Tarikh (al-Tabari) 2644
Then the Year 129 AH Began
ذِكْرُ إِظْهَارِ الدَّعْوَةِ الْعَبَّاسِيَّةِ بِخُرَاسَانَ وَفِي هَذِهِ السَّنَةِ شَخَصَ أَبُو مُسْلِمٍ الْخُرَاسَانِيُّ مِنْ خُرَاسَانَ إِلَى إِبْرَاهِيمَ الْإِمَامِ، وَكَانَ يَخْتَلِفُ مِنْهُ إِلَى خُرَاسَانَ وَيَعُودُ إِلَيْهِ. فَلَمَّا كَانَتْ هَذِهِ السَّنَةُ كَتَبَ إِبْرَاهِيمُ إِلَى أَبِي مُسْلِمٍ يَسْتَدْعِيهِ لِيَسْأَلَهُ عَنْ أَخْبَارِ النَّاسِ، فَسَارَ نَحْوَهُ فِي النِّصْفِ مِنْ جُمَادَى الْآخِرَةِ مَعَ سَبْعِينَ نَفْسًا مِنَ النُّقَبَاءِ، فَلَمَّا صَارُوا بِالدَّنْدَانَقَانِ مِنْ أَرْضِ خُرَاسَانَ عَرَضَ لَهُ كَامِلٌ أَوْ [ أَبُو كَامِلٍ ]، فَسَأَلَهُ عَنْ مَقْصِدِهِ، فَقَالَ: الْحَجُّ، ثُمَّ خَلَا بِهِ أَبُو مُسْلِمٍ فَدَعَاهُ فَأَجَابَهُ، ثُمَّ سَارَ أَبُو مُسْلِمٍ إِلَى نَسَا، وَعَامِلُهَا سُلَيْمَانُ بْنُ قَيْسٍ السُّلَمِيُّ لِنَصْرِ بْنِ سَيَّارٍ، فَلَمَّا قَرُبَ مِنْهَا أَرْسَلَ الْفَضْلَ بْنَ سُلَيْمَانَ الطُّوسِيَّ إِلَى أُسَيْدِ بْنِ عَبْدِ اللَّهِ الْخُزَاعِيِّ لِيُعْلِمَهُ قُدُومَهُ، فَدَخَلَ قَرْيَةً مِنْ قُرَى نَسَا فَلَقِيَ رَجُلًا مِنَ الشِّيعَةِ فَسَأَلَهُ عَنْ أُسَيْدٍ، فَانْتَهَرَهُ وَقَالَ لَهُ: إِنَّهُ كَانَ فِي هَذِهِ الْقَرْيَةِ شَرًّا، سَعَى إِلَى الْعَامِلِ بِرَجُلَيْنِ قِيلَ إِنَّهُمَا دَاعِيَانِ، فَأَخَذَهُمَا وَأَخَذَ الْأَحْجَمَ بْنَ عَبْدِ اللَّهِ وَغَيْلَانَ بْنَ فُضَالَةَ وَغَالِبَ بْنَ سَعِيدٍ وَمُهَاجِرَ بْنَ عُثْمَانَ، فَانْصَرَفَ الْفَضْلُ إِلَى أَبِي مُسْلِمٍ وَأَخْبَرَهُ، فَتَنَكَّبَ الطَّرِيقَ، وَأَرْسَلَ طَرْخَانَ الْحَمَّالَ يَسْتَدْعِي أُسَيْدًا وَمَنْ قَدَرَ عَلَيْهِ مِنَ الشِّيعَةِ، فَدَعَا لَهُ أُسَيْدًا، فَأَتَاهُ، فَسَأَلَهُ عَنِ الْأَخْبَارِ، فَقَالَ: قَدِمَ الْأَزْهَرُ بْنُ شُعَيْبٍ وَعَبْدُ الْمَلِكِ بْنُ سَعْدٍ بِكُتُبِ الْإِمَامِ إِلَيْكَ، فَخَلَّفَا الْكُتُبَ عِنْدِي وَخَرَجَا فَأُخِذَا، فَلَا أَدْرِي مَنْ سَعَى بِهِمَا. قَالَ: فَأَيْنَ الْكُتُبُ ؟ فَأَتَاهُ بِهَا. ثُمَّ سَارَ حَتَّى أَتَى قُومِسَ وَعَلَيْهَا بَيْهَسُ بْنُ بُدَيْلٍ الْعِجْلِيُّ، فَأَتَاهُمْ بَيْهَسُ فَقَالَ: أَيْنَ تُرِيدُونَ ؟ قَالُوا: الْحَجَّ، وَأَتَاهُ وَهُوَ بِقُومِسَ كِتَابُ إِبْرَاهِيمَ الْإِمَامِ إِلَيْهِ وَإِلَى سُلَيْمَانَ بْنِ كَثِيرٍ يَقُولُ لِأَبِي مُسْلِمٍ فِيهِ: إِنِّي قَدْ بَعَثْتُ إِلَيْكَ بِرَايَةِ النَّصْرِ، فَارْجِعْ مِنْ حَيْثُ لَقِيَكَ كِتَابِي، وَوَجِّهْ إِلَيَّ قَحْطَبَةَ بِمَا مَعَكَ يُوَافِنِي بِهِ فِي الْمَوْسِمِ. فَانْصَرَفَ أَبُو مُسْلِمٍ إِلَى خُرَاسَانَ، وَوَجَّهَ قَحْطَبَةَ إِلَى الْإِمَامِ بِمَا مَعَهُ مِنَ الْأَمْوَالِ وَالْعُرُوضِ، فَلَمَّا كَانُوا بِنَيْسَابُورَ عَرَضَ لَهُمْ صَاحِبُ الْمَسْلَحَةِ فَسَأَلَهُمْ عَنْ حَالِهِمْ، فَقَالُوا: أَرَدْنَا الْحَجَّ فَبَلَغَنَا عَنِ الطَّرِيقِ شَيْءٌ خِفْنَاهُ. فَأَمَرَ الْمُفَضَّلَ بْنَ الشَّرْقِيِّ السُّلَمِيَّ بِإِزْعَاجِهِمْ، فَخَلَا بِهِ أَبُو مُسْلِمٍ وَعَرَضَ عَلَيْهِ أَمْرَهُمْ فَأَجَابَهُ، وَأَقَامَ عِنْدَهُمْ حَتَّى ارْتَحَلُوا عَلَى مَهَلٍ. فَقَدِمَ أَبُو مُسْلِمٍ مَرْوَ فَدَفَعَ كِتَابَ الْإِمَامِ إِلَى سُلَيْمَانَ بْنِ كَثِيرٍ يَأْمُرُهُ فِيهِ بِإِظْهَارِ الدَّعْوَةِ، فَنَصَبُوا أَبَا مُسْلِمٍ وَقَالُوا: رَجُلٌ مِنْ أَهْلِ الْبَيْتِ، وَدَعَوْا إِلَى طَاعَةِ بَنِي الْعَبَّاسِ، وَأَرْسَلُوا إِلَى مَنْ قَرُبَ مِنْهُمْ أَوْ بَعُدَ مِمَّنْ أَجَابَهُمْ، فَأَمَرُوهُ بِإِظْهَارِ أَمْرِهِمْ وَالدُّعَاءِ إِلَيْهِمْ. فَنَزَلَ أَبُو مُسْلِمٍ قَرْيَةً مِنْ قُرَى مَرْوَ يُقَالُ لَهَا فَنِينَ عَلَى أَبِي الْحَكَمِ عِيسَى بْنِ أَعْيَنَ النَّقِيبِ، وَوَجَّهَ مِنْهَا أَبَا دَاوُدَ النَّقِيبَ وَمَعَهُ عَمْرُو بْنُ أَعْيَنَ إِلَى طَخَارِسْتَانَ فَمَا دُونُ بَلْخٍ، فَأَمَرَهُمَا بِإِظْهَارِ الدَّعْوَةِ فِي شَهْرِ رَمَضَانَ. وَكَانَ نُزُولُهُ فِي هَذِهِ الْقَرْيَةِ فِي شَعْبَانَ، وَوَجَّهَ النَّضْرَ بْنَ صُبَيْحٍ التَّمِيمِيَّ وَشَرِيكَ بْنَ غُضَيٍّ التَّمِيمِيَّ إِلَى مَرْوِ الرُّوذِ بِإِظْهَارِ الدَّعْوَةِ فِي رَمَضَانَ، وَوَجَّهَ أَبَا عَاصِمٍ عَبْدَ الرَّحْمَنِ بْنَ سُلَيْمٍ إِلَى الطَّالَقَانِ، وَوَجَّهَ أَبَا الْجَهْمِ بْنَ عَطِيَّةَ إِلَى الْعَلَاءِ بْنِ حُرَيْثٍ بِخَوَارِزْمَ بِإِظْهَارِ الدَّعْوَةِ فِي رَمَضَانَ لِخَمْسٍ بَقِينَ مِنْهُ، فَإِنْ أَعْجَلَهُمْ عَدُوُّهُمْ دُونَ الْوَقْتِ بِالْأَذَى وَالْمَكْرُوهِ، فَقَدْ حَلَّ لَهُمْ أَنْ يَدْفَعُوا عَنْ أَنْفُسِهِمْ وَيُجَرِّدُوا السُّيُوفَ وَيُجَاهِدُوا أَعْدَاءَ اللَّهِ، وَمَنْ شَغَلَهُ مِنْهُمْ عَدُوُّهُمْ عَنِ الْوَقْتِ فَلَا حَرَجَ عَلَيْهِمْ أَنْ يَظْهَرُوا بَعْدَ الْوَقْتِ. ثُمَّ تَحَوَّلَ أَبُو مُسْلِمٍ مِنْ عِنْدِ أَبِي الْحَكَمِ، فَنَزَلَ قَرْيَةَ سَفِيذَنْجَ، فَنَزَلَ عَلَى سُلَيْمَانَ بْنِ كَثِيرٍ الْخُزَاعِيِّ لِلَيْلَتَيْنِ خَلَتَا مِنْ رَمَضَانَ، وَالْكَرْمَانِيُّ وَشَيْبَانُ يُقَاتِلَانِ نَصْرَ بْنَ سَيَّارٍ، فَبَثَّ أَبُو مُسْلِمٍ دُعَاتَهُ فِي النَّاسِ وَأَظْهَرَ أَمْرَهُ، فَأَتَاهُ فِي لَيْلَةٍ وَاحِدَةٍ أَهْلُ سِتِّينَ قَرْيَةً، فَلَمَّا كَانَ لَيْلَةُ الْخَمِيسِ لِخَمْسٍ بَقِينَ مِنْ رَمَضَانَ مِنَ السَّنَةِ عَقَدَ اللِّوَاءَ الَّذِي بَعَثَ بِهِ الْإِمَامُ الَّذِي يُدْعَى الظِّلَّ عَلَى رُمْحٍ طُولُهُ أَرْبَعَ عَشْرَةَ ذِرَاعًا، وَعَقَدَ الرَّايَةَ الَّتِي بَعَثَ بِهَا إِلَيْهِ، وَهِيَ الَّتِي تُدْعَى السَّحَابَ عَلَى رُمْحٍ طُولُهُ ثَلَاثَ عَشْرَةَ ذِرَاعًا، وَهُوَ يَتْلُو: أُذِنَ لِلَّذِينَ يُقَاتَلُونَ بِأَنَّهُمْ ظُلِمُوا وَإِنَّ اللَّهَ عَلَى نَصْرِهِمْ لَقَدِيرٌ، وَلَبِسُوا السَّوَادَ هُوَ وَسُلَيْمَانُ بْنُ كَثِيرٍ وَإِخْوَةُ سُلَيْمَانَ وَمَوَالِيهِ وَمَنْ كَانَ أَجَابَ الدَّعْوَةَ مِنْ أَهْلِ سَفِيذَنْجَ، وَأَوْقَدُوا النِّيرَانَ لِلَيْلَتِهِمْ لِشِيعَتِهِمْ مِنْ سُكَّانِ رَبْعِ خَرْقَانَ، وَكَانَتْ عَلَامَتُهُمْ، فَتَجَمَّعُوا إِلَيْهِ حِينَ أَصْبَحُوا مُغِدِّينَ، وَتَأَوُّلُ الظِّلِّ وَالسَّحَابِ أَنَّ السَّحَابَ يُطْبِقُ عَلَى الْأَرْضِ، وَأَنَّ الْأَرْضَ كَمَا لَا تَخْلُو مِنَ الظِّلِّ، كَذَلِكَ لَا تَخْلُو مِنْ خَلِيفَةٍ عَبَّاسِيٍّ إِلَى آخِرِ الدَّهْرِ. وَقَدِمَ عَلَى أَبِي مُسْلِمٍ الدُّعَاةُ بِمَنْ أَجَابَ الدَّعْوَةَ، فَكَانَ أَوَّلُ مَنْ قَدِمَ عَلَيْهِ أَهْلَ التَّقَادُمِ مَعَ أَبِي الْوَضَّاحِ فِي تِسْعِمِائَةِ رَاجِلٍ وَأَرْبَعَةِ فُرْسَانَ، وَمِنْ أَهْلِ هُرْمُزْفَرَّه جَمَاعَةٌ وَقَدِمَ أَهْلُ التَّقَادُمِ مَعَ أَبِي الْقَاسِمِ مُحْرِزِ بْنِ إِبْرَاهِيمَ الْجُوبَانِيِّ فِي أَلْفٍ وَثَلَاثِمِائَةِ رَاجِلٍ وَسِتَّةَ عَشَرَ فَارِسًا، فِيهِمْ مِنَ الدُّعَاةِ أَبُو الْعَبَّاسِ الْمَرْوَزِيُّ. فَجَعَلَ أَهْلُ التَّقَادُمِ يُكَبِّرُونَ مِنْ نَاحِيَتِهِمْ، وَيُجِيبُهُمْ أَهْلُ التَّقَادُمِ بِالتَّكْبِيرِ، فَدَخَلُوا عَسْكَرَ أَبِي مُسْلِمٍ بِسَفِيذَنْجَ بَعْدَ ظُهُورِهِ بِيَوْمَيْنِ. وَحَصَّنَ أَبُو مُسْلِمٍ حِصْنَ سَفِيذَنْجَ وَرَمَّهُ وَسَدَّ دُرُوبَهَا. فَلَمَّا حَضَرَ عِيدُ الْفِطْرِ أَمَرَ أَبُو مُسْلِمٍ سُلَيْمَانَ بْنَ كَثِيرٍ أَنْ يُصَلِّيَ بِهِ وَبِالشِّيعَةِ، وَنَصَبَ لَهُ مِنْبَرًا بِالْعَسْكَرِ، وَأَمَرَهُ أَنْ يَبْدَأَ بِالصَّلَاةِ قَبْلَ الْخُطْبَةِ بِغَيْرِ أَذَانٍ وَلَا إِقَامَةٍ، وَكَانَ بَنُو أُمَيَّةَ يَبْدَءُونَ بِالْخُطْبَةِ قَبْلَ الصَّلَاةِ وَبِالْأَذَانِ وَالْإِقَامَةِ، وَأَمَرَ أَبُو مُسْلِمٍ أَيْضًا سُلَيْمَانَ بْنَ كَثِيرٍ بِسِتِّ تَكْبِيرَاتٍ تِبَاعًا، ثُمَّ يَقْرَأُ وَيَرْكَعُ بِالسَّابِعَةِ، وَيُكَبِّرُ فِي الرَّكْعَةِ الثَّانِيَةِ خَمْسَ تَكْبِيرَاتٍ تِبَاعًا، ثُمَّ يَقْرَأُ وَيَرْكَعُ بِالسَّادِسَةِ، وَيَفْتَحُ الْخُطْبَةَ بِالتَّكْبِيرِ ثُمَّ يَخْتِمُهَا بِالْقُرْآنِ. وَكَانَ بَنُو أُمَيَّةَ يُكَبِّرُونَ فِي الْأُولَى أَرْبَعَ تَكْبِيرَاتٍ يَوْمَ الْعِيدِ وَفِي الثَّانِيَةِ ثَلَاثَ تَكْبِيرَاتٍ. فَلَمَّا قَضَى سُلَيْمَانُ الصَّلَاةَ انْصَرَفَ أَبُو مُسْلِمٍ وَالشِّيعَةُ إِلَى طَعَامٍ قَدْ أَعَدَّهُ لَهُمْ، فَأَكَلُوا مُسْتَبْشِرِينَ. خطاب أبي مسلم الخرساني إلى نصر بن سيار وَكَانَ أَبُو مُسْلِمٍ وَهُوَ فِي الْخَنْدَقِ إِذَا كَتَبَ إِلَى نَصْرِ بْنِ سَيَّارٍ كِتَابًا يَكْتُبُ لِلْأَمِيرِ نَصْرٍ، فَلَمَّا قَوِيَ أَبُو مُسْلِمٍ بِمَنِ اجْتَمَعَ إِلَيْهِ بَدَأَ بِنَفْسِهِ، فَكَتَبَ إِلَى نَصْرٍ: أَمَّا بَعْدُ فَإِنَّ اللَّهَ تَبَارَكَتْ أَسْمَاؤُهُ عَيَّرَ أَقْوَامًا فِي الْقُرْآنِ فَقَالَ: ( وَأَقْسَمُوا بِاللَّهِ جَهْدَ أَيْمَانِهِمْ لَئِنْ جَاءَهُمْ نَذِيرٌ لَيَكُونُنَّ أَهْدَى مِنْ إِحْدَى الْأُمَمِ فَلَمَّا جَاءَهُمْ نَذِيرٌ مَا زَادَهُمْ إِلَّا نُفُورًا اسْتِكْبَارًا فِي الْأَرْضِ وَمَكْرَ السَّيِّئِ وَلَا يَحِيقُ الْمَكْرُ السَّيِّئُ إِلَّا بِأَهْلِهِ فَهَلْ يَنْظُرُونَ إِلَّا سُنَّةَ الْأَوَّلِينَ فَلَنْ تَجِدَ لِسُنَّةِ اللَّهِ تَبْدِيلًا وَلَنْ تَجِدَ لِسُنَّةِ اللَّهِ تَحْوِيلًا ). فَتَعَاظَمَ نَصْرٌ الْكِتَابَ وَكَسَرَ لَهُ إِحْدَى عَيْنَيْهِ وَقَالَ: هَذَا كِتَابٌ مَا لَهُ جَوَابٌ. أول حرب بين أبي مسلم الخرساني ونصر بن سيار كَانَ مِنَ الْأَحْدَاثِ وَأَبُو مُسْلِمٍ بِسَفِيذَنْجَ أَنَّ نَصْرًا وَجَّهَ مَوْلًى لَهُ يُقَالُ لَهُ يَزِيدُ لِمُحَارَبَةِ أَبِي مُسْلِمٍ بَعْدَ ثَمَانِيَةَ عَشَرَ شَهْرًا مِنْ ظُهُورِهِ، فَوَجَّهَ إِلَيْهِ أَبُو مُسْلِمٍ مَالِكَ بْنَ الْهَيْثَمِ الْخُزَاعِيَّ، فَالْتَقَوْا بِقَرْيَةِ أَلْيَنَ، فَدَعَاهُمْ مَالِكٌ إِلَى الرِّضَاءِ مِنْ آلِ رَسُولِ اللَّهِ ﷺ فَاسْتَكْبَرُوا عَنْ ذَلِكَ، فَقَاتَلَهُمْ مَالِكٌ، وَهُوَ فِي نَحْوِ مِائَتَيْنِ، مِنْ أَوَّلِ النَّهَارِ إِلَى الْعَصْرِ، وَقَدِمَ عَلَى أَبِي مُسْلِمٍ صَالِحُ بْنُ سُلَيْمَانَ الضَّبِّيُّ وَإِبْرَاهِيمُ بْنُ زَيْدٍ وَزِيَادُ بْنُ عِيسَى، فَسَيَّرَهُمْ إِلَى مَالِكٍ، فَقَوِيَ بِهِمْ، وَكَانَ قُدُومُهُمْ إِلَيْهِ مَعَ الْعَصْرِ، فَقَالَ مَوْلَى نَصْرٍ: إِنْ تَرَكْنَا هَؤُلَاءِ اللَّيْلَةَ أَتَتْهُمْ أَمْدَادُهُمْ، فَاحْمِلُوا عَلَى الْقَوْمِ. فَحَمَلُوا عَلَيْهِمْ، وَاشْتَدَّ الْقِتَالُ، فَحَمَلَ عَبْدُ اللَّهِ الطَّائِيُّ عَلَى مَوْلَى نَصْرٍ فَأَسَرَهُ وَانْهَزَمَ أَصْحَابُهُ، فَأَرْسَلَ الطَّائِيُّ بِأَسِيرِهِ إِلَى أَبِي مُسْلِمٍ وَمَعَهُ رُءُوسُ الْقَتْلَى، فَنَصَبَ الرُءُوسَ، وَأَحْسَنَ إِلَى يَزِيدَ مَوْلَى نَصْرٍ، وَعَالَجَهُ حَتَّى انْدَمَلَتْ جِرَاحُهُ، وَقَالَ لَهُ: إِنْ شِئْتَ أَنْ تُقِيمَ مَعَنَا فَقَدْ أَرْشَدَكَ اللَّهُ، وَإِنْ كَرِهْتَ فَارْجِعْ إِلَى مَوْلَاكَ سَالِمًا، وَأَعْطِنَا عَهْدَ اللَّهِ أَنَّكَ لَا تُحَارِبُنَا، وَلَا تَكْذِبُ عَلَيْنَا، وَأَنْ تَقُولَ فِينَا مَا رَأَيْتَ. فَرَجَعَ إِلَى مَوْلَاهُ. وَقَالَ أَبُو مُسْلِمٍ: إِنَّ هَذَا سَيَرُدُّ عَنْكُمْ أَهْلَ الْوَرَعِ وَالصَّلَاحِ فَمَا نَحْنُ عِنْدَهُمْ عَلَى الْإِسْلَامِ، وَكَذَلِكَ كَانَ عِنْدَهُمْ يُرْجِفُونَ عَلَيْهِمْ بِعِبَادَةِ الْأَوْثَانِ وَاسْتِحْلَالِ الدِّمَاءِ وَالْأَمْوَالِ وَالْفُرُوجِ. فَلَمَّا قَدِمَ يَزِيدُ عَلَى نَصْرٍ قَالَ: لَا مَرْحَبًا ! فَوَاللَّهِ مَا اسْتَبَقَاكَ الْقَوْمُ إِلَّا لِيَتَّخِذُوكَ حُجَّةً عَلَيْنَا. فَقَالَ يَزِيدُ: هُوَ وَاللَّهِ مَا ظَنَنْتَ، وَقَدِ اسْتَحْلَفُونِي أَنْ لَا أَكْذِبَ عَلَيْهِمْ، وَأَنَا أَقُولُ: إِنَّهُمْ وَاللَّهِ يُصَلُّونَ الصَّلَاةَ لِمَوَاقِيتِهَا بِأَذَانٍ وَإِقَامَةٍ، وَيَتْلُونَ الْقُرْآنَ، وَيَذْكُرُونَ اللَّهَ كَثِيرًا، وَيَدْعُونَ إِلَى وِلَايَةِ رَسُولِ اللَّهِ ﷺ وَمَا أَحْسَبُ أَمْرَهُمْ إِلَّا سَيَعْلُو، وَلَوْلَا أَنَّكَ مَوْلَايَ لَمَا رَجَعْتُ إِلَيْكَ وَلَأَقَمْتُ مَعَهُمْ. فَهَذِهِ أَوَّلُ حَرْبٍ كَانَتْ بَيْنَهُمْ. ما قيل في شأن أبي مسلم الخرساني وَقَدْ قِيلَ فِي أَمْرِ أَبِي مُسْلِمٍ غَيْرُ مَا ذَكَرْنَا، وَالَّذِي قِيلَ: إِنَّ إِبْرَاهِيمَ الْإِمَامَ زَوَّجَ أَبَا مُسْلِمٍ لَمَّا تَوَجَّهَ إِلَى خُرَاسَانَ ابْنَةَ أَبِي النَّجْمِ وَسَاقَ عَنْهُ صَدَاقَهَا، وَكَتَبَ إِلَى النُّقَبَاءِ بِالسَّمْعِ وَالطَّاعَةِ، وَكَانَ أَبُو مُسْلِمٍ مِنْ أَهْلِ خُطَرْنِيَّةَ مِنْ سَوَادِ الْكُوفَةِ، وَكَانَ قَهْرَمَانًا لِإِدْرِيسَ بْنِ مَعْقِلٍ الْعِجْلِيِّ، فَصَارَ أَمْرُهُ وَمُنْتَهَى وَلَائِهِ لِمُحَمَّدِ بْنِ عَلِيٍّ، ثُمَّ لِابْنِهِ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ، ثُمَّ لِلْأَئِمَّةِ مِنْ وَلَدِ مُحَمَّدٍ، فَقَدِمَ خُرَاسَانَ وَهُوَ حَدِيثُ السِّنِّ، فَلَمْ يَقْبَلْهُ سُلَيْمَانُ بْنُ كَثِيرٍ وَخَافَ أَنْ لَا يَقْوَى عَلَى أَمْرِهِمْ فَرَدَّهُ. وَكَانَ أَبُو دَاوُدَ خَالِدُ بْنُ إِبْرَاهِيمَ غَائِبًا خَلْفَ نَهْرِ بَلْخٍ، فَلَمَّا رَجَعَ إِلَى مَرْوَ أَقْرَءُوهُ كِتَابَ الْإِمَامِ إِبْرَاهِيمَ، فَسَأَلَ عَنْ أَبِي مُسْلِمٍ، فَأَخْبَرُوهُ أَنَّ سُلَيْمَانَ بْنَ كَثِيرٍ رَدَّهُ، فَجَمَعَ النُّقَبَاءَ وَقَالَ لَهُمْ: أَتَاكُمْ كِتَابُ الْإِمَامِ فِيمَنْ بَعَثَهُ إِلَيْكُمْ فَرَدَدْتُمُوهُ، فَمَا حُجَّتُكُمْ ؟ فَقَالَ سُلَيْمَانُ: حَدَاثَةُ سِنِّهِ وَتَخَوُّفًا أَنْ لَا يَقْدِرَ عَلَى هَذَا الْأَمْرِ، فَخِفْنَا عَلَى مَنْ دَعَوْنَا وَعَلَى أَنْفُسِنَا. فَقَالَ أَبُو دَاوُدَ: هَلْ فِيكُمْ أَحَدٌ يُنْكِرُ أَنَّ اللَّهَ تَعَالَى بَعَثَ مُحَمَّدًا، ﷺ، وَاصْطَفَاهُ وَبَعَثَهُ إِلَى جَمِيعِ خَلْقِهِ ؟ قَالُوا: لَا. قَالَ: أَفَتَشُكُّونَ أَنَّ اللَّهَ أَنْزَلَ عَلَيْهِ كِتَابَهُ فِيهِ حَلَالُهُ وَحَرَامُهُ وَشَرَائِعُهُ وَأَنْبَاؤُهُ، وَأَخْبَرَ بِمَا كَانَ قَبْلَهُ وَبِمَا يَكُونُ بَعْدَهُ ؟ قَالُوا: لَا. قَالَ: أَفَتَشُكُّونَ أَنَّ اللَّهَ قَبَضَهُ إِلَيْهِ بَعْدَ أَنْ أَدَّى مَا عَلَيْهِ مِنْ رِسَالَةِ رَبِّهِ ؟ قَالُوا: لَا. قَالَ: أَفَتَظُنُّونَ أَنَّ الْعِلْمَ الَّذِي أُنْزِلَ إِلَيْهِ رُفِعَ مَعَهُ أَوْ خَلَّفَهُ ؟ قَالُوا: بَلْ خَلَّفَهُ. قَالَ: أَفَتَظُنُّونَ خَلَّفَهُ عِنْدَ غَيْرِ عِتْرَتِهِ وَأَهْلِ بَيْتِهِ الْأَقْرَبَ فَالْأَقْرَبَ ؟ قَالُوا: لَا. قَالَ: أَفَتَشُكُّونَ أَنَّ أَهْلَ هَذَا الْبَيْتِ مَعْدِنُ الْعِلْمِ وَأَصْحَابُ مِيرَاثِ رَسُولِ اللَّهِ ﷺ الَّذِي عَلَّمَهُ اللَّهُ ؟ قَالُوا: اللَّهُمَّ لَا. قَالَ: فَأَرَاكُمْ قَدْ شَكَكْتُمْ فِي أَمْرِكُمْ، وَرَدَدْتُمْ عَلَيْهِمْ عِلْمَهُمْ، وَلَوْ لَمْ يَعْلَمُوا أَنَّ هَذَا الرَّجُلَ الَّذِي يَنْبَغِي لَهُ أَنْ يَقُومَ بِأَمْرِهِمْ لَمْ يَبْعَثُوهُ إِلَيْكُمْ. وَهُوَ لَا يُتَّهَمُ فِي نُصْرَتِهِمْ وَمُوَالَاتِهِمْ وَالْقِيَامِ بِحَقِّهِمْ. فَبَعَثُوا إِلَى أَبِي مُسْلِمٍ فَرَدُّوهُ مِنْ قُومِسَ بِقَوْلِ أَبِي دَاوُدَ وَوَلَّوْهُ أَمْرَهُمْ وَأَطَاعُوهُ، فَلَمْ تَزَلْ فِي نَفْسِ أَبِي مُسْلِمٍ عَلَى سُلَيْمَانَ بْنِ كَثِيرٍ، وَلَمْ يَزَلْ يَعْرِفُهَا لِأَبِي دَاوُدَ. وَبَثَّ الدُّعَاةَ فِي أَقْطَارِ خُرَاسَانَ، فَدَخَلَ النَّاسُ أَفْوَاجًا وَكَثُرُوا، وَفَشَتِ الدُّعَاةُ بِخُرَاسَانَ كُلِّهَا، وَكَتَبَ إِلَيْهِ إِبْرَاهِيمُ الْإِمَامُ أَنْ يُوَافِيَهُ فِي مَوْسِمِ سَنَةِ تِسْعٍ وَعِشْرِينَ لِيَأْمُرَهُ بِأَمْرِهِ فِي إِظْهَارِ دَعْوَتِهِ.
Translation
