Tarikh (al-Tabari) 2587
Then the Year 124 AH Began
ذِكْرُ ابْتِدَاءِ أَمْرِ أَبِي مُسْلِمٍ الْخُرَاسَانِيِّ قَدِ اخْتَلَفَ النَّاسُ فِي أَبِي مُسْلِمٍ، فَقِيلَ: كَانَ حُرًّا، وَاسْمُهُ إِبْرَاهِيمُ بْنُ عُثْمَانَ بْنِ بَشَّارِ بْنِ سَدُوسِ بْنِ جَوْدَزْدَهْ مِنْ وَلَدِ بُزُرْجُمِهْرَ، وَيُكَنَّى أَبَا إِسْحَاقَ، وُلِدَ بِأَصْبَهَانَ، وَنَشَأَ بِالْكُوفَةِ، وَكَانَ أَبُوهُ أَوْصَى إِلَى عِيسَى بْنِ مُوسَى السَّرَّاجِ فَحَمَلَهُ إِلَى الْكُوفَةِ وَهُوَ ابْنُ سَبْعِ سِنِينَ، فَلَمَّا اتَّصَلَ بِإِبْرَاهِيمَ بْنِ مُحَمَّدِ بْنِ عَلِيِّ بْنِ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ الْإِمَامِ قَالَ لَهُ: غَيِّرِ اسْمَكَ فَإِنَّهُ لَا يَتِمُّ لَنَا الْأَمْرُ إِلَّا بِتَغَيِيرِ اسْمِكَ عَلَى مَا وَجَدْتُهُ فِي الْكُتُبِ، فَسَمَّى نَفْسَهُ عَبْدَ الرَّحْمَنِ بْنَ مُسْلِمٍ، وَيُكَنَّى أَبَا مُسْلِمٍ، فَمَضَى لِشَأْنِهِ وَلَهُ ذُؤَابَةٌ وَهُوَ عَلَى حِمَارٍ بِإِكَافٍ وَلَهُ تِسْعَ عَشْرَةَ سَنَةً، وَزَوَّجَهُ إِبْرَاهِيمُ الْإِمَامُ ابْنَةَ عِمْرَانَ بْنِ إِسْمَاعِيلَ الطَّائِيِّ الْمَعْرُوفِ بِأَبِي النَّجْمِ، وَهِيَ بِخُرَاسَانَ مَعَ أَبِيهَا، فَبَنَى بِهَا أَبُو مُسْلِمٍ بِخُرَاسَانَ، وَزَوَّجَ أَبُو مُسْلِمٍ ابْنَتَهُ فَاطِمَةَ مِنْ مُحْرِزِ بْنِ إِبْرَاهِيمَ، وَابْنَتَهُ الْأُخْرَى أَسْمَاءَ مِنْ فَهْمِ بْنِ مُحْرِزٍ، فَأَعْقَبَتْ أَسْمَاءُ وَلَمْ تُعْقِبْ فَاطِمَةُ، وَفَاطِمَةُ هِيَ الَّتِي تَذْكُرُهَا الْخُرَّمِيَّةُ. ثُمَّ إِنَّ سُلَيْمَانَ بْنَ كَثِيرٍ وَمَالِكَ بْنَ الْهَيْثَمِ وَلَاهِزَ بْنَ قُرَيْظٍ وَقَحْطَبَةَ بْنَ شَبِيبٍ تَوَجَّهُوا مِنْ خُرَاسَانَ يُرِيدُونَ مَكَّةَ سَنَةَ أَرْبَعٍ وَعِشْرِينَ وَمِائَةٍ، فَلَمَّا دَخَلُوا الْكُوفَةَ أَتَوْا عَاصِمَ بْنَ يُونُسَ الْعِجْلِيَّ وَهُوَ فِي الْحَبْسِ، قَدِ اتُّهِمَ بِالدُّعَاءِ إِلَى وَلَدِ الْعَبَّاسِ وَمَعَهُ عِيسَى وَإِدْرِيسُ ابْنَا مَعْقِلٍ الْعِجْلِيَّانِ، وَهَذَا إِدْرِيسُ هُوَ جَدُّ أَبِي دُلَفٍ الْعِجْلِيِّ، وَكَانَ حَبَسَهُمَا يُوسُفُ بْنُ عُمَرَ مَعَ مَنْ حُبِسَ مِنْ عُمَّالِ خَالِدٍ الْقَسْرِيِّ وَمَعَهُمَا أَبُو مُسْلِمٍ يَخْدِمُهُمَا قَدِ اتَّصَلَ بِهِمَا، فَرَأَوْا فِيهِ الْعَلَامَاتِ فَقَالُوا: لِمَنْ هَذَا الْفَتَى ؟ فَقَالَا: غُلَامٌ مَعَنَا مِنَ السَّرَّاجِينَ يَخْدِمُنَا، وَكَانَ أَبُو مُسْلِمٍ يَسْمَعُ عِيسَى وَإِدْرِيسَ يَتَكَلَّمَانِ فِي هَذَا الرَّأْيِ، فَإِذَا سَمِعَهُمَا بَكَى، فَلَمَّا رَأَوْا ذَلِكَ مِنْهُ دَعَوْهُ إِلَى رَأْيِهِمْ فَأَجَابَ. وَقِيلَ: إِنَّهُ مِنْ أَهْلِ ضِيَاعِ بَنِي مَعْقِلٍ الْعِجْلِيَّةِ بِأَصْبَهَانَ أَوْ غَيْرِهَا مِنَ الْجَبَلِ، وَكَانَ اسْمُهُ إِبْرَاهِيمُ، وَيُلَقَّبُ حَيْكَانَ، وَإِنَّمَا سَمَّاهُ عَبْدَ الرَّحْمَنِ وَكَنَّاهُ أَبَا مُسْلِمٍ إِبْرَاهِيمُ الْإِمَامُ، وَكَانَ مَعَ أَبِي مُوسَى السَّرَّاجِ صَاحِبِهِ يُخَرِّزُ الْأَعِنَّةَ وَيَعْمَلُ السُّرُوجَ، وَلَهُ مَعْرِفَةٌ بِصِنَاعَةِ الْأُدُمِ وَالسُّرُوجِ، فَكَانَ يَحْمِلُهَا إِلَى أَصْبَهَانَ وَالْجِبَالِ وَالْجَزِيرَةِ وَالْمَوْصِلِ وَنَصِيبِينَ وَآمِدَ وَغَيْرِهَا يَتَّجِرُ فِيهَا. وَكَانَ عَاصِمُ بْنُ يُونُسَ الْعِجْلِيُّ وَإِدْرِيسُ وَعِيسَى ابْنَا مَعْقِلٍ مَحْبُوسِينَ، فَكَانَ أَبُو مُسْلِمٍ يَخْدِمُهُمْ فِي الْحَبْسِ بِتِلْكَ الْعَلَامَةِ، فَقَدِمَ سُلَيْمَانُ بْنُ كَثِيرٍ وَلَاهِزُ وَقَحْطَبَةُ الْكُوفَةَ فَدَخَلُوا عَلَى عَاصِمٍ، فَرَأَوْا أَبَا مُسْلِمٍ عِنْدَهُ، فَأَعْجَبَهُمْ، فَأَخَذُوهُ، وَكَتَبَ أَبُو مُوسَى السَّرَّاجُ مَعَهُ كِتَابًا إِلَى إِبْرَاهِيمَ الْإِمَامِ، فَلَقُوهُ بِمَكَّةَ، فَأَخَذَ أَبَا مُسْلِمٍ فَكَانَ يَخْدِمُهُ. ثُمَّ إِنَّ هَؤُلَاءِ النُّقَبَاءَ قَدِمُوا عَلَى إِبْرَاهِيمَ الْإِمَامِ مَرَّةً أُخْرَى يَطْلُبُونَ رَجُلًا يَتَوَجَّهُ مَعَهُمْ إِلَى خُرَاسَانَ. فَكَانَ هَذَا نَسَبُ أَبِي مُسْلِمٍ عَلَى قَوْلِ مَنْ يَزْعُمُ أَنَّهُ حُرٌّ. فَلَمَّا تَمَكَّنَ وَقَوِيَ أَمْرُهُ ادَّعَى أَنَّهُ مِنْ وَلَدِ سَلِيطِ بْنِ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ. وَكَانَ مِنْ حَدِيثِ سَلِيطِ بْنِ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ أَنَّهُ كَانَتْ لَهُ جَارِيَةٌ مُوَلَّدَةٌ صَفْرَاءُ تَخْدِمُهُ، فَوَاقَعَهَا مَرَّةً وَلَمْ يَطْلُبْ وَلَدَهَا ثُمَّ تَرَكَهَا دَهْرًا، فَاغْتَنَمَتْ ذَلِكَ فَاسْتَنْكَحَتْ عَبْدًا مِنْ عَبِيدِ الْمَدِينَةِ فَوَقَعَ عَلَيْهَا، فَحَبِلَتْ وَوَلَدَتْ غُلَامًا، فَحَدَّهَا عَبْدُ اللَّهِ بْنُ عَبَّاسٍ وَاسْتَعْبَدَ وَلَدَهَا وَسَمَّاهُ سَلِيطًا، فَنَشَأَ جَلْدًا ظَرِيفًا يَخْدِمُ ابْنَ عَبَّاسٍ، وَكَانَ لَهُ مِنَ الْوَلِيدِ بْنِ عَبْدِ الْمَلِكِ مَنْزِلَةٌ، فَادَّعَى أَنَّهُ وَلَدُ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ وَوَضَعَهُ عَلَى أَمْرِ الْوَلِيدِ لِمَا كَانَ فِي نَفْسِهِ مِنْ عَلِيِّ بْنِ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ وَأَمَرَهُ بِمُخَاصَمَةِ عَلِيٍّ، فَخَاصَمَهُ وَاحْتَالَ فِي شُهُودٍ عَلَى إِقْرَارِ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ بِأَنَّهُ ابْنُهُ، فَشَهِدُوا بِذَلِكَ عِنْدَ قَاضِي دِمَشْقَ، فَتَحَامَلَ الْقَاضِي اتِّبَاعًا لِرَأْيِ الْوَلِيدِ فَأَثْبَتَ نَسَبَهُ. ثُمَّ إِنَّ سَلِيطًا خَاصَمَ عَلِيَّ بْنَ عَبْدِ اللَّهِ فِي الْمِيرَاثِ حَتَّى لَقِيَ مِنْهُ عَلِيٌّ أَذًى شَدِيدًا، وَكَانَ مَعَ عَلِيٍّ رَجُلٌ مِنْ وَلَدِ أَبِي رَافِعٍ مَوْلَى رَسُولِ اللَّهِ ﷺ مُنْقَطِعًا إِلَيْهِ يُقَالُ لَهُ عُمَرُ الدَّنُّ، فَقَالَ لِعَلِيٍّ يَوْمًا: لَأَقْتُلَنَّ هَذَا الْكَلْبَ وَأُرِيحَكَ مِنْهُ، فَنَهَاهُ عَلِيٌّ عَنْ ذَلِكَ وَتَهَدَّدَهُ بِالْقَطِيعَةِ وَرَفُقَ عَلَى سَلِيطٍ حَتَّى كَفَّ عَنْهُ. ثُمَّ إِنَّ سَلِيطًا دَخَلَ مَعَ عَلِيٍّ بُسْتَانًا لَهُ بِظَاهِرِ دِمَشْقَ، فَنَامَ عَلِيٌّ فَجَرَى بَيْنَ عُمَرَ الدَّنِّ وَسُلَيْطٍ كَلَامٌ، فَقَتَلَهُ عُمَرُ وَدَفَنَهُ فِي الْبُسْتَانِ، وَأَعَانَهُ عَلَيْهِ مَوْلًى لِعَلِيٍّ وَهَرَبَا، وَكَانَ لِسَلِيطٍ صَاحِبٌ قَدْ عَرَفَ دُخُولَهُ الْبُسْتَانَ فَفَقَدَهُ فَأَتَى أُمَّ سَلِيطٍ فَأَخْبَرَهَا، وَفَقَدَ عَلِيٌّ أَيْضًا عُمَرَ الدَّنَّ وَمَوْلَاهُ، فَسَأَلَ عَنْهُمَا وَعَنْ سَلِيطٍ فَلَمْ يُخْبِرْهُ أَحَدٌ، وَغَدَتْ أُمُّ سَلِيطٍ إِلَى بَابِ الْوَلِيدِ فَاسْتَغَاثَتْ عَلَى عَلِيٍّ، فَأَتَى الْوَلِيدُ مِنْ ذَلِكَ مَا أَحَبَّ، فَأَحْضَرَ عَلِيًّا وَسَأَلَهُ عَنْ سَلِيطٍ، فَحَلَفَ أَنَّهُ لَمْ يَعْرِفْ خَبَرَهُ وَأَنَّهُ لَمْ يَأْمُرْ فِيهِ بِأَمْرٍ، فَأَمَرَهُ بِإِحْضَارِ عُمَرَ الدَّنِّ، فَحَلَفَ بِاللَّهِ أَنَّهُ لَمْ يَعْرِفْ مَوْضِعَهُ، فَأَمَرَ الْوَلِيدُ بِإِرْسَالِ الْمَاءِ فِي أَرْضِ الْبُسْتَانِ، فَلَمَّا انْتَهَى إِلَى مَوْضِعِ الْحُفْرَةِ الَّتِي فِيهَا سَلِيطٌ انْخَسَفَتْ وَأُخْرِجَ مِنْهَا سَلِيطٌ، فَأَمَرَ الْوَلِيدُ بِعَلِيٍّ فَضُرِبَ وَأُقِيمَ فِي الشَّمْسِ، وَأُلْبِسَ جُبَّةَ صُوفٍ لِيُخْبِرَهُ خَبَرَ سَلِيطٍ وَيَدُلَّهُ عَلَى عُمَرَ الدَّنِّ، فَلَمْ يَكُنْ عِنْدَهُ عِلْمٌ، ثُمَّ شَفَعَ فِيهِ عَبَّاسُ بْنُ زِيَادٍ فَأُخْرِجَ إِلَى الْحُمَيْمَةِ، وَقِيلَ إِلَى الْحِجْرِ، فَأَقَامَ بِهِ حَتَّى هَلَكَ الْوَلِيدُ وَوَلِيَ سُلَيْمَانُ، فَرَدَّهُ إِلَى دِمَشْقَ. وَكَانَ هَذَا مِمَّا عَدَّهُ الْمَنْصُورُ عَلَى أَبِي مُسْلِمٍ حِينَ قَتَلَهُ، وَقَالَ لَهُ: زَعَمْتَ أَنَّكَ ابْنُ سَلِيطٍ وَلَمْ تَرْضَ حَتَّى نَسَبْتَ إِلَى عَبْدِ اللَّهِ غَيْرَ وَلَدِهِ، لَقَدِ ارْتَقَيْتَ مُرْتَقًى صَعْبًا. وَكَانَ سَبَبُ مَوْجِدَةِ الْوَلِيدِ عَلَى عَلِيِّ بْنِ عَبْدِ اللَّهِ أَنَّ أَبَاهُ عَبْدَ الْمَلِكِ بْنَ مَرْوَانَ طَلَّقَ امْرَأَتَهُ أُمَّ ابْنِهَا ابْنَةَ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ، فَتَزَوَّجَهَا عَلِيٌّ، فَتَغَيَّرَ لَهُ عَبْدُ الْمَلِكِ وَأَطْلَقَ لِسَانَهُ فِيهِ وَقَالَ: إِنَّمَا صِلَاتُهُ رِيَاءٌ، وَسَمِعَ الْوَلِيدُ ذَلِكَ مِنْ أَبِيهِ فَبَقِيَ فِي نَفْسِهِ. وَقِيلَ: إِنَّ أَبَا مُسْلِمٍ كَانَ عَبْدًا، وَكَانَ سَبَبُ انْتِقَالِهِ إِلَى بَنِي الْعَبَّاسِ أَنَّ بُكَيْرَ بْنَ مَاهَانَ كَانَ كَاتِبًا لِبَعْضِ عُمَّالِ السِّنْدِ فَقَدِمَ الْكُوفَةَ، فَاجْتَمَعَ هُوَ وَشِيعَةُ بَنِي الْعَبَّاسِ، فَغَمَزَ بِهِمْ، فَأُخِذُوا، فَحُبِسَ بُكَيْرٌ وَخُلِّيَ عَنِ الْبَاقِينَ، وَكَانَ فِي الْحَبْسِ يُونُسُ أَبُو عَاصِمٍ وَعِيسَى بْنُ مَعْقِلٍ الْعِجْلِيُّ وَمَعَهُ أَبُو مُسْلِمٍ يَخْدِمُهُ، فَدَعَاهُمْ بُكَيْرٌ إِلَى رَأْيِهِ، فَأَجَابُوهُ، فَقَالَ لِعِيسَى بْنِ مَعْقِلٍ: مَا هَذَا الْغُلَامُ مِنْكَ ؟ قَالَ: مَمْلُوكٌ. قَالَ: أَتَبِيعُهُ ؟ قَالَ: هُوَ لَكَ. قَالَ: أُحِبُّ أَنْ تَأْخُذَ ثَمَنَهُ. قَالَ: هُوَ لَكَ بِمَا شِئْتَ، فَأَعْطَاهُ أَرْبَعَمِائَةِ دِرْهَمٍ، ثُمَّ خَرَجُوا مِنَ السِّجْنِ، فَبَعَثَ بِهِ بُكَيْرٌ إِلَى إِبْرَاهِيمَ الْإِمَامِ، فَدَفَعَهُ إِبْرَاهِيمُ إِلَى أَبِي مُوسَى السَّرَّاجِ، فَسَمِعَ مِنْهُ وَحَفِظَ ثُمَّ سَارَ مُتَرَدِّدًا إِلَى خُرَاسَانَ. وَقِيلَ: إِنَّهُ كَانَ لِبَعْضِ أَهْلِ هَرَاةَ أَوْ بُوشَنْجَ، فَقَدِمَ مَوْلَاهُ عَلَى إِبْرَاهِيمَ الْإِمَامُ وَأَبُو مُسْلِمٍ مَعَهُ، فَأَعْجَبَهُ عَقْلُهُ فَابْتَاعَهُ مِنْهُ وَأَعْتَقَهُ وَمَكَثَ عِنْدَهُ عِدَّةَ سِنِينَ، وَكَانَ يَتَرَدَّدُ بِكُتُبٍ إِلَى خُرَاسَانَ عَلَى حِمَارٍ لَهُ، ثُمَّ وَجَّهَهُ أَمِيرًا عَلَى شِيعَتِهِمْ بِخُرَاسَانَ وَكَتَبَ إِلَى مَنْ بِهَا مِنْهُمْ بِالسَّمْعِ وَالطَّاعَةِ، وَكَتَبَ إِلَى أَبِي سَلَمَةَ الْخَلَّالِ دَاعِيَتِهِمْ وَوَزِيرِهِمْ بِالْكُوفَةِ يُعْلِمُهُ أَنَّهُ قَدْ أَرْسَلَ أَبَا مُسْلِمٍ وَيَأْمُرُهُ بِإِنْفَاذِهِ إِلَى خُرَاسَانَ. فَسَارَ إِلَيْهَا فَنَزَلَ عَلَى سُلَيْمَانَ بْنِ كَثِيرٍ، وَكَانَ مِنْ أَمْرِهِ مَا نَذْكُرُهُ سَنَةَ سَبْعٍ وَعِشْرِينَ وَمِائَةٍ إِنْ شَاءَ اللَّهُ تَعَالَى. وَقَدْ كَانَ أَبُو مُسْلِمٍ رَأَى رُؤْيَا قَبْلَ ذَلِكَ اسْتَدَلَّ بِهَا عَلَى مُلْكِ خُرَاسَانَ فَظَهَرَ أَمْرُهَا، فَلَمَّا وَرَدَ نَيْسَابُورَ نَزَلَ بُونَابَاذَ، وَكَانَتْ عَامِرَةً، فَتَحَدَّثَ صَاحِبُ الْخَانِ الَّذِي نَزَلَهُ أَبُو مُسْلِمٍ بِذَلِكَ وَقَالَ: إِنَّ هَذَا يَزْعُمُ أَنَّهُ يَلِي خُرَاسَانَ. فَخَرَجَ أَبُو مُسْلِمٍ لِبَعْضِ حَاجَتِهِ، فَعَمَدَ بَعْضُ الْمُجَّانِ فَقَطَعَ ذَنَبَ حِمَارِهِ، فَلَمَّا عَادَ قَالَ لِصَاحِبِ الْخَانِ: مَنْ فَعَلَ هَذَا بِحِمَارِي ؟ قَالَ: لَا أَدْرِي ! قَالَ: مَا اسْمُ هَذِهِ الْمَحِلَّةِ ؟ قَالَ: بُونَابَاذَ. قَالَ: إِنْ لَمْ أُصَيِّرْهَا كَنَدَابَاذَ فَلَسْتُ بِأَبِي مُسْلِمٍ. فَلَمَّا وَلِيَ خُرَاسَانَ أَخْرَبَهَا.
