālim in Baghdad at the end of the caliphate of Hārūn. Ibn al-Jawzī said: ʿAlī b. Ḥajar claimed that ʿUlayya was his maternal grandmother. Ismāʿīl used to say: Whoever says Ibn ʿUlayya has slandered me. Except that this became widespread and he became known by it. Aḥmad b. Ḥanbal said: I missed Mālik, so God compensated me with Sufyān b. ʿUyayna, and I missed Ḥammād b. Zayd, so God compensated me with Ismāʿīl b. ʿUlayya. Shuʿba said: Ibn ʿUlayya is the master of the muḥaddithūn. From ʿAmr b. Zāʾida, he said: I accompanied Ibn ʿUlayya for thirteen years; I never saw him smile during them. From Ḥammād b. Salama and Ḥammād b. Zayd: ʿAbd Allāh b. al-Mubārak used to trade in cloth, and he used to say: Were it not for five, I would not trade. It was said to him: O Abū Muḥammad, who are the five? He said: Sufyān al-Thawrī, Sufyān b. ʿUyayna, al-Fuḍayl b. ʿIyāḍ, Muḥammad b. al-Sammāk, and Ibn ʿUlayya. He used to go out to Khurāsān and trade, and whatever he profited from anything, he took the sustenance for his family and the expenses of the ḥajj, and the remainder he gave to his five brothers. He said: He arrived one year, and it was said to him: Ibn ʿUlayya has been appointed to the judiciary. So he did not come to him and did not give him the purse that he used to give him every year. It reached Ibn ʿUlayya that Ibn al-Mubārak had arrived, so he rode to him, but ʿAbd Allāh did not raise his head to him and did not speak to him, so he departed. When it was the next day, he wrote him a note in which was: In the name of God, the Merciful, the Compassionate. May God make you happy in His obedience, take charge of you with His protection, and guard you with His guarding. I had been awaiting your kindness and your gift, seeking blessing through it, and I came to you yesterday, but you did not speak to me, and I saw you angry with me. What thing have you seen from me that I should apologize to you for? When the note reached ʿAbd Allāh, he called for the inkwell and paper and said: This man refuses anything but that we split the staff for him. Then he wrote to him: O you who made religion a falcon for him, hunting the wealth of the poor, you schemed for this world and its pleasures with a scheme that does away with religion. You became mad for it after you were a cure for the mad. Where are your narrations, in their chain, from Ibn ʿAwn and Ibn Sīrīn? Where are your narrations and the saying about entering the doors of rulers? If you say you were compelled, that is false; the donkey of knowledge has slipped in the mud. When Ibn ʿUlayya read the verses, he rose from the seat of judgment, stepped on Hārūn's carpet, and said: O Commander of the Faithful, God, God, have mercy on my old age, for I cannot bear error. Hārūn said to him: Perhaps this madman has incited your heart. He said to him: God, God, may God save you. So he excused him from the judiciary. When that reached ʿAbd Allāh b. al-Mubārak, he sent him the purse. Ibn ʿUlayya died in Dhū al-Qaʿda of this year and was buried in the cemeteries of ʿAbd Allāh b. Mālik. Muḥammad b. Jaʿfar, Abū ʿAbd Allāh al-Baṣrī, nicknamed: Ghundar Muḥammad b. Jaʿfar, Abū ʿAbd Allāh al-Baṣrī, nicknamed: Ghundar. He was a client of Hudhayl. A Baṣran, companion of Saʿīd b. Abī ʿArūba; he sat with Shuʿba for about twenty years, and he heard from a group besides the two of them. He was an imam, thiqah; both Ṣaḥīḥs transmit from him. He had soundness of heart. From Sulaymān b. Ayyūb, the companion of al-Baṣrī, he said: It was said to Ghundar: The people magnify the soundness that is in you. He said: They lie. He said: I said: Then tell me something true of it. He said: I fasted one day and ate three times out of forgetfulness; then I remembered that I was fasting; then I forgot, so I repeated; then a third time; then I completed my fast. Ibn al-Marzubān said: With his chain from Yaḥyā b. Maʿīn, he said: Ghundar bought fish one day and said to his family: Prepare it. And he slept. His dependents ate the fish and smeared his hand. When he awoke, he said: Bring the fish. They said: You have eaten. He said: No. They said: Then smell your hand. He did, and said: You are right, but I am not full. Al-Bukhārī said in his Taʾrīkh: He died in Dhū al-Qaʿda in the year 193. Ibn Saʿd mentioned in al-Ṭabaqāt that he died in al-Baṣra in the year 194. Ibn al-Jawzī, may God Almighty have mercy on him, said: It has happened in the names of the muḥaddithūn that the names of a group are Muḥammad b. Jaʿfar, and they were nicknamed Ghundar in imitation of this man. Among them: Muḥammad b. Jaʿfar b. Darān b. Sulaymān, Abū al-Ṭayyib. He died in the year 357. His mention will come in the years. Among them: Muḥammad b. Jaʿfar, Abū Bakr al-Warrāq. He died in the year 370. Among them: Muḥammad b. Jaʿfar, Abū Bakr al-Qāḍī, client of Fātin al-Muqtadirī. He narrated from Maysara b. ʿAbd Allāh al-Khādim. And Muḥammad b. Jaʿfar. He narrated from al-Ḥasan b. ʿAlī al-ʿUmarī. Transmitted from Aḥmad b. al-Faraj b. Ḥajjāj. All of these are nicknamed Ghundar, and his name is Muḥammad b. Jaʿfar. Marwān b. Muʿāwiya b. al-Ḥārith b. ʿUthmān b. Asmāʾ b. Khārija b. ʿUyayna b. Ḥiṣn al-Fazārī Marwān b. Muʿāwiya b. al-Ḥārith b. ʿUthmān b. Asmāʾ b. Khārija b. ʿUyayna b. Ḥiṣn al-Fazārī. Of Kūfan origin. He heard Ismāʿīl b. Khālid, ʿĀṣim al-Aḥwal, Ḥumayd al-Ṭawīl, and al-Aʿmash. He said: I came to al-Aʿmash, and he said to me: Your grandfather Asmāʾ once distributed a distribution and forgot a neighbor of his; then he was ashamed to give him after he had begun with another before him, so he sent to him and poured the wealth upon him in a pouring. Marwān had moved to Damascus and settled there, and he came to Baghdad and narrated in it. From him narrated Qutayba, Aḥmad b. Ḥanbal, Yaḥyā, Abū Khaythama, and Ibn Rāhawayh. Then he returned to Makkah. He was thiqah, except that he used to narrate from weak narrators and conceal them. From Yaʿqūb b. Sufyān, he said: I heard Mahdī b. Abī Mahdī say: In the character of al-Fazārī there was harshness, and he had many dependents and severe need. The people used to be kind to him, and when a man was kind to him, as long as that kindness remained in his house, one would see expansiveness toward the man. He said: I considered and did not find anything that lasts longer in a man's house than vinegar, nor anything cheaper than it in Makkah. So I used to buy a jar of vinegar and give it to him as a gift, and I would see its effect on him. When it ran out, I would see that in him, and I would ask the slave girl: Has your vinegar run out? She would say: Yes. So I would buy a jar and give it to him as a gift, and he would return to his former state. He died in Makkah one day before the Tarwiya of this year. 1061 Abū Bakr b. ʿAyyāsh b. Sālim b. al-Ḥannāṭ Abū Bakr b. ʿAyyāsh b. Sālim b. al-Ḥannāṭ, client of Wāṣil b. Ḥayyān al-Asadī. They disagreed about his name. It was said: Shuʿba, and it was said: Muḥammad, and it was said: Muṭarrif, and it was said: Ruʾba, and it was said: Sālim, and it was said: His name is his kunya. He was born in the year 97, and it was said: 94, and it was said: 95, and it was said: 96. He heard Abū Isḥāq al-Sabīʿī, Sulaymān al-Taymī, al-Aʿmash, Ismāʿīl b. Abī Khālid, Hishām b. ʿUrwa, and others. From him narrated: Ibn al-Mubārak, Ibn Mahdī, Ḥusayn al-Juʿfī, Aḥmad b. Ḥanbal, ʿAlī b. al-Madīnī, and others. He was thiqah, strict in the Sunnah, except that he sometimes erred in ḥadīth. From Isḥāq b. Wahb, he said: I heard Yazīd b. Hārūn, and Abū Bakr b. ʿAyyāsh was mentioned in his presence, and he said: Abū Bakr b. ʿAyyāsh was good and virtuous; he did not lay his side on the ground for forty years. From Ibn Hishām al-Rifāʿī, he said: I heard Abū Bakr b. ʿAyyāsh say: I have an upper room that I have become unable to climb to, and nothing prevents me from descending from it except that I complete in it the Qurʾān every day and night one completion for sixty years. From Dalawayh, he said: I heard ʿAlī — meaning Ibn Muḥammad, the son of the sister of Yaʿlā b. ʿUbayd — say: Abū Bakr b. ʿAyyāsh remained for twenty years with water having descended into one of his eyes without his family knowing it. From Isḥāq b. al-Ḥusayn, he said: Abū Bakr b. ʿAyyāsh, when he grew old, would take his breakfast, then dip it into a vessel in a jar he had in a dark room, and say: O my two angels, long has been my companionship with you; if you have intercession with God, then intercede. Abū Bakr b. ʿAyyāsh died in this year, having passed ninety, and it was said that he passed ninety-six. From Ibrāhīm b. Shammās, he said: I heard Ibrāhīm b. Abī Bakr b. ʿAyyāsh say: I witnessed my father at death and wept, and he said: O my son, what makes you weep? Your father never committed an indecency ever. In it also died Ṣiqlāb b. Ziyād al-Andalusī, and he was one of the companions of Mālik, and he was a jurist, ascetic.

404. Tarikh (al-Tabari) 3079No grade recorded

     ثُمَّ دَخَلَتْ سَنَةُ أَرْبَعٍ وَتِسْعِينَ وَمِائَةٍ ذِكْرُ خِلَافِ أَهْلِ حِمْصٍ عَلَى الْأَمِينِ   فِي هَذِهِ السَّنَةِ خَالَفَ أَهْلُ حِمْصٍ عَلَى الْأَمِينِ، وَعَلَى عَامِلِهِمْ إِسْحَاقَ بْنِ سُلَيْمَانَ، فَانْتَقَلَ عَنْهُمْ إِلَى سَلَمْيَةَ، فَعَزَلَهُ الْأَمِينُ وَاسْتَعْمَلَ مَكَانَهُ عَبْدَ اللَّهِ بْنَ سَعِيدٍ الْحَرَشِيَّ، فَقَتَلَ عِدَّةً مِنْ وُجُوهِهِمْ، وَحَبَسَ عِدَّةً، وَأَلْقَى النَّارَ فِي نَوَاحِيهَا، فَسَأَلُوا الْأَمَانَ فَأَجَابَهُمْ، ثُمَّ هَاجُوا بَعْدَ ذَلِكَ فَقَتَلَ عِدَّةً مِنْهُمْ.

     ✧ Then the year 194 AH began. Mention of the opposition of the people of Hims against al-Amīn. In this year, the people of Hims opposed al-Amīn and their governor, Isḥāq b. Sulaymān. He moved away from them to Salamyah, so al-Amīn dismissed him and appointed in his place ʿAbd Allāh b. Saʿīd al-Ḥarashī. He killed a number of their notables, imprisoned a number, and cast fire into its districts. They asked for safe-conduct and he granted it, then they rose up after that and he killed a number of them.

405. Tarikh (al-Tabari) 3080No grade recorded

     ذِكْرُ ظُهُورِ الْخِلَافِ بَيْنَ الْأَمِينِ وَالْمَأْمُونِ   وَفِي هَذِهِ السَّنَةِ أَمَرَ الْأَمِينُ بِالدُّعَاءِ عَلَى الْمَنَابِرِ لِابْنِهِ مُوسَى. وَكَانَ السَّبَبَ فِي ذَلِكَ أَنَّ الْفَضْلَ بْنَ الرَّبِيعِ لَمَّا قَدِمَ الْعِرَاقَ مِنْ طُوسَ، وَنَكَثَ عَهْدَ الْمَأْمُونِ، أَفْكَرَ فِي أَمْرِهِ، وَعَلِمَ أَنَّ الْمَأْمُونَ إِنْ أَفْضَتْ إِلَيْهِ الْخِلَافَةُ وَهُوَ حَيٌّ - لَمْ يُبْقِ عَلَيْهِ، فَسَعَى فِي إِغْرَاءِ الْأَمِينِ، وَحَثِّهِ عَلَى خَلْعِ الْمَأْمُونِ وَالْبَيْعَةِ لِابْنِهِ مُوسَى بِوِلَايَةِ الْعَهْدِ، وَلَمْ يَكُنْ ذَلِكَ فِي عَزْمِ مُحَمَّدٍ الْأَمِينِ، فَلَمْ يَزَلِ الْفَضْلُ يُصَغِّرُ عِنْدَهُ أَمْرَ الْمَأْمُونِ، وَيُزَيِّنُ لَهُ خَلْعَهُ، وَقَالَ لَهُ: مَا تَنْتَظِرُ بِعَبْدِ اللَّهِ وَالْقَاسِمِ، فَإِنَّ الْبَيْعَةَ كَانَتْ لَكَ قَبْلَهُمَا، وَإِنَّمَا أُدْخِلَا فِيهَا بَعْدَكَ. وَوَافَقَهُ عَلَى هَذَا عَلِيُّ بْنُ عِيسَى بْنِ مَاهَانَ، وَالسِّنْدِيُّ وَغَيْرُهُمَا، فَرَجَعَ الْأَمِينُ إِلَى قَوْلِهِمْ. ثُمَّ إِنَّهُ أَحْضَرَ عَبْدَ اللَّهِ بْنَ خَازِمٍ، فَلَمْ يَزَلْ فِي مُنَاظَرَتِهِ حَتَّى انْقَضَى اللَّيْلُ، وَكَانَ مِمَّا قَالَ عَبْدُ اللَّهِ: أُنْشِدُكَ اللَّهَ يَا أَمِيرَ الْمُؤْمِنِينَ، أَنْ تَكُونَ أَوَّلَ الْخُلَفَاءِ نَكَثَ عَلَى عَهْدِهِ، وَنَقَضَ مِيثَاقَهُ، وَرَدَّ رَأْيَ الْخَلِيفَةِ قَبْلَهُ، ( فَقَالَ ) [ الْأَمِينُ ]: اسْكُتْ ! فَعَبْدُ الْمَلِكِ كَانَ أَفْضَلَ مِنْكَ رَأْيًا، وَأَكْمَلَ نَظَرًا، يَقُولُ: لَا يَجْتَمِعُ فَحْلَانِ فِي أَجَمَةٍ. ثُمَّ جَمَعَ الْقُوَّادَ وَعَرَضَ عَلَيْهِمْ خَلْعَ الْمَأْمُونِ، فَأَبَوْا ذَلِكَ، وَرُبَّمَا سَاعَدَهُ قَوْمٌ حَتَّى بَلَغَ إِلَى خُزَيْمَةَ بْنِ خَازِمٍ فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، لَمْ يَنْصَحْكَ مَنْ كَذَبَكَ، وَلَمْ يَغُشَّكَ مَنْ صَدَقَكَ، لَا تُجَرِّئِ الْقُوَّادَ عَلَى الْخَلْعِ فَيَخْلَعُوكَ، وَلَا تَحْمِلْهُمْ عَلَى نَكْثِ الْعَهْدِ فَيَنْكُثُوا عَهْدَكَ وَبَيْعَتَكَ، فَإِنَّ الْغَادِرَ مَخْذُولٌ، وَالنَّاكِثَ مَغْلُولٌ. فَأَقْبَلَ الْأَمِينُ عَلَى عَلِيِّ بْنِ عِيسَى بْنِ مَاهَانَ فَتَبَسَّمَ وَقَالَ: لَكِنَّ شَيْخَ الدَّعْوَةِ، وَنَائِبَ هَذِهِ الدَّوْلَةِ، لَا يُخَالِفُ عَلَى إِمَامِهِ، وَلَا يُوهِنُ طَاعَتَهُ. ثُمَّ رَفَعَهُ إِلَى مَوْضِعٍ لَمْ يَرْفَعْهُ إِلَيْهِ قَبْلَهَا، لِأَنَّهُ كَانَ هُوَ وَالْفَضْلُ بْنُ الرَّبِيعِ يُعِينَانِهِ عَلَى الْخَلْعِ. وَلَجَّ الْأَمِينُ فِي خَلْعِ الْمَأْمُونِ، حَتَّى إِنَّهُ قَالَ يَوْمًا لِلْفَضْلِ بْنِ الرَّبِيعِ: يَا فَضْلُ ! أَحَيَاةٌ مَعَ عَبْدِ اللَّهِ ؟ لَا بُدَّ مِنْ خَلْعِهِ. وَالْفَضْلُ يَعِدُهُ وَهُوَ يَقُولُ: فَمَتَى ذَلِكَ ؟ إِذَا غَلَبَ عَلَى خُرَاسَانَ وَمَا فِيهَا ؟ ! فَأَوَّلُ مَا فَعَلَهُ أَنْ كَتَبَ إِلَى جَمِيعِ الْعُمَّالِ بِالدُّعَاءِ لِابْنِهِ مُوسَى بِالْإِمْرَةِ، بَعْدَ الدُّعَاءِ لِلْمَأْمُونِ وَلِلْمُؤْتَمَنِ. فَلَمَّا بَلَغَ ذَلِكَ الْمَأْمُونَ، مَعَ عَزْلِ الْمُؤْتَمَنِ عَمَّا كَانَ بِيَدِهِ، أَسْقَطَ اسْمَ الْأَمِينِ مِنَ الطُّرُزِ، وَقَطَعَ الْبَرِيدَ عَنْهُ. وَكَانَ رَافِعُ بْنُ اللَّيْثِ بْنِ نَصْرِ بْنِ سَيَّارٍ، لَمَّا بَلَغَهُ حُسْنُ سِيرَةِ الْمَأْمُونِ طَلَبَ الْأَمَانَ، فَأَجَابَهُ إِلَى ذَلِكَ، فَحَضَرَ عِنْدَ الْمَأْمُونِ، وَأَقَامَ هَرْثَمَةَ بِسَمَرْقَنْدَ وَمَعَهُ طَاهِرُ بْنُ الْحُسَيْنِ، ثُمَّ قَدِمَ هَرْثَمَةُ عَلَى الْمَأْمُونِ، فَأَكْرَمَهُ وَوَلَّاهُ الْحَرَسَ. فَأَنْكَرَ ذَلِكَ كُلَّهُ الْأَمِينُ، فَكَانَ مِمَّا وَتَرَ عَلَيْهِ أَنْ كَتَبَ إِلَى الْعَبَّاسِ بْنِ عَبْدِ اللَّهِ بْنِ مَالِكٍ، وَهُوَ عَامِلُ الْمَأْمُونِ عَلَى الرَّيِّ، يَأْمُرُهُ أَنْ يُنْفِذَ بِغَرَائِبِ غُرُوسِ الرَّيِّ، يُرِيدُ امْتِحَانَهُ، فَبَعَثَ إِلَيْهِ بِمَا أَمَرَهُ، وَكَتَمَ ذَلِكَ عَنِ الْمَأْمُونِ وَذِي الرِّيَاسَتَيْنِ، فَبَلَغَ الْمَأْمُونَ، ( فَعَزَلَهُ بِالْحَسَنِ بْنِ عَلِيٍّ الْمَأْمُونِيِّ. ثُمَّ وَجَّهَ الْأَمِينُ إِلَى الْمَأْمُونِ أَرْبَعَةَ ) أَنْفُسٍ، وَهُمُ: الْعَبَّاسُ بْنُ مُوسَى بْنِ عِيسَى بْنِ مُحَمَّدِ بْنِ عَلِيٍّ، وَعِيسَى بْنُ جَعْفَرِ بْنِ الْمَنْصُورِ، وَصَالِحٌ صَاحِبُ الْمُصَلَّى، وَمُحَمَّدُ بْنُ عِيسَى بْنِ نَهِيكٍ، وَيَطْلُبُ إِلَيْهِ أَنْ يُقَدِّمَ ابْنَهُ مُوسَى عَلَى نَفْسِهِ ( وَيَحْضُرَ عِنْدَهُ، فَقَدِ اسْتَوْحَشَ لِبُعْدِهِ )، فَبَلَغَ الْخَبَرُ الْمَأْمُونَ، فَكَتَبَ إِلَى عُمَّالِهِ بِالرَّيِّ وَنَيْسَابُورَ وَغَيْرِهِمَا، يَأْمُرُهُمْ بِإِظْهَارِ الْعُدَّةِ وَالْقُوَّةِ، فَفَعَلُوا ذَلِكَ، وَقَدِمَ الرُّسُلُ عَلَى الْمَأْمُونِ، وَأَبْلَغُوهُ الرِّسَالَةَ، وَكَانَ ابْنُ مَاهَانَ أَشَارَ بِذَلِكَ، وَأَخْبَرَ الْأَمِينَ أَنَّ أَهْلَ خُرَاسَانَ مَعَهُ. فَلَمَّا سَمِعَ الْمَأْمُونُ هَذِهِ الرِّسَالَةَ اسْتَشَارَ الْفَضْلَ بْنَ سَهْلٍ فَقَالَ لَهُ: أَحْضِرْ هِشَامًا وَالِدَ عَلِيٍّ وَأَحْمَدَ ابْنَيْ هِشَامٍ، وَاسْتَشِرْهُ. فَأَحْضَرَهُ، وَاسْتَشَارَهُ، فَقَالَ لَهُ: إِنَّمَا أَخَذْتَ الْبَيْعَةَ عَلَيْنَا عَلَى أَنْ لَا تَخْرُجَ مِنْ خُرَاسَانَ، فَمَتَى فَعَلَ مُحَمَّدٌ ذَلِكَ فَلَا بَيْعَةَ لَهُ فِي أَعْنَاقِنَا، وَالسَّلَامُ عَلَيْكَ يَا أَمِيرَ الْمُؤْمِنِينَ وَرَحْمَةُ اللَّهِ وَبَرَكَاتُهُ، وَمَتَى هَمَمْتَ بِالْمَسِيرِ إِلَيْهِ تَعَلَّقْتُ بِكَ بِيَمِينِي، فَإِذَا قُطِعَتْ تَعَلَّقْتُ بِيَسَارِي، فَإِنْ قُطِعَتْ تَعَلَّقْتُ بِلِسَانِي، فَإِذَا ضُرِبَتْ عُنُقِي كُنْتُ أَدَّيْتُ مَا عَلَيَّ. فَقَوِيَ عَزْمُ الْمَأْمُونِ عَلَى الِامْتِنَاعِ، فَأَحْضَرَ الْعَبَّاسَ وَأَعْلَمَهُ أَنَّهُ لَا يَحْضُرُ، ( وَأَنَّهُ لَا يُقَدِّمُ مُوسَى عَلَى نَفْسِهِ )، فَقَالَ الْعَبَّاسُ بْنُ مُوسَى: مَا عَلَيْكَ أَيُّهَا الْأَمِيرُ مِنْ ذَلِكَ، فَهَذَا جَدِّي عِيسَى بْنُ مُوسَى قَدْ خُلِعَ فَمَا ضَرَّهُ. فَصَاحَ بِهِ ذُو الرِّيَاسَتَيْنِ: اسْكُتْ ! إِنَّ جَدَّكَ كَانَ أَسِيرًا فِي أَيْدِيهِمْ، وَهَذَا بَيْنَ أَخْوَالِهِ وَشِيعَتِهِ. ثُمَّ قَامُوا، فَخَلَا ذُو الرِّيَاسَتَيْنِ بِالْعَبَّاسِ بْنِ مُوسَى وَاسْتَمَالَهُ، وَوَعَدَهُ إِمْرَةَ الْمَوْسِمِ، وَمَوَاضِعَ مِنْ مِصْرَ، فَأَجَابَ إِلَى بَيْعَةِ الْمَأْمُونِ، وَسُمِّيَ الْمَأْمُونُ ذَلِكَ الْوَقْتَ بِالْإِمَامِ، فَكَانَ الْعَبَّاسُ يَكْتُبُ إِلَيْهِمْ بِالْأَخْبَارِ مِنْ بَغْدَادَ. وَرَجَعَ الرُّسُلُ إِلَى الْأَمِينِ، فَأَخْبَرُوهُ بِامْتِنَاعِ الْمَأْمُونِ، وَأَلَحَّ الْفَضْلُ وَعَلِيُّ بْنُ عِيسَى عَلَى الْأَمِينِ فِي خَلْعِ الْمَأْمُونِ وَالْبَيْعَةِ لِابْنِهِ مُوسَى بْنِ الْأَمِينِ. وَكَانَ الْأَمِينُ قَدْ كَتَبَ إِلَى الْمَأْمُونِ يَطْلُبُ مِنْهُ أَنْ يَنْزِلَ عَنْ بَعْضِ كُوَرِ خُرَاسَانَ، وَأَنْ يَكُونَ لَهُ عِنْدَهُ صَاحِبُ الْبَرِيدِ يُكَاتِبُهُ بِالْأَخْبَارِ، فَاسْتَشَارَ الْمَأْمُونُ خَوَاصَّهُ وَقُوَّادَهُ، فَأَشَارُوا بِاحْتِمَالِ هَذَا الشَّرِّ وَالْإِجَابَةِ إِلَيْهِ، خَوْفًا مِنْ شَرٍّ هُوَ أَعْظَمُ مِنْهُ. فَقَالَ لَهُمُ الْحَسَنُ بْنُ سَهْلٍ: أَتَعْلَمُونَ أَنَّ الْأَمِينَ طَلَبَ مَا لَيْسَ لَهُ ؟ قَالُوا: نَعَمْ ! وَيُحْتَمَلُ ذَلِكَ لِضَرَرِ مَنْعِهِ. قَالَ: فَهَلْ تَثِقُونَ بِكَفِّهِ بَعْدَ إِجَابَتِهِ، فَلَا يَطْلُبُ غَيْرَهَا ؟ قَالُوا: لَا ! قَالَ: فَإِنْ طَلَبَ غَيْرَهَا، فَمَا تَرَوْنَ ؟ قَالُوا: نَمْنَعُهُ، فَهَذَا خِلَافُ مَا سَمِعْنَاهُ مِنْ قَوْلِ الْحُكَمَاءِ. قَالَ: اسْتَصْلِحْ عَاقِبَةَ أَمْرِكَ بِاحْتِمَالِ مَا عَرَضَ مِنْ مَكْرُوهِهِ فِي يَوْمِكَ، وَلَا تَلْتَمِسْ هُدْنَةَ يَوْمِكَ بِإِخْطَارٍ أَدْخَلْتَهُ عَلَى نَفْسِكَ فِي غَدِكَ. فَقَالَ الْمَأْمُونُ لِذِي الرِّيَاسَتَيْنِ: مَا تَقُولُ أَنْتَ ؟ فَقَالَ: أَسْعَدَكَ اللَّهُ، هَلْ تُؤْمِنُ أَنْ يَكُونَ الْأَمِينُ طَالَبَكَ بِفَضْلِ قُوَّتِكَ لِيَسْتَظْهِرَ بِهَا عَلَيْكَ ؟ بَلْ إِنَّمَا أَشَارَ الْحُكَمَاءُ بِحَمْلِ ثِقْلٍ تَرْجُونَ بِهِ صَلَاحَ الْعَاقِبَةِ. فَقَالَ الْمَأْمُونُ: بِإِيثَارِ دَعَةِ الْعَاجِلِ صَارَ إِلَى فَسَادِ الْعَاقِبَةِ فِي دُنْيَاهُ وَآخِرَتِهِ. فَامْتَنَعَ الْمَأْمُونُ مِنْ إِجَابَتِهِ إِلَى مَا طَلَبَ. وَأَنْفَذَ الْمَأْمُونُ ثِقَتَهُ إِلَى الْحَدِّ، فَلَا يُمَكِّنُ أَحَدًا مِنَ الْعُبُورِ إِلَى بِلَادِهِ إِلَّا مَعَ ثِقَةٍ مِنْ نَاحِيَتِهِ، فَحَظَّرَ أَهْلَ خُرَاسَانَ أَنْ يُسْتَمَالُوا بِرَغْبَةٍ أَوْ رَهْبَةٍ، وَضَبَطَ الطُّرُقَ بِثِقَاتِ أَصْحَابِهِ، فَلَمْ يُمَكِّنُوا مِنْ دُخُولِ خُرَاسَانَ إِلَّا مَنْ عَرَفُوهُ، وَأَتَى بِجَوَازٍ، أَوْ [ كَانَ ] تَاجِرًا مَعْرُوفًا، وَفُتِّشَتِ الْكُتُبُ. وَقِيلَ: لَمَّا أَرَادَ الْأَمِينُ أَنْ يَكْتُبَ إِلَى الْمَأْمُونِ يَطْلُبُ بَعْضَ كُوَرِ خُرَاسَانَ قَالَ لَهُ إِسْمَاعِيلُ بْنُ صُبَيْحٍ: يَا أَمِيرَ الْمُؤْمِنِينَ، إِنَّ هَذَا مِمَّا يُقَوِّي التُّهْمَةَ، وَيُنَبِّهُ عَلَى الْحَذَرِ، وَلَكِنِ اكْتُبْ إِلَيْهِ فَأَعْلِمْهُ حَاجَتَكَ، وَمَا تُحِبُّ مِنْ قُرْبِهِ وَالِاسْتِعَانَةِ بِهِ عَلَى مَا وَلَّاكَ اللَّهُ، وَتَسْأَلُهُ الْقُدُومَ عَلَيْكَ، لِتَرْجِعَ إِلَى رَأْيِهِ فِيمَا تَفْعَلُ. فَكَتَبَ إِلَيْهِ بِذَلِكَ، وَسَيَّرَ الْكِتَابَ مَعَ نَفَرٍ، وَأَمَرَهُمْ أَنْ يَبْلُغُوا الْجَهْدَ فِي إِحْضَارِهِ، وَسَيَّرَ مَعَهُمُ الْهَدَايَا الْكَثِيرَةَ، فَلَمَّا حَضَرَ الرُّسُلُ عِنْدَهُ، وَقَرَأَ الْكِتَابَ وَأَشَارُوا عَلَيْهِ بِإِجَابَةِ الْأَمِينِ، وَأَعْلَمُوهُ مَا فِي إِجَابَتِهِ مِنَ الْمَصْلَحَةِ الْعَامَّةِ وَالْخَاصَّةِ، فَأَحْضَرَ ذَا الرِّيَاسَتَيْنِ، وَأَقْرَأَهُ الْكِتَابَ وَاسْتَشَارَهُ، فَأَشَارَ عَلَيْهِ بِمُلَازَمَةِ خُرَاسَانَ، وَخَوَّفَهُ مِنَ الْقُرْبِ مِنَ الْأَمِينِ، فَقَالَ: لَا يُمْكِنُنِي مُخَالَفَتُهُ، وَأَكْثَرُ الْقُوَّادِ وَالْأَمْوَالِ مَعَهُ، وَالنَّاسُ مَائِلُونَ إِلَى الدِّرْهَمِ وَالدِّينَارِ، لَا يَرْغَبُونَ فِي حِفْظِ عَهْدٍ وَلَا أَمَانَةٍ، وَلَسْتُ فِي قُوَّةٍ حَتَّى أَمْتَنِعَ، وَقَدْ فَارَقَ جَيْغَوَيْهِ الطَّاعَةَ، وَالْتَوَى خَاقَانُ مَلِكُ التُّبَّتِ، وَمَلِكُ الْكَابُلِ قَدِ اسْتَعَدَّ لِلْغَارَةِ عَلَى مَا يَلِيهِ، وَمَلِكُ أَتْرَادِبَنْدَهْ قَدْ مَنَعَ الضَّرِيبَةَ، وَمَالِي بِوَاحِدٍ مِنْ هَذِهِ الْأُمُورِ بُدٌّ، وَلَا أَرَى إِلَّا تَخْلِيَةَ مَا أَنَا فِيهِ، وَاللِّحَاقَ بِخَاقَانَ مَلِكِ التُّرْكِ، وَالِاسْتِجَارَةَ بِهِ؛ لَعَلِّي آمَنُ عَلَى نَفْسِي. فَقَالَ ذُو الرِّيَاسَتَيْنِ: إِنَّ عَاقِبَةَ الْغَدْرِ شَدِيدَةٌ، وَتَبِعَةَ الْبَغْيِ غَيْرُ مَأْمُونَةٍ، وَرُبَّ مَقْهُورٍ قَدْ عَادَ قَاهِرًا، وَلَيْسَ النَّصْرُ بِالْكَثْرَةِ وَالْقِلَّةِ، وَالْمَوْتُ أَيْسَرُ مِنَ الذُّلِّ وَالضَّيْمِ، وَمَا أَرَى أَنْ تَصِيرَ إِلَى أَخِيكَ مُتَجَرِّدًا مِنْ قُوَّادِكَ وَجُنْدِكَ، كَالرَّأْسِ الَّذِي فَارَقَ بَدَنَهُ، فَتَكُونَ عِنْدَهُ كَبَعْضِ رَعِيَّتِهِ، يَجْرِي عَلَيْكَ حُكْمُهُ مِنْ غَيْرِ أَنْ تُبْلِيَ عُذْرًا فِي قِتَالٍ، وَاكْتُبْ إِلَى جَيْغَوَيْهِ وَخَاقَانَ، فَوَلِّهِمَا بِلَادَهُمَا، وَابْعَثْ إِلَى مَلِكِ كَابُلَ بِبَعْضِ هَدَايَا خُرَاسَانَ، وَوَادِعْهُ، وَاتْرُكْ لِمَلِكِ أَتْرَادِبَنْدَهْ ضَرِيبَتَهُ، ثُمَّ اجْمَعْ أَطْرَافَكَ، وَضُمَّ جُنْدَكَ، وَاضْرِبِ الْخَيْلَ بِالْخَيْلِ، وَالرِّجَالَ بِالرِّجَالِ، فَإِنْ ظَفِرْتَ وَإِلَّا لَحِقْتَ بِخَاقَانَ. فَعَرَفَ الْمَأْمُونُ صِدْقَهُ، فَفَعَلَ مَا أَشَارَ بِهِ، فَرَضَى أُولَئِكَ الْمُلُوكَ الْعُصَاةَ، وَضَمَّ جُنْدَهُ، وَجَمَعَهُمْ عِنْدَهُ، وَكَتَبَ إِلَى الْأَمِينِ: أَمَّا بَعْدُ، فَقَدْ وَصَلَ [ إِلَيَّ ] كِتَابُ أَمِيرِ الْمُؤْمِنِينَ، وَإِنَّمَا أَنَا عَامِلٌ مِنْ عُمَّالِهِ، وَعَوْنٌ مِنْ أَعْوَانِهِ، أَمَرَنِي الرَّشِيدُ بِلُزُومِ [ هَذَا ] الثَّغْرِ، وَلَعَمْرِي إِنَّ مُقَامِي بِهِ أَرَدُّ عَلَى أَمِيرِ الْمُؤْمِنِينَ، وَأَعْظَمُ غَنَاءً عَنِ الْمُسْلِمِينَ مِنَ الشُّخُوصِ إِلَى أَمِيرِ الْمُؤْمِنِينَ، فَإِنْ كُنْتُ مُغْتَبِطًا بِقُرْبِهِ، مَسْرُورًا بِمُشَاهَدَةِ نِعْمَةِ اللَّهِ عِنْدَهُ، فَإِنْ رَأَى أَمِيرُ الْمُؤْمِنِينَ أَنْ يُقِرَّنِي عَلَى عَمَلِي وَيُعْفِيَنِي مِنَ الشُّخُوصِ [ إِلَيْهِ ] فَعَلَ إِنْ شَاءَ اللَّهُ. فَلَمَّا قَرَأَ الْأَمِينُ كِتَابَ الْمَأْمُونِ عَلِمَ أَنَّهُ لَا يُتَابِعُهُ عَلَى مَا يُرِيدُهُ، فَكَتَبَ إِلَيْهِ يَسْأَلُهُ أَنْ يَنْزِلَ عَنْ بَعْضِ كُوَرِ خُرَاسَانَ كَمَا تَقَدَّمَ ذِكْرُهُ، فَلَمَّا امْتَنَعَ الْمَأْمُونُ أَيْضًا مِنْ إِجَابَتِهِ إِلَى مَا طَلَبَ، أَرْسَلَ جَمَاعَةً لِيُنَاظِرُوهُ فِي مَنْعِ مَا طَلَبَ مِنْهُ، فَلَمَّا وَصَلُوا إِلَى الرَّيِّ مُنِعُوا، وَوَجَدُوا تَدْبِيرَهُ مُحْكَمًا، وَحُفِظُوا فِي حَالِ سَفَرِهِمْ وَإِقَامَتِهِمْ مِنْ أَنْ يُخْبِرُوا وَيُسْتَخْبَرُوا، وَكَانُوا مُعَدِّينَ لِوَضْعِ الْأَخْبَارِ فِي الْعَامَّةِ، فَلَمْ يُمْكِنْهُمْ ذَلِكَ، فَلَمَّا رَجَعُوا أَخْبَرُوا الْأَمِينَ بِمَا رَأَوْا. وَقِيلَ إِنَّ الْأَمِينَ لَمَّا عَزَمَ عَلَى خَلْعِ الْمَأْمُونِ، وَزَيَّنَ لَهُ ذَلِكَ الْفَضْلُ وَابْنُ مَاهَانَ، دَعَا يَحْيَى بْنَ سُلَيْمٍ، وَشَاوَرَهُ فِي ذَلِكَ فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، كَيْفَ تَفْعَلُ ذَلِكَ مَعَ مَا قَدْ أَكَّدَ الرَّشِيدُ مِنْ بَيْعَتِهِ، وَأَخَذَ الشَّرَائِطَ وَالْأَيْمَانَ فِي الْكِتَابِ الَّذِي كَتَبَهُ ؟ فَقَالَ الْأَمِينُ: إِنَّ رَأْيَ الرَّشِيدِ كَانَ فَلْتَةً شَبَّهَهَا عَلَيْهِ جَعْفَرُ بْنُ يَحْيَى، فَلَا يَنْفَعُنَا مَا نَحْنُ فِيهِ إِلَّا بِخَلْعِهِ وَقَلْعِهِ وَاحْتِشَاشِهِ. فَقَالَ يَحْيَى: إِذَا كَانَ رَأْيُ أَمِيرِ الْمُؤْمِنِينَ خَلْعَهُ، فَلَا تُجَاهِرْهُ فَيَسْتَنْكِرَ النَّاسُ ذَلِكَ، وَلَكِنْ تَسْتَدْعِي الْجُنْدَ بَعْدَ الْجُنْدِ، وَالْقَائِدَ بَعْدَ الْقَائِدِ، وَتُؤْنِسُهَا بِالْأَلْطَافِ وَالْهَدَايَا، وَتُفَرِّقُ ثِقَاتَهُ وَمَنْ مَعَهُ، وَتُرَغِّبُهُمْ بِالْأَمْوَالِ، فَإِذَا وَهَّنْتَ قُوَّتَهُ، وَاسْتَفْرَغْتَ رِجَالَهُ، أَمْرْتَهُ بِالْقُدُومِ عَلَيْكَ، فَإِنْ قَدِمَ صَارَ إِلَى الَّذِي تُرِيدُ مِنْهُ، وَإِنْ أَبَى كُنْتَ قَدْ تَنَاوَلْتَهُ وَقَدْ كَلَّ حَدُّهُ وَانْقَطَعَ عِزُّهُ. فَقَالَ الْأَمِينُ: أَنْتَ مِهْذَارٌ خَطِيبٌ، وَلَسْتَ بِذِي رَأْيٍ مُصِيبٍ، قُمْ فَالْحَقْ بِمِدَادِكَ وَأَقْلَامِكَ. وَكَانَ ذُو الرِّيَاسَتَيْنِ الْفَضْلُ بْنُ سَهْلٍ قَدِ اتَّخَذَ قَوْمًا يَثِقُ بِهِمْ بِبَغْدَاذَ يُكَاتِبُونَهُ بِالْأَخْبَارِ، وَكَانَ الْفَضْلُ بْنُ الرَّبِيعِ قَدْ حَفِظَ الطُّرُقَ، وَكَانَ أَحَدُ أُولَئِكَ النَّفَرِ إِذَا كَاتَبَ ذَا الرِّيَاسَتَيْنِ بِمَا تَجَدَّدَ بِبَغْدَاذَ، سَيَّرَ الْكِتَابَ مَعَ امْرَأَةٍ، وَجَعَلَهُ فِي عُودِ أَكْفَافٍ، وَتَسِيرُ كَالْمُجْتَازَةِ مِنْ قَرْيَةٍ إِلَى قَرْيَةٍ، فَلَمَّا أَلَحَّ الْفَضْلُ بْنُ الرَّبِيعِ فِي خَلْعِ الْمَأْمُونِ أَجَابَهُ الْأَمِينُ إِلَى ذَلِكَ وَبَايَعَ لِوَلَدِهِ مُوسَى فِي صَفَرٍ، وَقِيلَ: فِي رَبِيعٍ الْأَوَّلِ، سَنَةَ خَمْسٍ وَتِسْعِينَ وَمِائَةٍ، عَلَى مَا نَذْكُرُهُ إِنْ شَاءَ اللَّهُ - تَعَالَى - وَسَمَّاهُ النَّاطِقَ بِالْحَقِّ، وَنَهَى عَنْ ذِكْرِ الْمَأْمُونِ وَالْمُؤْتَمَنِ عَلَى الْمَنَابِرِ، وَأَرْسَلَ إِلَى الْكَعْبَةِ بَعْضَ الْحَجَبَةِ، فَأَتَاهُ بِالْكِتَابَيْنِ اللَّذَيْنِ وَضَعَهُمَا الرَّشِيدُ فِي الْكَعْبَةِ بِبَيْعَةِ الْأَمِينِ وَالْمَأْمُونِ، فَأَحْضَرَهُمَا عِنْدَهُ فَمَزَّقَهُمَا الْفَضْلُ. فَلَمَّا أَتَتِ الْأَخْبَارُ إِلَى الْمَأْمُونِ بِذَلِكَ قَالَ لِذِي الرِّيَاسَتَيْنِ: هَذِهِ أُمُورٌ أَخْبَرَ الرَّأْيُ عَنْهَا، وَكَفَانَا أَنْ نَكُونَ مَعَ الْحَقِّ. فَكَانَ أَوَّلَ مَا دَبَّرَهُ ذُو الرِّيَاسَتَيْنِ حِينَ بَلَغَهُ الدُّعَاءُ لِلْمَأْمُونِ وَصَحَّ عِنْدَهُ - أَنْ جَمَعَ الْأَجْنَادَ الَّذِينَ كَانَ اتَّخَذَهُمْ بِجَنَبَاتِ الرَّيِّ مَعَ الْأَجْنَادِ الَّذِينَ كَانُوا بِهَا، وَمَدَّهُمْ بِالْأَقْوَاتِ وَغَيْرِهَا، وَكَانَتِ الْبِلَادُ عِنْدَهُمْ قَدْ أَجْدَبَتْ، فَأَكْثَرَ عِنْدَهُمْ مَا يُرِيدُونَهُ، حَتَّى صَارُوا فِي أَرْغَدِ عَيْشٍ، وَأَقَامُوا بِالْحَدِّ لَا يَتَجَاوَزُونَهُ. ثُمَّ أَرْسَلَ إِلَيْهِمْ ( طَاهِرَ بْنَ الْحُسَيْنِ بْنِ مُصْعَبِ بْنِ زُرَيْقِ بْنِ أَسْعَدَ أَبَا الْعَبَّاسِ الْخُزَاعِيَّ أَمِيرًا فِيمَنْ ضُمَّ إِلَيْهِ ) مِنْ قُوَّادِهِ وَأَجْنَادِهِ، فَسَارَ مُجِدًّا حَتَّى وَرَدَ الرَّيَّ فَنَزَلَهَا، فَوَضَعَ الْمَسَالِحَ وَالْمَوَاصِلَ، فَقَالَ بَعْضُ شُعَرَاءِ خُرَاسَانَ: رَمَى أَهْلَ الْعِرَاقِ وَمَنْ عَلَيْهَا إِمَامُ الْعَدْلِ وَالْمَلِكُ الرَّشِيدُ     بِأَحْزَمِ مَنْ نَشَا رَأْيًا وَحَزْمًا وَكَيْدًا نَافِذًا مِمَّا يَكِيدُ     بِدَاهِيَةٍ تَأَدَّى خَنْفَقِيقٍ يَشِيبُ لِهَوْلِ صَوْلَتِهَا الْوَلِيدُ فَأَمَّا الْأَمِينُ فَإِنَّهُ وَجَّهَ عِصْمَةَ بْنَ حَمَّادِ بْنِ سَالِمٍ إِلَى هَمَذَانَ فِي أَلْفِ رَجُلٍ، وَأَمَرَهُ أَنْ يُوَجِّهَ مُقَدِّمَتَهُ إِلَى سَاوَةَ، وَيُقِيمَ بِهَمَذَانَ، وَجَعَلَ الْفَضْلُ بْنُ الرَّبِيعِ، وَعَلِيُّ بْنُ عِيسَى يَبْعَثَانِ الْأَمِينَ وَيُغْرِيَانِهِ بِحَرْبِ الْمَأْمُونِ. وَلَمَّا بَايَعَ الْأَمِينُ لِوَلَدِهِ مُوسَى جَعَلَهُ فِي حُجْرِ عَلِيِّ بْنِ عِيسَى، وَجَعَلَ عَلَى شُرَطِهِ مُحَمَّدَ بْنَ عِيسَى بْنِ نَهِيكٍ، وَعَلَى حَرَسِهِ عُثْمَانَ بْنَ عِيسَى بْنِ نَهِيكٍ، وَعَلَى رَسَائِلِهِ عَلِيَّ بْنَ صَالِحٍ الْمُصَلَّى.

     ✧ Mention of the outbreak of discord between al-Amīn and al-Maʾmūn In this year, al-Amīn ordered that prayers be said from the pulpits for his son Mūsā. The reason for this was that when al-Faḍl b. al-Rabīʿ arrived in Iraq from Ṭūs and broke the covenant of al-Maʾmūn, he reflected on his situation and knew that if al-Maʾmūn should attain the caliphate while he was alive, he would not spare him. So he worked to incite al-Amīn and urged him to depose al-Maʾmūn and give the oath of allegiance as heir apparent to his son Mūsā. This had not been the intention of Muḥammad al-Amīn. Al-Faḍl kept belittling the affair of al-Maʾmūn in his eyes and making his deposition seem attractive to him. He said to him: "What are you waiting for with regard to ʿAbd Allāh and al-Qāsim? The oath of allegiance was to you before them, and they were only included in it after you." ʿAlī b. ʿĪsā b. Māhān, al-Sindī, and others agreed with him on this, so al-Amīn reverted to their view. Then he summoned ʿAbd Allāh b. Khāzim and continued debating with him until the night was spent. Among what ʿAbd Allāh said was: "I adjure you by God, O Commander of the Faithful, not to be the first of the caliphs to break his covenant, violate his pact, and reject the judgment of the caliph before him." [Al-Amīn] said: "Be silent! ʿAbd al-Malik was superior to you in judgment and more perfect in discernment. He says: Two stallions do not gather in one thicket." Then he assembled the commanders and proposed to them the deposition of al-Maʾmūn, but they refused. Some people went along with him until it came to Khuzayma b. Khāzim, who said: "O Commander of the Faithful, he who lies to you does not counsel you, and he who tells you the truth does not deceive you. Do not embolden the commanders against deposition lest they depose you, and do not induce them to break the covenant lest they break your covenant and your oath of allegiance. For the treacherous one is forsaken and the oath-breaker is fettered." Al-Amīn turned to ʿAlī b. ʿĪsā b. Māhān, smiled, and said: "But the shaykh of the daʿwa and the deputy of this dynasty does not oppose his imam nor weaken obedience to him." Then he raised him to a position to which he had not raised him before, because he and al-Faḍl b. al-Rabīʿ were assisting him in the deposition. Al-Amīn persisted in deposing al-Maʾmūn, to the point that one day he said to al-Faḍl b. al-Rabīʿ: "O Faḍl! Is there life with ʿAbd Allāh? His deposition is inevitable." Al-Faḍl kept promising him while he said: "When will that be? When he has gained control over Khurāsān and what is in it?!" The first thing he did was to write to all the governors ordering prayers for his son Mūsā with the emirate, after the prayers for al-Maʾmūn and al-Muʾtaman. When that reached al-Maʾmūn, along with the dismissal of al-Muʾtaman from what was in his hands, he dropped al-Amīn's name from the embroidered bands and cut off the postal service from him. Rāfiʿ b. al-Layth b. Naṣr b. Sayyār, when he heard of the good conduct of al-Maʾmūn, sought a guarantee of safety, and al-Maʾmūn granted it to him. He came into al-Maʾmūn's presence. Harthama remained in Samarqand with him along with Ṭāhir b. al-Ḥusayn. Then Harthama came to al-Maʾmūn, who honored him and appointed him over the guard. Al-Amīn disapproved of all this. Among the things that provoked him was that he wrote to al-ʿAbbās b. ʿAbd Allāh b. Mālik, who was al-Maʾmūn's governor over al-Rayy, ordering him to send rare plants of al-Rayy, intending to test him. He sent what he had ordered and concealed that from al-Maʾmūn and Dhū al-Riyāsatayn. It reached al-Maʾmūn, so he dismissed him and replaced him with al-Ḥasan b. ʿAlī al-Maʾmūnī. Then al-Amīn dispatched to al-Maʾmūn four persons: al-ʿAbbās b. Mūsā b. ʿĪsā b. Muḥammad b. ʿAlī, ʿĪsā b. Jaʿfar b. al-Manṣūr, Ṣāliḥ the master of the prayer place, and Muḥammad b. ʿĪsā b. Nahīk. He requested that he give precedence to his son Mūsā over himself and come into his presence, for he had become uneasy at his distance. When the news reached al-Maʾmūn, he wrote to his governors in al-Rayy, Naysābūr, and elsewhere ordering them to display readiness and strength. They did so. The envoys came to al-Maʾmūn and conveyed the message. Ibn Māhān had suggested that and told al-Amīn that the people of Khurāsān were with him. When al-Maʾmūn heard this message, he consulted al-Faḍl b. Sahl, who said to him: "Summon Hishām, the father of ʿAlī and Aḥmad, the two sons of Hishām, and consult him." He summoned him and consulted him. He said to him: "You only took the oath of allegiance from us on condition that you not leave Khurāsān. Whenever Muḥammad does that, there is no oath of allegiance to him upon our necks. Peace be upon you, O Commander of the Faithful, and the mercy of God and His blessings. Whenever you resolve to march to him, I will cling to you with my right hand; if it is cut off, I will cling with my left; if it is cut off, I will cling with my tongue; and if my neck is struck, I will have fulfilled what is incumbent upon me." Al-Maʾmūn's resolve to refuse was strengthened. He summoned al-ʿAbbās and informed him that he would not come and that he would not give precedence to Mūsā over himself. Al-ʿAbbās b. Mūsā said: "What harm is there for you, O prince, in that? Here is my grandfather ʿĪsā b. Mūsā; he was deposed and it did not harm him." Dhū al-Riyāsatayn shouted at him: "Be silent! Your grandfather was a captive in their hands, while this man is among his maternal uncles and his partisans." Then they rose. Dhū al-Riyāsatayn had a private meeting with al-ʿAbbās b. Mūsā, won him over, promised him the command of the pilgrimage season and places in Egypt, and he agreed to the oath of allegiance to al-Maʾmūn. Al-Maʾmūn was named at that time "the Imām." Al-ʿAbbās used to write to them with the news from Baghdad. The envoys returned to al-Amīn and informed him of al-Maʾmūn's refusal. Al-Faḍl and ʿAlī b. ʿĪsā pressed al-Amīn to depose al-Maʾmūn and give the oath of allegiance to his son Mūsā b. al-Amīn. Al-Amīn had written to al-Maʾmūn asking him to relinquish some of the districts of Khurāsān and that he should have a postal agent with him who would write to him with the news. Al-Maʾmūn consulted his close associates and commanders, and they advised enduring this evil and complying with it, out of fear of an evil greater than it. Al-Ḥasan b. Sahl said to them: "Do you know that al-Amīn is demanding what is not his?" They said: "Yes, but that may be endured because of the harm of refusing him." He said: "Do you trust that he will refrain after it is granted, so that he will not demand anything else?" They said: "No." He said: "If he demands something else, what do you think?" They said: "We will refuse him. This is contrary to what we have heard from the saying of the sages." He said: "Set right the outcome of your affair by enduring what appears of its hardship in your day, and do not seek a truce for your day by a risk that you bring upon yourself tomorrow." Al-Maʾmūn said to Dhū al-Riyāsatayn: "What do you say?" He said: "May God make you happy. Do you feel safe that al-Amīn is demanding the surplus of your strength in order to use it against you? Rather, the sages advised bearing a burden by which you hope for a sound outcome." Al-Maʾmūn said: "By preferring present ease, he has come to corruption of the outcome in his worldly life and his hereafter." So al-Maʾmūn refused to comply with what he demanded. Al-Maʾmūn sent his trusted men to the frontier, so that no one could cross into his lands except with a trusted person from his side. He prevented the people of Khurāsān from being won over by desire or fear, secured the roads with trusted companions, so they did not allow anyone to enter Khurāsān except those they knew, who had a pass, or who was a known merchant, and letters were inspected. It was said: When al-Amīn wanted to write to al-Maʾmūn requesting some of the districts of Khurāsān, Ismāʿīl b. Ṣubayḥ said to him: "O Commander of the Faithful, this is the sort of thing that strengthens suspicion and awakens caution. But write to him and inform him of your need and what you would like of his closeness and of seeking his assistance in what God has entrusted to you, and ask him to come to you so that you may return to his judgment in what you do." He wrote to him about that and sent the letter with a group of men, ordering them to exert themselves in bringing him. He sent many gifts with them. When the envoys came to him and he read the letter, they advised him to comply with al-Amīn and told him of the public and private benefit in complying. He summoned Dhū al-Riyāsatayn, showed him the letter, and consulted him. He advised him to remain in Khurāsān and warned him of being close to al-Amīn. He said: "I cannot oppose him. Most of the commanders and wealth are with him, and people incline to the dirham and the dinar; they have no desire to keep a covenant or a trust. I am not strong enough to refuse. Jayghūyah has broken obedience, the Khāqān, king of Tibet, has gone astray, the king of Kabul has prepared to raid what lies next to him, the king of Atrādibandah has withheld the tribute, and I have no escape from any of these matters. I see nothing but to abandon what I am in and join the Khāqān, king of the Turks, and seek his protection, so that perhaps I may be safe for myself." Dhū al-Riyāsatayn said: "The outcome of treachery is severe, and the consequence of transgression is not safe. Many a vanquished man has returned as a victor. Victory is not by great or small numbers. Death is easier than humiliation and injustice. I do not think you should go to your brother stripped of your commanders and your army, like a head separated from its body, so that you would be with him like one of his subjects, his judgment running over you without your having offered an excuse in battle. Write to Jayghūyah and the Khāqān, appoint them over their lands, send to the king of Kabul some of the gifts of Khurāsān and make peace with him, and leave to the king of Atrādibandah his tribute. Then gather your regions, assemble your army, and strike cavalry with cavalry and infantry with infantry. If you prevail, well and good; otherwise join the Khāqān." Al-Maʾmūn recognized his truthfulness and did what he advised. He satisfied those rebellious kings, assembled his army, and gathered them with him. He wrote to al-Amīn: "Now then, the letter of the Commander of the Faithful has reached me. I am only one of his governors and one of his helpers. Al-Rashīd commanded me to remain at this frontier. By my life, my staying here is more beneficial to the Commander of the Faithful and a greater service to the Muslims than going to the Commander of the Faithful. If I am happy at his closeness and delighted to witness God's favor with him, then if the Commander of the Faithful sees fit to keep me in my post and excuse me from going to him, let him do so, God willing." When al-Amīn read al-Maʾmūn's letter, he knew that he would not follow him in what he wanted. He wrote to him asking him to relinquish some of the districts of Khurāsān, as was mentioned before. When al-Maʾmūn also refused to comply with what he demanded, he sent a group to debate with him about the refusal of what he had requested. When they reached al-Rayy, they were prevented and found his arrangements firm. They were guarded during their journey and their stay from informing or being informed. They had been prepared to plant reports among the common people, but they were unable to do so. When they returned, they told al-Amīn what they had seen. It was said that when al-Amīn resolved to depose al-Maʾmūn, and al-Faḍl and Ibn Māhān made that attractive to him, he summoned Yaḥyā b. Sulaym and consulted him about it. He said: "O Commander of the Faithful, how can you do that with what al-Rashīd confirmed of his oath of allegiance and the conditions and oaths he took in the document he wrote?" Al-Amīn said: "Al-Rashīd's judgment was a slip that Jaʿfar b. Yaḥyā made to seem good to him. What we are in will not benefit us except by deposing him, uprooting him, and gathering him in." Yaḥyā said: "If the Commander of the Faithful's judgment is to depose him, do not do it openly, for people would disapprove of that. Instead, summon the troops one after another and the commanders one after another, win them over with kindness and gifts, disperse his trusted men and those with him, and entice them with wealth. When you have weakened his strength and drained his men, then order him to come to you. If he comes, he will come to what you want from him; if he refuses, you will have reached him when his edge is blunted and his might is cut off." Al-Amīn said: "You are a prattling preacher and not a man of sound judgment. Rise and go join your ink and your pens." Dhū al-Riyāsatayn al-Faḍl b. Sahl had taken certain men in Baghdad whom he trusted to write to him with the news. Al-Faḍl b. al-Rabīʿ had secured the roads. One of those men, when he wrote to Dhū al-Riyāsatayn with what was new in Baghdad, sent the letter with a woman and placed it in a stick of palm branches. She traveled like one passing from village to village. When al-Faḍl b. al-Rabīʿ insisted on deposing al-Maʾmūn, al-Amīn agreed to it and gave the oath of allegiance to his son Mūsā in Ṣafar, or it was said in Rabīʿ al-Awwal, of the year one hundred and ninety-five, as we shall mention, God Almighty willing. He named him "al-Nāṭiq bi-l-Ḥaqq" (the Speaker of Truth) and forbade mentioning al-Maʾmūn and al-Muʾtaman on the pulpits. He sent to the Kaʿba some of the chamberlains, who brought him the two documents that al-Rashīd had placed in the Kaʿba for the oath of allegiance to al-Amīn and al-Maʾmūn. He brought them before him, and al-Faḍl tore them up. When the news reached al-Maʾmūn of that, he said to Dhū al-Riyāsatayn: "These are matters of which sound judgment has already informed us. It is enough for us to be with the truth." The first thing Dhū al-Riyāsatayn arranged when the prayer for al-Maʾmūn reached him and was confirmed to him was to gather the troops he had recruited around al-Rayy with the troops already there, and supply them with provisions and other things. The lands around them had become barren, so he increased what they wanted until they were in the most comfortable life, and they stayed at the frontier without crossing it. Then he sent to them Ṭāhir b. al-Ḥusayn b. Muṣʿab b. Zurayq b. Asʿad Abū al-ʿAbbās al-Khuzāʿī as commander over those of his commanders and troops who were joined to him. He marched diligently until he reached al-Rayy and encamped there. He set up outposts and relay stations. One of the poets of Khurāsān said: The Imām of justice and the rightly guided king has cast at the people of Iraq and those upon it With the most resolute of those who grew in judgment and resolve And cunning that pierces through all that he plots With a calamity that comes with a violent wind At the terror of whose assault the newborn turns gray As for al-Amīn, he dispatched ʿIṣma b. Ḥammād b. Sālim to Hamadhān with a thousand men and ordered him to send his vanguard to Sāwa and to remain in Hamadhān. Al-Faḍl b. al-Rabīʿ and ʿAlī b. ʿĪsā kept sending to al-Amīn and inciting him to war against al-Maʾmūn. When al-Amīn gave the oath of allegiance to his son Mūsā, he placed him in the care of ʿAlī b. ʿĪsā. He appointed Muḥammad b. ʿĪsā b. Nahīk over his police, ʿUthmān b. ʿĪsā b. Nahīk over his guard, and ʿAlī b. Ṣāliḥ al-Muṣallā over his correspondence.

406. Tarikh (al-Tabari) 3081No grade recorded

     ذِكْرُ خِلَافِ أَهْلِ تُونِسَ عَلَى ابْنِ الْأَغْلَبِ   فِي هَذِهِ السَّنَةِ عَصَى عِمْرَانُ بْنُ مُجَالِدٍ الرَّبِيعِيُّ، وَقُرَيْشُ بْنُ التُّونِسِيِّ بِتُونِسَ عَلَى إِبْرَاهِيمَ بْنِ الْأَغْلَبِ أَمِيرِ إِفْرِيقِيَّةَ، وَاجْتَمَعَ فِيهَا خَلْقٌ كَثِيرٌ، وَحُصِرَ إِبْرَاهِيمُ بْنُ الْأَغْلَبِ بِالْقَصْرِ، وَجَمَعَ مَنْ أَطَاعَهُ، وَخَالَفَ عَلَيْهِ أَيْضًا أَهْلُ الْقَيْرَوَانِ فِي جُمَادَى الْآخِرَةِ، فَكَانَتْ بَيْنَهُمْ وَقْعَةٌ وَحَرْبٌ قُتِلَ فِيهَا جَمَاعَةٌ ( مِنْ رِجَالِ ابْنِ الْأَغْلَبِ ). وَقَدِمَ عِمْرَانُ بْنُ مُجَالِدٍ فِيمَنْ مَعَهُ، فَدَخَلَ الْقَيْرَوَانَ عَاشِرَ رَجَبٍ، وَقَدِمَ قُرَيْشٌ مِنْ تُونِسَ إِلَيْهِ، فَكَانَتْ بَيْنَهُمْ وَبَيْنَ ابْنِ الْأَغْلَبِ وَقْعَةٌ فِي رَجَبٍ، فَانْهَزَمَ أَصْحَابُ ابْنِ الْأَغْلَبِ، ثُمَّ الْتَقَوْا فِي الْعِشْرِينَ مِنْهُ، فَانْهَزَمُوا ثَانِيَةً أَيْضًا، ( ثُمَّ الْتَقَوْا ثَالِثَةً فِيهِ أَيْضًا، فَكَانَ الظَّفَرُ لِابْنِ الْأَغْلَبِ، وَأَرْسَلَ عِمْرَانُ بْنُ مُجَالِدٍ إِلَى أَسَدِ بْنِ الْفُرَاتِ الْفَقِيهِ لِيَخْرُجَ مَعَهُمْ، فَامْتَنَعَ، فَأَعَادَ الرَّسُولَ يَقُولُ لَهُ: تَخْرُجُ مَعَنَا، وَإِلَّا أَرْسَلْتُ إِلَيْكَ مَنْ يَجُرُّ بِرِجْلِكَ، فَقَالَ أَسَدٌ لِلرَّسُولِ: قُلْ لَهُ: وَاللَّهِ إِنْ خَرَجْتُ لَأَقُولَنَّ لِلنَّاسِ: إِنَّ الْقَاتِلَ وَالْمَقْتُولَ فِي النَّارِ. فَتَرَكَهُ ).

     ✧ Mention of the opposition of the people of Tunis to Ibn al-Aghlab In this year, ʿImrān b. Mujālid al-Rabīʿī and Quraysh b. al-Tūnisī rebelled in Tunis against Ibrāhīm b. al-Aghlab, the amir of Ifrīqiya. A large crowd gathered there, and Ibrāhīm b. al-Aghlab was besieged in the palace. He gathered those who obeyed him, and the people of al-Qayrawān also opposed him in Jumādā al-Ākhirah. There was a battle and fighting between them in which a group of Ibn al-Aghlab's men were killed. ʿImrān b. Mujālid advanced with those who were with him and entered al-Qayrawān on the tenth of Rajab. Quraysh came to him from Tunis, and there was a battle between them and Ibn al-Aghlab in Rajab. Ibn al-Aghlab's companions were defeated. Then they met again on the twentieth of it, and they were defeated a second time as well. (Then they met a third time also in it, and victory was for Ibn al-Aghlab. ʿImrān b. Mujālid sent to Asad b. al-Furāt the jurist to come out with them, but he refused. He sent the messenger back to him saying, "You will come out with us, or else I will send someone to drag you by your foot." Asad said to the messenger, "Tell him: By God, if I come out, I will say to the people: The killer and the killed are in the Fire." So he left him alone.)

407. Tarikh (al-Tabari) 3082No grade recorded

     ذِكْرُ عِصْيَانِ أَهْلِ مَارِدَةَ وَغَزْوِ الْحَكَمِ بِلَادَ الْفِرِنْجِ فِي هَذِهِ السَّنَةِ عَاوَدَ أَهْلُ مَارِدَةَ الْخِلَافَ عَلَى الْحَكَمِ بْنِ هِشَامٍ، أَمِيرِ الْأَنْدَلُسِ، وَعَصَوْا عَلَيْهِ  ، فَسَارَ بِنَفْسِهِ إِلَيْهِمْ، وَقَاتَلَهُمْ، وَلَمْ تَزَلْ سَرَايَاهُ وَجُيُوشُهُ تَتَرَدَّدُ وَتُقَاتِلُهُمْ هَذِهِ السَّنَةَ، وَسَنَةَ خَمْسٍ، وَسَنَةَ سِتٍّ وَتِسْعِينَ وَمِائَةٍ. وَطَمِعَ الْفِرِنْجُ فِي ثُغُورِ الْمُسْلِمِينَ  ، وَقَصَدُوهَا بِالْغَارَةِ وَالْقَتْلِ، وَالنَّهْبِ وَالسَّبْيِ، وَكَانَ الْحَكَمُ مَشْغُولًا بِأَهْلِ مَارِدَةَ، فَلَمْ يَتَفَرَّغْ لِلْفِرِنْجِ، فَأَتَاهُ الْخَبَرُ بِشِدَّةِ الْأَمْرِ عَلَى أَهْلِ الثَّغْرِ، وَمَا بَلَغَ الْعَدُوُّ مِنْهُمْ، وَسَمِعَ أَنَّ امْرَأَةً مُسْلِمَةً أُخِذَتْ سَبِيَّةً، فَنَادَتْ: وَاغَوْثَاهُ يَا حَكَمُ ! فَعَظُمَ الْأَمْرُ عَلَيْهِ، وَجَمَعَ عَسْكَرَهُ وَاسْتَعَدَّ وَحَشَدَ وَسَارَ إِلَى بَلَدِ الْفِرِنْجِ سَنَةَ سِتٍّ وَتِسْعِينَ وَمِائَةٍ، وَأَثْخَنَ فِي بِلَادِهِمْ، وَافْتَتَحَ عِدَّةَ حُصُونٍ، وَخَرَّبَ الْبِلَادَ، وَنَهَبَهَا، وَقَتَلَ الرِّجَالَ، وَسَبَى الْحَرِيمَ، وَنَهَبَ الْأَمْوَالَ، وَقَصَدَ النَّاحِيَةَ الَّتِي كَانَتْ بِهَا تِلْكَ الْمَرْأَةُ، فَأَمَرَ لَهُمْ مِنَ الْأَسْرَى بِمَا يُفَادُونَ بِهِ أَسْرَاهُمْ، وَبَالَغَ فِي الْوَصِيَّةِ فِي تَخْلِيصِ تِلْكَ الْمَرْأَةِ، فَتَخَلَّصَتْ مِنَ الْأَسْرِ، وَقَتَلَ بَاقِي الْأَسْرَى، فَلَمَّا فَرَغَ مِنْ غَزَاتِهِ قَالَ لِأَهْلِ الثُّغُورِ: هَلْ أَغَاثَكُمُ الْحَكَمُ ؟ فَقَالُوا: نَعَمْ. وَدَعَوْا لَهُ، وَأَثْنَوْا عَلَيْهِ خَيْرًا، وَعَادَ إِلَى قُرْطُبَةَ مُظَفَّرًا.

     ✧ Mention of the rebellion of the people of Mārida and al-Ḥakam’s campaign against the land of the Franks In this year, the people of Mārida renewed their opposition to al-Ḥakam b. Hishām, the amīr of al-Andalus, and rebelled against him. He marched against them in person and fought them. His raiding parties and armies continued to go back and forth and fight them during this year, the year 195, and the year 196. The Franks coveted the Muslims’ frontier regions and attacked them with raiding, killing, plunder, and captivity. Al-Ḥakam was occupied with the people of Mārida and did not have time for the Franks. News reached him of the severity of the situation for the people of the frontier and what the enemy had done to them. He heard that a Muslim woman had been taken captive and called out, “O al-Ḥakam, come to my aid!” The matter weighed heavily on him. He gathered his army, prepared, mustered his forces, and marched to the land of the Franks in the year 196. He wrought havoc in their lands, conquered several fortresses, devastated the country, plundered it, killed the men, took the women captive, and seized the wealth. He made for the area where that woman was. He ordered that prisoners be given to them with which they might ransom their captives. He gave emphatic instructions to secure the release of that woman. She was freed from captivity, and he killed the remaining prisoners. When he had finished his campaign, he said to the people of the frontiers, “Did al-Ḥakam come to your aid?” They said, “Yes.” They prayed for him and praised him greatly. He returned to Córdoba victorious.

408. Tarikh (al-Tabari) 3083No grade recorded

     وَفِيهَا عَزَلَ الْأَمِينُ أَخَاهُ الْقَاسِمَ عَنِ الْجَزِيرَةِ وَالثُّغُورِ  ، وَوَلَّى عَلَى ذَلِكَ خُزَيْمَةَ بْنَ خَازِمٍ وَأَمَرَ أَخَاهُ بِالْمُقَامِ عِنْدَهُ بِبَغْدَادَ.

     ✧ In this year, al-Amīn dismissed his brother al-Qāsim from al-Jazīrah and the frontiers, and appointed over that Khuzaymah b. Khāzim, and ordered his brother to reside with him in Baghdad.

409. Tarikh (al-Tabari) 3084No grade recorded

     ذِكْرُ عِدَّةِ حَوَادِثَ وَفِيهَا وَثَبَتَ الرُّومُ عَلَى مَلِكِهِمْ مِيخَائِيلَ  ، فَهَرَبَ وَتَرَهَّبَ، وَكَانَ مَلَكَ نَحْوَ سَنَتَيْنِ، وَمَلَكَ بَعْدَهُ أَلْيُونُ الْقَائِدُ. وَكَانَ فِي الْمَوْصِلِ إِبْرَاهِيمُ بْنُ الْعَبَّاسِ اسْتَعْمَلَهُ الْأَمِينُ.

     ✧ Mention of several events In this year the Byzantines rose up against their king Michael, and he fled and became a monk. He had reigned for about two years, and after him Leo the commander became king. In Mosul was Ibrāhīm b. al-ʿAbbās, whom al-Amīn had appointed as governor.

410. Tarikh (al-Tabari) 3085No grade recorded

     وَفِي هَذِهِ السَّنَةِ قُتِلَ شَقِيقٌ الْبَلْخِيُّ الزَّاهِدُ فِي غَزَاةِ كُولَانَ ( مِنْ بِلَادِ التُّرْكِ ).

     ✧ In this year, Shaqīq al-Balkhī the ascetic was killed in the expedition of Kūlān (a town in the lands of the Turks).

411. Tarikh (al-Tabari) 3086No grade recorded

     وَفِي هَذِهِ السَّنَةِ فِي رَبِيعٍ الْأَوَّلِ: عَقَدَ الْأَمِينُ لِابْنِهِ مُوسَى عَلَى جَمِيعِ مَا اسْتُخْلِفَ عَلَيْهِ، وَجَعَلَ [صَاحِبَ ] أَمْرِهِ كُلِّهِ عَلِيَّ بْنَ عِيسَى بْنِ مَاهَانَ، وَعَلَى شُرْطَتِهِ مُحَمَّدَ بْنَ عِيسَى بْنِ نُهَيْكٍ، وَعَلَى حَرَسِهِ عُثْمَانَ بْنَ عِيسَى بْنِ نُهَيْكٍ، وَعَلَى خَرَاجِهِ عَبْدَ اللَّهِ بْنَ عُبَيْدَةَ، وَعَلَى دِيوَانِ رَسَائِلِهِ عَلِيَّ بْنَ صَالِحٍ.

     ✧ And in this year, in Rabīʿ al-Awwal: Al-Amīn appointed his son Mūsā over all that he had been made successor to, and made ʿAlī b. ʿĪsā b. Māhān in charge of all his affairs, and Muḥammad b. ʿĪsā b. Nuhayk over his police, and ʿUthmān b. ʿĪsā b. Nuhayk over his guard, and ʿAbd Allāh b. ʿUbayda over his land tax, and ʿAlī b. Ṣāliḥ over his chancery.

412. Tarikh (al-Tabari) 3087No grade recorded

     وَحَجَّ بِالنَّاسِ فِيهَا نَائِبُ الْحِجَازِ دَاوُدُ بْنُ عِيسَى، وَقِيلَ: عَلِيُّ بْنُ الرَّشِيدِ.

     ✧ The deputy of the Hijaz, Dawūd b. ʿĪsā, led the people in the pilgrimage that year; and it was said: ʿAlī b. al-Rashīd.

413. Tarikh (al-Tabari) 3088No grade recorded

     ذِكْرُ مَنْ تُوُفِّيَ فِي هَذِهِ السَّنَةِ مِنَ الْأَكَابِرِ   1063 - سَلْمُ بْنُ سَالِمٍ، أَبُو مُحَمَّدٍ - وَقِيلَ: أَبُو عَبْدِ الرَّحْمَنِ - الْبَلْخِيُّ  . قَدِمَ بَغْدَادَ، وَحَدَّثَ عَنْ إِبْرَاهِيمَ بْنِ طَهْمَانَ، [وَ ] الثَّوْرِيِّ. رَوَى عَنْهُ: الْحَسَنُ بْنُ عَرَفَةَ. وَكَانَ مَذْكُورًا بِالْعِبَادَةِ وَالزُّهْدِ، مَكَثَ أَرْبَعِينَ سَنَةً لَمْ يُرَ لَهُ فِرَاشٌ، وَلَمْ يُرَ مُفْطِرًا إِلَّا يَوْمَ فِطْرٍ أَوْ أَضْحَى، وَمَا رَفَعَ رَأْسَهُ إِلَى السَّمَاءِ أَكْثَرَ مِنْ أَرْبَعِينَ سَنَةً. وَكَانَ دَاعِيًا فِي الْإِرْجَاءِ، وَكَانَ صَارِمًا فِي الْأَمْرِ بِالْمَعْرُوفِ وَالنَّهْيِ عَنِ الْمُنْكَرِ، فَدَخَلَ بَغْدَادَ، فَشَنَّعَ عَلَى الرَّشِيدِ، فَأَخَذَهُ وَحَبَسَهُ وَقَيَّدَهَ بِاثْنَيْ عَشَرَ قَيْدًا، فَشَنَّعَ عَلَيْهِ أَبُو مُعَاوِيَةَ الضَّرِيرُ حَتَّى بَقِيَتْ أَرْبَعَةٌ، وَكَانَ يَدْعُو فِي حَبْسِهِ وَيَقُولُ: اللَّهُمَّ لَا تَجْعَلُ مَوْتِي فِي حَبْسِهِ، وَلَا تُمِتْنِي حَتَّى أَلْقَى أَهْلِي. فَمَاتَ الرَّشِيدُ فَخَلَّتْ عَنْهُ زُبَيْدَةُ، فَخَرَجَ إِلَى الْحَجِّ فَوَافَى أَهْلَهُ بِمَكَّةَ قَدِمُوا حُجَّاجًا، فَمَرِضَ فَاشْتَهَى الْبَرْدَ، فَجَمَعُوا [لَهُ ] فَأَكَلَ وَمَاتَ. وَذَلِكَ فِي [ذِي ] الْحِجَّةِ مِنْ هَذِهِ السَّنَةِ. وَقَدِ اتَّفَقَ الْمُحَدِّثُونَ عَلَى تَضْعِيفِ رِوَايَاتِهِ. 1064 - عَبْدُ الْوَهَّابِ بْنُ عَبْدِ الْمَجِيدِ بْنِ الصَّلْتِ بْنِ مُحَمَّدٍ الثَّقَفِيُّ الْبَصْرِيُّ  . وُلِدَ سَنَةَ ثَمَانٍ وَمِائَةٍ - وَقِيلَ: سَنَةَ عَشْرٍ - وَسَمِعَ أَيُّوبَ السِّجِسْتَانِيَّ، وَيَحْيَى بْنَ سَعِيدٍ الْأَنْصَارِيَّ، وَخَالِدًا الْحَدَّادَ وَغَيْرَهُمْ. رَوَى عَنْهُ: الشَّافِعِيُّ، وَأَحْمَدُ، وَابْنُ رَاهَوَيْهِ، وَيَحْيَى، وَغَيْرُهُمْ. وَكَانَ ثِقَةً، إِلَّا أَنَّهُ اخْتَلَطَ فِي آخِرِ عُمْرِهِ. قَالَ عَمْرُو بْنُ عَلِيٍّ: كَانَتْ غَلَّةُ عَبْدِ الْوَهَّابِ بْنِ عَبْدِ الْمَجِيدِ فِي كُلِّ سَنَةٍ مَا بَيْنَ أَرْبَعِينَ أَلْفًا إِلَى خَمْسِينَ أَلْفًا، فَكَانَ إِذَا أَتَتْ عَلَيْهِ السَّنَةُ يُنْفِقُهَا عَلَى أَصْحَابِ الْحَدِيثِ، فَلَمْ يَبْقَ مِنْهَا شَيْءٌ. تُوُفِّيَ عَبْدُ الْوَهَّابِ فِي هَذِهِ السَّنَةِ، وَهُوَ ابْنُ أَرْبَعٍ وَثَمَانِينَ سَنَةً. 1065 - أَبُو نَصْرٍ الْجُهَيْنِيُّ الْمُصَابُ  . قَالَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ بْنِ أَبِي فُدَيْكٍ: كَانَ عِنْدَنَا رَجُلٌ يُكَنَّى أَبَا نَصْرٍ مِنْ جُهَيْنَةَ، ذَاهِبَ الْعَقْلِ، فِي غَيْرِ مَا النَّاسُ فِيهِ، لَا يَتَكَلَّمُ حَتَّى يُكَلَّمَ، وَكَانَ يَجْلِسُ مَعَ أَهْلِ الصُّفَّةِ فِي آخِرِ مَسْجِدِ رَسُولِ اللَّهِ ﷺ، وَكَانَ إِذَا سُئِلَ عَنْ شَيْءٍ أَجَابَ فِيهِ جَوَابًا حَسَنًا مُغْرِبًا، فَأَتَيْتُهُ يَوْمًا وَهُوَ فِي مُؤَخَّرِ الْمَسْجِدِ مَعَ أَهْلِ الصُّفَّةِ، مُنَكِّسًا رَأْسَهُ، وَاضِعًا جَبْهَتَهُ بَيْنَ رُكْبَتَيْهِ، فَجَلَسْتُ إِلَى جَنْبِهِ، فَحَرَّكْتُهُ فَانْتَبَهَ فَزِعًا، فَأَعْطَيْتُهُ شَيْئًا كَانَ مَعِي، فَأَخَذَهُ فَقَالَ: قَدْ صَادَفَ مِنَّا حَاجَةٌ، فَقُلْتُ لَهُ: يَا أَبَا نَصْرٍ، مَا الشَّرَفُ ؟ قَالَ: حَمْلُ مَا نَابَ الْعَشِيرَةَ، أَدْنَاهَا وَأَقْصَاهَا، وَالْقَبُولُ مِنْ مُحْسِنِهَا، وَالتَّجَاوُزُ عَنْ مُسِيئِهَا. قُلْتُ لَهُ: فَمَا السَّخَاءُ ؟ قَالَ: جُهْدٌ مُقِلٌّ. قُلْتُ: فَمَا الْبُخْلُ ؟ قَالَ: أُفٍّ، وَحَوَّلَ وَجْهَهُ عَنِّي. قُلْتُ: تُجِيبُنِي ؟ قَالَ: أَجَبْتُكَ. وَقَدِمَ عَلَيْنَا هَارُونُ الرَّشِيدُ فَأُخْلِيَ لَهُ الْمَسْجِدُ، فَوَقَفَ عَلَى قَبْرِ رَسُولِ اللَّهِ ﷺ وَعَلَى مِنْبَرِهِ، وَفِي مَوْقِفِ جِبْرِيلَ عَلَيْهِ السَّلَامُ، وَاعْتَنَقَ أُسْطُوَانَةَ النُّبُوَّةِ، ثُمَّ قَالَ: قِفُوا بِي عَلَى أَهْلِ الصُّفَّةِ. فَلَمَّا أَتَاهُمْ حَرَّكَ أَبُو نَصْرٍ وَقِيلَ: هُوَ أَمِيرُ الْمُؤْمِنِينَ. فَرَفَعَ رَأَسَهُ وَقَالَ: أَيُّهَا الرَّجُلُ، إِنَّهُ لَيْسَ بَيْنَ عِبَادِ اللَّهِ وَأُمَّةِ نَبِيهِ وَرَعِيَّتِكَ وَبَيْنَ اللَّهِ خَلْقٌ غَيْركَ، وَإِنَّ اللَّهَ سَائِلُكَ عَنْهُمْ، فَأَعِدَّ لِلْمَسْأَلَةِ جَوَابًا، وَقَدْ قَالَ عُمَرُ بْنُ الْخَطَّابِ: لَوْ ضَاعَتْ سَخْلَةٌ عَلَى شَاطِئِ الْفُرَاتِ لَخَافَ عُمَرُ أَنْ يَسْأَلَهُ اللَّهُ عَنْهَا. فَبَكَى هَارُونُ وَقَالَ: يَا أَبَا نَصْرٍ، إِنَّ رَعِيَّتِي غَيْرُ رَعِيَّةِ عُمَرَ، وَدَهْرِي غَيْرُ دَهْرِ عُمَرَ. فَقَالَ لَهُ: هَذَا وَاللَّهِ غَيْرُ مُغْنٍ عَنْكَ، فَانْظُرْ لِنَفْسِكَ، فَإِنَّكَ وَعُمَرَ تُسْأَلَانِ عَمَّا خَوَّلَكُمَا اللَّهُ. فَدَعَا هَارُونُ بِصُرَّةٍ فِيهَا ثَلَاثُمِائَةِ دِينَارٍ، فَقَالَ: ادْفَعُوهَا إِلَى أَبِي نَصْرٍ، فَقَالَ أَبُو نَصْرٍ: مَا أَنَا إِلَّا رَجُلٌ مِنْ أَهْلِ الصُّفَّةِ، فَادْفَعُوهَا إِلَى فُلَانٍ يُفَرِّقُهَا عَلَيْهِمْ وَيَجْعَلُنِي كَرَجُلٍ مِنْهُمْ. وَكَانَ أَبُو نَصْرٍ يَخْرُجُ كُلَّ يَوْمِ جُمْعَةٍ صَلَاةَ الْغَدَاةِ، فَيَدْخُلُ السُّوقَ مِمَّا يَلِي الثَّنِيَّةَ، فَلَا يَزَالُ يَقِفُ عَلَى مَرْبَعَةٍ مَرْبَعَةٍ وَيَقُولُ: أَيُّهَا النَّاسُ، اتَّقُوا يَوْمًا لَا تُجْزِي نَفْسٌ عَنْ نَفْسٍ شَيْئًا وَلَا يُقْبَلُ مِنْهَا عَدْلٌ وَلَا تَنْفَعُهَا شَفَاعَةٌ، إِنَّ الْعَبْدَ إِذَا مَاتَ صَحِبَهُ أَهْلُهُ وَمَالُهُ وَعَمَلُهُ، فَإِذَا وُضِعَ فِي قَبْرِهِ رَجَعَ أَهْلُهُ وَمَالُهُ وَبَقِيَ عَمَلُهُ، فَاخْتَارُوا لِأَنْفُسِكُمْ مَا يُؤْنِسُكُمْ فِي قُبُورِكُمْ رَحِمَكُمُ اللَّهُ. فَلَا يَزَالُ يَعْمَلُ ذَلِكَ فِي مَرْبَعَةٍ مَرْبَعَةٍ حَتَّى يَأْتِيَ مُصَلَّى رَسُولِ اللَّهِ ﷺ، ثُمَّ يُصَلِّي الْجُمُعَةَ، فَلَا يَخْرُجُ مِنَ الْمَسْجِدِ حَتَّى يُصَلِّيَ الْعِشَاءَ الْآخِرَةَ. وَفِيهَا مَاتَ الْوَلِيدُ بْنُ مُسْلِمٍ صَاحِبُ الْأَوْزَاعِيِّ  ، وَقِيلَ سَنَةَ خَمْسٍ وَتِسْعِينَ [ وَمِائَةٍ ]، وَكَانَ مَوْلِدُهُ سَنَةَ عَشْرٍ وَمِائَةٍ. وَفِيهَا مَاتَ حَفْصُ بْنُ غِيَاثٍ النَّخَعِيُّ  ، قَاضِي الْكُوفَةِ، وَكَانَ مَوْلِدُهُ سَنَةَ سَبْعَ عَشْرَةَ وَمِائَةٍ. ( غِيَاثٌ بِالْغَيْنِ الْمُعْجَمَةِ ). وَفِيهَا تُوُفِّيَ يَحْيَى بْنُ سَعِيدِ بْنِ أَبَانِ بْنِ سَعِيدِ بْنِ الْعَاصِ، وَعُمْرُهُ أَرْبَعٌ وَسَبْعُونَ سَنَةً.

     ✧ Mention of the notables who died in this year 1063 - Salm b. Sālim, Abū Muḥammad – and it is said: Abū ʿAbd al-Raḥmān – al-Balkhī. He came to Baghdad and related from Ibrāhīm b. Ṭahmān and [from] al-Thawrī. From him related: al-Ḥasan b. ʿArafah. He was renowned for devout worship and asceticism. He remained forty years without a bed being seen for him, and he was never seen breaking his fast except on the day of Fiṭr or Aḍḥā, and he did not raise his head to the sky for more than forty years. He was a summoner to irjāʾ, and he was stern in commanding right and forbidding wrong. He entered Baghdad and denounced al-Rashīd, so al-Rashīd seized him, imprisoned him, and bound him with twelve shackles. Abū Muʿāwiyah al-Ḍarīr denounced al-Rashīd over him until four remained. In his imprisonment he used to supplicate, saying: “O God, do not make my death in his prison, and do not cause me to die until I meet my family.” Then al-Rashīd died, and Zubaydah released him. He went out to perform the pilgrimage and met his family in Makkah when they had arrived as pilgrims. He fell ill and craved cold (food/drink), so they gathered [some] for him, and he ate and died. That was in Dhū al-Ḥijjah of this year. The ḥadīth scholars have concurred on declaring his transmissions weak. 1064 - ʿAbd al-Wahhāb b. ʿAbd al-Majīd b. al-Ṣalt b. Muḥammad al-Thaqafī al-Baṣrī. He was born in the year 108 – and it is said: in the year 110 – and he heard Ayyūb al-Sijistānī, Yaḥyā b. Saʿīd al-Anṣārī, Khālid al-Ḥaddād, and others. From him related: al-Shāfiʿī, Aḥmad, Ibn Rāhawayh, Yaḥyā, and others. He was trustworthy, except that he became confused at the end of his life. ʿAmr b. ʿAlī said: The annual revenue of ʿAbd al-Wahhāb b. ʿAbd al-Majīd was between forty thousand and fifty thousand each year, and when the year had passed he would spend it on the ḥadīth scholars, so that nothing of it remained. ʿAbd al-Wahhāb died in this year, at the age of eighty-four. 1065 - Abū Naṣr al-Juhanī al-Muṣāb. Muḥammad b. Ismāʿīl b. Abī Fudayk said: There was among us a man called Abū Naṣr from Juhaynah, whose mind had gone, in a way different from what people are in. He would not speak until he was spoken to. He used to sit with the people of the ṣuffah at the rear of the mosque of the Messenger of God ﷺ. When he was asked about something he would give a good, extraordinary answer. One day I came to him while he was in the back of the mosque with the people of the ṣuffah, his head bowed, his forehead placed between his knees. I sat beside him and nudged him, and he woke with a start. I gave him something I had with me, and he took it and said: “A need has befallen us.” I said to him: “O Abū Naṣr, what is nobility (al-sharaf)?” He said: “Bearing what befalls the clan, its nearest and its farthest, accepting from its doer of good, and overlooking its evildoer.” I said to him: “What is generosity (al-sakhāʾ)?” He said: “The effort of one of little means.” I said: “What is miserliness (al-bukhl)?” He said: “Uff,” and turned his face away from me. I said: “Will you answer me?” He said: “I have answered you.” Hārūn al-Rashīd came to us, and the mosque was emptied for him. He stood at the grave of the Messenger of God ﷺ and at his pulpit, and at the standing place of Jibrīl ﷺ, and he embraced the pillar of prophethood, then he said: “Take me to the people of the ṣuffah.” When he came to them, Abū Naṣr was nudged and it was said: “He is the Commander of the Faithful.” He raised his head and said: “O man, between the servants of God, the community of His Prophet, and your subjects, and God there is no creature other than you, and God will ask you about them, so prepare an answer for the question. ʿUmar b. al-Khaṭṭāb said: ‘If a lamb were lost on the bank of the Euphrates, ʿUmar would fear that God would ask him about it.’” Hārūn wept and said: “O Abū Naṣr, my subjects are not the subjects of ʿUmar, and my age is not the age of ʿUmar.” He said to him: “By God, this does not avail you. Look to yourself, for you and ʿUmar will both be asked about what God has entrusted to you.” Hārūn called for a purse containing three hundred dinars and said: “Give it to Abū Naṣr.” Abū Naṣr said: “I am only a man of the people of the ṣuffah, so give it to so-and-so to distribute among them and count me as one of them.” Abū Naṣr used to go out every Friday at dawn prayer, entering the market from the side of the mountain pass. He would keep stopping at each open square and saying: “O people, fear a day when no soul will avail another soul in anything, and no ransom will be accepted from it, and no intercession will benefit it. When a servant dies, his family, wealth, and deeds accompany him. When he is placed in his grave, his family and wealth return, and his deeds remain. So choose for yourselves what will keep you company in your graves, may God have mercy on you.” He would keep doing that in square after square until he reached the prayer place of the Messenger of God ﷺ, then he would pray the Friday prayer, and he would not leave the mosque until he had prayed the last evening prayer (al-ʿishāʾ al-ākhirah). In this year died al-Walīd b. Muslim, the companion of al-Awzāʿī, and it is said in the year 195, and his birth was in the year 110. In it died Ḥafṣ b. Ghiyāth al-Nakhaʿī, the qāḍī of Kufa, and his birth was in the year 117. (Ghiyāth is with the dotted ghayn.) In it died Yaḥyā b. Saʿīd b. Abān b. Saʿīd b. al-ʿĀṣ, at the age of seventy-four.

414. Tarikh (al-Tabari) 3089No grade recorded

     ثُمَّ دَخَلَتْ سَنَةُ خَمْسٍ وَتِسْعِينَ وَمِائَةٍ   فَمِنَ الْحَوَادِثِ فِيهَا: أَنَّ الْأَمِينَ أَمَرَ بِإِسْقَاطِ الدَّرَاهِمِ وَالدَّنَانِيرِ الَّتِي ضُرِبَتْ لِأَخِيهِ بِخُرَاسَانَ  فِي سَنَةِ أَرْبَعٍ وَتِسْعِينَ، وَسَبَبُ ذَلِكَ: أَنَّ الْمَأْمُونَ أَمَرَ أَنْ لَا يُثْبَتَ فِيهَا اسْمُ مُحَمَّدٍ، فَكَانَتْ لَا تَجُوزُ حِينًا. وَفِيهَا: نَهَى عَنِ الدُّعَاءِ عَلَى الْمَنَابِرِ فِي عَمَلِهِ كُلِّهِ لِلْمَأْمُونِ وَالْقَاسِمِ، وَأَمَرَ بِالدُّعَاءِ لِنَفْسِهِ، ثُمَّ لِابْنِهِ مُوسَى، وَذَلِكَ فِي صَفَرٍ مِنْ هَذِهِ السَّنَةِ، وَكَانَ مُوسَى طِفْلًا صَغِيرًا، وَذَلِكَ عَنْ رَأْيِ الْفَضْلِ بْنِ الرَّبِيعِ، فَبَلَغَ ذَلِكَ الْمَأْمُونَ، فَسُمِّيَ بِإِمَامِ الْمُؤْمِنِينَ، وَكُوتِبَ بِذَلِكَ. وَلَمَّا عَزَمَ مُحَمَّدٌ عَلَى خَلْعِ الْمَأْمُونِ قَالَ لَهُ الْفَضْلُ: أَلَا تَعْذُرَ إِلَيْهِ [يَا أَمِيرَ الْمُؤْمِنِينَ ] لَعَلَّهُ يُسَلِّمُ الْأَمْرَ فِي عَافِيَةٍ، فَتَكْتُبُ إِلَيْهِ كِتَابًا فَتَسْأَلُهُ الصَّفْحَ عَمَّا فِي يَدَيْهِ. فَقَالَ لَهُ إِسْمَاعِيلُ بْنُ صُبَيْحٍ: هَذَا تَقْوِيَةٌ إِلَيْهِمْ، وَلَكِنِ اكْتُبْ إِلَيْهِ فَأَعْلِمْهُ حُبَّكَ لِقُرْبِهِ. فَكَتَبَ إِلَيْهِ: إِنِّي أُحِبُّ قُرْبَكَ لِتُعَاوِنَنِي. فَكَتَبَ إِلَيْهِ: إِنَّ مَكَانِي أَعودُ عَلَى أَمِيرِ الْمُؤْمِنِينَ. ثُمَّ دَعَا الْفَضْلَ فَقَالَ: مَا تَرَى ؟ قَالَ: أَنْ تُمْسِكَ مَوْضِعَكَ قَالَ: كَيْفَ ؟ مَعَ مُخَالَفَةِ مُحَمَّدٍ وَالْمَالُ وَالْجُنْدُ مَعَهُ، وَالْمُلُوكُ حَوْلِي كُلُّهُمْ عَدُوٌّ لِي. قَالَ: تُصْلِحُ مَا بَيْنِي وَبَيْنَهُمْ، فَلَمَّا عَرَفَ الْأَمِينُ أَنَّهُ لَا يَأْتِيهِ وَجَّهَ إِلَيْهِ عِصْمَةَ بْنَ حَمَّادٍ، وَأَمَرَهُ بِقَطْعِ الْمِيرَةِ عَنْ خُرَاسَانَ.

     ✧ Then the year 195 AH began. Among the events in it: That al-Amīn ordered the dropping of the dirhams and dinars that had been struck for his brother in Khurasan in the year 194. The reason for that was that al-Maʾmūn ordered that the name of Muḥammad not be inscribed on them, so they were not valid for a time. In it: he forbade supplication from the pulpits in all his realm for al-Maʾmūn and al-Qāsim, and ordered supplication for himself, then for his son Mūsā, and that was in Ṣafar of this year. Mūsā was a small child, and that was according to the opinion of al-Faḍl b. al-Rabīʿ. That reached al-Maʾmūn, so he was called Imām of the Believers, and correspondence was made with that. When Muḥammad resolved to depose al-Maʾmūn, al-Faḍl said to him: Will you not make an excuse to him [O Commander of the Believers] perhaps he will surrender the matter in safety, so you write him a letter and ask him for pardon for what is in his hands. Ismāʿīl b. Ṣubayḥ said to him: This is a strengthening to them, but write to him and inform him of your love for his nearness. So he wrote to him: I love your nearness so that you may assist me. He wrote to him: My place is more beneficial to the Commander of the Believers. Then he summoned al-Faḍl and said: What do you think? He said: That you keep your position. He said: How? With the opposition of Muḥammad, and the wealth and the army are with him, and the kings around me are all enemies to me. He said: You reconcile between me and them. When al-Amīn knew that he would not come to him, he sent ʿIṣma b. Ḥammād to him and ordered him to cut off provisions from Khurasan.

415. Tarikh (al-Tabari) 3090No grade recorded

     وَفِيهَا: شَخصَ عَلِيُّ بْنُ عِيسَى إِلَى الرَّيِّ لِحَرْبِ الْمَأْمُونِ  ، فَكَانَ خُرُوجُهُ عَشِيَّةَ الْجُمُعَةِ لِأَرْبَعَ عَشْرَةَ خَلَتْ مِنْ جُمَادَى الْآخِرَةِ، وَخَرَجَ فِيمَا بَيْنَ صَلَاةِ الْجُمُعَةِ إِلَى صَلَاةِ الْعَصْرِ إِلَى مُعَسْكَرِهِ فِي زُهَاءٍ مِنْ أَرْبَعِينَ أَلْفًا. وَلَمَّا أَرَادَ الْخُرُوجَ وَدَّعَ أُمَّ جَعْفَرٍ فَقَالَتْ لَهُ: يَا عَلِيُّ، إِنَّ أَمِيرَ الْمُؤْمِنِينَ وَإِنْ كَانَ وَلَدِي فَأَنِّي عَلَى عَبْدِ اللَّهِ مُشْفِقَةٌ، فَاعْرِفْ لِعَبْدِ اللَّهِ حَقَّ إِخْوَتِهِ، وَلَا تَبُجُّهُ بِالْكَلَامِ وَلَا تَفْتَشِرْهُ افْتِشَارَ الْعَبِيدِ، وَإِنْ شَتَمَكَ فَاحْتَمِلْهُ، ثُمَّ دَفَعَتْ إِلَيْهِ قَيْدًا مِنْ فِضَّةٍ فَقَالَتْ: إِنْ صَارَ فِي يَدِكَ فَقَيِّدْهُ بِهِ. فَشَخَصَ وَمَعَهُ الْأَمِينُ إِلَى النَّهْرَوَانِ يَوْمَ الْأَحَدِ لِسِتٍّ بَقِينَ مِنْ جُمَادَى الْآخِرَةِ، فَعَرَضَ الْجُنْدَ، وَعَادَ إِلَى مَدِينَةِ السَّلَامِ، وَأَقَامَ عَلِيُّ بْنُ عِيسَى بِالنَّهْرَوَانِ ثَلَاثَةَ أَيَّامٍ، ثُمَّ شَخَصَ إِلَى مَا وَجَّهَ لَهُ مُسْرِعًا، حَتَّى نَزَلَ هَمَدَانَ، فَوَلَّى عَلَيْهَا عَبْدَ اللَّهِ بْنَ حُمَيْدِ بْنِ قَحْطَبَةَ، وَكَانَ الْأَمِينُ قَدْ كَتَبَ إِلَى عِصْمَةَ بْنِ حَمَّادٍ يَأْمُرُهُ بِالِانْصِرَافِ فِي خَاصَّةِ أَصْحَابِهِ، وَضَمَّ بَقِيَّةَ الْعَسْكَرِ وَمَا فِيهِ مِنَ الْأَمْوَالِ إِلَى عَلِيِّ بْنِ عِيسَى، وَكَتَبَ إِلَى أَبِي دَلَفٍ الْقَاسِمِ بْنِ عَلِيٍّ بِالِانْضِمَامِ إِلَيْهِ فِيمَنْ مَعَهُ مِنْ أَصْحَابِهِ، وَشَخَصَ عَلِيُّ بْنُ عِيسَى مِنْ هَمَدَانَ يُرِيدُ الرَّيَّ، فَكَانَ يَسْأَلُ عَنْ خُرَاسَانَ فَيُقَالُ لَهُ إِنْ طَاهِرًا مُقِيمٌ بِالرَّيِّ، فَيَضْحَكُ فَيَقُولُ وَمَا طَاهِرٌ ! ؟ هَلْ هُوَ إِلَّا شَوْكَةٌ بَيْنَ أَعْضَائِي. فَلَقِيَهُ طَاهِرٌ فِي نَحْوِ أَرْبَعَةِ آلَافٍ، فَلَمَّا رَأَى طَاهِرٌ جَمْعَ عَلِيِّ بْنِ عِيسَى قَالَ: هَذَا مَا لَا طَاقَةَ لَنَا بِهِ، وَلَكِنْ نَجْعَلُهَا خَارِجِيَّةً نَقْصِدُ الْقَلْبَ. فَحَمَلُوا فَجَرَى الْقِتَالُ، فَقُتِلَ عَلِيُّ بْنُ عِيسَى وَأُلْقِيَ فِي بِئْرٍ، وَهُزِمَ عَسْكَرُهُ وَأُخِذَ مِنْهُمْ سَبْعُمِائَةِ أَلْفِ دِرْهَمٍ. وَكَتَبَ طَاهِرٌ إِلَى ذِي الرِّئَاسَتَيْنِ: أَطَالَ اللَّهُ بَقَاءَكَ، وَكَبَتَ أَعْدَاءَكَ، وَجَعَلَ مَنْ يَشْنَؤُكَ فِدَاءَكَ، كَتَبْتُ إِلَيْكَ وَرَأْسُ عَلِيِّ بْنِ عِيسَى بَيْنَ يَدَيْ، وَخَاتَمُهُ فِي أُصْبُعِي، وَالْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ. فَدَخَلَ عَلَى الْمَأْمُونِ فَبَشَّرَهُ، فَأَيَّدَ طَاهِرًا بِالرِّجَالِ، وَسَمَّاهُ ذَا الْيَمِينَيْنِ، وَأَمَرَ بِإِحْضَارِ أَهْلِ بَيْتِهِ، وَالْقُوَّادِ، وَوُجُوهِ النَّاسِ، فَدَخَلُوا فَسَلَّمُوا عَلَيْهِ بِالْخِلَافَةِ، وَأَعْلَنَ يَوْمَئِذٍ بِخَلْعِ الْأَمِينِ. ثُمَّ وَرَدَ بِرَأْسِ عَلِيِّ بْنِ عِيسَى يَوْمَ الثُّلَاثَاءِ، فَطِيفَ بِهِ خُرَاسَانَ، وَبَلَغَ الْخَبَرُ إِلَى الْأَمِينِ، فَنَدِمَ عَلَى نَكْثِهِ وَغَدْرِهِ، وَمَشَى الْقُوَّادُ بَعْضُهُمْ إِلَى بَعْضٍ، وَذَلِكَ يَوْمَ الْخَمِيسِ لِلنِّصْفِ مِنْ شَوَّالَ، فَقَالُوا: إِنَّ عَلِيًّا قَدْ قُتِلَ، وَلَا شَكَّ أَنَّ مُحَمَّدًا يَحْتَاجُ إِلَى الرِّجَالِ، فَاطْلُبُوا الْجَوَائِزَ وَالْأَرْزَاقَ، فَلَعَلَّنَا نُصِيبُ فِي هَذِهِ الْحَالَةِ مَا يُصْلِحُنَا، فَأَصْبَحُوا يُكَبِّرُونَ وَيَطْلُبُونَ الْأَرْزَاقَ. وَبَلَغَ الْخَبَرُ عَبْدَ اللَّهِ بْنَ خَازِمٍ، فَرَكِبَ إِلَيْهِمْ فِي أَصْحَابِهِ، فَتَرَامَوْا بِالنُّشَّابِ وَالْحِجَارَةِ، وَسَمِعَ مُحَمَّدٌ التَّكْبِيرَ وَالضَّجِيجَ، فَقَالَ: مَا الْخَبَرُ ؟ فَأَعْلَمُوهُ، فَقَالَ: مُرُوا ابْنَ خَازِمٍ فَلْيَنْصَرِفْ عَنْهُمْ. ثُمَّ أَمَرَ لَهُمْ بِأَرْزَاقِ أَرْبَعَةِ شُهُورٍ، وَرَفَعَ مَنْ كَانَ دُونَ الثَّمَانِينَ إِلَى الثَّمَانِينَ، وَأَمَرَ لِلْقُوَّادِ بِالصِّلَاتِ، وَبَعَثَ إِلَى نَوْفَلٍ خَادِمِ الْمَأْمُونِ، فَأَخَذَ مِنْهُ سِتَّةَ آلَافِ أَلْفِ دِرْهَمٍ الَّتِي كَانَ الرَّشِيدُ وَصَلَ الْمَأْمُونَ بِهَا، وَقَبَضَ ضَيَاعَهُ وَغَلَّاتَهُ وَأَمْوَالَهُ، وَوَلَّى عَلَيْهَا عُمَّالًا مِنْ قِبَلِهِ.

     ✧ In this year, ʿAlī b. ʿĪsā set out to al-Rayy to fight al-Maʾmūn. His departure was on the evening of Friday, fourteen days having passed of Jumādā al-Ākhirah. He went out, between the Friday prayer and the ʿaṣr prayer, to his camp with about forty thousand men. When he wished to depart, he bade farewell to Umm Jaʿfar. She said to him: “O ʿAlī, the Commander of the Faithful is my son, but I am anxious about ʿAbd Allāh. Recognize for ʿAbd Allāh the right of his brothers, and do not berate him with words, nor strip him as slaves are stripped. If he insults you, bear it.” Then she handed him a silver fetter and said: “If he falls into your hands, fetter him with it.” He set out, and al-Amīn accompanied him to al-Nahrawān on Sunday, with six days remaining of Jumādā al-Ākhirah. He reviewed the army and returned to the City of Peace. ʿAlī b. ʿĪsā stayed at al-Nahrawān for three days, then set out swiftly to the place to which he had been directed, until he halted at Hamadhān. He appointed over it ʿAbd Allāh b. Ḥumayd b. Qaḥṭabah. Al-Amīn had written to ʿIṣmah b. Ḥammād, ordering him to withdraw with his own close companions, and to attach the rest of the army and whatever wealth it contained to ʿAlī b. ʿĪsā. He also wrote to Abū Dulaf al-Qāsim b. ʿAlī, ordering him to join ʿAlī with the companions he had with him. ʿAlī b. ʿĪsā departed from Hamadhān, heading for al-Rayy. He kept asking about Khurāsān, and was told that Ṭāhir was stationed at al-Rayy. He would laugh and say: “What is Ṭāhir? Is he anything but a thorn among my limbs?” Then Ṭāhir met him with about four thousand men. When Ṭāhir saw the host of ʿAlī b. ʿĪsā, he said: “This is more than we can withstand, but let us make it a Khārijite-style attack, aiming at the center.” So they charged, and battle was joined. ʿAlī b. ʿĪsā was killed and cast into a well. His army was routed, and seven hundred thousand dirhams were taken from them. Ṭāhir wrote to Dhū al-Riʾāsatayn: “May God prolong your life, crush your enemies, and make those who hate you your ransom. I have written to you while the head of ʿAlī b. ʿĪsā is before me, and his signet ring is on my finger. Praise be to God, Lord of the worlds.” He entered upon al-Maʾmūn and brought him the good news. Al-Maʾmūn reinforced Ṭāhir with men, named him Dhū al-Yamīnayn, and ordered the members of his household, the commanders, and the notables of the people to be brought in. They entered and greeted him as caliph, and on that day he openly proclaimed the deposition of al-Amīn. Then the head of ʿAlī b. ʿĪsā arrived on Tuesday. It was paraded around Khurāsān. The news reached al-Amīn, and he regretted his breach and treachery. The commanders went to one another—that was on Thursday, the middle of Shawwāl—and said: “ʿAlī has been killed, and there is no doubt that Muḥammad will need men. So seek gifts and stipends; perhaps in this situation we may obtain what will set us right.” They arose in the morning, shouting takbīr and demanding stipends. The news reached ʿAbd Allāh b. Khāzim, and he rode against them with his companions. They exchanged arrows and stones. Muḥammad heard the takbīr and the clamor, and said: “What is the news?” They informed him, and he said: “Tell Ibn Khāzim to withdraw from them.” Then he ordered that they be given four months’ stipends, and raised those below eighty to eighty. He ordered gifts for the commanders, and sent to Nawfal, the servant of al-Maʾmūn, taking from him six million dirhams—the sum that al-Rashīd had granted to al-Maʾmūn. He seized his estates, their produce, and his wealth, and appointed agents of his own over them.

416. Tarikh (al-Tabari) 3091No grade recorded

     ذِكْرُ تَوْجِيهِ عَبْدِ الرَّحْمَنِ بْنِ جَبَلَةَ   لَمَّا اتَّصَلَ بِالْأَمِينِ قَتْلُ عَلِيِّ بْنِ عِيسَى، وَهَزِيمَةُ عَسْكَرِهِ - وَجَّهَ عَبْدَ الرَّحْمَنِ بْنَ جَبَلَةَ الْأَنْبَارِيَّ فِي عِشْرِينَ أَلْفَ رَجُلٍ نَحْوَ هَمَذَانَ، وَاسْتَعْمَلَهُ عَلَيْهَا، وَعَلَى كُلِّ مَا يَفْتَحُهُ مِنْ أَرْضِ خُرَاسَانَ، وَأَمَرَهُ بِالْجِدِّ، وَأَمَدَّهُ بِالْأَمْوَالِ، فَسَارَ حَتَّى نَزَلَ هَمَذَانَ، وَحَصَّنَهَا وَرَمَّ سُورَهَا. وَأَتَاهُ طَاهِرٌ إِلَى هَمَذَانَ، فَخَرَجَ إِلَيْهِ عَبْدُ الرَّحْمَنِ عَلَى تَعْبِئَةٍ، فَاقْتَتَلُوا قِتَالًا شَدِيدًا، وَصَبَرَ الْفَرِيقَانِ، وَكَثُرَ الْقَتْلُ وَالْجِرَاحُ فِيهِمْ، ثُمَّ انْهَزَمَ عَبْدُ الرَّحْمَنِ وَدَخَلَ هَمَذَانَ، فَأَقَامَ بِهَا أَيَّامًا، حَتَّى قَوِيَ أَصْحَابُهُ، وَانْدَمَلَ جِرَاحُهُمْ، ثُمَّ خَرَجَ إِلَى طَاهِرٍ، فَلَمَّا رَآهُمْ قَالَ لِأَصْحَابِهِ: إِنَّ عَبْدَ الرَّحْمَنِ يُرِيدُ أَنْ يَتَرَاءَى لَكُمْ، فَإِذَا قَرُبْتُمْ مِنْهُ قَاتَلَكُمْ، فَإِنْ هَزَمْتُمُوهُ وَدَخَلَ الْمَدِينَةَ قَاتَلَكُمْ عَلَى خَنْدَقِهَا، وَإِنْ هَزَمَكُمُ اتَّسَعَ لَهُ الْمَجَالُ، وَلَكِنْ قِفُوا قَرِيبًا مِنْ عَسْكَرِنَا وَخَنْدَقِنَا، فَإِنْ قَرُبَ مِنَّا قَاتَلْنَاهُ. فَوَقَفُوا فَظَنَّ عَبْدُ الرَّحْمَنِ أَنَّ الْهَيْبَةَ مَنَعَتْهُمْ، فَتَقَدَّمَ إِلَيْهِمْ، فَاقْتَتَلُوا قِتَالًا شَدِيدًا، وَصَبَرَ الْفَرِيقَانِ، وَكَثُرَ الْقَتْلُ فِي أَصْحَابِ عَبْدِ الرَّحْمَنِ، وَجَعَلَ يَطُوفُ عَلَيْهِمْ، وَيُحَرِّضُهُمْ، وَيَأْمُرُهُمْ بِالصَّبْرِ، ثُمَّ إِنَّ رَجُلًا مِنْ أَصْحَابِ طَاهِرٍ حَمَلَ عَلَى صَاحِبِ عَلَمِ عَبْدِ الرَّحْمَنِ فَقَتَلَهُ، وَزَحَمَهُمْ أَصْحَابُ طَاهِرٍ، فَانْهَزَمُوا، وَوَضَعَ فِيهِمْ أَصْحَابُ طَاهِرٍ السُّيُوفَ يُقَتِّلُونَهُمْ، حَتَّى انْتَهَوْا إِلَى الْمَدِينَةِ، وَأَقَامَ طَاهِرٌ عَلَى بَابِهَا مُحَاصِرًا لَهَا، فَاشْتَدَّ بِهِمُ الْحِصَارُ، وَضَجِرَ أَهْلُ الْمَدِينَةِ، فَخَافَ عَبْدُ الرَّحْمَنِ أَنْ يَثِبَ بِهِ أَهْلُ الْمَدِينَةِ مَعَ مَا فِيهِ أَصْحَابُهُ مِنَ الْجَهْدِ، فَأَرْسَلَ إِلَى طَاهِرٍ يَطْلُبُ الْأَمَانَ لِنَفْسِهِ وَلِمَنْ مَعَهُ، فَأَمَّنَهُ، فَخَرَجَ عَنْ هَمَذَانَ.

     ✧ Mention of the dispatch of ʿAbd al-Raḥmān b. Jabalah When the killing of ʿAlī b. ʿĪsā and the rout of his army reached al-Amīn, he dispatched ʿAbd al-Raḥmān b. Jabalah al-Anbārī with twenty thousand men toward Hamadhān, appointed him over it and over all the land of Khurāsān that he might conquer, commanded him to exert himself, and reinforced him with funds. He marched until he encamped at Hamadhān, fortified it, and repaired its wall. Ṭāhir came to him at Hamadhān, and ʿAbd al-Raḥmān went out against him in battle order. They fought a fierce battle, both sides held firm, and killing and wounding among them became great. Then ʿAbd al-Raḥmān was defeated and entered Hamadhān. He stayed there for some days until his companions regained strength and their wounds healed. Then he went out against Ṭāhir. When he saw them, he said to his companions: “ʿAbd al-Raḥmān wants to show himself to you. If you draw near to him, he will fight you. If you defeat him and he enters the city, he will fight you at its trench, and if he defeats you, the field will be open for him. But halt near our camp and our trench; if he draws near to us, we will fight him.” So they halted. ʿAbd al-Raḥmān thought that awe had prevented them, so he advanced toward them. They fought a fierce battle, both sides held firm, and killing among ʿAbd al-Raḥmān's companions became great. He began to go around among them, inciting them and commanding them to be steadfast. Then a man from Ṭāhir's companions charged at the bearer of ʿAbd al-Raḥmān's banner and killed him, and Ṭāhir's companions pressed upon them. They were routed, and Ṭāhir's companions put the swords among them, killing them until they reached the city. Ṭāhir remained at its gate besieging it. The siege pressed hard upon them, and the people of the city grew weary. ʿAbd al-Raḥmān feared that the people of the city would rise against him, along with the hardship his companions were suffering. So he sent to Ṭāhir seeking safe conduct for himself and those with him. He granted him safe conduct, and he departed from Hamadhān.

417. Tarikh (al-Tabari) 3092No grade recorded

     ذِكْرُ اسْتِيلَاءِ طَاهِرٍ عَلَى أَعْمَالِ الْجَبَلِ   لَمَّا نَزَلَ طَاهِرٌ بِبَابِ هَمَذَانَ، وَحَصَرَ عَبْدَ الرَّحْمَنِ بِهَا، تَخَوَّفَ أَنْ يَأْتِيَهُ كَثِيرُ بْنُ قَادِرَةَ مِنْ وَرَائِهِ، وَكَانَ بِقَزْوِينَ، فَأَمَرَ أَصْحَابَهُ بِالْقِيَامِ، وَسَارَ فِي أَلْفِ فَارِسٍ نَحْوَ قَزْوِينَ، فَلَمَّا سَمِعَ بِهِ كَثِيرُ بْنُ قَادِرَةَ، وَكَانَ فِي جَيْشٍ كَثِيفٍ، هَرَبَ مِنْ بَيْنِ يَدَيْهِ وَأَخْلَى قَزْوِينَ، وَجَعَلَ طَاهِرٌ فِيهَا جُنْدًا، وَاسْتَعْمَلَ عَلَيْهَا رَجُلًا مِنْ أَصْحَابِهِ، وَأَمَرَهُ أَنْ يَمْنَعَ مَنْ أَرَادَ دُخُولَهَا، وَاسْتَوْلَى عَلَى سَائِرِ أَعْمَالِ الْجَبَلِ مَعَهَا.

     ✧ Mention of Ṭāhir’s taking control of the districts of al-Jabal When Ṭāhir encamped at the gate of Hamadhān and besieged ʿAbd al-Raḥmān therein, he feared that Kathīr b. Qādirah might come upon him from behind, as he was in Qazwīn. So he ordered his companions to arise, and he marched with a thousand horsemen toward Qazwīn. When Kathīr b. Qādirah, who was with a dense army, heard of him, he fled before him and evacuated Qazwīn. Ṭāhir placed troops in it and appointed over it a man from among his companions, ordering him to prevent anyone who wished to enter it. Thus he took control of the rest of the districts of al-Jabal along with it.

418. Tarikh (al-Tabari) 3093No grade recorded

     ذِكْرُ قَتْلِ عَبْدِ الرَّحْمَنِ بْنِ جَبَلَةَ   فِي هَذِهِ السَّنَةِ قُتِلَ عَبْدُ الرَّحْمَنِ بْنُ جَبَلَةَ الْأَنْبَارِيُّ، وَكَانَ سَبَبَ قَتْلِهِ أَنَّهُ لَمَّا خَرَجَ فِي أَمَانِ طَاهِرٍ أَقَامَ يُرِي طَاهِرًا وَأَصْحَابَهُ أَنَّهُ مُسَالِمٌ لَهُمْ، رَاضٍ بِأَمَانِهِمْ، ثُمَّ اغْتَرَّهُمْ وَهُمْ آمِنُونَ، فَرَكِبَ فِي أَصْحَابِهِ، وَهَجَمَ عَلَى طَاهِرٍ وَأَصْحَابِهِ وَلَمْ يَشْعُرُوا، فَثَبَتَ لَهُ رَجَّالَةُ طَاهِرٍ، وَقَاتَلُوهُ حَتَّى أَخَذَتِ الْفُرْسَانُ أُهْبَتَهَا، وَاقْتَتَلُوا أَشَدَّ قِتَالٍ رَآهُ النَّاسُ، حَتَّى تَقَطَّعَتِ السُّيُوفُ، وَتَكَسَّرَتِ الرِّمَاحُ، وَانْهَزَمَ عَبْدُ الرَّحْمَنِ، وَبَقِيَ فِي نَفَرٍ مِنْ أَصْحَابِهِ، فَقَاتَلَ، وَأَصْحَابُهُ يَقُولُونَ لَهُ: قَدْ أَمْكَنَكَ الْهَرَبُ، فَاهْرُبْ، فَقَالَ: لَا يَرَى أَمِيرُ الْمُؤْمِنِينَ وَجْهِي مُنْهَزِمًا أَبَدًا. وَلَمْ يَزَلْ يُقَاتِلُ حَتَّى قُتِلَ. وَانْتَهَى مَنِ انْهَزَمَ مِنْ أَصْحَابِهِ إِلَى عَبْدِ اللَّهِ وَأَحْمَدَ ابْنَيِ الْحَرَشِيِّ، وَكَانَا فِي جَيْشٍ عَظِيمٍ بِقَصْرِ اللُّصُوصِ، قَدْ سَيَّرَهُ الْأَمِينُ مَعُونَةً لِعَبْدِ الرَّحْمَنِ، فَلَمَّا بَلَغَ الْمُنْهَزِمُونَ إِلَيْهِمَا انْهَزَمَا أَيْضًا فِي جُنْدِهِمَا مِنْ غَيْرِ قِتَالٍ، حَتَّى دَخَلُوا بَغْدَاذَ، وَخَلَتِ الْبِلَادُ لِطَاهِرٍ، فَأَقْبَلَ يَحُوزُهَا بَلْدَةً بَلْدَةً، وَكُورَةً كُورَةً، حَتَّى انْتَهَى إِلَى شَلَاشَانَ مِنْ قُرَى حُلْوَانَ، فَخَنْدَقَ بِهَا، وَحَصَّنَ عَسْكَرَهُ، وَجَمَعَ أَصْحَابَهُ.

     ✧ Mention of the killing of ʿAbd al-Raḥmān b. Jabala In this year, ʿAbd al-Raḥmān b. Jabala al-Anbārī was killed. The reason for his killing was that when he came out under the safe-conduct of Ṭāhir, he displayed to Ṭāhir and his companions that he was at peace with them, content with their safe-conduct. Then he took them unawares while they were secure, rode out with his companions, and fell upon Ṭāhir and his companions while they were unaware. Ṭāhir’s infantry stood firm against him and fought him until the horsemen were ready; they fought the fiercest fighting that men had seen, until the swords broke and the spears shattered. ʿAbd al-Raḥmān was put to flight, but he remained with a small band of his companions and fought on. His companions said to him, “Escape is possible for you, so flee.” He said, “The Commander of the Faithful shall never see my face in flight.” He continued fighting until he was killed. Those of his companions who fled reached ʿAbd Allāh and Aḥmad, the two sons of al-Ḥarashī, who were with a great army at Qaṣr al-Luṣūṣ, which al-Amīn had sent as reinforcement for ʿAbd al-Raḥmān. When the fugitives reached them, they too fled with their troops without fighting, until they entered Baghdādh. The country became open to Ṭāhir, and he proceeded to take it town by town and district by district, until he reached Shalāshān, one of the villages of Ḥulwān. There he dug a trench, fortified his camp, and gathered his companions.

419. Tarikh (al-Tabari) 3094No grade recorded

     ذِكْرُ خُرُوجِ السُّفْيَانِيِّ   فِي هَذِهِ السَّنَةِ خَرَجَ السُّفْيَانِيُّ، وَهُوَ عَلِيُّ بْنُ عَبْدِ اللَّهِ بْنِ خَالِدِ بْنِ يَزِيدَ بْنِ مُعَاوِيَةَ، وَأُمُّهُ نَفِيسَةُ بِنْتُ عُبَيْدِ اللَّهِ بْنِ الْعَبَّاسِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ، وَكَانَ يَقُولُ: أَنَا مِنْ شَيْخَيْ صِفِّينَ - يَعْنِي عَلِيًّا وَمُعَاوِيَةَ - وَكَانَ يُلَقَّبُ بِأَبِي الْعُمَيْطِرِ ; لِأَنَّهُ قَالَ يَوْمًا لِجُلَسَائِهِ: أَيُّ شَيْءٍ كُنْيَةُ الْحِرْذَوْنِ ؟ قَالُوا: لَا نَدْرِي. قَالَ: هُوَ أَبُو الْعُمَيْطِرِ. فَلَقَّبُوهُ بِهِ. وَلَمَّا خَرَجَ دَعَا لِنَفْسِهِ بِالْخِلَافَةِ فِي ذِي الْحِجَّةِ، وَقَوِيَ عَلَى سُلَيْمَاَنَ بْنِ الْمَنْصُورِ، عَامِلِ دِمَشْقَ، فَأَخْرَجَهُ عَنْهَا، وَأَعَانَهُ الْخَطَّابُ بْنُ وَجْهِ الْفُلْسِ، مَوْلَى بَنِي أُمَيَّةَ، وَكَانَ قَدْ تَغَلَّبَ عَلَى صَيْدَا. وَلَمَّا خَرَجَ سَيَّرَ إِلَيْهِ الْأَمِينُ الْحُسَيْنَ بْنَ عَلِيِّ بْنِ عِيسَى بْنِ مَاهَانَ، فَبَلَغَ الرَّقَّةَ، وَلَمْ يَسِرْ إِلَى دِمَشْقَ. وَكَانَ عُمْرُ أَبِي الْعُمَيْطِرِ، حِينَ خَرَجَ، تِسْعِينَ سَنَةً، وَكَانَ النَّاسُ قَدْ أَخَذُوا عَنْهُ عِلْمًا كَثِيرًا، وَكَانَ حَسَنَ السِّيرَةِ، فَلَمَّا خَرَجَ ظَلَمَ وَأَسَاءَ السِّيرَةَ، فَتَرَكُوا مَا نَقَلُوا عَنْهُ. وَكَانَ أَكْبَرُ أَصْحَابِهِ مِنْ كَلْبٍ، وَكَتَبَ إِلَى مُحَمَّدِ بْنِ صَالِحِ بْنِ بَيْهَسٍ الْكِلَابِيِّ يَدْعُوهُ إِلَى طَاعَتِهِ، وَيَتَهَدَّدُهُ إِنْ لَمْ يَفْعَلْ، فَلَمْ يُجِبْهُ إِلَى ذَلِكَ، فَأَقْبَلَ السُّفْيَانِيُّ عَلَى قَصْدِ الْقَيْسِيَّةِ، فَكَتَبُوا إِلَى مُحَمَّدِ بْنِ صَالِحٍ، فَأَقْبَلَ إِلَيْهِمْ فِي ثَلَاثِمِائَةِ فَارِسٍ مِنَ الضَّبَابِ وَمَوَالِيهِ، وَاتَّصَلَ الْخَبَرُ بِالسُّفْيَانِيِّ، فَوَجَّهَ إِلَيْهِ يَزِيدَ بْنَ هِشَامٍ فِي اثْنَيْ عَشَرَ أَلْفًا، فَالْتَقَوْا، فَانْهَزَمَ يَزِيدُ وَمَنْ مَعَهُ، وَقُتِلَ مِنْهُمْ إِلَى أَنْ دَخَلُوا أَبْوَابَ دِمَشْقَ زِيَادَةٌ عَلَى أَلْفَيْ رَجُلٍ، وَأُسِرَ ثَلَاثَةُ آلَافٍ، فَأَطْلَقَهُمُ ابْنُ بَيْهَسٍ، وَحَلَقَ رُءُوسَهُمْ وَلِحَاهُمْ. وَضَعُفَ السُّفْيَانِيُّ، وَحُصِرَ بِدِمَشْقَ، ثُمَّ جَمَعَ جَمْعًا، وَجَعَلَ عَلَيْهِمُ ابْنَهُ الْقَاسِمَ، وَخَرَجُوا إِلَى ابْنِ بَيْهَسٍ، فَالْتَقَوْا، فَقُتِلَ الْقَاسِمُ وَانْهَزَمَ أَصْحَابُ السُّفْيَانِيِّ، وَبُعِثَ رَأْسُهُ إِلَى الْأَمِينِ، ثُمَّ جَمَعَ جَمْعًا آخَرَ، وَسَيَّرَهُمْ مَعَ مَوْلَاهُ الْمُعْتَمِرِ، فَلَقِيَهُمُ ابْنُ بَيْهَسٍ، فَقُتِلَ الْمُعْتَمِرُ، وَانْهَزَمَ أَصْحَابُهُ، فَوَهَنَ أَمْرُ أَبِي الْعُمَيْطِرِ، وَطَمِعَ فِيهِ قَيْسٌ. ثُمَّ مَرِضَ ابْنُ بَيْهَسٍ، فَجَمَعَ رُؤَسَاءَ بَنِي نُمَيْرٍ، فَقَالَ لَهُمْ: تَرَوْنَ مَا أَصَابَنِي مِنْ عِلَّتِي هَذِهِ، فَارْفُقُوا بِبَنِي مَرْوَانَ، وَعَلَيْكُمْ بِمَسْلَمَةَ بْنِ يَعْقُوبَ بْنِ عَلِيِّ بْنِ مُحَمَّدِ بْنِ سَعِيدِ بْنِ مَسْلَمَةَ بْنِ عَبْدِ الْمَلِكِ، فَإِنَّهُ رَكِيكٌ، وَهُوَ ابْنُ أُخْتِكُمْ، وَأَعْلِمُوهُ أَنَّكُمْ لَا تَتْبَعُونَ بَنِي أَبِي سُفْيَانَ، وَبَايِعُوهُ بِالْخِلَافَةِ، وَكَيِّدُوا بِهِ السُّفْيَانِيَّ. وَعَادَ ابْنُ بَيْهَسٍ إِلَى حَوْرَانَ، وَاجْتَمَعَتْ نُمَيْرٌ عَلَى مَسْلَمَةَ، وَبَذَلُوا لَهُ الْبَيْعَةَ، فَقَبِلَ مِنْهُمْ، وَجَمَعَ مَوَالِيَهُ، وَدَخَلَ عَلَى السُّفْيَانِيِّ، فَقَبَضَ عَلَيْهِ وَقَيَّدَهُ، وَقَبَضَ عَلَى رُؤَسَاءِ بَنِي أُمَيَّةَ فَبَايَعُوهُ، وَأَدْنَى قَيْسًا، وَجَعَلَهُمْ خَاصَّتَهُ، فَلَمَّا عُوفِيَ ابْنُ بَيْهَسٍ عَادَ إِلَى دِمَشْقَ فَحَصَرَهَا، فَسَلَّمَهَا إِلَيْهِ الْقَيْسِيَّةُ وَهَرَبَ مَسْلَمَةُ وَالسُّفْيَانِيُّ فِي ثِيَابِ النِّسَاءِ إِلَى الْمِزَّةِ، وَكَانَ ذَلِكَ فِي الْمُحَرَّمِ سَنَةَ ثَمَانٍ وَتِسْعِينَ وَمِائَةٍ، وَدَخَلَ ابْنُ بَيْهَسٍ دِمَشْقَ، وَغَلَبَ عَلَيْهَا، وَبَقِيَ بِهَا إِلَى أَنْ قَدِمَ عَبْدُ اللَّهِ بْنُ طَاهِرٍ دِمَشْقَ، وَدَخَلَ إِلَى مِصْرَ، وَعَادَ إِلَى دِمَشْقَ، فَأَخَذَ ابْنَ بَيْهَسٍ مَعَهُ إِلَى الْعِرَاقِ، فَمَاتَ بِهَا.

     ✧ Mention of the emergence of the Sufyānī In this year the Sufyānī emerged, namely ʿAlī b. ʿAbd Allāh b. Khālid b. Yazīd b. Muʿāwiyah, whose mother was Nafīsah bt. ʿUbayd Allāh b. al-ʿAbbās b. ʿAlī b. Abī Ṭālib. He used to say: “I am descended from the two elders of Ṣiffīn”—meaning ʿAlī and Muʿāwiyah. He was nicknamed Abū al-ʿUmayṭir because one day he said to his companions: “What is the kunyah of the lizard?” They said: “We do not know.” He said: “It is Abū al-ʿUmayṭir.” So they nicknamed him that. When he emerged, he proclaimed his own claim to the caliphate in Dhū al-Ḥijjah, and he overpowered Sulaymān b. al-Manṣūr, the governor of Damascus, expelling him from it. He was aided by al-Khaṭṭāb b. Wajh al-Fuls, a client of the Banū Umayyah, who had seized control of Ṣaydā. When he emerged, al-Amīn dispatched against him al-Ḥusayn b. ʿAlī b. ʿĪsā b. Māhān, who reached al-Raqqah but did not march on to Damascus. The age of Abū al-ʿUmayṭir when he emerged was ninety years. People had taken much knowledge from him, and he had been of good conduct, but when he emerged he acted unjustly and behaved badly, so they abandoned what they had transmitted from him. His greatest supporters were from Kalb. He wrote to Muḥammad b. Ṣāliḥ b. Bayhas al-Kilābī, summoning him to obedience and threatening him if he did not comply, but he did not answer him in that regard. The Sufyānī then set out to attack the Qaysīs, so they wrote to Muḥammad b. Ṣāliḥ, and he came to them with three hundred horsemen from al-Ḍibāb and his clients. News of this reached the Sufyānī, and he sent against him Yazīd b. Hishām with twelve thousand men. They met, and Yazīd and those with him were defeated. More than two thousand of their men were killed as they entered the gates of Damascus, and three thousand were taken prisoner. Ibn Bayhas released them, shaving their heads and beards. The Sufyānī was weakened and besieged in Damascus. Then he gathered a force, placed over them his son al-Qāsim, and they went out against Ibn Bayhas. They met, and al-Qāsim was killed and the Sufyānī’s supporters were defeated; his head was sent to al-Amīn. Then he gathered another force and dispatched them with his client al-Muʿtamir. Ibn Bayhas met them, and al-Muʿtamir was killed and his supporters were routed. Thus the affair of Abū al-ʿUmayṭir collapsed, and Qays gained hope against him. Then Ibn Bayhas fell ill. He gathered the chiefs of the Banū Numayr and said to them: “You see what has befallen me in this illness of mine. Be gentle with the Banū Marwān. You must take up Maslamah b. Yaʿqūb b. ʿAlī b. Muḥammad b. Saʿīd b. Maslamah b. ʿAbd al-Malik, for he is feeble, and he is the son of your sister. Let him know that you will not follow the Banū Abī Sufyān, and give him allegiance to the caliphate, and use him as a stratagem against the Sufyānī.” Ibn Bayhas returned to Ḥawrān. The Numayr gathered around Maslamah and offered him allegiance, and he accepted it from them. He assembled his clients and entered upon the Sufyānī, seized him and put him in chains. He also seized the chiefs of the Banū Umayyah, and they gave him allegiance. He drew Qays close and made them his special retainers. When Ibn Bayhas recovered, he returned to Damascus and besieged it. The Qaysīs handed it over to him, and Maslamah and the Sufyānī fled in women’s clothing to al-Mizzah. That was in Muḥarram in the year 198 AH. Ibn Bayhas entered Damascus and took control of it, remaining there until ʿAbd Allāh b. Ṭāhir arrived in Damascus, entered Egypt, and returned to Damascus. He took Ibn Bayhas with him to Iraq, where he died.

420. Tarikh (al-Tabari) 3095No grade recorded

     وَفِيهَا: عَقْدُ الْأَمِينِ لِعَلِيِّ بْنِ عِيسَى بْنِ مَاهَانَ، وَذَلِكَ يَوْمَ الْأَرْبِعَاءِ لِلَيْلَةٍ خَلَتْ مِنْ رَبِيعٍ الْآخِرِ عَلَى كَوْرِ الْجَبَلِ كُلِّهَا: نَهَاوَنْدَ، وَهَمَدَانَ، وَقُمَّ، وَأَصْفَهَانَ، حَرْبُهَا وَخَرَاجُهَا، وَضَمَّ إِلَيْهِ جَمَاعَةً مِنَ الْقُوَّادِ، وَأَمَرَ لَهُ بِمِائَتَيْ أَلْفِ دِينَارٍ، وَلِوَلَدِهِ بِخَمْسِينَ أَلْفِ دِينَارٍ، وَأَعْطَى الْجُنْدَ مَالًا عَظِيمًا، وَأَمَرَ لَهُ مِنَ السُّيُوفِ الْمُحَلَّاةِ بِأَلْفَيْ سَيْفٍ، وَسِتَّةِ آلَافِ ثَوْبٍ لِلْخَلْعِ، وَأَحْضَرَ الْأَمِينُ أَهْلَ بَيْتِهِ وَمَوَالِيهِ وَقُوَّادَهُ الْمَقْصُورَةَ بِالشَّمَّاسِيَّةِ يَوْمَ الْجُمُعَةِ لِثَمَانٍ خَلَوْنَ مِنْ جُمَادَى الْآخِرَةِ، فَصَلَّى الْجُمُعَةَ، وَدَخَلَ وَجَلَسَ لَهُمُ ابْنُهُ مُوسَى فِي الْمِحْرَابِ وَمَعَهُ الْفَضْلُ بْنُ الرَّبِيعِ وَجَمِيعُ مَنْ حَضَرَ، فَقَرَأَ عَلَى جَمَاعَتِهِمْ كِتَابًا مِنَ الْأَمِينِ يُعْلِمُهُمْ رَأْيَهُ فِيهِمْ، وَحَقَّهُ عَلَيْهِمْ، وَمَا سَبَقَ لَهُ مِنَ الْبَيْعَةِ مُنْفَرِدًا بِهَا، وَلُزُومَ ذَلِكَ لَهُمْ، وَمَا أَحْدَثَ الْمَأْمُونُ مِنَ التَّسَمِّي بِالْإِمَامِ، وَالدُّعَاءِ إِلَى نَفْسِهِ، وَقَطْعِ الْبَرِيدِ، وَقَطْعِ ذِكْرِهِ مِنْ دَارِ الطُّرُزِ، وَأَنَّ مَا أَحْدَثَ مِنْ ذَلِكَ لَيْسَ لَهُ. ثُمَّ تَكَلَّمَ الْفَضْلُ وَقَالَ: لَا حَقَّ لِأَحَدٍ فِي الْخِلَافَةِ، إِلَّا لِأَمِيرِ الْمُؤْمِنِينَ مُحَمَّدٍ، وَلَمْ يَجْعَلِ اللَّهُ لِعَبْدِ اللَّهِ وَلَا لِغَيْرِهِ فِي ذَلِكَ حَظًّا، وَأَنَّ الْأَمِيرَ مُوسَى قَدْ أَمَرَ لَكُمْ مِنْ صُلْبِ مَالِهِ ثَلَاثَةَ آلَافِ أَلْفِ دِرْهَمٍ تُقَسَّمُ بَيْنَكُمْ يَا أَهْلَ خُرَاسَانَ.

