Dalil
العربية

Tarikh (al-Tabari) 2571

The Year 121 AH

ظُهُورِ زَيْدِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ  وقَدِ اخْتَلَفُوا فِي سَبَبِ خِلَافِهِ، فَقِيلَ: إِنَّ زَيْدًا وَدَاوُدَ بْنَ عَلِيِّ بْنِ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ وَمُحَمَّدَ بْنَ عُمَرَ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ قَدِمُوا عَلَى خَالِدِ بْنِ عَبْدِ اللَّهِ الْقَسْرِيِّ بِالْعِرَاقِ فَأَجَازَهُمْ وَرَجَعُوا إِلَى الْمَدِينَةِ، فَلَمَّا وَلِيَ يُوسُفُ بْنُ عُمَرَ كَتَبَ إِلَى هِشَامٍ بِذَلِكَ، وَذَكَرَ لَهُ أَنَّ خَالِدًا ابْتَاعَ مِنْ زَيْدٍ أَرْضًا بِالْمَدِينَةِ بِعَشَرَةِ آلَافِ دِينَارٍ، ثُمَّ رَدَّ الْأَرْضَ عَلَيْهِ، فَكَتَبَ هِشَامٌ إِلَى عَامِلِ الْمَدِينَةِ أَنْ يُسَيِّرَهُمْ إِلَيْهِ فَفَعَلَ، فَسَأَلَهُمْ هِشَامٌ عَنْ ذَلِكَ فَأَقَرُّوا بِالْجَائِزَةِ، وَأَنْكَرُوا مَا سِوَى ذَلِكَ وَحَلَفُوا، فَصَدَّقَهُمْ وَأَمَرَهُمْ بِالْمَسِيرِ إِلَى الْعِرَاقِ لِيُقَابِلُوا خَالِدًا، فَسَارُوا عَلَى كُرْهٍ وَقَابَلُوا خَالِدًا، فَصَدَّقَهُمْ، فَعَادَوْا نَحْوَ الْمَدِينَةِ. فَلَمَّا نَزَلُوا الْقَادِسِيَّةَ رَاسَلَ أَهْلُ الْكُوفَةِ زَيْدًا فَعَادَ إِلَيْهِمْ. وَقِيلَ: بَلِ ادَّعَى خَالِدٌ الْقَسْرِيُّ أَنَّهُ أَوْدَعَ زَيْدًا وَدَاوُدَ بْنَ عَلِيٍّ وَنَفَرًا مِنْ قُرَيْشٍ مَالًا، فَكَتَبَ يُوسُفُ بِذَلِكَ إِلَى هِشَامٍ، فَأَحْضَرَهُمْ هِشَامٌ مِنَ الْمَدِينَةِ وَسَيَّرَهُمْ إِلَى يُوسُفَ لِيَجْمَعَ بَيْنَهُمْ وَبَيْنَ خَالِدٍ فَقَدِمُوا عَلَيْهِ، فَقَالَ يُوسُفُ لِزَيْدٍ: إِنَّ خَالِدًا زَعَمَ أَنَّهُ أَوْدَعَكَ. قَالَ: كَيْفَ يُودِعُنِي وَهُوَ يَشْتُمُ آبَائِي عَلَى مِنْبَرِهِ ! فَأَرْسَلَ إِلَى خَالِدٍ فَأَحْضَرَهُ فِي عَبَاءَةٍ، فَقَالَ: هَذَا زَيْدٌ قَدْ أَنْكَرَ أَنَّكَ قَدْ أَوْدَعْتَهُ شَيْئًا. فَنَظَرَ خَالِدٌ إِلَيْهِ وَإِلَى دَاوُدَ وَقَالَ لِيُوسُفَ: أَتُرِيدُ أَنْ تَجْمَعَ مَعَ إِثْمِكَ فِيَّ إِثْمًا فِي هَذَا ؟ كَيْفَ أُودِعُهُ وَأَنَا أَشْتُمُهُ وَأَشْتُمُ آبَاءَهُ عَلَى الْمِنْبَرِ ! فَقَالُوا لِخَالِدٍ: مَا دَعَاكَ إِلَى مَا صَنَعْتَ ؟ قَالَ: شَدَّدَ عَلَيَّ الْعَذَابَ فَادَّعَيْتُ ذَلِكَ، وَأَمَلْتُ أَنْ يَأْتِيَ اللَّهُ بِفَرَجٍ قَبْلَ قُدُومِكُمْ. فَرَجَعُوا وَأَقَامَ زَيْدٌ وَدَاوُدُ بِالْكُوفَةِ. قِيلَ: إِنَّ يَزِيدَ بْنَ خَالِدٍ الْقَسْرِيَّ هُوَ الَّذِي ادَّعَى الْمَالَ وَدِيعَةً عِنْدَ زَيْدٍ. فَلَمَّا أَمَرَهُمْ هِشَامٌ بِالْمَسِيرِ إِلَى الْعِرَاقِ إِلَى يُوسُفَ اسْتَقَالُوهُ خَوْفًا مِنْ شَرِّ يُوسُفَ وَظُلْمِهِ، فَقَالَ: أَنَا أَكْتُبُ إِلَيْهِ بِالْكَفِّ عَنْكُمْ، وَأُلْزِمُهُمْ بِذَلِكَ، فَسَارُوا عَلَى كُرْهٍ. وَجَمَعَ يُوسُفُ بَيْنَهُمْ وَبَيْنَ يَزِيدَ، فَقَالَ يَزِيدُ: [ مَا ] لِي عِنْدَهُمْ قَلِيلٌ وَلَا كَثِيرٌ. قَالَ يُوسُفُ: أَبِي تَهْزَأُ أَمْ بِأَمِيرِ الْمُؤْمِنِينَ ؟ فَعَذَّبَهُ يَوْمَئِذٍ عَذَابًا كَادَ يُهْلِكُهُ، ثُمَّ أَمَرَ بِالْفِرَّاشِينَ فَضُرِبُوا وَتَرَكَ زَيْدًا. ثُمَّ اسْتَحْلَفَهُمْ وَأَطْلَقَهُمْ، فَلَحِقُوا بِالْمَدِينَةِ، وَأَقَامَ زَيْدٌ بِالْكُوفَةِ، وَكَانَ زَيْدٌ قَدْ قَالَ لِهِشَامٍ لَمَّا أَمَرَهُ بِالْمَسِيرِ إِلَى يُوسُفَ: مَا آمَنُ إِنْ بَعَثْتَنِي إِلَيْهِ أَنْ لَا نَجْتَمِعَ أَنَا وَأَنْتَ حَيَّيْنِ أَبَدًا. قَالَ: لَا بُدَّ مِنَ الْمَسِيرِ إِلَيْهِ، فَسَارُوا إِلَيْهِ. وَقِيلَ: كَانَ السَّبَبُ فِي ذَلِكَ أَنَّ زَيْدًا كَانَ يُخَاصِمُ ابْنَ عَمِّهِ جَعْفَرَ بْنَ الْحَسَنِ بْنِ الْحَسَنِ بْنِ عَلِيٍّ فِي [ وِلَايَةِ ] وُقُوفِ عَلِيٍّ، [ وَكَانَ ] زَيْدٌ يُخَاصِمُ عَنْ بَنِي الْحُسَيْنِ، وَجَعْفَرٌ يُخَاصِمُ عَنْ بَنِي الْحَسَنِ، فَكَانَا يَتَبَالَغَانِ [ بَيْنَ يَدَيِ الْوَالِي إِلَى ] كُلِّ غَايَةٍ وَيَقُومَانِ فَلَا يُعِيدَانِ مِمَّا كَانَ بَيْنَهُمَا حَرْفًا. فَلَمَّا مَاتَ جَعْفَرٌ نَازَعَهُ عَبْدُ اللَّهِ بْنُ الْحَسَنِ بْنِ الْحَسَنِ، فَتَنَازَعَا يَوْمًا بَيْنَ يَدَيْ خَالِدِ بْنِ عَبْدِ الْمَلِكِ بْنِ الْحَارِثِ بِالْمَدِينَةِ، فَأَغْلَظَ عَبْدُ اللَّهِ لِزَيْدٍ وَقَالَ: يَابْنَ السِّنْدِيَّةِ ! فَضَحِكَ زَيْدٌ وَقَالَ: قَدْ كَانَ إِسْمَاعِيلُ لِأَمَةٍ وَمَعَ ذَلِكَ فَقَدْ صَبَرَتْ بَعْدَ وَفَاةِ سَيِّدِهَا إِذْ لَمْ يَصْبِرْ غَيْرُهَا - يَعْنِي فَاطِمَةَ ابْنَةَ الْحُسَيْنِ أُمَّ عَبْدِ اللَّهِ، فَإِنَّهَا تَزَوَّجَتْ بَعْدَ أَبِيهِ الْحَسَنِ بْنِ الْحَسَنِ، ثُمَّ نَدِمَ زَيْدٌ وَاسْتَحْيَا مِنْ فَاطِمَةَ، وَهِيَ عَمَّتُهُ، فَلَمْ يَدْخُلْ عَلَيْهَا زَمَانًا، فَأَرْسَلَتْ إِلَيْهِ: يَابْنَ أَخِي إِنِّي لَأَعْلَمُ أَنَّ أُمَّكَ عِنْدَكَ كَأُمِّ عَبْدِ اللَّهِ عِنْدَهُ. وَقَالَتْ لِعَبْدِ اللَّهِ: بِئْسَ مَا قُلْتَ لِأُمِّ زَيْدٍ ! أَمَا وَاللَّهِ لَنِعْمَ دَخِيلَةُ الْقَوْمِ كَانَتْ ! قَالَ: فَذَكَرَ أَنَّ خَالِدًا قَالَ لَهُمَا: اغْدُوَا عَلَيْنَا غَدًا، فَلَسْتُ لِعَبْدِ الْمَلِكِ إِنْ لَمْ أَفْصِلْ بَيْنَكُمَا. فَبَاتَتِ الْمَدِينَةُ تَغْلِي كَالْمِرْجَلِ، يَقُولُ قَائِلٌ قَالَ زَيْدٌ كَذَا، وَيَقُولُ قَائِلٌ قَالَ عَبْدُ اللَّهِ كَذَا. فَلَمَّا كَانَ الْغَدُ جَلَسَ خَالِدٌ فِي الْمَسْجِدِ، وَاجْتَمَعَ النَّاسُ فَمِنْ بَيْنَ شَامِتٍ وَمَهْمُومٍ، فَدَعَا بِهِمَا خَالِدٌ وَهُوَ يُحِبُّ أَنْ يَتَشَاتَمَا، فَذَهَبَ عَبْدُ اللَّهِ يَتَكَلَّمُ، فَقَالَ زَيْدٌ: لَا تَعْجَلْ يَا أَبَا مُحَمَّدٍ، أَعْتَقَ زَيْدٌ مَا يَمْلِكُ إِنْ خَاصَمَكَ إِلَى خَالِدٍ أَبَدًا. ثُمَّ أَقْبَلَ عَلَى خَالِدٍ فَقَالَ: جَمَعْتَ ذُرِّيَّةَ رَسُولِ اللَّهِ ﷺ لِأَمْرٍ مَا كَانَ يَجْمَعُهُمْ عَلَيْهِ أَبُو بَكْرٍ وَلَا عُمَرُ ! فَقَالَ خَالِدٌ: أَمَا لِهَذَا السَّفِيهِ أَحَدٌ ؟ فَتَكَلَّمَ رَجُلٌ مِنَ الْأَنْصَارِ مِنْ آلِ عَمْرِو بْنِ حَزْمٍ فَقَالَ: يَابْنَ أَبِي تُرَابٍ وَابْنَ حُسَيْنٍ السَّفِيهَ ! أَمَا تَرَى لِلْوَالِي عَلَيْكَ حَقًّا وَلَا طَاعَةً ؟ فَقَالَ زَيْدٌ: اسْكُتْ أَيُّهَا الْقَحْطَانِيُّ فَإِنَّا لَا نُجِيبُ مِثْلَكَ. قَالَ: وَلِمَ تَرْغَبُ عَنِّي ؟ فَوَاللَّهِ إِنِّي لَخَيْرٌ مِنْكَ، وَأَبِي خَيْرٌ مِنْ أَبِيكَ، وَأُمِّي خَيْرٌ مِنْ أُمِّكَ. فَتَضَاحَكَ زَيْدٌ وَقَالَ: يَا مَعْشَرَ قُرَيْشٍ هَذَا الدِّينُ قَدْ ذَهَبَ فَذَهَبَتِ الْأَحْسَابُ، فَوَاللَّهِ لَيَذْهَبُ دِينُ الْقَوْمِ وَمَا تَذْهَبُ أَحْسَابُهُمْ. فَتَكَلَّمَ عَبْدُ اللَّهِ بْنُ وَاقِدِ بْنِ عَبْدِ اللَّهِ بْنِ عُمَرَ بْنِ الْخَطَّابِ فَقَالَ: كَذَبْتَ وَاللَّهِ أَيُّهَا الْقَحْطَانِيُّ ! فَوَاللَّهِ لَهُوَ خَيْرٌ مِنْكَ نَفْسًا وَأُمًّا وَأَبًا وَمَحْتِدًا ! وَتَنَاوَلَهُ بِكَلَامٍ كَثِيرٍ، وَأَخَذَ كَفًّا مِنْ حَصْبَاءَ وَضَرَبَ بِهَا الْأَرْضَ ثُمَّ قَالَ: إِنَّهُ وَاللَّهِ مَا لَنَا عَلَى هَذَا مِنْ صَبْرٍ. وَشَخَصَ زَيْدٌ إِلَى هِشَامِ بْنِ عَبْدِ الْمَلِكِ، فَجَعَلَ هِشَامٌ لَا يَأْذَنُ لَهُ، فَيَرْفَعُ إِلَيْهِ الْقِصَصَ، فَكُلَّمَا رَفَعَ قِصَّةً يَكْتُبُ هِشَامٌ فِي أَسْفَلِهَا: ارْجِعْ إِلَى أَمِيرِكَ. فَيَقُولُ زَيْدٌ: وَاللَّهِ لَا أَرْجِعُ إِلَى خَالِدٍ أَبَدًا. ثُمَّ أَذِنَ لَهُ يَوْمًا بَعْدَ طُولِ حَبْسٍ، وَرَقِيَ عَلِّيَّةً طَوِيلَةً، وَأَمَرَ خَادِمًا أَنْ يَتْبَعَهُ بِحَيْثُ لَا يَرَاهُ زَيْدٌ وَيَسْمَعَ مَا يَقُولُ، فَصَعِدَ زَيْدٌ، وَكَانَ بَدِينًا، فَوَقَفَ فِي بَعْضِ الدَّرَجَةِ، فَسَمِعَهُ يَقُولُ: وَاللَّهِ لَا يُحِبُّ الدُّنْيَا أَحَدٌ إِلَّا ذَلَّ. ثُمَّ صَعِدَ إِلَى هِشَامٍ فَحَلَفَ لَهُ عَلَى شَيْءٍ، فَقَالَ: لَا أُصَدِّقُكَ. فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ إِنَّ اللَّهَ لَمْ يَرْفَعْ أَحَدًا عَنْ أَنْ يَرْضَى بِاللَّهِ، وَلَمْ يَضَعْ أَحَدًا عَنْ أَلَّا يَرْضَى بِذَلِكَ مِنْهُ. فَقَالَ هِشَامٌ: لَقَدْ بَلَغَنِي يَا زَيْدُ أَنَّكَ تَذْكُرُ الْخِلَافَةَ وَتَتَمَنَّاهَا، وَلَسْتَ هُنَالِكَ وَأَنْتَ ابْنُ أَمَةٍ. قَالَ زَيْدٌ: إِنَّ لَكَ جَوَابًا. قَالَ: فَتَكَلَّمْ. قَالَ: إِنَّهُ لَيْسَ أَحَدٌ أَوْلَى بِاللَّهِ، وَلَا أَرْفَعَ دَرَجَةً عِنْدَهُ مِنْ نَبِيٍّ ابْتَعَثَهُ، وَقَدْ كَانَ إِسْمَاعِيلُ ابْنَ أَمَةٍ، وَأَخُوهُ ابْنَ صَرِيحَةٍ فَاخْتَارَهُ اللَّهُ عَلَيْهِ، وَأَخْرَجَ مِنْهُ خَيْرَ الْبَشَرِ، وَمَا عَلَى أَحَدٍ مِنْ ذَلِكَ إِذْ كَانَ جَدُّهُ رَسُولَ اللَّهِ، وَأَبُوهُ عَلِيَّ بْنَ أَبِي طَالِبٍ مَا كَانَتْ أُمُّهُ أَمَةً. قَالَ لَهُ هِشَامٌ: اخْرُجْ. قَالَ: أَخْرُجُ ثُمَّ لَا أَكُونُ إِلَّا بِحَيْثُ تَكْرَهُ. فَقَالَ لَهُ سَالِمٌ: يَا أَبَا