Dalil
العربية

Tarikh (al-Tabari) 2577

The Year 122 AH

مَقْتَلِ زَيْدِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ  وَفِي سَنَةُ اثْنَتَيْنِ وَعِشْرِينَ وَمِائَةً من شهر صَفَرٍ قُتِلَ زَيْدُ بْنُ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ الَّذِي تَنْتَسِبُ إِلَيْهِ الطَّائِفَةُ الزَّيْدِيَّةُ. وقيل إِنَّمَا قُتِلَ فِي صَفَرٍ مِنْ إحدى وَعِشْرِينَ ومائة وَفِي قَوْلٍ: إِنَّهُ قُتِلَ فِي سَنَةِ عِشْرِينَ. وَكَانَ سَبَبُ ذَلِكَ أَنَّهُ لَمَّا أَخَذَ الْبَيْعَةَ مِمَّنْ بَايَعَهُ مِنْ أَهْلِ الْكُوفَةِ، أَمَرَهُمْ فِي أَوَّلِ هَذِهِ السَّنَةِ بِالْخُرُوجِ وَالتَّأَهُّبِ لَهُ، فَشَرَعُوا فِي أَخْذِ الْأُهْبَةِ لِذَلِكَ، فَانْطَلَقَ رَجُلٌ يُقَالُ لَهُ: سُلَيْمَانُ بْنُ سُرَاقَةَ إِلَى يُوسُفَ بْنِ عُمَرَ نَائِبِ الْعِرَاقِ فَأَخْبَرَهُ - وَهُوَ بِالْحِيرَةِ يَوْمَئِذٍ - خَبَرَ زَيْدِ بْنِ عَلِيٍّ وَعِنْدَ مَنْ يَكُونُ مِنْ أَهْلِ الْكُوفَةِ، فَبَعَثَ يُوسُفُ بْنُ عُمَرَ يَطْلُبُهُ وَيُلِحُّ فِي طَلَبِهِ، فَلَمَّا عَلِمَتِ الشِّيعَةُ ذَلِكَ اجْتَمَعُوا عِنْدَ زَيْدِ بْنِ عَلِيٍّ فَقَالُوا لَهُ: مَا قَوْلُكَ يَرْحَمُكَ اللَّهُ، فِي أَبِي بَكْرٍ، وَعُمَرَ ؟ فَقَالَ: غَفَرَ اللَّهُ لَهُمَا، مَا سَمِعْتُ أَحَدًا مِنْ أَهْلِ بَيْتِي يَتَبَرَّأُ مِنْهُمَا، وَأَنَا لَا أَقُولُ فِيهِمَا إِلَّا خَيْرًا. قَالُوا: فَلِمَ تَطْلُبُ إِذًا بِدَمِ أَهْلِ الْبَيْتِ ؟ فَقَالَ: إِنَّا كُنَّا أَحَقَّ النَّاسِ بِهَذَا الْأَمْرِ، وَلَكِنَّ الْقَوْمَ اسْتَأْثَرُوا عَلَيْنَا بِهِ وَدَفَعُونَا عَنْهُ، وَلَمْ يَبْلُغْ ذَلِكَ عِنْدَنَا بِهِمْ كُفْرًا، قَدْ وَلُوا فَعَدَلُوا، وَعَمِلُوا بِالْكِتَابِ وَالسُّنَّةِ. قَالُوا: فَلِمَ تُقَاتِلُ هَؤُلَاءِ إِذًا ؟ قَالَ: إِنَّ هَؤُلَاءِ لَيْسُوا كَأُولَئِكَ، إِنَّ هَؤُلَاءِ ظَلَمُوا النَّاسَ، وَظَلَمُوا أَنْفُسَهُمْ، وَإِنِّي أَدْعُو إِلَى كِتَابِ اللَّهِ وَسُنَّةِ نَبِيِّهِ ﷺ، وَإِحْيَاءِ السُّنَنِ وَإِمَاتَةِ الْبِدَعِ، فَإِنْ تَسْمَعُوا يَكُنْ خَيْرًا لَكُمْ وَلِي، وَإِنْ تَأْبَوْا فَلَسْتُ عَلَيْكُمْ بِوَكِيلٍ. فَرَفَضُوا وَانْصَرَفُوا عَنْهُ، وَنَقَضُوا بَيْعَتَهُ وَتَرَكُوهُ، فَلِهَذَا سُمُّوا الرَّافِضَةَ  مِنْ يَوْمِئِذٍ، وَمَنْ تَابَعَهُ مِنَ النَّاسِ عَلَى قَوْلِهِ سُمُّوا الزَّيْدِيَّةِ  وَغَالِبُ أَهْلِ الْكُوفَةِ مِنْهُمْ رَافِضَةٌ وَغَالِبُ أَهْلِ مَكَّةَ إِلَى الْيَوْمِ عَلَى مَذْهَبِ الزَّيْدِيَّةِ وَفِيهِ حَقٌّ وَهُوَ تَعْدِيلُ الشَّيْخَيْنِ، وَبَاطِلٌ وَهُوَ اعْتِقَادُ تَقْدِيمِ عَلِيٍّ عَلَيْهِمَا، وَلَيْسَ عَلِيٌّ مُقَدَّمًا عَلَيْهِمَا، بَلْ وَلَا عُثْمَانُ عَلَى أَصَحِّ قَوْلَيْ أَهْلِ السُّنَّةِ وَالْآثَارِ الصَّحِيحَةِ الثَّابِتَةِ عَنِ الصَّحَابَةِ ؓ عزم زيد بن علي على الخروج ثُمَّ إِنَّ زَيْدًا عَزَمَ عَلَى الْخُرُوجِ بِمَنْ بَقِيَ مَعَهُ مِنْ أَصْحَابِهِ، فَوَاعَدَهُمْ لَيْلَةَ الْأَرْبِعَاءَ مُسْتَهَلَّ صَفَرٍ مِنْ هَذِهِ السُّنَّةِ، فَبَلَغَ ذَلِكَ يُوسُفَ بْنَ عُمَرَ فَكَتَبَ إِلَى نَائِبِهِ عَلَى الْكُوفَةِ وَهُوَ الْحَكَمُ بْنُ الصَّلْتِ يَأْمُرُهُ بِجَمْعِ النَّاسِ كُلِّهِمْ فِي الْمَسْجِدِ الْجَامِعِ، فَجَمَعَ النَّاسَ لِذَلِكَ فِي يَوْمِ الثُّلَاثَاءِ سَلْخَ الْمُحَرَّمِ، قَبْلَ خُرُوجِ زَيْدٍ بِيَوْمٍ، وَخَرَجَ زَيْدٌ بِمَنْ مَعَهُ لَيْلَةَ الْأَرْبِعَاءِ فِي بَرْدٍ شَدِيدٍ، وَرَفَعَ أَصْحَابَهُ النِّيرَانَ، وَجَعَلُوا يُنَادُونَ: يَا مَنْصُورُ يَا مَنْصُورُ. فَلَمَّا طَلَعَ الْفَجْرُ إِذَا قَدِ اجْتَمَعَ مَعَهُ مِائَتَانِ وَثَمَانِيَةَ عَشْرَ رَجُلًا، فَجَعَلَ زَيْدٌ يَقُولُ: سُبْحَانَ اللَّهِ ! أَيْنَ النَّاسُ ؟ فَقِيلَ: هُمْ فِي الْمَسْجِدِ مَحْصُورُونَ. وَكَتَبَ الْحَكَمُ بْنُ الصَّلْتِ إِلَى يُوسُفَ بْنِ عُمَرَ يُعْلِمُهُ بِخُرُوجِ زَيْدِ بْنِ عَلِيٍّ فَبَعَثَ إِلَيْهِ سِرِّيَّةً إِلَى الْكُوفَةِ، وَرَكِبَتِ الْجُيُوشُ مَعَ نَائِبِ الْكُوفَةِ، وَجَاءَ يُوسُفُ بْنُ عُمَرَ أَيْضًا فِي طَائِفَةٍ كَبِيرَةٍ مِنَ النَّاسِ، فَالْتَقَى زَيْدٌ بِمَنْ مَعَهُ جُرْثُومَةً مِنْهُمْ فِيهِمْ خَمْسُمِائَةِ فَارِسٍ فَهَزَمَهُمْ ثُمَّ أَتَى الْكُنَاسَةَ، فَحَمَلَ عَلَى جَمْعٍ مِنْ أَهْلِ الشَّامِ، فَهَزَمَهُمْ، ثُمَّ اجْتَازَ بِيُوسُفَ بْنِ عُمَرَ وَهُوَ وَاقِفٌ فَوْقَ تَلٍّ وَزَيْدٌ فِي مِائَتَيْ فَارِسٍ، وَلَوْ قَصَدَ يُوسُفُ بْنُ عُمَرَ لَقَتَلَهُ، وَلَكِنْ أَخْذَ ذَاتَ الْيَمِينِ، وَكُلَّمَا الْتَقَى بِطَائِفَةٍ مِنْ أَهْلِ الْكُوفَةِ هَزَمَهُمْ، وَجَعَلَ أَصْحَابَهُ يُنَادُونَ: يَا أَهْلَ الْكُوفَةِ اخْرُجُوا إِلَى الدِّينِ وَالْعِزِّ وَالدُّنْيَا، فَإِنَّكُمْ لَسْتُمْ فِي دِينٍ وَلَا عِزٍّ وَلَا دُنْيَا. ثُمَّ لَمَّا أَمْسَوُا انْضَافَ إِلَيْهِ جَمَاعَةٌ مِنْ أَهْلِ الْكُوفَةِ، وَقَدْ قُتِلَ بَعْضُ أَصْحَابِهِ فِي أَوَّلِ يَوْمٍ، فَلَمَّا كَانَ الْيَوْمُ الثَّانِي اقْتَتَلَ هُوَ وَطَائِفَةٌ مِنْ أَهْلِ الشَّامِ، فَقَتَلَ مِنْهُمْ سَبْعِينَ رَجُلًا، وَانْصَرَفُوا عَنْهُ بِشَرِّ حَالٍ، وَأَمْسَوْا فَعَبَّأَ يُوسُفُ بْنُ عُمَرَ جَيْشَهُ جِدًّا، ثُمَّ أَصْبَحُوا فَالْتَقَوْا مَعَ زَيْدِ بْنِ عَلِيٍّ فِي أَصْحَابِهِ، فَكَشَفَهُمْ حَتَّى أَخْرَجَهُمْ إِلَى السَّبْخَةِ ثُمَّ شَدَّ عَلَيْهِمْ حَتَّى أَخْرَجَهُمْ إِلَى بَنِي سُلَيْمٍ ثُمَّ تَبِعَهُمْ فِي خَيْلِهِ وَرَجِلِهِ حَتَّى أَخَذُوا عَلَى الْمُسَنَّاةِ، ثُمَّ اقْتَتَلُوا هُنَاكَ قِتَالًا شَدِيدًا جِدًّا، حَتَّى كَانَ جُنْحُ اللَّيْلِ رُمِيَ زَيْدٌ بِسَهْمٍ، فَأَصَابَ جَانِبَ جَبْهَتَهُ الْيُسْرَى، فَوَصَلَ إِلَى دِمَاغِهِ، فَرَجَعَ وَرَجَعَ أَصْحَابُهُ، وَلَا يَظُنُّ أَهْلُ الشَّامِ أَنَّهُمْ رَجَعُوا إِلَّا لِلْمَسَاءِ وَاللَّيْلِ، وَأُدْخِلَ زَيْدٌ فِي دَارٍ فِي سِكَّةِ الْبَرِيدِ وَجِيءَ بِطَبِيبٍ فَانْتَزَعَ ذَلِكَ السَّهْمَ مِنْ جَبْهَتِهِ، فَمَا عَدَا أَنِ انْتَزَعَهُ حَتَّى مَاتَ مِنْ سَاعَتِهِ، رَحِمَهُ اللَّهُ. الاختلاف في مكان دفن زيد بن علي بن الحسين فَاخْتَلَفَ أَصْحَابُهُ أَيْنَ يَدْفِنُوهُ، فَقَالَ بَعْضُهُمْ: أَلْبِسُوهُ دِرْعَهُ وَأَلْقُوهُ فِي الْمَاءِ. وَقَالَ بَعْضُهُمْ: احْتَزُّوا رَأْسَهُ وَاتْرُكُوا جُثَّتَهُ فِي الْقَتْلَى. فَقَالَ ابْنُهُ: لَا وَاللَّهِ لَا تَأْكُلُ أَبِي الْكِلَابُ. وَقَالَ بَعْضُهُمْ: ادْفِنُوهُ فِي الْعَبَّاسِيَّةِ. وَقَالَ بَعْضُهُمْ: ادْفِنُوهُ فِي الْحُفْرَةِ الَّتِي يُؤْخَذُ مِنْهَا الطِّينُ. فَفَعَلُوا ذَلِكَ وَأَجْرَوْا عَلَى قَبْرِهِ الْمَاءَ ; لِئَلَّا يُعْرَفَ، وَانْفَتَلَ أَصْحَابُهُ وَلَمْ يَبْقَ لَهُمْ رَأْسٌ يُقَاتِلُونَ بِهِ، فَمَا أَصْبَحَ الْفَجْرُ وَلَهُمْ قَائِمَةٌ يَنْهَضُونَ بِهَا، وَتَتَبَّعَ يُوسُفُ بْنُ عُمَرَ الْجَرْحَى هَلْ يَجِدُ زَيْدًا بَيْنَهُمْ، وَجَاءَ مَوْلًى لِزَيْدٍ سِنْدِيٌّ، قَدْ شَهِدَ دَفْنَهُ، فَدَلَّ عَلَى قَبْرِهِ، فَأُخِذَ مِنْ قَبْرِهِ، فَأَمَرَ يُوسُفُ بْنُ عُمَرَ بِصُلْبِهِ عَلَى خَشَبَةٍ بِالْكُنَاسَةِ وَمَعَهُ نَصْرُ بْنُ خُزَيْمَةَ، وَمُعَاوِيَةُ بْنُ إِسْحَاقَ بْنِ زَيْدِ بْنِ حَارِثَةَ الْأَنْصَارِيُّ، وَزِيَادٌ النَّهْدِيُّ وَيُقَالُ: إِنَّ زَيْدًا مَكَثَ مَصْلُوبًا أَرْبَعَ سِنِينَ، ثُمَّ أُنْزِلَ بَعْدَ ذَلِكَ وَأُحْرِقَ. فَاللَّهُ أَعْلَمُ. رواية أخرى لأبي جعفر بن جرير الطبري وَقَدْ ذَكَرَ أَبُو جَعْفَرِ بْنُ جَرِيرٍ الطَّبَرِيُّ أَنَّ يُوسُفَ بْنَ عُمَرَ لَمْ يَعْلَمْ بِشَيْءٍ مِنْ أَمْرِ زَيْدِ بْنِ عَلِيٍّ حَتَّى كَتَبَ لَهُ هِشَامُ بْنُ عَبْدِ الْمَلِكِ يَقُولُ لَهُ: إِنَّكَ لَغَافِلٌ، وَإِنَّ زَيْدَ بْنَ عَلِيٍّ غَارِزٌ ذَنَبَهُ بِالْكُوفَةِ يُبَايَعُ لَهُ، فَأَلِحَّ فِي طَلَبِهِ وَأُعْطِهِ الْأَمَانَ، فَإِنْ لَمْ يَقْبَلْ فَقَاتِلْهُ. فَتَطَلَّبَهُ يُوسُفُ بْنُ عُمَرَ حَتَّى كَانَ مِنْ أَمْرِهِ مَا ذَكَرْنَاهُ، فَلَمَّا ظَهَرَ عَلَى قَبْرِهِ حَزَّ رَأْسَهُ، وَبَعَثَ بِهِ إِلَى هِشَامِ بْنِ عَبْدِ الْمَلِكِ فَنَصَبَهُ عَلَى بَابِ دِمَشْقَ ثُمَّ أَمَرَ بِهِ فَسَارُوا بِهِ إِلَى الْمَدِينَةِ حَتَّى نَصَبُوهُ عَلَى أَحَدِ أَبْوَابِهَا، وَأَمَّا جُثَّتُهُ فَلَمْ تَزَلْ مَصْلُوبَةً تُحْرَسُ لَيْلًا وَنَهَارًا حَتَّى انْقَضَتْ دَوْلَةُ هِشَامٍ وَقَامَ مِنْ بَعْدِهِ الْوَلِيدُ بْنُ يَزِيدَ فَأَمَرَ بِهِ، فَأُنْزِلَ وَحُرِّقَ فِي أَيَّامِهِ، قَبَّحَ اللَّهُ الْوَلِيدَ هَذَا. وَقِيلَ: كَانَ خِرَاشُ بْنُ حَوْشَبِ بْنِ يَزِيدَ الشَّيْبَانِيُّ عَلَى شُرْطَةِ زَيْدٍ، وَهُوَ الَّذِي نَبَشَ زَيْدًا وَصَلَبَهُ، فَقَالَ السَّيِّدُ الْحَمَوِيُّ: بِتُّ لَيْلًا مُسَهَّدًا سَاهِرَ الْعَيْنِ مُقْصَدًا     وَلَقَدْ قُلْتُ قَوْلَةً وَأَطَلْتُ التَّبَلُّدَا     لَعَنَ اللَّهُ حَوْشَبًا وَخِرَاشًا وَمَزْيَدَا     وَيَزِيدًا فَإِنَّهُ كَانَ أَعْتَى وَأَعْنَدَا     أَلْفُ أَلْفٍ وَأَلْفُ أَلْ فٍ مِنَ اللَّعْنِ سَرْمَدَا     إِنَّهُمْ حَارَبُوا الْإِلَ هَ وَآذَوْا مُحَمَّدَا     شَرِكُوا فِي دَمِ الْمُطَهَّ رِ زَيْدٍ تَعَنُّدَا     ثُمَّ عَالَوْهُ فَوْقَ جِذْ عٍ صَرِيعًا مُجَرَّدَا     يَا خِرَاشُ بْنَ حَوْشَبٍ أَنْتَ أَشْقَى الْوَرَى غَدَا وَأَمَّا ابْنُهُ يَحْيَى بْنُ زَيْدِ بْنِ عَلِيٍّ فَاسْتَجَارَ بِعَبْدِ الْمَلِكِ بْنِ بِشْرِ بْنِ مَرْوَانَ فَبَعَثَ إِلَيْهِ يُوسُفُ بْنُ عُمَرَ يَتَهَدَّدُهُ حَتَّى يَحْضُرَهُ، فَقَالَ لَهُ عَبْدُ الْمَلِكِ بْنِ بِشْرٍ: مَا كُنْتُ لِأُؤْوِيَ مِثْلَ هَذَا الرَّجُلِ وَهُوَ عَدُوُّنَا وَابْنُ عَدُوِّنَا. فَصَدَّقَهُ يُوسُفُ بْنُ عُمَرَ فِي ذَلِكَ. وَلَمَّا هَدَأَ الطَّلَبُ عَنْهُ سَيَّرَهُ إِلَى خُرَاسَانَ، فَخَرَجَ يَحْيَى بْنُ زَيْدٍ فِي جَمَاعَةٍ مِنَ الزَّيْدِيَّةِ إِلَى خُرَاسَانَ فَأَقَامُوا بِهَا هَذِهِ الْمُدَّةَ. قَالَ أَبُو مَخْنَفٍ: وَلَمَّا قَتَلَ يُوسُفُ بْنُ عُمَرَ زَيْدَ بْنَ عَلِيٍّ خَطَبَ أَهْلَ الْكُوفَةِ، فَتَهَدَّدَهُمْ وَتَوَعَّدَهُمْ وَشَتَمَهُمْ وَأَنَّبَهُمْ ; قَالَ فِيمَا قَالَ: وَاللَّهِ لَقَدِ اسْتَأْذَنْتُ أَمِيرَ الْمُؤْمِنِينَ فِي قَتْلِ خَلْقٍ مِنْكُمْ، وَلَوْ أَذِنَ لِي لَقَتَلْتُ مُقَاتَلَتَكُمْ، وَسَبَيْتُ ذَرَارِيَّكُمْ، وَمَا صَعِدْتُ هَذَا قَالَ الْمِنْبَرَ إِلَّا لِأُسْمِعَكُمْ مَا تَكْرَهُونَ. وَذَكَرَ أَبُو الْقَاسِمِ عَبْدُ اللَّهِ بْنُ أَحْمَدَ بْنِ مَحْمُودٍ الْبَلْخِيُّ فِي كِتَابِ الْمَقَالَاتِ: أَنَّ زَيْدَ بْنَ عَلِيٍّ لَمَّا خَرَجَ قُتِلَ فِي الْمَعْرَكَةِ وَدَفَنَهُ أَصْحَابُهُ، فَعَلِمَ بِهِ يُوسُفُ بْنُ عُمَرَ، فَنَبَشَهُ وَصَلَبَهُ ثُمَّ كَتَبَ هِشَامٌ يَأْمُرُ بِحَرْقِهِ فَأُحْرِقَ وَنُسِفَ رَمَادُهُ فِي الْفُرَاتِ. خروج يحيى بن زيد على الْوَلِيدِ بْنِ يَزِيدَ بْنِ عَبْدِ الْمَلِكِ ثُمَّ خَرَجَ يَحْيَى بْنُ زَيْدٍ بِالْجُوزَجَانِ عَلَى الْوَلِيدِ بْنِ يَزِيدَ بْنِ عَبْدِ الْمَلِكِ، فَبَعَثَ نَصْرُ بْنُ سَيَّارٍ إِلَيْهِ سَلْمَ بْنَ أَجْوَزَ الْمَازِنِيَّ فَحَارَبَهُ، فَقُتِلَ فِي الْمَعْرَكَةِ، وَدُفِنَ فِي بَعْضِ الْخَانَاتِ. خروج مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ الْحَسَنِ بْنِ الْحَسَنِ وَخَرَجَ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ الْحَسَنِ بْنِ الْحَسَنِ بِالْمَدِينَةِ، وَبُويِعَ لَهُ فِي الْآفَاقِ، فَبَعَثَ إِلَيْهِ الْمَنْصُورُ بِعِيسَى بْنِ مُوسَى، وَحُمَيْدِ بْنِ قَحْطَبَةَ فَقَتَلَاهُ، وَقَتَلَا مِنْ أَجْلِهِ تَحْتَ الْهَدْمِ أَبَاهُ عَبْدَ اللَّهِ، وَعَلِيَّ بْنَ الْحَسَنِ بْنِ الْحَسَنِ، وَجَمَاعَةً، وَدُفِنَ إِبْرَاهِيمُ بْنُ الْحَسَنِ بْنِ الْحَسَنِ وَهُوَ حَيٌّ بِالْكُوفَةِ، وَكَانَ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ وَجَّهَ وَلَدَهُ وَإِخْوَتَهُ إِلَى الْآفَاقِ يَدْعُونَ إِلَيْهِ فَوَجَّهَ ابْنَهُ عَلِيًّا إِلَى مِصْرَ، فَأُخِذَ هُنَاكَ وَقُتِلَ، وَوَجَّهَ ابْنَهُ عَبْدَ اللَّهِ إِلَى خُرَاسَانَ فَطُلِبَ، فَهَرَبَ إِلَى السِّنْدِ، فَأُخِذَ بِهَا وَقُتِلَ، وَوَجَّهَ ابْنَهُ الْحَسَنَ إِلَى الْيَمَنِ فَأَخَذَ لِنَفْسِهِ أَمَانًا ثُمَّ حُبِسَ فَمَاتَ فِي السِّجْنِ، ثُمَّ وَجَّهَ أَخَاهُ مُوسَى إِلَى الْجَزِيرَةِ، فَأَخَذَ لِنَفْسِهِ أَمَانًا، وَوَجَّهَ أَخَاهُ إِدْرِيسَ إِلَى الْمَغْرِبِ، وَوَجَّهَ أَخَاهُ يَحْيَى إِلَى الرَّيِّ، وَخَرَجَ بَعْدَهُ أَخُوهُ إِبْرَاهِيمُ [بْنُ عَبْدِ اللَّهِ إِلَى] الْبَصْرَةِ فَغَلَبَ عَلَيْهَا وَعَلَى الْأَهْوَازِ وَفَارِسَ وَأَكْثَرِ السَّوَادِ، وَشَخَصَ عَنِ الْبَصْرَةِ يُرِيدُ مُحَارَبَةَ الْمَنْصُورِ، فَبَعَثَ إِلَيْهِ الْمَنْصُورُ بِعِيسَى بْنِ مُوسَى وَسَعِيدِ بْنِ سَلْمٍ، فَحَارَبَ حَتَّى قُتِلَ وَمَضَى أَخُوهُ إِدْرِيسُ بْنُ عَبْدِ اللَّهِ إِلَى الْمَغْرِبِ فَغَلَبَ عَلَى بُلْدَانٍ كَثِيرَةٍ [وَبَسَطَ الْعَدْلَ فِيهَا. خروج الْحُسَيْنُ بْنُ عَلِيِّ بْنِ حَسَنِ بْنِ حَسَنِ وَخَرَجَ الْحُسَيْنُ بْنُ عَلِيِّ بْنِ حَسَنِ بْنِ حَسَنِ فَبَايَعَهُ النَّاسُ]، وَعَسْكَرَ بِفَخَّ عَلَى سِتَّةِ أَمْيَالٍ مِنْ مَكَّةَ، فَخَرَجَ إِلَيْهِ مُوسَى بْنُ عِيسَى فِي أَرْبَعَةِ آلَافٍ فَقُتِلَ وَأَكْثَرُ مَنْ كَانَ مَعَهُ، وَلَمْ يَتَجَاسَرْ أَحَدٌ أَنْ يَدْفِنَهُمْ ثَلَاثَةَ أَيَّامٍ، فَأَكَلَتْ أَكْثَرَهُمُ السِّبَاعُ. وَكَانَ خُرُوجُهُ سَنَةَ سَبْعٍ وَسِتِّينَ وَمِائَةٍ فِي خِلَافَةِ مُوسَى، وَأُسِرَ مِمَّنْ كَانَ مَعَهُ سُلَيْمَانُ بْنُ عَبْدِ اللَّهِ بْنِ الْحَسَنِ بْنِ الْحَسَنِ فَضُرِبَتْ عُنُقُهُ بِمَكَّةَ صَبْرًا، وَقُتِلَ مَعَهُ جَمَاعَةٌ. خروج يَحْيَى بْنُ عَبْدِ اللَّهِ بْنِ الْحَسَنِ بْنِ الْحَسَنِ وَخَرَجَ يَحْيَى بْنُ عَبْدِ اللَّهِ بْنِ الْحَسَنِ بْنِ الْحَسَنِ فَقُتِلَ، وَخَرَجَ مُحَمَّدُ بْنُ جَعْفَرِ بْنِ يَحْيَى بْنِ عَبْدِ اللَّهِ بْنِ الْحَسَنِ بْنِ عَلِيٍّ بِتَاهَرْتَ فَغَلَبَ عَلَيْهَا. وَخَرَجَ بِالْكُوفَةِ أَيَّامَ الْمَأْمُونِ مُحَمَّدُ بْنُ إِبْرَاهِيمَ بْنِ إِسْمَاعِيلَ بْنِ إِبْرَاهِيمَ بْنِ الْحَسَنِ بْنِ الْحَسَنِ، ثُمَّ مَاتَ بَعْدَ أَرْبَعَةِ أَشْهُرٍ. فَخَرَجَ مِنْ بَعْدِهِ مُحَمَّدُ بْنُ مُحَمَّدِ بْنِ زَيْدِ بْنِ زَيْدِ بْنِ عَلِيٍّ، فَأُخِذَ وَأَظْهَرَ مَوْتَهُ. وَخَرَجَ بِالْيَمَنِ إِبْرَاهِيمُ بْنُ مُوسَى بْنِ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ دَاعِيَةً لِمُحَمَّدِ بْنِ إِبْرَاهِيمَ فَأَمَّنَهُ الْمَأْمُونُ. وَخَرَجَ جَعْفَرُ بْنُ إِبْرَاهِيمَ بْنِ مُوسَى بْنِ جَعْفَرٍ بِالْيَمَنِ، فَقُدِمَ بِهِ عَلَى الْمَأْمُونِ فَأَمَّنَهُ. وَخَرَجَ مُحَمَّدُ بْنُ الْقَاسِمِ بْنِ عَلِيِّ بْنِ عُمَرَ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ بِالطَّالَقَانِ فِي خِلَافَةِ الْمُعْتَصِمِ، فَوَجَّهَ إِلَيْهِ عَبْدَ اللَّهِ بْنَ طَاهِرٍ، فَانْهَزَمَ مُحَمَّدٌ، ثُمَّ وَقَعُوا بِهِ فَأَنْفَذَ إِلَى الْمُعْتَصِمِ، فَحَبَسَهُ فِي قَصْرِهِ فَقِيلَ إِنَّهُ مَاتَ، وَقَالَ قَوْمٌ مِنَ الشِّيعَةِ: إِنَّهُ سَيَظْهَرُ. خروج مُحَمَّدُ بْنُ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ وَخَرَجَ مُحَمَّدُ بْنُ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ دَاعِيَةً لِمُحَمَّدِ بْنِ إِبْرَاهِيمَ، فَلَمَّا مَاتَ مُحَمَّدٌ دَعَا إِلَى نَفْسِهِ [فَحُمِلَ إِلَى الْمَأْمُونِ. وَخَرَجَ الْأَفْطَسُ بِالْمَدِينَةِ دَاعِيَةً لِمُحَمَّدِ بْنِ إِبْرَاهِيمَ فَلَمَّا مَاتَ مُحَمَّدٌ دَعَا إِلَى نَفْسِهِ]، وَهَرَبَ الْعَبَّاسُ بْنُ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ عَلِيٍّ مِنَ الرَّشِيدِ، فَدَعَا بِهِ، فَشَتَمَهُ، فَرَدَّ عَلَيْهِ [مَا قَالَ]، فَضُرِبَ بَيْنَ يَدَيْهِ بِالْعَمَدِ حَتَّى مَاتَ. وَخَرَجَ الْحَسَنُ بْنُ زَيْدِ بْنِ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بِطَبَرِسْتَانَ فَمَا زَالَتْ بِيَدِهِ حَتَّى مَاتَ، [وَخَلَفَهُ أَخُوهُ مُحَمَّدٌ فَحَارَبَهُ رَافِعُ بْنُ هَرْثَمَةَ، ثُمَّ تَابَعَهُ بِالرَّيِّ مُحَمَّدُ بْنُ جَعْفَرِ بْنِ الْحَسَنِ، فَأُسِرُوا، وَحُمِلَ إِلَى مُحَمَّدِ بْنِ طَاهِرٍ، فَحَبَسَهُ حَتَّى مَاتَ]. وَخَرَجَ الْكَوْكَبِيُّ وَاسْمُهُ الْحُسَيْنُ بْنُ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ إِسْمَاعِيلَ فَهَزَمَهُ مُوسَى بْنُ بَغَا، وَخَرَجَ بِالْكُوفَةِ أَيَّامَ الْمُسْتَعِينِ يَحْيَى بْنُ عُمَرَ بْنِ يَحْيَى بْنِ زَيْدِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ عَلِيٍّ فَحَارَبَ فَقُتِلَ. وَخَرَجَ الْحُسَيْنُ بْنُ مُحَمَّدِ بْنِ حَمْزَةَ، فَأُخِذَ وَحُبِسَ. وَخَرَجَ ابْنُ الْأَفْطَسِ [بِالْمَدِينَةِ]، وَخَرَجَ بِالْمَدِينَةِ إِسْمَاعِيلُ بْنُ يُوسُفَ بْنِ إِبْرَاهِيمَ بْنِ عَبْدِ اللَّهِ، فَخَلَفَهُ أَخُوهُ مُحَمَّدٌ، فَطُلِبَ فَهَرَبَ وَمَاتَ. وَخَرَجَ ابْنٌ لِمُوسَى بْنِ عَبْدِ اللَّهِ بْنِ مُعَاوِيَةَ بْنِ عَبْدِ اللَّهِ بْنِ جَعْفَرِ بْنِ أَبِي طَالِبٍ فَمَضَى إِلَى فَارِسَ، فَمَاتَ بِهَا. وَخَرَجَ صَاحِبُ الْبَصْرَةِ وَكَانَ يَدَّعِي أَنَّهُ عَلِيُّ بْنُ مُحَمَّدِ بْنِ عَلِيِّ بْنِ عِيسَى بْنِ زَيْدِ بْنِ عَلِيٍّ، وَكَانَ أَنْصَارُهُ الزِّنْجَ، وَكَانَ يَرَى رَأْيَ الْأَزَارِقَةِ،