     ✧ In this year: al-Amīn appointed ʿAlī b. ʿĪsā b. Māhān, and that was on Wednesday, one night having passed of Rabīʿ al-Ākhir, over the entire province of al-Jabal: Nahāwand, Hamadān, Qumm, and Aṣfahān, its war and its land tax, and he attached to him a group of commanders, and ordered for him two hundred thousand dinars, and for his son fifty thousand dinars, and he gave the troops a great amount of money, and ordered for him two thousand ornamented swords and six thousand robes of honor, and al-Amīn brought his household, his clients, and his commanders to the maqṣūrah at al-Shammāsiyyah on Friday, eight nights having passed of Jumādā al-Ākhirah. He prayed the Friday prayer, and his son Mūsā entered and sat for them in the miḥrāb, and with him were al-Faḍl b. al-Rabīʿ and all who were present. He read to their assembly a letter from al-Amīn informing them of his opinion regarding them, his right over them, and what he had previously done of the oath of allegiance exclusively to himself, and their obligation to that, and what al-Maʾmūn had introduced of calling himself the Imām, summoning to himself, cutting off the postal service, and cutting off the mention of his name from the dār al-ṭirāz, and that what he had introduced of that was not his right. Then al-Faḍl spoke and said: No one has a right to the caliphate except the Commander of the Faithful Muḥammad, and God has not granted ʿAbd Allāh or anyone else any share in that. And the Amīr Mūsā has ordered for you, from his own personal wealth, three million dirhams to be distributed among you, O people of Khurāsān.

421. Tarikh (al-Tabari) 3096No grade recorded

     وَفِيهَا تَسَمَّى الْمَأْمُونُ بِإِمَامِ الْمُؤْمِنِينَ.

     ✧ In this year, al-Maʾmūn styled himself Commander of the Faithful.

422. Tarikh (al-Tabari) 3097No grade recorded

     وَكَانَ الْعَامِلُ عَلَى مَكَّةَ وَالْمَدِينَةِ لِمُحَمَّدٍ الْأَمِينِ دَاوُدُ بْنُ عِيسَى بْنِ مُوسَى، وَهُوَ الَّذِي حَجَّ بِالنَّاسِ سَنَةَ ثَلَاثٍ وَتِسْعِينَ أَيْضًا. وَكَانَ عَلَى الْكُوفَةِ الْعَبَّاسُ بْنُ الْهَادِي لِلْأَمِينِ. وَعَلَى الْبَصْرَةِ لَهُ أَيْضًا مَنْصُورُ بْنُ الْمَهْدِيِّ.

     ✧ The governor of Makkah and Madinah on behalf of Muḥammad al-Amīn was Dāwūd b. ʿĪsā b. Mūsā, and it was he who led the people in the pilgrimage in the year 193 as well. The governor of Kufa on behalf of al-Amīn was al-ʿAbbās b. al-Hādī. And the governor of Basra, also on his behalf, was Manṣūr b. al-Mahdī.

423. Tarikh (al-Tabari) 3098No grade recorded

     ذِكْرُ مَنْ تُوُفِّيَ فِي هَذِهِ السَّنَةِ مِنَ الْأَكَابِرِ   1066 - إِسْحَاقُ بْنُ يُوسُفَ بْنِ مُحَمَّدِ بْنِ مُحَمَّدٍ الْأَزْرَقُ الْوَاسِطِيُّ  . سَمِعَ الْأَعْمَشَ، وَالْجَرِيرِيَّ، وَالثَّوْرِيَّ، وَغَيْرَهُمْ. رَوَى عَنْهُ: أَحْمَدُ وَيَحْيَى. وَكَانَ مِنَ الثِّقَاتِ الْمَأْمُونِينَ، وَمِنْ عِبَادِ اللَّهِ الصَّالِحِينَ. قَالَ الْحَسَنُ بْنُ حَمَّادٍ سَجَّادَةَ: بَلَغَنِي أَنَّ أُمَّ إِسْحَاقَ الْأَزْرَقِ قَالَتْ لَهُ: يَا بُنَيَّ، إِنَّ بِالْكُوفَةِ رَجُلًا يَسْتَخِفُّ بِأَصْحَابِ الْحَدِيثِ، وَأَنْتَ عَلَى الْحِجِّ فَأَسْأَلُكَ بِحَقِّي عَلَيْكَ أَنْ لَا تَسْمَعَ مِنْهُ شَيْئًا. قَالَ إِسْحَاقُ: فَدَخَلْتُ الْكُوفَةَ فَإِذَا الْأَعْمَشُ قَاعِدٌ وَحْدَهُ، فَوَقَفْتُ عَلَى بَابِ الْمَسْجِدِ، فَقُلْتُ: أُمِّي وَالْأَعْمَشُ ! ! وَقَالَ النَّبِيُّ لِلَّهِ ﷺ: "طَلَبُ الْعِلْمِ فَرِيضَةٌ عَلَى كُلِّ مُسْلِمٍ". فَدَخَلْتُ الْمَسْجِدَ، فَسَلَّمْتُ، فَقُلْتُ: يَا أَبَا مُحَمَّدٍ، حَدِّثْنِي فَإِنِّي رَجُلٌ غَرِيبٌ. قَالَ: مِنْ أَيْنَ أَنْتَ ؟ قُلْتُ: مِنْ وَاسِطَ. قَالَ: مَا اسْمُكَ ؟ قُلْتُ: إِسْحَاقُ بْنُ يُوسُفَ الْأَزْرَقُ. قَالَ: فَلَا حَيِيتَ وَلَا حَيِيَتْ أُمُّكَ، أَلَيْسَ حَرَّجَتْ أَنْ لَا تَسْمَعَ مِنِّي شَيْئًا ؟ قُلْتُ: يَا أَبَا مُحَمَّدٍ، لَيْسَ كُلُّ مَا بَلَغَكَ يَكُونُ حَقًّا. قَالَ: لَأُحَدِّثَنَّكَ بِحَدِيثٍ مَا حَدَّثْتُهُ أَحَدًا قَبْلَكَ. فَحَدَّثَنِي عَنِ ابْنِ أَبِي أَوْفَى قَالَ: سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ: "الْخَوَارِجُ كِلَابُ أَهْلِ النَّارِ". تُوُفِّيَ إِسْحَاقُ بِوَاسِطَ فِي هَذِهِ السَّنَةِ. 1067 - بَكَّارُ بْنُ عَبْدِ اللَّهِ بْنِ مُصْعَبِ بْنِ ثَابِتِ بْنِ عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ  . يُقَالُ: بَكَّارٌ، وَإِنَّمَا هُوَ: أَبُو بَكْرٍ. كَانَ مُدِرَّةَ قُرَيْشٍ شَرَفًا وَبَيَانًا وَلِسَانًا وَجَاهًا وَحُسْنَ أَثَرٍ، وَكَانَ الرَّشِيدُ مُعْجَبًا بِهِ، فَاسْتَعْمَلَهُ عَلَى الْمَدِينَةِ، وَأَقَامَ عَامِلَهُ عَلَيْهَا اثْنَتَيْ عَشْرَةَ سَنَةً وَثَلَاثَةَ أَشْهُرٍ وَأَحَدَ عَشَرَ يَوْمًا، وَأَخْرَجَ عَلَى يَدِهِ لِأَهْلِ الْمَدِينَةِ ثَلَاثَ أُعْطِيَّاتٍ مِقْدَارُهَا أَلْفَ أَلْفِ دِينَارٍ وَمِائَتَيْ أَلْفِ دِينَارٍ، كُلُّ عَطَاءٍ أَرْبَعُمِائَةِ أَلْفِ دِينَارٍ. وَكَانَ الرَّشِيدُ إِذَا كَتَبَ إِلَيْهِ كَتَبَ: مِنْ عَبْدِ اللَّهِ هَارُونَ أَمِيرِ الْمُؤْمِنِينَ إِلَى أَبِي بَكْرِ بْنِ عَبْدِ اللَّهِ. وَكَانَ عُمَّالُهُ وُجُوهَ أَهْلِ الْمَدِينَةِ فِقْهًا وَعِلْمًا وَمُرُوءَةً وَشَرَفًا. وَكَانَ جَوَادًا، فَقَلَّ بَيْتٌ بِالْمَدِينَةِ لَمْ يَدْخُلْهُ صَنِيعُهُ. تُوُفِّيَ فِي رَبِيعٍ الْأَوَّلِ مِنْ هَذِهِ السَّنَةِ. 1069 - مُحَمَّدُ بْنُ خَازِمٍ، أَبُو مُعَاوِيَةَ التَّمِيمِيُّ. مَوْلَى سَعْدِ بْنِ زَيْدِ مَنَاةَ.   وُلِدَ سَنَةَ ثَلَاثَ عَشْرَةَ وَمِائَةٍ، وَعَمِيَ بَعْدَ أَرْبَعِ سِنِينَ، وَلَازَمَ الْأَعْمَشَ عِشْرِينَ سَنَةً، وَكَانَ أَثْبَتَ أَصْحَابِهِ، وَكَانَ يُقَدَّمُ عَلَى الثَّوْرِيِّ وَشُعْبَةَ، وَكَانَ حَافِظًا لِلْقُرْآنِ ثِقَةً، لَكِنَّهُ كَانَ يَرَى رَأْيَ الْمُرْجِئَةِ. وَرَوَى عَنْهُ: أَحْمَدُ وَيَحْيَى، وَخَلْقٌ كَثِيرٌ. وَرَوَى عَنْ خَلْقٍ كَثِيرٍ، إِلَّا أَنَّهُ كَانَ يَضْبُطُ حَدِيثَ الْأَعْمَشِ ضَبْطًا جَيِّدًا، وَيَضْطَرِبُ فِي غَيْرِهِ. عَنْ إِبْرَاهِيمَ الصِّينِيِّ قَالَ: سَمِعْتُ أَبَا مُعَاوِيَةَ يَقُولُ: حَجَجْتُ مَعَ جَدَّيْ أَبِي وَأُمِّي وَأَنَا غُلَامٌ، فَرَأَنِي أَعْرَابِيٌّ فَقَالَ لِجَدِّي: مَا يَكُونُ هَذَا الْغُلَامُ مِنْكَ ؟ قَالَ: ابْنِي. قَالَ: لَيْسَ بِابْنِكَ. قَالَ: ابْنُ ابْنَتِي. قَالَ: لَيَكُونَنَّ لَهُ شَأْنٌ، وَلَيَطَأَنَّ بِرِجْلَيْهِ هَاتَيْنِ بُسَطَ الْمُلُوكِ، قَالَ: فَلَمَّا قَدِمَ الرَّشِيدُ بَعَثَ إِلَيَّ، فَلَمَّا دَخَلْتُ عَلَيْهِ ذَكَرْتُ حَدِيثَ الْأَعْرَابِيِّ، فَأَقْبَلْتُ الْتَمِسُ بِرِجْلِي الْبُسَطَ فَقَالَ: يَا أَبَا مُعَاوِيَةَ، لَمْ تَلْتَمِسِ الْبِسَاطَ بِرِجْلَيْكَ ؟ فَحَدَّثْتُهُ الْحَدِيثَ، فَأُعْجِبَ بِهِ. قَالَ: وَحَرَّكَنِي شَيْءٌ فَقُلْتُ: يَا أَمِيرَ الْمُؤْمِنِينَ أَحْتَاجُ إِلَى الْخَلَاءِ. فَقَالَ لِلْأَمِينِ وَالْمَأْمُونِ: خُذَا بِيَدِ عَمِّكُمَا فَأَرَيَاهُ الْمَوْضِعَ. فَأَخَذَا بِيَدِي فَأَدْخَلَانِي إِلَى الْمَوْضِعِ، فَشَمَمْتُ مِنْهُ رَائِحَةً طَيِّبَةً، فَقَالَا لِي: يَا أَبَا مُعَاوِيَةَ، هَذَا الْمَوْضِعُ، فَشَأْنُكَ، فَقَضَيْتُ حَاجَتِي. قَالَ الْخَطِيبُ: عَنْ مُحَمَّدِ بْنِ فُضَيْلٍ: مَاتَ أَبُو مُعَاوِيَةَ سَنَةَ خَمْسٍ وَتِسْعِينَ وَمِائَةٍ فِي آخِرِ صَفَرَ أَوْ فِي أَوَّلِ رَبِيعٍ الْأَوَّلِ. قَالَ الْمُصَنِّفُ: وَكَذَلِكَ ذَكَرَ أَبُو مُوسَى الْمَدَائِنِيُّ وَغَيْرُهُ أَنَّهُ مَاتَ فِي هَذِهِ السَّنَةِ. وَقَدْ رُوِّينَا عَنِ ابْنِ نُمَيْرٍ أَنَّهُ مَاتَ فِي سَنَةِ أَرْبَعٍ وَالْأَوَّلُ أَكْثَرُ. 1070 - الْوَلِيدُ بْنُ مُسْلِمٍ الدِّمَشْقِيُّ، أَبُو الْعَبَّاسِ  . رَوَى عَنِ اللَّيْثِ بْنِ سَعْدٍ، وَالْفَضْلِ بْنِ فُضَالَةَ، وَابْنِ لَهِيعَةَ، وَغَيْرِهِمْ. وَرَوَى عَنْهُ: ابْنُ وَهْبٍ. وَتُوُفِّيَ عِنْدَ انْصِرَافِهِ مِنَ الْحَجِّ فِي هَذِهِ السَّنَةِ. وفاة أبي نواس وشيء من سيرته وَأَبُو نُوَاسٍ  الشَّاعِرُ وَاسْمُهُ الْحَسَنُ بْنُ هَانِئِ بْنِ عَبْدِ الْأَوَّلِ بْنِ صَبَاحِ بْنِ عَبْدِ اللَّهِ بْنِ الْجَرَّاحِ بْنِ وُهَيْبِ بْنِ ذَوَّةَ بْنِ غَنْمِ بْنِ سَلِيمِ بْنِ حَكَمِ بْنِ سَعْدِ الْعَشِيرَةِ بْنِ مَالِكِ بْنِ عَمْرِو بْنِ الْغَوْثِ بْنِ طَيِّئِ بْنِ أُدَدِ بْنِ شَبِيبِ بْنِ سَبِيعِ بْنِ الْحَارِثِ بْنِ زَيْدِ بْنِ عَدِيِّ بْنِ عَوْفِ بْنِ زَيْدِ بْنِ هَمَيْسَعِ بْنِ عَمْرِو بْنِ يَشْجُبَ بْنِ عَرِيبِ بْنِ زَيْدِ بْنِ كَهْلَانِ بْنِ سَبَأِ بْنِ يَشْجُبَ بْنِ يَعْرُبَ بْنِ قَحْطَانَ بْنِ عَابِرِ بْنِ شَالَخِ بْنِ أَرْفَخْشَذَ بْنِ سَامِ بْنِ نُوحٍ، كَذَا نَسَبَهُ عَبْدُ اللَّهِ بْنُ أَبِي سَعْدٍ الْوَرَّاقُ أَبُو عَلِيٍّ الْحَكَمِيُّ نِسْبَةً إِلَى وَلَاءِ الْجَرَّاحِ بْنِ عَبْدِ اللَّهِ الْحَكَمِيِّ. وَيُقَالُ لَهُ: أَبُو نُوَاسٍ الْبَصْرِيُّ. كَانَ أَبُوهُ مِنْ أَهْلِ دِمَشْقَ مِنْ جُنْدِ مَرْوَانَ بْنِ مُحَمَّدٍ، ثُمَّ صَارَ إِلَى الْأَهْوَازِ، وَتَزَوَّجَ امْرَأَةً يُقَالُ لَهَا جُلْبَانُ. فَوَلَدَتْ لَهُ أَبَا نُوَاسٍ هَذَا، وَابْنًا آخَرَ يُقَالُ لَهُ: أَبُو مُعَاذٍ. ما جاء في أخذه الأدب واللغة وسماعه للحديث ثُمَّ صَارَ أَبُو نُوَاسٍ إِلَى الْبَصْرَةِ فَتَأَدَّبَ بِهَا عَلَى أَبِي زَيْدٍ وَأَبِي عُبَيْدَةَ، وَقَرَأَ كِتَابَ سِيبَوَيْهِ وَلَزِمَ خَلَفًا الْأَحْمَرَ، وَصَحِبَ يُونُسَ بْنَ حَبِيبٍ الضَّبِّيَّ النَّحْوِيَّ. قَالَ الْقَاضِي ابْنُ خِلِّكَانَ: وَقَدْ صَحِبَ أَبَا أُسَامَةَ وَالِبَةَ بْنَ الْحُبَابِ الْكُوفِيَّ، فَتَأَدَّبَ بِهِ. وَرَوَى الْحَدِيثَ عَنْ أَزْهَرَ بْنِ سَعْدٍ، وَحَمَّادِ بْنِ زَيْدٍ، وَحَمَّادِ بْنِ سَلَمَةَ، وَعَبْدِ الْوَاحِدِ بْنِ زِيَادٍ، وَمُعْتَمِرِ بْنِ سُلَيْمَانَ، وَيَحْيَى الْقَطَّانِ، وَعَنْهُ مُحَمَّدُ بْنُ إِبْرَاهِيمَ بْنِ كَثِيرٍ الصَّيْرَفِيُّ، حَكَى عَنْهُ جَمَاعَةٌ مِنْهُمُ الشَّافِعِيُّ، وَأَحْمَدُ بْنُ حَنْبَلٍ، وَالْجَاحِظُ، وَغُنْدَرٌ. وَمِنْ مَشَاهِيرِ حَدِيثِهِ مَا رَوَاهُ مُحَمَّدُ بْنُ إِبْرَاهِيمَ بْنِ كَثِيرٍ الصَّيْرَفِيُّ، عَنْ حَمَّادِ بْنِ سَلَمَةَ عَنْ ثَابِتٍ، عَنْ أَنَسٍ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: لَا يَمُوتَنَّ أَحَدُكُمْ إِلَّا وَهُوَ يُحْسِنُ الظَّنَّ بِاللَّهِ فَإِنَّ حُسْنَ الظَّنِّ بِاللَّهِ ثَمَنُ الْجَنَّةِ. وَقَالَ مُحَمَّدُ بْنُ إِبْرَاهِيمَ: دَخَلْنَا عَلَيْهِ وَهُوَ فِي الْمَوْتِ فَقَالَ لَهُ صَالِحُ بْنُ عَلِيٍّ الْهَاشِمِيُّ: يَا أَبَا عَلِيٍّ، أَنْتَ الْيَوْمَ فِي آخِرِ يَوْمٍ مِنْ أَيَّامِ الدُّنْيَا، وَأَوَّلِ يَوْمٍ مِنْ أَيَّامِ الْآخِرَةِ، وَبَيْنَكَ وَبَيْنَ اللَّهِ هَنَاتٌ، فَتُبْ إِلَى اللَّهِ - عَزَّ وَجَلَّ - مِنْ عَمَلِكَ. فَقَالَ: إِيَّاىَ تُخَوِّفُ بِاللَّهِ ؟ ! فَقَالَ: أَسْنِدُونِي. فَأَسْنَدُوهُ. فَقَالَ: حَدَّثَنِي حَمَّادُ بْنُ سَلَمَةَ عَنْ يَزِيدَ الرَّقَاشِيِّ، عَنْ أَنَسِ بْنِ مَالِكٍ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: إِنَّ لِكُلِّ نَبِيٍّ شَفَاعَةً، وَإِنِّي اخْتَبَأْتُ شَفَاعَتِي لِأَهْلِ الْكَبَائِرِ مِنْ أُمَّتِي يَوْمَ الْقِيَامَةِ ثُمَّ قَالَ: أَفَتُرَانِي لَا أَكُونُ مِنْهُمْ ؟ براعته في الشعر والأدب وَقَالَ أَبُو نُوَاسٍ: مَا قُلْتُ الشِّعْرَ حَتَّى رَوَيْتُ لِسِتِّينَ امْرَأَةً؛ مِنْهُنَّ خَنْسَاءُ، وَلَيْلَى، فَمَا ظَنُّكَ بِالرِّجَالِ ؟ وَقَالَ يَعْقُوبُ بْنُ السِّكِّيتِ: إِذَا رَوَيْتَ الشِّعْرَ عَنِ امْرِئِ الْقَيْسِ وَالْأَعْشَى مِنْ أَهْلِ الْجَاهِلِيَّةِ، وَمِنَ الْإِسْلَامِيِّينَ لِجَرِيرٍ وَالْفَرَزْدَقِ، وَمِنَ الْمُحْدَثِينَ عَنْ أَبِي نُوَاسٍ فَحَسْبُكَ. وَقَدْ أَثْنَى عَلَيْهِ غَيْرُ وَاحِدٍ؛ مِنْهُمُ الْأَصْمَعِيُّ، وَالْجَاحِظُ، وَالنَّظَّامُ. وَقَالَ أَبُو عَمْرٍو الشَّيْبَانِيُّ: لَوْلَا أَنَّ أَبَا نُوَاسٍ أَفْسَدَ شِعْرَهُ بِهَذِهِ الْأَقْذَارِ لَاحْتَجَجْنَا بِهِ فِي كُتُبِنَا. يَعْنِي شِعْرَهُ فِي الْخَمْرِيَّاتِ، وَالْأَحْدَاثِ. وَقَدِ اجْتَمَعَ طَائِفَةٌ مِنَ الشُّعَرَاءِ عِنْدَ الْمَأْمُونِ فَقَالَ لَهُمْ: أَيُّكُمُ الْقَائِلُ: فَلَمَّا تَحَسَّاهَا وَقَفْنَا كَأَنَّنَا نَرَى قَمَرًا فِي الْأَرْضِ يَبْلَعُ كَوْكَبًا قَالُوا: أَبُو نُوَاسٍ قَالَ: فَأَيُّكُمُ الْقَائِلُ: إِذَا نَزَلَتْ دُونَ اللَّهَاةِ مِنَ الْفَتَى     دَعَا هَمُّهُ عَنْ صَدْرِهِ بِرَحِيلِ قَالُوا: أَبُو نُوَاسٍ قَالَ: فَأَيُّكُمُ الْقَائِلُ: فَتَمَشَّتْ فِي مَفَاصِلِهِمْ     كَتَمَشِّي الْبُرْءِ فِي السَّقَمِ قَالُوا: أَبُو نُوَاسٍ قَالَ: فَهُوَ أَشْعَرُكُمْ . وَقَالَ سُفْيَانُ بْنُ عُيَيْنَةَ لِابْنِ مُنَاذِرٍ: مَا أَشْعَرَ ظَرِيفُكُمْ أَبَا نُوَاسٍ فِي قَوْلِهِ: يَا قَمَرًا أَبْصَرْتُ فِي مَأْتَمٍ     يَنْدُبُ شَجْوًا بَيْنَ أَتْرَابِ أَبْرَزَهُ الْمَأْتَمُ لِي كَارِهًا     بِرَغْمِ ذِي بَابٍ وَحُجَّابِ يَبْكِي فَيُذْرِي الدُّرَّ مِنْ نَرْجِسٍ     وَيَلْطِمُ الْوَرْدَ بِعُنَّابِ لَا زَالَ مَوْتًا دَأْبُ أَحْبَابِهِ     وَلَا تَزَلْ رُؤْيَتُهُ دَابِي وَقَالَ ابْنُ الْأَعْرَابِيِّ: أَشْعَرُ النَّاسِ أَبُو نُوَاسٍ فِي قَوْلِهِ: تَغَطَّيْتُ مِنْ دَهْرِي بِظِلِّ جَنَاحِهِ     فَعَيْنِي تَرَى دَهْرِي، وَلَيْسَ يَرَانِي فَلَوْ تَسْأَلُ الْأَيَّامُ مَا اسْمِي لَمَا دَرَتْ     وَأَيْنَ مَكَانِي مَا عَرَفْنَ مَكَانِي وَقَالَ أَبُو الْعَتَاهِيَةِ: قُلْتُ فِي الزُّهْدِ عِشْرِينَ أَلْفَ بَيْتٍ، وَوَدِدْتُ أَنَّ لِي مَكَانَهَا الْأَبْيَاتَ الثَّلَاثَةَ الَّتِي قَالَهَا أَبُو نُوَاسٍ، وَهِيَ هَذِهِ وَكَانَتْ مَكْتُوبَةً عَلَى قَبْرِهِ: يَا نُوَاسِيُّ تَوَقَّرْ     وَتَعَزَّ وَتَصَبَّرْ إِنْ يَكُنْ سَاءَكَ دَهْرٌ     فَلَمَا سَرَّكَ أَكْثَرْ يَا كَبِيرَ الذَّنْبِ عَفْوُ اللَّ     هِ مِنْ ذَنْبِكَ أَكْبَرْ وَمِنْ شَعْرِ أَبِي نُوَاسٍ رَحْمَةُ اللَّهِ عَلَيْهِ يَمْدَحُ بَعْضَ الْأُمَرَاءِ: أَوْجَدَهُ اللَّهُ فَمَا مِثْلُهُ     لِطَالِبِ ذَاكَ وَلَا نَاشِدِ وَلَيْسَ لِلَّهِ بِمُسْتَنْكَرٍ     أَنْ يَجْمَعَ الْعَالَمَ فِي وَاحِدِ وَأَنْشَدُوا لِسُفْيَانَ بْنِ عُيَيْنَةَ قَوْلَ أَبِي نُوَاسٍ: مَا هَوًى إِلَّا لَهُ سَبَبُ     يَبْتَدِي مِنْهُ وَيَنْشَعِبُ فَتَنَتْ قَلْبِي مُحَجَّبَةٌ     وَجْهُهُا بِالْحُسْنِ مُنْتَقِبُ خَلِيَتْ وَالْحُسْنُ تَأْخُذُهُ     تَنْتَقِي مِنْهُ وَتَنْتَخِبُ فَاكْتَسَتْ مِنْهُ طَرَائِفُهُ     وَاسْتَزَادَتْ بَعْضَ مَا تَهَبُ فَهِيَ لَوْ صَيَّرْتَ فِيهِ لَهَا     عَوْدَةً لَمْ يُثْنِهَا أَرَبُ صَارَ جِدًّا مَا مَزَحْتَ بِهِ     رُبَّ جِدٍّ جَرَّهُ اللَّعِبُ فَقَالَ ابْنُ عُيَيْنَةَ: آمَنْتُ بِالَّذِي خَلَقَهَا. وَقَالَ ابْنُ دُرَيْدٍ: قَالَ أَبُو حَاتِمٍ: لَوْلَا أَنَّ الْعَامَّةَ بَذَلَتْ هَذَيْنِ الْبَيْتَيْنِ لَكَتَبْتُهُمَا بِمَاءِ الذَّهَبِ وَهُمَا لِأَبِي نُوَاسٍ: وَلَوْ أَنِّي اسْتَزَدْتُكَ فَوْقَ مَا بِي     مِنَ الْبَلْوَى لَأَعْوَزَكَ الْمَزِيدُ وَلَوْ عُرِضَتْ عَلَى الْمَوْتَى حَيَاتِي     بِعَيْشٍ مِثْلَ عَيْشِي لَمْ يُرِيدُوا بين أبي نواس والمحدثين وَقَدْ سَمِعَ أَبُو نُوَاسٍ حَدِيثَ سُهَيْلٍ، عَنْ أَبِي صَالِحٍ، عَنْ أَبِي هُرَيْرَةَ، أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ: الْقُلُوبُ جُنُودٌ مُجَنَّدَةٌ، فَمَا تَعَارَفَ مِنْهَا ائْتَلَفَ وَمَا تَنَاكَرَ مِنْهَا اخْتَلَفَ فَنَظَمَ ذَلِكَ فِي قَصِيدَةٍ لَهُ يَقُولُ فِيهَا: إِنَّ الْقُلُوبَ لَأَجْنَادٌ مُجَنَّدَةٌ     لِلَّهِ فِي الْأَرْضِ بِالْأَهْوَاءِ تَعْتَرِفُ فَمَا تَعَارَفَ مِنْهَا فَهُوَ مُؤْتَلِفٌ     وَمَا تَنَاكَرَ مِنْهَا فَهُوَ مُخْتَلِفُ وَدَخَلَ أَبُو نُوَاسٍ يَوْمًا مَعَ جَمَاعَةٍ مِنَ الْمُحَدِّثِينَ عَلَى عَبْدِ الْوَاحِدِ بْنِ زِيَادٍ فَقَالَ لَهُمْ عَبْدُ الْوَاحِدِ: لِيَخْتَرْ كُلُّ وَاحِدٍ مِنْكُمْ عَشَرَةَ أَحَادِيثَ أُحَدِّثُهُ بِهَا. فَاخْتَارَ كُلُّ وَاحِدٍ عَشَرَةً، إِلَّا أَبَا نُوَاسٍ، فَقَالَ لَهُ: مَا لَكَ لَا تَخْتَارُ كَمَا اخْتَارُوا ؟ فَأَنْشَأَ يَقُولُ: وَلَقَدْ كُنَّا رَوَيْنَا     عَنْ سَعِيدٍ عَنْ قَتَادَهْ عَنْ سَعِيدِ بْنِ الْمُسَيَّ     بِ ثُمَّ سَعْدِ بْنِ عُبَادَهْ وَعَنْ الشَّعْبِيِّ وَالشَّعْ     بِيُّ شَيْخٌ ذُو جَلَادَهْ وَعَنِ الْأَخْيَارِ نَحْكِي     هِ وَعَنْ أَهْلِ الْإِفَادَهْ أَنَّ مَنْ مَاتَ مُحِبًّا     فَلَهُ أَجْرُ شَهَادَهْ فَقَالَ لَهُ عَبْدُ الْوَاحِدِ: قُمْ يَا مَاجِنُ لَا حَدَّثْتُكَ وَلَا حَدَّثْتُ أَحَدًا مِنْ هَؤُلَاءِ مِنْ أَجْلِكَ. فَبَلَغَ ذَلِكَ مَالِكَ بْنَ أَنَسٍ وَإِبْرَاهِيمَ بْنَ أَبِي يَحْيَى، فَقَالَا: كَانَ يَنْبَغِي أَنْ يُحَدِّثَهُ، لَعَلَّ اللَّهَ أَنْ يُصْلِحَهُ. قُلْتُ: وَهَذَا الَّذِي أَنْشَدَهُ أَبُو نُوَاسٍ فِي شِعْرِهِ قَدْ رَوَاهُ ابْنُ عَدِيٍّ فِي " " كَامِلِهِ " " عَنِ ابْنِ عَبَّاسٍ مَوْقُوفًا، وَمَرْفُوعًا مَنْ عَشِقَ فَعَفَّ فَكَتَمَ فَمَاتَ مَاتَ شَهِيدًا وَمَعْنَى هَذَا أَنَّ مَنِ ابْتُلِيَ بِالْعِشْقِ مِنْ غَيْرِ اخْتِيَارٍ مِنْهُ فَصَبَرَ وَعَفَّ عَنِ الْفَاحِشَةِ وَلَمْ يُفْشِ ذَلِكَ فَمَاتَ بِسَبَبِ ذَلِكَ، حَصَلَ لَهُ أَجْرٌ كَبِيرٌ، فَإِنْ صَحَّ هَذَا كَانَ ذَلِكَ لَهُ نَوْعُ شَهَادَةٍ، وَاللَّهُ أَعْلَمُ. وَرَوَى الْخَطِيبُ أَيْضًا أَنَّ شُعْبَةَ لَقِيَ أَبَا نُوَاسٍ فَقَالَ لَهُ: حَدِّثْنَا مِنْ طُرَفِكَ، فَقَالَ مُرْتَجِلًا: حَدَّثَنَا الْخَفَّافُ عَنْ وَائِلٍ     وَخَالِدٌ الْحَذَّاءُ عَنْ جَابِرِ وَمِسْعَرٌ عَنْ بَعْضِ أَصْحَابِهِ     يَرْفَعُهُ الشَّيْخُ إِلَى عَامِرِ قَالُوا جَمِيعًا أَيُّمَا طِفْلَةٍ     عُلِّقَهَا ذُو خُلُقٍ طَاهِرِ فَوَاصَلَتْهُ ثُمَّ دَامَتْ لَهُ     عَلَى وِصَالِ الْحَافِظِ الذَّاكِرِ كَانَتْ لَهُ الْجَنَّةُ مَفْتُوحَةً     يَرْتَعُ فِي مَرْتَعِهَا الزَّاهِرِ وَأَيُّ مَعْشُوقٍ جَفَا عَاشِقًا     بَعْدَ وِصَالٍ دَائِمٍ نَاضِرِ فَفِي عَذَابِ اللَّهِ بُعْدًا لَهُ     نَعَمْ وَسُحْقٍ دَائِمٍ دَاحِرِ فَقَالَ لَهُ شُعْبَةُ: إِنَّكَ لَجَمِيلُ الْأَخْلَاقِ، وَإِنِّي لَأَرْجُو لَكَ. وَأَنْشَدَ أَبُو نُوَاسٍ أَيْضًا: يَا سَاحِرَ الْمُقْلَتَيْنِ وَالْجِيدِ     وَقَاتِلِي مِنْكَ بِالْمَوَاعِيدِ تُوعِدُنِي الْوَصْلَ ثُمْ تُخْلِفُنِي     فَوَابَلَائِي مِنْ خُلْفِ مَوْعُودِي حَدَّثَنِي الْأَزْرَقُ الْمُحَدِّثُ عَنْ     شَمْرٍ وَعَوْفٍ عَنْ ابْنِ مَسْعُودِ مَا يُخْلِفُ الْوَعْدَ غَيْرُ كَافِرَةٍ     وَكَافِرٍ فِي الْجَحِيمِ مَصْفُودِ فَبَلَغَ ذَلِكَ إِسْحَاقَ بْنَ يُوسُفَ الْأَزْرَقَ فَقَالَ: كَذَبَ عَدُوُّ اللَّهِ عَلَيَّ، وَعَلَى التَّابِعِينِ، وَعَلَى أَصْحَابِ مُحَمَّدٍ ﷺ. طرف من شعره وطرائفه وَعَنْ سُلَيْمِ بْنِ مَنْصُورٍ قَالَ: رَأَيْتُ أَبَا نُوَاسٍ فِي مَجْلِسِ أَبِي يَبْكِي بُكَاءً شَدِيدًا فَقُلْتُ: إِنِّي لَأَرْجُو أَنْ لَا يُعَذِّبَكَ اللَّهُ بَعْدَ هَذَا الْبُكَاءِ أَبَدًا. فَأَنْشَأَ يَقُولُ: لَمْ أَبْكِ فِي مَجْلِسِ مَنْصُورِ     شَوْقًا إِلَى الْجَنَّةِ وَالْحُورِ وَلَا مِنَ الْقَبْرِ وَأَهْوَالِهِ     وَلَا مِنَ النَّفْخَةِ فِي الصُّورِ وَلَا مِنَ النَّارِ وَأَغْلَالِهَا     وَلَا مِنَ الْخُذْلَانِ وَالْجُورِ لَكِنْ بُكَائِي لِبُكَا شَادِنٍ     تَقِيهِ نَفْسِي كُلَّ مَحْذُورِ ثُمَّ قَالَ: إِنَّمَا بَكَيْتُ لِبُكَاءِ هَذَا الْأَمْرَدِ الَّذِي إِلَى جَانِبِ أَبِيكَ، وَكَانَ صَبِيًّا حَسَنَ الصُّورَةِ، يَسْمَعُ الْوَعْظَ فَيَبْكِي خَوْفًا مِنَ اللَّهِ، عَزَّ وَجَلَّ. قَالَ أَبُو نُوَاسٍ: دَعَانِي يَوْمًا بَعْضُ الْحَاكَةِ، وَأَلَحَّ عَلِيَّ لِيُضِيفَنِي فِي مَنْزِلِهِ، وَلَمْ يَزَلْ بِي حَتَّى أَجَبْتُهُ، فَسَارَ إِلَى مَنْزِلِهِ وَسِرْتُ مَعَهُ، فَإِذَا مَنْزِلٌ لَا بَأْسَ بِهِ، وَقَدِ احْتَفَلَ الْحَائِكُ فَلَمْ يُقَصِّرْ، فَأَكَلْنَا وَشَرِبْنَا، ثُمَّ قَالَ: يَا سَيِّدِي، أَشْتَهِي أَنْ تَقُولَ فِي جَارِيَتِي شَيْئًا مِنَ الشِّعْرِ وَكَانَ مُغْرَمًا بِجَارِيَةٍ لَهُ. قَالَ أَبُو نُوَاسٍ فَقُلْتُ: أَرِنِيهَا حَتَّى أَنْظِمَ عَلَى شَكْلِهَا، وَحُسْنِهَا. فَكَشَفَ عَنْهَا الْحِجَابَ، فَإِذَا هِيَ مِنْ أَسْمَجِ خَلْقِ اللَّهِ وَأَوْحَشِهِمْ، سَوْدَاءُ شَمْطَاءُ دِنْدَانِيَةٌ يَسِيلُ لُعَابُهَا عَلَى صَدْرِهَا، فَقُلْتُ لِسَيِّدِهَا: مَا اسْمُهَا ؟ فَقَالَ: تَسْنِيمُ. فَأَنْشَأْتُ أَقُولُ: أَسْهَرَ لَيْلِي حُبُّ تَسْنِيمِ     جَارِيَةٍ فِي الْحُسْنِ كَالْبُومِ كَأَنَّمَا نَكْهَتُهَا كَامِخٌ     أَوْ حُزْمَةٌ مِنْ حُزَمِ الثُّومِ ضَرَطْتُ مِنْ حُبِّي لَهَا ضَرْطَةً     أَفْزَعْتُ مِنْهَا مَلِكَ الرُّومِ قَالَ: فَقَامَ الْحَائِكُ يَرْقُصُ وَيُصَفِّقُ سَائِرَ يَوْمِهِ، وَيَفْرَحُ وَيَقُولُ: شَبَّهَهَا وَاللَّهِ بِمَلِكِ الرُّومِ. وَمِنْ شَعْرِ أَبِي نُوَاسٍ: أَبْرَمَنِي النَّاسُ يَقُولُونَ تُبْ     بِزَعْمِهِمْ كَثْرَةُ أَوْزَارِيَهْ إِنْ كُنْتُ فِي النَّارِ وَفِي جَنَّةٍ     مَاذَا عَلَيْكُمْ يَا بَنِي الزَّانِيَهْ وَبِالْجُمْلَةِ فَقَدْ ذَكَرُوا عَنْهُ أُمُورًا كَثِيرَةً، وَأَشْعَارًا مُنْكَرَةً، وَمُجُونًا كَثِيرَةً، وَلَهُ فِي الْخَمْرِيَّاتِ وَالْقَاذُورَاتِ وَالتَّشَبُّبِ بِالْمُرْدَانِ وَالنِّسْوَانِ أَشْيَاءُ بَشِعَةٌ شَنِيعَةٌ، فَمِنَ النَّاسِ مَنْ يُفَسِّقُهُ وَيَرْمِيهِ بِالْفَاحِشَةِ، وَمِنْهُمْ مَنْ يَرْمِيهِ بِالزَّنْدَقَةِ، وَمِنْهُمْ مَنْ يَقُولُ: إِنَّمَا كَانَ يُخَرِّبُ عَلَى نَفْسِهِ. وَالْأَوَّلُ أَظْهَرُ؛ لِمَا فِي أَشْعَارِهِ، فَأَمَّا الزَّنْدَقَةُ فَبَعِيدَةٌ عَنْهُ، وَلَكِنْ كَانَ فِيهِ مُجُونٌ وَخَلَاعَةٌ كَثِيرَةٌ. وَقَدْ عَزَوْا إِلَيْهِ فِي صِغَرِهِ وَكِبَرِهِ أَشْيَاءَ، اللَّهُ أَعْلَمُ بِصِحَّتِهَا. وَالْعَامَّةُ تَنْقُلُ عَنْهُ أَشْيَاءَ كَثِيرَةً لَا حَقِيقَةَ لَهَا. وَفِي صَحْنِ جَامِعِ دِمَشْقَ قُبَّةٌ يَفُورُ الْمَاءُ مِنْ وَسَطِهَا، يَقُولُ الدَّمَاشِقَةُ: قُبَّةُ أَبِي نُوَاسٍ. وَهِيَ مَبْنِيَّةٌ بَعْدَ مَوْتِهِ بِأَزْيَدَ مِنْ مِائَةٍ وَخَمْسِينَ سَنَةً، فَمَا أَدْرِي لِمَاذَا تُسَمَّى بِهَذَا ؟ وَاللَّهُ أَعْلَمُ. وَقَالَ مُحَمَّدُ بْنُ أَبِي عُمَيْرٍ: سَمِعْتُ أَبَا نُوَاسٍ يَقُولُ: وَاللَّهِ مَا فَتَحْتُ سَرَاوِيلِي بِحَرَامٍ قَطُّ. وَقَالَ مُحَمَّدٌ الْأَمِينُ بْنُ هَارُونَ الرَّشِيدِ لِأَبِي نُوَاسٍ: أَنْتَ زِنْدِيقٌ. فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، كَيْفَ وَأَنَا أَقُولُ: أُصَلِّي الصَّلَاةَ الْخَمْسَ فِي حِينِ وَقْتِهَا     وَأَشْهَدُ بِالتَّوْحِيدِ للَّهِ خَاضِعَا وَأُحْسِنُ غُسْلًا إِنْ رَكِبْتُ جَنَابَةً     وَإِنْ جَاءَنِي الْمِسْكِينُ لَمْ أَكُ مَانِعَا وَإِنِّي وَإِنْ حَانَتْ مِنَ الْكَأْسِ دَعْوَةٌ     إِلَى بَيْعَةِ السَّاقِي أُجِيبُ مُسَارِعَا وَأَشْرَبُهَا صِرْفًا عَلَى جَنْبِ مَاعِزٍ     وَجَدْيٍ كَثِيرِ الشَّحْمِ أَصْبَحَ رَاضِعَا وَجُوذَابَ حُوَّارَى وَجُوزٍ وَسُكَّرٍ     وَمَا زَالَ لِلْمَخْمُورِ ذَلِكَ نَافِعَا وَأَجْعَلُ تَخْلِيطَ الرَّوَافِضِ كُلِّهِمْ     لِفَقْحَةِ بَخْتَيْشُوعَ فِي النَّارِ طَابِعَا فَقَالَ لَهُ الْأَمِينُ: وَيْحَكَ، وَمَا الَّذِي أَلْجَأَكَ إِلَى فَقْحَةِ بَخْتَيْشُوعَ ؟ فَقَالَ: بِهَا تَمَّتِ الْقَافِيَةُ فَأَمَرَ لَهُ بِجَائِزَةٍ. وَقَالَ الْجَاحِظُ: لَا أَعْرِفُ فِي كَلَامِ الشُّعَرَاءِ أَرْفَعَ وَلَا أَحْسَنَ مِنْ قَوْلِ أَبِي نُوَاسٍ: أَيَّةُ نارٍ قَدَحَ الْقَادِحُ     وَأَيُّ جِدٍّ بَلَغَ الْمَازِحُ لِلَّهِ دَرُّ الشَيبِ مِنْ واعِظٍ     وَناصِحٍ لَو خُطِئَ الناصِحُ يَأَبْى الْفَتَى إِلَّا اتِّبَاعَ الْهَوَى     وَمَنْهَجُ الْحَقِّ لَهُ واضِحُ فَاسْمُ بِعَيْنَيْكَ إِلى نِسْوَةٍ     مُهُورُهُنَّ الْعَمَلُ الصَّالِحُ لَا يَجْتَلِي الْحَوْرَاءَ مِنَ خِدْرِهَا     إِلَّا امْرُؤٌ مِيْزَانُهُ رَاجِحُ مَنِ اتَّقى اللَّهَ فَذَاكَ الَّذِي     سِيقَ إِلَيهِ الْمَتْجَرُ الرَّابِحُ فَاغْدُ فَمَا فِي الدِّينِ أُغْلُوطَةٌ     وَرُحْ لِمَا أَنْتَ لَهُ رَائِحُ وَقَدِ اسْتَنْشَدَهُ أَبُو هِفَّانَ قَصِيدَتَهُ الَّتِي يَقُولُ فِي أَوَّلِهَا: لَا تَنْسَ لَيْلَى وَلَا تَطْرَبْ إِلَى هِنْدٍ فَلَمَّا فَرَغَ مِنْهَا سَجَدَ لَهُ أَبُو هِفَّانَ، فَقَالَ لَهُ أَبُو نُوَاسٍ: وَاللَّهِ لَا أُكَلِّمُكَ مُدَّةً. قَالَ: فَغَمَّنِي ذَلِكَ، فَلَمَّا أَرَدْتُ الِانْصِرَافَ قَالَ: مَتَى أَرَاكَ ؟ فَقُلْتُ: أَلَمْ تُقْسِمْ ؟ فَقَالَ: الدَّهْرُ أَقْصَرُ مِنْ أَنْ يَكُونَ مَعَهُ هَجْرٌ. بعض من مستجاد شعره وَمِنْ مُسْتَجَادِ شِعْرِهِ قَوْلُهُ: أَيَا رُبَّ وَجْهٍ فِي التُّرَابِ عَتِيقِ     وَيا رُبَّ حُسْنٍ فِي التُّرَابِ رَقِيقِ وَيَا رُبَّ حَزْمٍ فِي التُّرَابِ وَنَجْدَةٍ     وَيَا رُبَّ رَأيٍ فِي التُّرَابِ وَثِيقِ أَرَى كُلَّ حَيٍّ هَالِكاً وَابْنَ هَالِكٍ     وَذَا حَسَبٍ فِي الْهَالِكِينَ عَرِيقِ فَقُلْ لِقَرِيبِ الدَّارِ إِنَّكَ ظَاعِنٌ     إِلَى سَفَرٍ نَائِي الْمَحَلِّ سَحِيقِ إِذَا امْتَحَنَ الدُّنْيَا لَبِيبٌ تَكَشَّفَتْ لَهُ     عَنْ عَدُوٍّ فِي ثِيَابِ صَدِيقِ وَقَوْلُهُ: لَا تَشْرَهَنَّ فَإِنَّ الذُّلَّ فِي الشَّرَهِ     وَالْعِزُّ فِي الْحِلْمِ لَا فِي الطَّيْشِ وَالسَّفَهِ وَقُلْ لِمُغْتَبِطٍ فِي التِّيْهِ مِنْ حُمَقٍ     لَوْ كُنْتَ تَعْلَمُ مَا فِي التِّيهِ لَمْ تَتُهِ التِّيهُ مَفْسَدَةٌ لِلدِّينِ مَنْقَصَةٌ     لِلْعَقْلِ مَهْلَكَةٌ لِلْعِرْضِ فَانْتَبِهِ وَجَلَسَ أَبُو الْعَتَاهِيَةِ إِسْمَاعِيلُ بْنُ الْقَاسِمِ فِي دُكَّانِ وَرَّاقٍ، فَكَتَبَ عَلَى ظَهْرِ دَفْتَرٍ: أَيَا عَجَبًا كَيْفَ يُعْصَى الْإِلَ     هُ أَمْ كَيْفَ يَجْحَدُهُ الْجَاحِدُ وَفِي كُلِّ شَيْءٍ لَهُ آيَةٌ     تَدُلُّ عَلَى أَنَّهُ وَاحِدُ ثُمَّ جَاءَ أَبُو نُوَاسٍ فَقَرَأَهَا، ثُمَّ قَالَ: أَحْسَنَ، قَاتَلَهُ اللَّهُ، وَاللَّهِ لَوَدِدْتُ أَنَّهَا لِي بِجَمِيعِ شَيْءٍ قُلْتُهُ، لِمَنْ هَذِهِ ؟ قِيلَ: لِأَبِي الْعَتَاهِيَةِ. فَأَخَذَ الدَّفْتَرَ، فَكَتَبَ إِلَى جَانِبِهَا: سُبْحَانَ مَنْ خَلَقَ الْخَلْ قَ مِنْ ضَعِيفٍ     مَهِينِ يَسوقُهُ مِنْ قَرَارٍ إِلى قَرارٍ مَكِينِ يَحورُ شَيئًا فَشَيئًا فِي الْحُجُبِ دُونَ الْعُيُونِ     حَتَّى بَدَتْ حَرَكَاتٌ مَخْلُوقَةٌ مِنْ سُكُونِ وَمِنْ شِعْرِ أَبِي نُوَاسٍ الْمُسْتَجَادِ قَوْلُهُ: انْقَضَتْ شِرَّتِي فَعِفْتُ الْمَلَاهِي     إِذْ رَمَى الشَّيْبُ مَفْرِقِي بِالدَّوَاهِي وَنَهَتْنِي النُّهَى فَمِلْتُ إِلَى الْعَدْ     لِ وَأَشْفَقْتُ مِنْ مَقَالَةِ نَاهِ أَيُّهَا الْغَافِلُ الْمُقِيمُ عَلَى السَّهْ     وِ وَلَا عُذْرَ فِي الْمُقَامِ لِسَاهِ لَا بِأَعْمَالِنَا نُطِيقُ خَلَاصًا     يَوْمَ تَبْدُو السِّمَاتُ فَوْقَ الْجِبَاهِ غَيْرَ أَنَّا عَلَى الْإِسَاءَةِ وَالتَّفْ     رِيطِ نَرْجُو مِنْ حُسْنِ عَفْوِ الْإِلَهِ وَقَوْلُهُ: نَمُوتُ وَنَبْلَى غَيْرَ أَنَّ ذُنُوبَنَا     إِذَا نَحْنُ مِتْنَا لَا تَمُوتُ وَلَا تَبْلَى أَلَا رُبَّ ذِي عَيْنَيْنِ لَا تَنْفَعَانِهِ     وَهَلْ تَنْفَعُ الْعَيْنَانِ مَنْ قَلْبُهُ أَعْمَى وَقَوْلُهُ: لَوْ أَنَّ عَيْنًا وَهَّمَتْهَا نَفْسُهَا     يَوْمَ الْحِسَابِ مُمَثَّلًا لَمْ تَطْرَفِ سُبْحَانَ ذِي الْمَلَكُوتِ أَيَّةَ لَيْلَةٍ     مَخِضَتْ صَبِيحَتُهَا بِيَوْمِ الْمَوْقِفِ كَتَبَ الْفَنَاءَ عَلَى الْبَرِيَّةِ رَبُّهَا     فَالنَّاسُ بَيْنَ مُقَدَّمٍ وَمُخَلَّفِ وَذَكَرُوا أَنَّ أَبَا نُوَاسٍ لَمَّا أَرَادَ الْإِحْرَامَ بِالْحَجِّ قَالَ: إِلَهَنَا مَا أَعْدَلَكْ     مَلِيكَ كُلِّ مَنْ مَلَكْ لَبَّيْكَ قَدْ لَبَّيْتُ لَكْ     لَبَّيْكَ إِنَّ الْحَمْدَ لَكَ وَالْمُلْكَ لَا شَرِيكَ لَكْ     مَا خَابَ عَبْدٌ سَأَلَكْ لَبَّيْكَ إِنَّ الْحَمْدَ لَكْ     وَالْمُلْكَ لَا شَرِيكَ لَكَ أَنْتَ لَهُ حَيْثُ سَلَكَ     لَوْلَاكَ يَا رَبِّي هَلَكْ لَبَّيْكَ إِنَّ الْحَمْدَ لَكَ     وَالْمُلْكَ لَا شَرِيكَ لَكَ وَاللَّيْلُ لَمَّا أَنْ حَلَكْ     وَالسَّابِحَاتُ فِي الْفَلَكْ عَلَى مَجَارِي الْمُنْسَلَكْ     كُلُّ نَبِيٍّ وَمَلَكْ وَكُلُّ مَنْ أَهَلَّ لَكْ     سَبَّحَ أَوْ صَلَّى فَلَكْ لَبَّيْكَ إِنَّ الْحَمْدَ لَكْ     وَالْمُلْكَ لَا شَرِيكَ لَكْ يَا مُخْطِئًا مَا أَغْفَلَكْ     عَجِّلْ وَبَادِرْ أَمَلَكْ وَاخْتِمْ بِخَيْرٍ عَمَلَكْ     لَبَّيْكَ إِنَّ الْحَمْدَ لَكْ وَالْمُلْكَ لَا شَرِيكَ لَكْ وَقَالَ الْمُعَافَى بْنُ زَكَرِيَّا الْجَرِيرِيُّ: ثِنَا مُحَمَّدُ بْنُ الْعَبَّاسِ بْنِ الْوَلِيدِ، سَمِعْتُ أَحْمَدَ بْنَ يَحْيَى ثَعْلَبًا يَقُولُ: دَخَلْتُ عَلَى أَحْمَدَ بْنِ حَنْبَلٍ، فَرَأَيْتُ رَجُلًا تُهِمُّهُ نَفْسُهُ، لَا يُحِبُّ أَنْ يُكْثَرَ عَلَيْهِ، كَأَنَّ النِّيرَانَ قَدْ سُعِّرَتْ بَيْنَ يَدَيْهِ، فَمَا زِلْتُ أَتَرَفَّقُ بِهِ، وَتَوَسَّلْتُ إِلَيْهِ بِأَنِّي مِنْ مَوَالِي شَيْبَانَ، حَتَّى قَالَ: فِي أَيِّ شَيْءٍ نَظَرْتَ ؟ فَقُلْتُ: فِي عِلْمِ اللُّغَةِ وَالشِّعْرِ. قَالَ: مَرَرْتُ بِالْبَصْرَةِ وَجَمَاعَةٌ يَكْتُبُونَ عَنْ رَجُلٍ الشِّعْرَ، وَقِيلَ لِي: هَذَا أَبُو نُوَاسٍ فَتَخَلَّلْتُ النَّاسَ وَرَائِي، فَلَمَّا جَلَسْتُ أَمْلَى عَلَيْنَا: إِذَا مَا خَلَوْتَ الدَّهْرَ يَوْمًا فَلَا تَقُلْ     خَلَوْتُ وَلَكِنْ قُلْ عَلَيَّ رَقِيبُ وَلَا تَحْسَبَنَّ اللَّهَ يَغْفَلُ سَاعَةً     وَلَا أَنَّ مَا يَخْفَى عَلَيْهِ يَغِيبُ لَهَوْنَا لَعَمْرُ اللَّهِ حَتَّى تَتَابَعَتْ     ذُنُوبٌ عَلَى آثَارِهِنَّ ذُنُوبُ فَيَا لَيْتَ أَنَّ اللَّهَ يَغْفِرُ مَا مَضَى     وَيَأْذَنُ فِي تَوْبَاتِنَا فَنَتُوبُ وَزَادَ بَعْضُهُمْ فِي رِوَايَةٍ عَنْ أَبِي نُوَاسٍ بَعْدَ هَذِهِ الْأَبْيَاتِ: أَقُولُ إِذَا ضَاقَتْ عَلَيَّ مَذَاهِبِي     وَحَلَّ بِقَلْبِي لِلْهُمُومِ نُدُوبُ لِطُولِ جِنَايَاتِي وَعِظَمِ خَطِيئَتِي     هَلَكْتُ وَمَا لِي فِي الْمَتَابِ نَصِيبُ وَأَغْرَقُ فِي بَحْرِ الْمَخَافَةِ آيِسًا     وَتَرْجِعُ نَفْسِي تَارَةً فَتَتُوبُ وَيُذْكَرُ عَفْوٌ لِلْكَرِيمِ عَنِ الْوَرَى     فَأَحْيَا وَأَرْجُو عَفْوَهُ فَأُنِيبُ فَأَخْضَعُ فِي قَوْلِي وَأَرْغَبُ سَائِلًا     عَسَى كَاشِفُ الْبَلْوَى عَلَيَّ يَتُوبُ قَالَ ابْنُ طَرَارَا الْجَرِيرِيُّ، وَقَدْ رُوِيَتْ هَذِهِ الْأَبْيَاتُ: لِمَنْ ؟ قِيلَ: لِأَبِي نُوَاسٍ، وَهِيَ فِي زُهْدِيَّاتِهِ. وَقَدِ اسْتَشْهَدَ بِهَا النُّحَاةُ فِي أَمَاكِنَ كَثِيرَةٍ قَدْ ذَكَرْنَاهَا. من شعره عند موته وَقَالَ حَسَنُ ابْنُ الدَّايَةِ: دَخَلْتُ عَلَى أَبِي نُوَاسٍ وَهُوَ فِي مَرَضِ الْمَوْتِ، فَقُلْتُ: عِظْنِي. فَأَنْشَأَ يَقُولُ: تَكَثَّرْ مَا اسْتَطَعْتَ مِنَ الْخَطَايَا     فَإِنَّكَ لَاقِي رَبًّا غَفُورَا سَتُبْصِرُ إِذْ وَرَدْتَ عَلَيْهِ عَفْوَا     وَتَلْقَى سَيِّدًا مَلِكًا قَدِيرَا تَعَضُّ نَدَامَةً كَفَّيْكَ مِمَّا     تَرَكْتَ مَخَافَةَ النَّارِ السُّرُورَا فَقُلْتُ: وَيْلَكَ، فِي مِثْلِ هَذِهِ الْحَالِ تَعِظُنِي بِهَذِهِ الْمَوْعِظَةِ ؟ فَقَالَ: اسْكُتْ، حَدَّثَنَا حَمَّادُ بْنُ سَلَمَةَ عَنْ ثَابِتٍ، عَنْ أَنَسٍ قَالَ: قَالَ النَّبِيُّ ﷺ: ادَّخَرْتُ شَفَاعَتِي لِأَهْلِ الْكَبَائِرِ مِنْ أُمَّتِي وَقَدْ تَقَدَّمَ لَهُ بِهَذَا السَّنَدِ لَا يَمُوتَنَّ أَحَدُكُمْ إِلَّا وَهُوَ يُحْسِنُ الظَّنَّ بِاللَّهِ وَقَالَ الرَّبِيعُ وَغَيْرُهُ، عَنِ الشَّافِعِيِّ: دَخَلْنَا عَلَى أَبِي نُوَاسٍ فِي الْيَوْمِ الَّذِي مَاتَ فِيهِ، وَهُوَ يَجُودُ بِنَفْسِهِ، فَقُلْنَا: مَا أَعْدَدْتَ لِهَذَا الْيَوْمِ ؟ فَأَنْشَأَ يَقُولُ: تَعَاظَمَنِي ذَنْبِي فَلَمَّا قَرَنْتُهُ     بِعَفْوِكَ رَبِّي كَانَ عَفْوُكَ أَعْظَمَا فَمَا زِلْتَ ذَا عَفْوٍ عَنِ الذَّنْبِ لَمْ تَزَلْ     تَجُودُ وَتَعْفُو مِنَّةً وَتَكَرُّمَا وَلَوْلَاكَ لَمْ يَصْمُدْ لِإِبْلِيسَ عَابِدٌ     فَكَيْفَ وَقَدْ أَغْوَى صَفِيَّكَ آدَمَا رَوَاهُ الْحَافِظُ ابْنُ عَسَاكِرَ. وَرُوِيَ أَنَّهُمْ وَجَدُوا عِنْدَ رَأْسِهِ رُقْعَةً مَكْتُوبًا فِيهَا بِخَطِّهِ: يَا رَبِّ إِنْ عَظُمَتْ ذُنُوبِي كَثْرَةً     فَلَقَدْ عَلِمْتُ بِأَنَّ عَفْوَكَ أَعْظَمُ إِنْ كَانَ لَا يَرْجُوكَ إِلَّا مُحْسِنٌ     فَمَنِ الَّذِي يَدْعُو وَيَرْجُو الْمُجْرِمُ أَدْعُوكَ رَبِّ كَمَا أَمَرْتَ تَضَرُّعًا     فَإِذَا رَدَدْتَ يَدِي فَمَنْ ذَا يَرْحَمُ مَا لِي إِلَيْكَ وَسِيلَةٌ إِلَّا الرَّجَا     وَجَمِيلُ عَفْوِكَ ثُمَّ أَنَّي مُسْلِمُ وَقَالَ يُوسُفُ ابْنُ الدَّايَةِ: دَخَلْتُ عَلَيْهِ، وَهُوَ فِي السِّيَاقِ، فَقُلْتُ: كَيْفَ تَجِدُكَ ؟ فَأَطْرَقَ مَلِيًّا، ثُمَّ رَفَعَ رَأْسَهُ، فَقَالَ: دَبَّ فِيَّ الْفَنَاءُ سُفْلًا وَعُلْوًا     وَأُرَانِي أَمُوتُ عُضْوًا فَعُضْوَا لَيْسَ تَأْتِي مِنْ سَاعَةٍ بِيَ إِلَّا     نَقَصَتْنِي بِمُرِّهَا فِيَّ جَزْوَا ذَهَبَتْ جِدَّتِي بِلَذَّةِ عَيْشِي     وَتَذَكَّرْتُ طَاعَةَ اللَّهِ نِضْوَا قَدْ أَسْأْنَا كُلَّ الْإِسَاءَةِ فَاللَّهُمَّ     صَفْحًا عَنَّا وَغَفْرًا وَعَفْوَا ثُمَّ مَاتَ مِنْ سَاعَتِهِ، سَامَحَهُ اللَّهُ. وَقَدْ كَانَ نَقْشُ خَاتَمِهِ: لَا إِلَهَ إِلَّا اللَّهُ مُخْلِصًا. فَأَوْصَى أَنْ يُجْعَلَ فِي فَمِهِ إِذَا غَسَّلُوهُ، فَفَعَلُوا بِهِ ذَلِكَ. وَلَمَّا مَاتَ لَمْ يَجِدُوا لَهُ مِنَ الْمَالِ سِوَى ثَلَاثِمِائَةِ دِرْهَمٍ وَثِيَابِهِ وَأَثَاثِهِ. وَقَدْ كَانَتْ وَفَاتُهُ فِي هَذِهِ السَّنَةِ بِبَغْدَادَ وَدُفِنَ فِي مَقَابِرِ الشُّونِيزِيَّةِ فِي تَلِّ الْيَهُودِ، وَلَهُ خَمْسُونَ سَنَةً، وَقِيلَ: سِتُّونَ سَنَةً. وَقِيلَ: تِسْعٌ وَخَمْسُونَ سَنَةً. وَقَدْ رَآهُ بَعْضُ أَصْحَابِهِ فِي الْمَنَامِ، فَقَالَ لَهُ: مَا فَعَلَ اللَّهُ بِكَ ؟ فَقَالَ: غَفَرَ لِي بِأَبْيَاتٍ قُلْتُهَا فِي النَّرْجِسِ: تَأَمَّلْ فِي نَبَاتِ الْأَرْضِ وَانْظُرْ     إِلَى آثَارِ مَا فَعَلَ الْمَلِيكُ عُيُونٌ مِنْ لُجَيْنٍ فَاخِرَاتٌ     بِأَحْدَاقٍ هِيَ الذَّهَبُ السَّبِيكُ عَلَى قَصَبِ الزَّبَرْجَدِ شَاهِدَاتٌ     بِأَنَّ اللَّهَ لَيْسَ لَهُ شَرِيكُ وَفِي رِوَايَةٍ عَنْهُ أَنَّهُ قَالَ: غَفَرَ لِي بِأَبْيَاتٍ قُلْتُهَا، وَهِيَ تَحْتَ وِسَادَتِي، فَجَاءُوا فَوَجَدُوهَا فِي رُقْعَةٍ بِخَطِّهِ وَهِيَ هَذِهِ الْأَبْيَاتُ: يَا رَبِّ إِنْ عَظُمَتْ ذُنُوبِي كَثْرَةً     فَلَقْدْ عَلِمْتُ بِأَنَّ عَفْوَكَ أَعْظَمُ الْأَبْيَاتِ. وَقَدْ تَقَدَّمَتْ. وَفِي رِوَايَةٍ لِابْنِ عَسَاكِرَ، قَالَ بَعْضُهُمْ: رَأَيْتُهُ فِي الْمَنَامِ فِي هَيْئَةٍ حَسَنَةٍ وَنِعْمَةٍ عَظِيمَةٍ، فَقُلْتُ لَهُ: مَا فَعَلَ اللَّهُ بِكَ ؟ قَالَ: غَفَرَ لِي. قُلْتُ: بِمَاذَا ؟ وَقَدْ كُنْتَ مُخَلِّطًا عَلَى نَفْسِكَ ؟ فَقَالَ: جَاءَ ذَاتَ لَيْلَةٍ رَجُلٌ صَالِحٌ إِلَى الْمَقَابِرِ، فَبَسَطَ رِدَاءَهُ وَصَلَّى رَكْعَتَيْنِ، قَرَأَ فِيهِمَا أَلْفَيْ مَرَّةٍ قُلْ هُوَ اللَّهُ أَحَدٌ ثُمَّ أَهْدَى ثَوَابَ ذَلِكَ لِأَهْلِ تِلْكَ الْمَقَابِرِ، فَدَخَلْتُ أَنَا فِي جُمْلَتِهِمْ فَغَفَرَ اللَّهُ لِي. وَقَالَ ابْنُ خِلِّكَانَ لَمَّا صَحِبَ أَبَا أُسَامَةَ وَالِبَةَ بْنَ الْحُبَابِ قَدِمَ بِهِ بَغْدَادَ فَكَانَ أَوَّلَ شِعْرٍ قَالَهُ أَبُو نُوَاسٍ: حَامِلُ الْهَوَى تَعِبُ     يَسْتَخِفُّهُ الطَّرَبُ إِنْ بَكَى يَحِقُّ لَهُ     لَيْسَ مَا بِهِ لَعِبُ تَضْحَكِينَ لَاهِيَةً     وَالْمُحِبُّ يَنْتَحِبُ تَعْجَبِينَ مِنْ سَقَمِي     صِحَّتِي هِيَ الْعَجَبُ وَقَالَ الْمَأْمُونُ: مَا أَحْسَنَ قَوْلَهُ: وَمَا النَّاسُ إِلَّا هَالِكٌ وَابْنُ هَالِكٍ     وَذُو نَسَبٍ فِي الْهَالِكِينَ عَرِيقُ إِذَا امْتَحَنَ الدُّنْيَا لَبِيبٌ تَكَشَّفَتْ لَهُ     عَنْ عَدُوٍّ فِي ثِيَابِ صَدِيقِ قَالَ ابْنُ خِلِّكَانَ: وَمَا أَشَدَّ رَجَاءَهُ بِرَبِّهِ حَيْثُ يَقُولُ: تَكَثَّرْ مَا اسْتَطَعْتَ مِنَ الْخَطَايَا     فَإِنَّكَ لَاقِي رَبًّا غَفُورَا سَتُبْصِرُ إِذْ وَرَدْتَ عَلَيْهِ عَفْوًا     وَتَلْقَى سَيِّدًا مَلِكًا قَدِيرًا تَعَضُّ نَدَامَةً كَفَّيْكَ مِمَّا     تَرَكْتَ مَخَافَةَ النَّارِ السُّرُورَا

     ✧ Mention of the notables who died in this year 1066 - Isḥāq b. Yūsuf b. Muḥammad b. Muḥammad al-Azraq al-Wāsiṭī. He heard al-Aʿmash, al-Jarīrī, al-Thawrī, and others. Aḥmad and Yaḥyā narrated from him. He was among the trustworthy, reliable ones, and among the righteous servants of God. Al-Ḥasan b. Ḥammād Sajjādah said: It reached me that the mother of Isḥāq al-Azraq said to him: "My son, in Kufa there is a man who belittles the people of ḥadīth, and you are on your way to the ḥajj. I ask you by my right over you not to hear anything from him." Isḥāq said: I entered Kufa, and there was al-Aʿmash sitting alone. I stopped at the door of the mosque and said: "My mother and al-Aʿmash!! And the Prophet ﷺ said: 'Seeking knowledge is an obligation upon every Muslim.'" So I entered the mosque, greeted, and said: "O Abū Muḥammad, narrate to me, for I am a stranger." He said: "Where are you from?" I said: "From Wāsiṭ." He said: "What is your name?" I said: "Isḥāq b. Yūsuf al-Azraq." He said: "May you not live, nor your mother live! Did she not adjure you not to hear anything from me?" I said: "O Abū Muḥammad, not everything that reaches you is true." He said: "I shall narrate to you a ḥadīth I have not narrated to anyone before you." Then he narrated to me from Ibn Abī Awfā, who said: I heard the Messenger of God ﷺ say: "The Khawārij are the dogs of the people of Hell." Isḥāq died in Wāsiṭ in this year. 1067 - Bakkār b. ʿAbd Allāh b. Muṣʿab b. Thābit b. ʿAbd Allāh b. al-Zubayr. He is called Bakkār, but he is actually Abū Bakr. He was the mudirrah of Quraysh in nobility, eloquence, tongue, prestige, and good reputation. Al-Rashīd admired him, so he appointed him over Madinah, and he remained its governor for twelve years, three months, and eleven days. Through his hand he distributed to the people of Madinah three grants, their amount being one million two hundred thousand dinars, each grant being four hundred thousand dinars. When al-Rashīd wrote to him, he wrote: "From ʿAbd Allāh Hārūn, Commander of the Faithful, to Abū Bakr b. ʿAbd Allāh." His officials were the leading people of Madinah in jurisprudence, knowledge, manliness, and nobility. He was generous, and there was scarcely a house in Madinah into which his beneficence did not enter. He died in Rabīʿ al-Awwal of this year. 1069 - Muḥammad b. Khāzim, Abū Muʿāwiyah al-Tamīmī, client of Saʿd b. Zayd Manāt. He was born in the year 113 AH and became blind after four years. He kept company with al-Aʿmash for twenty years, and he was the most reliable of his companions. He was given precedence over al-Thawrī and Shuʿbah. He was a memorizer of the Qurʾān, trustworthy, but he held the view of the Murjiʾah. Aḥmad and Yaḥyā, and many others, narrated from him. He narrated from many people, but he accurately controlled the ḥadīth of al-Aʿmash well, and he was confused in others. From Ibrāhīm al-Ṣīnī, who said: I heard Abū Muʿāwiyah say: I performed the ḥajj with my two grandfathers, my father's and my mother's, when I was a boy. A bedouin saw me and said to my grandfather: "What will this boy be to you?" He said: "My son." He said: "He is not your son." He said: "My daughter's son." He said: "He will surely have a great affair, and he will surely tread with these two feet of his upon the carpets of kings." He said: When al-Rashīd arrived, he sent for me. When I entered upon him, I remembered the bedouin's ḥadīth, and I began to feel for the carpets with my foot. He said: "O Abū Muʿāwiyah, are you feeling for the carpet with your feet?" So I told him the ḥadīth, and he was amazed by it. He said: Something stirred in me, and I said: "O Commander of the Faithful, I need the privy." He said to al-Amīn and al-Maʾmūn: "Take the hand of your uncle and show him the place." So they took my hand and led me into the place, and I smelled a pleasant fragrance from it. They said to me: "O Abū Muʿāwiyah, this is the place, so do what you need." And I relieved myself. Al-Khaṭīb said, from Muḥammad b. Fuḍayl: Abū Muʿāwiyah died in the year 195 AH at the end of Ṣafar or the beginning of Rabīʿ al-Awwal. The author said: Likewise Abū Mūsā al-Madāʾinī and others mentioned that he died in this year. We have also narrated from Ibn Numayr that he died in the year 194, but the former is more common. 1070 - Al-Walīd b. Muslim al-Dimashqī, Abū al-ʿAbbās. He narrated from al-Layth b. Saʿd, al-Faḍl b. Fuḍālah, Ibn Lahīʿah, and others. Ibn Wahb narrated from him. He died upon returning from the ḥajj in this year. The death of Abū Nuwās and something of his biography And Abū Nuwās, the poet. His name is al-Ḥasan b. Hāniʾ b. ʿAbd al-Awwal b. Ṣabāḥ b. ʿAbd Allāh b. al-Jarrāḥ b. Wuhayb b. Dhawwah b. Ghanm b. Salīm b. Ḥakam b. Saʿd al-ʿAshīrah b. Mālik b. ʿAmr b. al-Ghawth b. Ṭayyiʾ b. Udad b. Shabīb b. Sabīʿ b. al-Ḥārith b. Zayd b. ʿAdī b. ʿAwf b. Zayd b. Humaysaʿ b. ʿAmr b. Yashjub b. ʿArīb b. Zayd b. Kaḥlān b. Sabaʾ b. Yashjub b. Yaʿrub b. Qaḥṭān b. ʿĀbir b. Shālakh b. Arfakhshadh b. Sām b. Nūḥ. Thus he was given lineage by ʿAbd Allāh b. Abī Saʿd al-Warrāq Abū ʿAlī al-Ḥakamī, in relation to the clientage of al-Jarrāḥ b. ʿAbd Allāh al-Ḥakamī. He is called Abū Nuwās al-Baṣrī. His father was from the people of Damascus, from the army of Marwān b. Muḥammad, then he moved to al-Ahwāz and married a woman called Julbān. She bore him this Abū Nuwās and another son called Abū Muʿādh. What has come about his education in literature and language and his hearing of ḥadīth Then Abū Nuwās went to Basra and was educated there under Abū Zayd and Abū ʿUbaydah. He read the book of Sībawayh and kept company with Khalaf al-Aḥmar, and he accompanied Yūnus b. Ḥabīb al-Ḍabbī the grammarian. Al-Qāḍī Ibn Khallikān said: He also accompanied Abū Usāmah Wālibah b. al-Ḥubāb al-Kūfī and was educated by him. He transmitted ḥadīth from Azhar b. Saʿd, Ḥammād b. Zayd, Ḥammād b. Salamah, ʿAbd al-Wāḥid b. Ziyād, Muʿtamir b. Sulaymān, and Yaḥyā al-Qaṭṭān. From him Muḥammad b. Ibrāhīm b. Kathīr al-Ṣayrafī narrated, and a group narrated from him, among them al-Shāfiʿī, Aḥmad b. Ḥanbal, al-Jāḥiẓ, and Ghundar. Among his well-known ḥadīths is what Muḥammad b. Ibrāhīm b. Kathīr al-Ṣayrafī narrated from Ḥammād b. Salamah, from Thābit, from Anas, who said: The Messenger of God ﷺ said: "Let none of you die except while he thinks well of God, for thinking well of God is the price of Paradise." Muḥammad b. Ibrāhīm said: We entered upon him while he was dying. Ṣāliḥ b. ʿAlī al-Hāshimī said to him: "O Abū ʿAlī, today you are in the last day of the days of this world and the first day of the days of the Hereafter, and between you and God there are faults, so repent to God, Mighty and Majestic, from your deeds." He said: "Do you frighten me with God?!" He said: "Prop me up." So they propped him up. Then he said: Ḥammād b. Salamah narrated to me from Yazīd al-Raqqāshī, from Anas b. Mālik, who said: The Messenger of God ﷺ said: "Every prophet has an intercession, and I have reserved my intercession for the grave sinners of my community on the Day of Resurrection." Then he said: "Do you think I will not be among them?" His brilliance in poetry and literature Abū Nuwās said: I did not compose poetry until I had memorized the poetry of sixty women, among them Khansāʾ and Laylā. So what do you think about men? Yaʿqūb b. al-Sikkīt said: If you have memorized poetry from Imruʾ al-Qays and al-Aʿshā among the pre-Islamic poets, and from the Islamic poets Jarīr and al-Farazdaq, and from the modern poets Abū Nuwās, that suffices you. More than one person praised him, among them al-Aṣmaʿī, al-Jāḥiẓ, and al-Naẓẓām. Abū ʿAmr al-Shaybānī said: Had Abū Nuwās not corrupted his poetry with these filths, we would have used him as evidence in our books. He meant his poetry about wine and youths. A group of poets gathered before al-Maʾmūn, and he said to them: "Which of you is the author of: When he sipped it, we stood as if we saw a moon on the earth swallowing a star." They said: Abū Nuwās. He said: "Which of you is the author of: When it descends below the uvula of a young man, his worry calls for departure from his chest." They said: Abū Nuwās. He said: "Which of you is the author of: It walked through their joints like the walking of recovery in sickness." They said: Abū Nuwās. He said: "He is the most poetic of you." Sufyān b. ʿUyaynah said to Ibn Munādhir: "How poetic your witty Abū Nuwās is in his saying: O moon that I saw at a funeral, wailing sorrowfully among companions. The funeral brought him out to me unwillingly, despite the doorkeepers and chamberlains. He weeps and sheds pearls from narcissus, and strikes the rose with jujube. May death never cease to be the habit of his lovers, and may his sight never cease to be a malady. Ibn al-Aʿrābī said: The most poetic of people is Abū Nuwās in his saying: I covered myself from my fate with the shadow of its wing, so my eye sees my fate, but it does not see me. If the days were to ask my name, they would not know, and where my place is, they would not know my place. Abū al-ʿAtāhiyah said: I composed twenty thousand verses on asceticism, and I wish I had instead the three verses that Abū Nuwās composed, which are these, and they were written on his grave: O Nuwāsī, be dignified, be comforted, and be patient. If a time has grieved you, then what has pleased you is more. O great sinner, God's pardon is greater than your sin. From the poetry of Abū Nuwās, may God have mercy on him, praising one of the princes: God brought him into being, and there is none like him for a seeker of that or a desirer. It is not impossible for God to gather the whole world in one person. They recited to Sufyān b. ʿUyaynah the saying of Abū Nuwās: No passion but it has a cause, from which it begins and branches out. A veiled woman fascinated my heart, her face veiled with beauty. She was alone, and beauty took her, selecting and choosing from it. She clothed herself with its novelties, and sought more of what it gave. If you returned to her in it, no desire would turn her away. What you jested about became serious; often seriousness is drawn by play. Ibn ʿUyaynah said: I believe in the One who created her. Ibn Durayd said: Abū Ḥātim said: Had the common people not cheapened these two verses, I would have written them in gold water. They are by Abū Nuwās: If I asked you for more than what I have of affliction, you would be unable to give more. If my life were offered to the dead with a life like mine, they would not want it. Between Abū Nuwās and the ḥadīth scholars Abū Nuwās heard the ḥadīth of Suhayl, from Abū Ṣāliḥ, from Abū Hurayrah, that the Messenger of God ﷺ said: "Hearts are recruited troops; those that recognize one another come together, and those that deny one another differ." He versified this in a poem of his, saying: Indeed hearts are recruited troops for God on earth, recognizing one another by passions. Those that recognize one another are united, and those that deny one another are different. One day Abū Nuwās entered with a group of ḥadīth scholars upon ʿAbd al-Wāḥid b. Ziyād. ʿAbd al-Wāḥid said to them: "Let each of you choose ten ḥadīths and I will narrate them to him." Each chose ten, except Abū Nuwās. He said to him: "Why do you not choose as they chose?" He began to recite: We have narrated from Saʿīd from Qatādah, From Saʿīd b. al-Musayyab, then Saʿd b. ʿUbādah, And from al-Shaʿbī, and al-Shaʿbī is a sheikh of great endurance, And from the best we narrate, and from the people of benefit, That whoever dies as a lover has the reward of martyrdom. ʿAbd al-Wāḥid said to him: "Get up, you debauched one! I will not narrate to you, nor to any of these because of you." This reached Mālik b. Anas and Ibrāhīm b. Abī Yaḥyā, and they said: "He should have narrated to him; perhaps God would reform him." I say: This verse that Abū Nuwās recited in his poetry has been narrated by Ibn ʿAdī in his "Kāmil" from Ibn ʿAbbās as a stopped report and as a raised report: "Whoever falls in love, remains chaste, conceals it, and dies, dies a martyr." The meaning of this is that whoever is afflicted with love without choice, then is patient, refrains from indecency, does not disclose it, and dies because of that, obtains a great reward. If this is authentic, that is for him a kind of martyrdom, and God knows best. Al-Khaṭīb also narrated that Shuʿbah met Abū Nuwās and said to him: "Narrate to us some of your anecdotes." He said, extemporizing: Al-Khaffāf narrated to us from Wāʾil, and Khālid al-Ḥadhdhāʾ from Jābir, And Misʿar from some of his companions, the sheikh raised it to ʿĀmir. They all said: Any young girl to whom a person of pure character attaches himself, And she continues to him, and remains in constant union with the remembering, mindful one, Paradise will be open for him, grazing in its blooming pasture. And any beloved who spurns a lover after continuous, flourishing union, Far be he from God's punishment, yes, and a lasting, repelling distance. Shuʿbah said to him: "You have beautiful morals, and I have hope for you." Abū Nuwās also recited: O enchanter of the eyes and the neck, and my killer with promises. You promise me union, then you break your promise, so woe to me from the breaking of my promise. Al-Azraq the ḥadīth scholar narrated to me from Shamar and ʿAwf, from Ibn Masʿūd: None breaks a promise but an unbelieving woman, and an unbeliever chained in Hell. This reached Isḥāq b. Yūsuf al-Azraq, and he said: "The enemy of God lied about me, about the Successors, and about the companions of Muḥammad ﷺ." Anecdotes of his poetry and witticisms From Sulaym b. Manṣūr, who said: I saw Abū Nuwās in the assembly of my father weeping bitterly. I said: "I hope that God will never punish you after this weeping." He began to recite: I did not weep in the assembly of Manṣūr out of longing for Paradise and the houris, Nor from the grave and its terrors, nor from the blast of the trumpet, Nor from the Fire and its chains, nor from abandonment and injustice. But my weeping is for the weeping of a gazelle, from whom my soul protects every danger. Then he said: I only wept because of the weeping of this beardless youth who was beside your father. He was a boy of beautiful appearance, listening to the exhortation and weeping out of fear of God, Mighty and Majestic. Abū Nuwās said: One day one of the weavers invited me and insisted that I be his guest in his house, and he did not cease until I accepted. He went to his house and I went with him. It was a decent house, and the weaver had made every effort and was not remiss. We ate and drank. Then he said: "My master, I would like you to say some verses about my slave girl." He was infatuated with a slave girl of his. Abū Nuwās said: I said: "Show her to me so that I may compose according to her form and beauty." He unveiled her, and behold, she was one of the ugliest of God's creation and the most repulsive, black, grey-haired, with a pendulous lip, her saliva flowing onto her chest. I said to her master: "What is her name?" He said: "Tasnīm." So I began to recite: Love of Tasnīm kept me awake at night, a slave girl in beauty like an owl. Her breath is like a condiment, or a bundle of garlic. I farted from love for her a fart that frightened the king of Byzantium. He said: The weaver stood up dancing and clapping the rest of his day, rejoicing and saying: "By God, he compared her to the king of Byzantium." From the poetry of Abū Nuwās: People importuned me, saying, “Repent!”— by their claim, because of the multitude of my sins. If I am in the Fire or in Paradise, what is it upon you, O sons of the adulteress? In sum, they have mentioned many things about him, disapproved poems, and much shamelessness. He has in wine-poetry, obscenities, and amorous verses about beardless youths and women: ugly, abominable things. Among the people are those who declare him sinful and accuse him of immorality; among them are those who accuse him of heresy; and among them are those who say that he was only ruining himself. The first is more apparent, because of what is in his poems. As for heresy, it is far from him, but he had much shamelessness and dissoluteness. They have attributed to him, in his youth and old age, things whose truth God knows best. The common people transmit many things from him that have no reality. In the courtyard of the mosque of Damascus there is a dome from whose center water gushes; the Damascenes say: “The Dome of Abū Nuwās.” It was built after his death by more than one hundred and fifty years, so I do not know why it is called by this name. And God knows best. Muḥammad b. Abī ʿUmayr said: I heard Abū Nuwās say: By God, I never opened my trousers for anything forbidden. Muḥammad al-Amīn b. Hārūn al-Rashīd said to Abū Nuwās: “You are a heretic.” He said: “O Commander of the Faithful, how can that be when I say: I perform the five prayers at their proper times, and I bear witness to the oneness of God in humility. I perform the washing well if I incur major impurity, and if a poor man comes to me I am not one to refuse. And I, whenever the cup calls to the allegiance of the cup-bearer, I answer swiftly; and I drink it pure over the side of a kid and a young goat, full of fat, still suckling; and jūdhāb of fine flour, walnuts, and sugar—that has always benefited the intoxicated. And I make the mixing of all the Rāfiḍīs a seal upon the anus of Bukhtīshūʿ in the Fire.” Al-Amīn said to him: “Woe to you! What compelled you to the anus of Bukhtīshūʿ?” He said: “By it the rhyme was completed.” So he ordered a reward for him. Al-Jāḥiẓ said: I know of nothing in the speech of poets loftier or finer than Abū Nuwās’s saying: What fire did the kindler strike, and what seriousness did the jester attain? How excellent is gray hair as an admonisher and sincere adviser, even if the sincere adviser is mistaken. The youth refuses anything but following passion, while the path of truth is clear to him. So cast your eyes upon women whose dower is righteous deeds. None beholds the dark-eyed maiden from her chamber except a man whose scale is weighty. Whoever fears God, that is the one to whom the profitable commerce is driven. So go forth—there is no confusion in religion—and return to what you are returning to. Abū Hiffān asked him to recite his ode whose opening is: “Do not forget Laylā, nor be stirred with longing for Hind.” When he finished it, Abū Hiffān prostrated to him. Abū Nuwās said to him: “By God, I will not speak to you for a while.” He said: That grieved me. When I wanted to leave, he said: “When shall I see you?” I said: “Did you not swear?” He said: “Time is too short for there to be estrangement along with it.” Some of His Excellent Poetry Among his excellent poetry is his saying: O how many a face in the dust, ancient; O how many a beauty in the dust, delicate; O how many a resolve in the dust, and courage; O how many an opinion in the dust, firm. I see every living thing perishing, and the son of a perisher, and one of noble lineage deeply rooted among the perishing. So say to the near neighbor: You are departing on a journey far in destination, remote. When a wise man tests the world, it reveals to him an enemy in the garments of a friend. And his saying: Do not be greedy, for humiliation is in greed, and honor is in forbearance, not in recklessness and folly. Say to one who is conceited in arrogance, out of foolishness: If you knew what is in arrogance, you would not be arrogant. Arrogance corrupts religion, diminishes intellect, destroys honor—so beware of it. Abū al-ʿAtāhiyah Ismāʿīl b. al-Qāsim sat in the shop of a stationer and wrote on the back of a notebook: How wondrous! How can God be disobeyed, or how can the denier deny Him? In every thing there is a sign of Him, indicating that He is One. Then Abū Nuwās came and read it, then said: “He has done well, may God slay him! By God, I would love that it were mine in exchange for everything I have composed. Whose is this?” It was said: “Abū al-ʿAtāhiyah’s.” He took the notebook and wrote beside it: Glory be to Him who created creation from a weak, contemptible drop, driving it from a resting place to a firm resting place. It changes little by little within the veils, beyond the eyes, until movements appeared, created from stillness. Among Abū Nuwās’s excellent poetry is his saying: My youthful wildness has ended, so I have renounced pastimes, when gray hair cast calamities upon the parting of my hair. Reason forbade me, so I inclined to justice and feared the words of a forbidder. O heedless one who persists in negligence, there is no excuse for one who persists in forgetfulness. Not by our deeds can we attain deliverance on the day when marks appear upon the foreheads—except that, despite evil and neglect, we hope for the beautiful pardon of God. And his saying: We die and decay, but our sins, when we die, do not die or decay. O how many a one with two eyes that do not benefit him—can eyes benefit one whose heart is blind? And his saying: If an eye, on the Day of Reckoning, its soul imagined it represented, it would not blink. Glory be to the Lord of the dominion! What a night whose morning was in labor with the Day of Standing! The Lord of creation wrote annihilation upon mankind, so people are between one sent ahead and one left behind. They mentioned that when Abū Nuwās intended to enter the sacred state for the pilgrimage, he said: Our God, how just You are! King of all who possess. Here I am, O Lord, at Your service. Here I am, praise is Yours, and dominion; You have no partner. No servant who asks You fails. Here I am, praise is Yours, and dominion; You have no partner. You are for him wherever he travels; were it not for You, my Lord, he would perish. Here I am, praise is Yours, and dominion; You have no partner. And the night when it grew dark, and the swimmers in the celestial sphere, along the courses of the orbit—every prophet and angel, and everyone who raised the talbiyah to You, glorified or prayed, so it is Yours. Here I am, praise is Yours, and dominion; You have no partner. O sinner, how heedless you are! Hasten and hurry toward your hope, and seal your deeds with good. Here I am, praise is Yours, and dominion; You have no partner. Al-Muʿāfā b. Zakariyyā al-Jarīrī said: Muḥammad b. al-ʿAbbās b. al-Walīd related to us: I heard Aḥmad b. Yaḥyā Thaʿlab say: I entered upon Aḥmad b. Ḥanbal and saw a man whose soul distressed him, who did not like anyone to press upon him, as if fires had been kindled before him. I kept being gentle with him and sought access by saying I was a client of Shaybān, until he said: “In what have you looked?” I said: “In the science of language and poetry.” He said: “I passed through Baṣrah while a group was writing down poetry from a man; I was told, ‘This is Abū Nuwās.’ I threaded through the people behind me, and when I sat down, he dictated to us: If you are alone one day, do not say, ‘I am alone,’ but say, ‘There is a watcher over me.’ Do not suppose that God is heedless for an hour, or that what is hidden from Him is absent. By God’s life, we amused ourselves until sins followed one upon another, sins upon sins. Would that God might forgive what is past and permit our repentance, so that we might repent. Some of them added in a narration from Abū Nuwās, after these verses: I say, when my paths become narrow and lamentations for sorrows settle in my heart, because of the length of my crimes and the greatness of my error: I have perished, and I have no share in repentance. I drown in the sea of fear, despairing, and my soul returns at times and repents. Pardon from the Generous One toward creatures is mentioned, and I revive and hope for His pardon, so I turn to Him. I humble myself in speech and ask eagerly—perhaps the Remover of affliction will turn to me. Ibn Ṭarārā al-Jarīrī said: These verses have been narrated. Whose are they? It was said: Abū Nuwās’s, and they are among his ascetic poems. The grammarians have cited them as evidence in many places, which we have mentioned. Some of His Poetry at His Death Ḥasan b. al-Dāyah said: I entered upon Abū Nuwās when he was in his fatal illness and said: “Admonish me.” He began to say: Multiply sins as much as you can, for you will meet a forgiving Lord. You will see, when you come to Him, pardon, and you will meet a master, a king, powerful. You will bite your hands in regret for the joys you left behind out of fear of the Fire. I said: “Woe to you! In such a state you admonish me with this admonition?” He said: “Be quiet. Ḥammād b. Salamah related to us, from Thābit, from Anas, who said: The Prophet ﷺ said: ‘I have reserved my intercession for the grave sinners of my community.’ And it has already been mentioned with this chain: ‘Let none of you die except while thinking well of God.’” Al-Rabīʿ and others related from al-Shāfiʿī: We entered upon Abū Nuwās on the day he died, while he was giving up his soul. We said: “What have you prepared for this day?” He began to say: My sin has become great to me, but when I compared it with Your pardon, my Lord, Your pardon was greater. You have not ceased to pardon sin; You continue to bestow and pardon, as grace and generosity. Were it not for You, no worshiper could withstand Iblīs—how then, when he led astray Your chosen one, Adam? The ḥāfiẓ Ibn ʿAsākir narrated it. It is narrated that they found at his head a scrap of paper on which was written in his own hand: O Lord, if my sins are great in number, I have known that Your pardon is greater. If none hopes in You except a doer of good, then who is it that the criminal calls upon and hopes in? I call upon You, my Lord, as You have commanded, in supplication; if You turn away my hand, then who will have mercy? I have no means to You except hope and the beauty of Your pardon, and then that I am a Muslim. Yūsuf b. al-Dāyah said: I entered upon him while he was in the throes of death and said: “How do you find yourself?” He bowed his head for a long while, then raised it and said: Annihilation crept through me, below and above, and I see myself dying limb by limb. No hour comes to me but it diminishes me, by its bitterness, a portion. My vigor for the pleasure of my life is gone, and I remember obedience to God as a wasted thing. We have done every evil, so O God, grant us forbearance, forgiveness, and pardon. Then he died at once—may God pardon him. The inscription on his signet ring was: “There is no god but God, sincerely.” He had bequeathed that it be placed in his mouth when they washed him, and they did that with him. When he died, they found no money with him except three hundred dirhams, his clothes, and his furnishings. His death was in this year, in Baghdad, and he was buried in the Shūnīzī cemetery, on the hill of the Jews. He was fifty years old; it is said sixty; it is said fifty-nine. One of his companions saw him in a dream and said to him: “What has God done with you?” He said: “He forgave me because of verses I composed about the narcissus: Contemplate the plants of the earth and look at the traces of what the King has done: eyes of fine silver, splendid, with pupils of pure gold, upon stalks of chrysolite, bearing witness that God has no partner. In another narration from him, he said: “He forgave me because of verses I composed, and they are under my pillow.” They came and found them on a scrap in his handwriting, and they are these verses: “O Lord, if my sins are great in number…”—the verses, which have already been mentioned. In a narration by Ibn ʿAsākir, one of them said: I saw him in a dream in a fine appearance and great blessing, and I said to him: “What has God done with you?” He said: “He forgave me.” I said: “For what? You used to make a mess of yourself.” He said: “One night a righteous man came to the cemetery, spread his cloak, and prayed two rakʿahs in which he recited ‘Say: He is God, the One’ two thousand times, then gifted the reward of that to the people of those graves. I was included among them, and God forgave me.” Ibn Khillikān said: When he accompanied Abū Usāmah Wālibah b. al-Ḥubāb, he brought him to Baghdad. The first poetry Abū Nuwās composed was: The bearer of passion is weary; delight makes him light. If he weeps, it is his right; what is in him is no play. You laugh, jesting, while the lover sobs. You marvel at my sickness; my health is the marvel. Al-Maʾmūn said: How excellent is his saying: People are nothing but one who perishes and the son of one who perishes, and one of lineage deeply rooted among the perishing. When a wise man tests the world, it reveals to him an enemy in the garments of a friend. Ibn Khillikān said: How great was his hope in his Lord when he says: Multiply sins as much as you can, for you will meet a forgiving Lord. You will see, when you come to Him, pardon, and you will meet a master, a king, powerful. You will bite your hands in regret for the joys you left behind out of fear of the Fire.

424. Tarikh (al-Tabari) 3099No grade recorded

     ذِكْرُ الْفَضْلِ بْنِ سَهْلٍ   فِي هَذِهِ السَّنَةِ خُطِبَ لِلْمَأْمُونِ بِإِمْرَةِ الْمُؤْمِنِينَ، وَرَفْعِ مَنْزِلَةِ الْفَضْلِ بْنِ سَهْلٍ. وَسَبَبُ ذَلِكَ أَنَّهُ لَمَّا أَتَاهُ خَبَرُ قَتْلِ ابْنِ مَاهَانَ وَعَبْدِ الرَّحْمَنِ بْنِ جَبَلَةَ، وَصَحَّ عِنْدَهُ الْخَبَرُ بِذَلِكَ، أَمَرَ أَنْ يُخْطَبَ لَهُ، وَيُخَاطَبَ بِأَمِيرِ الْمُؤْمِنِينَ، وَدَعَا الْفَضْلَ بْنَ سَهْلٍ وَعَقَدَ لَهُ عَلَى الْمَشْرِقِ مِنْ جَبَلِ هَمَذَانَ إِلَى التُّبَّتِ طُولًا، وَمِنْ بَحْرِ فَارِسَ إِلَى بَحْرِ الدَّيْلَمِ وَجُرْجَانَ عَرْضًا، وَجَعَلَ لَهُ عِمَالَةً ثَلَاثَةَ آلَافِ أَلْفِ دِرْهَمٍ، وَعَقَدَ لَهُ لِوَاءً عَلَى سِنَانٍ ذِي شُعْبَتَيْنِ، وَلَقَّبَهُ ذَا الرِّيَاسَتَيْنِ، رِيَاسَةِ الْحَرْبِ، وَالْقَلَمِ، وَحَمَلَ اللِّوَاءَ عَلِيُّ بْنُ هِشَامٍ، وَحَمَلَ الْقَلَمَ نُعَيْمُ بْنُ حَازِمٍ، وَوَلَّى الْحَسَنَ بْنَ سَهْلٍ دِيوَانَ الْخَرَاجِ.

     ✧ Mention of al-Faḍl b. Sahl In this year, allegiance was sworn to al-Maʾmūn as Commander of the Faithful, and the rank of al-Faḍl b. Sahl was elevated. The reason for that was that when news reached him of the killing of Ibn Māhān and ʿAbd al-Raḥmān b. Jabalah, and the report of that was confirmed to him, he ordered that allegiance be sworn to him, and that he be addressed as Commander of the Faithful. He summoned al-Faḍl b. Sahl, and appointed him over the East, from the mountain of Hamadhān to Tibet in length, and from the Sea of Fārs to the Sea of al-Daylam and Jurjān in breadth. He assigned him a remuneration of three million dirhams, and gave him a banner on a two-pronged spearhead, and gave him the title Dhū al-Riʾāsatayn, "holder of the two commands": the command of war and the command of the pen. ʿAlī b. Hishām carried the banner, and Nuʿaym b. Ḥāzim carried the pen. He appointed al-Ḥasan b. Sahl over the dīwān of the land tax.

425. Tarikh (al-Tabari) 3100No grade recorded

     ذِكْرُ عَبْدِ الْمَلِكِ بْنِ صَالِحِ بْنِ عَلِيٍّ وَمَوْتِهِ   قَدْ ذَكَرْنَا قَبْضَ الرَّشِيدِ عَلَى عَبْدِ الْمَلِكِ بْنِ صَالِحٍ، وَحَبْسَهُ إِيَّاهُ، فَلَمْ يَزَلْ مَحْبُوسًا حَتَّى مَاتَ الرَّشِيدُ، فَأَخْرَجَهُ الْأَمِينُ مِنَ الْحَبْسِ فِي ذِي الْقَعْدَةِ سَنَةَ ثَلَاثٍ وَتِسْعِينَ [ وَمِائَةٍ ]، وَأَحْسَنَ إِلَيْهِ، فَشَكَرَ عَبْدُ الْمَلِكِ ذَلِكَ لَهُ. فَلَمَّا كَانَ مِنْ طَاهِرٍ مَا كَانَ دَخَلَ عَبْدُ الْمَلِكِ عَلَى الْأَمِينِ، فَقَالَ لَهُ: يَا أَمِيرَ الْمُؤْمِنِينَ، أَرَى النَّاسَ قَدْ طَمِعُوا فِيكَ، وَجُنْدُكَ قَدْ أَعْيَتْهُمُ الْهَوَامُّ، وَأَضْعَفَتْهُمُ الْحُرُوبُ، وَامْتَلَأَتْ قُلُوبُهُمْ هَيْبَةً لِعَدُوِّهِمْ، فَإِنْ سَيَّرْتَهُمْ إِلَى طَاهِرٍ غَلَبَ بِقَلِيلِ مَنْ مَعَهُ كَثِيرَهُمْ، وَهَزَمَ بِقُوَّةِ نِيَّتِهِ ضَعْفَ نَصَائِحِهِمْ وَنِيَّاتِهِمْ، وَأَهْلُ الشَّامِ قَوْمٌ قَدْ ضَرَسَتْهُمُ الْحَرْبُ، وَأَدَّبَتْهُمُ الشَّدَائِدُ، وَكُلُّهُمْ مُنْقَادٌ ( إِلَيَّ مُتَنَازِعٌ إِلَى طَاعَتِي )، وَإِنْ وَجَّهَنِي أَمِيرُ الْمُؤْمِنِينَ اتَّخَذْتُ لَهُ مِنْهُمْ جُنْدًا يَعْظُمُ نِكَايَتُهُمْ فِي عَدُوِّهِ. فَوَلَّاهُ الْأَمِينُ الشَّامَ وَالْجَزِيرَةَ، وَقَوَّاهُ بِمَالٍ وَرِجَالٍ، وَسَيَّرَهُ سَيْرًا حَثِيثًا. فَسَارَ حَتَّى نَزَلَ الرَّقَّةَ، وَكَاتَبَ رُؤَسَاءَ أَهْلِ الشَّامِ، وَأَهْلِ الْقُوَّةِ وَالْجَلَدِ وَالْبَأْسِ، فَأَتَوْهُ رَئِيسًا بَعْدَ رَئِيسٍ، وَجَمَاعَةً بَعْدَ جَمَاعَةٍ، فَأَكْرَمَهُمْ وَمَنَّاهُمْ، وَخَلَعَ عَلَيْهِمْ، وَكَثُرَ جَمْعُهُ، فَمَرِضَ وَاشْتَدَّ مَرَضُهُ. ثُمَّ إِنَّ بَعْضَ جُنُودِ خُرَاسَانَ الْمُقِيمِينَ فِي عَسْكَرِ الشَّامِ رَأَى دَابَّةً كَانَتْ أُخِذَتْ مِنْهُ فِي وَقْعَةِ سُلَيْمَانَ بْنِ أَبِي جَعْفَرٍ تَحْتَ بَعْضِ الزَّوَاقِيلِ مِنْ أَهْلِ الشَّامِ أَيْضًا، فَتَعَلَّقَ بِهَا، وَاجْتَمَعَ جَمَاعَةٌ مِنَ الزَّوَاقِيلِ وَالْجُنْدِ، فَتَضَارَبُوا، وَاجْتَمَعَتِ الْأَبْنَاءُ وَتَأَلَّبُوا، وَأَتَوُا الزَّوَاقِيلَ وَهُمْ غَارُّونَ، فَوَضَعُوا فِيهِمُ السُّيُوفَ، فَقَتَلُوا مِنْهُمْ مَقْتَلَةً عَظِيمَةً، وَتَنَادَى الزَّوَاقِيلُ، فَرَكِبُوا خُيُولَهُمْ، وَنَشَبَتِ الْحَرْبُ بَيْنَهُمْ. وَبَلَغَ ذَلِكَ عَبْدَ الْمَلِكِ، فَوَجَّهَ إِلَيْهِمْ يَأْمُرُهُمْ بِالْكَفِّ، فَلَمْ يَفْعَلُوا، وَاقْتَتَلُوا يَوْمَهُمْ ذَلِكَ قِتَالًا شَدِيدًا، وَأَكْثَرَتِ الْأَبْنَاءُ الْقَتْلَ فِي الزَّوَاقِيلِ، فَأُخْبِرَ عَبْدُ الْمَلِكِ بِذَلِكَ، وَكَانَ مَرِيضًا مُدْنَفًا، فَضَرَبَ بِيَدِهِ عَلَى يَدِهِ، وَقَالَ: وَاذُلَّاهُ ! تُسْتَضَامُ الْعَرَبُ فِي دُورِهَا وَبِلَادِهَا ! فَغَضِبَ مَنْ كَانَ أَمْسَكَ عَنِ الشَّرِّ مِنَ الْأَبْنَاءِ، وَتَفَاقَمَ الْأَمْرُ، وَقَامَ بِأَمْرِ الْأَبْنَاءِ الْحُسَيْنُ بْنُ عَلِيِّ بْنِ عِيسَى بْنِ مَاهَانَ، وَأَصْبَحَ الزَّوَاقِيلُ فَاجْتَمَعُوا بِالرَّقَّةِ، وَاجْتَمَعَ الْأَبْنَاءُ وَأَهْلُ خُرَاسَانَ بِالرَّافِقَةِ. وَقَامَ رَجُلٌ مِنْ أَهْلِ حِمْصَ فَقَالَ: يَا أَهْلَ حِمْصَ ! الْهَرَبُ أَهْوَنُ مِنَ الْعَطَبِ، وَالْمَوْتُ أَهْوَنُ مِنَ الذُّلِّ، إِنَّكُمْ قَدْ بَعِدْتُمْ عَنْ بِلَادِكُمْ، تَرْجُونَ الْكَثْرَةَ بَعْدَ الْقِلَّةِ، وَالْعِزَّةَ بَعْدَ الذِّلَّةِ، أَلَا وَفِي الشَّرِّ وَقَعْتُمْ، وَفِي حَوْمَةِ الْمَوْتِ أَنَخْتُمْ، إِنَّ الْمَنَايَا فِي شَوَارِبِ الْمُسَوِّدَةِ وَقَلَانِسِهِمْ، النَّفِيرَ النَّفِيرَ، قَبْلَ أَنْ يَنْقَطِعَ السَّبِيلُ، وَيَنْزِلَ الْأَمْرُ الْجَلِيلُ، وَيَفُوتَ الْمَطْلَبُ، وَيَعْسَرَ الْمَهْرَبُ. وَقَامَ رَجُلٌ مِنْ كَلْبٍ فِي غَرْزِ نَاقَتِهِ، فَقَالَ نَحْوًا مِنْ ذَلِكَ، ثُمَّ قَالَ: أَلَا وَإِنِّي سَائِرٌ، فَمَنْ أَرَادَ الِانْصِرَافَ فَلْيَنْصَرِفْ مَعِي ! ثُمَّ سَارَ فَسَارَ مَعَهُ عَامَّةُ أَهْلِ الشَّامِ. وَأَحْرَقَتِ الزَّوَاقِيلُ مَا كَانَ التُّجَّارُ قَدْ جَمَعُوهُ مِنَ الْأَعْلَافِ، وَأَقْبَلَ نَصْرُ بْنُ شَبَثٍ الْعُقَيْلِيُّ، ثُمَّ حَمَلَ وَأَصْحَابُهُ، فَقَاتَلَ قِتَالًا شَدِيدًا، وَصَبَرَ الْجُنْدُ لَهُمْ، وَكَانَ أَكْثَرُ الْقَتْلِ فِي الزَّوَاقِيلِ لِكَثِيرِ بْنِ قَادِرَةَ، وَأَبِي الْفِيلِ، وَدَاوُدَ بْنِ مُوسَى بْنِ عِيسَى الْخُرَاسَانِيِّ، وَانْهَزَمَتِ الزَّوَاقِيلُ، وَكَانَ عَلَى حَامِيَتِهِمْ يَوْمَئِذٍ نَصْرُ بْنُ شَبَثٍ، وَعَمْرُو بْنُ عَبْدِ الْعَزِيزِ السُّلَمِيُّ، وَالْعَبَّاسُ بْنُ زُفَرَ الْكِلَابِيُّ. ثُمَّ تُوُفِّيَ عَبْدُ الْمَلِكِ بْنُ صَالِحٍ بِالرَّقَّةِ فِي هَذِهِ السَّنَةِ.

     ✧ Mention of ʿAbd al-Malik b. Ṣāliḥ b. ʿAlī and his death We have already mentioned al-Rashīd’s seizure of ʿAbd al-Malik b. Ṣāliḥ and his imprisonment of him. He remained imprisoned until al-Rashīd died, then al-Amīn released him from prison in Dhū al-Qaʿdah of the year one hundred and ninety-three, and treated him kindly, and ʿAbd al-Malik thanked him for that. When what happened with Ṭāhir happened, ʿAbd al-Malik entered upon al-Amīn and said to him: “O Commander of the Faithful, I see that the people have become greedy toward you, and your troops have been wearied by vermin and weakened by wars, and their hearts are filled with awe of their enemy. If you send them against Ṭāhir, he will overcome their many with the few who are with him, and defeat their weak counsel and intentions by the strength of his resolve. The people of Syria are a people whom war has hardened and hardships have disciplined. All of them are obedient to me and eager for my obedience. If the Commander of the Faithful dispatches me, I will make for him from them an army whose harm against his enemy will be great.” So al-Amīn appointed him over Syria and the Jazīrah, strengthened him with money and men, and sent him off with a swift dispatch. He traveled until he encamped at al-Raqqah, and corresponded with the leaders of the people of Syria and the people of strength, hardiness, and courage. They came to him leader after leader and group after group, and he honored them, gave them hope, and bestowed robes of honor upon them, and his gathering grew large. Then he fell ill and his illness became severe. Then some of the troops of Khurāsān stationed in the army of Syria saw a mount that had been taken from him in the battle of Sulaymān b. Abī Jaʿfar under one of the zawāqīl of the people of Syria as well, so he laid claim to it. A group of the zawāqīl and the troops gathered and struck one another, and the abnāʾ gathered and banded together, and came upon the zawāqīl while they were heedless, and put the swords to them, killing a great number of them. The zawāqīl called out to one another, mounted their horses, and war broke out between them. That reached ʿAbd al-Malik, so he sent to them commanding them to desist, but they did not do so, and fought fiercely that day of theirs. The abnāʾ inflicted much killing among the zawāqīl. ʿAbd al-Malik was informed of that, and he was ill and wasting away, so he struck one hand upon the other and said: “What humiliation! Are the Arabs to be oppressed in their own homes and lands?” Then those of the abnāʾ who had held back from evil became angry, and the matter grew worse. Al-Ḥusayn b. ʿAlī b. ʿĪsā b. Māhān took charge of the affair of the abnāʾ, and the zawāqīl gathered at al-Raqqah, and the abnāʾ and the people of Khurāsān gathered at al-Rāfiqah. A man of the people of Ḥimṣ stood up and said: “O people of Ḥimṣ! Flight is easier than destruction, and death is easier than disgrace. You have gone far from your lands, hoping for increase after decrease and honor after humiliation. Indeed, you have fallen into evil, and have made your camels kneel in the thick of death. Death is in the mustaches and caps of the musawwidah. To flight, to flight, before the road is cut off, the great affair descends, the goal is missed, and escape becomes difficult.” A man of Kalb stood up in the stirrup of his she-camel and said something similar, then said: “Indeed, I am leaving. Whoever wishes to depart, let him depart with me!” Then he set out, and the general body of the people of Syria set out with him. The zawāqīl burned the fodder that the merchants had gathered. Naṣr b. Shabath al-ʿUqaylī approached, then he and his companions charged and fought fiercely, and the troops held firm against them. Most of the killing among the zawāqīl was of Kathīr b. Qādirah, Abū al-Fīl, and Dāwūd b. Mūsā b. ʿĪsā al-Khurāsānī. The zawāqīl were defeated. In command of their rearguard that day were Naṣr b. Shabath, ʿAmr b. ʿAbd al-ʿAzīz al-Sulamī, and al-ʿAbbās b. Zufar al-Kilābī. Then ʿAbd al-Malik b. Ṣāliḥ died at al-Raqqah in this year.

426. Tarikh (al-Tabari) 3101No grade recorded

     ذِكْرُ خَلْعِ الْأَمِينِ وَالْمُبَايِعَةِ لِلْمَأْمُونِ وُعَوْدِ الْأَمِينِ إِلَى الْخِلَافَةِ   فَلَمَّا مَاتَ عَبْدُ الْمَلِكِ بْنُ صَالِحٍ نَادَى الْحُسَيْنُ بْنُ عَلِيِّ بْنِ عِيسَى بْنِ مَاهَانَ فِي الْجُنْدِ، فَجَعَلَ الرَّجَّالَةَ فِي السُّفُنِ، وَسَارَ الْفُرْسَانُ عَلَى الظَّهْرِ فِي رَجَبٍ، فَلَمَّا قَدِمَ بَغْدَاذَ لَقِيَهُ الْقُوَّادُ وَأَهْلُ بَغْدَاذَ، وَعُمِلَتْ لَهُ الْقِبَابُ، وَدَخَلَ مَنْزِلَهُ. فَلَمَّا كَانَ جَوْفُ اللَّيْلِ بَعَثَ إِلَيْهِ الْأَمِينُ يَأْمُرُهُ بِالرُّكُوبِ إِلَيْهِ، فَقَالَ لِلرَّسُولِ: مَا أَنَا بِمُغَنٍّ، وَلَا مُسَامِرٍ، وَلَا مُضْحِكٍ، وَلَا وَلِيتُ لَهُ عَمَلًا وَلَا مَالًا، فَلِأَيِّ شَيْءٍ يُرِيدُنِي هَذِهِ السَّاعَةَ ؟ انْصَرِفْ، فَإِذَا أَصْبَحْتُ غَدَوْتُ إِلَيْهِ، إِنْ شَاءَ اللَّهُ. وَأَصْبَحَ الْحُسَيْنُ، فَوَافَى بَابَ الْجِسْرِ، وَاجْتَمَعَ إِلَيْهِ النَّاسُ فَقَالَ: يَا مَعْشَرَ الْأَبْنَاءِ، إِنَّ خِلَافَةَ اللَّهِ لَا تُجَاوَرُ بِالْبَطَرِ، وَنِعْمَتَهُ لَا تُسْتَصْحَبُ بِالتَّجَبُّرِ، وَإِنَّ مُحَمَّدًا يُرِيدُ أَنْ يُوقِعَ أَدْيَانَكُمْ، وَيَنْقُلَ عِزَّكُمْ إِلَى غَيْرِكُمْ، وَهُوَ صَاحِبُ الزَّوَاقِيلِ، وَبِاللَّهِ إِنْ طَالَتْ بِهِ مُدَّةٌ لَيَرْجِعَنَّ وَبَالُ ذَلِكَ عَلَيْكُمْ، فَاقْطَعُوا أَثَرَهُ قَبْلَ أَنْ يَقْطَعَ آثَارَكُمْ، وَضَعُوا عِزَّهُ قَبْلَ أَنْ يَضَعَ عِزَّكُمْ، فَوَاللَّهِ لَا يَنْصُرُهُ نَاصِرٌ مِنْكُمْ إِلَّا خُذِلَ، وَمَا عِنْدَ اللَّهِ - عَزَّ وَجَلَّ - لِأَحَدٍ هَوَادَةٌ، وَلَا يُرَاقَبُ عَلَى الِاسْتِخْفَافِ بِعُهُودِهِ، وَالْحِنْثِ بِأَيْمَانِهِ. ثُمَّ أَمَرَ النَّاسَ بِعُبُورِ الْجِسْرِ فَعَبَرُوا، وَصَارُوا إِلَى سِكَّةِ بَابِ خُرَاسَانَ، وَتَسَرَّعَتْ خُيُولُ الْأَمِينِ إِلَى الْحُسَيْنِ، فَقَاتَلُوهُ قِتَالًا شَدِيدًا، فَانْهَزَمَ أَصْحَابُ الْأَمِينِ وَتَفَرَّقُوا، فَخَلَعَ الْحُسَيْنُ الْأَمِينَ يَوْمَ الْأَحَدِ لِإِحْدَى عَشْرَةَ لَيْلَةً خَلَتْ مِنْ رَجَبٍ، وَأَخَذَ الْبَيْعَةَ لِلْمَأْمُونِ مِنَ الْغَدِ يَوْمَ الِاثْنَيْنِ. فَلَمَّا كَانَ يَوْمُ الثُّلَاثَاءِ وَثَبَ الْعَبَّاسُ بْنُ مُوسَى بْنِ عِيسَى بِالْأَمِينِ، فَأَخْرَجَهُ مِنْ قَصْرِ الْخُلْدِ، وَحَبَسَهُ بِقَصْرِ الْمَنْصُورِ، وَأَخْرَجَ أُمَّهُ زُبَيْدَةَ أَيْضًا، فَجَعَلَهَا مَعَ ابْنِهَا. فَلَمَّا كَانَ يَوْمُ الْأَرْبِعَاءِ طَالَبَ النَّاسُ الْحُسَيْنَ بِالْأَرْزَاقِ، وَمَاجُوا بَعْضُهُمْ فِي بَعْضٍ، فَقَامَ مُحَمَّدُ بْنُ خَالِدٍ بِبَابِ الشَّامِ، فَقَالَ: أَيُّهَا النَّاسُ ! وَاللَّهِ مَا أَدْرِي بِأَيِّ سَبَبٍ تَأَمَّرَ الْحُسَيْنُ بْنُ عَلِيٍّ عَلَيْنَا، وَيَتَوَلَّى هَذَا الْأَمْرَ دُونَنَا ؟ مَا هُوَ بِأَكْبَرِنَا سِنًّا، وَمَا هُوَ بِأَكْبَرِنَا حَسَبًا، وَلَا بِأَعْظَمِنَا مَنْزِلَةً وَغِنًى، وَإِنِّي أَوَّلُكُمْ أَنْقُضُ عَهْدَهُ، وَأُظْهِرُ الْإِنْكَارَ لِفِعْلِهِ، فَمَنْ كَانَ عَلَى رَأْيِي فَلْيَعْتَزِلْ مَعِي. وَقَالَ أَسَدٌ الْحَرْبِيُّ: يَا مَعْشَرَ الْحَرْبِيَّةِ ! هَذَا يَوْمٌ لَهُ مَا بَعْدَهُ، إِنَّكُمْ قَدْ نِمْتُمْ فَطَالَ نَوْمُكُمْ، وَتَأَخَّرْتُمْ فَتَقَدَّمَ عَلَيْكُمْ غَيْرُكُمْ، وَقَدْ ذَهَبَ أَقْوَامٌ بِخَلْعِ الْأَمِينِ، فَاذْهَبُوا أَنْتُمْ بِذِكْرِ فَكِّهِ وَإِطْلَاقِهِ. وَأَقْبَلَ شَيْخٌ عَلَى فَرَسٍ فَقَالَ: أَيُّهَا النَّاسُ، هَلْ تَعْتَدُونَ عَلَى مُحَمَّدٍ بِقَطْعِ أَرْزَاقِهِمْ ؟ قَالُوا: لَا ! قَالَ: فَهَلْ قَصَّرَ بِأَحَدٍ مِنْ رُؤَسَائِكُمْ، وَعَزَلَ أَحَدًا مِنْ قُوَّادِكُمْ ؟ قَالُوا: لَا ! قَالَ: فَمَا بَالُكُمْ خَذَلْتُمُوهُ، وَأَعَنْتُمْ عَدُوَّهُ عَلَى أَسْرِهِ ؟ وَايْمُ اللَّهِ مَا قَتَلَ قَوْمٌ خَلِيفَتَهُمْ إِلَّا سَلَّطَ اللَّهُ عَلَيْهِمُ السَّيْفَ، انْهَضُوا إِلَى خَلِيفَتِكُمْ فَقَاتِلُوا عَنْهُ مَنْ أَرَادَ خَلْعَهُ. فَنَهَضُوا وَتَبِعَهُمْ أَهْلُ الْأَرْبَاضِ، فَقَاتَلُوا الْحُسَيْنَ قِتَالًا شَدِيدًا، فَأُسِرَ الْحُسَيْنُ بْنُ عَلِيٍّ، وَدَخَلَ أَسَدٌ الْحَرْبِيُّ عَلَى الْأَمِينِ، فَكَسَرَ قُيُودَهُ، وَأَقْعَدَهُ فِي مَجْلِسِ الْخِلَافَةِ. وَرَأَى الْأَمِينُ أَقْوَامًا لَيْسَ عَلَيْهِمْ لِبَاسُ الْجُنْدِ، وَأَمَرَهُمْ بِأَخْذِ السِّلَاحِ، فَانْتَهَبَتْهُ الْغَوْغَاءُ، وَنَهَبُوا غَيْرَهُ. وَحُمِلَ إِلَيْهِ الْحُسَيْنُ أَسِيرًا، فَلَامَهُ، فَاعْتَذَرَ لَهُ الْحُسَيْنُ، فَأَطْلَقَهُ، وَأَمَرَهُ بِجَمْعِ الْجُنْدِ، وَمُحَارَبَةِ أَصْحَابِ الْمَأْمُونِ، وَخَلَعَ عَلَيْهِ، وَوَلَّاهُ مَا وَرَاءَ بَابِهِ، وَأَمَرَهُ بِالْمَسِيرِ إِلَى حُلْوَانَ، فَوَقَفَ الْحُسَيْنُ بِبَابِ الْجِسْرِ وَالنَّاسُ يُهَنِّئُونَهُ، فَلَمَّا خَفَّ عَنْهُ النَّاسُ قَطَعَ الْجِسْرَ وَهَرَبَ، فَنَادَى الْأَمِينُ فِي الْجُنْدِ يَطْلُبُهُ، فَرَكِبُوا كُلُّهُمْ، فَأَدْرَكُوهُ بِمَسْجِدِ كَوْثَرٍ عَلَى فَرْسَخٍ مِنْ بَغْدَاذَ، فَقَاتَلَهُمْ فَعَثَرَ بِهِ فَرَسُهُ، فَسَقَطَ عَنْهُ، فَقُتِلَ وَأَخَذُوا رَأْسَهُ. وَقِيلَ: إِنَّ الْأَمِينَ كَانَ اسْتَوْزَرَهُ وَسَلَّمَ إِلَيْهِ خَاتَمَهُ. وَجَدَّدَ الْجُنْدُ الْبَيْعَةَ لِلْأَمِينِ بَعْدَ قَتْلِ الْحُسَيْنِ بِيَوْمٍ، وَكَانَ قَتْلُهُ خَامِسَ عَشَرَ رَجَبٍ، فَلَمَّا قُتِلَ الْحُسَيْنُ بْنُ عَلِيٍّ هَرَبَ الْفَضْلُ بْنُ الرَّبِيعِ وَاخْتَفَى. وَاسْتَحْوَذَ طَاهِرُ بْنُ الْحُسَيْنِ نَائِبُ الْمَأْمُونِ عَلَى أَكْثَرِ الْبِلَادِ، وَاسْتَنَابَ بِهَا النُّوَّابَ، مِنْ جِهَةِ الْمَأْمُونِ وَخَلَعَتْ أَكْثَرُ الْأَقَالِيمِ الْأَمِينَ، وَبَايَعُوا الْمَأْمُونَ وَتَدَنَّى طَاهِرٌ إِلَى الْمَدَائِنِ فَأَخَذَهَا مَعَ وَاسِطٍ وَأَعْمَالِهَا، وَاسْتَنَابَ مِنْ جِهَتِهِ عَلَى الْحِجَازِ وَالْيَمَنِ وَالْجَزِيرَةِ وَالْمَوْصِلِ، وَغَيْرِ ذَلِكَ، وَلَمْ يَبْقَ مَعَ الْأَمِينِ مِنَ الْبِلَادِ إِلَّا الْقَلِيلُ.

     ✧ Mention of the deposition of al-Amīn and the oath of allegiance to al-Maʾmūn, and al-Amīn's return to the caliphate When ʿAbd al-Malik b. Ṣāliḥ died, al-Ḥusayn b. ʿAlī b. ʿĪsā b. Māhān called out among the troops. He placed the infantry in boats, and the cavalry marched along the riverbank in Rajab. When he arrived in Baghdādh, the commanders and the people of Baghdādh met him, and domed pavilions were set up for him, and he entered his residence. In the middle of the night, al-Amīn sent to him ordering him to ride to him. He said to the messenger: 'I am not a singer, nor a night companion, nor a jester, nor have I been given any office or wealth by him. For what reason does he want me at this hour? Go away. When morning comes, I will go to him, God willing.' Al-Ḥusayn arose in the morning and came to the bridge gate. People gathered around him, and he said: 'O assembly of the abnāʾ! God's caliphate is not to be surrounded with insolence, and His blessing is not to be accompanied with arrogance. Muḥammad wants to destroy your religion and transfer your honor to others. He is the companion of riffraff. By God, if his time lasts long, the evil consequence of that will return upon you. Cut off his trace before he cuts off your traces, and bring down his honor before he brings down your honor. By God, no supporter of yours will support him except that he will be forsaken. There is no leniency with God—mighty and majestic—for anyone, and He is not watched over when His covenants are treated lightly or His oaths are broken.' Then he ordered the people to cross the bridge, and they crossed and went to the street of the Khurāsān Gate. Al-Amīn's horsemen rushed against al-Ḥusayn and fought him fiercely. Al-Amīn's companions were defeated and scattered. Al-Ḥusayn deposed al-Amīn on Sunday, when eleven nights had passed of Rajab, and he received the oath of allegiance for al-Maʾmūn on the following day, Monday. On Tuesday, al-ʿAbbās b. Mūsā b. ʿĪsā fell upon al-Amīn, brought him out of the Palace of al-Khuld, and imprisoned him in the Palace of al-Manṣūr. He also brought out his mother Zubaydah and placed her with her son. On Wednesday, the people demanded their stipends from al-Ḥusayn, and they surged against one another. Muḥammad b. Khālid stood at the Damascus Gate and said: 'O people! By God, I do not know for what reason al-Ḥusayn b. ʿAlī has taken command over us and assumed this affair without us. He is not older than us in age, nor greater than us in lineage, nor higher than us in rank or wealth. I am the first of you to renounce his pact and to show disapproval of his action. Whoever shares my opinion, let him withdraw with me.' Asad al-Ḥarbī said: 'O assembly of the Ḥarbiyyah! This is a day after which there is nothing. You have slept and your sleep has grown long, and you have delayed, so others have advanced over you. Some people have gone with the deposition of al-Amīn; go you with the mention of releasing and setting him free.' An old man on a horse approached and said: 'O people, do you hold against Muḥammad the cutting off of their stipends?' They said: 'No.' He said: 'Has he been remiss with any of your chiefs or dismissed any of your commanders?' They said: 'No.' He said: 'Then what is the matter with you that you have forsaken him and helped his enemy to capture him? By God, no people kill their caliph except that God sets the sword upon them. Rise up to your caliph and fight for him against those who want to depose him.' They rose up, and the people of the quarters followed them, and they fought al-Ḥusayn fiercely. Al-Ḥusayn b. ʿAlī was taken prisoner. Asad al-Ḥarbī entered upon al-Amīn, broke his fetters, and seated him in the caliphal audience chamber. Al-Amīn saw people who were not wearing the soldiers' uniform, and he ordered them to take up arms. The mob plundered the arms and looted other things. Al-Ḥusayn was brought to him as a prisoner. He blamed him, and al-Ḥusayn apologized to him, so he released him and ordered him to gather the troops and fight the supporters of al-Maʾmūn. He bestowed a robe of honor upon him, appointed him to what lay beyond his gate, and ordered him to march to Ḥulwān. Al-Ḥusayn stood at the bridge gate while people congratulated him. When the crowd around him thinned, he cut the bridge and fled. Al-Amīn called out among the troops to pursue him, and they all rode out. They caught up with him at the mosque of Kawthar, a parasang from Baghdādh. He fought them, but his horse stumbled, and he fell from it and was killed, and they took his head. It was said that al-Amīn had made him his vizier and handed over his seal to him. The troops renewed the oath of allegiance to al-Amīn one day after the killing of al-Ḥusayn. His killing was on the fifteenth of Rajab. When al-Ḥusayn b. ʿAlī was killed, al-Faḍl b. al-Rabīʿ fled and went into hiding. Ṭāhir b. al-Ḥusayn, al-Maʾmūn's deputy, took control of most of the lands and appointed deputies over them on behalf of al-Maʾmūn. Most of the provinces deposed al-Amīn and pledged allegiance to al-Maʾmūn. Ṭāhir advanced to al-Madāʾin and took it, along with Wāsiṭ and its districts, and appointed deputies on his behalf over the Ḥijāz, Yemen, the Jazīrah, al-Mawṣil, and elsewhere. Only a small part of the lands remained with al-Amīn.

427. Tarikh (al-Tabari) 3102No grade recorded

     وَفِيهَا: تَوَجَّهَ طَاهِرُ بْنُ الْحُسَيْنِ إِلَى الْأَهْوَازِ  ، فَخَرَجَ عَامِلُهَا مُحَمَّدُ بْنُ يَزِيدَ الْمُهَلَّبِيُّ يَحْمِيهَا فَقُتِلَ، وَأَقَامَ طَاهِرٌ بِالْأَهْوَازِ، وَأَنْفَذَ عُمَّالَهُ إِلَى كَوْرِهَا. وَوَلِيَ الْيَمَامَةَ وَالْبَحْرَيْنِ وَعُمَانَ، ثُمَّ أَخَذَ عَلَى طَرِيقِ الْبَرِّ مُتَوَجِّهًا إِلَى وَاسِطَ، فَدَخَلَهَا وَهَرَبَ عَامِلُهَا، وَوَجَّهَ قَائِدًا مِنْ قُوَّادِهِ إِلَى الْكُوفَةِ وَعَلَيْهَا الْعَبَّاسُ بْنُ مُوسَى الْهَادِي، فَلَمَّا بَلَغَ الْعَبَّاسَ الْخَبَرُ خَلَعَ مُحَمَّدًا، وَكَتَبَ بِطَاعَتِهِ إِلَى طَاهِرٍ وَبَيْعَتِهِ، وَكَتَبَ مَنْصُورُ بْنُ الْمَهْدِي وَهُوَ عَامِلُ الْبَصْرَةِ إِلَى طَاهِرٍ بِطَاعَتِهِ، فَنَزَلَ حَتَّى طَرْنَايَا، وَأَمَرَ بِجِسْرٍ فَعَقَدَ، وَأُنْفِذَتْ كُتُبُهُ بِالتَّوْلِيَةِ إِلَى الْعُمَّالِ، وَبَايَعَ الْمُطَلِّبُ بْنُ عَبْدِ اللَّهِ بْنِ مَالِكٍ بِالْمَوْصِلِ لِلْمَأْمُونِ، فَكَانَ خَلْعُهُمْ فِي رَجَبٍ، فَلَمَّا كَتَبُوا بِخَلْعِهِمْ مُحَمَّدًا أَقَرَّهُمُ الْمَأْمُونُ عَلَى أَعْمَالِهِمْ، وَوَلَّى دَاوُدَ بْنَ عِيسَى بْنِ مُوسَى بْنِ مُحَمَّدٍ عَلَى مَكَّةَ وَالْمَدِينَةِ، وَيَزِيدَ بْنَ جَرِيرٍ الْبَجَلِيَّ الْيَمَنَ، وَوَجَّهَ الْحَارِثَ بْنَ هِشَامٍ إِلَى قَصْرِ ابْنِ هُبَيْرَةَ.

     ✧ In this year: Ṭāhir b. al-Ḥusayn set out toward al-Ahwāz. Its governor, Muḥammad b. Yazīd al-Muhallabī, came out to defend it and was killed. Ṭāhir stayed in al-Ahwāz and dispatched his agents to its districts. He was also in charge of al-Yamāmah, al-Baḥrayn, and ʿUmān. Then he took the land route heading to Wāsiṭ, entered it, and its governor fled. He sent one of his commanders to al-Kūfah, where al-ʿAbbās b. Mūsā al-Hādī was in charge. When the news reached al-ʿAbbās, he renounced Muḥammad, wrote to Ṭāhir of his obedience and allegiance to him, and Manṣūr b. al-Mahdī, who was governor of al-Baṣrah, wrote to Ṭāhir of his obedience. He encamped at Ṭarnāyā, ordered a bridge, and it was built. His letters of appointment were sent to the governors. Al-Muṭṭalib b. ʿAbd Allāh b. Mālik in al-Mawṣil gave allegiance to al-Maʾmūn. Their renunciation was in Rajab. When they wrote of their renunciation of Muḥammad, al-Maʾmūn confirmed them in their posts. He appointed Dāwūd b. ʿĪsā b. Mūsā b. Muḥammad over Makkah and al-Madīnah, and Yazīd b. Jarīr al-Bajalī over al-Yaman, and he sent al-Ḥārith b. Hishām to Qaṣr Ibn Hubayrah.

428. Tarikh (al-Tabari) 3103No grade recorded

     ذِكْرُ مَا فَعَلَهُ طَاهِرٌ بِالْأَهْوَازَ   لَمَّا نَزَلَ طَاهِرٌ بِشَلَاشَانَ وَجَّهَ الْحُسَيْنَ بْنَ عُمَرَ الرُّسْتَمِيَّ إِلَى الْأَهْوَازِ وَأَمَرَهُ بِالْحَذَرِ، فَلَمَّا تَوَجَّهَ أَتَتْ طَاهِرًا عُيُونُهُ، فَأَخْبَرُوهُ أَنَّ مُحَمَّدَ بْنَ يَزِيدَ بْنِ حَاتِمٍ الْمُهَلَّبِيُّ، وَكَانَ عَامِلًا لِلْأَمِينِ عَلَى الْأَهْوَازِ، قَدْ تَوَجَّهَ فِي جَمْعٍ عَظِيمٍ يُرِيدُ جُنْدَيْسَابُورَ لِيَحْمِيَ الْأَهْوَازَ مِنْ أَصْحَابِ طَاهِرٍ، فَدَعَا طَاهِرٌ عِدَّةً مِنْ أَصْحَابِهِ، مِنْهُمْ: مُحَمَّدُ بْنُ طَالُوتَ، وَمُحَمَّدُ بْنُ الْعَلَاءِ، وَالْعَبَّاسُ بْنُ بُخَارَاخُذَاهَ وَغَيْرُهُمْ، وَأَمَرَهُمْ أَنْ يَجِدُّوا السَّيْرَ، حَتَّى يَتَّصِلَ أَوَّلُهُمْ بِآخِرِ أَصْحَابِ الرُّسْتَمِيِّ، فَإِنِ احْتَاجَ إِلَى مَدَدٍ أَمَدُّوهُ. فَسَارُوا حَتَّى شَارَفُوا الْأَهْوَازَ وَلَمْ يَلْقَوْا أَحَدًا، وَبَلَغَ خَبَرُهُمْ مُحَمَّدَ بْنَ يَزِيدَ، فَسَارَ حَتَّى نَزَلَ عَسْكَرَ مُكْرَمٍ، وَصَيَّرَ الْعُمْرَانَ وَالْمَاءَ وَرَاءَ ظَهْرِهِ، وَتَخَوَّفَ طَاهِرٌ أَنْ يَعْجَلَ إِلَى أَصْحَابِهِ، فَأَمَدَّهُمْ بِقُرَيْشِ بْنِ شِبْلٍ، وَتَوَجَّهَ هُوَ بِنَفْسِهِ حَتَّى كَانَ قَرِيبًا مِنْهُمْ، وَسَيَّرَ الْحُسَيْنَ بْنَ عَلِيٍّ الْمَأْمُونِيَّ إِلَى قُرَيْشٍ وَالرُّسْتَمِيِّ، فَسَارَتْ تِلْكَ الْعَسَاكِرُ حَتَّى أَشْرَفُوا عَلَى مُحَمَّدِ بْنِ يَزِيدَ بِعَسْكَرِ مُكْرَمٍ، فَاسْتَشَارَ أَصْحَابَهُ فِي الْمُطَاوَلَةِ وَالْمُنَاجَزَةِ، فَأَشَارُوا عَلَيْهِ بِالرُّجُوعِ إِلَى الْأَهْوَازِ وَالتَّحَصُّنِ بِهَا، وَأَنْ يَسْتَدْعِيَ الْجُنْدَ مِنَ الْبَصْرَةِ وَقَوْمَهُ الْأَزْدَ، فَفَعَلَ ذَلِكَ، فَسَيَّرَ طَاهِرٌ وَرَاءَهُ قُرَيْشَ بْنَ شِبْلٍ، وَأَمَرَهُ بِمُبَادَرَتِهِ قَبْلَ أَنْ يَتَحَصَّنَ بِالْأَهْوَازِ، فَسَبَقَهُ مُحَمَّدُ بْنُ يَزِيدَ، وَوَصَلَ بَعْدَهُ بِيَوْمٍ قُرَيْشٌ، فَاقْتَتَلُوا قِتَالًا شَدِيدًا، فَالْتَفَتَ مُحَمَّدٌ إِلَى مَنْ مَعَهُ مِنْ مَوَالِيهِ، وَكَانَ أَصْحَابُهُ قَدْ رَجَعُوا عَنْهُ، فَقَالَ لِمَوَالِيهِ: مَا رَأْيُكُمْ ؟ إِنِّي أَرَى مَنْ مَعِي قَدِ انْهَزَمَ، وَلَسْتُ آمَنُ خِذْلَانَهُمْ، وَلَا أَرْجُو رَجْعَتَهُمْ، وَقَدْ عَزَمْتُ عَلَى النُّزُولِ وَالْقِتَالِ بِنَفْسِي حَتَّى يَقْضِيَ اللَّهُ بِمَا أَحَبَّ، فَمَنْ أَرَادَ الِانْصِرَافَ فَلْيَنْصَرِفْ، فَوَاللَّهِ لَئِنْ تَبْقَوْا أَحَبُّ إِلَيَّ مِنْ أَنْ تَمُوتُوا. فَقَالُوا: وَاللَّهِ مَا أَنْصَفْنَاكَ إِذًا أَنْ تَكُونَ قَدْ أَعْتَقْتَنَا مِنَ الرِّقِّ، وَرَفَعْتَنَا مِنَ الضَّعَةِ، وَأَغْنَيْتَنَا بَعْدَ الْقِلَّةِ، ثُمَّ نَخْذُلُكَ عَلَى هَذِهِ الْحَالِ، فَلَعَنَ اللَّهُ الدُّنْيَا وَالْعَيْشَ بَعْدَكَ ! ثُمَّ نَزَلُوا فَعَرْقَبُوا دَوَابَّهُمْ، وَحَمَلُوا عَلَى أَصْحَابِ قُرَيْشٍ حَمْلَةً مُنْكَرَةً، فَأَكْثَرُوا فِيهِمُ الْقَتْلَ، وَقُتِلَ مُحَمَّدُ بْنُ يَزِيدَ الْمُهَلَّبِيُّ. وَاسْتَوْلَى طَاهِرٌ عَلَى الْأَهْوَازِ وَأَعْمَالِهَا، وَاسْتَعْمَلَ الْعُمَّالَ عَلَى الْيَمَامَةِ وَالْبَحْرِينِ وَعُمَانَ. وَقَالَ بَعْضُ الْمَهَالِبَةِ، وَجُرِحَ فِي تِلْكَ الْوَقْعَةِ عِدَّةُ جِرَاحَاتٍ، وَقُطِعَتْ يَدُهُ: فَمَا لُمْتُ نَفْسِي غَيْرَ أَنِّي لَمْ أُطِقْ حَرَاكًا، وَأَنِّي كُنْتُ بِالضَّرْبِ مُثْخَنَا     وَلَوْ سَلِمَتْ كَفَّايَ قَاتَلْتُ دُونَهُ وَضَارَبْتُ عَنْهُ الطَّاهِرِيَّ الْمُلَعَّنَا     فَتًى لَا يَرَى أَنْ يَخْذُلَ السَّيْفَ فِي الْوَغَى إِذَا ادَّرَعَ الْهَيْجَاءَ فِي النَّقْعِ وَاكْتَنَى وَلَمَّا دَخَلَ ابْنُ أَبِي عُيَيْنَةَ الْمُهَلَّبِيُّ عَلَى طَاهِرٍ وَمَدَحَهُ، فَحِينَ انْتَهَى إِلَى قَوْلِهِ: مَا سَاءَ ظَنِّي إِلَّا بِوَاحِدَةٍ     فِي الصَّدْرِ مَحْصُورَةٍ عَنِ الْكَلِمِ تَبَسَّمَ طَاهِرٌ، ثُمَّ قَالَ: أَمَا وَاللَّهِ سَاءَنِي مِنْ ذَلِكَ مَا سَاءَكَ، وَآلَمَنِي مَا آلَمَكَ، وَلَقَدْ كُنْتُ كَارِهًا لِمَا كَانَ، غَيْرَ أَنَّ الْحَتْفَ وَاقِعٌ، وَالْمَنَايَا نَازِلَةٌ، وَلَا بُدَّ مِنْ قَطْعِ الْأَوَاصِرِ وَالشُّكْرِ لِلْأَقَارِبِ فِي تَأْكِيدِ الْخِلَافَةِ، وَالْقِيَامِ بِحَقِّ الطَّاعَةِ. فَظَنَّ مَنْ حَضَرَ أَنَّهُ أَرَادَ مُحَمَّدَ بْنَ يَزِيدَ بْنِ حَاتِمٍ.

