Tarikh (al-Tabari) 2435
The Year 100 of the Prophetic Hijrah
ابْتِدَاءِ الدَّعْوَةِ الْعَبَّاسِيَّةِ وَفِي سنة مائة من الهجرة كَانَ بُدُوُّ دَعْوَةِ بَنِي الْعَبَّاسِ وَذَلِكَ أَنَّ مُحَمَّدَ بْنَ عَلِيِّ بْنِ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ وَكَانَ مُقِيمًا بِأَرْضِ الشُّرَاةِ بَعَثَ مِنْ جِهَتِهِ رَجُلًا يُقَالُ لَهُ: مَيْسَرَةُ. إِلَى الْعِرَاقِ وَأَرْسَلَ طَائِفَةً أُخْرَى وَهُمْ; مُحَمَّدُ بْنُ خُنَيْسٍ وَأَبُو عِكْرِمَةَ السَّرَّاجُ وَهُوَ أَبُو مُحَمَّدٍ الصَّادِقُ وَحَيَّانُ الْعَطَّارُ خَالُ إِبْرَاهِيمَ بْنِ سَلَمَةَ إِلَى خُرَاسَانَ وَعَلَيْهَا يَوْمئِذٍ الْجَرَّاحُ بْنُ عَبْدِ اللَّهِ الْحَكَمِيُّ قَبْلَ أَنْ يُعْزَلَ فِي رَمَضَانَ وَأَمَرَهُمْ بِالدُّعَاءِ إِلَيْهِ، وَإِلَى أَهْلِ بَيْتِهِ فَلَقُوا مَنْ لَقُوا ثُمَّ انْصَرَفُوا بِكُتُبِ مَنِ اسْتَجَابَ مِنْهُمْ إِلَى مَيْسَرَةَ، الَّذِي بِالْعِرَاقِ فَبَعَثَ بِهَا إِلَى مُحَمَّدِ بْنِ عَلِيٍّ فَفَرِحَ بِهَا وَاسْتَبْشَرَ وَسَرَّهُ وَكَانَ مَبَادِئَ أَمْرٍ قَدْ كَتَبَ اللَّهُ إِتْمَامَهُ وَأَوَّلَ رَأْيٍ قَدْ أَحْكَمَ اللَّهُ إِبْرَامَهُ، وَذَلِكَ أَنَّ دَوْلَةَ بَنِي أُمَيَّةَ قَدْ بَانَ عَلَيْهَا مَخَايِلُ الْوَهْنِ وَالضَّعْفِ، وَلَا سِيَّمَا بَعْدَ مَوْتِ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ. وَقَدِ اخْتَارَ أَبُو مُحَمَّدٍ الصَّادِقُ لِمُحَمَّدِ بْنِ عَلِيٍّ اثْنَيْ عَشَرَ نَقِيبًا وَهُمْ; سُلَيْمَانُ بْنُ كَثِيرٍ الْخُزَاعِيُّ وَلَاهِزُ بْنُ قُرَيْظٍ التَّمِيمِيُّ وَقَحْطَبَةُ بْنُ شَبِيبٍ الطَّائِيُّ وَمُوسَى بْنُ كَعْبٍ التَّمِيمِيُّ وَخَالِدُ بْنُ إِبْرَاهِيمَ أَبُو دَاوُدَ مِنْ بَنِي عَمْرِو بْنِ شَيْبَانَ بْنِ ذَهَبٍ وَالْقَاسِمُ بْنُ مُجَاشِعٍ التَّمِيمِيُّ وَعِمْرَانُ بْنُ إِسْمَاعِيلَ أَبُو النَّجْمِ مَوْلًى لِآلِ أَبِي مُعَيْطٍ وَمَالِكُ بْنُ الْهَيْثَمِ الْخُزَاعِيُّ وَطَلْحَةُ بْنُ زُرَيْقٍ الْخُزَاعِيُّ وَعَمْرُو بْنُ أَعْيَنَ أَبُو حَمْزَةَ مَوْلًى لِخُزَاعَةَ وَشِبْلُ بْنُ طَهْمَانَ أَبُو عَلِيٍّ الْهَرَوِيُّ مَوْلًى لِبَنِي حَنِيفَةَ وَعِيسَى ابْنُ أَعْيَنَ مَوْلَى خُزَاعَةَ أَيْضًا. وَاخْتَارَ مِنْهُمْ سَبْعِينَ رَجُلًا أَيْضًا. وَكَتَبَ إِلَيْهِمْ مُحَمَّدُ بْنُ عَلِيٍّ كِتَابًا يَكُونُ مِثَالًا وَسِيرَةً يَقْتَدُونَ بِهَا وَيَسِيرُونَ بِهَا. كَانَ يَقُولُ لِرِجَالِ أَهْلِ الدَّعْوَةِ حِينَ أَرَادَ تَوْجِيهَهُمْ: أَمَّا الْكُوفَةُ وَسَوَادُهَا فَهُنَاكَ شِيعَةُ عَلِيٍّ وَوَلَدِهِ، وَأَمَّا الْبَصْرَةُ وَسَوَادُهَا فَعُثْمَانِيَّةٌ تَرَى الْكَفَّ، تَقُولُ: كُنْ عَبْدَ اللَّهِ الْمَقْتُولَ وَلَا تَكُنْ عَبْدَ اللَّهِ الْقَاتِلَ، وَأَمَّا الْجَزِيرَةُ فَحَرُورِيَّةٌ، وَأَمَّا الرِّقَّةُ فَمُسْلِمُونَ أَحْلَافُ النَّصَارَى، وَأَمَّا أَهْلُ الشَّامِ فَلَا يَعْرِفُونَ إِلَّا طَاعَةَ بَنِي مَرْوَانَ، وَأَمَّا أَهْلُ مَكَّةَ وَالْمَدِينَةِ فَقَدْ غَلَبَ عَلَيْهَا أَبُو بَكْرٍ وَعُمَرُ، وَلَكِنْ عَلَيْكُمْ بِخُرَاسَانَ فَإِنَّ هُنَاكَ الصُّدُورَ السَّلِيمَةَ وَالْقُلُوبَ الْفَارِغَةَ الَّتِي [لَمْ] تَتَقَسَّمْهَا الْأَهْوَاءُ وَلَمْ تَتَوَزَّعْهَا النِّحَلُ.