Translation

✧ The killing of Zayd b. ʿAlī b. al-Ḥusayn b. ʿAlī b. Abī Ṭālib In the year one hundred and twenty-two, in the month of Ṣafar, Zayd b. ʿAlī b. al-Ḥusayn b. ʿAlī b. Abī Ṭālib, to whom the Zaydī sect is attributed, was killed. It is said that he was killed in Ṣafar of one hundred and twenty-one; and in one report: he was killed in the year one hundred and twenty. The reason for that was that when he received the oath of allegiance from those of the people of al-Kūfah who pledged to him, he ordered them at the beginning of this year to rise and prepare for it. They began to make preparations. A man called Sulaymān b. Surāqah went to Yūsuf b. ʿUmar, the governor of Iraq, and informed him—while he was in al-Ḥīrah at that time—of the matter of Zayd b. ʿAlī and with whom he was staying among the people of al-Kūfah. Yūsuf b. ʿUmar sent someone to seek him and insisted on searching for him. When the Shīʿah learned that, they gathered with Zayd b. ʿAlī and said to him: “What do you say—may God have mercy on you—about Abū Bakr and ʿUmar?” He said: “May God forgive them both. I have not heard anyone of my household disavow them, and I say nothing about them but good.” They said: “Then why do you demand vengeance for the blood of the household?” He said: “We were the most entitled of people to this matter, but the people seized it from us and kept us from it, and that did not reach, in our view, the level of disbelief on their part. They ruled and were just, and acted according to the Book and the Sunnah.” They said: “Then why do you fight these people?” He said: “These are not like those. These people have wronged the people and wronged themselves. I call to the Book of God and the Sunnah of His Prophet ﷺ, to reviving the sunnahs and killing innovations. If you listen, it will be good for you and for me; if you refuse, I am not a guardian over you.” So they rejected him and turned away from him, broke their pledge to him, and abandoned him. For this reason they were called the Rāfiḍah from that day on. Those who followed him among the people in his view were called the Zaydiyyah. The majority of the people of al-Kūfah among them are Rāfiḍah, and the majority of the people of Makkah to this day are on the Zaydī school. In it is truth, namely the vindication of the two shaykhs, and falsehood, namely the belief that ʿAlī is preferred over them. ʿAlī is not preferred over them, nor is ʿUthmān, according to the soundest of the two statements of the people of the Sunnah and the authentic reports established from the Companions ؓ. Zayd b. ʿAlī resolved to rise Then Zayd resolved to rise with those of his companions who remained with him. He appointed for them the night of Wednesday, the first of Ṣafar of this year. That reached Yūsuf b. ʿUmar, so he wrote to his deputy over al-Kūfah, who was al-Ḥakam b. al-Ṣalt, ordering him to gather all the people in the congregational mosque. He gathered the people for that on Tuesday, the last day of al-Muḥarram, one day before Zayd’s rising. Zayd went out with those who were with him on Wednesday night in severe cold. His companions raised fires and kept calling: “Yā manṣūr! Yā manṣūr!” When dawn broke, only two hundred and eighteen men had gathered with him. Zayd kept saying: “Glory be to God! Where are the people?” It was said: “They are detained in the mosque.” Al-Ḥakam b. al-Ṣalt wrote to Yūsuf b. ʿUmar informing him of Zayd b. ʿAlī’s rising, so he sent a detachment to al-Kūfah. The armies rode with the deputy of al-Kūfah, and Yūsuf b. ʿUmar also came with a large group of people. Zayd and those with him met a troop of them containing five hundred horsemen and routed them. Then he came to al-Kunāsah and charged a group of the people of Syria and routed them. Then he passed by Yūsuf b. ʿUmar while he was standing on a hill, and Zayd was among two hundred horsemen. Had he aimed for Yūsuf b. ʿUmar he would have killed him, but he took the right-hand direction. Every time he met a group of the people of al-Kūfah he routed them. His companions kept calling: “O people of al-Kūfah, come out to religion, honor, and worldly good, for you are not in religion, nor honor, nor worldly good.” Then when evening came, a group of the people of al-Kūfah joined him, and some of his companions had been killed on the first day. On the second day he and a group of the people of Syria fought, and he killed seventy of them, and they withdrew from him in the worst condition. When evening came, Yūsuf b. ʿUmar arrayed his army in full force. In the morning they met Zayd b. ʿAlī and his companions, and he drove them back until he expelled them to al-Sabkhah, then pressed them until he expelled them to Banū Sulaym, then pursued them with his cavalry and infantry until they took position on the embankment. Then they fought there a very fierce battle, until at nightfall Zayd was struck by an arrow that hit the left side of his forehead and reached his brain. He withdrew, and his companions withdrew. The people of Syria thought they withdrew only because of evening and night. Zayd was brought into a house in the Barīd lane, and a physician was brought. He extracted the arrow from his forehead, and no sooner had he extracted it than he died on the spot, may God have mercy on him. The disagreement over the burial place of Zayd b. ʿAlī b. al-Ḥusayn His companions disagreed over where to bury him. Some said: “Put his armor on him and throw him into the water.” Others said: “Cut off his head and leave his body among the slain.” His son said: “No, by God, the dogs will not eat my father.” Some said: “Bury him in al-ʿAbbāsiyyah.” Others said: “Bury him in the pit from which clay is taken.” They did that and let water flow over his grave so that it would not be known. His companions dispersed, and they had no leader left to fight under. By dawn they had no force to rise with. Yūsuf b. ʿUmar searched the wounded for Zayd among them. A Sindī client of Zayd who had witnessed his burial came and pointed out his grave. He was taken from his grave, and Yūsuf b. ʿUmar ordered him to be crucified on a wooden stake at al-Kunāsah, along with him Naṣr b. Khuzaymah, Muʿāwiyah b. Isḥāq b. Zayd b. Ḥārithah al-Anṣārī, and Ziyād al-Nahdī. It is said that Zayd remained crucified for four years, then he was taken down after that and burned. God knows best. Another account of Abū Jaʿfar b. Jarīr al-Ṭabarī Abū Jaʿfar b. Jarīr al-Ṭabarī mentioned that Yūsuf b. ʿUmar knew nothing of Zayd b. ʿAlī’s matter until Hishām b. ʿAbd al-Malik wrote to him, saying: “You are negligent. Zayd b. ʿAlī has planted his tail in al-Kūfah and is being given allegiance. Press hard in seeking him and offer him safe conduct. If he does not accept, fight him.” Yūsuf b. ʿUmar sought him until his affair reached what we mentioned. When he discovered his grave, he severed his head and sent it to Hishām b. ʿAbd al-Malik, who set it up at the gate of Damascus. Then he ordered it