Dalil
العربية

Tarikh (al-Tabari) 2680

Then the Year 132 AH Began

ذِكْرُ ابْتِدَاءِ الدَّوْلَةِ الْعَبَّاسِيَّةِ وَبَيْعَةِ أَبِي الْعَبَّاسِ   فِي هَذِهِ السَّنَةِ بُويِعَ أَبُو الْعَبَّاسِ عَبْدُ اللَّهِ بْنُ مُحَمَّدِ بْنِ عَلِيِّ بْنِ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ بِالْخِلَافَةِ فِي شَهْرِ رَبِيعٍ الْأَوَّلِ، وَقِيلَ: فِي رَبِيعٍ الْآخِرِ لِثَلَاثَ عَشْرَةَ مَضَتْ مِنْهُ، وَقِيلَ: فِي جُمَادَى الْأُولَى. النبوءة بخلافة بني العباس كَانَ بَدْءُ ذَلِكَ وَأَوَّلُهُ أَنَّ رَسُولَ اللَّهِ ﷺ أَعْلَمَ الْعَبَّاسَ بْنَ عَبْدِ الْمُطَّلِبِ أَنَّ الْخِلَافَةَ تَؤُولُ إِلَى وَلَدِهِ، فَلَمْ يَزَلْ وَلَدُهُ يَتَوَقَّعُونَ ذَلِكَ، وَيَتَحَدَّثُونَ بِهِ بَيْنَهُمْ. ثُمَّ إِنَّ أَبَا هَاشِمِ ابْنَالْحَنَفِيَّةِ خَرَجَ إِلَى الشَّامِ فَلَقِيَ مُحَمَّدَ بْنَ عَلِيِّ بْنِ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ فَقَالَ لَهُ: [ يَا ابْنَ عَمِّ، إِنَّ عِنْدِي عِلْمًا أَنْبِذُهُ إِلَيْكَ، فَلَا تُطْلِعَنَّ عَلَيْهِ أَحَدًا ]، إِنَّ هَذَا الْأَمْرَ الَّذِي يَرْتَجِيهِ النَّاسُ فِيكُمْ. [ قَالَ: قَدْ عَلِمْتُ ]، فَلَا يَسْمَعَنَّهُ مِنْكُمْ أَحَدٌ. وَقَدْ تَقَدَّمَ فِي خَبَرِ ابْنِ الْأَشْعَثِ قَوْلُ خَالِدِ بْنِ يَزِيدَ بْنِ مُعَاوِيَةَ لِعَبْدِ الْمَلِكِ بْنِ مَرْوَانَ: أَمَّا إِذْ كَانَ الْفَتْقُ مِنْ سِجِسْتَانَ، فَلَيْسَ عَلَيْكَ مِنْهُ بَأْسٌ، إِنَّمَا كُنَّا نَتَخَوَّفُ لَوْ كَانَ مِنْ خُرَاسَانَ. وَقَالَ مُحَمَّدُ بْنُ عَلِيِّ بْنِ عَبْدِ اللَّهِ: لَنَا ثَلَاثَةُ أَوْقَاتٍ: مَوْتُ الطَّاغِيَةِ يَزِيدَ بْنِ مُعَاوِيَةَ، وَرَأْسُ الْمِائَةِ، وَفَتْقُ إِفْرِيقِيَّةَ، فَعِنْدَ ذَلِكَ يَدْعُو لَنَا دُعَاةٌ، ثُمَّ تُقْبِلُ أَنْصَارُنَا مِنَ الْمَشْرِقِ حَتَّى تَرِدَ خَيْلُهُمُ [ الْمَغْرِبَ ] وَيَسْتَخْرِجُوا مَا كَنَزَ الْجَبَّارُونَ. فَلَمَّا قُتِلَ يَزِيدُ بْنُ أَبِي مُسْلِمٍ بِإِفْرِيقِيَّةَ، وَنَقَضَتِ الْبَرْبَرُ، بَعَثَ مُحَمَّدُ بْنُ عَلِيٍّ إِلَى خُرَاسَانَ دَاعِيًا، وَأَمَرَهُ أَنْ يَدْعُوَ إِلَى الرِّضَا، وَلَا يُسَمِّيَ أَحَدًا. وَقَدْ ذَكَرْنَا فِيمَا تَقَدَّمَ خَبَرَ الدُّعَاةِ، وَخَبَرَ أَبِي مُسْلِمٍ ما جاء في أمر مروان بالقبض على إبراهيم بن محمد ومسير أبي العباس بأهله إلى الكوفة والبيعة له بالخلافة وَكَانَ مَرْوَانُ لَمَّا أَرْسَلَ الْمَقْبُوضَ عَلَيْهِ وَصَفَ لِلرَّسُولِ صِفَةَ أَبِي الْعَبَّاسِ، لِأَنَّهُ كَانَ يَجِدُ فِي الْكُتُبِ: إِنَّ مَنْ هَذِهِ صِفَتُهُ يَقْتُلُهُمْ وَيَسْلُبُهُمْ مُلْكَهُمْ ! وَقَالَ لَهُ لِيَأْتِيَهُ بِإِبْرَاهِيمَ بْنِ مُحَمَّدٍ. فَقَدِمَ الرَّسُولُ فَأَخَذَ أَبَا الْعَبَّاسِ بِالصِّفَةِ، فَلَمَّا ظَهَرَ إِبْرَاهِيمُ وَأَمِنَ، قِيلَ لِلرَّسُولِ: إِنَّمَا أُمِرْتَ بِإِبْرَاهِيمَ وَهَذَا عَبْدُ اللَّهِ. فَتَرَكَ أَبَا الْعَبَّاسِ، وَأَخَذَ إِبْرَاهِيمَ فَانْطَلَقَ بِهِ إِلَى مَرْوَانَ، فَلَمَّا رَآهُ قَالَ: لَيْسَ هَذِهِ الصِّفَةُ الَّتِي وَصَفْتُ لَكَ. فَقَالُوا: قَدْ رَأَيْنَا الصِّفَةَ الَّتِي وَصَفْتَ، وَإِنَّمَا سَمَّيْتَ إِبْرَاهِيمَ فَهَذَا إِبْرَاهِيمُ. فَأَمَرَ بِهِ فَحُبِسَ، وَأَعَادَ الرُّسُلَ فِي طَلَبِ أَبِي الْعَبَّاسِ فَلَمْ يَرَوْهُ. وَكَانَ سَبَبُ مَسِيرِهِ مِنَ الْحُمَيْمَةِ أَنَّ إِبْرَاهِيمَ لَمَّا أَخَذَهُ الرَّسُولُ نَعَى نَفْسَهُ إِلَى أَهْلِ بَيْتِهِ، وَأَمَرَهُمْ بِالْمَسِيرِ إِلَى الْكُوفَةِ مَعَ أَخِيهِ أَبِي الْعَبَّاسِ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ، وَبِالسَّمْعِ لَهُ وَبِالطَّاعَةِ، وَأَوْصَى إِلَى أَبِي الْعَبَّاسِ. ( وَجَعَلَهُ الْخَلِيفَةَ بَعْدَهُ، فَسَارَ أَبُو الْعَبَّاسِ ) وَمَنْ مَعَهُ مِنْ أَهْلِ بَيْتِهِ، مِنْهُمْ: أَخُوهُ أَبُو جَعْفَرٍ الْمَنْصُورُ، وَعَبْدُ الْوَهَّابِ وَمُحَمَّدٌ ابْنَا أَخِيهِ إِبْرَاهِيمَ، وَأَعْمَامُهُ دَاوُدُ، وَعِيسَى، وَصَالِحٌ، وَإِسْمَاعِيلُ، وَعَبْدُ اللَّهِ، وَعَبْدُ الصَّمَدِ بَنُو عَلِيِّ بْنِ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ، وَابْنُ عَمِّهِ دَاوُدُ، وَابْنُ أَخِيهِ عِيسَى بْنُ مُوسَى بْنِ مُحَمَّدِ بْنِ عَلِيٍّ، وَيَحْيَى بْنُ جَعْفَرِ بْنِ تَمَّامِ بْنِ عَبَّاسٍ، حَتَّى قَدِمُوا الْكُوفَةَ فِي صَفَرٍ، وَشِيعَتُهُمْ مِنْ أَهْلِ خُرَاسَانَ، بِظَاهِرِ الْكُوفَةِ بِحَمَّامِ أَعْيَنَ، فَأَنْزَلَهُمْ أَبُو سَلَمَةَ الْخَلَّالُ دَارَ الْوَلِيدِ بْنِ سَعْدٍ مَوْلَى بَنِي هَاشِمٍ فِي بَنِي أَوْدٍ، وَكَتَمَ أَمْرَهُمْ نَحْوًا مِنْ أَرْبَعِينَ لَيْلَةً مِنْ جَمِيعِ الْقُوَّادِ وَالشِّيعَةِ. وَأَرَادَ فِيمَا ذُكِرَ أَنْ يُحَوِّلَ الْأَمْرَ إِلَى آلِ أَبِي طَالِبٍ لَمَّا بَلَغَهُ الْخَبَرُ عَنْ مَوْتِ إِبْرَاهِيمَ الْإِمَامِ، فَقَالَ لَهُ أَبُو الْجَهْمِ: مَا فَعَلَ الْإِمَامُ ؟ قَالَ: لَمْ يَقْدَمُ [ بَعْدُ ]. فَأَلَحَّ عَلَيْهِ. فَقَالَ: لَيْسَ هَذَا وَقْتَ خُرُوجِهِ، لِأَنَّ وَاسِطًا لَمْ تُفْتَحْ بَعْدُ. وَكَانَ أَبُو سَلَمَةَ إِذَا سُئِلَ عَنِ الْإِمَامِ يَقُولُ: لَا تَعْجَلُوا. فَلَمْ يَزَلْ ذَلِكَ مِنْ أَمْرِهِ حَتَّى دَخَلَ أَبُو حُمَيْدٍ مُحَمَّدُ بْنُ إِبْرَاهِيمَ الْحِمْيَرِيُّ مِنْ حَمَّامِ أَعْيَنَ يُرِيدُ الْكُنَاسَةَ، فَلَقِيَ خَادِمًا لِإِبْرَاهِيمَ الْإِمَامِ يُقَالُ لَهُ سَابِقٌ الْخَوَارِزْمِيُّ، فَعَرَفَهُ، فَقَالَ لَهُ: مَا فَعَلَ إِبْرَاهِيمُ الْإِمَامُ ؟ فَأَخْبَرَهُ أَنَّ مَرْوَانَ قَتَلَهُ، وَأَنَّ إِبْرَاهِيمَ أَوْصَى إِلَى أَخِيهِ أَبِي الْعَبَّاسِ وَاسْتَخْلَفَهُ مِنْ بَعْدِهِ، وَأَنَّهُ قَدِمَ الْكُوفَةَ وَمَعَهُ عَامَّةُ أَهْلِ بَيْتِهِ، فَسَأَلَهُ أَبُو حُمَيْدٍ أَنْ يَنْطَلِقَ بِهِ إِلَيْهِمْ، فَقَالَ لَهُ سَابِقٌ: الْمَوْعِدُ بَيْنِي وَبَيْنَكَ غَدًا فِي هَذَا الْمَوْضِعِ، وَكَرِهَ سَابِقٌ أَنْ يَدُلَّهُ عَلَيْهِمْ إِلَّا بِإِذْنِهِمْ. فَرَجَعَ أَبُو حُمَيْدٍ إِلَى أَبِي الْجَهْمِ، فَأَخْبَرَهُ وَهُوَ فِي عَسْكَرِ أَبِي سَلَمَةَ، فَأَمَرَهُ أَنْ يَلْطُفَ لِلِقَائِهِمْ، فَرَجَعَ أَبُو حُمَيْدٍ مِنَ الْغَدِ إِلَى الْمَوْضِعِ الَّذِي وَاعَدَ فِيهِ سَابِقًا فَلَقِيَهُ، فَانْطَلَقَ بِهِ إِلَى أَبِي الْعَبَّاسِ وَأَهْلِ بَيْتِهِ، فَلَمَّا دَخَلَ عَلَيْهِمْ سَأَلَ أَبُو حُمَيْدٍ مَنِ الْخَلِيفَةُ مِنْهُمْ. فَقَالَ دَاوُدُ بْنُ عَلِيٍّ: هَذَا إِمَامُكُمْ وَخَلِيفَتُكُمْ. وَأَشَارَ إِلَى أَبِي الْعَبَّاسِ، فَسَلَّمَ عَلَيْهِ بِالْخِلَافَةِ وَقَبَّلَ يَدَيْهِ وَرِجْلَيْهِ، وَقَالَ: مُرْنَا بِأَمْرِكَ. وَعَزَّاهُ بِإِبْرَاهِيمَ الْإِمَامِ. ثُمَّ رَجَعَ وَصَحِبَهُ إِبْرَاهِيمُ بْنُ سَلَمَةَ، رَجُلٌ كَانَ يَخْدِمُ بَنِي الْعَبَّاسِ، إِلَى أَبِي الْجَهْمِ فَأَخْبَرَهُ عَنْ مَنْزِلِهِمْ، وَأَنَّ الْإِمَامَ أَرْسَلَ إِلَى أَبِي سَلَمَةَ يَسْأَلُهُ مِائَةَ دِينَارٍ يُعْطِيهَا الْجَمَّالَ كِرَاءَ الْجِمَالِ الَّتِي حَمَلَتْهُمْ، فَلَمْ يَبْعَثْ بِهَا إِلَيْهِمْ، فَمَشَى أَبُو الْجَهْمِ وَأَبُو حُمَيْدٍ، وَإِبْرَاهِيمُ بْنُ سَلَمَةَ إِلَى مُوسَى بْنِ كَعْبٍ، وَقَصُّوا عَلَيْهِ الْقِصَّةَ، وَبَعَثُوا إِلَى الْإِمَامِ بِمِائَتَيْ دِينَارٍ مَعَ إِبْرَاهِيمَ بْنِ سَلَمَةَ. وَاتَّفَقَ رَأْيُ جَمَاعَةٍ مِنَ الْقُوَّادِ عَلَى أَنْ يَلْقَوُا الْإِمَامَ، فَمَضَى مُوسَى بْنُ كَعْبٍ، وَأَبُو الْجَهْمِ، وَعَبْدُ الْحَمِيدِ بْنُ رِبْعِيٍّ، وَسَلَمَةُ بْنُ مُحَمَّدٍ، وَإِبْرَاهِيمُ بْنُ سَلَمَةَ، وَعَبْدُ اللَّهِ الطَّائِيُّ، وَإِسْحَاقُ بْنُ إِبْرَاهِيمَ، وَشَرَاحِيلُ، وَعَبْدُ اللَّهِ بْنُ بَسَّامٍ، وَأَبُو حُمَيْدٍ مُحَمَّدُ بْنُ إِبْرَاهِيمَ، وَسُلَيْمَانُ بْنُ الْأَسْوَدِ، وَمُحَمَّدُ بْنُ الْحُصَيْنِ إِلَى الْإِمَامِ أَبِي الْعَبَّاسِ. وَبَلَغَ ذَلِكَ أَبَا سَلَمَةَ فَسَأَلَ عَنْهُمْ، فَقِيلَ: إِنَّهُمْ دَخَلُوا الْكُوفَةَ فِي حَاجَةٍ لَهُمْ، وَأَتَى الْقَوْمُ أَبَا الْعَبَّاسِ، فَقَالَ: وَأَيُّكُمْ عَبْدُ اللَّهِ بْنُ مُحَمَّدٍ ابْنِ الْحَارِثِيَّةِ ؟ فَقَالُوا: هَذَا، فَسَلَّمُوا عَلَيْهِ بِالْخِلَافَةِ وَعَزَّوْهُ فِي إِبْرَاهِيمَ، وَرَجَعَ مُوسَى بْنُ كَعْبٍ، وَأَبُو الْجَهْمِ، وَأَمَرَ أَبُو الْجَهْمِ الْبَاقِينَ فَتَخَلَّفُوا عِنْدَ الْإِمَامِ. فَأَرْسَلَ أَبُو سَلَمَةَ إِلَى أَبِي الْجَهْمِ: أَيْنَ كُنْتَ ؟ قَالَ: رَكِبْتُ إِلَى إِمَامِي، فَرَكِبَ أَبُو سَلَمَةَ إِلَى الْإِمَامِ، فَأَرْسَلَ أَبُو الْجَهْمِ إِلَى أَبِي حُمَيْدٍ: إِنَّ أَبَا سَلَمَةَ قَدْ أَتَاكُمْ فَلَا يَدْخُلَنَّ عَلَى الْإِمَامِ إِلَّا وَحْدَهُ. فَلَمَّا انْتَهَى إِلَيْهِمْ أَبُو سَلَمَةَ مَنَعُوهُ أَنْ يَدْخُلَ مَعَهُ أَحَدٌ، فَدَخَلَ وَحْدَهُ فَسَلَّمَ بِالْخِلَافَةِ عَلَى أَبِي الْعَبَّاسِ. فَقَالَ لَهُ أَبُو حُمَيْدٍ: عَلَى رَغْمِ أَنْفِكَ يَا مَاصَّ بَظْرِ أُمِّهِ ! فَقَالَ لَهُ أَبُو الْعَبَّاسِ: مَهْ ! وَأَمَرَ أَبَا سَلَمَةَ بِالْعَوْدِ إِلَى مُعَسْكَرِهِ، فَعَادَ. التعريف بأول خلفاء بني العباس وَبُويِعَ أَبُو الْعَبَّاسِ السَّفَّاحُ بِالْكُوفَةِ فِي يَوْمِ الْجُمُعَةِ لِثَلَاثَ عَشْرَةَ لَيْلَةً خَلَتْ مِنْ رَبِيعٍ الْأَوَّلِ، وَانْتَقَلَ إِلَى الْأَنْبَارِ فَسَكَنَهَا حَتَّى مَاتَ. وَأُمُّهُ رَائِطَةُ بِنْتُ عُبَيْدِ اللَّهِ الْحَارِثِيُّ مِنْ بَنِي عَبْدِ الْمُدَانِ، وَكَانَ مَوْلِدُهُ بِالشَّرَاةِ سَنَةَ خَمْسٍ وَمِائَةٍ، وَاسْتُخْلِفَ وَهُوَ ابْنُ سَبْعٍ وَعِشْرِينَ سَنَةً، وَهُوَ أَوَّلُ خُلَفَاءِ بَنِي الْعَبَّاسِ،  وَكَانَ أَصْغَرَ سِنًّا مِنْ أَخِيهِ الْمَنْصُورِ. وَكَانَ أَشْعَرَ جَعْدًا طَوِيلًا أَبْيَضَ، أَقْنَى الْأَنْفِ، حَسَنَ الْوَجْهِ وَاللِّحْيَةِ جَعْدَهَا، وَكَانَ يُقَالُ لَهُ: السَّفَّاحُ، وَالْمُرْتَضَى، وَالْقَائِمُ، وَهُوَ أَوَّلُ مَنْ تَلَقَّبَ مِنْ بَنِي الْعَبَّاسِ. وَقِيلَ: إِنَّمَا لُقِّبَ بِالسَّفَّاحِ لِمَا سَفَحَ مِنْ دِمَاءِ الْمُبْطِلِينَ. وَرُفِعَتْ إِلَيْهِ سِعَايَةٌ مَكْتُوبٌ عَلَيْهَا بِنَصِيحَةٍ، فَوَقَّعَ عَلَيْهَا: "تَقَرَّبْتَ إِلَيْنَا بِمَا بَاعَدَكَ مِنَ اللَّهِ تَعَالَى، وَلَا ثَوَابَ عِنْدِنَا لِمَنْ آثَرَنَا عَلَيْهِ". وَظَفِرَ بِبُرْدَةِ رَسُولِ اللَّهِ ﷺ، فَابْتَاعَهَا بِأَرْبَعَةِ آلَافِ دِينَارٍ، وَلَمْ يَرْوِ إِلَّا حَدِيثًا وَاحِدًا، وَكَانَ نَقْشُ خَاتَمِهِ: "اللَّهُ ثِقَةُ عَبْدِ اللَّهِ". وَكَانَ وَزِيرُهُ أَبُو الْجَهْمِ عَطِيَّةُ بْنُ حَبِيبٍ. وَقَالَ أَبُو بَكْرٍ الصُّولِيُّ: أَوَّلُ مَنْ وَزَرَ لِبَنِي الْعَبَّاسِ أَبُو سَلَمَةَ حَفْصُ بْنُ سُلَيْمَانَ الْخَلَّالُ، ثُمَّ خَالِدُ بْنُ بَرْمَكَ. أول خطبة لأبي العباس السفاح بعد البيعة له أَصْبَحَ النَّاسُ يَوْمَ الْجُمْعَةِ لِاثْنَتَيْ عَشْرَةَ لَيْلَةً خَلَتْ مِنْ شَهْرِ رَبِيعٍ الْأَوَّلِ، فَلَبِسُوا السِّلَاحَ، وَاصْطَفُّوا لِخُرُوجِ أَبِي الْعَبَّاسِ، وَأَتَوْا بِالدَّوَابِّ، فَرَكِبَ بِرْذَوْنًا أَبْلَقَ، وَرَكِبَ مَنْ مَعَهُ مِنْ أَهْلِ بَيْتِهِ فَدَخَلُوا دَارَ الْإِمَارَةِ، ثُمَّ خَرَجَ إِلَى الْمَسْجِدِ فَخَطَبَ وَصَلَّى بِالنَّاسِ. ثُمَّ صَعِدَ الْمِنْبَرَ حِينَ بُويِعَ لَهُ بِالْخِلَافَةِ فَقَامَ فِي أَعْلَاهُ، وَصَعِدَ عَمُّهُ دَاوُدُ بْنُ عَلِيٍّ فَقَامَ دُونَهُ، فَتَكَلَّمَ أَبُو الْعَبَّاسِ فَقَالَ: الْحَمْدُ لِلَّهِ الَّذِي اصْطَفَى الْإِسْلَامَ لِنَفْسِهِ، وَكَرَّمَهُ، وَشَرَّفَهُ، وَعَظَّمَهُ، وَاخْتَارَهُ لَنَا، فَأَيَّدَهُ بِنَا، وَجَعَلَنَا أَهْلَهُ، وَكَهْفَهُ، وَحِصْنَهُ، وَالْقُوَّامَ بِهِ، وَالذَّابِّينَ عَنْهُ، وَالنَّاصِرِينَ لَهُ، فَأَلْزَمَنَا كَلِمَةَ التَّقْوَى، وَجَعَلَنَا أَحَقَّ بِهَا وَأَهْلَهَا، وَخَصَّنَا بِرَحِمِ رَسُولِ اللَّهِ ﷺ وَقَرَابَتِهِ، وَأَنْشَأَنَا مِنْ آبَائِنَا، وَأَنْبَتَنَا مِنْ شَجَرَتِهِ، وَاشْتَقَّنَا مِنْ نَبْعَتِهِ، جَعَلَهُ مِنْ أَنْفُسِنَا عَزِيزًا عَلَيْهِ مَا عَنِتْنَا، حَرِيصًا عَلَيْنَا، بِالْمُؤْمِنِينَ رَءُوفًا رَحِيمًا، وَوَضَعَنَا مِنَ الْإِسْلَامِ وَأَهْلِهِ بِالْمَوْضِعِ الرَّفِيعِ. وَأَنْزَلَ بِذَلِكَ عَلَى أَهْلِ الْإِسْلَامِ كِتَابًا يُتْلَى عَلَيْهِمْ، تَبَارَكَ وَتَعَالَى فِيمَا أَنْزَلَ مِنْ مُحْكَمِ كِتَابِهِ: ( إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا )، وَقَالَ تَعَالَى: ( قُلْ لَا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلَّا الْمَوَدَّةَ فِي الْقُرْبَى )، وَقَالَ: ( وَأَنْذِرْ عَشِيرَتَكَ الْأَقْرَبِينَ )، وَقَالَ: ( مَا أَفَاءَ اللَّهُ عَلَى رَسُولِهِ مِنْ أَهْلِ الْقُرَى فَلِلَّهِ وَلِلرَّسُولِ وَلِذِي الْقُرْبَى )، وَقَالَ: ( وَاعْلَمُوا أَنَّمَا غَنِمْتُمْ مِنْ شَيْءٍ فَأَنَّ لِلَّهِ خُمُسَهُ وَلِلرَّسُولِ وَلِذِي الْقُرْبَى وَالْيَتَامَى ). فَأَعْلَمَهُمْ جَلَّ ثَنَاؤُهُ فَضْلَنَا، وَأَوْجَبَ عَلَيْهِمْ حَقَّنَا وَمَوَدَّتَنَا، وَأَجْزَلَ مِنَ الْفَيْءِ وَالْغَنِيمَةِ نَصِيبَنَا تَكْرِمَةً لَنَا وَفَضْلًا عَلَيْنَا، وَاللَّهُ ذُو الْفَضْلِ الْعَظِيمِ. وَزَعَمَتِ السَّبَئِيَّةُ الضُّلَّالُ أَنَّ غَيْرَنَا أَحَقُّ بِالرِّيَاسَةِ وَالسِّيَاسَةِ وَالْخِلَافَةِ مِنَّا، فَشَاهَتْ وُجُوهُهُمْ ! وَلِمَ أَيُّهَا النَّاسُ ؟ ! وَبِنَا هَدَى اللَّهُ النَّاسَ بَعْدَ ضَلَالَتِهِمْ، وَبَصَّرَهُمْ بَعْدَ جَهَالَتِهِمْ، وَأَنْقَذَهُمْ بَعْدَ هَلَكَتِهِمْ، وَأَظْهَرَ بِنَا الْحَقَّ، وَدَحَضَ الْبَاطِلَ، وَأَصْلَحَ بِنَا مِنْهُمْ مَا كَانَ فَاسِدًا، وَرَفَعَ بِنَا الْخَسِيسَةَ، وَتَمَّمَ بِنَا النَّقِيصَةَ، وَجَمَعَ الْفُرْقَةَ حَتَّى عَادَ النَّاسُ بَعْدَ الْعَدَاوَةِ أَهْلَ التَّعَاطُفِ وَالْبِرِّ وَالْمُوَاسَاةِ فِي دُنْيَاهُمْ، وَإِخْوَانًا عَلَى سُرُرٍ مُتَقَابِلِينَ فِي آخِرَتِهِمْ. فَتَحَ اللَّهُ ذَلِكَ مِنَّةً وَمِنْحَةً لِمُحَمَّدٍ ﷺ فَلَمَّا قَبَضَهُ اللَّهُ إِلَيْهِ قَامَ بِالْأَمْرِ مِنْ بَعْدِهِ أَصْحَابُهُ، وَأَمْرُهُمْ شُورَى بَيْنَهُمْ، فَحَوَوْا مَوَارِيثَ الْأُمَمِ، فَعَدَلُوا فِيهَا وَوَضَعُوهَا مَوَاضِعَهَا، وَأَعْطَوْهَا أَهْلَهَا، وَخَرَجُوا خِمَاصًا مِنْهَا. ثُمَّ وَثَبَ بَنُو حَرْبٍ وَبَنُو مَرْوَانَ فَابْتَزُّوهَا وَتَدَاوَلُوهَا، فَجَارُوا فِيهَا، وَاسْتَأْثَرُوا بِهَا، وَظَلَمُوا أَهْلَهَا بِمَا أَمْلَى اللَّهُ لَهُمْ حِينًا حَتَّى آسَفُوهُ، فَلَمَّا آسَفُوهُ انْتَقَمَ مِنْهُمْ بِأَيْدِينَا، وَرَدَّ عَلَيْنَا حَقَّنَا، وَتَدَارَكَ بِنَا أُمَّتَنَا، وَوَلِيَ نَصْرَنَا وَالْقِيَامَ بِأَمْرِنَا، لِيَمُنَّ بِنَا عَلَى الَّذِينَ اسْتُضْعِفُوا فِي الْأَرْضِ، وَخَتَمَ بِنَا كَمَا افْتَتَحَ بِنَا. وَإِنِّي لَأَرْجُو أَنْ لَا يَأْتِيَكُمُ الْجَوْرُ مِنْ حَيْثُ جَاءَكُمُ الْخَيْرُ، وَلَا الْفَسَادُ مِنْ حَيْثُ جَاءَكُمُ الصَّلَاحُ، وَمَا تَوْفِيقُنَا ( أَهْلَ الْبَيْتِ ) إِلَّا بِاللَّهِ. يَا أَهْلَ الْكُوفَةِ أَنْتُمْ مَحَلُّ مَحَبَّتِنَا وَمَنْزِلُ مَوَدَّتِنَا، أَنْتُمُ الَّذِينَ لَمْ تَتَغَيَّرُوا عَنْ ذَلِكَ، وَلَمْ يُثْنِكُمْ عَنْهُ تَحَامُلُ أَهْلِ الْجَوْرِ عَلَيْكُمْ حَتَّى أَدْرَكْتُمْ زَمَانَنَا، وَأَتَاكُمُ اللَّهُ بِدَوْلَتِنَا، فَأَنْتُمْ أَسْعَدُ النَّاسِ بِنَا، وَأَكْرَمُهُمْ عَلَيْنَا، وَقَدْ زِدْتُكُمْ فِي أُعْطِيَّاتِكُمْ مِائَةَ دِرْهَمٍ، فَاسْتَعِدُّوا فَأَنَا السَّفَّاحُ الْمُبِيحُ، وَالثَّائِرُ الْمُبِيرُ. وَكَانَ مَوْعُوكًا فَاشْتَدَّ عَلَيْهِ الْوَعْكُ. فَجَلَسَ عَلَى الْمِنْبَرِ. خطبة داود بن علي عم أبي العباس السفاح وَقَامَ عَمُّهُ دَاوُدُ عَلَى مَرَاقِي الْمِنْبَرِ، فَقَالَ: الْحَمْدُ لِلَّهِ، شُكْرًا لِلَّذِي أَهْلَكَ عَدُوَّنَا، وَأَصَارَ إِلَيْنَا مِيرَاثَنَا مِنْ نَبِيِّنَا مُحَمَّدٍ ﷺ. أَيُّهَا النَّاسُ ! الْآنَ أَقْشَعَتْ حَنَادِسُ الدُّنْيَا، وَانْكَشَفَ غِطَاؤُهَا، وَأَشْرَقَتْ أَرْضُهَا وَسَمَاؤُهَا، وَطَلَعَتِ الشَّمْسُ مِنْ مَطْلَعِهَا، وَبَزَغَ الْقَمَرُ مِنْ مَبْزَغِهِ، وَأَخَذَ الْقَوْسَ بَارِيهَا، وَعَادَ السَّهْمُ إِلَى مَنْزَعِهِ، وَرَجَعَ الْحَقُّ إِلَى نِصَابِهِ فِي أَهْلِ بَيْتِ نَبِيِّكُمْ، أَهْلِ الرَّأْفَةِ وَالرَّحْمَةِ بِكُمْ، وَالْعَطْفِ عَلَيْكُمْ. أَيُّهَا النَّاسُ ! إِنَّا وَاللَّهِ مَا خَرَجْنَا فِي طَلَبِ هَذَا الْأَمْرِ لِنُكْثِرَ لُجَيْنًا، وَلَا عِقْيَانًا، وَلَا نَحْفِرُ نَهْرًا، وَلَا نَبْنِيَ قَصْرًا، وَإِنَّمَا أَخْرَجَتْنَا الْأَنَفَةُ مِنَ ابْتِزَازِهِمْ حَقَّنَا، وَالْغَضَبُ لِبَنِي عَمِّنَا، وَمَا كَرِهْنَا مِنْ أُمُورِكُمْ، فَلَقَدْ كَانَتْ أُمُورُكُمْ تُرْمِضُنَا وَنَحْنُ عَلَى فُرُشِنَا، وَيَشْتَدُّ عَلَيْنَا سُوءُ سِيرَةِ بَنِي أُمَيَّةَ فِيكُمْ، وَاسْتِنْزَالُهُمْ لَكُمْ، وَاسْتِئْثَارُهُمْ بِفَيْئِكُمْ وَصَدَقَاتِكُمْ وَمَغَانِمِكُمْ عَلَيْكُمْ. لَكُمْ ذِمَّةُ اللَّهِ تَبَارَكَ وَتَعَالَى، وَذِمَّةُ رَسُولِهِ ﷺ وَذِمَّةُ الْعَبَّاسِ، رَحِمَهُ اللَّهُ، عَلَيْنَا أَنْ نَحْكُمَ فِيكُمْ بِمَا أَنْزَلَ اللَّهُ، وَنَعْمَلَ فِيكُمْ بِكِتَابِ اللَّهِ، وَنَسِيرَ فِي الْعَامَّةِ وَالْخَاصَّةِ بِسِيرَةِ رَسُولِ اللَّهِ ﷺ. تَبًّا تَبًّا لِبَنِي حَرْبِ بْنِ أُمَيَّةَ وَبَنِي مَرْوَانَ ! آثَرُوا فِي مُدَّتِهِمُ الْعَاجِلَةَ عَلَى الْآجِلَةِ، وَالدَّارَ الْفَانِيَةَ عَلَى الدَّارِ الْبَاقِيَةِ، فَرَكِبُوا الْآثَامَ، وَظَلَمُوا الْأَنَامَ، وَانْتَهَكُوا الْمَحَارِمَ، وَغَشُوا بِالْجَرَائِمِ، وَجَارُوا فِي سِيرَتِهِمْ فِي الْعِبَادِ، وَسُنَّتِهِمْ فِي الْبِلَادِ، وَمَرِحُوا فِي أَعِنَّةِ الْمَعَاصِي، وَرَكَضُوا فِي مَيْدَانِ الْغَيِّ جَهْلًا بِاسْتِدْرَاجِ اللَّهِ، وَأَمْنًا لِمَكْرِ اللَّهِ، فَأَتَاهُمْ بَأْسُ اللَّهِ بَيَاتًا وَهُمْ نَائِمُونَ، فَأَصْبَحُوا أَحَادِيثَ، وَمُزِّقُوا كُلَّ مُمَزَّقٍ، فَبُعْدًا لِلْقَوْمِ الظَّالِمِينَ، وَأَدَالَنَا اللَّهُ مِنْ مَرْوَانَ، وَقَدْ غَرَّهُ بِاللَّهِ الْغَرُورُ، وَأَرْسَلَ لِعَدُوِّ اللَّهِ فِي عِنَانِهِ حَتَّى عَثَرَ فِي فَضْلِ خِطَامِهِ، أَظَنَّ عَدُوُّ اللَّهِ أَنْ لَنْ نَقْدِرَ عَلَيْهِ فَنَادَى حِزْبَهُ، وَجَمَعَ مَكَايِدَهُ وَرَمَى بِكَتَائِبِهِ، فَوَجَدَ أَمَامَهُ وَوَرَاءَهُ وَعَنْ يَمِينِهِ وَشِمَالِهِ مِنْ مَكْرِ اللَّهِ وَبَأْسِهِ وَنِقْمَتِهِ مَا أَمَاتَ بَاطِلَهُ، وَمَحَا ضَلَالَهُ. وَجَعَلَ دَائِرَةَ السَّوْءِ بِهِ، وَأَحْيَا شَرَفَنَا وَعِزَّنَا وَرَدَّ إِلَيْنَا حَقَّنَا وَإِرْثَنَا. أَيُّهَا النَّاسُ ! إِنَّ أَمِيرَ الْمُؤْمِنِينَ، نَصَرَهُ اللَّهُ نَصْرًا عَزِيزًا، إِنَّمَا عَادَ إِلَى الْمِنْبَرِ بَعْدَ الصَّلَاةِ لِأَنَّهُ كَارِهٌ أَنْ يَخْلِطَ بِكَلَامِ الْجُمْعَةِ غَيْرَهُ، وَإِنَّمَا قَطَعَهُ عَنِ اسْتِتْمَامِ الْكَلَامِ شِدَّةُ الْوَعْكِ، فَادْعُوا اللَّهَ لِأَمِيرِ الْمُؤْمِنِينَ بِالْعَافِيَةِ، فَقَدْ بَدَّلَكُمُ اللَّهُ بِمَرْوَانَ عَدُوِّ الرَّحْمَنِ وَخَلِيفَةِ الشَّيْطَانِ، الْمُتَّبِعِ السَّفَلَةَ الَّذِينَ أَفْسَدُوا فِي الْأَرْضِ بَعْدَ إِصْلَاحِهَا بِإِبْدَالِ الدِّينِ وَانْتِهَاكِ حَرِيمِ الْمُسْلِمِينَ، الشَّابَّ الْمُتَكَهِّلَ الْمُتَمَهِّلَ الْمُقْتَدِيَ بِسَلَفِهِ الْأَبْرَارِ الْأَخْيَارِ الَّذِينَ أَصْلَحُوا الْأَرْضَ بَعْدَ فَسَادِهَا بِمَعَالِمِ الْهُدَى وَمَنَاهِجِ التَّقْوَى. فَعَجَّ النَّاسُ لَهُ بِالدُّعَاءِ، ثُمَّ قَالَ: يَا أَهْلَ الْكُوفَةِ ! إِنَّا وَاللَّهِ مَا زِلْنَا مَظْلُومِينَ مَقْهُورِينَ عَلَى حَقِّنَا، حَتَّى أَبَاحَ اللَّهُ شِيعَتَنَا أَهْلَ خُرَاسَانَ، فَأَحْيَا بِهِمْ حَقَّنَا، وَأَبْلَجَ بِهِمْ حُجَّتَنَا، وَأَظْهَرَ بِهِمْ دَوْلَتَنَا، وَأَرَاكُمُ اللَّهُ بِهِمْ مَا لَسْتُمْ تَنْتَظِرُونَ، فَأَظْهَرَ فِيكُمُ الْخَلِيفَةَ مِنْ هَاشِمٍ، وَبَيَّضَ بِهِ وُجُوهَكُمْ، وَأَدَالَكُمْ عَلَى أَهْلِ الشَّامِ، وَنَقَلَ إِلَيْكُمُ السُّلْطَانَ، وَأَعَزَّ الْإِسْلَامَ، وَمَنَّ عَلَيْكُمْ بِإِمَامٍ مَنَحَهُ الْعَدَالَةَ، وَأَعْطَاهُ حُسْنَ الْإِيَالَةِ، فَخُذُوا مَا آتَاكُمُ اللَّهُ بِشُكْرٍ، وَالْزَمُوا طَاعَتَنَا، وَلَا تُخْدَعُوا عَنْ أَنْفُسِكُمْ، فَإِنَّ الْأَمْرَ أَمْرُكُمْ، وَإِنَّ لِكُلِّ أَهْلِ بَيْتٍ مِصْرًا وَإِنَّكُمْ مِصْرُنَا. أَلَا وَإِنَّهُ مَا صَعِدَ مِنْبَرَكُمْ هَذَا خَلِيفَةٌ بَعْدَ رَسُولِ اللَّهِ ﷺ إِلَّا أَمِيرَ الْمُؤْمِنِينَ عَلِيَّ بْنَ أَبِي طَالِبٍ وَأَمِيرَ الْمُؤْمِنِينَ عَبْدَ اللَّهِ بْنَ مُحَمَّدٍ، وَأَشَارَ بِيَدِهِ إِلَى أَبِي الْعَبَّاسِ السَّفَّاحِ. وَاعْلَمُوا أَنَّ هَذَا الْأَمْرَ فِينَا لَيْسَ بِخَارِجٍ مِنَّا حَتَّى نُسَلِّمَهُ إِلَى عِيسَى ابْنِ مَرْيَمَ - عَلَيْهِ السَّلَامُ - وَالْحَمْدُ لِلَّهِ عَلَى مَا أَبْلَانَا وَأَوْلَانَا. ثُمَّ نَزَلَ أَبُو الْعَبَّاسِ وَدَاوُدُ بْنُ عَلِيٍّ أَمَامَهُ حَتَّى دَخَلَ الْقَصْرَ وَأَجْلَسَ أَخَاهُ أَبَا جَعْفَرٍ الْمَنْصُورَ يَأْخُذُ الْبَيْعَةَ عَلَى النَّاسِ فِي الْمَسْجِدِ، فَلَمْ يَزَلْ يَأْخُذُهَا عَلَيْهِمْ حَتَّى صَلَّى بِهِمُ الْعَصْرَ ثُمَّ الْمَغْرِبَ، وَجَنَّهُمُ اللَّيْلُ، فَدَخَلَ. وَقِيلَ: إِنَّ دَاوُدَ بْنَ عَلِيٍّ لَمَّا تَكَلَّمَ قَالَ فِي آخِرِ كَلَامِهِ: أَيُّهَا النَّاسُ، إِنَّهُ وَاللَّهِ مَا كَانَ بَيْنَكُمْ وَبَيْنَ رَسُولِ اللَّهِ ﷺ خَلِيفَةٌ إِلَّا عَلِيَّ بْنَ أَبِي طَالِبٍ، وَأَمِيرَ الْمُؤْمِنِينَ الَّذِي خَلْفِي. ثُمَّ نَزَلَا خروج أبي العباس إلى العسكر ومكوثه أشهرا قبل الانتقال إلى قصر الإمارة وَخَرَجَ أَبُو الْعَبَّاسِ يُعَسْكِرُ بِحَمَّامِ أَعْيَنَ فِي عَسْكَرِ أَبِي سَلَمَةَ، وَنَزَلَ مَعَهُ فِي حُجْرَتِهِ بَيْنَهُمَا سِتْرٌ، وَحَاجِبُ السَّفَّاحِ يَوْمَئِذٍ عَبْدُ اللَّهِ بْنُ بَسَّامٍ. وَاسْتَخْلَفَ عَلَى الْكُوفَةِ وَأَرْضِهَا عَمَّهُ دَاوُدَ بْنَ عَلِيٍّ، وَبَعَثَ عَمَّهُ عَبْدَ اللَّهِ بْنَ عَلِيٍّ إِلَى أَبِي عَوْنِ بْنِ يَزِيدَ بِشَهْرَزُورَ، وَبَعَثَ ابْنَ أَخِيهِ عِيسَى بْنَ مُوسَى إِلَى الْحَسَنِ بْنِ قَحْطَبَةَ، وَهُوَ يَوْمَئِذٍ يُحَاصِرُ ابْنَ هُبَيْرَةَ بِوَاسِطٍ، وَبَعَثَ يَحْيَى بْنَ جَعْفَرِ بْنِ تَمَّامِ بْنِ عَبَّاسٍ إِلَى حُمَيْدِ بْنِ قَحْطَبَةَ بِالْمَدَائِنِ. وَبَعَثَ أَبَا الْيَقْظَانِ عُثْمَانَ بْنَ عُرْوَةَ بْنِ مُحَمَّدِ بْنِ عَمَّارِ بْنِ يَاسِرٍ إِلَى بَسَّامِ بْنِ إِبْرَاهِيمَ بْنِ بَسَّامٍ بِالْأَهْوَازِ، وَبَعَثَ سَلَمَةَ بْنَ عَمْرِو بْنِ عُثْمَانَ إِلَى مَالِكِ بْنِ الطَّوَّافِ. وَأَقَامَ السَّفَّاحُ بِالْعَسْكَرِ أَشْهُرًا، ثُمَّ ارْتَحَلَ فَنَزَلَ الْمَدِينَةَ الْهَاشِمِيَّةَ بِقَصْرِ الْإِمَارَةِ، وَكَانَ تَنَكَّرَ لِأَبِي سَلَمَةَ قَبْلَ تَحَوُّلِهِ حَتَّى عَرَفَ ذَلِكَ. وَقَدْ قِيلَ: إِنَّ دَاوُدَ بْنَ عَلِيٍّ وَابْنَهُ مُوسَى لَمْ يَكُونَا بِالشَّامِ عِنْدَ مَسِيرِ بَنِي الْعَبَّاسِ إِلَى الْعِرَاقِ، إِنَّمَا كَانَا بِالْعِرَاقِ أَوْ بِغَيْرِهِ فَخَرَجَا يُرِيدَانِ الشَّامَ، فَلَقِيَهُمَا أَبُو الْعَبَّاسِ، وَأَهْلُ بَيْتِهِ يُرِيدُونَ الْكُوفَةَ بِدُومَةِ الْجَنْدَلِ، فَسَأَلَهُمْ دَاوُدُ عَنْ خَبَرِهِمْ، فَقَصَّ عَلَيْهِ أَبُو الْعَبَّاسِ قِصَّتَهُمْ، وَأَنَّهُمْ يُرِيدُونَ الْكُوفَةَ لِيَظْهَرُوا بِهَا وَيُظْهِرُوا أَمْرَهُمْ. فَقَالَ لَهُ دَاوُدُ: يَا أَبَا الْعَبَّاسِ تَأْتِي الْكُوفَةَ وَشَيْخُ بَنِي أُمَيَّةَ مَرْوَانُ بْنُ مُحَمَّدٍ بِحَرَّانَ مُطِلٌّ عَلَى الْعِرَاقِ فِي أَهْلِ الشَّامِ وَالْجَزِيرَةِ، وَشَيْخُ الْعَرَبِ يَزِيدُ بْنُ هُبَيْرَةَ بِالْعِرَاقِ فِي جُنْدِ الْعَرَبِ ! وَقَالَ: يَا عَمِّي مَنْ أَحَبَّ الْحَيَاةَ ذَلَّ، ثُمَّ تَمَثَّلَ بِقَوْلِ الْأَعْشَى: فَمَا مِيتَةٌ إِنْ مُتُّهَا غَيْرَ عَاجِزٍ بِعَارٍ إِذَا مَا غَالَتِ النَّفْسَ غُولُهَا. فَالْتَفَتَ دَاوُدُ إِلَى ابْنِهِ مُوسَى، فَقَالَ: صَدَقَ وَاللَّهِ ابْنُ عَمِّكَ، فَارْجِعْ بِنَا مَعَهُ نَعِشْ أَعِزَّاءَ أَوْ نَمُتْ كُرَمَاءَ. فَرَجَعُوا جَمِيعًا. فَكَانَ عِيسَى بْنُ مُوسَى يَقُولُ إِذَا ذَكَرَ خُرُوجَهُمْ مِنَ الْحُمَيْمَةِ يُرِيدُونَ الْكُوفَةَ: إِنَّ نَفَرًا أَرْبَعَةَ عَشَرَ رَجُلًا خَرَجُوا مِنْ دَارِهِمْ وَأَهْلِهِمْ يَطْلُبُونَ مَا طَلَبْنَا لَعَظِيمَةٌ هِمَّتُهُمْ، كَبِيرَةٌ أَنْفُسُهُمْ، شَدِيدَةٌ قُلُوبُهُمْ. بعض من سياسة أمير المؤمنين أبي العباس السفاح ثُمَّ اسْتَعْمَلَ السَّفَّاحُ عَلَى الْكُوفَةِ عَمَّهُ دَاوُدَ بْنَ عَلِيٍّ، وَعَلَى وَاسِطَ أَخَاهُ جَعْفَرًا وَحَضَرَهُ جَمَاعَةٌ مِنْ أَهْلِ بَيْتِهِ، فَذَكَرُوا جَمْعَ الْمَالِ، فَقَالَ عَبْدُ اللَّهِ بْنُ حَسَنٍ: سَمِعْتُ بِأَلْفِ أَلْفِ دِرْهَمٍ وَمَا رَأَيْتُهَا مُجْتَمِعَةً، فَقَالَ أَبُو الْعَبَّاسِ: فَأَنَا أَصِلُكَ بِهَا حَتَّى تَرَاهَا مُجْتَمِعَةً، فَلَمَّا قَبَضَ الْمَالَ اسْتَأْذَنَهُ فِي الْخُرُوجِ إِلَى الْمَدِينَةِ، فَأَذِنَ لَهُ وَدَفَعَ إِلَيْهِ مَالًا لِيَقْسِمَهُ عَلَى بَنِي هَاشِمٍ بِالْمَدِينَةِ، فَلَمَّا قَسَمَهُ أَخَذُوا يَشْكُرُونَ أَبَا الْعَبَّاسِ، فَقَالَ عَبْدُ اللَّهِ: هَؤُلَاءِ أَحْمَقُ النَّاسِ، يَشْكُرُونَ مَنْ أَعْطَاهُمْ بَعْضَ حَقِّهِمْ. فَبَلَغَهُ ذَلِكَ فَأَخْبَرَ أَهْلَهُ، فَقَالُوا: أَدِّبْهُ، فَقَالَ: مَنْ شَدَّدَ أَنْفَرَ، وَمَنْ تَرَاخَى أُلِفَ، وَالْعَفْوُ أَقْرَبُ لِلتَّقْوَى، وَالتَّغَافُلُ مِنْ فِعْلِ الْكِرَامِ. قَالَ: أَحْمَدُ بْنُ سَعِيدِ بْنِ سَلْمٍ الْبَاهِلِيُّ، عَنْ أَبِيهِ، قَالَ: حَدَّثَنِي مَنْ حَضَرَ مَجْلِسَ السَّفَّاحِ وَهُوَ أَحْشَدُ مَا كَانَ بِبَنِي هَاشِمٍ وَالشِّيعَةِ وَوُجُوهِ النَّاسِ، فَدَخَلَ عَبْدُ اللَّهِ بْنُ حَسَنِ بْنِ حَسَنٍ وَمَعَهُ مُصْحَفٌ، فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ: أَعْطِنَا حَقَّنَا الَّذِي جَعَلَهُ اللَّهُ لَنَا فِي هَذَا الْمُصْحَفِ، قَالَ: فَأَشْفَقَ النَّاسُ [مِنْ] أَنْ يُعَجِّلَ السَّفَّاحُ بِشَيْءٍ إِلَيْهِ، وَلَا يُرِيدُونَ ذَلِكَ فِي شَيْخِ بَنِي هَاشِمٍ فِي وَقْتِهِ، أَوْ يَعْيَى بِجَوَابِهِ فَيَكُونُ ذَلِكَ عَارًا عَلَيْهِ. قَالَ: فَأَقْبَلَ عَلَيْهِ غَيْرَ مُغْضَبٍ وَلَا مُزْعَجٍ، فَقَالَ: إِنَّ جَدَّكَ عَلِيًّا -وَكَانَ خَيْرًا مِنِّي وَأَعْدَلَ- وَلِيَ هَذَا الْأَمْرُ فَمَا أَعْطَى جَدَّيْكَ الْحَسَنَ وَالْحُسَيْنَ -وَكَانَا خَيْرًا مِنْكَ- شَيْئًا، وَكَانَ الْوَاجِبُ أَنْ أُعْطِيَكَ مِثْلَهُ، فَإِنْ كُنْتُ فَعَلْتُ فَقَدْ أَنْصَفْتُكَ، وَإِنْ كُنْتُ زِدْتَكَ فَمَا هَذَا جَزَائِي مِنْكَ، قَالَ: فَمَا رَدَّ عَبْدُ اللَّهِ جَوَابًا، وَانْصَرَفَ النَّاسُ يَعْجَبُونَ مِنْ جَوَابِهِ لَهُ. وَكَتَبَ أَبُو الْعَبَّاسِ إِلَى خَالِهِ زِيَادِ بْنِ عَبْدِ اللَّهِ، وَكَانَ عَامِلَهُ عَلَى الْمَدِينَةِ: قَرِّبْنِي مِنْ رَسُولِ اللَّهِ ﷺ بِحِفْظِ جِيرَانِهِ، وَإِكْرَامِ أَهْلِ بَيْتِهِ، وَلَا تُسَلِّطْ هَوَاكَ فِيمَا وَجَبَ إِسْخَاطِي؛ فَإِنَّ اللَّهَ شَاهِدِي وَأَنْتَ الْمَأْخُوذُ بِالتَّقْصِيرِ. وَكَتَبَ إِلَى دَاوُدَ بْنِ عَلِيٍّ وَهُوَ عَامِلُهُ عَلَى مَكَّةَ: أَمَّا بَعْدُ، فَهَذِهِ سَنَةٌ طُمِسَ فِيهَا عُيُونُ الْجَوْرِ، وَأُخْمِدَ نِيرَانُ الظُّلْمِ، وَأَبَادَ الشَّجَرَةَ الْمَلْعُونَةَ، فَهُنَّ زُوَّارُ بَيْتِ اللَّهِ بِنَصْرِ أَوْلِيَائِهِ، وَخِذْلَانِ أَعْدَائِهِ لِيَحْمَدُوهُ عَلَى ذَلِكَ.

Translation