✧ Mention of the Manifestation of the Abbasid Call in Khurasan In this year Abu Muslim al-Khurasani departed from Khurasan to Ibrahim the Imam, and he used to travel back and forth from him to Khurasan and return to him. When this year came, Ibrahim wrote to Abu Muslim summoning him to ask him about the news of the people. So he set out toward him in the middle of Jumada al-Akhirah with seventy men from the nuqaba' (chiefs). When they reached al-Dandanaqan in the land of Khurasan, Kamil or [Abu Kamil] met him, and asked him about his destination. He said: "The pilgrimage." Then Abu Muslim was alone with him and called him, and he responded to him. Then Abu Muslim traveled to Nasa, whose governor was Sulayman b. Qays al-Sulami, acting for Nasr b. Sayyar. When he drew near to it, he sent al-Fadl b. Sulayman al-Tusi to Usayd b. 'Abdullah al-Khuza'i to inform him of his arrival. He entered a village among the villages of Nasa and met a man from the Shi'a and asked him about Usayd. He rebuked him and said to him: "He was in this village as an evil. He informed the governor about two men who were said to be callers (to the cause), and he seized them, along with al-Ahjam b. 'Abdullah, Ghaylan b. Fudalah, Ghalib b. Sa'id, and Muhajir b. 'Uthman." So al-Fadl returned to Abu Muslim and informed him. Abu Muslim avoided the road and sent Tarkhan al-Hammal to summon Usayd and whoever he could from the Shi'a. He called Usayd for him, and he came to him. He asked him about the news. He said: "Al-Azhar b. Shu'ayb and 'Abd al-Malik b. Sa'd arrived with letters from the Imam to you. They left the letters with me and went out, and they were seized. I do not know who informed on them." He said: "Where are the letters?" So he brought them to him. Then he traveled until he reached Qumis, whose governor was Bayhas b. Budayl al-'Ijli. Bayhas came to them and said: "Where do you intend to go?" They said: "The pilgrimage." While he was at Qumis, a letter from Ibrahim the Imam came to him and to Sulayman b. Kathir, saying to Abu Muslim in it: "I have sent you the banner of victory. Return from where my letter meets you, and send Qahtabah to me with what you have, to meet me with it in the pilgrimage season." So Abu Muslim returned to Khurasan and sent Qahtabah to the Imam with what he had of wealth and goods. When they were at Naysabur, the commander of the guard post confronted them and asked them about their condition. They said: "We intended the pilgrimage, but something on the road reached us that we feared." He ordered al-Mufaddal b. al-Sharqi al-Sulami to expel them. Abu Muslim was alone with him and presented their matter to him, and he responded to him, and he stayed with them until they departed at leisure. Abu Muslim arrived in Merv and delivered the Imam's letter to Sulayman b. Kathir, in which he ordered him to manifest the call. They installed Abu Muslim and said: "A man from the People of the House." They called to obedience to the Banu al-'Abbas, and they sent to those near and far among those who responded to them, and ordered them to manifest their matter and call to them. Abu Muslim stopped at a village among the villages of Merv called Fanin, at the house of Abu al-Hakam 'Isa b. A'yan, the naqib (chief). From there he sent Abu Dawud, the naqib, accompanied by 'Amr b. A'yan, to Tukharistan and what is below Balkh, and ordered them to manifest the call in the month of Ramadan. His stay in this village was in Sha'ban. He sent al-Nadr b. Subayh al-Tamimi and Sharik b. Ghudayy al-Tamimi to Merv al-Rudh to manifest the call in Ramadan. He sent Abu 'Asim 'Abd al-Rahman b. Sulaym to al-Talaqan, and he sent Abu al-Jahm b. 