moved to al-Madīnah until it was set up at one of its gates. As for his body, it remained crucified under guard night and day until Hishām’s reign ended. After him al-Walīd b. Yazīd arose, and he ordered it taken down and burned during his days. May God curse this al-Walīd. It is said that Khirāsh b. Ḥawshab b. Yazīd al-Shaybānī was in charge of Zayd’s guard, and he was the one who exhumed Zayd and crucified him. Al-Sayyid al-Ḥamawī said: I spent a night sleepless, wakeful-eyed, afflicted, and I said a saying, and I prolonged my stupefaction. May God curse Ḥawshab and Khirāsh and Mazyad, and Yazīd, for he was the most insolent and obstinate. A thousand thousand and a thousand thousand of eternal curse, for they fought God and harmed Muḥammad. They shared in the blood of the purified Zayd, out of obstinacy, then they raised him on a palm trunk cast down, stripped. O Khirāsh b. Ḥawshab, you are the most wretched of creation tomorrow. As for his son Yaḥyā b. Zayd b. ʿAlī, he sought refuge with ʿAbd al-Malik b. Bishr b. Marwān. Yūsuf b. ʿUmar sent to him threatening him until he would bring him. ʿAbd al-Malik b. Bishr said to him: “I would not shelter a man like this, for he is our enemy and the son of our enemy.” Yūsuf b. ʿUmar believed him in that. When the search for him quieted, he sent him to Khurāsān. Yaḥyā b. Zayd went out with a group of the Zaydiyyah to Khurāsān, and they stayed there for this period. Abū Mikhnaf said: When Yūsuf b. ʿUmar killed Zayd b. ʿAlī, he addressed the people of al-Kūfah, threatening them, menacing them, reviling them, and rebuking them. Among what he said: “By God, I asked the Commander of the Faithful for permission to kill a multitude of you. Had he permitted me, I would have killed your fighting men and taken your offspring captive. I have not ascended this pulpit except to make you hear what you dislike.” Abū al-Qāsim ʿAbd Allāh b. Aḥmad b. Maḥmūd al-Balkhī mentioned in the Book of Articles that when Zayd b. ʿAlī rose, he was killed in battle, and his companions buried him. Yūsuf b. ʿUmar learned of it, exhumed him, and crucified him. Then Hishām wrote ordering him to be burned, so he was burned and his ashes were scattered in the Euphrates. The rising of Yaḥyā b. Zayd against al-Walīd b. Yazīd b. ʿAbd al-Malik Then Yaḥyā b. Zayd rose in al-Jūzjān against al-Walīd b. Yazīd b. ʿAbd al-Malik. Naṣr b. Sayyār sent Salm b. Ajwaz al-Māzinī against him, and he fought him. He was killed in battle and buried in one of the caravanserais. The rising of Muḥammad b. ʿAbd Allāh b. al-Ḥasan b. al-Ḥasan Muḥammad b. ʿAbd Allāh b. al-Ḥasan b. al-Ḥasan rose in al-Madīnah, and allegiance was pledged to him in the horizons. Al-Manṣūr sent ʿĪsā b. Mūsā and Ḥumayd b. Qaḥṭabah against him, and they killed him. On his account they killed his father ʿAbd Allāh under the rubble, and ʿAlī b. al-Ḥasan b. al-Ḥasan, and a group. Ibrāhīm b. al-Ḥasan b. al-Ḥasan was buried alive in al-Kūfah. Muḥammad b. ʿAbd Allāh had dispatched his sons and brothers to the horizons calling to him. He sent his son ʿAlī to Egypt, and he was seized there and killed. He sent his son ʿAbd Allāh to Khurāsān, and he was sought, so he fled to al-Sind, where he was seized and killed. He sent his son al-Ḥasan to al-Yaman, and he secured a safe conduct for himself, then was imprisoned and died in prison. Then he sent his brother Mūsā to al-Jazīrah, and he secured a safe conduct for himself. He sent his brother Idrīs to the Maghrib, and he sent his brother Yaḥyā to al-Rayy. After him his brother Ibrāhīm b. ʿAbd Allāh rose in al-Baṣrah and seized it, along with al-Ahwāz, Fārs, and most of the