الْحُسَيْنِ لَا تُظْهِرَنَّ هَذَا مِنْكَ. خروج زيد بن علي بن الحسين إلى الكوفة فَخَرَجَ مِنْ عِنْدِهِ وَسَارَ إِلَى الْكُوفَةِ، فَقَالَ لَهُ مُحَمَّدُ بْنُ عُمَرَ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ: أُذَكِّرُكَ اللَّهَ يَا زَيْدُ لَمَّا لَحِقْتَ بِأَهْلِكَ وَلَا تَأْتِ أَهْلَ الْكُوفَةِ، فَإِنَّهُمْ لَا يَفُونَ لَكَ، فَلَمْ يَقْبَلْ. فَقَالَ لَهُ: خَرَجَ بِنَا أُسَرَاءُ عَلَى غَيْرِ ذَنْبٍ مِنِ الْحِجَازِ إِلَى الشَّامِ، ثُمَّ إِلَى الْجَزِيرَةِ، ثُمَّ إِلَى الْعِرَاقِ إِلَى قَيْسِ ثَقِيفٍ يَلْعَبُ بِنَا، وَقَالَ: بَكَرَتْ تُخَوِّفُنِي الْحُتُوفَ كَأَنَّنِي أَصْبَحْتُ عَنْ عَرَضِ الْحَيَاةِ بِمَعْزِلِ     فَأَجَبْتُهَا: إِنَّ الْمَنِيَّةَ مَنْهَلٌ لَا بُدَّ أَنْ أُسْقَى بِكَأْسِ الْمَنْهَلِ     إِنَّ الْمَنِيَّةَ لَوْ تُمَثَّلُ مُثِّلَتْ مِثْلَى إِذَا نَزَلُوا بِضَيْقِ الْمَنْزِلِ     فَاقْنَيْ حَيَاءَكِ لَا أَبَا لَكِ وَاعْلَمِي أَنِّي امْرُؤٌ سَأَمُوتُ إِنْ لَمْ أُقْتَلِ أَسَتُودِعُكَ اللَّهَ وَإِنِّي أُعْطِي اللَّهَ عَهْدًا إِنْ دَخَلَتْ يَدٌ فِي طَاعَةِ هَؤُلَاءِ مَا عِشْتُ. وَفَارَقَهُ وَأَقْبَلَ إِلَى الْكُوفَةِ، فَأَقَامَ بِهَا مُسْتَخْفِيًا يَتَنَقَّلُ فِي الْمَنَازِلِ، وَأَقْبَلَتِ الشِّيعَةُ تَخْتَلِفُ إِلَيْهِ تُبَايِعُهُ، فَبَايَعَهُ جَمَاعَةٌ مِنْهُمْ: سَلَمَةُ بْنُ كُهَيْلٍ، وَنَصْرُ بْنُ خُزَيْمَةَ الْعَبْسِيُّ، وَمُعَاوِيَةُ بْنُ إِسْحَاقَ بْنِ زَيْدِ بْنِ حَارِثَةَ الْأَنْصَارِيُّ، وَنَاسٌ مِنْ وُجُوهِ أَهْلِ الْكُوفَةِ، وَكَانَتْ بَيْعَتُهُ: إِنَّا نَدْعُوكُمْ إِلَى كِتَابِ اللَّهِ وَسُنَّةِ نَبِيِّهِ ﷺ وَجِهَادِ الظَّالِمِينَ، وَالدَّفْعِ عَنِ الْمُسْتَضْعَفِينَ، وَإِعْطَاءِ الْمَحْرُومِينَ، وَقَسْمِ هَذَا الْفَيْءِ بَيْنَ أَهْلِهِ بِالسَّوَاءِ، وَرَدِّ الْمَظَالِمِ، وَنَصْرِ أَهْلِ الْبَيْتِ، أَتُبَايِعُونَ عَلَى ذَلِكَ ؟ فَإِذَا قَالُوا: نَعَمْ، وَضَعَ يَدَهُ عَلَى أَيْدِيهِمْ وَيَقُولُ: عَلَيْكَ عَهْدُ اللَّهِ وَمِيثَاقُهُ وَذِمَّتُهُ وَذِمَّةُ رَسُولِهِ ﷺ لَتَفِيَنَّ بِبَيْعَتِي، وَلَتُقَاتِلَنَّ عَدُوِّي، وَلَتَنْصَحَنَّ لِي فِي السِّرِّ وَالْعَلَانِيَةِ، فَإِذَا قَالَ: نَعَمْ، مَسَحَ يَدَهُ عَلَى يَدِهِ ثُمَّ قَالَ: اللَّهُمَّ اشْهَدْ. فَبَايَعَهُ خَمْسَةَ عَشَرَ أَلْفًا، وَقِيلَ: أَرْبَعُونَ أَلْفًا، فَأَمَرَ أَصْحَابَهُ بِالِاسْتِعْدَادِ، فَأَقْبَلَ مَنْ يُرِيدُ أَنْ يَفِيَ لَهُ وَيَخْرُجَ مَعَهُ وَيَسْتَعِدَّ وَيَتَهَيَّأَ، فَشَاعَ أَمْرُهُ فِي النَّاسِ. هَذَا عَلَى قَوْلِ مَنْ زَعَمَ أَنَّهُ أَتَى الْكُوفَةَ مِنَ الشَّامِ، وَاخْتَفَى بِهَا يُبَايِعُ النَّاسَ، وَأَمَّا عَلَى قَوْلِ مَنْ زَعَمَ أَنَّهُ أَتَى إِلَى يُوسُفَ بْنِ عُمَرَ لِمُوَافَقَةِ خَالِدِ بْنِ عَبْدِ اللَّهِ الْقَسْرِيِّ أَوِ ابْنِهِ يَزِيدَ بْنِ خَالِدٍ، فَإِنَّ زَيْدًا أَقَامَ بِالْكُوفَةِ ظَاهِرًا وَمَعَهُ دَاوُدُ بْنُ عَلِيِّ بْنِ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ، وَأَقْبَلَتِ الشِّيعَةُ تَخْتَلِفُ إِلَى زَيْدٍ وَتَأْمُرُهُ بِالْخُرُوجِ وَيَقُولُونَ: إِنَّا لَنَرْجُوَ أَنْ تَكُونَ أَنْتَ الْمَنْصُورُ، وَإِنَّ هَذَا الزَّمَانَ هُوَ الَّذِي تَهْلِكُ فِيهِ بَنُو أُمَيَّةَ. فَأَقَامَ بِالْكُوفَةِ، وَجَعَلَ يُوسُفُ بْنُ عُمَرَ يَسْأَلُ عَنْهُ فَيُقَالُ: هُوَ هَاهُنَا، وَيَبْعَثُ إِلَيْهِ لِيَسِيرَ فَيَقُولُ: نَعَمْ، وَيَعْتَلُّ بِالْوَجَعِ، فَمَكَثَ مَا شَاءَ اللَّهُ. ثُمَّ أَرْسَلَ إِلَيْهِ يُوسُفُ لِيَسِيرَ، فَاحْتَجَّ بِأَنَّهُ يَبْتَاعُ أَشْيَاءَ يُرِيدُهَا. ثُمَّ أَرْسَلَ إِلَيْهِ يُوسُفُ بِالْمَسِيرِ عَنِ الْكُوفَةِ، فَاحْتَجَّ بِأَنَّهُ يُحَاكِمُ بَعْضَ آلِ طَلْحَةَ بْنِ عُبَيْدِ اللَّهِ بِمُلْكٍ بَيْنَهُمَا بِالْمَدِينَةِ، فَأَرْسَلَ إِلَيْهِ لِيُوَكِّلَ وَكِيلًا وَيَرْحَلَ عَنْهَا. فسَارَ حَتَّى أَتَى الْقَادِسِيَّةَ، وَقِيلَ الثَّعْلَبِيَّةَ، فَتَبِعَهُ أَهْلُ الْكُوفَةِ وَقَالُوا لَهُ: نَحْنُ أَرْبَعُونَ أَلْفًا لَمْ يَخْتَلِفْ عَنْكَ أَحَدٌ نَضْرِبُ عَنْكَ بِأَسْيَافِنَا، وَلَيْسَ هَاهُنَا مِنْ أَهْلِ الشَّامِ إِلَّا عِدَّةٌ يَسِيرَةٌ، بَعْضُ قَبَائِلِنَا يَكْفِيكَهُمْ بِإِذْنِ اللَّهِ تَعَالَى، وَحَلَفُوا لَهُ بِالْأَيْمَانِ الْمُغَلَّظَةِ، فَجَعَلَ يَقُولُ: إِنِّي أَخَافُ أَنْ تَخْذُلُونِي وَتُسْلِمُونِي كَفِعْلِكُمْ بِأَبِي وَجَدِّي، فَيَحْلِفُونَ لَهُ. فَقَالَ لَهُ دَاوُدُ بْنُ عَلِيٍّ: يَابْنَ عَمِّ إِنَّ هَؤُلَاءِ يَغُرُّونَكَ مِنْ نَفْسِكَ، أَلَيْسَ قَدْ خَذَلُوا مَنْ كَانَ أَعَزَّ عَلَيْهِمْ مِنْكَ، جَدَّكَ عَلِيَّ بْنَ أَبِي طَالِبٍ حَتَّى قُتِلَ ؟ وَالْحَسَنَ مِنْ بَعْدِهِ بَايَعُوهُ، ثُمَّ وَثَبُوا عَلَيْهِ، فَانْتَزَعُوا رِدَاءَهُ وَجَرَحُوهُ ؟ أَوَلَيْسَ قَدْ أَخْرَجُوا جَدَّكَ الْحُسَيْنَ، وَحَلَفُوا لَهُ وَخَذَلُوهُ وَأَسْلَمُوهُ، وَلَمْ يَرْضَوْا بِذَلِكَ حَتَّى قَتَلُوهُ ؟ فَلَا تَرْجِعْ مَعَهُمْ. فَقَالُوا: إِنَّ هَذَا لَا يُرِيدُ أَنْ تَظْهَرَ أَنْتَ، وَيَزْعُمَ أَنَّهُ وَأَهْلُ بَيْتِهِ أَوْلَى بِهَذَا الْأَمْرِ مِنْكُمْ. فَقَالَ زَيْدٌ لِدَاوُدَ: إِنَّ عَلِيًّا كَانَ يُقَاتِلُهُ مُعَاوِيَةُ بِدَهَائِهِ وَنَكْرَائِهِ بِأَهْلِ الشَّامِ، وَإِنَّ الْحُسَيْنَ قَاتَلَهُ يَزِيدُ وَالْأَمْرُ مُقْبِلٌ عَلَيْهِمْ. فَقَالَ دَاوُدُ: إِنِّي خَائِفٌ إِنْ رَجَعْتَ مَعَهُمْ أَنْ لَا يَكُونَ أَحَدٌ أَشَدَّ عَلَيْكَ مِنْهُمْ، وَأَنْتَ أَعْلَمُ. وَمَضَى دَاوُدُ إِلَى الْمَدِينَةِ، وَرَجَعَ زَيْدٌ إِلَى الْكُوفَةِ، فَلَمَّا رَجَعَ زَيْدٌ أَتَاهُ سَلَمَةُ بْنُ كُهَيْلٍ، فَذَكَرَ لَهُ قَرَابَتَهُ مِنْ رَسُولِ اللَّهِ ﷺ وَحَقَّهُ، فَأَحْسَنَ ثُمَّ قَالَ لَهُ: نَنْشُدُكَ اللَّهَ كَمْ بَايَعَكَ ؟ قَالَ: أَرْبَعُونَ أَلْفًا. قَالَ: فَكَمْ بَايَعَ جَدَّكَ ؟ قَالَ: ثَمَانُونَ أَلْفًا. قَالَ: فَكَمْ حَصَلَ مَعَهُ ؟ قَالَ: ثَلَاثُمِائَةٍ. قَالَ: نَشَدْتُكَ اللَّهَ أَنْتَ خَيْرٌ أَمْ جَدُّكَ ؟ قَالَ: جَدِّي. قَالَ: فَهَذَا الْقَرْنُ خَيْرٌ أَمْ ذَلِكَ الْقَرْنُ ؟ قَالَ: ذَلِكَ الْقَرْنُ. قَالَ: أَفَتَطْمَعُ أَنْ يَفِيَ لَكَ هَؤُلَاءِ، وَقَدْ غَدَرَ أُولَئِكَ بِجَدِّكَ ؟ قَالَ: قَدْ بَايَعُونِي وَوَجَبَتِ الْبَيْعَةُ فِي عُنُقِي وَأَعْنَاقِهِمْ. قَالَ: أَفَتَأْذَنُ لِي أَنْ أَخْرُجَ مِنْ هَذَا الْبَلَدِ ؟ فَلَا آمَنُ أَنْ يَحْدُثَ حَدَثٌ فَلَا أَمْلِكُ نَفْسِي. فَأَذِنَ لَهُ فَخَرَجَ إِلَى الْيَمَامَةِ، وَقَدْ تَقَدَّمَ ذِكْرُ مُبَايَعَةِ سَلَمَةَ. وَكَتَبَ عَبْدُ اللَّهِ بْنُ الْحَسَنِ بْنِ الْحَسَنِ إِلَى زَيْدٍ: أَمَّا بَعْدُ فَإِنَّ أَهْلَ الْكُوفَةِ نَفْخُ الْعَلَانِيَةِ، خَوَرُ السَّرِيرَةِ، هَرَجٌ فِي الرَّخَاءِ، جَزَعٌ فِي اللِّقَاءِ، تَقَدَمُهُمْ أَلْسِنَتُهُمْ وَلَا تُشَايِعُهُمْ قُلُوبُهُمْ، وَلَقَدْ تَوَاتَرَتْ إِلَيَّ كُتُبُهُمْ بِدَعْوَتِهِمْ، فَصَمَمْتُ عَنْ نِدَائِهِمْ، وَأَلْبَسْتُ قَلْبِي غِشَاءً عَنْ ذِكْرِهِمْ يَأْسًا مِنْهُمْ وَاطِّرَاحًا لَهُمْ، وَمَا لَهُمْ مَثَلٌ إِلَّا مَا قَالَ عَلِيُّ بْنُ أَبِي طَالِبٍ: " إِنْ أُهْمِلْتُمْ خُضْتُمْ، وَإِنْ حُورِبْتُمْ خِرْتُمْ، وَإِنِ اجْتَمَعَ النَّاسُ عَلَى إِمَامٍ طَعَنْتُمْ، وَإِنْ أَجَبْتُمْ إِلَى مَشَاقَّةٍ نَكَصْتُمْ ". فَلَمْ يُصْغِ زَيْدٌ إِلَى شَيْءٍ مِنْ ذَلِكَ، فَأَقَامَ عَلَى حَالِهِ يُبَايِعُ النَّاسَ وَيَتَجَهَّزُ لِلْخُرُوجِ، وَتَزَوَّجَ بِالْكُوفَةِ ابْنَةَ يَعْقُوبَ بْنِ عَبْدِ اللَّهِ السُّلَمِيِّ، وَتَزَوَّجَ أَيْضًا ابْنَةَ عَبْدِ اللَّهِ بْنِ أَبِي الْعَنْبَسِيِّ الْأَزْدِيِّ. وَكَانَ سَبَبُ تَزَوُّجِهِ إِيَّاهَا أَنَّ أُمَّهَا أُمَّ عَمْرٍو بِنْتَ الصَّلْتِ كَانَتْ تَتَشَيَّعُ، فَأَتَتْ زَيْدًا تُسَلِّمُ عَلَيْهِ، وَكَانَتْ جَمِيلَةً حَسْنَاءَ قَدْ دَخَلَتْ فِي السِّنِّ وَلَمْ يَظْهَرْ عَلَيْهَا، فَخَطَبَهَا زَيْدٌ إِلَى نَفْسِهَا، فَاعْتَذَرَتْ بِالسِّنِّ وَقَالَتْ لَهُ: لِيَ ابْنَةٌ هِيَ أَجْمَلُ مِنِّي وَأَبْيَضُ وَأَحْسَنُ دَلًّا وَشَكْلًا. فَضَحِكَ زِيدٌ ثُمَّ تَزَوَّجَهَا. وَكَانَ يَتَنَقَّلُ بِالْكُوفَةِ تَارَةً عِنْدَهَا، وَتَارَةً عِنْدَ زَوْجِهِ الْأُخْرَى، وَتَارَةً فِي بَنِي عَبْسٍ، وَتَارَةً فِي بَنِي هِنْدٍ، وَتَارَةً فِي بَنِي تَغْلِبَ وَغَيْرِهِمْ إِلَى أَنْ ظَهَرَ.

Translation