✧ Mention of the beginning of the Abbasid state and the oath of allegiance to Abu al-ʿAbbas In this year, Abu al-ʿAbbas ʿAbd Allah b. Muhammad b. ʿAli b. ʿAbd Allah b. ʿAbbas was given the oath of allegiance as caliph in the month of Rabiʿ al-Awwal, and it was said: in Rabiʿ al-Akhir, thirteen days having passed of it, and it was said: in Jumada al-Ula. The prophecy of the caliphate of the Banu al-ʿAbbas The beginning and first of that was that the Messenger of Allah ﷺ informed al-ʿAbbas b. ʿAbd al-Muttalib that the caliphate would devolve upon his descendants. His descendants did not cease to expect that and to speak of it among themselves. Then Abu Hashim ibn al-Hanafiyya went out to Syria and met Muhammad b. ʿAli b. ʿAbd Allah b. ʿAbbas and said to him: [O cousin, I have knowledge which I shall disclose to you, so do not let anyone know of it], that this matter which people hope for is among you. [He said: I have known], so let no one hear of it from you. It has preceded in the account of Ibn al-Ashʿath the saying of Khalid b. Yazid b. Muʿawiya to ʿAbd al-Malik b. Marwan: As for when the breach was from Sijistan, there is no harm upon you from it; we only feared if it were from Khurasan. Muhammad b. ʿAli b. ʿAbd Allah said: We have three times: the death of the tyrant Yazid b. Muʿawiya, the turn of the century, and the breach of Ifriqiya. At that time, summoners will call for us, then our supporters will come from the east until their cavalry reaches [the west] and they extract what the tyrants hoarded. When Yazid b. Abi Muslim was killed in Ifriqiya and the Berbers broke their oath, Muhammad b. ʿAli sent a summoner to Khurasan and commanded him to call to al-Rida without naming anyone. We have mentioned previously the account of the summoners and the account of Abu Muslim. What came concerning Marwan's order to arrest Ibrahim b. Muhammad, the journey of Abu al-ʿAbbas with his family to Kufa, and the oath of allegiance to him as caliph Marwan, when he sent the one to be arrested, described to the messenger the description of Abu al-ʿAbbas, because he found in the books: that the one of this description will kill them and strip them of their kingdom! And he said to him to bring him Ibrahim b. Muhammad. The messenger arrived and took Abu al-ʿAbbas by the description, but when Ibrahim appeared and was safe, it was said to the messenger: You were only commanded with Ibrahim, and this is ʿAbd Allah. So he left Abu al-ʿAbbas and took Ibrahim and departed with him to Marwan. When Marwan saw him, he said: This is not the description which I described to you. They said: We saw the description which you described, but you named Ibrahim, and this is Ibrahim. So he ordered him to be imprisoned, and he sent messengers again in search of Abu al-ʿAbbas but they did not see him. The reason for his journey from al-Humayma was that when the messenger took Ibrahim, he announced his own death to his household and commanded them to travel to Kufa with his brother Abu al-ʿAbbas ʿAbd Allah b. Muhammad, and to hear and obey him, and he bequeathed to Abu al-ʿAbbas. (And he made him the caliph after him. So Abu al-ʿAbbas traveled) and those with him from his household, among them: his brother Abu Jaʿfar al-Mansur, ʿAbd al-Wahhab and Muhammad the two sons of his brother Ibrahim, his paternal uncles Dawud, ʿIsa, Salih, Ismaʿil, ʿAbd Allah, and ʿAbd al-Samad the sons of ʿAli b. ʿAbd Allah b. ʿAbbas, and his cousin Dawud, and his nephew ʿIsa b. Musa b. Muhammad b. ʿAli, and Yahya b. Jaʿfar b. Tammam b. ʿAbbas, until they arrived in Kufa in Safar, and their Shiʿa from the people of Khurasan were outside Kufa at Hammam Aʿyan. Abu Salama al-Khallal lodged them in the house of al-Walid b. Saʿd, client of the Banu Hashim, among the Banu Awd, and concealed their affair for about forty nights from all the commanders and Shiʿa. He intended, as it is mentioned, to transfer the matter to the family of Abu Talib when the news reached him of the death of Ibrahim the Imam. Abu al-Jahm said to him: What has the Imam done? He said: He has not yet arrived. He insisted upon him. He said: This is not the time for his appearance, because Wasit has not yet been conquered. Abu Salama, whenever he was asked about the Imam, would say: Do not be hasty. His affair remained thus until Abu Humayd Muhammad b. Ibrahim al-Himyari entered from Hammam Aʿyan intending al-Kunasa, and he met a servant of Ibrahim the Imam called Sabiq al-Khwarizmi, and he recognized him. He said to him: What has Ibrahim the Imam done? He informed him that Marwan had killed him, and that Ibrahim had bequeathed to his brother Abu al-ʿAbbas and appointed him as caliph after him, and that he had arrived in Kufa with the generality of his household. Abu Humayd asked him to take him to them. Sabiq said to him: The appointment between me and you is tomorrow in this place. Sabiq disliked to guide him to them except with their permission. Abu Humayd returned to Abu al-Jahm and informed him while he was in the camp of Abu Salama. He commanded him to be subtle in meeting them. Abu Humayd returned the next day to the place where he had appointed Sabiq and met him, and he took him to Abu al-ʿAbbas and his household. When he entered upon them, Abu Humayd asked who was the caliph among them. Dawud b. ʿAli said: This is your Imam and your caliph, and he pointed to Abu al-ʿAbbas. So he greeted him with the caliphate and kissed his hands and feet, and said: Command us with your command. And he offered condolences for Ibrahim the Imam. Then he returned, accompanied by Ibrahim b. Salama, a man who used to serve the Banu al-ʿAbbas, to Abu al-Jahm and informed him of their lodging, and that the Imam had sent to Abu Salama asking him for a hundred dinars to give to the camel driver as hire for the camels which had carried them, but he had not sent them to him. Abu al-Jahm, Abu Humayd, and Ibrahim b. Salama went to Musa b. Kaʿb and recounted the story to him, and they sent to the Imam two hundred dinars with Ibrahim b. Salama. The opinion of a group of the commanders agreed that they should meet the Imam. Musa b. Kaʿb, Abu al-Jahm, ʿAbd al-Hamid b. Ribʿi, Salama b. Muhammad, Ibrahim b. Salama, ʿAbd Allah al-Taʾi, Ishaq b. Ibrahim, Sharahil, ʿAbd Allah b. Bassam, Abu Humayd Muhammad b. Ibrahim, Sulayman b. al-Aswad, and Muhammad b. al-Husayn went to the Imam Abu al-ʿAbbas. That reached Abu Salama and he asked about them. It was said: They entered Kufa for a need of theirs. The people came to Abu al-ʿAbbas, and he said: Which of you is ʿAbd Allah b. Muhammad ibn al-Harithiyya? They said: This one. So they greeted him with the caliphate and offered condolences for Ibrahim. Musa b. Kaʿb and Abu al-Jahm returned, and Abu al-Jahm commanded the rest, and they remained with the Imam. Abu Salama sent to Abu al-Jahm: Where were you? He said: I rode to my Imam. Abu Salama rode to the Imam, and Abu al-Jahm sent to Abu Humayd: Abu Salama has come to you, so let him not enter upon the Imam except alone. When Abu Salama reached them, they prevented anyone from entering with him. He entered alone and greeted Abu al-ʿAbbas with the caliphate. Abu Humayd said to him: In spite of your nose, O sucker of his mother's clitoris! Abu al-ʿAbbas said to him: Enough! And he commanded Abu Salama to return to his camp, and he returned. Introduction of the first of the caliphs of the Banu al-ʿAbbas Abu al-ʿAbbas al-Saffah was given the oath of allegiance in Kufa on Friday, thirteen nights having passed of Rabiʿ al-Awwal, and he moved to al-Anbar and dwelt there until he died. His mother was Raʾita bt. ʿUbayd Allah al-Harithi from the Banu ʿAbd al-Madan. His birth was in al-Sharat in the year 105 AH, and he was made caliph at the age of twenty-seven. He is the first of the caliphs of the Banu al-ʿAbbas, and he was younger than his brother al-Mansur. He was hairy, curly-haired, tall, white, with an aquiline nose, handsome of face and beard, curly. He was called: al-Saffah, al-Murtada, and al-Qaʾim, and he was the first of the Banu al-ʿAbbas to take a title. It was said: He was only titled al-Saffah because of the blood of the false ones which he shed. A malicious report was presented to him written as advice, and he endorsed it: "You drew near to us with what distanced you from God Almighty, and we have no reward for one who preferred us over Him." He obtained the cloak of the Messenger of Allah ﷺ and bought it for four thousand dinars. He did not narrate except one hadith. The inscription of his signet ring was: "Allah is the trust of ʿAbd Allah." His vizier was Abu al-Jahm ʿAtiyya b. Habib. Abu Bakr al-Suli said: The first to serve as vizier for the Banu al-ʿAbbas was Abu Salama Hafs b. Sulayman al-Khallal, then Khalid b. Barmak. The first sermon of Abu al-ʿAbbas al-Saffah after the oath of allegiance to him The people arose on Friday, twelve nights having passed of the month of Rabiʿ al-Awwal, and they put on arms and lined up for the appearance of Abu al-ʿAbbas. They brought mounts, and he rode a piebald horse, and those with him from his household rode, and they entered the palace of the emirate, then he went out to the mosque and preached and led the people in prayer. Then he ascended the pulpit when the oath of allegiance was given to him as caliph, and he stood at its top, and his paternal uncle Dawud b. ʿAli ascended and stood below him. Abu al-ʿAbbas spoke and said: Praise be to Allah who chose Islam for Himself, honored it, ennobled it, exalted it, and selected it for us, and supported it through us, and made us its people, its refuge, its fortress, its upholders, its defenders, and its helpers. He bound us to the word of piety and made us most entitled to it and its people, and singled us out with the kinship of the Messenger of Allah ﷺ and his nearness, and created us from our forefathers and grew us from his tree and derived us from his stock. He made him of ourselves, grieved by what distresses us, eager for us, kind and merciful to the believers, and placed us in a lofty station in Islam and its people. He sent down for that upon the people of Islam a Book recited to them, blessed and exalted, in what He sent down of the clear verses of His Book: "Allah only desires to remove impurity from you, O People of the House, and to purify you thoroughly," and He said: "Say: I do not ask you for it any reward except love for the near kin," and He said: "And warn your nearest kindred," and He said: "What Allah has given as spoil to His Messenger from the people of the towns belongs to Allah and the Messenger and the near kin," and He said: "And know that whatever you gain as spoil, for Allah is one fifth of it, and for the Messenger, and for the near kin, and the orphans." So He, majestic is His praise, informed them of our excellence, obligated upon them our right and our love, and gave us an abundant share of the spoil and booty as an honor to us and a favor upon us, and Allah is the possessor of great favor. The Sabaʾiyya, the misguided ones, claimed that others than us are more entitled to leadership, governance, and the caliphate than us. May their faces be ugly! And why, O people? Through us Allah guided the people after their error, gave them insight after their ignorance, saved them after their destruction, made the truth manifest through us, refuted falsehood, mended through us what was corrupt among them, raised the lowly, completed the deficient, and united the divided until the people returned after enmity to being people of mutual affection, righteousness, and sharing in their worldly life, and brothers on couches facing one another in their hereafter. Allah opened that as a blessing and gift for Muhammad ﷺ. When Allah took him to Himself, his companions rose to the matter after him, and their affair was consultation among them. They gathered the inheritances