Translation
✧ The Beginning of the Abbasid Daʿwah. In the year 100 of the Hijrah was the beginning of the daʿwah of Banū al-ʿAbbās. That is because Muḥammad b. ʿAlī b. ʿAbd Allāh b. ʿAbbās, who was residing in the land of al-Shurāh, sent on his behalf a man called Maysarah to Iraq, and he sent another group, namely: Muḥammad b. Khunays, Abū ʿIkrimah al-Sarrāj (who is Abū Muḥammad al-Ṣādiq), and Ḥayyān al-ʿAṭṭār, the maternal uncle of Ibrāhīm b. Salamah, to Khurāsān, over which at that time was al-Jarrāḥ b. ʿAbd Allāh al-Ḥakamī, before he was dismissed in Ramaḍān. He commanded them to call people to him and to the people of his house. They met those they met, then departed with letters of those among them who responded to Maysarah, who was in Iraq. He sent them to Muḥammad b. ʿAlī, who rejoiced at them, was gladdened, and was pleased. It was the beginnings of a matter whose completion God had decreed, and a first counsel whose conclusion God had made firm. That is because the state of Banū Umayyah had shown signs of weakness and frailty, especially after the death of ʿUmar b. ʿAbd al-ʿAzīz. Abū Muḥammad al-Ṣādiq chose for Muḥammad b. ʿAlī twelve naqībs, namely: Sulaymān b. Kathīr al-Khuzāʿī, Lāhiz b. Qurayẓ al-Tamīmī, Qaḥṭabah b. Shabīb al-Ṭāʾī, Mūsā b. Kaʿb al-Tamīmī, Khālid b. Ibrāhīm Abū Dāwūd of Banū ʿAmr b. Shaybān b. Dhahab, al-Qāsim b. Mujāshiʿ al-Tamīmī, ʿImrān b. Ismāʿīl Abū al-Najm, a client of the family of Abū Muʿayṭ, Mālik b. al-Haytham al-Khuzāʿī, Ṭalḥah b. Zurayq al-Khuzāʿī, ʿAmr b. Aʿyan Abū Ḥamzah, a client of Khuzāʿah, Shibl b. Ṭahmān Abū ʿAlī al-Harawī, a client of Banū Ḥanīfah, and ʿĪsā b. Aʿyan, also a client of Khuzāʿah. He also chose from among them seventy men. Muḥammad b. ʿAlī wrote them a letter to serve as a model and a course of conduct that they would follow and act upon. He used to say to the men of the people of the daʿwah when he wanted to dispatch them: As for al-Kūfah and its surrounding district, there are the Shīʿah of ʿAlī and his son. As for al-Baṣrah and its surrounding district, they are ʿUthmānīs who advocate restraint, saying: Be ʿAbd Allāh the slain, and do not be ʿAbd Allāh the slayer. As for al-Jazīrah, they are Ḥarūrīs. As for al-Raqqah, they are Muslims allied with the Christians. As for the people of al-Shām, they know nothing but obedience to Banū Marwān. As for the people of Makkah and Madinah, Abū Bakr and ʿUmar have prevailed over them. But you must go to Khurāsān, for there are sound hearts and empty breasts that have not been divided by whims nor distributed among sects.
Grades by grader
No grade is recorded for this wording.