✧ The emergence of Zayd b. ʿAlī b. al-Ḥusayn. They differed concerning the cause of his opposition. It was said: Zayd, Dāwūd b. ʿAlī b. ʿAbd Allāh b. ʿAbbās, and Muḥammad b. ʿUmar b. ʿAlī b. Abī Ṭālib came to Khālid b. ʿAbd Allāh al-Qasrī in Iraq, and he gave them gifts, and they returned to Madinah. When Yūsuf b. ʿUmar became governor, he wrote to Hishām about that, and mentioned to him that Khālid had bought from Zayd some land in Madinah for ten thousand dinars, then returned the land to him. So Hishām wrote to the governor of Madinah to send them to him, and he did. Hishām questioned them about that, and they acknowledged the gift but denied anything beyond that and swore oaths. He believed them and ordered them to go to Iraq to confront Khālid. They departed unwillingly and confronted Khālid, who confirmed their account, and they returned toward Madinah. When they halted at al-Qādisiyyah, the people of al-Kūfah corresponded with Zayd, so he returned to them. It was also said: Rather, Khālid al-Qasrī claimed that he had deposited money with Zayd, Dāwūd b. ʿAlī, and a number of Quraysh. Yūsuf wrote about that to Hishām, so Hishām summoned them from Madinah and sent them to Yūsuf to bring them together with Khālid. They came to him, and Yūsuf said to Zayd: 'Khālid claims that he deposited something with you.' Zayd said: 'How could he deposit something with me when he reviles my forefathers from his pulpit?' He sent for Khālid and had him brought in wearing a cloak. He said: 'This is Zayd, and he denies that you deposited anything with him.' Khālid looked at him and at Dāwūd and said to Yūsuf: 'Do you want to add to your sin against me a sin against this man? How could I deposit something with him when I revile him and revile his forefathers from the pulpit?' They said to Khālid: 'What made you do what you did?' He said: 'The torture was severe upon me, so I made that claim, hoping that God would bring relief before your arrival.' So they returned, and Zayd and Dāwūd stayed in al-Kūfah. It was said: Yazīd b. Khālid al-Qasrī was the one who claimed the money as a deposit with Zayd. When Hishām ordered them to go to Iraq to Yūsuf, they asked him to excuse them, fearing Yūsuf's evil and injustice. He said: 'I will write to him to refrain from you, and I will bind them to that.' So they departed unwillingly. Yūsuf brought them together with Yazīd, and Yazīd said: 'I have nothing with them, small or great.' Yūsuf said: 'Are you mocking me or the Commander of the Faithful?' He tortured him that day with a torture that nearly destroyed him, then ordered the mattress-makers to be beaten and left Zayd alone. Then he made them swear oaths and released them, and they went on to Madinah. Zayd remained in al-Kūfah. Zayd had said to Hishām when he ordered him to go to Yūsuf: 'I do not feel safe, if you send me to him, that you and I will ever meet again alive.' He said: 'There is no choice but to go to him.' So they went to him. It was said: The reason for that was that Zayd was disputing with his paternal cousin Jaʿfar b. al-Ḥasan b. al-Ḥasan b. ʿAlī over the trusteeship of the endowments of ʿAlī. Zayd was arguing on behalf of the Banū al-Ḥusayn, and Jaʿfar was arguing on behalf of the Banū al-Ḥasan. They would go to extremes before the governor and then stand up and not repeat a single word of what had passed between them. When Jaʿfar died, ʿAbd Allāh b. al-Ḥasan b. al-Ḥasan disputed with him. One day they argued before Khālid b. ʿAbd al-Malik b. al-Ḥārith in Madinah, and ʿAbd Allāh spoke harshly to Zayd, saying: 'O son of the Sindī woman!' Zayd laughed and said: 'Ismāʿīl was the son of a slave woman, and despite that she remained patient after the death of her master when others did not'—meaning Fāṭimah bt. al-Ḥusayn, the mother of ʿAbd Allāh, for she married after her father al-Ḥasan b. al-Ḥasan. Then Zayd regretted it and felt ashamed before Fāṭimah, who was his paternal aunt, and did not visit her for a time. She sent to him: 'O