Tarikh (al-Tabari) 2557
The Year 119 AH
قَتْلِ الْمُغِيرَةِ بْنِ سَعِيدٍ وَبَيَانٍ وفِي سنة تسع عشرة ومائة خَرَجَ الْمُغِيرَةُ بْنُ سَعِيدٍ وَبَيَانٌ فِي سِتَّةِ نَفَرٍ، وَكَانُوا يُسَمَّوْنَ الْوُصَفَاءَ، وَكَانَ الْمُغِيرَةُ سَاحِرًا، وَكَانَ يَقُولُ: لَوْ أَرَدْتُ أَنْ أُحْيِيَ عَادًا وَثَمُودَ وَقُرُونًا بَيْنَ ذَلِكَ كَثِيرَةً لَفَعَلْتُ. وَبَلَغَ خَالِدَ بْنَ عَبْدِ اللَّهِ الْقَسْرِيَّ خُرُوجُهُمْ بِظَهْرِ الْكُوفَةِ وَهُوَ يَخْطُبُ فَقَالَ: أَطْعِمُونِي مَاءً، فَقَالَ يَحْيَى بْنُ نَوْفَلَ فِي ذَلِكَ: أَخَالِدُ لَا جَزَاكَ اللَّهُ خَيْرًا وَأَيْرٌ فِي حِرِّ أُمِّكَ مِنْ أَمِيرِ وَكُنْتَ لَدَى الْمُغِيرَةِ عَبْدَ سَوْءٍ تَبُولُ مِنَ الْمَخَافَةِ لِلزَّئِيرِ وَقُلْتَ لِمَا أَصَابَكَ أَطْعِمُونِي شَرَابًا ثُمَّ بُلْتَ عَلَى السَّرِيرِ لِأَعْلَاجٍ ثَمَانِيَةٍ وَشَيْخٍ كَبِيرِ السِّنِّ لَيْسَ بِذِي نَصِيرِ فَأَرْسَلَ خَالِدٌ فَأَخَذَهُمْ. قَالَ سَعِيدُ بْنُ مُرَادَابَنْدَ: رَأَيْتُ خَالِدًا حِينَ أُتِيَ بِالْمُغِيرَةِ وَبَيَانٍ فِي سِتَّةِ نَفَرٍ أَوْ سَبْعَةٍ، أَمَرَ بِسَرِيرِهِ فَأُخْرِجَ إِلَى الْمَسْجِدِ الْجَامِعِ، وَأَمَرَ بِأَطْنَانِ قَصَبٍ وَنِفْطٍ، فَأُحْضِرَا ثُمَّ أَمَرَ الْمُغِيرَةَ أَنْ يَتَنَاوَلَ طُنًّا فَتَأَنَّى، فَصُبِّتِ السِّيَاطُ عَلَى رَأْسِهِ، فَتَنَاوَلَ طُنًّا فَاحْتَضَنَهُ، فَشَدَّ عَلَيْهِ، ثُمَّ صُبَّ عَلَيْهِ وَعَلَى الطُّنِّ نِفْطٌ ثُمَّ أُلْهِبَتْ فِيهِمَا النَّارُ فَاحْتَرَقَا، ثُمَّ أَمَرَ الرَّهْطَ فَفَعَلُوا كَذَلِكَ. ثُمَّ أَمَرَ بَيَانًا آخِرَهُمْ فَتَقَدَّمَ إِلَى الطُّنِّ مُبَادِرًا فَاحْتَضَنَهُ، فَقَالَ خَالِدٌ: وَيْلَكُمْ فِي كُلِّ أَمْرِكُمْ تَحْمُقُونَ، هَلَّا رَأَّسْتُمْ هَذَا لَا الْمُغِيرَةَ، ثُمَّ أَحْرَقَهُ. وَأَرْسَلَ إِلَى مَالِكِ بْنِ أَعْيَنَ الْجَرْمِيِّ فَسَأَلَهُ، فَصَدَقَهُ، فَتَرَكَهُ. وَكَانَ رَأْيُ الْمُغِيرَةِ التَّجْسِيمَ، يَقُولُ: إِنَّ اللَّهَ عَلَى صُورَةِ رَجُلٍ عَلَى رَأْسِهِ تَاجٌ، وَإِنَّ أَعْضَاءَهُ عَلَى عَدَدِ حُرُوفِ الْهِجَاءِ وَيَقُولُ مَا لَا يَنْطِقُ بِهِ لِسَانٌ، تَعَالَى اللَّهُ عَنْ ذَلِكَ، يَقُولُ: إِنَّ اللَّهَ تَعَالَى لَمَّا أَرَادَ أَنْ يَخْلُقَ تَكَلَّمَ بِاسْمِهِ الْأَعْظَمِ فَطَارَ فَوَقَعَ عَلَى