Sawād. He left al-Baṣrah intending to fight al-Manṣūr, so al-Manṣūr sent ʿĪsā b. Mūsā and Saʿīd b. Salm against him. He fought until he was killed. His brother Idrīs b. ʿAbd Allāh went to the Maghrib and seized many lands [and spread justice in them. The rising of al-Ḥusayn b. ʿAlī b. Ḥasan b. Ḥasan Al-Ḥusayn b. ʿAlī b. Ḥasan b. Ḥasan rose, and the people pledged allegiance to him]. He encamped at Fakhkh, six miles from Makkah. Mūsā b. ʿĪsā went out against him with four thousand men, and he was killed along with most of those with him. No one dared to bury them for three days, and wild beasts ate most of them. His rising was in the year one hundred and sixty-seven, during the caliphate of Mūsā. Among those captured with him was Sulaymān b. ʿAbd Allāh b. al-Ḥasan b. al-Ḥasan, whose neck was struck at Makkah in execution, and a group was killed with him. The rising of Yaḥyā b. ʿAbd Allāh b. al-Ḥasan b. al-Ḥasan Yaḥyā b. ʿAbd Allāh b. al-Ḥasan b. al-Ḥasan rose and was killed. Muḥammad b. Jaʿfar b. Yaḥyā b. ʿAbd Allāh b. al-Ḥasan b. ʿAlī rose in Tāhart and seized it. In al-Kūfah during the days of al-Maʾmūn, Muḥammad b. Ibrāhīm b. Ismāʿīl b. Ibrāhīm b. al-Ḥasan b. al-Ḥasan rose, then died after four months. After him Muḥammad b. Muḥammad b. Zayd b. Zayd b. ʿAlī rose, and he was seized and feigned death. In al-Yaman, Ibrāhīm b. Mūsā b. Jaʿfar b. Muḥammad b. ʿAlī b. al-Ḥusayn rose as a caller for Muḥammad b. Ibrāhīm, and al-Maʾmūn granted him safe conduct. Jaʿfar b. Ibrāhīm b. Mūsā b. Jaʿfar rose in al-Yaman, and he was brought to al-Maʾmūn, who granted him safe conduct. Muḥammad b. al-Qāsim b. ʿAlī b. ʿUmar b. ʿAlī b. al-Ḥusayn rose in al-Ṭālaqān during the caliphate of al-Muʿtaṣim. He sent ʿAbd Allāh b. Ṭāhir against him, and Muḥammad was defeated. Then they captured him and sent him to al-Muʿtaṣim, who imprisoned him in his palace. It is said that he died, and some of the Shīʿah said that he will appear. The rising of Muḥammad b. Jaʿfar b. Muḥammad b. ʿAlī b. al-Ḥusayn Muḥammad b. Jaʿfar b. Muḥammad b. ʿAlī b. al-Ḥusayn rose as a caller for Muḥammad b. Ibrāhīm. When Muḥammad died, he called to himself [and was carried to al-Maʾmūn. Al-Afṭas rose in al-Madīnah as a caller for Muḥammad b. Ibrāhīm. When Muḥammad died, he called to himself], and al-ʿAbbās b. Muḥammad b. ʿAbd Allāh b. ʿAlī fled from al-Rashīd. He summoned him, and he reviled him. He answered him back [with what he said], and he was beaten with clubs before him until he died. Al-Ḥasan b. Zayd b. Muḥammad b. Ismāʿīl rose in Ṭabaristān, and it remained in his hand until he died. [His brother Muḥammad succeeded him, and Rāfiʿ b. Harthamah fought him. Then Muḥammad b. Jaʿfar b. al-Ḥasan followed him at al-Rayy. They were captured, and he was carried to Muḥammad b. Ṭāhir, who imprisoned him until he died]. Al-Kawkabī, whose name was al-Ḥusayn b. Aḥmad b. Muḥammad b. Ismāʿīl, rose, and Mūsā b. Bughā defeated him. In al-Kūfah during the days of al-Mustaʿīn, Yaḥyā b. ʿUmar b. Yaḥyā b. Zayd b. ʿAlī b. al-Ḥusayn b. ʿAlī rose, fought, and was killed. Al-Ḥusayn b. Muḥammad b. Ḥamzah rose, and he was seized and imprisoned. Ibn al-Afṭas rose [in al-Madīnah], and Ismāʿīl b. Yūsuf b. Ibrāhīm b. ʿAbd Allāh rose in al-Madīnah. His brother Muḥammad succeeded him, and he was sought, so he fled and died. A son of Mūsā b. ʿAbd Allāh b. Muʿāwiyah b. ʿAbd Allāh b. Jaʿfar b. Abī Ṭālib rose and went to Fārs, where he died. The master of al-Baṣrah rose, claiming to be ʿAlī b. Muḥammad b. ʿAlī b. ʿĪsā b. Zayd b. ʿAlī. His supporters were the Zanj, and he held the view of the Azāriqah.

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