son of my brother, I know that your mother is to you as the mother of ʿAbd Allāh is to him.' She said to ʿAbd Allāh: 'How badly you spoke about Zayd's mother! By God, she was an excellent addition to the tribe.' He said: It was mentioned that Khālid said to them both: 'Come to us tomorrow, for I will not be a servant of ʿAbd al-Malik if I do not settle the matter between you.' The city of Madinah spent the night boiling like a cauldron: one person said Zayd said such-and-such, and another said ʿAbd Allāh said such-and-such. On the morrow Khālid sat in the mosque, and the people gathered, some gloating and some distressed. Khālid summoned the two of them, wishing they would revile each other. ʿAbd Allāh began to speak, but Zayd said: 'Do not hasten, O Abū Muḥammad. Zayd frees all that he owns if he ever disputes with you before Khālid again.' Then he turned to Khālid and said: 'You have gathered the descendants of the Messenger of God ﷺ for a matter over which neither Abū Bakr nor ʿUmar would have gathered them!' Khālid said: 'Is there no one to deal with this fool?' A man from the Anṣār of the family of ʿAmr b. Ḥazm spoke and said: 'O son of Abū Turāb and son of Ḥusayn the fool! Do you not see that the governor has a right over you and obedience is due to him?' Zayd said: 'Be silent, O Qaḥṭānī, for we do not answer the likes of you.' He said: 'And why do you disdain me? By God, I am better than you, my father is better than your father, and my mother is better than your mother.' Zayd laughed and said: 'O company of Quraysh, this religion has departed and so have noble lineages. By God, the religion of a people may depart while their lineages do not depart.' Then ʿAbd Allāh b. Wāqid b. ʿAbd Allāh b. ʿUmar b. al-Khaṭṭāb spoke and said: 'You lie, by God, O Qaḥṭānī! By God, he is better than you in soul, mother, father, and origin!' And he addressed him with many words, took a handful of pebbles, struck the ground with them, and said: 'By God, we have no patience for this.' Zayd set out to Hishām b. ʿAbd al-Malik. Hishām would not grant him permission to enter, so he would submit petitions. Each time he submitted a petition, Hishām would write at the bottom of it: 'Return to your governor.' Zayd would say: 'By God, I will never return to Khālid.' Then one day, after a long confinement, he granted him permission. Zayd climbed a tall upper chamber, and Hishām ordered a servant to follow him without Zayd seeing him and to listen to what he said. Zayd climbed, and he was corpulent. He stopped on one of the steps, and the servant heard him say: 'By God, no one loves this world but that he is humbled.' Then he climbed up to Hishām and swore to him about something. Hishām said: 'I will not believe you.' Zayd said: 'O Commander of the Faithful, God has not raised anyone above the need to be content with God, nor has He lowered anyone below the need to be content with that from Him.' Hishām said: 'It has reached me, O Zayd, that you mention the caliphate and desire it, but you are not fit for it, for you are the son of a slave woman.' Zayd said: 'I have an answer.' He said: 'Speak.' Zayd said: 'No one is closer to God or higher in rank with Him than a prophet He has sent. Ismāʿīl was the son of a slave woman, while his brother was the son of a freeborn woman, yet God chose him over him and brought forth from him the best of mankind. And what harm is there in that when his grandfather was the Messenger of God ﷺ, and his father was ʿAlī b. Abī Ṭālib, even if his mother was a slave woman?' Hishām said to him: 'Leave.' Zayd said: 'I will leave, but after that I will only be where you dislike.' Sālim said to him: 'O Abū al-Ḥusayn, do not make this evident from yourself.' The departure of Zayd