Tarikh (al-Tabari) 2788
Then the year 144 AH began
ذِكْرُ حَمْلِهِمْ إِلَى الْعِرَاقِ وَلَمَّا حَجَّ الْمَنْصُورُ سَنَةَ أَرْبَعٍ وَأَرْبَعِينَ وَمِائَةٍ أَرْسَلَ مُحَمَّدَ بْنَ عِمْرَانَ بْنِ إِبْرَاهِيمَ بْنِ مُحَمَّدِ بْنِ طَلْحَةَ، وَمَالِكَ بْنَ أَنَسٍ إِلَى بَنِي الْحَسَنِ، وَهُمْ فِي الْحَبْسِ، يَسْأَلُهُمْ أَنْ يَدْفَعُوا إِلَيْهِ مُحَمَّدًا، وَإِبْرَاهِيمَ ابْنَيْ عَبْدِ اللَّهِ، فَدَخَلَا عَلَيْهِمْ وَعَبْدُ اللَّهِ قَائِمٌ يُصَلِّي، فَأَبْلَغَاهُمُ الرِّسَالَةَ، فَقَالَ الْحَسَنُ بْنُ الْحَسَنِ أَخُو عَبْدِ اللَّهِ: هَذَا عَمَلُ ابْنَيِ الْمَشُومَةِ ! أَمَا وَاللَّهِ مَا هَذَا عَنْ رَأْيِنَا وَلَا عَنْ مَلَإٍ مِنَّا وَلَنَا فِيهِ حُكْمٌ. فَقَالَ لَهُ أَخُوهُ إِبْرَاهِيمُ: عَلَامَ تُؤْذِي أَخَاكَ فِي ابْنَيْهِ وَتُؤْذِي ابْنَ أَخِيكَ فِي أُمِّهِ ؟ ثُمَّ فَرَغَ عَبْدُ اللَّهِ مِنْ صَلَاتِهِ فَأَبْلَغَاهُ الرِّسَالَةَ، فَقَالَ: لَا وَاللَّهِ ( لَا أَرُدُّ عَلَيْكُمَا حَرْفًا، إِنْ أَحَبَّ ) أَنْ يَأْذَنَ لِي فَأَلْقَاهُ فَلْيَفْعَلْ. فَانْطَلَقَ الرَّسُولَانِ فَأَبْلَغَا الْمَنْصُورَ، فَقَالَ: أَرَادَ أَنْ يَسْحَرَنِي، لَا وَاللَّهِ لَا تَرَى عَيْنُهُ عَيْنِي حَتَّى يَأْتِيَنِي بِابْنَيْهِ. وَكَانَ عَبْدُ اللَّهِ لَا يُحَدِّثُ أَحَدًا قَطُّ إِلَّا فَتَلَهُ عَنْ رَأْيِهِ. ثُمَّ سَارَ الْمَنْصُورُ لِوَجْهِهِ، فَلَمَّا حَجَّ وَرَجَعَ لَمْ يَدْخُلِ الْمَدِينَةَ وَمَضَى إِلَى الرَّبْذَةِ، فَخَرَجَ إِلَيْهِ رِيَاحٌ إِلَى الرَّبْذَةِ، فَرَدَّهُ إِلَى الْمَدِينَةِ، وَأَمَرَهُ بِإِشْخَاصِ بَنِي الْحَسَنِ إِلَيْهِ وَمَعَهُمْ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ عَمْرِو بْنِ عُثْمَانَ أَخُو بَنِي الْحَسَنِ لِأُمِّهِمْ، فَرَجَعَ رِيَاحٌ فَأَخَذَهُمْ، وَسَارَ بِهِمْ إِلَى الرَّبْذَةِ، وَجُعِلَتِ الْقُيُودُ وَالسَّلَاسِلُ فِي أَرْجُلِهِمْ وَأَعْنَاقِهِمْ، وَجَعَلَهُمْ فِي مَحَامِلَ بِغَيْرِ وِطَاءٍ. وَلَمَّا خَرَجَ بِهِمْ رِيَاحٌ مِنَ الْمَدِينَةِ وَقَفَ جَعْفَرُ بْنُ مُحَمَّدٍ مِنْ وَرَاءِ سِتْرٍ يَرَاهُمْ وَيَرَوْنَهُ وَهُوَ يَبْكِي وَدُمُوعُهُ تَجْرِي عَلَى لِحْيَتِهِ وَهُوَ يَدْعُو اللَّهَ، ثُمَّ قَالَ: وَاللَّهِ لَا يَحْفَظُ اللَّهُ حَرَمَيْهِ بَعْدَ هَؤُلَاءِ. وَلَمَّا سَارُوا كَانَ مُحَمَّدٌ وَإِبْرَاهِيمُ ابْنَا عَبْدِ اللَّهِ يَأْتِيَانِ كَهَيْئَةِ الْأَعْرَابِ فَيُسَايِرَانِ أَبَاهُمَا وَيَسْتَأْذِنَانِهِ بِالْخُرُوجِ، وَيَقُولُ: لَا تَعْجَلَا حَتَّى يُمْكِنَكُمَا ذَلِكَ. وَقَالَ لَهُمَا: إِنْ مَنَعَكُمَا أَبُو جَعْفَرٍ، يَعْنِي الْمَنْصُورَ، أَنْ تَعِيشَا كَرِيمَيْنِ فَلَا يَمْنَعْكُمَا أَنْ تَمُوتَا كَرِيمَيْنِ. فَلَمَّا وَصَلُوا إِلَى الرَّبْذَةِ أُدْخِلَ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ الْعُثْمَانِيُّ عَلَى الْمَنْصُورِ وَعَلَيْهِ قَمِيصٌ وَإِزَارٌ رَقِيقٌ، فَلَمَّا وَقَفَ بَيْنَ يَدَيْهِ قَالَ: إِيهًا يَا دَيُّوثُ ! قَالَ مُحَمَّدٌ: سُبْحَانَ اللَّهِ ! لَقَدْ عَرَفْتَنِي بِغَيْرِ ذَلِكَ صَغِيرًا وَكَبِيرًا ! قَالَ: فَمِمَّنْ حَمَلَتِ ابْنَتُكَ رُقَيَّةُ ؟ وَكَانَتْ تَحْتَ إِبْرَاهِيمَ بْنِ عَبْدِ اللَّهِ بْنِ الْحَسَنِ، وَقَدْ أَعْطَيْتَنِي الْأَيْمَانَ أَنْ لَا تَغُشَّنِي وَلَا تُمَالِئَ عَلَيَّ عَدُوًّا، ثُمَّ أَنْتَ تَرَى ابْنَتَكَ حَامِلًا وَزَوْجُهَا غَائِبٌ، وَأَنْتَ بَيْنَ أَنْ تَكُونَ حَانِثًا أَوْ دَيُّوثًا ! وَايْمُ اللَّهِ إِنِّي لَأَهُمُّ بِرَجْمِهَا ! قَالَ مُحَمَّدٌ: أَمَّا أَيْمَانِي فَهِيَ عَلَيَّ إِنْ كُنْتُ دَخَلْتُ لَكَ فِي أَمْرِ غِشٍّ عَلِمْتَهُ، وَأَمَّا مَا رَمَيْتَ بِهِ هَذِهِ الْجَارِيَةَ فَإِنَّ اللَّهَ قَدْ أَكْرَمَهَا بِوِلَادَةِ رَسُولِ اللَّهِ ﷺ إِيَّاهَا، وَلَكِنِّي ظَنَنْتُ حِينَ ظَهَرَ حَمْلُهَا أَنَّ زَوْجَهَا أَلَمَّ بِهَا عَلَى حِينِ غَفْلَةٍ. فَاغْتَاظَ الْمَنْصُورُ مِنْ كَلَامِهِ، وَأَمَرَ بِشَقِّ ثِيَابِهِ عَنْ ( إِزَارِهِ فَحُكِيَ أَنَّ عَوْرَتَهُ قَدْ كُشِفَتْ )، ثُمَّ أَمَرَ بِهِ فَضُرِبَ خَمْسِينَ وَمِائَةَ سَوْطٍ، فَبَلَغَتْ مِنْهُ كُلَّ مَبْلَغٍ وَالْمَنْصُورُ يَفْتَرِي عَلَيْهِ لَا يَنِي، فَأَصَابَ سَوْطٌ مِنْهَا وَجْهَهُ، فَقَالَ: وَيْحَكَ اكْفُفْ عَنْ وَجْهِي ! فَإِنَّ لَهُ حُرْمَةً بِرَسُولِ اللَّهِ ﷺ فَأَغْرَى الْمَنْصُورُ فَقَالَ لِلْجَلَّادِ: الرَّأْسَ الرَّأْسَ ! فَضَرَبَ عَلَى رَأْسِهِ نَحْوًا مِنْ ثَلَاثِينَ سَوْطًا، وَأَصَابَ إِحْدَى عَيْنَيْهِ سَوْطٌ فَسَالَتْ، ثُمَّ أُخْرِجَ وَكَأَنَّهُ زِنْجِيٌّ مِنَ الضَّرْبِ، وَكَانَ مِنْ أَحْسَنِ النَّاسِ، وَكَانَ يُسَمَّى الدِّيبَاجَ لِحُسْنِهِ. فَلَمَّا أُخْرِجَ وَثَبَ إِلَيْهِ مَوْلًى لَهُ فَقَالَ: أَلَا أَطْرَحُ رِدَائِي عَلَيْكَ ؟ قَالَ: بَلَى جُزِيتَ خَيْرًا ! وَاللَّهِ إِنَّ لَشُفُوفَ إِزَارِي أَشُدُّ عَلَيَّ مِنَ الضَّرْبِ. وَكَانَ سَبَبُ أَخْذِهِ أَنَّ رِيَاحًا قَالَ لِلْمَنْصُورِ: يَا أَمِيرَ الْمُؤْمِنِينَ أَمَّا أَهْلُ خُرَاسَانَ فَشِيعَتُكَ، وَأَمَّا أَهْلُ الْعِرَاقِ فَشِيعَةُ آلِ أَبِي طَالِبٍ، وَأَمَّا أَهْلُ الشَّامِ فَوَاللَّهِ مَا عَلِيٌّ عِنْدَهُمْ إِلَّا كَافِرٌ، وَلَكِنَّ مُحَمَّدَ بْنَ عَبْدِ اللَّهِ الْعُثْمَانِيَّ لَوْ دَعَا أَهْلَ الشَّامِ مَا تَخَلَّفَ عَنْهُ مِنْهُمْ أَحَدٌ. فَوَقَعَتْ فِي نَفْسِ الْمَنْصُورِ، فَأَمَرَ بِهِ فَأُخِذَ مَعَهُمْ، وَكَانَ حَسَنَ الرَّأْيِ فِيهِ قَبْلَ ذَلِكَ. ثُمَّ إِنَّ أَبَا عَوْنٍ كَتَبَ إِلَى الْمَنْصُورِ: إِنَّ أَهْلَ خُرَاسَانَ قَدْ تَعَاشَوْا عَنِّي وَطَالَ عَلَيْهِمْ أَمْرُ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ. فَأَمَرَ الْمَنْصُورُ بِمُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ عُمَرَ الْعُثْمَانِيِّ فَقُتِلَ، وَأَرْسَلَ رَأْسَهُ إِلَى خُرَاسَانَ، وَأَرْسَلَ مَعَهُ مَنْ يَحْلِفُ أَنَّهُ رَأْسُ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ وَأَنَّ أُمَّهُ فَاطِمَةُ بِنْتُ رَسُولِ اللَّهِ ﷺ فَلَمَّا قُتِلَ قَالَ أَخُوهُ عَبْدُ اللَّهِ بْنُ الْحَسَنِ: إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ ! إِنْ كُنَّا لَنَأْمَنُ بِهِ فِي سُلْطَانِهِمْ ثُمَّ قَدْ قُتِلَ مِنَّا فِي سُلْطَانِنَا ! ثُمَّ إِنَّ الْمَنْصُورَ أَخَذَهُمْ وَسَارَ بِهِمْ مِنَ الرَّبْذَةِ فَمَرَّ بِهِمْ عَلَى بَغْلَةٍ شَقْرَاءَ، فَنَادَاهُ عَبْدُ اللَّهِ بْنُ الْحَسَنِ: يَا أَبَا جَعْفَرٍ مَا هَكَذَا فَعَلْنَا بِأُسَرَائِكُمْ يَوْمَ بَدْرٍ ! فَأَخْسَأَهُ أَبُو جَعْفَرٍ، وَثَقُلَ عَلَيْهِ وَمَضَى. فَلَمَّا قَدِمُوا إِلَى الْكُوفَةِ، قَالَ عَبْدُ اللَّهِ لِمَنْ مَعَهُ: أَمَا تَرَوْنَ فِي هَذِهِ الْقَرْيَةِ مَنْ يَمْنَعُنَا مِنْ هَذَا الطَّاغِيَةِ ؟ قَالَ: فَلَقِيَهُ الْحَسَنُ وَعَلِيٌّ ابْنَا أَخِيهِ مُشْتَمِلَيْنِ عَلَى سَيْفَيْنِ فَقَالَا لَهُ: قَدْ جِئْنَاكَ يَا ابْنَ رَسُولِ اللَّهِ فَمُرْنَا بِالَّذِي تُرِيدُ. قَالَ: قَدْ قَضَيْتُمَا مَا عَلَيْكُمَا وَلَنْ تُغْنِيَا فِي هَؤُلَاءِ شَيْئًا، فَانْصَرَفَا. ثُمَّ إِنَّ الْمَنْصُورَ أَوْدَعَهُمْ بِقَصْرِ ابْنِ هُبَيْرَةَ شَرْقِيِّ الْكُوفَةِ، وَأَحْضَرَ الْمَنْصُورُ مُحَمَّدَ بْنَ إِبْرَاهِيمَ بْنِ الْحَسَنِ، وَكَانَ أَحْسَنَ النَّاسِ صُورَةً، فَقَالَ لَهُ: أَنْتَ الدِّيبَاجُ الْأَصْغَرُ ؟ قَالَ: نَعَمْ. قَالَ: لَأَقْتُلَنَّكَ قِتْلَةً لَمْ أَقْتُلْهَا أَحَدًا ! ثُمَّ أَمَرَ بِهِ فَبُنِيَ عَلَيْهِ أُسْطُوَانَةٌ وَهُوَ حَيٌّ فَمَاتَ فِيهَا. وَكَانَ إِبْرَاهِيمُ بْنُ الْحَسَنِ أَوَّلَ مَنْ مَاتَ مِنْهُمْ، ثُمَّ عَبْدُ اللَّهِ بْنُ الْحَسَنِ فَدُفِنَ قَرِيبًا مِنْ حَيْثُ مَاتَ، فَإِنْ يَكُنْ فِي الْقَبْرِ الَّذِي يَزْعُمُ النَّاسُ أَنَّهُ قَبْرُهُ وَإِلَّا فَهُوَ قَرِيبٌ مِنْهُ. ثُمَّ مَاتَ عَلِيُّ بْنُ الْحَسَنِ. وَقِيلَ: إِنَّ الْمَنْصُورَ أَمَرَ بِهِمْ فَقُتِلُوا، وَقِيلَ: بَلْ أَمَرَ بِهِمْ فَسُقُوا السُّمَّ، وَقِيلَ: وَضَعَ الْمَنْصُورُ عَلَى عَبْدِ اللَّهِ مَنْ قَالَ لَهُ إِنَّ ابْنَهُ مُحَمَّدًا قَدْ خَرَجَ فَقُتِلَ فَانْصَدَعَ قَلْبُهُ فَمَاتَ، وَاللَّهُ أَعْلَمُ. وَلَمْ يَنْجُ مِنْهُمْ إِلَّا سُلَيْمَانُ وَعَبْدُ اللَّهِ ابْنَا دَاوُدَ بْنِ الْحَسَنِ بْنِ الْحَسَنِ بْنِ عَلِيٍّ، وَإِسْحَاقُ وَإِسْمَاعِيلُ ابْنَا إِبْرَاهِيمَ بْنِ الْحَسَنِ بْنِ الْحَسَنِ، وَجَعْفَرُ بْنُ الْحَسَنِ، وَانْقَضَى أَمْرُهُمْ.