of the nations, acted justly in them, placed them in their proper places, gave them to their people, and departed from them empty-handed. Then the Banu Harb and the Banu Marwan leaped upon it and seized it and passed it around among themselves. They acted unjustly in it, monopolized it, and wronged its people, as Allah gave them respite for a time until they angered Him. When they angered Him, He took vengeance on them by our hands, restored to us our right, rescued through us our community, and undertook our support and the upholding of our affair, to bestow favor through us upon those who were oppressed in the land, and to seal with us as He opened with us. I hope that tyranny will not come to you from where good came to you, nor corruption from where righteousness came to you, and our success, O People of the House, is only through Allah. O people of Kufa, you are the place of our love and the abode of our affection. You are those who did not change from that, and the oppression of the people of tyranny upon you did not turn you from it until you reached our time, and Allah brought you our state. You are the happiest of people with us and the most honored to us. I have increased you in your stipends by a hundred dirhams, so prepare, for I am al-Saffah, the shedder of blood, the avenger, the destroyer. He was unwell, and the illness intensified upon him, so he sat on the pulpit. The sermon of Dawud b. ʿAli, the paternal uncle of Abu al-ʿAbbas al-Saffah His paternal uncle Dawud stood on the steps of the pulpit and said: Praise be to Allah, in gratitude to Him who destroyed our enemy and brought to us our inheritance from our Prophet Muhammad ﷺ. O people, now the darkness of the world has dispersed, its covering has been removed, its earth and sky have shone, the sun has risen from its rising place, the moon has emerged from its emergence, the bow has been taken by its maker, the arrow has returned to its notch, and the truth has returned to its rightful place among the People of the House of your Prophet, the people of compassion and mercy for you and kindness to you. O people, by Allah, we have not gone out in seeking this matter to multiply silver or gold, nor to dig a river, nor to build a palace. Rather, our refusal to accept the seizure of our right brought us out, and anger for our cousins, and our dislike of your affairs. Your affairs used to burn us while we were on our beds, and the evil conduct of the Banu Umayya among you, their lowering of you, and their monopolization of your spoil, your alms, and your booty weighed heavily upon us. You have the protection of Allah, blessed and exalted, the protection of His Messenger ﷺ, and the protection of al-ʿAbbas, may Allah have mercy on him, upon us, that we shall judge among you by what Allah has sent down, act among you by the Book of Allah, and conduct ourselves among the common and the elite by the conduct of the Messenger of Allah ﷺ. Perish, perish to the Banū Ḥarb b. Umayyah and the Banū Marwān! In their term, they preferred the perishable to the lasting, and the ephemeral abode to the enduring abode. They committed sins, wronged people, violated sacred prohibitions, and indulged in crimes. They deviated in their conduct toward the servants and in their ways in the lands, reveled in the reins of disobedience, and galloped in the arena of error out of ignorance of God's gradual punishment and security from God's plan. Then the might of God came upon them by night while they slept, and they became mere tales, torn to pieces. So away with the wrongdoing people! God granted us victory over Marwān, whom the deceiver had deluded regarding God; and He let loose the enemy of God freely until he stumbled at the end of his tether. Did the enemy of God think that we would never have power over him? He called his faction, gathered his schemes, and hurled his battalions, but he found in front of him, behind him, to his right and left, of God's plan, might, and vengeance, what killed his falsehood and erased his error. He made the evil turn upon him, revived our honor and glory, and restored to us our right and inheritance. O people! The Commander of the Faithful, may God grant him a mighty victory, only returned to the pulpit after prayer because he disliked mixing anything else with the Friday sermon. He was interrupted from completing the speech by the severity of his illness. So pray to God for the well-being of the Commander of the Faithful, for God has replaced for you Marwān, the enemy of the Merciful and the caliph of Satan, who followed the lowly ones who corrupted the earth after its reform, by altering the religion and violating the sanctity of the Muslims, with the youthful man of mature judgment, deliberate, who follows his righteous, virtuous ancestors who set the earth aright after its corruption through the landmarks of guidance and the paths of piety. The people raised their voices in supplication for him. Then he said: O people of Kufa! By God, we have not ceased to be wronged and oppressed regarding our right until God allowed our Shiʿa, the people of Khurasan, to prevail. Through them He revived our right, made our proof clear, and made our state manifest. Through them God showed you what you had not expected, made manifest among you the caliph from Hāshim, brightened your faces, gave you victory over the people of Syria, transferred authority to you, honored Islam, and bestowed upon you an imam whom He endowed with justice and given good governance. So accept what God has given you with gratitude, adhere to our obedience, and do not be deceived about yourselves, for the matter is yours, and every house has a city, and you are our city. Indeed, no caliph has ascended this pulpit of yours after the Messenger of God ﷺ except the Commander of the Faithful ʿAlī b. Abī Ṭālib and the Commander of the Faithful ʿAbd Allāh