b. ʿAlī b. al-Ḥusayn to al-Kūfah. He left his presence and traveled to al-Kūfah. Muḥammad b. ʿUmar b. ʿAlī b. Abī Ṭālib said to him: 'I adjure you by God, O Zayd, to rejoin your family and not go to the people of al-Kūfah, for they will not keep faith with you.' He did not accept. He said to him: 'We were taken out as captives, without any sin, from the Hijaz to Syria, then to the Jazirah, then to Iraq, to Qays of Thaqīf who toys with us.' And he recited: She came early to frighten me with deaths, as if I had become removed from the goods of life; I answered her: Death is a watering-place, I must be given to drink from the cup of the watering-place; If death were to be represented, it would be represented like me when they alight in the narrowness of the stopping-place; So keep your modesty, may you have no father, and know that I am a man who will die even if I am not killed. I entrust you to God. I give God a pledge that if my hand ever enters into obedience to these people as long as I live—never. He parted from him and proceeded to al-Kūfah. He stayed there in hiding, moving from house to house. The Shīʿah began to come to him and pledge allegiance to him. A group of them pledged allegiance to him: Salamah b. Kuhayl, Naṣr b. Khuzaymah al-ʿAbsī, Muʿāwiyah b. Isḥāq b. Zayd b. Ḥārithah al-Anṣārī, and people from among the notables of al-Kūfah. His pledge was: 'We call you to the Book of God and the Sunnah of His Prophet ﷺ, to strive against the oppressors, to defend the weak, to give to the deprived, to divide this fayʾ among its people equally, to restore wrongs, and to support the People of the House. Will you pledge allegiance upon that?' When they said 'Yes,' he placed his hand upon their hands and said: 'Upon you is the covenant of God and His compact and His protection and the protection of His Messenger ﷺ, that you will fulfill my pledge, fight my enemy, and be sincere to me in secret and in public.' When he said 'Yes,' he wiped his hand over his hand and said: 'O God, bear witness.' Fifteen thousand pledged allegiance to him, and it was said forty thousand. He ordered his companions to prepare. Those who intended to keep faith with him and go out with him began to prepare and make ready. His affair spread among the people. This is according to the statement of those who claimed that he came to al-Kūfah from Syria and hid there while taking pledges from the people. As for according to the statement of those who claimed that he came to Yūsuf b. ʿUmar to confront Khālid b. ʿAbd Allāh al-Qasrī or his son Yazīd b. Khālid, Zayd remained in al-Kūfah openly, and with him was Dāwūd b. ʿAlī b. ʿAbd Allāh b. ʿAbbās. The Shīʿah began to come to Zayd and urge him to rise, saying: 'We hope that you are the one who will be aided, and that this is the time in which the Umayyads will perish.' He stayed in al-Kūfah, and Yūsuf b. ʿUmar kept asking about him and was told: 'He is here.' He sent to him to depart, and Zayd said: 'Yes,' but made excuses of illness. He remained as long as God willed. Then Yūsuf sent to him to depart, and he made the excuse that he was buying things he needed. Then Yūsuf sent to him to leave al-Kūfah, and he made the excuse that he was litigating with some of the family of Ṭalḥah b. ʿUbayd Allāh over property between them in Madinah. So Yūsuf sent to him to appoint an agent and depart from al-Kūfah. He traveled until he reached al-Qādisiyyah, and it was said al-Thaʿlabiyyah. The people of al-Kūfah followed him and said to him: 'We are forty thousand; not one of us will forsake you. We will strike with our swords on your behalf. There are only a few Syrians here; some of our tribes will suffice you against them, God willing.' They swore solemn oaths to him. He kept