Translation
✧ Mention of the beginning of the affair of Abū Muslim al-Khurāsānī People have differed concerning Abū Muslim. It was said: He was a free man, and his name was Ibrāhīm b. ʿUthmān b. Bashshār b. Sadūs b. Jawdazdah from the descendants of Buzurjmihr, and he was called Abū Isḥāq. He was born in Iṣbahān and grew up in al-Kūfah. His father had entrusted him to ʿĪsā b. Mūsā al-Sarrāj, so he took him to al-Kūfah when he was seven years old. When he came into contact with Ibrāhīm b. Muḥammad b. ʿAlī b. ʿAbd Allāh b. ʿAbbās, the Imām, he said to him: Change your name, for our affair will not be completed except by changing your name, according to what I found in the books. So he called himself ʿAbd al-Raḥmān b. Muslim, and was called Abū Muslim. He went about his business while he had a forelock and was on a donkey with a packsaddle, being nineteen years old. Ibrāhīm the Imām married him to the daughter of ʿImrān b. Ismāʿīl al-Ṭāʾī, known as Abū al-Najm, and she was in Khurāsān with her father. Abū Muslim consummated the marriage with her in Khurāsān. Abū Muslim married his daughter Fāṭimah to Muḥriz b. Ibrāhīm, and his other daughter Asmāʾ to Fahm b. Muḥriz. Asmāʾ had offspring, while Fāṭimah did not. Fāṭimah is the one whom the Khurramiyyah mention. Then Sulaymān b. Kathīr, Mālik b. al-Haytham, Lāhiz b. Qurayẓ, and Qaḥṭabah b. Shabīb set out from Khurāsān intending Makkah in the year 124 AH. When they entered al-Kūfah, they came to ʿĀṣim b. Yūnus al-ʿIjlī while he was in prison, having been accused of calling to the descendants of al-ʿAbbās. With him were ʿĪsā and Idrīs, the two sons of Maʿqil al-ʿIjlī. This Idrīs is the grandfather of Abū Dulaf al-ʿIjlī. Yūsuf b. ʿUmar had imprisoned the two of them along with those imprisoned from among the agents of Khālid al-Qasrī. With them was Abū Muslim serving them, having attached himself to them. They saw in him the signs, so they said: To whom does this youth belong? They said: A boy with us from the saddlers, serving us. Abū Muslim used to hear ʿĪsā and Idrīs speaking about this doctrine, and when he heard them he would weep. When they saw that from him, they called him to their doctrine, and he responded. It was also said: He was from the people of the estates of Banū Maʿqil al-ʿIjliyyah in Iṣbahān or elsewhere