     ✧ Mention of what Ṭāhir did at al-Ahwāz When Ṭāhir encamped at Shalāshān, he dispatched al-Ḥusayn b. ʿUmar al-Rustamī to al-Ahwāz and ordered him to be on his guard. When he set out, Ṭāhir's scouts came to him and informed him that Muḥammad b. Yazīd b. Ḥātim al-Muhallabī, who was governor of al-Ahwāz for al-Amīn, had set out with a great host intending Jundaysābūr in order to protect al-Ahwāz from Ṭāhir's men. Ṭāhir summoned a number of his companions, among them Muḥammad b. Ṭālūt, Muḥammad b. al-ʿAlāʾ, al-ʿAbbās b. Bukhārākhudhāh, and others, and ordered them to march quickly until their vanguard caught up with the rearguard of al-Rustamī's men, and if he needed reinforcement they should reinforce him. They marched until they approached al-Ahwāz without meeting anyone. News of them reached Muḥammad b. Yazīd, so he marched until he encamped at ʿAskar Mukram, placing the cultivated land and the water behind him. Ṭāhir feared that he might hasten against his companions, so he reinforced them with Quraysh b. Shibl and set out himself until he was near them. He sent al-Ḥusayn b. ʿAlī al-Maʾmūnī to Quraysh and al-Rustamī. Those troops marched until they looked down upon Muḥammad b. Yazīd at ʿAskar Mukram. He consulted his companions about drawing things out or engaging immediately, and they advised him to return to al-Ahwāz and fortify himself there, and to summon troops from al-Baṣrah and his people, al-Azd. He did so. Ṭāhir sent Quraysh b. Shibl after him and ordered him to overtake him before he fortified himself in al-Ahwāz. Muḥammad b. Yazīd reached it ahead of him, and Quraysh arrived a day later. They fought a fierce battle. Muḥammad turned to his mawālī who were with him—his other companions had deserted him—and said to his mawālī: "What do you think? I see that those with me have fled. I do not trust that they will not abandon me, nor do I hope for their return. I have resolved to dismount and fight in person until God decrees what He wills. Whoever wishes to depart, let him depart. By God, if you remain alive, that is dearer to me than your dying." They said: "By God, we would not be treating you fairly if, after you had freed us from bondage, raised us from lowliness, and made us rich after poverty, we were to abandon you in this state. May God curse this world and life after you!" Then they dismounted, hamstrung their mounts, and launched a fierce charge against Quraysh's men, killing many of them. Muḥammad b. Yazīd al-Muhallabī was killed. Ṭāhir took control of al-Ahwāz and its districts, and appointed governors over al-Yamāmah, al-Baḥrayn, and ʿUmān. One of the Muhallabids, who was wounded several times in that battle and whose hand was cut off, said: I blamed not myself except that I could not move, And that I was heavily wounded by blows; Had my two hands been sound, I would have fought in his defense And struck on his behalf the accursed Ṭāhirid— A youth who deemed it shameful to fail the sword in battle When he donned the armor of war amid the dust and took a kunyah. When Ibn Abī ʿUyaynah al-Muhallabī entered upon Ṭāhir and praised him, and reached his saying: My thoughts were not ill save for one matter Confined in my breast, unable to be spoken, Ṭāhir smiled, then said: "By God, what distressed you distressed me, and what pained you pained me. I was averse to what happened, except that death is certain and fates descend, and one must sever ties and forgo gratitude to kinsfolk in affirming the caliphate and upholding the duty of obedience." Those present thought he meant Muḥammad b. Yazīd b. Ḥātim.

429. Tarikh (al-Tabari) 3104No grade recorded

     ذِكْرُ اسْتِيلَاءِ طَاهِرٍ عَلَى وَاسِطٍ وَغَيْرِهَا   ثُمَّ سَارَ طَاهِرٌ مِنَ الْأَهْوَازِ إِلَى وَاسِطٍ، وَبِهَا السِّنْدِيُّ بْنُ يَحْيَى الْحَرَشِيُّ، وَالْهَيْثَمُ بْنُ شُعْبَةَ، خَلِيفَةُ خُزَيْمَةَ بْنِ خَازِمٍ، فَجَعَلَ طَاهِرٌ كُلَّمَا تَقَدَّمَ نَحْوَهُمْ تَقَوَّضَتِ الْمَسَالِحُ وَالْعُمَّالُ بَيْنَ يَدَيْهِ، حَتَّى أَتَى وَاسِطًا، فَهَرَبَ السِّنْدِيُّ وَالْهَيْثَمُ بْنُ شُعْبَةَ عَنْهَا، وَاسْتَوْلَى طَاهِرٌ عَلَى وَاسِطٍ، وَوَجَّهَ قَائِدًا مِنْ قُوَّادِهِ إِلَى الْكُوفَةِ عَلَيْهَا الْعَبَّاسُ بْنُ مُوسَى الْهَادِي، فَلَمَّا بَلَغَهُ الْخَبَرُ خَلَعَ الْأَمِينَ، وَبَايَعَ لِلْمَأْمُونِ، وَكَتَبَ بِذَلِكَ إِلَى طَاهِرٍ. وَنَزَلَتْ خَيْلُ طَاهِرٍ فَمَ النِّيلِ، وَغَلَبَ عَلَى مَا بَيْنَ وَاسِطٍ وَالْكُوفَةِ، وَكَتَبَ الْمَنْصُورُ بْنُ الْمَهْدِيِّ، وَكَانَ عَامِلًا لِلْأَمِينِ عَلَى الْبَصْرَةِ، إِلَى طَاهِرٍ بِبَيْعَتِهِ وَطَاعَتِهِ، وَأَتَتْهُ بَيْعَةُ الْمُطَّلِبِ بْنِ عَبْدِ اللَّهِ بْنِ مَالِكٍ بِالْمَوْصِلِ لِلْمَأْمُونِ، وَخَلْعُ الْأَمِينِ، وَكَانَ هَذَا جَمِيعُهُ فِي رَجَبٍ مِنْ هَذِهِ السَّنَةِ، فَأَقَرَّهُمْ طَاهِرٌ عَلَى أَعْمَالِهِمْ، وَوَلَّى دَاوُدَ بْنَ عِيسَى بْنِ مُوسَى بْنِ مُحَمَّدِ بْنِ عَلِيٍّ الْهَاشِمِيَّ مَكَّةَ وَالْمَدِينَةَ، وَاسْتَعْمَلَ يَزِيدَ بْنَ جَرِيرِ بْنِ يَزِيدَ بْنِ خَالِدِ بْنِ عَبْدِ اللَّهِ الْقَسْرِيَّ الْبَجَلِيَّ عَلَى الْيَمَنِ، وَوَجَّهَ الْحَارِثَ بْنَ هِشَامٍ وَدَاوُدَ بْنَ مُوسَى إِلَى قَصْرِ ابْنِ هُبَيْرَةَ، ( وَأَقَامَ طَاهِرٌ بِجَرْجَرَايَا ). فَلَمَّا بَلَغَ الْأَمِينَ خَبَرُ عَامِلِهِ بِالْكُوفَةِ وَخَلْعِهِ وَالْبَيْعَةِ لِلْمَأْمُونِ - وَجَّهَ مُحَمَّدَ بْنَ سُلَيْمَانَ الْقَائِدَ، وَمُحَمَّدَ بْنَ حَمَّادٍ الْبَرْبَرِيَّ، وَأَمَرَهُمَا أَنْ يُبَيِّتَا الْحَارِثَ بْنَ هِشَامٍ وَدَاوُدَ بِالْقَصْرِ، فَبَلَغَ الْحَارِثَ الْخَبَرُ، فَرَكِبَ هُوَ وَدَاوُدُ فَعَبَرَا فِي مَخَاضَةٍ فِي سُورَاءَ إِلَيْهِمْ، فَأَوْقَعَا بِهِمْ وَقْعَةً شَدِيدَةً، فَاقْتَتَلُوا قِتَالًا شَدِيدًا، وَانْهَزَمَ أَهْلُ بَغْدَادَ. وَوَجَّهَ الْأَمِينُ أَيْضًا الْفَضْلَ بْنَ مُوسَى بْنِ عِيسَى الْهَاشِمِيَّ عَامِلًا عَلَى الْكُوفَةِ فِي خَيْلٍ، فَبَلَغَ طَاهِرًا الْخَبَرُ، فَوَجَّهَ مُحَمَّدَ بْنَ الْعَلَاءِ فِي جَيْشٍ إِلَى طَرِيقِهِ، فَلَقِيَ الْفَضْلَ بِقَرْيَةِ الْأَعْرَابِ، فَبَعَثَ إِلَيْهِ الْفَضْلُ: إِنِّي سَامِعٌ مُطِيعٌ، وَإِنَّمَا كَانَ مَخْرَجِي كَيْدًا مِنِّي لِمُحَمَّدٍ الْأَمِينِ. فَقَالَ لَهُ ابْنُ الْعَلَاءِ: لَسْتُ أَعْرِفُ مَا تَقُولُ، فَإِنْ أَرَدْتَ طَاهِرًا فَارْجِعْ وَرَاءَكَ، فَهُوَ أَسْهَلُ الطَّرِيقِ. فَرَجَعَ الْفَضْلُ، فَقَالَ مُحَمَّدُ بْنُ الْعَلَاءِ: كُونُوا عَلَى حَذَرٍ، فَلَا آمَنُ مَكْرَهُ. ثُمَّ إِنَّ الْفَضْلَ رَجَعَ إِلَى ابْنِ الْعَلَاءِ، وَهُوَ يَظُنُّ أَنَّهُ عَلَى غَيْرِ أُهْبَةٍ، فَرَآهُ مُتَيَقِّظًا حَذِرًا، فَاقْتَتَلُوا قِتَالًا شَدِيدًا كَأَشَدِّ مَا يَكُونُ مِنَ الْقِتَالِ، فَانْهَزَمَ الْفَضْلُ وَأَصْحَابُهُ.

     ✧ Account of Ṭāhir's seizure of Wāsiṭ and other places Then Ṭāhir marched from al-Ahwāz to Wāsiṭ, where al-Sindī b. Yaḥyā al-Ḥarashī and al-Haytham b. Shuʿbah, the deputy of Khuzaymah b. Khāzim, were stationed. Every time Ṭāhir advanced toward them, the outposts and governors before him collapsed, until he reached Wāsiṭ. Al-Sindī and al-Haytham b. Shuʿbah fled from it, and Ṭāhir took control of Wāsiṭ. He dispatched one of his commanders to al-Kūfah, where al-ʿAbbās b. Mūsā al-Hādī was in charge. When the news reached him, he renounced al-Amīn and pledged allegiance to al-Maʾmūn, and wrote of that to Ṭāhir. Ṭāhir's cavalry encamped at Famm al-Nīl, and he gained control over the territory between Wāsiṭ and al-Kūfah. Al-Manṣūr b. al-Mahdī, who was al-Amīn's governor over al-Baṣrah, wrote to Ṭāhir with his allegiance and obedience. The allegiance of al-Muṭṭalib b. ʿAbd Allāh b. Mālik in al-Mawṣil to al-Maʾmūn and the renunciation of al-Amīn also came to him. All of this took place in Rajab of this year. Ṭāhir confirmed them in their posts. He appointed Dāwūd b. ʿĪsā b. Mūsā b. Muḥammad b. ʿAlī al-Hāshimī over Makkah and Madinah, and he appointed Yazīd b. Jarīr b. Yazīd b. Khālid b. ʿAbd Allāh al-Qasrī al-Bajalī over al-Yaman. He sent al-Ḥārith b. Hishām and Dāwūd b. Mūsā to Qaṣr Ibn Hubayrah, and Ṭāhir stayed at Jarjarāyā. When al-Amīn received news of his governor in al-Kūfah and his renunciation and pledge of allegiance to al-Maʾmūn, he dispatched Muḥammad b. Sulaymān the commander and Muḥammad b. Ḥammād al-Barbarī, ordering them to launch a night attack on al-Ḥārith b. Hishām and Dāwūd at the palace. The news reached al-Ḥārith, so he and Dāwūd rode out and crossed a ford at Sūrāʾ toward them. They dealt them a severe blow, and they fought a fierce battle, and the people of Baghdād were routed. Al-Amīn also dispatched al-Faḍl b. Mūsā b. ʿĪsā al-Hāshimī as governor over al-Kūfah with cavalry. The news reached Ṭāhir, so he sent Muḥammad b. al-ʿAlāʾ with an army to intercept him. He met al-Faḍl at the village of al-Aʿrāb. Al-Faḍl sent word to him: "I am obedient and compliant; my departure was only a ruse on my part against Muḥammad al-Amīn." Ibn al-ʿAlāʾ said to him: "I do not understand what you are saying. If you want Ṭāhir, then go back the way you came; that is the easier route." Al-Faḍl turned back. Muḥammad b. al-ʿAlāʾ said: "Be on your guard, for I do not trust his cunning." Then al-Faḍl returned to Ibn al-ʿAlāʾ, thinking that he was unprepared, but he found him alert and wary. They fought a fierce battle, as fierce as any battle can be, and al-Faḍl and his companions were routed.

430. Tarikh (al-Tabari) 3105No grade recorded

     ذِكْرُ اسْتِيلَاءِ طَاهِرٍ عَلَى الْمَدَائِنِ وَنُزُولِهِ بِصَرْصَرٍ   ثُمَّ إِنَّ طَاهِرًا سَارَ إِلَى الْمَدَائِنِ، وَبِهَا جَيْشٌ كَثِيرٌ لِلْأَمِينِ، عَلَيْهِمُ الْبَرْمَكِيُّ قَدْ تَحَصَّنَ بِهَا، وَالْمَدَدُ يَأْتِيهِ كُلَّ يَوْمٍ، وَالْخِلَعُ وَالصِّلَاتُ، فَلَمَّا قَرُبَ طَاهِرٌ مِنْهُ وَجَّهَ قُرَيْشَ بْنَ شِبْلٍ وَالْحَسَنَ بْنَ عَلِيٍّ الْمَأْمُونِيَّ فِي مُقَدِّمَتِهِ، فَلَمَّا سَمِعَ أَصْحَابُ الْبَرْمَكِيِّ طُبُولَ طَاهِرٍ أَسْرَجُوا وَرَكِبُوا، وَأَخَذَ الْبَرْمَكِيُّ فِي التَّعْبِيَةِ، فَكَانَ كُلَّمَا سَوَّى صَفًّا انْتَقَضَ وَاضْطَرَبَ، وَانْضَمَّ أَوَّلُهُمْ إِلَى آخِرِهِمْ، فَقَالَ: اللَّهُمَّ إِنَّا نَعُوذُ بِكَ مِنَ الْخِذْلَانِ ! ثُمَّ قَالَ لِصَاحِبِ سَاقَتِهِ: خَلِّ سَبِيلَ النَّاسِ، فَلَا خَيْرَ عِنْدَهُمْ. فَرَكِبَ بَعْضُهُمْ بَعْضًا نَحْوَ بَغْدَاذَ، فَنَزَلَ طَاهِرٌ الْمَدَائِنَ، وَاسْتَوْلَى عَلَى تِلْكَ النَّوَاحِي، ثُمَّ سَارَ إِلَى صَرْصَرٍ، فَعَقَدَ بِهَا جِسْرًا وَنَزَلَهَا.

     ✧ Account of Ṭāhir's seizure of al-Madāʾin and his encampment at Ṣarṣar Then Ṭāhir marched to al-Madāʾin, where there was a large army belonging to al-Amīn, under the command of al-Barmakī, who had fortified himself there. Reinforcements, robes of honour, and gifts came to him every day. When Ṭāhir drew near, he sent Quraysh b. Shibl and al-Ḥasan b. ʿAlī al-Maʾmūnī in his vanguard. When al-Barmakī's men heard Ṭāhir's war drums, they saddled and mounted, and al-Barmakī began drawing up the battle lines. But every time he straightened a rank, it broke and fell into disorder, and their front ranks collapsed upon their rear ranks. He said: "O God, we seek refuge in You from being forsaken!" Then he said to his rear-guard commander: "Let the people go their way, for there is no good in them." So they trampled one another in their flight toward Baghdādh. Ṭāhir then alighted at al-Madāʾin and took control of those districts. Then he marched to Ṣarṣar, where he built a bridge and encamped.

431. Tarikh (al-Tabari) 3106No grade recorded

     ذِكْرُ وُثُوبِ الْجُنْدِ بِطَاهِرٍ وَالْأَمِينِ وَنُزُولِهِ بِبَغْدَاذَ   وَأَقَامَ طَاهِرٌ بِصَرْصَرٍ مُشَمِّرًا فِي مُحَارَبَةِ الْأَمِينِ، وَكَانَ لَا يَأْتِيهِ جَيْشٌ إِلَّا هَزَمَهُ. وَبَذَلَ الْأَمِينُ الْأَمْوَالَ، فَاشْتَدَّ ذَلِكَ عَلَى أَصْحَابِ طَاهِرٍ، فَسَارَ إِلَيْهِ مِنْهُمْ نَحْوُ خَمْسَةِ آلَافٍ، فَسُرَّ بِهِمُ الْأَمِينُ، وَوَعَدَهُمْ وَمَنَّاهُمْ، وَفَرَّقَ فِيهِمْ مَالًا عَظِيمًا، وَغَلَّفَ لِحَاهُمْ بِالْغَالِيَةِ، فَسُمُّوا قُوَّادَ الْغَالِيَةِ، وَقَوَّدَ جَمَاعَةً مِنَ الْحَرْبِيَّةِ، وَوَجَّهَهُمْ إِلَى دَسْكَرَةِ الْمَلِكِ وَالنَّهْرَوَانِ، فَلَمْ يَكُنْ بَيْنَهُمْ قِتَالٌ كَثِيرٌ، وَنَدَبَ جَمَاعَةً مِنْ قُوَّادِ بَغْدَاذَ، وَوَجَّهَهُمْ إِلَى الْيَاسِرِيَّةِ، وَالْكَوْثَرِيَّةِ، وَفَرَّقَ الْجَوَاسِيسَ فِي أَصْحَابِ طَاهِرٍ، وَدَسَّ إِلَى رُؤَسَاءِ الْجُنْدِ، فَأَطْمَعَهُمْ وَرَغَّبَهُمْ، فَشَغَّبُوا عَلَى طَاهِرٍ، وَاسْتَأْمَنَ كَثِيرٌ مِنْهُمْ إِلَى الْأَمِينِ، فَانْضَمُّوا إِلَى عَسْكَرِهِ، وَسَارُوا حَتَّى أَتَوْا صَرْصَرًا، فَعَبَّأَ طَاهِرٌ أَصْحَابَهُ كَرَادِيسَ، وَسَارَ فِيهِمْ يُمَنِّيهِمْ وَيُحَرِّضُهُمْ، وَيَعِدُهُمُ النَّصْرَ، ثُمَّ تَقَدَّمَ، فَاقْتَتَلُوا مَلِيًّا مِنَ النَّهَارِ، ثُمَّ انْهَزَمَ أَصْحَابُ الْأَمِينِ، وَغَنِمَ عَسْكَرُ طَاهِرٍ مَا كَانَ لَهُمْ مِنَ السِّلَاحِ وَالدَّوَابِّ وَغَيْرِ ذَلِكَ. وَبَلَغَ ذَلِكَ الْأَمِينَ فَأَخْرَجَ الْأَمْوَالَ وَفَرَّقَهَا، وَجَمَعَ أَهْلَ الْأَرْبَاضِ، وَقَوَّدَ مِنْهُمْ جَمَاعَةً، وَفَرَّقَ فِيهِمُ الْأَمْوَالَ، وَأَعْطَى كُلَّ قَائِدٍ مِنْهُمْ قَارُورَةَ غَالِيَةٍ، وَلَمْ يُفَرِّقْ فِي أَجْنَادِ الْقُوَّادِ وَأَصْحَابِهِمْ شَيْئًا. فَبَلَغَ ذَلِكَ طَاهِرًا فَرَاسَلَهُمْ، وَوَعَدَهُمْ وَاسْتَمَالَهُمْ، وَأَغْرَى أَصَاغِرَهُمْ بِأَكَابِرِهِمْ، فَشَغَبُوا عَلَى الْأَمِينِ فِي ذِي الْحِجَّةِ، فَصَعُبَ الْأَمْرُ عَلَيْهِ، فَأَشَارَ عَلَيْهِ أَصْحَابُهُ بِاسْتِمَالَتِهِمْ وَالْإِحْسَانِ إِلَيْهِمْ، فَلَمْ يَفْعَلْ، وَأَمَرَ بِقِتَالِهِمْ جَمَاعَةً مِنَ الْمُسْتَأْمِنَةِ وَالْمُحْدَثِينَ، فَقَاتَلُوهُمْ، وَرَاسَلَهُمْ طَاهِرٌ وَرَاسَلُوهُ، وَأَخَذَ رَهَائِنَهُمْ عَلَى بَذْلِ الطَّاعَةِ، وَأَعْطَاهُمُ الْأَمْوَالَ. ثُمَّ تَقَدَّمَ، فَصَارَ إِلَى مَوْضِعِ الْبُسْتَانِ الَّذِي عَلَى بَابِ الْأَنْبَارِ فِي ذِي الْحِجَّةِ، فَنَزَلَ بِقُوَّادِهِ وَأَصْحَابِهِ، وَنَزَلَ مَنِ اسْتَأْمَنَ إِلَيْهِ مِنْ جُنْدِ الْأَمِينِ فِي الْبُسْتَانِ وَالْأَرْبَاضِ، وَأَضْعَفَ لِلْقُوَّادِ وَأَبْنَائِهِمْ وَالْخَوَاصِّ - الْعَطَاءَ، وَنَقَّبَ أَهْلُ السُّجُونِ السُّجُونَ، وَخَرَجُوا مِنْهَا، وَفُتِنَ النَّاسُ وَسَاءَتْ حَالُهُمْ، وَوَثَبَ الشُّطَّارُ عَلَى أَهْلِ الصَّلَاحِ، وَلَمْ يَتَغَيَّرْ بِعَسْكَرِ طَاهِرٍ حَالٌ لِتَفَقُّدِهِ حَالَهُمْ، وَأَخْذِهِ عَلَى أَيْدِي السُّفَهَاءِ، وَغَادَى الْقِتَالَ وَرَاوَحَهُ، حَتَّى تَوَاكَلَ الْفَرِيقَانِ وَخَرِبَتِ الدِّيَارُ. وقد قَالَ بَعْضُ الْبَغَادِدَةِ في ذلك: قُلْ لِأَمِينِ اللَّهِ فِي نَفْسِهِ مَا شَتَّتَ الْجُنْدَ سِوَى الْغَالِيهْ     وَطَاهِرٌ نَفْسِي تَقِي طَاهِرًا بِرُسْلِهِ وَالْعُدَّةِ الْكَافِيهْ     أَضْحَى زِمَامُ الْمُلْكِ فِي كَفِّهِ مُقَاتِلًا لِلْفِئَةِ الْبَاغِيهْ     يَا نَاكِثًا أَسْلَمَهُ نَكْثُهُ عُيُوبُهُ فِي جَيْشِهِ فَاشِيهْ     قَدْ جَاءَكَ اللَّيْثُ بِشَدَّاتِهِ مُسْتَكْلِبًا فِي أُسُدٍ ضَارِيَهْ     فَاهْرَبْ وَلَا مَهْرَبَ مِنْ مِثْلِهِ إِلَّا إِلَى النَّارِ أَوِ الْهَاوِيَهْ فَتَفَرَّقَ عَلَى الْأَمِينِ شَمْلُهُ، وَحَارَ فِي أَمْرِهِ، وَجَاءَ طَاهِرُ بْنُ الْحُسَيْنِ بِجُيُوشِهِ، فَنَزَلَ عَلَى بَابِ الْأَنْبَارِ يَوْمَ الثُّلَاثَاءِ لِثِنْتَيْ عَشْرَةَ لَيْلَةً خَلَتْ مِنْ ذِي الْحِجَّةِ، وَاشْتَدَّ الْحَالُ عَلَى أَهْلِ الْبَلَدِ، وَأَخَذَتِ الدُّعَّارُ وَالشُّطَّارُ أَهْلَ الصَّلَاحِ، وَخُرِّبَتِ الدِّيَارُ، وَثَارَتِ الْفِتْنَةُ بَيْنَ النَّاسِ حَتَّى قَاتَلَ الْأَخُ أَخَاهُ، وَالِابْنُ أَبَاهُ.

     ✧ Mention of the troops' assault on Ṭāhir and al-Amīn, and his encamping at Baghdādh Ṭāhir remained at Ṣarṣar, girded for war against al-Amīn, and no army came to him but he routed it. Al-Amīn lavished money, and that weighed heavily on Ṭāhir's companions, so about five thousand of them went over to him. Al-Amīn rejoiced at them, promised them and gave them hopes, distributed among them a great amount of money, and perfumed their beards with ghāliyah, so they were called the commanders of the ghāliyah. He appointed a group from the Ḥarbiyyah as commanders and sent them to Daskarat al-Malik and al-Nahrawān, but there was not much fighting among them. He called up a group of Baghdādh's commanders and sent them to al-Yāsiriyyah and al-Kawthariyyah, dispersed spies among Ṭāhir's companions, and secretly approached the leaders of the troops, giving them hopes and enticing them, so they mutinied against Ṭāhir, and many of them sought safe-conduct from al-Amīn, joined his camp, and marched until they reached Ṣarṣar. Ṭāhir arrayed his companions in squadrons, went among them giving them hopes, inciting them, and promising them victory. Then he advanced, and they fought for a long while of the day, then al-Amīn's companions were defeated, and Ṭāhir's camp seized what they had of weapons, mounts, and other things. That reached al-Amīn, so he brought out the money and distributed it, gathered the people of the quarters, appointed a group of them as commanders, distributed money among them, and gave each commander among them a bottle of ghāliyah, but he distributed nothing among the soldiers of the commanders and their companions. That reached Ṭāhir, so he corresponded with them, promised them, won them over, and incited their low-ranking against their high-ranking, so they mutinied against al-Amīn in Dhū al-Ḥijjah, and the matter became difficult for him. His companions advised him to win them over and be kind to them, but he did not, and he ordered a group of those who had sought safe-conduct and the newly enrolled to fight them, so they fought them. Ṭāhir corresponded with them and they corresponded with him, and he took their hostages for pledging obedience and gave them money. Then he advanced and came to the place of the garden at Bāb al-Anbār in Dhū al-Ḥijjah, and encamped with his commanders and companions, and those who sought safe-conduct from al-Amīn's troops encamped in the garden and the quarters. He doubled the pay for the commanders, their sons, and the elite. The prisoners dug through the prisons and escaped from them, the people were put to trial, their condition worsened, and the riffraff assaulted the righteous. But nothing changed in Ṭāhir's camp, because he inspected their condition and restrained the fools. He alternated fighting morning and evening until both sides became weary and the houses were ruined. One of the Baghdādīs said about that: Say to the Amīn of Allah, in himself: Nothing scattered the troops but the ghāliyah. And Ṭāhir—my soul shields Ṭāhir— with his messengers and sufficient equipment. The reins of kingship have come to be in his hand, fighting the transgressing faction. O oath-breaker whom his oath-breaking betrayed, his faults in his army are widespread. The lion has come to you with his onslaughts, seeking prey among ravening lions. So flee, and there is no fleeing from one like him except to the Fire or the Abyss. Thus al-Amīn's affairs were scattered, and he was bewildered in his matter. Ṭāhir b. al-Ḥusayn came with his armies and encamped at Bāb al-Anbār on Tuesday, twelve nights having passed of Dhū al-Ḥijjah. The situation became severe for the people of the city, the thieves and riffraff seized the righteous, the houses were ruined, and strife arose among the people until brother fought brother and son fought father.

432. Tarikh (al-Tabari) 3107No grade recorded

     ثُمَّ دَخَلَتْ سَنَةُ سِتٍّ وَتِسْعِينَ وَمِائَةٍ ذِكْرُ تَوْجِيهِ الْأَمِينِ الْجُيُوشَ إِلَى طَاهِرٍ وُعَوْدِهِمْ مِنْ غَيْرِ قِتَالٍ   فِي هَذِهِ السَّنَةِ سَيَّرَ الْأَمِينُ أَسَدَ بْنَ يَزِيدَ بْنِ مَزْيَدٍ، وَسَيَّرَ عَمَّهُ أَحْمَدَ بْنَ مَزْيَدٍ، وَعَبْدَ اللَّهِ بْنَ حُمَيْدِ بْنِ قَحْطَبَةَ، إِلَى حُلْوَانَ لِحَرْبِ طَاهِرٍ. وَكَانَ سَبَبَ ذَلِكَ مَا ذَكَرَهُ أَسَدٌ قَالَ: إِنَّهُ لَمَّا قُتِلَ عَبْدُ الرَّحْمَنِ أَرْسَلَ إِلَيَّ الْفَضْلُ بْنُ الرَّبِيعِ يَسْتَدْعِينِي، فَجِئْتُهُ، وَدَخَلْتُ عَلَيْهِ وَهُوَ قَاعِدٌ بِيَدِهِ رُقْعَةٌ قَدْ قَرَأَهَا، وَقَدِ احْمَرَّتْ عَيْنَاهُ، فَاشْتَدَّ غَضَبُهُ، وَهُوَ يَقُولُ: يَنَامُ نَوْمَ الظَّرِبَانِ، وَيَنْتَبِهُ انْتِبَاهَ الذِّئْبِ، هَمُّهُ بَطْنُهُ، يُخَاتِلُ الرُّعَاةَ وَالْكِلَابُ تَرْصُدُهُ، لَا يُفَكِّرُ فِي زَوَالِ نِعْمَةٍ، وَلَا يُرَوِّي فِي إِمْضَاءِ رَأْيٍ، قَدْ أَلْهَاهُ كَأْسُهُ، وَشَغَلَهُ قَدَحُهُ، فَهُوَ يَجْرِي فِي لَهْوِهِ، وَالْأَيَّامُ تُوضَعُ فِي هَلَاكِهِ، قَدْ شَمَّرَ لَهُ عَبْدُ اللَّهِ عَنْ سَاقٍ، وَفَوَّقَ لَهُ أَصْوَبَ أَسْهُمِهِ، يَرْمِيهِ عَلَى بُعْدِ الدَّارِ بِالْحَتْفِ النَّافِذِ، وَالْمَوْتِ الْقَاصِدِ، وَقَدْ عَبَّى لَهُ الْمَنَايَا عَلَى ظُهُورِ الْخَيْلِ، وَنَاطَ لَهُ الْبَلَاءَ فِي أَسِنَّةِ الرِّمَاحِ وَشِفَارِ السُّيُوفِ. ثُمَّ اسْتَرْجَعَ وَتَمَثَّلَ بِشِعْرِ الْبَعِيثِ: وَمَجْدُولَةٍ جَدْلَ الْعِنَانِ خَرِيدَةٍ لَهَا شَعَرٌ جَعْدٌ وَوَجْهٌ مُقَسَّمُ     وَثَغْرٌ نَقِيُّ اللَّوْنِ عَذْبٌ مَذَاقُهُ يُضِيءُ لَهُ الظَّلْمَاءُ سَاعَةَ تَبْسِمُ     وَثَدْيَانِ كَالْحُقَّيْنِ، وَالْبَطْنُ ضَامِرٌ خَمِيصٌ، وَجَهْمٌ نَارُهُ تَتَضَرَّمُ     لَهَوْتُ بِهَا لَيْلَ التَّمَامِ ابْنَ خَالِدٍ وَأَنْتَ بِمَرْوِ الرُّوذِ غَيْظًا تَجَرَّمُ     أَظَلُّ أُنَاغِيهَا وَتَحْتَ ابْنِ خَالِدٍ أُمَيَّةَ نَهْدُ الْمَرْكَلَيْنِ عَثَمْثَمُ     طَوَاهُ طِرَادُ الْخَيْلِ فِي كُلِّ غَارَةٍ لَهَا عَارِضٌ فِيهِ الْأَسِنَّةُ تُرْزِمُ     يُقَارِعُ أَتْرَاكَ ابْنِ خَاقَانَ لَيْلَهُ إِلَى أَنْ يَرَى الْإِصْبَاحَ مَا يَتَلَغَّمُ     فَيُصْبِحُ مِنْ طُولِ الطِّرَادِ وَجِسْمُهُ نَحِيلٌ وَأُضْحِي فِي النَّعِيمِ أُصَمِّمُ     أُبَاكِرُهَا صَهْبَاءَ كَالْمِسْكِ رِيحُهَا لَهَا أَرَجٌ فِي دَنِّهَا حِينَ يَرْسُمُ     فَشَتَّانَ مَا بَيْنِي وَبَيْنَ ابْنِ خَالِدٍ أُمَيَّةَ فِي الرِّزْقِ الَّذِي اللَّهُ يَقْسِمُ ثُمَّ الْتَفَتَ إِلَيَّ فَقَالَ: أَبَا الْحَرْثِ ! أَنَا وَإِيَّاكَ نَجْرِي إِلَى غَايَةٍ، إِنْ قَصَّرْنَا عَنْهَا ذُمِمْنَا، وَإِنِ اجْتَهَدْنَا فِي بُلُوغِهَا انْقَطَعْنَا، وَإِنَّمَا نَحْنُ شِعْبٌ مِنْ أَصْلٍ، إِنْ قَوِيَ قَوِينَا، وَإِنْ ضَعُفَ ضَعُفْنَا، إِنَّ هَذَا الرَّجُلَ قَدْ أَلْقَى بِيَدِهِ إِلْقَاءَ الْأَمَةِ الْوَكْعَاءِ، يُشَاوِرُ النِّسَاءَ، وَيَعْتَزِمُ عَلَى الرِّيَاءِ، وَقَدْ أَمْكَنَ مَسَامِعَهُ مِنْ أَهْلِ اللَّهْوِ وَالْجَسَارَةِ، فَهُمْ يَعِدُونَهُ الظَّفَرَ، وَيُمَنُّونَهُ عَقِبَ الْأَيَّامِ، وَالْهَلَاكُ أَسْرَعُ إِلَيْهِ مِنَ السَّيْلِ إِلَى قِيعَانِ الرَّمْلِ، وَقَدْ خَشِيتُ وَاللَّهِ أَنْ نَهْلَكَ بِهَلَاكِهِ، وَنَعْطَبَ بِعَطَبِهِ، وَأَنْتَ فَارِسُ الْعَرَبِ وَابْنُ فَارِسِهَا، وَقَدْ فَزِعَ إِلَيْكَ فِي هَذَا الْأَمْرِ وَلِقَاءِ هَذَا الرَّجُلِ، وَأَطْمَعَهُ فِيمَا قِبَلِكَ أَمْرَانِ: أَحَدُهُمَا صِدْقُ الطَّاعَةِ وَفَضْلُ النَّصِيحَةِ، وَالثَّانِي يُمْنُ نَقِيبَتِكَ وَشَدَّةُ بَأْسِكَ، وَقَدْ أَمَرَنِي بِإِزَاحَةِ عِلَلِ ( مَا عَلَيْكَ )، وَبَسْطِ يَدِكَ فِيمَا أَحْبَبْتَ، غَيْرَ أَنَّ الِاقْتِصَادَ رَأْسُ النَّصِيحَةِ، وَمِفْتَاحُ الْيُمْنِ وَالْبَرَكَةِ، فَأَنْجِزْ حَوَائِجَكَ، وَعَجِّلِ الْمُبَادَرَةَ إِلَى عَدُوِّكَ، فَإِنِّي أَرْجُو أَنَّ يُوَلِّيَكَ اللَّهُ هَذَا الْفَتْحَ، وَيَلُمَّ بِكَ شَعْثَ هَذِهِ الْخِلَافَةِ وَالدَّوْلَةِ. فَقُلْتُ: أَنَا لِطَاعَةِ أَمِيرِ الْمُؤْمِنِينَ وَطَاعَتِكَ مُقْدِمٌ، وَلِكُلِّ مَا دَخَلَ فِيهِ الْوَهْنُ عَلَى عَدُوِّهِ وَعَدُوِّكَ حَرِيصٌ، غَيْرَ أَنَّ الْمُحَارِبَ لَا يَعْمَلُ بِالْغَدْرِ، وَلَا يَفْتَحُ أَمْرَهُ بِالتَّقْصِيرِ وَالْخَلَلِ، وَإِنَّمَا مِلَاكُ الْمُحَارِبِ الْجُنُودُ، وَمِلَاكُ الْجُنُودِ الْمَالُ، وَالَّذِي أَسْأَلُ أَنْ يُؤْمَرَ لِأَصْحَابِي بِرِزْقِ سَنَةٍ، وَتُحْمَلَ مَعَهُمْ أَرْزَاقُ سَنَةٍ، وَيُخَصَّ أَهْلُ الْغَنَاءِ وَالْبِلَاءِ، وَأُبَدِّلَ مَنْ فِيهِمْ مِنَ الضَّعْفَى، وَأَحْمِلَ أَلْفَ رَجُلٍ مِمَّنْ مَعِي عَلَى الْخَيْلِ، وَلَا أُسْأَلَ عَنْ مُحَاسَبَةِ مَا افْتَتَحْتُ مِنَ الْمُدُنِ وَالْكُوَرِ. فَقَالَ: قَدِ اشْتَطَطْتَ، وَلَا بُدَّ مِنْ مُنَاظَرَةِ أَمِيرِ الْمُؤْمِنِينَ. ثُمَّ رَكِبَ وَرَكِبْتُ مَعَهُ، فَدَخَلَ قَبْلِي عَلَى الْأَمِينِ، وَأُذِنَ لِي فَدَخَلْتُ، فَمَا كَانَ إِلَّا كَلِمَتَانِ حَتَّى غَضِبَ وَأَمَرَ بِحَبْسِي. وَقِيلَ: إِنَّهُ طَلَبَ أَنْ يَدْفَعَ وَلَدَيِ الْمَأْمُونِ، فَإِنْ أَطَاعَهُ وَإِلَّا قَتَلَهُمَا، فَقَالَ الْأَمِينُ: أَنْتَ أَعْرَابِيٌّ مَجْنُونٌ، أَدْعُوكَ إِلَى وِلَايَةِ أَعِنَّةِ الْعَرَبِ وَالْعَجَمِ، وَأُطْعِمُكَ خَرَاجَ كُوَرِ الْجِبَالِ إِلَى خُرَاسَانَ، وَأَرْفَعُ مَنْزِلَتَكَ عَلَى نُظَرَائِكَ مِنْ أَبْنَاءِ الْقُوَّادِ وَالْمُلُوكِ، وَتَدْعُونِي إِلَى قَتْلِ وَلَدَيَّ، وَسَفْكِ دِمَاءِ أَهْلِ بَيْتِي ! إِنَّ هَذَا لَلْخُرْقُ وَالتَّخْلِيطُ. وَكَانَ بِبَغْدَاذَ ابْنَانِ لِلْمَأْمُونِ مَعَ أُمِّهِمَا أُمِّ عِيسَى ابْنَةِ الْهَادِي، وَقَدْ طَلَبَهُمَا الْمَأْمُونُ مِنْ أَخِيهِ فِي حَالِ السَّلَامِ، فَمَنَعَهُمَا مِنَ الْمَالِ الَّذِي كَانَ لَهُ، فَلَمَّا حَبَسَ أَسَدًا قَالَ: هَلْ فِي أَهْلِ بَيْتِهِ مَنْ يَقُومُ مَقَامَهُ، فَإِنِّي أَكْرَهُ أَنْ أُفْسِدَهُمْ مَعَ نَبَاهَتِهِمْ، وَمَا تَقَدَّمَ مِنْ طَاعَتِهِمْ وَنَصِيحَتِهِمْ. قَالُوا: نَعَمْ، عَمُّهُ أَحْمَدُ بْنُ مَزَيْدٍ، وَهُوَ أَحْسَنُهُمْ طَرِيقَةً، لَهُ بَأْسٌ وَنَجْدَةٌ، وَبَصَرٌ بِسِيَاسَةِ الْحَرْبِ. فَأَنْفَذَ إِلَيْهِ أَحْضَرَهُ، فَأَتَى الْفَضْلَ، فَدَخَلَ عَلَيْهِ وَعِنْدَهُ عَبْدُ اللَّهِ بْنُ حُمَيْدِ بْنِ قَحْطَبَةَ، وَهُوَ يُرِيدُهُ عَلَى الْمَسِيرِ إِلَى طَاهِرٍ وَعَبْدُ اللَّهِ يَشِطُّ. قَالَ أَحْمَدُ: فَلَمَّا رَآنِي الْفَضْلُ رَحَّبَ بِي، وَرَفَعَنِي إِلَى صَدْرِ الْمَجْلِسِ، ثُمَّ أَقْبَلَ عَلَى عَبْدِ اللَّهِ يُدَاعِبُهُ، ثُمَّ قَالَ: إِنَّا وَجَدْنَا لَكُمْ إِذْ رَثَّ حَبْلُكُمْ     مِنْ آلِ شَيْبَانَ أُمًّا دُونَكُمْ وَأَبَا الْأَكْثَرُونَ إِذَا عُدَّ الْحَصَى عَدَدًا     وَالْأَقْرَبُونَ إِلَيْنَا مِنْكُمُ نَسَبَا فَقَالَ عَبْدُ اللَّهِ: أُقْسِمُ لَكَذَلِكَ، وَفِيهِمْ سَدُّ الْخَلَلِ، وَنَكْءُ الْعَدُوِّ، وَدَفْعُ مَعَرَّةِ أَهْلِ الْمَعْصِيَةِ عَنْ أَهْلِ الطَّاعَةِ. فَقَالَ لَهُ الْفَضْلُ: إِنَّ أَمِيرَ الْمُؤْمِنِينَ أَجْرَى ذِكْرَكَ، فَوَصَفْتُكَ لَهُ، فَأَحَبَّ اصْطِنَاعَكَ وَالتَّنْوِيهَ بِاسْمِكَ، وَأَنْ يَرْفَعَكَ إِلَى مَنْزِلَةٍ لَمْ يَبْلُغْهَا أَحَدٌ مِنْ أَهْلِ بَيْتِكَ. ثُمَّ مَضَى وَمَضَيْتُ مَعَهُ إِلَى الْأَمِينِ، فَدَخَلْنَا عَلَيْهِ، فَقَالَ لِي فِي حَبْسِ أَسَدٍ، وَاعْتَذَرَ إِلَيَّ، وَأَمَرَنِي بِالْمَسِيرِ إِلَى حَرْبِ طَاهِرٍ، فَقُلْتُ: سَأَبْذُلُ فِي طَاعَةِ أَمِيرِ الْمُؤْمِنِينَ مُهْجَتِي، وَأَبْلُغُ فِي جِهَادِ عَدُوِّهُ أَفْضَلَ مَا أَمَّلَهُ عِنْدِي وَرَجَاهُ مِنْ غَنَائِي وَكِفَايَتِي، إِنْ شَاءَ اللَّهُ - تَعَالَى -. فَأَمَرَ الْفَضْلَ بِأَنْ يُمَكِّنَهُ مِنَ الْعَسَاكِرِ يَأْخُذُ مِنْهُمْ مَنْ أَرَادَ، وَأَمَرَهُ بِالْجِدِّ فِي الْمَسِيرِ وَالتَّجَهُّزِ، فَأَخَذَ مِنَ الْعَسْكَرِ عِشْرِينَ أَلْفَ فَارِسٍ، وَسَارَ مَعَهُ عَبْدُ اللَّهِ بْنُ حُمَيْدِ بْنِ قَحْطَبَةَ فِي عِشْرِينَ أَلْفًا، وَسَارَ بِهِمْ إِلَى حُلْوَانَ، وَشَفَعَ فِي أَسَدٍ ابْنِ أَخِيهِ، فَأَطْلَقَهُ. وَأَقَامَ أَحْمَدُ وَعَبْدُ اللَّهِ بِخَانِقِينَ، وَأَقَامَ طَاهِرٌ بِمَوْضِعِهِ، وَدَسَّ الْجَوَاسِيسَ وَالْعُيُونَ، وَكَانُوا يُرْجِفُونَ فِي عَسْكَرِ أَحْمَدَ وَعَبْدِ اللَّهِ أَنَّ الْأَمِينَ قَدْ وَضَعَ الْعَطَاءَ لِأَصْحَابِهِ، وَأَمَرَ لَهُمْ بِالْأَرْزَاقِ الْوَافِرَةِ، وَلَمْ يَزَلْ يَحْتَالُ فِي وُقُوعِ الِاخْتِلَافِ بَيْنَهُمْ، حَتَّى اخْتَلَفُوا، وَانْتَقَضَ أَمْرُهُمْ، وَقَاتَلَ بَعْضُهُمْ بَعْضًا، وَرَجَعُوا عَنْ خَانِقِينَ مِنْ غَيْرِ أَنْ يَلْقَوْا طَاهِرًا. وَتَقَدَّمَ طَاهِرٌ فَنَزَلَ حُلْوَانَ، فَلَمَّا نَزَلَهَا لَمْ يَلْبَثْ إِلَّا يَسِيرًا حَتَّى أَتَاهُ هَرْثَمَةُ فِي جَيْشٍ مِنْ عِنْدِ الْمَأْمُونِ، وَمَعَهُ كِتَابٌ إِلَى طَاهِرٍ، يَأْمُرُهُ بِتَسْلِيمِ مَا حَوَى مِنَ الْمُدُنِ وَالْكُوَرِ إِلَى هَرْثَمَةَ، وَيَتَوَجَّهُ هُوَ إِلَى الْأَهْوَازِ، فَفَعَلَ ذَلِكَ، وَأَقَامَ هَرْثَمَةُ بِحُلْوَانَ وَحَصَّنَهَا، وَسَارَ طَاهِرٌ إِلَى الْأَهْوَازِ.

     ✧ Then the year 196 AH commenced. Mention of al-Amīn dispatching the armies against Ṭāhir and their return without fighting In this year, al-Amīn sent Asad b. Yazīd b. Mazyad, and sent his paternal uncle Aḥmad b. Mazyad, and ʿAbd Allāh b. Ḥumayd b. Qaḥṭabah, to Ḥulwān to fight Ṭāhir. The reason for that was what Asad mentioned. He said: When ʿAbd al-Raḥmān was killed, al-Faḍl b. al-Rabīʿ sent for me, summoning me. I came to him and entered upon him while he was sitting with a note in his hand which he had read. His eyes had turned red and his anger intensified, and he was saying: He sleeps the sleep of the male hyena and awakens the awakening of the wolf; his concern is his belly; he deceives the shepherds while the dogs watch for him; he does not reflect on the passing of a blessing, nor does he deliberate in executing a judgment. His cup has distracted him, and his goblet has occupied him. He continues in his amusement while the days are working toward his destruction. ʿAbd Allāh has tucked up his garment for him and fitted for him the straightest of his arrows, shooting at him from a far distance with piercing death and deliberate demise. He has arrayed fates for him on the backs of horses and attached calamity for him to the points of spears and the edges of swords. Then he uttered the formula of returning to God and recited the poetry of al-Baʿīth: A braided one, braided like the reins, a shy maiden, with curly hair and a well-proportioned face, And a mouth clean of color, sweet in its taste, illuminating darkness whenever she smiles, And two breasts like small boxes, and a lean belly, sunken, and a gloomy face whose fire blazes, I played with her on the night of the full moon, O Ibn Khālid, while you were at Marw al-Rūdh, grinding with rage, I keep dallying with her while beneath Ibn Khālid is Umayyah, broad in the flanks, sturdy, The pursuit of horses has wasted him in every raid, with a cheek in which spearheads hum, He fights the Turks of Ibn Khāqān through his night, until he sees the dawn, without tasting food, So he rises from the length of pursuit, his body emaciated, while I spend the morning in luxury, resolute, I bring her wine, red like musk in fragrance, having a sweet scent in its jar when it is sealed, How far apart are I and Ibn Khālid, Umayyah, in the provision that God apportions. Then he turned to me and said: O Abū al-Ḥārith! You and I are running toward a goal. If we fall short of it, we are blamed; if we strive to reach it, we are cut off. We are but a branch of a root: if it is strong, we are strong; if it weakens, we weaken. This man has thrown down his hand like a clumsy slave girl, consulting women and resolving upon hypocrisy. He has opened his ears to the people of amusement and boldness, so they promise him victory and make him wish for the aftermath of days, while destruction is swifter to him than a flood to sandy plains. By God, I feared that we would perish with his perishing and be ruined by his ruin. You are the knight of the Arabs and the son of its knight. He has turned to you in this matter and in meeting this man. Two things have made him covetous of what is with you: one of them is sincere obedience and abundant counsel, and the second is the auspiciousness of your disposition and the severity of your might. He has commanded me to remove the impediments that concern you and to extend your hand in whatever you desire, except that moderation is the head of counsel and the key of good fortune and blessing. So fulfill your needs and hasten to go forth against your enemy, for I hope that God will grant you this victory and gather through you the scattered state of this caliphate and dynasty. I said: I am advancing in obedience to the Commander of the Faithful and to you, and I am eager for everything in which weakness befalls his enemy and your enemy. However, a warrior does not act with treachery, nor does he open his affair with negligence and deficiency. The mainstay of a warrior is troops, and the mainstay of troops is money. What I ask is that my companions be granted a year’s stipend, and that a year’s provisions be carried with them, that the people of competence and trial be singled out, that the weak among them be replaced, that I mount a thousand men of those with me on horses, and that I not be questioned about an accounting of the cities and districts I conquer. He said: You have asked excessively, and there must be consultation with the Commander of the Faithful. Then he mounted, and I mounted with him. He entered before me upon al-Amīn, and I was granted permission, so I entered. It was only two sentences before he became angry and ordered my imprisonment. It was said: He demanded that the two sons of al-Maʾmūn be handed over, and if he [al-Amīn] complied, fine; otherwise he would kill them. Al-Amīn said: You are a mad Bedouin. I call you to the governorship of the reins of the Arabs and non-Arabs, I feed you the land tax of the districts of the mountains as far as Khurāsān, and I raise your rank above your peers among the sons of commanders and kings, and you call me to kill my two sons and shed the blood of my household! This is indeed folly and confusion. There were in Baghdād two sons of al-Maʾmūn with their mother Umm ʿĪsā bt. al-Hādī. Al-Maʾmūn had requested them from his brother during the time of peace, but he prevented them because of the money that belonged to him. When he imprisoned Asad, he said: Is there anyone in his household who can take his place? For I dislike corrupting them, given their renown and their previous obedience and counsel. They said: Yes, his paternal uncle Aḥmad b. Mazyad, and he is the best of them in conduct. He has might and bravery and insight into the management of war. So he sent for him and summoned him. He came to al-Faḍl and entered upon him while ʿAbd Allāh b. Ḥumayd b. Qaḥṭabah was with him, and he was urging him to march against Ṭāhir while ʿAbd Allāh was exaggerating. Aḥmad said: When al-Faḍl saw me, he welcomed me and raised me to the head of the assembly. Then he turned to ʿAbd Allāh, jesting with him, and said: We found for you, when your rope became frayed, from the family of Shaybān a mother and a father beside you, The more numerous when pebbles are counted as a number, and the closer to us in kinship than you. ʿAbd Allāh said: I swear it is so. Among them is the closing of gaps, the smiting of the enemy, and the warding off of the harm of the disobedient from the obedient. Al-Faḍl said to him: The Commander of the Faithful mentioned you, and I described you to him, so he loved to make you his protégé and to exalt your name, and to raise you to a rank no one of your household has attained. Then he went on, and I went with him to al-Amīn. We entered upon him. He spoke to me about the imprisonment of Asad and apologized to me, and he ordered me to march to fight Ṭāhir. I said: I will expend my lifeblood in obedience to the Commander of the Faithful, and I will strive in waging war against his enemy to the utmost of what he hoped from me and expected of my assistance and sufficiency, if God Almighty wills. He ordered al-Faḍl to enable him to access the armies, taking from them whom he wished, and he ordered him to be diligent in marching and equipping himself. He took twenty thousand horsemen from the army, and ʿAbd Allāh b. Ḥumayd b. Qaḥṭabah marched with him with twenty thousand. He marched with them to Ḥulwān, and he interceded for Asad, his nephew, so he released him. Aḥmad and ʿAbd Allāh encamped at Khāniqīn, while Ṭāhir remained in his position. He planted spies and scouts, and they spread rumors in the army of Aḥmad and ʿAbd Allāh that al-Amīn had assigned stipends to his companions and ordered abundant provisions for them. He did not cease employing stratagems to cause discord among them until they differed, their affair fell apart, and they fought one another and retreated from Khāniqīn without meeting Ṭāhir. Ṭāhir advanced and encamped at Ḥulwān. When he camped there, he did not remain but a short while until Harthamah came to him with an army from al-Maʾmūn, bearing a letter to Ṭāhir ordering him to hand over what he had captured of cities and districts to Harthamah, and to proceed himself to al-Ahwāz. He did so. Harthamah stayed at Ḥulwān and fortified it, and Ṭāhir marched to al-Ahwāz.

433. Tarikh (al-Tabari) 3108No grade recorded

     وَفِيهَا: خَلَعَ دَاوُدُ بْنُ عِيسَى عَامِلُ مَكَّةَ وَالْمَدِينَةِ مُحَمَّدًا، وَبَايَعَ لِلْمَأْمُونِ، وَأَخَذَ الْبَيْعَةَ عَلَى النَّاسِ، وَكَتَبَ بِذَلِكَ إِلَى طَاهِرِ بْنِ الْحُسَيْنِ وَالْمَأْمُونِ، وَكَانَ السَّبَبُ فِي ذَلِكَ: أَنَّهُ لَمَّا أُخِذَ الْكِتَابَانِ مِنَ الْكَعْبَةِ جَمَعَ دَاوُدُ بْنُ عِيسَى حَجَبَةَ الْكَعْبَةِ وَالْقُرَشِيِّينَ وَالْفُقَهَاءَ وَمَنْ كَانَ شَهِدَ مَا فِي الْكِتَابَيْنِ، فَقَالَ لَهُمْ: قَدْ عَلِمْتُمْ مَا أَخَذَ عَلَيْنَا الرَّشِيدُ مِنَ الْعَهْدِ وَالْمِيثَاقِ عِنْدَ بَيْتِ اللَّهِ الْحَرَامِ، لَنَكُونَنَّ مَعَ الْمَظْلُومِ عَلَى الظَّالِمِ، وَقَدْ رَأَيْتُمْ أَنَّ مُحَمَّدًا بَدَأَ بِالظُّلْمِ وَالْغَدْرِ وَالنَّكْثِ وَالْخَلْعِ وَخَلَعَ أَخَوَيْهِ، وَبَايَعَ لِطِفْلٍ رَضِيعٍ لَمْ يُفْطَمْ، وَاسْتَخْرَجَ الشَّرْطَيْنِ مِنَ الْكَعْبَةِ عَاصِيًا ظَالِمًا فَحَرَقَهُمَا بِالنَّارِ، وَقَدْ رَأَيْتُ خَلْعَهُ وَأَنْ أُبَايِعَ لِلْمَأْمُونِ إِذْ كَانَ مَظْلُومًا. فَقَالَ لَهُ أَهْلُ مَكَّةَ: رَأْيُنَا تَبَعٌ لِرَأْيِكَ. فَوَعَدَهُمْ صَلَاةَ الظُّهْرِ، وَأَرْسَلَ فِي فِجَاجِ مَكَّةَ صَائِحًا يَصِيحُ: الصَّلَاةُ جَامِعَةٌ، وَذَلِكَ يَوْمَ الْخَمِيسِ لِسَبْعٍ وَعِشْرِينَ لَيْلَةً خَلَتْ مِنْ رَجَبٍ، فَخَرَجَ فَصَلَّى بِالنَّاسِ الظُّهْرَ، وَقَدْ وُضِعَ لَهُ الْمَنْبَرُ بَيْنَ الرُّكْنِ وَالْمَقَامِ، فَجَلَسَ عَلَيْهِ، وَحَمِدَ اللَّهَ تَعَالَى وَصَلَّى عَلَى رَسُولِ اللَّهِ ﷺ وَقَالَ: يَا أَهْلَ مَكَّةَ، أَنْتُمُ الْأَصْلُ، وَإِلَى قِبَلِكُمْ يَأْتَمُّ الْمُسْلِمُونَ، وَقَدْ عَلِمْتُمْ مَا أَخَذَ عَلَيْكُمُ الرَّشِيدُ، وَقَدْ عَلَّمَنَا أَنَّ مُحَمَّدًا بَدَأَ بِالظُّلْمِ وَالْبَغْيِ، وَقَدْ حَلَّ لَنَا وَلَكُمْ خَلْعُهُ وَأُشْهِدُكُمْ أَنِّي خَلَعْتُ مُحَمَّدَ بْنَ هَارُونَ مِنَ الْخِلَافَةِ كَمَا خَلَعْتُ قَلَنْسُوَتِي هَذِهِ مِنْ رَأْسِي. ثُمَّ خَلَعَهَا فَرَمَى بِهَا إِلَى بَعْضِ الْخَدَمِ تَحْتَهُ، وَأُتِيَ بِقَلَنْسُوَةٍ فَلَبِسَهَا، ثُمَّ قَالَ: قَدْ بَايَعْتُ لِعَبْدِ اللَّهِ الْمَأْمُونِ، أَلَا فَقُومُوا فَبَايِعُوهُ. فَبَقُوا أَيَّامًا يُبَايِعُونَهُ. وَكَتَبَ إِلَى ابْنِهِ سُلَيْمَانَ بْنِ دَاوُدَ بْنِ عِيسَى وَهُوَ خَلِيفَتُهُ عَلَى الْمَدِينَةِ يَأْمُرُهُ [أَنْ ] يَفْعَلَ كَذَلِكَ، فَلَمَّا رَجَعَ جَوَابُ الْبَيْعَةِ مِنَ الْمَدِينَةِ إِلَى دَاوُدَ رَحَلَ إِلَى الْمَأْمُونِ فَأَعْلَمَهُ بِذَلِكَ، فَسُرَّ الْمَأْمُونُ وَتَيَمَّنَ بِبِرْكَةِ مَكَّةَ وَالْمَدِينَةِ، وَكَتَبَ لِدَاوُدَ عَهْدًا عَلَى مَكَّةَ وَالْمَدِينَةِ وَأَعْمَالِهَا، وَزَيْدٍ وِلَايَةَ عَكَّ، وَكَتَبَ لَهُ إِلَى الرَّيِّ بِمَعُونَةِ خَمْسِمِائَةِ أَلْفِ دِرْهَمٍ، وَخَلَعَ أَهْلُ الْيَمَنِ مُحَمَّدًا وَبَايَعُوا لِلْمَأْمُونِ

     ✧ In this year: Dāwūd b. ʿĪsā, the governor of Makkah and Madinah, deposed Muḥammad and swore allegiance to al-Maʾmūn. He took the pledge of allegiance from the people and wrote of that to Ṭāhir b. al-Ḥusayn and al-Maʾmūn. The reason for that was that when the two documents were taken from the Kaʿbah, Dāwūd b. ʿĪsā gathered the custodians of the Kaʿbah, the Qurayshīs, the jurists, and those who had witnessed what was in the two documents and said to them: 'You know what al-Rashīd took from us by way of covenant and solemn pact at the Sacred House of Allah, that we would be with the wronged against the wrongdoer. You have seen that Muḥammad began with wrongdoing, treachery, breaking his oath, and deposition, deposed his two brothers, and swore allegiance to an unweaned suckling infant. He extracted the two conditions from the Kaʿbah, disobedient and unjust, and burned them with fire. I have decided to depose him and swear allegiance to al-Maʾmūn, since he is the one wronged.' The people of Makkah said to him: 'Our opinion follows your opinion.' He promised them the noon prayer, and he sent a crier through the streets of Makkah proclaiming: 'Prayer in congregation!' That was on Thursday, when twenty-seven nights of Rajab had passed. He went out and prayed the noon prayer with the people. A pulpit had been placed for him between the Rukn and the Maqām. He sat upon it, praised Allah Almighty, prayed for blessings on the Messenger of Allah ﷺ, and said: 'O people of Makkah, you are the root, and the Muslims take their lead from your direction. You know what al-Rashīd required of you, and we have learned that Muḥammad began with wrongdoing and aggression. It is lawful for us and for you to depose him. I call you to witness that I have deposed Muḥammad b. Hārūn from the caliphate just as I remove this cap of mine from my head.' Then he removed it and threw it to one of the servants below him. A cap was brought to him and he put it on. Then he said: 'I have sworn allegiance to ʿAbd Allāh al-Maʾmūn. Arise and swear allegiance to him.' They remained for some days swearing allegiance to him. He wrote to his son Sulaymān b. Dāwūd b. ʿĪsā, who was his deputy over Madinah, commanding him to do likewise. When the response of the allegiance came from Madinah to Dāwūd, he departed to al-Maʾmūn and informed him of that. Al-Maʾmūn rejoiced and regarded it as a good omen through the blessing of Makkah and Madinah. He wrote for Dāwūd a covenant over Makkah, Madinah, and their dependencies, and for Zayd the governorship of ʿAkk, and he wrote for him to al-Rayy for assistance of five hundred thousand dirhams. The people of Yemen deposed Muḥammad and swore allegiance to al-Maʾmūn.

434. Tarikh (al-Tabari) 3109No grade recorded

     وَفِي شَعْبَانَ مِنْهَا عَقَدَ مُحَمَّدٌ الْأَمِينُ أَرْبَعَمِائَةِ لِوَاءٍ، مَعَ كُلِّ لِوَاءٍ أَمِيرٌ، وَبَعَثَهُمْ لِقِتَالِ هَرْثَمَةَ بْنِ أَعْيَنَ فَالْتَقَوْا فِي شَهْرِ رَمَضَانَ فَكَسَرَهُمْ هَرْثَمَةُ، وَأَسَرَ مُقَدَّمَهُمْ عَلِيَّ بْنَ مُحَمَّدِ بْنِ عِيسَى بْنِ نَهِيكٍ، وَبَعَثَ بِهِ إِلَى الْمَأْمُونِ

     ✧ In Shaʿbān of this year, Muḥammad al-Amīn bound four hundred banners, with each banner an amīr, and sent them to fight Harthamah b. Aʿyan. They met in the month of Ramaḍān, and Harthamah defeated them and captured their commander ʿAlī b. Muḥammad b. ʿĪsā b. Nahīk, and sent him to al-Maʾmūn.

435. Tarikh (al-Tabari) 3110No grade recorded

     وَفِيهَا: وَلَّى مُحَمَّدُ بْنُ هَارُونَ بْنِ عَبْدِ الْمَلِكِ بْنِ صَالِحِ بْنِ عَلِيٍّ الشَّامَ، وَأَمَرَهُ بِالْخُرُوجِ إِلَيْهَا، وَفَرَضَ لَهُ مِنْ رِجَالِهَا جُنُودًا يُقَالُ بِهِمْ طَاهِرًا وَهَرْثَمَةَ، فَسَارَ حَتَّى بَلَغَ الرِّقَّةَ، فَأَقَامَ بِهَا، وَأَنْفَذَ كُتُبَهُ وَرُسُلَهُ إِلَى رُؤَسَاءِ أَجْنَادِ الشَّامِ وَوُجُوهِ الْجَزِيرَةِ، فَقَدِمُوا عَلَيْهِ، فَأَجَازَهُمْ، وَخَلَعَ عَلَيْهِمْ، وَحَمَلَهُمْ، ثُمَّ جَرَى بَيْنَ الْجُنْدِ خُصُومَاتٌ، فَاقْتَتَلُوا وَتَفَرَّقُوا.

     ✧ In this year: Muḥammad b. Hārūn b. ʿAbd al-Malik b. Ṣāliḥ b. ʿAlī took charge of Syria, and he was ordered to set out to it. Troops were levied for him from its men, by means of whom Ṭāhir and Harthama were to be pursued. He marched until he reached al-Raqqah, and he stayed there. He sent his letters and messengers to the chiefs of the Syrian armies and the notables of al-Jazīrah, and they came to him. He gave them gifts, bestowed robes of honor upon them, and provided them mounts. Then disputes occurred among the soldiers, and they fought one another and dispersed.

436. Tarikh (al-Tabari) 3111No grade recorded

     ذِكْرُ الْفِتْنَةِ بِإِفْرِيقِيَّةَ مَعَ أَهْلِ طَرَابُلُسَ   فِي هَذِهِ السَّنَةِ ثَارَ أَبُو عِصَامٍ وَمَنْ وَافَقَهُ عَلَى إِبْرَاهِيمَ بْنِ الْأَغْلَبِ أَمِيرِ إِفْرِيقِيَّةَ، فَحَارَبَهُمْ إِبْرَاهِيمُ فَظَفِرَ بِهِمْ. وَفِيهَا اسْتَعْمَلَ ابْنُ الْأَغْلَبِ ابْنَهُ عَبْدَ اللَّهِ عَلَى طَرَابُلُسِ الْغَرْبِ، فَلَمَّا قَدِمَ إِلَيْهَا ثَارَ عَلَيْهِ الْجُنْدُ فَحَصَرُوهُ فِي دَارِهِ، ثُمَّ اصْطَلَحُوا عَلَى أَنْ يَخْرُجَ عَنْهُمْ، فَخَرَجَ عَنْهُمْ، فَلَمْ يَبْعُدْ عَنِ الْبَلَدِ حَتَّى اجْتَمَعَ كَثِيرٌ مِنَ النَّاسِ، وَوَضَعَ الْعَطَاءَ، فَأَتَاهُ الْبَرْبَرُ مِنْ كُلِّ نَاحِيَةٍ، وَكَانَ يُعْطِي الْفَارِسَ كُلَّ يَوْمٍ أَرْبَعَةَ دَرَاهِمَ، وَيُعْطِي الرَّاجِلَ فِي الْيَوْمِ دِرْهَمَيْنِ، فَاجْتَمَعَ لَهُ عَدَدٌ كَثِيرٌ، فَزَحَفَ بِهِمْ إِلَى طَرَابُلُسَ، فَخَرَجَ إِلَيْهِ الْجُنْدُ، فَاقْتَتَلُوا، فَانْهَزَمَ جُنْدُ طَرَابُلُسَ، وَدَخَلَ عَبْدُ اللَّهِ الْمَدِينَةَ وَأَمَّنَ النَّاسَ، وَأَقَامَ بِهَا. ثُمَّ عَزَلَهُ أَبُوهُ، وَاسْتَعْمَلَ بَعْدَهُ سُفْيَانَ بْنَ الْمَضَاءِ، فَثَارَتْ هَوَّارَةُ بِطَرَابُلُسَ، فَخَرَجَ الْجُنْدُ إِلَيْهِمْ، وَالْتَقَوْا فَاقْتَتَلُوا، فَهُزِمَ الْجُنْدُ إِلَى الْمَدِينَةِ، فَتَبِعَهُمْ هَوَّارَةُ، فَخَرَجَ الْجُنْدُ هَارِبِينَ إِلَى الْأَمِيرِ إِبْرَاهِيمَ بْنِ الْأَغْلَبِ، وَدَخَلُوا الْمَدِينَةَ فَهَدَمُوا أَسْوَارَهَا. وَبَلَغَ ذَلِكَ إِبْرَاهِيمَ بْنَ الْأَغْلَبِ، فَسَيَّرَ إِلَيْهَا ابْنَهُ أَبَا الْعَبَّاسِ عَبْدَ اللَّهِ فِي ثَلَاثَةَ عَشَرَ أَلْفَ فَارِسٍ، فَاقْتَتَلَ هُوَ وَالْبَرْبَرُ، وَقُتِلَ كَثِيرٌ مِنْهُمْ، وَدَخَلَ طَرَابُلُسَ وَبَنَى سُورَهَا. وَبَلَغَ خَبَرُ هَزِيمَةِ الْبَرْبَرِ إِلَى عَبْدِ الْوَهَّابِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ رُسْتَمَ، وَجَمَعَ الْبَرْبَرَ وَحَرَّضَهُمْ، وَأَقْبَلَ بِهِمْ إِلَى طَرَابُلُسَ، وَهُمْ جَمْعٌ عَظِيمٌ، غَضَبًا لِلْبَرْبَرِ وَنُصْرَةً لَهُمْ، فَنَزَلُوا عَلَى طَرَابُلُسَ وَحَصَرُوهَا، فَسَدَّ أَبُو الْعَبَّاسِ عَبْدُ اللَّهِ بْنُ إِبْرَاهِيمَ بَابَ زَنَاتَةَ، وَكَانَ يُقَاتِلُ مِنْ بَابِ هَوَّارَةَ، وَلَمْ يَزَلْ كَذَلِكَ إِلَى أَنْ تُوُفِّيَ أَبُوهُ إِبْرَاهِيمُ بْنُ الْأَغْلَبِ، وَعَهِدَ بِالْإِمَارَةِ لِوَلَدِهِ عَبْدِ اللَّهِ، فَأَخَذَ أَخُوهُ زِيَادَةُ اللَّهِ بْنُ إِبْرَاهِيمَ لَهُ الْعُهُودَ عَلَى الْجُنْدِ، وَسَيَّرَ الْكِتَابَ إِلَى أَخِيهِ عَبْدِ اللَّهِ، يُخْبِرُهُ بِمَوْتِ أَبِيهِ، وَبِالْإِمَارَةِ لَهُ، فَأَخَذَ الْبَرْبَرُ الرَّسُولَ وَالْكِتَابَ، وَدَفَعُوهُ إِلَى عَبْدِ الْوَهَّابِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ رُسْتَمَ، فَأَمَرَ بِأَنْ يُنَادَى عَبْدُ اللَّهِ بْنُ إِبْرَاهِيمَ بِمَوْتِ أَبِيهِ، [ فَصَالَحَهُمْ عَلَى أَنْ يَكُونَ الْبَلَدُ ] وَالْبَحْرُ لِعَبْدِ اللَّهِ، وَمَا كَانَ خَارِجًا عَنْ ذَلِكَ يَكُونُ لِعَبْدِ الْوَهَّابِ، وَسَارَ عَبْدُ اللَّهِ إِلَى الْقَيْرَوَانِ، فَلَقِيَهُ النَّاسُ وَتَسَلَّمَ الْأَمْرَ، وَكَانَتْ أَيَّامُهُ أَيَّامَ سُكُونٍ وَدَعَةٍ.

     ✧ Mention of the strife in Ifrīqiyah with the people of Tripoli In this year, Abū ʿIṣām and those who agreed with him rose up against Ibrāhīm b. al-Aghlab, the amīr of Ifrīqiyah. Ibrāhīm fought them and prevailed over them. In this year, Ibn al-Aghlab appointed his son ʿAbd Allāh over Tripoli of the West. When he arrived there, the troops rose up against him and besieged him in his house. Then they made peace on the condition that he would leave them. So he left them, but he had not gone far from the town when many people gathered to him, and he distributed stipends. The Berbers came to him from every direction. He used to give each horseman four dirhams every day and give each foot soldier two dirhams a day. A great number gathered to him, and he marched with them to Tripoli. The troops went out against him, and they fought. The troops of Tripoli were defeated, and ʿAbd Allāh entered the city, granted security to the people, and remained there. Then his father dismissed him and appointed after him Sufyān b. al-Maḍāʾ. The Hawwārah rose up in Tripoli, so the troops went out against them, and they met and fought. The troops were routed to the city, and the Hawwārah pursued them. The troops fled to the amīr Ibrāhīm b. al-Aghlab, and the Hawwārah entered the city and demolished its walls. This reached Ibrāhīm b. al-Aghlab, so he sent his son Abū al-ʿAbbās ʿAbd Allāh with thirteen thousand horsemen. He fought the Berbers, many of them were killed, and he entered Tripoli and rebuilt its wall. The news of the defeat of the Berbers reached ʿAbd al-Wahhāb b. ʿAbd al-Raḥmān b. Rustam. He gathered the Berbers and incited them, and came with them to Tripoli. They were a great host, angry on behalf of the Berbers and in support of them. They encamped at Tripoli and besieged it. Abū al-ʿAbbās ʿAbd Allāh b. Ibrāhīm blocked the Zanātah gate and fought from the Hawwārah gate. He remained thus until his father Ibrāhīm b. al-Aghlab died, having designated the emirate for his son ʿAbd Allāh. His brother Ziyādat Allāh b. Ibrāhīm took the pledges from the troops on his behalf and sent a letter to his brother ʿAbd Allāh, informing him of their father's death and that the emirate was his. The Berbers seized the messenger and the letter and delivered them to ʿAbd al-Wahhāb b. ʿAbd al-Raḥmān b. Rustam, who ordered that ʿAbd Allāh b. Ibrāhīm be proclaimed with the news of his father's death. [Then he made peace with them on the condition that the city] and the sea belong to ʿAbd Allāh, and whatever was outside of that belong to ʿAbd al-Wahhāb. ʿAbd Allāh traveled to al-Qayrawān. The people met him, and he took charge of affairs. His days were days of calm and tranquility.

437. Tarikh (al-Tabari) 3112No grade recorded

     وَحَجَّ بِالنَّاسِ فِي هَذِهِ السَّنَةِ الْعَبَّاسُ بْنُ مُوسَى بْنِ عِيسَى بْنِ مُوسَى بْنِ مُحَمَّدِ بْنِ عَلِيٍّ الْهَاشِمِيُّ، مِنْ قِبَلِ طَاهِرٍ، وَدَعَا لِلْمَأْمُونِ بِالْخِلَافَةِ بِمَكَّةَ وَالْمَدِينَةِ النَّبَوِيَّةِ، وَهُوَ أَوَّلُ مَوْسِمٍ دُعِيَ فِيهِ لِلْمَأْمُونِ بِالْخِلَافَةِ.

     ✧ Al-ʿAbbās b. Mūsā b. ʿĪsā b. Mūsā b. Muḥammad b. ʿAlī al-Hāshimī led the people in the pilgrimage in this year, on behalf of Ṭāhir, and he made the call for al-Maʾmūn to the caliphate in Makkah and the Prophetic Madinah. This was the first pilgrimage season in which the call was made for al-Maʾmūn to the caliphate.

438. Tarikh (al-Tabari) 3113No grade recorded

     ذِكْرُ مَنْ تُوُفِّيَ فِي هَذِهِ السَّنَةِ مِنَ الْأَكَابِرِ   1071 - بَقِيَّةُ بْنُ الْوَلِيدِ بْنِ صَائِدِ بْنِ كَعْبٍ، أَبُو مُحَمَّدٍ الْكُلَّاعِيُّ الْبَصْرِيُّ  . وُلِدَ سَنَةَ عَشْرٍ وَمِائَةٍ، وَسَمِعَ مِنْ خَلْقٍ كَثِيرٍ. وَرَوَى عَنْهُ: شُعْبَةُ، وَحَمَّادُ بْنُ زَيْدٍ، وَابْنُ الْمُبَارَكِ، وَيَزِيدُ بْنُ هَارُونَ. وَفِي أَحَادِيثِهِ مَنَاكِيرُ، إِلَّا أَنَّ أَكْثَرَهَا عَنِ الْمَجَاهِيلِ. قَالَ ابْنُ الْمُبَارَكِ: كَانَ ثِقَةً صَدُوقًا، لَكِنَّهُ كَانَ يَكْتُبُ عَنْ مَنْ أَقْبَلَ وَأَدْبَرَ. وَقَالَ يَعْقُوبُ بْنُ شَيْبَةَ: ثِقَةٌ صَدُوقٌ [وَيُتَّقَى حَدِيثُهُ عَنْ مَشْيَخَتِهِ الَّذِينَ لَا يَعْرِفُونَ، وَلَهُ أَحَادِيثُ مَنَاكِيرُ جِدًّا. تُوُفِّيَ بَقِيَّةُ فِي هَذِهِ السَّنَةِ. وَقِيلَ: فِي سَنَةِ سَبْعٍ وَتِسْعِينَ وَمِائَةٍ. 1072 - حَفْصُ بْنُ غِيَاثِ بْنِ طَلْقٍ، أَبُو عُمَرَ الْكُوفِيُّ  . سَمِعَ عُبَيْدَ اللَّهِ بْنَ عُمَرَ الْعُمَرِيَّ، وَهِشَامَ بْنَ عُرْوَةَ، وَإِسْمَاعِيلَ بْنَ أَبِي خَالِدٍ، وَأَبَا إِسْحَاقَ الشَّيْبَانِيَّ، وَسُلَيْمَانَ الْأَعْمَشَ، وَجَعْفَرَ بْنَ مُحَمَّدِ بْنِ عَلِيٍّ، وَلَيْثَ بْنَ أَبِي سُلَيْمٍ، وَدَاوُدَ بْنَ أَبِي هِنْدٍ، وَالْحَسَنَ بْنَ عَبْدِ اللَّهِ، وَأَشْعَثَ بْنَ عَبْدِ الْمَلِكِ، وَأَشْعَثَ بْنَ سِوَارٍ، وَابْنَ جُرَيْجٍ، وَمِسْعَرَ بْنَ كَدَامٍ، وَالثَّوْرِيَّ. رَوَى عَنْهُ: ابْنُهُ عُمَرُ، وَأَبُو نُعَيْمٍ الْفَضْلُ بْنُ دُكَيْنٍ، وَعَفَّانُ بْنُ مُسْلِمٍ، وَأَحْمَدُ بْنُ حَنْبَلٍ، وَابْنُ مَعِينٍ، وَابْنُ الْمَدَنِيِّ، وَأَبُو خَيْثَمَةَ، وَالْحَسَنُ بْنُ عَرَفَةَ، وَابْنُ رَاهَوَيْهِ، وَعَامَّةُ الْكُوفِيِّينَ. وَوَلِيَ حَفْصٌ الْقَضَاءَ بِبَغْدَادَ وَحَدَّثَ بِهَا، ثُمَّ عُزِلَ وَوَلِيَ قَضَاءَ الْكُوفَةِ. قَالَ يَحْيَى بْنُ اللَّيْثِ: بَاعَ رَجُلٌ مِنْ أَهْلِ خُرَاسَانَ جِمَالًا بِثَلَاثِينَ أَلْفِ دِرْهَمٍ مِنْ مَرْزُبَانَ الْمَجُوسِيِّ وَكَيْلِ أُمِّ جَعْفَرٍ فَمَطَلَهُ بِثَمَنِهَا وَحَبَسَهُ، فَطَالَ ذَلِكَ عَلَى الرَّجُلِ، فَأَتَى بَعْضُ أَصْحَابِ حَفْصِ بْنِ غِيَاثٍ فَشَاوَرَهُ، فَقَالَ: اذْهَبْ إِلَيْهِ فَقُلْ لَهُ أَعْطِنِي أَلْفَ دِرْهَمٍ وَأُحِيلُ عَلَيْكَ بِالْمَالِ الْبَاقِي، وَأَخْرُجُ إِلَى خُرَاسَانَ، فَإِنْ فَعَلَ هَكَذَا فَالْقَنِي حَتَّى أُشِيرَ عَلَيْكَ. فَفَعَلَ الرَّجُلُ وَأَتَى مَرْزُبَانَ فَأَعْطَاهُ أَلْفَ دِرْهَمٍ، فَرَجَعَ إِلَى الرَّجُلِ فَأَخْبَرَهُ فَقَالَ: عُدْ إِلَيْهِ فَقُلْ لَهُ: إِذَا رَكِبْتَ غَدًا فَطَرِيقُكَ عَلَى الْقَاضِي تَحَضَّرَ وَأَوْكِلْ رَجُلًا يَقْبِضُ الْمَالَ وَاخْرُجْ، فَإِذَا جَلَسَ إِلَيَّ الْقَاضِي فَادْعُ عَلَيْهِ مَا بَقِيَ لَكَ مِنَ الْمَالِ، فَإِذَا أَقَرَّ حَبَسَهُ حَفْصٌ وَأَخَذْتُ مَالَكَ. فَرَجَعَ إِلَى مَرْزُبَانَ فَسَأَلَهُ فَقَالَ: انْتَظِرْنِي بِبَابِ الْقَاضِي. فَلَمَّا رَكِبَ مِنَ الْغَدِ وَثَبَ إِلَيْهِ الرَّجُلُ فَقَالَ: إِنْ رَأَيْتَ أَنْ تَنْزِلَ إِلَى الْقَاضِي حَتَّى أُوكِلَ بِقَبْضِ الْمَالِ وَأَخْرُجَ، فَنَزَلَ مَرْزُبَانُ فَتَقَدَّمَا إِلَى حَفْصِ بْنِ غِيَاثٍ، فَقَالَ الرَّجُلُ: أَيَّدَ اللَّهُ الْقَاضِي لِي عَلَى هَذَا الرَّجُلِ تِسْعَةٌ وَعِشْرُونَ أَلْفِ دِرْهَمٍ، فَقَالَ حَفْصٌ: مَا تَقُولُ يَا مَجُوسِيُّ ؟ قَالَ: صَدَقَ أَصْلَحَ اللَّهُ الْقَاضِي. قَالَ: مَا تَقُولُ يَا رَجُلُ، قَدْ أَقَرَّ لَكَ ؟ قَالَ يُعْطِينِي مَالِي. قَالَ حَفْصٌ لِلْمَجُوسِيِّ: مَا تَقُولُ ؟ فَقَالَ: هَذَا الْمَالُ عَلَى السَّيِّدَةِ. قَالَ: أَنْتَ أَحْمَقُ، تُقِرُّ ثُمَّ تَقُولُ عَلَى السَّيِّدَةِ، مَا تَقُولُ يَا رَجُلُ ! ؟ فَقَالَ: إِنْ أَعْطَانِي مَالِي وَإِلَّا حَبَسْتَهُ. قَالَ: مَا تَقُولُ يَا مَجُوسِيُّ ؟ قَالَ: الْمَالُ عَلَى السَّيِّدَةِ، قَالَ حَفْصٌ: خُذُوا بِيَدِهِ إِلَى الْحَبْسِ. فَلَمَّا حُبِسَ بَلَغَ الْخَبَرُ أُمَّ جَعْفَرٍ، فَغَضِبَتْ وَبَعَثَتْ إِلَى السِّنْدِيِّ وَجِّهْ إِلَيَّ مَرْزُبَانَ فَأَخْرِجْهُ، وَبُلِّغَ حَفْصٌ الْخَبَرَ فَقَالَ: أَحْبِسُ أَنَا وَيُخْرِجُ السِّنْدِيُّ ؟ لَا جَلَسْتُ مَجْلِسِي هَذَا أَوْ يُرَدُّ مَرْزُبَانُ إِلَى الْحَبْسِ. فَجَاءَ السِّنْدِيُّ إِلَى أُمِّ جَعْفَرٍ فَقَالَ: اللَّهَ اللَّهَ فِيَّ، إِنَّهُ حَفْصُ بْنُ غِيَاثٍ، وَأَخَافُ مِنْ أَمِيرِ الْمُؤْمِنِينَ أَنْ يَقُولَ لِي: بِأَمْرِ مَنْ أَخْرَجْتَهُ ؟ رُدِّيهِ إِلَى الْحَبْسِ وَأَنَا أُكَلِّمُ حَفْصًا فِي أَمْرِهِ، فَأَجَابَتْهُ فَرَجَعَ مَرْزُبَانُ إِلَى الْحَبْسِ، فَقَالَتْ أُمُّ جَعْفَرٍ لِهَارُونَ: قَاضِيكَ هَذَا أَحْمَقُ، حَبَسَ وَكِيلِي، فَمُرْهُ لَا يَنْظُرُ فِي هَذَا الْحُكْمِ، وَتُوَلِّي أَمْرَهُ إِلَى أَبِي يُوسُفَ. فَأَمَرَ لَهُ بِالْكِتَابِ، وَبَلَغَ حَفْصًا الْخَبَرُ فَقَالَ لِلرَّجُلِ: أَحْضِرْ لِي شُهُودًا حَتَّى أُسَجِّلَ لَكَ عَلَى الْمَجُوسِيِّ بِالْمَالِ فَجَلَسَ حَفْصٌ، فَسَجَّلَ عَلَى الْمَجُوسِيِّ، وَوَرَدَ كِتَابُ هَارُونَ مَعَ خَادِمٍ لَهُ، فَقَالَ: هَذَا كِتَابُ أَمِيرِ الْمُؤْمِنِينَ. فَقَالَ: انْظُرْ مَا يُقَالُ لَكَ، فَلَمَّا فَرَغَ حَفْصٌ مِنَ السِّجِلِّ أَخَذَ الْكِتَابَ مِنَ الْخَادِمِ فَقَرَأَهُ فَقَالَ: اقْرَأْ عَلَى أَمِيرِ الْمُؤْمِنِينَ السَّلَامَ وَأَخْبِرْهُ أَنَّ كِتَابَهُ وَرَدَ، وَقَدْ أُنْفِذَ الْحَكْمُ، فَقَالَ الْخَادِمُ: قَدْ وَاللَّهِ عَرَفْتُ مَا صَنَعْتَ، مَا أَرَدْتُ أَنْ تَأْخُذَ كِتَابَ أَمِيرِ الْمُؤْمِنِينَ حَتَّى تَفْرَغَ مِمَّا تُرِيدُ، وَاللَّهِ لَأُخْبِرَنَّ أَمِيرَ الْمُؤْمِنِينَ بِمَا فَعَلْتَ. فَقَالَ حَفْصٌ: قُلْ لَهُ مَا أَحْبَبْتَ. فَجَاءَ الْخَادِمُ، فَأَخْبَرَ هَارُونَ، فَضَحِكَ وَقَالَ لِلْحَاجِبِ: مُرْ لِحَفْصِ بْنِ غِيَاثٍ بِثَلَاثِينَ أَلْفِ دِرْهَمٍ. فَرَكِبَ يَحْيَى بْنُ خَالِدٍ وَاسْتَقْبَلَ حَفْصًا مُنْصَرِفًا مِنْ مَجْلِسِ الْقَضَاءِ، فَقَالَ: أَيُّهَا الْقَاضِي، قَدْ سَرَرْتَ أَمِيرَ الْمُؤْمِنِينَ الْيَوْمَ، وَأَمَرَ لَكَ بِثَلَاثِينَ أَلْفِ دِرْهَمٍ، فَمَا كَانَ السَّبَبُ فِي هَذَا ؟ قَالَ: تَمَّمَ اللَّهُ نِعَمَ أَمِيرِ الْمُؤْمِنِينَ، وَأَحْسَنَ حِفْظَهُ وَكَلَاءَتَهُ، مَا زِدْتُ عَلَى مَا أَفْعَلُ كُلَّ يَوْمٍ. قَالَ: مَا أَعْلَمُ إِلَّا أَنِّي سَجَّلْتُ عَلَى مَرْزُبَانَ الْمَجُوسِيَّ بِمَا وَجَبَ عَلَيْهِ، فَقَالَ: فَمِنْ هَذَا سُرَّ أَمِيرُ الْمُؤْمِنِينَ. قَالَ حَفْصٌ: الْحَمْدُ لِلَّهِ كَثِيرًا. فَقَالَتْ أُمُّ جَعْفَرٍ لِهَارُونَ: لَا أَنَا وَلَا أَنْتَ، إِلَّا أَنْ تَعْزِلَ حَفْصًا. فَأَبَى عَلَيْهَا، ثُمَّ أَلَحَّتْ عَلَيْهِ فَعَزَلَهُ عَنِ الشَّرْقِيَّةِ، وَوَلَّاهُ قَضَاءَ الْكُوفَةِ، فَمَكَثَ عَلَيْهَا ثَلَاثَ عَشْرَةَ سَنَةً، وَكَانَ أَبُو يُوسُفَ لَمَّا وَلِيَ حَفْصٌ قَالَ لِأَصْحَابِهِ: تَعَالَوْا نَكْتُبُ نَوَادِرَ حَفْصٍ، فَلَمَّا وَرَدَتْ أَحْكَامُهُ وَقَضَايَاهُ عَلَى أَبِي يُوسُفَ قَالَ لَهُ أَصْحَابُهُ: أَيْنَ النَّوَادِرُ الَّتِي تَكْتُبُهَا ؟ قَالَ: وَيْحَكُمْ إِنَّ حَفْصًا أَرَادَ اللَّهَ فَوَفَّقَهُ اللَّهُ. قَالَ عُمَرُ بْنُ حَفْصٍ: لَمَّا حَضَرَتْ أَبِي الْوَفَاةُ أُغْمِيَ عَلَيْهِ، فَبَكَيْتُ عِنْدَ رَأْسِهِ، فَأَفَاقَ فَقَالَ: مَا يُبْكِيكَ ؟ قُلْتُ: أَبْكِي لِفِرَاقِكِ، وَلَمَّا دَخَلْتُ فِيهِ مِنْ هَذَا الْأَمْرِ - يَعْنِي الْقَضَاءَ - قَالَ: لَا تَبْكِ، فَإِنِّي مَا حَلَلَتْ سَرَاوِيلِي عَلَى حَرَامٍ قَطُّ، وَلَا جَلَسَ بَيْنَ يَدَيْ خَصْمَانِ فَبَالِيَتْ عَلَى مَنْ تَوَجَّهَ الْحُكْمُ مِنْهَا. عَنْ حَفْصِ بْنِ غِيَاثٍ قَالَ: وَلَدَتْ أُمُّ مُحَمَّدِ بْنِ أَبِي إِسْمَاعِيلَ أَرْبَعَةَ بَنِينٍ فِي بَطْنٍ، قَالَ: فَرَأَيْتُهُمْ كُلَّهُمْ قَدْ نَيَّفُوا عَلَى الثَّمَانِينَ. قَالَ عُبَيْدُ بْنُ غَنَّامٍ: حَدَّثَنِي أَبِي قَالَ: مَرِضَ حَفْصٌ خَمْسَةَ عَشَرَ يَوْمًا فَدَفَعَ إِلَيَّ مِائَةَ دِرْهَمٍ فَقَالَ: امْضِ بِهَا إِلَى الْعَامِلِ وَقُلْ لَهُ: هَذِهِ رِزْقُ خَمْسَةَ عَشَرَ يَوْمًا لَمْ أَحْكُمْ فِيهَا بَيْنَ الْمُسْلِمِينَ لَا حَظَّ لِي فِيهَا. تُوُفِّيَ حَفْصُ بْنُ غِيَاثٍ سَنَةَ سِتٍّ وَتِسْعِينَ وَمِائَةٍ. كَذَا قَالَ الْفَلَّاسُ، وَمُحَمَّدُ بْنُ الْمُثَنَّى. وَقَالَ خَلِيفَةُ بْنُ خَيَّاطٍ، وَمُحَمَّدُ بْنُ سَعْدٍ: سَنَةَ أَرْبَعٍ وَتِسْعِينَ. وَقَالَ عُبَيْدُ اللَّهِ بْنُ الصَّبَّاحِ: سَنَةَ تِسْعٍ وَتِسْعِينَ. وَقَالَ سَلْمُ بْنُ جُنَادَةَ: سَنَةَ خَمْسٍ وَتِسْعِينَ. 1073 - عَبْدُ اللَّهِ بْنُ مَرْزُوقٍ، أَبُو مُحَمَّدٍ الزَّاهِدُ.   زَعَمَ أَبُو عَبْدِ الرَّحْمَنِ السُّلَمِيُّ الصُّوفِيُّ أَنَّهُ كَانَ وَزِيرَ الرَّشِيدِ، فَخَرَجَ مِنْ ذَلِكَ وَتَخَلَّى مِنْ مَالِهِ وَتَزَهَّدَ، وَكَانَ كَثِيرَ الْبُكَاءِ، شَدِيدَ الْحُزْنِ. قَالَ عَبْدُ اللَّهِ بْنُ مَرْزُوقٍ: يَا سَلَامَةُ، إِنَّ لِي إِلَيْكَ حَاجَةً. قُلْتُ: وَمَا هِيَ ؟ قَالَ: تَحْمِلُنِي فَتَطْرَحُنِي عَلَى تِلْكَ الْمَزْبَلَةِ لَعَلِّي أَمُوتُ عَلَيْهَا، فَيَرَى مَكَانِي فَيَرْحَمُنِي. 1074 - مُحَمَّدُ بْنُ زِينِ بْنِ سُلَيْمٍ، أَبُو الشِّيصِ الشَّاعِرُ  . انْقَطَعَ إِلَى عُقْبَةَ بْنِ جَعْفَرِ بْنِ الْأَشْعَثِ الْخُزَاعِيُّ، وَكَانَ أَمِيرًا عَلَى الرِّقَّةِ، فَمَدَحَهُ [فِي ] أَكْثَرِ شَعْرِهِ، وَكَانَ أَبُو الشِّيصِ سَرِيعَ الْخَاطِرِ، الشِّعْرُ عَلَيْهِ أَهْوَنُ مِنْ شُرْبِ الْمَاءِ. رَوَى أَبُو بَكْرٍ الْأَنْبَارِيُّ، عَنْ أَبِيهِ، عَنْ أَحْمَدَ بْنِ عُبَيْدٍ قَالَ: اجْتَمَعَ مُسْلِمُ بْنُ الْوَلِيدِ، وَأَبُو نُوَاسٍ، وَأَبُو الشِّيصِ، وَدِعْبَلٌ فِي مَجْلِسٍ، فَقَالُوا: لِيَنْشُدْ كُلٌّ مِنْكُمْ أَجْوَدَ مَا قَالَ مِنَ الشِّعْرِ، فَقَالَ رَجُلٌ كَانَ مَعَهُمْ: اسْمَعُوا مِنِّي أُخْبِرُكُمْ بِمَا يَنْشُدُ كُلٌّ مِنْكُمْ قَبْلَ أَنْ يَنْشُدَ. قَالُوا: هَاتِ. فَقَالَ لِمُسْلِمٍ: أَمَّا أَنْتَ فَكَأَنِّي بِكَ قَدْ أَنْشَدْتَ: إِذَا مَا عَلَتْ مِنَّا ذُؤَابَةُ وَاحِدٍ وَإِنْ كَانَ ذَا حِلْمٍ دَعَتْهُ إِلَى الْجَهْلِ     هَلِ الْعَيْشُ إِلَّا أَنْ تَرُوحَ مَعَ الصَّبَى وَتَغْدُو صَرِيعَ الْكَأْسِ وَالْأَعْيُنِ النُّجْلِ قَالَ: وَبِهَذَا الْبَيْتِ لُقِّبَ بِـ"صَرِيعِ الْغَوَانِي" لَقَّبَهُ بِهِ الرَّشِيدُ. فَقَالَ لَهُ مُسْلِمٌ: صَدَقْتَ. ثُمَّ أَقْبَلَ عَلَى أَبِي نُوَاسٍ فَقَالَ لَهُ: وَكَأَنِّي بِكَ قَدْ أَنْشَدْتَ: لَا تَبْكِ لَيْلَى وَلَا تَطْرَبْ إِلَى هِنْدِ     وَاشْرَبْ عَلَى الْوَرْدِ مِنْ حَمْرَاءَ كَالْوَرْدِ تَسْقِيكَ مِنْ عَيْنِهَا خَمْرًا وَمِنْ يَدِهَا     خَمْرًا فَمَا لَكَ مِنْ سُكْرَيْنِ مِنْ بُدِّ فَقَالَ لَهُ: صَدَقْتَ. ثُمَّ أَقْبَلَ عَلَى دِعْبَلٍ فَقَالَ لَهُ: كَأَنِّي بِكَ وَقَدْ أَنْشَدْتَ: أَيْنَ الشَّبَابُ وَأَيَّةً سَلَكَا     لَا أَيْنَ يُطْلَبُ ضَلَّ بَلْ هَلَكَا لَا تَعْجَبِي يَا سَلمَ مِنْ رَجُلٍ     ضَحِكَ الْمَشِيبُ بِرَأْسِهِ فَبَكَى فَقَالَ لَهُ: صَدَقْتَ، ثُمَّ أَقْبَلَ عَلَى أَبِي الشِّيصِ فَقَالَ لَهُ: كَأَنِّي بِكَ قَدْ أَنْشَدْتَ: لَا تُنْكِرِي صَدِّي وَلَا إِعْرَاضِي     لَيْسَ الْمُقِلُّ عَنِ الزَّمَانِ بِرَاضِي فَقَالَ لَهُ: لَا، مَا أَرَدْتُ [أَنْ ] أَنْشِدَ هَذَا، وَلَيْسَ هَذَا بِأَجْوَدِ شَيْءٍ قُلْتُهُ. قَالُوا: فَأَنْشِدْنَا مَا بَدَا لَكَ. فَأَنْشَدَهُمْ: وَقَفَ الْهَوَى بِي حَيْثُ أَنْتَ فَلَيْسَ لِي     مُتَأَخِّرٌ عَنْهُ وَلَا مُتَقَدِّمُ أَجِدُ الْمَلَامَةَ فِي هَوَاكَ لَذِيذَةً     حُبًّا لِذِكْرِكَ فَلْيَلُمْنِي اللُّوَّمُ أَشْبَهْتَ أَعْدَائِي فَصِرْتُ أُحِبُّهُمْ     إِذْ كَانَ حَظِّي مِنْكَ حَظِي مِنْهُمُ وَأَهَنْتَنِي فَأَهَنْتُ نَفْسِي صَاغِرًا     يَا مَنْ أَهُونُ عَلَيْكَ مِمَّنْ أُكْرِمُ فَقَالَ أَبُو نُوَاسٍ: أَحْسَنْتَ وَاللَّهِ وَجَوَّدْتَ. وَعَمِيَ أَبُو الشِّيصِ فِي آخِرِ عُمُرِهِ. 1075 - مُعَاذُ بْنُ مُعَاذٍ، أَبُو الْمُثَنَّى الْبَصْرِيُّ الْعَنْبَرِيُّ  . وُلِدَ سَنَةَ تِسْعَ عَشْرَةَ وَمِائَةٍ، وَسَمِعَ سُلَيْمَانَ التَّيْمِيَّ، وَشُعْبَةَ، [وَ ] الثَّوْرِيَّ، وَغَيْرَهُمْ. رَوَى عَنْهُ: أَحْمَدُ بْنُ حَنْبَلٍ، وَيَحْيَى بْنُ مَعِينٍ، وَأَبُو خَيْثَمَةَ، وَغَيْرُهُمْ. وَوَلِيَ قَضَاءَ الْبَصْرَةِ، وَكَانَ مِنَ الْأَثْبَاتِ فِي الْحَدِيثِ. وَقَالَ أَحْمَدُ بْنُ حَنْبَلٍ: مَا رَأَيْتُ أَحَدًا إِلَّا وَقَدْ تَعَلَّقَ عَلَيْهِ شَيْءٌ مِنَ الْحَدِيثِ إِلَّا مُعَاذَ الْعَنْبَرِيَّ، فَإِنَّهُمْ مَا قَدَرُوا أَنْ يَتَعَلَّقُوا عَلَيْهِ فِي شَيْءٍ مِنَ الْحَدِيثِ مَعَ شُغْلِهِ بِالْقَضَاءِ. تُوفِّيَ مُعَاذٌ بِالْبَصْرَةِ فِي رَبِيعٍ الْآخَرِ مِنْ هَذِهِ السَّنَةِ، وَهُوَ ابْنُ سَبْعٍ وَسَبْعِينَ سَنَةً. 1076 - هَاشِمُ بْنُ أَبِي بَكْرِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ أَبِي بَكْرِ بْنِ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ أَبِي بَكْرٍ الصِّدِّيقِ، يُكَنَّى: أَبَا بَكْرٍ  . مَدْبَغِيٌّ، كَانَ مِنْ سَاكِنِي الْكُوفَةِ، فَقَدِمَ قَاضِيًا عَلَى مِصْرَ مِنْ قِبَلِ الْأَمِينِ فِي جُمَادَى الْآخِرَةِ سَنَةَ أَرْبَعٍ وَتِسْعِينَ، وَكَانَ يَذْهَبُ مَذْهَبَ أَبِي حَنِيفَةَ. تُوفِّيَ فِي مُحَرَّمِ هَذِهِ السَّنَةِ.

     ✧ Mention of the notables who died in this year 1071 - Baqiyyah b. al-Walīd b. Ṣāʾid b. Kaʿb, Abū Muḥammad al-Kullāʿī al-Baṣrī. He was born in the year 110 AH, and he heard from many people. From him narrated: Shuʿbah, Ḥammād b. Zayd, Ibn al-Mubārak, and Yazīd b. Hārūn. In his ḥadīths there are rejected reports, except that most of them are from unknown narrators. Ibn al-Mubārak said: He was trustworthy and truthful, but he used to write from whoever came and went. Yaʿqūb b. Shaybah said: He was trustworthy and truthful, [but his ḥadīth from his shaykhs whom they do not know is to be avoided, and he has very rejected ḥadīths. Baqiyyah died in this year. It was also said: in the year 197 AH. 1072 - Ḥafṣ b. Ghiyāth b. Ṭalq, Abū ʿUmar al-Kūfī. He heard ʿUbayd Allāh b. ʿUmar al-ʿUmarī, Hishām b. ʿUrwah, Ismāʿīl b. Abī Khālid, Abū Isḥāq al-Shaybānī, Sulaymān al-Aʿmash, Jaʿfar b. Muḥammad b. ʿAlī, Layth b. Abī Sulaym, Dāwūd b. Abī Hind, al-Ḥasan b. ʿAbd Allāh, Ashʿath b. ʿAbd al-Malik, Ashʿath b. Siwār, Ibn Jurayj, Misʿar b. Kidām, and al-Thawrī. From him narrated: his son ʿUmar, Abū Nuʿaym al-Faḍl b. Dukayn, ʿAffān b. Muslim, Aḥmad b. Ḥanbal, Ibn Maʿīn, Ibn al-Madanī, Abū Khaythamah, al-Ḥasan b. ʿArafah, Ibn Rāhawayh, and the general body of the Kufans. Ḥafṣ held the judiciary in Baghdad and related ḥadīth there, then he was dismissed and held the judiciary of Kufa. Yaḥyā b. al-Layth said: A man from the people of Khurasan sold camels for thirty thousand dirhams to Marzubān the Magian, the agent of Umm Jaʿfar, and he delayed paying him their price and imprisoned him. This went on long for the man, so he came to one of the companions of Ḥafṣ b. Ghiyāth and consulted him. He said: Go to him and say to him, "Give me a thousand dirhams and I will transfer to you the remaining money, and I will go out to Khurasan." If he does that, then meet me so that I may advise you. The man did that and came to Marzubān, and he gave him a thousand dirhams. He returned to the man and told him, and he said: Go back to him and say to him, "When you ride tomorrow, your way will be past the judge; be present and appoint a man to receive the money and leave." Then when the judge sits before me, make a claim against him for the rest of the money that remains to you. If he acknowledges it, Ḥafṣ will imprison him and you will take your money. So he returned to Marzubān and asked him, and he said: Wait for me at the judge's gate. When he rode the next day, the man sprang upon him and said: If you see fit to dismount to the judge so that I may appoint someone to receive the money and leave, then Marzubān dismounted and they went before Ḥafṣ b. Ghiyāth. The man said: May God support the judge; I have a claim against this man of twenty-nine thousand dirhams. Ḥafṣ said: What do you say, O Magian? He said: He has spoken truly, may God keep the judge righteous. He said: What do you say, O man? He has acknowledged to you. He said: He should give me my money. Ḥafṣ said to the Magian: What do you say? He said: This money is owed by the Lady. He said: You are a fool; you acknowledge and then say it is owed by the Lady. What do you say, O man!? He said: If he gives me my money, fine; otherwise you will imprison him. He said: What do you say, O Magian? He said: The money is owed by the Lady. Ḥafṣ said: Take him by the hand to prison. When he was imprisoned, the news reached Umm Jaʿfar, and she became angry and sent to al-Sindī: Send Marzubān to me and release him. The news was conveyed to Ḥafṣ, and he said: I imprison and al-Sindī releases? I will not sit in this seat of mine until Marzubān is returned to prison. Al-Sindī came to Umm Jaʿfar and said: I beseech you by God, spare me; he is Ḥafṣ b. Ghiyāth, and I fear that the Commander of the Faithful will say to me: By whose command did you release him? Return him to prison and I will speak to Ḥafṣ about his affair. She consented, and Marzubān returned to prison. Umm Jaʿfar said to Hārūn: This judge of yours is a fool; he imprisoned my agent. Order him not to look into this case, and entrust the matter to Abū Yūsuf. So he ordered a letter to be written to him. The news reached Ḥafṣ, and he said to the man: Bring me witnesses so that I may record for you the debt against the Magian. Ḥafṣ sat and recorded against the Magian. The letter of Hārūn arrived with a servant of his, and the servant said: This is the letter of the Commander of the Faithful. He said: See what is said to you. When Ḥafṣ finished the record, he took the letter from the servant and read it, then said: Convey peace to the Commander of the Faithful and inform him that his letter arrived, and the judgment has already been executed. The servant said: By God, I recognized what you did; you did not want to take the letter of the Commander of the Faithful until you finished what you wanted. By God, I will inform the Commander of the Faithful of what you did. Ḥafṣ said: Tell him whatever you like. The servant came and informed Hārūn, and he laughed and said to the chamberlain: Order thirty thousand dirhams to be given to Ḥafṣ b. Ghiyāth. Yaḥyā b. Khālid rode and met Ḥafṣ as he was leaving the court session, and said: O judge, you have pleased the Commander of the Faithful today, and he has ordered thirty thousand dirhams for you. What was the reason for this? He said: May God complete the blessings of the Commander of the Faithful and grant him good protection and care; I did nothing more than what I do every day. He said: I know nothing except that I recorded against Marzubān the Magian what was due from him. He said: So it was from this that the Commander of the Faithful was pleased. Ḥafṣ said: Praise be to God abundantly. Umm Jaʿfar said to Hārūn: Neither I nor you, unless you dismiss Ḥafṣ. He refused her, then she insisted, so he dismissed him from the eastern side and appointed him judge of Kufa. He remained there for thirteen years. When Ḥafṣ was appointed, Abū Yūsuf said to his companions: Come, let us write down the curious judgments of Ḥafṣ. When his rulings and cases reached Abū Yūsuf, his companions said to him: Where are the curious judgments you were writing? He said: Woe to you; Ḥafṣ intended God, and God granted him success. ʿUmar b. Ḥafṣ said: When death came to my father, he lost consciousness, and I wept at his head. He regained consciousness and said: What makes you weep? I said: I weep for separation from you, and for what I have entered into of this matter—meaning the judiciary. He said: Do not weep, for I have never loosened my trousers for anything forbidden, nor have two litigants sat before me and I cared on which of them the judgment fell. From Ḥafṣ b. Ghiyāth, he said: The mother of Muḥammad b. Abī Ismāʿīl gave birth to four sons at once. He said: I saw all of them exceed eighty. ʿUbayd b. Ghannām said: My father narrated to me: Ḥafṣ fell ill for fifteen days and handed me a hundred dirhams, saying: Take this to the tax collector and tell him: This is the stipend of fifteen days during which I did not judge between the Muslims; I have no share in it. Ḥafṣ b. Ghiyāth died in the year 196 AH. Thus said al-Fallās and Muḥammad b. al-Muthannā. Khalīfah b. Khayyāṭ and Muḥammad b. Saʿd said: in the year 194 AH. ʿUbayd Allāh b. al-Ṣabbāḥ said: in the year 199 AH. Salm b. Junādah said: in the year 195 AH. 1073 - ʿAbd Allāh b. Marzūq, Abū Muḥammad the ascetic. Abū ʿAbd al-Raḥmān al-Sulamī the Sufi claimed that he was the vizier of al-Rashīd, then he left that, divested himself of his wealth, and became ascetic. He was given to much weeping and intense sorrow. ʿAbd Allāh b. Marzūq said: O Salāmah, I have a need from you. I said: What is it? He said: Carry me and throw me on that rubbish heap, so that I may die upon it, and He may see my place and have mercy on me. 1074 - Muḥammad b. Zayn b. Sulaym, Abū al-Shīṣ the poet. He attached himself to ʿUqbah b. Jaʿfar b. al-Ashʿath al-Khuzāʿī, who was governor of al-Raqqah, and praised him in most of his poetry. Abū al-Shīṣ was quick of mind; poetry was easier for him than drinking water. Abū Bakr al-Anbārī narrated, from his father, from Aḥmad b. ʿUbayd, who said: Muslim b. al-Walīd, Abū Nuwās, Abū al-Shīṣ, and Diʿbil gathered in a gathering, and they said: Let each of you recite the best poetry he has composed. A man who was with them said: Listen to me, and I will tell you what each of you will recite before he recites. They said: Give it. He said to Muslim: As for you, it is as if I see you reciting: When the forelock of one of us rises high, even if he possesses forbearance, it calls him to ignorance. Is life anything but to go forth with youthful passion, and to go in the morning a victim of the cup and of wide, lovely eyes. He said: And by this verse he was nicknamed "Ṣarīʿ al-Ghawānī" (the one struck down by beautiful women), a nickname given to him by al-Rashīd. Muslim said to him: You have spoken truly. Then he turned to Abū Nuwās and said to him: It is as if I see you reciting: Do not weep for Laylā, nor be stirred with longing for Hind, but drink upon the rose from a red wine like the rose. She gives you to drink from her eyes wine, and from her hand wine, so you have no escape from two intoxications. He said to him: You have spoken truly. Then he turned to Diʿbil and said to him: It is as if I see you reciting: Where is youth, and which way did it take? Do not ask where it is sought; it has gone astray, nay, it has perished. Do not wonder, O Salmā, at a man whose head gray hair laughed at, and so he wept. He said to him: You have spoken truly. Then he turned to Abū al-Shīṣ and said to him: It is as if I see you reciting: Do not deny my turning away and my aversion; the one who has little is not content with time. He said to him: No, I did not intend to recite this, and this is not the best thing I have composed. They said: Then recite to us whatever you like. So he recited to them: Passion stopped me where you are, so I have no retreat from it and no advance. I find blame in love for you delightful, out of love for your mention, so let the blamers blame me. You have come to resemble my enemies, so I have begun to love them, since my share of you is my share of them. And you humiliated me, so I humiliated myself in abasement; O you to whom I am more contemptible than those I honor. Abū Nuwās said: By God, you have done well and excelled. Abū al-Shīṣ became blind at the end of his life. 1075 - Muʿādh b. Muʿādh, Abū al-Muthannā al-Baṣrī al-ʿAnbarī. He was born in the year 119 AH, and he heard Sulaymān al-Taymī, Shuʿbah, al-Thawrī, and others. From him narrated: Aḥmad b. Ḥanbal, Yaḥyā b. Maʿīn, Abū Khaythamah, and others. He held the judiciary of Basra, and he was among the most reliable in ḥadīth. Aḥmad b. Ḥanbal said: I have not seen anyone except that something of ḥadīth was held against him, except Muʿādh al-ʿAnbarī, for they were unable to hold anything of ḥadīth against him despite his being occupied with the judiciary. Muʿādh died in Basra in Rabīʿ al-Ākhir of this year, at the age of seventy-seven. 1076 - Hāshim b. Abī Bakr b. ʿAbd al-Raḥmān b. Abī Bakr b. ʿAbd Allāh b. ʿAbd al-Raḥmān b. Abī Bakr al-Ṣiddīq, known as Abū Bakr. He was a tanner; he was one of the inhabitants of Kufa, then he came as judge over Egypt on behalf of al-Amīn in Jumādā al-Ākhirah of the year 194 AH, and he followed the school of Abū Ḥanīfah. He died in Muḥarram of this year.

439. Tarikh (al-Tabari) 3114No grade recorded

     ثُمَّ دَخَلَتْ سَنَةُ سَبْعٍ وَتِسْعِينَ وَمِائَةٍ اسْتَهَلَّتْ وَقَدْ أَلَحَّ طَاهِرُ بْنُ الْحُسَيْنِ بْنِ مُصْعَبٍ وَهَرْثَمَةُ بْنُ أَعْيَنَ، وَمَنْ مَعَهُمَا مِنَ الْجُنُودِ فِي حِصَارِ بَغْدَادَ وَالتَّضْيِيقِ عَلَى مُحَمَّدٍ الْأَمِينِ وَهَرَبَ الْقَاسِمُ بْنُ الرَّشِيدِ،  وَعَمُّهُ مَنْصُورُ بْنُ الْمَهْدِيِّ إِلَى الْمَأْمُونِ فَأَكْرَمَهُمَا، وَوَلَّى أَخَاهُ الْقَاسِمَ جُرْجَانَ وَاشْتَدَّ الْحِصَارُ بِبَغْدَادَ وَنُصِبَتْ عَلَيْهَا الْمَجَانِيقُ وَالْعَرَّادَاتُ وَضَاقَ الْأَمِينُ بِهِمْ ذَرْعًا، وَلَمْ يَبْقَ مَعَهُ مَا يُنْفِقُ فِي الْجُنْدِ، فَاضْطَرَّ إِلَى ضَرْبِ آنِيَةِ الْفِضَّةِ وَالذَّهَبِ دَرَاهِمَ وَدَنَانِيرَ، وَهَرَبَ كَثِيرٌ مِنْ جُنْدِهِ إِلَى طَاهِرٍ، وَقُتِلَ مِنْ أَهْلِ الْبَلَدِ خَلْقٌ كَثِيرٌ، وَأُخِذَتْ أَمْوَالٌ كَثِيرَةٌ مِنَ التُّجَّارِ، وَبَعَثَ مُحَمَّدٌ الْأَمِينُ إِلَى قُصُورٍ كَثِيرَةٍ، وَدُورٍ شَهِيرَةٍ، وَأَمَاكِنَ وَمَحَالَّ كَثِيرَةٍ فَحَرَّقَهَا لِمَا رَأَى فِي ذَلِكَ مِنَ الْمَصْلَحَةِ فَعَلَ كُلَّ هَذَا فِرَارًا مِنَ الْمَوْتِ، وَلِتَدُومَ الْخِلَافَةُ لَهُ فَلَمْ تَدُمْ، وَقُتِلَ، وَخُرِّبَتْ دِيَارُهُ كَمَا سَيَأْتِي قَرِيبًا وَفَعَلَ طَاهِرٌ مِثْلَ مَا فَعَلَ الْأَمِينُ، حَتَّى كَادَتْ بَغْدَادُ تَخْرَبُ بِكَمَالِهَا، فَقَالَ بَعْضُ الشُّعَرَاءِ فِي ذَلِكَ: مَنْ ذَا أَصَابَكِ يَا بَغْدَادُ بِالْعَيْنِ أَلَمْ تَكُونِي زَمَاناً قُرَّةَ الْعَيْنِ     أَلَمْ يَكُنْ فِيكِ قَوْمٌ كَانَ مَسْكَنُهُمْ وَكَانَ قُرْبُهُمْ زَيْنًا مِنَ الزَّيْنِ     صَاحَ الْغُرَابُ بِهِمْ بِالْبَيْنِ فَافْتَرَقُوا مَاذَا لَقِيتِ بِهِمْ مِنْ لَوْعَةِ الْبَيْنِ     أَسْتَوْدِعُ اللَّهَ قَوْماً مَا ذَكَرْتُهُمْ إِلَّا تَحَدَّرَ مَاءُ الْعَيْنِ مِنْ عَيْنِي     كَانُوا فَمَزَّقَهُمْ دَهْرٌ وَصَدَّعَهُمْ وَالدَّهْرُ يَصْدَعُ مَا بَيْنَ الْفَرِيقَيْنِ وَقَدْ أَكْثَرَ الشُّعَرَاءُ فِي ذَلِكَ، وَقَدْ أَوْرَدَ الْإِمَامُ أَبُو جَعْفَرِ بْنُ جَرِيرٍ مِنْ ذَلِكَ طَرَفًا صَالِحًا، وَأَوْرَدَ فِي ذَلِكَ قَصِيدَةً طَوِيلَةً جِدًّا لِبَعْضِ أَهْلِ ذَلِكَ الزَّمَانِ، فِيهَا بَسْطُ مَا وَقَعَ، وَهِيَ هَوْلٌ مِنَ الْأَهْوَالِ اخْتَصَرْنَاهَا بِالْكُلِّيَّةِ. وَاسْتَحْوَذَ طَاهِرٌ عَلَى مَا كَانَ فِي الضِّيَاعِ مِنَ الْغَلَّاتِ وَالْحَوَاصِلِ لِلْأُمَرَاءِ وَغَيْرِهِمْ، وَدَعَاهُمْ إِلَى الْأَمَانِ، وَخَلْعِ الْأَمِينِ، وَالْبَيْعَةِ لِلْمَأْمُونِ، فَاسْتَجَابَ لَهُ جَمَاعَةٌ؛ مِنْهُمْ عَبْدُ اللَّهِ بْنُ حُمَيْدِ بْنِ قَحْطَبَةَ، وَيَحْيَى بْنُ عَلِيِّ بْنِ مَاهَانَ، وَمُحَمَّدُ بْنُ أَبِي الْعَبَّاسِ الطُّوسِيُّ، وَكَاتَبَهُ خَلْقٌ مِنَ الْهَاشِمِيِّينَ وَالْأُمَرَاءِ، وَصَارَتْ قُلُوبُهُمْ مَعَهُ. وَاتَّفَقَ فِي بَعْضِ الْأَيَّامِ أَنْ ظَفِرَ أَصْحَابُ الْأَمِينِ بِبَعْضِ أَصْحَابِ طَاهِرٍ، فَقَتَلُوا مِنْهُمْ طَائِفَةً عِنْدَ قَصْرِ صَالِحٍ، فَلَمَّا جَرَى ذَلِكَ بَطَرَ الْأَمِينُ، وَأَقْبَلَ عَلَى اللَّهْوِ وَالشُّرْبِ وَاللَّعِبِ، وَوَكَّلَ الْأُمُورَ، وَتَدْبِيرَهَا إِلَى مُحَمَّدِ بْنِ عِيسَى بْنِ نَهِيكٍ، ثُمَّ قَوِيَتْ شَوْكَةُ أَصْحَابِ طَاهِرٍ وَضَعُفَ جَانِبُ الْأَمِينِ جِدًّا، وَانْحَازَ النَّاسُ إِلَى جَيْشِ طَاهِرٍ، وَكَانَ جَانِبُهُ آمِنًا جِدًّا، لَا يَخَافُ أَحَدٌ فِيهِ مِنْ سَرِقَةٍ وَلَا نَهْبٍ، وَلَا غَيْرِ ذَلِكَ، وَقَدِ احْتَازَ طَاهِرٌ أَكْثَرَ مَحَالِّ بَغْدَادَ وَأَرْبَاضِهَا، وَمَنَعَ الْمَلَّاحِينَ أَنْ يَحْمِلُوا طَعَامًا إِلَى مَنْ خَالَفَهُ، لِيُضَيِّقَ عَلَيْهِمْ، فَغَلَتِ الْأَسْعَارُ عِنْدَهُمْ جِدًّا، وَنَدِمَ مَنْ لَمْ يَكُنْ خَرَجَ مِنْ بَغْدَادَ قَبْلَ ذَلِكَ، وَمُنِعَتِ التُّجَّارُ مِنَ الْقُدُومِ إِلَى بَغْدَادَ بِشَيْءٍ مِنَ الْبَضَائِعِ أَوِ الدَّقِيقِ، وَصُرِفَتِ السُّفُنُ إِلَى الْبَصْرَةِ وَغَيْرِهَا، وَقَدْ جَرَتْ بَيْنَ الْفَرِيقَيْنِ حُرُوبٌ كَثِيرَةٌ؛ فَمِنْ ذَلِكَ وَقْعَةُ دَرْبِ الْحِجَارَةِ، كَانَتْ لِأَصْحَابِ مُحَمَّدٍ الْأَمِينِ قُتِلَ فِيهَا خَلْقٌ مِنْ أَصْحَابِ طَاهِرٍ، كَانَ الرَّجُلُ مِنَ الْعَيَّارِينَ وَالْحَرَافِشَةُ مِنَ الْبَغَادِدَةِ يَأْتِي عُرْيَانًا، وَمَعَهُ بَارِيَّةٌ مُقَيَّرَةٌ، وَتَحْتَ كَتِفِهِ مِخْلَاةٌ فِيهَا حِجَارَةٌ، فَإِذَا ضَرَبَهُ الْفَارِسُ مِنْ بَعِيدٍ بِالسَّهْمِ اتَّقَاهُ بِبَارِيَّتِهِ فَلَا يُؤْذِيهِ، وَإِذَا اقْتَرَبَ مِنْهُ رَمَاهُ بِحَجَرٍ فِي الْمِقْلَاعِ فَأَصَابَهُ، فَهَزَمُوهُمْ بِذَلِكَ. وَوَقْعَةُ الشَّمَّاسِيَّةِ  أُسِرَ فِيهَا هَرْثَمَةُ بْنُ أَعْيَنَ فَشَقَّ ذَلِكَ عَلَى طَاهِرٍ، وَأَمَرَ بِعَقْدِ جِسْرٍ عَلَى دِجْلَةَ فَوْقَ الشَّمَّاسِيَّةِ، وَعَبَرَ بِنَفْسِهِ، وَمَنْ مَعَهُ إِلَى الْجَانِبِ الْآخَرِ فَقَاتَلَهُمْ بِنَفْسِهِ أَشَدَّ الْقِتَالِ حَتَّى أَزَالَهُمْ عَنْ مَوَاضِعِهِمْ، وَاسْتَرَدَّ مِنْهُمْ هَرْثَمَةَ، وَجَمَاعَةً مِمَّنْ كَانُوا أَسَرُوهُمْ مِنْ أَصْحَابِهِ، فَشَقَّ ذَلِكَ عَلَى مُحَمَّدٍ الْأَمِينِ وَقَالَ فِي ذَلِكَ: مُنِيتُ بِأَشْجَعِ الثَّقَلَيْنِ قَلْبًا     إِذَا مَا طَالَ لَيْسَ كَمَا يَطُولُ لَهُ مَعَ كُلِّ ذِي بَدَنٍ رَقِيبٌ     يُشَاهِدُهُ وَيَعْلَمُ مَا يَقُولُ فَلَيْسَ بِمُغْفِلٍ أَمْرًا عِنَادًا     إِذَا مَا الْأَمْرُ ضَيَّعَهُ الْغُفُولُ وَضَعُفَ أَمْرُ مُحَمَّدٍ الْأَمِينِ ابْنِ زُبَيْدَةَ جِدًّا، وَلَمْ يَبْقَ عِنْدَهُ مَالٌ يُنْفِقُهُ عَلَى جُنْدِهِ، وَلَا عَلَى نَفْسِهِ، وَتَفَرَّقَ أَكْثَرُ أَصْحَابِهِ عَنْهُ، وَبَقِيَ مُضْطَهَدًا ذَلِيلًا. وَانْقَضَتْ هَذِهِ السَّنَةُ بِكَمَالِهَا وَالنَّاسُ فِي بَغْدَادَ فِي قَلَاقِلَ وَزَلَازِلَ وَهَيْشَاتٍ وَقِتَالٍ وَحِصَارٍ وَحَرْقٍ وَغَرَقٍ وَسَرَقٍ، فَإِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ.

     ✧ Then the year 197 AH commenced. It began while Ṭāhir b. al-Ḥusayn b. Muṣʿab and Harthamah b. Aʿyan, along with the troops with them, were pressing the siege of Baghdad and tightening the noose on Muḥammad al-Amīn. Al-Qāsim b. al-Rashīd and his uncle Manṣūr b. al-Mahdī fled to al-Maʾmūn, who honored them and appointed his brother al-Qāsim over Jurjān. The siege of Baghdad intensified, mangonels and ʿarrādāt were set up against it, and al-Amīn was hard-pressed by them. He had nothing left to spend on the troops, so he was forced to strike silver and gold vessels into dirhams and dinars. Many of his soldiers fled to Ṭāhir, many inhabitants of the city were killed, and much property was taken from the merchants. Muḥammad al-Amīn sent to many palaces, famous houses, and numerous places and burned them, seeing some advantage in that. He did all this to flee death and so that the caliphate would remain his, but it did not last; he was killed and his abodes were ruined, as will come shortly. Ṭāhir did the like of what al-Amīn did, until Baghdad was almost completely destroyed. One of the poets said about that: Who has afflicted you, O Baghdad, with the evil eye? Were you not once the delight of the eye? Were there not in you a people whose dwelling it was, And whose nearness was an adornment above adornment? The crow croaked at them with separation, So they parted. What did you meet through them of the anguish of separation? I entrust to God a people whom I do not mention But the water of the eye streams from my eye. They were, then time tore them apart and split them, And time splits between the two parties. The poets spoke much about this, and the Imam Abū Jaʿfar b. Jarīr cited a good portion of it. He cited a very long qaṣīdah by one of the people of that time, in which there is an exposition of what occurred; it is a terror among terrors which we have omitted entirely. Ṭāhir took control of the produce and storehouses in the estates belonging to the commanders and others, summoned them to safety, to the deposition of al-Amīn, and to the oath of allegiance to al-Maʾmūn. A group responded to him, among them ʿAbd Allāh b. Ḥumayd b. Qaḥṭabah, Yaḥyā b. ʿAlī b. Māhān, and Muḥammad b. Abī al-ʿAbbās al-Ṭūsī. Many of the Hāshimites and commanders corresponded with him, and their hearts went over to him. It happened on one of the days that the companions of al-Amīn seized some of the companions of Ṭāhir and killed a group of them near the palace of Ṣāliḥ. When that occurred, al-Amīn exulted and turned to diversion, drinking, and play. He entrusted affairs and their management to Muḥammad b. ʿĪsā b. Nahīk. Then the power of Ṭāhir's companions grew and al-Amīn's side weakened greatly. The people went over to Ṭāhir's army, for his side was very secure: no one there feared theft or plunder or anything else. Ṭāhir took possession of most of the quarters of Baghdad and its suburbs, and he prevented the boatmen from carrying food to those who opposed him, to straiten them. Prices rose greatly among them, and those who had not left Baghdad before that regretted it. The merchants were prevented from bringing any goods or flour to Baghdad, and the ships were diverted to al-Baṣrah and elsewhere. Many battles took place between the two parties. Among them was the Battle of Darb al-Ḥijārah, which went to the companions of Muḥammad al-Amīn; many of Ṭāhir's companions were killed in it. A man of the ʿayyārūn and the ḥarāfishah of the Baghdādīs would come naked, with a tarred reed mat and a bag containing stones under his shoulder. When a horseman shot at him from afar with an arrow, he shielded himself with his mat and it did not harm him; when he came near, he threw a stone at him with a sling and struck him. Thus they routed them. And the Battle of al-Shammāsiyyah, in which Harthamah b. Aʿyan was captured. That distressed Ṭāhir, and he ordered a bridge to be built over the Tigris above al-Shammāsiyyah. He crossed over himself with those with him to the other side and fought them in person with the fiercest fighting until he dislodged them from their positions and recovered Harthamah and a group of his companions whom they had captured. That distressed Muḥammad al-Amīn, and he said about it: I have been afflicted with one whose heart is the bravest of the two weighty ones; When it lasts long, it is not as it lasts. He has with every possessor of a body a watcher Who observes him and knows what he says. He is not one to neglect a matter out of stubbornness When neglect has lost the matter. The affair of Muḥammad al-Amīn ibn Zubaydah weakened greatly. He had no money left to spend on his troops or on himself, most of his companions scattered from him, and he remained oppressed and abased. This year came to an end in its entirety while the people in Baghdad were in tumults, convulsions, disturbances, fighting, siege, burning, drowning, and theft. To God we belong and to Him we return.

440. Tarikh (al-Tabari) 3115No grade recorded

     وَفِيهَا سَارَ الْمُؤْتَمَنُ بْنُ الرَّشِيدِ، وَمَنْصُورُ بْنُ الْمَهْدِيِّ إِلَى الْمَأْمُونِ بِخُرَاسَانَ، فَوَجَّهَ الْمَأْمُونُ أَخَاهُ الْمُؤْتَمَنَ إِلَى جُرْجَانَ.

     ✧ In this year, al-Muʾtaman b. al-Rashīd and Manṣūr b. al-Mahdī marched to al-Maʾmūn in Khurāsān. Then al-Maʾmūn dispatched his brother al-Muʾtaman to Jurjān.

441. Tarikh (al-Tabari) 3116No grade recorded

     ( وَفِيهَا كَانَ بِالْأَنْدَلُسِ غَلَاءٌ شَدِيدٌ، وَكَانَ النَّاسُ يَطْوُونَ الْأَيَّامَ، وَيَتَعَلَّلُونَ بِمَا يَضْبُطُ النَّفْسَ ).

     ✧ (In this year there was in al-Andalus a severe famine, and the people endured days without food, and they distracted themselves with whatever could restrain the soul).

442. Tarikh (al-Tabari) 3117No grade recorded

     وَحَجَّ بِالنَّاسِ هَذِهِ السَّنَةَ الْعَبَّاسُ بْنُ مُوسَى بْنِ عِيسَى، بِتَوْجِيهِ طَاهِرٍ إِيَّاهُ عَلَى الْمَوْسِمِ بِأَمْرِ أَمِيرِ الْمُؤْمِنِينَ الْمَأْمُونِ.

     ✧ The people performed the pilgrimage this year under the leadership of al-ʿAbbās b. Mūsā b. ʿĪsā, appointed by Ṭāhir to lead the pilgrimage season, by command of the Commander of the Faithful al-Maʾmūn.