تَاجِهِ، ثُمَّ كَتَبَ بِإِصْبَعِهِ عَلَى كَفِّهِ أَعْمَالَ عِبَادِهِ مِنَ الْمَعَاصِي وَالطَّاعَاتِ، فَلَمَّا رَأَى الْمَعَاصِيَ ارْفَضَّ عَرَقًا، فَاجْتَمَعَ مِنْ عَرَقِهِ بَحْرَانِ أَحَدُهُمَا مِلْحٌ مُظْلِمٌ وَالْآخَرُ عَذْبٌ نَيِّرٌ، ثُمَّ اطَّلَعَ فِي الْبَحْرِ فَرَأَى ظِلَّهُ فَذَهَبَ لِيَأْخُذَهُ فَطَارَ فَأَدْرَكَهُ، فَقَلَعَ عَيْنَيْ ذَلِكَ الظِّلِّ وَمَحَقَهُ، فَخَلَقَ مِنْ عَيْنَيْهِ الشَّمْسَ وَسَمَاءً أُخْرَى، وَخَلَقَ مِنَ الْبَحْرِ الْمِلْحِ الْكُفَّارَ، وَمِنَ الْبَحْرِ الْعَذْبِ الْمُؤْمِنِينَ، وَكَانَ يَقُولُ بِإِلَهِيَّةِ عَلِيٍّ وَتَكْفِيرِ أَبِي بَكْرٍ وَعُمَرَ وَسَائِرِ الصَّحَابَةِ إِلَّا مَنْ ثَبَتَ مَعَ عَلِيٍّ، وَكَانَ يَقُولُ: إِنَّ الْأَنْبِيَاءَ لَمْ يَخْتَلِفُوا فِي شَيْءٍ مِنَ الشَّرَائِعِ، وَكَانَ يَقُولُ بِتَحْرِيمِ مَاءِ الْفُرَاتِ وَكُلِّ نَهْرٍ أَوْ عَيْنٍ أَوْ بِئْرٍ وَقَعَتْ فِيهِ نَجَاسَةٌ، وَكَانَ يَخْرُجُ إِلَى الْمَقْبَرَةِ فَيَتَكَلَّمُ فَيُرَى أَمْثَالُ الْجَرَادِ عَلَى الْقُبُورِ. وَجَاءَ الْمُغِيرَةُ إِلَى مُحَمَّدٍ الْبَاقِرِ فَقَالَ لَهُ: أَقْرِرْ أَنَّكَ تَعْلَمُ الْغَيْبَ حَتَّى أَجْبِيَ لَكَ الْعِرَاقَ. فَنَهَرَهُ وَطَرَدَهُ. وَجَاءَ إِلَى ابْنِهِ جَعْفَرِ بْنِ مُحَمَّدٍ الصَّادِقِ فَقَالَ لَهُ مِثْلَ ذَلِكَ، فَقَالَ: أَعُوذُ بِاللَّهِ ! وَكَانَ الشَّعْبِيُّ يَقُولُ لِلْمُغِيرَةِ: مَا فَعَلَ الْإِمَامُ ؟ فَيَقُولُ: أَتَتَهَزَّأُ بِهِ ؟ فَيَقُولُ: لَا إِنَّمَا أَتَهَزَّأُ بِكَ. وَأَمَّا بَيَانٌ فَإِنَّهُ يَقُولُ بِإِلَهِيَّةِ عَلِيٍّ، وَإِنَّ الْحَسَنَ وَالْحُسَيْنَ إِلَهَانِ، وَمُحَمَّدَ ابْنَ الْحَنَفِيَّةِ بَعْدَهُمْ، ثُمَّ بَعْدَهُ ابْنُهُ أَبُو هَاشِمِ بْنِ مُحَمَّدٍ بِنَوْعٍ مِنَ التَّنَاسُخِ، وَكَانَ يَقُولُ: إِنَّ اللَّهَ تَعَالَى يَفْنَى جَمِيعُهُ إِلَّا وَجْهَهُ، وَيَحْتَجُّ بِقَوْلِهِ: ( وَيَبْقَى وَجْهُ رَبِّكَ ذُو الْجَلَالِ وَالْإِكْرَامِ ). تَعَالَى اللَّهُ عَمَّا يَقُولُ الظَّالِمُونَ وَالْجَاحِدُونَ عُلُوًّا كَبِيرًا. وَادَّعَى النُّبُوَّةَ، وَزَعَمَ أَنَّهُ الْمُرَادُ بِقَوْلِهِ تَعَالَى: ( هَذَا بَيَانٌ لِلنَّاسِ ). وَذَكَرَ ابْنُ جَرِيرٍ لَهُ غَيْرَ ذَلِكَ مِنَ الْأَحْوَالِ الَّتِي تَدُلُّ عَلَى سِحْرِهِ وَفُجُورِهِ.