b. Muḥammad, and he pointed with his hand to Abū al-ʿAbbās al-Saffāḥ. And know that this matter is in us and will not depart from us until we hand it over to Jesus son of Mary ﷺ. Praise be to God for what He has tested us with and bestowed upon us. Then Abū al-ʿAbbās descended, with Dāwūd b. ʿAlī in front of him until he entered the palace. He seated his brother Abū Jaʿfar al-Manṣūr to take the oath of allegiance from the people in the mosque. He kept taking it from them until after he had prayed the afternoon prayer, then the sunset prayer, and night fell upon them, then he entered. It is said that when Dāwūd b. ʿAlī spoke, he said at the end of his speech: O people, by God, there was no caliph between you and the Messenger of God ﷺ except ʿAlī b. Abī Ṭālib and the Commander of the Faithful who is behind me. Then they both descended. The departure of Abū al-ʿAbbās to the army camp and his stay there for months before moving to the emirate palace Abū al-ʿAbbās went out and set camp at Ḥammām Aʿyan in the camp of Abū Salamah, and he stayed with him in his chamber with a curtain between them. The chamberlain of al-Saffāḥ that day was ʿAbd Allāh b. Bassām. He appointed his uncle Dāwūd b. ʿAlī as his deputy over Kufa and its land, sent his uncle ʿAbd Allāh b. ʿAlī to Abū ʿAwn b. Yazīd in Shahrazūr, sent his nephew ʿĪsā b. Mūsā to al-Ḥasan b. Qaḥṭabah, who was then besieging Ibn Hubayrah in Wāsiṭ, and sent Yaḥyā b. Jaʿfar b. Tammām b. ʿAbbās to Ḥumayd b. Qaḥṭabah in al-Madāʾin. He sent Abū al-Yaqẓān ʿUthmān b. ʿUrwah b. Muḥammad b. ʿAmmār b. Yāsir to Bassām b. Ibrāhīm b. Bassām in al-Ahwāz, and he sent Salamah b. ʿAmr b. ʿUthmān to Mālik b. al-Ṭawwāf. Al-Saffāḥ stayed in the camp for months, then he moved and settled in al-Madīnah al-Hāshimiyyah in the emirate palace. He had become wary of Abū Salamah before his move, until that became known. It has been said that Dāwūd b. ʿAlī and his son Mūsā were not in Syria when the Banū al-ʿAbbās marched to Iraq; rather, they were in Iraq or elsewhere. They set out intending Syria, and Abū al-ʿAbbās and his household, who were heading to Kufa, met them at Dūmat al-Jandal. Dāwūd asked them about their news, and Abū al-ʿAbbās told him their story, and that they were heading to Kufa to appear there and proclaim their affair. Dāwūd said to him: O Abū al-ʿAbbās, you are going to Kufa while the elder of the Banū Umayyah, Marwān b. Muḥammad, is in Ḥarrān overlooking Iraq with the people of Syria and the Jazirah, and the elder of the Arabs, Yazīd b. Hubayrah, is in Iraq with the Arab troops! He said: O uncle, whoever loves life is humbled. Then he quoted the saying of al-Aʿshā: What a death it is, if I die it not as one helpless, with disgrace, when the soul's terror seizes it. Dāwūd turned to his son Mūsā and said: By God, your cousin has spoken truly, so let us return with him; we shall live honored or die noble. So they all returned. ʿĪsā b. Mūsā used to say, when remembering their departure from al-Ḥumaymah heading to Kufa: A group of fourteen men left their homes and families seeking what we sought; their ambition is great, their souls are noble, and their hearts are strong. Some of the policies of the Commander of the Faithful Abū al-ʿAbbās al-Saffāḥ Then al-Saffāḥ appointed his uncle Dāwūd b. ʿAlī over Kufa and his brother Jaʿfar over Wāsiṭ, and a group of his household attended. They mentioned amassing wealth. ʿAbd Allāh b. Ḥasan said: I have heard of a million dirhams but never seen them amassed. Abū al-ʿAbbās said: I will give them to you so that you may see them amassed. When he received the money, he asked permission to go to Medina, and he allowed him and gave him money to distribute among the Banū Hāshim in Medina. When he distributed it, they began thanking Abū al-ʿAbbās, and ʿAbd Allāh said: These are the most foolish of people; they thank the one who gave them part of their own right. That reached him, and he informed his family. They said: Discipline him. He said: Whoever is harsh repels, and whoever is lenient attracts; pardon is closer to piety, and feigned neglect is the act of the noble. Aḥmad b. Saʿīd b. Salm al-Bāhilī, from his father, said: Someone who attended the court of al-Saffāḥ, when it was most crowded with the Banū Hāshim, the Shiʿa, and notables of the people, told me: ʿAbd Allāh b. Ḥasan b. Ḥasan entered carrying a muṣḥaf and said: O Commander of the Faithful, give us our right which God has assigned to us in this muṣḥaf. The people feared that al-Saffāḥ might hastily grant him something, which they did not desire for the elder of the Banū Hāshim at that time, or that he might fail to answer and that would be a disgrace to him. He turned to him, neither angry nor disturbed, and said: Your ancestor ʿAlī, who was better and more just than I, held this affair, and he did not give your two ancestors al-Ḥasan and al-Ḥusayn, who were better than you, anything. What is obligatory for me is to give you the like of that. If I have done so, I have treated you fairly, and if I have given you more, then this is not my reward from you. ʿAbd Allāh gave no reply, and the people left marveling at his answer to him. Abū al-ʿAbbās wrote to his maternal uncle Ziyād b. ʿAbd Allāh, who was his governor over Medina: Bring me near to the Messenger of God ﷺ by protecting his neighbors and honoring his household. Do not let your desire prevail in what obliges my displeasure, for God is my witness and you will be held accountable for negligence. He wrote to Dāwūd b. ʿAlī, who was his governor over Makkah: Now then, this is a year in which the eyes of tyranny were blinded, the fires of oppression were extinguished, and the accursed tree was eradicated. So they are visitors of the House of God with the support of His allies and the forsaking of His enemies, that they may praise Him for that.

Grades by grader

No grade is recorded for this wording.