443. Tarikh (al-Tabari) 3118No grade recorded

     ذِكْرُ مَنْ تُوُفِّيَ فِي هَذِهِ السَّنَةِ مِنَ الْأَكَابِرِ   1077 - شُعَيْبُ بْنُ حَرْبٍ، أَبُو صَالِحٍ الْمَدِينِيُّ. سَمِعَ شُعْبَةَ، وَالثَّوْرِيَّ، وَزُهَيْرَ بْنَ مُعَاوِيَةَ. وَرَوَى عَنْهُ: أَحْمَدُ بْنُ حَنْبَلٍ وَغَيْرُهُ. وَكَانَ مِنَ الثِّقَاتِ الْعُلَمَاءِ الْعُبَّادِ الْآمِرِينَ بِالْمَعْرُوفِ، الْمُدَقِّقِينَ فِي طَلَبِ الْحَلَالِ. عَنْ أَحْمَدَ بْنِ الْحُسَيْنِ الصُّوفِيِّ قَالَ: سَمِعْتُ أَبَا حَمْدُونَ الْمُقْرِئُ، وَاسْمُهُ: طَيِّبُ بْنُ إِسْمَاعِيلَ يَقُولُ: ذَهَبْنَا إِلَى الْمَدَائِنِ إِلَى شُعَيْبِ بْنِ حَرْبٍ، كَانَ قَاعِدًا عَلَى شَطِّ دِجْلَةَ، وَكَانَ قَدْ بَنَى كُوخًا، وَخُبِزَ لَهُ مُعَلَّقٌ، وَإِنَّمَا كَانَ جِلْدًا وَعَظْمًا، قَالَ: فَقَالَ: أَرَى هَا هُنَا بَعْدُ لَحْمًا، وَاللَّهِ لَا عِلْمَ فِي دُورِنَا بِهِ حَتَّى أَدْخُلَ إِلَى الْقَبْرِ وَأَنَا عِظَامٌ تُقَعْقِعُ، أُرِيدُ السَّمْنَ لِلدُّودِ وَالْحَيَّاتِ ؟ قَالَ: فَبَلَغَ أَحْمَدَ بْنَ حَنْبَلٍ قَوْلُهُ فَقَالَ: شُعَيْبُ بْنُ حَرْبٍ حَمَلَ عَلَى نَفْسِهِ فِي الْوَرَعِ. عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْمَلِكِ قَالَ: جَاءَ رَجُلٌ إِلَى شُعَيْبِ بْنِ حَرْبٍ وَهُوَ بِمَكَّةَ فَقَالَ: مَا جَاءَ بِكَ ؟ قَالَ: جِئْتُ أُؤْنِسُكَ. قَالَ: جِئْتَ تُؤْنِسَنِي وَأَنَا أُعَالِجُ الْوَحْدَةَ مُنْذُ أَرْبَعِينَ سَنَةً. قَالَ ابْنُ أَبِي الدُّنْيَا: وَحَدَّثَنِي الْحَسَنُ بْنُ الصَّبَّاحِ قَالَ: سَمِعْتُ شُعَيْبَ بْنَ حَرْبٍ يَقُولُ: لَا تَجْلِسْ إِلَّا مَعَ أَحَدِ رَجُلَيْنِ: رَجُلٌ يُعَلِّمُكَ خَيْرًا فَتَقْبَلُ مِنْهُ، أَوْ رَجُلٌ تُعَلِّمُهُ خَيْرًا فَيَقْبَلُ مِنْكَ. وَالثَّالِثُ اهْرُبْ مِنْهُ. عَنْ عَبْدِ الْوَهَّابِ قاَلَ: كَانَ هَا هُنَا قَوْمٌ خَرَجُوا إِلَى الْمَدَائِنِ إِلَى شُعَيْبِ بْنِ حَرْبٍ، فَمَا رَجَعُوا إِلَى دُورِهِمْ، وَلَقَدْ أَقَامَ بَعْضُهُمْ لَمْ يَسْتَقِ الْمَاءَ، وَكَانَ شُعَيْبٌ يَقُولُ لِبَعْضِهِمُ الَّذِي يَسْتَقِي الْمَاءَ: لَوْ رَآكَ سُفْيَانُ لَقُرَّتْ عَيْنُهُ. قَالَ الْمُصَنِّفُ رَحِمَهُ اللَّهُ: كَانَ شُعَيْبٌ قَدِ اعْتَزَلَ النَّاسَ وَأَقَامَ بِالْمَدَائِنِ يَتَعَبَّدُ، ثُمَّ خَرَجَ إِلَى مَكَّةَ، فَتُوفِّيَ بِهَا بِعِلَّةِ الْبَطْنِ فِي هَذِهِ السَّنَةِ. وَقِيلَ فِي سَنَةِ تِسْعٍ وَتِسْعِينَ. 1078 - عُبَيْدُ بْنُ وَهْبِ بْنِ مُسْلِمٍ، أَبُو مُحَمَّدٍ، مَوْلَى لِقُرَيْشٍ  . وُلِدَ فِي ذِي الْقِعْدَةِ سَنَةَ خَمْسٍ وَعِشْرِينَ وَمِائَةٍ، وَطَلَبَ الْعِلْمَ وَهُوَ ابْنُ سَبْعَ عَشْرَةَ سَنَةً. عَنْ أَحْمَدَ بْنِ سَعِيدٍ الْهَمْدَانِيِّ قَالَ: دَخَلَ ابْنُ وَهْبٍ الْحَمَّامَ فَسَمِعَ قَارِئًا يَقْرَأُ: وَإِذْ يَتَحَاجُّونَ فِي النَّارِ فَسَقَطَ مَغْشِيًّا عَلَيْهِ، فَغَسَلَتْ عَنْهُ النَّوْرَةَ وَهُوَ لَا يَعْقِلُ. عَنْ يُونُسَ بْنِ عَبْدِ الْأَعْلَى يَقُولُ: كَتَبَ الْخَلِيفَةُ إِلَى عَبْدِ اللَّهِ بْنِ وَهْبٍ فِي قَضَاءِ مِصْرَ، فَجَنَّنَ نَفْسَهُ وَلَزِمَ الْبَيْتَ، فَاطَّلَعَ عَلَيْهِ رِشْدِينُ بْنُ سَعْدٍ مِنَ السَّطْحِ فَقَالَ: يَا أَبَا مُحَمَّدٍ، أَلَا تَخْرُجُ لِلنَّاسِ فَتَحْكُمُ بَيْنَهُمْ كَمَا أَمَرَ اللَّهُ وَرَسُولُهُ، قَدْ جَنَّنْتَ نَفْسَكَ، وَلَزِمْتَ الْبَيْتَ. فَقَالَ: إِنِّي هَا هُنَا انْتَهَى عَقْلُكَ، أَلَمْ تَعْلَمْ أَنَّ الْقَضَاءَ يُحْشَرُونَ يَوْمَ الْقِيَامَةِ مَعَ السَّلَاطِينِ وَيُحْشَرُ الْعُلَمَاءُ مَعَ الْأَنْبِيَاءِ ! ؟ تُوفِّيَ عَبْدُ اللَّهِ بِمِصْرَ فِي شَعْبَانَ هَذِهِ السَّنَةَ. 1079 - عَبْدُ الرَّحْمَنِ بْنُ مُسْهِرِ بْنِ عُمَرَ - وَقِيلَ: عُمَيْرٌ - أَبُو الْهَيْثَمِ الْكُوفِيُّ.   حَدَّثَ عَنْ هِشَامِ بْنِ عُرْوَةَ وَغَيْرِهِ. وَهُوَ قَاضِي جَبَلٍ. عَنْ عَبْدِ الرَّحْمَنِ بْنِ مُسْهِرٍ قَالَ: وَلَّانِي أَبُو يُوسُفَ الْقَاضِي الْقَضَاءَ بِجَبَلٍ، وَبَلَغَنِي أَنَّ الرَّشِيدَ يَنْحَدِرُ إِلَى الْبَصْرَةِ، فَسَأَلْتُ أَهْلَ جَبَلٍ أَنْ يُثْنُوا عَلَيَّ، فَوَعَدُونِي أَنْ يَفْعَلُوا ذَلِكَ إِذَا انْحَدَرَ، فَلَمَّا قَرُبَ مِنَّا سَأَلْتُهُمُ الْحُضُورَ، فَلَمْ يَفْعَلُوا وَتَفَرَّقُوا، فَلَمَّا آيَسُونِي مِنْ أَنْفُسِهِمْ سَرَّحْتُ لِحْيَتِي وَخَرَجْتُ لَهُ، فَوَقَفْتُ فَوَافَى وَأَبُو يُوسُفَ مَعَهُ فِي الْحَرَّاقَةِ، فَقُلْتُ: يَا أَمِيرَ الْمُؤْمِنِينَ، نِعْمَ الْقَاضِي قَاضِي جَبَلٍ، قَدْ عَدَلَ فِينَا وَفَعَلَ وَصَنَعَ، وَجَعَلْتُ أُثْنِي عَلَى نَفْسِي، وَرَآنِي أَبُو يُوسُفَ فَطَأْطَأَ رَأْسَهُ وَضَحِكَ، فَقَالَ لَهُ الرَّشِيدُ: مِمَّ ضَحِكْتَ ؟ فَقَالَ: الْمُثْنِي عَلَى الْقَاضِي هُوَ الْقَاضِي. فَضَحِكَ هَارُونُ حَتَّى فَحَصَ بِرِجْلَيْهِ وَقَالَ: هَذَا شَيْخٌ سَخِيفٌ سَفَلَةٌ فَاعْزِلْهُ، فَعَزَلَنِي. فَلَمَّا رَجَعَ جَعَلْتُ أَخْتَلِفُ إِلَيْهِ وَأَسْأَلُهُ أَنْ يُوَلِّيَنِي قَضَاءَ نَاحِيَةٍ أُخْرَى، فَلَمْ يَفْعَلْ. فَحَدَّثْتُ النَّاسَ عَنْ مُجَالِدٍ، عَنِ الشَّعْبِيِّ أَنَّ كُنْيَةَ الدَّجَّالِ: أَبُو يُوسُفَ، وَبَلَغَهُ ذَلِكَ، فَقَالَ: هَذِهِ بِتِلْكَ، فَحَسْبُكَ وَصِرْ إِلَيَّ حَتَّى أُوَلِّيَكَ نَاحِيَةً أُخْرَى. فَفَعَلَ، وَأَمْسَكْتُ عَنْهُ. قَالَ يَحْيَى: عَبْدُ الرَّحْمَنِ بْنُ مُسْهِرٍ لَيْسَ بِشَيْءٍ. وَقَالَ النَّسَائِيُّ: هُوَ مَتْرُوكُ الْحَدِيثِ. 1080 - عُثْمَانُ بْنُ سَعِيدٍ، أَبُو سَعِيدٍ، الْمُلَقَّبُ: وَرْشٌ. رَوَى عَنْ نَافِعٍ الْقِرَاءَةَ، وَهُوَ مِنْ أَعْلَامِ أَصْحَابِهِ، تُوفِّيَ فِي هَذِهِ السَّنَةِ. 1081 - وَكِيعُ بْنُ الْجَرَّاحِ بْنِ عُدَيِ بْنِ فَرَسِ بْنِ جَمْحَةَ، أَبُو سُفْيَانَ الرُّؤَاسِيُّ الْكُوفِيُّ  . وُلِدَ سَنَةَ تِسْعٍ وَعِشْرِينَ وَمِائَةٍ، وَقِيلَ سَنَةَ ثَمَانٍ. وَسَمِعَ إِسْمَاعِيلَ بْنَ أَبِي خَالِدٍ، وَهِشَامَ بْنَ عُرْوَةَ، وَالْأَعْمَشَ، وَابْنَ عَوْنٍ، وَابْنَ جُرَيْجٍ وَالْأَوْزَاعِيَّ، وَسُفْيَانَ وَخَلْقًا كَثِيرًا. وَحَدَّثَ وَهُوَ ابْنُ ثَلَاثٍ وَثَلَاثِينَ، فَرَوَى عَنْهُ ابْنُ الْمُبَارَكِ، وَقُتَيْبَةُ، وَأَحْمَدُ، وَيَحْيَى. وَأَحْضَرَهُ الرَّشِيدُ لِيُوَلِّيَهُ الْقَضَاءَ فَامْتَنَعَ. عَنْ وَكِيعٍ قَالَ: أَتَيْتُ الْأَعْمَشَ فَقُلْتُ: حَدِّثْنِي: فَقَالَ لِي: مَا اسْمُكَ ؟ قُلْتُ: وَكِيعٌ. فَقَالَ: اسْمٌ نَبِيلٌ، وَمَا أَحْسَبُ إِلَّا سَيَكُونُ لَكَ نَبَأٌ، أَيْنَ تَنْزِلُ مِنَ الْكُوفَةِ ؟ قُلْتُ: فِي بَنِي رُؤَاسٍ. قَالَ: أَيْنَ مِنْ مَنْزِلِ الْجَرَّاحِ بْنِ مَلِيحٍ ؟ قُلْتُ: ذَاكَ أَبِي، وَكَانَ أَبِي عَلَى بَيْتِ الْمَالِ. قَالَ: اذْهَبْ فَجِئْنِي بِعَطَائِي وَتَعَالَ حَتَّى أُحَدِّثَكَ بِخَمْسَةِ أَحَادِيثَ. قَالَ: فَجِئْتُ أَبِي فَأَخْبَرْتُهُ، فَقَالَ: خُذْ نِصْفَ الْعَطَاءِ وَاذْهَبْ بِهِ، فَإِذَا حَدَّثَكَ بِالْخَمْسَةِ فَخُذِ النِّصْفَ الْآخَرَ فَاذْهَبْ بِهِ حَتَّى تَكُونَ عَشَرَةً. قَالَ: فَأَتَيْتُهُ بِنِصْفِ عَطَائِهِ، فَأَخَذَهُ فَوَضَعَهُ فِي كَفِّهِ، ثُمَّ سَكَتَ، فَقُلْتُ: حَدِّثْنِي. فَقَالَ: اكْتُبْ. فَأَمْلَى عَلَيَّ حَدِيثَيْنِ. قَالَ: قُلْتُ: وَعَدْتَنِي خَمْسَةً. قَالَ: فَأَيْنَ الدَّرَاهِمُ كُلُّهَا ؟ أَحْسَبُ أَنَّ أَبَاكَ أَمَرَكَ بِهَذَا، وَلَمْ يَعْلَمْ أَنَّ الْأَعْمَشَ قَدْ شَهِدَ الْوَقَائِعَ، اذْهَبْ وَجِئْ بِتَمَامِهَا كُلِّهَا وَتَعَالَ أُحَدِّثُكَ خَمْسَةَ أَحَادِيثَ. قَالَ: فَجِئْتُهُ فَحَدَّثَنِي بِخَمْسَةٍ. قَالَ: فَكَانَ إِذَا كَانَ كُلّ شَهْرٍ جِئْتُهُ بِعَطَائِهِ فَحَدَّثَنِي بِخَمْسَةِ أَحَادِيثَ. عَنْ أَسَدِ بْنِ عَفِيرٍ قَالَ: حَدَّثَنِي رَجُلٌ مِنْ أَهْلِ هَذَا الشَّأْنِ مِنْ أَهْلِ الْمَرْوَةِ وَالْأَدَبِ قَالَ: جَاءَ رَجُلٌ إِلَى وَكِيعٍ فَقَالَ لَهُ: إِنِّي أَمُتُّ إِلَيْكَ بِحُرْمَةٍ. قَالَ: وَمَا حُرْمَتُكَ ؟ قَالَ: كُنْتَ تَكْتُبُ مِنْ مَحْبَرَتِي فِي مَجْلِسِ الْأَعْمَشِ. قَالَ: فَوَثَبَ وَكِيعٌ فَأَخْرَجَ لَهُ مِنْ مَنْزِلِهِ صُرَّةً فِيهَا دَنَانِيرُ وَقَالَ: أَعْذُرَنِي، فَإِنِّي مَا أَمْلِكُ غَيْرَهَا. عَنْ إِبْرَاهِيمَ الْحَرْبِيِّ قَالَ: سَمِعْتُ أَحْمَدَ بْنَ حَنْبَلٍ ذَكَرَ يَوْمًا وَكِيعًا فَقَالَ: مَا رَأَتْ عَيْنِي مِثْلَهُ قَطُّ، يَحْفَظُ الْحَدِيثَ جَيِّدًا، وَيُذَاكِرُ بِالْفِقْهِ فَيُحْسِنُ، مَعَ وَرَعٍ وَاجْتِهَادٍ، وَلَا يَتَكَلَّمُ فِي أَحَدٍ. عَنْ إِسْمَاعِيلَ بْنِ أَبِي خَالِدٍ، عَنْ عَبْدِ اللَّهِ، أَنَّ رَسُولَ اللَّهِ ﷺ لَمَّا مَاتَ لَمْ يُدْفَنْ حَتَّى رَبَا بَطْنُهُ وَانْتَشَرَتْ خِنْصَرَاهُ. قَالَ قُتَيْبَةُ: حَدَّثَ بِهَذَا الْحَدِيثِ وَكِيعٌ وَهُوَ بِمَكَّةَ، وَكَانَتْ سَنَةَ حَجَّ فِيهَا الرَّشِيدُ فَقَدَّمُوهُ إِلَيْهِ، فَدَعَا الرَّشِيدُ سُفْيَانَ بْنَ عُيَيْنَةَ، وَعَبْدَ الْمَجِيدِ بْنَ عَبْدِ الْعَزِيزِ بْنِ أَبِي رَوَّادٍ، فَأَمَّا عَبْدُ الْمَجِيدِ فَقَالَ: يَجِبُ أَنْ يُقْتَلَ هَذَا، فَإِنَّهُ لَمْ يَرْوِ هَذَا إِلَّا وَفِي قَلْبِهِ غِشٌّ لِلنَّبِيِّ ﷺ. فَسَأَلَ الرَّشِيدُ سُفْيَانَ بْنَ عَيْيَنَةَ فَقَالَ: لَا يَجِبُ عَلَيْهِ الْقَتْلُ رَجُلٌ سَمِعَ حَدِيثًا فَرَوَاهُ، لَا يَجِبُ عَلَيْهِ الْقَتْلُ، إِنَّ الْمَدِينَةَ شَدِيدَةُ الْحَرِّ، تُوفِّيَ النَّبِيُّ ﷺ يَوْمَ الِاثْنَيْنِ، فَنَزَلَ إِلَى قَبْرِهِ لَيْلَةَ الْأَرْبِعَاءِ لِأَنَّ الْقَوْمَ كَانُوا فِي صَلَاحِ أُمَّةِ مُحَمَّدٍ ﷺ، وَاخْتَلَفَتْ قُرَيْشٌ وَالْأَنْصَارُ، فَمِنْ ذَلِكَ تَغَيَّرَ. قَالَ قُتَيْبَةُ: فَكَانَ وَكِيعٌ إِذَا ذُكِرَ لَهُ فِعْلُ عَبْدِ الْمَجِيدِ قَالَ: ذَلِكَ رَجُلٌ جَاهِلٌ، سَمِعَ حَدِيثًا لَمْ يَعْرِفْ وَجْهَهُ، فَتَكَلَّمَ بِمَا تَكَلَّمَ. تُوفِّيَ وَكِيعٌ بِفَيْدَ فِي هَذِهِ السَّنَةِ وَهُوَ ابْنُ سِتٍّ وَسِتِّينَ سَنَةً.

     ✧ Mention of the notables who died in this year 1077 - Shuʿayb b. Ḥarb, Abū Ṣāliḥ al-Madīnī. He heard Shuʿba, al-Thawrī, and Zuhayr b. Muʿāwiya. From him narrated: Aḥmad b. Ḥanbal and others. He was among the trustworthy scholars, the devout worshippers, the commanders of good, and the meticulous in seeking what is lawful. On the authority of Aḥmad b. al-Ḥusayn al-Ṣūfī, who said: I heard Abū Ḥamdūn al-Muqriʾ, whose name is Ṭayyib b. Ismāʿīl, say: We went to al-Madāʾin to Shuʿayb b. Ḥarb. He was sitting on the bank of the Tigris, and he had built a hut, and bread was hung for him, and he was only skin and bone. He said: He said: I still see flesh here. By God, there is no knowledge in our abodes of it until I enter the grave while I am bones that rattle. Do I want fat for the worms and snakes? He said: His statement reached Aḥmad b. Ḥanbal, and he said: Shuʿayb b. Ḥarb imposed hardship on himself in scrupulousness. On the authority of Ibrāhīm b. ʿAbd al-Malik, who said: A man came to Shuʿayb b. Ḥarb while he was in Makkah and said: What brought you? He said: I came to keep you company. He said: You came to keep me company while I have been contending with solitude for forty years. Ibn Abī al-Dunyā said: Al-Ḥasan b. al-Ṣabbāḥ narrated to me, saying: I heard Shuʿayb b. Ḥarb say: Do not sit except with one of two men: a man who teaches you good and you accept from him, or a man whom you teach good and he accepts from you. As for the third, flee from him. On the authority of ʿAbd al-Wahhāb, who said: There were people here who went out to al-Madāʾin to Shuʿayb b. Ḥarb, and they did not return to their homes. Indeed, some of them stayed without drawing water, and Shuʿayb used to say to some of those who drew water: If Sufyān saw you, his eye would be delighted. The compiler, may God have mercy on him, said: Shuʿayb had withdrawn from people and resided in al-Madāʾin, devoting himself to worship. Then he went out to Makkah and died there of an ailment of the stomach in this year. It is also said in the year ninety-nine. 1078 - ʿUbayd b. Wahb b. Muslim, Abū Muḥammad, a client of Quraysh. He was born in Dhū al-Qaʿdah in the year one hundred twenty-five, and he sought knowledge when he was seventeen years old. On the authority of Aḥmad b. Saʿīd al-Hamdānī, who said: Ibn Wahb entered the bathhouse and heard a reciter reciting: "And when they dispute in the Fire" [Q 40:47], and he fell down in a swoon, and the depilatory paste was washed off him while he was unconscious. On the authority of Yūnus b. ʿAbd al-Aʿlā, who said: The caliph wrote to ʿAbd Allāh b. Wahb concerning the judgeship of Egypt, so he feigned madness and stayed in his house. Then Rashdīn b. Saʿd looked down on him from the roof and said: O Abū Muḥammad, will you not go out to the people and judge between them as God and His Messenger commanded? You have feigned madness and stayed in your house. He said: It is here that your intellect has reached its limit. Do you not know that judges will be gathered on the Day of Resurrection with the sultans, while the scholars will be gathered with the prophets!? ʿAbd Allāh died in Egypt in Shaʿbān of this year. 1079 - ʿAbd al-Raḥmān b. Mushir b. ʿUmar—and it is said: ʿUmayr—Abū al-Haytham al-Kūfī. He reported from Hishām b. ʿUrwa and others. He was the judge of Jabal. On the authority of ʿAbd al-Raḥmān b. Mushir, who said: Abū Yūsuf al-Qāḍī appointed me as judge in Jabal, and it reached me that al-Rashīd was descending to al-Baṣra. So I asked the people of Jabal to praise me, and they promised me that they would do so when he descended. When he drew near to us, I asked them to attend, but they did not do so and dispersed. When they made me despair of them, I let my beard hang loose and went out to him. I stood, and he arrived with Abū Yūsuf with him in the ḥarrāqa, and I said: O Commander of the Faithful, what an excellent judge the judge of Jabal is! He has been just among us and has done and performed, and I began praising myself. Abū Yūsuf saw me and lowered his head and laughed. Al-Rashīd said to him: Why did you laugh? He said: The one praising the judge is the judge himself. Hārūn laughed until he kicked with his feet and said: This is a silly, base old man, so dismiss him. So he dismissed me. When he returned, I began going back and forth to him and asking him to appoint me as judge of another district, but he did not do so. So I narrated to the people from Mujālid, from al-Shaʿbī, that the kunya of the Dajjāl is Abū Yūsuf. That reached him, and he said: This is in return for that. That is enough for you; come to me so that I appoint you to another district. So he did so, and I desisted from him. Yaḥyā said: ʿAbd al-Raḥmān b. Mushir is nothing. Al-Nasāʾī said: He is matrūk al-ḥadīth (abandoned in hadith). 1080 - ʿUthmān b. Saʿīd, Abū Saʿīd, nicknamed Warsh. He transmitted the recitation from Nāfiʿ, and he is one of the leading figures among his companions. He died in this year. 1081 - Wakīʿ b. al-Jarrāḥ b. ʿUday b. Faras b. Jamḥah, Abū Sufyān al-Ruʾāsī al-Kūfī. He was born in the year one hundred twenty-nine, and it is said in the year twenty-eight. He heard Ismāʿīl b. Abī Khālid, Hishām b. ʿUrwa, al-Aʿmash, Ibn ʿAwn, Ibn Jurayj, al-Awzāʿī, Sufyān, and many others. He transmitted hadith when he was thirty-three years old. From him narrated Ibn al-Mubārak, Qutayba, Aḥmad, and Yaḥyā. Al-Rashīd summoned him to appoint him as judge, but he refused. On the authority of Wakīʿ, who said: I came to al-Aʿmash and said: Narrate to me. He said to me: What is your name? I said: Wakīʿ. He said: A noble name, and I think you will have a notable affair. Where do you live in al-Kūfa? I said: Among Banū Ruʾās. He said: Where in relation to the house of al-Jarrāḥ b. Malīḥ? I said: That is my father, and my father was in charge of the treasury. He said: Go and bring me my stipend, and come back so that I narrate to you five hadiths. He said: I went to my father and told him, and he said: Take half of the stipend and go with it. When he narrates the five to you, take the other half and go with it, so that they become ten. He said: I brought him half of his stipend, and he took it and placed it in his palm, then fell silent. I said: Narrate to me. He said: Write. And he dictated to me two hadiths. He said: I said: You promised me five. He said: Where are all the dirhams? I think your father commanded you to do this, and he did not know that al-Aʿmash has witnessed battles. Go and bring all of it in full, and come back and I will narrate to you five hadiths. He said: I brought it to him, and he narrated to me five. He said: Every month I would bring him his stipend, and he would narrate to me five hadiths. On the authority of Asad b. ʿAfīr, who said: A man from the people of this field, from the people of refinement and literature, narrated to me, saying: A man came to Wakīʿ and said to him: I appeal to you by a claim of respect. He said: And what is your claim? He said: You used to write from my inkwell in the assembly of al-Aʿmash. He said: Wakīʿ jumped up and brought out from his house a purse containing dinars and said: Excuse me, for I own nothing other than it. On the authority of Ibrāhīm al-Ḥarbī, who said: I heard Aḥmad b. Ḥanbal mention Wakīʿ one day and say: My eyes have never seen the like of him. He memorizes hadith well, and he discusses jurisprudence excellently, along with scrupulousness and diligence, and he does not speak against anyone. On the authority of Ismāʿīl b. Abī Khālid, from ʿAbd Allāh, that when the Messenger of God ﷺ died, he was not buried until his belly swelled and his little fingers spread apart. Qutayba said: Wakīʿ narrated this hadith while he was in Makkah, and it was the year in which al-Rashīd performed the pilgrimage. They brought him before him, and al-Rashīd summoned Sufyān b. ʿUyayna and ʿAbd al-Majīd b. ʿAbd al-ʿAzīz b. Abī Rawwād. As for ʿAbd al-Majīd, he said: This man must be killed, for he did not narrate this except with rancor in his heart toward the Prophet ﷺ. Al-Rashīd asked Sufyān b. ʿUyayna, and he said: Killing is not obligatory upon him. A man heard a hadith and narrated it; killing is not obligatory upon him. Al-Madīna is intensely hot. The Prophet ﷺ died on Monday, and he was lowered into his grave on Wednesday night because the people were occupied with the welfare of the community of Muḥammad ﷺ, and Quraysh and the Anṣār differed, so because of that he changed. Qutayba said: When the action of ʿAbd al-Majīd was mentioned to Wakīʿ, he would say: That is an ignorant man. He heard a hadith and did not recognize its meaning, so he spoke as he spoke. Wakīʿ died at Fayd in this year, and he was sixty-six years old.

444. Tarikh (al-Tabari) 3119No grade recorded

     وَفِي هَذِهِ السَّنَةِ بُويِعَ لِلْمَأْمُونِ الْبَيْعَةَ الْعَامَّةَ  . بَابُ ذِكْرِ خِلَافَةِ الْمَأْمُونِ   وَاسْمُهُ: عَبْدُ اللَّهِ بْنُ هَارُونَ الرَّشِيدِ، وَكَانَ يُكَنَّى أَبَا الْعَبَّاسِ فِي أَيَّامِ الرَّشِيدِ، وَكَانَ فِي خِلَافَتِهِ تَكَنَّى بِأَبِي جَعْفَرٍ تَفَاؤُلًا بِكُنْيَةِ الْمَنْصُورِ وَالرَّشِيدِ فِي طُولِ الْعُمُرِ. وُلِدَ لَيْلَةَ اسْتُخْلِفَ الرَّشِيدُ فِي رَبِيعٍ الْأَوَّلِ سَنَةَ سَبْعِينَ، وَكَانَ أَبْيَضَ، أَقْنَى، أَعْيَنَ، جَمِيلًا، طَوِيلَ اللِّحْيَةِ، قَدْ وَخَطَّهُ الشَّيْبُ، ضَيِّقَ الْجَبْهَةِ، بِخَدِّهِ خَالٌ أَسْوَدُ يَعْلُوهُ صُفْرَةٌ، سَاقَاهُ دُونَ سَائِرِ جَسَدِهِ صَفْرَاوَيْنِ كَأَنَّهُمَا طُلِيَا بِالزَّعْفَرَانِ، وَأُمُّهُ أَمَةٌ اسْمُهَا مَرَاجِلُ، مَاتَتْ بَعْدَ وِلَادَتِهِ بِقَلِيلٍ، فَسَلَّمَهُ الرَّشِيدُ إِلَى سَعِيدٍ الْجَوْهَرِيِّ، وَكَانَ مِنْ زَمَنِ صِغَرِهِ فَطِنًا ذَكِيًّا. قَالَ أَبُو مُحَمَّدٍ الْيَزِيدِيُّ: كُنْتُ أُؤَدِّبُ الْمَأْمُونَ وَهُوَ فِي حِجْرِ سَعِيدٍ الْجَوْهَرِيِّ. قَالَ: فَأَتَيْتُهُ يَوْمًا وَهُوَ دَاخِلٌ، فَوَجَّهْتُ إِلَيْهِ بَعْضَ خَدَمِهِ يُعْلِمُهُ بِمَكَانِي، فَأَبْطَأَ عَلَيَّ، ثُمَّ وَجَّهْتُ آخَرَ فَأَبْطَأَ عَلَيَّ، فَقُلْتُ لِسَعِيدٍ: إِنَّ هَذَا الْفَتَى رُبَّمَا تَشَاغَلَ بِالْبطَالَةِ وَتَأَخَّرَ. فَقَالَ: أَجَلْ، وَمَعَ هَذَا إِذَا فَارَقَكَ عَزَمَ عَلَى خَدَمِهِ، وَلَقُوا مِنْهُ أَذًى شَدِيدًا، فَقَوَّمَهُ بِالْأَدَبِ، فَلَمَّا خَرَجَ أَمَرْتُ بِحَمْلِهِ فَضَرَبْتُهُ سَبْعَ دُرَرٍ. قَالَ: فَإِنَّهُ لَيُدَلِّكُ عَيْنَهُ مِنَ الْبُكَاءِ إِذْ قِيلَ: هَذَا جَعْفَرُ بْنُ يَحْيَى قَدْ أَقْبَلَ، فَأَخَذَ مَنْدِيلًا، فَمَسَحَ عَيْنَيْهِ، وَجَمَعَ ثِيَابَهُ، وَقَامَ إِلَى فِرَاشِهِ، فَقَعَدَ عَلَيْهِ مُتَرَبِّعًا وَقَالَ: لِيَدْخُلْ. فَدَخَلَ، فَقُمْتُ إِلَى الْمَجْلِسِ، وَخِفْتُ أَنْ يَشْكُوَنِي إِلَيْهِ، فَأَلْقَى مِنْهُ مَا أَكْرَهُ، فَأَقْبَلَ عَلَيْهِ بِوَجْهِهِ وَحَدَّثَهُ حَتَّى أَضْحَكَهُ، وَضَحِكَ إِلَيْهِ، فَلَمَّا هَمَّ بِالْحَرَكَةِ دَعَا بِدَابَّتِهِ، وَأَمَرَ غِلْمَانَهُ فَسَعَوْا بَيْنَ يَدَيْهِ، ثُمَّ سَأَلَ عَنِّي، فَجِئْتُ فَقَالَ: خُذْ عَلَيَّ مَا بَقِيَ مِنْ جُزْئِي، فَقُلْتُ: أَيُّهَا الْأَمِيرُ، أَطَالَ اللَّهُ بَقَاءَكَ، لَقَدْ خِفْتُ أَنْ تَشْكُوَنِي إِلَى جَعْفَرِ بْنِ يَحْيَى، وَلَوْ فَعَلْتَ ذَلِكَ لَتَنَكَّرَ لِي. فَقَالَ: أَتُرَانِي يَا أَبَا مُحَمَّدٍ كُنْتُ أُطْلِعُ الرَّشِيدَ عَلَى هَذَا، فَكَيْفَ بِجَعْفَرِ بْنِ يَحْيَى حَتَّى أُطْلِعَهُ أَنِّي أَحْتَاجُ إِلَى أَدَبٍ، أَدَبٍ يَغْفِرُ اللَّهُ لَكَ بَعْدَ ظَنِّكَ، خُذْ فِي أَمْرِكَ، فَقَدْ خَطَرَ بِبَالِكَ مَا لَا تَرَاهُ أَبَدًا، وَلَوْ عُدْتَ كُلَّ يَوْمٍ مِائَةَ مَرَّةٍ. وَرَوَى الطَّالقَانِيُّ قَالَ: قَالَ الرَّشِيدُ لِأَبِي مُعَاوِيَةَ الضَّرِيرِ وَهُشَيْمٍ: إِنِّي أَسْمَعُ مِنِ ابْنِي هَذَا - يَعْنِي الْمَأْمُونَ - كَلَامًا لَسْتُ أَدْرِي أَمِنْ تَلْقِينِ الْقَيِّمِ عَلَيْهِ هُوَ أَمْ مِنْ قَرِيحَةٍ ؟ فَادْخُلَا إِلَيْهِ، فَنَاظِرَاهُ وَاسْمَعَا مِنْهُ، وَأَخْبِرَانِي بِمَا تَقِفَانِ عَلَيْهِ. فَدَخَلَا عَلَيْهِ وَهُوَ فِي أَثْوَابِ صِبَاهُ، فَقَالَا لَهُ: إِنَّ أَمِيرَ الْمُؤْمِنِينَ أَمَرَنَا بِالدُّخُولِ عَلَيْكَ وَمُنَاظَرَتِكَ، فَأَيُّ الْعُلُومِ أَحَبُّ إِلَيْكَ ؟ قَالَ: أَمْتُعُهَا لِي. قَالَا: وَمَا أَمْتُعُهَا لَكَ. قَالَ: أَثْبَتُهَا عَنْ ثِقَةٍ، وَأَقْرَبُهَا مِنْ أَفْهَامِ مُسْتَمِعِيهَا. فَقَالَ لَهُ هُشَيْمٌ: جِئْنَاكَ لِنُعَلِّمَكَ فَتَعَلَّمْنَا. ثُمَّ أَخْبَرَا الرَّشِيدَ فَقَالَا: إِنَّ هَذَا شَيْءٌ أَوَّلُهُ لَحَقِيقٌ أَنْ يُرْجَى آخِرُهُ، ثُمَّ أَعْتَقَ عَنْهُ مِائَةَ عَبْدٍ وَأَمَةٍ، وَأَلْزَمَهَا خِدْمَتَهُ. وَبَلَغَنَا أَنَّ أُمَّ جَعْفَرٍ عَاتَبَتِ الرَّشِيدَ عَلَى تَقْرِيبِهِ الْمَأْمُونَ دُونَ ابْنِهَا مُحَمَّدٍ، فَدَعَا خَادِمًا بِحَضْرَتِهَا، وَقَالَ لَهُ: وَجِّهْ إِلَى عَبْدِ اللَّهِ وَمُحَمَّدٍ خَادِمَيْنِ حَصِيفَيْنِ يَقُولَانِ لِكُلِّ وَاحِدٍ مِنْهُمَا عَلَى الْخَلْوَةِ: مَا يَفْعَلُ بِهِ إِذَا أَفْضَتِ الْخِلَافَةُ إِلَيْهِ ؟ فَأَمَّا مُحَمَّدٌ فَقَالَ لِلْخَادِمِ الَّذِي مَضَى إِلَيْهِ: أُقْطِعُكَ وَأُوَلِّيكَ وَأَبْلُغُ لَكَ. وَأَمَّا الْمَأْمُونُ فَرَمَى الْخَادِمَ بِالدَّوَاةِ وَقَالَ: يَا ابْنَ اللَّخْنَاءِ تَسْأَلُنِي مَا أَفْعَلُ بِكَ بِمَوْتِ أَمِيرِ الْمُؤْمِنِينَ ؟ بَلْ نَكُونُ جَمِيعًا فِدَاءً لَهُ. فَرَجَعَ بِالْخَبَرِ كُلٌّ مِنْهُمَا. فَقَالَ لِأُمِّ جَعْفَرٍ: كَيْفَ تَرَيْنَ مَا أَقْدَمَ ابْنُكِ إِلَّا مُتَابَعَةً لِرَأْيِكِ وَتَرْكًا لِلْجَزَعِ، وَقَدْ كَانَ الْمَأْمُونُ يُعْنَى بِالْعِلْمِ قَبْلَ وِلَايَتِهِ كَثِيرًا حَتَّى جَعَلَ لِنَفْسِهِ مَجْلِسَ نَظَرٍ. عَنْ يَحْيَى بْنِ أَكْثَمَ قَالَ: كَانَ الْمَأْمُونُ قَبْلَ تَقَلُّدِهِ الْخِلَافَةَ يَجْلِسُ لِلنَّظَرِ، فَدَخَلَ يَهُودِيٌّ حَسَنُ الْوَجْهِ، طَيِّبُ الرَّائِحَةِ، حَسَنُ الثَّوْبِ، فَتَكَلَّمَ فَأَحْسَنَ الْكَلَامَ، فَلَمَّا تَقَوَّضَ الْمَجْلِسُ دَعَاهُ الْمَأْمُونُ فَقَالَ لَهُ: إِسْرَائِيلِيٌّ ؟ قَالَ: نَعَمْ. قَالَ: أَسْلِمْ حَتَّى أَفْعَلَ لَكَ وَأَصْنَعَ. فَقَالَ: دِينِي وَدِينِ آبَائِي فَلَا تَكْشِفْنِي. فَتَرَكَهُ، فَلَمَّا كَانَ بَعْدَ سَنَةٍ جَاءَنَا وَهُوَ مُسْلِمٌ، فَتَكَلَّمَ فِي الْفِقْهِ، فَأَحْسَنَ الْكَلَامَ، فَلَمَّا تَقَوَّضَ الْمَجْلِسَ دَعَاهُ الْمَأْمُونُ فَقَالَ: أَلَسْتَ صَاحِبَنَا ؟ قَالَ: نَعَمْ. قَالَ: أَيُّ شَيْءٍ دَعَاكَ إِلَى الْإِسْلَامِ، وَقَدْ كُنْتُ عَرَضْتُهُ عَلَيْكَ فَأَبَيْتَ ؟ قَالَ: إِنِّي أُحْسِنُ الْخَطَّ، فَمَضَيْتُ فَكَتَبْتُ ثَلَاثَ نُسَخٍ مِنَ التَّوْرَاةِ، فَزِدْتُ فِيهَا وَنَقَصْتُ وَأَدْخَلْتُهَا الْكَنِيسَةَ، فَبِعْتُهَا، فَاشْتَرَيْتُ. قَالَ: وَكَتَبْتُ ثَلَاثَ نُسَخٍ مِنَ الْإِنْجِيلِ، فَزِدْتُ فِيهَا وَنَقَصْتُ فَأَدْخَلْتُهَا إِلَى الْبَيْعَةِ فَاشْتُرِيَتْ مِنِّي. قَالَ: وَعَمَدْتُ إِلَى الْقُرْآنِ فَكَتَبْتُ ثَلَاثَ نُسَخٍ فَزِدْتُ فِيهَا وَنَقَصْتُ، وَأَدْخَلْتُهَا إِلَى الْوَرَّاقِينَ، فَكُلَّمَا تَصَفَّحُوهَا قَرَؤُوا الزِّيَادَةَ وَالنُّقْصَانَ وَرَمَوْا بِهَا، فَعَلِمْتُ أَنَّ هَذَا الْكِتَابَ مَحْفُوظٌ، فَكَانَ سَبَبَ إِسْلَامِي. قَالَ يَحْيَى بْنُ أَكْثَمَ: فَحَجَجْتُ فَرَأَيْتُ سُفْيَانَ بْنَ عُيَيْنَةَ فَحَدَّثْتُهُ بِهَذَا الْحَدِيثِ فَقَالَ لِي: مِصْدَاقُ هَذَا فِي كِتَابِ اللَّهِ عَزَّ وَجَلَّ. قُلْتُ: فِي أَيِّ مَوْضِعٍ ؟ قَالَ: فِي قَوْلِهِ عَزَّ وَجَلَّ فِي التَّوْرَاةِ وَالْإِنْجِيلِ: بِمَا اسْتُحْفِظُوا مِنْ كِتَابِ اللَّهِ وَكَانُوا عَلَيْهِ شُهَدَاءَ فَجَعَلَ حِفْظَهُ إِلَيْهِمْ فَضَاعَ. وَقَالَ اللَّهُ عَزَّ وَجَلَّ: إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَإِنَّا لَهُ لَحَافِظُونَ. فَحَفِظَهُ اللَّهُ تَعَالَى عَلَيْنَا فَلَمْ يَضِعْ. عَنْ مُحَمَّدِ بْنِ يَزِيدَ قَالَ: اسْتُخْلِفَ الْمَأْمُونُ فِي الْمُحَرَّمِ سَنَةَ ثَمَانٍ وَتِسْعِينَ [وَمِائَةٍ ]، وَقَدْ سُلِّمَ عَلَيْهِ بِالْخِلَافَةِ قَبْلَ ذَلِكَ بِبِلَادِ خُرَاسَانَ نَحْوَ سَنَتَيْنِ، وَخَلَعَ أَهْلُ خُرَاسَانَ وَغَيْرِهَا مُحَمَّدَ بْنَ هَارُونَ. خِلَافَةُ عَبْدِ اللَّهِ الْمَأْمُونِ بْنِ هَارُونَ الرَّشِيدِ   لَمَّا قُتِلَ أَخُوهُ مُحَمَّدُ بْنُ هَارُونَ الرَّشِيدِ بِبَغْدَادَ فِي رَابِعِ صَفَرٍ مِنْ سَنَةِ ثَمَانٍ وَتِسْعِينَ وَمِائَةٍ، وَقِيلَ: فِي آخِرِ الْمُحَرَّمِ اسْتَوْسَقَتِ الْبَيْعَةُ شَرْقًا وَغَرْبًا لِلْمَأْمُونِ عَبْدِ اللَّهِ بْنِ الرَّشِيدِ، فَوَلَّى الْحَسَنَ بْنَ سَهْلٍ نِيَابَةَ الْعِرَاقِ وَفَارِسَ وَالْأَهْوَازِ وَالْكُوفَةِ وَالْبَصْرَةِ وَالْحِجَازِ وَالْيَمَنِ، وَبَعَثَ نُوَّابَهُ إِلَى هَذِهِ الْأَقَالِيمِ، وَكَتَبَ إِلَى طَاهِرِ بْنِ الْحُسَيْنِ وَهُوَ بِبَغْدَادَ أَنْ يَنْصَرِفَ إِلَى الرَّقَّةِ لِحَرْبِ نَصْرِ بْنِ شَبَثٍ وَوَلَّاهُ نِيَابَةَ الْجَزِيرَةِ وَالشَّامِ وَالْمَوْصِلِ وَالْمَغْرِبِ. وَكَتَبَ إِلَى هَرْثَمَةَ بْنِ أَعْيَنَ بِنِيَابَةِ خُرَاسَانَ.

     ✧ In this year, the general oath of allegiance was given to al-Maʾmūn. Chapter on the caliphate of al-Maʾmūn His name was ʿAbd Allāh b. Hārūn al-Rashīd. He was given the kunya Abū al-ʿAbbās in the days of al-Rashīd, and during his caliphate he adopted the kunya Abū Jaʿfar, taking it as a good omen from the kunyas of al-Manṣūr and al-Rashīd for long life. He was born on the night al-Rashīd became caliph, in Rabīʿ al-Awwal of the year 170 AH. He was fair-skinned, with an aquiline nose, wide-eyed, handsome, long-bearded, with grey hairs appearing in it, a narrow forehead, and on his cheek a black mole tinged with yellow. His shins, unlike the rest of his body, were yellowish as if dyed with saffron. His mother was a slave woman named Marājil, who died shortly after his birth. Al-Rashīd entrusted him to Saʿīd al-Jawharī, and from his childhood he was astute and intelligent. Abū Muḥammad al-Yazīdī said: I was tutoring al-Maʾmūn while he was in the care of Saʿīd al-Jawharī. He said: I came to him one day while he was inside, and I sent one of his servants to inform him of my presence, but he delayed. Then I sent another, and he delayed further. I said to Saʿīd: This boy may have been distracted by idleness and is late. He said: Yes, and besides, when he leaves you he domineers over his servants, and they suffer greatly from him, so discipline him. When he came out, I ordered him to be brought to me and struck him seven blows. He said: While he was rubbing his eyes from weeping, it was announced that Jaʿfar b. Yaḥyā had arrived. He took a handkerchief, wiped his eyes, gathered his clothes, stood up, and sat cross-legged on his bed, saying: Let him enter. He entered, and I went to the assembly, fearing that he would complain about me to him, and that I would receive something unpleasant from him. But he turned to him, spoke with him until he made him laugh, and laughed with him. When he was about to leave, he called for his mount and ordered his servants, who hurried before him. Then he asked about me, and I came. He said: Hear from me what remains of my lesson. I said: O prince, may God prolong your life, I feared you would complain about me to Jaʿfar b. Yaḥyā, and if you had done so, he would have turned against me. He said: Do you think, O Abū Muḥammad, that I would inform al-Rashīd of this, let alone Jaʿfar b. Yaḥyā, letting him know that I need discipline? May God forgive you for your suspicion. Proceed with your lesson. What crossed your mind will never come from me, even if you repeated it a hundred times a day. Al-Ṭālaqānī narrated, saying: Al-Rashīd said to Abū Muʿāwiya al-Ḍarīr and Hushaym: I hear from this son of mine—meaning al-Maʾmūn—speech that I do not know whether it is from the instruction of his guardian or from his own natural talent. So go in to him, debate with him, listen to what he says, and tell me what you find. They entered upon him while he was in his boyish clothes. They said to him: The Commander of the Faithful ordered us to enter upon you and debate with you. Which of the disciplines is most pleasing to you? He said: The one most beneficial to me. They said: And what is most beneficial to you? He said: The one most reliably transmitted from trustworthy sources, and the closest to the understanding of its listeners. Hushaym said to him: We came to teach you, and we learned from you. Then they reported to al-Rashīd, saying: This is something whose beginning warrants hope for its end. Then he manumitted on his behalf one hundred male and female slaves and assigned them to his service. It has reached us that Umm Jaʿfar reproached al-Rashīd for bringing al-Maʾmūn close while neglecting her son Muḥammad. So he summoned a servant in her presence and said to him: Send two prudent servants to ʿAbd Allāh and Muḥammad, each to ask in private: What will you do with me if the caliphate comes to you? Muḥammad said to the servant sent to him: I will grant you an estate, appoint you to office, and do my best for you. Al-Maʾmūn threw the inkwell at the servant and said: O son of a foul woman, you ask me what I would do with you upon the death of the Commander of the Faithful? Rather, we would all be ransom for him. Each returned with the news. He said to Umm Jaʿfar: Do you see how your son only followed your opinion and abandoned grief, while al-Maʾmūn was deeply devoted to knowledge before his rule, to the point that he established a debating assembly for himself. From Yaḥyā b. Aktham, who said: Before al-Maʾmūn assumed the caliphate, he used to hold sessions for debate. A Jew entered, handsome of face, pleasant of scent, well-dressed, and spoke eloquently. When the assembly dispersed, al-Maʾmūn summoned him and asked: Are you an Israelite? He said: Yes. He said: Become a Muslim, and I will do for you and bestow upon you. The Jew replied: My religion and the religion of my fathers, so do not expose me. He left him. A year later, he came to us as a Muslim and spoke on jurisprudence, and spoke excellently. When the assembly dispersed, al-Maʾmūn summoned him and said: Are you not our friend? He said: Yes. He said: What called you to Islam, when I had offered it to you and you refused? He said: I am skilled in calligraphy. I went and wrote three copies of the Torah, adding to them and omitting from them, and brought them into the synagogue, and sold them. He said: And I wrote three copies of the Gospel, adding and omitting, and brought them into the church, and they were bought from me. He said: Then I turned to the Qurʾān, wrote three copies, added to them and omitted, and brought them to the booksellers. Whenever they examined them, they noticed the additions and omissions and discarded them. Thus I knew that this Book is protected, and that was the cause of my embracing Islam. Yaḥyā b. Aktham said: I performed the pilgrimage and saw Sufyān b. ʿUyayna, and narrated this account to him. He said to me: The confirmation of this is in the Book of God, Mighty and Majestic. I said: In which place? He said: In His saying, Mighty and Majestic, concerning the Torah and the Gospel: "because they were entrusted with the Book of God and were witnesses to it" (Q 5:44). He made its preservation their responsibility, and it was lost. And God, Mighty and Majestic, said: "Indeed, it is We who sent down the Reminder, and indeed, We will be its guardian" (Q 15:9). Thus God, Exalted, preserved it for us, and it was not lost. From Muḥammad b. Yazīd, who said: Al-Maʾmūn was appointed caliph in Muḥarram of the year 198 AH, after having been hailed as caliph in the lands of Khurāsān for about two years, and the people of Khurāsān and elsewhere had deposed Muḥammad b. Hārūn. The caliphate of ʿAbd Allāh al-Maʾmūn b. Hārūn al-Rashīd When his brother Muḥammad b. Hārūn al-Rashīd was killed in Baghdād on the fourth of Ṣafar in the year 198 AH—or, it is said, at the end of Muḥarram—the oath of allegiance became firmly established in east and west for al-Maʾmūn ʿAbd Allāh b. al-Rashīd. He appointed al-Ḥasan b. Sahl as his deputy over Iraq, Fārs, al-Ahwāz, al-Kūfa, al-Baṣra, the Ḥijāz, and Yemen, and sent his governors to these provinces. He wrote to Ṭāhir b. al-Ḥusayn, who was in Baghdād, ordering him to proceed to al-Raqqa to fight Naṣr b. Shabath, and appointed him deputy over al-Jazīra, Syria, al-Mawṣil, and the Maghrib. He wrote to Harthama b. Aʿyan appointing him deputy over Khurāsān.

445. Tarikh (al-Tabari) 3120No grade recorded

     ذِكْرُ طَرَفٍ مِنْ أَخْبَارِ الْمَأْمُونِ وَسِيرَتِهِ   كَانَ الْمَأْمُونُ يَحْفَظُ الْقُرْآنَ، وَقَدْ سَمِعَ الْحَدِيثَ مِنْ مَالِكِ بْنِ أَنَسٍ، وَحَمَّادِ بْنِ زَيْدٍ، وَهُشَيْمٍ، وَغَيْرِهِمْ، وَكَانَ لَهُ حَظٌّ مِنْ عُلُومٍ كَثِيرَةٍ، وَأَسْنَدَ الْحَدِيثَ. قَالَ الْقَاسِمُ بْنُ مُحَمَّدِ بْنِ عَبَّادٍ: سَمِعْتُ أَبِي يَقُولُ: لَمْ يَحْفَظِ الْقُرْآنَ مِنَ الْخُلَفَاءِ إِلَّا عُثْمَانُ وَالْمَأْمُونُ، وَكَانَ الْمَأْمُونُ يَقْرَأُ الْقُرْآنَ كَثِيرًا، فَرَوَى عَنْهُ ذُو الرِّئَاسَتَيْنِ أَنَّهُ خَتَمَ فِي رَمَضَانَ ثَلَاثَةً وَثَلَاثِينَ خَتْمَةً، وَكَانَ يَحْفَظُ الْحَدِيثَ وَيَرْوِيهِ. قَالَ أَبُو حَامِدٍ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ النَّيْسَابُورِيُّ: الْمَأْمُونُ أَمِيرُ الْمُؤْمِنِينَ يُحَدِّثُ عَنْ أَبِيهِ، عَنْ جَدِّهِ، عَنِ ابْنِ عَبَّاسٍ أَنَّ النَّبِيَّ ﷺ قَالَ: "مَوْلَى الْقَوْمِ مِنْهُمْ" وَقَالَ مَرَّةً: "مَوْلَى الْقَوْمِ مِنْ أَنْفُسِهِمْ". قَالَ مُحَمَّدُ بْنُ قُدَامَةَ: بَلَغَ الْمَأْمُونُ أَنَّ أَبَا حُذَيْفَةَ حَدَّثَ بِهَذَا الْحَدِيثِ عَنْهُ، فَأَمَرَ لَهُ بِعَشَرَةِ آلَافِ دِرْهَمٍ. قَالَ أَبُو عُمَرَ الْحَوْضِيُّ: لَمَّا دَخَلَ الْمَأْمُونُ مِصْرَ قَامَ إِلَيْهِ فَرَجٌ الْأَسْوَدُ مَوْلَاهُ، فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، الْحَمْدُ لِلَّهِ الَّذِي كَفَاكَ أَمْرَ عَدُوِّكَ، وَدَانَ لَكَ الْعِرَاقَانِ وَالشَّامَانِ وَمِصْرُ وَخُرَاسَانُ، وَأَنْتَ ابْنُ عَمِّ رَسُولِ اللَّهِ ﷺ وَالْعَالِمُ بِهِ. فَقَالَ: وَيْحَكَ يَا فَرَجُ، قَدْ بَقِيَتْ لِي خَلَّةٌ. قُلْتُ: وَمَا هِيَ يَا أَمِيرَ الْمُؤْمِنِينَ ؟ قَالَ: جُلُوسِي فِي عَسْكَرٍ، وَمُسْتَمْلٍ يَجِيءُ فَيَقُولُ: مَنْ ذَكَرْتَ ؓ ؟ فَأَقُولُ: حَدَّثَنَا الْحَمَّادَانِ: حَمَّادُ بْنُ سَلَمَةَ وَحَمَّادُ بْنُ زَيْدٍ قَالَا: حَدَّثَنَا ثَابِتٌ الْبُنَانِيُّ، عَنْ أَنَسِ بْنِ مَالِكٍ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: "مَنْ عَالَ ابْنَتَيْنِ أَوْ أُخْتَيْنِ أَوْ ثَلَاثَةً حَتَّى يَمُتْنَ أَوْ يَمُوتَ عَنْهُنَّ كَانَ مَعِي فِي الْجَنَّةِ كَهَاتَيْنِ" فَأَوْمَأَ حَمَّادُ بْنُ سَلَمَةَ بِالْوُسْطَى وَالْإِبْهَامِ. وعن مُحَمَّدِ بْنِ سَهْلٍ قَالَ: كُنْتُ بِالْمَصِّيصَةِ وَبِهَا الْمَأْمُونُ أَمِيرُ الْمُؤْمِنِينَ، فَأَذِنَ يَوْمًا [لِلنَّاسِ فَقَامَ إِلَيْهِ ] شَابٌّ وَبِيَدِهِ مَحْبَرَةٌ، فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، صَاحِبُ حَدِيثٍ مُنْقَطِعٍ بِهِ فَقَالَ لَهُ الْمَأْمُونُ: أَيَّ شَيْءٍ تَحْفَظُ مِنْ بَابِ كَذَا ؟ فَلَمْ يَذْكُرِ الْفَتَى شَيْئًا، فَمَا زَالَ الْمَأْمُونُ يَقُولُ: حَدَّثَنَا هُشَيْمٌ، وَحَدَّثَنَا أَبُو الْأَحْوَصِ، وَحَدَّثَنَا وَكِيعٌ، حَتَّى ذَكَرَ الْبَابَ، ثُمَّ قَالَ: وَإِيشِ تَحْفَظُ فِي بَابِ كَذَا ؟ فَلَمْ يَذْكُرِ الْفَتَى شَيْئًا، فَمَا زَالَ الْمَأْمُونُ يَقُولُ: حَدَّثَنَا حَجَّاجُ بْنُ مُحَمَّدٍ، وَحَدَّثَنَا فُلَانٌ وَفُلَانٌ، حَتَّى ذَكَرَ الْبَابَ، ثُمَّ الْتَفَتَ إِلَى الْفَضْلِ فَقَالَ: أَحَدُهُمْ يَطْلُبُ الْحَدِيثَ ثَلَاثَةَ أَيَّامٍ ثُمَّ يَقُولُ أَنَا مِنْ أَصْحَابِ الْحَدِيثِ، أَعْطُوهُ ثَلَاثَةَ آلَافِ دِرْهَمٍ. قَالَ مُحَمَّدُ بْنُ عَوْنٍ: سَمِعْتُ ابْنَ عُيْيَنَةَ يَقُولُ: جَمَعَ أَمِيرُ الْمُؤْمِنِينَ الْعُلَمَاءَ وَجَلَسَ لِلنَّاسِ، فَجَاءَتِ امْرَأَةٌ فَقَالَتْ: يَا أَمِيرَ الْمُؤْمِنِينَ، مَاتَ أَخِي وَخَلَفَ سِتَّمِائَةِ دِينَارٍ، أَعْطَوْنِي دِينَارًا وَاحِدًا وَقَالُوا: هَذَا نُصِيبُكَ. قَالَ: فَحَسَبَ الْمَأْمُونُ ثُمَّ قَالَ: هَكَذَا نُصِيبُكَ رَحِمَكَ اللَّهُ، فَقَالَتِ الْعُلَمَاءُ: كَيْفَ عَلِمْتَ يَا أَمِيرَ الْمُؤْمِنِينَ ؟ فَقَالَ لَهَا: هَذَا الرَّجُلُ خَلَفَ أَرْبَعَ بَنَاتٍ. قَالَتْ: نَعَمْ. قَالَ: فَلَهُمَا الثُّلْثَانِ أَرْبَعُمِائَةٍ وَخَلَفَ وَالِدَةً فَلَهَا السُّدُسُ مِائَةٌ، وَخَلَفَ زَوْجَةً فَلَهَا الثُّمُنُ خَمْسَةٌ وَسَبْعُونَ دِينَارًا، بِاللَّهِ لَكِ اثْنَا عَشَرَ أَخًا. قَالَتْ: نَعَمْ. قَالَ: أَصَابَهُمْ دِينَارَانِ دِينَارَانِ، وَأَصَابَكِ دِينَارٌ. طرف من مناظرات المأمون قَالَ قَحْطَبَةُ بْنُ حُمَيْدِ بْنِ قَحْطَبَةَ: حَضَرْتُ الْمَأْمُونَ يُنَاظِرُ مُحَمَّدَ بْنَ الْقَاسِمِ النوشجَانِيَّ يَقُولُ فِي شَيْءٍ وَمُحَمَّدٌ يُفْضِي لَهُ وَيُصَدِّقُهُ. فَقَالَ لَهُ الْمَأْمُونُ: أَرَاكَ تَنْقَادُ لِي إِلَى مَا تَرَى أَنَّهُ يَسُرُّنِي قَبْلَ وُجُوبِ الْحُجَّةِ عَلَيْكَ، وَلَوْ شِئْتُ أَنْ أَقِيسَ الْأُمُورَ بِفَضْلِ بَيَانٍ، وَطُولِ لِسَانٍ، وَأُبَّهَةِ الْخِلَافَةِ، وَسَطْوَةِ الرِّئَاسَةِ لَصَدَقْتُ وَإِنْ كُنْتُ كَاذِبًا، وَصَوَّبْتُ، وَإِنْ كُنْتُ مُخْطِئًا وَعَدَّلْتُ، وَإِنْ كُنْتُ جَائِرًا، وَلَكِنْ لَا أَرْضَى إِلَّا بِإِزَالَةِ الشُّبْهَةِ، وَغَلَبَةِ الْحُجَّةِ، وَإِنَّ شَرَّ الْمُلُوكِ عَقْلًا وَأَسْخَفُهُمْ رَأْيًا مَنْ رَضِيَ بِقَوْلِهِمْ: صَدَقَ الْأَمِيرُ. قَالَ: قَالَ ابْنُ الْأَعْرَابِيِّ: بَعَثَ إِلَيَّ الْمَأْمُونُ فَصِرْتُ إِلَيْهِ وَهُوَ فِي بُسْتَانِ يَحْيَى بْنِ أَكْثَمَ، فَرَأَيْتُهُمَا مُوَلِّيَيْنِ، فَجَلَسْتُ، فَلَمَّا أَقْبَلَا قُمْتُ فَسَلَّمْتُ عَلَيْهِ بِالْخِلَافَةِ، فَسَمِعْتُهُ يَقُولُ لِيَحْيَى: يَا أَبَا مُحَمَّدٍ، مَا أَحْسَنَ أَدَبَهُ، رَآنَا مُوَلِّيَيْنِ فَجَلَسَ، ثُمَّ رَآنَا مُقْبِلَيْنِ فَقَامَ ثُمَّ رَدَّ السَّلَامَ وَقَالَ: يَا مُحَمَّدُ، أَخْبِرْنِي عَنْ أَحْسَنِ مَا قِيلَ فِي الشَّرَابِ فَقُلْتُ: يَا أَمِيرَ الْمُؤْمِنِينَ، قَوْلُهُ: تُرِيكَ الْقَذَى مِنْ دُونِهَا وَهِيَ دُونَهُ إِذَا ذَاقَهَا مَنْ ذَاقَهَا يَتَمَنْطَقُ فَقَالَ: أَشْعَرُ مِنْهُ الَّذِي يَقُولُ: - يَعْنِي أَبَا نُوَاسٍ - فَتَمَشَّتْ فِي مَفَاصِلِهِمْ     كَتَمَشِّي الْبُرْءِ فِي السَّقَمِ فَعَلَتْ فِي الْبَيْتِ إِذْ مُزِجَتْ     مِثْلَ فِعْلِ الصُّبْحِ فِي الظُّلَمِ وَاهْتَدَى سَارِي الظَّلَامِ بِهَا     كَاهْتِدَاءِ السَّفَرِ بِالْعَلَمِ فَقُلْتُ: فَائِدَةٌ يَا أَمِيرَ الْمُؤْمِنِينَ. فَقَالَ: أَخْبِرْنِي عَنْ قَوْلِ هِنْدِ بِنْتِ عُتْبَةَ: نَحْنُ بَنَاتُ طَارِقْ     نَمْشِي عَلَى النَّمَارِقْ مَنْ طَارِقٌ هَذَا ؟ قَالَ: فَنَظَرْتُ فِي نَسَبِهَا فَلَمْ أَجِدْهُ. فَقُلْتُ: يَا أَمِيرُ الْمُؤْمِنِينَ، مَا أَعْرِفُ فِي نَسَبِهَا ! فَقَالَ: إِنَّمَا أَرَادَتِ النَّجْمَ، فَانْتَسَبَتْ إِلَيْهِ لِحُسْنِهَا، مِنْ قَوْلِ اللَّهِ عَزَّ وَجَلَّ: وَالسَّمَاءِ وَالطَّارِقِ. فَقُلْتُ: فَائِدَتَانِ يَا أَمِيرَ الْمُؤْمِنِينَ قَالَ: أَنَا بُؤْبُؤُ هَذَا الْأَمْرِ [وَأَنْتَ بُؤْبُؤُهُ ]. ثُمَّ دَفَعَ إِلَيَّ بِعَنْبَرَةَ وَكَانَ يُقَلِّبُهَا فِي يَدِهِ، فَبِعْتُهَا بِخَمْسَةِ آلَافِ دِرْهَمٍ. قَالَ ابْنُ أَبِي حَفْصَةَ الشَّاعِرُ: أَعَلِمْتَ أَنَّ أَمِيرَ الْمُؤْمِنِينَ لَا يُبْصِرُ الشِّعْرَ ! ؟ فَقُلْتُ: وَمَنْ يَكُونُ أَفْرَسَ مِنْهُ ! ؟ وَاللَّهِ إِنَّا لَنَنْشُدُ أَوَّلَ الْبَيْتِ فَيَسْبِقُ إِلَى آخِرِهِ مِنْ غَيْرِ أَنْ يَكُونَ سَمِعَهُ. قَالَ: إِنِّي أَنْشَدْتُهُ شَيْئًا أَجَدْتُ فِيهِ، فَلَمْ أَرَهُ تَحَرَّكَ لَهُ، فَأَسْمِعْهُ: أَضْحَى إِمَامُ الْهُدَى الْمَأْمُونُ مُشْتَغِلًا     بِالدِّينِ وَالنَّاسُ بِالدُّنْيَا مَشَاغِيلُ فَقُلْتُ: مَا زِدْتَهُ عَلَى أَنْ جَعَلْتَهُ عَجُوزًا فِي مِحْرَابِهَا فِي يَدِهَا سُبْحَةٌ، فَمَنْ يَقُومُ بِأَمْرِ الدُّنْيَا إِذَا كَانَ مَشْغُولًا عَنْهَا، وَهُوَ الْمُطَوَّقُ بِهَا ؟ أَلَا قُلْتَ كَمَا قَالَ جَرِيرٌ لِعُمَرَ بْنِ عَبْدِ الْعَزِيزِ: فَلَا هُوَ فِي الدُّنْيَا مُضَيِّعٌ نَصِيبَهُ     وَلَا عَرَضُ الدُّنْيَا عَنِ الدِّينِ شَاغِلُهُ قَالَ ابْنُ أَبِي دُؤَادٍ: أُدْخِلَ رَجُلٌ مِنَ الْخَوَارِجِ عَلَى الْمَأْمُونِ فَقَالَ: مَا حَمْلَكَ عَلَى خِلَافِنَا ؟ قَالَ: آيَةٌ فِي كِتَابِ اللَّهِ عَزَّ وَجَلَّ. قَالَ: وَمَا هِيَ ؟ قَالَ: قَوْلُهُ: وَمَنْ لَمْ يَحْكُمْ بِمَا أَنْزَلَ اللَّهُ فَأُولَئِكَ هُمُ الْكَافِرُونَ قَالَ لَهُ الْمَأْمُونُ: أَلَكَ عِلْمٌ بِأَنَّهَا مُنَزَّلَةٌ ؟ قَالَ: نَعَمْ. قَالَ: وَمَا دَلِيلُكَ ؟ قَالَ: إِجْمَاعُ الْأُمَّةِ. قَالَ: فَكَمَا رَضِيتَ بِإِجْمَاعِهِمْ فِي التَّنْزِيلِ فَارْضَ بِإِجْمَاعِهِمْ فِي التَّأْوِيلِ. قَالَ: صَدَقْتَ، السَّلَامُ عَلَيْكَ يَا أَمِيرَ الْمُؤْمِنِينَ. طرف من نابهة المأمون وكرمه قَالَ يَحْيَى بْنُ أَكْثَمَ: مَا رَأَيْتُ أَكْمَلَ آلَةٍ مِنَ الْمَأْمُونِ. وَجَعَلَ يُحَدِّثُ بِأَشْيَاءَ اسْتَحْسَنَهَا مَنْ كَانَ فِي مَجْلِسِهِ. ثُمَّ قَالَ: كُنْتُ عِنْدَهُ لَيْلَةً أُذَاكِرُهُ وَأُحَدِّثُهُ، ثُمَّ نَامَ وَانْتَبَهَ وَقَالَ: يَا يَحْيَى، انْظُرْ أَيْشِ عِنْدَ رِجْلِي. فَنَظَرْتُ فَلَمْ أَرَ شَيْئًا. فَقَالَ: شَمْعَةٌ، فَتَبَادَرَ الْفَرَّاشُونَ. فَقَالَ، انْظُرُوا، فَنَظَرُوا، فَإِذَا تَحْتَ فِرَاشِهِ حَيَّةٌ بِطُولِهِ، فَقَتَلُوهَا، فَقُلْتُ: قَدِ انْضَافَ إِلَى كَمَالِ أَمِيرِ الْمُؤْمِنِينَ عِلْمُ الْغَيْبِ. فَقَالَ: مَعَاذَ اللَّهِ، وَلَكِنْ هَتَفَ بِي هَاتِفٌ السَّاعَةَ وَأَنَا نَائِمٌ: يَا رَاقِدَ اللَّيْلِ انْتَبِهْ     إِنَّ الْخُطُوبَ لَهَا سُرَى ثِقَةُ الْفَتَى بِزَمَانِهِ     ثِقَةٌ مُحَلَّلَةُ الْعُرَى فَانْتَبَهْتُ، فَعَلِمْتُ أَنْ قَدْ حَدَثَ أَمْرٌ إِمَّا قَرِيبٌ، وَإِمَّا بِعِيدٌ. فَتَأَمَّلْتُ مَا قَرُبَ فَكَانَ مَا رَأَيْتُ. عَنْ أَبِي الْعَيْنَاءِ قَالَ: قَصَدَ أَعْرَابِيٌّ الْمَأْمُونَ فَوَقَفَ عَلَى بَابِهِ سَنَةً لَا يَصِلُ إِلَيْهِ، فَصَاحَ الْأَعْرَابِيُّ يَوْمًا: نَصِيحَةٌ، نَصِيحَةٌ. قَالَ: فَأُدْخِلَ عَلَى الْمَأْمُونِ فَقَالَ لَهُ: يَا أَعْرَابِيُّ، مَا نَصِيحَتُكَ ؟ قَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ، رَأَيْتُ الْبَارِحَةَ رُؤْيَا، وَقَدْ أَحْبَبْتُ أَنْ تُفَسِّرَهَا لِي. فَتَبَسَّمَ الْمَأْمُونُ وَقَالَ: مَا الرُّؤْيَا ؟ فَأَنْشَأَ يَقُولُ: إِنِّي رَأَيْتُكَ فِي مَنَامِي سَيِّدِي     يَا ابْنَ الْإِمَامِ عَلَى الْجَوَادِ السَّابِقِ وَكَسَوْتَنِي حُلَلًا طَرَائِفَ حُسْنُهَا     يَزْهُو لَدَيَّ مَعَ الْكُمَيْتِ الْفَائِقِ فَقَالَ الْمَأْمُونُ: ادْفَعُوا إِلَى الْأَعْرَابِيِّ خُلْعَةً وَفَرَسًا كُمَيْتًا بِسَرْجِهِ وَلِجَامِهِ. فَلَمَّا دُفِعَ إِلَيْهِ قَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ: وَأَجَزْتَنِي بِخَرِيطَةٍ مَمْلُوءَةٍ     ذَهَبًا وَأُخْرَى بِاللُّجَيْنِ الْفَائِقِ فَقَالَ الْمَأْمُونُ: يُدْفَعُ إِلَيْهِ أَلْفُ دِينَارٍ، وَأَلْفُ دِرْهَمٍ، فَقَبَضَ ذَلِكَ وَأَنْشَأَ يَقُولُ: وَأَجَزْتَنِي بِخَرِيدَةٍ رُومِيَّةٍ     حَسْنَاءَ تَشْفَعُ بِالْغُلَامِ الْفَائِقِ فَقَالَ الْمَأْمُونُ: يُدْفَعُ إِلَيْهِ ذَلِكَ، ثُمَّ قَالَ: يَا أَعْرَابِيُّ، إِيَّاكَ أَنْ تَرَى مِثْلَ هَذِهِ، فَرُبَّمَا لَمْ تَجِدَ مَنْ يُفَسِّرُهَا لَكَ. عَنْ عُمَرَ بْنِ أَبِي سُلَيْمَانَ بْنِ عَبْدِ اللَّهِ بْنِ عَلِيِّ بْنِ عَبْدِ اللَّهِ بْنِ الْعَبَّاسِ قَالَ: كُنْتُ يَوْمًا بَيْنَ يَدَيِ الْمَأْمُونِ، فَجَعَلَ لَا يَمُرُّ عَلَيْهِ غُلَامٌ مِنْ غِلْمَانِهِ إِلَّا أَعْتَقَهُ، وَعَلَى رَأْسِهِ غُلَامٌ نَظِيفٌ، نَظِيفُ الثِّيَابِ، وَكُنْتُ أُحِبُّ أَنْ يَعْتِقَهُ فِيمَنْ يَعْتِقُ، فَلَمَّا تَنَحَّى الْغُلَامُ قُلْتُ: يَا أَمِيرَ الْمُؤْمِنِينَ، رَأَيْتُ لَا يَمُرُّ أَحَدٌ مِنْ غِلْمَانِكَ إِلَّا أَعْتَقْتَهُ وَعَلَى رَأْسِكَ غُلَامٌ مِنْ صِفَتِهِ وَحَالِهِ، وَكُنْتُ أُحِبُّ أَنْ تَعْتِقَهُ. فَقَالَ: حَدَّثَنِي أَبِي، عَنْ آبَائِهِ يَرْفَعُ الْحَدِيثَ إِلَى النَّبِيِّ ﷺ أَنَّهُ قَالَ: "طِينَةُ الْمُعْتِقِ مِنْ طِينَةِ الْمُعْتَقِ" وَالَّذِي رَأَيْتَهُ عَلَى رَأْسِي حِجَامٌ، فَكَرِهْتُ أَنْ يَكُونَ مِنْ طِينَتِنَا حِجَامٌ. عَنِ الْحَارِثِ بْنِ مُحَمَّدٍ قَالَ: أَخْبَرَنِي بَعْضُ أَصْحَابِنَا قَالَ: بَكَّرَ أَحْمَدُ بْنُ أَبِي خَالِدٍ يَقْرَأُ عَلَى الْمَأْمُونِ قِصَصًا، فَجَاعَ، فَمَرَّتْ بِهِ قِصَّةٌ فِيهَا فُلَانُ بْنُ فُلَانٍ الْيَزِيدِيُّ، فَقَرَأَ: الثَّرِيدِيُّ. فَقَالَ الْمَأْمُونُ: يَا غُلَامُ، صَحْفَةٌ مَمْلُوءَةٌ ثَرِيدًا لِأَبِي الْعَبَّاسِ، فَإِنَّهُ أَصْبَحَ جَائِعًا. فَاسْتَحْيَى وَقَالَ: مَا أَنَا بِجَائِعٍ، وَلَكِنَّ صَاحِبَ الْقِصَّةِ أَحْمَقُ، نَقَطَ عَلَى الْيَاءِ ثَلَاثَ نُقَطٍ. فَقَالَ: مَا أَنْفَعَ جَمْعَهُ لَكَ. فَأُحْضِرَتِ الصَّحْفَةُ مَمْلُوءَةً ثَرِيدًا وَعِرَاقًا وَوَدِكًا، فَخَجِلَ أَحْمَدُ، فَقَالَ لَهُ الْمَأْمُونُ: بِحَيَاتِي لِمَا مِلْتَ إِلَيْهَا فَأَكَلْتَ. فَعَدَلَ فَأَكَلَ حَتَّى اكْتَفَى وَغَسَلَ يَدَهُ، وَعَاوَدَ الْقِرَاءَةَ، وَمَرَّتْ قِصَّةُ فُلَانِ بْنِ فُلَانٍ الْحِمَصِيِّ، فَقَرَأَ: الْخَبِيصِيُّ فَقَالَ الْمَأْمُونُ: يَا غُلَامُ، جَامٌ مَمْلُوءٌ خَبِيصًا لِأَبِي الْعَبَّاسِ، فَإِنَّ طَعَامَهُ كَانَ مَبْتُورًا. فَاسْتَحْيَى وَقَالَ: يَا سَيِّدِي، صَاحِبُ الْقِصَّةِ أَحْمَقُ، فَتَحَ الْمِيمَ فَصَارَتْ سَنَتَيْنِ. فَقَالَ: لَوْلَا حُمْقُهُ وَحُمْقُ صَاحِبِهِ مُتَّ الْيَوْمَ جُوعًا، فَأُتِيَ بِجَامٍ مَمْلُوءٍ خَبِيصًا، فَخَجِلَ، فَقَالَ الْمَأْمُونُ: بِحَيَاتِي أَلَا مِلْتَ نَحْوَهُ فَأَكَلْتَ. فَأَكَلَ وَغَسَلَ يَدَهُ، وَعَاوَدَ الْقِرَاءَةَ، فَمَا أَسْقَطَ حَرْفًا حَتَّى انْقَضَى الْمَجْلِسُ. وَقَالَ مُحَمَّدُ بْنُ الْجَهْمِ: دَعَانِي الْمَأْمُونُ فَقَالَ: أَنْشِدْنِي بَيْتَ مَدْحٍ نَادِرٍ. فَأَنْشَدْتُهُ: يَجُودُ بِالنَّفْسِ إِذْ ضَنَّ الْبَخِيلُ بِهَا     وَالْجُودُ بِالنَّفْسِ أَقْصَى غَايَةِ الْجُودِ فَقَالَ: قَدْ وَلَّيْتُكَ هَمَذَانَ، فَأَنْشِدْنِي بَيْتَ هِجَاءٍ نَادِرٍ فَأَنْشَدْتُهُ: قَبُحَتْ مَنَاظِرُهُ فَحِينَ خَبُرْتُهُ     حَسُنَتْ مَنَاظِرُهُ لِقُبْحِ الْمُخْبَرِ فَقَالَ: قَدْ وَلَّيْتُكَ الدِّينَوَرَ، فَأَنْشِدْنِي بَيْتَ مَرْثِيَّةٍ نَادِرًا، فَأَنْشَدْتُهُ: أَرَادُوا لِيُخْفُوا قَبْرَهُ عَنْ عَدُوِّهِ     فَطِيبُ تُرَابِ الْقَبْرِ دَلَّ عَلَى الْقَبْرِ فَقَالَ: قَدْ وَلَّيْتُكَ نَهَاوَنْدَ، فَأَنْشِدْنِي بَيْتَ غَزَلٍ. فَأَنْشَدْتُهُ: حُبٌّ مُجِدٌّ وَحَبِيبٌ يَلْعَبُ     وَالْقَلْبُ مَا بَيْنَهُمَا يَذْهَبُ

     ✧ An account of some of the reports about al-Maʾmūn and his conduct Al-Maʾmūn knew the Qurʾān by heart. He had heard hadith from Mālik b. Anas, Ḥammād b. Zayd, Hushaym, and others, and he had a share of many sciences, and he transmitted hadith with chains of narration. Al-Qāsim b. Muḥammad b. ʿAbbād said: I heard my father say: None of the caliphs memorized the Qurʾān except ʿUthmān and al-Maʾmūn. Al-Maʾmūn used to recite the Qurʾān a great deal. Dhū al-Riʾāsatayn related from him that he completed the Qurʾān in Ramaḍān thirty-three times, and he memorized hadith and transmitted it. Abū Ḥāmid Muḥammad b. ʿAbd Allāh al-Naysābūrī said: Al-Maʾmūn, the Commander of the Faithful, narrated from his father, from his grandfather, from Ibn ʿAbbās that the Prophet ﷺ said: "A people's mawlā is one of them." And once he said: "A people's mawlā is from their own selves." Muḥammad b. Qudāma said: It reached al-Maʾmūn that Abū Ḥudhayfa had narrated this hadith on his authority, so he ordered that he be given ten thousand dirhams. Abū ʿUmar al-Ḥawḍī said: When al-Maʾmūn entered Egypt, Faraj al-Aswad, his mawlā, stood up to him and said: O Commander of the Faithful, praise be to God who has sufficed you in the matter of your enemy, and the two Iraqs, the two Syrias, Egypt, and Khurasan have submitted to you, and you are the cousin of the Messenger of God ﷺ and the one knowledgeable about him. He replied: Woe to you, O Faraj, one quality remains for me. I said: And what is it, O Commander of the Faithful? He said: My sitting in a military camp, with a mustamlī coming and saying: Whom did you mention, ؓ ? Then I say: The two Ḥammāds narrated to us: Ḥammād b. Salama and Ḥammād b. Zayd said: Thābit al-Bunānī narrated to us, from Anas b. Mālik, who said: The Messenger of God ﷺ said: "Whoever cares for two daughters, or two sisters, or three, until they die or he dies leaving them, will be with me in Paradise like these two." And Ḥammād b. Salama gestured with his middle finger and thumb. From Muḥammad b. Sahl, who said: I was in al-Maṣṣīṣa, and al-Maʾmūn, the Commander of the Faithful, was there. One day he gave permission [for the people to enter], and a young man stood before him with an inkwell in his hand and said: O Commander of the Faithful, a hadith scholar cut off from his sources. Al-Maʾmūn said to him: What do you memorize from such-and-such a chapter? The youth did not mention anything. Al-Maʾmūn kept saying: Hushaym narrated to us, Abū al-Aḥwaṣ narrated to us, Wakīʿ narrated to us, until he completed the chapter. Then he said: And what do you memorize in such-and-such a chapter? The youth did not mention anything. Al-Maʾmūn kept saying: Ḥajjāj b. Muḥammad narrated to us, and so-and-so and so-and-so narrated to us, until he completed the chapter. Then he turned to al-Faḍl and said: One of them seeks hadith for three days and then says, "I am one of the hadith scholars." Give him three thousand dirhams. Muḥammad b. ʿAwn said: I heard Ibn ʿUyayna say: The Commander of the Faithful gathered the scholars and sat for the people. A woman came and said: O Commander of the Faithful, my brother died and left six hundred dinars. They gave me one dinar and said: This is your share. He said: Al-Maʾmūn calculated and then said: This is your share, may God have mercy on you. The scholars said: How did you know, O Commander of the Faithful? He said to her: This man left four daughters. She said: Yes. He said: They receive two-thirds, four hundred. He left a mother, who receives one-sixth, one hundred. He left a wife, who receives one-eighth, seventy-five dinars. By God, you have twelve brothers. She said: Yes. He said: They received two dinars each, and you received one dinar. An account of some of al-Maʾmūn's debates Qaḥṭaba b. Ḥumayd b. Qaḥṭaba said: I attended al-Maʾmūn debating Muḥammad b. al-Qāsim al-Nūshajānī about something, and Muḥammad was yielding to him and affirming him. Al-Maʾmūn said to him: I see you yielding to me in what you think pleases me before proof has been established against you. If I wished to judge matters by eloquence of speech, length of tongue, the pomp of the caliphate, and the force of authority, I would have confirmed you even if I were lying, and deemed you correct even if I were wrong, and considered you just even if I were unjust. But I am not satisfied except with the removal of doubt and the victory of argument. The worst of kings in intellect and the most foolish of them in opinion is the one who is content with their saying: "The commander has spoken the truth." He said: Ibn al-Aʿrābī said: Al-Maʾmūn summoned me, and I went to him while he was in Yaḥyā b. Aktham's garden. I saw them with their backs turned, so I sat down. When they approached, I stood and greeted him with the greeting of the caliphate. I heard him say to Yaḥyā: O Abū Muḥammad, how excellent is his courtesy! He saw us with our backs turned and sat down; then he saw us approaching and stood up. Then he returned the greeting and said: O Muḥammad, tell me the finest thing said about wine. I said: O Commander of the Faithful, the saying: It shows you the mote from beyond it, while it is beneath it; When he who tastes it tastes it, he girds himself. He said: More poetical than that is what he says—meaning Abū Nuwās: It crept through their joints like the creeping of recovery through sickness. It did in the house, when mixed, like the action of dawn in darkness. The night traveler was guided by it as the traveler is guided by the waymark. I said: A benefit, O Commander of the Faithful. He said: Tell me about the saying of Hind bt. ʿUtba: We are the daughters of Ṭāriq; We walk upon the cushions. Who is this Ṭāriq? He said: I examined her lineage and did not find him. I said: O Commander of the Faithful, I do not know anyone in her lineage! He said: She only meant the star, and she claimed descent from it because of her beauty, from the saying of God, mighty and glorious: By the sky and the night visitor. I said: Two benefits, O Commander of the Faithful. He said: I am the source of this matter [and you are its source]. Then he handed me an ambergris bead that he had been turning in his hand, and I sold it for five thousand dirhams. Ibn Abī Ḥafṣa the poet said: Did you know that the Commander of the Faithful does not discern poetry?! I said: Who could be more discerning than he? By God, we recite the first hemistich and he anticipates its end without having heard it. He said: I recited to him something I did well, and I did not see him moved by it. So he recited: The Imam of guidance, al-Maʾmūn, has become occupied with religion, while the people are occupied with the world. I said: You did nothing but make him an old woman in her prayer niche with a rosary in her hand. Who would manage the affairs of the world if he were occupied away from it, when he is entrusted with it? Why did you not say as Jarīr said to ʿUmar b. ʿAbd al-ʿAzīz: He is not one who squanders his share in this world, nor does the world's goods distract him from religion. Ibn Abī Duʾād said: A man from the Kharijites was brought before al-Maʾmūn, and he said: What led you to oppose us? He said: A verse in the Book of God, mighty and glorious. He said: And what is it? He said: His saying: Whoever does not judge by what God has sent down, those are the disbelievers. Al-Maʾmūn said to him: Do you know that it was sent down? He said: Yes. He said: What is your proof? He said: The consensus of the community. He said: Just as you accepted their consensus regarding the revelation, accept their consensus regarding its interpretation. He said: You have spoken the truth. Peace be upon you, O Commander of the Faithful. Accounts of al-Maʾmūn's excellence and generosity Yaḥyā b. Aktham said: I have never seen anyone more complete in equipment than al-Maʾmūn. He began to relate things that those present in his gathering admired. Then he said: I was with him one night, conversing with him and narrating to him. Then he slept and woke, and said: O Yaḥyā, look what is at my foot. I looked and saw nothing. He said: A candle. The servants rushed forward. He said: Look. They looked, and there beneath his mattress was a snake as long as he was. They killed it. I said: To the perfection of the Commander of the Faithful has been added knowledge of the unseen. He said: God forbid! Rather a caller called to me just now while I was sleeping: O sleeper of the night, awake! Calamities travel by night. A youth's trust in his time is a trust with its knots untied. So I awoke, and I knew that something had happened, whether near or far. I considered what was near, and it was what you saw. From Abū al-ʿAynāʾ, who said: A bedouin sought al-Maʾmūn and stood at his gate for a year without reaching him. One day the bedouin cried out: Advice! Advice! He said: He was admitted to al-Maʾmūn, and he said to him: O bedouin, what is your advice? He said: O Commander of the Faithful, last night I saw a dream, and I would like you to interpret it for me. Al-Maʾmūn smiled and said: What is the dream? He began to recite: I saw you in my sleep, my master, O son of the Imam, on the foremost steed. And you clothed me in splendid robes whose beauty shone for me with the superb bay horse. Al-Maʾmūn said: Give the bedouin a robe of honor and a bay horse with its saddle and bridle. When it was given to him, he said: O Commander of the Faithful: And you rewarded me with a full purse of gold and another with superb silver. Al-Maʾmūn said: Give him a thousand dinars and a thousand dirhams. He took that and began to recite: And you rewarded me with a Byzantine maiden, beautiful, interceding with a superb young slave. Al-Maʾmūn said: Give him that. Then he said: O bedouin, beware of seeing anything like this again, for you might not find someone to interpret it for you. From ʿUmar b. Abī Sulaymān b. ʿAbd Allāh b. ʿAlī b. ʿAbd Allāh b. al-ʿAbbās, who said: One day I was before al-Maʾmūn, and he did not let any of his young male slaves pass by him without freeing him. On his head there was a clean young slave, with clean clothes, and I wanted him to free him among those he freed. When the slave moved away, I said: O Commander of the Faithful, I have seen that no one of your slaves passes by you but you free him, and at your head there is a slave of such description and condition, and I wished that you would free him. He said: My father narrated to me, from his forefathers, raising the hadith to the Prophet ﷺ, that he said: "The clay of the one who frees is from the clay of the one freed." The one you saw at my head is a cupper, and I disliked that a cupper should be from our clay. From al-Ḥārith b. Muḥammad, who said: One of our companions informed me, saying: Aḥmad b. Abī Khālid went early to read reports to al-Maʾmūn, and he was hungry. A report passed him containing so-and-so b. so-and-so al-Yazīdī, and he read: al-Tharīdī. Al-Maʾmūn said: O boy, a bowl full of tharīd for Abū al-ʿAbbās, for he has become hungry this morning. He felt ashamed and said: I am not hungry, but the writer of the report is a fool; he placed three dots on the yāʾ. He said: How useful his gathering is for you. The bowl was brought, full of tharīd, meat, and fat, and Aḥmad was embarrassed. Al-Maʾmūn said to him: By my life, you must incline to it and eat. So he leaned over and ate until he was satisfied, washed his hand, and resumed reading. A report of so-and-so b. so-and-so al-Ḥimṣī passed, and he read: al-Khabīṣī. Al-Maʾmūn said: O boy, a bowl full of khabīṣ for Abū al-ʿAbbās, for his meal was cut short. He felt ashamed and said: O my master, the writer of the report is a fool; he opened the mīm so it became two teeth. He said: Were it not for his foolishness and that of his companion, you would have died today of hunger. A bowl full of khabīṣ was brought, and he was embarrassed. Al-Maʾmūn said: By my life, will you not incline to it and eat? He ate, washed his hand, and resumed reading, and he did not drop a single letter until the session ended. Muḥammad b. al-Jahm said: Al-Maʾmūn summoned me and said: Recite to me a rare verse of praise. I recited: He gives his own life when the miser begrudges his; and giving one's life is the utmost limit of generosity. He said: I have appointed you governor of Hamadhān. Recite to me a rare verse of satire. I recited: His appearance was ugly, but when I tested him, his appearance seemed fair because of the ugliness within. He said: I have appointed you governor of al-Dīnawar. Recite to me a rare verse of elegy. I recited: They wished to hide his grave from his enemy, but the fragrance of the grave's soil pointed to the grave. He said: I have appointed you governor of Nahāwand. Recite to me a verse of love poetry. I recited: A serious love and a beloved who plays; the heart between them is lost.

446. Tarikh (al-Tabari) 3121No grade recorded

     ثُمَّ دَخَلَتْ سَنَةُ ثَمَانٍ وَتِسْعِينَ وَمِائَةٍ ذِكْرُ اسْتِيلَاءِ طَاهِرٍ عَلَى بَغْدَاذَ   فِي هَذِهِ السَّنَةِ لَحِقَ خُزَيْمَةُ بْنُ خَازِمٍ بِطَاهِرٍ، وَفَارَقَ الْأَمِينَ، وَدَخَلَ هَرْثَمَةُ إِلَى الْجَانِبِ الشَّرْقِيِّ. وَكَانَ سَبَبَ ذَلِكَ أَنَّ طَاهِرًا أَرْسَلَ إِلَى خُزَيْمَةَ أَنِ انْفَصَلَ الْأَمْرُ بَيْنِي وَبَيْنَ مُحَمَّدٍ، وَلَمْ يَكُنْ لَكَ [ أَثَرٌ ] فِي نُصْرَتِي، أَلَا أَقْصِرْ فِي أَمْرِكَ ! فَأَجَابَهُ بِالطَّاعَةِ وَقَالَ لَهُ: لَوْ كُنْتَ أَنْتَ النَّازِلَ الْجَانِبَ الشَّرْقِيَّ فِي مَكَانِ هَرْثَمَةَ لَحَمَلَ نَفْسَهُ إِلَيْهِ. وَأَخْبَرَهُ قِلَّةَ ثِقَتِهِ بِهَرْثَمَةَ، إِلَّا أَنْ يَضْمَنَ لَهُ الْقِيَامَ دُونَهُ لِخَوْفِهِ مِنَ الْعَامَّةِ. فَكَتَبَ طَاهِرٌ إِلَى هَرْثَمَةَ يُعَجِّزُهُ وَيَلُومُهُ، وَيَقُولُ: جَمَعْتَ الْأَجْنَادَ، وَأَتْلَفْتَ الْأَمْوَالَ، وَقَدْ وَقَفْتَ وُقُوفَ الْمُحْجِمِ عَمَّنْ بِإِزَائِكَ، فَاسْتَعِدَّ لِلدُّخُولِ إِلَيْهِمْ، فَقَدْ أَحْكَمْتُ الْأَمْرَ عَلَى دَفْعِ الْعَسْكَرِ، وَقَطْعِ الْجُسُورِ، وَأَرْجُو أَنْ لَا يَخْتَلِفَ عَلَيْكَ اثْنَانِ. فَأَجَابَهُ هَرْثَمَةُ بِالسَّمْعِ وَالطَّاعَةِ، فَكَتَبَ طَاهِرٌ إِلَى خُزَيْمَةَ بِذَلِكَ، وَكَتَبَ إِلَى مُحَمَّدِ بْنِ عَلِيِّ بْنِ عِيسَى بْنِ مَاهَانَ بِمِثْلِ ذَلِكَ، فَلَمَّا كَانَ لَيْلَةُ الْأَرْبِعَاءِ لِثَمَانٍ بَقِينَ مِنَ الْمُحَرَّمِ، وَثَبَ خُزَيْمَةُ وَمُحَمَّدُ بْنُ عَلِيِّ بْنِ عِيسَى عَلَى جِسْرِ دِجْلَةَ فَقَطَعَاهُ، وَخَلَعَا مُحَمَّدًا الْأَمِينَ، وَسَكَنَ أَهْلُ عَسْكَرِ الْمَهْدِيِّ، وَلَمْ يَدْخُلْ هَرْثَمَةُ حَتَّى مَضَى إِلَيْهِ نَفَرٌ مِنَ الْقُوَّادِ وَحَلَفُوا لَهُ أَنَّهُ لَا يَرَى مِنْهُمْ مَكْرُوهًا، فَدَخَلَ إِلَيْهِمْ، فَقَالَ الْحُسَيْنُ الْخَلِيعُ فِي ذَلِكَ: عَلَيْنَا جَمِيعًا مِنْ خُزَيْمَةَ مِنَّةٌ بِهَا أَخْمَدَ الرَّحْمَنُ نَائِرَةَ الْحَرْبِ     تَوَلَّى أُمُورَ الْمُسْلِمِينَ بِنَفْسِهِ فَذَبَّ وَحَامَى عَنْهُمُ أَشْرَفَ الذَّبِّ     وَلَوْلَا أَبُو الْعَبَّاسِ مَا انْفَكَّ دَهْرُنَا يَبِيتُ عَلَى عَتْبٍ وَيَغْدُو عَلَى عَتْبِ     خُزَيْمَةُ لَمْ يُذْكَرْ لَهُ مِثْلُ هَذِهِ إِذِ اضْطَرَبَتْ شَرْقُ الْبِلَادِ مَعَ الْغَرْبِ     أَنَاخَ بِجِسْرَيْ دِجْلَةَ الْقَطْعَ وَالْقَنَا شَوَارِعُ وَالْأَرْوَاحُ فِي رَاحَةِ الْعَضْبِ وَهِيَ عِدَّةُ أَبْيَاتٍ. فَلَمَّا كَانَ الْغَدُ تَقَدَّمَ طَاهِرٌ إِلَى الْمَدِينَةِ وَالْكَرْخِ، فَقَاتَلَ هُنَاكَ قِتَالًا شَدِيدًا، فَهَزَمَ النَّاسَ حَتَّى أَلْحَقَهُمْ بِالْكَرْخِ، وَقَاتَلَهُمْ فِيهِ فَهَزَمَهُمْ، فَمَرُّوا لَا يَلْوُونَ عَلَى شَيْءٍ، فَدَخَلَهَا طَاهِرٌ بِالسَّيْفِ، وَأَمَرَ مُنَادِيَهُ فَنَادَى: مَنْ لَزِمَ بَيْتَهُ فَهُوَ آمِنٌ، وَوَضَعَ بِسُوقِ الْكَرْخِ وَقَصْرِ الْوَضَّاحِ جُنْدًا عَلَى قَدْرِ حَاجَتِهِ، وَقَصَدَ إِلَى مَدِينَةِ الْمَنْصُورِ وَأَحَاطَ بِهَا، وَبِقَصْرِ زُبَيْدَةَ، وَقَصْرِ الْخُلْدِ مِنْ بَابِ الْجِسْرِ إِلَى بَابِ خُرَاسَانَ، وَبَابِ الشَّامِ، وَبَابِ الْكُوفَةِ، وَبَابِ الْبَصْرَةِ، وَشَاطِئِ الصَّرَاةِ إِلَى مَصَبِّهَا فِي دِجْلَةَ. وَثَبَتَ عَلَى قِتَالِ طَاهِرٍ حَاتِمُ بْنُ الصَّقْرِ وَالْهَرْشُ، وَالْأَفَارِقَةُ، فَنَصَبَ الْمَجَانِيقَ بِإِزَاءِ قَصْرِ زُبَيْدَةَ، وَقَصْرِ الْخُلْدِ، وَأَخَذَ الْأَمِينُ أُمَّهُ وَأَوْلَادَهُ إِلَى مَدِينَةِ الْمَنْصُورِ، وَتَفَرَّقَ عَنْهُ عَامَّةُ جُنْدِهِ وَخِصْيَانِهِ وَجَوَارِيهِ فِي الطَّرِيقِ، لَا يَلْوِي أَحَدٌ عَلَى أَحَدٍ، وَتَفَرَّقَ السِّفْلَةُ وَالْغَوْغَاءُ، وَتَحَصَّنَ مُحَمَّدٌ بِمَدِينَةِ الْمَنْصُورِ، وَحَصَرَهُ طَاهِرٌ وَأَخَذَ عَلَيْهِ الْأَبْوَابَ. وَبَلَغَ خَبَرُ هَذِهِ الْوَقْعَةِ عُمَرَ الْوَرَّاقَ، فَقَالَ لِمُخْبِرِهِ: نَاوِلْنِي قَدَحًا. ثُمَّ تَمَثَّلَ: خُذْهَا فَلِلْخَمْرَةِ أَسْمَاءٌ لَهَا دَوَاءٌ     وَلَهَا دَاءُ يُصْلِحُهَا الْمَاءُ إِذَا أُصْفِقَتْ يَوْمًا وَقَدْ يُفْسِدُهَا الْمَاءُ     وَقَائِلٍ كَانَتْ لَهُمْ وَقْعَةٌ فِي يَوْمِنَا هَذَا وَأَشْيَاءُ قَلْتُ لَهُ: أَنْتَ امْرُؤٌ جَاهِلٌ     فِيكَ عَنِ الْخَيْرَاتِ إِبْطَاءُ اشْرَبْ وَدَعْنَا مِنْ أَحَادِيثِهِمْ     يَصْطَلِحُ النَّاسُ إِذَا شَاءُوا وَحَكَى إِبْرَاهِيمُ بْنُ الْمَهْدِيِّ أَنَّهُ كَانَ مَعَ الْأَمِينِ لَمَّا حَصَرَهُ طَاهِرٌ، قَالَ: فَخَرَجَ الْأَمِينُ ذَاتَ لَيْلَةٍ يُرِيدُ أَنْ يَتَفَرَّجَ مِنَ الضِّيقِ الَّذِي هُوَ فِيهِ، فَصَارَ إِلَى قَصْرٍ لَهُ بِنَاحِيَةِ الْخُلْدِ، ثُمَّ أَرْسَلَ إِلَيَّ فَحَضَرْتُ عِنْدَهُ، فَقَالَ: تَرَى طِيبَ هَذِهِ اللَّيْلَةِ، وَحُسْنَ الْقَمَرِ فِي السَّمَاءِ، وَضَوْءَهُ فِي الْمَاءِ عَلَى شَاطِئِ دِجْلَةَ، فَهَلْ لَكَ فِي الشُّرْبِ ؟ فَقُلْتُ: شَأْنَكَ. فَشَرِبَ رِطْلًا، وَسَقَانِي آخَرَ، ثُمَّ غَنَّيْتُهُ مَا كُنْتُ أَعْلَمُ أَنَّهُ يُحِبُّهُ، فَقَالَ لِي: مَا تَقُولُ فِيمَنْ يَضْرِبُ عَلَيْكَ ؟ فَقُلْتُ: مَا أَحْوَجَنِي إِلَيْهِ ! فَدَعَا بِجَارِيَةٍ مُتَقَدِّمَةٍ عِنْدَهُ، اسْمُهَا ضَعْفُ، فَتَطَيَّرْتُ مِنِ اسْمِهَا وَنَحْنُ فِي تِلْكَ الْحَالِ، فَقَالَ لَهَا: غَنِّي. فَغَنَّتْ بِشِعْرِ الْجَعْدِيِّ: كُلَيْبٌ لَعَمْرِي كَانَ أَكْثَرَ نَاصِرًا     وَأَيْسَرَ جُرْمًا مِنْكَ ضُرِّجَ بِالدَّمِ فَاشْتَدَّ ذَلِكَ عَلَيْهِ وَتَطَيَّرَ مِنْهُ، وَقَالَ: غَنِّي غَيْرَ ذَلِكَ. فَغَنَّتْ: أَبْكَى فِرَاقُهُمْ عَيْنِي فَأَرَّقَهَا     إِنَّ التَّفَرُّقَ لِلْأَحْبَابِ بَكَّاءُ مَا زَالَ يَعْدُو عَلَيْهِمْ رَيْبُ دَهْرِهِمُ     حَتَّى تَفَانَوْا وَرَيْبُ الدَّهْرِ عَدَّاءُ فَقَالَ لَهَا: لَعَنَكِ اللَّهُ ! أَمَا تَعْرِفِينَ مِنَ الْغِنَاءِ غَيْرَ هَذَا ؟ فَقَالَتْ: مَا تَغَنَّيْتُ إِلَّا بِمَا ظَنَنْتُ أَنَّكَ تُحِبُّهُ ! ثُمَّ غَنَّتْ آخَرَ: أَمَا وَرَبِّ السُّكُونِ وَالْحَرَكِ     إِنَّ الْمَنَايَا كَثِيرَةُ الشَّرَكِ مَا اخْتَلَفَ اللَّيْلُ وَالنَّهَارُ وَلَا     دَارَتْ نُجُومُ السَّمَاءِ فِي الْفَلَكِ إِلَّا لِنَقْلِ النَّعِيمِ مِنْ مَلِكٍ     قَدْ زَالَ سُلْطَانُهُ إِلَى مَلِكِ وَمُلْكُ ذِي الْعَرْشِ دَائِمٌ أَبَدًا     لَيْسَ بِفَانٍ وَلَا بِمُشْتَرِكِ فَقَالَ لَهَا: قُومِي، غَضِبَ اللَّهُ عَلَيْكِ وَلَعَنَكِ ! [ قَالَ ]: فَقَامَتْ، وَكَانَ لَهُ قَدَحٌ مِنْ بَلُّورٍ، حَسَنُ الصَّنْعَةِ، كَانَ يُسَمِّيهِ " زَبَّ رُيَاحَ "، وَكَانَ مَوْضُوعًا بَيْنَ يَدَيْهِ، فَعَثَرَتِ الْجَارِيَةُ بِهِ فَكَسَرَتْهُ، فَقَالَ: وَيْحَكَ يَا إِبْرَاهِيمُ ! مَا تَرَى مَا جَاءَتْ بِهِ هَذِهِ الْجَارِيَةُ، ثُمَّ مَا كَانَ مِنْ كَسْرِ الْقَدَحِ ؟ وَاللَّهِ مَا أَظُنُّ أَمْرِي إِلَّا وَقَدْ قَرُبَ ! فَقُلْتُ: يُدِيمُ اللَّهُ مُلْكَكَ، وَيُعِزُّ سُلْطَانَكَ، وَيَكْبِتُ عَدُوَّكَ ! فَمَا اسْتَتَمَّ الْكَلَامَ حَتَّى سَمِعْنَا صَوْتًا: قُضِيَ الْأَمْرُ الَّذِي فِيهِ تَسْتَفْتِيَانِ. فَقَالَ: يَا إِبْرَاهِيمُ ! أَمَا سَمِعْتَ مَا سَمِعْتُ ؟ قُلْتُ: مَا سَمِعْتُ شَيْئًا - وَكُنْتُ قَدْ سَمِعْتُ -. قَالَ: تَسْمَعُ حِسًّا. فَدَنَوْتُ مِنَ الشَّطِّ، فَلَمْ أَرَ شَيْئًا، ثُمَّ عَاوَدْنَا الْحَدِيثَ، فَعَادَ الصَّوْتُ بِمِثْلِهِ، فَقَامَ مِنْ مَجْلِسِهِ مُغْتَمًّا إِلَى مَجْلِسِهِ بِالْمَدِينَةِ، فَمَا مَضَى إِلَّا لَيْلَةٌ أَوْ لَيْلَتَانِ حَتَّى قُتِلَ. وَقَدْ جَهِدَ فِي حَصْرِهِ ذَلِكَ، بِحَيْثُ إِنَّهُ لَمْ يَبْقَ عِنْدَهُ طَعَامٌ وَلَا شَرَابٌ؛ فَجَاعَ لَيْلَةً فَمَا أُتِيَ بِرَغِيفٍ وَدَجَاجَةٍ إِلَّا بَعْدَ كُلْفَةٍ كَبِيرَةٍ، ثُمَّ طَلَبَ مَاءً فَلَمْ يُوجَدْ لَهُ، فَبَاتَ عَطْشَانًا، فَلَمَّا أَصْبَحَ قُتِلَ قَبْلَ أَنْ يَشْرَبَ الْمَاءَ.

     ✧ Then the year 198 AH began. Mention of Ṭāhir's seizure of Baghdādh In this year Khuzaymah b. Khāzim joined Ṭāhir, abandoned al-Amīn, and Harthamah entered the eastern side. The reason for that was that Ṭāhir sent to Khuzaymah, saying: "The matter between me and Muḥammad has become severed, and you have had no effect in aiding me. Will you not curtail your affair!" He answered him with obedience and said to him: "Had you been the one encamping on the eastern side in Harthamah's place, he would have brought himself to you." He informed him of his little trust in Harthamah, unless he guaranteed him to stand in his stead due to his fear of the common people. So Ṭāhir wrote to Harthamah reproaching and blaming him, saying: "You gathered the troops and squandered the wealth, yet you have stood like one who holds back from those facing you. Prepare to enter upon them, for I have made the matter firm to drive back the army and cut the bridges, and I hope that not two will oppose you." Harthamah answered him with hearing and obedience. So Ṭāhir wrote to Khuzaymah about that, and he wrote the like of it to Muḥammad b. ʿAlī b. ʿĪsā b. Māhān. When it was the night of Wednesday, eight nights remaining of al-Muḥarram, Khuzaymah and Muḥammad b. ʿAlī b. ʿĪsā fell upon the bridge of the Tigris and cut it, and they deposed Muḥammad al-Amīn. The people of the camp of al-Mahdī became still, and Harthamah did not enter until a group of the commanders went to him and swore to him that he would see nothing hateful from them. So he entered upon them. Al-Ḥusayn al-Khalīʿ said about that: Upon us all from Khuzaymah is a favor by which the Merciful extinguished the blaze of war. He undertook the affairs of the Muslims by himself, and defended and protected them with the noblest defense. Were it not for Abū al-ʿAbbās, our time would not cease to pass the night in blame and go forth in blame. Khuzaymah, none like this is mentioned for him when the east of the lands and the west were thrown into confusion. He made the camels kneel at the two bridges of the Tigris, the cutting and the spears open roads, and the souls in the rest of the sword's edge. These are several verses. On the morrow, Ṭāhir advanced toward the city and al-Karkh, and fought there a fierce battle. He routed the people until he drove them into al-Karkh, fought them there, and routed them, so they passed not turning aside for anything. Ṭāhir entered it with the sword, ordered his crier, and he called out: "Whoever stays in his house is safe." He stationed in the market of al-Karkh and the palace of al-Waḍḍāḥ troops according to his need, and made for the city of al-Manṣūr and surrounded it, along with the palace of Zubaydah and the palace of al-Khuld, from the Bridge Gate to the Khurāsān Gate, the Syria Gate, the Kūfah Gate, the Baṣrah Gate, and the bank of al-Ṣarāh to its outlet into the Tigris. Ḥātim b. al-Ṣaqr, al-Harsh, and the Africans stood firm fighting Ṭāhir. He set up mangonels opposite the palace of Zubaydah and the palace of al-Khuld. Al-Amīn took his mother and his children to the city of al-Manṣūr, and the generality of his troops, eunuchs, and slave women dispersed from him on the road, no one turning aside for another. The rabble and mob dispersed, and Muḥammad fortified himself in the city of al-Manṣūr. Ṭāhir besieged him and seized the gates against him. The news of this battle reached ʿUmar al-Warrāq, and he said to his informant: "Hand me a cup." Then he recited: Take it, for wine has names, for it there is remedy and for it there is disease, and water sets it right when it is mixed one day, though water may spoil it. And one says: "They had a battle on this day of ours," and other things. I said to him: "You are an ignorant man; in you there is slowness toward good things. Drink and leave us from their tales; people make peace when they will. Ibrāhīm b. al-Mahdī related that he was with al-Amīn when Ṭāhir besieged him. He said: Al-Amīn went out one night wanting to divert himself from the distress he was in. He went to a palace of his in the area of al-Khuld, then sent for me, and I came to him. He said: "Do you see the pleasantness of this night, the beauty of the moon in the sky, and its light upon the water on the bank of the Tigris? Would you like to drink?" I said: "As you wish." He drank a raṭl and gave me another to drink. Then I sang to him what I knew he loved. He said to me: "What do you say about someone who strikes upon you?" I said: "How much I need him!" He called for a slave woman of high standing with him, whose name was Ḍaʿf. I took a bad omen from her name while we were in that state. He said to her: "Sing." She sang the poetry of al-Jaʿdī: Kulayb, by my life, had more helpers and a lesser crime than you, and was dyed with blood. That weighed heavily on him, and he took a bad omen from it. He said: "Sing something else." She sang: Their separation made my eye weep and robbed it of sleep; separation of loved ones makes one weep. The vicissitudes of their time kept running upon them until they perished, and the vicissitudes of time are a runner. He said to her: "May God curse you! Do you know no singing but this?" She said: "I sang only what I thought you loved." Then she sang another: Indeed, by the Lord of stillness and motion, the fates are many-trapped. Night and day did not alternate, nor did the stars of heaven turn in the celestial sphere, except to transfer bliss from a king whose dominion has vanished to another king. And the dominion of the Lord of the Throne endures forever, not perishable nor shared. He said to her: "Arise, may God be angry with you and curse you!" He said: She arose. He had a cup of crystal, of fine workmanship, which he called "Zabb Ruyāḥ," and it was placed before him. The slave woman stumbled upon it and broke it. He said: "Woe to you, Ibrāhīm! Do you not see what this slave woman has brought, and then what happened with the breaking of the cup? By God, I think my affair has drawn near!" I said: "May God make your dominion endure, strengthen your authority, and cast down your enemy!" Hardly had I finished speaking when we heard a voice: "The matter about which you two inquire has been decided." He said: "Ibrāhīm, did you not hear what I heard?" I said: "I heard nothing" — though I had heard. He said: "You hear a sound." I drew near the bank and saw nothing. Then we resumed talking, and the voice returned with the like of it. He rose from his seat, grieved, to his seat in the city. No more than a night or two passed before he was killed. He suffered in that siege to the point that no food or drink remained with him. One night he became hungry, and a loaf and a chicken were brought only after great trouble. Then he asked for water but none was found for him, so he passed the night thirsty. When morning came, he was killed before he could drink water.

447. Tarikh (al-Tabari) 3122No grade recorded

     ذِكْرُ قَتْلِ الْأَمِينِ   لَمَّا دَخَلَ مُحَمَّدٌ إِلَى مَدِينَةِ الْمَنْصُورِ، وَاسْتَوْلَى طَاهِرٌ عَلَى أَسْوَاقِ الْكَرْخِ وَغَيْرِهَا، كَمَا تَقَدَّمَ، وَقَرَّ بِالْمَدِينَةِ - عَلِمَ قُوَّادُهُ وَأَصْحَابُهُ أَنَّهُمْ لَيْسَ لَهُمْ فِيهَا عُدَّةُ الْحَصْرِ، وَخَافُوا أَنْ يَظْفَرَ بِهِمْ طَاهِرٌ، فَأَتَاهُ مُحَمَّدُ بْنُ حَاتِمِ بْنِ الصَّقْرِ، وَمُحَمَّدُ بْنُ إِبْرَاهِيمَ بْنِ الْأَغْلَبِ الْإِفْرِيقِيُّ، وَغَيْرُهُمَا، فَقَالُوا: قَدْ آلَتْ حَالُنَا إِلَى مَا تَرَى، وَقَدْ رَأَيْنَا رَأْيًا نَعْرِضُهُ عَلَيْكَ، فَانْظُرْ فِيهِ وَاعْتَزِمْ عَلَيْهِ، فَإِنَّا نَرْجُو أَنْ يَجْعَلَ اللَّهُ فِيهِ الْخَيْرَةَ. قَالَ: وَمَا هُوَ ؟ قَالُوا: قَدْ تَفَرَّقَ عَنْكَ النَّاسُ، وَأَحَاطَ بِكَ عَدُوُّكَ، وَقَدْ بَقِيَ مَعَكَ مِنْ خَيْلِكَ سَبْعَةُ آلَافِ فَرَسٍ مِنْ خِيَارِهَا، فَنَرَى أَنْ تَخْتَارَ مِمَّنْ عَرَفْنَاهُ بِمَحَبَّتِكَ مِنَ الْأَبْنَاءِ سَبْعَةَ آلَافٍ، فَتَحْمِلَهُمْ عَلَى هَذِهِ الْخَيْلِ، وَتَخْرُجَ لَيْلًا عَلَى بَابٍ مِنْ هَذِهِ الْأَبْوَابِ، فَإِنَّ اللَّيْلَ لِأَهْلِهِ، وَلَنْ يَثْبُتَ لَنَا أَحَدٌ إِنْ شَاءَ اللَّهُ - تَعَالَى - فَنَخْرُجُ حَتَّى نَلْحَقَ بِالْجَزِيرَةِ وَالشَّامِ، فَنَفْرِضُ الْفُرُوضَ، وَنَجْبِي الْخَرَاجَ، وَنَصِيرُ فِي مَمْلَكَةٍ وَاسِعَةٍ وَمُلْكٍ جَدِيدٍ، فَيُسَارِعُ إِلَيْكَ النَّاسُ، وَيَنْقَطِعُ عَنْ طَلَبِكَ الْجُنْدُ، وَيُحْدِثُ اللَّهُ أُمُورًا. فَقَالَ لَهُمْ: نِعْمَ مَا رَأَيْتُمْ ! وَعَزَمَ عَلَى ذَلِكَ، وَبَلَغَ الْخَبَرُ إِلَى طَاهِرٍ، فَكَتَبَ إِلَى سُلَيْمَانَ بْنِ الْمَنْصُورِ، وَمُحَمَّدِ بْنِ عِيسَى بْنِ نَهِيكٍ، وَالسِّنْدِيِّ بْنِ شَاهَكَ: وَاللَّهِ لَئِنْ لَمْ تَرُدُّوهُ عَنْ هَذَا الرَّأْيِ لَا تَرَكْتُ لَكُمْ ضَيْعَةً إِلَّا قَبْضْتُهَا، وَلَا يَكُونُ لِي هِمَّةٌ إِلَّا أَنْفُسَكُمْ. فَدَخَلُوا عَلَى الْأَمِينِ فَقَالُوا لَهُ: قَدْ بَلَغَنَا الَّذِي عَزَمْتَ عَلَيْهِ، فَنَحْنُ نُذَكِّرُكَ اللَّهَ فِي نَفْسِكَ، إِنَّ هَؤُلَاءِ صَعَالِيكُ، وَقَدْ بَلَغَ بِهِمُ الْحِصَارُ إِلَى مَا تَرَى، فَهُمْ يَرَوْنَ أَنَّ لَا أَمَانَ لَهُمْ عِنْدَ أَخِيكَ، وَعِنْدَ طَاهِرٍ، لِجِدِّهِمْ فِي الْحَرْبِ، وَلَسْنَا نَأْمَنُ إِذَا خَرَجْتَ مَعَهُمْ أَنْ يَأْخُذُوكَ أَسِيرًا، أَوْ يَأْخُذُوا رَأْسَكَ، فَيَتَقَرَّبُوا بِكَ وَيَجْعَلُوكَ سَبَبَ أَمَانِهِمْ. وَضَرَبُوا فِيهِ الْأَمْثَالَ، فَرَجَعَ إِلَى قَوْلِهِمْ، وَأَجَابَ إِلَى طَلَبِ الْأَمَانِ وَالْخُرُوجِ، فَقَالُوا لَهُ: إِنَّمَا غَايَتُكَ السَّلَامَةُ، وَاللَّهْوُ، وَأَخُوكَ يَتْرُكُكَ حَيْثُ أَحْبَبْتَ، [ وَيُفْرِدُكَ فِي مَوْضِعٍ ] وَيَجْعَلُ لَكَ فِيهِ كُلَّ مَا يُصْلِحُكَ، وَكُلَّ مَا تُحِبُّ وَتَهْوَى، وَلَيْسَ عَلَيْكَ مِنْهُ بَأْسٌ وَلَا مَكْرُوهٌ. فَرَكَنَ إِلَى ذَلِكَ، وَأَجَابَ إِلَى الْخُرُوجِ إِلَى هَرْثَمَةَ بْنِ أَعْيَنَ. فَدَخَلَ عَلَيْهِ أُولَئِكَ النَّفَرُ الَّذِينَ أَشَارُوا بِقَصْدِ الشَّامِ، وَقَالُوا: إِذَا لَمْ تَقْبَلْ مَا أَشَرْنَا بِهِ عَلَيْكَ، وَهُوَ الصَّوَابُ، وَقَبِلْتَ مِنْ هَؤُلَاءِ الْمُدَاهِنِينَ، فَالْخُرُوجُ إِلَى طَاهِرٍ خَيْرٌ لَكَ مِنَ الْخُرُوجِ إِلَى هَرْثَمَةَ، فَقَالَ: أَنَا أَكْرَهُ طَاهِرًا، لِأَنِّي رَأَيْتُ فِي مَنَامِي كَأَنِّي قَائِمٌ عَلَى حَائِطٍ مِنْ آجُرٍّ شَاهِقٍ فِي السَّمَاءِ، عَرِيضِ الْأَسَاسِ، لَمْ أَرَ مِثْلَهُ فِي الطُّولِ وَالْعَرْضِ، وَعَلَيَّ سَوَادِي، وَمِنْطَقِي، وَسَيْفِي، وَكَانَ طَاهِرٌ فِي أَصْلِ ذَلِكَ الْحَائِطِ، فَمَا زَالَ يَضْرِبُهُ حَتَّى سَقَطَ، وَسَقَطْتُ، وَطَارَتْ قَلَنْسُوَتِي عَنْ رَأْسِي، فَأَنَا أَتَطَيَّرُ مِنْهُ وَأَكْرَهُهُ، وَهَرْثَمَةُ مَوْلَانَا، وَهُوَ بِمَنْزِلَةِ الْوَالِدِ، وَأَنَا أَشَدُّ أُنْسًا بِهِ وَثِقَةً إِلَيْهِ. فَأَرْسَلَ يَطْلُبُ الْأَمَانَ، فَأَجَابَهُ هَرْثَمَةُ إِلَى ذَلِكَ، وَحَلَفَ لَهُ أَنَّهُ يُقَاتِلُ دُونَهُ إِنْ هَمَّ الْمَأْمُونُ بِقَتْلِهِ، فَلَمَّا عَلِمَ ذَلِكَ طَاهِرٌ اشْتَدَّ عَلَيْهِ، وَأَبَى أَنْ يَدَعَهُ يَخْرُجُ إِلَى هَرْثَمَةَ وَقَالَ: هُوَ فِي جُنْدِي وَالْجَانِبِ الَّذِي أَنَا فِيهِ، وَأَنَا أَحْرَجْتُهُ بِالْحِصَارِ حَتَّى طَلَبَ الْأَمَانَ،، فَلَا أَرْضَى أَنْ يَخْرُجَ إِلَى هَرْثَمَةَ، فَيَكُونَ لَهُ الْفَتْحُ دُونِي. فَلَمَّا بَلَغَ ذَلِكَ هَرْثَمَةَ وَالْقُوَّادَ اجْتَمَعُوا فِي مَنْزِلِ خُزَيْمَةَ بْنِ خَازِمٍ، وَحَضَرَ طَاهِرٌ وَقُوَّادُهُ، وَحَضَرَ سُلَيْمَانُ بْنُ الْمَنْصُورِ، وَالسِّنْدِيُّ، وَمُحَمَّدُ بْنُ عِيسَى بْنِ نَهِيكٍ، وَأَدَارُوا الرَّأْيَ بَيْنَهُمْ، وَأَخْبَرُوا طَاهِرًا أَنَّهُ لَا يَخْرُجُ إِلَيْهِ أَبَدًا، وَأَنَّهُ إِنْ لَمْ يُجَبْ إِلَى مَا سَأَلَ لَمْ يُؤْمَنْ، إِلَّا أَنْ يَكُونَ الْأَمْرُ مِثْلَهُ أَيَّامَ الْحُسَيْنِ بْنِ عَلِيِّ بْنِ عِيسَى بْنِ مَاهَانَ. وَقَالُوا لَهُ: إِنَّهُ إِنْ يَخْرُجْ إِلَى هَرْثَمَةَ بِبَدَنِهِ، وَيَدْفَعْ إِلَيْكَ الْخَاتَمَ وَالْقَضِيبَ وَالْبُرْدَةَ، ( وَذَلِكَ هُوَ الْخِلَافَةُ، فَاغْتَنِمْ هَذَا الْأَمْرَ وَلَا تُفْسِدْهُ ! فَأَجَابَ إِلَى ذَلِكَ وَرَضِيَ بِهِ. ثُمَّ إِنَّ الْهَرْشَ لَمَّا عَلِمَ بِالْخَبَرِ أَرَادَ التَّقَرُّبَ إِلَى طَاهِرٍ، فَأَخْبَرَهُ أَنَّ الَّذِي جَرَى بَيْنَهُمْ مَكْرٌ، وَأَنَّ الْخَاتَمَ وَالْقَضِيبَ وَالْبُرْدَةَ تُحْمَلُ مَعَ الْأَمِينِ إِلَى هَرْثَمَةَ، فَاغْتَاظَ مِنْهُ، وَجَعَلَ حَوْلَ قَصْرِ أُمِّ الْأَمِينِ وَقُصُورِ الْخُلْدِ قَوْمًا مَعَهُمُ الْعَتَلُ، وَلَمْ يَعْلَمْ بِهِمْ أَحَدٌ، فَلَمَّا تَهَيَّأَ الْأَمِينُ لِلْخُرُوجِ إِلَى هَرْثَمَةَ، عَطِشَ قَبْلَ خُرُوجِهِ عَطَشًا شَدِيدًا، فَطُلِبَ لَهُ فِي خِزَانَةِ الشَّرَابِ مَاءً، فَلَمْ يُوجَدْ، فَلَمَّا أَمْسَى لَيْلَةَ الْأَحَدِ، لِخَمْسٍ بَقِينَ مِنْ مُحَرَّمٍ سَنَةَ ثَمَانٍ وَتِسْعِينَ وَمِائَةٍ، خَرَجَ بَعْدَ الْعِشَاءِ الْآخِرَةِ إِلَى صَحْنِ الدَّارِ، وَعَلَيْهِ ثِيَابٌ بِيضٌ، وَطَيْلَسَانٌ أَسْوَدُ، فَأَرْسَلَ إِلَيْهِ هَرْثَمَةُ: وَافَيْتُ لِلْمِيعَادِ ) لِأَحْمِلَكَ، وَلَكِنِّي أَرَى أَنْ لَا تَخْرُجَ اللَّيْلَةَ، فَإِنِّي قَدْ رَأَيْتُ عَلَى الشَّطِّ أَمْرًا قَدْ رَابَنِي، وَأَخَافُ أَنْ أُغْلَبَ وَتُؤْخَذَ مِنْ يَدِي، وَتَذْهَبَ نَفْسُكَ وَنَفْسِي، فَأَقِمِ اللَّيْلَةَ حَتَّى أَسْتَعِدَّ وَآتِيَكَ اللَّيْلَةَ الْقَابِلَةَ، فَإِنْ حُورِبْتَ حَارَبْتُ دُونَكَ. فَقَالَ الْأَمِينُ لِلرَّسُولِ: ارْجِعْ إِلَيْهِ، وَقُلْ لَهُ لَا يَبْرَحُ، فَإِنِّي خَارِجٌ إِلَيْهِ السَّاعَةَ لَا مَحَالَةَ، وَلَسْتُ أُقِيمُ إِلَى غَدٍ. وَقَلِقَ وَقَالَ: قَدْ تَفَرَّقَ عَنِّي النَّاسُ مِنَ الْمَوَالِي وَالْحَرَسِ وَغَيْرِهِمْ، وَلَا آمَنُ إِنِ انْتَهَى الْخَبَرُ إِلَى طَاهِرٍ أَنْ يَدْخُلَ عَلَيَّ فَيَأْخُذَنِي، ثُمَّ دَعَا بِابْنَيْهِ، فَضَمَّهُمَا إِلَيْهِ وَقَبَّلَهُمَا، وَبَكَى وَقَالَ: أَسْتَوْدِعُكُمَا اللَّهَ - عَزَّ وَجَلَّ - وَدَمَعَتْ عَيْنَاهُ، فَمَسَحَ دُمُوعَهُ بِكُمِّهِ، ثُمَّ جَاءَ رَاكِبًا إِلَى الشَّطِّ، فَإِذَا حَرَّاقَةُ هَرْثَمَةَ، فَصَعِدَ إِلَيْهَا. فَذَكَرَ أَحْمَدُ بْنُ سَلَّامٍ صَاحِبُ الْمَظَالِمِ، قَالَ: كُنْتُ مَعَ هَرْثَمَةَ فِي الْحَرَّاقَةِ، فَلَمَّا دَخَلَهَا الْأَمِينُ قُمْنَا لَهُ، وَجَثَا هَرْثَمَةُ عَلَى رُكْبَتَيْهِ، وَاعْتَذَرَ إِلَيْهِ مِنْ نِقْرِسٍ بِهِ، ثُمَّ احْتَضَنَهُ وَضَمَّهُ إِلَيْهِ، وَجَعَلَهُ فِي حِجْرِهِ، وَجَعَلَ يُقَبِّلُ يَدَيْهِ وَرِجْلَيْهِ وَعَيْنَيْهِ، وَأَمَرَ هَرْثَمَةُ بِالْحَرَّاقَةِ أَنْ تُدْفَعَ، إِذْ شَدَّ عَلَيْنَا أَصْحَابُ طَاهِرٍ فِي الزَّوَارِيقِ، وَعَطْعَطُوا وَنَقَّبُوا الْحَرَّاقَةَ، وَرَمَوْهُمْ بِالْآجُرِّ وَالنُّشَّابِ، فَدَخَلَ الْمَاءُ إِلَى الْحَرَّاقَةِ، فَغَرِقَتْ، وَسَقَطَ هَرْثَمَةُ إِلَى الْمَاءِ وَسَقَطْنَا، فَتَعَلَّقَ الْمَلَّاحُ بِشَعْرِ هَرْثَمَةَ فَأَخْرَجَهُ، وَأَمَّا الْأَمِينُ فَإِنَّهُ لَمَّا سَقَطَ إِلَى الْمَاءِ شَقَّ ثِيَابَهُ وَخَرَجَ إِلَى الشَّطِّ، فَأَخَذَنِي رَجُلٌ مِنْ أَصْحَابِ طَاهِرٍ، وَأَتَى بِي رَجُلًا مِنْ أَصْحَابِ طَاهِرٍ، وَأَعْلَمَهُ أَنِّي مِنَ الَّذِينَ خَرَجُوا مِنَ الْحَرَّاقَةِ، فَسَأَلَنِي مَنْ أَنَا ؟ فَقُلْتُ: أَنَا أَحْمَدُ بْنُ سَلَّامٍ، صَاحِبُ الْمَظَالِمِ، مَوْلَى أَمِيرِ الْمُؤْمِنِينَ، قَالَ: كَذَبْتَ، فَاصْدُقْنِي ! قُلْتُ: قَدْ صَدَقْتُكَ. قَالَ: فَمَا فَعَلَ الْمَخْلُوعُ ؟ قُلْتُ: رَأَيْتُهُ وَقَدْ شَقَّ ثِيَابَهُ. فَرَكِبَ، وَأَخَذَنِي مَعَهُ أَعْدُو وَفِي عُنُقِي حَبْلٌ، فَعَجَزْتُ عَنِ الْعَدْوِ، فَأَمَرَ بِضَرْبِ عُنُقِي، فَاشْتَرَيْتُ نَفْسِي مِنْهُ بِعَشَرَةِ آلَافِ دِرْهَمٍ، فَتَرَكَنِي فِي بَيْتٍ، حَتَّى يَقْبِضَ الْمَالَ، وَفِي الْبَيْتِ بَوَارِيُّ وَحُصُرٌ مُدَرَّجَةٌ وَوِسَادَتَانِ. فَلَمَّا ذَهَبَ مِنَ اللَّيْلِ سَاعَةٌ، وَإِذْ قَدْ فَتَحُوا الْبَابَ، وَأَدْخَلُوا الْأَمِينَ وَهُوَ عُرْيَانُ، وَعَلَيْهِ سَرَاوِيلُ وَعِمَامَةٌ، وَعَلَى كَتِفِهِ خِرْقَةٌ خَلِقَةٌ، فَتَرَكُوهُ مَعِي، فَاسْتَرْجَعْتُ وَبَكَيْتُ فِيمَا بَيْنِي وَبَيْنَ نَفْسِي، فَسَأَلَنِي عَنِ اسْمِي فَعَرَّفْتُهُ، فَقَالَ: ضُمَّنِي إِلَيْكَ، فَإِنِّي أَجِدُ وَحْشَةً شَدِيدَةً. قَالَ: فَضَمَمْتُهُ إِلَيَّ، وَإِذَا قَلْبُهُ يَخْفِقُ خَفْقًا شَدِيدًا، فَقَالَ: يَا أَحْمَدُ ! مَا فَعَلَ أَخِي ؟ قُلْتُ: حَيٌّ هُوَ. قَالَ: قَبَّحَ اللَّهُ بَرِيدَهُمْ، كَانَ يَقُولُ: قَدْ مَاتَ شِبْهُ الْمُعْتَذِرِ مِنْ مُحَارَبَتِهِ. فَقُلْتُ: بَلْ قَبَّحَ اللَّهُ وُزَرَاءَكَ. فَقَالَ: مَا تَرَاهُمْ يَصْنَعُونَ بِي، أَيَقْتُلُونَنِي أَمْ يَفُونَ لِي بِأَمَانِهِمْ ؟ فَقُلْتُ: بَلْ يَفُونَ لَكَ. وَجَعَلَ يَضُمُّ الْخِرْقَةَ عَلَى كَتِفِهِ، فَنَزَعْتُ مُبَطَّنَةً كَانَتْ عَلَيَّ، وَقُلْتُ: أَلْقِ هَذِهِ عَلَيْكَ ! فَقَالَ: دَعْنِي، فَهَذَا مِنَ اللَّهِ - عَزَّ وَجَلَّ - فِي مِثْلِ هَذَا الْمَوْضِعِ خَيْرٌ كَثِيرٌ. فَبَيْنَمَا نَحْنُ كَذَلِكَ، إِذْ دَخَلَ عَلَيْنَا رَجُلٌ، فَنَظَرَ فِي وُجُوهِنَا، فَاسْتَثْبَتَهَا، فَلَمَّا عَرَفْتُهُ انْصَرَفَ، وَإِذَا هُوَ مُحَمَّدُ بْنُ حُمَيْدٍ الطَّاهِرِيُّ، فَلَمَّا رَأَيْتُهُ عَلِمْتُ أَنَّ الْأَمِينَ مَقْتُولٌ، فَلَمَّا انْتَصَفَ اللَّيْلُ فُتِحَ الْبَابُ، وَدَخَلَ الدَّارَ قَوْمٌ مِنَ الْعَجَمِ مَعَهُمُ السُّيُوفُ مَسْلُولَةٌ، فَلَمَّا رَآهُمْ قَامَ قَائِمًا، وَجَعَلَ يَقُولُ: إِنَّا لِلَّهِ وَإِنَّ إِلَيْهِ رَاجِعُونَ، ذَهَبَتْ - وَاللَّهِ - نَفْسِي فِي سَبِيلِ اللَّهِ، أَمَا مِنْ مُغِيثٍ، أَمَا مِنْ أَحَدٍ مِنَ الْأَبْنَاءِ ؟ وَجَاءُوا حَتَّى وَقَفُوا عَلَى بَابِ الْبَيْتِ الَّذِي نَحْنُ فِيهِ، وَجَعَلَ بَعْضُهُمْ يَقُولُ لِبَعْضٍ: تَقَدَّمْ، وَيَدْفَعُ بَعْضُهُمْ بَعْضًا، وَأَخَذَ الْأَمِينُ بِيَدِهِ وِسَادَةً، وَجَعَلَ يَقُولُ: وَيْحَكُمْ ! أَنَا ابْنُ عَمِّ رَسُولِ اللَّهِ، أَنَا ابْنُ هَارُونَ، أَنَا أَخُو الْمَأْمُونِ، اللَّهَ اللَّهَ فِي دَمِي. فَدَخَلَ عَلَيْهِ رَجُلٌ مِنْهُمْ فَضَرَبَهُ بِالسَّيْفِ ضَرْبَةً وَقَعَتْ فِي مُقَدَّمِ رَأْسِهِ، وَضَرَبَهُ الْأَمِينُ بِالْوِسَادَةِ عَلَى وَجْهِهِ، وَأَرَادَ [ أَنْ ] يَأْخُذَ السَّيْفَ مِنْهُ فَصَاحَ: قَتَلَنِي ! قَتَلَنِي ! فَدَخَلَ مِنْهُمْ جَمَاعَةٌ، فَنَخَسَهُ وَاحِدٌ مِنْهُمْ بِالسَّيْفِ فِي خَاصِرَتِهِ، فَرَكِبُوهُ، فَذَبَحُوهُ ذَبْحًا مِنْ قَفَاهُ، وَأَخَذُوا رَأْسَهُ، وَمَضَوْا بِهِ إِلَى طَاهِرٍ، وَتَرَكُوا جُثَّتَهُ. فَلَمَّا كَانَ السَّحَرُ أَخَذُوا جُثَّتَهُ، فَأَدْرَجُوهَا فِي جُلٍّ وَحَمَلُوهَا، فَنَصَبَ طَاهِرٌ الرَّأْسَ عَلَى بُرْجٍ، وَخَرَجَ أَهْلُ بَغْدَاذَ لِلنَّظَرِ، وَطَاهِرٌ يَقُولُ: هَذَا رَأْسُ الْمَخْلُوعِ مُحَمَّدٍ. فَلَمَّا قُتِلَ نَدِمَ جُنْدُ بَغْدَاذَ وَجُنْدُ طَاهِرٍ عَلَى قَتْلِهِ، لِمَا كَانُوا يَأْخُذُونَ مِنَ الْأَمْوَالِ، وَبَعَثَ طَاهِرٌ بِرَأْسِ مُحَمَّدٍ إِلَى أَخِيهِ الْمَأْمُونِ مَعَ ابْنِ عَمِّهِ مُحَمَّدِ بْنِ الْحُسَيْنِ بْنِ مُصْعَبٍ، وَكَتَبَ مَعَهُ بِالْفَتْحِ، فَلَمَّا وَصَلَ أَخَذَ الرَّأْسَ ذُو الرِّيَاسَتَيْنِ، فَأَدْخَلَهُ عَلَى تُرْسٍ، فَلَمَّا رَآهُ الْمَأْمُونُ سَجَدَ، وَبَعَثَ مَعَهُ طَاهِرٌ بِالْبُرْدَةِ وَالْقَضِيبِ وَالْخَاتَمِ. وَلَمَّا بَلَغَ أَهْلَ الْمَدِينَةِ أَنَّ طَاهِرًا أَمَرَ مَوْلَاهُ قُرَيْشًا فَقَتَلَهُ، قَالَ شَيْخٌ مِنْ أَهْلِ الْمَدِينَةِ: سُبْحَانَ اللَّهِ ! كُنَّا نَرْوِي أَنَّهُ يَقْتُلُهُ قُرَيْشٌ، فَذَهَبْنَا إِلَى الْقَبِيلَةِ فَوَافَقَ الِاسْمُ [ الِاسْمَ ]. وَلَمَّا قُتِلَ الْأَمِينُ نُودِيَ فِي النَّاسِ بِالْأَمَانِ، فَأَمِنَ النَّاسُ كُلُّهُمْ، وَدَخَلَ طَاهِرٌ الْمَدِينَةَ يَوْمَ الْجُمْعَةِ، فَصَلَّى بِالنَّاسِ، وَخَطَبَ لِلْمَأْمُونِ، وَذَمَّ الْأَمِينَ، وَكَتَبَ إِلَى الْمُعْتَصِمِ، وَقِيلَ إِلَى ابْنِ الْمَهْدِيِّ: أَمَّا بَعْدُ، فَإِنَّهُ عَزِيزٌ عَلَيَّ أَنْ أَكْتُبَ إِلَى رَجُلٍ مِنْ أَهْلِ بَيْتِ الْخِلَافَةِ بِغَيْرِ التَّأْمِيرِ، وَلَكِنَّهُ بَلَغَنِي أَنَّكَ تَمِيلُ بِالرَّأْيِ، وَتُصْغِي بِالْهَوَى إِلَى النَّاكِثِ الْمَخْلُوعِ، فَإِنْ كَانَ كَذَلِكَ فَكَثِيرٌ مَا كَتَبْتُ إِلَيْكَ، وَإِنْ كَانَ غَيْرَ ذَلِكَ فَالسَّلَامُ عَلَيْكَ أَيُّهَا الْأَمِيرُ، وَرَحْمَةُ اللَّهِ وَبَرَكَاتُهُ. وَلَمَّا قُتِلَ الْأَمِينُ قَالَ إِبْرَاهِيمُ بْنُ الْمَهْدِيِّ يَرْثِيهِ: عُوجَا بِمَغْنَى الطَّلَلِ الدَّاثِرِ بِالْخُلْدِ ذَاتِ الصَّخْرِ وَالْآجُرِ     وَالْمَرْمَرِ الْمَنْسُوبِ يُطْلَى بِهِ وَالْبَابِ بَابِ الذَّهَبِ النَّاضِرِ     عُوجَا بِهَا فَاسْتَيْقِنَا عِنْدَهَا عَلَى يَقِينِ قُدْرَةِ الْقَادِرِ     وَأَبْلِغَا عَنِّي مَقَالًا إِلَى الْ مَوْلَى عَلَى الْمَأْمُورِ وَالْآمِرِ     قُولَا لَهُ يَابْنَ أَبِي النَّاصِرِ طَهِّرْ بِلَادَ اللَّهِ مِنْ طَاهِرِ     لَمْ يَكْفِهِ أَنْ حَزَّ أَوْدَاجَهُ ذَبْحَ الْهَدَايَا بِمُدَى الْجَازِرِ     حَتَّى أَتَى يَسْحَبُ أَوْدَاجَهُ فِي شَطَنٍ ( هَذَا مَدَى ) السَّائِرِ     قَدْ بَرَّدَ الْمَوْتُ عَلَى جَنْبِهِ فَطَرْفُهُ مُنْكَسِرُ النَّاظِرِ ( فَلَمَّا بَلَغَ الْمَأْمُونَ قَوْلُهُ اشْتَدَّ عَلَيْهِ ).