saying: 'I fear that you will desert me and hand me over, as you did with my father and grandfather.' They swore to him. Dāwūd b. ʿAlī said to him: 'O cousin, these people are deceiving you about yourself. Did they not desert one dearer to them than you, your grandfather ʿAlī b. Abī Ṭālib, until he was killed? And al-Ḥasan after him: they pledged allegiance to him, then they attacked him, snatched his cloak, and wounded him? Did they not bring out your grandfather al-Ḥusayn, swear to him, then desert him and hand him over, and were not satisfied until they killed him? Do not return with them.' They said: 'This man does not want you to prevail, and he claims that he and his household are more entitled to this matter than you.' Zayd said to Dāwūd: 'ʿAlī was fought by Muʿāwiyah with his cunning and trickery using the people of Syria, and al-Ḥusayn was fought by Yazīd while the affair was in their favor.' Dāwūd said: 'I fear that if you return with them, no one will be harsher against you than they will, and you know best.' Dāwūd went on to Madinah, and Zayd returned to al-Kūfah. When Zayd returned, Salamah b. Kuhayl came to him and reminded him of his kinship to the Messenger of God ﷺ and his right, and spoke well. Then he said to him: 'I adjure you by God, how many pledged allegiance to you?' He said: 'Forty thousand.' He said: 'How many pledged allegiance to your grandfather?' He said: 'Eighty thousand.' He said: 'How many remained with him?' He said: 'Three hundred.' He said: 'I adjure you by God, are you better or your grandfather?' He said: 'My grandfather.' He said: 'Is this generation better or that generation?' He said: 'That generation.' He said: 'Do you hope that these will keep faith with you when those betrayed your grandfather?' He said: 'They have pledged allegiance to me, and the pledge has become binding upon my neck and their necks.' He said: 'Will you permit me to leave this land, for I fear that something may happen and I will not be able to control myself?' He permitted him, and he went out to al-Yamāmah. The mention of Salamah's pledge has preceded. ʿAbd Allāh b. al-Ḥasan b. al-Ḥasan wrote to Zayd: 'To proceed: the people of al-Kūfah are loud in public, weak in secret, turbulent in ease, cowardly in meeting the enemy. Their tongues precede them, but their hearts do not follow. Their letters have come to me in succession with their invitation, but I have turned a deaf ear to their call and wrapped my heart in a covering against mentioning them, in despair of them and in rejection of them. There is no likeness for them except what ʿAlī b. Abī Ṭālib said: "If you are left alone, you plunge into mischief; if you are fought, you turn cowardly; if the people unite upon an imam, you find fault with him; and if you are called to hardship, you retreat."' Zayd paid no heed to any of that. He remained as he was, taking pledges from the people and preparing to rise. He married in al-Kūfah the daughter of Yaʿqūb b. ʿAbd Allāh al-Sulamī, and he also married the daughter of ʿAbd Allāh b. Abī al-ʿAnbasī al-Azdī. The reason for his marrying her was that her mother, Umm ʿAmr bt. al-Ṣalt, was a Shīʿī. She came to Zayd to greet him. She was beautiful and fair, advanced in age but it did not show on her. Zayd proposed to her, but she excused herself because of her age and said to him: 'I have a daughter who is more beautiful than I, fairer, and more charming in manner and appearance.' Zayd laughed and then married her. He moved about in al-Kūfah, sometimes staying with her, sometimes with his other wife, sometimes among the Banū ʿAbs, sometimes among the Banū Hind, sometimes among the Banū Taghlib and others, until he emerged.

Grades by grader

No grade is recorded for this wording.