'Atiyyah to al-'Ala' b. Hurayth in Khwarizm to manifest the call in Ramadan when five nights remained of it. If the enemy hastens them before that time with harm and detestable things, then it is lawful for them to defend themselves, to draw swords, and to fight the enemies of Allah. And whoever among them is occupied by the enemy from the time, there is no blame on them to appear after the time. Then Abu Muslim moved from Abu al-Hakam's place and stopped at the village of Safidhanj, at the house of Sulayman b. Kathir al-Khuza'i, two nights into Ramadan. Al-Kirmani and Shayban were fighting Nasr b. Sayyar. Abu Muslim spread his callers among the people and manifested his matter. In one night, the people of sixty villages came to him. When it was Thursday night, five nights remaining of Ramadan of that year, he tied the banner that the Imam had sent, which is called "al-Zill" (the Shadow), on a spear fourteen cubits long. He tied the standard that he had sent to him, which is called "al-Sahab" (the Cloud), on a spear thirteen cubits long. He was reciting: "Permission [to fight] has been given to those who are being fought, because they were wronged. And indeed, Allah is competent to give them victory" (Qur'an 22:39). They wore black: he, Sulayman b. Kathir, Sulayman's brothers, his clients, and those from the people of Safidhanj who had responded to the call. They lit fires that night for their Shi'a from the inhabitants of the quarter of Kharqan, and that was their sign. They gathered to him when morning came, hastening. The interpretation of "al-Zill" (the Shadow) and "al-Sahab" (the Cloud) is that the cloud covers the earth, and just as the earth is never without shadow, likewise it will never be without an Abbasid caliph until the end of time. The callers came to Abu Muslim with those who had responded to the call. The first to come to him were the people of al-Taqadum with Abu al-Waddah in nine hundred foot soldiers and four horsemen, and from the people of Hurmuzfarrah a group. The people of al-Taqadum came with Abu al-Qasim Muhriz b. Ibrahim al-Jubani in one thousand three hundred foot soldiers and sixteen horsemen, among whom was the caller Abu al-'Abbas al-Marwazi. The people of al-Taqadum began to say "Allahu akbar" from their side, and the people of al-Taqadum answered them with "Allahu akbar." They entered Abu Muslim's camp at Safidhanj two days after his appearance. Abu Muslim fortified the fortress of Safidhanj, repaired it, and blocked its roads. When the Feast of Breaking the Fast came, Abu Muslim ordered Sulayman b. Kathir to lead him and the Shi'a in prayer. He set up a pulpit for him in the camp and ordered him to begin with the prayer before the sermon, without adhan or iqamah. The Umayyads used to begin with the sermon before the prayer, and with the adhan and iqamah. Abu Muslim also ordered Sulayman b. Kathir to make six takbirs consecutively, then recite and bow with the seventh, and to make five takbirs consecutively in the second rak'ah, then recite and bow with the sixth, and to open the sermon with takbir and then conclude it with the Qur'an. The Umayyads used to make four takbirs in the first