     ✧ An account of the killing of al-Amīn When Muḥammad entered the City of al-Manṣūr, and Ṭāhir took control of the markets of al-Karkh and elsewhere, as previously mentioned, and settled in the city, his commanders and companions realized that they had no means within it to withstand a siege, and they feared that Ṭāhir would capture them. Muḥammad b. Ḥātim b. al-Ṣaqr, Muḥammad b. Ibrāhīm b. al-Aghlab al-Ifrīqī, and others came to him and said: “Our situation has reached what you see, and we have formed an opinion that we will present to you. Consider it and resolve upon it, for we hope that God will place good in it.” He asked: “What is it?” They said: “The people have dispersed from you, and your enemy has surrounded you. There remain with you seven thousand horses of the best of your cavalry. We think you should choose seven thousand men from the abnāʾ whom we know to be devoted to you, mount them on these horses, and go out at night through one of these gates. The night belongs to its people, and no one will stand against us, God Almighty willing. We will go out until we reach the Jazīrah and Syria, where we will levy stipends and collect the land tax, and we shall come into a vast kingdom and a new dominion. People will hasten to you, the troops will cease pursuing you, and God will bring about new circumstances.” He said to them: “What an excellent opinion!” and he resolved upon that. The news reached Ṭāhir, and he wrote to Sulaymān b. al-Manṣūr, Muḥammad b. ʿĪsā b. Nahīk, and al-Sindī b. Shāhak: “By God, if you do not turn him away from this plan, I will not leave you any estate but I will seize it, and I will have no concern except for your own persons.” They entered upon al-Amīn and said to him: “We have heard what you resolved upon. We remind you of God regarding yourself. These are vagabonds, and the siege has brought them to what you see. They think that there is no safety for them with your brother or with Ṭāhir because of their exertions in the war. We do not feel secure that, if you go out with them, they may take you as a captive or take your head, to draw near thereby and make you the means of their safety.” They struck parables for him in that regard, and he returned to their counsel and consented to seeking a guarantee of safe-conduct and departing. They said to him: “Your only goal is safety and diversion, and your brother will leave you wherever you wish, and will set you apart in a place, providing for you therein all that sets you right and all that you love and desire. There will be no harm or misfortune to you from him.” So he inclined to that and agreed to go out to Harthama b. Aʿyan. Then those men who had advised heading to Syria entered upon him and said: “If you will not accept what we advised, which is the correct course, and you accept from these flatterers, then going out to Ṭāhir is better for you than going out to Harthama.” He said: “I detest Ṭāhir, because I saw in a dream as if I were standing on a wall of baked bricks, towering in the sky, broad at the base, the like of which I had never seen in height and width. I wore my black garments, my belt, and my sword. Ṭāhir was at the base of that wall, and he kept striking it until it fell, and I fell, and my cap flew from my head. So I take him as an ill omen and detest him. Harthama is our client, and he is like a father to me, and I am more at ease with him and more trusting of him.” He sent to request a guarantee of safe-conduct, and Harthama granted him that, swearing to him that he would fight in his defense if al-Maʾmūn intended to kill him. When Ṭāhir learned of that, it weighed heavily upon him, and he refused to let him go out to Harthama, saying: “He is within my troops and the sector in which I am. I besieged and constrained him until he sought safe-conduct, so I will not consent to his going out to Harthama, lest the victory be his rather than mine.” When that reached Harthama and the commanders, they assembled in the residence of Khuzayma b. Khāzim. Ṭāhir and his commanders attended, as did Sulaymān b. al-Manṣūr, al-Sindī, and Muḥammad b. ʿĪsā b. Nahīk. They deliberated among themselves and informed Ṭāhir that he would never go out to him, and that if he were not granted what he asked, there would be no safety except that the matter would be like it was in the days of al-Ḥusayn b. ʿAlī b. ʿĪsā b. Māhān. They said to him: “If he goes out to Harthama with his body and delivers to you the seal, the staff, and the cloak—for that is the caliphate—then seize this matter and do not spoil it.” He agreed to that and was satisfied. Then al-Harsh, when he learned of the news, wished to draw near to Ṭāhir, and informed him that what had taken place among them was a deception, and that the seal, the staff, and the cloak would be carried with al-Amīn to Harthama. This enraged him, and he placed around the palace of Umm al-Amīn and the palaces of al-Khuld men carrying crowbars, unknown to anyone. When al-Amīn prepared to go out to Harthama, he felt intense thirst before his departure, and water was sought for him in the drinks storehouse but was not found. When night fell on Sunday, with five nights remaining of Muḥarram in the year 198 AH, he went out after the last evening prayer into the courtyard of the house, wearing white clothes and a black ṭaylasān. Harthama sent to him: “I have come to the appointed time to carry you, but I think you should not go out tonight, for I have seen on the riverbank something that has alarmed me, and I fear that I may be overpowered and you taken from my hand, and your life and mine lost. Stay tonight until I prepare and come to you tomorrow night, and if I am fought I will fight in your defense.” Al-Amīn said to the messenger: “Return to him and tell him not to leave, for I am coming out to him this very hour without fail, and I will not stay until tomorrow.” He grew restless and said: “The people have dispersed from me—the mawālī, the guard, and others—and I do not feel safe that if the news reaches Ṭāhir he will enter upon me and seize me.” Then he summoned his two sons, embraced and kissed them, wept and said: “I entrust you to God, Mighty and Majestic.” His eyes shed tears, and he wiped them with his sleeve. Then he came riding to the riverbank, where Harthama's ḥarrāqah was, and boarded it. Aḥmad b. Sallām, the official of the maẓālim court, related: I was with Harthama in the ḥarrāqah. When al-Amīn entered it, we rose for him, and Harthama knelt on his knees and apologized for gout that afflicted him. Then he embraced him, drew him close, placed him in his lap, and began kissing his hands, feet, and eyes. Harthama ordered the ḥarrāqah to be pushed off, when Ṭāhir's men attacked us in boats, shouting and piercing the ḥarrāqah, pelting them with bricks and arrows. Water entered the ḥarrāqah and it sank. Harthama fell into the water, and we fell too. A sailor grabbed Harthama's hair and pulled him out. As for al-Amīn, when he fell into the water he tore his clothes and made for the shore. A man of Ṭāhir's men seized me, and another of Ṭāhir's men came to me and told him that I was among those who had come out of the ḥarrāqah. He asked who I was. I said: “I am Aḥmad b. Sallām, the official of the maẓālim court, a client of the Commander of the Faithful.” He said: “You lie. Tell me the truth!” I said: “I have told you the truth.” He said: “What happened to the deposed one?” I said: “I saw him tear his clothes.” He mounted and took me with him, running, with a rope around my neck. I could not keep up, and he ordered my beheading. I ransomed myself from him for ten thousand dirhams, and he left me in a house until the money should be collected. In the house were reed mats, rolled-up mats, and two cushions. When an hour of the night had passed, they opened the door and brought in al-Amīn, naked except for trousers and a turban, with a worn rag over his shoulder. They left him with me. I uttered the istirjāʿ and wept inwardly. He asked my name and I told him. He said: “Hold me to you, for I feel intense loneliness.” So I held him close, and his heart was pounding violently. He said: “O Aḥmad! What has become of my brother?” I said: “He is alive.” He said: “May God disfigure their courier! He used to say that the one like al-Muʿtadhir had died of fighting him.” I said: “Rather, may God disfigure your viziers.” He said: “What do you think they will do with me? Will they kill me or honor their guarantee of safe-conduct?” I said: “They will honor it for you.” He kept pulling the rag over his shoulder, so I took off a lined garment I was wearing and said: “Throw this over yourself!” He said: “Leave me, for this from God, Mighty and Majestic, in a situation like this is much good.” While we were thus, a man entered upon us, looked at our faces, and scrutinized them. When he recognized me he departed, and he was Muḥammad b. Ḥumayd al-Ṭāhirī. When I saw him I knew that al-Amīn would be killed. At midnight the door was opened, and a group of Persians entered the house with drawn swords. When he saw them, he stood up and began saying: “Indeed we belong to God and to Him we return. By God, my life is gone in the path of God. Is there no helper, no one from the abnāʾ?” They came and stood at the door of the room where we were. Some said to others: “Advance!” pushing one another. Al-Amīn took a cushion in his hand and kept saying: “Woe to you! I am the cousin of the Messenger of God, I am the son of Hārūn, I am the brother of al-Maʾmūn. Fear God, fear God regarding my blood!” One of them entered and struck him with a sword, a blow that landed on the front of his head. Al-Amīn struck him in the face with the cushion and tried to take the sword from him, and he cried out: “He has killed me! He has killed me!” A group of them entered, and one of them thrust his sword into his side. They mounted him and slaughtered him from the back of his neck, took his head, and went with it to Ṭāhir, leaving his body. At dawn they took his body, wrapped it in a horse cloth, and carried it away. Ṭāhir set the head upon a tower, and the people of Baghdad came out to look. Ṭāhir said: “This is the head of the deposed Muḥammad.” When he was killed, the troops of Baghdad and the troops of Ṭāhir regretted his killing, because of the wealth they had been receiving. Ṭāhir sent the head of Muḥammad to his brother al-Maʾmūn with his cousin Muḥammad b. al-Ḥusayn b. Muṣʿab, and wrote with him of the victory. When it arrived, Dhū al-Riyāsatayn took the head and brought it in on a shield. When al-Maʾmūn saw it, he prostrated. Ṭāhir also sent with him the cloak, the staff, and the seal. When the people of the city learned that Ṭāhir had ordered his client Quraysh to kill him, an old man of the people of the city said: “Glory be to God! We used to narrate that Quraysh would kill him. We went to the tribe and the name matched the name.” When al-Amīn was killed, a proclamation of safe-conduct was made among the people, and all the people were given safety. Ṭāhir entered the city on Friday, prayed with the people, delivered a sermon for al-Maʾmūn, and reviled al-Amīn. He wrote to al-Muʿtaṣim—and it was said to Ibn al-Mahdī: “To proceed: it grieves me to write to a man of the house of the caliphate without giving him the title of command, but it has reached me that you incline in opinion and lend your ear in passion to the oath-breaker, the deposed one. If that is so, then much have I written to you. If it is otherwise, then peace be upon you, O amīr, and the mercy of God and His blessings.” When al-Amīn was killed, Ibrāhīm b. al-Mahdī said in mourning for him: “Turn aside at the abode of the ruined traces, at al-Khuld with its stone and brick, And the inlaid marble with which it is coated, And the gate, the gate of shining gold. Turn aside there and be certain at it Of the certainty of the power of the Powerful. And convey from me a saying to the Master over the commanded and the commander. Say to him, O son of Abū al-Nāṣir: Purify the lands of God from Ṭāhir! It did not suffice him to cut his jugular veins As sacrificial offerings are slaughtered with the butcher's knife, Until he came dragging his veins In a rope—this is the extent of the traveler. Death has cooled upon his side, His gaze broken of sight.” When this saying reached al-Maʾmūn, it weighed heavily upon him.

448. Tarikh (al-Tabari) 3123No grade recorded

     ذِكْرُ صِفَةِ الْأَمِينِ وَعُمْرِهِ وَوِلَايَتِهِ   قِيلَ: إِنَّ مُحَمَّدًا وَلِيَ يَوْمَ الْخَمِيسِ لِإِحْدَى عَشْرَةَ لَيْلَةً بَقِيَتْ مِنْ جُمَادَى الْأُولَى سَنَةَ ثَلَاثٍ وَتِسْعِينَ وَمِائَةٍ، وَقُتِلَ لَيْلَةَ الْأَحَدِ لِسِتٍّ بَقِينَ مِنَ الْمُحَرَّمِ سَنَةَ ثَمَانٍ وَتِسْعِينَ وَمِائَةٍ، وَكُنْيَتُهُ أَبُو مُوسَى، وَقِيلَ: أَبُو عَبْدِ اللَّهِ. ( وَهُوَ ابْنُ الرَّشِيدِ هَارُونَ بْنِ أَبِي عَبْدِ اللَّهِ الْمَهْدِيِّ بْنِ أَبِي جَعْفَرٍ الْمَنْصُورِ، وَأُمُّهُ زُبَيْدَةُ ابْنَةُ جَعْفَرٍ الْأَكْبَرِ ابْنِ الْمَنْصُورِ. وَكَانَتْ خِلَافَتُهُ أَرْبَعَ سِنِينَ وَثَمَانِيَةَ أَشْهُرٍ وَخَمْسَةَ أَيَّامٍ، وَقِيلَ: كَانَتْ وِلَايَتُهُ النِّصْفَ مِنْ جُمَادَى الْآخِرَةِ، وَكَانَ عُمْرُهُ ثَمَانِيًا وَعِشْرِينَ سَنَةً. وَكَانَ سَبْطًا، أَنْزَعَ، صَغِيرَ الْعَيْنَيْنِ، أَقْنَى، جَمِيلًا، طَوِيلًا، عَظِيمَ الْكَرَادِيسِ، بَعِيدَ مَا بَيْنَ الْمَنْكِبَيْنِ، وَكَانَ مَوْلِدُهُ بِالرُّصَافَةِ. وَلَمَّا وَصَلَ خَبَرُ قَتْلِهِ إِلَى الْمَأْمُونِ أَذِنَ لِلْقُوَّادِ، وَقَرَأَ الْفَضْلُ بْنُ سَهْلٍ الْكِتَابَ عَلَيْهِمْ، فَهَنَّئُوهُ بِالظَّفَرِ وَدَعَوْا لَهُ. وَأَكْثَرَ الشُّعَرَاءُ فِي مَرَاثِي الْأَمِينِ وَهِجَائِهِ، تَرَكْنَا أَكْثَرَهُ لِأَنَّهُ خَارِجٌ عَنِ التَّارِيخِ، فَمِمَّا قِيلَ فِي مَرَاثِيهِ قَوْلُ الْحُسَيْنِ بْنِ الضَّحَّاكِ، وَكَانَ مِنْ نُدَمَائِهِ، وَكَانَ لَا يُصَدِّقُ بِقَتْلِهِ، وَيَطْمَعُ فِي رُجُوعِهِ: يَا خَيْرَ أُسْرَتِهِ وَإِنْ زَعَمُوا إِنِّي عَلَيْكَ لَمُثْبَتٌ أَسِفُ     اللَّهُ يَعْلَمُ أَنَّ لِي كَبِدًا حَرَّى عَلَيْكَ وَمُقْلَةً تَكِفُ     وَلَئِنْ شَجِيتُ بِمَا رُزِئْتُ بِهِ إِنِّي لَأُضْمِرُ فَوْقَ مَا أَصِفُ     هَلَّا بَقِيتَ لِسَدِّ فَاقَتِنَا أَبَدًا وَكَانَ لِغَيْرِكَ التَّلَفُ     قَدْ كَانَ فِيكَ لِمَنْ مَضَى خَلَفٌ وَلَسَوْفَ يُعْوِزُ بَعْدَكَ الْخَلَفُ     لَا بَاتَ رَهْطُكَ بَعْدَ هَفْوَتِهِمْ إِنِّي لِرَهْطِكَ بَعْدَهَا شَنِفُ     هَتَكُوا بِحُرْمَتِكَ الَّتِي هُتِكَتْ حُرَمَ الرَّسُولِ وَدُونَهَا السُّجُفُ     وَثَبَتْ أَقَارِبُكَ الَّتِي خُذِلَتْ وَجَمِيعُهَا بِالذُّلِّ مُعْتَرِفُ     تَرَكُوا حَرِيمَ أَبِيهِمْ نَفَلًا وَالْمُحْصَنَاتُ صَوَارِخٌ هُتُفُ     أَبْدَتْ مُخَلْخَلَهَا عَلَى دَهَشٍ أَبْكَارُهُنَّ وَرَنَّتِ النَّصَفُ سُلِبَتْ مَعَاجِرُهُنَّ     وَاجْتُلِيَتْ ذَاتُ النِّقَابِ وَنُوزِعَ الشَّنَفُ فَكَأَنَّهُنَّ خِلَالَ مُنْتَهَبٍ     دُرٌّ تَكَشَّفَ دُونَهُ الصَّدَفُ مَلِكٌ تَخَوَّنَ مُلْكَهُ قَدَرٌ     فَوَهَى وَصَرْفُ الدَّهْرِ مُخْتَلِفُ هَيْهَاتَ بَعْدَكَ أَنْ يَدُومَ لَنَا عِزٌّ     وَأَنْ يَبْقَى لَنَا شَرَفُ أَفَبَعْدَ عَهْدِ اللَّهِ تَقْتُلُهُ     وَالْقَتْلُ بَعْدَ أَمَانِهِ سَرَفُ فَسَتَعْرِفُونَ غَدًا بِعَاقِبَةٍ     عِزَّ الْإِلَهِ فَأَوْرِدُوا وَقِفُوا يَا مَنْ تَخَوَّنَ نَوْمَهُ أَرَقٌ     هَدَتِ الشُّجُونُ وَقَلْبُهُ لَهِفُ قَدْ كُنْتَ لِي أَمَلًا غَنِيتُ بِهِ     فَمَضَى وَحَلَّ مَحَلَّهُ الْأَسَفُ مُرِجَ النِّظَامُ وَعَادَ مُنْكَرُنَا عُرْفًا     وَأُنْكِرَ بَعْدَكَ الْعُرُفُ وَالشَّمْلُ مُنْتَشِرٌ لِفَقْدِكَ وَالدُّنْيَا سُدًى وَالْبَالُ مُنْكَسِفُ وَقَالَ خُزَيْمَةُ بْنُ الْحَسَنِ يَرْثِيهِ عَلَى لِسَانِ أُمِّهِ زُبَيْدَةَ، وَتُخَاطِبُ الْمَأْمُونَ، وَكُنْيَةُ زُبَيْدَةَ أُمُّ جَعْفَرٍ: لِخَيْرِ إِمَامٍ قَامَ مِنْ خَيْرِ عُنْصُرِ     وَأَفْضَلِ سَامٍ فَوْقَ أَعْوَادِ مِنْبَرِ لِوَارِثِ عِلْمِ الْأَوَّلِينَ وَفَهْمِهِمْ     وَلِلْمَلِكِ الْمَأْمُونِ مِنْ أُمِّ جَعْفَرِ كَتَبْتُ وَعَيْنِي مُسْتَهِلٌّ دُمُوعُهَا     إِلَيْكَ ابْنَ عَمِّي مِنْ جُفُونِي وَمَحْجَرِي وَقَدْ مَسَّنِي ضُرٌّ وَذُلُّ كَآبَةٍ     وَأَرَّقَ عَيْنِي يَابْنَ عَمِّي تَفَكُّرِي وَهِمْتُ لِمَا لَاقَيْتُ بَعْدَ مُصَابِهِ     فَأَمْرِي عَظِيمٌ مُنْكَرٌ جِدُّ مُنْكَرُ سَأَشْكُو الَّذِي لَاقَيْتُهُ بَعْدَ فَقْدِهِ     إِلَيْكَ شَكَاةَ الْمُسْتَضِيمِ الْمُقَهَّرِ وَأَرْجُو لِمَا قَدْ مَرَّ بِي مُذْ فَقَدْتُهُ     فَأَنْتَ لِبَثِّي خَيْرُ رَبٍّ مُغَيِّرِ أَتَى طَاهِرٌ لَا طَهَّرَ اللَّهُ طَاهِرًا     فَمَا طَاهِرٌ فِيمَا أَتَى بِمُطَهَّرِ فَأَخْرَجَنِي مَكْشُوفَةَ الْوَجْهِ حَاسِرًا     وَأَنْهَبَ أَمْوَالِي وَأَخْرَبَ أَدْوُرِي يَعِزُّ عَلَى هَارُونَ مَا قَدْ لَقِيتُهُ     وَمَا مَرَّ بِي نَاقِصُ الْخَلْقِ أَعْوَرِ فَإِنْ كَانَ مَا أَبْدَى بِأَمْرٍ أَمَرْتَهُ     صَبَرْتُ لِأَمْرٍ مِنْ قَدِيرٍ مُقَدِّرِ تَذَكَّرْ أَمِيرَ الْمُؤْمِنِينَ قَرَابَتِي     فَدَيْتُكَ مِنْ ذِي حُرْمَةٍ مُتَذَكِّرِ فَلَمَّا قَرَأَهَا الْمَأْمُونُ بَكَى، وَقَالَ: أَنَا - وَاللَّهِ - الطَّالِبُ بِثَأْرِ أَخِي، قَتَلَ اللَّهُ قَتَلَتَهُ. وَلَقَدْ أَسْرَفَ الْحُسَيْنُ بْنُ الضَّحَّاكِ فِي مَرَاثِي الْأَمِينِ، وَذَمِّ الْمَأْمُونِ، فَلِهَذَا حَجَبَهُ الْمَأْمُونُ عَنْهُ وَلَمْ يَسْمَعْ مَدِيحَهُ مُدَّةً، ثُمَّ أَحْضَرَهُ يَوْمًا، فَقَالَ لَهُ: أَخْبِرْنِي ! هَلْ رَأَيْتَ يَوْمَ قُتِلَ أَخِي هَاشِمِيَّةً قُتِلَتْ وَهُتِكَتْ ؟ قَالَ: لَا ! قَالَ: فَمَا قَوْلُكَ: وَمِمَّا شَجَا قَلْبِي وَكَفْكَفَ عَبْرَتِي     مَحَارِمُ مِنْ آلِ النَّبِيِّ اسْتُحِلَّتِ وَمَهْتُوكَةٌ بِالْخُلْدِ عَنْهَا سُجُوفُهَا كَعَابٌ     كَقَرْنِ الشَّمْسِ حِينَ تَبَدَّتِ إِذَا خَفَرَتْهَا رَوْعَةٌ مِنْ مُنَازِعٍ لَهَا الْمِرْطَ عَاذَتْ بِالْخُشُوعِ وَرَنَّتِ     وَسِرْبُ ظِبَاءٍ مِنْ ذُؤَابَةِ هَاشِمٍ هَتَفْنَ بِدَعْوَى خَيْرِ حَيٍّ وَمَيِّتِ     أَرُدُّ يَدًا مِنِّي إِذَا مَا ذَكَرْتُهُ عَلَى كَبِدٍ حَرَّى وَقَلْبٍ مُفَتَّتِ فَلَا بَاتَ لَيْلُ الشَّامِتِينَ بِغِبْطَةٍ     وَلَا بَلَغَتْ آمَالَهَا مَا تَمَنَّتِ فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ ! لَوْعَةٌ غَلَبَتْنِي، وَرَوْعَةٌ فَاجَأَتْنِي، وَنِعْمَةٌ سُلِبْتُهَا بَعْدَ أَنْ غَمَرَتْنِي، وَإِحْسَانٌ شَكَرْتُهُ فَأَنْطَقَنِي، وَسَيِّدٌ فَقَدْتُهُ فَأَقْلَقَنِي، فَإِنْ عَاقَبْتَ فَبِحَقِّكَ، وَإِنْ عَفَوْتَ فَبِفَضْلِكَ. فَدَمَعَتْ عَيْنُ الْمَأْمُونِ وَقَالَ: قَدْ عَفَوْتُ عَنْكَ، وَأَمَرْتُ بِإِدْرَارِ أَرْزَاقِكَ عَلَيْكَ، وَعَطَائِكَ مَا فَاتَكَ مُتَمَّمًا، وَجَعَلْتُ عُقُوبَةَ ذَنْبِكَ امْتِنَاعِي مِنِ اسْتِخْدَامِكَ. ثُمَّ إِنَّ الْمَأْمُونَ رَضِيَ عَنْهُ وَسَمِعَ مَدِيحَهُ. وَمِمَّا قِيلَ فِي هِجَائِهِ: لِمْ نُبَكِّيكَ، لِمَاذَا ؟ لِلطَّرَبِ يَا أَبَا مُوسَى     وَتَرْوِيجِ اللَّعَبْ وَلِتَرْكِ الْخَمْسِ فِي أَوْقَاتِهَا حِرْصًا مِنْكَ عَلَى مَاءِ الْعِنَبْ وَشَنِيفٍ     أَنَا لَا أَبْكِي لَهُ وَعَلَى كَوْثَرٍ لَا أَخْشَى الْعَطَبْ لَمْ تَكُنْ     تَعْرِفُ مَا حَدُّ الرِّضَى لَا وَلَا تَعْرِفُ مَا حَدُّ الْغَضَبْ     لَمْ تَكُنْ تَصْلُحُ لِلْمُلْكِ وَلَمْ تُعْطِكَ الطَّاعَةَ بِالْمُلْكِ الْعَرَبْ     لِمْ نُبَكِّيكَ ؟ لِمَا عَرَّضْتَنَا لِلْمَجَانِيقِ وَطَوْرًا لِلسَّلَبْ     فِي عَذَابٍ وَحِصَارٍ مُجْهِدٍ سَدَّدَ الطُّرْقَ، فَلَا وَجْهَ الطَّلَبْ     زَعَمُوا أَنَّكَ حَيٌّ حَاشِرٌ كُلُّ مَنْ قَدْ قَالَ هَذَا فَكَذَبْ     لَيْتَهُ قَدْ قَالَهُ فِي وَجْدَةٍ مِنْ جَمِيعٍ ذَاهِبٍ حَيْثُ ذَهَبْ     أَوْجَبَ اللَّهُ عَلَيْنَا قَتْلَهُ وَإِذَا مَا أَوْجَبَ الْأَمْرَ وَجَبْ     كَانَ وَاللَّهِ عَلَيْنَا فِتْنَةً غَضِبَ اللَّهُ عَلَيْهِ وَكَتَبْ وَقِيلَ فِيهِ غَيْرُ ذَلِكَ، تَرَكْنَا ذِكْرَهُ خَوْفَ الْإِطَالَةِ. [فَائِدَةٌ ] [فِيمَنْ وَلِيَ وَهُوَ هَاشِمِيٌّ ابْنُ هَاشِمِيَّةٍ ] قَالَ الْمَسْعُودِيُّ: (مَا وَلِيَ الْخِلَافَةَ إِلَى وَقْتِنَا هَذَا هَاشِمِيٌّ ابْنُ هَاشِمِيَّةٍ: سِوَى عَلِيِّ بْنِ أَبِي طَالِبٍ، وَابْنِهِ الْحَسَنِ، وَالْأَمِينِ; فَإِنَّ أُمَّهُ: زُبَيْدَةُ بِنْتُ جَعْفَرِ بْنِ أَبِي جَعْفَرٍ الْمَنْصُورِ، وَاسْمُهَا: أَمَةُ الْعَزِيزِ، وَزُبَيْدَةُ: لَقَبٌ لَهَا ). وَقَالَ إِسْحَاقُ الْمَوْصِلِيُّ: (اجْتَمَعَتْ فِي الْأَمِينِ خَصَائِلُ لَمْ تَكُنْ فِي غَيْرِهِ  : كَانَ أَحْسَنَ النَّاسِ وَجْهًا وَأَسْخَاهُمْ، وَأَشْرَفَ الْخُلَفَاءِ أَبًا وَأُمًّا، حَسَنَ الْأَدَبِ، عَالِمًا بِالشِّعْرِ، لَكِنْ غَلَبَ عَلَيْهِ الْهَوَى وَاللَّعِبُ، وَكَانَ مَعَ سَخَائِهِ بِالْمَالِ بَخِيلًا بِالطَّعَامِ جِدًّا ). وَقَالَ أَبُو الْحَسَنِ الْأَحْمَرُ: (كُنْتُ رُبَّمَا أُنْسِيتُ الْبَيْتَ الَّذِي يُسْتَشْهَدُ بِهِ فِي النَّحْوِ، فَيُنْشِدُنِيهِ الْأَمِينُ، وَمَا رَأَيْتُ فِي أَوْلَادِ الْمُلُوكِ أَذْكَى مِنْهُ وَمِنَ الْمَأْمُونِ ).

     ✧ Mention of the description of al-Amīn, his age, and his reign It is said that Muḥammad took office on Thursday, when eleven nights remained of Jumādā al-Ūlā in the year one hundred and ninety-three, and that he was killed on the night of Sunday, when six nights remained of al-Muḥarram in the year one hundred and ninety-eight. His kunya was Abū Mūsā, and it is said: Abū ʿAbd Allāh. (He was the son of al-Rashīd Hārūn b. Abī ʿAbd Allāh al-Mahdī b. Abī Jaʿfar al-Manṣūr, and his mother was Zubaydah bt. Jaʿfar al-Akbar b. al-Manṣūr. His caliphate lasted four years, eight months, and five days, and it is said that his accession was in the middle of Jumādā al-Ākhirah, and his age was twenty-eight years. He was smooth-skinned, had a receding hairline, small eyes, an aquiline nose, handsome, tall, large-jointed, broad-shouldered, and he was born in al-Ruṣāfah. When news of his killing reached al-Maʾmūn, he granted permission to the commanders, and al-Faḍl b. Sahl read the letter to them, and they congratulated him on the victory and prayed for him. The poets said much in elegies for al-Amīn and in satire of him; we have omitted most of it because it falls outside the scope of history. Among what was said in elegies for him is the saying of al-Ḥusayn b. al-Ḍaḥḥāk, who was one of his boon companions and did not believe he had been killed, hoping for his return: O best of his family, though they claim that I am indeed grieved and sorrowful for you. God knows that I have a liver burning for you, and eyes that weep. And if I am stricken by what I have been afflicted with in you, I conceal more than I describe. Would that you had remained forever to fill our need, and that destruction had been for another. You were a successor for those who passed away, and after you a successor will be lacking. May your people not spend the night after their error— indeed, for your people after it I bear rancor. They tore the sanctity of yours that was torn— the sanctities of the Messenger, before which hang curtains. Your relatives, who were abandoned, stood firm, and all of them acknowledge humiliation. They left the women of their father as spoil, and the chaste women shriek and wail. Out of bewilderment their virgins exposed their anklets, and the middle-aged women moaned; their head-wraps were stripped, and the veiled one was unveiled and the earring was snatched. It was as if they, amid plunder, were pearls from which the shell had been laid bare. A king whose reign was betrayed by fate, so it collapsed, while the turns of time are ever changing. Far be it after you that glory should endure for us, or that honor should remain for us. Do you, after God's covenant, kill him? Killing after granting him safe-conduct is excess. Tomorrow you will know the consequence; the glory of God—so bring forth and halt. O you whose sleep is troubled by insomnia, whom sorrows guided and whose heart is anguished. You were my hope with which I was content; it passed away, and grief took its place. The order was thrown into confusion, and our unknown became known, and after you what is known is denied, and the union is scattered; because of losing you the world is neglected and the mind is gloomy. And Khuzaymah b. al-Ḥasan said, elegizing him in the words of his mother Zubaydah, addressing al-Maʾmūn—Zubaydah's kunya being Umm Jaʿfar: For the best imam who arose from the best stock, and the most excellent one who ascended the planks of the pulpit; for the heir of the knowledge of the ancients and their understanding, and for the king al-Maʾmūn, from Umm Jaʿfar, I wrote while my eyes pour forth tears, to you, O son of my uncle, from my eyelids and my eye-sockets. Harm has touched me, and the humiliation of grief, and thinking, O son of my uncle, has kept my eyes awake. I wandered distraught at what I met after his affliction; my affair is grave, denied, most denied. I shall complain of what I met after losing him to you, the complaint of one oppressed and subdued. And I hope for what has passed over me since I lost him— for you are the best lord, changer of my sorrow. Ṭāhir came—may God not purify Ṭāhir— for Ṭāhir in what he did is not purified. He brought me out with face uncovered, unveiled, plundered my wealth, and ruined my houses. Hārūn would grieve at what I have met, and at what has passed over me from that one-eyed defective creature. If what he displayed was by a command you gave, I shall endure a matter from an all-powerful, determining God. Remember, O Commander of the Faithful, my kinship; may I ransom you—one with sanctity who remembers. When al-Maʾmūn read it, he wept and said: "I am, by God, the seeker of vengeance for my brother; may God kill his killers." Al-Ḥusayn b. al-Ḍaḥḥāk indeed went to excess in elegies for al-Amīn and in censuring al-Maʾmūn, and for this reason al-Maʾmūn barred him from his presence and did not listen to his praise for a time. Then one day he summoned him and said to him: "Tell me! Did you see, on the day my brother was killed, any Hāshimite woman who was killed or violated?" He said: "No." He said: "Then what about your saying: Among what grieved my heart and checked my tears were women of the Prophet's family whose sanctity was violated; and a veiled maiden in al-Khuld, from whom her curtains were drawn aside— like the sun's disc when it appears; when terror from a contender for her cloak overcomes her, she seeks refuge in submission and moans; and a herd of gazelles from the forelock of Hāshim cried out with the call of the best of the living and the dead; I bring back my hand, whenever I remember it, upon a burning liver and a shattered heart. May the gloaters' night not pass in contentment, and may their hopes not attain what they wished. He said: "O Commander of the Faithful! A passion overcame me, and a terror overtook me suddenly, and a blessing of which I was deprived after it had overwhelmed me, and a kindness for which I gave thanks that made me speak, and a master whom I lost, which distressed me. If you punish, it is by your right; and if you pardon, it is by your grace." Al-Maʾmūn's eyes filled with tears, and he said: "I have pardoned you, and I have ordered that your allowances be continued to you, and your stipend for what you missed be paid in full, and I have made the punishment for your offense my refraining from employing you." Then al-Maʾmūn was pleased with him and listened to his praise. Among what was said in satire of him: Why should we weep for you? Why? For delight, O Abū Mūsā, and for the promotion of play, and for abandoning the five prayers at their times out of your eagerness for the juice of the grape, and for an earring—I do not weep for it—and for a Kawthar— I do not fear ruin. You did not know the limit of contentment, no, nor did you know the limit of anger. You were not fit for kingship, and the Arabs did not give you obedience through kingship. Why should we weep for you? Because you exposed us to mangonels and at times to plunder, in torment and exhausting siege— you blocked the roads, so there was no way to seek. They claimed that you are alive, one who shall be resurrected; everyone who said this has lied. Would that he had said it out of grief, from all that is gone wherever it went, God has made killing him obligatory upon us, and when He makes a matter obligatory, it is binding. By God, he was a trial upon us; God is angry with him, and He decreed it. Other things were said about him; we have omitted mentioning them for fear of length. [Note] [On those who held office being a Hāshimite son of a Hāshimite woman] Al-Masʿūdī said: "No one has held the caliphate down to our time being a Hāshimite son of a Hāshimite woman except ʿAlī b. Abī Ṭālib, his son al-Ḥasan, and al-Amīn; for his mother was Zubaydah bt. Jaʿfar b. Abī Jaʿfar al-Manṣūr, and her name was Amat al-ʿAzīz, and Zubaydah was a title given to her." And Isḥāq al-Mawṣilī said: "In al-Amīn were combined qualities that were not in anyone else: he was the most handsome of people in face and the most generous of them, and the noblest of the caliphs in father and mother, of good education, knowledgeable in poetry, but passion and play prevailed over him, and despite his generosity with money he was exceedingly stingy with food." And Abū al-Ḥasan al-Aḥmar said: "I would sometimes forget a line of poetry cited as evidence in grammar, and al-Amīn would recite it to me; and I have not seen among the children of kings anyone more intelligent than him and al-Maʾmūn."

449. Tarikh (al-Tabari) 3124No grade recorded

     ذِكْرُ بَعْضِ سِيرَةِ الْأَمِينِ   لَمَّا مَلَكَ الْأَمِينُ وَكَاتَبَهُ الْمَأْمُونُ، وَأَعْطَاهُ بَيْعَتَهُ - طَلَبَ الْخِصْيَانَ وَأَتْبَاعَهُمْ وَغَالَى فِيهِمْ، فَصَيَّرَهُمْ لِخَلْوَتِهِ لَيْلَهُ وَنَهَارَهُ، وَقِوَامِ طَعَامِهِ وَشَرَابِهِ، وَأَمْرِهِ وَنَهْيِهِ، وَفَرَضَ لَهُمْ فَرْضًا سَمَّاهُمُ الْجَرَادِيَّةَ، وَفَرْضًا مِنَ الْحُبْشَانِ سَمَّاهُمُ الْغُرَابِيَّةَ، وَرَفَضَ النِّسَاءَ الْحَرَائِرَ وَالْإِمَاءَ، حَتَّى رُمِيَ بِهِنَّ، وَقِيلَ فِيهِ الْأَشْعَارُ، فَمِمَّا قِيلَ فِيهِ: أَلَا يَا أَيُّهَا الثَّاوِي بِطُوسِ عَزِيبًا مَا يُفَادَى بِالنُّفُوسِ     لَقَدْ أَبْقَيْتَ لِلْخِصْيَانِ هِقْلًا تَحْمِلُ مِنْهُمُ شُؤْمَ الْبَسُوسِ     فَأَمَّا نَوْفَلٌ فَالشَّأْنُ فِيهِ وَفِي بَدْرٍ، فَيَالَكَ مِنْ جَلِيسِ     وَمَا لِلْمَعْصِمِيِّ شَيْءٌ لَدَيْهِ إِذَا ذُكِرُوا بِذِي سَهْمٍ خَسِيسِ     وَمَا حَسَنُ الصَّغِيرُ أَخَسُّ حَا لًا لَدَيْهِ عِنْدَ مُخْتَرَقِ الْكُئُوسِ     لَهُمْ مِنْ عُمْرِهِ شَطْرٌ وَشَطْ رٌ يُعَاقِرُ فِيهِ شُرْبَ الْخَنْدَرِيسِ     وَمَا لِلْغَانِيَاتِ لَدَيْهِ حَظٌّ سِوَى التَّقْطِيبِ بِالْوَجْهِ الْعَبُوسِ     إِذَا كَانَ الرَّئِيسُ كَذَا سَقِيمًا فَكَيْفَ صَلَاحُنَا بَعْدَ الرَّئِيسِ     فَلَوْ عَلِمَ الْمُقِيمُ بِدَارِ طُوسٍ لَعَزَّ عَلَى الْمُقِيمِ بِدَارِ طُوسِ ثُمَّ وَجَّهَ إِلَى جَمِيعِ الْبُلْدَانِ فِي طَلَبِ الْمُلْهِينَ، وَضَمَّهُمْ إِلَيْهِ، وَأَجْرَى عَلَيْهِمُ الْأَرْزَاقَ، وَاحْتَجَبَ عَنْ أَخَوَيْهِ وَأَهْلِ بَيْتِهِ، وَاسْتَخَفَّ بِهِمْ وَبِقُوَّادِهِ، وَقَسَّمَ مَا فِي بُيُوتِ الْأَمْوَالِ وَمَا بِحَضْرَتِهِ مِنَ الْجَوَاهِرِ فِي خِصْيَانِهِ وَجُلَسَائِهِ وَمُحَدِّثِيهِ، وَأَمَرَ بِبِنَاءِ مَجَالِسَ لِمُتَنَزَّهَاتِهِ، وَمَوَاضِعِ خَلَوَاتِهِ وَلَهْوِهِ وَلَعِبِهِ، وَعَمِلَ خَمْسَ حَرَّاقَاتٍ فِي دِجْلَةَ عَلَى صُورَةِ الْأَسَدِ، وَالْفِيلِ، وَالْعُقَابِ، وَالْحَيَّةِ، وَالْفَرَسِ، وَأَنْفَقَ فِي عَمَلِهَا مَالًا عَظِيمًا، فَقَالَ أَبُو نُوَاسٍ فِي ذَلِكَ: سَخَّرَ اللَّهُ لِلْأَمِينِ مَطَايَا     لَمْ تُسَخَّرْ لِصَاحِبِ الْمِحْرَابِ فَإِذَا مَا رِكَابُهُ سِرْنَ بَرًّا سَارَ فِي     الْمَاءِ رَاكِبًا لَيْثَ غَابِ عَجِبَ النَّاسُ إِذْ رَأَوْكَ عَلَى     صُورَةِ لَيْثٍ تَمُرُّ مَرَّ السَّحَابِ سَبَّحُوا إِذْ رَأَوْكَ سِرْتَ عَلَيْهِ     كَيْفَ لَوْ أَبْصَرُوكَ فَوْقَ الْعُقَابِ ذَاتِ زَوْرٍ وَمِنْسَرٍ وَجَنَاحَيْ     نِ تَشُقُّ الْعُبَابَ بَعْدَ الْعُبَابِ تَسْبِقُ الطَّيْرَ فِي السَّمَاءِ إِذَا     مَا اسْتَعْجَلُوهَا بِجِيئَةٍ وَذَهَابِ قَالَ الْكَوْثَرُ: أَمَرَ الْأَمِينُ أَنْ يُفْرَشَ لَهُ عَلَى دُكَّانٍ فِي الْخُلْدِ يَوْمًا، فَفُرِشَ عَلَيْهَا بِسَاطٌ زَرْعِيٌّ، وَنَمَارِقُ، وَفُرُشٌ مِثْلُهُ، وَهُيِّئَ مِنْ آنِيَةِ الذَّهَبِ وَالْفِضَّةِ وَالْجَوَاهِرِ أَمْرٌ عَظِيمٌ، وَأَمَرَ قَيِّمَةَ جَوَارِيهِ أَنْ تُهَيِّئَ لَهُ مِائَةَ جَارِيَةٍ صَانِعَةٍ، فَتُصْعِدَ إِلَيْهِ عَشْرًا عَشْرًا بِأَيْدِيهِنَّ الْعِيدَانُ، يُغَنِّينَ بِصَوْتٍ وَاحِدٍ، فَأَصْعَدَتْ إِلَيْهِ عَشْرًا، فَانْدَفَعْنَ يُغَنِّينَ بِصَوْتٍ وَاحِدٍ: هُمْ قَتَلُوهُ كَيْ يَكُونُوا مَكَانَهُ     كَمَا غَدَرَتْ يَوْمًا بِكِسْرَى مَرَازِبُهْ فَسَبَّهُنَّ وَطَرَدَهُنَّ، ثُمَّ أَمَرَهَا فَأَصْعَدَتْ عَشْرًا غَيْرَهُنَّ فَغَنَّيْنَهُ: مَنْ كَانَ مَسْرُورًا بِمَقْتَلِ مَالِكٍ     فَلْيَأْتِ نِسْوَتَنَا بِوَجْهِ نَهَارِ فَفَعَلَ مَا فَعَلَهُ، وَأَطْرَقَ طَوِيلًا، ثُمَّ قَالَ: أَصْعِدِي عَشْرًا. فَأَصْعَدَتْهُنَّ فَغَنَّيْنَ: كُلَيْبٌ لَعَمْرِي كَانَ أَكْثَرَ نَاصِرًا     وَأَيْسَرَ جُرْمًا مِنْكَ ضُرِّجَ بِالدَّمِ فَقَامَ مِنْ مَجْلِسِهِ، وَأَمَرَ بِهَدْمِ الدُّكَّانِ، تَطَيُّرًا مِمَّا كَانَ. قِيلَ: وَذُكِرَ مُحَمَّدٌ الْأَمِينُ عِنْدَ الْفَضْلِ بْنِ سَهْلٍ بِخُرَاسَانَ، فَقَالَ: كَيْفَ لَا يُسْتَحَلُّ قَتْلُ مُحَمَّدٍ وَشَاعِرُهُ يَقُولُ فِي مَجْلِسِهِ: أَلَا فَاسْقِنِي خَمْرًا وَقُلْ لِي هِيَ الْخَمْرُ     وَلَا تَسْقِنِي سِرًّا إِذَا أَمْكَنَ الْجَهْرُ فَبَلَغَتِ الْقِصَّةُ الْأَمِينَ، فَحَبَسَ أَبَا نُوَاسٍ. وَلَمْ نَجِدْ فِي سِيرَتِهِ مَا يُسْتَحْسَنُ ذِكْرُهُ مِنْ حِلْمٍ، أَوْ مَعْدَلَةٍ، أَوْ تَجْرِبَةٍ، حَتَّى نَذْكُرَهَا، وَهَذَا الْقَدْرُ كَافٍ. [مِنْ شِعْرِ الْأَمِينِ   ] وَمِنْ شِعْرِ الْأَمِينِ يُخَاطِبُ أَخَاهُ الْمَأْمُونَ وَيُعَيِّرُهُ بِأُمِّهِ، لَمَّا بَلَغَهُ عَنْهُ أَنَّهُ يُعَدِّدُ مَثَالِبَهُ، وَيُفَضِّلُ نَفْسَهُ عَلَيْهِ، أَنْشَدَهُ الصُّولِيُّ: لَا تَفْخَرَنَّ عَلَيْكَ بَعْدُ بَقِيَّةٌ     وَالْفَخْرُ يُكْمَلُ لِلْفَتَى الْمُتَكَامِلِ وَإِذَا تَطَاوَلَتِ الرِّجَالُ بِفَضْلِهَا     فَارْبَعْ; فَإِنَّكَ لَسْتَ بِالْمُتَطَاوِلِ أَعْطَاكَ رَبُّكَ مَا هَوَيْتَ وَإِنَّمَا     تَلْقَى خِلَافَ هَوَاكَ عِنْدَ مَرَاجِلِ تَعْلُو الْمَنَابِرَ كُلَّ يَوْمٍ آمِلًا     مَا لَسْتَ مِنْ بَعْدِي إِلَيْهِ بِوَاصِلِ فَتَعِيبُ مَنْ يَعْلُو عَلَيْكَ بِفَضْلِهِ     وَتُعِيدُ فِي حَقِّي مَقَالَ الْبَاطِلِ قُلْتُ: هَذَا نَظْمٌ عَالٍ، فَإِنْ كَانَ لَهُ... فَهُوَ أَحْسَنُ مِنْ نَظْمِ أَخِيهِ وَأَبِيهِ. قَالَ الصُّولِيُّ: وَمِمَّا رَوَاهُ جَمَاعَةٌ لَهُ فِي خَادِمِهِ كَوْثَرٍ، وَقَدْ سَقَاهُ وَهُوَ عَلَى بِسَاطِ نَرْجِسٍ وَالْبَدْرُ قَدْ طَلَعَ، وَقَدْ رَوَاهُ بَعْضُهُمْ لِلْحُسَيْنِ بْنِ الضَّحَّاكِ الْخَلِيعِ، وَكَانَ نَدِيمُهُ لَا يُفَارِقُهُ: وَصَفَ الْبَدْرُ حُسْنَ وَجْهِكَ حَتَّى     خِلْتُ أَنِّي أَرَاكَ وَمَا أَرَاكَا وَإِذَا مَا تَنَفَّسَ النَّرْجِسُ الْغَـ     ـضُّ تَوَهَّمْتُهُ نَسِيمَ ثَنَاكَا خُدَعٌ لِلْمُنَى تُعَلِّلُنِي فِي     كَ بِإِشْرَاقِ ذَا وَنَكْهَةِ ذَاكَا لَأُقِيمَنَّ مَا حَيِيتُ عَلَى الشُّكْ     رِ لِهَذَا وَذَاكَ؛ إِذَا حَكَيَاكَا وَلَهُ فِي خَادِمِهِ أَيْضًا: مَا يُرِيدُ النَّاسُ مِنْ صَـ     ـبٍّ بِمَنْ يَهْوَى كَئِيبِ كَوْثَرُ دِينِي وَدُنْيَا     يَ وَسُقْمِي وَطَبِيبِي أَعْجَزُ النَّاسِ الَّذِي يَلْـ     ـحَى مُحِبًّا فِي حَبِيبِ وَلَهُ لَمَّا يَئِسَ مِنَ الْمُلْكِ وَعَلَا عَلَيْهِ طَاهِرٌ: يَا نَفْسُ قَدْ حَقَّ الْحَذَرْ     أَيْنَ الْمَفَرُّ مِنَ الْقَدَرْ ؟ كُلُّ امْرِئٍ مِمَّا يَخَا     فُ وَيَرْتَجِيهِ عَلَى خَطَرْ مَنْ يَرْتَشِفْ صَفْوَ الزَّمَا     نِ يَغَصُّ يَوْمًا بِالْكَدَرْ [رِسَالَةُ الْأَمِينِ إِلَى طَاهِرِ بْنِ الْحُسَيْنِ   ] وَأَسْنَدَ الصُّولِيُّ: أَنَّ الْأَمِينَ قَالَ لِكَاتِبِهِ: (اكْتُبْ: مِنْ عَبْدِ اللَّهِ مُحَمَّدٍ أَمِيرِ الْمُؤْمِنِينَ إِلَى طَاهِرِ بْنِ الْحُسَيْنِ، سَلَامٌ عَلَيْكَ، أَمَّا بَعْدُ: فَإِنَّ الْأَمْرَ قَدْ خَرَجَ بَيْنِي وَبَيْنَ أَخِي إِلَى هَتْكِ السُّتُورِ وَكَشْفِ الْحُرُمِ، وَلَسْتُ آمَنُ أَنْ يَطْمَعَ فِي هَذَا الْأَمْرِ السَّحِيقِ الْبَعِيدِ; لِشَتَاتِ أُلْفَتِنَا، وَاخْتِلَافِ كَلِمَتِنَا، وَقَدْ رَضِيتُ أَنْ تَكْتُبَ إِلَيَّ أَمَانًا; لِأَخْرُجَ إِلَى أَخِي، فَإِنْ تَفَضَّلَ عَلَيَّ... فَأَهْلٌ ذَلِكَ، وَإِنْ قَتَلَنِي... فَمُرُوءَةٌ كَسَرَتْ مُرُوءَةً، وَصَمْصَامَةٌ قَطَعَتْ صَمْصَامَةً، وَلَأَنْ يَفْتَرِسَنِي السَّبْعُ أَحَبُّ إِلَيَّ مِنْ أَنْ يَنْبَحَنِي الْكَلْبُ ! ! فَأَبَى طَاهِرٌ عَلَيْهِ ). وَأَسْنَدَ عَنْ إِسْمَاعِيلَ بْنِ أَبِي مُحَمَّدٍ الْيَزِيدِيِّ قَالَ: (كَانَ أَبِي يُكَلِّمُ الْأَمِينَ وَالْمَأْمُونَ بِكَلَامٍ يَتَفَصَّحَانِ بِهِ وَيَقُولُ: كَانَ أَوْلَادُ الْخُلَفَاءِ مِنْ بَنِي أُمَيَّةَ يُخْرَجُ بِهِمْ إِلَى الْبَدْوِ حَتَّى يَتَفَصَّحُوا، وَأَنْتُمْ أَوْلَى بِالْفَصَاحَةِ مِنْهُمْ ). [حَدِيثٌ وَاحِدٌ مِنْ رِوَايَةِ الْأَمِينِ   ] قَالَ الصُّولِيُّ: وَلَا نَعْرِفُ لِلْأَمِينِ رِوَايَةً فِي الْحَدِيثِ إِلَّا هَذَا الْحَدِيثَ الْوَاحِدَ: حَدَّثَنَا الْمُغِيرَةُ بْنُ مُحَمَّدٍ الْمُهَلَّبِيُّ قَالَ: رَأَيْتُ عِنْدَ الْحُسَيْنِ بْنِ الضَّحَّاكِ جَمَاعَةً مِنْ بَنِي هَاشِمٍ فِيهِمْ بَعْضُ أَوْلَادِ الْمُتَوَكِّلِ، فَسَأَلُوهُ عَنِ الْأَمِينِ وَأَدَبِهِ  ، فَوَصَفَ الْحُسَيْنُ أَدَبًا كَثِيرًا، قِيلَ: فَالْفِقْهُ ؟ قَالَ: كَانَ الْمَأْمُونُ أَفْقَهَ مِنْهُ، قِيلَ: فَالْحَدِيثُ ؟ قَالَ: مَا سَمِعْتُ مِنْهُ حَدِيثًا إِلَّا مَرَّةً; فَإِنَّهُ نُعِيَ إِلَيْهِ غُلَامٌ لَهُ مَاتَ بِمَكَّةَ، فَقَالَ بسنده عَنْ عَلِيِّ بْنِ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ، عَنْ أَبِيهِ: سَمِعْتُ النَّبِيَّ ﷺ يَقُولُ: «مَنْ مَاتَ مُحْرِمًا... حُشِرَ مُلَبِّيًا».

     ✧ Mention of some of al-Amīn’s conduct When al-Amīn became ruler and al-Maʾmūn corresponded with him and gave him his pledge of allegiance, he sought out eunuchs and their followers and spent extravagantly on them, making them the companions of his private retreat night and day, the managers of his food and drink, and the arbiters of his commands and prohibitions. He assigned them a stipend and called them the Jarādiyya, and he assigned the Abyssinians a stipend and called them the Ghurābiyya. He rejected free women and slave women, to the point that he was accused because of them, and verses were composed about him. Among what was said about him: Alā yā ayyuhā al-thāwī bi-Ṭūs ʿazīban mā yufādā bi-l-nufūs Laqad abqayta li-l-khiṣyān hiqlan taḥmilu minhum shuʾma al-Basūs Fa-ammā Nawfal fa-l-shaʾnu fīhi wa-fī Badrin fa-yālaka min jalīs Wa-mā li-l-Maʿṣimī shayʾun ladayhi idhā dhukirū bi-dhī Sahmin khasīs Wa-mā Ḥasanu al-ṣaghīru akhassu ḥālan ladayhi ʿinda mukhtaraqi al-kuʾūs Lahum min ʿumrihi shaṭrun wa-shaṭrun yuʿāqiru fīhi shurba al-khandarīs Wa-mā li-l-ghāniyāti ladayhi ḥaẓẓun siwā al-taqṭībi bi-l-wajhi al-ʿabūs Idhā kāna al-raʾīsu ka-dhā saqīman fa-kayfa ṣalāḥunā baʿda al-raʾīs Fa-law ʿalima al-muqīmu bi-dāri Ṭūs la-ʿazza ʿalā al-muqīmi bi-dāri Ṭūs Then he sent to all the lands in search of entertainers, gathered them to himself, assigned them stipends, secluded himself from his two brothers and his household, treated them and his commanders with contempt, and divided what was in the treasuries and the jewels he had among his eunuchs, boon companions, and storytellers. He ordered the construction of pavilions for his pleasure grounds and places for his private retreat, amusement, and play. He built five barges on the Tigris in the shape of a lion, an elephant, an eagle, a serpent, and a horse, and spent enormous wealth on their construction. Abū Nuwās said about that: Sakhkhara Allāhu li-l-Amīni maṭāyā lam tusakhkhar li-ṣāḥibi al-miḥrāb Fa-idhā mā rikābuhu sirna barran sāra fī al-māʾi rākiban laytha ghāb ʿAjiba al-nāsu idh raʾawka ʿalā ṣūrati laythin tamurru marra al-saḥāb Sabbaḥū idh raʾawka sirta ʿalayhi kayfa law abṣarūka fawqa al-ʿuqāb Dhāti zawrin wa-minsarin wa-janāḥayni tashuqqu al-ʿubāba baʿda al-ʿubāb Tasbiqu al-ṭayra fī al-samāʾi idhā mā istaʿjalūhā bi-jīʾatin wa-dhahāb Al-Kawthar said: Al-Amīn ordered that a dais in al-Khuld be spread for him one day, and a green carpet, cushions, and similar furnishings were spread on it, and a great amount of gold, silver, and jeweled vessels was prepared. He ordered the keeper of his slave girls to prepare a hundred singing slave girls for him, and to send them up to him ten at a time with lutes in their hands, singing in a single voice. She sent up ten, and they began singing in a single voice: Hum qatalūhu kay yakūnū makānahu kamā ghadarat yawman bi-Kisrā marāzibuh He cursed them and drove them away. Then he ordered her, and she sent up ten others, and they sang to him: Man kāna masrūran bi-maqtali Mālikin fa-l-yaʾti niswatanā bi-wajhi nahār He did as he had done before, bowed his head for a long while, then said: “Send up ten.” She sent them up, and they sang: Kulaybun la-ʿamrī kāna akthara nāṣiran wa-aysara jurman minka ḍurrija bi-l-dam He rose from his seat and ordered the dais demolished, as an ill omen from what had happened. It is said: Muḥammad al-Amīn was mentioned in the presence of al-Faḍl b. Sahl in Khurāsān, and he said: “How is it not lawful to kill Muḥammad when his poet says in his assembly: Alā fa-sqinī khamran wa-qul lī hiya al-khamr wa-lā tasqinī sirran idhā amkana al-jahr The story reached al-Amīn, and he imprisoned Abū Nuwās. In his conduct we have not found anything praiseworthy to mention of forbearance, justice, or experience that we might record. This amount is sufficient. [From al-Amīn’s poetry] Among al-Amīn’s poetry, addressing his brother al-Maʾmūn and reproaching him for his mother, when he learned that al-Maʾmūn was recounting his faults and preferring himself over him. Al-Ṣūlī cited it: Lā tafkharanna ʿalayka baʿdu baqiyyatun wa-l-fakhru yukmalu li-l-fatā al-mutakāmil Wa-idhā taṭāwalat al-rijālu bi-faḍlihā fa-rbaʿ; fa-innaka lasta bi-l-mutaṭāwil Aʿṭāka rabbuka mā hawayta wa-innamā talqā khilāfa hawāka ʿinda marājil Taʿlū al-manābira kulla yawmin āmilan mā lasta min baʿdī ilayhi bi-wāṣil Fa-taʿību man yaʿlū ʿalayka bi-faḍlihi wa-tuʿīdu fī ḥaqqī maqāla al-bāṭil I say: This is lofty verse. If it is indeed his, it is finer than the verse of his brother and his father. Al-Ṣūlī said: Among what a group transmitted as his, concerning his servant Kawthar, when he poured him wine while he was on a carpet of narcissus and the full moon had risen—though some transmitted it as by al-Ḥusayn b. al-Ḍaḥḥāk al-Khalīʿ, who was his boon companion and never left him: Waṣafa al-badru ḥusna wajhika ḥattā khiltu annī arāka wa-mā arākā Wa-idhā mā tanaffasa al-narjisu al-ghaḍḍu tawahhamtuhu nasīma thanākā Khudaʿun li-l-munā tuʿallilunī fī ka bi-ishrāqi dhā wa-nakhati dhākā La-uqīmanna mā ḥayītu ʿalā al-shukri li-hādhā wa-dhāka; idhā ḥakayākā And also concerning his servant: Mā yurīdu al-nāsu min ṣabbin bi-man yahwā kaʾīb Kawtharu dīnī wa-dunyāya wa-suqmī wa-ṭabībī Aʿjazu al-nāsi alladhī yalḥā muḥibban fī ḥabīb And when he despaired of the kingdom and Ṭāhir prevailed over him: Yā nafsu qad ḥaqqa al-ḥadhar ayna al-mafarru min al-qadar? Kullu mriʾin mimmā yakhāfu wa-yartajīhi ʿalā khaṭar Man yartashif ṣafwa al-zamāni yaghaṣṣu yawman bi-l-kadar [Al-Amīn’s letter to Ṭāhir b. al-Ḥusayn] Al-Ṣūlī transmitted with an isnād that al-Amīn said to his scribe: “Write: From the servant of God Muḥammad, Commander of the Faithful, to Ṭāhir b. al-Ḥusayn. Peace be upon you. Now then: the affair between me and my brother has gone so far as to tear the veils and expose what is sacred. I do not feel safe that someone may covet this remote and distant matter because of the scattering of our unity and the divergence of our word. I have consented that you write me a guarantee of safety so that I may go out to my brother. If he grants me favor, then he is worthy of that; and if he kills me, then it is a manly virtue that has broken a manly virtue, and a sword that has cut a sword. That a lion should devour me is dearer to me than that a dog should bark at me!” Ṭāhir refused him. He transmitted from Ismāʿīl b. Abī Muḥammad al-Yazīdī, who said: “My father used to address al-Amīn and al-Maʾmūn with speech by which they would become eloquent, and he would say: ‘The sons of the caliphs of the Umayyads used to be taken out to the desert so that they would become eloquent, and you are more entitled to eloquence than they.’” [A single hadith from al-Amīn’s transmission] Al-Ṣūlī said: We know of no transmission of hadith by al-Amīn except this single hadith: al-Mughīra b. Muḥammad al-Muhallabī narrated to us, saying: I saw a group of Banū Hāshim, including some of the descendants of al-Mutawakkil, in the presence of al-Ḥusayn b. al-Ḍaḥḥāk, and they asked him about al-Amīn and his learning. Al-Ḥusayn described a great deal of learning. It was said: “And jurisprudence?” He said: “Al-Maʾmūn was more learned in jurisprudence than he.” It was said: “And hadith?” He said: “I never heard a hadith from him except once. A slave boy of his who had died in Makkah was announced to him, and he said, with his isnād from ʿAlī b. ʿAbd Allāh b. ʿAbbās, from his father: I heard the Prophet ﷺ say: ‘Whoever dies in the state of iḥrām will be raised uttering the talbiya.’”

450. Tarikh (al-Tabari) 3125No grade recorded

     ذِكْرُ وُثُوبِ الْجُنْدِ بِطَاهِرٍ   وَفِي هَذِهِ السَّنَةِ وَثَبَ الْجُنْدُ بِطَاهِرٍ بَعْدَ مَقْتَلِ الْأَمِينِ بِخَمْسَةِ أَيَّامٍ. وَكَانَ سَبَبَ ذَلِكَ أَنَّهُمْ طَلَبُو مِنْهُ مَالًا، فَلَمْ يَكُنْ مَعَهُ شَيْءٌ، فَثَارُوا بِهِ، فَضَاقَ بِهِمُ الْأَمْرُ، وَظَنَّ أَنَّ ذَلِكَ مِنْ مُوَاطَأَةٍ مِنَ الْجُنْدِ وَأَهْلِ الْأَرْبَاضِ، وَأَنَّهُمْ مَعَهُمْ عَلَيْهِ، وَلَمْ يَكُنْ تَحَرَّكَ مِنْ أَهْلِ الْأَرْبَاضِ أَحَدٌ، فَخَشِيَ عَلَى نَفْسِهِ، فَهَرَبَ، وَنَهَبُوا بَعْضَ مَتَاعِهِ، وَمَضَى إِلَى عَقْرَقُوفَ. وَكَانَ لَمَّا قُتِلَ الْأَمِينُ أَمَرَ بِحِفْظِ الْأَبْوَابِ، وَحَوَّلَ زُبَيْدَةَ أُمَّ الْأَمِينِ وَوَلَدَيْهِ مُوسَى وَعَبْدَ اللَّهِ مَعَهَا، وَحَمَلَهُمْ فِي حَرَّاقَةٍ إِلَى هُمَيْنِيَا عَلَى الزَّابِ الْأَعْلَى، ثُمَّ أَمَرَ بِحَمْلِ مُوسَى وَعَبْدِ اللَّهِ إِلَى عَمِّهِمَا الْمَأْمُونِ بِخُرَاسَانَ. فَلَمَّا ثَارَ بِهِ الْجُنْدُ نَادَوْا " مُوسَى يَا مَنْصُورُ "، وَبَقَوْا ذَلِكَ يَوْمَهُمْ وَمِنَ الْغَدِ، فَصَوَّبَ النَّاسُ إِخْرَاجَ طَاهِرٍ وَلَدَيِ الْأَمِينِ. وَلَمَّا هَرَبَ طَاهِرٌ إِلَى عَقْرَقُوفَ خَرَجَ مَعَهُ جَمَاعَةٌ مِنَ الْقُوَّادِ، وَتَعَبَّأَ لِقِتَالِ الْجُنْدِ وَأَهْلِ الْأَرْبَاضِ بِبَغْدَاذَ، فَلَمَّا بَلَغَ ذَلِكَ الْقَوَّادَ الْمُتَخَلِّفِينَ عَنْهُ وَالْأَعْيَانَ مِنْ أَهْلِ الْمَدِينَةِ خَرَجُوا وَاعْتَذَرُوا، وَأَحَالُوا عَلَى السُّفَهَاءِ وَالْأَحْدَاثِ، وَسَأَلُوهُ الصَّفْحَ عَنْهُمْ وَقَبُولَ عُذْرِهِمْ. فَقَالَ طَاهِرٌ: مَا خَرَجْتُ عَنْكُمْ إِلَّا لِوَضْعِ السَّيْفِ فِيكُمْ، وَأُقْسِمُ بِاللَّهِ الْعَظِيمِ - عَزَّ وَجَلَّ - لَئِنْ عُدْتُمْ لِمِثْلِهَا لَأَعُودَنَّ إِلَى رَأْيِي فِيكُمْ، وَلَأَخْرُجَنَّ إِلَى مَكْرُوهِكُمْ ! فَكَسَرَهُمْ بِذَلِكَ، وَأَمَرَ لَهُمْ بِرِزْقِ أَرْبَعَةِ أَشْهُرٍ. وَخَرَجَ إِلَيْهِ جَمَاعَةٌ مِنْ مَشْيَخَةِ أَهْلِ بَغْدَاذَ، وَعَمِيرَةُ أَبُو شَيْخِ بْنُ عَمِيرَةَ الْأَسَدِيُّ، فَحَلَفُوا لَهُ أَنَّهُ لَمْ يَتَحَرَّكْ مِنْ أَهْلِ بَغْدَاذَ وَلَا مِنَ الْأَبْنَاءِ أَحَدٌ، وَضَمِنُوا مِنْهُ مَنْ وَرَاءَهُمْ، فَسَكَنَ غَضَبُهُ، وَعَفَا عَنْهُمْ، وَوَضَعَتِ الْحَرْبُ أَوْزَارَهَا، وَاسْتَوْسَقَ النَّاسُ فِي الْمَشْرِقِ وَالْمَغْرِبِ عَلَى طَاعَةِ الْمَأْمُونِ، وَالِانْقِيَادِ لِخِلَافَتِهِ. .

     ✧ Mention of the soldiers' uprising against Ṭāhir In this year, the soldiers rose up against Ṭāhir five days after the killing of al-Amīn. The reason for that was that they demanded money from him, but he had nothing with him, so they revolted against him, and the matter became difficult for him. He thought that this was due to collusion between the soldiers and the people of the quarters, and that they were with them against him, but none of the people of the quarters moved. He feared for his life, so he fled, and they looted some of his belongings. He went to ʿAqraqūf. When al-Amīn had been killed, he had ordered the gates to be guarded and had moved Zubaydah, the mother of al-Amīn, and her two sons, Mūsā and ʿAbd Allāh, with her, and he transported them in a ḥarrāqah to Humayniyā on the upper Zāb. Then he ordered that Mūsā and ʿAbd Allāh be taken to their uncle al-Maʾmūn in Khurāsān. When the soldiers rose up against him, they called out, "Mūsā, O Manṣūr!" and they continued that for their day and the next. The people deemed it right that Ṭāhir should send out the two sons of al-Amīn. When Ṭāhir fled to ʿAqraqūf, a group of commanders went out with him, and he prepared to fight the soldiers and the people of the quarters in Baghdād. When that news reached the commanders who had stayed behind and the notables of the city, they went out and apologized, blaming the foolish and the youths, and they asked him to pardon them and accept their excuse. Ṭāhir said: "I did not leave you except to put the sword among you. I swear by God, the Almighty, the Majestic—mighty and glorified be He—that if you return to the like of this, I will indeed return to my intention against you and bring upon you what you dislike!" Thus he broke them with that, and he ordered for them the pay of four months. A group of the elders of the people of Baghdād went out to him, including ʿUmayrah Abū Shaykh b. ʿUmayrah al-Asadī. They swore to him that no one from the people of Baghdād or from the abnāʾ had moved, and they vouched for those behind them. So his anger subsided, and he pardoned them. The war laid down its burdens, and the people in the east and the west became united in obedience to al-Maʾmūn and submission to his caliphate. .

451. Tarikh (al-Tabari) 3126No grade recorded

     ذِكْرُ خِلَافِ نَصْرِ بْنِ شَبَثٍ الْعُقَيْلِيُّ عَلَى الْمَأْمُونِ   وَفِي هَذِهِ السَّنَةِ أَظْهَرَ نَصْرُ بْنُ سَيَّارِ بْنِ شَبَثٍ الْعُقَيْلِيُّ الْخِلَافَ عَلَى الْمَأْمُونِ، وَكَانَ نَصْرٌ مِنْ بَنِي عُقَيْلٍ يَسْكُنُ ( كَيْسُومَ، نَاحِيَةَ ) شَمَالَيْ حَلَبَ، وَكَانَ فِي عُنُقِهِ بَيْعَةٌ لِلْأَمِينِ، وَلَهُ فِيهِ هَوًى، فَلَمَّا قُتِلَ الْأَمِينُ أَظْهَرَ نَصْرٌ الْغَضَبَ لِذَلِكَ، وَتَغَلَّبَ عَلَى مَا جَاوَرَهُ مِنَ الْبِلَادِ، وَمَلَكَ سُمَيْسَاطَ، وَاجْتَمَعَ عَلَيْهِ خَلْقٌ كَثِيرٌ مِنَ الْأَعْرَابِ وَأَهْلِ الطَّمَعِ، وَقَوِيَتْ نَفْسُهُ، وَعَبَرَ الْفُرَاتَ إِلَى الْجَانِبِ الشَّرْقِيِّ، وَحَدَّثَتْهُ نَفْسُهُ بِالتَّغَلُّبِ عَلَيْهِ، فَلَمَّا رَأَى النَّاسُ ذَلِكَ مِنْهُ كَثُرَتْ جُمُوعُهُ، وَزَادَتْ عَمَّا كَانَتْ، وَكَانَ مِنْ أَمْرِهِ مَا نَذْكُرُهُ إِنْ شَاءَ اللَّهُ - تَعَالَى -. ( شَبَثٌ بِفَتْحِ الشِّينِ الْمُعْجَمَةِ وَالْبَاءِ الْمُوَحَّدَةِ وَالثَّاءِ الْمُثَلَّثَةِ ).

     ✧ Mention of the opposition of Naṣr b. Shabath al-ʿUqaylī to al-Maʾmūn In this year Naṣr b. Sayyār b. Shabath al-ʿUqaylī openly opposed al-Maʾmūn. Naṣr was of the Banū ʿUqayl and lived in Kaysūm, a district north of Aleppo. He had sworn allegiance to al-Amīn and was partial to him. When al-Amīn was killed, Naṣr displayed anger at that, seized control of the lands adjacent to him, and took Sumaysāṭ. A great number of Bedouin and opportunists gathered around him, his spirit grew strong, and he crossed the Euphrates to the eastern bank, entertaining thoughts of seizing it. When people saw that from him, his crowds multiplied and increased beyond what they had been. Of his affair was what we shall mention, God—exalted—willing. (Shabath: with fatḥah on the dotted shīn, the undotted bāʾ, and the three-dotted thāʾ).

452. Tarikh (al-Tabari) 3127No grade recorded

     ذِكْرُ وِلَايَةِ الْحَسَنِ بْنِ سَهْلٍ الْعِرَاقَ وَغَيْرَهُ مِنَ الْبِلَادِ   وَفِي هَذِهِ السَّنَةِ اسْتَعْمَلَ الْمَأْمُونُ الْحَسَنَ بْنَ سَهْلٍ، أَخَا الْفَضْلِ، عَلَى كُلِّ مَا كَانَ افْتَتَحَهُ طَاهِرٌ مِنْ كُوَرِ الْجِبَالِ، وَالْعِرَاقِ، وَفَارِسَ، وَالْأَهْوَازِ، وَالْحِجَازِ وَالْيَمَنِ، بَعْدَ أَنْ قُتِلَ الْأَمِينُ. وَكَتَبَ إِلَى طَاهِرٍ بِتَسْلِيمِ ذَلِكَ إِلَيْهِ، فَقَدَّمَ الْحَسَنُ بَيْنَ يَدَيْهِ عَلِيَّ بْنَ أَبِي طَاهِرٍ سَعِيدٍ، فَدَافَعَهُ طَاهِرٌ بِتَسْلِيمِ الْخَرَاجِ إِلَيْهِ، حَتَّى وَفَّى الْجُنْدَ أَرْزَاقَهُمْ، وَسَلَّمَ إِلَيْهِ الْعَمَلَ. وَقَدِمَ الْحَسَنُ سَنَةَ تِسْعٍ وَتِسْعِينَ [ وَمِائَةٍ ]، وَفَرَّقَ الْعُمَّالَ. وَأَمَرَ طَاهِرًا أَنْ يَسِيرَ إِلَى الرَّقَّةِ لِمُحَارَبَةِ نَصْرِ بْنِ شَبَثٍ الْعُقَيْلِيِّ، وَوَلَّاهُ الْمَوْصِلَ وَالْجَزِيرَةَ وَالشَّامَ وَالْمَغْرِبَ، فَسَارَ طَاهِرٌ إِلَى قِتَالِ نَصْرِ بْنِ شَبَثٍ، وَأَرْسَلَ إِلَيْهِ يَدْعُوهُ إِلَى الطَّاعَةِ وَتَرْكِ الْخِلَافِ، فَلَمْ يُجِبْهُ إِلَى ذَلِكَ، ( فَتَقَدَّمَ إِلَيْهِ طَاهِرٌ، وَالْتَقَوْا بِنَوَاحِي كَيْسُومَ، وَاقْتَتَلُوا قِتَالًا شَدِيدًا، أَبْلَى فِيهِ نَصْرٌ بَلَاءً عَظِيمًا، وَكَانَ الظَّفَرُ لَهُ، وَعَادَ طَاهِرٌ شِبْهَ الْمَهْزُومِ إِلَى الرَّقَّةِ ). وَكَانَ قُصَارَى أَمْرِ طَاهِرٍ حِفْظَ تِلْكَ النَّوَاحِي. وَكَتَبَ الْمَأْمُونُ إِلَى هَرْثَمَةَ يَأْمُرُهُ بِالْمَسِيرِ إِلَى خُرَاسَانَ. وَحَجَّ بِالنَّاسِ الْعَبَّاسُ بْنُ مُوسَى بْنِ عِيسَى بْنِ مُوسَى بْنِ مُحَمَّدٍ.

     ✧ Mention of the appointment of al-Ḥasan b. Sahl over Iraq and other lands In this year, al-Maʾmūn appointed al-Ḥasan b. Sahl, the brother of al-Faḍl, over all that Ṭāhir had conquered of the mountainous districts, Iraq, Fāris, al-Ahwāz, the Hijaz and Yemen, after al-Amīn was killed. He wrote to Ṭāhir to surrender that to him. Al-Ḥasan sent ahead of him ʿAlī b. Abī Ṭāhir Saʿīd, but Ṭāhir resisted surrendering the land tax to him until he had paid the troops their stipends, then he handed over the governorship to him. Al-Ḥasan arrived in the year 199 [AH], and he distributed the governors. He ordered Ṭāhir to march to al-Raqqah to fight Naṣr b. Shabath al-ʿUqaylī, and he appointed him over al-Mawṣil, al-Jazīrah, al-Shām, and al-Maghrib. Ṭāhir marched to fight Naṣr b. Shabath, and he sent to him summoning him to obedience and to abandon opposition, but he did not respond to that. (Ṭāhir advanced against him, and they met in the vicinity of Kaysūm and fought a fierce battle in which Naṣr displayed great valor, and victory was his. Ṭāhir returned to al-Raqqah like one defeated.) Ṭāhir's utmost concern was to protect those regions. Al-Maʾmūn wrote to Harthamah ordering him to march to Khurāsān. Al-ʿAbbās b. Mūsā b. ʿĪsā b. Mūsā b. Muḥammad led the people in the pilgrimage.

453. Tarikh (al-Tabari) 3128No grade recorded

     ذِكْرُ وَقْعَةِ الرَّبَضِ بِقُرْطُبَةَ   فِي هَذِهِ السَّنَةِ كَانَتْ بِقُرْطُبَةَ الْوَقْعَةُ الْمَعْرُوفَةُ بِالرَّبَضِ، وَسَبَبُهَا أَنَّ الْحَكَمَ بْنَ هِشَامٍ الْأُمَوِيَّ، صَاحِبَهَا، كَانَ كَثِيرَ التَّشَاغُلِ بِاللَّهْوِ وَالصَّيْدِ وَالشُّرْبِ، وَغَيْرِ ذَلِكَ مِمَّا يُجَانِسُهُ، وَكَانَ قَدْ قَتَلَ جَمَاعَةً مِنْ أَعْيَانِ قُرْطُبَةَ، فَكَرِهَهُ أَهْلُهَا، وَصَارُوا يَتَعَرَّضُونَ لِجُنْدِهِ بِالْأَذَى وَالسَّبِّ، إِلَى أَنْ بَلَغَ الْأَمْرُ بِالْغَوْغَاءِ أَنَّهُمْ كَانُوا يُنَادُونَ عِنْدَ انْقِضَاءِ الْأَذَانِ: " الصَّلَاةَ يَا مَخْمُورُ الصَّلَاةَ "، وَشَافَهَهُ بَعْضُهُمْ بِالْقَوْلِ، وَصَفَّقُوا عَلَيْهِ بِالْأَكُفِّ، فَشَرَعَ فِي تَحْصِينِ قُرْطُبَةَ وَعِمَارَةِ أَسْوَارِهَا، وَحَفْرِ خَنَادِقِهَا، وَارْتَبَطَ الْخَيْلَ عَلَى بَابِهِ، وَاسْتَكْثَرَ الْمَمَالِيكَ، وَرَتَّبَ جَمْعًا لَا يُفَارِقُونَ بَابَ قَصْرِهِ بِالسِّلَاحِ، فَزَادَ ذَلِكَ فِي حِقْدِ أَهْلِ قُرْطُبَةَ، وَتَيَقَّنُوا أَنَّهُ يَفْعَلُ ذَلِكَ لِلِانْتِقَامِ مِنْهُمْ. ثُمَّ وَضَعَ عَلَيْهِمْ عُشْرَ الْأَطْعِمَةِ كُلَّ سَنَةٍ، مِنْ غَيْرِ حِرْصٍ، فَكَرِهُوا ذَلِكَ، ثُمَّ عَمَدَ إِلَى عَشَرَةٍ مِنْ رُؤَسَاءِ سُفَهَائِهِمْ، فَقَتَلَهُمْ وَصَلَبَهُمْ، فَهَاجَ لِذَلِكَ أَهْلُ الرَّبَضِ، وَانْضَافَ إِلَى ذَلِكَ أَنَّ مَمْلُوكًا لَهُ سَلَّمَ سَيْفًا إِلَى صَيْقَلٍ لِيَصْقُلَهُ، فَمَطَلَهُ، فَأَخَذَ الْمَمْلُوكُ السَّيْفَ، فَلَمْ يَزَلْ يَضْرِبُ الصَّيْقَلَ بِهِ إِلَى أَنْ قَتَلَهُ، وَذَلِكَ فِي رَمَضَانَ مِنْ هَذِهِ السَّنَةِ. فَكَانَ أَوَّلَ مَنْ شَهَرَ السِّلَاحَ أَهْلُ الرَّبَضِ، وَاجْتَمَعَ أَهْلُ الْأَرْبَاضِ جَمِيعَهُمْ بِالسِّلَاحِ، وَاجْتَمَعَ الْجُنْدُ وَالْأُمَوِيُّونَ وَالْعَبِيدُ بِالْقَصْرِ، وَفَرَّقَ الْحَكَمُ الْخَيْلَ وَالْأَسْلِحَةَ، وَجَعَلَ أَصْحَابَهُ كَتَائِبَ، وَوَقَعَ الْقِتَالُ بَيْنَ الطَّائِفَتَيْنِ فَغَلَبَهُمْ أَهْلُ الرَّبَضِ، وَأَحَاطُوا بِقَصْرِهِ، فَنَزَلَ الْحَكَمُ مِنْ أَعْلَى الْقَصْرِ، وَلَبِسَ سِلَاحَهُ، وَرَكِبَ وَحَرَّضَ النَّاسَ، فَقَاتَلُوا بَيْنَ يَدَيْهِ قِتَالًا شَدِيدًا. ثُمَّ أَمَرَ ابْنَ عَمِّهِ عُبَيْدَ اللَّهِ، فَثَلَمَ فِي السُّورِ ثُلْمَةً، وَخَرَجَ مِنْهَا وَمَعَهُ قِطْعَةٌ مِنَ الْجَيْشِ، وَأَتَى أَهْلَ الرَّبَضِ مِنْ وَرَاءِ ظُهُورِهِمْ، وَلَمْ يَعْلَمُوا بِهِمْ، فَأَضْرَمُوا النَّارَ فِي الرَّبَضِ، وَانْهَزَمَ أَهْلُهُ، وَقُتِّلُوا مَقْتَلَةً عَظِيمَةً، وَأَخْرَجُوا مَنْ وَجَدُوا فِي الْمَنَازِلِ وَالدُّورِ، فَأَسَرُوهُمْ، فَانْتَقَى مِنَ الْأَسْرَى ثَلَاثَمِائَةٍ مِنْ وُجُوهِهِمْ، فَقَتَلَهُمْ، وَصَلَبَهُمْ مُنَكَّسِينَ، وَأَقَامَ النَّهْبَ وَالْقَتْلَ وَالْحَرِيقَ وَالْخَرَابَ فِي أَرْبَاضِ قُرْطُبَةَ ثَلَاثَةَ أَيَّامٍ. ثُمَّ اسْتَشَارَ الْحَكَمُ عَبْدَ الْكَرِيمِ بْنَ عَبْدِ الْوَاحِدِ بْنِ عَبْدِ الْمُغِيثِ، وَلَمْ يَكُنْ عِنْدَهُ مَنْ يُوَازِيهِ فِي قُرْبِهِ، فَأَشَارَ عَلَيْهِ بِالصَّفْحِ عَنْهُمْ وَالْعَفْوِ، وَأَشَارَ غَيْرُهُ بِالْقَتْلِ، فَقَبِلَ قَوْلَهُ، وَأَمَرَ فَنُودِيَ بِالْأَمَانِ عَلَى أَنَّهُ مَنْ بَقِيَ مِنْ أَهْلِ الرَّبَضِ بَعْدَ ثَلَاثَةِ أَيَّامٍ قَتَلْنَاهُ وَصَلَبْنَاهُ، فَخَرَجَ مَنْ بَقِيَ بَعْدَ ذَلِكَ مِنْهُمْ مُسْتَخْفِيًا، وَتَحَمَّلُوا عَلَى الصَّعْبِ وَالذَّلُولِ خَارِجِينَ مِنْ حَضْرَةِ قُرْطُبَةَ بِنِسَائِهِمْ وَأَوْلَادِهِمْ، وَمَا خَفَّ مِنْ أَمْوَالِهِمْ، وَقَعَدَ لَهُمُ الْجُنْدُ وَالْفَسَقَةُ بِالْمَرَاصِدِ يَنْهَبُونَ، وَمَنِ امْتَنَعَ عَلَيْهِمْ قَتَلُوهُ. فَلَمَّا انْقَضَتِ الْأَيَّامُ الثَّلَاثَةُ أَمَرَ الْحَكَمُ بِكَفِّ الْأَيْدِي عَنْ حُرُمِ النَّاسِ، وَجَمَعَهُنَّ إِلَى مَكَانٍ، وَأَمَرَ بِهَدْمِ الرَّبَضِ الْقِبْلِيِّ. وَكَانَ بَزِيعٌ مَوْلَى أُمَيَّةَ ابْنِ الْأَمِيرِ عَبْدِ الرَّحْمَنِ بْنِ مُعَاوِيَةَ بْنِ هِشَامٍ مَحْبُوسًا فِي حَبْسِ الدَّمِ بِقُرْطُبَةَ، فِي رِجْلَيْهِ قَيْدٌ ثَقِيلٌ، فَلَمَّا رَأَى أَهْلَ قُرْطُبَةَ قَدْ غَلَبُوا الْجُنْدَ، سَأَلَ الْحَرَسَ أَنْ يُفْرِجُوا لَهُ، فَأَخَذُوا عَلَيْهِ الْعُهُودَ إِنْ سَلِمَ أَنْ يَعُودَ إِلَيْهِمْ، وَأَطْلَقُوهُ، فَخَرَجَ فَقَاتَلَ قِتَالًا شَدِيدًا لَمْ يَكُنْ فِي الْجَيْشِ مِثْلُهُ، فَلَمَّا انْهَزَمَ أَهْلُ الرَّبَضِ عَادَ إِلَى السِّجْنِ، فَانْتَهَى خَبَرُهُ إِلَى الْحَكَمِ، فَأَطْلَقَهُ وَأَحْسَنَ إِلَيْهِ، ( وَقَدْ ذَكَرَ بَعْضُهُمْ هَذِهِ الْوَقْعَةَ سَنَةَ اثْنَتَيْنِ وَمِائَتَيْنِ ).

     ✧ Mention of the Battle of al-Rabaḍ in Cordoba In this year the well-known Battle of al-Rabaḍ took place in Cordoba. Its cause was that al-Ḥakam b. Hishām al-Umawī, its ruler, was much occupied with diversion, hunting, drinking, and other such things. He had killed a number of the notables of Cordoba, so its people hated him and began to assail his troops with harm and insults, until the matter reached the point that the rabble would call out at the end of the call to prayer: "The prayer, O drunkard, the prayer!" Some of them even confronted him with speech and clapped their hands at him. So he set about fortifying Cordoba, building its walls, and digging its trenches, tied horses at his gate, increased his mamluks, and stationed an armed group who never left the gate of his palace. This only increased the rancor of the people of Cordoba, and they became certain that he was doing this to take vengeance on them. Then he imposed on them a tithe on foodstuffs every year, without eagerness. They disliked that. Then he seized ten of the leaders of their fools, killed them, and crucified them. At that the people of al-Rabaḍ rose up. Added to that was the fact that one of his mamluks handed a sword to a polisher to polish it, and the polisher delayed him. The mamluk took the sword and kept striking the polisher with it until he killed him. That was in Ramaḍān of this year. The first to draw weapons were the people of al-Rabaḍ. All the people of the suburbs gathered with weapons, while the troops, the Umayyads, and the slaves gathered at the palace. Al-Ḥakam distributed horses and weapons and formed his companions into battalions. Fighting broke out between the two parties, and the people of al-Rabaḍ overcame them and surrounded his palace. Al-Ḥakam came down from the top of the palace, put on his armor, mounted, and urged the people on. They fought before him a fierce fight. Then he ordered his cousin ʿUbayd Allāh, who made a breach in the wall, and he went out through it with a detachment of the army and came upon the people of al-Rabaḍ from behind, without them knowing. They set fire to al-Rabaḍ. Its people were routed and suffered a great slaughter. They brought out those they found in the houses and dwellings and took them captive. From the captives he selected three hundred of their leaders, killed them, and crucified them upside down. For three days he kept up plunder, killing, burning, and destruction in the suburbs of Cordoba. Then al-Ḥakam consulted ʿAbd al-Karīm b. ʿAbd al-Wāḥid b. ʿAbd al-Mughīth, who had no equal near him in closeness. He advised pardoning them and forgiveness. Others advised killing. He accepted his counsel and ordered that an amnesty be proclaimed, on condition that whoever remained of the people of al-Rabaḍ after three days would be killed and crucified. After that, those who remained went out in concealment, departing from the environs of Cordoba with their women and children and such of their property as was light, riding on the rough and the docile. Troops and profligates lay in wait for them at lookouts, plundering. Whoever resisted them they killed. When the three days had passed, al-Ḥakam ordered that hands be restrained from the sanctities of the people, and he gathered them in one place and ordered the destruction of the southern suburb. Bazīʿ, the mawlā of Umayya b. al-Amīr ʿAbd al-Raḥmān b. Muʿāwiya b. Hishām, was imprisoned in the blood prison in Cordoba, with a heavy fetter on his legs. When he saw the people of Cordoba overcome the troops, he asked the guards to release him. They took pledges from him that, if he was safe, he would return to them, and they set him free. He went out and fought a fierce fight, the like of which was not in the army. When the people of al-Rabaḍ were routed, he returned to the prison. His story reached al-Ḥakam, so he released him and treated him well. (Some have mentioned this battle in the year 202 AH).

454. Tarikh (al-Tabari) 3129No grade recorded

     ذِكْرُ الْوَقْعَةِ بِالْمَوْصِلِ الْمَعْرُوفَةِ بِالْمَيْدَانِ   وَفِيهَا كَانَتِ الْوَقْعَةُ الْمَعْرُوفَةُ بِالْمَيْدَانِ بِالْمَوْصِلِ بَيْنَ الْيَمَانِيَّةِ وَالنِّزَارِيَّةِ، وَكَانَ سَبَبَهَا أَنَّ عُثْمَانَ بْنَ نُعَيْمٍ الْبُرْجُمِيَّ صَارَ إِلَى دِيَارِ مُضَرَ، فَشَكَا الْأَزْدَ وَالْيَمَنَ، وَقَالَ: إِنَّهُمْ يَتَهَضَّمُونَنَا، وَيَغْلِبُونَنَا عَلَى حُقُوقِنَا، وَاسْتَنْصَرَهُمْ، فَسَارَ مَعَهُ إِلَى الْمَوْصِلِ مَا يُقَارِبُ عِشْرِينَ أَلْفًا، فَأَرْسَلَ إِلَيْهِمْ عَلِيُّ بْنُ الْحَسَنِ الْهَمْدَانِيُّ، وَهُوَ حِينَئِذٍ تَغَلَّبَ عَلَى الْمَوْصِلِ، فَسَأَلَهُمْ عَنْ حَالِهِمْ فَأَخْبَرُوهُ، فَأَجَابَهُمْ إِلَى مَا يُرِيدُونَ، فَلَمْ يَقْبَلْ عُثْمَانُ ذَلِكَ، فَخَرَجَ إِلَيْهِمْ عَلِيٌّ مِنَ الْبَلَدِ فِي نَحْوِ أَرْبَعَةِ آلَافِ رَجُلٍ، فَالْتَقَوْا، وَاقْتَتَلُوا قِتَالًا شَدِيدًا، عِدَّةَ وَقَائِعَ، فَكَانَتِ الْهَزِيمَةُ عَلَى النِّزَارِيَّةِ، وَظَفِرَ بِهِمْ عَلِيٌّ وَقَتَلَ مِنْهُمْ خَلْقًا كَثِيرًا، وَعَادَ إِلَى الْبَلَدِ.

     ✧ Mention of the battle at al-Mawṣil known as al-Maydān In this year occurred the battle known as al-Maydān at al-Mawṣil between the Yamāniyya and the Nizāriyya. Its cause was that ʿUthmān b. Nuʿaym al-Burjumī went to the abodes of Muḍar and complained of the Azd and Yemen, saying: “They wrong us and overpower us in our rights,” and he sought their support. With him there marched to al-Mawṣil nearly twenty thousand men. ʿAlī b. al-Ḥasan al-Hamdānī, who at that time had gained control of al-Mawṣil, sent to them and asked about their situation. They informed him, and he responded to them with what they wanted, but ʿUthmān did not accept that. So ʿAlī went out from the city against them with about four thousand men. They met and fought a severe fight, in several engagements. The defeat fell upon the Nizāriyya, and ʿAlī prevailed over them and killed a great number of them, then returned to the city.

455. Tarikh (al-Tabari) 3130No grade recorded

     وَفِي هَذِهِ السَّنَةِ: وَرَدَ كِتَابُ الْمَأْمُونِ بَعْدَ قَتْلِ مُحَمَّدٍ عَلَى طَاهِرٍ وَهَرْثَمَةَ بِخَلْعِ الْقَاسِمِ بْنِ هَارُونَ، فَأَظْهَرَا ذَلِكَ، وَوَجَّهَا كُتُبَهُمَا بِهِ، وَقُرِئَ الْكِتَابُ بِخَلْعِهِ يَوْمَ الْجُمُعَةِ لِلَيْلَتَيْنِ بَقِيَتَا مِنْ شَهْرِ رَبِيعٍ الْأَوَّلِ.

     ✧ In this year: A letter from al-Maʾmūn arrived after the killing of Muḥammad, addressed to Ṭāhir and Harthamah, ordering the deposition of al-Qāsim b. Hārūn. They made this public and dispatched their letters about it, and the letter deposing him was read on Friday, when two nights remained of the month of Rabīʿ al-Awwal.

456. Tarikh (al-Tabari) 3131No grade recorded

     وَفِي هَذِهِ السَّنَةِ خَرَجَ الْحَسَنُ الْهَرْشُ  فِي جَمَاعَةٍ مِنْ سَفِلَةِ النَّاسِ، مَعَهُ خَلْقٌ كَثِيرٌ مِنَ الْأَعْرَابِ، وَدَعَا إِلَى الرِّضَى مِنْ آلِ مُحَمَّدٍ، وَأَتَى النِّيلَ، فَجَبَى الْأَمْوَالَ وَنَهَبَ الْقُرَى.

     ✧ In this year al-Ḥasan al-Harsh rose in a group of the lowly people, with him a great many of the Bedouins, and he called to al-Riḍā from the family of Muḥammad ﷺ, and he came to al-Nīl, collected the revenues, and plundered the villages.

457. Tarikh (al-Tabari) 3132No grade recorded

     وَحَجَّ بِالنَّاسِ فِي هَذِهِ السَّنَةِ الْعَبَّاسُ بْنُ مُوسَى بْنِ عِيسَى بْنِ مُوسَى الْهَاشِمِيُّ.

     ✧ And ʿAbbās b. Mūsā b. ʿĪsā b. Mūsā al-Hāshimī led the people in the pilgrimage in this year.

458. Tarikh (al-Tabari) 3133No grade recorded

     ذِكْرُ مَنْ تُوُفِّيَ فِي هَذِهِ السَّنَةِ مِنَ الْأَكَابِرِ   1082 - سُفْيَانُ بْنُ عُيَيْنَةَ بْنِ أَبِي عِمْرَانَ بْنِ مُحَمَّدٍ، مَوْلًى لِبَنِي هَاشِمِ بْنِ رُؤْبَةَ  . وَقِيلَ: مَوْلَى مُحَمَّدِ بْنِ مُزَاحِمٍ الْهِلَالِيِّ. وُلِدَ بِالْكُوفَةِ سَنَةَ سَبْعٍ وَمِائَةٍ، وَكَانَ أَبُوهُ مِنْ عُمَّالِ خَالِدٍ الْقَسْرِيِّ، فَلَمَّا عُزِلَ خَالِدٌ عَنِ الْعِرَاقِ وَوَلِيَ يُوسُفُ بْنُ عُمَرَ طَلَبَ عُمَّالَ خَالِدٍ فَهَرَبُوا مِنْهُ، وَهَرَبَ عُيَيْنَةُ فَسَكَنَ مَكَّةَ. وَكَانَ لِسُفْيَانَ تِسْعَةُ إِخْوَةٍ، حَدَّثَ مِنْهُمْ أَرْبَعَةٌ: مُحَمَّدٌ، وَآدَمُ، وَعِمْرَانُ، وَإِبْرَاهِيمُ، وَكَانَ سُفْيَانُ مُقَدَّمًا عَلَى الْكُلِّ. وَقَالَ أَبُو أَحْمَدَ مُحَمَّدُ بْنُ أَحْمَدَ النَّيْسَابُورِيُّ الْحَافِظُ: كَانَ بَنُو عُيَيْنَةَ عَشَرَةَ خَزَّازِينَ، حَدَّثَ مِنْهُمْ خَمْسَةٌ - فَذَكَرَهُمْ - وَأَخْوَالُ بَنِي عُيَيْنَةَ: بَنُو بَنِي الْمُتَّئِدِ، حَدَّثَ مِنْهُمْ يُوسُفُ وَيَعْقُوبُ وَنُعَيْمُ بْنُ يَعْقُوبَ بْنِ الْمُتَّئِدِ، وَأَدْرَكَ سُفْيَانُ سِتَّةً وَثَمَانِينَ نَفْسًا مِنَ التَّابِعِينَ. وَرَوَى عَنْهُ مِنَ الْكِبَارِ الْأَعْمَشُ، وَالثَّوْرِيُّ، وَشُعْبَةُ، وَابْنُ الْمُبَارَكِ، وَوَكِيعٌ، وَابْنُ مَهْدِيٍّ، وَالشَّافِعِيُّ، وَأَحْمَدُ، وَيَحْيَى، وَكَتَبَ عَنْ سُفْيَانَ بْنِ عُيَيْنَةَ وَهُوَ ابْنُ خَمْسَةٍ وَثَلَاثِينَ سَنَةً قَبْلَ مَوْتِ الْأَعْمَشِ بِخَمْسِ سِنِينَ، وَحَدَّثَ فِي مَجْلِسِ الْأَعْمَشِ. عَنْ إِبْرَاهِيمَ بْنِ ازْدَادَ الرَّافِقِيُّ قَالَ: قَالَ لِي سُفْيَانُ بْنُ عُيَيْنَةَ: لَمَّا بَلَغْتُ خَمْسَ عَشْرَةَ سَنَةً دَعَانِي أَبِي فَقَالَ لِي: يَا سُفْيَانُ، قَدِ انْقَطَعَتْ عَنْكَ شَرَائِعُ الصَّبِّ [مِنَ الْخَيْرِ ]، فَاحْتَفِظْ مِنَ الْخَيْرِ تَكُنْ مِنْ أَهْلِهِ، لَا يُغَرَّنَّكَ مَنِ اغْتَرَّ بِاللَّهِ فَمَدَحَكَ بِمَا تَعْلَمُ خِلَافَهُ مِنْكَ، فَإِنَّهُ مَا مِنْ أَحَدٍ يَقُولُ فِي أَحَدٍ مِنَ الْخَيْرِ إِذَا رَضِيَ إِلَّا وَهُوَ يَقُولُ فِيهِ مِنَ الشَّرِّ مِثْلَيْ ذَلِكَ إِذَا سَخِطَ، فَاسْتَأْنِسْ بِالْوَحْدَةِ مِنْ جُلَسَاءِ السُّوءِ، وَلَا تَنْقُلْ أَحْسَنَ ظَنِّي بِكَ إِلَى غَيْرِ ذَلِكَ، وَلَنْ يَسْعَدَ بِالْعُلَمَاءِ إِلَّا مَنْ أَطَاعَهُمْ. قَالَ سُفْيَانُ: فَجَعَلْتُ وَصِيَّةَ أَبِي قِبْلَةً أَمِيلُ مَعَهَا وَلَا أَمِيلُ عَنْهَا. قَالَ أَحْمَدُ بْنُ النَّضِرِ الْهِلَالِيُّ: سَمِعْتُ أَبِي يَقُولُ: كُنْتُ فِي مَجْلِسِ سُفْيَانَ بْنِ عُيَيْنَةَ، فَنَظَرَ إِلَى صَبِيٍّ دَخَلَ الْمَسْجِدَ فَتَهَاوَنُوا بِهِ لِصِغَرِ سِنِّهِ، فَقَالَ سُفْيَانُ: كَذَلِكَ كُنْتُمْ مِنْ قَبْلُ فَمَنَّ اللَّهُ عَلَيْكُمْ ثُمَّ قَالَ: يَا نَصْرُ، لَوْ رَأَيْتَنِي وَلِي عَشْرُ سِنِينَ طُولِي خَمْسَةُ أَشْبَارٍ، وَوَجْهِي كَالدِّينَارِ، وَأَنَا كَشُعْلَةِ نَارٍ، ثِيَابِي صِغَارٌ، وَأَكْمَامِي قِصَارٌ، وَذَيْلِي بِمِقْدَارٍ، وَنَعْلِي كَآذَانِ الْفَارِ، أَخْتَلِفُ إِلَيَّ عُلَمَاءُ الْأَمْصَارِ، مِثْلَ الزُّهْرِيِّ وَعَمْرِو بْنِ دِينَارٍ، أَجْلِسُ بَيْنَهُمْ كَالْمِسْمَارِ، مَحْبَرَتِي كَالْجَوْزَةِ، وَمَقْلَمَتِي كَالْمَوْزَةِ، وَقَلَمِي كَاللَّوْزَةِ، فَإِذَا دَخَلْتُ الْمَجْلِسَ قَالُوا: أَوْسِعُوا لِلشَّيْخِ، ثُمَّ تَبَسَّمَ ابْنُ عُيَيْنَةَ وَضَحِكَ. عَنْ بِشْرِ بْنِ مَطَرٍ قَالَ: كُنَّا عَلَى بَابِ سُفْيَانَ بْنِ عُيَيْنَةَ فَجَاءَتْ طَائِفَةٌ فَدَخَلُوا، وَطَائِفَةٌ أُخْرَى فَدَخَلُوا، فَصِحْنَا وَقُلْنَا: يَجِيءُ أَصْحَابُ الدَّرَاهِمِ وَالدَّنَانِيرِ فَيَدْخُلُونَ وَنَحْنُ الْفُقَرَاءَ وَأَبْنَاءَ السَّبِيلِ نُمْنَعُ الدُّخُولَ ! ؟ فَخَرَجَ إِلَيْنَا وَهُوَ يَبْكِي فَقَالَ لَنَا: أَصَبْتُمْ مَقَالًا، فَقُولُوا هَلْ رَأَيْتُمْ صَاحِبَ عِيَالٍ أَفْلَحَ ؟ ثُمَّ قَالَ: أُعْلِمُكُمْ أَنِّي كُنْتُ أُوتِيتُ فَهُمَ الْقُرْآنِ، فَلَمَّا أَخَذْتُ مَالَ أَبِي جَعْفَرٍ مُنِعْتُ. عَنْ أَبِي بَكْرِ بْنِ أَحْمَدَ بْنِ عَبْدِ اللَّهِ الطُّرْسُوسِيِّ قَالَ: سَمِعْتُ حَامِدَ بْنَ يَحْيَى الْبَلْخِيَّ يَقُولُ: سَمِعْتُ سُفْيَانَ بْنَ عُيَيْنَةَ يَقُولُ: رَأَيْتُ كَأَنَّ أَسْنَانِي كُلَّهَا سَقَطَتْ، فَذَكَرْتُ ذَلِكَ لِلزُّهْرِيِّ فَقَالَ: يَمُوتُ أَصْحَابُكَ وَتَبْقَى [أَنْتَ ] وَحْدَكَ. فَمَاتَ أَصْحَابِي وَبَقِيتُ. عَنْ أَبِي بَكْرٍ الْأَثْرَمِ قَالَ: سَمِعْتُ أَحْمَدَ بْنَ حَنْبَلٍ - وَذَكَرَ سُفْيَانُ بْنُ عُيَيْنَةَ - قَالَ: مَا رَأَيْنَا مِثْلَهُ. عَنْ مُحَمَّدِ بْنِ سَعْدٍ قَالَ: أَخْبَرَنِي الْحَسَنُ بْنُ عِمْرَانَ بْنِ عُيَيْنَةَ أَنَّ سُفْيَانَ قَالَ [لَهُ ] بِجَمْعٍ آخِرِ حَجَّةٍ حَجَّهَا: قَدْ وَافَيْتُ هَذَا الْمَوْضِعَ سَبْعِينَ مَرَّةً، أَقُولُ فِي كُلِّ سَنَةٍ: اللَّهُمَّ لَا تَجْعَلْهُ آخِرَ الْعَهْدِ مِنْ هَذَا الْمَكَانِ، وَقَدِ اسْتَحْيَيْتُ مِنَ اللَّهِ مِنْ كَثْرَةِ مَا أَسْأَلُهُ ذَلِكَ. فَرَجَعَ فَتُوُفِّيَ فِي السَّنَةِ الدَّاخِلَةِ. قَالَ ابْنُ سَعْدٍ: وَقَالَ الْوَاقِدِيُّ أَخْبَرَنِي سُفْيَانُ أَنَّهُ وُلِدَ سَنَةَ سَبْعٍ وَمِائَةٍ، وَمَاتَ أَوَّلَ يَوْمٍ مِنْ رَجَبٍ سَنَةَ ثَمَانٍ وَتِسْعِينَ وَمِائَةٍ، وَدُفِنَ بِالْحَجُونِ وَقِيلَ: فِي آخِرِ يَوْمٍ مِنْ جُمَادَى الْآخِرَةِ. 1083 - عَبْدُ الرَّحْمَنِ بْنُ مَهْدِيِّ بْنِ حَسَّانَ بْنِ عَبْدِ الرَّحْمَنِ، أَبُو سَعِيدٍ الْعَنْبَرِيُّ  . وُلِدَ سَنَةَ خَمْسٍ وَثَلَاثِينَ وَمِائَةٍ. سَمِعَ سُفْيَانَ الثَّوْرِيَّ، وَمَالِكًا، وَشُعْبَةَ، وَالْحَمَّادَيْنِ، وَخَلْقًا كَثِيرًا. رَوَى عَنْهُ: ابْنُ الْمُبَارَكِ، وَابْنُ الْمَدِينِي، وَأَحْمَدُ بْنُ حَنْبَلٍ، وَيَحْيَى، وَغَيْرُهُمْ. وَكَانَ مِنْ كِبَارِ الْعُلَمَاءِ، وَأَحَدِ الْمَذْكُورِينَ بِالْحِفْظِ وَالْفِقْهِ، وَكَانَ شَدِيدَ الْحُبِّ لِحِفْظِ الْحَدِيثِ. عَنْ صَالِحِ بْنِ أَحْمَدَ بْنِ عَبْدِ اللَّهِ الْعِجْلِيِّ قَالَ: حَدَّثَنِي أَبِي وَذَكَرَ عَبْدَ الرَّحْمَنِ بْنَ مَهْدِيٍّ - قَالَ: قَالَ لَهُ رَجُلٌ: أَيُّمَا أَحَبُّ إِلَيْكَ يَغْفِرُ اللَّهُ لَكَ ذَنْبًا، أَوْ تَحْفَظُ حَدِيثًا ؟ قَالَ: أَحْفَظُ حَدِيثًا. وَقَالَ أَحْمَدُ بْنُ حَنْبَلٍ: إِذَا حَدَّثَ عَبْدُ الرَّحْمَنِ عَنْ رَجُلٍ فَهُوَ حُجَّةٌ. وَقَالَ ابْنُ الْمَدِينِي: كَانَ عَبْدُ الرَّحْمَنِ أَعْلَمَ النَّاسِ، وَلَوْ أَنِّي أُخِذْتُ فَخُلِّفْتُ بَيْنَ الرُّكْنِ وَالْمَقَامِ لَحَلَفْتُ بِاللَّهِ أَنِّي لَمْ أَرَ أَحَدًا قَطُّ أَعْلَمَ بِالْحَدِيثِ مِنْ عَبْدِ الرَّحْمَنِ بْنِ مَهْدِيٍّ. وَقَالَ مُحَمَّدُ بْنُ يَحْيَى: مَا رَأَيْتُ فِي يَدِ عَبْدِ الرَّحْمَنِ كِتَابًا قَطُّ، وَكُلُّ مَا سَمِعْتُهُ مِنْهُ سَمِعْتُهُ حِفْظًا. عَنْ عَلِيِّ بْنِ الْمَدِينِي قَالَ: كَانَ عَبْدُ الرَّحْمَنِ بْنُ مَهْدِيٍّ يَخْتِمُ فِي كُلِّ لَيْلَتَيْنِ، وَكَانَ وِرْدُهُ فِي كُلِّ لَيْلَةٍ نِصْفَ الْقُرْآنِ. قَالَ ابْنُ الْمَدِينِي: تُوُفِّيَ عَبْدُ الرَّحْمَنِ سَنَةَ ثَمَانٍ وَتِسْعِينَ، وَهُوَ ابْنُ ثَلَاثٍ وَسِتِّينَ سَنَةٍ. 1084 - عَمْرُو بْنُ الْهَيْثَمِ بْنِ قُطْنِ بْنِ كَعْبٍ، أَبُو قُطْنٍ الْقَطْعِيُّ الْبَصْرِيُّ  . قَدِمَ بَغْدَادَ وَحَدَّثَ بِهَا عَنْ شُعْبَةَ، وَهِشَامٍ الدَّسْتُوائِيِّ. وَرَوَى عَنْهُ أَحْمَدُ، وَيَحْيَى، وَقَالَ: هُوَ ثِقَةٌ. وَتُوُفِّيَ فِي شَعْبَانَ هَذِهِ السَّنَةَ. 1085 - مُحَمَّدٌ الْأَمِينُ  . [قَالَ ابن الجوزي رحمه الله تعالى]: قَدْ ذَكَرْنَا كَيْفِيَّةَ قَتْلِهِ فِي الْحَوَادِثِ، وَقُتِلَ لِسِتٍّ بَقِينَ مِنَ الْمُحَرَّمِ سَنَةَ ثَمَانٍ وَتسعين وَمِائَةٍ، وَكَانَ عُمُرُهُ ثَلَاثَةً وَثَلَاثِينَ. وَقِيلَ: ثَمَانِيَةً وَعِشْرِينَ. وَكَانَتْ خِلَافَتُهُ مَعَ زَمَانِ الْفِتْنَةِ أَرْبَعَ سِنِينَ وَثَمَانِيَةَ أَشْهُرٍ وَخَمْسَةَ أَيَّامٍ. وَقِيلَ: وَسَبْعَةَ أَشْهُرٍ وَثَمَانِيَةَ أَيَّامٍ. وَقِيلَ: وَسِتَّةَ أَشْهُرٍ وَأَرْبَعَةً وَعِشْرِينَ يَوْمًا. 1086 - مُحَمَّدُ بْنُ مُنَاذِرٍ الشَّاعِرُ  ، يُكَنَّى أَبَا ذُرَيْحٍ. وَقِيلَ: أَبَا جَعْفَرٍ. وَقِيلَ: أَبَا عَبْدِ اللَّهِ. كَانَ مَوْلَى سُلَيْمَانَ الْقَهْرَمَانِيِّ، وَكَانَ سُلَيْمَانُ مَوْلَى عُبَيْدِ اللَّهِ بْنِ أَبِي بَكْرَةَ. سَمِعَ مُحَمَّدًا، وَشُعْبَةَ، وَسُفْيَانَ بْنَ عُيَيْنَةَ وَغَيْرَهُمْ. وَكَانَ شَاعِرًا فَصِيحًا، وَمَدَحَ الْمَهْدِيَّ، وَكَانَ عَالِمًا بِاللُّغَةِ. قَالَ الثَّوْرِيُّ: سَأَلْتُ أَبَا عُبَيْدَةَ عَنِ الْيَوْمِ الثَّانِي مِنَ النَّحْرِ، مَا كَانَتِ الْعَرَبُ تُسَمِّيهِ ؟ فَقَالَ: لَا أَعْلَمُ، فَلَقِيتُ ابْنَ مُنَاذِرٍ فَأَخْبَرْتُهُ فَقَالَ: أَسْقِطْ مِثْلَ هَذَا عَلَى أَبِي عُبَيْدَةَ، وَهِيَ أَرْبَعَةُ أَيَّامٍ مُتَوَالِيَاتٍ، كُلِّهَا عَلَى حَرْفِ الرَّاءِ، الْأَوَّلُ: يَوْمُ النَّحْرِ، وَالثَّانِي: يَوْمُ الْفَرِّ، وَالثَّالِثُ: يَوْمُ النَّفْرِ، وَالرَّابِعُ: يَوْمُ الصَّدْرِ. فَلَقِيتُ أَبَا عُبَيْدَةَ فَحَدَّثْتُهُ، فَكَتَبَهُ عَنِّي عَنْ مُحَمَّدِ بْنِ مُنَاذِرٍ. وَكَانَ مُحَمَّدُ بْنُ مُنَاذِرٍ يَتَعَبَّدُ وَيَتَنَسَّكُ، وَيُلَازِمُ الْمَسْجِدَ، ثُمَّ هَوَى عَبْدُ الْمَجِيدِ بْنُ عَبْدِ الْوَهَّابِ الثَّقَفِيُّ فَتَهَتَّكَ، وَعَدَلَ عَنِ التَّنَسُّكِ، وَأَظْهَرَ الْخَلَاعَةَ، وَكَانَ عَبْدُ الْمَجِيدِ مِنْ أَحْسَنِ النَّاسِ وَجْهًا وَأَدَبًا وَلِبَاسًا، وَكَانَ يُحِبُّ ابْنَ مُنَاذِرٍ أَيْضًا فَتَزَوَّجَ عَبْدُ الْمَجِيدِ امْرَأَةً، وَأَوْلَمَ عَلَيْهَا شَهْرًا، يَجْتَمِعُ عِنْدَهُ أَهْلُ الْبَصْرَةِ، فَصَعِدَ ذَاتَ يَوْمٍ إِلَى السَّطْحِ فَرَأَى طُنْبًا مِنْ أَطْنَابِ السِّتَارَةِ قَدِ انْحَلَّ، فَأَكَبَّ عَلَيْهِ يَشُدُّهُ، فَتَرَدَّى عَلَى رَأْسِهِ وَمَاتَ مِنْ سَقْطَتِهِ، فَمَا رَأَيْتُ مُصِيبَةً أَعْظَمَ مِنْ مُصِيبَتِهِ، وَرَثَاهُ ابْنُ مُنَاذِرٍ فَقَالَ: إِنَّ عَبْدَ الْمَجِيدِ يَوْمَ تَوَلَّى هَدَّ رُكْنًا مَا كَانَ بِالْمَهْدُودِ     مَا دَرَى نَعْشُهُ وَلَا حَامِلُوهُ مَا عَلَى النَّعْشِ مِنْ عَفَافٍ وَجُودٍ قَالَ يَحْيَى بْنُ مَعِينٍ: كَانَ ابْنُ مُنَاذِرٍ صَاحِبَ شِعْرٍ، لَا صَاحِبَ حَدِيثٍ، وَكَانَ يَتَعَشَّقُ ابْنَ عَبْدِ الْوَهَّابِ، وَيَقُولُ فِيهِ الشِّعْرَ، وَتَشَبَّبَ بِنِسَاءِ ثَقِيفٍ فَطَرَدُوهُ مِنَ الْبَصْرَةِ، فَخَرَجَ إِلَى مَكَّةَ، فَكَانَ يُرْسِلُ الْعَقَارِبَ فِي الْمَسْجِدِ الْحَرَامِ حَتَّى يَلْسَعْنَ النَّاسَ وَيَصُبُّ الْمِدَادَ بِاللَّيْلِ فِي الْمَوَاضِعِ الَّتِي يَتَوَضَّأُ النَّاسُ مِنْهَا حَتَّى تَسْوَدَّ وُجُوهُهُمْ لَا يَرْوِي عَنْهُ رَجُلٌ فِيهِ خَيْرٌ. 1087 - يَحْيَى بْنُ سَعِيدِ بْنِ فَرُّوخٍ، أَبُو سَعِيدٍ الْقَطَّانُ الْأَحْوَلُ. وُلِدَ سَنَةَ عَشْرٍ وَمِائَةٍ. سَمِعَ هِشَامَ بْنَ عُرْوَةَ، وَيَحْيَى بْنَ سَعِيدٍ الْأَنْصَارِيَّ، وَالْأَعْمَشَ، وَسُفْيَانَ، وَغَيْرَهُمْ. رَوَى عَنْهُ: ابْنُ مَهْدِيٍّ، وَعَفَّانُ، وَأَحْمَدُ، وَعَلِيٌّ، وَيَحْيَى، وَغَيْرُهُمْ. وَقَالَ عَلِيٌّ: لَمْ أَرَ أَحَدًا أَثْبَتَ مِنْ يَحْيَى بْنِ سَعِيدٍ، وَلَا أَعْلَمَ بِالرِّجَالِ. وَقَالَ أَحْمَدُ: مَا رَأَتْ عَيْنَايَ مِثْلَهُ، لَا وَاللَّهِ مَا أَدْرَكْنَا مِثْلَهُ، مَا كَانَ أَضْبَطَهُ وَأَشَدَّ تَفَقُّدِهِ. عَنْ سُلَيْمَانَ بْنِ الْأَشْعَثِ قَالَ: سَمِعْتُ يَحْيَى بْنَ مَعِينٍ يَقُولُ: أَقَامَ يَحْيَى بْنُ سَعِيدٍ عِشْرِينَ سَنَةً يَخْتِمُ الْقُرْآنَ فِي كُلِّ لَيْلَةٍ، وَلَمْ يَفُتْهُ الْمَسْجِدُ أَرْبَعِينَ سَنَةً، وَمَا رُئِيَ يَطْلُبُ جَمَاعَةً قَطُّ. تُوُفِّيَ يَحْيَى بْنُ سَعِيدٍ فِي صَفَرٍ هَذِهِ السَّنَةَ.

     ✧ Mention of the notables who died in this year 1082 - Sufyān b. ʿUyaynah b. Abī ʿImrān b. Muḥammad, a client of Banū Hāshim b. Ruʾbah. It is also said: a client of Muḥammad b. Muzāḥim al-Hilālī. He was born in al-Kūfah in the year 107. His father was one of the officials of Khālid al-Qasrī. When Khālid was dismissed from Iraq and Yūsuf b. ʿUmar took over, he sought Khālid's officials, and they fled from him. ʿUyaynah fled and settled in Makkah. Sufyān had nine brothers, four of whom narrated: Muḥammad, Ādam, ʿImrān, and Ibrāhīm. Sufyān was given precedence over all of them. Abū Aḥmad Muḥammad b. Aḥmad al-Naysābūrī al-Ḥāfiẓ said: The Banū ʿUyaynah were ten silk merchants. Five of them narrated — he mentioned them — and the maternal uncles of Banū ʿUyaynah were Banū Banī al-Muttaʾid. Among them narrated Yūsuf and Yaʿqūb and Nuʿaym b. Yaʿqūb b. al-Muttaʾid. Sufyān met eighty-six individuals from the Successors. Among the major figures who narrated from him were al-Aʿmash, al-Thawrī, Shuʿbah, Ibn al-Mubārak, Wakīʿ, Ibn Mahdī, al-Shāfiʿī, Aḥmad, and Yaḥyā. He wrote down from Sufyān b. ʿUyaynah when he was thirty-five years old, five years before the death of al-Aʿmash, and he narrated in the circle of al-Aʿmash. From Ibrāhīm b. Azdād al-Rāfiqī: he said: Sufyān b. ʿUyaynah said to me: When I reached fifteen, my father called me and said: O Sufyān, the rules of youth [for good] have been cut off from you. Guard goodness and you will be of its people. Let not one who is deceived by God deceive you by praising you for what you know to be contrary to you. For there is no one who says good about anyone when pleased but he also says twice as much evil about him when angry. Find comfort in solitude from bad companions. Do not change my best expectation of you to otherwise. No one prospers through the scholars except one who obeys them. Sufyān said: I made my father's counsel a qiblah to which I incline and from which I do not deviate. Aḥmad b. al-Naḍr al-Hilālī said: I heard my father say: I was in the circle of Sufyān b. ʿUyaynah, and he looked at a boy who entered the mosque and they disdained him because of his young age. Sufyān said: "Thus you were before, and God favored you." Then he said: O Naṣr, if you had seen me when I was ten, my height five spans, my face like a dinar, I was like a flame of fire, my garments small, my sleeves short, my hem of a measure, my sandals like the ears of a mouse, I went back and forth to the scholars of the garrison towns, like al-Zuhrī and ʿAmr b. Dīnār, sitting among them like a nail, my inkpot like a walnut, my pen-case like a banana, my pen like an almond. When I entered the circle they said: Make room for the shaykh. Then Ibn ʿUyaynah smiled and laughed. From Bishr b. Maṭar: he said: We were at the door of Sufyān b. ʿUyaynah, and a group came and entered, and another group came and entered. We shouted and said: The people of dirhams and dinars come and enter, while we, the poor and the wayfarers, are prevented from entering! He came out to us weeping and said: You have spoken rightly, so say: Have you seen a family man who prospered? Then he said: I inform you that I was given the understanding of the Qur'an, but when I took the wealth of Abū Jaʿfar, I was deprived of it. From Abū Bakr b. Aḥmad b. ʿAbd Allāh al-Ṭarsūsī: he said: I heard Ḥāmid b. Yaḥyā al-Balkhī say: I heard Sufyān b. ʿUyaynah say: I saw as if all my teeth had fallen out. I mentioned that to al-Zuhrī, and he said: Your companions will die and you will remain alone. My companions died and I remained. From Abū Bakr al-Athram: he said: I heard Aḥmad b. Ḥanbal — and he mentioned Sufyān b. ʿUyaynah — say: We have not seen his like. From Muḥammad b. Saʿd: he said: al-Ḥasan b. ʿImrān b. ʿUyaynah informed me that Sufyān said to him at Jamʿ in the last Hajj he performed: I have come to this place seventy times, saying each year: O God, do not make this the last time from this place. I have become shy before God from asking Him that so often. He returned and died in the following year. Ibn Saʿd said: al-Wāqidī said: Sufyān informed me that he was born in the year 107 and died on the first day of Rajab in the year 198, and was buried in al-Ḥajūn. It is also said: on the last day of Jumādā al-Ākhirah. 1083 - ʿAbd al-Raḥmān b. Mahdī b. Ḥassān b. ʿAbd al-Raḥmān, Abū Saʿīd al-ʿAnbarī. He was born in the year 135. He heard Sufyān al-Thawrī, Mālik, Shuʿbah, the two Ḥammāds, and many others. Narrated from him: Ibn al-Mubārak, Ibn al-Madīnī, Aḥmad b. Ḥanbal, Yaḥyā, and others. He was one of the major scholars and one of those renowned for memorization and jurisprudence, and he was intensely devoted to the memorization of hadith. From Ṣāliḥ b. Aḥmad b. ʿAbd Allāh al-ʿIjlī: he said: My father narrated to me, and he mentioned ʿAbd al-Raḥmān b. Mahdī — he said: A man said to him: Which is dearer to you, that God forgive you a sin, or that you memorize a hadith? He said: I memorize a hadith. Aḥmad b. Ḥanbal said: When ʿAbd al-Raḥmān narrates from a man, he is a proof. Ibn al-Madīnī said: ʿAbd al-Raḥmān was the most knowledgeable of people. If I were taken and made to stand between the Corner and the Station, I would swear by God that I have never seen anyone more knowledgeable in hadith than ʿAbd al-Raḥmān b. Mahdī. Muḥammad b. Yaḥyā said: I never saw a book in the hand of ʿAbd al-Raḥmān. Everything I heard from him I heard from memory. From ʿAlī b. al-Madīnī: he said: ʿAbd al-Raḥmān b. Mahdī used to complete the Qur'an every two nights, and his nightly portion was half the Qur'an. Ibn al-Madīnī said: ʿAbd al-Raḥmān died in the year 198, at the age of sixty-three. 1084 - ʿAmr b. al-Haytham b. Quṭn b. Kaʿb, Abū Quṭn al-Qaṭʿī al-Baṣrī. He came to Baghdad and narrated there from Shuʿbah and Hishām al-Dastuwāʾī. Aḥmad and Yaḥyā narrated from him, and he said: He is trustworthy. He died in Shaʿbān of this year. 1085 - Muḥammad al-Amīn. [Ibn al-Jawzī, may God have mercy on him, said]: We have mentioned the manner of his killing in the events. He was killed with six days remaining of Muḥarram in the year 198, and his age was thirty-three. It is also said: twenty-eight. His caliphate, along with the time of civil strife, was four years, eight months, and five days. It is also said: seven months and eight days. It is also said: six months and twenty-four days. 1086 - Muḥammad b. Munādhir the poet, known as Abū Dhuraīḥ. It is also said: Abū Jaʿfar. It is also said: Abū ʿAbd Allāh. He was a client of Sulaymān al-Qahramānī, and Sulaymān was a client of ʿUbayd Allāh b. Abī Bakrah. He heard Muḥammad, Shuʿbah, Sufyān b. ʿUyaynah, and others. He was an eloquent poet, praised al-Mahdī, and was knowledgeable in language. Al-Thawrī said: I asked Abū ʿUbaydah about the second day of the sacrifice, what did the Arabs call it? He said: I do not know. Then I met Ibn Munādhir and told him, and he said: Drop such a question on Abū ʿUbaydah! They are four consecutive days, all on the letter rāʾ: the first is the Day of Sacrifice, the second is the Day of Return (al-farr), the third is the Day of Departure (al-nafr), and the fourth is the Day of Setting Out (al-ṣadr). Then I met Abū ʿUbaydah and told him, and he wrote it down from me on the authority of Muḥammad b. Munādhir. Muḥammad b. Munādhir used to worship and practice devotion and keep to the mosque. Then he fell in love with ʿAbd al-Majīd b. ʿAbd al-Wahhāb al-Thaqafī, and he became dissolute, turned away from devotion, and displayed debauchery. ʿAbd al-Majīd was among the most beautiful of people in face, manners, and dress, and he also loved Ibn Munādhir. ʿAbd al-Majīd married a woman and held a wedding feast for a month, during which the people of al-Baṣrah gathered at his place. One day he went up to the roof and saw a rope of the curtain ropes had come loose. He bent over it to tighten it, fell headfirst, and died from his fall. I never saw a greater calamity than his calamity. Ibn Munādhir mourned him and said: When ʿAbd al-Majīd passed away, he destroyed a pillar that was never to be destroyed. His bier did not know, nor did its bearers, what was upon the bier of chastity and generosity. Yaḥyā b. Maʿīn said: Ibn Munādhir was a man of poetry, not a man of hadith. He was infatuated with Ibn ʿAbd al-Wahhāb and composed poetry about him. He made love verses about the women of Thaqīf, so they expelled him from al-Baṣrah. He went out to Makkah and used to let scorpions loose in the Sacred Mosque so that they would sting people, and he would pour ink at night in the places where people performed ablution so that their faces would turn black. No man of good narrates from him. 1087 - Yaḥyā b. Saʿīd b. Farrūkh, Abū Saʿīd al-Qaṭṭān al-Aḥwal. He was born in the year 110. He heard Hishām b. ʿUrwah, Yaḥyā b. Saʿīd al-Anṣārī, al-Aʿmash, Sufyān, and others. Narrated from him: Ibn Mahdī, ʿAffān, Aḥmad, ʿAlī, Yaḥyā, and others. ʿAlī said: I have not seen anyone more reliable than Yaḥyā b. Saʿīd, nor more knowledgeable about the narrators. Aḥmad said: My eyes have not seen his like. No, by God, we have not met his like. How precise he was and how meticulous in his checking. From Sulaymān b. al-Ashʿath: he said: I heard Yaḥyā b. Maʿīn say: Yaḥyā b. Saʿīd spent twenty years completing the Qur'an every night, he never missed the mosque for forty years, and he was never seen seeking a congregation. Yaḥyā b. Saʿīd died in Ṣafar of this year.

459. Tarikh (al-Tabari) 3134No grade recorded

     ثُمَّ دَخَلَتْ سَنَةُ تِسْعٍ وَتِسْعِينَ وَمِائَةٍ ذِكْرُ ظُهُورِ ابْنِ طَبَاطَبَا الْعَلَوِيِّ   وَفِيهَا ظَهَرَ ( أَبُو عَبْدِ اللَّهِ ) مُحَمَّدُ بْنُ إِبْرَاهِيمَ بْنِ إِسْمَاعِيلَ بْنِ إِبْرَاهِيمَ بْنِ الْحَسَنِ بْنِ الْحُسَيْنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ - عَلَيْهِ السَّلَامُ - لِعَشْرٍ خَلَوْنَ مِنْ جُمَادَى الْآخِرَةِ، بِالْكُوفَةِ، يَدْعُو إِلَى الرِّضَى مِنْ آلِ مُحَمَّدٍ ﷺ وَالْعَمَلِ بِالْكِتَابِ وَالسُّنَّةِ، وَهُوَ الَّذِي يُعْرَفُ بِابْنِ طَبَاطَبَا، وَكَانَ الْقَيِّمَ بِأَمْرِهِ فِي الْحَرْبِ أَبُو السَّرَايَا السَّرِيُّ بْنُ مَنْصُورٍ، وَكَانَ يَذْكُرُ أَنَّهُ مِنْ وَلَدِ هَانِئِ بْنِ قَبِيصَةَ بْنِ هَانِئِ بْنِ مَسْعُودٍ الشَّيْبَانِيِّ. وَكَانَ سَبَبَ خُرُوجِهِ أَنَّ الْمَأْمُونَ لَمَّا صَرَفَ طَاهِرًا عَمَّا كَانَ إِلَيْهِ مِنَ الْأَعْمَالِ الَّتِي افْتَتَحَهَا، وَوَجَّهَ الْحَسَنَ بْنَ سَهْلٍ إِلَيْهَا - تَحَدَّثَ النَّاسُ بِالْعِرَاقِ أَنَّ الْفَضْلَ بْنَ سَهْلٍ قَدْ غَلَبَ عَلَى الْمَأْمُونِ، وَأَنَّهُ أَنْزَلَهُ قَصْرًا حَجَبَهُ فِيهِ عَنْ أَهْلِ بَيْتِهِ وَقُوَّادِهِ، وَأَنَّهُ يَسْتَبِدُّ بِالْأَمْرِ دُونَهُ، فَغَضِبَ لِذَلِكَ بَنُو هَاشِمٍ وَوُجُوهُ النَّاسِ، وَاجْتَرَءُوا عَلَى الْحَسَنِ بْنِ سَهْلٍ، وَهَاجَتِ الْفِتَنُ فِي الْأَمْصَارِ، فَكَانَ أَوَّلَ مَنْ ظَهَرَ ابْنُ طَبَاطَبَا بِالْكُوفَةِ. وَقِيلَ: كَانَ سَبَبَ اجْتِمَاعِ ابْنِ طَبَاطَبَا بِأَبِي السَّرَايَا أَنَّ أَبَا السَّرَايَا كَانَ يَكْرِي الْحَمِيرَ، ثُمَ5 قَوِيَ حَالُهُ، فَجَمَعَ نَفَرًا، فَقَتَلَ رَجُلًا مِنْ بَنِي تَمِيمٍ بِالْجَزِيرَةِ، وَأَخَذَ مَا مَعَهُ، فَطُلِبَ، فَاخْتَفَى، وَعَبَرَ الْفُرَاتَ إِلَى الْجَانِبِ الشَّامِيِّ، فَكَانَ يَقْطَعُ الطَّرِيقَ فِي تِلْكَ النَّوَاحِي، ثُمَّ لَحِقَ بِيَزِيدَ بْنِ مَزْيَدٍ الشَّيْبَانِيِّ بِ أَرْمِينِيَّةَ، وَمَعَهُ ثَلَاثُونَ فَارِسًا، فَقَوَّدَهُ، فَجَعَلَ يُقَاتِلُ مَعَهُ الْخَرَّمِيَّةَ، وَأَثَّرَ فِيهِمْ وَفَتَكَ، وَأَخَذَ مِنْهُمْ غُلَامَهُ أَبَا الشَّوْكِ. فَلَمَّا عُزِلَ أَسَدٌ عَنْ أَرْمِينِيَّةَ صَارَ أَبُو السَّرَايَا إِلَى أَحْمَدَ بْنِ مَزْيَدٍ، فَوَجَّهَهُ أَحْمَدُ طَلِيعَةً إِلَى عَسْكَرِ هَرْثَمَةَ فِي فِتْنَةِ الْأَمِينِ وَالْمَأْمُونِ، وَكَانَتْ شَجَاعَتُهُ قَدِ اشْتَهَرَتْ، فَرَاسَلَهُ هَرْثَمَةُ ( يَسْتَمِيلُهُ، فَمَالَ إِلَيْهِ، فَانْتَقَلَ إِلَى عَسْكَرِهِ، وَقَصَدَهُ الْعَرَبُ ) مِنَ الْجَزِيرَةِ، وَاسْتَخْرَجَ لَهُمُ الْأَرْزَاقَ مِنْ هَرْثَمَةَ، فَصَارَ مَعَهُ نَحْوُ أَلْفَيْ فَارِسٍ وَرَاجِلٍ، فَصَارَ يُخَاطَبُ بِالْأَمِيرِ. فَلَمَّا قُتِلَ الْأَمِينُ نَقَصَهُ هَرْثَمَةُ مِنْ أَرْزَاقِهِ وَأَرْزَاقِ أَصْحَابِهِ، فَاسْتَأْذَنَهُ فِي الْحَجِّ، فَأَذِنَ لَهُ وَأَعْطَاهُ عِشْرِينَ أَلْفَ دِرْهَمٍ، فَفَرَّقَهَا فِي أَصْحَابِهِ وَمَضَى، وَقَالَ لَهُمْ: اتَّبِعُونِي مُتَفَرِّقِينَ. فَفَعَلُوا، فَاجْتَمَعَ مَعَهُ مِنْهُمْ نَحْوٌ مِنْ مِائَتَيْ فَارِسٍ، فَسَارَ بِهِمْ إِلَى عَيْنِ التَّمْرِ وَحَصَرَ عَامِلَهَا، وَأَخَذَ مَا مَعَهُ مِنَ الْمَالِ وَفَرَّقَهُ فِي أَصْحَابِهِ. وَسَارَ، فَلَقِيَ عَامِلًا آخَرَ وَمَعَهُ مَالٌ عَلَى ثَلَاثَةِ بِغَالٍ، فَأَخَذُوهَا وَسَارَ، فَلَحِقَهُ عَسْكَرٌ كَانَ قَدْ سَيَّرَهُ هَرْثَمَةُ خَلْفَهُ، فَعَادَ إِلَيْهِمْ وَقَاتَلَهُمْ، فَهَزَمَهُمْ، وَدَخَلَ الْبَرِّيَّةَ، وَقَسَّمَ الْمَالَ بَيْنَ أَصْحَابِهِ، وَانْتَشَرَ جُنْدُهُ، فَلَحِقَ بِهِ مَنْ تَخَلَّفَ عَنْهُ مِنْ أَصْحَابِهِ وَغَيْرِهِمْ، فَكَثُرَ جَمْعُهُ، فَسَارَ نَحْوَ دَقُوقَاءَ، وَعَلَيْهَا أَبُو ضِرْغَامَةَ الْعِجْلِيُّ، فِي سَبْعِمِائَةِ فَارِسٍ، فَخَرَجَ إِلَيْهِ فَلَقِيَهُ، فَاقْتَتَلُوا، فَانْهَزَمَ أَبُو ضِرْغَامَةَ وَدَخَلَ قَصْرَ دَقُوقَاءَ، فَحَصَرَهُ أَبُو السَّرَايَا، وَأَخْرَجَهُ مِنَ الْقَصْرِ بِالْأَمَانِ، وَأَخَذَ مَا عِنْدَهُ مِنَ الْأَمْوَالِ. وَسَارَ إِلَى الْأَنْبَارِ وَعَلَيْهَا إِبْرَاهِيمُ الشَّرَوِيُّ، مَوْلَى الْمَنْصُورِ، فَقَتَلَهُ أَبُو السَّرَايَا، وَأَخَذَ مَا فِيهَا وَسَارَ عَنْهَا، ثُمَّ عَادَ إِلَيْهَا بَعْدَ إِدْرَاكِ الْغِلَالِ، فَاحْتَوَى عَلَيْهَا، ثُمَّ ضَجِرَ مِنْ طُولِ السُّرَى فِي الْبِلَادِ، فَقَصَدَ الرَّقَّةَ، فَمَرَّ بِطَوْقِ بْنِ مَالِكٍ التَّغْلِبِيِّ وَهُوَ يُحَارِبُ الْقَيْسِيَّةَ، فَأَعَانَهُ عَلَيْهِمْ، وَأَقَامَ مَعَهُ أَرْبَعَةَ أَشْهُرٍ يُقَاتِلُ عَلَى غَيْرِ طَمَعٍ إِلَّا لِلْعَصَبِيَّةِ لِلرَّبَعِيَّةِ عَلَى الْمُضَرِيَّةِ، فَظَفِرَ طَوْقٌ وَانْقَادَتْ لَهُ قَيْسٌ. وَسَارَ عَنْهُ أَبُو السَّرَايَا إِلَى الرَّقَّةِ، فَلَمَّا وَصَلَهَا لَقِيَهُ مُحَمَّدُ بْنُ إِبْرَاهِيمَ الْمَعْرُوفُ بِابْنِ طَبَاطَبَا، فَبَايَعَهُ، وَقَالَ لَهُ: انْحَدِرْ أَنْتَ فِي الْمَاءِ، وَأَسِيرُ أَنَا عَلَى الْبَرِّ، حَتَّى نُوَافِيَ الْكُوفَةَ. فَدَخَلَاهَا، وَابْتَدَأَ أَبُو السَّرَايَا بِقَصْرِ الْعَبَّاسِ بْنِ مُوسَى بْنِ عِيسَى فَأَخَذَ مَا فِيهِ مِنَ الْأَمْوَالِ وَالْجَوَاهِرِ، وَكَانَ عَظِيمًا لَا يُحْصَى، وَبَايَعَهُمْ أَهْلُ الْكُوفَةِ. وَقِيلَ: كَانَ سَبَبَ خُرُوجِهِ أَنَّ أَبَا السَّرَايَا كَانَ مِنْ رِجَالِ هَرْثَمَةَ، فَمَطَلَهُ بِأَرْزَاقِهِ فَغَضِبَ، وَمَضَى إِلَى الْكُوفَةِ، ( فَبَايَعَ ابْنَ طَبَاطَبَا، وَأَخَذَ الْكُوفَةَ )، وَاسْتَوْسَقَ لَهُ أَهْلُهَا، وَأَتَاهُ النَّاسُ مِنْ نَوَاحِي الْكُوفَةِ وَالْأَعْرَابُ، فَبَايَعُوهُ، وَكَانَ الْعَامِلَ عَلَيْهَا لِلْحَسَنِ بْنِ سَهْلٍ سُلَيْمَانُ بْنُ الْمَنْصُورِ، فَلَامَهُ الْحَسَنُ، وَوَجَّهَ زُهَيْرَ بْنَ الْمُسَيَّبِ الضَّبِّيَّ إِلَى الْكُوفَةِ فِي عَشَرَةِ آلَافِ فَارِسٍ وَرَاجِلٍ، فَخَرَجَ إِلَيْهِ ابْنُ طَبَاطَبَا وَأَبُو السَّرَايَا، فَوَاقَعُوهُ فِي قَرْيَةِ شَاهِي فَهَزَمُوهُ، وَاسْتَبَاحُوا عَسْكَرَهُ، وَكَانَتِ الْوَقْعَةُ سَلْخَ جُمَادَى الْآخِرَةِ. فَلَمَّا كَانَ الْغَدُ، مُسْتَهَلَّ رَجَبٍ، مَاتَ مُحَمَّدُ بْنُ إِبْرَاهِيمَ بْنِ طَبَاطَبَا فَجْأَةً، سَمَّهُ أَبُو السَّرَايَا، وَكَانَ سَبَبَ ذَلِكَ أَنَّهُ لَمَّا غَنِمَ مَا فِي عَسْكَرِ زُهَيْرٍ مَنَعَ عَنْهُ أَبَا السَّرَايَا، وَكَانَ النَّاسُ لَهُ مُطِيعِينَ، فَعَلِمَ أَبُو السَّرَايَا أَنَّهُ لَا حُكْمَ لَهُ مَعَهُ، فَسَمَّهُ فَمَاتَ، وَأَخَذَ غُلَامًا أَمْرَدَ يُقَالُ لَهُ مُحَمَّدُ بْنُ مُحَمَّدِ بْنِ زَيْدِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ - عَلَيْهِ السَّلَامُ - فَكَانَ الْحُكْمُ إِلَى أَبِي السَّرَايَا. وَرَجَعَ زُهَيْرٌ إِلَى قَصْرِ ابْنِ هُبَيْرَةَ، فَأَقَامَ بِهِ، وَوَجَّهَ الْحَسَنُ بْنُ سَهْلٍ عَبْدُوسَ بْنَ مُحَمَّدِ بْنِ أَبِي خَالِدٍ الْمَرْوَرُوذِيَ، فِي أَرْبَعَةِ آلَافِ فَارِسٍ، فَخَرَجَ إِلَيْهِ أَبُو السَّرَايَا، فَلَقِيَهُ بِالْجَامِعِ لِثَلَاثَ عَشْرَةَ لَيْلَةً بَقِيَتْ مِنْ رَجَبٍ، فَقَتَلَ عَبْدُوسًا، وَلَمْ يُفْلِتْ مِنْ أَصْحَابِهِ أَحَدٌ، كَانُوا بَيْنَ قَتِيلٍ وَأَسِيرٍ. وَانْتَشَرَ الطَّالِبِيُّونَ فِي الْبِلَادِ، وَضَرَبَ أَبُو السَّرَايَا الدَّرَاهِمَ بِالْكُوفَةِ، وَسَيَّرَ جُيُوشَهُ إِلَى الْبَصْرَةِ وَوَاسِطٍ وَنَوَاحِيهِمَا. فَوَلَّى الْبَصْرَةَ الْعَبَّاسَ بْنَ مُحَمَّدِ بْنِ عِيسَى بْنِ مُحَمَّدٍ الْجَعْفَرِيَّ. وَوَلَّى مَكَّةَ الْحُسَيْنَ بْنَ الْحَسَنِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ عَلِيٍّ الَّذِي يُقَالُ لَهُ الْأَفْطَسُ، وَجَعَلَ إِلَيْهِ الْمَوْسِمَ. وَوَلَّى الْيَمَنَ إِبْرَاهِيمَ بْنَ مُوسَى بْنِ جَعْفَرٍ. ( وَوَلَّى فَارِسَ إِسْمَاعِيلَ بْنَ مُوسَى بْنِ جَعْفَرٍ. وَوَلَّى الْأَهْوَازَ زَيْدَ بْنَ مُوسَى بْنِ جَعْفَرٍ )، فَسَارَ إِلَى الْبَصْرَةِ وَغَلَبَ عَلَيْهَا، وَأَخْرَجَ عَنْهَا الْعَبَّاسَ بْنَ مُحَمَّدٍ الْجَعْفَرِيَّ، وَوَلِيَهَا مَعَ الْأَهْوَازِ. وَوَجَّهَ أَبُو السَّرَايَا مُحَمَّدَ بْنَ سُلَيْمَانَ بْنِ دَاوُدَ بْنِ الْحَسَنِ ( بْنِ الْحَسَنِ ) بْنِ عَلِيٍّ إِلَى الْمَدَائِنِ، وَأَمَرَهُ أَنْ يَأْتِيَ بَغْدَاذَ مِنَ الْجَانِبِ الشَّرْقِيِّ، فَأَتَى الْمَدَائِنَ وَأَقَامَ بِهَا، وَسَيَّرَ عَسْكَرَهُ إِلَى دَيَالَى. وَكَانَ بِوَاسِطٍ عَبْدُ اللَّهِ بْنُ سَعِيدٍ الْحَرَشِيُّ وَالِيًا عَلَيْهَا مِنْ قِبَلِ الْحَسَنِ بْنِ سَهْلٍ، فَانْهَزَمَ مِنْ أَصْحَابِ أَبِي السَّرَايَا إِلَى بَغْدَاذَ، فَلَمَّا رَأَى الْحَسَنُ أَنَّ أَصْحَابَهُ لَا يَلْبَثُونَ لِأَصْحَابِ أَبِي السَّرَايَا - أَرْسَلَ إِلَى هَرْثَمَةَ يَسْتَدْعِيهِ لِمُحَارَبَةِ أَبِي السَّرَايَا، وَكَانَ قَدْ سَارَ إِلَى خُرَاسَانَ مُغَاضِبًا لِلْحَسَنِ، فَحَضَرَ بَعْدَ امْتِنَاعٍ، وَسَارَ إِلَى الْكُوفَةِ فِي شَعْبَانَ، وَسَيَّرَ الْحَسَنُ إِلَى الْمَدَائِنِ وَوَاسِطٍ عَلِيَّ بْنَ سَعِيدٍ، فَبَلَغَ الْخَبَرُ أَبَا السَّرَايَا وَهُوَ بِقَصْرِ ابْنِ هُبَيْرَةَ، فَوَجَّهَ جَيْشًا إِلَى الْمَدَائِنِ، فَدَخَلَهَا أَصْحَابُهُ فِي رَمَضَانَ، وَتَقَدَّمَ حَتَّى نَزَلَ بِنَهْرِ صَرْصَرٍ، وَجَاءَ هَرْثَمَةُ فَعَسْكَرَ بِإِزَائِهِ، بَيْنَهُمَا النَّهْرُ، وَسَارَ عَلِيُّ بْنُ سَعِيدٍ فِي شَوَّالٍ إِلَى الْمَدَائِنِ، فَقَاتَلَ بِهَا أَصْحَابَ أَبِي السَّرَايَا، فَهَزَمَهُمْ وَاسْتَوْلَى عَلَى الْمَدَائِنِ. وَبَلَغَ الْخَبَرُ أَبَا السَّرَايَا، فَرَجَعَ مِنْ نَهْرِ صَرْصَرٍ إِلَى قَصْرِ ابْنِ هُبَيْرَةَ، فَنَزَلَ بِهِ، وَسَارَ هَرْثَمَةُ فِي طَلَبِهِ فَوَجَدَ جَمَاعَةً مِنْ أَصْحَابِهِ، فَقَتَلَهُمْ، وَوَجَّهَ رُءُوسَهُمْ إِلَى الْحَسَنِ بْنِ سَهْلٍ، وَنَازَلَ هَرْثَمَةُ أَبَا السَّرَايَا، فَكَانَتْ بَيْنَهُمَا وَقْعَةٌ قُتِلَ فِيهَا جَمَاعَةٌ مِنْ أَصْحَابِ أَبِي السَّرَايَا، فَانْحَازَ إِلَى الْكُوفَةِ، وَوَثَبَ مَنْ مَعَهُ مِنَ الطَّالِبِيِّينَ عَلَى دُورِ بَنِي الْعَبَّاسِ وَمَوَالِيهِمْ ( وَأَتْبَاعِهِمْ، فَهَدَمُوهَا )، وَانْتَهَبُوهَا، وَخَرَّبُوا ضِيَاعَهُمْ، وَأَخْرَجُوهُمْ مِنَ الْكُوفَةِ، وَعَمِلُوا أَعْمَالًا قَبِيحَةً، وَاسْتَخْرَجُوا الْوَدَائِعَ الَّتِي كَانَتْ لَهُمْ عِنْدَ النَّاسِ. وَكَانَ هَرْثَمَةُ يُخْبِرُ النَّاسَ أَنَّهُ يُرِيدُ الْحَجَّ، وَحَبَسَ مَنْ قَدِمَ لِلْحَجِّ مِنْ خُرَاسَانَ وَغَيْرِهَا لِيَكُونَ هُوَ أَمِيرُ الْمَوْسِمِ، وَوَجَّهَ إِلَى مَكَّةَ دَاوُدَ بْنَ عِيسَى بْنِ مُوسَى بْنِ عِيسَى بْنِ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ ؓ وَكَانَ الَّذِي وَجَّهَهُ أَبُو السَّرَايَا إِلَى مَكَّةَ حُسَيْنَ بْنَ حَسَنٍ الْأَفْطَسَ ابْنِ عَلِيِّ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ عَلِيٍّ، وَوَجَّهَ إِلَى الْمَدِينَةِ مُحَمَّدَ بْنَ سُلَيْمَانَ بْنِ دَاوُدَ بْنِ الْحَسَنِ بْنِ عَلِيٍّ، فَدَخَلَهَا، وَلَمْ يُقَاتِلْهُ بِهَا أَحَدٌ. وَلَمَّا بَلَغَ دَاوُدَ بْنُ عِيسَى تَوْجِيهُ أَبِي السَّرَايَا حُسَيْنَ بْنَ حَسَنٍ إِلَى مَكَّةَ لِإِقَامَةِ الْمَوْسِمِ - جَمَعَ أَصْحَابَ بَنِي الْعَبَّاسِ وَمَوَالِيَهُمْ، وَكَانَ مَسْرُورٌ الْكَبِيرٌ قَدْ حَجَّ فِي مِائَتَيْ فَارِسٍ، فَتَعَبَّأَ لِلْحَرْبِ، وَقَالَ لِدَاوُدَ: أَقِمْ إِلَيَّ شَخْصَكَ، أَوْ بَعْضَ وَلَدِكَ، وَأَنَا أَكْفِيكَ، فَقَالَ: لَا أَسْتَحِلُّ الْقِتَالَ فِي الْمُحَرَّمِ، وَاللَّهِ لَئِنْ دَخَلُوهَا مِنْ هَذَا الْفَجِّ لَأَخْرُجَنَّ مِنْ غَيْرِهِ. وَانْحَازَ دَاوُدُ إِلَى نَاحِيَةِ الْمُشَاشِ، وَافْتَرَقَ الْجَمْعُ الَّذِي كَانَ جَمَعَهُمْ، وَخَافَ مَسْرُورٌ أَنْ يُقَاتِلَهُمْ، فَخَرَجَ فِي أَثَرِ دَاوُدَ رَاجِعًا إِلَى الْعِرَاقِ، وَبَقِيَ النَّاسُ بِعَرَفَةَ، فَصَلَّى بِهِمْ رَجُلٌ مِنْ عُرْضِ النَّاسِ بِغَيْرِ خُطْبَةٍ، وَدَفَعُوا مِنْ عَرَفَةَ بِغَيْرِ إِمَامٍ. وَكَانَ حُسَيْنُ بْنُ حَسَنٍ بِسَرَفَ يَخَافُ دُخُولَ مَكَّةَ، حَتَّى خَرَجَ إِلَيْهِ قَوْمٌ أَخْبَرُوهُ أَنَّ مَكَّةَ قَدْ خَلَتْ مِنْ بَنِي الْعَبَّاسِ، فَدَخَلَهَا فِي عَشْرَةِ أَنْفُسٍ، فَطَافُوا بِالْبَيْتِ، وَبَيْنَ الصَّفَا وَالْمَرْوَةِ، وَمَضَوْا إِلَى عَرَفَةَ، فَوَقَفُوا لَيْلًا ثُمَّ رَجَعُوا إِلَى مُزْدَلِفَةَ، فَصَلَّى بِالنَّاسِ الصُّبْحَ، وَأَقَامَ بِمِنًى أَيَّامَ الْحَجِّ، وَبَقِيَ بِمَكَّةَ إِلَى أَنِ انْقَضَتِ السَّنَةُ، وَكَذَلِكَ أَيْضًا أَقَامَ مُحَمَّدُ بْنُ سُلَيْمَانَ بِالْمَدِينَةِ، حَتَّى انْقَضَتِ السَّنَةُ. وَأَمَّا هَرْثَمَةُ فَإِنَّهُ نَزَلَ بِقَرْيَةِ شَاهِي، وَرَدَّ الْحَاجَّ، وَاسْتَدْعَى مَنْصُورَ بْنَ الْمَهْدِيِّ إِلَيْهِ، وَكَاتَبَ رُؤَسَاءَ أَهْلِ الْكُوفَةِ. وَأَمَّا عَلِيُّ بْنُ سَعِيدٍ فَإِنَّهُ تَوَجَّهَ مِنَ الْمَدَائِنِ إِلَى وَاسِطٍ، فَأَخَذَهَا، وَتَوَجَّهَ إِلَى الْبَصْرَةِ، فَلَمْ يَقْدِرْ عَلَى أَخْذِهَا هَذِهِ السَّنَةَ.