Translation
✧ THE KILLING OF AL-MUGHĪRAH B. SAʿĪD AND BAYĀN In the year one hundred and nineteen, al-Mughīrah b. Saʿīd and Bayān came out in a group of six men. They were called al-Wuṣafāʾ. Al-Mughīrah was a sorcerer, and he used to say: “If I wanted to revive ʿĀd, Thamūd, and many generations between them, I would do it.” Khālid b. ʿAbd Allāh al-Qasrī learned of their rising at the outskirts of al-Kūfah while he was delivering a sermon, and he said: “Give me water to drink.” Yaḥyā b. Nawfal said about that: Akhālid, may God not reward you well—and a penis in your mother's vulva is better than an emir! You were, with al-Mughīrah, a bad slave, Urinat from fear of the lion's roar. And you said, when it befell you: “Give me A drink,” then you urinated upon the couch For eight uncircumcised men and an old man Of advanced age, with no helper. Then Khālid sent and seized them. Saʿīd b. Murādabandah said: I saw Khālid when al-Mughīrah and Bayān were brought in a group of six or seven. He ordered his bed to be brought out to the congregational mosque, and he ordered bundles of reeds and naphtha, and they were brought. Then he ordered al-Mughīrah to take hold of a bundle. He hesitated, so whips were poured upon his head. He took a bundle and hugged it, and he was bound to it. Then naphtha was poured over him and the bundle, and fire was kindled in them, and they burned. Then he ordered the group, and they did likewise. Then he ordered Bayān, the last of them. He advanced to the bundle hastily and hugged it. Khālid said: “Woe to you! In all your affairs you are foolish. Why did you not make this one your leader instead of al-Mughīrah?” Then he burned him. He sent for Mālik b. Aʿyan al-Jarmī and questioned him, and he told him the truth, so he left him. Al-Mughīrah's doctrine was anthropomorphism (al-tajsīm). He used to say that God is in the form of a man, with a crown on His head, and that His limbs are as numerous as the letters of the alphabet. He used to say what the tongue cannot utter—God is exalted above that. He used to say that God, may He be exalted, when He wanted to create, spoke His greatest name, and it flew and fell upon His crown. Then He wrote with His finger upon His palm the deeds of His servants, both acts of disobedience and acts of obedience. When He saw the acts of disobedience, He broke out in sweat, and from His sweat two seas gathered: one salty and dark, the other sweet and bright. Then He looked into the sea and saw His shadow. He went to seize it, but it flew, and He caught it. He plucked out the eyes of that shadow and obliterated it. From its eyes He created the sun and another heaven. From the salty sea He created the unbelievers, and from the sweet sea the believers. He used to proclaim the divinity of ʿAlī and declare Abū Bakr, ʿUmar, and the rest of the Companions to be unbelievers, except those who remained steadfast with ʿAlī. He used to say that the prophets did not differ in anything of the religious laws. He used to declare forbidden the water of the Euphrates and every river, spring, or well into which impurity had fallen. He would go out to the graveyard and speak, and something like locusts would be seen upon the graves. Al-Mughīrah came to Muḥammad al-Bāqir and said to him: “Acknowledge that you know the unseen, and I will collect the land tax of Iraq for you.” So he rebuked him and drove him away. He came to his son Jaʿfar b. Muḥammad al-Ṣādiq and said to him the like of that, and he said: “I seek refuge in God!” Al-Shaʿbī used to say to al-Mughīrah: “What has the Imam done?” He would say: “Are you mocking him?” He would say: “No, I am only mocking you.” As for Bayān, he used to proclaim the divinity of ʿAlī, and that al-Ḥasan and al-Ḥusayn were two gods, and Muḥammad b. al-Ḥanafiyyah after them, then after him his son Abū Hāshim b. Muḥammad by a kind of metempsychosis. He used to say that God, may He be exalted, will wholly perish except His face, and he would cite His saying: “And the face of your Lord, full of majesty and honor, shall remain” [Q 55:27]. God is exalted above what the wrongdoers and deniers say, in great loftiness. He claimed prophethood and asserted that he was the one intended by His saying, may He be exalted: “This is a clear statement (bayān) for mankind” [Q 3:138]. Ibn Jarīr mentioned other things about him that indicate his sorcery and wickedness.
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