in al-Jabal. His name was Ibrāhīm, and he was nicknamed Ḥaykān. It was Ibrāhīm the Imām who named him ʿAbd al-Raḥmān and called him Abū Muslim. He was with Abū Mūsā al-Sarrāj, his companion, stitching reins and making saddles. He had knowledge of the craft of leather and saddles, and he would carry them to Iṣbahān, al-Jibāl, al-Jazīrah, al-Mawṣil, Naṣībīn, Āmid, and elsewhere, trading in them. ʿĀṣim b. Yūnus al-ʿIjlī and Idrīs and ʿĪsā, the two sons of Maʿqil, were imprisoned, and Abū Muslim used to serve them in prison with that sign. Sulaymān b. Kathīr, Lāhiz, and Qaḥṭabah came to al-Kūfah and entered upon ʿĀṣim. They saw Abū Muslim with him, and he pleased them, so they took him. Abū Mūsā al-Sarrāj wrote a letter with him to Ibrāhīm the Imām. They met him in Makkah, and he took Abū Muslim, who then served him. Then these nuqabāʾ came to Ibrāhīm the Imām another time seeking a man to go with them to Khurāsān. This was the lineage of Abū Muslim according to those who claim he was free. When he became established and his affair grew strong, he claimed that he was from the descendants of Salīṭ b. ʿAbd Allāh b. ʿAbbās. The story of Salīṭ b. ʿAbd Allāh b. ʿAbbās was that he had a yellow-skinned slave girl born in his household who served him. He had intercourse with her once but did not seek her child, then left her for a long time. She took advantage of that and married a slave from among the slaves of al-Madīnah, who had intercourse with her. She became pregnant and gave birth to a boy. ʿAbd Allāh b. ʿAbbās punished her and enslaved her son, naming him Salīṭ. He grew up hardy and clever, serving Ibn ʿAbbās. He had a standing with al-Walīd b. ʿAbd al-Malik, and he claimed that he was the son of ʿAbd Allāh b. ʿAbbās. He set him upon the affair of al-Walīd because of what was in his heart against ʿAlī b. ʿAbd Allāh b. ʿAbbās, and he commanded him to dispute with ʿAlī. So he disputed with him and contrived witnesses to the acknowledgment of ʿAbd Allāh b. ʿAbbās that he was his son. They testified to that before the judge of Damascus. The judge leaned in compliance with the opinion of al-Walīd and established his lineage. Then Salīṭ disputed with ʿAlī b. ʿAbd Allāh over the inheritance until ʿAlī suffered severe harm from him. With ʿAlī was a man from the descendants of Abū Rāfiʿ, the mawlā of the