     ✧ Then the year one hundred and ninety-nine AH began. Mention of the appearance of Ibn Ṭabāṭabā the ʿAlawī In this year, Abū ʿAbd Allāh Muḥammad b. Ibrāhīm b. Ismāʿīl b. Ibrāhīm b. al-Ḥasan b. al-Ḥusayn b. ʿAlī b. Abī Ṭālib ﷺ appeared on the tenth of Jumādā al-Ākhirah in al-Kūfah, calling for the one pleasing from the family of Muḥammad ﷺ, acting by the Book and the Sunnah. He is the one known as Ibn Ṭabāṭabā. The one directing his military affairs was Abū al-Sarāyā al-Sarī b. Manṣūr, and he used to mention that he was from the descendants of Hāniʾ b. Qabīṣah b. Hāniʾ b. Masʿūd al-Shaybānī. The reason for his emergence was that when al-Maʾmūn dismissed Ṭāhir from the provinces that he had conquered, and appointed al-Ḥasan b. Sahl over them, people in Iraq began to say that al-Faḍl b. Sahl had gained dominance over al-Maʾmūn, that he had lodged him in a palace and veiled him therein from his own household and commanders, and that he was acting independently of him. Because of that, the Banū Hāshim and the notables of the people became angry, they dared to oppose al-Ḥasan b. Sahl, and conflicts erupted in the garrison towns. The first to appear was Ibn Ṭabāṭabā in al-Kūfah. It is said the reason Ibn Ṭabāṭabā came together with Abū al-Sarāyā was that Abū al-Sarāyā used to hire out donkeys, then his situation improved. He gathered a band of men, killed a man of the Banū Tamīm in al-Jazīrah, and took what he had with him. He was sought, so he went into hiding and crossed the Euphrates to the Syrian side, where he took to highway robbery in those regions. Then he joined Yazīd b. Mazyad al-Shaybānī in Armenia with thirty horsemen, and Yazīd appointed him as a commander. He fought alongside him against the Khurramiyyah, inflicted harm upon them, and was audacious. Among them he captured his slave Abū al-Shawk. When Asad was dismissed from Armenia, Abū al-Sarāyā went over to Aḥmad b. Mazyad. Aḥmad dispatched him as a vanguard to the army of Harthamah during the conflict between al-Amīn and al-Maʾmūn. His bravery had become famous, so Harthamah corresponded with him seeking to win him over. He inclined toward him, transferred to his camp, and the Arabs of al-Jazīrah sought him out. He obtained provisions for them from Harthamah, so that he came to have about two thousand horsemen and foot soldiers, and he was addressed as "commander." When al-Amīn was killed, Harthamah reduced his allowances and those of his companions. He asked Harthamah's permission to perform the pilgrimage, and Harthamah gave him permission and gave him twenty thousand dirhams. He distributed the money among his companions and departed, telling them: "Follow me in scattered groups." They did so, and about two hundred horsemen gathered with him. He traveled with them to ʿAyn al-Tamr, besieged its governor, took the money he had with him, and distributed it among his companions. He set out and met another governor who had money on three mules. They took the mules and continued on. An army that Harthamah had sent after him caught up with him, so he turned against them and fought them, routing them. He entered the desert, divided the money among his companions, and his troops dispersed. Those of his companions who had lagged behind and others joined him, so his force grew large. He proceeded toward Daqūqāʾ, whose governor was Abū Ḍirghāmah al-ʿIjlī with seven hundred horsemen. He came out to meet him, they fought, and Abū Ḍirghāmah was defeated and entered the palace of Daqūqāʾ. Abū al-Sarāyā besieged him, expelled him from the palace under a guarantee of safety, and seized the wealth that was with him. He went to al-Anbār, whose governor was Ibrāhīm al-Sharawī, a client of al-Manṣūr. Abū al-Sarāyā killed him, took what was in the city, and left. Then he returned after the crops were ripe and seized them. Then he grew weary of the long marches through the lands, so he headed for al-Raqqah. He passed by Ṭawq b. Mālik al-Taghlibī while the latter was fighting the Qaysīs, so he assisted him against them and stayed with him for four months, fighting without any personal gain except out of partisanship for the Rabīʿah against the Muḍar. Ṭawq was victorious and Qays submitted to him. Abū al-Sarāyā left him for al-Raqqah. When he reached it, he met Muḥammad b. Ibrāhīm, known as Ibn Ṭabāṭabā, and gave him allegiance. He said to him: "You go down by water, and I will travel by land until we meet at al-Kūfah." They entered it, and Abū al-Sarāyā began with the palace of al-ʿAbbās b. Mūsā b. ʿĪsā and took from it the money and jewels, which were immense beyond reckoning, and the people of al-Kūfah gave allegiance to them. It is also said that the reason for his emergence was that Abū al-Sarāyā was one of Harthamah's men, but Harthamah delayed his allowances, so he became angry and went to al-Kūfah, gave allegiance to Ibn Ṭabāṭabā, and took al-Kūfah. Its inhabitants became orderly under him, and people came to him from the districts of al-Kūfah and the Bedouins and gave him allegiance. The governor there for al-Ḥasan b. Sahl was Sulaymān b. al-Manṣūr, and al-Ḥasan reproached him. He sent Zuhayr b. al-Musayyab al-Ḍabbī to al-Kūfah with ten thousand horsemen and foot soldiers. Ibn Ṭabāṭabā and Abū al-Sarāyā went out to meet him and engaged him at the village of Shāhī, routing him and plundering his camp. The battle took place at the end of Jumādā al-Ākhirah. The next day, the first of Rajab, Muḥammad b. Ibrāhīm Ibn Ṭabāṭabā died suddenly; Abū al-Sarāyā had poisoned him. The reason was that after plundering Zuhayr's camp, Ibn Ṭabāṭabā denied the spoils to Abū al-Sarāyā, and the people were obedient to him. Abū al-Sarāyā realized that he would have no authority as long as he was alive, so he poisoned him and he died. He took a beardless youth called Muḥammad b. Muḥammad b. Zayd b. ʿAlī b. al-Ḥusayn b. ʿAlī b. Abī Ṭālib ﷺ, and authority reverted to Abū al-Sarāyā. Zuhayr returned to the palace of Ibn Hubayrah and stayed there. Al-Ḥasan b. Sahl sent ʿAbdūs b. Muḥammad b. Abī Khālid al-Marwarūdhī with four thousand horsemen. Abū al-Sarāyā went out and met him at al-Jāmiʿ, with thirteen nights remaining of Rajab. He killed ʿAbdūs, and not one of his companions escaped; they were either killed or captured. The Ṭālibīs spread throughout the lands. Abū al-Sarāyā minted dirhams in al-Kūfah and dispatched his armies to al-Baṣrah, Wāsiṭ, and their surrounding areas. He appointed al-ʿAbbās b. Muḥammad b. ʿĪsā b. Muḥammad al-Jaʿfarī as governor of al-Baṣrah. He appointed al-Ḥusayn b. al-Ḥasan b. ʿAlī b. al-Ḥusayn b. ʿAlī, called al-Afṭas, as governor of Makkah and put the pilgrimage season under his charge. He appointed Ibrāhīm b. Mūsā b. Jaʿfar as governor of Yemen. He appointed Ismāʿīl b. Mūsā b. Jaʿfar as governor of Fārs, and he appointed Zayd b. Mūsā b. Jaʿfar as governor of al-Ahwāz. Zayd proceeded to al-Baṣrah, took it, expelled al-ʿAbbās b. Muḥammad al-Jaʿfarī, and governed it together with al-Ahwāz. Abū al-Sarāyā sent Muḥammad b. Sulaymān b. Dāwūd b. al-Ḥasan b. al-Ḥasan b. ʿAlī to al-Madāʾin and ordered him to approach Baghdād from the eastern side. He reached al-Madāʾin and stayed there, sending his forces toward Dayālā. In Wāsiṭ, ʿAbd Allāh b. Saʿīd al-Ḥarashī was governor on behalf of al-Ḥasan b. Sahl, and he fled from the followers of Abū al-Sarāyā to Baghdād. When al-Ḥasan saw that his men could not withstand Abū al-Sarāyā's followers, he sent to Harthamah summoning him to fight Abū al-Sarāyā. Harthamah had gone to Khurāsān in anger at al-Ḥasan, but he came after some hesitation. He marched to al-Kūfah in Shaʿbān, and al-Ḥasan sent ʿAlī b. Saʿīd to al-Madāʾin and Wāsiṭ. The news reached Abū al-Sarāyā while he was at the palace of Ibn Hubayrah, so he sent an army to al-Madāʾin. His men entered it in Ramaḍān, and he himself advanced until he encamped on the Nahr Ṣarṣar. Harthamah came and camped opposite him, with the river between them. ʿAlī b. Saʿīd marched in Shawwāl to al-Madāʾin, fought Abū al-Sarāyā's followers there, defeated them, and took control of al-Madāʾin. The news reached Abū al-Sarāyā, and he returned from Nahr Ṣarṣar to the palace of Ibn Hubayrah and camped there. Harthamah pursued him, found a group of his companions, killed them, and sent their heads to al-Ḥasan b. Sahl. Harthamah engaged Abū al-Sarāyā, and there was a battle in which a group of Abū al-Sarāyā's companions were killed. He withdrew to al-Kūfah. The Ṭālibīs with him fell upon the houses of the Banū al-ʿAbbās and their clients and followers, demolished them, plundered them, ruined their estates, expelled them from al-Kūfah, committed vile acts, and extracted the deposits they had left with people. Harthamah told the people that he intended to perform the pilgrimage, and he detained those who had come for the pilgrimage from Khurāsān and elsewhere so that he would be the leader of the pilgrimage. He sent Dāwūd b. ʿĪsā b. Mūsā b. ʿĪsā b. Muḥammad b. ʿAbd Allāh b. ʿAbbās ؓ to Makkah. Abū al-Sarāyā had sent al-Ḥusayn b. al-Ḥasan al-Afṭas b. ʿAlī b. ʿAlī b. al-Ḥusayn b. ʿAlī to Makkah, and he sent Muḥammad b. Sulaymān b. Dāwūd b. al-Ḥasan b. ʿAlī to al-Madīnah, and he entered it without anyone fighting him. When Dāwūd b. ʿĪsā learned that Abū al-Sarāyā had sent al-Ḥusayn b. al-Ḥasan to Makkah to conduct the pilgrimage, he gathered the followers of the Banū al-ʿAbbās and their clients. Masrūr the Elder had come on pilgrimage with two hundred horsemen, and he prepared for battle. He said to Dāwūd: "Show yourself to me, or send one of your sons, and I will suffice you." Dāwūd replied: "I do not deem it lawful to fight in the sacred month. By God, if they enter from this mountain pass, I will leave from another." Dāwūd withdrew to the area of al-Mushāsh, and the force he had gathered dispersed. Masrūr feared to fight them, so he departed following Dāwūd, returning to Iraq. The people remained at ʿArafah, and a man from among the common people led them in prayer without a sermon, and they departed from ʿArafah without an imam. Al-Ḥusayn b. al-Ḥasan was at Saraf, fearing to enter Makkah, until a group came out to him and informed him that Makkah was empty of the Banū al-ʿAbbās. He entered it with ten men, and they circumambulated the House, went between al-Ṣafā and al-Marwah, proceeded to ʿArafah, stood there at night, then returned to Muzdalifah, where he led the people in the dawn prayer. He stayed at Minā during the days of the pilgrimage and remained in Makkah until the year ended. Likewise, Muḥammad b. Sulaymān stayed in al-Madīnah until the year ended. As for Harthamah, he encamped at the village of Shāhī, turned back the pilgrims, summoned Manṣūr b. al-Mahdī, and corresponded with the leaders of the people of al-Kūfah. As for ʿAlī b. Saʿīd, he proceeded from al-Madāʾin to Wāsiṭ and took it. Then he went to al-Baṣrah but was unable to take it this year.

460. Tarikh (al-Tabari) 3135No grade recorded

     ذِكْرُ قُوَّةِ نَصْرِ بْنِ شَبَثٍ الْعُقَيْلِيِّ   وَفِيهَا قَوِيَ أَمْرُ نَصْرِ بْنِ شَبَثٍ الْعُقَيْلِيِّ بِالْجَزِيرَةِ وَكَثُرَ جَمْعُهُ، وَحَصَرَ حَرَّانَ، وَأَتَاهُ نَفَرٌ مِنْ شِيعَةِ الطَّالِبِيِّينَ فَقَالُوا لَهُ: قَدْ وَتَرْتَ بَنِي الْعَبَّاسِ، وَقَتَلْتَ رِجَالَهُمْ، وَأَعْلَقْتَ عَنْهُمُ الْعَرَبَ، فَلَوْ بَايَعْتَ لِخَلِيفَةٍ كَانَ أَقْوَى لِأَمْرِكَ. فَقَالَ: مِنْ أَيِّ النَّاسِ ؟ فَقَالُوا: نُبَايِعُ آلَ عَلِيِّ بْنِ أَبِي طَالِبٍ، فَقَالَ: أُبَايِعُ [ بَعْضَ ] أَوْلَادِ السَّوْدَاوَاتِ، فَيَقُولُ إِنَّهُ هُوَ خَلَقَنِي وَرَزَقَنِي ؟ قَالُوا: فَنُبَايِعُ لِبَعْضِ بَنِي أُمَيَّةَ، فَقَالَ: أُولَئِكَ قَدْ أَدْبَرَ أَمْرُهُمْ، وَالْمُدْبِرُ لَا يُقْبِلُ أَبَدًا، وَلَوْ سَلَّمَ عَلَيَّ رَجُلٌ مُدْبِرٌ لَأَعْدَانِي إِدْبَارُهُ، وَإِنَّمَا هَوَايَ فِي بَنِي الْعَبَّاسِ، وَإِنَّمَا حَارَبْتُهُمْ مُحَامَاةً عَلَى الْعَرَبِ لِأَنَّهُمْ يُقَدِّمُونَ عَلَيْهِمُ الْعَجَمَ.

     ✧ Mention of the strength of Naṣr b. Shabath al-ʿUqaylī In this year the affair of Naṣr b. Shabath al-ʿUqaylī became strong in the Jazīrah, and his gathering increased. He besieged Ḥarrān, and a group of the Shīʿah of the Ṭālibiyyīn came to him and said to him: “You have made the Banū al-ʿAbbās your enemies, killed their men, and turned the Arabs against them. If you would give allegiance to a caliph, it would be stronger for your affair.” He said: “From which people?” They said: “We shall give allegiance to the family of ʿAlī b. Abī Ṭālib.” He said: “Should I give allegiance to one of the sons of the black women, so that he says: ‘He is the one who created me and provides for me’?” They said: “Then we shall give allegiance to one of the Banū Umayyah.” He said: “Those, their affair has turned away, and the one who turns away never comes back. If a man who is turning away greeted me, his turning away would infect me. My inclination is only toward the Banū al-ʿAbbās, and I fought against them only in defense of the Arabs, because they prefer the non-Arabs over them.”

461. Tarikh (al-Tabari) 3136No grade recorded

     ثُمَّ دَخَلَتْ سَنَةُ تِسْعٍ وَتِسْعِينَ وَمِائَةٍ فِيهَا قَدِمَ الْحَسَنُ بْنُ سَهْلٍ بَغْدَادَ نَائِبًا عَلَيْهَا مِنْ جِهَةِ الْمَأْمُونِ وَوَجَّهَ نُوَّابَهُ إِلَى بَقِيَّةِ أَعْمَالِهِ، وَتَوَجَّهَ طَاهِرٌ إِلَى نِيَابَةِ الْجَزِيرَةِ وَالشَّامِ وَمِصْرَ وَبِلَادِ الْمَغْرِبِ، وَسَارَ هَرْثَمَةُ إِلَى نِيَابَةِ خُرَاسَانَ. وَكَانَ قَدْ خَرَجَ فِي أَوَاخِرِ السَّنَةِ الْمَاضِيَةِ فِي ذِي الْحِجَّةِ مِنْهَا الْحَسَنُ الْهِرْشُ يَدْعُو إِلَى الرِّضَا مِنْ آلِ مُحَمَّدٍ ﷺ، فَجَبَى الْأَمْوَالَ، وَانْتَهَبَ الْأَنْعَامَ، وَعَاثَ فِي الْبِلَادِ فَسَادًا، فَبَعَثَ إِلَيْهِ الْمَأْمُونُ جَيْشًا، فَقَتَلُوهُ فِي الْمُحَرَّمِ مِنْ هَذِهِ السَّنَةِ.

     ✧ Then the year one hundred and ninety-nine AH commenced. In it, al-Ḥasan b. Sahl arrived in Baghdad as its governor on behalf of al-Maʾmūn; he dispatched his deputies to the rest of his provinces, Ṭāhir proceeded to the governorship of al-Jazīrah, Syria, Egypt, and the lands of the Maghrib, and Harthamah set out for the governorship of Khurāsān. It had happened that in the late part of the previous year, in Dhū al-Ḥijjah, al-Ḥasan al-Hirsh rose up calling for al-Riḍā from the family of Muḥammad ﷺ; he collected taxes, plundered livestock, and spread corruption throughout the land. Al-Maʾmūn sent an army against him, and they killed him in Muḥarram of this year.

462. Tarikh (al-Tabari) 3137No grade recorded

     ذِكْرُ مَنْ تُوُفِّيَ فِي هَذِهِ السَّنَةِ مِنَ الْأَكَابِرِ   1088 - إِسْحَاقُ بْنُ سُلَيْمَانَ، أَبُو يَحْيَى الْعَبْدِيُّ الْكُوفِيُّ. مَوْلًى لِعَبْدِ الْقَيْسِ.   سَمِعَ مِنْ مَالِكٍ، وَالثَّوْرِيِّ، وَغَيْرِهِمَا. رَوَى عَنْهُ: قُتَيْبَةُ، وَأَبُو كُرَيْبٍ، وَكَانَ ثِقَةً. انْتَقَلَ إِلَى الرَّيِّ فَسَكَنَهَا، وَنُسِبَ إِلَيْهَا، وَكَانَ ثِقَةً صَالِحًا وَرِعًا ظَاهِرَ الْخُشُوعِ، كَثِيرَ الْبُكَاءِ، وَقَدِمَ بَغْدَادَ فِي هَذِهِ السَّنَةِ فَحَدَّثَ بِهَا، فَسَمِعَ أَحْمَدَ بْنَ حَنْبَلٍ، ثُمَّ رَجَعَ إِلَى الرَّيِّ فَمَاتَ بِهَا. 1089 - أَسْبَاطُ بْنُ مُحَمَّدِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ خَالِدِ بْنِ مَيْسَرَةَ، أَبُو مُحَمَّدٍ الْقُرَشِيُّ، مَوْلَى السَّائِبِ بْنِ يَزِيدَ  . مِنْ أَهْلِ الْكُوفَةِ، وُلِدَ سَنَةَ خَمْسٍ وَمِائَةٍ. سَمِعَ أَبَا إِسْحَاقَ الشَّيْبَانِيَّ، وَالْأَعْمَشَ، وَالثَّوْرِيَّ، وَغَيْرَهُمْ رَوَى عَنْهُ: قُتَيْبَةُ، وَأَحْمَدُ بْنُ حَنْبَلٍ. قَالَ يَحْيَى: هُوَ ثِقَةٌ، وَالْكُوفِيُّونَ يُضَعِّفُونَهُ. وَتُوُفِّيَ فِي هَذِهِ السَّنَةِ. وَقِيلَ: أَوَّلَ سَنَةِ مِائَتَيْنِ. 1090 - الْحَكَمُ بْنُ عَبْدِ اللَّهِ بْنِ مَسْلَمَةَ بْنِ عَبْدِ الرَّحْمَنِ بْنِ مُطِيعٍ الْبَلْخِيُّ  . حَدَّثَ عَنْ هِشَامِ بْنِ حَسَّانَ، وَبَكْرِ بْنِ حُبَيْشٍ، وَمَالكٍ، وَسُفْيَانَ. رَوَى عَنْهُ: أَحْمَدُ بْنُ مَنِيعٍ، وَكَانَ مِنْ أَهْلِ الرَّأْيِ. وَوَلِيَ قَضَاءَ بَلْخَ. قَالَ يَحْيَى: وَهُوَ ضَعِيفٌ، وَلَيْسَ بِشَيْءٍ. وَقَالَ أَحْمَدُ بْنُ حَنْبَلٍ - وَقَدْ سُئِلَ عَنْهُ -: لَا يَنْبَغِي أَنْ يُرْوَى عَنْهُ، خَلُّوا عَنْهُ، إِنَّهُ قَالَ: الْجَنَّةُ وَالنَّارُ خُلِقَتَا وَسَتَفْنَيَانِ، وَهَذَا كَلَامٌ جَهْمٌ، لَا يُرْوَى عَنْهُ شَيْءٌ. وَقَالَ أَبُو دَاوُدَ: تَرَكُوا حَدِيثَهُ، كَانَ جَهْمِيًّا، تُوُفِّيَ فِي جُمَادَى الْأُولَى مِنْ هَذِهِ السَّنَةِ. 1091 - سُلَيْمَانُ بْنُ أَبِي جَعْفَرٍ الْمَنْصُورُ، يُكَنَّى أَبَا أَيُّوبَ  . حَدَّثَ عَنْ أَبِيهِ، وَإِلَيْهِ يُنْسَبُ دَرْبُ سُلَيْمَانَ بِبَغْدَادَ. تُوُفِّيَ فِي هَذِهِ السَّنَةِ فِي صَفَرٍ وَهُوَ ابْنُ خَمْسِينَ سَنَةً. قَالَ عُبَيْدُ اللَّهِ الشَّرَوِيُّ قَهْرَمَانَ سُلَيْمَانَ بْنِ أَبِي جَعْفَرٍ: دَخَلَ هَارُونُ الرَّشِيدُ عَلَى سُلَيْمَانَ بْنِ أَبِي جَعْفَرٍ وَكَانَ عَلِيلًا، فَرَأَى جَارِيَةً تُسَمَّى ضَعِيفَةً، فِي غَايَةِ الْحُسْنِ وَالْجَمَالِ وَالشَّكْلِ [فَوَقَعَتْ بِقَلْبِهِ ] فَقَالَ [هَارُونُ ]: هَبْهَا لِي. فَقَالَ: هِيَ لَكَ يَا أَمِيرَ الْمُؤْمِنِينَ. فَلَمَّا أَخَذَهَا مَرِضَ سُلَيْمَانُ مِنْ شِدَّةِ حُبِّهِ لَهَا، فَقَالَ: أَشْكُو إِلَى ذِي الْعَرْشِ مَا لَاقِيتُ مِنْ أَمْرِ الْخَلِيفَةْ     يَسَعُ الْبَرِيَّةَ عَدْلُهُ وَيُرِيدُ ظُلْمِي فِي ضَعِيفَةْ     عَلَقَ الْفُؤَادُ بِحُبِّهَا كَالْبَحْرِ يُعَلَّقُ بِالصَّحِيفَةْ قَالَ: فَبَلَغَ ذَلِكَ هَارُونَ الرَّشِيدَ، فَرَدَّهَا عَلَيْهِ. 1092 - شُعَيْبُ بْنُ اللَّيْثِ، أَبُو عَبْدِ الْمَلِكِ  . وُلِدَ سَنَةَ خَمْسٍ وَثَلَاثِينَ وَمِائَةٍ. رَوَى عَنْ أَبِيهِ وَغَيْرِهِ. وَتُوُفِّيَ فِي هَذِهِ السَّنَةِ. 1093 - عَلِيُّ بْنُ بَكَّارٍ، أَبُو الْحَسَنِ الْبَصْرِيُّ  . كَانَ فَقِيهًا مُتَعَبِّدًا كَثِيرَ الْبُكَاءِ. قَالَ مُوسَى بْنُ طَرِيفٍ: كَانَتِ الْجَارِيَةُ تَفْرِشُ لِعَلِيِّ بْنِ بَكَّارٍ الْفِرَاشَ فَيَلُمُّهُ بِيَدِهِ وَيَقُولُ: وَاللَّهِ إِنَّكَ لَطَيِّبٌ، وَاللَّهِ إِنَّكَ لَبَارِدٌ، لَا عَلَوْتُكَ اللَّيْلَةَ. فَكَانَ يُصَلِّي الْغَدَاةَ لِوُضُوءِ الْعَتَمَةِ. [قَالَ ابن الجوزي رحمه الله تعالى: ] أَسْنَدَ عَلِيٌّ عَنْ هِشَامِ بْنِ حَسَّانَ، وَأَبِي إِسْحَاقَ الْفَزَارِيِّ فِي آخَرِينَ، وَصَحِبَ إِبْرَاهِيمَ بْنَ أَدْهَمَ. وَبَلَغَنَا عَنْهُ أَنَّهُ طُعِنَ فِي بَعْضِ مَغَازِيهِ، فَخَرَجَتْ أَمْعَاؤُهُ عَلَى قَرَبُوسِ سَرْجِهِ، فَرَدَّهَا إِلَى بَطْنِهِ، وَشَدَّهَا بِالْعِمَامَةِ، وَقَاتَلَ حَتَّى قَتَلَ ثَلَاثَةَ عَشَرَ عِلْجًا. وَتُوُفِّيَ بِالْمَصِّيصَةِ فِي هَذِهِ السَّنَةِ. 1094 - عَامِرُ بْنُ حَمْزَةَ، مَوْلَى بَنِي هَاشِمٍ  . وَهُوَ مِنْ وَلَدِ عِكْرِمَةَ مَوْلَى ابْنِ عَبَّاسٍ. وَقِيلَ: هُوَ عِمَارَةُ بْنُ حَمْزَةَ بْنِ مَالِكِ بْنِ يَزِيدَ بْنِ عَبْدِ اللَّهِ، مَوْلَى الْعَبَّاسِ بْنِ عَبْدِ الْمُطَّلِبِ. كَانَ أَحَدَ الْكُتَّابِ الْبُلَغَاءِ، وَكَانَ أَتْيَهَ النَّاسِ حَتَّى ضُرِبَ بِتِيهِهِ الْمَثَلُ، فَقِيلَ: "أَتْيَهُ مِنْ عِمَارَةَ". وَكَانَ جَوَادًا، وَإِلَيْهِ تُنْسَبُ دَارُ عِمَارَةَ بِبَغْدَادَ. قَالَ إِبْرَاهِيمُ بْنُ دَاوُدَ: اسْتَأْذَنَ قَوْمٌ عَلَى عِمَارَةَ بْنِ حَمْزَةَ لِيَشْفَعُوا إِلَيْهِ فِي بِرِّ قَوْمٍ أَصَابَتْهُمْ حَاجَةٌ، وَكَانَ قَدْ قَامَ مِنْ مَجْلِسِهِ فَأَخْبَرَهُ حَاجِبُهُ بِحَاجَتِهِمْ، فَأَمَرَ لَهُمْ بِمِائَةِ أَلْفِ دِرْهَمٍ، فَاجْتَمَعُوا لِيَدْخُلُوا عَلَيْهِ فِي الشُّكْرِ لَهُ، فَقَالَ لَهُ حَاجِبُهُ، فَقَالَ: أَقْرِئْهُمُ السَّلَامَ وَقُلْ لَهُمْ إِنِّي رَفَعْتُ عَنْكُمْ ذُلَّ الْمَسْأَلَةِ، فَلَا أُحَمِّلُكُمْ مَئُونَةَ الشُّكْرِ. قَالَ عَبْدُ اللَّهِ بْنُ أَيُّوبَ الْمَكِّيُّ قَالَ: بَعَثَ أَبُو أَيُّوبَ الْمَكِّيُّ بَعْضَ وَلَدِهِ إِلَى عِمَارَةَ بْنِ حَمْزَةَ، فَأَدْخَلَهُ الْحَاجِبُ. قَالَ: ثُمَّ أَدْنَانِي إِلَى سِتْرٍ مُسْبَلٍ، فَقَالَ: ادْخُلْ. فَدَخَلْتُ فَإِذَا هُوَ مُضْطَجِعٌ مُحَوِّلٌ وَجْهَهُ إِلَى الْحَائِطِ فَقَالَ لِي الْحَاجِبُ: سَلِّمْ. فَسَلَّمْتُ، فَلَمْ يَرُدَّ عَلَيَّ. فَقَالَ الْحَاجِبُ اذْكُرْ حَاجَتَكَ فَقُلْتُ: لَعَلَّهُ نَائِمٌ قَالَ: لَا اذْكُرْ حَاجَتَكَ، فَقُلْتُ لَهُ: جَعَلَنِي اللَّهُ فِدَاكَ أَخُوكَ يُقْرِئُكَ السَّلَامَ وَيَذْكُرُ دَيْنًا وَيَقُولُ: بَهَظَنِي وَسَتَرَ وَجْهِي، وَلَوْلَاهُ لَكُنْتُ مَكَانَ رَسُولِي تَسْأَلُ أَمِيرَ الْمُؤْمِنِينَ قَضَاءَهُ. فَقَالَ: وَكَمْ دَيْنُ أَبِيكَ ؟ قُلْتُ: ثَلَاثُمِائَةِ أَلْفٍ. فَقَالَ: وَفِي مِثْلِ هَذَا أُكَلِّمُ أَمِيرَ الْمُؤْمِنِينَ ! ؟ يَا غُلَامُ احْمِلْهَا مَعَهُ. وَمَا الْتَفَتَ إِلَيَّ وَلَا كَلَّمَنِي بِغَيْرِ هَذَا. قَالَ ابْنُ سَعِيدٍ: وَحَدَّثَنَا إِبْرَاهِيمُ بْنُ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ جَعْفَرِ بْنِ سُلَيْمَانَ الْهَاشِمِيُّ قَالَ: حَدَّثَنِي مُحَمَّدُ بْنُ سَلَامَةَ قَالَ: حَدَّثَنَا الْفَضْلُ بْنُ الرَّبِيعِ قَالَ: كَانَ أَبِي يَأْمُرُنِي بِمُلَازَمَةِ عِمَارَةَ بْنِ حَمْزَةَ قَالَ: فَاعْتَلَّ عِمَارَةُ، وَكَانَ الْمَهْدِيُّ سَيِّئَ الرَّأْيِ فِيهِ فَقَالَ لَهُ أَبِي يَوْمًا: يَا أَمِيرَ الْمُؤْمِنِينَ، مَوْلَاكَ عِمَارَةُ عَلِيلٌ، وَقَدْ أَفْضَى الْأَمْرُ مِنْهُ إِلَى بَيْعِ فَرْشِهِ وَكُسْوَتِهِ، فَقَالَ: غَفَلْتُ عَنْهُ وَمَا كُنْتُ أَظُنُّ أَنَّهُ بَلَغَ هَذِهِ الْحَالَ، احْمِلْ إِلَيْهِ خَمْسَمِائَةِ أَلْفِ دِرْهَمٍ يَا رَبِيعُ وَأَعْلِمْهُ أَنَّ لَهُ عِنْدِي بَعْدَهَا مَا يُحِبُّ. قَالَ: فَحَمَلَهَا أَبِي مِنْ سَاعَتِهِ وَقَالَ: اذْهَبْ بِهَا إِلَى عَمِّكَ وَقُلْ لَهُ: أَخُوكَ يُقْرِئُكَ السَّلَامَ وَيَقُولُ: أَذْكَرْتَ أَمِيرَ الْمُؤْمِنِينَ أَمْرَكَ، فَاعْتَذَرَ مِنْ غَفْلَتِهِ عَنْكَ، وَأَمَرَ لَكَ بِهَذِهِ الدَّرَاهِمِ وَقَالَ: لَكَ عِنْدِي بَعْدَهَا مَا تُحِبُّ. قَالَ: فَأَتَيْتُهُ وَوَجَّهَهُ إِلَى الْحَائِطِ، فَسَلَّمْتُ، فَقَالَ لِي: مَنْ أَنْتَ ؟ فَقُلْتُ: ابْنُ أَخِيكَ الْفَضْلُ بْنُ الرَّبِيعِ. فَقَالَ: مَرْحَبًا بِكَ. فَأَبْلَغْتُهُ الرِّسَالَةَ، فَقَالَ: قَدْ كَانَ طَالَ لُزُومُكَ لَنَا وَقَدْ كُنَّا نُحِبُّ أَنْ نُكَافِئَكَ عَلَى ذَلِكَ، وَلَمْ يُمْكِنَّا قَبْلَ هَذَا الْوَقْتِ انْصَرِفْ بِهَا، فَهِيَ لَكَ. قَالَ: فَهِبْتُهُ أَنْ أَرُدَّ عَلَيْهِ، فَتَرَكْتُ الْبِغَالَ عَلَى بَابِهِ وَانْصَرَفْتُ إِلَى أَبِي فَأَعْلَمْتُهُ الْخَبَرَ فَقَالَ: يَا بُنَيَّ، خُذْهَا بَارَكَ اللَّهُ لَكَ، عِمَارَةٌ لَيْسَ مِمَّنْ يُرَادُ، فَكَانَتْ أَوَّلَ مَالٍ مَلَكْتُهُ. 1095 - هِشَامُ بْنُ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ مُعَاوِيَةَ بْنِ خُدَيْجٍ، أَبُو طَالِبٍ التُّجِيبِيُّ  . سَمِعَ مَالِكَ بْنَ أَنَسٍ، وَجَالَسَ ابْنَ وَهْبٍ، وَكَانَ كَرِيمًا جَوَادًا. وَوَلِيَ إِمْرَةَ بَرْقَةَ مِنْ أَرْضِ مِصْرَ، وَوَلِي شُرْطَةَ فُسْطَاطِ مِصْرَ. وَتُوُفِّيَ فِي رَبِيعٍ الْآخَرِ مِنْ هَذِهِ السَّنَةِ. 1096 - يُوسُفُ بْنُ أَسْبَاطَ، أَبُو مُحَمَّدٍ  . مِنْ قَرْيَةٍ يُقَالُ لَهَا: سِيحُ. كَانَ يَقُولُ: إِنَّ أَسْبَاطَ يَقُولُ: أَشْتَهِي [أَنْ ] أَمُوتَ، وَمَا مِلْكِي دِرْهَمٌ وَلَا عَلَى عَظْمِي لَحْمٌ، وَلَا عَلَيَّ دَيْنٌ. فَرُزِقَ ذَلِكَ، فَأَعَدَّ فِي مَرَضِهِ شَيْئًا بِعَشَرَةِ دَرَاهِمَ، فَعَزَلَ مِنْهَا دِرْهَمًا لِحَنُوطِهِ، وَأَنْفَقَ الْبَاقِي وَمَاتَ. قَالَ الرَّبِيعُ بْنُ نَافِعٍ: سَمِعْتُ مِنْ يُوسُفَ بْنِ أَسْبَاطَ حَرْفًا فِي الْوَرَعِ مَا سَمِعْتُ أَحْسَنَ مِنْهُ. قُلْتُ لَهُ يَوْمًا وَقَدِ اتَّخَذَ كَوَايِرَ نَحْلٍ: لَوِ اتَّخَذْتَ حَمَامًا. فَقَالَ: النَّحْلُ أَحَبّ إِلَيَّ مِنَ الْحَمَّامِ، الْحَمَامُ يَدْخُلُ الْغَرِيبُ [فِيهِمْ ]، وَالنَّحْلُ لَا تَدْخُلُ الْغَرِيبُ فِيهَا، فَمِنْ ذَاكَ اتَّخَذْتُ النِّحَلَ.

     ✧ Mention of the prominent figures who died in this year 1088 - Isḥāq b. Sulaymān, Abū Yaḥyā al-ʿAbdī al-Kūfī. A client of ʿAbd al-Qays. He heard from Mālik, al-Thawrī, and others. Qutaybah and Abū Kurayb narrated from him, and he was trustworthy. He moved to al-Rayy and settled there, and was attributed to it. He was trustworthy, righteous, pious, outwardly humble, given to much weeping. He came to Baghdad in this year and narrated there, and Aḥmad b. Ḥanbal heard him. Then he returned to al-Rayy and died there. 1089 - Asbāṭ b. Muḥammad b. ʿAbd al-Raḥmān b. Khālid b. Maysarah, Abū Muḥammad al-Qurashī, client of al-Sāʾib b. Yazīd. From the people of al-Kūfah. He was born in the year 105. He heard Abū Isḥāq al-Shaybānī, al-Aʿmash, al-Thawrī, and others. Qutaybah and Aḥmad b. Ḥanbal narrated from him. Yaḥyā said: He is trustworthy, but the Kufans weaken him. He died in this year. It is also said: at the beginning of the year 200. 1090 - Al-Ḥakam b. ʿAbd Allāh b. Maslamah b. ʿAbd al-Raḥmān b. Muṭīʿ al-Balkhī. He narrated from Hishām b. Ḥassān, Bakr b. Ḥubaysh, Mālik, and Sufyān. Aḥmad b. Manīʿ narrated from him. He was among the people of opinion, and he held the judiciary of Balkh. Yaḥyā said: He is weak, and nothing. Aḥmad b. Ḥanbal said, when he was asked about him: It is not appropriate to narrate from him; leave him. Indeed he said: Paradise and Hell were created and they will perish. This is the speech of Jahm; nothing should be narrated from him. Abū Dāwūd said: They abandoned his ḥadīth; he was a Jahmī. He died in Jumādā al-Ūlā of this year. 1091 - Sulaymān b. Abī Jaʿfar al-Manṣūr, whose kunyah is Abū Ayyūb. He narrated from his father, and to him is attributed Darb Sulaymān in Baghdad. He died in this year in Ṣafar, at the age of fifty. ʿUbayd Allāh al-Sharawī, the steward of Sulaymān b. Abī Jaʿfar, said: Hārūn al-Rashīd entered upon Sulaymān b. Abī Jaʿfar while he was ill. He saw a slave girl named Ḍaʿīfah, in the utmost beauty, loveliness, and form, [and she fell into his heart]. He [Hārūn] said: Give her to me. He said: She is yours, O Commander of the Faithful. When he took her, Sulaymān fell ill from the intensity of his love for her, and he said: I complain to the Lord of the Throne of what I have met from the affair of the Caliph. His justice encompasses all creation, yet he desires to wrong me concerning Ḍaʿīfah. The heart has clung to her love like the sea clings to the written page. He said: This reached Hārūn al-Rashīd, and he returned her to him. 1092 - Shuʿayb b. al-Layth, Abū ʿAbd al-Malik. He was born in the year 135. He narrated from his father and others. He died in this year. 1093 - ʿAlī b. Bakkār, Abū al-Ḥasan al-Baṣrī. He was a jurist, devout, given to much weeping. Mūsā b. Ṭarīf said: The slave girl would spread the bed for ʿAlī b. Bakkār, and he would smooth it with his hand and say: By God, you are indeed pleasant; by God, you are indeed cool; I will not mount you tonight. He would pray the morning prayer with the ablution of the night prayer. [Ibn al-Jawzī, may God have mercy on him, said:] ʿAlī narrated with chains from Hishām b. Ḥassān, Abū Isḥāq al-Fazārī, and others, and he accompanied Ibrāhīm b. Adham. It has reached us that he was wounded in one of his campaigns, and his intestines came out onto the pommel of his saddle. He pushed them back into his belly, bound them with his turban, and fought until he had killed thirteen infidels. He died at al-Maṣṣīṣah in this year. 1094 - ʿĀmir b. Ḥamzah, client of Banū Hāshim. He was of the descendants of ʿIkrimah, client of Ibn ʿAbbās. It is also said: He is ʿImārah b. Ḥamzah b. Mālik b. Yazīd b. ʿAbd Allāh, client of al-ʿAbbās b. ʿAbd al-Muṭṭalib. He was one of the eloquent secretaries, and he was the most arrogant of people, so much so that a proverb was coined about his arrogance: "More arrogant than ʿImārah." He was generous, and to him is attributed Dār ʿImārah in Baghdad. Ibrāhīm b. Dāwūd said: Some people sought permission to enter upon ʿImārah b. Ḥamzah to intercede with him regarding kindness to a people who had been struck by need. He had risen from his assembly, and his chamberlain informed him of their need. He ordered for them one hundred thousand dirhams. They gathered to enter upon him to thank him, and his chamberlain told him, and he said: Convey to them the greeting of peace and tell them: I have lifted from you the humiliation of asking, so I will not burden you with the trouble of thanks. ʿAbd Allāh b. Ayyūb al-Makkī said: Abū Ayyūb al-Makkī sent one of his sons to ʿImārah b. Ḥamzah, and the chamberlain admitted him. He said: Then he brought me near to a curtain that was let down and said: Enter. I entered, and there he was, lying on his side with his face turned to the wall. The chamberlain said to me: Greet. I greeted, but he did not return my greeting. The chamberlain said: Mention your need. I said: Perhaps he is asleep. He said: No, mention your need. I said to him: May God make me your ransom, your brother sends you greetings of peace and mentions a debt, and says: It has oppressed me and covered my face. Were it not for it, I would have been in the place of my messenger, asking the Commander of the Faithful to settle it. He said: And how much is your father's debt? I said: Three hundred thousand. He said: And for something like this I should speak to the Commander of the Faithful? Boy, carry it with him. He did not turn to me nor speak to me other than this. Ibn Saʿīd said: Ibrāhīm b. Muḥammad b. Ismāʿīl b. Jaʿfar b. Sulaymān al-Hāshimī narrated to us, saying: Muḥammad b. Salāmah narrated to me, saying: Al-Faḍl b. al-Rabīʿ narrated to us, saying: My father used to command me to keep the company of ʿImārah b. Ḥamzah. He said: ʿImārah fell ill, and al-Mahdī had a bad opinion of him. One day my father said to him: O Commander of the Faithful, your client ʿImārah is ill, and his affair has led him to selling his furnishings and clothing. He said: I have been heedless of him, and I did not think that he had reached this state. Carry to him five hundred thousand dirhams, O Rabīʿ, and inform him that he has with me after it what he loves. He said: So my father carried it that very hour and said: Go with it to your uncle and tell him: Your brother sends you greetings of peace and says: I reminded the Commander of the Faithful of your affair, and he apologized for his heedlessness of you and ordered these dirhams for you, and said: You have with me after it what you love. He said: I went to him while his face was turned to the wall. I greeted, and he said to me: Who are you? I said: The son of your brother, al-Faḍl b. al-Rabīʿ. He said: Welcome. I conveyed the message, and he said: Your keeping company with us has been long, and we had wished to reward you for that, but it was not possible for us before this time. Take it away, for it is yours. He said: I was in awe of him to refuse him, so I left the mules at his door and went to my father and informed him of the news. He said: O my son, take it, may God bless you in it. ʿImārah is not one to be opposed. It was the first wealth I possessed. 1095 - Hishām b. ʿAbd Allāh b. ʿAbd al-Raḥmān b. Muʿāwiyah b. Khudayj, Abū Ṭālib al-Tujībī. He heard Mālik b. Anas and sat with Ibn Wahb. He was noble and generous. He held the governorship of Barqah in the land of Egypt and held the police of Fusṭāṭ Miṣr. He died in Rabīʿ al-Ākhir of this year. 1096 - Yūsuf b. Asbāṭ, Abū Muḥammad. From a village called Sīḥ. He used to say: Asbāṭ says: I desire [to] die while I own no dirham, have no flesh on my bones, and owe no debt. That was granted to him. During his illness he prepared something for ten dirhams, set aside one dirham of it for his embalming, spent the rest, and died. Al-Rabīʿ b. Nāfiʿ said: I heard from Yūsuf b. Asbāṭ a word on scrupulousness more excellent than any I have heard. One day I said to him, after he had taken up beekeeping: Would that you took up pigeons. He said: Bees are dearer to me than pigeons. Strangers enter among pigeons, but bees do not allow strangers among them. For that reason I took up bees.

463. Tarikh (al-Tabari) 3145No grade recorded

     ذِكْرُ الْغَزَاةِ إِلَى الْفِرِنْجِ   وَفِي هَذِهِ السَّنَةِ جَهَّزَ الْحَكَمُ أَمِيرُ الْأَنْدَلُسِ جَيْشًا مَعَ عَبْدِ الْكَرِيمِ بْنِ مُغِيثٍ إِلَى بِلَادِ الْفِرِنْجِ بِالْأَنْدَلُسِ، فَسَارَ بِالْعَسَاكِرِ حَتَّى دَخَلَ بِأَرْضِهِمْ، وَتَوَسَّطَ بِلَادَهُمْ، فَخَرَّبَهَا وَنَهَبَهَا وَهَدَمَ عِدَّةً مِنْ حُصُونِهَا، [ وَكَانَ ] كُلَّمَا أَهْلَكَ مَوْضِعًا وَصَلَ إِلَى غَيْرِهِ، فَاسْتَنْفَدَ خَزَائِنَ مُلُوكِهِمْ. فَلَمَّا رَأَى مَلِكُهُمْ فِعْلَ الْمُسْلِمِينَ بِبِلَادِهِمْ كَاتَبَ مُلُوكَ جَمِيعِ النَّوَاحِي مُسْتَنْصِرًا بِهِمْ، فَاجْتَمَعَتْ إِلَيْهِ النَّصْرَانِيَّةُ مِنْ كُلِّ أَوْبٍ، فَأَقْبَلَ فِي جُمُوعٍ عَظِيمَةٍ بِإِزَاءِ عَسْكَرِ الْمُسْلِمِينَ، بَيْنَهُمْ نَهْرٌ، فَاقْتَتَلُوا قِتَالًا شَدِيدًا عِدَّةَ أَيَّامٍ، الْمُسْلِمُونَ يُرِيدُونَ يَعْبُرُونَ النَّهْرَ، وَهُمْ يَمْنَعُونَ الْمُسْلِمِينَ مِنْ ذَلِكَ. فَلَمَّا رَأَى الْمُسْلِمُونَ ذَلِكَ تَأَخَّرُوا عَنِ النَّهْرِ، فَعَبَرَ الْمُشْرِكُونَ إِلَيْهِمْ، فَاقْتَتَلُوا أَعْظَمَ قِتَالٍ، فَانْهَزَمَ الْمُشْرِكُونَ إِلَى النَّهْرِ، فَأَخَذَهُمُ السَّيْفُ وَالْأَسْرُ، فَمَنْ عَبَرَ النَّهْرَ سَلِمَ، وَأُسِرَ جَمَاعَةٌ مِنْ كُنُودِهِمْ وَمُلُوكِهِمْ وَقَمَامِصَتِهِمْ، وَعَادَ الْفِرِنْجُ يَلْزَمُونَ جَانِبَ النَّهْرِ، يَمْنَعُونَ الْمُسْلِمِينَ مِنْ جَوَازِهِ، فَبَقُوا كَذَلِكَ ثَلَاثَةَ عَشَرَ يَوْمًا، يَقْتَتِلُونَ كُلَّ يَوْمٍ، فَجَاءَتِ الْأَمْطَارُ، وَزَادَ النَّهْرُ وَتَعَذَّرَ جَوَازُهُ، فَقَفَلَ عَبْدُ الْكَرِيمِ عَنْهُمْ سَابِعَ ذِي الْحِجَّةِ.

     ✧ Mention of the expedition against the Franks In this year, al-Ḥakam, the amīr of al-Andalus, equipped an army under ʿAbd al-Karīm b. Mughīth for the land of the Franks in al-Andalus. He marched with the troops until he entered their territory and penetrated into the midst of their country. He laid it waste, plundered it, and destroyed several of their fortresses. [And he] every time he destroyed one place, he moved on to another, and he exhausted the treasuries of their kings. When their king saw what the Muslims were doing to his lands, he wrote to the kings of all the surrounding regions seeking their aid. Christians gathered to him from every direction, and he advanced with great hosts facing the Muslim army, with a river between them. They fought a fierce battle for several days, the Muslims seeking to cross the river while they prevented the Muslims from doing so. When the Muslims saw that, they withdrew from the river, and the polytheists crossed over to them. They fought the greatest of battles, and the polytheists were routed toward the river. The sword and captivity took them: whoever crossed the river was saved, and a group of their counts, kings, and bishops were taken captive. The Franks returned to hold the riverbank, preventing the Muslims from crossing. They remained thus for thirteen days, fighting every day. Then rains came, the river rose, and crossing became impossible. So ʿAbd al-Karīm turned back from them on the seventh of Dhū al-Ḥijjah.

464. Tarikh (al-Tabari) 3146No grade recorded

     ذِكْرُ خُرُوجِ الْبَرْبَرِ بِنَاحِيَةِ مَوْرُورَ   وَفِي هَذِهِ السَّنَةِ خَرَجَ خَارِجِيٌّ مِنَ الْبَرْبَرِ بِنَاحِيَةِ مَوْرُورَ مِنَ الْأَنْدَلُسِ، وَمَعَهُ جَمَاعَةٌ، فَوَصَلَ كِتَابُ الْعَامِلِ إِلَى الْحَكَمِ بِخَبَرِهِ، فَأَخْفَى الْحَكَمُ خَبَرَهُ، وَاسْتَدْعَى مِنْ سَاعَتِهِ قَائِدًا مِنْ قُوَّادِهِ، فَأَخْبَرَهُ بِذَلِكَ سِرًّا، وَقَالَ لَهُ: سِرْ مِنْ سَاعَتِكَ إِلَى هَذَا الْخَارِجِيِّ فَأْتِنِي بِرَأْسِهِ، وَإِلَّا فَرَأْسُكَ عِوَضُهُ، وَأَنَا قَاعِدٌ مَكَانِي هَذَا إِلَى أَنْ تَعُودَ. فَسَارَ الْقَائِدُ إِلَى الْخَارِجِيِّ، فَلَمَّا قَارَبَهُ سَأَلَ عَنْهُ، فَأُخْبِرَ عَنْهُ بِاحْتِيَاطٍ كَثِيرٍ، وَاحْتِرَازٍ شَدِيدٍ، ثُمَّ ذَكَرَ قَوْلَ الْحَكَمِ: إِنْ قَتَلْتَهُ، وَإِلَّا فَرَأْسُكَ عِوَضُهُ، فَحَمَلَ نَفْسَهُ عَلَى سُلُوكِ سَبِيلِ الْمُخَاطَرَةِ، فَأَعْمَلَ الْحِيلَةَ، ثُمَّ دَخَلَ عَلَيْهِ وَقَتَلَهُ، وَأَحْضَرَ [ رَأْسَهُ ] عِنْدَ الْحَكَمِ، فَرَآهُ بِمَكَانِهِ ذَلِكَ لَمْ يَتَغَيَّرْ مِنْهُ، وَكَانَتْ غَيْبَتُهُ أَرْبَعَةَ أَيَّامٍ. فَلَمَّا رَأَى رَأْسَهُ أَحْسَنَ إِلَى ذَلِكَ الْقَائِدِ، وَوَصَلَهُ وَأَعْلَى مَحَلَّهُ. ( مَوْرُورُ بِفَتْحِ الْمِيمِ، وَسُكُونِ الْوَاوِ، وَضَمِّ الرَّاءِ، وَسُكُونِ الْوَاوِ الثَّانِيَةِ، وَآخِرُهُ رَاءٌ ثَانِيَةٌ ].

     ✧ Mention of the Berber uprising in the region of Mawrūr In this year, a Kharijite from among the Berbers rose up in the region of Mawrūr in al-Andalus, and with him was a group. The letter of the governor reached al-Ḥakam with news of him, so al-Ḥakam concealed his news, and summoned at once one of his commanders. He informed him of that secretly, and said to him: “Go from this very hour to this Kharijite and bring me his head; otherwise your head will be in its place, and I shall remain seated in this spot until you return.” The commander went to the Kharijite. When he drew near him, he asked about him, and was told of his great caution and severe wariness. Then he recalled al-Ḥakam’s words: “If you kill him, otherwise your head will be in its place.” He compelled himself to follow the path of risk, devised a stratagem, then entered upon him and killed him, and brought his head before al-Ḥakam. He saw him in that same place, having not moved from it, and his absence had been four days. When he saw his head, he treated that commander well, rewarded him, and elevated his standing. (Mawrūr: with fatḥah on the mīm, sukūn on the wāw, ḍammah on the rāʾ, sukūn on the second wāw, and at its end a second rāʾ).

465. Tarikh (al-Tabari) 3138No grade recorded

     ثُمَّ دَخَلَتْ سَنَةُ مِائَتَيْنِ ذِكْرُ هَرَبِ أَبِي السَّرَايَا   فِي هَذِهِ السَّنَةِ هَرَبَ أَبُو السَّرَايَا مِنَ الْكُوفَةِ، وَكَانَ قَدْ حَصَرَهُ فِيهَا ( وَمَنْ مَعَهُ ) هَرْثَمَةُ، وَجَعَلَ يُلَازِمُ قِتَالَهُمْ، حَتَّى ضَجِرُوا، وَتَرَكُوا الْقِتَالَ، فَلَمَّا رَأَى ذَلِكَ أَبُو السَّرَايَا، تَهَيَّأَ لِلْخُرُوجِ مِنَ الْكُوفَةِ، فَخَرَجَ فِي ثَمَانِمِائَةِ فَارِسٍ، وَمَعَهُ مُحَمَّدُ بْنُ مُحَمَّدِ بْنِ زَيْدٍ، وَدَخَلَهَا هَرْثَمَةُ فَأَمَّنَ أَهْلَهَا، وَلَمْ يَتَعَرَّضْ إِلَيْهِمْ، وَكَانَ هَرَبُهُ سَادِسَ عَشَرَ الْمُحَرَّمِ، وَأَتَى الْقَادِسِيَّةَ، وَسَارَ مِنْهَا إِلَى السُّوسِ بِخُوزِسْتَانَ فَلَقِيَ مَالًا قَدْ حُمِلَ مِنَ الْأَهْوَازِ فَأَخَذَهُ وَقَسَّمَهُ بَيْنَ أَصْحَابِهِ. وَأَتَاهُ الْحَسَنُ بْنُ عَلِيٍّ الْمَأْمُونِيُّ، فَأَمَرَهُ بِالْخُرُوجِ مِنْ عَمَلِهِ، وَكَرِهَ قِتَالَهُ، فَأَبَى أَبُو السَّرَايَا إِلَّا قِتَالَهُ، فَقَاتَلَهُ، فَهَزَمَهُ الْمَأْمُونِيُّ وَجَرَحَهُ، وَتَفَرَّقَ أَصْحَابُهُ، وَسَارَ هُوَ وَمُحَمَّدُ بْنُ مُحَمَّدٍ وَأَبُو الشَّوْكِ نَحْوَ مَنْزِلِ أَبِي السَّرَايَا بِرَأْسِ عَيْنٍ، فَلَمَّا انْتَهَوْا إِلَى جَلُولَاءَ ظَفِرَ بِهِمْ حَمَّادٌ الْكُنْدُغُوشُ، فَأَخَذَهُمْ، وَأَتَى بِهِمُ الْحَسَنَ بْنَ سَهْلٍ وَهُوَ بِالنَّهْرَوَانِ، فَقَتَلَ أَبَا السَّرَايَا، وَبَعَثَ رَأَسَهُ إِلَى الْمَأْمُونِ، وَنُصِبَتْ جُثَّتُهُ عَلَى جِسْرِ بَغْدَاذَ، وَسَيَّرَ مُحَمَّدَ بْنَ مُحَمَّدٍ إِلَى الْمَأْمُونِ. وَأَمَّا هَرْثَمَةُ فَإِنَّهُ أَقَامَ بِالْكُوفَةِ يَوْمًا وَاحِدًا ( وَعَادَ )، وَاسْتَخْلَفَ بِهَا غَسَّانَ بْنَ أَبِي الْفَرَجِ أَبَا إِبْرَاهِيمَ بْنِ غَسَّانَ، صَاحِبِ ( حَرَسٍ ) وَالِي خُرَاسَانَ. وَسَارَ عَلِيُّ بْنُ سَعِيدٍ إِلَى الْبَصْرَةِ، فَأَخَذَهَا مِنَ الْعَلَوِيِّينَ. وَكَانَ زَيْدُ بْنُ مُوسَى بْنِ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ عَلِيِّ بْنِ الْحَسَنِ بْنِ عَلِيٍّ - عَلَيْهِ السَّلَامُ - وَهُوَ الَّذِي يُسَمَّى زَيْدَ النَّارِ، وَإِنَّمَا سُمِّيَ بِهَا لِكَثْرَةِ مَا أَحْرَقَ بِالْبَصْرَةِ مِنْ دُورِ الْعَبَّاسِيِّينَ وَأَتْبَاعِهِمْ، وَكَانَ إِذَا أَتَى رَجُلٌ مِنَ الْمُسَوِّدَةِ أَحْرَقَهُ، وَأَخَذَ أَمْوَالًا كَثِيرَةً مِنْ أَمْوَالِ التُّجَّارِ سِوَى أَمْوَالِ بَنِي الْعَبَّاسِ، فَلَمَّا وَصَلَ عَلِيٌّ إِلَى الْبَصْرَةِ اسْتَأْمَنَهُ زَيْدٌ فَأَمَّنَهُ، وَأَخَذَهُ، وَبَعَثَ إِلَى مَكَّةَ وَالْمَدِينَةِ وَالْيَمَنِ جَيْشًا، فَأَمَرَهُمْ بِمُحَارَبَةِ مَنْ بِهَا مِنَ الْعَلَوِيِّينَ. وَكَانَ بَيْنَ خُرُوجِ أَبِي السَّرَايَا وَقَتْلِهِ عَشَرَةُ أَشْهُرٍ.

     ✧ Then the year two hundred began. Mention of the flight of Abū al-Sarāyā In this year Abū al-Sarāyā fled from al-Kūfah, where Harthamah had besieged him and those with him. He kept up the fight against them until they grew weary and abandoned the fighting. When Abū al-Sarāyā saw that, he prepared to leave al-Kūfah. He departed with eight hundred horsemen, and with him was Muḥammad b. Muḥammad b. Zayd. Harthamah entered it and granted safety to its people, and did not molest them. His flight was on the sixteenth of al-Muḥarram. He came to al-Qādisiyyah, and from there he traveled to al-Sūs in Khūzistān. He encountered wealth that had been carried from al-Ahwāz, seized it, and distributed it among his companions. Al-Ḥasan b. ʿAlī al-Maʾmūnī came to him and ordered him to leave his jurisdiction, being reluctant to fight him, but Abū al-Sarāyā refused anything but fighting him. So he fought him, and al-Maʾmūnī defeated him and wounded him, and his companions scattered. He, Muḥammad b. Muḥammad, and Abū al-Shawk traveled toward Abū al-Sarāyā's dwelling at Raʾs ʿAyn. When they reached Jalūlāʾ, Ḥammād al-Kundughūsh seized them and brought them to al-Ḥasan b. Sahl, who was at al-Nahrawān. He killed Abū al-Sarāyā and sent his head to al-Maʾmūn. His body was set up on the bridge of Baghdādh, and Muḥammad b. Muḥammad was sent to al-Maʾmūn. As for Harthamah, he stayed in al-Kūfah one day and returned, leaving as his deputy there Ghassān b. Abī al-Faraj, Abū Ibrāhīm b. Ghassān, the commander of the guard of the governor of Khurāsān. ʿAlī b. Saʿīd traveled to al-Baṣrah and took it from the ʿAlawīs. Zayd b. Mūsā b. Jaʿfar b. Muḥammad b. ʿAlī b. al-Ḥasan b. ʿAlī ﷺ —he is the one called Zayd al-Nār (Zayd of the Fire), and he was only called that because of the many houses of the ʿAbbāsīs and their followers that he burned in al-Baṣrah. Whenever a man of the Musawwidah came to him, he burned him. He took much wealth from the wealth of the merchants besides the wealth of the Banū al-ʿAbbās. When ʿAlī reached al-Baṣrah, Zayd sought safety from him, so he granted him safety and took him. He sent an army to Makkah, al-Madīnah, and al-Yaman, ordering them to fight the ʿAlawīs who were there. Between the rising of Abū al-Sarāyā and his killing was ten months.

466. Tarikh (al-Tabari) 3139No grade recorded

     ذِكْرُ ظُهُورِ إِبْرَاهِيمَ بْنِ مُوسَى بْنِ جَعْفَرٍ   فِي هَذِهِ السَّنَةِ ظَهَرَ إِبْرَاهِيمُ بْنُ مُوسَى بْنِ جَعْفَرِ بْنِ مُحَمَّدٍ، وَكَانَ بِمَكَّةَ، فَلَمَّا بَلَغَهُ خَبَرُ أَبِي السَّرَايَا وَمَا كَانَ مِنْهُ - سَارَ إِلَى الْيَمَنِ وَبِهَا إِسْحَاقُ بْنُ مُوسَى بْنِ عِيسَى بْنِ مُحَمَّدِ بْنِ عَلِيِّ بْنِ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ عَامِلًا لِلْمَأْمُونِ، فَلَمَّا بَلَغَهُ قُرْبُ إِبْرَاهِيمَ مِنْ صَنْعَاءَ، سَارَ مِنْهَا نَحْوَ مَكَّةَ، فَأَتَى الْمُشَاشَ فَعَسْكَرَ بِهَا، وَاجْتَمَعَ بِهَا إِلَيْهِ جَمَاعَةٌ مِنْ أَهْلِ مَكَّةَ هَرَبُوا مِنَ الْعَلَوِيِّينَ، وَاسْتَوْلَى إِبْرَاهِيمُ عَلَى الْيَمَنِ، وَكَانَ يُسَمَّى الْجَزَّارَ لِكَثْرَةِ مَنْ قَتَلَ بِالْيَمَنِ وَسَبَى وَأَخَذَ الْأَمْوَالَ.

     ✧ Mention of the emergence of Ibrāhīm b. Mūsā b. Jaʿfar In this year Ibrāhīm b. Mūsā b. Jaʿfar b. Muḥammad emerged. He was in Makkah, and when the news of Abū al-Sarāyā and what had happened from him reached him, he marched to Yemen, where Isḥāq b. Mūsā b. ʿĪsā b. Muḥammad b. ʿAlī b. ʿAbd Allāh b. ʿAbbās was governor for al-Maʾmūn. When the approach of Ibrāhīm to Ṣanʿāʾ reached him, he marched from it toward Makkah. He came to al-Mushāsh and encamped there, and a group of the people of Makkah who had fled from the ʿAlawīs gathered with him there. Ibrāhīm took control of Yemen, and he was called al-Jazzār because of the many people he killed in Yemen, and he took captives and seized wealth.

467. Tarikh (al-Tabari) 3140No grade recorded

     ذِكْرُ مَا فَعَلَهُ الْحُسَيْنُ بْنُ الْحَسَنِ الْأَفْطَسُ بِمَكَّةَ وَالْبَيْعَةِ لِمُحَمَّدِ بْنِ جَعْفَرٍ   وَفِي هَذِهِ السَّنَةِ، فِي الْمُحَرَّمِ، نَزَعَ الْحُسَيْنُ كُسْوَةَ الْكَعْبَةِ، وَكَسَاهَا كُسْوَةً أُخْرَى، أَنْفَذَهَا أَبُو السَّرَايَا مِنَ الْكُوفَةِ، مِنَ الْقَزِّ، وَتَتَبَّعَ وَدَائِعَ بَنِي الْعَبَّاسِ وَأَتْبَاعَهُمْ وَأَخَذَهَا، وَأَخَذَ أَمْوَالَ النَّاسِ بِحُجَّةِ الْوَدَائِعِ، فَهَرَبَ النَّاسُ مِنْهُ، وَتَطَرَّقَ أَصْحَابُهُ إِلَى قَلْعِ شَبَابِيكِ الْحَرَمِ، وَأَخْذِ مَا عَلَى الْأَسَاطِينِ مِنَ الذَّهَبِ، وَهُوَ نَزْرٌ حَقِيرٌ، وَأَخْذِ مَا فِي خِزَانَةِ الْكَعْبَةِ، فَقَسَّمَهُ مَعَ كُسْوَتِهَا عَلَى أَصْحَابِهِ. فَلَمَّا بَلَغَهُ قَتْلُ أَبِي السَّرَايَا، وَرَأَى تَغَيُّرَ النَّاسِ لِسُوءِ سِيرَتِهِ وَسِيرَةِ أَصْحَابِهِ، أَتَى هُوَ وَأَصْحَابُهُ إِلَى مُحَمَّدِ بْنِ جَعْفَرِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ عَلِيٍّ - عَلَيْهِ السَّلَامُ - وَكَانَ شَيْخًا مُحَبَّبًا لِلنَّاسِ، مُفَارِقًا لِمَا عَلَيْهِ كَثِيرٌ مِنْ أَهْلِ بَيْتِهِ مِنْ قُبْحِ السِّيرَةِ، وَكَانَ يَرْوِي الْعِلْمَ عَنْ أَبِيهِ جَعْفَرٍ ؓ وَكَانَ النَّاسُ يَكْتُبُونَ عَنْهُ، وَكَانَ يُظْهِرُ زُهْدًا، فَلَمَّا أَتَوْهُ قَالُوا لَهُ: تَعْلَمُ مَنْزِلَتَكَ مِنَ النَّاسِ، فَهَلُمَّ نُبَايِعْ لَكَ بِالْخِلَافَةِ، فَإِنْ فَعَلْتَ لَمْ يَخْتَلِفْ عَلَيْكَ رَجُلَانِ. فَامْتَنَعَ مِنْ ذَلِكَ، فَلَمْ يَزَلْ بِهِ ابْنُهُ عَلِيٌّ وَالْحُسَيْنُ بْنُ الْحَسَنِ الْأَفْطَسُ حَتَّى غَلَبَاهُ عَلَى رَأْيِهِ، وَأَجَابَهُمْ، وَأَقَامُوهُ فِي رَبِيعٍ الْأَوَّلِ، فَبَايَعُوهُ بِالْخِلَافَةِ، وَجَمَعُوا لَهُ النَّاسَ، فَبَايَعُوهُ طَوْعًا وَكَرْهًا، وَسَمَّوْهُ " أَمِيرَ الْمُؤْمِنِينَ "، فَبَقِيَ شُهُورًا وَلَيْسَ لَهُ مِنَ الْأَمْرِ شَيْءٌ، وَابْنُهُ عَلِيٌّ وَالْحُسَيْنُ بْنُ الْحَسَنِ وَجَمَاعَتُهُمْ أَسْوَأُ مَا كَانُوا سِيرَةً وَأَقْبَحُ فِعْلًا، فَوَثَبَ الْحُسَيْنُ بْنُ الْحَسَنِ عَلَى امْرَأَةٍ مِنْ بَنِي فِهْرٍ كَانْتْ جَمِيلَةً، وَأَرَادَهَا عَلَى نَفْسِهَا، فَامْتَنَعَتْ، فَأَخَافَ زَوْجَهَا، وَهُوَ مِنْ بَنِي مَخْزُومٍ، حَتَّى تَوَارَى عَنْهُ، ثُمَّ كَسَرَ بَابَ دَارِهَا، وَأَخَذَهَا إِلَيْهِ مُدَّةً ثُمَّ هَرَبَتْ مِنْهُ. وَوَثَبَ عَلِيُّ بْنُ مُحَمَّدِ بْنِ جَعْفَرٍ عَلَى غُلَامٍ أَمَرَدَ، وَهُوَ ابْنُ قَاضِي مَكَّةَ، يُقَالُ لَهُ إِسْحَاقُ بْنُ مُحَمَّدٍ، وَكَانَ جَمِيلًا، فَأَخَذَهُ قَهْرًا. فَلَمَّا رَأَى ذَلِكَ أَهْلُ مَكَّةَ وَمَنْ بِهَا مِنَ الْمُجَاوِرِينَ اجْتَمَعُوا بِالْحَرَمِ، وَاجْتَمَعَ مَعَهُمْ جَمْعٌ كَثِيرٌ، فَأَتَوْ مُحَمَّدَ بْنَ جَعْفَرٍ، فَقَالُوا لَهُ: لَنَخْلَعَنَّكَ، أَوْ لَنَقْتُلَنَّكَ، أَوْ لَتَرُدَنَّ إِلَيْنَا هَذَا الْغُلَامَ ! فَأَغْلَقَ بَابَهُ وَكَلَّمَهُمْ مِنْ شُبَّاكٍ، وَطَلَبَ مِنْهُمُ الْأَمَانَ لِيَرْكَبَ إِلَى ابْنِهِ وَيَأْخُذَ الْغُلَامَ، وَحَلَفَ لَهُمْ أَنَّهُ لَمْ يَعْلَمْ بِذَلِكَ، فَأَمَّنُوهُ، فَرَكِبَ ( إِلَى ابْنِهِ ) وَأَخَذَ الْغُلَامَ مِنْهُ وَسَلَّمَهُ إِلَى أَهْلِهِ. وَلَمْ يَلْبَثُوا إِلَّا يَسِيرًا حَتَّى قَدِمَ إِسْحَاقُ بْنُ مُوسَى الْعَبَّاسِيُّ مِنَ الْيَمَنِ فَنَزَلَ الْمُشَاشَ، وَاجْتَمَعَ الطَّالِبِيُّونَ إِلَى مُحَمَّدِ بْنِ جَعْفَرٍ وَأَعْلَمُوهُ، وَحَفَرُوا خَنْدَقًا، وَجَمَعُوا النَّاسَ مِنَ الْأَعْرَابِ وَغَيْرِهِمْ، فَقَاتَلَهُمْ إِسْحَاقُ، ثُمَّ كَرِهَ الْقِتَالَ، فَسَارَ نَحْوَ الْعِرَاقِ، فَلَقِيَهُ الْجُنْدُ الَّذِينَ أَنْفَذَهُمْ هَرْثَمَةُ إِلَى مَكَّةَ، وَمَعَهُمُ الْجَلُودِيُّ وَرَجَاءُ بْنُ جَمِيلٍ، فَقَالُوا لِإِسْحَاقَ: ارْجِعْ مَعَنَا، وَنَحْنُ نَكْفِيكَ الْقِتَالَ. فَرَجَعَ مَعَهُمْ، فَقَاتَلُوا الطَّالِبِيِّينَ فَهَزَمُوهُمْ، فَأَرْسَلَ مُحَمَّدُ بْنُ جَعْفَرٍ يَطْلُبُ الْأَمَانَ، فَأَمَّنُوهُ، وَدَخَلَ الْعَبَّاسِيُّونَ مَكَّةَ فِي جُمَادَى الْآخِرَةِ وَتَفَرَّقَ الطَّالِبِيُّونَ مِنْ مَكَّةَ. وَأَمَّا مُحَمَّدُ بْنُ جَعْفَرٍ فَسَارَ نَحْوَ الْجُحْفَةِ، فَأَدْرَكَهُ بَعْضُ مَوَالِي بَنِي الْعَبَّاسِ، فَأَخَذَ جَمِيعَ مَا مَعَهُ، وَأَعْطَاهُ دُرَيْهَمَاتٍ يَتَوَصَّلُ بِهَا، فَسَارَ نَحْوَ بِلَادِ جُهَيْنَةَ، فَجَمَعَ بِهَا، وَقَاتَلَ هَارُونَ بْنَ الْمُسَيَّبِ وَالِيَ الْمَدِينَةِ، عِنْدَ الشَّجَرَةِ وَغَيْرِهَا، عِدَّةَ دَفَعَاتٍ، فَانْهَزَمَ مُحَمَّدٌ، وَفُقِئَتْ عَيْنُهُ بِنُشَّابَةٍ، وَقُتِلَ مِنْ أَصْحَابِهِ بَشَرٌ كَثِيرٌ، وَرَجَعَ إِلَى مَوْضِعِهِ. فَلَمَّا انْقَضَى الْمَوْسِمُ طَلَبَ الْأَمَانَ مِنَ الْجُلُودِيِّ، وَمِنْ رَجَاءِ بْنِ جَمِيلٍ، وَهُوَ ابْنُ عَمِّ الْفَضْلِ بْنِ سَهْلٍ، فَأَمَّنَهُ، وَضَمِنَ لَهُ رَجَاءٌ عَنِ الْمَأْمُونِ وَعَنِ الْفَضْلِ الْوَفَاءَ بِالْأَمَانِ، فَقَبِلَ ذَلِكَ، فَأَتَى مَكَّةَ لِعَشْرٍ بَقِينَ مِنْ ذِي الْحِجَّةِ، فَخَطَبَ النَّاسَ وَقَالَ: إِنَّنِي بَلَغَنِي أَنَّ الْمَأْمُونَ مَاتَ، وَكَانَتْ لَهُ فِي عُنُقِي بَيْعَةٌ، وَكَانَتْ فِتْنَةٌ عَمَّتِ الْأَرْضَ، فَبَايَعَنِي النَّاسُ، ثُمَّ إِنَّهُ صَحَّ عِنْدِي أَنَّ الْمَأْمُونَ حَيٌّ صَحِيحٌ، وَأَنَا أَسْتَغْفِرُ اللَّهَ مِنَ الْبَيْعَةِ، وَقَدْ خَلَعْتُ نَفْسِي مِنَ الْبَيْعَةِ الَّتِي بَايَعْتُمُونِي عَلَيْهَا، كَمَا خَلَعْتُ خَاتَمِي هَذَا مِنْ إِصْبَعِي، فَلَا بَيْعَةَ لِي فِي رِقَابِكُمْ. ثُمَّ نَزَلَ وَسَارَ سَنَةَ إِحْدَى وَمِائَتَيْنِ إِلَى الْعِرَاقِ، فَسَيَّرَهُ الْحَسَنُ بْنُ سَهْلٍ إِلَى الْمَأْمُونِ بِمَرْوَ، فَلَمَّا سَارَ الْمَأْمُونُ إِلَى الْعِرَاقِ صَحِبَهُ، فَمَاتَ بِجُرْجَانَ، عَلَى مَا نَذْكُرُهُ إِنْ شَاءَ اللَّهُ - تَعَالَى -.

     ✧ Mention of what al-Ḥusayn b. al-Ḥasan al-Afṭas did in Makkah and the pledge of allegiance to Muḥammad b. Jaʿfar In this year, in Muḥarram, al-Ḥusayn stripped the covering of the Kaʿbah and clothed it with another covering, which Abū al-Sarāyā had sent from Kufa, made of silk. He sought out the deposits of the Banū al-ʿAbbās and their followers and took them, and he took people's wealth under the pretext of deposits, so the people fled from him. His companions went so far as to tear out the windows of the sanctuary and take the small, insignificant amount of gold that was on the columns, and take what was in the treasury of the Kaʿbah, and he divided it along with its covering among his companions. When news of the killing of Abū al-Sarāyā reached him, and he saw the people's change toward him because of his bad conduct and the conduct of his companions, he and his companions came to Muḥammad b. Jaʿfar b. ʿAlī b. al-Ḥusayn b. ʿAlī ﷺ. He was an old man beloved to the people, separate from the bad conduct that many of his family had. He related knowledge from his father Jaʿfar ؓ, and the people used to write from him, and he showed asceticism. When they came to him, they said to him: "You know your standing among the people. Come, let us pledge allegiance to you for the caliphate. If you do, no two men will dispute you." He refused that, but his son ʿAlī and al-Ḥusayn b. al-Ḥasan al-Afṭas kept at him until they overcame his judgment, and he answered them. They set him up in Rabīʿ al-Awwal and pledged allegiance to him for the caliphate. They gathered the people to him, and they pledged allegiance to him willingly and unwillingly, and they called him "Commander of the Faithful." He remained for months with nothing of the matter, while his son ʿAlī, al-Ḥusayn b. al-Ḥasan, and their group were of the worst conduct and ugliest deed. Al-Ḥusayn b. al-Ḥasan attacked a woman of the Banū Fihr who was beautiful and desired her for himself. She refused, so he frightened her husband, who was of the Banū Makhzūm, until he hid from him. Then he broke the door of her house and took her to himself for a period, then she fled from him. ʿAlī b. Muḥammad b. Jaʿfar attacked a beardless youth, the son of the judge of Makkah, called Isḥāq b. Muḥammad, who was handsome, and took him by force. When the people of Makkah and those residing there saw that, they gathered in the sanctuary, and a large crowd gathered with them. They came to Muḥammad b. Jaʿfar and said to him: "We will depose you, or we will kill you, or you must return this youth to us!" He locked his door and spoke to them from a window. He asked them for safe conduct so that he could ride to his son and take the youth. He swore to them that he had not known of it, so they granted him safe conduct. He rode to his son, took the youth from him, and handed him over to his family. They had not tarried but a little when Isḥāq b. Mūsā al-ʿAbbāsī arrived from Yemen and encamped at al-Mushāsh. The Ṭālibīs gathered to Muḥammad b. Jaʿfar and informed him. They dug a trench and gathered people from the Bedouin and others. Isḥāq fought them, then disliked the fighting, so he set out toward Iraq. The troops whom Harthama had sent to Makkah met him, and with them were al-Julūdī and Rajāʾ b. Jamīl. They said to Isḥāq: "Return with us, and we will spare you the fighting." He returned with them, and they fought the Ṭālibīs and defeated them. Muḥammad b. Jaʿfar sent to request safe conduct, and they granted it to him. The ʿAbbāsīs entered Makkah in Jumādā al-Ākhirah, and the Ṭālibīs dispersed from Makkah. As for Muḥammad b. Jaʿfar, he traveled toward al-Juḥfah. Some of the clients of the Banū al-ʿAbbās caught up with him and took all that was with him, and gave him a few dirhams with which to get by. He traveled toward the lands of Juhaynah, gathered forces there, and fought Hārūn b. al-Musayyab, the governor of Madinah, at al-Shajarah and elsewhere, several times. Muḥammad was defeated, his eye was put out by an arrow, and many of his companions were killed, and he returned to his place. When the pilgrimage season ended, he sought safe conduct from al-Julūdī and from Rajāʾ b. Jamīl, who was the cousin of al-Faḍl b. Sahl. He granted him safe conduct, and Rajāʾ guaranteed for him, on behalf of al-Maʾmūn and al-Faḍl, fulfillment of the safe conduct. He accepted that. He came to Makkah with ten nights remaining of Dhū al-Ḥijjah. He addressed the people and said: "I have learned that al-Maʾmūn has died, and there was a pledge of allegiance to me on your necks, and there was a tribulation that covered the land, so the people pledged allegiance to me. Then it became clear to me that al-Maʾmūn is alive and well. I seek forgiveness from God for the pledge of allegiance, and I have removed myself from the pledge of allegiance that you pledged to me, just as I have removed this ring of mine from my finger. There is no pledge of allegiance on your necks to me." Then he descended and traveled in the year two hundred and one to Iraq. Al-Ḥasan b. Sahl sent him on to al-Maʾmūn in Marw. When al-Maʾmūn traveled to Iraq, he accompanied him, and he died in Jurjān, as we shall mention, God Almighty willing.

468. Tarikh (al-Tabari) 3141No grade recorded

     ذِكْرُ مَا فَعَلَهُ إِبْرَاهِيمُ بْنُ مُوسَى  وَفِي هَذِهِ السَّنَةِ وَجَّهَ إِبْرَاهِيمُ بْنُ مُوسَى بْنِ جَعْفَرٍ مِنَ الْيَمَنِ رَجُلًا مِنْ وَلَدِ عَقِيلِ بْنِ أَبِي طَالِبٍ ( فِي جُنْدٍ ) لِيَحُجَّ بِالنَّاسِ، فَسَارَ الْعَقِيلِيُّ حَتَّى أَتَى بُسْتَانَ ابْنِ عَامِرٍ، فَبَلَغَهُ أَنَّ أَبَا إِسْحَاقَ الْمُعْتَصِمَ قَدْ حَجَّ فِي جَمَاعَةٍ مِنَ الْقُوَّادِ، فِيهِمْ حَمْدَوَيْهِ بْنُ عَلِيِّ بْنِ عِيسَى بْنِ مَاهَانَ، وَقَدِ اسْتَعْمَلَهُ الْحَسَنُ بْنُ سَهْلٍ عَلَى الْيَمَنِ، فَعَلِمَ الْعَقِيلِيُّ أَنَّهُ لَا يَقْوَى بِهِمْ، فَأَقَامَ بِبُسْتَانِ ابْنِ عَامِرٍ، فَاجْتَازَ قَافِلَةً مِنَ الْحَاجِّ، وَمَعَهُمْ كُسْوَةُ الْكَعْبَةِ وَطِيبُهَا، فَأَخَذَ أَمْوَالَ التُّجَّارِ وَكُسْوَةَ الْكَعْبَةِ وَطِيبَهَا، وَقَدِمَ الْحَجَّاجُ مَكَّةَ عُرَاةً مَنْهُوبِينَ. فَاسْتَشَارَ الْمُعْتَصِمُ أَصْحَابَهُ، فَقَالَ الْجُلُودِيُّ: أَنَا أَكْفِيكَ ذَلِكَ. فَانْتَخَبَ مِائَةَ رَجُلٍ، وَسَارَ بِهِمْ إِلَى الْعَقِيلِيِّ، فَصَحِبَهُمْ، فَقَاتَلَهُمْ فَانْهَزَمُوا، وَأَسَرَ أَكْثَرَهُمْ، وَأَخَذَ كُسْوَةَ الْكَعْبَةِ وَأَمْوَالَ التُّجَّارِ، إِلَّا مَا كَانَ مَعَ مَنْ هَرَبَ قَبْلَ ذَلِكَ، فَرَدَّهُ وَأَخَذَ الْأَسْرَى، فَضَرَبَ كُلَّ وَاحِدٍ مِنْهُمْ عَشْرَةَ أَسْوَاطٍ وَأَطْلَقَهُمْ، فَرَجَعُوا إِلَى الْيَمَنِ يَسْتَطْعِمُونَ النَّاسَ، فَهَلَكَ أَكْثَرُهُمْ فِي الطَّرِيقِ.

     ✧ Mention of what Ibrahim b. Musa did In this year, Ibrahim b. Musa b. Ja'far sent from Yemen a man from the descendants of 'Aqil b. Abi Talib, with an army, to lead the people in the pilgrimage. The 'Aqili set out until he reached Bustan Ibn 'Amir. There he learned that Abu Ishaq al-Mu'tasim had performed the pilgrimage in a group of commanders, among them Hamdawayh b. 'Ali b. 'Isa b. Mahan, whom al-Hasan b. Sahl had appointed over Yemen. The 'Aqili realized that he could not prevail against them, so he encamped at Bustan Ibn 'Amir. A caravan of pilgrims passed by, carrying the covering of the Ka'bah and its perfume. He seized the merchants' goods and the covering of the Ka'bah and its perfume. The pilgrims arrived in Makkah stripped bare and plundered. Al-Mu'tasim consulted his companions. Al-Jalludi said: "I will suffice you against that." He selected one hundred men and set out with them against the 'Aqili. He engaged them in battle, and they were defeated, and most of them were taken prisoner. He recovered the covering of the Ka'bah and the merchants' goods, except what was with those who had fled before that. He returned it and took the prisoners, and he gave each of them ten lashes and released them. They returned to Yemen begging from people, and most of them perished on the way.

469. Tarikh (al-Tabari) 3142No grade recorded

     ذِكْرُ مَسِيرَةِ هَرْثَمَةَ إِلَى الْمَأْمُونِ وَقَتْلِهِ   لَمَّا فَرَغَ هَرْثَمَةُ مِنْ أَبِي السَّرَايَا رَجَعَ فَلَمْ يَأْتِ الْحَسَنَ بْنَ سَهْلٍ، وَكَانَ بِالْمَدَائِنِ، بَلْ سَارَ عَلَى عَقْرَقُوفَ حَتَّى أَتَى الْبَرَدَانَ، وَالنَّهْرَوَانَ، وَأَتَى خُرَاسَانَ، فَأَتَتْهُ كُتُبُ الْمَأْمُونِ فِي غَيْرِ مَوْضِعٍ أَنْ يَأْتِيَ إِلَى الْشَّامِ وَالْحِجَازِ، فَأَبَى وَقَالَ: لَا أَرْجِعُ حَتَّى أَلْقَى أَمِيرَ الْمُؤْمِنِينَ. إِدْلَالًا مِنْهُ عَلَيْهِ، وَلِمَا يَعْرِفُ مِنْ نَصِيحَتِهِ لَهُ وَلِآبَائِهِ، وَأَرَادَ أَنْ يُعَرِّفَ الْمَأْمُونَ مَا يُدَبِّرُ عَلَيْهِ الْفَضْلُ بْنُ سَهْلٍ، وَمَا يَكْتُمُ عَنْهُ مِنَ الْأَخْبَارِ، وَأَنَّهُ لَا يَدَعُهُ حَتَّى يَرُدَّهُ إِلَى بَغْدَاذَ لِيَتَوَسَّطَ سُلْطَانَهُ. فَعَلِمَ الْفَضْلُ بِذَلِكَ، فَقَالَ لِلْمَأْمُونِ: إِنَّ هَرْثَمَةَ قَدْ أَثْقَلَ عَلَيْكَ الْبِلَادَ وَالْعِبَادَ، وَدَسَّ أَبَا السَّرَايَا، وَهُوَ مِنْ جُنْدِهِ، وَلَوْ أَرَادَ لَمْ يَفْعَلْ ذَلِكَ، وَقَدْ كُتِبَ إِلَيْهِ عِدَّةُ كُتُبٍ لِيَرْجِعَ إِلَى الشَّامِ وَالْحِجَازِ فَلَمْ يَفْعَلْ، وَقَدْ جَاءَ مُشَاقًّا يُظْهِرُ الْقَوْلَ الشَّدِيدَ، فَإِنْ أُطْلِقَ ( هَذَا كَانَ مَفْسَدَةً ) لِغَيْرِهِ. فَتَغَيَّرَ قَلْبُ الْمَأْمُونِ، وَأَبْطَأَ هَرْثَمَةُ إِلَى ذِي الْقِعْدَةِ، فَلَمَّا بَلَغَ مَرْوَ خَشِيَ أَنْ يَكْتُمَ قُدُومَهُ عَنِ الْمَأْمُونِ، فَأَمَرَ بِالطُّبُولِ فَضُرِبَتْ لِكَيْ يَسْمَعَهَا الْمَأْمُونُ، فَسَمِعَهُ فَقَالَ: مَا هَذَا ؟ قَالُوا: هَرْثَمَةُ قَدْ أَقْبَلَ يُرْعِدُ وَيُبْرِقُ. فَظَنَّ هَرْثَمَةُ أَنَّ قَوْلَهُ الْمَقْبُولُ، فَأَمَرَ الْمَأْمُونُ بِإِدْخَالِهِ، فَلَمَّا دَخَلَ عَلَيْهِ قَالَ لَهُ الْمَأْمُونُ: مَالَأْتَ أَهْلَ الْكُوفَةِ الْعَلَوِيِّينَ، وَوَضَعْتَ أَبَا السَّرَايَا، وَلَوْ شِئْتَ أَنْ تَأْخُذَهُمْ جَمِيعًا لَفَعَلْتَ. فَذَهَبَ هَرْثَمَةُ يَتَكَلَّمُ وَيَعْتَذِرُ، فَلَمْ يَقْبَلْ مِنْهُ، فَأَمَرَ بِهِ فَدِيسَ بَطْنُهُ، وَضُرِبَ أَنْفُهُ، وَسُحِبَ مِنْ بَيْنِ يَدَيْهِ، وَقَدْ أَمَرَ الْفَضْلُ الْأَعْوَانَ بِالتَّشْدِيدِ عَلَيْهِ، فَحُبِسَ، فَمَكَثَ فِي الْحَبْسِ أَيَّامًا، ثُمَّ دَسَّ إِلَيْهِ مَنْ قَتَلَهُ، وَقَالُوا: مَاتَ.

     ✧ Account of Harthama's journey to al-Maʾmūn and his killing When Harthama had finished with Abū al-Sarāyā, he returned and did not go to al-Ḥasan b. Sahl, who was at al-Madāʾin; rather, he traveled by way of ʿAqrqūf until he reached al-Baradān and al-Nahrawān, and then he went to Khurāsān. Letters from al-Maʾmūn came to him in more than one place, instructing him to go to Syria and the Hijaz, but he refused and said: 'I will not turn back until I meet the Commander of the Faithful.' He did this out of a sense of entitlement toward him and because of what he knew of his own sincere advice to him and to his forefathers. He also wanted to inform al-Maʾmūn of what al-Faḍl b. Sahl was plotting against him and of the news he was concealing from him, and that he would not leave him alone until he brought him back to Baghdādh, so that his authority might be centered there. Al-Faḍl learned of this and said to al-Maʾmūn: 'Harthama has burdened you with the lands and the people, and he secretly instigated Abū al-Sarāyā, who is one of his own troops; had he wanted, he would not have done that. Several letters have been written to him telling him to return to Syria and the Hijaz, but he has not done so. He has now come as a rebel, making harsh statements, and if he is let go, this will be a source of corruption for others.' Al-Maʾmūn's heart was changed, and Harthama delayed until Dhū al-Qiʿdah. When he reached Marw, he feared that his arrival would be kept hidden from al-Maʾmūn, so he ordered the drums to be beaten so that al-Maʾmūn might hear them. Al-Maʾmūn heard it and said: 'What is this?' They said: 'Harthama has arrived, thundering and flashing.' Harthama thought that his word would be accepted, and al-Maʾmūn ordered that he be admitted. When he entered into his presence, al-Maʾmūn said to him: 'You allied with the ʿAlawīs of Kufa and you placed Abū al-Sarāyā in position; had you wished, you could have seized them all.' Harthama began to speak and offer excuses, but al-Maʾmūn would not accept his excuses. He ordered that his belly be trampled, his nose struck, and he was dragged away from before him. Al-Faḍl had ordered the guards to treat him harshly, and he was imprisoned. He remained in prison for some days, and then al-Faḍl secretly sent someone to kill him, and they said: 'He died.'

470. Tarikh (al-Tabari) 3143No grade recorded

     ذِكْرُ وَثَوْبِ الْحَرْبِيَّةِ بِبَغْدَاذَ   وَفِيهَا كَانَ مِنَ الشَّغَبِ بِبَغْدَاذَ بَيْنَ الْحَرْبِيَّةِ وَالْحَسَنِ بْنِ سَهْلٍ، وَكَانَ سَبَبَ ذَلِكَ أَنَّ الْحَسَنَ بْنَ سَهْلٍ كَانَ بِالْمَدَائِنِ حِينَ شَخَصَ هَرْثَمَةُ إِلَى الْمَأْمُونِ، فَلَمَّا اتَّصَلَ بِبَغْدَاذَ، وَسَمِعَ مَا صَنَعَهُ الْمَأْمُونُ بِهَرْثَمَةَ، بَعَثَ الْحَسَنُ بْنُ سَهْلٍ إِلَى عَلِيِّ بْنِ هِشَامٍ، وَهُوَ وَالِي بَغْدَاذَ مِنْ قِبَلِهِ، أَنْ مَاطِلِ الْجُنْدَ مِنَ الْحَرْبِيَّةِ أَرْزَاقَهُمْ وَلَا تُعْطِهِمْ. وَكَانَ الْحَرْبِيَّةُ قَبْلَ ذَلِكَ حِينَ خَرَجَ هَرْثَمَةُ إِلَى خُرَاسَانَ قَدْ وَثَبُوا، وَقَالُوا: لَا نَرْضَى حَتَّى نَطْرُدَ الْحَسَنَ وَعُمَّالَهُ عَنْ بَغْدَاذَ. فَطَرَدُوهُمْ، وَصَيَّرُوا إِسْحَاقَ بْنَ مُوسَى الْهَادِيَ خَلِيفَةَ الْمَأْمُونِ بِبَغْدَاذَ، وَاجْتَمَعَ أَهْلُ الْجَانِبَيْنِ عَلَى ذَلِكَ وَرَضُوا بِهِ. فَدَسَّ الْحَسَنُ إِلَيْهِمْ، وَكَاتَبَ قُوَّادَهُمْ حَتَّى يَبْعَثُوا مِنْ جَانِبِ عَسْكَرِ الْمَهْدِيِّ، فَحَوَّلَ الْحَرْبِيَّةُ إِسْحَاقَ إِلَيْهِمْ، وَأَنْزَلُوهُ عَلَى دُجَيْلٍ، وَجَاءَ زُهَيْرُ بْنُ الْمُسَيَّبِ، فَنَزَلَ فِي عَسْكَرِ الْمَهْدِيِّ، وَبَعَثَ الْحَسَنُ عَلِيَّ بْنَ هِشَامٍ فِي الْجَانِبِ الْآخَرِ هُوَ وَمُحَمَّدُ بْنُ أَبِي خَالِدٍ، وَدَخَلُوا بَغْدَاذَ لَيْلًا فِي شَعْبَانَ، وَقَاتَلَ الْحَرْبِيَّةَ ثَلَاثَةَ أَيَّامٍ عَلَى قَنْطَرَةِ الصَّرَاةِ، ثُمَّ وَعَدَهُمْ رِزْقَ سِتَّةَ أَشْهُرٍ إِذَا أُدْرِكَتِ الْغَلَّةُ، فَسَأَلُوهُ تَعْجِيلَ خَمْسِينَ دِرْهَمًا لِكُلِّ رَجُلٍ مِنْهُمْ يُنْفِقُونَهَا فِي رَمَضَانَ، فَأَجَابَهُمْ إِلَى ذَلِكَ. وَجَعَلَ يُعْطِيهِمْ، فَلَمْ يَتِمَّ الْعَطَاءُ حَتَّى أَتَاهُمْ خَبَرُ زَيْدِ بْنِ مُوسَى مِنَ الْبَصْرَةِ، الْمَعْرُوفِ بِزَيْدِ النَّارِ، وَكَانَ هَرَبَ مِنَ الْحَبْسِ، وَكَانَ عِنْدَ عَلِيِّ بْنِ سَعِيدٍ، فَخَرَجَ مِنْ نَاحِيَةِ الْأَنْبَارِ هُوَ وَأَخُو أَبِي السَّرَايَا فِي ذِي الْقَعْدَةِ سَنَةَ مِائَتَيْنِ، فَبَعَثُوا إِلَيْهِ فَأُتِيَ بِهِ إِلَى عَلِيِّ بْنِ هِشَامٍ، وَهَرَبَ عَلِيُّ بْنُ هِشَامٍ بَعْدَ جُمُعَةٍ مِنَ الْحَرْبِيَّةِ، وَنَزَلَ بِصَرْصَرٍ ; لِأَنَّهُ لَمْ يَفِ لَهُمْ بِإِعْطَاءِ الْخَمْسِينَ إِلَى أَنْ جَاءَ الْأَضْحَى، وَبَلَغَهُمْ خَبَرُ هَرْثَمَةَ وَأَخْرَجُوهُ. وَكَانَ الْقَيِّمَ بِأَمْرِ هَرْثَمَةَ مُحَمَّدُ بْنُ أَبِي خَالِدٍ ; لِأَنَّ عَلِيَّ بْنَ هِشَامٍ كَانَ يَسْتَخِفُّ بِهِ، فَغَضِبَ مِنْ ذَلِكَ، وَتَحَوَّلَ إِلَى الْحَرْبِيَّةِ، فَلَمْ يَقْرَبْهُمْ عَلِيٌّ، فَهَرَبَ إِلَى صَرْصَرٍ، ثُمَّ هَزَمُوهُ مِنْ صَرْصَرٍ. وَقِيلَ: كَانَ السَّبَبَ فِي شَغَبِ الْأَبْنَاءِ أَنَّ الْحَسَنَ بْنَ سَهْلٍ جَلَدَ عَبْدَ اللَّهِ بْنَ عَلِيِّ بْنِ مَاهَانَ الْحَدَّ، فَغَضِبَ الْأَبْنَاءُ، وَخَرَجُوا.

     ✧ Mention of the disturbance of the Ḥarbiyyah in Baghdad In this year there occurred in Baghdad a disturbance between the Ḥarbiyyah and al-Ḥasan b. Sahl. The reason for that was that al-Ḥasan b. Sahl was at al-Madāʾin when Harthamah departed to al-Maʾmūn. When he reached Baghdad and heard what al-Maʾmūn had done to Harthamah, al-Ḥasan b. Sahl sent to ʿAlī b. Hishām, who was his governor of Baghdad, saying: Delay the Ḥarbiyyah troops' stipends and do not give them anything. Previously, when Harthamah had gone out to Khurasan, the Ḥarbiyyah had risen up and said: We will not be content until we expel al-Ḥasan and his agents from Baghdad. So they expelled them, and they appointed Isḥāq b. Mūsā al-Hādī as al-Maʾmūn's caliph in Baghdad. The people of both sides gathered in agreement on that and were pleased with him. Then al-Ḥasan secretly worked against them and corresponded with their commanders until they sent from the side of the camp of al-Mahdī. The Ḥarbiyyah then transferred Isḥāq to them and lodged him on the Dujayl. Zuhayr b. al-Musayyab came and encamped in the camp of al-Mahdī. Al-Ḥasan sent ʿAlī b. Hishām to the other side, he and Muḥammad b. Abī Khālid, and they entered Baghdad by night in Shaʿbān. He fought the Ḥarbiyyah for three days at the bridge of al-Ṣarāh. Then he promised them six months' provision when the harvest was gathered. They asked him to advance fifty dirhams for each man among them, which they would spend during Ramaḍān, and he agreed to that. He began to give them, but the payment was not yet complete when news came to them of Zayd b. Mūsā from al-Baṣrah, known as Zayd al-Nār. He had escaped from prison, where he had been with ʿAlī b. Saʿīd. He came out from the direction of al-Anbār, he and the brother of Abū al-Sarāyā, in Dhū al-Qaʿdah of the year two hundred. They sent for him and he was brought to ʿAlī b. Hishām. ʿAlī b. Hishām fled from the Ḥarbiyyah a week later and encamped at Ṣarṣar, because he had not fulfilled for them the payment of the fifty before the Feast of Sacrifice came, and the news of Harthamah reached them and they expelled him. The one in charge of Harthamah's affair was Muḥammad b. Abī Khālid, because ʿAlī b. Hishām used to treat him with contempt. He became angry at that and went over to the Ḥarbiyyah, so ʿAlī did not approach them, and he fled to Ṣarṣar. Then they routed him from Ṣarṣar. It is said: The reason for the disturbance of the abnāʾ was that al-Ḥasan b. Sahl flogged ʿAbd Allāh b. ʿAlī b. Māhān with the prescribed punishment, so the abnāʾ became angry and rose up.

471. Tarikh (al-Tabari) 3144No grade recorded

     ذِكْرُ الْفِتْنَةِ بِالْمَوْصِلِ   وَفِيهَا وَقَعَتِ الْفِتْنَةُ بِالْمَوْصِلِ بَيْنَ بَنِي سَامَةَ وَبَنِي ثَعْلَبَةَ، فَاسْتَجَارَتْ ثَعْلَبَةُ بِمُحَمَّدِ بْنِ الْحُسَيْنِ الْهَمْدَانِيِّ، وَهُوَ أَخُو عَلِيِّ بْنِ الْحُسَيْنِ، أَمِيرِ الْبَلَدِ، فَأَمَرَهُمْ بِالْخُرُوجِ إِلَى الْبَرِّيَّةِ، فَفَعَلُوا، فَتَبِعَهُمْ بَنُو سَامَةَ فِي أَلْفِ رَجُلٍ إِلَى الْعَوْجَاءِ، وَحَصَرُوهُمْ فِيهَا، فَبَلَغَ الْخَبَرُ عَلِيًّا وَمُحَمَّدًا ابْنَيِ الْحُسَيْنِ، فَأَرْسَلَا الرِّجَالَ إِلَيْهِمْ، وَاقْتَتَلُوا قِتَالًا شَدِيدًا، فَقُتِلَ مِنْ بَنِي سَامَةَ جَمَاعَةٌ، وَأُسِرَ جَمَاعَةٌ مِنْهُمْ، وَمَنْ بَنِي تَغْلِبَ، وَكَانُوا مَعَهُمْ، فَحُبِسُوا فِي الْبَلَدِ. ثُمَّ إِنَّ أَحْمَدَ بْنَ عُمَرَ بْنِ الْخَطَّابِ الْعَدَوِيَّ التَّغْلِبِيَّ أَتَى مُحَمَّدًا، وَطَلَبَ إِلَيْهِ الْمُسَالَمَةَ، فَأَجَابَهُ إِلَى ذَلِكَ، وَصَلُحَ الْأَمْرُ، وَسَكَنَتِ الْفِتْنَةُ.

     ✧ Mention of the strife in al-Mawṣil In this year, strife occurred in al-Mawṣil between Banū Sāmah and Banū Thaʿlabah. Thaʿlabah sought the protection of Muḥammad b. al-Ḥusayn al-Hamdānī, who was the brother of ʿAlī b. al-Ḥusayn, the governor of the town. He ordered them to go out to the open country, and they did so. Banū Sāmah pursued them with a thousand men to al-ʿAwjāʾ and besieged them there. The news reached ʿAlī and Muḥammad, the two sons of al-Ḥusayn, so they sent men to them, and they fought a fierce battle. A group of Banū Sāmah was killed, and a group of them and of Banū Taghlib, who were with them, was taken prisoner, and they were imprisoned in the town. Then Aḥmad b. ʿUmar b. al-Khaṭṭāb al-ʿAdawī al-Taghlibī came to Muḥammad and sought a peace settlement from him. He granted him that, the matter was reconciled, and the strife subsided.

472. Tarikh (al-Tabari) 3147No grade recorded

     ذِكْرُ عِدَّةِ حَوَادِثَ فِي هَذِهِ السَّنَةِ وَجَّهَ الْمَأْمُونُ رَجَاءَ بْنَ أَبِي الضَّحَّاكِ لِإِحْضَارِ عَلِيِّ بْنِ مُوسَى بْنِ جَعْفَرِ بْنِ مُحَمَّدٍ )  . وَأُحْصِيَ فِي هَذِهِ السَّنَةِ وَلَدُ الْعَبَّاسِ فَبَلَغُوا ثَلَاثَةً وَثَلَاثِينَ أَلْفًا مَا بَيْنَ ذَكَرٍ وَأُنْثَى. وَفِي هَذِهِ السَّنَةِ قَتَلَتِ الرُّومُ مَلِكَهَا أَلْيُونَ، وَكَانَ مُلْكُهُ سَبْعَ سِنِينَ وَسِتَّةَ أَشْهُرٍ، وَمَلَّكُوا عَلَيْهِمْ مِيخَائِيلَ بْنَ جُورْجِيشَ ثَانِيَةً. وَفِيهَا خَالَفَ عَلِيُّ بْنُ أَبِي سَعِيدٍ عَلَى الْحَسَنِ بْنِ سَهْلٍ، فَبَعَثَ الْمَأْمُونُ إِلَيْهِ بِسَرَّاجٍ الْخَادِمِ وَقَالَ لَهُ: إِنْ وَضَعَ يَدَهُ فِي يَدِ الْحَسَنِ بْنِ سَهْلٍ أَوْ شَخَصَ إِلَيَّ بِمَرْوَ، وَإِلَّا فَاضْرِبْ عُنُقَهُ، فَسَارَ إِلَيْهِ سَرَّاجٌ فَأَطَاعَ، وَتَوَجَّهَ إِلَى الْمَأْمُونِ بِمَرْوَ مَعَ هَرْثَمَةَ. وَفِيهَا قَتَلَ الْمَأْمُونُ يَحْيَى بْنَ عَامِرِ بْنِ إِسْمَاعِيلَ ; لِأَنَّهُ قَالَ لَهُ: يَا أَمِيرَ الْكَافِرِينَ.

     ✧ Mention of several events In this year, al-Maʾmūn dispatched Rajāʾ b. Abī al-Ḍaḥḥāk to bring ʿAlī b. Mūsā b. Jaʿfar b. Muḥammad ). In this year, the descendants of al-ʿAbbās were counted, and they reached thirty-three thousand, between male and female. In this year, the Byzantines killed their king Alyūn; his reign had lasted seven years and six months, and they made Mīkhāʾīl b. Jūrjish king over them a second time. In it, ʿAlī b. Abī Saʿīd rebelled against al-Ḥasan b. Sahl, so al-Maʾmūn sent Sarrāj the servant to him and said to him: "If he places his hand in the hand of al-Ḥasan b. Sahl or sets out to me at Marw, [leave him]; otherwise, strike his neck." Sarrāj went to him, and he obeyed, and he set out to al-Maʾmūn at Marw with Harthama. In it, al-Maʾmūn killed Yaḥyā b. ʿĀmir b. Ismāʿīl because he said to him: "O Commander of the disbelievers."

473. Tarikh (al-Tabari) 3148No grade recorded

     وَحَجَّ بِالنَّاسِ هَذِهِ السَّنَةَ الْمُعْتَصِمُ.

     ✧ Al-Muʿtaṣim led the people in the Hajj this year.

474. Tarikh (al-Tabari) 3149No grade recorded

     ذِكْرُ مِنْ تُوُفِّيَ فِي هَذِهِ السَّنَةِ مِنَ الْأَكَابِرِ   1097 - أَيُّوبُ بْنُ الْمُتَوَكِّلِ الْمُقْرِئُ  . مِنْ أَهْلِ الْبَصْرَةِ، سَمِعَ عَبْدَ الرَّحْمَنِ بْنَ مَهْدِيٍّ وَغَيْرَهُ رَوَى عَنْهُ: عَلِيُّ بْنُ الْمَدِينِي وَيَحْيَى، وَكَانَ مِنَ الْقُرَّاءِ. تُوُفِّيَ فِي هَذِهِ السَّنَةِ. 1098 - أَبَانُ بْنُ عَبْدِ الْحَمِيدِ بْنِ إِسْحَاقَ بْنِ غَفِيرٍ، مَوْلَى بَنِي رَقَّاشٍ  . مِنْ أَهْلِ الْبَصْرَةِ، شَاعِرٌ مَطْبُوعٌ مُقَدَّمٌ، قَدِمَ بَغْدَادَ وَاتَّصَلَ بِالْبَرَامِكَةِ، وَانْقَطَعَ إِلَيْهِمْ، وَعَمِلَ لَهُمْ كِتَابَ "كَلَيْلَةَ وَدِمْنَةَ" شِعْرًا. وَلَهُ قَصَائِدُ وَمَدَائِحُ فِي الرَّشِيدِ وَالْفَضْلِ بْنِ يَحْيَى، وَيُقَالُ إِنَّ كُلَّ كَلَامٍ نُقِلَ إِلَى شِعْرٍ فَالْكَلَامُ أَفْصَحُ مِنْهُ إِلَّا هَذَا الْكِتَابَ. عَنْ مُحَمَّدِ بْنِ صَالِحٍ الْهَاشِمِيِّ، قَالَ: حَدَّثَنِي ابْنٌ لِعَبْدِ الْحَمِيدِ اللَّاحِقِيِّ قَالَ: أَحَبَّ يَحْيَى بْنُ خَالِدٍ أَنْ يَحْفَظَ كِتَابَ "كَلَيْلَةَ وَدِمْنَةَ" فَاشْتَدَّ عَلَيْهِ ذَلِكَ فَقَالَ لَهُ أَبَانُ بْنُ عَبْدِ الْحَمِيدِ: أَنَا أَجْعَلُهُ شِعْرًا لِيَخِفَّ عَلَى الْوَزِيرِ حِفْظُهُ. فَنَقَلَهُ إِلَى قَصِيدَةٍ عَمِلَهَا مُزْدَوِجَةً عَدَدُ أَبْيَاتِهَا أَرْبَعَةَ عَشَرَ أَلْفِ بَيْتٍ فِي ثَلَاثَةِ أَشْهُرٍ، فَأَعْطَاهُ يَحْيَى عَشَرَةَ آلَافِ دِينَارٍ، وَأَعْطَاهُ الْفَضْلُ خَمْسَةَ آلَافِ دِينَارٍ. وَقَالَ لَهُ جَعْفَرُ بْنُ يَحْيَى: أَلَا تَرْضَى أَنْ أَكُونَ رَاوِيَتُكَ لَهَا ! وَلَمْ يُعْطِهِ شَيْئًا. قَالَ: فَتَصَدَّقَ بِثُلُثِ الْمَالِ الَّذِي أَخَذَهُ. وَكَانَ أَبَانُ حَسَنَ السِّيرَةِ، حَافِظًا لِلْقُرْآنِ، عَالِمًا بِالْفِقْهِ. وَقَالَ عِنْدَ وَفَاتِهِ: أَنَا أَرْجُو اللَّهَ وَأَسْأَلُهُ رَحْمَتَهُ مَا مَضَتْ عَلَيَّ لَيْلَةٌ قَطُّ لَمْ أُصَلِّ فِيهَا تَطَوُّعًا كَثِيرًا. وَأَوَّلُ قَصِيدَتِهِ هَذِهِ: هَذَا كِتَابُ أَدَبٍ وَمِحْنَهْ وَهُوَ الَّذِي يُدْعَى كَلِيلَ دِمْنَهْ 1099 - مَعْرُوفُ بْنُ الْفَيْرُزَانِ، أَبُو مَحْفُوظٍ، وَيُعْرَفُ بِالْكَرْخِيِّ  . نِسْبَةً إِلَى كَرْخِ بَغْدَادَ، كَانَ أَهْلُهُ نَصَارَى، وَكَانَ صَبِيًّا فِي الْمَكْتَبِ يَقُولُ مُعَلِّمُهُمْ: أَبٌ وَابْنٌ. فَيَصِيحَ: أَحَدٌ أَحَدٌ. وَأَسْلَمَ، وَرَوَى عَنْ بَكْرِ بْنِ حُبَيْسٍ، وَالرَّبِيعِ بْنِ صُبَيْحٍ وَغَيْرِهِمَا، وَكَانَ مِنْ كِبَارِ الزَّاهِدِينَ فِي الدُّنْيَا، وَالْعَارِفِينَ لِلَّهِ، وَالْمُحِبِّينَ لَهُ، وَكَانَ لَهُ كَرَامَاتٌ. وَذُكِرَ مَرَّةً عِنْدَ أَحْمَدَ فَقِيلَ: هُوَ قَلِيلُ الْعِلْمِ فَقَالَ: وَهَلْ يُرَادُ مِنَ الْعِلْمِ إِلَّا مَا وَصَلَ إِلَيْهِ مَعْرُوفٌ ! ؟ وَكَانَ سُفْيَانُ بْنُ عُيَيْنَةَ يَقُولُ: لَا يَزَالُ أَهْلُ بَغْدَادَ بِخَيْرٍ مَا بَقِيَ فِيهِمْ مَعْرُوفٌ. عَنْ سَعِيدِ بْنِ عُثْمَانَ قَالَ: سَمِعْتُ مُحَمَّدَ بْنَ مَنْصُورٍ يَقُولُ: مَضَيْتُ يَوْمًا إِلَى مَعْرُوفٍ الْكَرْخِيِّ ثُمَّ عُدْتُ إِلَيْهِ مِنَ الْغَدِ، فَرَأَيْتُ فِي وَجْهِهِ أَثَرَ شَجَّةٍ، فَهِبْتُ أَنْ أَسْأَلَهُ عَنْهَا، وَكَانَ عِنْدَهُ رَجُلٌ أَجْرَأُ مِنِّي عَلَيْهِ فَقَالَ لَهُ: كُنَّا عِنْدَكَ الْبَارِحَةَ وَمَعَنَا مُحَمَّدُ بْنُ مَنْصُورٍ، فَلَمْ نَرَ فِي وَجْهِكَ هَذَا الْأَثَرَ. فَقَالَ لَهُ مَعْرُوفٌ: خُذْ فِيمَا تَنْتَفِعُ بِهِ. فَقَالَ لَهُ: أَسْأَلُكَ بِحَقِّ اللَّهِ. فَانْتَفَضَ مَعْرُوفٌ ثُمَّ قَالَ لَهُ: وَمَا حَاجَتُكَ إِلَى هَذَا ! ؟ مَضَيْتُ الْبَارِحَةَ إِلَى بَيْتِ اللَّهِ الْحَرَامِ، ثُمَّ صِرْتُ إِلَى زَمْزَمَ، فَشَرِبْتُ مِنْهَا، فَزَلَّتْ رِجْلِي، فَنَطَحَ الْبَابُ وَجْهِي، فَهَذَا الَّذِي تَرَى مِنْ ذَلِكَ. عَنْ أَبِي بَكْرِ بْنِ الزَّيَّاتِ قَالَ: سَمِعْتُ ابْنَ شِيرَوَيْهِ يَقُولُ: كُنْتُ أُجَالِسُ مَعْرُوفًا الْكَرْخِيَّ كَثِيرًا، فَلَمَّا كَانَ ذَاتَ يَوْمٍ رَأَيْتُ وَجْهَهُ قَدْ خَلَا، فَقُلْتُ لَهُ: يَا أَبَا مَحْفُوظٍ، بَلَغَنِي أَنَّكَ تَمْشِي عَلَى الْمَاءِ. فَقَالَ لِي: مَا مَشَيْتُ قَطُّ عَلَى الْمَاءِ، وَلَكِنْ إِذَا هَمَمْتُ بِالْعُبُورِ جُمِعَ لِي طَرَفَاهَا فَأَتَخَطَّاهَا. عَنْ مُحَمَّدِ بْنِ صُبَيْحٍ قَالَ: مَرَّ مَعْرُوفٌ عَلَى سَقَّاءٍ يَسْقِي الْمَاءَ وَهُوَ يَقُولُ: رَحِمَ اللَّهُ مَنْ شَرِبَ. فَشَرِبَ - وَكَانَ صَائِمًا - فَقَالَ: لَعَلَّ اللَّهَ أَنْ يَسْتَجِيبَ لَهُ. [قَالَ ابن الجوزي رحمه الله تعالى: ] تُوُفِّيَ مَعْرُوفٌ فِي سَنَةِ مِائَتَيْنِ وَيُقَالُ: فِي سَنَةِ أَرْبَعٍ وَمِائَتَيْنِ وَالْأَوَّلُ أَصَحُّ. وَقَدْ جَمَعْتُ أَخْبَارَهُ فِي كِتَابٍ مُفْردٍ، فَلَمْ أُطِلْ هَاهُنَا [بِالتَّكْرَارِ ]. 1100 - وَهْبُ بْنُ وَهْبِ بْنِ كَثِيرِ بْنِ عَبْدِ اللَّهِ بْنِ زَمْعَةَ بْنِ عَبْدِ الْمُطَّلِبِ بْنِ أَسَدِ بْنِ عَبْدِ الْعُزَّى، أَبُو الْبَخْتَرِيُّ، الْقُرَشِيُّ  . حَدَّثَ عَنْ هِشَامِ بْنِ عُرْوَةَ، وَجَعْفَرِ بْنِ مُحَمَّدٍ، وَابْنِ جُرَيْجٍ، وَانْتَقَلَ عَنِ الْمَدِينَةِ إِلَى بَغْدَادَ، فَوَلَّاهُ الرَّشِيدُ الْقَضَاءَ بِعَسْكَرِ الْمَهْدِيِّ، ثُمَّ عَزَلَهُ فَوَلَّاهُ مَدِينَةَ رَسُولِ اللَّهِ ﷺ، وَجَعَلَ إِلَيْهِ صَلَاتَهَا وَقَضَاءَهَا وَحَرْبَهَا. وَكَانَ جَوَادًا، يَعْتَذِرُ إِلَى مَنْ يُعْطِيهِ وَإِنْ كَثُرَ عَطَاؤُهُ. فَقَالَ مَادِحُهُ: هَلَّا فَعَلْتَ - هَدَاكَ الْمَلِيكُ      - فِينَا كَفِعْلِ أَبِي الْبَخْتَرِيِّ تَتَبَّعَ إِخْوَانَهُ فِي الْبِلَادِ     فَأَغْنَى الْمُقِلُّ عَنِ الْمُكْثِرِ إِلَّا أَنَّهُ كَانَ يَضَعُ الْحَدِيثَ وَيَسْهَرُ اللَّيْلَ فِي وَضْعِهِ. عَنْ أَبِي سَعِيدٍ الْعَقِيلِيِّ قَالَ: لَمَّا قَدِمَ الرَّشِيدُ الْمَدِينَةَ أَعْظَمَ أَنْ يَتَرَقَّأَ مِنْبَرَ النَّبِيِّ ﷺ فِي قَبَاءٍ أَسْوَدَ وَمِنْطَقَةٍ فَقَالَ أَبُو الْبَخْتَرِيِّ حَدَّثَنَا جَعْفَرُ بْنُ مُحَمَّدٍ، عَنْ أَبِيهِ قَالَ: نَزَلَ جِبْرِيلُ عَلَى النَّبِيِّ ﷺ وَعَلَيْهِ قَبَاءٌ وَمِنْطَقَةٌ مُخَنْجِرًا فِيهَا بِخِنْجَرٍ، فَقَالَ الْمُعَافَى التَّيْمِيُّ هَذِهِ الْأَبْيَاتَ: وَيْلٌ وَعَوْلٌ لِأَبِي الْبَخْتَرِيِّ     إِذَا تَوَافَى النَّاسُ فِي الْمَحْشَرِ مِنْ قَوْلِهِ الزُّورَ وَإِعْلَانِهِ     بِالْكَذِبِ فِي النَّاسِ عَلَى جَعْفَرِ وَاللَّهِ مَا خَلَّيْتَ سَاعَةً     لِلْفِقْهِ فِي بَدْوٍ وَلَا مُحَضِّرِ وَلَا رَآهُ النَّاسُ فِي دَهْرِهِ     يَمُرُّ بَيْنَ الْقَبْرِ وَالْمِنْبَرِ قَاتَلَ اللَّهُ أَبَا وَهْبٍ لَقَدْ     أَعْلَنَ بِالزُّورِ وَبِالْمُنْكَرِ يَزْعُمُ أَنَّ الْمُصْطَفَى أَحَمَدَا     أَتَاهُ جِبْرِيلُ التَّقِيُّ الْبَرِّيُّ عَلَيْهِ خُفٌّ وَقُبَاءٌ أَسْوَدُ     مُخَنْجِرًا فِي الْحَقْوِ بِالْخِنْجَرِ. عَنْ يَحْيَى بْنِ مَعِينٍ: أَنَّهُ وَقَفَ عَلَى حَلْقَةِ أَبِي الْبَخَتْرِيِّ، فَإِذَا هُوَ يُحَدِّثُ بِهَذَا الْحَدِيثِ: عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ، عَنْ أَبِيهِ، عَنْ جَابِرٍ. فَقَالَ لَهُ: كَذَبْتَ يَا عَدُوَّ اللَّهِ عَلَى رَسُولِ اللَّهِ ﷺ. قَالَ: فَأَخَذَنِي الشَّرْطُ، فَقُلْتُ: هَذَا يَزْعُمُ أَنَّ رَسُولَ رَبِّ الْعَالَمِينَ نَزَلَ عَلَى النَّبِيِّ ﷺ وَعَلَيْهِ قُبَاءٌ. قَالَ: فَقَالُوا لِي: هَذَا قَاضٍ كَذَّابٌ فَأَفْرَجُوا عَنِّي. تُوُفِّيَ أَبُو الْبَخْتَرِيِّ بِبَغْدَادَ فِي هَذِهِ السَّنَةِ.

     ✧ Mention of those of the notables who died in this year 1097 - Ayyūb b. al-Mutawakkil al-Muqriʾ. Of the people of al-Baṣrah. He heard ʿAbd al-Raḥmān b. Mahdī and others. ʿAlī b. al-Madīnī and Yaḥyā narrated from him. He was one of the qurrāʾ. He died in this year. 1098 - Abān b. ʿAbd al-Ḥamīd b. Isḥāq b. Ghafīr, mawlā of Banū Raqqāsh. Of the people of al-Baṣrah, a gifted and foremost poet. He came to Baghdād, attached himself to the Barāmikah, and devoted himself to them. For them he composed the book "Kalīlah wa-Dimnah" in verse. He has qaṣīdahs and panegyrics on al-Rashīd and al-Faḍl b. Yaḥyā. It is said that whenever prose is turned into poetry, the prose is more eloquent than the poetry, except for this book. From Muḥammad b. Ṣāliḥ al-Hāshimī, who said: A son of ʿAbd al-Ḥamīd al-Lāḥiqī narrated to me, saying: Yaḥyā b. Khālid wished to memorize the book "Kalīlah wa-Dimnah," but it proved difficult for him. Abān b. ʿAbd al-Ḥamīd said to him: "I shall turn it into poetry so that its memorization may be light for the wazīr." So he transferred it into a qaṣīdah he composed in rhymed couplets, the number of whose verses was fourteen thousand, in three months. Yaḥyā gave him ten thousand dīnārs, and al-Faḍl gave him five thousand dīnārs. Jaʿfar b. Yaḥyā said to him: "Are you not content that I be your transmitter for it?" But he gave him nothing. He said: He gave away as alms a third of the wealth he had received. Abān was of good conduct, a memorizer of the Qurʾān, and knowledgeable in fiqh. At his death he said: "I hope in God and ask His mercy. Never has a night passed over me in which I did not pray much supererogatory prayer." The opening of this qaṣīdah of his: This is a book of adab and trial, and it is the one called Kalīlah Dimnah. 1099 - Maʿrūf b. al-Fayrūzān, Abū Maḥfūẓ, known as al-Karkhī. In reference to Karkh Baghdād. His family were Christians. As a boy in the Qurʾān school, their teacher would say: "Father and son." And he would cry out: "One! One!" He embraced Islam. He narrated from Bakr b. Ḥubaysh, al-Rabīʿ b. Ṣubayḥ, and others. He was one of the great ascetics in this world, of those who knew God and loved Him. He had karāmāt. He was mentioned once in the presence of Aḥmad, and it was said: "He has little knowledge." Aḥmad said: "Is anything sought of knowledge except what Maʿrūf attained?" Sufyān b. ʿUyaynah used to say: "The people of Baghdād will remain in good as long as Maʿrūf remains among them." From Saʿīd b. ʿUthmān, who said: I heard Muḥammad b. Manṣūr say: One day I went to Maʿrūf al-Karkhī, then returned to him the next day. I saw on his face the mark of a head wound. I was too awed to ask him about it. There was with him a man bolder toward him than I, who said to him: "We were with you last night, and with us was Muḥammad b. Manṣūr, and we did not see this mark on your face." Maʿrūf said to him: "Take up what benefits you." He said to him: "I ask you by the right of God." Maʿrūf trembled, then said to him: "What need have you of this? Last night I went to the Sacred House of God, then came to Zamzam and drank from it. My foot slipped, and the door struck my face. So this that you see is from that." From Abū Bakr b. al-Zayyāt, who said: I heard Ibn Shīrawayh say: I used to sit with Maʿrūf al-Karkhī often. One day I saw his face had emptied [of its usual expression]. I said to him: "O Abū Maḥfūẓ, it has reached me that you walk on water." He said to me: "I have never walked on water. But when I intend to cross, its two banks are gathered for me, and I step across." From Muḥammad b. Ṣubayḥ, who said: Maʿrūf passed by a water-carrier who was giving water to drink, and he was saying: "May God have mercy on whoever drinks." So he drank — though he was fasting — and said: "Perhaps God may answer his supplication." [Ibn al-Jawzī, may God have mercy on him, said:] Maʿrūf died in the year two hundred; it is also said: in the year two hundred and four. The former is more correct. I have gathered his reports in a separate book, so I have not lengthened this account here by repetition. 1100 - Wahb b. Wahb b. Kathīr b. ʿAbd Allāh b. Zamʿah b. ʿAbd al-Muṭṭalib b. Asad b. ʿAbd al-ʿUzzā, Abū al-Bakhtarī, al-Qurashī. He narrated from Hishām b. ʿUrwah, Jaʿfar b. Muḥammad, and Ibn Jurayj. He moved from al-Madīnah to Baghdād. Al-Rashīd appointed him judge of ʿAskar al-Mahdī, then dismissed him and appointed him over the city of the Messenger of God ﷺ, entrusting to him its prayer, its judgeship, and its military affairs. He was generous, apologizing to the one to whom he gave even if his gift was great. His panegyrist said: Would that you had done — may the King guide you — among us as Abū al-Bakhtarī did. He sought out his brethren in the lands and enriched the poor beyond the rich. Except that he used to fabricate ḥadīth and stay up at night fabricating it. From Abū Saʿīd al-ʿAqīlī, who said: When al-Rashīd came to al-Madīnah, he deemed it too great to ascend the minbar of the Prophet ﷺ wearing a black qabāʾ and a belt. Abū al-Bakhtarī said: Jaʿfar b. Muḥammad narrated to us, from his father, who said: Jibrīl descended upon the Prophet ﷺ wearing a qabāʾ and a belt, girt with a dagger. Al-Muʿāfā al-Taymī recited these verses: Woe and lamentation for Abū al-Bakhtarī when the people assemble at the gathering place, Because of his false statement and his open lie against Jaʿfar among the people. By God, you have not left an hour for fiqh, whether in the desert or in settled land, Nor did people ever see him in his lifetime passing between the grave and the minbar. May God slay Abū Wahb! He has openly proclaimed falsehood and evil. He claims that the Chosen One, Aḥmad, was visited by Jibrīl, the pious, the righteous, Wearing a khuff and a black qabāʾ, girt at the waist with a dagger. From Yaḥyā b. Maʿīn: He stopped at the circle of Abū al-Bakhtarī, and there he was narrating this ḥadīth: from Jaʿfar b. Muḥammad, from his father, from Jābir. He said to him: "You have lied, O enemy of God, against the Messenger of God ﷺ." He said: The shurṭah seized me. I said: "This man claims that the Messenger of the Lord of the Worlds descended upon the Prophet ﷺ wearing a qabāʾ." He said: They said to me: "This is a lying judge," and they released me. Abū al-Bakhtarī died in Baghdād in this year.