rak'ah on the day of the feast and three takbirs in the second. When Sulayman finished the prayer, Abu Muslim and the Shi'a went to food that he had prepared for them, and they ate rejoicing. Abu Muslim al-Khurasani's Letter to Nasr b. Sayyar Abu Muslim, while he was in the trench, when he wrote a letter to Nasr b. Sayyar, he would write "To the Amir Nasr." When Abu Muslim became strong with those who gathered to him, he began with himself and wrote to Nasr: "Now then, Allah, blessed be His names, reproached certain peoples in the Qur'an, saying: 'And they swore by Allah their strongest oaths that if a warner came to them, they would be more guided than [any] one of the [previous] nations. But when a warner came to them, it did not increase them except in aversion. [Due to] arrogance in the land and plotting of evil; but the evil plot does not encompass except its own people. Then do they await except the way of the former peoples? But you will never find in the way of Allah any change, and you will never find in the way of Allah any alteration' (Qur'an 35:42-43)." Nasr found the letter enormous. It broke one of his eyes, and he said: "This is a letter that has no answer." The First Battle between Abu Muslim al-Khurasani and Nasr b. Sayyar Among the events while Abu Muslim was at Safidhanj was that Nasr sent a client of his called Yazid to fight Abu Muslim, eighteen months after his appearance. Abu Muslim sent Malik b. al-Haytham al-Khuza'i against him. They met at the village of Alin. Malik called them to accept the pleasure of the family of the Messenger of Allah ﷺ, but they were too arrogant for that. Malik fought them, with about two hundred men, from the beginning of the day until the afternoon. Salih b. Sulayman al-Dabbi, Ibrahim b. Zayd, and Ziyad b. 'Isa came to Abu Muslim, and he sent them to Malik, who was strengthened by them. Their arrival was at the time of the afternoon prayer. The client of Nasr said: "If we leave these people tonight, their reinforcements will come to them. So attack the people." They attacked them, and the fighting intensified. 'Abdullah al-Ta'i attacked the client of Nasr and captured him, and his companions fled. Al-Ta'i sent his captive to Abu Muslim, along with the heads of the slain. He set up the heads, treated Yazid, the client of Nasr, well, and treated his wounds until they healed. He said to him: "If you wish to stay with us, Allah has guided you. If you dislike it, return to your master safely, and give us the covenant of Allah that you will not fight us and will not lie about us, and that you will say about us what you have seen." He returned to his master. Abu Muslim said: "This man will turn away from you the people of piety and righteousness, for we are not considered by them to be upon Islam." And so it was: they used to spread rumors about them of idol worship, and of making lawful blood, wealth, and private parts. When Yazid came to Nasr, he said: "No welcome! By Allah, the people did not spare you except to make you a proof against us." Yazid said: "By Allah, it is as you thought. They made me swear not to lie about them, and I say: By Allah, they perform the prayers at their times with adhan and iqamah, recite the Qur'an, remember Allah much, and call to the allegiance of the Messenger of Allah ﷺ. I do not think their affair will do anything but