Messenger of God ﷺ, devoted to him, called ʿUmar al-Dann. One day he said to ʿAlī: I shall kill this dog and relieve you of him. ʿAlī forbade him from that and threatened him with severance of relations, and he was gentle with Salīṭ until he desisted from him. Then Salīṭ entered with ʿAlī a garden of his on the outskirts of Damascus. ʿAlī fell asleep, and words passed between ʿUmar al-Dann and Salīṭ. ʿUmar killed him and buried him in the garden. A mawlā of ʿAlī helped him, and they fled. Salīṭ had a companion who knew of his entering the garden. He missed him and came to the mother of Salīṭ and informed her. ʿAlī also missed ʿUmar al-Dann and his mawlā. He asked about them and about Salīṭ, but no one informed him. The mother of Salīṭ went in the morning to the gate of al-Walīd and sought help against ʿAlī. Al-Walīd received from that what he liked. He summoned ʿAlī and asked him about Salīṭ. He swore that he did not know his news and that he had not commanded anything concerning him. He ordered him to bring ʿUmar al-Dann. He swore by God that he did not know his whereabouts. Al-Walīd ordered water to be released into the land of the garden. When it reached the place of the pit in which Salīṭ was, it caved in and Salīṭ was brought out from it. Al-Walīd ordered ʿAlī to be beaten and made to stand in the sun, and he was clothed in a woolen jubbah so that he would tell him the news of Salīṭ and guide him to ʿUmar al-Dann. But he had no knowledge. Then ʿAbbās b. Ziyād interceded for him, and he was sent out to al-Ḥumaymah, and it was said to al-Ḥijr. He stayed there until al-Walīd died and Sulaymān took power, who returned him to Damascus. This was among the things that al-Manṣūr held against Abū Muslim when he killed him, saying to him: You claimed that you were the son of Salīṭ, and you were not content until you attributed to ʿAbd Allāh other than his child. You have ascended a difficult ascent. The reason for al-Walīd's anger against ʿAlī b. ʿAbd Allāh was that his father ʿAbd al-Malik b. Marwān divorced his wife, the mother of his son, the daughter of ʿAbd Allāh b. Jaʿfar, and ʿAlī married her. ʿAbd al-Malik became displeased with him and let loose his tongue against him, saying: His gifts are mere ostentation. Al-Walīd heard that from his father and it remained in his heart. It was also said: Abū Muslim