475. Tarikh (al-Tabari) 3150No grade recorded

     وَفِي هَذِهِ السَّنَةِ: جَعَلَ الْمَأْمُونُ عَلِيَّ بْنَ مُوسَى بْنِ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ وَلِيَّ عَهْدِ الْمُسْلِمِينَ وَالْخَلِيفَةَ مِنْ بَعْدِهِ، وَسَمَّاهُ الرَّضِيَّ مِنْ آلِ مُحَمَّدٍ ﷺ وَأَمَرَ جُنْدَهُ أَنْ يَطْرَحَ السَّوَادَ وَلبْسَ ثِيَابَ الْخُضْرَةِ، وَكَتَبَ بِذَلِكَ إِلَى الْآفَاقِ، وَذَلِكَ يَوْمَ الْإِثْنَيْنِ لِلَيْلَتَيْنِ خَلَتَا مِنْ رَمَضَانِ هَذِهِ السَّنَةِ. فَكَتَبَ الْحَسَنُ بْنُ سَهْلٍ إِلَى عِيسَى بْنِ مُحَمَّدٍ يُخْبِرُهُ أَنَّ أَمِيرَ الْمُؤْمِنِينَ قَدْ جَعَلَ عَلِيَّ بْنَ مُوسَى الرَّضِيَّ وَلِيَّ عَهْدِهِ، وَذَلِكَ أَنَّهُ نَظَرَ فِي بَنِي الْعَبَّاسِ وَبَنِي عَلِيٍّ فَلَمْ يَجِدْ أَحَدًا أَفْضَلَ وَلَا أَوْرَعَ وَلَا أَعْلَمَ مِنْهُ، وَأَنَّهُ سَمَّاهُ الرَّضِيَّ مِنْ آلِ مُحَمَّدٍ ﷺ، وَأَمَرَ أَنْ يَطْرَحَ السَّوَادَ وَلَبِسَ الْخُضْرَةَ، وَأَنْ يَأْمُرَ مَنْ قِبَلَهُ مِنَ الْجُنْدِ وَالْقُوَّادِ وَبَنِي هَاشِمٍ بِالْبَيْعَةِ لَهُ، وَيَأْخُذَهُمْ بِلَبْسِ الْخُضْرَةِ فِي أَقْبِيَتِهِمْ وَقَلَانِسِهِمْ وَأَعْلَامِهِمْ، وَيَأْخُذَ أَهْلَ بَغْدَادَ جَمِيعًا بِذَلِكَ، فَوَصَلَ الْكِتَابُ إِلَى عِيسَى يَوْمَ الثُّلَاثَاءِ لِخَمْسٍ بَقِينَ مِنْ ذِي الْحِجَّةِ، فَدَعَا أَهْلَ بَغْدَادَ إِلَى ذَلِكَ، فَاخْتَلَفُوا، فَقَالَ قَوْمٌ: نُبَايِعُ، وَقَالَ قَوْمٌ: لَا نُخْرِجُ الْأَمْرَ مِنْ وَلَدِ الْعَبَّاسِ، وَإِنَّمَا هَذَا دَسِيسٌ مِنْ قِبَلِ الْفَضْلِ بْنِ سَهْلٍ، وَغَضِبَ وَلَدُ الْعَبَّاسِ مِنْ ذَلِكَ، وَاجْتَمَعَ بَعْضٌ إِلَى بَعْضٍ، وَتَكَلَّمُوا فِيهِ وَقَالُوا: نُوَلِّي بَعْضَنَا وَنَخْلَعُ الْمَأْمُونَ. وَكَانَ الْمُتَكَلِّمُ فِي هَذَا وَالْمُخْتَلِفُ فِيهِ وَالْمُتَقَلِّدُ لَهُ: إِبْرَاهِيمُ وَمَنْصُورُ بْنُ الْمَهْدِيِّ. ذِكْرُ الْعَهْدِ الَّذِي كَتَبَهُ الْمَأْمُونُ بِخَطِّهِ لِعَلِيِّ ابْنِ مُوسَى الرِّضَا [عَلَيْهِمَا السَّلَامُ ] بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ. هَذَا كِتَابٌ كَتَبَهُ عَبْدُ اللَّهِ بْنُ هَارُونَ الرَّشِيدِ أَمِيرُ الْمُؤْمِنِينَ بِيَدِهِ لِعَلِيِّ بْنِ مُوسَى بْنِ جَعْفَرٍ وَلِيِّ عَهْدِهِ. أَمَّا بَعْدُ: فَإِنَّ اللَّهَ اصْطَفَى الْإِسْلَامَ دِينًا، وَاصْطَفَى لَهُ عِبَادَهُ رُسُلًا دَالِّينَ عَلَيْهِ، وَهَادِينَ إِلَيْهِ، يُبَشِّرُ أَوَّلُهُمْ بِآخِرِهِمْ، وَيُصَدِّقُ تَالِيهِمْ مَاضِيَهُمْ، حَتَّى انْتَهَتْ نُبُوَّةُ اللَّهِ تَعَالَى إِلَى مُحَمَّدٍ ﷺ عَلَى فَتْرَةٍ مِنَ الرُّسُلِ، وَدُرُوسٍ مِنَ الْعِلْمِ، وَانْقِطَاعٍ مِنَ الْوَحْيِ، وَاقْتِرَابٍ مِنَ السَّاعَةِ، فَخَتَمَ اللَّهُ بِهِ النَّبِيِّينَ، وَجَعَلَهُ شَاهِدًا لَهُمْ، وَمُهَيْمِنًا عَلَيْهِمْ، وَأَنْزَلَ عَلَيْهِ كِتَابَهُ الْعَزِيزَ الَّذِي لا يَأْتِيهِ الْبَاطِلُ مِنْ بَيْنِ يَدَيْهِ وَلا مِنْ خَلْفِهِ تَنْزِيلٌ مِنْ حَكِيمٍ حَمِيدٍ بِمَا أَحَلَّ وَحَرَّمَ، وَوَعَدَ وَأَوْعَدَ، وَحَذَّرَ وَأَنْذَرَ، لِيَكُونَ لَهُ الْحُجَّةُ الْبَالِغَةُ عَلَى خَلْقِهِ، لِيَهْلِكَ مَنْ هَلَكَ عَنْ بَيِّنَةٍ وَيَحْيَا مَنْ حَيَّ عَنْ بَيِّنَةٍ وَإِنَّ اللَّهَ لَسَمِيعٌ عَلِيمٌ. فَبَلَّغَ عَنِ اللَّهِ رِسَالَتَهُ، وَدَعَا إِلَى سَبِيلِهِ بِمَا أَمَرَهُ بِهِ مِنَ الْحِكْمَةِ وَالْمَوْعِظَةِ الْحَسَنَةِ، وَالْمُجَادَلَةِ بِالَّتِي هِيَ أَحْسَنُ، ثُمَّ الْجِهَادِ وَالْغِلْظَةِ حَتَّى قَبَضَهُ اللَّهُ إِلَيْهِ، وَاخْتَارَ لَهُ مَا عِنْدَهُ ﷺ، فَلَمَّا انْقَضَتِ النُّبُوَّةُ، وَخَتَمَ اللَّهُ بِمُحَمَّدٍ الْوَحْيَ وَالرِّسَالَةَ، جَعَلَ قِوَامَ الدِّينِ وَنِظَامَ أَمْرِ الْمُسْلِمِينَ بِالْخِلَافَةِ، وَإِتْمَامِهَا وَعِزِّهَا، وَالْقِيَامِ بِحَقِّ اللَّهِ فِيهَا بِالطَّاعَةِ الَّتِي بِهَا تُقَامُ فَرَائِضُ اللَّهِ وَحُدُودُهُ وَشَرَائِعُ الْإِسْلَامِ وَسُنَنُهُ، وَيُجَاهَدُ بِهَا عَدُوُّهُ، فَعَلَى خُلَفَاءِ اللَّهِ طَاعَتُهُ فِيمَا اسْتَخْلَفَهُمْ، وَاسْتَرْعَاهُمْ مِنْ أَمْرِ دِينِهِ وَعِبَادِهِ، وَعَلَى الْمُسْلِمِينَ طَاعَةُ خُلَفَائِهِمْ وَمُعَاوَنَتُهُمْ عَلَى إِقَامَةِ حَقِّ اللَّهِ وَعَدْلِهِ، وَأَمْنِ السُّبُلِ، وَحَقْنِ الدِّمَاءِ، وَإِصْلَاحِ ذَاتِ الْبَيْنِ، وَجَمْعِ الْأُلْفَةِ، وَفِي خِلَافِ ذَلِكَ اضْطِرَابُ أَمْرِ الْمُسْلِمِينَ، وَاخْتِلَافُ مِلَّتِهِمْ، وَقَهْرُ دِينِهِمْ، وَاسْتِعْلَاءُ عَدُوِّهُمْ، وَتَفَرَّقُ الْكَلِمَةِ، وَخُسْرَانُ الدُّنْيَا وَالْآخِرَةِ، فَحَقٌّ عَلَى مَنِ اسْتَخْلَفَهُ فِي أَرْضِهِ، وَائْتَمَنَهُ عَلَى خَلْقِهِ أَنْ يُجْهِدَ لِلَّهِ نَفْسَهُ، وَيُؤْثِرَ عَلَى مَا فِيهِ رِضَا اللَّهِ وَطَاعَتُهُ، وَيَعْمَلَ لِمَا اللَّهُ وَاقِفُهُ عَلَيْهِ، وَسَائِلُهُ عَنْهُ، وَيَحْكُمَ بِالْحَقِّ، وَيَعْمَلَ بِالْعَدْلِ فِيمَا حَمَلَهُ اللَّهُ وَقَلَّدَهُ، فَإِنَّ اللَّهَ عَزَّ وَجَلَّ يَقُولُ لِنَبِيِّهِ دَاوُدَ عَلَيْهِ السَّلَامُ: يَا دَاوُدُ إِنَّا جَعَلْنَاكَ خَلِيفَةً فِي الأَرْضِ فَاحْكُمْ بَيْنَ النَّاسِ بِالْحَقِّ وَقَالَ تَعَالَى: فَوَرَبِّكَ لَنَسْأَلَنَّهُمْ أَجْمَعِينَ عَمَّا كَانُوا يَعْمَلُونَ - 93. وَبَلَغَنَا أَنَّ عُمَرَ بْنَ الْخَطَّابِ قَالَ: لَوْ ضَاعَتْ سَخْلَةٌ بِشَاطِئِ الْفُرَاتِ لَتَخَوَّفْتُ أَنْ يَسْأَلَنِي اللَّهُ عَنْهَا، وَأَيْمُ اللَّهِ إِنَّ الْمَسْئُولَ عَنْ خَاصَّةِ نَفْسِهِ عَلَى عَمَلِهِ فِيمَا بَيْنَ اللَّهِ وَبَيْنَهُ لِيَعْرِضَ أَمْرٌ كَبِيرٌ عَلَى خَطَرٍ عَظِيمٍ، فَكَيْفَ بِالْمَسْئُولِ عَنْ رِعَايَةِ الْأُمَّةِ، وَبِاللَّهِ الثِّقَةُ، وَإِلَيْهِ الْمَفْزَعُ وَالرَّغْبَةُ فِي التَّوْفِيقِ، وَالْعِصْمَةُ وَالتَّسْدِيدُ وَالْهِدَايَةُ إِلَى مَا فِيهِ ثُبُوتُ الْحُجَّةِ، وَالْفَوْزُ مِنَ اللَّهِ، وَالرِّضْوَانُ وَالرَّحْمَةُ، وَأَنْظُرُ الْأَئِمَّةَ لِنَفْسِهِ وَأَنْصَحُهُمْ لِلَّهِ فِي دِينِهِ وَعِبَادِهِ، وَخِلَافَتِهِ فِي أَرْضِهِ مَنْ عَمِلَ بِطَاعَتِهِ وَدِينِهِ وَسُنَّةِ نَبِيِّهِ عَلَيْهِ السَّلَامُ فِي [مُدَّةِ ] أَيَّامِهِ وَبَعْدِهَا، فَأَجْهَدَ رَأْيَهُ وَنَظَرَهُ فِيمَنْ يُوَلِّيهِ عَهْدَهُ، وَيَخْتَارُهُ لِإِمَارَةِ الْمُسْلِمِينَ وَرِعَايَتِهِمْ بَعْدَهُ، وَيُنَصِّبُهُ عَلَمًا لَهُمْ، وَمَفْزَعًا فِي جَمْعِ أُلْفَتِهِمْ، وَلَمِّ شَعَثِهِمْ، وَحَقْنِ دِمَائِهِمْ، وَالْأَمْنِ بِإِذْنِ اللَّهِ مِنْ فُرْقَتِهِمْ، وَفَسَادِ ذَاتِ بَيْنَهُمْ، وَاخْتِلَافِهِمْ، وَرَفْعِ نَزْغِ الشَّيْطَانِ وَكَيْدِهِ عَنْهُمْ، وَإِنَّ اللَّهَ عَزَّ وَجَلَّ جَعَلَ الْعَهْدَ بَعْدَ الْخِلَافَةِ مِنْ تَمَامِ أَمْرِ الْإِسْلَامِ وَكَمَالِهِ وَعِزِّهِ وَصَلَاحِ أَهْلِهِ، وَأَنَّهُمْ خُلَفَاؤُهُ مِنْ تَوْكِيدِهِ لِمَنْ يَخْتَارُونَهُ لَهُمْ مِنْ بَعْدِهِمْ مَا عَظُمَتْ بِهِ النِّعْمَةُ، وَسَلِمَتْ فِيهِ الْعَاقِبَةُ، وَيَنْقُضُ اللَّهُ بِذَلِكَ الشِّقَاقَ وَالْعَدَاوَةَ، وَالسَّعْيَ فِي الْفُرْقَةِ، وَالتَّرَبُّصَ لِلْفِتْنَةِ، وَلَمْ يَزَلْ أَمِيرُ الْمُؤْمِنِينَ مُذْ أَفْضَتْ إِلَيْهِ الْخِلَافَةُ، فَاخْتَبَرَ بَشَاعَةَ مَذَاقِهَا، وَثِقَلَ مَحْمِلِهَا، وَشِدَّةَ مَئُونَتِهَا، وَمَا يَجِبُ عَلَى مَنْ تَقَلَّدَهَا مِنِ ارْتِبَاطِ طَاعَةِ اللَّهِ وَمُرَاقَبَتِهِ فِيمَا حَمَلَهُ فِيهَا وَأَنْصَبَ بَدَنَهُ، وَأَسْهَرَ عَيْنَهُ، وَأَطَالَ فِكْرَهُ فِيمَا فِيهِ عِزُّ الدِّينِ، وَقَمْعُ الْمُشْرِكِينَ، وَصَلَاحُ الْأُمَّةِ، وَنَشْرُ الْعَدْلِ، وَإِقَامَةُ الْكِتَابِ وَالسُّنَّةِ، وَمَنْعُ ذَلِكَ مِنَ الْخَفْضِ، وَالدَّعَةِ، وَمَهْنَأُ الْعَيْشِ، عِلْمًا بِمَا اللَّهُ سَائِلُهُ عَنْهُ، وَمَحَبَّتُهُ أَنْ يَلْقَى اللَّهَ مُنَاصِحًا فِي دِينِهِ وَعِبَادِهِ، وَمُخْتَارًا لِوِلَايَةِ عَهْدِهِ وَرِعَايَةِ الْأُمَّةِ مِنْ بَعْدِهِ أَفْضَلَ مَا يَقْدِرُ عَلَيْهِ فِي دِينِهِ وَوَرَعِهِ، وَأَرْجَاهُمْ لِلْقِيَامِ بِأَمْرِ اللَّهِ وَحَقِّهِ، مُنَاجِيًا لِلَّهِ بِالِاسْتِخَارَةِ فِي ذَلِكَ، وَمَسْأَلَتِهِ إِلْهَامَهُ مَا فِيهِ رِضَاهُ وَطَاعَتُهُ فِي آنَاءِ لَيْلِهِ وَنَهَارِهِ، مُعْمِلًا فِي طَلَبِهِ، وَالْتِمَاسِهِ فِي أَهْلِ بَيْتِهِ مِنْ وَلَدِ عَبْدِ اللَّهِ بْنِ الْعَبَّاسِ وَعَلِيِّ بْنِ أَبِي طَالِبٍ، فِكْرَهُ وَنَظَرَهُ، مُقْتَصِرًا فِيمَنْ عَلِمَ حَالَهُ، وَمَذْهَبَهُ مِنْهُمْ عَلَى الْحَقِّ عِلْمًا بَالِغًا فِي الْمَسْأَلَةِ فِيمَنْ خَفِيَ عَلَيْهِ أَمْرُهُ، وَجُهْدُهُ وَطَاقَتُهُ، حَتَّى اسْتَقْضَى أُمُورَهُمْ مَعْرِفَةً، وَابْتَلَى أَخْبَارَهُمْ مُشَاهَدَةً، وَكَشَفَ مَا عِنْدَهُمْ مُسَاءَلَةً، فَكَانَتْ خِيرَتُهُ بَعْدَ اسْتِخَارَتِهِ لِلَّهِ، وَإِجْهَادِ نَفْسِهِ فِي قَضَاءِ حَقِّهِ فِي عِبَادِهِ مِنَ الْبَيْتَيْنِ جَمِيعًا: عَلِيُّ بْنُ مُوسَى بْنِ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ، لَمَّا رَأَى مِنْ فَضْلِهِ الْبَارِعِ، وَعِلْمِهِ النَّاصِعِ، وَوَرَعِهِ الظَّاهِرِ، وَزُهْدِهِ الْخَالِصِ، وَتَخْلِيَةٍ مِنَ الدُّنْيَا، وَمَسْلَمَتِهِ مِنَ النَّاسِ، فَقَدِ اسْتَبَانَ لَهُ مَا لَمْ تَزَلِ الْأَخْبَارُ عَلَيْهِ مُتَوَاطِئَةً، وَالْأَلْسُنُ مُتَّفِقَةً، وَالْكَلِمَةُ فِيهِ جَامِعَةٌ، وَمَا لَمْ يَزَلْ يَعْرِفُهُ [بِهِ ] مِنَ الْفَضْلِ، يَافِعًا وَنَاشِئًا، وَحَدَثًا وَمُكْتَهِلًا، فَعَقَدَ لَهُ الْعَهْدَ وَالْوِلَايَةَ مِنْ بَعْدِهِ، وَاثِقًا بِخِيرَةِ اللَّهِ فِي ذَلِكَ، إِذْ عَلِمَ اللَّهُ مِنْ فِعْلِهِ إِيثَارًا لَهُ وَلِلدِّينِ، وَنَظَرًا لِلْمُسْلِمِينَ، وَطَلَبًا لِلسَّلَامَةِ، وَثَبَاتِ الْحُجَّةِ، وَالنَّجَاةِ فِي الْيَوْمِ الَّذِي يَقُومُ النَّاسُ فِيهِ لِرَبِّ الْعَالَمِينَ، وَدَعَا أَمِيرُ الْمُؤْمِنِينَ وَلَدَهُ وَأَهْلَ بَيْتِهِ وَخَاصَّتَهُ وَقُوَّادَهُ وَجُنْدَهُ، فَبَايَعُوهُ مُسَارِعِينَ مَسْرُورِينَ عَالِمِينَ بِإِيثَارِ أَمِيرِ الْمُؤْمِنِينَ طَاعَةَ اللَّهِ عَلَى الْهَوَى فِي وَلَدِهِ وَغَيْرِهِمْ مِمَّنْ هُوَ أَشْبَكُ رَحِمًا، وَأَقْرَبُ قُرَابَةً، وَسَمَّاهُ الرَّضِيَّ، إِذْ كَانَ رِضًا عِنْدَ أَمِيرِ الْمُؤْمِنِينَ، فَبَايِعُوهُ مَعْشَرَ بَيْتِ أَمِيرِ الْمُؤْمِنِينَ، وَمَنْ بِالْمَدِينَةِ الْمَحْرُوسَةِ مِنْ قُوَّادِهِ وَجُنْدِهِ وَعَامَّةِ الْمُسْلِمِينَ لِأَمِيرِ الْمُؤْمِنِينَ وَالرَّضِيِّ مِنْ بَعْدِهِ عَلَى اسْمِ اللَّهِ وَبَرَكَتِهِ وَحُسْنِ قَضَائِهِ لِدِينِهِ وَعِبَادِهِ، بَيْعَةً مَبْسُوطَةً إِلَيْهَا أَيْدِيكُمْ، مُنْشَرِحَةً لَهَا صَدُرُوكُمْ، عَالِمِينَ مَا أَرَادَ أَمِيرُ الْمُؤْمِنِينَ بِهَا، وَأَثَرَ طَاعَةِ اللَّهِ، وَالنَّظَرِ لِنَفْسِهِ وَلَكُمْ فِيهَا، شَاكِرِينَ لِلَّهِ عَلَى مَا أَلْهَمَ أَمِيرَ الْمُؤْمِنِينَ مِنْ قَضَاءِ حَقِّهِ فِي رِعَايَتِكُمْ، وَحِرْصِهِ عَلَى رُشْدِكُمْ وَصَلَاحِكُمْ، رَاجِينَ عَائِدَةَ اللَّهِ فِي جَمْعِ أُلْفَتِكُمْ، وَحَقْنِ دِمَائِكُمْ، وَلَمِّ شَعَثِكُمْ، وَسَدِّ ثُغُورِكُمْ، وَقُوَّةِ دِينِكُمْ، وَقَمْعِ عَدُوِّكُمْ، وَاسْتِقَامَةِ أُمُورِكُمْ، فَسَارِعُوا إِلَى طَاعَةِ اللَّهِ وَطَاعَةِ أَمِيرِ الْمُؤْمِنِينَ، فَإِنَّهُ الْأَمْرُ إِنْ سَارَعْتُمْ إِلَيْهِ، وَحَمِدْتُمُ اللَّهَ عَلَيْهِ، عَرَفْتُمُ الْحَظَّ فِيهِ إِنْ شَاءَ اللَّهُ، وَكَتَبَ بِيَدِهِ لِسَبْعٍ خَلَوْنَ مِنْ شَهْرِ رَمَضَانَ الْمُعَظَّمِ قَدْرُهُ سَنَةَ إِحْدَى وَمِائَتَيْنِ. وَكَتَبَ الرَّضِيُّ [عَلَيْهِ السَّلَامُ ] كَلِمَاتٍ مِنْهَا أَنَّهُ كَتَبَ عِنْدَ قَوْلِهِ: اخْتَارَ مِنَ الْبَيْتَيْنِ جَمِيعًا عَلَيَّ بْنَ مُوسَى بْنِ جَعْفَرٍ، كَتَبَ تَحْتَهُ: وَصِلَتُكَ رَحِمٌ وَجُزِيتَ خَيْرًا. وَكَتَبَ تَحْتَ مَدْحِهِ إِيَّاهُ بِقَوْلِهِ وَوَرَعِهِ وَزُهْدِهِ: أَثْنَى اللَّهُ عَلَيْكَ فَأَجْمَلَ، وَأَجْزَلَ لَكَ الثَّوَابَ فَأَكْمَلَ. وَكَتَبَ تَحْتَ قَوْلِهِ: فَعَقَدَ لَهُ الْعَهْدَ بَعْدَهُ: بَلْ جُعِلْتُ فِدَاكَ وَكَتَبَ تَحْتَ قَوْلِهِ: وَسَمَّاهُ الرَّضِيَّ: ؓ وَأَرْضَاكَ وَأَحْسَنَ فِي الدَّارَيْنِ جَزَاكَ. ثُمَّ كَتَبَ الرَّضِيُّ عَلَى ظَهْرِ الْعَهْدِ مَا نُسْخَتُهُ: بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ. الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ، الْفَعَّالِ لِمَا يُرِيدُ، لَا مُعَقِّبَ لِحُكْمِهِ، وَلَا رَادَّ لِقَضَائِهِ، يَعْلَمُ خَائِنَةَ الْأَعْيُنِ وَمَا تُخْفِي الصُّدُورُ، وَصَلَوَاتُهُ عَلَى نَبِيِّهِ وَعَلَى آلِهِ الطَّيِّبِينَ الطَّاهِرِينَ. أَقُولُ وَأَنَا عَلِيُّ بْنُ مُوسَى بْنِ جَعْفَرٍ إِنَّ أَمِيرَ الْمُؤْمِنِينَ عَضَّدَهُ اللَّهُ بِالسَّدَادِ، وَوَفَّقَهُ لِلرَّشَادِ عَرَفَ مِنْ حَقِّنَا مَا جَهِلَهُ غَيْرُهُ، فَوَصَلَ أَرْحَامًا قُطِّعَتْ، وَأَمَّنَ أَنْفُسًا فَزِعَتْ، بَلْ أَحْيَاهَا وَقَدْ تَلِفَتْ، وَأَغْنَاهَا وَقَدِ افْتَقَرَتْ، مُبْتَغِيًا رِضَا رَبِّ الْعَالَمِينَ، لَا يَرْضَى جَزَاءً مِنْ غَيْرِهِ، وَسَيَجْزِي اللَّهُ الشَّاكِرِينَ، وَلَا يَضِيعُ أَجْرُ الْمُحْسِنِينَ، وَإِنَّهُ جَعَلَ إِلَيَّ عَهْدَهُ وَالْإِمْرَةَ الْكُبْرَى إِنْ بَقِيتُ مِنْ بَعْدِهِ، فَمَنْ حَلَّ عُقْدَةً أَمَرَهَا، وَفَصَمَ عُرْوَةً [أَحَبَّ ] إِيثَاقَهَا، فَقَدْ أَبَاحَ حَرِيمَهُ وَأَحَلَّ مُحَرَّمَهُ، إِذْ كَانَ بِذَلِكَ زَارِيًا عَلَى الْإِمَامِ، مُنْتَهِكًا حُرْمَةَ الْإِسْلَامِ وَقَدْ جَعَلْتُ لِلَّهِ عَلَى نَفْسِي إِنِ اسْتَرْعَانِي أَمِيرُ الْمُؤْمِنِينَ وَقَلَّدَنِي خِلَافَتَهُ الْعَمَلَ فِيهِمْ عَامَّةً، وَفِي بَنِي الْعَبَّاسِ بْنِ عَبْدِ الْمُطَّلِبِ خَاصَّةً، بِطَاعَتِهِ وَسُنَّةِ رَسُولِ اللَّهِ ﷺ، وَأَنْ لَا أَسْفِكَ دَمًا حَرَامًا، وَلَا أُبِيحَ فَرْجًا وَلَا مَالًا إِلَّا مَا سَفَكَتْهُ حُدُودُهُ، وَأَبَاحَتْهُ فَرَائِضُهُ، وَأَنْ أَتَخَيَّرَ الْكُفَاةَ جُهْدِي وَطَاقَتِي، وَقَدْ جَعَلْتُ بِذَلِكَ عَلَى نَفْسِي عَهْدًا مُؤَكَّدًا، يَسْأَلُنِي اللَّهُ عَنْهُ، فَإِنَّهُ عَزَّ وَجَلَّ يَقُولُ: وَأَوْفُوا بِالْعَهْدِ إِنَّ الْعَهْدَ كَانَ مَسْئُولا فَإِنْ حِدْتُ أَوْ غَيَّرْتُ أَوْ بَدَّلْتُ كُنْتُ لِلتَّغْيِيرِ مُسْتَحِقًّا، وَلِلنَّكَالِ مُتَعَرِّضًا، فَأَعُوذُ بِاللَّهِ مِنْ سَخَطِهِ وَإِلَيْهِ أَرْغَبُ فِي التَّوْفِيقِ لِطَاعَتِهِ وَالْحَوْلِ بَيْنِي وَبَيْنَ مَعْصِيَتِهِ فِي عَافِيَتِهِ لِي وَلِلْمُسْلِمِينَ. وَقَدِ امْتَثَلْتُ أَمْرَ أَمِيرِ الْمُؤْمِنِينَ، وَآثَرْتُ رِضَاهُ، وَاللَّهُ يَعْصِمُنِي وَإِيَّاهُ، وَأَشْهَدْتُ اللَّهَ عَلَى نَفْسِي، وَكَفَى بِاللَّهِ شَهِيدًا. وَكَتَبْتُ خَطِّي بِحَضْرَةِ أَمِيرِ الْمُؤْمِنِينَ، أَطَالَ اللَّهُ بَقَاءَهُ، وَالْفَضْلِ بْنِ سَهْلٍ، وَيَحْيَى بْنِ أَكْثَمَ، وَعَبْدِ اللَّهِ بْنِ طَاهِرٍ، وَثُمَامَةَ بْنِ أَشْرَسَ، وَبِشْرِ بْنِ الْمُعْتَمِرِ، وَحَمَّادِ بْنِ النُّعْمَانِ. فِي شَهْرِ رَمَضَانَ سَنَةَ إِحْدَى وَمِائَتَيْنِ. نُسْخَةُ الشَّهَادَاتِ رَسَمَ أَمِيرُ الْمُؤْمِنِينَ - أَطَالَ اللَّهُ بَقَاءَهُ وَكَبَّتْ أَعْدَاءَهُ - قِرَاءَةَ مَضْمُونِ هَذِهِ الصَّحِيفَةِ، ظَهْرِهَا وَبَطْنِهَا بِحَرَمِ سَيِّدِنَا رَسُولِ اللَّهِ ﷺ بَيْنَ الرَّوْضَةِ وَالْمِنْبَرِ، عَلَى رُءُوسِ الْأَشْهَادِ، وَبِمَرْأَى وَمَسْمَعٍ مِنْ وُجُوهِ بَنِي هَاشِمٍ وَسَائِرِ الْأَوْلِيَاءِ وَالْأَجْنَادِ، بِمَا أَوْجَبَ أَمِيرُ الْمُؤْمِنِينَ الْحُجَّةَ بِهِ عَلَى سَائِرِ الْمُسْلِمِينَ، وَأَبْطَلَ الشُّبْهَةَ الَّتِي كَانَتِ اعْتَرَضَتْ آرَاءَ الْجَاهِلِينَ، وَ مَا كَانَ اللَّهُ لِيَذَرَ الْمُؤْمِنِينَ عَلَى مَا أَنْتُمْ عَلَيْهِ. وَكَتَبَ الْفَضْلُ بْنُ سَهْلٍ بِحَضْرَةِ أَمِيرِ الْمُؤْمِنِينَ فِي التَّارِيخِ الْمَذْكُورِ: عَبْدُ اللَّهِ بْنُ طَاهِرِ بْنِ الْحُسَيْنِ أَثْبَتَ شَهَادَتَهُ فِي تَارِيخِهِ. شَهِدَ يَحْيَى بْنُ أَكْثَمَ عَلَى مَضْمُونِ هَذَا الْمَكْتُوبِ، ظَهْرِهِ وَبَطْنِهِ، وَهُوَ يَسْأَلُ اللَّهَ عَزَّ وَجَلَّ أَنَّ يَعْرِفَ أَمِيرُ الْمُؤْمِنِينَ وَكَافَّةُ الْمُسْلِمِينَ بَرَكَاتِ هَذَا الْعَهْدِ، وَالْمِيثَاقِ، وَكَتَبَ بِخَطِّهِ فِي التَّارِيخِ الْمُبَيَّنِ. شَهِدَ حَمَّادُ بْنُ النُّعْمَانِ عَلَى مَضْمُونِ ظَهْرِهِ وَبَطْنِهِ، وَكَتَبَ بِيَدِهِ فِي تَارِيخِهِ. بِشْرُ بْنُ الْمُعْتَمِرِ يَشْهَدُ بِذَلِكَ، وَكَتَبَ بِيَدِهِ فِي التَّارِيخِ. ثُمَامَةُ بْنُ أَشْرَسَ حَضَرَ وَكَتَبَ خَطَّهُ. قَالَ هِبَةُ اللَّهِ بْنُ الْفَضْلِ بْنِ صَاعِدٍ الْكَاتِبُ: هَذَا الْعَهْدُ، رَأَيْتُهُ بِخَطِّ الْمَأْمُونِ، ابْتَاعَهُ خَالِي يَحْيَى بْنُ صَاعِدٍ بِمِائَتَيْ دِينَارِ، وَحَمَلَهُ إِلَى سَيْفِ الدَّوْلَةِ صَدَقَةُ بْنُ مَنْصُورٍ، وَكَانَ فِيهِ خُطُوطُ جَمَاعَةٍ مِنَ الْكِتَابِ، مِثْلَ: الصُّولِيِّ عَبْدِ اللَّهِ بْنِ الْعَبَّاسِ، وَالْوَزِيرِ الْمَغْرِبِيِّ.

     ✧ In this year, al-Maʾmūn made ʿAlī b. Mūsā b. Jaʿfar b. Muḥammad b. ʿAlī b. al-Ḥusayn heir apparent of the Muslims and caliph after him, and he named him al-Riḍā of the family of Muḥammad ﷺ. He ordered his troops to discard black and wear green garments, and he wrote concerning that to the horizons. That was on Monday, with two nights remaining of Ramaḍān of this year. Al-Ḥasan b. Sahl wrote to ʿĪsā b. Muḥammad informing him that the Commander of the Faithful had made ʿAlī b. Mūsā al-Riḍā his heir apparent, because he had considered the Banū al-ʿAbbās and the Banū ʿAlī, and had found no one more excellent, more pious, or more learned than him. He said that he had named him al-Riḍā of the family of Muḥammad ﷺ, and he ordered that black be discarded and green worn, and that he command those with him of the troops, commanders, and Banū Hāshim to pledge allegiance to him, and make them wear green in their cloaks, caps, and banners, and make all the people of Baghdad do that. The letter reached ʿĪsā on Tuesday, with five nights remaining of Dhū al-Ḥijjah. He summoned the people of Baghdad to that, and they differed. Some people said: We pledge allegiance. Others said: We will not remove the affair from the descendants of al-ʿAbbās. This is only a plot from al-Faḍl b. Sahl. The descendants of al-ʿAbbās became angry at that, and some gathered together and spoke about it, saying: We will appoint one of our own and depose al-Maʾmūn. The ones speaking and differing in this and undertaking it were Ibrāhīm and Manṣūr b. al-Mahdī. Mention of the covenant that al-Maʾmūn wrote in his own hand for ʿAlī b. Mūsā al-Riḍā [peace be upon them] In the name of God, the Compassionate, the Merciful. This is a document written by ʿAbd Allāh b. Hārūn al-Rashīd, Commander of the Faithful, with his own hand, for ʿAlī b. Mūsā b. Jaʿfar, his heir apparent. Now then: God chose Islam as a religion, and chose for it His servants as messengers, guiding to Him and directing to Him. The first of them gave glad tidings of the last, and the latter of them confirmed the former, until the prophethood of God Most High reached Muḥammad ﷺ after an interval of messengers, effacement of knowledge, cessation of revelation, and nearness of the Hour. So God sealed with him the prophets, made him a witness for them and a guardian over them, and sent down to him His mighty Book, which falsehood does not approach from before it or from behind it, a revelation from the Wise, the Praiseworthy, with what He permitted and forbade, promised and threatened, warned and admonished, so that His conclusive proof might be against His creation, that those who perish might perish by a clear proof, and those who live might live by a clear proof. And God is indeed Hearing, Knowing. So he conveyed God's message, and called to His path with what He commanded him of wisdom and good admonition and disputing in the better way, then jihad and severity, until God took him to Himself and chose for him what is with Him ﷺ. When prophethood ended and God sealed with Muḥammad the revelation and the message, He made the maintenance of the religion and the order of the Muslims' affairs through the caliphate, its completion and honor, and the upholding of God's right therein through obedience, by which God's obligations, limits, laws of Islam, and its sunnas are established, and His enemy is fought. So upon God's caliphs is obedience to Him in what He has made them caliphs over, and entrusted to them of the affair of His religion and His servants. And upon the Muslims is obedience to their caliphs and helping them in the establishment of God's right and His justice, the security of roads, the spilling of blood, the reconciliation of hearts, and the gathering of affection. In the opposite of that is the disturbance of the Muslims' affair, the discord of their community, the oppression of their religion, the ascendancy of their enemy, the dispersal of the word, and the loss of this world and the hereafter. So it is incumbent upon the one whom He has made caliph in His earth and entrusted over His creation to exert himself for God, to prefer what is in God's pleasure and obedience, to act for what God will hold him accountable for and ask him about, to judge by truth, and to act with justice in what God has charged and entrusted him with. For God, Mighty and Majestic, says to His prophet David, ﷺ: "O David, We have made you a caliph in the earth, so judge between people with truth." And He Most High said: "By your Lord, We shall question them all together about what they used to do." It has reached us that ʿUmar b. al-Khaṭṭāb said: "If a lamb were lost on the bank of the Euphrates, I would fear that God would ask me about it." By God, the one who is asked about his own self concerning his deeds between God and himself faces a great matter and grave peril, so how about the one who is asked about the care of the community? Trust is in God, and to Him is the refuge and the desire for success, protection, right direction, and guidance to what contains the establishment of proof and the attainment from God of pleasure, mercy, and compassion. The most far-sighted of the imams for himself and the most sincere to God in His religion and His servants and His caliphate in His earth is the one who acts in obedience to Him, His religion, and the sunna of His Prophet, ﷺ, during his days and after them. So he exerted his judgment and consideration regarding whom he should appoint as heir and choose for the command of the Muslims and their care after him, and set up as a banner for them and a refuge in gathering their affection, restoring their scattered condition, sparing their blood, and securing them, by God's permission, from their division, the corruption of their mutual relations, their discord, and the raising of Satan's incitement and his schemes away from them. God, Mighty and Majestic, made the covenant after the caliphate part of the completeness of Islam's affair, its perfection, its honor, and the welfare of its people. And that they are His caliphs, of His confirmation to those whom they choose for them after them, what great blessing is in it, and sound outcome, by which God undoes schism and enmity, efforts at division, and waiting for discord. The Commander of the Faithful has not ceased, since the caliphate came to him, to experience the ugliness of its taste, the weight of its burden, the severity of its cost, and what is incumbent upon the one who undertakes it of binding oneself to obey God and watchfulness over Him in what He has charged him with. He exhausted his body, kept his eyes awake, and prolonged his thought in what contains the honor of the religion, the suppression of the polytheists, the welfare of the community, the spread of justice, the establishment of the Book and the sunna, and the prevention of ease, comfort, and pleasant living—knowing what God will ask him about, and desiring to meet God sincere in His religion and His servants, and to choose for the succession to his covenant and the care of the community after him the most excellent of what he can attain in religion and piety, and the most hopeful for the establishment of God's command and His right. He called upon God with the prayer for guidance in that, and asked Him to inspire him with what is His pleasure and obedience, in the hours of his night and day, exerting himself in seeking and searching among the people of his house from the descendants of ʿAbd Allāh b. al-ʿAbbās and ʿAlī b. Abī Ṭālib, his thought and consideration, confining himself, in those whose state and doctrine he knew from among them, to the truth, with knowledge reaching fully in asking about those whose affair was hidden from him, his effort and capacity, until he assessed their affairs with knowledge, tested their reports by observation, and uncovered what they had by questioning. So his choice, after seeking guidance from God and exerting himself in fulfilling His right toward His servants, from both houses together was: ʿAlī b. Mūsā b. Jaʿfar b. Muḥammad b. ʿAlī b. al-Ḥusayn b. ʿAlī b. Abī Ṭālib, because he saw his surpassing excellence, pure knowledge, manifest piety, sincere renunciation, his detachment from the world, and his being safe from men. It became clear to him what reports have continued to agree upon, tongues to concur in, and the word regarding him to be unanimous, and what he has continued to know him by of excellence, as a youth, a growing boy, a young man, and a mature adult. So he bound for him the covenant and the succession after him, trusting in God's choice in that, since he knew from his action that he preferred him and the religion, cared for the Muslims, sought safety, the establishment of proof, and salvation on the day when people stand before the Lord of the Worlds. The Commander of the Faithful summoned his sons, his household, his elite, his commanders, and his troops, and they pledged allegiance to him, hastening, rejoicing, knowing the Commander of the Faithful's preference of obedience to God over desire in his own sons and others of closer kinship and nearer relation. He named him al-Riḍā, since he was pleasing to the Commander of the Faithful. So pledge allegiance to him, O assembly of the household of the Commander of the Faithful, and those in the guarded city from his commanders, troops, and the generality of Muslims, to the Commander of the Faithful and to al-Riḍā after him, in the name of God and His blessing and His good decree for His religion and His servants—an allegiance to which your hands are extended and your hearts are open, knowing what the Commander of the Faithful intended by it, and preferring obedience to God and care for himself and for you in it, thanking God for what He inspired the Commander of the Faithful to do in fulfilling His right in caring for you, and his eagerness for your guidance and welfare, hoping for God's return in gathering your affection, sparing your blood, restoring your scattered condition, closing your frontiers, strengthening your religion, suppressing your enemy, and setting your affairs aright. So hasten to obey God and to obey the Commander of the Faithful, for it is the matter: if you hasten to it and praise God for it, you will know your share in it, God willing. He wrote with his own hand on the seventh of the venerated month of Ramaḍān in the year two hundred and one. Al-Riḍā ﷺ wrote some words, among them that when it said: He chose from both houses together ʿAlī b. Mūsā b. Jaʿfar, he wrote beneath it: May your ties of kinship remain, and may you be rewarded with good. And beneath his praise of him with his piety and renunciation, he wrote: May God praise you, for you have done well, and may He give you abundant reward, for you have completed it. And beneath his saying: So he bound for him the covenant after him, he wrote: Rather, may I be made your ransom. And beneath his saying: And he named him al-Riḍā, he wrote: ؓ May He please you and give you the best reward in both abodes. Then al-Riḍā wrote on the back of the covenant a text whose copy is: In the name of God, the Compassionate, the Merciful. Praise be to God, Lord of the Worlds, doer of what He wills. There is no overturning His judgment and no repelling His decree. He knows the treachery of the eyes and what the hearts conceal. His blessings be upon His Prophet and upon his pure, good family. I say—and I am ʿAlī b. Mūsā b. Jaʿfar—that the Commander of the Faithful, may God support him with rightness and grant him success in right guidance, has recognized of our right what others have been ignorant of. He has joined ties of kinship that were severed and given security to souls that were terrified. Rather, he revived them when they were perishing, and enriched them when they were impoverished, seeking the pleasure of the Lord of the Worlds, not desiring recompense from other than Him. God will reward the thankful, and the reward of the doers of good is not lost. He has made over to me his covenant and the supreme command, if I remain after him. Whoever loosens a knot that He commanded to be tied, or breaks a bond that He loved to be secured, has made his sacred trust permissible and his forbidden thing lawful, since in that he would be disparaging the imam and violating the sanctity of Islam. I have made a covenant with God upon myself, if the Commander of the Faithful entrusts me with the care and confers upon me his caliphate, to act among them generally, and among the Banū al-ʿAbbās b. ʿAbd al-Muṭṭalib particularly, in obedience to Him and the sunna of the Messenger of God ﷺ, and not to shed forbidden blood, nor make lawful a private part or property except what His limits shed and His obligations make lawful, and to choose competent agents to my utmost effort and capacity. I have made upon myself a binding covenant concerning that, about which God will ask me. For He, Mighty and Majestic, says: "And fulfill the covenant; indeed the covenant will be asked about." If I deviate, change, or alter, I will deserve alteration and be exposed to punishment. I seek refuge in God from His wrath, and to Him I desire for success in obeying Him, and that He come between me and disobedience to Him, in His well-being for me and for the Muslims. I have complied with the command of the Commander of the Faithful and preferred his pleasure. May God protect me and him. I call God as witness over myself, and God suffices as witness. I wrote my hand in the presence of the Commander of the Faithful, may God prolong his life, and of al-Faḍl b. Sahl, Yaḥyā b. Aktham, ʿAbd Allāh b. Ṭāhir, Thumāma b. Ashras, Bishr b. al-Muʿtamir, and Ḥammād b. al-Nuʿmān. In the month of Ramaḍān in the year two hundred and one. Copy of the testimonies The Commander of the Faithful—may God prolong his life and overthrow his enemies—ordered that the contents of this document, back and front, be read in the sanctuary of our master the Messenger of God ﷺ, between the garden and the pulpit, before the leading witnesses, and in the sight and hearing of the notables of the Banū Hāshim and all the friends and troops, with what the Commander of the Faithful made binding as proof upon all Muslims and invalidated the doubt that had occurred to the opinions of the ignorant: "God would not leave the believers in the state you are in." Al-Faḍl b. Sahl wrote in the presence of the Commander of the Faithful on the aforementioned date: ʿAbd Allāh b. Ṭāhir b. al-Ḥusayn recorded his testimony on its date. Yaḥyā b. Aktham testified to the contents of this writing, back and front, and he asks God, Mighty and Majestic, that the Commander of the Faithful and all the Muslims recognize the blessings of this covenant and pact. He wrote with his hand on the specified date. Ḥammād b. al-Nuʿmān testified to the contents of its back and front, and wrote with his hand on its date. Bishr b. al-Muʿtamir testifies to that and wrote with his hand on the date. Thumāma b. Ashras was present and wrote his hand. Hibat Allāh b. al-Faḍl b. Ṣāʿid the scribe said: This covenant I saw in the handwriting of al-Maʾmūn. My maternal uncle Yaḥyā b. Ṣāʿid bought it for two hundred dinars, and Ṣadaqa b. Manṣūr carried it to Sayf al-Dawla. It contained the handwriting of a group of scribes, such as al-Ṣūlī ʿAbd Allāh b. al-ʿAbbās and the vizier al-Maghribī.

476. Tarikh (al-Tabari) 3151No grade recorded

     ذِكْرُ بَيْعَةِ أَهْلِ بَغْدَادَ لِإِبْرَاهِيمَ بْنِ الْمَهْدِيِّ   لَمَّا جَاءَ الْخَبَرُ إِلَى بَغْدَادَ أَنَّ الْمَأْمُونَ بَايَعَ لِعَلِيِّ بْنِ مُوسَى بِوِلَايَةِ الْعَهْدِ مِنْ بَعْدِهِ، اخْتَلَفُوا فِيمَا بَيْنَهُمْ؛ فَمِنْ مُجِيبٍ مُبَايِعٍ، وَمِنْ آبٍ مَانِعٍ، وَجُمْهُورُ الْعَبَّاسِيِّينَ عَلَى الِامْتِنَاعِ، وَكَانَ الْبَاعِثَ لَهُمْ وَالْقَائِمَ فِي ذَلِكَ إِبْرَاهِيمُ وَمَنْصُورٌ ابْنَا الْمَهْدِيِّ، فَلَمَّا كَانَ يَوْمُ الثُّلَاثَاءِ لِخَمْسٍ بَقِينَ مِنْ ذِي الْحِجَّةِ، أَظْهَرَ الْعَبَّاسِيُّونَ الْبَيْعَةَ لِإِبْرَاهِيمَ بْنِ الْمَهْدِيِّ وَلَقَّبُوهُ الْمُبَارَكَ وَكَانَ أَسْوَدَ اللَّوْنِ وَمِنْ بَعْدِهِ لِابْنِ أَخِيهِ إِسْحَاقَ بْنِ مُوسَى بْنِ الْمَهْدِيِّ، وَخَلَعُوا الْمَأْمُونَ فَلَمَّا كَانَ يَوْمُ الْجُمُعَةِ لِلَيْلَتَيْنِ بَقِيَتَا مِنْ ذِي الْحِجَّةِ، أَرَادُوا أَنْ يَدْعُوا لِلْمَأْمُونِ، ثُمَّ مِنْ بَعْدِهِ لِإِبْرَاهِيمَ، فَقَالَتِ الْعَامَّةُ: لَا نَرْضَى إِلَّا بِإِبْرَاهِيمَ فَقَطْ، وَاخْتَلَفَ النَّاسُ وَاضْطَرَبُوا فِيمَا بَيْنَهُمْ، وَلَمْ يُصَلُّوا الْجُمُعَةَ وَصَلَّى النَّاسُ فُرَادَى أَرْبَعَ رَكَعَاتٍ.

     ✧ Mention of the pledge of allegiance of the people of Baghdad to Ibrahim b. al-Mahdi When the news came to Baghdad that al-Maʾmun had pledged allegiance to ʿAli b. Musa for succession to the caliphate after him, they differed among themselves: some responded and pledged allegiance, while others refused and prevented it. The majority of the Abbasids were against it, and the ones who incited them and took charge of that were Ibrahim and Mansur, the two sons of al-Mahdi. When it was Tuesday, five nights remaining of Dhu al-Hijjah, the Abbasids openly pledged allegiance to Ibrahim b. al-Mahdi and titled him al-Mubarak. He was dark-skinned in complexion, and after him to his nephew Ishaq b. Musa b. al-Mahdi, and they deposed al-Maʾmun. Then when it was Friday, two nights remaining of Dhu al-Hijjah, they intended to pray for al-Maʾmun, then after him for Ibrahim. But the common people said: We will not be satisfied except with Ibrahim alone. The people differed and became unsettled among themselves, and they did not perform the Friday prayer, and the people prayed individually, four rakʿahs.

477. Tarikh (al-Tabari) 3152No grade recorded

     ثُمَّ دَخَلَتْ سَنَةُ إِحْدَى وَمِائَتَيْنِ ذِكْرُ وِلَايَةِ مَنْصُورِ بْنِ الْمَهْدِيِّ بِبَغْدَاذَ   وَفِي هَذِهِ السَّنَةِ أَرَادَ أَهْلُ بَغْدَاذَ أَنْ يُبَايِعُوا الْمَنْصُورَ بْنَ الْمَهْدِيِّ بِالْخِلَافَةِ، فَامْتَنَعَ عَنْ ذَلِكَ، فَأَرَادُوهُ عَلَى الْإِمْرَةِ عَلَيْهِمْ، عَلَى أَنْ يَدْعُوَ لِلْمَأْمُونِ ( بِالْخِلَافَةِ )، فَأَجَابَهُمْ إِلَيْهِ. وَكَانَ سَبَبَ ذَلِكَ مَا ذَكَرْنَاهُ قَبْلُ مِنْ إِخْرَاجِ أَهْلِ بَغْدَاذَ عَلِيَّ بْنَ هِشَامٍ مِنْ بَغْدَاذَ. فَلَمَّا اتَّصَلَ إِخْرَاجُهُ مِنْ بَغْدَاذَ بِالْحَسَنِ بْنِ سَهْلٍ سَارَ مِنَ الْمَدَائِنِ إِلَى وَاسِطٍ، وَذَلِكَ أَوَّلَ سَنَةِ إِحْدَى وَمِائَتَيْنِ، فَلَمَّا هَرَبَ إِلَى وَاسِطٍ تَبِعَهُ مُحَمَّدُ بْنُ أَبِي خَالِدِ بْنِ الْهِنْدَوَانِ، مُخَالِفًا لَهُ، وَقَدْ تَوَلَّى الْقِيَامَ بِأَمْرِ النَّاسِ، وَوَلَّى سَعِيدَ بْنَ الْحَسَنِ بْنِ قَحْطَبَةَ الْجَانِبَ الْغَرْبِيَّ، وَنَصْرَ بْنَ حَمْزَةَ بْنِ مَالِكٍ الْجَانِبَ الشَّرْقِيَّ. وَكَانَ بِبَغْدَاذَ مَنْصُورُ بْنُ الْمَهْدِيِّ، وَالْفَضْلُ بْنُ الرَّبِيعِ، وَخُزَيْمَةُ بْنُ خَازِمٍ. وَقَدِمَ عِيسَى بْنُ مُحَمَّدِ بْنِ أَبِي خَالِدٍ مِنَ الرَّقَّةِ مِنْ عِنْدِ طَاهِرٍ، فِي هَذِهِ الْأَيَّامِ، فَوَافَقَ أَبَاهُ عَلَى قِتَالِ الْحَسَنِ بْنِ سَهْلٍ، فَمَضَيَا وَمَنْ مَعَهُمَا إِلَى قَرْيَةِ ( أَبِي فَرْسَنَ قُرَيْبَ وَاسِطٍ، وَلَقِيَهُمَا فِي طَرِيقِهِمَا عَسَاكِرُ الْحَسَنِ، فِي غَيْرِ مَوْضِعٍ، فَهَزَمَاهُمْ. وَلَمَّا انْتَهَى مُحَمَّدٌ إِلَى دَيْرِ الْعَاقُولِ أَقَامَ بِهِ ثَلَاثًا، وَزُهَيْرُ بْنُ الْمُسَيَّبِ مُقِيمٌ بِإِسْكَافِ بَنِي الْجُنَيْدِ، عَامِلًا لِلْحَسَنِ عَلَى جُوخَى، وَهُوَ يُكَاتِبُ قُوَّادَ بَغْدَاذَ، فَرَكِبَ إِلَيْهِ مُحَمَّدٌ، وَأَخَذَهُ أَسِيرًا، وَأَخَذَ كُلَّ مَالِهِ، وَسَيَّرَهُ أَسِيرًا إِلَى بَغْدَاذَ، وَحَبَسَهُ عِنْدَ أَبِيهِ جَعْفَرٍ. ثُمَّ تَقَدَّمَ مُحَمَّدٌ إِلَى وَاسِطٍ، وَوَجَّهَ مُحَمَّدٌ ابْنَهُ هَارُونَ مِنْ دَيْرِ الْعَاقُولِ إِلَى النِّيلِ، وَبِهَا نَائِبٌ لِلْحَسَنِ، فَهَزَمَهُ هَارُونُ، وَتَبِعَهُ إِلَى الْكُوفَةِ. ثُمَّ سَارَ الْمُنْهَزِمُونَ مِنَ الْكُوفَةِ إِلَى الْحَسَنِ بِوَاسِطٍ، وَرَجَعَ هَارُونُ إِلَى أَبِيهِ وَقَدِ اسْتَوْلَى عَلَى النِّيلِ، وَسَارَ مُحَمَّدٌ وَهَارُونُ نَحْوَ وَاسِطٍ، فَسَارَ الْحَسَنُ عَنْهَا، وَنَزَلَ خَلْفَهَا. وَكَانَ الْفَضْلُ بْنُ الرَّبِيعِ مُخْتَفِيًا كَمَا تَقَدَّمَ إِلَى الْآنِ، فَلَمَّا رَأَى أَنَّ مُحَمَّدًا قَدْ بَلَغَ وَاسِطًا طَلَبَ مِنْهُ الْأَمَانَ، فَأَمَّنَهُ، وَظَهَرَ، وَسَارَ مُحَمَّدٌ إِلَى الْحَسَنِ عَلَى تَعْبِئَةٍ، فَوَجَّهَ إِلَيْهِ الْحَسَنُ قُوَّادَهُ وَجُنْدَهُ، فَاقْتَتَلُوا قِتَالًا شَدِيدًا، فَانْهَزَمَ أَصْحَابُ مُحَمَّدٍ بَعْدَ الْعَصْرِ، وَثَبَتَ مُحَمَّدٌ حَتَّى جُرِحَ جِرَاحَاتٍ شَدِيدَةٍ، وَانْهَزَمُوا هَزِيمَةً قَبِيحَةً، وَقُتِلَ مِنْهُمْ خَلْقٌ كَثِيرٌ، وَغَنِمُوا مَالَهُمْ، وَذَلِكَ لِسَبْعٍ بَقِينَ مِنْ شَهْرِ رَبِيعٍ الْأَوَّلِ. وَنَزَلَ مُحَمَّدٌ بِفَمِ الصِّلْحِ، وَأَتَاهُمُ الْحَسَنُ، فَاقْتَتَلُوا، فَلَمَّا جَنَّهُمُ اللَّيْلُ ( رَحَلَ مُحَمَّدٌ وَأَصْحَابُهُ فَنَزَلُوا الْمَنَازِلَ، فَأَتَاهُمُ الْحَسَنُ فَاقْتَتَلُوا، فَلَمَّا جَنَّهُمُ اللَّيْلُ ) ارْتَحَلُوا، حَتَّى أَتَوْا جَبُّلَ، فَأَقَامُوا بِهَا، وَوَجَّهَ مُحَمَّدٌ ابْنَهُ عِيسَى إِلَى عُرْنَايَا، فَأَقَامَ بِهَا، وَأَقَامَ مُحَمَّدٌ بِجَرْجَرَايَا، فَاشْتَدَّتْ جِرَاحَاتُ مُحَمَّدٍ، فَحَمَلَهُ ابْنُهُ أَبُو زِنْبِيلٍ إِلَى بَغْدَاذَ، وَخَلَّفَ عَسْكَرَهُ لِسِتٍّ خَلَوْنَ مِنْ رَبِيعٍ الْآخِر، وَمَاتَ مُحَمَّدُ بْنُ أَبِي خَالِدٍ، فَدُفِنَ فِي دَارِهِ سِرًّا. وَأَتَى أَبُو زِنْبِيلٍ خُزَيْمَةَ بْنَ خَازِمٍ، فَأَعْلَمَهُ حَالَ أَبِيهِ، وَأَعْلَمَ خُزَيْمَةُ ذَلِكَ النَّاسَ، وَقَرَأَ عَلَيْهِمْ كِتَابَ عِيسَى بْنِ مُحَمَّدٍ إِلَيْهِ، يَبْذُلُ فِيهِ الْقِيَامَ بِأَمْرِ الْحَرْبِ مَقَامَ أَبِيهِ، فَرَضُوا بِهِ، وَصَارَ مَكَانَ أَبِيهِ، وَقَتَلَ أَبُو زِنْبِيلٍ زُهَيْرَ بْنَ الْمُسَيَّبِ مِنْ لَيْلَتِهِ، ذَبَحَهُ ذَبْحًا وَعَلَّقَ رَأْسَهُ فِي عَسْكَرِ أَبِيهِ. وَبَلَغَ الْحَسَنَ بْنَ سَهْلٍ مَوْتُ مُحَمَّدٍ، فَسَارَ إِلَى الْمُبَارَكِ فَأَقَامَ بِهِ، وَبَعَثَ فِي جُمَادَى الْآخِرَةِ جَيْشًا لَهُ، فَالْتَقَوْا بِأَبِي زِنْبِيلٍ بِفَمِ الصَّرَاةِ، فَهَزَمُوهُ، وَانْحَازَ إِلَى أَخِيهِ هَارُونَ بِالنِّيلِ، فَتَقَدَّمَ جَيْشُ الْحَسَنِ إِلَيْهِمْ، فَلَقُوهُمْ فَاقْتَتَلُوا سَاعَةً، وَانْهَزَمَ هَارُونُ وَأَصْحَابُهُ، فَأَتَوُا الْمَدَائِنَ، وَنَهَبَ أَصْحَابُ الْحَسَنِ النِّيلَ ثَلَاثَةَ أَيَّامٍ، وَمَا حَوْلَهَا مِنَ الْقُرَى. وَكَانَ بَنُو هَاشِمٍ وَالْقُوَّادُ حِينَ مَاتَ مُحَمَّدُ بْنُ أَبِي خَالِدٍ، قَالُوا: نُصَيِّرُ بَعْضَنَا خَلِيفَةً، وَنَخْلَعُ الْمَأْمُونَ. فَأَتَاهُمْ خَبَرُ هَارُونَ وَهَزِيمَتِهِ، فَجَدُّوا فِي ذَلِكَ، وَأَرْدَوْا مَنْصُورَ بْنَ الْمَهْدِيِّ عَلَى الْخِلَافَةِ فَأَبَى، فَجَعَلُوهُ خَلِيفَةً لِلْمَأْمُونِ بِبَغْدَاذَ وَالْعِرَاقِ، وَقَالُوا: لَا نَرْضَى بِالْمَجُوسِيِّ ابْنِ الْمَجُوسِيِّ الْحَسَنِ بْنِ سَهْلٍ. وَقِيلَ: إِنَّ عِيسَى لَمَّا سَاعَدَهُ أَهْلُ بَغْدَاذَ عَلَى حَرْبِ الْحَسَنِ بْنِ سَهْلٍ عَلِمَ الْحَسَنُ أَنَّهُ لَا طَاقَةَ لَهُ بِهِ، فَبَعَثَ إِلَيْهِ، وَبَذَلَ الْمُصَاهَرَةَ وَمِائَةَ أَلْفِ دِينَارٍ، وَالْأَمَانَ لَهُ وَلِأَهْلِ بَيْتِهِ، وَلِأَهْلِ بَغْدَاذَ، وَوِلَايَةَ أَيِّ النَّوَاحِي أَحَبَّ، فَطَلَبَ كِتَابَ الْمَأْمُونِ بِخَطِّهِ، وَكَتَبَ عِيسَى إِلَى أَهْلِ بَغْدَاذَ: إِنِّي مَشْغُولٌ بِالْحَرْبِ عَنْ جِبَايَةِ الْخَرَاجِ، فَوَلُّوا رَجُلًا مِنْ بَنِي هَاشِمٍ. فَوَلَّوْا مَنْصُورَ بْنَ الْمَهْدِيِّ، وَقَالَ: أَنَا خَلِيفَةُ أَمِيرِ الْمُؤْمِنِينَ الْمَأْمُونِ حَتَّى يَقْدَمَ، أَوْ يُوَلِّيَ مَنْ أَحَبَّ. فَرَضِيَ بِهِ النَّاسُ. وَعَسْكَرَ مَنْصُورٌ بِكَلْوَاذَى، وَبَعَثَ غَسَّانَ بْنَ ( عَبَّادِ بْنِ أَبِي ) الْفَرَجِ إِلَى نَاحِيَةِ الْكُوفَةِ، فَنَزَلَ بِقَصْرِ ابْنِ هُبَيْرَةَ، فَلَمْ يَشْعُرْ غَسَّانٌ إِلَّا وَقَدْ أَحَاطَ بِهِ حُمَيْدٌ الطُّوسِيُّ، فَأَخَذَهُ أَسِيرًا، وَقَتَلَ مِنْ أَصْحَابِهِ، وَذَلِكَ لِأَرْبَعٍ خَلَوْنَ مِنْ رَجَبٍ. وَسَيَّرَ مَنْصُورُ بْنُ الْمَهْدِيِّ مُحَمَّدَ بْنَ يَقْطِينٍ فِي عَسْكَرٍ إِلَى حُمَيْدٍ، فَسَارَ حَتَّى أَتَى كُوثَى، فَلَمْ يَشْعُرْ بِشَيْءٍ حَتَّى هَجَمَ عَلَيْهِ حُمَيْدٌ، وَكَانَ بِالنِّيلِ، فَقَاتَلَهُ قِتَالًا شَدِيدًا، وَانْهَزَمَ ابْنُ يَقْطِينٍ، وَقُتِلَ مِنْ أَصْحَابِهِ، وَأُسِرَ، وَغَرِقَ بَشَرٌ كَثِيرٌ، وَنَهَبَ حُمَيْدٌ مَا حَوْلَ كُوثَى مِنَ الْقُرَى، وَرَجَعَ حُمَيْدٌ إِلَى النِّيلِ، وَابْنُ يَقْطِينٍ أَقَامَ بِنَهْرِ صَرْصَرٍ. وَأَحْصَى عِيسَى بْنُ مُحَمَّدِ بْنِ أَبِي خَالِدٍ مَنْ فِي عَسْكَرِهِ، وَكَانُوا مِائَةَ أَلْفٍ وَخَمْسَةً وَعِشْرِينَ أَلْفًا بَيْنَ فَارِسٍ وَرَاجِلٍ، فَأَعْطَى الْفَارِسَ أَرْبَعِينَ دِرْهَمًا، وَالرَّاجِلَ عِشْرِينَ دِرْهَمًا.

     ✧ Then the year 201 AH commenced. Mention of the governorship of Manṣūr b. al-Mahdī in Baghdādh. In this year the people of Baghdādh wanted to pledge allegiance to al-Manṣūr b. al-Mahdī for the caliphate, but he refused that. Then they wanted him to take command over them, on condition that he would proclaim al-Maʾmūn as caliph, and he agreed to that. The reason for that was what we mentioned before about the people of Baghdādh expelling ʿAlī b. Hishām from Baghdādh. When his expulsion from Baghdādh reached al-Ḥasan b. Sahl, he marched from al-Madāʾin to Wāsiṭ, and that was at the beginning of the year 201 AH. When he fled to Wāsiṭ, Muḥammad b. Abī Khālid b. al-Hindawān pursued him, opposing him. He had taken charge of the people's affairs, and he appointed Saʿīd b. al-Ḥasan b. Qaḥṭabah over the western side and Naṣr b. Ḥamzah b. Mālik over the eastern side. In Baghdādh there were Manṣūr b. al-Mahdī, al-Faḍl b. al-Rabīʿ, and Khuzaymah b. Khāzim. ʿĪsā b. Muḥammad b. Abī Khālid arrived from al-Raqqah from Ṭāhir in those days, and he agreed with his father to fight al-Ḥasan b. Sahl. They both set out with those who were with them to the village of Abī Farsan near Wāsiṭ, and al-Ḥasan's armies met them on their route in more than one place, and they defeated them. When Muḥammad reached Dayr al-ʿĀqūl he stayed there for three days while Zuhayr b. al-Musayyib was staying at Iskāf Banī al-Junayd, acting as al-Ḥasan's governor over Jūkhā. He was corresponding with the commanders of Baghdādh, so Muḥammad rode against him, took him captive, seized all his wealth, and sent him as a prisoner to Baghdādh, where he imprisoned him with his father Jaʿfar. Then Muḥammad advanced to Wāsiṭ. Muḥammad dispatched his son Hārūn from Dayr al-ʿĀqūl to al-Nīl, where there was a deputy of al-Ḥasan. Hārūn defeated him and pursued him to al-Kūfah. Then those who had fled from al-Kūfah went to al-Ḥasan at Wāsiṭ, and Hārūn returned to his father, having taken control of al-Nīl. Muḥammad and Hārūn marched toward Wāsiṭ, so al-Ḥasan left it and camped behind it. Al-Faḍl b. al-Rabīʿ had been in hiding, as was mentioned before, until now. When he saw that Muḥammad had reached Wāsiṭ, he sought a guarantee of safety from him, and Muḥammad granted it, so he came out of hiding. Muḥammad marched against al-Ḥasan in battle formation, and al-Ḥasan sent his commanders and soldiers against him. They fought a fierce battle, and Muḥammad's companions were defeated after the afternoon. Muḥammad stood firm until he was severely wounded, and they suffered a shameful defeat. Many of them were killed, and their property was taken as booty. That was on the 23rd of Rabīʿ al-Awwal. Muḥammad camped at Fam al-Ṣilḥ, and al-Ḥasan came to them. They fought, and when night fell, Muḥammad and his companions departed and camped at the way stations. Al-Ḥasan came to them and they fought, and when night fell, they departed until they reached Jabbul, where they stayed. Muḥammad dispatched his son ʿĪsā to ʿUrnāyā, and he stayed there, while Muḥammad stayed at Jarjarāyā. Muḥammad's wounds worsened, and his son Abū Zinbīl carried him to Baghdādh, leaving his army behind on the 6th of Rabīʿ al-Ākhir. Muḥammad b. Abī Khālid died and was buried secretly in his house. Abū Zinbīl went to Khuzaymah b. Khāzim and informed him of his father's condition. Khuzaymah informed the people of that and read to them the letter of ʿĪsā b. Muḥammad to him, in which he offered to take charge of the war in his father's place. They were satisfied with that, and he took his father's place. Abū Zinbīl killed Zuhayr b. al-Musayyib that very night, slaughtering him and hanging his head in his father's army. The news of Muḥammad's death reached al-Ḥasan b. Sahl, and he marched to al-Mubārak and stayed there. In Jumādā al-Ākhirah he sent an army of his, and they met Abū Zinbīl at Fam al-Ṣarāh and defeated him. He withdrew to his brother Hārūn at al-Nīl. Al-Ḥasan's army advanced against them, and they met and fought for a while. Hārūn and his companions were defeated, and they went to al-Madāʾin. Al-Ḥasan's companions plundered al-Nīl for three days and the surrounding villages. When Muḥammad b. Abī Khālid died, the Banū Hāshim and the commanders said: "We will make one of us caliph and depose al-Maʾmūn." Then the news of Hārūn and his defeat came to them, so they pressed on with that. They urged Manṣūr b. al-Mahdī to take the caliphate, but he refused, so they made him caliph for al-Maʾmūn in Baghdādh and Iraq. They said: "We will not accept the Magian, son of the Magian, al-Ḥasan b. Sahl." It is also said that when the people of Baghdādh supported ʿĪsā in fighting al-Ḥasan b. Sahl, al-Ḥasan realized that he had no strength against him, so he sent to him and offered a marriage alliance, one hundred thousand dinars, a guarantee of safety for him and his household and for the people of Baghdādh, and governorship of whichever regions he preferred. ʿĪsā asked for a letter from al-Maʾmūn in his own handwriting. ʿĪsā wrote to the people of Baghdādh: "I am occupied with the war and cannot collect the land tax, so appoint a man from the Banū Hāshim." So they appointed Manṣūr b. al-Mahdī. He said: "I am the caliph of the Commander of the Faithful al-Maʾmūn until he arrives or appoints whomever he wishes." The people were satisfied with him. Manṣūr encamped at Kalwādhā and sent Ghassān b. ʿAbbād b. Abī al-Faraj to the region of al-Kūfah. He camped at Qaṣr Ibn Hubayrah. Ghassān was taken by surprise when Ḥumayd al-Ṭūsī surrounded him, captured him, and killed some of his companions. That was on the 4th of Rajab. Manṣūr b. al-Mahdī dispatched Muḥammad b. Yaqṭīn with an army against Ḥumayd. He marched until he reached Kūthā, and before he realized anything, Ḥumayd attacked him. He had been at al-Nīl. They fought a fierce battle, and Ibn Yaqṭīn was defeated. Some of his companions were killed, some were captured, and many drowned. Ḥumayd plundered the villages around Kūthā and returned to al-Nīl, while Ibn Yaqṭīn stayed at Nahr Ṣarṣar. ʿĪsā b. Muḥammad b. Abī Khālid counted the men in his army, and they were one hundred twenty-five thousand, including cavalry and infantry. He gave each horseman forty dirhams and each foot soldier twenty dirhams.

478. Tarikh (al-Tabari) 3153No grade recorded

     ذِكْرُ أَمْرِ الْمُتَطَوِّعَةِ بِالْمَعْرُوفِ وَفِي هَذِهِ السَّنَةِ تَجَرَّدَتِ الْمُتَطَوِّعَةُ لِلْأَمْرِ بِالْمَعْرُوفِ، وَالنَّهْيِ عَنِ الْمُنْكَرِ  . وَكَانَ سَبَبَ ذَلِكَ أَنَّ فُسَّاقَ بَغْدَاذَ وَالشُّطَّارَ آذَوُا النَّاسَ أَذًى شَدِيدًا، وَأَظْهَرُوا الْفِسْقَ، وَقَطَعُوا الطَّرِيقَ، وَأَخَذُوا النِّسَاءَ وَالصِّبْيَانَ عَلَانِيَةً، وَكَانُوا يَأْخُذُونَ وَلَدَ الرَّجُلِ وَأَهْلَهُ، فَلَا يَقْدِرُ أَنْ يَمْتَنِعَ مِنْهُمْ، وَكَانُوا يَطْلُبُونَ مِنَ الرَّجُلِ أَنْ يُقْرِضَهُمْ أَوْ يَصِلَهُمْ، فَلَا يَقْدِرُ عَلَى الِامْتِنَاعِ، وَكَانُوا يَنْهَبُونَ الْقُرَى لَا سُلْطَانَ يَمْنَعُهُمْ، وَلَا يَقْدِرُ عَلَيْهِمْ، لِأَنَّهُ كَانَ يُغْرِيهِمْ، وَهُمْ بِطَانَتُهُ، وَكَانُوا يُمْسِكُونَ الْمُجْتَازِينَ فِي الطَّرِيقِ، وَلَا يُعْدِي عَلَيْهِمْ أَحَدٌ، وَكَانَ النَّاسُ مَعَهُمْ فِي بَلَاءٍ عَظِيمٍ. وَآخِرُ أَمْرِهِمْ أَنَّهُمْ خَرَجُوا إِلَى قُطْرَبُّلَ، وَانْتَهَبُوهَا عَلَانِيَةً، وَأَخَذُوا الْعَيْنَ وَالْمَتَاعَ وَالدَّوَابَّ، فَبَاعُوهَا بِبَغْدَاذَ ظَاهِرًا، وَاسْتَعْدَى أَهْلُهَا السُّلْطَانَ، فَلَمْ يُعْدِهِمْ، وَكَانَ ذَلِكَ آخِرَ شَعْبَانَ. فَلَمَّا رَأَى النَّاسُ ذَلِكَ قَامَ صُلَحَاءُ كُلِّ رَبَضٍ وَدَرْبٍ، وَمَشَى بَعْضُهُمْ إِلَى بَعْضٍ، وَقَالُوا: إِنَّمَا فِي الدَّرْبِ الْفَاسِقُ وَالْفَاسِقَانِ إِلَى الْعَشَرَةِ، وَأَنْتُمْ أَكْثَرُ مِنْهُمْ، فَلَوِ اجْتَمَعْتُمْ لَقَمَعْتُمْ هَؤُلَاءِ الْفُسَّاقَ، وَلَعَجَزُوا عَنِ الَّذِي يَفْعَلُونَهُ، فَقَامَ رَجُلٌ يُقَالُ لَهُ خَالِدٌ الدَّرْيُوشُ، فَدَعَا جِيرَانَهُ وَأَهْلَ مَحَلَّتِهِ، عَلَى أَنْ يُعَاوِنُوهُ عَلَى الْأَمْرِ بِالْمَعْرُوفِ وَالنَّهْيِ عَنِ الْمُنْكَرِ، فَأَجَابُوهُ إِلَى ذَلِكَ، فَشَدَّ عَلَى مَنْ يَلِيهِ مِنَ الْفُسَّاقِ وَالشُّطَّارِ فَمَنَعَهُمْ، وَامْتَنَعُوا عَلَيْهِ، وَأَرَادُوا قِتَالَهُ فَقَاتَلَهُمْ، فَهَزَمَهُمْ وَضَرَبَ مَنْ أَخَذَهُ مِنَ الْفُسَّاقِ، وَحَبَسَهُمْ، وَرَفَعَهُمْ إِلَى السُّلْطَانِ، إِلَّا أَنَّهُ كَانَ لَا يَرَى أَنْ يُغَيِّرَ عَلَى السُّلْطَانِ شَيْئًا. ثُمَّ قَامَ بَعْدَهُ رَجُلٌ مِنَ الْحَرْبِيَّةِ يُقَالُ لَهُ سَهْلُ بْنُ سَلَامَةَ الْأَنْصَارِيُّ مِنْ أَهْلِ خُرَاسَانَ، وَيُكَنَّى أَبَا حَاتِمٍ، فَدَعَا النَّاسَ إِلَى الْأَمْرِ بِالْمَعْرُوفِ وَالنَّهْيِ عَنِ الْمُنْكَرِ، وَالْعَمَلِ بِالْكِتَابِ وَالسُّنَّةِ، وَعَلَّقَ مُصْحَفًا فِي عُنُقِهِ، وَأَمَرَ أَهْلَ مَحَلَّتِهِ وَنَهَاهُمْ، فَقَبِلُوا مِنْهُ، وَدَعَا النَّاسَ جَمِيعًا، الشَّرِيفَ وَالْوَضِيعَ، مِنْ بَنِي هَاشِمٍ وَغَيْرِهِمْ، فَأَتَاهُ خَلْقٌ عَظِيمٌ فَبَايَعُوهُ عَلَى ذَلِكَ، وَعَلَى الْقِتَالِ مَعَهُ لِمَنْ خَالَفَهُ، وَطَافَ بِبَغْدَاذَ وَأَسْوَاقِهَا. وَكَانَ قِيَامُ سَهْلٍ لِأَرْبَعٍ خَلَوْنَ مِنْ رَمَضَانَ، وَقِيَامُ الدَّرْيُوشِ قَبْلَهُ بِيَوْمَيْنِ أَوْ ثَلَاثَةٍ. وَبَلَغَ خَبَرُ قِيَامِهِمَا إِلَى مَنْصُورِ بْنِ الْمَهْدِيِّ وَعِيسَى بْنِ مُحَمَّدِ بْنِ أَبِي خَالِدٍ، فَكَسَرَهُمَا ذَلِكَ ; لِأَنَّ أَكْثَرَ أَصْحَابِهِمَا كَانَ الشُّطَّارَ وَمَنْ لَا خَيْرَ فِيهِ، وَدَخَلَ مَنْصُورٌ بَغْدَاذَ، وَكَانَ عِيسَى يُكَاتِبُ الْحَسَنَ بْنَ سَهْلٍ فِي الْأَمَانِ، فَأَجَابَهُ الْحَسَنُ إِلَى الْأَمَانِ لَهُ وَلِأَهْلِ بَغْدَاذَ، وَأَنْ يُعْطِيَ جُنْدَهُ وَأَهْلَ بَغْدَاذَ رِزْقَ سِتَّةِ أَشْهُرٍ إِذَا أُدْرِكَتِ الْغَلَّةُ، وَرَحَلَ عِيسَى فَدَخَلَ بَغْدَاذَ لِثَلَاثَ عَشْرَةَ لَيْلَةً خَلَتْ مِنْ شَوَّالٍ، وَتَفَرَّقَتِ الْعَسَاكِرُ، فَرَضِيَ أَهْلُ بَغْدَاذَ بِمَا صَالَحَ عَلَيْهِ، وَبَقِيَ سَهْلٌ عَلَى مَا كَانَ عَلَيْهِ مِنَ الْأَمْرِ بِالْمَعْرُوفِ وَالنَّهْيِ عَنِ الْمُنْكَرِ.

     ✧ Mention of the affair of the volunteers in enjoining good. In this year, the volunteers devoted themselves to enjoining good and forbidding evil. The reason for that was that the dissolute rabble of Baghdad and the highwaymen had grievously harmed people, openly displayed wickedness, cut off roads, and seized women and boys in public. They would take a man’s son and family, and he could not resist them. They would demand that a man lend to them or give them gifts, and he was unable to refuse. They plundered villages with no authority to stop them or power over them, because he incited them, and they were his inner circle. They detained passersby on the road, and no one could retaliate against them. The people were in great tribulation because of them. The last of their affairs was that they went out to Qutrabbul and plundered it openly, taking goods, chattels, and mounts, then sold them in Baghdad openly. Its people sought redress from the authority, but he did not help them. That was at the end of Shaʿban. When the people saw that, the righteous men of every quarter and street arose, and some went to others and said: “In a street there are only one or two dissolute men, up to ten, and you are more numerous than they. If you gathered together, you would suppress these dissolute men, and they would be unable to do what they do.” Then a man called Khalid al-Daryush arose and summoned his neighbors and the people of his quarter to help him in enjoining good and forbidding evil. They responded to him in that. He clamped down on the dissolute men and highwaymen nearest him and prevented them. They resisted him and wanted to fight him, so he fought them, routed them, beat those of the dissolute men whom he seized, imprisoned them, and brought them before the authority—except that he did not think it right to denounce the authority in anything. Then after him there arose a man of the Harbiyyah quarter called Sahl b. Salama al-Ansari, from the people of Khurasan, whose kunya was Abu Hatim. He summoned the people to enjoining good and forbidding evil, and to acting according to the Book and the Sunnah. He hung a copy of the Qurʾan around his neck, and he commanded and forbade the people of his quarter, and they accepted it from him. He summoned all the people, the noble and the lowly, of Banu Hashim and others. A great multitude came to him and pledged allegiance to him for that, and to fight alongside him against whoever opposed him. He went around Baghdad and its markets. Sahl’s rising was on the fourth of Ramadan, and al-Daryush’s rising was two or three days before him. News of their rising reached Mansur b. al-Mahdi and Isa b. Muhammad b. Abi Khalid, and it distressed them, because most of their companions were highwaymen and people of no good. Mansur entered Baghdad, while Isa corresponded with al-Hasan b. Sahl seeking amnesty. Al-Hasan granted him amnesty for himself and for the people of Baghdad, and agreed to give his troops and the people of Baghdad six months’ provisions when the harvest came in. Isa departed and entered Baghdad on the thirteenth night of Shawwal, and the armies dispersed. The people of Baghdad were satisfied with what he had negotiated, while Sahl remained as he was in enjoining good and forbidding evil.

479. Tarikh (al-Tabari) 3154No grade recorded

     ذِكْرُ فَتْحِ جِبَالِ طَبَرِسْتَانَ وَالدَّيْلَمِ   فِي هَذِهِ السَّنَةِ افْتَتَحَ عَبْدُ اللَّهِ بْنُ خُرْدَاذْبَهَ وَالِي طَبَرِسْتَانَ الْبَلَاذُرِ، وَالَشَّيْزَرِ، مِنْ بِلَادِ الدَّيْلَمِ، وَافْتَتَحَ جِبَالَ طَبَرِسْتَانَ، فَأَنْزَلَ شَهْرَيَارَ بْنَ شَرْوِينَ عَنْهَا، وَأَشْخَصَ مَازِيَارَ بْنَ قَارَنَ إِلَى الْمَأْمُونِ، وَأَسَرَ أَبَا لَيْلَى مَلِكَ الدَّيْلَمِ.

     ✧ Mention of the conquest of the mountains of Tabaristan and al-Daylam In this year, ʿAbd Allāh b. Khurdādhbah, the governor of Tabaristan, conquered al-Balādhur and al-Shayzar from the lands of al-Daylam. He conquered the mountains of Tabaristan, removing Shahryār b. Sharwīn from them, and he sent Māzyār b. Qārin to al-Maʾmūn. He captured Abā Laylā, the king of al-Daylam.

480. Tarikh (al-Tabari) 3155No grade recorded

     ذِكْرُ ابْتِدَاءِ أَمْرِ بَابَكَ الْخُرَّمِيِّ   وَفِيهَا تَحَرَّكَ بَابَكُ الْخُرَّمِيُّ فِي الْجَاوِيدَانِيَّةِ، أَصْحَابِ جَاوِيدَانَ بْنِ سَهْلٍ، صَاحِبِ الْبَذِّ، وَادَّعَى أَنَّ رُوحَ جَاوِيدَانَ دَخَلَتْ فِيهِ، وَأَخَذَ فِي الْعَيْثِ وَالْفَسَادِ. وَتَفْسِيرُ جَاوِيدَانَ: الدَّائِمُ الْبَاقِي، وَمَعْنَى خُرَّمَ: فَرْجٌ، وَهِيَ مَقَالَاتُ الْمَجُوسِ، وَالرَّجُلُ مِنْهُمْ يَنْكِحُ أُمَّهُ، وَأُخْتَهُ، وَابْنَتَهُ، وَلِهَذَا يُسَمُّونَهُ دِينَ الْفَرْجِ، وَيَعْتَقِدُونَ مَذْهَبَ التَّنَاسُخِ، وَأَنَّ الْأَرْوَاحَ تَنْتَقِلُ مِنْ حَيَوَانٍ إِلَى غَيْرِهِ.

     ✧ Mention of the beginning of the affair of Bābak al-Khurramī In this year, Bābak al-Khurramī arose among the Jāwīdāniyyah, the followers of Jāwīdān b. Sahl, the lord of al-Badhdh, and claimed that the spirit of Jāwīdān had entered into him, and he began to commit acts of devastation and corruption. The meaning of Jāwīdān is "the everlasting, the enduring," and the meaning of Khurram is "vulva," and these are the doctrines of the Magians. A man among them may marry his mother, his sister, and his daughter; for this reason they call it the religion of the vulva. They believe in the doctrine of metempsychosis, and that souls transmigrate from one animal to another.

481. Tarikh (al-Tabari) 3156No grade recorded

     ذِكْرُ وِلَايَةِ زِيَادَةِ اللَّهِ بْنِ إِبْرَاهِيمَ بْنِ الْأَغْلَبِ إِفْرِيقِيَّةَ   وَفِي هَذِهِ السَّنَةِ سَادِسَ ذِي الْحِجَّةِ تُوُفِّيَ أَبُو الْعَبَّاسِ عَبْدُ اللَّهِ بْنُ إِبْرَاهِيمَ بْنِ الْأَغْلَبِ، أَمِيرُ إِفْرِيقِيَّةَ، وَكَانَتْ إِمَارَتُهُ خَمْسَ سِنِينَ وَنَحْوَ شَهْرَيْنِ. وَكَانَ سَبَبَ مَوْتِهِ أَنَّهُ حَدَّدَ عَلَى كُلِّ فَدَّانٍ فِي عَمَلِهِ ثَمَانِيَةَ عَشَرَ دِينَارًا كُلَّ سَنَةٍ، فَضَاقَ النَّاسُ لِذَلِكَ وَشَكَا بَعْضُهُمْ إِلَى بَعْضٍ، فَتَقَدَّمَ إِلَيْهِ رَجُلٌ مِنَ الصَّالِحِينَ، اسْمُهُ حَفْصُ بْنُ عُمَرَ الْجَزَرِيُّ، مَعَ رِجَالٍ مِنَ الصَّالِحِينَ، فَنَهَوْهُ عَنْ ذَلِكَ وَوَعَظُوهُ، وَخَوَّفُوهُ الْعَذَابَ فِي الْآخِرَةِ، وَسُوءَ الذِّكْرِ فِي الدُّنْيَا، وَزَوَالَ النِّعْمَةِ، فَإِنَّ اللَّهَ - تَعَالَى اسْمُهُ وَجَلَّ ثَنَاؤُهُ - لَا يُغَيِّرُ مَا بِقَوْمٍ حَتَّى يُغَيِّرُوا مَا بِأَنْفُسِهِمْ وَإِذَا أَرَادَ اللَّهُ بِقَوْمٍ سُوءًا فَلَا مَرَدَّ لَهُ وَمَا لَهُمْ مِنْ دُونِهِ مِنْ وَالٍ. فَلَمْ يُجِبْهُمْ أَبُو الْعَبَّاسِ عَبْدُ اللَّهِ بْنُ إِبْرَاهِيمَ بْنِ الْأَغْلَبِ أَمِيرُ إِفْرِيقِيَّةَ الْمَذْكُورُ إِلَى مَا طَلَبُوا، فَخَرَجُوا مِنْ عِنْدِهِ إِلَى الْقَيْرَوَانِ، فَقَالَ لَهُمْ حَفْصٌ: لَوْ أَنَّنَا نَتَوَضَّأُ لِلصَّلَاةِ وَنُصْلِي، وَنَسْأَلُ اللَّهَ - تَعَالَى - أَنْ يُخَفِّفَ عَنِ النَّاسِ ؟ فَفَعَلُوا ذَلِكَ، فَمَا لَبِثَ إِلَّا خَمْسَةَ أَيَّامٍ حَتَّى خَرَجَتْ قُرْحَةٌ تَحْتَ أُذُنِهِ، فَلَمْ يَنْشَبْ أَنْ مَاتَ مِنْهَا، وَكَانَ أَجْمَلَ أَهْلِ زَمَانِهِ، وَلَمَّا مَاتَ وَلِيَ بَعْدَهُ أَخُوهُ زِيَادَةُ اللَّهِ بْنُ إِبْرَاهِيمَ، وَبَقِيَ أَمِيرًا رَخِيَّ الْبَالِ ( وَادِعًا، وَالدُّنْيَا ) عِنْدَهُ آمِنَةٌ. ثُمَّ جَهَّزَ جَيْشًا فِي أُسْطُولِ الْبَحْرِ، وَكَانَ مَرَاكِبَ كَثِيرَةً، إِلَى مَدِينَةِ سَرْدَانِيَةَ، وَهِيَ لِلرُّومِ، ( فَعَطِبَ بَعْضُهَا ) بَعْدَ أَنْ غَنِمُوا مِنَ الرُّومِ وَقَتَلُوا كَثِيرًا، فَلَمَّا عَادَ مَنْ سَلِمَ مِنْهُمْ أَحْسَنَ إِلَيْهِمْ زِيَادَةُ اللَّهِ وَوَصَلَهُمْ. فَلَمَّا كَانَ سَنَةَ سَبْعٍ وَمِائَتَيْنِ خَرَجَ عَلَيْهِ زِيَادُ بْنُ سَهْلٍ الْمَعْرُوفُ بِابْنِ الصَّقْلِبِيَّةِ، وَجَمَعَ جَمْعًا كَثِيرًا، وَحَصَرَ مَدِينَةَ بَاجَةَ، فَسَيَّرَ إِلَيْهِ زِيَادَةُ اللَّهِ الْعَسَاكِرَ، فَأَزَالُوهُ عَنْهَا، وَقَتَلُوا مَنْ وَافَقَهُ عَلَى الْمُخَالَفَةِ. وَفِي سَنَةِ ثَمَانٍ وَمِائَتَيْنِ نُقِلَ إِلَى زِيَادَةِ اللَّهِ أَنَّ مَنْصُورَ بْنَ نُصَيْرٍ الطُّنْبُذِيَّ يُرِيدُ الْمُخَالَفَةَ عَلَيْهِ بِتُونُسَ، وَهُوَ يَسْعَى فِي ذَلِكَ، وَيُكَاتِبُ الْجُنْدَ، فَلَمَّا تَحَقَّقَهُ سَيَّرَ إِلَيْهِ قَائِدًا اسْمُهُ مُحَمَّدُ بْنُ حَمْزَةَ فِي ثَلَاثِمِائَةِ فَارِسٍ، وَأَمَرَهُ أَنْ يُخْفِيَ خَبَرَهُ، وَيَجِدَّ السَّيْرَ إِلَى تُونُسَ، فَلَا يَشْعُرُ بِهِ مَنْصُورٌ حَتَّى يَأْخُذَهُ فَيَحْمِلَهُ إِلَيْهِ. فَسَارَ مُحَمَّدٌ وَدَخَلَ تُونُسَ، فَلَمْ يَجِدْ مَنْصُورًا بِهَا، كَانَ قَدْ تَوَجَّهَ إِلَى قَصْرِهِ بِطُنْبُذَةَ، فَأَرْسَلَ إِلَيْهِ مُحَمَّدٌ قَاضِيَ تُونُسَ، وَمَعَهُ أَرْبَعُونَ شَيْخًا، يُقَبِّحُونَ لَهُ الْخِلَافَ، وَيَنْهَوْنَهُ عَنْهُ، وَيَأْمُرُونَهُ بِالطَّاعَةِ، فَسَارُوا إِلَيْهِ وَاجْتَمَعُوا بِهِ وَذَكَرُوا لَهُ ذَلِكَ، فَقَالَ مَنْصُورٌ: مَا خَالَفْتُ طَاعَةَ الْأَمِيرِ، وَأَنَا سَائِرٌ مَعَكُمْ إِلَى مُحَمَّدٍ وَمَنْ مَعَهُ إِلَى الْأَمِيرِ، وَلَكِنْ أَقِيمُوا مَعِي يَوْمَنَا هَذَا، حَتَّى نَعْمَلَ لَهُ وَلِمَنْ مَعَهُ ضِيَافَةً. فَأَقَامُوا عِنْدَهُ، وَسَيَّرَ مَنْصُورٌ لِمُحَمَّدٍ وَلِمَنْ مَعَهُ الْإِقَامَةَ الْحَسَنَةَ الْكَثِيرَةَ مِنَ الْغَنَمِ وَالْبَقَرِ وَغَيْرِ ذَلِكَ مِنْ أَنْوَاعِ مَا يُؤْكَلُ، فَكَتَبَ إِلَيْهِ يَقُولُ: إِنَّنِي صَائِرٌ إِلَيْكَ مَعَ الْقَاضِي وَالْجَمَاعَةِ. فَرَكَنَ مُحَمَّدٌ إِلَى ذَلِكَ، وَأَمَرَ بِالْغَنَمِ فَذُبِحَتْ، وَأَكَلَ هُوَ وَمَنْ مَعَهُ، وَشَرِبُوا الْخَمْرَ. فَلَمَّا أَمْسَى مَنْصُورٌ سَجَنَ الْقَاضِي وَمَنْ مَعَهُ، وَسَارَ مُجِدًّا فِيمَنْ عِنْدَهُ مِنْ أَصْحَابِهِ سِرًّا إِلَى تُونُسَ، فَدَخَلُوا دَارَ الصِّنَاعَةِ وَفِيهَا مُحَمَّدٌ وَأَصْحَابُهُ، فَأَمَرَ بِالطُّبُولِ فَضُرِبَتْ، وَكَبَّرَ هُوَ وَأَصْحَابُهُ، فَوَثَبَ مُحَمَّدٌ وَأَصْحَابُهُ إِلَى سِلَاحِهِمْ وَقَدْ عَمِلَ فِيهِمُ الشَّرَابُ، وَأَحَاطَ بِهِمْ مَنْصُورٌ وَمَنْ مَعَهُ، وَأَقْبَلَتِ الْعَامَّةُ مِنْ كُلِّ مَكَانٍ، فَرَجَمُوهُمْ بِالْحِجَارَةِ، وَاقْتَتَلُوا عَامَّةَ اللَّيْلِ، فَقُتِلَ مَنْ كَانَ مَعَ مُحَمَّدٍ، وَلَمْ يَسْلَمْ مِنْهُمْ إِلَّا مَنْ نَجَا إِلَى الْبَحْرِ، فَسَبَحَ حَتَّى تَخَلَّصَ، وَذَلِكَ فِي صَفَرٍ. وَأَصْبَحَ مَنْصُورٌ، فَاجْتَمَعَ عَلَيْهِ الْجُنْدُ وَقَالُوا: نَحْنُ لَا نَثِقُ بِكَ، وَلَا نَأْمَنُ أَنْ يَخْلُبَكَ زِيَادَةُ اللَّهِ، وَيَسْتَمِيلَكَ بِدُنْيَاهُ فَتَمِيلَ إِلَيْهِ، فَإِنْ أَحْبَبْتَ أَنْ نَكُونَ مَعَكَ فَاقْتُلْ أَحَدًا مِنْ أَهْلِهِ مِمَّنْ عِنْدَكَ ! فَأَحْضَرَ إِسْمَاعِيلَ بْنَ سُفْيَانَ بْنِ سَالِمِ بْنِ عِقَالٍ، وَهُوَ مِنْ أَهْلِ زِيَادَةِ اللَّهِ، فَكَانَ هُوَ الْعَامِلُ عَلَى تُونُسَ، فَلَمَّا حَضَرَ أَمَرَ بِقَتْلِهِ. فَلَمَّا سَمِعَ زِيَادَةُ اللَّهِ الْخَبَرَ سَيَّرَ جَيْشًا كَثِيفًا، وَاسْتَعْمَلَ عَلَيْهِمْ غَلْبُونَ، وَاسْمُهُ الْأَغْلَبُ بْنُ عَبْدِ اللَّهِ بْنِ الْأَغْلَبِ، وَهُوَ وَزِيرُ زِيَادَةِ اللَّهِ، إِلَى مَنْصُورٍ الطُّنْبُذِيِّ، فَلَمَّا وَدَّعَهُمْ زِيَادَةُ اللَّهِ تَهَدَّدَهُمْ بِالْقَتْلِ إِنِ انْهَزَمُوا، فَلَمَّا وَصَلُوا إِلَى تُونُسَ خَرَجَ إِلَيْهِمْ مَنْصُورٌ، فَقَاتَلَهُمْ، فَانْهَزَمَ جَيْشُ زِيَادَةِ اللَّهِ عَاشِرَ رَبِيعٍ الْأَوَّلِ، فَقَالَ الْقُوَّادُ الَّذِينَ فِيهِ لِغَلْبُونَ: لَا نَأْمَنُ زِيَادَةَ اللَّهِ عَلَى أَنْفُسِنَا، فَإِنْ أَخَذْتَ لَنَا أَمَانًا حَضَرْنَا عِنْدَهُ. وَفَارَقُوهُ وَاسْتَوْلَوْا عَلَى عِدَّةِ مُدُنٍ فَأَخَذُوهَا، مِنْهَا: بَاجَةُ، وَالْجَزِيرَةُ، وَصَطْفُورَةُ، وَمِسْرُ، وَالْأُرْبُسُ، وَغَيْرُهَا، فَاضْطَرَبَتْ إِفْرِيقِيَّةُ، وَاجْتَمَعَ الْجُنْدُ كُلُّهُمْ إِلَى مَنْصُورٍ، أَطَاعُوهُ لِسُوءِ سِيرَةِ زِيَادَةِ اللَّهِ مَعَهُمْ. فَلَمَّا كَثُرَ جَمْعُ مَنْصُورٍ سَارَ إِلَى الْقَيْرَوَانِ فَحَصَرَهَا فِي جُمَادَى الْأُولَى، وَخَنْدَقَ عَلَى نَفْسِهِ، وَكَانَ بَيْنَهُ وَبَيْنَ زِيَادَةِ اللَّهِ وَقَائِعُ كَثِيرَةٌ، وَعَمَّرَ مَنْصُورٌ سُورَ الْقَيْرَوَانِ [ فَوَالَاهُ ] أَهْلُهَا، فَبَقِيَ الْحِصَارُ عَلَيْهِ أَرْبَعِينَ يَوْمًا. ثُمَّ إِنَّ زِيَادَةَ اللَّهِ عَبَّأَ أَصْحَابَهُ وَجَمَعَهُمْ، وَسَارَ مَعَهُمُ الْفَارِسُ وَالرَّاجِلُ، فَكَانُوا خَلْقًا كَثِيرًا، فَلَمَّا رَآهُمْ مَنْصُورٌ رَاعَهُ مَا رَأَى وَهَالَهُ، وَلَمْ يَكُنْ يَعْرِفُ ذَلِكَ مِنْ زِيَادَةِ اللَّهِ، لِمَا كَانَ فِيهِ مِنَ الْوَهْنِ، فَزَحَفَ مَنْصُورٌ إِلَيْهِ بِنَفْسِهِ أَيْضًا، فَالْتَقَوْا، وَاقْتَتَلُوا قِتَالًا شَدِيدًا، وَانْهَزَمَ مَنْصُورٌ وَمَنْ مَعَهُ، وَمَضَوْا هَارِبِينَ، وَقُتِلَ مِنْهُمْ خَلْقٌ كَثِيرٌ، وَذَلِكَ مُنْتَصَفَ جُمَادَى الْآخِرَةِ، وَأَمَرَ زِيَادَةُ اللَّهِ أَنْ يُنْتَقَمَ مِنْ أَهْلِ الْقَيْرَوَانِ بِمَا جَنَوْهُ مِنْ مُسَاعَدَةِ مَنْصُورٍ وَالْقِتَالِ مَعَهُ، بِمَا تَقَدَّمَ أَوْلًا مِنْ مُسَاعَدَةِ عِمْرَانَ بْنِ مُجَالِدٍ لَمَّا قَاتَلَ أَبَاهُ إِبْرَاهِيمَ بْنَ الْأَغْلَبِ، فَمَنَعَهُ أَهْلُ الْعِلْمِ وَالدِّينِ، فَكَفَّ عَنْهُمْ، وَخَرَّبَ سُورَ الْقَيْرَوَانِ. وَلَمَّا انْهَزَمَ مَنْصُورٌ فَارَقَهُ كَثِيرٌ مِنْ أَصْحَابِهِ الَّذِينَ صَارُوا مَعَهُ، مِنْهُمْ: عَامِرُ بْنُ نَافِعٍ، وَعَبْدُ السَّلَامِ بْنُ الْمُفَرِّجِ، إِلَى الْبِلَادِ الَّتِي تَغَلَّبُوا عَلَيْهَا، ثُمَّ إِنَّ زِيَادَةَ اللَّهِ سَيَّرَ جَيْشًا، سَنَةَ تِسْعٍ وَمِائَتَيْنِ، إِلَى مَدِينَةِ سَبِيبَةَ، وَاسْتَعْمَلَ عَلَيْهِمْ مُحَمَّدَ بْنَ عَبْدِ اللَّهِ بْنِ الْأَغْلَبِ، وَكَانَ بِهَا جَمْعٌ مِنَ الْجُنْدِ الَّذِينَ صَارُوا مَعَ مَنْصُورٍ، عَلَيْهِمْ عُمَرُ بْنُ نَافِعٍ، فَالْتَقَوْا فِي الْعِشْرِينَ مِنَ الْمُحَرَّمِ، وَاقْتَتَلُوا، فَانْهَزَمَ ابْنُ الْأَغْلَبِ، وَعَادَ هُوَ وَمَنْ مَعَهُ إِلَى الْقَيْرَوَانِ، فَعَظُمَ الْأَمْرُ عَلَى زِيَادَةِ اللَّهِ، وَجَمَعَ الرِّجَالَ وَبَذَلَ الْأَمْوَالَ. وَكَانَ عِيَالُ الْجُنْدِ الَّذِينَ مَعَ مَنْصُورٍ بِالْقَيْرَوَانِ، فَلَمْ يَعْرِضْ لَهُمْ زِيَادَةُ اللَّهِ، فَقَالَ الْجُنْدُ لِمَنْصُورٍ: الرَّأْيُ أَنْ تَحْتَالَ فِي نَقْلِ [ الْعِيَالِ ] مِنَ الْقَيْرَوَانِ لِنَأْمَنَ عَلَيْهِمْ. فَسَارَ بِهِمْ مَنْصُورٌ إِلَى الْقَيْرَوَانِ، وَحَصَرَ زِيَادَةَ اللَّهِ سِتَّةَ عَشَرَ يَوْمًا، وَلَمْ يَكُنْ مِنْهُمْ قِتَالٌ، وَأَخْرَجَ الْجُنْدُ نِسَاءَهُمْ وَأَوْلَادَهُمْ مِنَ الْقَيْرَوَانِ، وَانْصَرَفَ مَنْصُورٌ إِلَى تُونُسَ، وَلَمْ يَبْقَ بِيَدِ زِيَادَةِ اللَّهِ مِنْ إِفْرِيقِيَّةَ كُلِّهَا إِلَّا قَابِسُ، وَالسَّاحِلُ، وَنِفْزَاوَةُ، وَطَرَابُلُسُ، فَإِنَّهُمْ تَمَسَّكُوا بِطَاعَتِهِ. وَأَرْسَلَ الْجُنْدُ إِلَى زِيَادَةِ اللَّهِ: أَنِ ارْحَلْ عَنَّا، وَخَلِّ إِفْرِيقِيَّةَ، وَلَكَ الْأَمَانُ عَلَى نَفْسِكَ وَمَالِكَ، وَمَنْ ضَمَّهُ قَصْرُكَ. فَضَاقَ بِهِ وَغَمَّهُ الْأَمْرُ، فَقَالَ لَهُ سُفْيَانُ بْنُ سَوَادَةَ: مَكِّنِي مِنْ عَسْكَرِكَ لِأَخْتَارَ مِنْهُمْ مِائَتَيْ فَارِسٍ، وَأَسِيرَ بِهِمْ إِلَى نِفْزَاوَةَ، فَقَدْ بَلَغَنِي أَنَّ عَامِرَ بْنَ نَافِعٍ يُرِيدُ قَصْدَهُمْ، فَإِنْ ظَفِرْتُ كَانَ الَّذِي تُحِبُّ، وَإِنْ تَكُنِ الْأُخْرَى عَمِلْتَ بِرَأْيِكَ. فَأَمَرَهُ بِذَلِكَ، فَأَخَذَ مِائَتَيْ فَارِسٍ وَسَارَ إِلَى نِفْزَاوَةَ، فَدَعَا بَرَابِرَهَا إِلَى نُصْرَتِهِ، فَأَجَابُوهُ وَسَارَعُوا إِلَيْهِ، وَأَقْبَلَ عَامِرُ بْنُ نَافِعٍ فِي الْعَسْكَرِ إِلَيْهِمْ، فَالْتَقَوْا، وَاقْتَتَلُوا، فَانْهَزَمَ عَامِرٌ وَمَنْ مَعَهُ، وَكَثُرَ الْقَتْلُ فِيهِمْ، وَرَجَعَ عَامِرٌ إِلَى قَسْطِيلِيَةَ، فَجَبَى أَمْوَالَهَا لَيْلًا وَنَهَارًا فِي ثَلَاثَةِ أَيَّامٍ، وَسَارُوا عَنْهَا، وَاسْتَخْلَفَ عَلَيْهَا مَنْ يَضْبُطُهَا، فَهَرَبَ مِنْهَا أَيْضًا خَوْفًا مِنْ أَهْلِهَا، فَأَرْسَلَ أَهْلُ قَسْطِيلِيَةَ إِلَى ابْنِ سَوَادَةَ، وَسَأَلُوهُ أَنْ يَجِيءَ إِلَيْهِمْ، فَسَارَ إِلَيْهِمْ وَمَلَكَ قَسْطِيلِيَةَ وَضَبَطَهَا. وَقَدْ قِيلَ: إِنَّ هَذِهِ الْحَوَادِثَ الْمَذْكُورَةَ سَنَةَ ثَمَانٍ وَتِسْعٍ وَمِائَتَيْنِ إِنَّمَا كَانَتْ سَنَةَ تِسْعٍ وَعَشْرٍ وَمِائَتَيْنِ. ( طُنْبُذَةُ بِضَمِّ الطَّاءِ الْمُهْمَلَةِ وَسُكُونِ النُّونِ وَضَمِّ الْبَاءِ الْمُوَحَّدَةِ وَبِذَالٍ مُعْجَمَةٍ وَآخِرُهُ هَاءٌ. وَصَطْفُورَةُ بِفَتْحِ الصَّادِ وَسُكُونِ الطَّاءِ وَضَمِّ الْفَاءِ وَسُكُونِ الْوَاوِ وَآخِرُهُ هَاءٌ. وَسَبِيبَةُ بِفَتْحِ السِّينِ الْمُهْمَلَةِ وَكَسْرِ الْبَاءِ الْمُوَحَّدَةِ وَسُكُونِ الْيَاءِ تَحْتَهَا نُقْطَتَانِ وَفَتْحِ الْبَاءِ الثَّانِيَةِ الْمُوَحَّدَةِ وَآخِرُهُ هَاءٌ. وَنِفْزَاوَةُ بِالنُّونِ وَالْفَاءِ السَّاكِنَةِ وَفَتْحِ الزَّايِ وَبَعْدَ الْأَلْفِ وَاوٌ ثُمَّ هَاءٌ ).

     ✧ Mention of the governorship of Ziyādat Allāh b. Ibrāhīm b. al-Aghlab over Ifrīqiyyah In this year, on the sixth of Dhū al-Ḥijjah, Abū al-ʿAbbās ʿAbd Allāh b. Ibrāhīm b. al-Aghlab, the amir of Ifrīqiyyah, died. His emirate had lasted five years and about two months. The cause of his death was that he imposed eighteen dinars annually on every faddān in his province. The people were distressed by that, and some of them complained to one another. A righteous man named Ḥafṣ b. ʿUmar al-Jazarī came forward to him, along with other righteous men, and they forbade him from that, admonished him, and warned him of punishment in the Hereafter, ill repute in this world, and the cessation of blessings. Indeed, Allah—exalted is His name and majestic is His praise—does not change what a people have until they change what is in themselves, and when Allah wills evil for a people, there is no repelling it, and they have no protector besides Him. But Abū al-ʿAbbās ʿAbd Allāh b. Ibrāhīm b. al-Aghlab, the aforementioned amir of Ifrīqiyyah, did not respond to what they sought. So they left him and went to al-Qayrawān. Ḥafṣ said to them: "What if we perform ablution for prayer, pray, and ask Allah—exalted is He—to lighten the burden on the people?" They did that, and only five days passed before an ulcer appeared beneath his ear, and he did not linger before dying from it. He was the most handsome man of his time. When he died, his brother Ziyādat Allāh b. Ibrāhīm succeeded him, and he remained an amir of ease, tranquil, with the world secure under him. Then he equipped an army in a naval fleet—and there were many ships—to the city of Sardāniyah, which belonged to the Byzantines. Some of the ships were wrecked after they had won spoils from the Byzantines and killed many. When those of them who survived returned, Ziyādat Allāh treated them well and gave them gifts. In the year 207 AH, Ziyād b. Sahl, known as Ibn al-Ṣaqlibiyyah, rose against him, gathered a large force, and besieged the city of Bājah. Ziyādat Allāh sent armies against him, and they drove him away from it and killed those who supported his rebellion. In the year 208 AH, it was reported to Ziyādat Allāh that Manṣūr b. Nuṣayr al-Ṭunbudhī intended to rebel against him in Tunis, working toward that and corresponding with the troops. When he confirmed it, he sent against him a commander named Muḥammad b. Ḥamzah with three hundred horsemen, ordering him to conceal his movements and hasten to Tunis so that Manṣūr would not be aware until he seized him and brought him back. Muḥammad marched and entered Tunis, but he did not find Manṣūr there; he had gone to his palace at Ṭunbudhah. Muḥammad sent the qāḍī of Tunis to him, accompanied by forty elders, to portray rebellion as odious, forbid him from it, and command him to obey. They went to him, met with him, and mentioned that to him. Manṣūr said: "I have not disobeyed the amir's authority. I will go with you to Muḥammad and those with him, and then to the amir. But stay with me today so that we may prepare hospitality for him and his men." So they stayed with him, and Manṣūr sent Muḥammad and his men abundant provisions of sheep, cattle, and other kinds of food. He wrote to him saying: "I will come to you with the qāḍī and the group." Muḥammad trusted that, ordered the sheep slaughtered, and he and his men ate and drank wine. When evening came, Manṣūr imprisoned the qāḍī and those with him, and marched swiftly with his companions secretly to Tunis. They entered the arsenal where Muḥammad and his companions were. He ordered the drums beaten, and he and his companions shouted "Allāhu akbar." Muḥammad and his companions leapt to their weapons, but the wine had taken effect on them, and Manṣūr and his men surrounded them. The common people came from every direction and stoned them with rocks. They fought for most of the night. Those with Muḥammad were killed, and none of them escaped except those who fled to the sea and swam until they got away. That was in Ṣafar. In the morning, Manṣūr found the troops gathered around him. They said: "We do not trust you, and we do not feel safe that Ziyādat Allāh will beguile you and win you over with his worldly wealth, so that you incline to him. If you want us to be with you, then kill one of his family who is with you!" So he brought Ismāʿīl b. Sufyān b. Sālim b. ʿIqāl, who was from Ziyādat Allāh's family and was the governor of Tunis. When he appeared, Manṣūr ordered him killed. When Ziyādat Allāh heard the news, he sent a large army under the command of Ghalbūn, whose name was al-Aghlab b. ʿAbd Allāh b. al-Aghlab, the vizier of Ziyādat Allāh, against Manṣūr al-Ṭunbudhī. When Ziyādat Allāh bade them farewell, he threatened them with death if they fled. When they reached Tunis, Manṣūr came out and fought them. Ziyādat Allāh's army was defeated on the tenth of Rabīʿ al-Awwal. The commanders in it said to Ghalbūn: "We do not trust Ziyādat Allāh with our lives. If you obtain a guarantee of safety for us, we will appear before him." They parted from him and seized several cities, including Bājah, al-Jazīrah, Ṣaṭfūrah, Misr, al-Urbus, and others. Ifrīqiyyah was thrown into turmoil, and all the troops gathered to Manṣūr, obeying him because of Ziyādat Allāh's ill treatment of them. When Manṣūr's forces grew numerous, he marched to al-Qayrawān and besieged it in Jumādā al-Ūlā, digging a trench for his own protection. Many battles took place between him and Ziyādat Allāh. Manṣūr repaired the wall of al-Qayrawān, and its people assisted him. The siege continued for forty days. Then Ziyādat Allāh arrayed his men and gathered them, and cavalry and infantry marched with him, a great multitude. When Manṣūr saw them, what he saw alarmed and terrified him, for he had not known such strength from Ziyādat Allāh, given the weakness he had shown. Manṣūr advanced against him in person as well. They met and fought fiercely. Manṣūr and his men were defeated and fled, and a great many of them were killed. That was in the middle of Jumādā al-Ākhirah. Ziyādat Allāh ordered that the people of al-Qayrawān be punished for their offense in aiding Manṣūr and fighting with him, as had happened earlier with their aid to ʿImrān b. Mujālid when he fought his father Ibrāhīm b. al-Aghlab. But the scholars and religious men prevented him, so he refrained from them and demolished the wall of al-Qayrawān. When Manṣūr was defeated, many of his companions who had joined him deserted him, among them ʿĀmir b. Nāfiʿ and ʿAbd al-Salām b. al-Mufarrij, to the regions they had seized. Then, in the year 209 AH, Ziyādat Allāh sent an army to the city of Sabībah, placing Muḥammad b. ʿAbd Allāh b. al-Aghlab in command. There was a group of the troops who had sided with Manṣūr, led by ʿUmar b. Nāfiʿ. They met on the twentieth of al-Muḥarram and fought. Ibn al-Aghlab was defeated, and he and his men returned to al-Qayrawān. The matter weighed heavily on Ziyādat Allāh, and he gathered men and spent money. The families of the troops with Manṣūr were in al-Qayrawān, and Ziyādat Allāh did not interfere with them. The troops said to Manṣūr: "The best plan is to contrive to move our families from al-Qayrawān so that we may be secure about them." So Manṣūr marched with them to al-Qayrawān and besieged Ziyādat Allāh for sixteen days, but there was no fighting between them. The troops brought out their women and children from al-Qayrawān, and Manṣūr departed to Tunis. Nothing remained in Ziyādat Allāh's hands of all Ifrīqiyyah except Qābis, the coast, Nafzāwah, and Tripoli, for they held to obedience to him. The troops sent word to Ziyādat Allāh: "Depart from us and leave Ifrīqiyyah, and you shall have safe conduct for yourself, your wealth, and whoever is within your palace." The matter distressed and grieved him. Sufyān b. Sawādah said to him: "Let me take charge of your camp so that I may choose two hundred horsemen from them and march with them to Nafzāwah. I have heard that ʿĀmir b. Nāfiʿ intends to attack them. If I succeed, it will be what you desire; if the other happens, you may act according to your own judgment." So he ordered him to do that. He took two hundred horsemen and marched to Nafzāwah. He summoned its Berbers to support him, and they responded and hastened to him. ʿĀmir b. Nāfiʿ advanced with his army against them. They met and fought, and ʿĀmir and his men were defeated, with heavy slaughter among them. ʿĀmir returned to Qasṭīliyah and collected its taxes day and night for three days. Then they departed, and he left a deputy to govern it, but the deputy fled from it too, fearing its people. The people of Qasṭīliyah sent to Ibn Sawādah and asked him to come to them. He marched to them and took control of Qasṭīliyah, governing it firmly. It has been said that these events mentioned for the years 208 and 209 AH actually occurred in the year 219 AH. (Ṭunbudhah: with ḍammah on the unpointed ṭāʾ, sukūn on the nūn, ḍammah on the single-dotted bāʾ, a dotted dhāl, and final hāʾ. Ṣaṭfūrah: with fatḥah on the ṣād, sukūn on the ṭāʾ, ḍammah on the fāʾ, sukūn on the wāw, and final hāʾ. Sabībah: with fatḥah on the unpointed sīn, kasrah on the single-dotted bāʾ, sukūn on the yāʾ with two dots beneath, fatḥah on the second single-dotted bāʾ, and final hāʾ. Nafzāwah: with nūn, sukūn on the fāʾ, fatḥah on the zāy, then after the alif a wāw, then hāʾ.)

482. Tarikh (al-Tabari) 3157No grade recorded

     ذِكْرُ مَا فَتَحَهُ زِيَادَةُ اللَّهِ بْنُ الْأَغْلَبِ مِنْ جَزِيرَةِ صِقِلِّيَّةَ وَمَا كَانَ فِيهَا مِنَ الْحُرُوبِ  إِلَى أَنْ تُوُفِّيَ فِي سَنَةِ اثْنَتَيْ عَشْرَةَ وَمِائَتَيْنِ جَهَّزَ زِيَادَةُ اللَّهِ جَيْشًا فِي الْبَحْرِ، وَسَيَّرَهُمْ إِلَى جَزِيرَةِ صِقِلِّيَّةَ، وَاسْتَعْمَلَ عَلَيْهِمْ أَسَدَ بْنَ الْفُرَاتِ، قَاضِي الْقَيْرَوَانِ، وَهُوَ مِنْ أَصْحَابِ مَالِكٍ، وَهُوَ مُصَنِّفُ الْأَسَدِيَّةِ ( فِي الْفِقْهِ عَلَى مَذْهَبِ مَالِكٍ )، فَلَمَّا وَصَلُوا إِلَيْهَا مَلَكُوا كَثِيرًا مِنْهَا. وَكَانَ سَبَبَ إِنْفَاذِ الْجَيْشِ أَنَّ مَلِكَ الرُّومِ بِالْقُسْطَنْطِينِيَّةِ اسْتَعْمَلَ عَلَى جَزِيرَةِ صِقِلِّيَّةَ بِطْرِيقًا اسْمُهُ قُسْطَنْطِينُ سَنَةَ إِحْدَى عَشْرَةَ وَمِائَتَيْنِ، فَلَمَّا وَصَلَ إِلَيْهَا اسْتَعْمَلَ عَلَى جَيْشِ الْأُسْطُولِ إِنْسَانًا رُومِيًّا اسْمُهُ فِيمِي، كَانَ حَازِمًا شُجَاعًا، فَغَزَا إِفْرِيقِيَّةَ، وَأَخَذَ مِنْ سَوَاحِلِهَا تُجَّارًا، وَنَهَبَ، وَبَقِيَ هُنَاكَ مُدَيْدَةً. ثُمَّ إِنَّ مَلِكَ الرُّومِ كَتَبَ إِلَى قُسْطَنْطِينَ ( يَأْمُرُهُ بِالْقَبْضِ ) عَلَى فِيمِي، مُقَدِّمِ الْأُسْطُولِ، وَتَعْذِيبِهِ، فَبَلَغَ الْخَبَرُ إِلَى فِيمِي، فَأَعْلَمَ أَصْحَابَهُ فَغَضِبُوا لَهُ، وَأَعَانُوهُ عَلَى الْمُخَالَفَةِ، فَسَارَ فِي مَرَاكِبِهِ إِلَى صِقِلِّيَّةَ، وَاسْتَوْلَى عَلَى مَدِينَةِ سَرَقُوسَةَ، فَسَارَ إِلَيْهِ قُسْطَنْطِينُ ( فَالْتَقَوْا وَاقْتَتَلُوا، فَانْهَزَمَ قُسْطَنْطِينُ ) إِلَى مَدِينَةِ قَطَانِيَةَ، فَسَيَّرَ إِلَيْهِ فِيمِي جَيْشًا، فَهَرَبَ مِنْهُمْ، فَأَخَذَ وَقَتَلَ، وَخُوطِبَ فِيمِي بِالْمَلِكِ، وَاسْتَعْمَلَ عَلَى نَاحِيَةٍ مِنَ الْجَزِيرَةِ رَجُلًا اسْمُهُ بَلَاطَهْ، فَخَالَفَ عَلَى فِيمِي، وَعَصَى، وَاتَّفَقَ هُوَ وَابْنُ عَمٍّ لَهُ اسْمُهُ مِيخَائِيلُ، وَهُوَ وَالِي مَدِينَةِ بَلَرْمَ، وَجَمَعَا عَسْكَرًا كَثِيرًا، فَقَاتَلَا فِيمِي، وَانْهَزَمَ، فَاسْتَوْلَى بَلَاطَهْ عَلَى مَدِينَةِ سَرَقُوسَةَ. وَرَكِبَ فِيمِي وَمَنْ مَعَهُ فِي مَرَاكِبِهِمْ إِلَى إِفْرِيقِيَّةَ، وَأَرْسَلَ إِلَى الْأَمِيرِ زِيَادَةِ اللَّهِ يَسْتَنْجِدُهُ، وَيَعِدُهُ بِمُلْكِ جَزِيرَةِ صِقِلِّيَّةَ، فَسَيَّرَ مَعَهُ جَيْشًا فِي رَبِيعٍ الْأَوَّلِ سَنَةَ اثْنَتَيْ عَشْرَةَ وَمِائَتَيْنِ، فَوَصَلُوا إِلَى مَدِينَةِ مَازَرَ مِنْ صِقِلِّيَّةَ، فَسَارُوا إِلَى بَلَاطَهْ، الَّذِي قَاتَلَ فِيمِي، فَلَقِيَهُمْ جَمْعٌ لِلرُّومِ، فَقَاتَلَهُمُ الْمُسْلِمُونَ، وَأَمَرُوا فِيمِي وَمَنْ مَعَهُ أَنْ يَعْتَزِلُوهُمْ، وَاشْتَدَّ الْقِتَالُ بَيْنَ الْمُسْلِمِينَ وَالرُّومِ، فَانْهَزَمَتِ الرُّومُ، وَغَنِمَ الْمُسْلِمُونَ أَمْوَالَهُمْ وَدَوَابَّهُمْ، وَهَرَبَ بَلَاطَهْ إِلَى قِلُّورِيَةَ، فَقُتِلَ بِهَا. وَاسْتَوْلَى الْمُسْلِمُونَ عَلَى عِدَّةِ حُصُونٍ مِنَ الْجَزِيرَةِ، وَوَصَلُوا إِلَى قَلْعَةٍ تُعْرَفُ بِقَلْعَةِ الْكُرَّاثِ وَقَدِ اجْتَمَعَ إِلَيْهَا خَلْقٌ كَثِيرٌ، فَخَدَعُوا الْقَاضِيَ أَسَدَ بْنَ الْفُرَاتِ أَمِيرَ الْمُسْلِمِينَ، وَذَلُّوا لَهُ، فَلَمَّا رَآهُمْ فِيمِي مَالَ إِلَيْهِمْ، وَرَاسَلَهُمْ أَنْ يَثْبُتُوا، وَيَحْفَظُوا بَلَدَهُمْ، فَبَذَلُوا لِأَسَدٍ الْجِزْيَةَ، وَسَأَلُوهُ أَنْ لَا يَقْرَبَ مِنْهُمْ، فَأَجَابَهُمْ إِلَى ذَلِكَ، وَتَأَخَّرَ عَنْهُمْ ( أَيَّامًا، فَاسْتَعَدُّوا لِلْحِصَارِ، وَدَفَعُوا إِلَيْهِمْ مَا يَحْتَاجُونَ إِلَيْهِ، فَامْتَنَعُوا عَلَيْهِ )، وَنَاصَبَهُمُ الْحَرْبَ، وَبَثَّ السَّرَايَا فِي كُلِّ نَاحِيَةٍ، فَغَنِمُوا شَيْئًا كَثِيرًا، وَافْتَتَحُوا عُمْرَانًا كَثِيرًا حَوْلَ سَرَقُوسَةَ، ( وَحَاصَرُوا سَرَقُوسَةَ ) بَرًّا وَبَحْرًا، وَلَحِقَتْهُ الْأَمْدَادُ مِنْ إِفْرِيقِيَّةَ، فَسَارَ إِلَيْهِمْ وَالِي بَلَرْمَ فِي عَسَاكِرَ كَثِيرَةٍ، فَخَنْدَقَ الْمُسْلِمُونَ عَلَيْهِمْ، وَحَفَرُوا خَارِجَ الْخَنْدَقِ حُفَرًا كَثِيرَةً، فَحَمَلَ الرُّومُ عَلَيْهِمْ، فَسَقَطَ فِي تِلْكَ الْحُفَرِ كَثِيرٌ مِنْهُمْ، فَقُتِلُوا. وَضَيَّقَ الْمُسْلِمُونَ عَلَى سَرَقُوسَةَ، فَوَصَلَ أُسْطُولٌ مِنَ الْقُسْطَنْطِينِيَّةِ فِيهِ جَمْعٌ كَثِيرٌ، وَكَانَ قَدْ حَلَّ بِالْمُسْلِمِينَ وَبَاءٌ شَدِيدٌ، ( سَنَةَ ثَلَاثَ عَشْرَةَ وَمِائَتَيْنِ )، هَلَكَ فِيهِ كَثِيرٌ مِنْهُمْ، وَهَلَكَ فِيهِ أَمِيرُهُمْ أَسَدُ بْنُ الْفُرَاتِ، وَوَلِيَ الْأَمْرَ عَلَى الْمُسْلِمِينَ بَعْدَهُ مُحَمَّدُ بْنُ أَبِي الْجَوَارِي، فَلَمَّا رَأَى الْمُسْلِمُونَ شِدَّةَ الْوَبَاءِ وَوُصُولَ الرُّومِ، تَحَمَّلُوا فِي مَرَاكِبِهِمْ لِيَسِيرُوا، فَوَقَفَ الرُّومُ فِي مَرَاكِبِهِمْ عَلَى بَابِ الْمَرْسَى، فَمَنَعُوا الْمُسْلِمِينَ مِنَ الْخُرُوجِ. فَلَمَّا رَأَى الْمُسْلِمُونَ ذَلِكَ أَحْرَقُوا مَرَاكِبَهُمْ وَعَادُوا، وَرَحَلُوا إِلَى مَدِينَةِ مِينَاوَ، ( فَحَصَرُوهَا ثَلَاثَةَ أَيَّامٍ )، وَتَسَلَّمُوا الْحِصْنَ، فَسَارَ طَائِفَةٌ مِنْهُمْ إِلَى حِصْنِ جَرْجَنْتَ، فَقَاتَلُوا أَهْلَهُ وَمَلَكُوهُ، وَسَكَنُوا فِيهِ، وَاشْتَدَّتْ نُفُوسُ الْمُسْلِمِينَ بِهَذَا الْفَتْحِ وَفَرِحُوا. ثُمَّ سَارُوا إِلَى مَدِينَةِ قَصْرِيَانَّةَ وَمَعَهُمْ فِيمِي، فَخَرَجَ أَهْلُهَا إِلَيْهِ، فَقَبَّلُوا الْأَرْضَ بَيْنَ يَدَيْهِ، وَأَجَابُوا إِلَى أَنْ يُمَلِّكُوهُ عَلَيْهِمْ، وَخَدَعُوهُ، ثُمَّ قَتَلُوهُ. وَوَصَلَ جَيْشٌ كَثِيرٌ مِنَ الْقُسْطَنْطِينِيَّةِ مَدَدًا لِمَنْ فِي الْجَزِيرَةِ، فَتَصَافُّوا هُمْ وَالْمُسْلِمُونَ، فَانْهَزَمَ الرُّومُ، وَقُتِلَ مِنْهُمْ خَلْقٌ كَثِيرٌ، وَدَخَلَ مَنْ سَلِمَ قَصْرِيَانَّةَ. وَتُوُفِّيَ مُحَمَّدُ بْنُ أَبِي الْجَوَارِي أَمِيرُ الْمُسْلِمِينَ، وَوَلِيَ بَعْدَهُ زُهَيْرُ بْنُ غَوْثٍ. ثُمَّ إِنَّ سَرِيَّةَ الْمُسْلِمِينَ سَارَتْ لِلْغَنِيمَةِ، فَخَرَجَ عَلَيْهَا طَائِفَةٌ مِنَ الرُّومِ فَاقْتَتَلُوا، وَانْهَزَمَ الْمُسْلِمُونَ، وَعَادُوا مِنَ الْغَدِ، وَمَعَهُمْ جَمْعُ الْعَسْكَرِ، فَخَرَجَ إِلَيْهِمُ الرُّومُ، وَقَدِ اجْتَمَعُوا وَحَشَدُوا، وَتَصَافُّوا مَرَّةً ثَانِيَةً، فَانْهَزَمَ الْمُسْلِمُونَ أَيْضًا، وَقُتِلَ مِنْهُمْ نَحْوُ أَلْفِ قَتِيلٍ، وَعَادُوا إِلَى مُعَسْكَرِهِمْ، وَخَنْدَقُوا عَلَيْهِمْ، فَحَصَرَهُمُ الرُّومُ، وَدَامَ الْقِتَالُ بَيْنَهُمْ، فَضَاقَتِ الْأَقْوَاتُ عَلَى الْمُسْلِمِينَ، فَعَزَمُوا عَلَى بَيَاتِ الرُّومِ، فَعَلِمُوا بِهِمْ، فَفَارَقُوا الْخِيَمَ، وَكَانُوا بِالْقُرْبِ مِنْهَا، فَلَمَّا خَرَجَ الْمُسْلِمُونَ لَمْ يَرَوْا أَحَدًا. وَأَقْبَلَ الرُّومُ مِنْ كُلِّ نَاحِيَةٍ، فَأَكْثَرُوا الْقَتْلَ فِيهِمْ، وَانْهَزَمَ الْبَاقُونَ، فَدَخَلُوا مِينَاوَ، وَدَامَ الْحِصَارُ عَلَيْهِمْ حَتَّى أَكَلُوا الدَّوَابَّ وَالْكِلَابَ. فَلَمَّا سَمِعَ مَنْ فِي مَدِينَةِ جِرْجِنْتَ مِنَ الْمُسْلِمِينَ مَا هُمْ عَلَيْهِ هَدَمُوا الْمَدِينَةَ، وَسَارُوا إِلَى مَازَرَ، وَلَمْ يَقْدِرُوا عَلَى نُصْرَةِ إِخْوَانِهِمْ، وَدَامَ الْحَالُ كَذَلِكَ إِلَى أَنْ دَخَلَتْ سَنَةُ أَرْبَعَ عَشْرَةَ وَمِائَتَيْنِ، وَقَدْ أَشْرَفَ الْمُسْلِمُونَ عَلَى الْهَلَاكِ، وَإِذْ قَدْ أَقْبَلَ أُسْطُولٌ كَثِيرٌ مِنَ الْأَنْدَلُسِ، خَرَجُوا غُزَاةً، وَوَصَلَ فِي ذَلِكَ الْوَقْتِ مَرَاكِبُ كَثِيرَةٌ مِنْ إِفْرِيقِيَّةَ مَدَدًا لِلْمُسْلِمِينَ، فَبَلَغَتْ عِدَّةُ الْجَمِيعِ ثَلَاثَمِائَةِ مَرْكَبٍ، فَنَزَلُوا إِلَى الْجَزِيرَةِ، فَانْهَزَمَ الرُّومُ عَنْ حِصَارِ الْمُسْلِمِينَ وَفَرَّجَ اللَّهُ عَنْهُمْ، وَسَارَ الْمُسْلِمُونَ إِلَى مَدِينَةِ بَلَرْمَ، فَحَصَرُوهَا، وَضَيَّقُوا عَلَى مَنْ بِهَا، فَطَلَبَ صَاحِبُهَا الْأَمَانَ لِنَفْسِهِ وَلِأَهْلِهِ وَلِمَالِهِ، فَأُجِيبَ إِلَى ذَلِكَ، وَسَارَ فِي الْبَحْرِ إِلَى بِلَادِ الرُّومِ. وَدَخَلَ الْمُسْلِمُونَ الْبَلَدَ فِي رَجَبٍ سَنَةَ سِتَّ عَشْرَةَ وَمِائَتَيْنِ، فَلَمْ يَرَوْا فِيهِ إِلَّا أَقَلَّ مِنْ ثَلَاثَةِ آلَافِ إِنْسَانٍ، وَكَانَ فِيهِ لَمَّا حَصَرُوهُ سَبْعُونَ أَلْفًا، وَمَاتُوا كُلُّهُمْ. وَجَرَى بَيْنَ الْمُسْلِمِينَ: أَهْلُ إِفْرِيقِيَّةَ، وَأَهْلُ الْأَنْدَلُسِ - خُلْفٌ وَنِزَاعٌ، ثُمَّ اتَّفَقُوا، وَبَقِيَ الْمُسْلِمُونَ إِلَى سَنَةِ تِسْعَ عَشْرَةَ وَمِائَتَيْنِ. وَسَارَ الْمُسْلِمُونَ إِلَى مَدِينَةِ قَصْرِيَانَّةَ، فَخَرَجَ مَنْ فِيهَا مِنَ الرُّومِ، فَاقْتَتَلُوا أَشَدَّ قِتَالٍ، فَفَتَحَ اللَّهُ عَلَى الْمُسْلِمِينَ، ( وَانْهَزَمَ الرُّومُ إِلَى مُعَسْكَرِهِمْ )، ثُمَّ رَجَعُوا فِي الرَّبِيعِ فَقَاتَلُوهُمْ، فَنُصِرَ الْمُسْلِمُونَ أَيْضًا. ثُمَّ سَارُوا سَنَةَ عِشْرِينَ وَمِائَتَيْنِ، ( وَأَمِيرُهُمْ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ إِلَى قَصْرِيَانَّةَ، فَقَاتَلَهُمُ الرُّومُ، فَانْهَزَمُوا، وَأُسِرَتِ امْرَأَةٌ لِبِطْرِيقِهِمْ وَابْنُهُ، وَغَنِمُوا مَا كَانَ فِي عَسْكَرِهِمْ وَعَادُوا إِلَى بَلَرْمَ. ثُمَّ سَيَّرَ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ عَسْكَرًا إِلَى نَاحِيَةِ طَبَرْمِينَ )، عَلَيْهِمْ مُحَمَّدُ بْنُ سَالِمٍ، فَغَنِمَ غَنَائِمَ كَثِيرَةً، ثُمَّ عَدَا عَلَيْهِ بَعْضُ عَسْكَرِهِ فَقَتَلُوهُ، وَلَحِقُوا بِالرُّومِ، فَأَرْسَلَ زِيَادَةُ اللَّهِ مِنْ إِفْرِيقِيَّةَ الْفَضْلَ بْنَ يَعْقُوبَ عِوَضًا مِنْهُ، فَسَارَ فِي سَرِيَّةٍ إِلَى نَاحِيَةِ سَرَقُوسَةَ، فَأَصَابُوا غَنَائِمَ كَثِيرَةً وَعَادُوا، ثُمَّ سَارَتْ سَرِيَّةٌ كَبِيرَةٌ، فَغَنِمَتْ وَعَادَتْ، فَعَرَضَ لَهُمُ الْبَطْرِيقُ مَلِكُ الرُّومِ بِصِقِلِّيَّةَ، وَجَمْعٌ كَثِيرٌ، فَتَحَصَّنُوا مِنَ الرُّومِ فِي أَرْضٍ وَعْرٍ، وَشَجَرٍ كَثِيفٍ، فَلَمْ يَتَمَكَّنْ مِنْ قِتَالِهِمْ، وَوَاقَفَهُمْ إِلَى الْعَصْرِ، فَلَمَّا رَأَى أَنَّهُمْ لَا يُقَاتِلُونَهُمْ عَادَ عَنْهُمْ، فَتَفَرَّقَ أَصْحَابُهُ وَتَرَكُوا التَّعْبِئَةَ. فَلَمَّا رَأَى الْمُسْلِمُونَ ذَلِكَ حَمَلُوا عَلَيْهِمْ حَمْلَةً صَادِقَةً، فَانْهَزَمَ الرُّومُ وَطُعِنَ الْبَطْرِيقُ، وَجُرِحَ عِدَّةُ جِرَاحَاتٍ، وَسَقَطَ عَنْ فَرَسِهِ، فَأَتَاهُ حُمَاةُ أَصْحَابِهِ، وَاسْتَنْقَذُوهُ جَرِيحًا، وَحَمَلُوهُ، وَغَنِمَ الْمُسْلِمُونَ مَا مَعَهُمْ مِنْ سِلَاحٍ وَمَتَاعٍ وَدَوَابَّ، فَكَانَتْ وَقْعَةً عَظِيمَةً. وَسَيَّرَ زِيَادَةُ اللَّهِ مِنْ إِفْرِيقِيَّةَ إِلَى صِقِلِّيَّةَ أَبَا الْأَغْلَبِ إِبْرَاهِيمَ بْنَ عَبْدِ اللَّهِ أَمِيرًا عَلَيْهَا، فَخَرَجَ إِلَيْهَا، فَوَصَلَ إِلَيْهَا مُنْتَصَفَ رَمَضَانَ، فَبَعَثَ أُسْطُولًا، فَلَقُوا جَمْعًا لِلرُّومِ فِي أُسْطُولٍ، فَغَنِمَ الْمُسْلِمُونَ [ مَا فِيهِ ]، فَضَرَبَ أَبُو الْأَغْلَبِ رِقَابَ كُلِّ مَنْ فِيهِ. وَبَعَثَ أُسْطُولًا آخَرَ إِلَى قُوصَرَةَ، فَظَفِرَ بِحَرَّاقَةٍ فِيهَا رِجَالٌ مِنَ الرُّومِ، وَرَجُلٌ مُتَنَصِّرٌ مِنْ أَهْلِ إِفْرِيقِيَّةَ، فَأَتَى بِهِمْ فَضَرَبَ رِقَابَهُمْ. وَسَارَتْ سَرِيَّةٌ أُخْرَى إِلَى جَبَلِ النَّارِ وَالْحُصُونِ الَّتِي فِي تِلْكَ النَّاحِيَةِ، فَأَحْرَقُوا الزَّرْعَ، وَغَنِمُوا ( وَأَكْثَرُوا الْقَتْلَ. ثُمَّ سَيَّرَ أَبُو الْأَغْلَبِ سَنَةَ إِحْدَى وَعِشْرِينَ وَمِائَتَيْنِ سَرِيَّةً إِلَى جَبَلِ النَّارِ أَيْضًا، فَغَنِمُوا غَنَائِمَ عَظِيمَةً، حَتَّى بِيعَ الرَّقِيقُ بِأَبْخَسِ الْأَثْمَانِ، وَعَادُوا سَالِمِينَ. وَفِيهَا سَيَّرَ أَبُو الْأَغْلَبِ أَيْضًا سِرِّيَّةً إِلَى قُسْطَلْيَاسَةَ، فَغَنِمُوا وَسَبَوْا، وَلَقِيَهُمُ الْعَدُوُّ، فَكَانَتْ بَيْنَهُمْ حَرْبٌ اسْتَظْهَرَ فِيهَا الرُّومُ. وَسَيَّرَ سَرِيَّةً إِلَى مَدِينَةِ قَصْرِيَانَّةَ، فَخَرَجَ إِلَيْهِمُ الْعَدُوُّ، فَاقْتَتَلُوا، فَانْهَزَمَ الْمُسْلِمُونَ وَأُصِيبَ مِنْهُمْ جَمَاعَةٌ. ثُمَّ كَانَتْ وَقْعَةٌ أُخْرَى بَيْنَ الرُّومِ وَالْمُسْلِمِينَ، فَانْهَزَمَ الرُّومُ، وَغَنِمَ الْمُسْلِمُونَ مِنْهُمْ تِسْعَةَ مَرَاكِبَ كِبَارٍ بِرِجَالِهَا وَشَلَنْدَسَ. فَلَمَّا جَاءَ الشِّتَاءُ وَأَظْلَمَ اللَّيْلُ رَأَى رَجُلٌ مِنَ الْمُسْلِمِينَ غِرَّةً مِنْ أَهْلِ قَصْرِيَانَّةَ، فَقَرُبَ مِنْهُ، وَرَأَى طَرِيقًا، فَدَخَلَ مِنْهُ، وَلَمْ يَعْلَمْ بِهِ أَحَدٌ، ثُمَّ انْصَرَفَ إِلَى الْعَسْكَرِ، فَأَخْبَرَهُمْ فَجَاءُوا مَعَهُ، فَدَخَلُوا مِنْ ذَلِكَ الْمَوْضِعِ، وَكَبَّرُوا، وَمَلَكُوا رَبَضَهُ، وَتَحَصَّنَ الْمُشْرِكُونَ مِنْهُمْ بِحِصْنِهِ، فَطَلَبُوا الْأَمَانَ، فَأَمَّنُوهُمْ، وَغَنِمَ الْمُسْلِمُونَ غَنَائِمَ كَثِيرَةً، وَعَادُوا إِلَى بَلَرْمَ. وَفِي سَنَةِ ثَلَاثٍ وَعِشْرِينَ وَمِائَتَيْنِ وَصَلَ كَثِيرٌ مِنَ الرُّومِ فِي الْبَحْرِ إِلَى صِقِلِّيَّةَ، وَكَانَ الْمُسْلِمُونَ يُحَاصِرُونَ جُفْلُوذَى، وَقَدْ طَالَ حِصَارُهَا، فَلَمَّا وَصَلَ الرُّومُ رَحَلَ الْمُسْلِمُونَ عَنْهَا، وَجَرَى بَيْنَهُمْ وَبَيْنَ الرُّومِ الْوَاصِلِينَ حُرُوبٌ كَثِيرَةٌ. ثُمَّ وَصَلَ الْخَبَرُ بِوَفَاةِ زِيَادَةِ اللَّهِ ( بْنِ إِبْرَاهِيمَ بْنِ الْأَغْلَبِ )، أَمِيرِ إِفْرِيقِيَّةَ، فَوَهَنَ الْمُسْلِمُونَ، ثُمَّ تَشَجَّعُوا وَضَبَطُوا أَنْفُسَهُمْ. ( سَرَقُوسَةُ بِسِينٍ مَفْتُوحَةٍ وَقَافٍ وَوَاوٍ وَسِينٍ ثَانِيَةٍ. وَبَلَرْمُ بِفَتْحِ الْبَاءِ الْمُوَحَّدَةِ وَاللَّامِ وَتَسْكِينِ الرَّاءِ وَبَعْدَهَا مِيمٌ. وَمِينَاوُ بِمِيمٍ وَيَاءٍ تَحْتَهَا نُقْطَتَانِ وَنُونٌ وَبَعْدَ الْأَلْفِ وَاوٌ. وَجُرْجَنْتُ بِجِيمٍ وَرَاءٍ وَجِيمٍ ثَانِيَةٍ مَفْتُوحَةٍ [ وَنُونٍ ] وَتَاءٍ فَوْقَهَا نُقْطَتَانِ، وَقَصْرِيَانَّةُ بِالْقَافِ وَالصَّادِ الْمُهْمَلَةِ وَالرَّاءِ وَالْيَاءِ تَحْتَهَا نُقْطَتَانِ وَبَعْدَ الْأَلْفِ نُونٌ مُشَدَّدَةٌ وَهَاءٌ ).