rise. Had you not been my master, I would not have returned to you and would have stayed with them." This was the first battle between them. What Was Said About the Affair of Abu Muslim al-Khurasani Other things have been said about the affair of Abu Muslim besides what we have mentioned. What was said is that Ibrahim the Imam, when Abu Muslim headed to Khurasan, married him to the daughter of Abu al-Najm and paid her dowry on his behalf, and wrote to the nuqaba' (chiefs) to hear and obey. Abu Muslim was from the people of Khutarniyyah in the Sawad of Kufah. He was a steward for Idris b. Ma'qil al-'Ijli. His affair and the end of his allegiance passed to Muhammad b. 'Ali, then to his son Ibrahim b. Muhammad, then to the imams from the descendants of Muhammad. He arrived in Khurasan as a young man, but Sulayman b. Kathir did not accept him and feared that he would not be able to handle their affair, so he sent him back. Abu Dawud Khalid b. Ibrahim was absent beyond the river of Balkh. When he returned to Merv, they read to him the letter of Imam Ibrahim. He asked about Abu Muslim, and they told him that Sulayman b. Kathir had sent him back. He gathered the nuqaba' and said to them: "A letter from the Imam came to you concerning the one he sent to you, and you sent him back. What is your argument?" Sulayman said: "The youth of his age, and fear that he would not be able to handle this matter. We feared for those we called and for ourselves." Abu Dawud said: "Is there any among you who denies that Allah, exalted is He, sent Muhammad ﷺ, chose him, and sent him to all His creation?" They said: "No." He said: "Do you doubt that Allah sent down to him His Book, containing His lawful and unlawful, His laws and His news, and informed of what was before him and what would be after him?" They said: "No." He said: "Do you doubt that Allah took him to Himself after he had delivered what was upon him of the message of his Lord?" They said: "No." He said: "Do you think that the knowledge that was sent down to him was raised with him, or did he leave it behind?" They said: "Rather he left it behind." He said: "Do you think he left it with other than his kindred and the people of his house, the nearest then the nearest?" They said: "No." He said: "Do you doubt that the people of this house are the source of knowledge and the possessors of the inheritance of the Messenger of Allah ﷺ, whom Allah taught?" They said: "By Allah, no." He said: "I see that you have doubted your affair and rejected their knowledge to them. Had they not known that this man is the one who should undertake their affair, they would not have sent him to you. He is not to be suspected in supporting them, in allegiance to them, and in upholding their right." So they sent to Abu Muslim and brought him back from Qumis at the word of Abu Dawud, and they entrusted their affair to him and obeyed him. Abu Muslim always held it against Sulayman b. Kathir, and he always acknowledged it for Abu Dawud. He spread callers throughout the regions of Khurasan. The people entered in waves and became numerous. The callers spread throughout all of Khurasan. Ibrahim the Imam wrote to him to meet him in the pilgrimage season of the year twenty-nine to order him in his affair in the manifestation of his call.
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