was a slave. The reason for his transfer to Banū al-ʿAbbās was that Bukayr b. Māhān was a scribe for one of the agents of al-Sind. He came to al-Kūfah and gathered with the Shīʿah of Banū al-ʿAbbās. They were denounced, so they were seized. Bukayr was imprisoned and the rest were released. In prison were Yūnus Abū ʿĀṣim and ʿĪsā b. Maʿqil al-ʿIjlī, and with him was Abū Muslim serving him. Bukayr called them to his doctrine, and they responded. He said to ʿĪsā b. Maʿqil: What is this boy to you? He said: A slave. He said: Will you sell him? He said: He is yours. He said: I would like you to take his price. He said: He is yours for whatever you wish. He gave him four hundred dirhams. Then they left the prison, and Bukayr sent him to Ibrāhīm the Imām. Ibrāhīm handed him over to Abū Mūsā al-Sarrāj, and he heard from him and memorized. Then he traveled back and forth to Khurāsān. It was also said: He belonged to some people of Harāt or Būshanj. His master came to Ibrāhīm the Imām with Abū Muslim accompanying him. His intellect pleased him, so he bought him from him, freed him, and he stayed with him for several years. He traveled back and forth with letters to Khurāsān on a donkey of his. Then he sent him as amīr over their Shīʿah in Khurāsān and wrote to those of them there to hear and obey. He wrote to Abū Salamah al-Khallāl, their dāʿī and wazīr in al-Kūfah, informing him that he had sent Abū Muslim and ordering him to dispatch him to Khurāsān. He traveled there and stayed with Sulaymān b. Kathīr. His affair was what we shall mention in the year 127 AH, God Almighty willing. Abū Muslim had previously seen a dream from which he inferred the rule of Khurāsān, and its affair appeared. When he arrived in Naysābūr, he stayed in Būnābādh, which was flourishing. The owner of the caravanserai where Abū Muslim stayed spoke of that and said: This man claims that he will govern Khurāsān. Abū Muslim went out for some need, and some jesters went and cut the tail of his donkey. When he returned, he said to the owner of the caravanserai: Who did this to my donkey? He said: I don't know! He said: What is the name of this quarter? He said: Būnābādh. He said: If I do not make it like Kanādābādh, then I am not Abū Muslim. When he governed Khurāsān, he destroyed it.
Grades by grader
No grade is recorded for this wording.