     ✧ Account of what Ziyādat Allāh b. al-Aghlab conquered of the island of Sicily and the wars that took place there until he died In the year two hundred and twelve, Ziyādat Allāh equipped an army by sea and dispatched them to the island of Sicily. He appointed over them Asad b. al-Furāt, the qāḍī of al-Qayrawān. He was one of the companions of Mālik and the compiler of the Asadiyyah (in jurisprudence according to the school of Mālik). When they reached the island, they conquered much of it. The reason for sending the army was that the king of the Byzantines in Constantinople had appointed over the island of Sicily a patrician named Constantine in the year two hundred and eleven. When he arrived there, he appointed over the fleet a Byzantine man named Phimeas, who was resolute and courageous. He raided Ifrīqiyah and seized merchants from its coasts, plundered, and remained there for a while. Then the king of the Byzantines wrote to Constantine, commanding him to arrest Phimeas, the commander of the fleet, and to punish him. The news reached Phimeas, and he informed his companions. They became angry on his behalf and helped him in rebellion. He sailed in his ships to Sicily and took control of the city of Syracuse. Constantine marched against him. They met and fought, and Constantine was defeated and fled to the city of Catania. Phimeas sent an army against him, and he fled from them, was captured, and killed. Phimeas was addressed as king. He appointed over a district of the island a man named Balatah, who rebelled against Phimeas and disobeyed him. He and his cousin Michael, the governor of the city of Palermo, agreed together. They gathered a large army and fought Phimeas, who was defeated, and Balatah took control of the city of Syracuse. Phimeas and those with him embarked in their ships for Ifrīqiyah. He sent to the emir Ziyādat Allāh seeking his aid and promising him dominion over the island of Sicily. He sent an army with him in Rabīʿ al-Awwal of the year two hundred and twelve. They reached the city of Mazara in Sicily and marched against Balatah, who had fought Phimeas. A force of Byzantines met them. The Muslims fought them and ordered Phimeas and those with him to keep apart from them. The fighting between the Muslims and the Byzantines grew fierce, and the Byzantines were defeated. The Muslims captured their wealth and mounts. Balatah fled to Cagliari and was killed there. The Muslims took control of several fortresses on the island. They reached a fortress known as the Fortress of the Leek, where many people had gathered. They deceived the qāḍī Asad b. al-Furāt, the Muslims' commander, and humbled themselves before him. When Phimeas saw them, he inclined toward them and corresponded with them to hold firm and defend their land. They offered Asad the jizyah and asked him not to approach them. He granted them that and withdrew from them for days. They prepared for a siege and gave them what they needed, then refused to submit to him. He waged war against them and sent out raiding parties in every direction. They captured much booty and conquered many settlements around Syracuse. They besieged Syracuse by land and sea. Reinforcements reached him from Ifrīqiyah. The governor of Palermo marched against them with many troops. The Muslims dug a trench against them and dug many pits outside the trench. The Byzantines charged them, and many of them fell into those pits and were killed. The Muslims tightened their grip on Syracuse. A fleet arrived from Constantinople with a large force. A severe plague had struck the Muslims in the year two hundred and thirteen, in which many of them perished, including their commander Asad b. al-Furāt. Command over the Muslims passed after him to Muḥammad b. Abī al-Jawārī. When the Muslims saw the severity of the plague and the arrival of the Byzantines, they embarked in their ships to depart. The Byzantines stood in their ships at the harbor entrance and prevented the Muslims from leaving. When the Muslims saw that, they burned their ships and returned. They marched to the city of Mineo and besieged it for three days. They took the fortress. A group of them marched to the fortress of Agrigento, fought its people, and captured it. They settled there. The Muslims' spirits were strengthened by this conquest, and they rejoiced. Then they marched to the city of Castrogiovanni, with Phimeas among them. Its people came out to him, kissed the ground before him, and agreed to make him king over them, but they deceived him and then killed him. A large army arrived from Constantinople as reinforcements for those on the island. They and the Muslims drew up in lines. The Byzantines were defeated, and many of them were killed. Those who survived entered Castrogiovanni. Muḥammad b. Abī al-Jawārī, the Muslims' commander, died, and Zuhayr b. Ghawth took command after him. Then a raiding party of the Muslims went out for booty. A group of Byzantines came out against them, and they fought. The Muslims were defeated. They returned the next day with the entire army. The Byzantines came out against them, having assembled and gathered their forces. They drew up in lines a second time, and the Muslims were again defeated. About a thousand of them were killed. They returned to their camp and dug a trench around themselves. The Byzantines besieged them, and fighting continued between them. Provisions became scarce for the Muslims. They resolved to attack the Byzantines by night, but the Byzantines learned of them and left their tents, remaining nearby. When the Muslims came out, they saw no one. The Byzantines came from every direction and killed many of them. The survivors fled and entered Mineo. The siege against them continued until they ate their mounts and dogs. When the Muslims in the city of Agrigento heard of their plight, they demolished the city and marched to Mazara, unable to aid their brothers. The situation remained thus until the year two hundred and fourteen. The Muslims were on the brink of destruction when a large fleet arrived from al-Andalus, having set out as raiders. At that same time, many ships arrived from Ifrīqiyah as reinforcements for the Muslims. The total number reached three hundred ships. They landed on the island, and the Byzantines were defeated and lifted the siege of the Muslims. God relieved them. The Muslims marched to the city of Palermo and besieged it, pressing hard on those inside. Its ruler sought safe-conduct for himself, his family, and his wealth. He was granted that and sailed to the lands of the Byzantines. The Muslims entered the city in Rajab of the year two hundred and sixteen. They found in it fewer than three thousand people, whereas at the start of the siege it had held seventy thousand, all of whom had died. Discord and dispute arose between the Muslims of Ifrīqiyah and those of al-Andalus. Then they came to an agreement. The Muslims remained until the year two hundred and nineteen. The Muslims marched to the city of Castrogiovanni. The Byzantines inside came out, and they fought a fierce battle. God granted victory to the Muslims, and the Byzantines fled to their camp. Then they returned in the spring and fought them, and the Muslims were again victorious. Then in the year two hundred and twenty they marched, their commander being Muḥammad b. ʿAbd Allāh, to Castrogiovanni. The Byzantines fought them and were defeated. A woman of their patrician and his son were taken captive, and they captured what was in their camp and returned to Palermo. Then Muḥammad b. ʿAbd Allāh sent an army to the district of Taormina, commanded by Muḥammad b. Sālim. He captured much booty. Then some of his own troops attacked and killed him and joined the Byzantines. Ziyādat Allāh sent al-Faḍl b. Yaʿqūb from Ifrīqiyah to replace him. He went out in a raiding party to the district of Syracuse. They captured much booty and returned. Then a large raiding party went out, captured booty, and returned. The patrician, king of the Byzantines in Sicily, and a large force intercepted them. They fortified themselves against the Byzantines in rough terrain with thick trees, so he could not engage them in battle. He faced them until the afternoon. When he saw that they would not fight, he withdrew from them. His troops dispersed and abandoned their formation. When the Muslims saw that, they launched a determined charge. The Byzantines were defeated. The patrician was stabbed and wounded several times. He fell from his horse, but his bodyguards came to him, rescued him wounded, and carried him off. The Muslims captured the weapons, baggage, and mounts they had with them. It was a great victory. Ziyādat Allāh sent from Ifrīqiyah to Sicily Abū al-Aghlab Ibrāhīm b. ʿAbd Allāh as its governor. He set out and arrived there in mid-Ramaḍān. He sent a fleet, and they met a Byzantine force in a fleet. The Muslims captured what was in it, and Abū al-Aghlab struck the necks of all who were in it. He sent another fleet to Ustica. It seized a fire ship carrying Byzantine men and a Christian convert from Ifrīqiyah. He brought them and struck their necks. Another raiding party went to Mount Etna and the fortresses in that area. They burned the crops, captured booty, and killed many. Then in the year two hundred and twenty-one, Abū al-Aghlab sent a raiding party to Mount Etna as well. They captured enormous booty, to the point that slaves were sold at the cheapest prices, and they returned safely. In that year, Abū al-Aghlab also sent a raiding party to Cefalù. They captured booty and took captives. The enemy met them, and there was a battle in which the Byzantines prevailed. He sent a raiding party to the city of Castrogiovanni. The enemy came out against them, and they fought. The Muslims were defeated, and a group of them was killed. Then there was another battle between the Byzantines and the Muslims. The Byzantines were defeated, and the Muslims captured from them nine large ships with their crews and a chelandion. When winter came and the night grew dark, a Muslim man noticed a moment of carelessness among the people of Castrogiovanni. He approached it and found a path. He entered through it without anyone noticing, then returned to the army and informed them. They came with him, entered through that place, shouted "Allāhu akbar," and captured the outer suburb. The polytheists among them fortified themselves in the citadel and sought safe-conduct. They were granted it. The Muslims captured much booty and returned to Palermo. In the year two hundred and twenty-three, many Byzantines arrived by sea in Sicily. The Muslims were besieging Cefalù, and the siege had lasted long. When the Byzantines arrived, the Muslims withdrew from it. Many battles took place between them and the arriving Byzantines. Then news arrived of the death of Ziyādat Allāh b. Ibrāhīm b. al-Aghlab, the emir of Ifrīqiyah. The Muslims wavered, then took courage and steadied themselves. (Syracuse: with an unvoweled sīn, a qāf, a wāw, and a second sīn. Palermo: with fatḥah on the bāʾ, lām, sukūn on the rāʾ, then mīm. Mineo: with mīm, yāʾ with two dots below, nūn, then alif, then wāw. Agrigento: with jīm, rāʾ, a second jīm with fatḥah, nūn, and a tāʾ with two dots above. Castrogiovanni: with qāf, unpointed ṣād, rāʾ, yāʾ with two dots below, then after the alif a doubled nūn and hāʾ.)

483. Tarikh (al-Tabari) 3158No grade recorded

     ذِكْرُ عِدَّةِ حَوَادِثَ فِي هَذِهِ السَّنَةِ مَاتَ مُحَمَّدُ بْنُ مُحَمَّدٍ صَاحِبُ أَبِي السَّرَايَا. وَفِيهَا أَصَابَ أَهْلُ خُرَاسَانَ وَأَصْبَهَانَ وَالرَّيِّ مَجَاعَةٌ شَدِيدَةٌ، وَكَثُرَ الْمَوْتُ فِيهِمْ. وَفِي هَذِهِ السَّنَةِ فِي شَوَّالٍ مِنْهَا رَجَعَ الْحَسَنُ بْنُ سَهْلٍ إِلَى بَغْدَادَ وَصَالَحَ الْجُنْدَ، وَانْفَصَلَ مَنْصُورُ بْنُ الْمَهْدِيِّ وَمَنِ الْتَفَّ مَعَهُ مِنَ الْأُمَرَاءِ.

     ✧ Mention of several events In this year, Muḥammad b. Muḥammad, the companion of Abū al-Sarāyā, died. In it, the people of Khurāsān, Iṣbahān, and al-Rayy suffered a severe famine, and death increased among them. In this year, in Shawwāl of it, al-Ḥasan b. Sahl returned to Baghdād and made peace with the army, and Manṣūr b. al-Mahdī and those commanders who gathered with him dispersed.

484. Tarikh (al-Tabari) 3159No grade recorded

     وَحَجَّ بِالنَّاسِ هَذِهِ السَّنَةَ إِسْحَاقُ بْنُ مُوسَى بْنِ عِيسَى بْنِ مُوسَى بْنِ مُحَمَّدِ بْنِ عَلِيِّ بْنِ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ.

     ✧ And Isḥāq b. Mūsā b. ʿĪsā b. Mūsā b. Muḥammad b. ʿAlī b. ʿAbd Allāh b. ʿAbbās led the people in the pilgrimage this year.

485. Tarikh (al-Tabari) 3160No grade recorded

     ذِكْرُ مَنْ تُوُفِّيَ فِي هَذِهِ السَّنَةِ مِنَ الْأَكَابِرِ  . 1101 - الْحُسَيْنُ بْنُ الْحَسَنِ بْنِ عَطِيَّةَ بْنِ سَعْدِ بْنِ جُنَادَةَ أَبُو عَبْدِ اللَّهِ الْعَوْفِيُّ.   مِنْ أَهْلِ الْكُوفَةِ، وَلِيَ بِبَغْدَادَ قَضَاءَ الشَّرْقِيَّةِ بَعْدَ حَفْصِ بْنِ غِيَاثٍ، ثُمَّ نَقَلَ إِلَى قَضَاءِ عَسْكَرِ الْمَهْدِيِّ فِي خِلَافَةِ الرَّشِيدِ أَيَّامًا، ثُمَّ عَزَلَهُ. وَحَدَّثَ عَنْ أَبِيهِ، وَعَنِ الْأَعْمَشِ، وَمِسْعَرٍ. رَوَى عَنْهُ: عُمَرُ بْنُ شَبَّةَ وَغَيْرُهُ، وَكَانَ ضَعِيفًا فِي الْحَدِيثِ، وَيُصَحِّفُ إِذَا رَوَى، وَكَانَتْ لِحْيَتُهُ تَبْلُغُ إِلَى رُكْبَتِهِ. عَنْ الْحَارِثِ بْنِ أَبِي أُسَامَةَ قَالَ: وَحَدَّثَنِي بَعْضُ أَصْحَابِنَا قَالَ: جَاءَتِ امْرَأَةٌ إِلَى الْعَوْفِيِّ قَاضِي هَارُونَ، وَمَعَهَا صَبِيٌّ وَرَجُلٌ فَقَالَتْ: هَذَا زَوْجِي، وَهَذَا ابْنِي مِنْهُ، فَقَالَ لَهُ: هَذِهِ امْرَأَتُكَ ؟ قَالَ: نَعَمْ، قَالَ: وَهَذَا الْوَلَدُ مِنْكَ ؟ قَالَ: أَصْلَحَ اللَّهُ الْقَاضِي، أَنَا خَصِيٌّ، قَالَ: فَأَلْزَمَهُ الْوَلَدُ فَأَخَذَ الصَّبِيَّ فَوَضَعَهُ عَلَى رَقَبَتِهِ وَانْصَرَفَ، فَاسْتَقْبَلَهُ صَدِيقٌ لَهُ خَصِيٌّ وَالصَّبِيُّ عَلَى عُنُقِهِ، فَقَالَ: مَنْ هَذَا الصَّبِيُّ ؟ فَقَالَ: الْقَاضِي، يُفَرِّقُ أَوْلَادَ الزِّنَا عَلَى النَّاسِ. تُوُفِّيَ الْعَوْفِيُّ فِي هَذِهِ السَّنَةِ. 1102 - سَعْدُ بْنُ إِبْرَاهِيمَ بْنِ سَعْدِ بْنِ إِبْرَاهِيمَ بْنِ عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ، أَبُو إِسْحَاقَ الزُّهْرِيُّ  . سَمِعَ أَبَاهُ وَغَيْرَهُ، رَوَى عَنْهُ: أَحْمَدُ بْنُ حَنْبَلٍ، وَخَلَفُ بْنُ سَالِمٍ، وَكَانَ صَدُوقًا ثِقَةً، وَلِيَ الْقَضَاءَ بِوَاسِطَ فِي خِلَافَةِ هَارُونَ، ثُمَّ وَلِيَ قَضَاءَ الْعَسْكَرِ لِلْمَهْدِيِّ بِبَغْدَادَ، ثُمَّ عَزَلَ فَلَحِقَ بِالْحَسَنِ بْنِ سَهْلٍ، وَهُوَ بِفَمِ الصُّلْحِ فَوَلَّاهُ قَضَاءَ عَسْكَرِهِ. وَتُوُفِّيَ بِالْمُبَارَكِ فِي هَذِهِ السَّنَةِ وَهُوَ ابْنُ ثَلَاثٍ وَسِتِّينَ سَنَةً. 1103 - عَبْدُ اللَّهِ بْنُ الْفَرَجِ، أَبُو مُحَمَّدٍ الْقَنْطَرِيُّ  . كَانَ أَحَدَ الْعُبَّادِ، وَكَانَ بِشْرٌ الْحَافِي يَوَدُّهُ وَيَزُورُهُ. رَوَى عَنْهُ: الْبَرْجَلَانِيُّ، وَعَلِيُّ بْنُ الْمُوَفَّقِ. عَنْ صَاعِدٍ قَالَ: لَمَّا مَاتَ عَبْدُ اللَّهِ بْنُ الْفَرَجِ حَضَرْتُ جِنَازَتَهُ، فَلَمَّا وَارَيْتُهُ رَأَيْتُهُ فِي اللَّيْلِ فِي النَّوْمِ جَالِسًا عَلَى شَفِيرِ قَبْرِهِ، وَمَعَهُ صَحِيفَةٌ يَنْظُرُ فِيهَا فَقُلْتُ [لَهُ ]: مَا فَعَلَ اللَّهُ بِكَ قَالَ: غَفَرَ لِي وَلِكُلِّ مَنْ شَيَّعَ جِنَازَتِي [قَالَ ]: قُلْتُ لَهُ: أَنَا كُنْتُ مَعَهُمْ قَالَ: هُوَ ذَا اسْمُكَ فِي الصَّحِيفَةِ. 1104 - عَلِيُّ بْنُ عَاصِمِ بْنِ صُهَيْبٍ، أَبُو الْحَسَنِ، مَوْلَى قَرِيبَةَ بِنْتِ مُحَمَّدِ بْنِ أَبِي بَكْرٍ الصِّدِّيقِ  . مِنْ أَهْلِ وَاسِطَ، وُلِدَ سَنَةَ ثَمَانٍ وَمِائَةٍ، وَقِيلَ: سَنَةَ خَمْسٍ وَمِائَةٍ، وَسَكَنَ بَغْدَادَ وَحَدَّثَ بِهَا عَنْ حُصَيْنِ بْنِ عَبْدِ الرَّحْمَنِ وَمُحَمَّدِ بْنِ سُوقَةَ، وَدَاوُدَ بْنِ أَبِي هِنْدَ وَإِسْمَاعِيلَ بْنِ أَبِي خَالِدٍ وَابْنِ جُرَيْجٍ وَحُمَيْدٍ الطَّوِيلِ، رَوَى عَنْهُ: أَحْمَدُ بْنُ حَنْبَلٍ، وَغَيْرُهُ، إِلَّا أَنَّهُمْ قَالُوا: كَانَ يُخْطِئُ فَضَعَّفُوهُ بِذَلِكَ. عَنْ عَبْدِ اللَّهِ بْنِ كَثِيرٍ الْبَكْرِيِّ يَقُولُ: سَمِعْتُ أَحْمَدَ بْنَ أَعْيَنَ يَقُولُ: سَمِعْتُ عَلِيَّ بْنَ عَاصِمٍ يَقُولُ: دَفَعَ إِلَيَّ أَبِي مِائَةَ أَلْفِ دِرْهَمٍ وَقَالَ: اذْهَبْ فَلَا أَرَى وَجْهَكَ إِلَّا بِمِائَةِ أَلْفِ حَدِيثٍ. عَنْ أَحْمَدَ بْنِ سَهْلِ بْنِ حَمْدَوَيْهِ قَالَ: سَمِعْتُ أَبَا نَصْرِ بْنَ اللَّيْثِ بْنِ حَبْرَوَيْهِ يَقُولُ: سَمِعْتُ يَحْيَى بْنَ جَعْفَرٍ يَقُولُ: كَانَ يَجْتَمِعُ عِنْدَ عَلِيِّ بْنِ عَاصِمٍ أَكْثَرَ مِنْ ثَلَاثِينَ أَلْفًا، وَكَانَ يَجْلِسُ عَلَى سَطْحٍ، وَكَانَ لَهُ ثَلَاثَةُ مُسْتَمْلِينَ. عَنْ يُوسُفَ بْنِ يَعْقُوبَ ] الصَّفَّارِ قَالَ: سَمِعْتُ عَاصِمَ بْنَ عَلِيِّ [بْنِ عَاصِمٍ ] يَقُولُ: قَالَ: أَخْبَرَنَا أَبِي أَنَّهُ صَامَ ثَمَانِينَ شَهْرَ رَمَضَانَ وَمَاتَ وَهُوَ ابْنُ أَرْبَعٍ وَتِسْعِينَ سَنَةً. وَفِيهَا تُوُفِّيَ مِنَ الْأَعْيَانِ أيضا: أَبُو أُسَامَةَ حَمَّادُ بْنُ أُسَامَةَ  ، وَحَمَّادُ بْنُ مَسْعَدَةَ  ، وَحَرَمِيُّ بْنُ عُمَارَةَ  ، وَعَلِيُّ بْنُ عَاصِمٍ  ،

     ✧ Mention of the notables who died in this year. 1101 - Al-Ḥusayn b. al-Ḥasan b. ʿAṭiyyah b. Saʿd b. Junādah, Abū ʿAbd Allāh al-ʿAwfī. From the people of Kufa. He held the judiciary of the eastern side in Baghdad after Ḥafṣ b. Ghiyāth, then he was transferred to the judiciary of the camp of al-Mahdī during the caliphate of al-Rashīd for some days, then he dismissed him. He narrated from his father, and from al-Aʿmash and Misʿar. Narrated from him: ʿUmar b. Shabbah and others. He was weak in ḥadīth, and he made textual corruptions when he narrated, and his beard reached his knee. From al-Ḥārith b. Abī Usāmah who said: One of our companions narrated to me, saying: A woman came to al-ʿAwfī, the judge of Hārūn, with her was a boy and a man. She said: This is my husband, and this is my son from him. He said to him: Is this your wife? He said: Yes. He said: And this child is from you? He said: May God set the judge right, I am a eunuch. He said: So he bound the child to him, and he took the boy and placed him on his neck and departed. A friend of his, a eunuch, met him while the boy was on his neck, and said: Who is this boy? He said: The judge, distributing children of adultery among the people. Al-ʿAwfī died in this year. 1102 - Saʿd b. Ibrāhīm b. Saʿd b. Ibrāhīm b. ʿAbd al-Raḥmān b. ʿAwf, Abū Isḥāq al-Zuhrī. He heard from his father and others. Narrated from him: Aḥmad b. Ḥanbal and Khalaf b. Sālim. He was truthful and reliable. He held the judiciary in Wāsiṭ during the caliphate of Hārūn, then he held the judiciary of the camp of al-Mahdī in Baghdad, then he was dismissed and joined al-Ḥasan b. Sahl while he was at Fam al-Ṣulḥ, so he appointed him as judge of his camp. He died at al-Mubārak in this year, and he was sixty-three years old. 1103 - ʿAbd Allāh b. al-Faraj, Abū Muḥammad al-Qanṭarī. He was one of the worshipers, and Bishr al-Ḥāfī loved him and visited him. Narrated from him: al-Barjalānī and ʿAlī b. al-Muwaffaq. From Ṣāʿid who said: When ʿAbd Allāh b. al-Faraj died, I attended his funeral. When I had buried him, I saw him at night in a dream sitting on the edge of his grave, with him a page which he was looking at. I said to him: What did God do with you? He said: He forgave me and every one who escorted my funeral. He said: I said to him: I was among them. He said: There is your name in the page. 1104 - ʿAlī b. ʿĀṣim b. Ṣuhayb, Abū al-Ḥasan, client of Qarībah bt. Muḥammad b. Abī Bakr al-Ṣiddīq. From the people of Wāsiṭ. He was born in the year 108, and it is said: in the year 105. He resided in Baghdad and narrated there from Ḥuṣayn b. ʿAbd al-Raḥmān, Muḥammad b. Sūqah, Dāwūd b. Abī Hind, Ismāʿīl b. Abī Khālid, Ibn Jurayj and Ḥumayd al-Ṭawīl. Narrated from him: Aḥmad b. Ḥanbal and others, except that they said: He used to err, so they deemed him weak because of that. From ʿAbd Allāh b. Kathīr al-Bakrī who said: I heard Aḥmad b. Aʿyan say: I heard ʿAlī b. ʿĀṣim say: My father handed me one hundred thousand dirhams and said: Go, and I do not wish to see your face except with one hundred thousand ḥadīths. From Aḥmad b. Sahl b. Ḥamdawayh who said: I heard Abū Naṣr b. al-Layth b. Ḥabrawahy say: I heard Yaḥyā b. Jaʿfar say: More than thirty thousand used to gather at ʿAlī b. ʿĀṣim, and he used to sit on a roof, and he had three mustamlīs (repeaters). From Yūsuf b. Yaʿqūb al-Ṣaffār who said: I heard ʿĀṣim b. ʿAlī b. ʿĀṣim say: He said: My father informed me that he fasted eighty months of Ramadan and died when he was ninety-four years old. And in it died among the notables also: Abū Usāmah Ḥammād b. Usāmah, Ḥammād b. Masʿadah, Ḥaramī b. ʿUmārah, and ʿAlī b. ʿĀṣim.

486. Tarikh (al-Tabari) 3161No grade recorded

     ثُمَّ دَخَلَتْ سَنَةُ اثْنَتَيْنِ وَمِائَتَيْنِ ذِكْرُ بَيْعَةِ إِبْرَاهِيمَ بْنِ الْمَهْدِيِّ   فِي هَذِهِ السَّنَةِ بَايَعَ أَهْلُ بَغْدَاذَ إِبْرَاهِيمَ بْنَ الْمَهْدِيِّ بِالْخِلَافَةِ، وَلَقَّبُوهُ الْمُبَارَكَ، وَكَانَتْ بَيْعَتُهُ أَوَّلَ يَوْمٍ مِنَ الْمُحَرَّمِ، وَقِيلَ خَامِسَهُ، وَخَلَعُوا الْمَأْمُونَ، وَبَايَعَهُ سَائِرُ بَنِي هَاشِمٍ، فَكَانَ الْمُتَوَلِّي لِأَخْذِ الْبَيْعَةِ الْمُطَّلِبُ بْنُ عَبْدِ اللَّهِ بْنِ مَالِكٍ، فَكَانَ الَّذِي فِي هَذَا الْأَمْرِ السِّنْدِيُّ، وَصَالِحٌ صَاحِبُ الْمُصَلَّى، وَنُصَيْرٌ الْوَصِيفُ، وَغَيْرُهُمْ، غَضَبًا عَلَى الْمَأْمُونِ حِينَ أَرَادَ إِخْرَاجَ الْخِلَافَةِ مِنْ وَلَدِ الْعَبَّاسِ، وَلِتَرْكِهِ لِبَاسَ آبَائِهِ مِنَ السَّوَادِ. فَلَمَّا فَرَغَ مِنَ الْبَيْعَةِ وَعَدَ الْجُنْدَ رِزْقَ سِتَّةَ أَشْهُرٍ، وَدَافَعَهُمْ بِهَا، فَشَغَّبُوا عَلَيْهِ، فَأَعْطَاهُمْ لِكُلِّ رَجُلٍ مِائَتَيْ دِرْهَمٍ، وَكَتَبَ لِبَعْضِهِمْ إِلَى السَّوَادِ بِقِيمَةِ [ بَقِيَّةِ ] مَا لَهُمْ حِنْطَةً وَشَعِيرًا، فَخَرَجُوا فِي قَبْضِهَا، فَانْتَهَبُوا الْجَمِيعَ، وَأَخَذُوا نَصِيبَ السُّلْطَانِ وَأَهِلِ السَّوَادِ، وَاسْتَوْلَى إِبْرَاهِيمُ عَلَى الْكُوفَةِ وَالسَّوَادِ جَمِيعِهِ، وَعَسْكَرَ بِالْمَدَائِنِ، وَاسْتَعْمَلَ عَلَى الْجَانِبِ الْغَرْبِيِّ مِنْ بَغْدَاذَ الْعَبَّاسَ بْنَ مُوسَى الْهَادِيَ، وَعَلَى الْجَانِبِ الشَّرْقِيِّ مِنْهَا إِسْحَاقَ بْنَ مُوسَى الْهَادِيَ. وَخَرَجَ عَلَيْهِ مَهْدِيُّ بْنُ عُلْوَانَ الْحَرُورِيُّ، وَغَلَبَ عَلَى طَسَاسِيجِ نَهْرِ بُوقَ وَالرَّاذَانِينَ، فَوَجَّهَ إِلَيْهِ إِبْرَاهِيمُ أَبَا إِسْحَاقَ بْنَ الرَّشِيدِ، وَهُوَ الْمُعْتَصِمُ، فِي جَمَاعَةٍ مِنَ الْقُوَّادِ، فَلَقُوهُ فَاقْتَتَلُوا، فَطَعَنَ رَجُلٌ مِنْ أَصْحَابِهِ ابْنَ الرَّشِيدِ، فَحَامَى عَنْهُ غُلَامٌ تُرْكِيٌّ يُقَالُ لَهُ: أَشْنَاسُ، وَهُزِمَ مَهْدِيٌّ إِلَى حَوْلَايَا. وَقِيلَ: كَانَ خُرُوجُ مَهْدِيٍّ سَنَةَ ثَلَاثٍ وَمِائَتَيْنِ.

     ✧ Then the year two hundred and two entered. Mention of the bayʿah of Ibrāhīm b. al-Mahdī In this year, the people of Baghdādh gave the bayʿah to Ibrāhīm b. al-Mahdī for the caliphate, and they titled him al-Mubārak. His bayʿah was on the first day of al-Muḥarram—or it is said on its fifth—and they deposed al-Maʾmūn. The rest of the Banū Hāshim gave him the bayʿah. The one who undertook receiving the bayʿah was al-Muṭṭalib b. ʿAbd Allāh b. Mālik. Those involved in this matter were al-Sindī, Ṣāliḥ the master of the prayer-place, Nuṣayr the servant, and others, in anger at al-Maʾmūn when he wanted to remove the caliphate from the descendants of al-ʿAbbās, and because he abandoned the dress of his forefathers, namely black. When the bayʿah was completed, he promised the troops six months' provision, but he delayed them with it. They rioted against him, so he gave each man two hundred dirhams, and he wrote for some of them to al-Sawād for the value of [the remainder of] what they were owed in wheat and barley. They went out to collect it, and they plundered everything, taking the share of the sultan and the people of al-Sawād. Ibrāhīm took control of al-Kūfah and all of al-Sawād, he encamped at al-Madāʾin, and he appointed al-ʿAbbās b. Mūsā al-Hādī over the western side of Baghdādh, and Isḥāq b. Mūsā al-Hādī over its eastern side. Mahdī b. ʿUlwān al-Ḥarūrī rose against him and gained control over the rural districts of Nahr Būqā and al-Rādhānayn. Ibrāhīm sent against him Abū Isḥāq b. al-Rashīd—he is al-Muʿtaṣim—with a group of commanders. They met him and fought. A man from his companions stabbed Ibn al-Rashīd, and a Turkish ghulām called Ashnās defended him. Mahdī was defeated towards Ḥawlāyā. It is said: the rising of Mahdī was in the year two hundred and three.

487. Tarikh (al-Tabari) 3162No grade recorded

     ذِكْرُ اسْتِيلَاءِ إِبْرَاهِيمَ عَلَى قَصْرِ ابْنِ هُبَيْرَةَ   وَكَانَ بِقَصْرِ ابْنِ هُبَيْرَةَ حُمَيْدُ بْنُ عَبْدِ الْحَمِيدِ عَامِلًا لِلْحَسَنِ بْنِ سَهْلٍ، وَمَعَهُ مِنَ الْقُوَّادِ سَعِيدُ بْنُ السَّاجُورِ، وَأَبُو الْبَطِّ، وَغَسَّانُ بْنُ أَبِي الْفَرَجِ، وَمُحَمَّدُ بْنُ إِبْرَاهِيمَ الْإِفْرِيقِيُّ وَغَيْرُهُمْ، فَكَاتَبُوا إِبْرَاهِيمَ عَلَى أَنْ يَأْخُذُوا لَهُ قَصْرَ ابْنِ هُبَيْرَةَ، وَكَانُوا قَدْ تَحَرَّفُوا عَنْ حُمَيْدٍ، وَكَتَبُوا إِلَى الْحَسَنِ بْنِ سَهْلٍ يُخْبِرُونَهُ أَنَّ حُمَيْدًا يُكَاتِبُ إِبْرَاهِيمَ، وَكَانَ حُمَيْدٌ يَكْتُبُ فِيهِمْ بِمِثْلِ ذَلِكَ، فَكَتَبَ الْحَسَنُ إِلَى حُمَيْدٍ يَسْتَدْعِيهِ إِلَيْهِ، فَلَمْ يَفْعَلْ، خَافَ أَنْ يَسِيرَ إِلَيْهِ، فَيَأْخُذَ هَؤُلَاءِ الْقُوَّادُ مَالَهُ وَعَسْكَرَهُ، وَيُسَلِّمُونَهُ إِلَى إِبْرَاهِيمَ، فَلَمَّا أَلَحَّ الْحَسَنُ عَلَيْهِ بِالْكُتُبِ سَارَ إِلَيْهِ فِي رَبِيعٍ الْآخِرِ، وَكَتَبَ أُولَئِكَ الْقُوَّادُ إِلَى إِبْرَاهِيمَ لِيُنْفِذَ إِلَيْهِمْ عِيسَى بْنَ مُحَمَّدِ بْنِ أَبِي خَالِدٍ، فَوَجَّهَهُ إِلَيْهِمْ، فَانْتَهَبُوا مَا فِي عَسْكَرِ حُمَيْدٍ، فَكَانَ مِمَّا أَخَذُوا لَهُ مِائَةُ بَدْرَةٍ، وَأَخَذَ ابْنُ حُمَيْدٍ جَوَارِيَ أَبِيهِ، وَسَارَ إِلَيْهِ وَهُوَ بِعَسْكَرِ الْحَسَنِ، وَدَخَلَ عِيسَى الْقَصْرَ، وَتَسَلَّمَهُ لِعَشْرٍ خَلَوْنَ مِنْ رَبِيعٍ الْآخِرِ، فَقَالَ حُمَيْدٌ لِلْحَسَنِ: أَلَمْ أُعْلِمْكَ ؟ لَكِنَّكَ خُدِعْتَ. وَعَادَ إِلَى الْكُوفَةِ، فَأَخَذَ أَمْوَالَهُ، وَاسْتَعْمَلَ عَلَيْهَا الْعَبَّاسَ بْنَ مُوسَى بْنِ جَعْفَرٍ الْعَلَوِيَّ، وَأَمَرَهُ أَنْ يَدْعُوَ لِأَخِيهِ عَلِيِّ بْنِ مُوسَى بَعْدَ الْمَأْمُونِ، وَأَعَانَهُ بِمِائَةِ أَلْفِ دِرْهَمٍ، وَقَالَ لَهُ: قَاتِلْ عَنْ أَخِيكَ، فَإِنَّ أَهْلَ الْكُوفَةِ يُجِيبُونَكَ إِلَى ذَلِكَ وَأَنَا مَعَكَ. فَلَمَّا كَانَ اللَّيْلُ خَرَجَ حُمَيْدٌ إِلَى الْحَسَنِ، وَكَانَ الْحَسَنُ قَدْ وَجَّهَ حَكِيمًا الْحَارِثِيَّ إِلَى النِّيلِ، فَسَارَ إِلَيْهِ عِيسَى بْنُ مُحَمَّدٍ، فَاقْتَتَلُوا، فَانْهَزَمَ حَكِيمٌ، فَدَخَلَ عِيسَى النِّيلَ، وَوَجَّهَ إِبْرَاهِيمُ إِلَى الْكُوفَةِ سَعِيدًا وَأَبَا الْبَطِّ، لِقِتَالِ الْعَبَّاسِ بْنِ مُوسَى، وَكَانَ الْعَبَّاسُ قَدْ دَعَا أَهْلَ الْكُوفَةِ، فَأَجَابَهُ بَعْضُهُمْ. وَأَمَّا الْغُلَاةُ مِنَ الشِّيعَةِ فَإِنَّهُمْ قَالُوا: إِنْ كُنْتَ تَدْعُونَا لِأَخِيكَ وَحْدَهُ فَنَحْنُ مَعَكَ، وَأَمَّا الْمَأْمُونُ فَلَا حَاجَةَ لَنَا فِيهِ، فَقَالَ: إِنَّمَا أَدْعُو لِلْمَأْمُونِ، وَبَعْدَهُ لِأَخِي. فَقَعَدُوا عَنْهُ. فَلَمَّا أَتَاهُ سَعِيدٌ وَأَبُو الْبَطِّ وَنَزَلُوا قَرْيَةَ شَاهِي بَعَثَ إِلَيْهِمُ الْعَبَّاسُ ابْنُ عَمِّهِ عَلِيَّ بْنَ مُحَمَّدِ بْنِ جَعْفَرٍ، وَهُوَ ابْنُ الَّذِي بُويِعَ لَهُ بِمَكَّةَ، وَبَعَثَ مَعَهُ جَمَاعَةً، مِنْهُمْ أَخُو أَبِي السَّرَايَا، فَاقْتَتَلُوا سَاعَةً، فَانْهَزَمَ عَلِيُّ بْنُ مُحَمَّدٍ الْعَلَوِيُّ وَأَهْلُ الْكُوفَةِ، وَنَزَلَ سَعِيدٌ وَأَصْحَابُهُ الْحِيرَةَ، وَكَانَ ذَلِكَ ثَانِي جُمَادَى الْأُولَى، ثُمَّ تَقَدَّمُوا فَقَاتَلُوا أَهْلَ الْكُوفَةِ، وَخَرَجَ إِلَى شِيعَةِ بَنِي الْعَبَّاسِ وَمَوَالِيهِمْ، فَاقْتَتَلُوا إِلَى اللَّيْلِ، وَكَانَ شِعَارُهُمْ: يَا أَبَا إِبْرَاهِيمَ، يَا مَنْصُورُ، لَا طَاعَةَ لِلْمَأْمُونِ. وَعَلَيْهِمُ السَّوَادُ، وَعَلَى أَهْلِ الْكُوفَةِ الْخُضْرَةُ. فَلَمَّا كَانَ الْغَدُ اقْتَتَلُوا، وَكَانَ كُلُّ فَرِيقٍ مِنْهُمْ إِذَا غَلَبَ عَلَى شَيْءٍ أَحْرَقَهُ وَنَهَبَهُ، فَلَمَّا رَأَى ذَلِكَ رُؤَسَاءُ أَهْلِ الْكُوفَةِ خَرَجُوا إِلَى سَعِيدٍ، فَسَأَلُوهُ الْأَمَانَ لِلْعَبَّاسِ وَأَصْحَابِهِ، فَأَمَّنَهُمْ عَلَى أَنْ يَخْرُجُوا مِنَ الْكُوفَةِ، فَأَجَابُوهُ إِلَى ذَلِكَ، ثُمَّ أَتَوُا الْعَبَّاسَ فَأَعْلَمُوهُ ذَلِكَ، فَقَبِلَ مِنْهُمْ، وَتَحَوَّلَ عَنْ دَارِهِ، فَشَغَّبَ أَصْحَابُ الْعَبَّاسِ بْنِ مُوسَى عَلَى مَنْ بَقِيَ مِنْ أَصْحَابِ سَعِيدٍ، وَقَاتَلُوهُمْ، فَانْهَزَمَ أَصْحَابُ سَعِيدٍ إِلَى الْخَنْدَقِ، وَنَهَبَ أَصْحَابُ الْعَبَّاسِ دُورَ عِيسَى بْنِ مُوسَى، وَأَحْرَقُوا، وَقَتَلُوا مَنْ ظَفِرُوا بِهِ. فَأَرْسَلَ الْعَبَّاسِيُّونَ إِلَى سَعِيدٍ وَهُوَ بِالْحِيرَةِ، يُخْبِرُونَهُ أَنَّ الْعَبَّاسَ بْنَ مُوسَى قَدْ رَجَعَ عَنِ الْأَمَانِ، فَرَكِبَ سَعِيدٌ وَأَصْحَابُهُ، وَأَتَوُا الْكُوفَةَ عَتَمَةً، فَقَتَلُوا مَنْ ظَفِرُوا بِهِ مِمَّنِ انْتَهَبَ، وَأَحْرَقُوا مَا مَعَهُمْ مِنَ النَّهْبِ، فَمَكَثُوا عَامَّةَ اللَّيْلِ، فَخَرَجَ إِلَيْهِمْ رُؤَسَاءُ الْكُوفَةِ، فَأَعْلَمُوهُمْ أَنَّ هَذَا فِعْلُ الْغَوْغَاءِ، وَأَنَّ الْعَبَّاسَ لَمْ يَرْجِعْ عَنِ الْأَمَانِ، فَانْصَرَفُوا عَنْهُمْ. فَلَمَّا كَانَ الْغَدُ دَخَلَهَا سَعِيدٌ وَأَبُو الْبَطِّ، وَنَادَوْا بِالْأَمَانِ، وَلَمْ يَعْرِضُوا إِلَى أَحَدٍ، وَوَلُّوا عَلَى الْكُوفَةِ الْفَضْلَ بْنَ مُحَمَّدِ بْنِ الصَّبَّاحِ الْكِنْدِيَّ، ثُمَّ عَزَلُوهُ لِمَيْلِهِ إِلَى أَهْلِ بَلَدِهِ، وَاسْتَعْمَلُوا مَكَانَهُ غَسَّانَ بْنَ أَبِي الْفَرَجِ، ثُمَّ عَزَلُوهُ بَعْدَمَا قَتَلَ أَبَا عَبْدِ اللَّهِ أَخَا أَبِي السَّرَايَا، وَاسْتَعْمَلُوا الْهَوْلَ ابْنَ أَخِي سَعِيدٍ، فَلَمْ يَزَلْ عَلَيْهَا حَتَّى قَدِمَهَا حُمَيْدُ بْنُ عَبْدِ الْحَمِيدِ، فَهَرَبَ الْهَوْلُ. وَأَمَرَ إِبْرَاهِيمُ بْنُ الْمَهْدِيِّ عِيسَى بْنَ مُحَمَّدٍ أَنْ يَسِيرَ إِلَى نَاحِيَةِ وَاسِطٍ عَلَى طَرِيقِ النِّيلِ، وَأَمَرَ ابْنَ عَائِشَةَ الْهَاشِمِيَّ وَنُعَيْمَ بْنَ حَازِمٍ أَنْ يَسِيرَا جَمِيعًا، وَلَحِقَ بِهِمَا سَعِيدٌ، وَأَبُو الْبَطِّ، وَالْإِفْرِيقِيُّ، وَعَسْكَرُوا جَمِيعًا بِالصَّيَّادَةِ، قُرْبَ وَاسِطٍ، عَلَيْهِمْ جَمِيعًا عِيسَى بْنُ مُحَمَّدٍ، فَكَانُوا يَرْكَبُونَ وَيَأْتُونَ عَسْكَرَ الْحَسَنِ بِوَاسِطٍ، فَلَا يَخْرُجُ إِلَيْهِمْ مِنْهُمْ أَحَدٌ، وَهُمْ مُتَحَصِّنُونَ بِالْمَدِينَةِ. ثُمَّ إِنَّ الْحَسَنَ أَمَرَ أَصْحَابَهُ بِالْخُرُوجِ إِلَيْهِمْ، فَخَرَجُوا إِلَيْهِمْ لِأَرْبَعٍ بَقِينَ مِنْ رَجَبٍ، فَاقْتَتَلُوا قِتَالًا شَدِيدًا إِلَى الظُّهْرِ، وَانْهَزَمَ عِيسَى وَأَصْحَابُهُ، حَتَّى بَلَغُوا طِرْنَايَا وَالنِّيلَ، وَغَنِمُوا عَسْكَرَ عِيسَى وَمَا فِيهِ.

     ✧ Mention of Ibrāhīm’s seizure of the palace of Ibn Hubayrah In the palace of Ibn Hubayrah was Ḥumayd b. ʿAbd al-Ḥamīd, governor for al-Ḥasan b. Sahl, and with him among the commanders were Saʿīd b. al-Sājūr, Abū al-Baṭṭ, Ghassān b. Abī al-Faraj, Muḥammad b. Ibrāhīm al-Ifrīqī, and others. They wrote to Ibrāhīm agreeing to seize the palace of Ibn Hubayrah for him. They had turned against Ḥumayd, and they wrote to al-Ḥasan b. Sahl informing him that Ḥumayd was corresponding with Ibrāhīm. Ḥumayd likewise wrote about them in the same way. Al-Ḥasan wrote to Ḥumayd summoning him to come to him, but he did not do so, fearing that if he went to him these commanders would seize his wealth and his army and hand him over to Ibrāhīm. When al-Ḥasan persisted in writing to him, he set out to him in Rabīʿ II. Those commanders wrote to Ibrāhīm to send them ʿĪsā b. Muḥammad b. Abī Khālid, so he dispatched him to them. They plundered what was in Ḥumayd’s camp, and among what they took for him were a hundred purses. Ibn Ḥumayd took his father’s slave girls and went to him while he was with al-Ḥasan’s army. ʿĪsā entered the palace and took possession of it on the 10th of Rabīʿ II. Ḥumayd said to al-Ḥasan: Did I not inform you? But you were deceived. He returned to al-Kūfah, took his wealth, appointed over it al-ʿAbbās b. Mūsā b. Jaʿfar al-ʿAlawī, and ordered him to summon to his brother ʿAlī b. Mūsā after al-Maʾmūn. He assisted him with a hundred thousand dirhams and said to him: Fight on behalf of your brother, for the people of al-Kūfah will respond to you in that, and I am with you. When night came, Ḥumayd went out to al-Ḥasan. Al-Ḥasan had sent Ḥakīm al-Ḥārithī to al-Nīl. ʿĪsā b. Muḥammad marched against him, and they fought. Ḥakīm was defeated, and ʿĪsā entered al-Nīl. Ibrāhīm sent Saʿīd and Abū al-Baṭṭ to al-Kūfah to fight al-ʿAbbās b. Mūsā. Al-ʿAbbās had summoned the people of al-Kūfah, and some of them answered him. As for the extremists among the Shīʿah, they said: If you summon us to your brother alone, we are with you; but as for al-Maʾmūn, we have no need of him. He said: I summon only to al-Maʾmūn, and after him to my brother. So they held back from him. When Saʿīd and Abū al-Baṭṭ came to him and camped at the village of Shāhī, al-ʿAbbās sent against them his cousin ʿAlī b. Muḥammad b. Jaʿfar—who was the son of the one to whom allegiance had been given in Makkah—and sent with him a group, among them the brother of Abū al-Sarāyā. They fought for a while, and ʿAlī b. Muḥammad al-ʿAlawī and the people of al-Kūfah were defeated. Saʿīd and his companions encamped at al-Ḥīrah, and that was on the 2nd of Jumādā I. Then they advanced and fought the people of al-Kūfah. The Shīʿah of the Banū al-ʿAbbās and their clients went out, and they fought until night. Their battle cry was: O Abū Ibrāhīm! O Manṣūr! No obedience to al-Maʾmūn! They wore black, and the people of al-Kūfah wore green. The next day they fought, and each party of them, when it gained the upper hand over something, burned it and plundered it. When the notables of the people of al-Kūfah saw that, they went out to Saʿīd and asked him for safe conduct for al-ʿAbbās and his companions. He granted them safety on condition that they leave al-Kūfah, and they agreed to that. Then they came to al-ʿAbbās and informed him of that, and he accepted it from them and moved from his house. The companions of al-ʿAbbās b. Mūsā rioted against those remaining of Saʿīd’s companions and fought them. Saʿīd’s companions fled to the trench, and al-ʿAbbās’s companions plundered the houses of ʿĪsā b. Mūsā and burned them, and killed whomever they caught. The ʿAbbāsid partisans sent to Saʿīd, while he was at al-Ḥīrah, informing him that al-ʿAbbās b. Mūsā had reneged on the safe conduct. Saʿīd and his companions mounted and came to al-Kūfah at nightfall. They killed whomever they caught among those who had plundered and burned what they had of the loot. They remained most of the night. The notables of al-Kūfah went out to them and informed them that this was the doing of the rabble and that al-ʿAbbās had not reneged on the safe conduct, so they withdrew from them. The next day Saʿīd and Abū al-Baṭṭ entered the city and proclaimed a general amnesty. They did not molest anyone. They appointed over al-Kūfah al-Faḍl b. Muḥammad b. al-Ṣabbāḥ al-Kindī, then dismissed him because of his partiality to the people of his town, and appointed in his place Ghassān b. Abī al-Faraj. Then they dismissed him after he killed Abū ʿAbd Allāh, the brother of Abū al-Sarāyā, and appointed al-Hawl, the nephew of Saʿīd. He remained over it until Ḥumayd b. ʿAbd al-Ḥamīd arrived there, and al-Hawl fled. Ibrāhīm b. al-Mahdī ordered ʿĪsā b. Muḥammad to march to the district of Wāsiṭ by way of al-Nīl, and ordered Ibn ʿĀʾishah al-Hāshimī and Nuʿaym b. Ḥāzim to march together. Saʿīd, Abū al-Baṭṭ, and al-Ifrīqī joined them, and they all camped at al-Ṣayyādah, near Wāsiṭ, with ʿĪsā b. Muḥammad in command of them all. They used to ride out and come to al-Ḥasan’s camp at Wāsiṭ, but no one came out against them, as they were fortified within the city. Then al-Ḥasan ordered his companions to go out against them. They went out against them on the 4th night remaining of Rajab, and they fought a fierce battle until noon. ʿĪsā and his companions were defeated, fleeing until they reached Ṭirnāyā and al-Nīl, and they plundered ʿĪsā’s camp and what was in it.

488. Tarikh (al-Tabari) 3163No grade recorded

     ذِكْرُ الظَّفَرِ بِسَهْلِ بْنِ سَلَامَةَ   وَفِي هَذِهِ السَّنَةِ ظَفِرَ إِبْرَاهِيمُ بْنُ الْمَهْدِيِّ بِسَهْلِ بْنِ سَلَامَةَ الْمُطَوَّعِ، فَحَبَسَهُ وَعَاقَبَهُ. وَكَانَ سَبَبَ ظَفَرِهِ بِهِ أَنَّ سَهْلًا كَانَ مُقِيمًا بِبَغْدَاذَ يَدْعُو إِلَى الْأَمْرِ بِالْمَعْرُوفِ وَالنَّهْيِ عَنِ الْمُنْكَرِ، فَاجْتَمَعَ إِلَيْهِ عَامَّةُ أَهْلِ بَغْدَاذَ، فَلَمَّا انْهَزَمَ عِيسَى أَقْبَلَ هُوَ وَمَنْ مَعَهُ نَحْوَ سَهْلِ بْنِ سَلَامَةَ، لِأَنَّهُ كَانَ يَذْكُرُهُمْ بِأَقْبَحِ أَعْمَالِهِمْ، وَيُسَمِّيهِمُ الْفُسَّاقَ، فَقَاتَلُوهُ أَيَّامًا، حَتَّى صَارُوا إِلَى الدُّرُوبِ، وَأَعْطَوْا أَصْحَابَهُ الدَّرَاهِمَ الْكَثِيرَةَ، حَتَّى تَنَحَّوْا عَنِ الدُّرُوبِ، فَأَجَابُوا إِلَى ذَلِكَ. فَلَمَّا كَانَ السَّبْتُ لِخَمْسٍ بَقِينَ مِنْ شَعْبَانَ، قَصَدُوهُ مِنْ كُلِّ وَجْهٍ، وَخَذَلَهُ أَهْلُ الدُّرُوبِ لِأَجْلِ الدَّرَاهِمُ الَّتِي أَخَذُوهَا، حَتَّى وَصَلَ عِيسَى وَأَصْحَابُهُ إِلَى مَنْزِلِ سَهْلٍ، فَاخْتَفَى مِنْهُ، وَاخْتَلَطَ بِالنَّظَّارَةِ، فَلَمْ يَرَوْهُ فِي مَنْزِلِهِ، فَجَعَلُوا عَلَيْهِ الْعُيُونَ، فَلَمَّا كَانَ اللَّيْلُ أَخَذُوهُ، وَأَتَوْا بِهِ إِسْحَاقَ بْنَ الْهَادِي، فَكَلَّمَهُ فَقَالَ: إِنَّمَا كَانَتْ دَعْوَتِي عَبَّاسِيَّةً، وَإِنَّمَا كُنْتُ أَدْعُو إِلَى الْعَمَلِ بِالْكِتَابِ وَالسُّنَّةِ، وَأَنَا عَلَى مَا كُنْتُ عَلَيْهِ أَدْعُوكُمْ إِلَيْهِ السَّاعَةَ، فَقَالُوا لَهُ: اخْرُجْ إِلَى النَّاسِ فَقُلْ لَهُمْ: إِنَّ مَا كُنْتُ عَلَيْهِ أَدْعُوكُمْ إِلَيْهِ بَاطِلٌ. فَخَرَجَ فَقَالَ: أَيُّهَا النَّاسُ ! قَدْ عَلِمْتُمْ مَا كُنْتُ أَدْعُوكُمْ إِلَيْهِ ( مِنَ الْعَمَلِ بِالْكِتَابِ وَالسُّنَّةِ، وَأَنَا أَدْعُوكُمْ إِلَيْهِ ) السَّاعَةَ. فَضَرَبُوهُ، وَقَيَّدُوهُ، وَشَتَمُوهُ، وَسَيَّرُوهُ إِلَى إِبْرَاهِيمَ بْنِ الْمَهْدِيِّ بِالْمَدَائِنِ، فَلَمَّا دَخَلَ عَلَيْهِ كَلَّمَهُ بِمَا كَلَّمَ بِهِ إِسْحَاقَ بْنَ الْهَادِي، فَضَرَبَهُ، وَحَبَسَهُ، وَأَظْهَرَ أَنَّهُ قُتِلَ خَوْفًا مِنَ النَّاسِ، لِئَلَّا يَعْلَمُوا مَكَانَهُ فَيُخْرِجُوهُ، وَكَانَ مَا بَيْنَ خُرُوجِهِ وَقَبْضِهِ اثْنَا عَشَرَ شَهْرًا.

     ✧ Mention of the capture of Sahl b. Salāmah In this year, Ibrāhīm b. al-Mahdī captured Sahl b. Salāmah al-Muṭawwaʿ, and he imprisoned him and punished him. The cause of his capture of him was that Sahl was residing in Baghdādh calling to the enjoining of good and the forbidding of evil, and the common people of Baghdādh gathered around him. When ʿĪsā was defeated, he and those with him came towards Sahl b. Salāmah, because he used to remind them of their ugliest deeds and call them sinners. They fought him for days, until they came to the alleys, and they gave his companions many dirhams, until they withdrew from the alleys, and they agreed to that. When it was Saturday, with five days remaining of Shaʿbān, they came at him from every direction, and the people of the alleys forsook him because of the dirhams they had taken, until ʿĪsā and his companions reached the house of Sahl. He hid from them and mingled with the onlookers, and they did not see him in his house. They set spies upon him, and when night came, they seized him and brought him to Isḥāq b. al-Hādī. He spoke to him and said: “My call was only ʿAbbāsid, and I only called to acting according to the Book and the Sunnah, and I am upon what I was upon, calling you to it at this moment.” They said to him: “Go out to the people and say to them: What I was upon, calling you to it, is false.” He went out and said: “O people! You have known what I was calling you to of acting according to the Book and the Sunnah, and I call you to it at this moment.” They beat him, shackled him, and reviled him, and sent him to Ibrāhīm b. al-Mahdī at al-Madāʾin. When he entered upon him, he spoke to him with what he had spoken to Isḥāq b. al-Hādī, so he beat him and imprisoned him, and he made it appear that he had been killed out of fear of the people, so that they would not know his place and release him. Between his coming out and his capture was twelve months.

489. Tarikh (al-Tabari) 3164No grade recorded

     ذِكْرُ مَسِيرِ الْمَأْمُونِ إِلَى الْعِرَاقِ وَقَتْلِ ذِي الرِّيَاسَتَيْنِ   وَفِي هَذِهِ السَّنَةِ سَارَ الْمَأْمُونُ مِنْ مَرْوَ إِلَى الْعِرَاقِ، وَاسْتَخْلَفَ عَلَى خُرَاسَانَ غَسَّانَ بْنَ عُبَادَةَ. وَكَانَ سَبَبَ مَسِيرِهِ أَنَّ عَلِيَّ بْنَ مُوسَى الرِّضَى أَخْبَرَ الْمَأْمُونَ بِمَا النَّاسُ فِيهِ مِنَ الْفِتْنَةِ وَالْقِتَالِ، مُذْ قُتِلَ الْأَمِينُ، وَبِمَا كَانَ الْفَضْلُ بْنُ سَهْلٍ يَسْتُرُ عَنْهُ مِنْ أَخْبَارٍ، وَأَنَّ أَهْلَ بَيْتِهِ وَالنَّاسَ قَدْ نَقَمُوا عَلَيْهِ أَشْيَاءَ، وَأَنَّهُمْ يَقُولُونَ: مَسْحُورٌ، مَجْنُونٌ، وَأَنَّهُمْ قَدْ بَايَعُوا إِبْرَاهِيمَ بْنَ الْمَهْدِيِّ بِالْخِلَافَةِ. فَقَالَ لَهُ الْمَأْمُونُ: لَمْ يُبَايِعُوهُ بِالْخِلَافَةِ، وَإِنَّمَا صَيَّرُوهُ أَمِيرًا يَقُومُ بِأَمْرِهِمْ، عَلَى مَا أَخْبَرَهُ بِهِ الْفَضْلُ. فَأَعْلَمَهُ أَنَّ الْفَضْلَ قَدْ كَذِبَهُ، وَأَنَّ الْحَرْبَ قَائِمَةٌ بَيْنَ الْحَسَنِ بْنِ سَهْلٍ وَإِبْرَاهِيمَ، وَالنَّاسُ يَنْقِمُونَ عَلَيْكَ مَكَانَهُ، وَمَكَانَ أَخِيهِ الْفَضْلِ، وَمَكَانِي، وَمَكَانَ بَيْعَتِكَ لِي مِنْ بَعْدِكَ. فَقَالَ: وَمَنْ يَعْلَمُ هَذَا ؟ قَالَ: يَحْيَى بْنُ مُعَاذٍ، وَعَبْدُ الْعَزِيزِ بْنُ عِمْرَانَ وَغَيْرُهُمَا مِنْ وُجُوهِ الْعَسْكَرِ. فَأَمَرَ بِإِدْخَالِهِمْ، فَدَخَلُوا، فَسَأَلَهُمْ عَمَّا أَخْبَرَهُ بِهِ عَلِيُّ بْنُ مُوسَى، وَلَمْ يُخْبِرُوهُ حَتَّى يَجْعَلَ لَهُمُ الْأَمَانَ مِنَ الْفَضْلِ أَنْ لَا يَعْرِضَ إِلَيْهِمْ. فَضَمِنَ لَهُمْ ذَلِكَ، وَكَتَبَ لَهُمْ خَطَّهُ بِهِ، فَأَخْبَرُوهُ بِالْبَيْعَةِ لِإِبْرَاهِيمَ بْنِ الْمَهْدِيِّ، وَأَنَّ أَهْلَ بَغْدَاذَ قَدْ سَمَّوْهُ الْخَلِيفَةَ السُّنِّيَّ، وَأَنَّهُمْ يَتَّهِمُونَ الْمَأْمُونَ بِالرَّفْضِ؛ لِمَكَانِ عَلِيِّ بْنِ مُوسَى مِنْهُ، وَأَعْلَمُوهُ بِمَا فِيهِ النَّاسُ، وَبِمَا مَوَّهَ عَلَيْهِ الْفَضْلُ مِنْ أَمْرِ هَرْثَمَةَ، وَأَنَّ هَرْثَمَةَ إِنَّمَا جَاءَهُ لِيَنْصَحَهُ، فَقَتَلَهُ الْفَضْلُ، وَإِنْ لَمْ يَتَدَارَكْ أَمْرَهُ خَرَجَتِ الْخِلَافَةُ مِنْ يَدِهِ، وَأَنَّ طَاهِرَ بْنَ الْحُسَيْنِ قَدْ أَبْلَى فِي طَاعَتِهِ مَا يَعْلَمُهُ، فَأُخْرِجَ مِنَ الْأَمْرِ كُلِّهِ، وَجُعِلَ فِي زَاوِيَةٍ مِنَ الْأَرْضِ بِالرَّقَّةِ، لَا يُسْتَعَانُ بِهِ فِي شَيْءٍ، حَتَّى ضَعُفَ أَمْرُهُ، وَشَغَبَ عَلَيْهِ جُنْدُهُ، وَأَنَّهُ لَوْ كَانَ بِبَغْدَاذَ لَضَبَطَ الْمُلْكَ، وَأَنَّ الدُّنْيَا قَدْ تَفَتَّقَتْ مِنْ أَقْطَارِهَا، وَسَأَلُوا الْمَأْمُونَ الْخُرُوجَ إِلَى بَغْدَاذَ، فَإِنَّ أَهْلَهَا لَوْ رَأَوْكَ لَأَطَاعُوكَ. فَلَمَّا تَحَقَّقَ ذَلِكَ أَمَرَ بِالرَّحِيلِ، فَعَلِمَ الْفَضْلُ بِالْحَالِ، فَبَغَتَهُمْ حَتَّى ضَرَبَ بَعْضَهُمْ، وَحَبَسَ بَعْضَهُمْ، وَنَتَفَ لِحَى بَعْضِهِمْ، فَقَالَ عَلِيُّ بْنُ مُوسَى لِلْمَأْمُونِ فِي أَمْرِهِمْ، فَقَالَ: أَنَا أَدْرِي. ثُمَّ ارْتَحَلَ، فَلَمَّا أَتَى سَرْخَسَ وَثَبَ قَوْمٌ بِالْفَضْلِ بْنِ سَهْلٍ، فَقَتَلُوهُ فِي الْحَمَّامِ، وَكَانَ قَتْلُهُ لِلَيْلَتَيْنِ خَلَتَا مِنْ شَعْبَانَ، وَكَانَ الَّذِينَ قَتَلُوهُ أَرْبَعَةَ نَفَرٍ، أَحَدُهُمْ غَالِبٌ الْمَسْعُودِيُّ الْأَسْوَدُ، وَقُسْطَنْطِينُ الرُّومِيُّ، وَفَرَجٌ الدَّيْلَمِيُّ، وَمُوَفَّقٌ الصَّقْلَبِيُّ، وَكَانَ عُمْرُهُ سِتِّينَ سَنَةً، وَهَرَبُوا، فَجَعَلَ الْمَأْمُونُ لِمَنْ جَاءَ بِهِمْ عَشَرَةَ آلَافِ دِينَارٍ، فَجَاءَ بِهِمُ الْعَبَّاسُ بْنُ الْهَيْثَمِ الدِّينَوَرِيُّ، فَقَالُوا لِلْمَأْمُونِ: أَنْتَ أَمَرْتَنَا بِقَتْلِهِ. فَأَمَرَ بِهِمْ فَضُرِبَتْ رِقَابُهُمْ. وَقِيلَ: إِنَّ الْمَأْمُونَ لَمَّا سَأَلَهُمْ، فَمِنْهُمْ مَنْ قَالَ: إِنَّ عَلِيَّ بْنَ أَبِي سَعِيدٍ ابْنَ أُخْتِ الْفَضْلِ بْنِ سَهْلٍ وَضَعَهُمْ عَلَيْهِ، وَمِنْهُمْ مَنْ أَنْكَرَ ذَلِكَ، فَقَتَلَهُمْ، ثُمَّ أَحْضَرَ عَبْدَ الْعَزِيزِ بْنَ عِمْرَانَ، وَعَلِيًّا ( وَمُوسَى )، وَخَلْقًا، فَسَأَلَهُمْ، فَأَنْكَرُوا أَنْ يَكُونُوا عَلِمُوا بِشَيْءٍ مِنْ ذَلِكَ، فَلَمْ يَقْبَلْ مِنْهُمْ، وَقَتَلَهُمْ، وَبَعَثَ بِرُءُوسِهِمْ إِلَى الْحَسَنِ بْنِ سَهْلٍ، وَأَعْلَمَهُ مَا دَخَلَ عَلَيْهِ مِنَ الْمُصِيبَةِ بِقَتْلِ الْفَضْلِ، وَأَنَّهُ قَدْ صَيَّرَهُ مَكَانَهُ، فَوَصَلَهُ الْخَبَرُ فِي رَمَضَانَ. وَرَحَلَ الْمَأْمُونُ إِلَى الْعِرَاقِ، فَكَانَ إِبْرَاهِيمُ بْنُ الْمَهْدِيِّ، وَعِيسَى، وَغَيْرُهُمَا بِالْمَدَائِنِ، وَكَانَ أَبُو الْبَطِّ وَسَعِيدٌ بِالنِّيلِ يُرَاوِحُونَ الْقِتَالَ وَيُغَادُونَهُ، وَكَانَ الْمُطَّلِبُ بْنُ عَبْدِ اللَّهِ بْنِ مَالِكٍ قَدْ عَادَ مِنَ الْمَدَائِنِ، فَاعْتَلَّ بِأَنَّهُ مَرِيضٌ، فَأَتَى بَغْدَاذَ وَجَعَلَ يَدْعُو فِي السِّرِّ إِلَى الْمَأْمُونِ، عَلَى أَنَّ مَنْصُورَ بْنَ الْمَهْدِيِّ ( خَلِيفَةُ الْمَأْمُونِ، وَيَخْلَعُونَ إِبْرَاهِيمَ، فَأَجَابَهُ مَنْصُورُ بْنُ الْمَهْدِيِّ )، وَخُزَيْمَةُ بْنُ خَازِمٍ، وَغَيْرُهُمَا مِنَ الْقُوَّادِ، وَكَتَبَ الْمُطَّلِبُ إِلَى عَلِيِّ بْنِ هِشَامٍ وَحُمَيْدٍ أَنْ يَتَقَدَّمَا، فَيَنْزِلَ حُمَيْدٌ نَهْرَ صَرْصَرٍ، وَيَنْزِلَ عَلِيٌّ النَّهْرَوَانَ. فَلَمَّا عَلِمَ إِبْرَاهِيمُ بْنُ الْمَهْدِيِّ بِذَلِكَ عَادَ عَنِ الْمَدَائِنِ نَحْوَ بَغْدَاذَ، فَنَزَلَ زَنْدَوَرْدَ مُنْتَصَفَ صَفَرٍ، وَبَعَثَ إِلَى الْمُطَّلِبِ وَمَنْصُورٍ وَخُزَيْمَةَ يَدْعُوهُمْ، فَاعْتَلُّوْا عَلَيْهِ، فَلَمَّا رَأَى ذَلِكَ بَعَثَ عِيسَى إِلَيْهِمْ، فَأَمَّا مَنْصُورٌ وَخُزَيْمَةُ فَأَعْطَوْا بِأَيْدِيهِمَا، وَأَمَّا الْمُطَّلِبُ فَمَنَعَهُ مَوَالِيهِ وَأَصْحَابُهُ، فَنَادَى مُنَادِي إِبْرَاهِيمَ: مَنْ أَرَادَ النَّهْبَ فَلْيَأْتِ دَارَ الْمُطَّلِبِ، فَلَمَّا كَانَ وَقْتُ الظُّهْرِ وَصَلُوا إِلَى دَارِهِ فَنَهَبُوهَا، وَنَهَبُوا دُورَ أَهْلِهِ، وَلَمْ يَظْفَرُوا بِهِ، وَذَلِكَ لِثَلَاثَ عَشْرَةَ بَقِيَتْ مِنْ صَفَرٍ، فَلَمَّا بَلَغَ حُمَيْدًا وَعَلِيَّ بْنَ هِشَامٍ الْخَبَرُ أَخَذَ حُمَيْدٌ الْمَدَائِنَ وَنَزَلَهَا، وَقَطَعَ الْجِسْرَ، وَأَقَامُوا بِهَا، وَنَدِمَ إِبْرَاهِيمُ حَيْثُ صَنَعَ بِالْمُطَّلِبِ مَا صَنَعَ، ثُمَّ لَمْ يَظْفَرْ بِهِ.

     ✧ Account of al-Maʾmūn's march to Iraq and the killing of Dhū al-Riyāsatayn In this year, al-Maʾmūn marched from Marw to Iraq, and he appointed Ghassān b. ʿUbādah as his deputy over Khurasan. The reason for his march was that ʿAlī b. Mūsā al-Riḍā informed al-Maʾmūn of the discord and fighting among the people since al-Amīn was killed, and of the reports that al-Faḍl b. Sahl had been concealing from him, and that the members of his house and the people had come to resent him for certain things, and that they were saying: he is bewitched, he is mad, and that they had given the oath of allegiance to Ibrāhīm b. al-Mahdī as caliph. Al-Maʾmūn said to him: They have not given him the oath as caliph; rather, they made him a commander who undertakes their affairs, according to what al-Faḍl had informed him. So ʿAlī b. Mūsā informed him that al-Faḍl had lied to him, and that war was ongoing between al-Ḥasan b. Sahl and Ibrāhīm, and that the people resented you because of his position, and the position of his brother al-Faḍl, and my position, and the position of your pledge to me after you. He said: And who knows this? He said: Yaḥyā b. Muʿādh, ʿAbd al-ʿAzīz b. ʿImrān, and others among the notables of the army. So he ordered that they be brought in, and they entered. He asked them about what ʿAlī b. Mūsā had told him, but they did not inform him until he granted them protection from al-Faḍl, that he would not harm them. He guaranteed that for them and wrote his own handwriting to that effect. Then they informed him of the oath of allegiance to Ibrāhīm b. al-Mahdī, and that the people of Baghdād had named him the Sunnī caliph, and that they accused al-Maʾmūn of Shīʿism because of ʿAlī b. Mūsā's standing with him. They also informed him of the people's condition and of how al-Faḍl had deceived him regarding the affair of Harthamah, and that Harthamah had only come to him to give him sincere counsel, but al-Faḍl killed him. They said that if he did not take his matter in hand, the caliphate would slip from his grasp, and that Ṭāhir b. al-Ḥusayn had shown in his obedience what he knows, yet he was removed from all authority and placed in a corner of the land at al-Raqqah, not being sought for help in anything, until his situation weakened and his troops mutinied against him. They said that if he were in Baghdād, he would have kept the kingdom under control, and that the world had been rent from its corners. They asked al-Maʾmūn to go out to Baghdād, for if its people saw you, they would obey you. When that became certain to him, he ordered departure. Al-Faḍl learned of the situation and fell upon them suddenly, striking some of them, imprisoning others, and plucking out the beards of others. ʿAlī b. Mūsā spoke to al-Maʾmūn about their affair, and he said: I know. Then he departed. When he reached Sarkhas, a group fell upon al-Faḍl b. Sahl and killed him in the bathhouse. His killing was on the night of the second of Shaʿbān. Those who killed him were four men: one of them was Ghālib al-Masʿūdī al-Aswad, Qusṭanṭīn al-Rūmī, Faraj al-Daylamī, and Muwaffaq al-Ṣaqlabī. His age was sixty years. They fled, and al-Maʾmūn set a reward of ten thousand dinars for anyone who brought them. Al-ʿAbbās b. al-Haytham al-Dīnawarī brought them. They said to al-Maʾmūn: You commanded us to kill him. So he ordered them and their necks were struck. It was said: When al-Maʾmūn questioned them, some of them said that ʿAlī b. Abī Saʿīd, the nephew of al-Faḍl b. Sahl, had set them upon him, while others denied that. So he killed them. Then he summoned ʿAbd al-ʿAzīz b. ʿImrān and ʿAlī (and Mūsā) and a host of others, and he questioned them. They denied having any knowledge of that, but he did not accept it from them and killed them. He sent their heads to al-Ḥasan b. Sahl and informed him of the calamity that had befallen him by the killing of al-Faḍl, and that he had placed him in his position. The news reached him in Ramaḍān. Al-Maʾmūn then resumed his journey to Iraq. Ibrāhīm b. al-Mahdī and ʿĪsā and others were at al-Madāʾin, while Abū al-Baṭṭ and Saʿīd were at al-Nīl, alternating fighting and engaging in it morning and evening. Al-Muṭṭalib b. ʿAbd Allāh b. Mālik had returned from al-Madāʾin, pleading illness, and came to Baghdād, where he began secretly calling people to al-Maʾmūn, on the condition that Manṣūr b. al-Mahdī (would be al-Maʾmūn's deputy, and they would depose Ibrāhīm. Manṣūr b. al-Mahdī) responded to him, as did Khuzaymah b. Khāzim and other commanders. Al-Muṭṭalib wrote to ʿAlī b. Hishām and Ḥumayd, ordering them to advance: Ḥumayd was to encamp at Nahr Ṣarṣar, and ʿAlī at al-Nahrawān. When Ibrāhīm b. al-Mahdī learned of that, he returned from al-Madāʾin toward Baghdād and encamped at Zandawrad in mid-Ṣafar. He sent to al-Muṭṭalib, Manṣūr, and Khuzaymah, summoning them, but they made excuses to him. When he saw that, he sent ʿĪsā to them. As for Manṣūr and Khuzaymah, they submitted. As for al-Muṭṭalib, his clients and companions protected him. Then Ibrāhīm's crier proclaimed: Whoever wishes to plunder, let him come to al-Muṭṭalib's house. When it was noon, they reached his house and plundered it and the houses of his family, but they did not seize him. That was on the thirteenth remaining of Ṣafar. When the news reached Ḥumayd and ʿAlī b. Hishām, Ḥumayd took al-Madāʾin and encamped there, cutting the bridge, and they remained there. Ibrāhīm regretted what he had done to al-Muṭṭalib, and then did not seize him.

490. Tarikh (al-Tabari) 3165No grade recorded

     وَجَرَتْ بِالْكُوفَةِ حُرُوبٌ بَيْنَ أَصْحَابِ إِبْرَاهِيمَ وَأَصْحَابِ الْمَأْمُونِ وَاقْتَتَلُوا قِتَالًا شَدِيدًا وَعَلَى أَصْحَابِ إِبْرَاهِيمَ السَّوَادُ وَعَلَى أَصْحَابِ الْمَأْمُونِ الْخُضْرَةُ وَاسْتَمَرَّ الْقِتَالُ بَيْنَهُمْ إِلَى أَوَاخِرِ رَجَبٍ.

     ✧ Wars took place in Kufa between the supporters of Ibrahim and the supporters of al-Ma'mun, and they fought a fierce battle. The supporters of Ibrahim wore black, and the supporters of al-Ma'mun wore green. The fighting between them continued until the end of Rajab.

491. Tarikh (al-Tabari) 3166No grade recorded

     ذِكْرُ قَتْلِ عَلِيِّ بْنِ الْحُسَيْنِ الْهَمْدَانِيِّ   فِي هَذِهِ السَّنَةِ قُتِلَ عَلِيُّ بْنُ الْحُسَيْنِ الْهَمْدَانِيُّ وَأَخُوهُ أَحْمَدُ وَجَمَاعَةٌ مِنْ أَهْلِ بَيْتِهِ، وَكَانَ مُتَغَلِّبًا عَلَى الْمَوْصِلِ. وَسَبَبُ قَتْلِهِ أَنَّهُ خَرَجَ وَمَعَهُ جَمَاعَةٌ مِنْ قَوْمِهِ وَمِنَ الْأَزْدِ، فَلَمَّا نَظَرَ إِلَى رُسْتَاقِ نِينَوَى وَالْمَرْجِ قَالَ: نِعْمَ الْبِلَادُ لِإِنْسَانٍ وَاحِدٍ ! فَقَالَ بَعْضُ الْأَزْدِ: فَمَا نَصْنَعُ نَحْنُ ؟ قَالَ: تَلْحَقُونَ بِعُمَانَ. فَانْتَشَرَ الْخَبَرُ. ثُمَّ إِنَّ عَلِيًّا أَخَذَ رَجُلًا مِنَ الْأَزْدِ يُقَالُ لَهُ عَوْنُ بْنُ جَبَلَةَ، فَبَنَى عَلَيْهِ حَائِطًا، فَمَاتَ فِيهِ، وَظَهَرَ خَبَرُهُ، فَرَكِبَتِ الْأَزْدُ وَعَلَيْهِمُ السَّيِّدُ بْنُ أَنَسٍ، فَاقْتَتَلُوا، وَاسْتَنْصَرَ عَلِيُّ بْنُ الْحُسَيْنِ بِخَارِجِيٍّ يُقَالُ لَهُ مَهْدِيُّ بْنُ عُلْوَانَ، فَأَتَاهُ، فَدَخَلَ الْبَلَدَ، وَصَلَّى بِالنَّاسِ، وَدَعَا لِنَفْسِهِ، وَاشْتَدَّتِ الْحَرْبُ، وَكَانَتْ أَخِيرًا عَلَى عَلِيِّ بْنِ الْحُسَيْنِ وَأَصْحَابِهِ، فَخَرَجُوا عَنِ الْبَلَدِ إِلَى الْحَدِيثَةِ، فَتَبِعَهُمُ الْأَزْدُ إِلَيْهَا، فَقَتَلُوا عَلِيًّا وَأَخَاهُ أَحْمَدَ وَجَمَاعَةً مِنْ أَهْلِهِمَا، وَسَارَ أَخُوهُمَا مُحَمَّدٌ إِلَى بَغْدَاذَ فَنَجَا، وَعَادَتِ الْأَزْدُ إِلَى الْمَوْصِلِ، وَغَلَبَ السَّيِّدُ عَلَيْهَا، وَخَطَبَ لِلْمَأْمُونِ وَأَطَاعَهُ. ( الْهَمْدَانِيُّ هَاهُنَا نِسْبَةً إِلَى هَمْدَانَ بِسُكُونِ الْمِيمِ وَبِالدَّالِ الْمُهْمَلَةِ، وَهِيَ قَبِيلَةٌ مِنَ الْيَمَنِ ).

     ✧ Mention of the killing of ʿAlī b. al-Ḥusayn al-Hamdānī In this year, ʿAlī b. al-Ḥusayn al-Hamdānī, his brother Aḥmad, and a group of his household were killed. He had seized control of al-Mawṣil. The reason for his killing was that he went out with a group of his people and some of the Azd. When he looked at the rural district of Nineveh and the meadow, he said: "What excellent lands for a single person!" One of the Azd said: "Then what do we do?" He said: "You will join Oman." The news spread. Then ʿAlī seized a man from the Azd called ʿAwn b. Jabalah and built a wall over him, and he died inside it. His story became known, so the Azd rode out, led by al-Sayyid b. Anas, and they fought. ʿAlī b. al-Ḥusayn sought help from a Kharijite called Mahdī b. ʿUlwān, and he came to him, entered the town, prayed with the people, and called for allegiance to himself. The war intensified and ultimately went against ʿAlī b. al-Ḥusayn and his companions. They left the town for al-Ḥadīthah, and the Azd pursued them there and killed ʿAlī, his brother Aḥmad, and a group of their household. Their brother Muḥammad went to Baghdad and escaped. The Azd returned to al-Mawṣil, and al-Sayyid took control of it, delivering the Friday sermon in the name of al-Maʾmūn and obeying him. (Al-Hamdānī here is a relation to Hamdān, with sukūn on the mīm and unpointed dāl, and it is a tribe from Yemen).

492. Tarikh (al-Tabari) 3167No grade recorded

     وَفِي هَذِهِ السَّنَةِ خَرَجَ أَخُو أَبِي السَّرَايَا بِالْكُوفَةِ فَبَيَّضَ، فَأَرْسَلَ إِلَيْهِ إِبْرَاهِيمُ بْنُ الْمَهْدِيِّ مَنْ قَاتَلَهُ، فَقُتِلَ أَخُو أَبِي السَّرَايَا وَأُرْسِلَ بِرَأْسِهِ إِلَى إِبْرَاهِيمَ.

     ✧ In this year, the brother of Abū al-Sarāyā rose in al-Kūfah and displayed white, so Ibrāhīm b. al-Mahdī sent against him those who fought him, and the brother of Abū al-Sarāyā was killed and his head was sent to Ibrāhīm.

493. Tarikh (al-Tabari) 3168No grade recorded

     وَفِيهَا أَيْضًا زَوَّجَ الْمَأْمُونُ ابْنَتَهُ أُمَّ حَبِيبٍ مِنْ عَلِيِّ بْنِ مُوسَى الرِّضَى، وَزَوَّجَ ابْنَتَهُ أُمَّ الْفَضْلِ مِنْ مُحَمَّدِ بْنِ عَلِيٍّ الرِّضَى بْنِ مُوسَى.

     ✧ In this year also, al-Maʾmūn gave his daughter Umm Ḥabīb in marriage to ʿAlī b. Mūsā al-Riḍā, and gave his daughter Umm al-Faḍl in marriage to Muḥammad b. ʿAlī al-Riḍā b. Mūsā.

494. Tarikh (al-Tabari) 3169No grade recorded

     وَفِيهَا فِي رَبِيعٍ الْآخِرِ ظَهَرَتْ حُمْرَةٌ فِي السَّمَاءِ لَيْلَةَ السَّبْتِ رَابِعَ عَشَرَ رَبِيعٍ الْآخِرِ، وَبَقِيَتْ إِلَى آخِرِ اللَّيْلِ، وَذَهَبَتِ الْحُمْرَةُ، وَبَقِيَ عَمُودَانِ أَحْمَرَانِ إِلَى الصُّبْحِ.

     ✧ In it, in Rabīʿ al-Ākhir, a redness appeared in the sky on Saturday night, the fourteenth of Rabīʿ al-Ākhir, and it remained until the end of the night; the redness went away, and two red pillars remained until morning.

495. Tarikh (al-Tabari) 3170No grade recorded

     وَحَجَّ بِالنَّاسِ هَذِهِ السَّنَةَ إِبْرَاهِيمُ بْنُ مُوسَى بْنِ جَعْفَرٍ وَدَعَا ( لِأَخِيهِ بَعْدَ الْمَأْمُونِ بِوِلَايَةِ الْعَهْدِ، وَمَضَى إِلَى الْيَمَنِ، وَكَانَ حَمْدَوَيْهِ بْنُ عَلِيِّ بْنِ عِيسَى ) بْنِ مَاهَانَ قَدْ غَلَبَ عَلَى الْيَمَنِ.

     ✧ Ibrāhīm b. Mūsā b. Jaʿfar led the people in the pilgrimage this year, and he called (for his brother after al-Maʾmūn as heir apparent, and he went to Yemen, while Ḥamdawayh b. ʿAlī b. ʿĪsā) b. Māhān had already taken control of Yemen.

496. Tarikh (al-Tabari) 3171No grade recorded

     ذِكْرُ مَنْ تُوُفِّيَ فِي هَذِهِ السَّنَةِ مِنَ الْأَكَابِرِ   1105 - الْفَضْلُ بْنُ سَهْلِ بْنِ عَبْدِ اللَّهِ، أَبُو الْعَبَّاسِ الْمُلَقَّبُ ذَا الرِّئَاسَتَيْنِ. كَانَ مِنْ أَوْلَادِ مُلُوكِ الْمَجُوسِ، وَأَسْلَمَ أَبُوهُ سَهْلٌ فِي أَيَّامِ الرَّشِيدِ، وَاتَّصَلَ بِيَحْيَى بْنِ خَالِدٍ الْبَرْمَكِيِّ، وَاتَّصَلَ الْفَضْلُ وَالْحَسَنُ ابْنَا سَهْلٍ بِالْفَضْلِ وَجَعْفَرٍ ابْنَا يَحْيَى بْنِ خَالِدٍ، فَضَمَّ جَعْفَرُ بْنُ يَحْيَى الْفَضْلَ بْنَ سَهْلٍ إِلَى الْمَأْمُونِ وَهُوَ وَلِيُّ عَهْدٍ، وَقِيلَ: إِنَّ الْفَضْلَ لَمَّا أَرَادَ أَنْ يُسْلِمَ كَرِهَ أَنْ يُسْلِمَ عَلَى يَدِ الرَّشِيدِ وَالْمَأْمُونِ، فَصَارَ وَحْدَهُ إِلَى الْجَامِعِ يَوْمَ الْجُمُعَةِ، فَاغْتَسَلَ وَلَبِسَ ثِيَابَهُ، وَرَجَعَ مُسْلِمًا، وَغَلَبَ عَلَى الْمَأْمُونِ لِخِلَالِهِ الْجَمِيلَةِ مِنَ الْكَرَمِ وَالْوَفَاءِ وَالْبَلَاغَةِ وَالْكِتَابَةِ، فَلَمَّا اسْتُخْلِفَ الْمَأْمُونُ فَوَّضَ إِلَيْهِ أُمُورَهُ كُلَّهَا، وَسَمَّاهُ ذَا الرِّئَاسَتَيْنِ لِتَدْبِيرِهِ أَمْرَ السَّيْفِ وَالْقَلَمِ. عَنْ ابْنِ الْأَنْبَارِيِّ قَالَ: قَالَ رَجُلٌ لِلْفَضْلِ بْنِ سَهْلٍ أَسْكَتَنِي عَنْ وَصْفِكَ تَسَاوِي أَفْعَالِكَ فِي السُّؤْدَدِ وَحَيَّرَنِي فِيهَا كَثْرَةُ عَدَدِهَا، فَلَيْسَ [لِي ] إِلَى ذِكْرِهَا جَمِيعِهَا سَبِيلٌ، وَإِذَا أَرَدْتُ وَصْفَ وَاحِدَةٍ اعْتَرَضَتْ أُخْتُهَا إِذْ كَانَتِ الْأُولَى لَيْسَتْ بِأَحَقَّ فِي الذِّكْرِ، فَلَسْتُ أَصِفُهَا إِلَّا بِإِظْهَارِ الْعَجْزِ عَنْ وَصْفِهَا. عَنْ الصُّولِيِّ قَالَ: [أَنْشَدَنَا ثَعْلَبٌ قَالَ: ] أَنْشَدَنَا إِبْرَاهِيمُ بْنُ الْعَبَّاسِ الصُّولِيُّ لِنَفْسِهِ فِي الْفَضْلِ بْنِ سَهْلٍ: لِفَضْلِ بْنِ سَهْلٍ يَدٌ تَقَاصَرَ عَنْهَا الْمِثْلِ     فَبَسْطَتُهَا لِلْغِنَى وَسَطْوَتُهَا لِلْأَجْلِ     وَبَاطِنُهَا لِلنَّدَى وَظَاهِرُهَا لِلْقَبْلِ فَأَخَذَهُ ابْنُ الرُّومِيِّ فَقَالَ لِلْقَاسِمِ بْنِ عُبَيْدِ اللَّهِ: أَصْبَحْتُ بَيْنَ خَصَاصَةٍ وَتَجَمُّلٍ     وَالْمَرْءُ بَيْنَهُمَا يَمُوتُ هَزِيلَا فَامْدُدْ إِلَيَّ يَدًا تَعُودُ بَطْنُهَا     بَذْلَ النَّوَالِ وَظَهْرُهَا التَّقْبِيلَا عَنْ الصُّولِيِّ قَالَ: عَنْ الْفَضْلِ بْنِ سَهْلٍ ذُو الرِّئَاسَتَيْنِ عِلَّةً بِخُرَاسَانَ ثُمَّ بَرَأَ، فَجَلَسَ لِلنَّاسِ فَهَنَّأُوهُ بِالْعَافِيَةِ وَتَصَرَّفُوا فِي الْكَلَامِ، فَلَمَّا فَرَغُوا أَقْبَلَ عَلَى النَّاسِ فَقَالَ: إِنَّ فِي الْعِلَلِ لَنِعَمًا يَنْبَغِي لِلْعُقَلَاءِ أَنْ يَعْرِفُوهَا بِمَحِيصِ الذُّنُوبِ، وَتَعَرَّضَ لِثَوَابِ الصَّبْرِ، وَإِيقَاظٍ مِنَ الْغَفْلَةِ، وَإِذْكَارٍ بِالنِّعْمَةِ فِي حَالِ الصِّحَّةِ، وَاسْتِدْعَاءٍ لِلتَّوْبَةِ وَحَضٍّ عَلَى الصَّدَقَةِ، فَنَسِيَ النَّاسُ مَا تَكَلَّمُوا بِهِ وَانْصَرَفُوا بِكَلَامِ الْفَضْلِ. قَالَ أَبُو حَسَّانَ الزِّيَادِيُّ: سَنَةَ اثْنَتَيْنِ وَمِائَتَيْنِ فِيهَا قُتِلَ ذُو الرِّئَاسَتَيْنِ الْفَضْلُ بْنُ سَهْلٍ يَوْمَ الْخَمِيسِ لِلَيْلَتَيْنِ خَلَتَا مِنْ شَعْبَانَ بِسَرَخْسَ فِي الْحَمَّامِ، اغْتَالَهُ نَفَرٌ، فَدَخَلُوا عَلَيْهِ فَقَتَلُوهُ، فَقَتَلَ بِهِ الْمَأْمُونُ عَبْدَ الْعَزِيزِ بْنَ عِمْرَانَ الطَّائِيَّ، وَمُؤْنِسَ بْنَ عِمْرَانَ الْبَصَرِيَّ، وَخَلَفَ بْنَ عَمْرٍو الْبَصْرِيَّ، وَعَلِيَّ بْنَ أَبِي سَعِيدٍ، وَسِرَاجًا الْخَادِمَ. قَالَ ابن الجوزي رَحِمَهُ اللَّهُ: وَفِي رِوَايَةٍ أُخْرَى: أَنَّهُ لَمَّا رَحَلَ الْمَأْمُونُ مِنْ مَرْوَ وَوَصَلَ إِلَى سَرَخْسَ، شَدَّ أَرْبَعَ نَفَرٍ مِنْ خَوَاصِّ الْمَأْمُونِ وَهُمْ غَالِبٌ الْمَسْعُودِيُّ، وَقُسْطَنْطِينُ الرُّومِيُّ، وَفَرَجٌ الدَّيْلَمِيُّ، وَمُوَفَّقٌ الصِّقِلِّيُّ عَلَى الْفَضْلِ بْنِ سَهْلٍ وَهُوَ فِي الْحَمَّامِ فَقَتَلُوهُ وَهَرَبُوا، وَذَلِكَ فِي يَوْمِ الْجُمُعَةِ لِلَيْلَتَيْنِ خَلَتَا مِنْ شَعْبَانِ هَذِهِ السَّنَةِ، فَجَعَلَ الْمَأْمُونُ لِمَنْ جَاءَ بِهِمْ عَشَرَةَ آلَافِ دِينَارٍ، فَجَاءَ بِهِمُ الْعَبَّاسُ بْنُ الْقَاسِمِ، فَقَالُوا لِلْمَأْمُونِ: أَنْتَ أَمَرْتَنَا بِقَتْلِهِ فَأَمَرَ بِهِمْ فَضُرِبَتْ أَعْنَاقُهُمْ. وَذَكَرَ الْجَاحِظُ أَنَّ عُمْرَ الْفَضْلِ كَانَ إِحْدَى وَأَرْبَعِينَ سَنَةً وَخَمْسَةَ أَشْهُرٍ. 1106 - يَحْيَى بْنُ الْمُبَارَكِ بْنِ الْمُغِيرَةِ، أَبُو مُحَمَّدٍ الْعَدَوِيُّ، الْمَعْرُوفُ بِالْيَزِيدِيِّ صَاحِبُ أَبِي عَمْرِو بْنِ الْعَلَاءِ   . حَدَّثَ عَنْ أَبِي عَمْرٍو وَابْنِ جُرَيْجٍ، وَأَخَذَ عَنِ الْخَلِيلِ مِنَ اللُّغَةِ أَمْرًا عَظِيمًا، وَجَلَسَ يَوْمًا إِلَى جَانِبِهِ، فَقَالَ لَهُ: أَحْسَبُنِي ضَيَّقْتُ عَلَيْكَ ؟ فَقَالَ الْخَلِيلُ: مَا ضَاقَ شَيْءٌ عَنْ صَاحِبَيْنِ، وَالدُّنْيَا مَا تَسَعُ مُتَبَاغِضَيْنِ. وَإِنَّمَا قِيلَ لَهُ: الْيَزِيدِيُّ، لِأَنَّهُ كَانَ مُنْقَطِعًا إِلَى يَزِيدَ بْنِ مَنْصُورٍ الْحِمْيَرِيِّ يُؤَدِّبُ وَلَدَهُ، فَنُسِبَ إِلَيْهِ. ثُمَّ اتَّصَلَ بِالرَّشِيدِ فَجَعَلَ الْمَأْمُونَ فِي حِجْرِهِ، وَكَانَ يُكَلِّمُ الْأَمِينَ وَالْمَأْمُونَ وَهُمَا صَبِيَّانِ بِكَلَامٍ بِقَصِيدَتِهِ تُعَلِّمُ الْفَصَاحَةَ: فَأَكَلَا يَوْمًا كَمْأَةً فَتَحَمَّرَا، فَقَالَ لَهُمَا الْيَزِيدِيُّ: "فَلَأَكْلَأَكُمَا كَمَأْكَمَا لَا سِوَا أَنْ سُوَالًا سَلَا" [ ؟ ].. وَكَانَ الرَّشِيدُ قَدْ وَكَّلَ بِهِمَا خَادِمًا يُؤَدِّي إِلَيْهِ مَا يَجْرِي مِنْهُمَا، فَمَضَى إِلَى الرَّشِيدِ وَقَالَ لَهُ: إِنَّهُ الْيَوْمَ عَلَّمَهُمَا كَلَامَ الزِّنْجِيَّةِ، فَدَعَاهُ فَقَالَ: أَحْسَنْتَ الزِّنْجِيَّةَ قَطُّ، قَالَ: كَذَا عَرَفَنِي الْخَادِمُ. فَقَالَ الْخَادِمُ: بَلَى، قَدْ كَانَ ذَلِكَ وَقْتَ أَكْلِ الْكَمْأَةِ، فَقَالَ الْيَزِيدِيُّ: إِنَّمَا قُلْتُ كَذَا لِيَتَفَصَّحَا، وَأَنَا أَفْعَلُ مِثْلَ هَذَا كَثِيرًا. فَقَالَ الرَّشِيدُ: لَا تَلُمِ الْخَادِمَ، فَلَوْلَا التَّقْدِمَةِ لَظَنَنْتُهُ أَنَا بِالزِّنْجِيَّةِ. وَكَانَ الْيَزِيدِيُّ أَحَدَ الْقُرَّاءِ الْفُصَحَاءِ الشُّعَرَاءِ، عَالِمًا بِلُغَاتِ الْعَرَبِ، ثِقَةً، وَكَانَ يَجْلِسُ فِي أَيَّامِ الرَّشِيدِ مَعَ الْكِسَائِيِّ بِبَغْدَادَ فِي مَسْجِدٍ وَاحِدٍ يُقْرِئَانِ النَّاسَ، وَكَانَ الْكِسَائِيُّ يُؤَدِّبُ الْأَمِينَ، وَالْيَزِيدِيُّ يُؤَدِّبُ الْمَأْمُونَ فَأَقَرَّ الرَّشِيدُ الْكِسَائِيُّ أَنْ يَأْخُذَ عَلَى الْأَمِينِ بِحِرَفِ حَمْزَةَ، وَأَمَرَ الْيَزِيدِيَّ أَنْ يُعَلِّمَ الْمَأْمُونَ حَرْفَ أَبِي عَمْرٍو. عَنْ الزُّبَيْرِ بْنِ بَكَّارٍ قَالَ: أَنْشَدَنِي: إِسْحَاقُ بْنُ أَبِي إِبْرَاهِيمَ، قَالَ: أَنْشَدَنِي أَبُو مُحَمَّدٍ الْيَزِيدِيُّ: إِذَا نَكَبَاتُ الدَّهْرِ لَمْ تَعِظِ الْفَتَى     وَتَفْرُغْ مِنْهُ، لَمْ تَعِظْهُ عَوَاذِلُهُ وَمَنْ لَمْ يُؤَدِّبْهُ أَبُوهُ وَأُمُّهُ     تُؤَدِّبُهُ رَوْعُ الرَّدَى وَزَلَازِلُهُ فَدَعْ عَنْكَ مَا لَا تَسْتَطِيعُ وَلَا تُطِعْ     هَوَاكَ وَلَا يَغْلِبْ بِحَقِّكَ بَاطِلُهُ تُوُفِّيَ الْيَزِيدِيُّ فِي هَذِهِ السَّنَةِ. 1107 - أَبُو إِسْحَاقَ الدُّولَابِيُّ. مِنْ أَهْلِ الرَّيِّ، كَانَ يُقَالُ إِنَّهُ مِنَ الْأَبْدَالِ، وَلَهُ كَرَامَاتٌ. عَنْ ابْنِ مَنْصُورٍ قَالَ: سَمِعْتُ مُحَمَّدَ بْنَ مَنْصُورٍ يَقُولُ: جِئْتُ مَرَّةً إِلَى مَعْرُوفٍ الْكَرْخِيِّ، فَغَضَّ أَنَامِلَهُ وَقَالَ: هَاهْ، لَوْ لَحِقْتُ أَبَا إِسْحَاقَ الدُّولَابِيَّ كَانَ هَا هُنَا السَّاعَةَ يُسَلِّمُ عَلَيَّ، فَذَهَبْتُ أَقُومُ، فَقَالَ لِي: اجْلِسْ، لَعَلَّهُ قَدْ بَلَغَ مَنْزِلَهُ بِالرَّيِّ. تُوُفِّيَ أَبُو إِسْحَاقَ الدُّولَابِيُّ فِي هَذِهِ السَّنَةِ، رَحْمَةُ اللَّهِ عَلَيْهِ. وَفِيهَا تُوُفِّيَ مِنَ الْأَعْيَانِ: أَيُّوبُ بْنُ سُوَيْدٍ  ، وَضَمْرَةُ  ، وَعُمَرُ بْنُ حَبِيبٍ  ، وَأَبُو يَحْيَى الْحِمَّانِيُّ  . ( وَفِيهَا تُوُفِّيَ سَهْلٌ وَالِدُ ذِي الرِّيَاسَتَيْنِ، بَعْدَ قَتْلِ ابْنِهِ بِسِتَّةِ أَشْهُرٍ، وَعَاشَتْ أُمُّهُ حَتَّى أَدْرَكَتْ عُرْسَ بُورَانَ ابْنَةِ ابْنِهَا ).

     ✧ Mention of the notable figures who died in this year 1105 - Al-Faḍl b. Sahl b. ʿAbd Allāh, Abū al-ʿAbbās, titled Dhū al-Riʾāsatayn. He was from the descendants of the Magian kings. His father Sahl embraced Islam during the days of al-Rashīd and became attached to Yaḥyā b. Khālid al-Barmakī. Al-Faḍl and al-Ḥasan, the two sons of Sahl, became attached to al-Faḍl and Jaʿfar, the two sons of Yaḥyā b. Khālid. Jaʿfar b. Yaḥyā attached al-Faḍl b. Sahl to al-Maʾmūn while he was heir apparent. It is said: When al-Faḍl wished to embrace Islam, he disliked embracing it at the hand of al-Rashīd and al-Maʾmūn, so he went alone to the congregational mosque on Friday, performed the major ablution, put on his clothes, and returned as a Muslim. He came to dominate al-Maʾmūn because of his excellent qualities of generosity, fidelity, eloquence, and writing. When al-Maʾmūn became caliph, he entrusted all his affairs to him and named him Dhū al-Riʾāsatayn because of his management of the affairs of the sword and the pen. On the authority of Ibn al-Anbārī, who said: A man said to al-Faḍl b. Sahl: “The equal excellence of your deeds in lordship has silenced me from describing you, and their great number has bewildered me. There is no way for me to mention all of them, and whenever I intend to describe one, its sister interposes, since the first is not more deserving of mention. Thus I can only describe them by displaying my incapacity to describe them.” On the authority of al-Ṣūlī, who said: [Thaʿlab recited to us, saying:] Ibrāhīm b. al-ʿAbbās al-Ṣūlī recited to us his own verses about al-Faḍl b. Sahl: For Faḍl b. Sahl there is a hand before which the like falls short; its open palm is for wealth, its grip is for death, its inner side is for generosity, and its outer side is for kissing. Then Ibn al-Rūmī took it and said to al-Qāsim b. ʿUbayd Allāh: I have become between destitution and ostentation, and a man between them dies wasted away; so stretch to me a hand whose palm returns with bestowal of gifts and whose back is for kissing. On the authority of al-Ṣūlī, who said: Al-Faḍl b. Sahl Dhū al-Riʾāsatayn suffered an illness in Khurasan, then recovered. He sat for the people, and they congratulated him on his well-being and spoke at length. When they finished, he turned to the people and said: “In illnesses there are blessings which the intelligent ought to recognize: the erasure of sins, exposure to the reward of patience, awakening from heedlessness, reminding of blessings in times of health, summoning to repentance, and urging charity.” The people forgot what they had said and departed with the speech of al-Faḍl. Abū Ḥassān al-Ziyādī said: In the year two hundred and two, Dhū al-Riʾāsatayn al-Faḍl b. Sahl was killed on Thursday, two nights remaining of Shaʿbān, at Sarakhs in the bathhouse. A group of men assassinated him; they entered upon him and killed him. For his sake al-Maʾmūn killed ʿAbd al-ʿAzīz b. ʿImrān al-Ṭāʾī, Muʾnis b. ʿImrān al-Baṣarī, Khalaf b. ʿAmr al-Baṣarī, ʿAlī b. Abī Saʿīd, and Sirāj the servant. Ibn al-Jawzī, may God have mercy on him, said: In another narration: When al-Maʾmūn departed from Marw and reached Sarakhs, four men from among al-Maʾmūn’s intimates—Ghālib al-Masʿūdī, Qusṭanṭīn al-Rūmī, Faraj al-Daylamī, and Muwaffaq al-Ṣiqillī—attacked al-Faḍl b. Sahl while he was in the bathhouse and killed him, then fled. That was on Friday, two nights remaining of Shaʿbān of this year. Al-Maʾmūn offered ten thousand dinars to whoever brought them, and al-ʿAbbās b. al-Qāsim brought them. They said to al-Maʾmūn: “You commanded us to kill him.” So he ordered them and their necks were struck. Al-Jāḥiẓ mentioned that the age of al-Faḍl was forty-one years and five months. 1106 - Yaḥyā b. al-Mubārak b. al-Mughīrah, Abū Muḥammad al-ʿAdawī, known as al-Yazīdī, the companion of Abū ʿAmr b. al-ʿAlāʾ. He transmitted from Abū ʿAmr and Ibn Jurayj, and took from al-Khalīl a great amount of lexicography. One day he sat beside him, and al-Khalīl said to him: “Do you think I have cramped you?” He replied: “Nothing is too narrow for two companions, while the world does not contain two who hate each other.” He was called al-Yazīdī only because he was attached to Yazīd b. Manṣūr al-Ḥimyarī, tutoring his son, and so he was named after him. Then he became attached to al-Rashīd, who placed al-Maʾmūn in his care. He used to address al-Amīn and al-Maʾmūn, while they were boys, with words from his poem teaching eloquence. One day they ate truffles and became flushed, and al-Yazīdī said to them: “Fa-la-aklaʾakumā ka-maʾkamā lā siwā an suwālan salā” [?]. Al-Rashīd had appointed a servant over the two of them to report what happened between them. The servant went to al-Rashīd and said: “Today he taught them the speech of the Zanj women.” So he summoned him and said: “Have you mastered the Zanj speech?” He replied: “That is how the servant reported me.” The servant said: “Yes, that happened at the time of eating truffles.” Al-Yazīdī said: “I only said that so they might become eloquent, and I do such things often.” Al-Rashīd said: “Do not blame the servant, for had it not been for prior knowledge, I would have thought it was Zanj speech.” Al-Yazīdī was one of the eloquent reciters and poets, learned in the dialects of the Arabs, and trustworthy. In the days of al-Rashīd he used to sit with al-Kisāʾī in Baghdad in one mosque, both teaching the people to recite. Al-Kisāʾī tutored al-Amīn and al-Yazīdī tutored al-Maʾmūn. Al-Rashīd commanded al-Kisāʾī to teach al-Amīn the reading of Ḥamzah, and commanded al-Yazīdī to teach al-Maʾmūn the reading of Abū ʿAmr. On the authority of al-Zubayr b. Bakkār, who said: Isḥāq b. Abī Ibrāhīm recited to me, saying: Abū Muḥammad al-Yazīdī recited to me: When the blows of time do not admonish a youth and turn aside from him, his reproachers do not admonish him; and he whom his father and mother do not discipline is disciplined by the terrors of death and its earthquakes; so leave what you cannot attain, and do not obey your whim, and let not its falsehood overcome your right. Al-Yazīdī died in this year. 1107 - Abū Isḥāq al-Dūlābī. From the people of al-Rayy. It was said that he was one of the substitutes (abdāl), and he had charismatic acts. On the authority of Ibn Manṣūr, who said: I heard Muḥammad b. Manṣūr say: I came once to Maʿrūf al-Karkhī, and he lowered his fingertips and said: “Ah, if only I had caught up with Abū Isḥāq al-Dūlābī; he was here just now greeting me.” I rose to leave, but he said to me: “Sit; perhaps he has already reached his home in al-Rayy.” Abū Isḥāq al-Dūlābī died in this year, may God’s mercy be upon him. In it also died among the notables: Ayyūb b. Suwayd, Ḍamrah, ʿUmar b. Ḥabīb, and Abū Yaḥyā al-Ḥimmānī. (In it also died Sahl, the father of Dhū al-Riʾāsatayn, six months after the killing of his son, and his mother lived until she witnessed the wedding of Būrān, the daughter of her son.)

497. Tarikh (al-Tabari) 3172No grade recorded

     ثُمَّ دَخَلَتْ سَنَةُ ثَلَاثٍ وَمِائَتَيْنِ ذِكْرُ مَوْتِ عَلِيِّ بْنِ مُوسَى الرِّضَى   فِي هَذِهِ السَّنَةِ مَاتَ عَلِيُّ بْنُ مُوسَى الرِّضَى - عَلَيْهِ السَّلَامُ - وَكَانَ سَبَبَ مَوْتِهِ أَنَّهُ أَكَلَ عِنَبًا فَأَكْثَرَ مِنْهُ، فَمَاتَ فَجْأَةً، وَذَلِكَ فِي آخِرِ صَفَرٍ، وَكَانَ مَوْتُهُ بِمَدِينَةِ طُوسَ، فَصَلَّى الْمَأْمُونُ عَلَيْهِ، وَدَفَنَهُ عِنْدَ قَبْرِ أَبِيهِ الرَّشِيدِ. وَكَانَ الْمَأْمُونُ لَمَّا قَدِمَهَا قَدْ أَقَامَ عِنْدَ قَبْرِ أَبِيهِ. وَقِيلَ: إِنَّ الْمَأْمُونَ سَمَّهُ فِي عِنَبٍ، وَكَانَ عَلِيٌّ يُحِبُّ الْعِنَبَ، وَهَذَا عِنْدِي بَعِيدٌ. فَلَمَّا تُوُفِّيَ كَتَبَ الْمَأْمُونُ إِلَى الْحَسَنِ بْنِ سَهْلٍ يُعْلِمُهُ مَوْتَ عَلِيٍّ، وَمَا دَخَلَ عَلَيْهِ مِنَ الْمُصِيبَةِ بِمَوْتِهِ، وَكَتَبَ إِلَى أَهْلِ بَغْدَاذَ وَبَنِي الْعَبَّاسِ وَالْمَوَالِي يُعْلِمُهُمْ مَوْتَهُ، وَأَنَّهُمْ إِنَّمَا نَقَمُوا بِبَيْعَتِهِ، ( وَقَدْ مَاتَ )، وَيَسْأَلُهُمُ الدُّخُولَ فِي طَاعَتِهِ، فَكَتَبُوا إِلَيْهِ أَغْلَظَ جَوَابٍ. ( وَكَانَ مَوْلِدُ عَلِيِّ بْنِ مُوسَى بِالْمَدِينَةِ سَنَةَ ثَمَانٍ وَأَرْبَعِينَ وَمِائَةٍ ).

     ✧ Then the year two hundred and three began. Mention of the death of ʿAlī b. Mūsā al-Riḍā In this year ʿAlī b. Mūsā al-Riḍā ﷺ died. The cause of his death was that he ate grapes and ate too many of them, and died suddenly. That was at the end of Ṣafar. His death was in the city of Ṭūs. Al-Maʾmūn prayed over him and buried him next to the grave of his father al-Rashīd. When al-Maʾmūn had arrived there, he had stayed by the grave of his father. It is said that al-Maʾmūn poisoned him in grapes, for ʿAlī loved grapes. But in my view this is far-fetched. When he died, al-Maʾmūn wrote to al-Ḥasan b. Sahl informing him of the death of ʿAlī and of the calamity that had befallen him by his death. He also wrote to the people of Baghdād, the Banū al-ʿAbbās, and the clients, informing them of his death and that they had only objected to his oath of allegiance, and that he had died, and asking them to enter into obedience to him. They wrote back to him a very harsh reply. (ʿAlī b. Mūsā was born in al-Madīnah in the year one hundred and forty-eight.)

498. Tarikh (al-Tabari) 3173No grade recorded

     ذِكْرُ قَبْضِ إِبْرَاهِيمَ بْنِ الْمَهْدِيِّ عَلَى عِيسَى بْنِ مُحَمَّدٍ   وَفِي هَذِهِ السَّنَةِ، فِي آخِرِ شَوَّالٍ، حَبَسَ إِبْرَاهِيمُ بْنُ الْمَهْدِيِّ عِيسَى بْنَ مُحَمَّدِ بْنِ أَبِي خَالِدٍ. وَسَبَبُ ذَلِكَ أَنَّ عِيسَى كَانَ يُكَاتِبُ حُمَيْدًا وَالْحُسْنَ بْنَ سَهْلٍ، وَكَانَ يُظْهِرُ لِإِبْرَاهِيمَ الطَّاعَةَ، وَكَانَ كُلَّمَا قَالَ لَهُ إِبْرَاهِيمُ لِيَخْرُجَ إِلَى قِتَالِ أَحْمَدَ يَعْتَذِرُ بِأَنَّ الْجُنْدَ يُرِيدُونَ أَرْزَاقَهُمْ، وَمَرَّةً يَقُولُ: حَتَّى تُدْرَكَ الْغَلَّةُ. فَلَمَّا تَوَثَّقَ عِيسَى بِمَا يُرِيدُ، فَارَقَهُمْ عَلَى أَنْ يَدْفَعَ إِلَيْهِمْ إِبْرَاهِيمَ بْنَ الْمَهْدِيِّ يَوْمَ الْجُمْعَةِ سَلْخَ شَوَّالٍ. وَبَلَغَ الْخَبَرُ إِبْرَاهِيمَ، أَبْلَغَهُ هَارُونُ بْنُ مُحَمَّدٍ أَخُو عِيسَى، وَجَاءَ عِيسَى إِلَى بَابِ الْجِسْرِ، فَقَالَ لِلنَّاسِ: إِنِّي قَدْ سَأَلْتُ حُمَيْدًا أَلَّا يَدْخُلَ عَمَلِي، ( وَلَا أَدْخُلَ عَمَلَهُ )، ثُمَّ أَمَرَ بِحَفْرِ خَنْدَقٍ بِبَابِ الْجِسْرِ وَبَابِ الشَّامِ. وَبَلَغَ إِبْرَاهِيمَ قَوْلُهُ وَفِعْلُهُ، وَكَانَ عِيسَى قَدْ سَأَلَهُ إِبْرَاهِيمُ أَنْ يُصَلِّيَ الْجُمُعَةَ بِالْمَدِينَةِ، فَأَجَابَهُ إِلَى ذَلِكَ، فَلَمَّا تَكَلَّمَ عِيسَى بِمَا تَكَلَّمَ حَذِرَ إِبْرَاهِيمُ، وَأَرْسَلَ إِلَى عِيسَى يَسْتَدْعِيهِ، فَاعْتَلَّ عَلَيْهِ، فَتَابَعَ الرُّسُلَ بِذَلِكَ، فَحَضَرَ عِنْدَهُ بِالرُّصَافَةِ، فَلَمَّا دَخَلَ عَلَيْهِ عَاتَبَهُ سَاعَةً، وَعِيسَى يَعْتَذِرُ إِلَيْهِ وَيُنْكِرُ بَعْضَهُ، فَأَمَرَ بِهِ إِبْرَاهِيمُ فَضُرِبَ وَحُبِسَ، وَأَخَذَ عِدَّةً مِنْ قُوَّادِهِ وَأَهْلِهِ، فَحَبَسَهُمْ وَنَجَا بَعْضُهُمْ، وَفِيمَنْ نَجَا خَلِيفَتُهُ الْعَبَّاسُ. وَمَشَى بَعْضُ أَهْلِهِ إِلَى بَعْضٍ، وَحَرَّضُوا النَّاسَ عَلَى إِبْرَاهِيمَ، وَكَانَ أَشَدَّهُمُ الْعَبَّاسُ خَلِيفَةُ عِيسَى، وَكَانَ هُوَ رَأْسُهُمْ، فَاجْتَمَعُوا وَطَرَدُوا عَامِلَ إِبْرَاهِيمَ عَلَى الْجِسْرِ وَالْكَرْخِ وَغَيْرِهِ، وَظَهَرَ الْفُسَّاقُ وَالشُّطَّارُ، وَكَتَبَ الْعَبَّاسُ إِلَى حُمَيْدٍ أَنْ يَقْدَمَ عَلَيْهِمْ حَتَّى يُسَلِّمُوا إِلَيْهِ بَغْدَاذَ.

     ✧ Mention of Ibrahim b. al-Mahdi's seizure of Isa b. Muhammad In this year, at the end of Shawwal, Ibrahim b. al-Mahdi imprisoned Isa b. Muhammad b. Abi Khalid. The reason for that was that Isa was corresponding with Humayd and al-Hasan b. Sahl, while outwardly showing obedience to Ibrahim. Whenever Ibrahim told him to go out to fight Ahmad, he would excuse himself by saying that the troops wanted their stipends, and at other times he would say: "Until the produce is gathered." When Isa had secured what he wanted, he parted with them on the understanding that they would hand over Ibrahim b. al-Mahdi to him on Friday, the last day of Shawwal. The news reached Ibrahim, conveyed to him by Harun b. Muhammad, the brother of Isa. Isa came to the Bridge Gate and said to the people: "I have asked Humayd not to enter my province, and I will not enter his." Then he ordered the digging of a trench at the Bridge Gate and the Damascus Gate. His words and actions reached Ibrahim. Ibrahim had asked Isa to lead the Friday prayer in the city, and Isa had agreed to that. When Isa spoke as he did, Ibrahim became wary and sent to Isa summoning him. Isa gave an excuse, so Ibrahim continued sending messengers for that purpose, and Isa then came to him at al-Rusafah. When he entered, Ibrahim rebuked him for a while, while Isa offered excuses and denied some of it. Then Ibrahim ordered that he be struck and imprisoned. He also seized a number of his commanders and family members and imprisoned them, while some of them escaped. Among those who escaped was his deputy al-Abbas. Some of his family went to others and incited the people against Ibrahim. The most vehement of them was al-Abbas, Isa's deputy, and he was their leader. They gathered, expelled Ibrahim's governor from the Bridge, al-Karkh, and elsewhere, and the dissolute and the rabble appeared. Al-Abbas wrote to Humayd to come to them so that they might surrender Baghdad to him.

499. Tarikh (al-Tabari) 3174No grade recorded

     ذِكْرُ خَلْعِ إِبْرَاهِيمَ بْنِ الْمَهْدِيِّ   وَفِي هَذِهِ السَّنَةِ خَلَعَ أَهْلُ بَغْدَاذَ إِبْرَاهِيمَ بْنَ الْمَهْدِيِّ، وَكَانَ سَبَبَ ذَلِكَ مَا ذَكَرْنَا مِنْ قَبْضِهِ عَلَى عِيسَى بْنِ مُحَمَّدٍ، عَلَى مَا تَقَدَّمَ، فَلَمَّا كَاتَبَ أَصْحَابُهُ وَمِنْهُمُ الْعَبَّاسُ - حُمَيْدًا بِالْقُدُومِ عَلَيْهِمْ، سَارَ حَتَّى أَتَى نَهْرَ صَرْصَرٍ فَنَزَلَ عِنْدَهُ. وَخَرَجَ إِلَيْهِ الْعَبَّاسُ وَقُوَّادُ أَهْلِ بَغْدَاذَ، فَلَقُوهُ، وَكَانُوا قَدْ شَرَطُوا عَلَيْهِ أَنْ يُعْطِيَ كُلَّ جُنْدِيٍّ خَمْسِينَ دِرْهَمًا، فَأَجَابَهُمْ إِلَى ذَلِكَ، وَوَعَدَهُمْ أَنْ يَصْنَعَ لَهُمُ الْعَطَاءَ يَوْمَ السَّبْتِ ( فِي الْيَاسِرِيَّةِ ) عَلَى أَنْ يَدْعُوَ لِلْمَأْمُونِ بِالْخِلَافَةِ يَوْمَ الْجُمْعَةَ، وَيَخْلَعُوا إِبْرَاهِيمَ، فَأَجَابُوهُ إِلَى ذَلِكَ. وَلَمَّا بَلَغَ إِبْرَاهِيمَ الْخَبَرُ أَخْرَجَ عِيسَى وَمَنْ مَعَهُ مِنْ إِخْوَتِهِ مِنَ الْحَبْسِ، وَسَأَلَهُ أَنْ يَرْجِعَ إِلَى مَنْزِلِهِ، وَيَكْفِيَهُ أَمْرَ هَذَا الْجَانِبِ، فَأَبَى عَلَيْهِ. فَلَمَّا كَانَ يَوْمُ الْجُمُعَةِ أَحْضَرَ الْعَبَّاسَ بْنَ مُحَمَّدِ بْنِ أَبِي رَجَاءٍ الْفَقِيهَ، فَصَلَّى بِالنَّاسِ الْجُمُعَةَ، وَدَعَا لِلْمَأْمُونِ بِالْخِلَافَةِ، وَجَاءَ حُمَيْدٌ إِلَى الْيَاسِرِيَّةِ، فَعَرَضَ جُنْدَ بَغْدَاذَ، وَأَعْطَاهُمُ الْخَمْسِينَ الَّتِي وَعَدَهُمْ، فَسَأَلُوهُ أَنْ يُنْقِصَهُمْ عَشَرَةً عَشَرَةً لِمَا تَشَاءَمُوا بِهِ مِنْ عَلِيِّ بْنِ هِشَامٍ حِينَ أَعْطَاهُمُ الْخَمْسِينَ وَقَطَعَ الْعَطَاءَ عَنْهُمْ، فَقَالَ حُمَيْدٌ: بَلْ أَزِيدُكُمْ عَشَرَةً، وَأُعْطِيكُمْ سِتِّينَ دِرْهَمًا لِكُلِّ رَجُلٍ. فَلَمَّا بَلَغَ ذَلِكَ إِبْرَاهِيمَ دَعَا عِيسَى وَسَأَلَهُ أَنْ يُقَاتِلَ حُمَيْدًا، فَأَجَابَهُ إِلَى ذَلِكَ، فَخَلَّى سَبِيلَهُ، وَأَخَذَ مِنْهُ كُفَلَاءَ، وَكَلَّمَ عِيسَى الْجُنْدَ، وَوَعَدَهُمْ أَنْ يُعْطِيَهُمْ مِثْلَ مَا أَعْطَاهُمْ حُمَيْدٌ، فَأَبَوْا ذَلِكَ، فَعَبَرَ إِلَيْهِمْ عِيسَى وَقُوَّادُ الْجَانِبِ الشَّرْقِيِّ، وَوَعَدَ أُولَئِكَ الْجُنْدَ أَنْ يَزِيدَهُمْ عَلَى السِتِّينَ، فَشَتَمُوهُ وَأَصْحَابَهُ، وَقَالُوا: لَا نُرِيدُ إِبْرَاهِيمَ. فَقَاتَلَهُمْ سَاعَةً، ثُمَّ أَلْقَى نَفْسَهُ فِي وَسَطِهِمْ، حَتَّى أَخَذُوهُ شِبْهَ الْأَسِيرِ، فَأَخَذَهُ بَعْضُ قُوَّادِهِ، فَأَتَى بِهِ مَنْزِلَهُ، وَرَجَعَ الْبَاقُونَ إِلَى إِبْرَاهِيمَ، فَأَخْبَرُوهُ الْخَبَرَ، فَاغْتَمَّ لِذَلِكَ. وَكَانَ الْمُطَّلِبُ بْنُ عَبْدِ اللَّهِ بْنِ مَالِكٍ قَدِ اخْتَفَى مِنْ إِبْرَاهِيمَ، كَمَا ذَكَرْنَا، فَلَمَّا قَدِمَ حُمَيْدٌ أَرَادَ الْعُبُورَ إِلَيْهِ، فَعَلِمُوا بِهِ فَأَخَذُوهُ، وَأَحْضَرُوهُ عِنْدَ إِبْرَاهِيمَ، فَحَبَسَهُ ثَلَاثَةَ أَيَّامٍ، ثُمَّ خَلَّى عَنْهُ لِلَيْلَةٍ خَلَتْ مِنْ ذِي الْحِجَّةِ. ذِكْرُ اخْتِفَاءِ إِبْرَاهِيمَ بْنِ الْمَهْدِيِّ   وَفِي هَذِهِ السَّنَةِ اخْتَفَى إِبْرَاهِيمُ بْنُ الْمَهْدِيِّ، وَكَانَ سَبَبَ ذَلِكَ أَنَّ حُمَيْدًا تَحَوَّلَ فَنَزَلَ عِنْدَ أَرْحَاءِ عَبْدِ اللَّهِ بْنِ مَالِكٍ، فَلَمَّا رَأَى أَصْحَابُ إِبْرَاهِيمَ وَقُوَّادُهُ ذَلِكَ تَسَلَّلُوا إِلَيْهِ، فَصَارَ عَامَّتُهُمْ عِنْدَهُ، وَأَخَذُوا لَهُ الْمَدَائِنَ. فَلَمَّا رَأَى إِبْرَاهِيمُ فِعْلَهُمْ أَخْرَجَ جَمِيعَ مَنْ بَقِيَ عِنْدَهُ حَتَّى يُقَاتِلُوا، فَالْتَقَوْا عَلَى جِسْرِ نَهْرِ دَيَالَى، فَاقْتَتَلُوا، فَهَزَمَهُمْ حُمَيْدٌ، وَتَبِعَهُمْ أَصْحَابُهُ، حَتَّى دَخَلُوا بَغْدَاذَ، وَذَلِكَ سَلْخَ ذِي الْقِعْدَةِ. فَلَمَّا كَانَ الْأَضْحَى اخْتَفَى الْفَضْلُ بْنُ الرَّبِيعِ، ثُمَّ تَحَوَّلَ إِلَى حُمَيْدٍ، وَجَعَلَ الْهَاشِمِيُّونَ وَالْقَوَّادُ يَأْتُونَ حُمَيْدًا وَاحِدًا بَعْدَ وَاحِدٍ، فَلَمَّا رَأَى ذَلِكَ إِبْرَاهِيمُ سُقِطَ فِي يَدَيْهِ، وَشَقَّ عَلَيْهِ، وَكَاتَبَ الْمُطَّلِبُ حُمَيْدًا لِيُسَلِّمَ إِلَيْهِ ذَلِكَ الْجَانِبَ، وَكَانَ سَعِيدُ بْنُ السَّاجُورِ، وَأَبُو الْبَطِّ وَغَيْرُهُمَا، يُكَاتِبُونَ عَلِيَّ بْنَ هِشَامٍ عَلَى أَنْ يَأْخُذُوا لَهُ إِبْرَاهِيمَ، فَلَمَّا عَلِمَ إِبْرَاهِيمُ بِأَمْرِهِمْ، وَمَا اجْتَمَعَ عَلَيْهِ كُلُّ قَوْمٍ مِنْ أَصْحَابِهِ، جَعَلَ يُدَارِيهِمْ، فَلَمَّا جَنَّهُ اللَّيْلُ اخْتَفَى لَيْلَةَ الْأَرْبَعَاءِ لِثَلَاثَ عَشْرَةَ بَقِيَتْ مِنْ ذِي الْحِجَّةِ. وَبَعَثَ الْمُطَّلِبُ إِلَى حُمَيْدٍ يُعْلِمُهُ أَنَّهُ قَدْ أَحْدَقَ بِدَارِ إِبْرَاهِيمَ، وَكَتَبَ ابْنُ السَّاجُورِ إِلَى عَلِيِّ بْنِ هِشَامٍ، فَرَكِبَ حُمَيْدٌ مِنْ سَاعَتِهِ مِنْ أَرْحَاءِ عَبْدِ اللَّهِ، فَأَتَى بَابَ الْجِسْرِ، وَجَاءَ عَلِيُّ بْنُ هِشَامٍ حَتَّى نَزَلَ نَهْرَ بَيْنَ، ثُمَّ تَقَدَّمَ إِلَى مَسْجِدِ كَوْثَرٍ، وَأَقْبَلَ حُمَيْدٌ إِلَى دَارِ إِبْرَاهِيمَ، فَطَلَبُوهُ فَلَمْ يَجِدُوهُ فِيهَا، فَلَمْ يَزَلْ إِبْرَاهِيمُ مُتَوَارِيًا حَتَّى جَاءَ الْمَأْمُونُ، وَبَعْدَ مَا قَدِمَ، حَتَّى كَانَ مِنْ أَمْرِهِ مَا كَانَ. وَكَانَتْ أَيَّامُ إِبْرَاهِيمَ سَنَةً وَأَحَدَ عَشَرَ شَهْرًا وَاثْنَيْ عَشَرَ يَوْمًا، وَكَانَ بَعْدَهُ عَلِيُّ بْنُ هِشَامٍ عَلَى شَرْقِيِّ بَغْدَاذَ، وَحُمَيْدٌ عَلَى غَرْبِيِّهَا. وَكَانَ إِبْرَاهِيمُ قَدْ أَطْلَقَ سَهْلَ بْنَ سَلَامَةَ مِنَ الْحَبْسِ، وَكَانَ النَّاسُ يَظُنُّونَهُ قَدْ قُتِلَ، فَكَانَ يَدْعُو فِي مَسْجِدِ الرُّصَافَةِ إِلَى مَا كَانَ عَلَيْهِ، فَإِذَا جَاءَ اللَّيْلُ يُرَدُّ إِلَى حَبْسِهِ، ثُمَّ إِنَّهُ أَطْلَقَهُ، وَخَلَّى سَبِيلَهُ لِلَيْلَةٍ خَلَتْ مِنْ ذِي الْحِجَّةِ، فَذَهَبَ، فَاخْتَفَى، ثُمَّ ظَهَرَ بَعْدَ هَرَبِ إِبْرَاهِيمَ، فَقَرَّبَهُ حُمَيْدٌ وَأَحْسَنَ إِلَيْهِ، وَرَدَّهُ إِلَى أَهْلِهِ، فَلَمَّا جَاءَ الْمَأْمُونُ أَجَازَهُ وَوَصَلَهُ.

     ✧ Mention of the deposition of Ibrāhīm b. al-Mahdī In this year the people of Baghdādh deposed Ibrāhīm b. al-Mahdī. The reason for that was what we have mentioned of his seizure of ʿĪsā b. Muḥammad, as previously related. When his associates, among them al-ʿAbbās, wrote to Ḥumayd to come to them, he marched until he reached the Nahr Ṣarṣar and encamped by it. Al-ʿAbbās and the commanders of the people of Baghdādh went out to him and met him. They had stipulated to him that he give every soldier fifty dirhams. He agreed to that and promised them that he would make the payment to them on Saturday in al-Yāsiriyyah, on condition that he be proclaimed for al-Maʾmūn as caliph on Friday and that they depose Ibrāhīm. They agreed to that. When the news reached Ibrāhīm, he brought out ʿĪsā and his brothers who were with him from prison, and asked him to return to his house and to suffice him in the matter of this side, but he refused. When Friday came, he brought al-ʿAbbās b. Muḥammad b. Abī Rajāʾ the jurist, and he led the people in the Friday prayer and proclaimed al-Maʾmūn as caliph. Ḥumayd came to al-Yāsiriyyah and reviewed the army of Baghdādh and gave them the fifty he had promised them. They asked him to reduce it by ten at a time because of the ill omen they associated with ʿAlī b. Hishām when he gave them the fifty and then cut off their pay. Ḥumayd said: Rather, I will increase you by ten and give you sixty dirhams for each man. When that reached Ibrāhīm, he summoned ʿĪsā and asked him to fight Ḥumayd. He agreed to that, so he released him and took sureties from him. ʿĪsā spoke to the troops and promised them that he would give them the like of what Ḥumayd had given them, but they refused that. So ʿĪsā and the commanders of the eastern side crossed over to them and promised those troops that he would increase them over the sixty. But they reviled him and his companions and said: We do not want Ibrāhīm. He fought them for a while, then threw himself into their midst until they took him like a captive. One of his commanders took him and brought him to his house, and the rest returned to Ibrāhīm and told him the news, and he was grieved by that. Al-Muṭṭalib b. ʿAbd Allāh b. Mālik had gone into hiding from Ibrāhīm, as we have mentioned. When Ḥumayd arrived, he wanted to cross over to him, but they learned of him and seized him and brought him before Ibrāhīm, who imprisoned him for three days, then released him on the night of the first of Dhū al-Ḥijjah. Mention of the hiding of Ibrāhīm b. al-Mahdī In this year Ibrāhīm b. al-Mahdī went into hiding. The reason for that was that Ḥumayd moved and encamped at the mills of ʿAbd Allāh b. Mālik. When Ibrāhīm's companions and commanders saw that, they slipped away to him, and most of them came to be with him, and they seized al-Madāʾin for him. When Ibrāhīm saw their action, he sent out all who remained with him to fight. They met at the bridge of Nahr Dayālā and fought, and Ḥumayd defeated them. His companions pursued them until they entered Baghdādh, and that was on the last day of Dhū al-Qaʿdah. On the Day of Sacrifice, al-Faḍl b. al-Rabīʿ went into hiding, then went over to Ḥumayd. The Hāshimites and the commanders began coming to Ḥumayd one after another. When Ibrāhīm saw that, he was at a loss and it distressed him. Al-Muṭṭalib wrote to Ḥumayd to hand over that side to him. Saʿīd b. al-Sājūr, Abū al-Baṭṭ, and others were writing to ʿAlī b. Hishām to seize Ibrāhīm for him. When Ibrāhīm learned of their affair and of what every group of his companions had agreed upon, he began to conciliate them. But when night fell, he went into hiding on Wednesday night, thirteen nights remaining of Dhū al-Ḥijjah. Al-Muṭṭalib sent to Ḥumayd informing him that he had surrounded Ibrāhīm's house. Ibn al-Sājūr wrote to ʿAlī b. Hishām. Ḥumayd rode immediately from the mills of ʿAbd Allāh and came to Bāb al-Jisr, and ʿAlī b. Hishām came and encamped at Nahr Bayn, then advanced to the mosque of Kawthar. Ḥumayd approached Ibrāhīm's house, and they searched for him but did not find him there. Ibrāhīm remained in hiding until al-Maʾmūn came, and even after he arrived, until his affair came to what it came to. Ibrāhīm's days were one year, eleven months, and twelve days. After him, ʿAlī b. Hishām was over eastern Baghdādh and Ḥumayd over its western side. Ibrāhīm had released Sahl b. Salāmah from prison, and people had thought he had been killed. He used to call in the mosque of al-Ruṣāfah to what he was upon, and when night came he was returned to his prison. Then he released him and let him go on the night of the first of Dhū al-Ḥijjah, and he went and hid. Then he appeared after Ibrāhīm's flight, and Ḥumayd brought him near and treated him well and returned him to his family. When al-Maʾmūn came, he rewarded him and gave him gifts.

500. Tarikh (al-Tabari) 3175No grade recorded

     وَفِي هَذِهِ السَّنَةِ غَلَبَتِ السَّوْدَاءُ عَلَى الْحَسَنِ بْنِ سَهْلٍ حَتَّى قُيِّدَ فِي الْحَدِيدِ وَأُودِعَ فِي بَيْتٍ، فَكَتَبَ الْأُمَرَاءُ بِذَلِكَ إِلَى الْمَأْمُونِ فَكَتَبَ إِلَيْهِمْ: إِنِّي وَاصِلٌ عَلَى إِثْرِ كِتَابِي هَذَا، ثُمَّ جَرَتْ حُرُوبٌ كَثِيرَةٌ بَيْنَ إِبْرَاهِيمَ وَأَهْلِ بَغْدَادَ وَتَنَكَّرُوا عَلَيْهِ وَأَبْغَضُوهُ. وَظَهَرَتِ الْفِتَنُ وَالشُّطَّارُ وَالْفُسَّاقُ بِبَغْدَادَ وَتَفَاقَمَ الْحَالُ وَصَلَّوْا يَوْمَ الْجُمُعَةِ ظُهْرًا، أَمَّهُمُ الْمُؤَذِّنُ مِنْ غَيْرِ خُطْبَةٍ؛ صَلَّوْا أَرْبَعَ رَكَعَاتٍ، وَاشْتَدَّ الْأَمْرُ، وَاخْتَلَفَ النَّاسُ فِيمَا بَيْنَهُمْ فِي إِبْرَاهِيمَ وَالْمَأْمُونِ، ثُمَّ غَلَبَتِ الْمَأْمُونِيَّةُ عَلَيْهِمْ.

     ✧ In this year, black bile overpowered al-Ḥasan b. Sahl to the point that he was fettered in iron and confined in a room. The commanders wrote about that to al-Maʾmūn, and he wrote to them: “I am arriving on the heels of this letter of mine.” Then many wars took place between Ibrāhīm and the people of Baghdad, and they turned against him and hated him. Strife, rogues, and dissolute people appeared in Baghdad, and the situation worsened. They prayed the Friday prayer as ẓuhr; the muezzin led them without a sermon—they prayed four rakʿahs. The matter became severe, and the people differed among themselves regarding Ibrāhīm and al-Maʾmūn. Then the supporters of al-Maʾmūn prevailed over them.

Showing the first 500 hadith of this chapter.