Translation
✧ Mention of their transport to Iraq When al-Manṣūr performed the pilgrimage in the year 144 AH, he sent Muḥammad b. ʿImrān b. Ibrāhīm b. Muḥammad b. Ṭalḥa and Mālik b. Anas to the Banū al-Ḥasan, who were in prison, asking them to hand over Muḥammad and Ibrāhīm, the two sons of ʿAbd Allāh. They entered upon them while ʿAbd Allāh was standing in prayer. They conveyed the message to them. Al-Ḥasan b. al-Ḥasan, the brother of ʿAbd Allāh, said: “This is the deed of the two sons of the ill-omened woman! By God, this is not by our opinion nor by a consensus among us, and we have a ruling concerning it.” His brother Ibrāhīm said to him: “Why do you harm your brother regarding his two sons and harm your nephew regarding his mother?” Then ʿAbd Allāh finished his prayer, and they conveyed the message to him. He said: “No, by God, I will not answer you with a single letter. If he wishes to permit me to meet him, let him do so.” The two messengers departed and conveyed this to al-Manṣūr. He said: “He wants to bewitch me. No, by God, his eye shall not see my eye until he brings me his two sons.” ʿAbd Allāh never spoke to anyone without turning him from his opinion. Then al-Manṣūr departed on his way. When he had performed the pilgrimage and returned, he did not enter Madinah but went on to al-Rabadha. Riyāḥ went out to him at al-Rabadha, and he sent him back to Madinah, ordering him to bring the Banū al-Ḥasan to him, along with Muḥammad b. ʿAbd Allāh b. ʿAmr b. ʿUthmān, the half-brother of the Banū al-Ḥasan through their mother. Riyāḥ returned, seized them, and traveled with them to al-Rabadha. Shackles and chains were placed on their legs and necks, and they were put in camel litters without padding. When Riyāḥ brought them out of Madinah, Jaʿfar b. Muḥammad stood behind a curtain, seeing them while they saw him, weeping with tears flowing onto his beard and supplicating God. Then he said: “By God, God will no longer protect His two sanctuaries after these ones.” As they traveled, Muḥammad and Ibrāhīm, the two sons of ʿAbd Allāh, would come in the guise of bedouins, keeping pace with their father and asking his permission to break away. He would say: “Do not be hasty until that becomes possible for you.” And he said to them: “If Abū Jaʿfar—meaning al-Manṣūr—prevents you from living nobly, let him not prevent you from dying nobly.” When they reached al-Rabadha, Muḥammad b. ʿAbd Allāh al-ʿUthmānī was brought before al-Manṣūr wearing a thin shirt and waist-wrapper. When he stood before him, al-Manṣūr said: “Indeed, you cuckold!” Muḥammad said: “Glory be to God! You have known me otherwise, in my youth and in my maturity.” He said: “By whom did your daughter Ruqayya become pregnant?” She was the wife of Ibrāhīm b. ʿAbd Allāh b. al-Ḥasan, and “you gave me oaths that you would not deceive me nor aid an enemy against me, yet you see your daughter pregnant while her husband is absent, leaving you either a perjurer or a cuckold! By God, I am minded to stone her.” Muḥammad said: “As for my oaths, they are binding on me if I entered into any matter of deception against you that you knew of. As for what you have accused this girl of, God has honored her by making the Messenger of God ﷺ her ancestor, but I thought, when her pregnancy appeared, that her husband had visited her in a moment of heedlessness.” Al-Manṣūr became enraged at his words and ordered his garments to be torn from his waist-wrapper, and it was related that his private parts were exposed. Then he ordered him to be flogged with one hundred fifty lashes. The flogging afflicted him severely while al-Manṣūr slandered him without ceasing. One of the lashes struck his face, and he said: “Woe to you! Keep away from my face, for it has sanctity through the Messenger of God ﷺ.” Al-Manṣūr incited the flogger further and said: “The head, the head!” So he struck his head with about thirty lashes, and one lash struck one of his eyes and it flowed out. Then he was brought out looking like a black man from the beating, though he had been one of the handsomest of people; he was called al-Dībāj for his beauty. When he was brought out, a client of his rushed to him and said: “Shall I throw my cloak over you?” He said: “Yes, may you be rewarded! By God, the thinness of my waist-wrapper is harder on me than the beating.” The reason for his seizure was that Riyāḥ said to al-Manṣūr: “O Commander of the Faithful, the people of Khurasan are your partisans, the people of Iraq are partisans of the family of Abū Ṭālib, and as for the people of Syria, by God, ʿAlī is nothing but an infidel to them. But if Muḥammad b. ʿAbd Allāh al-ʿUthmānī were to call upon the people of Syria, not one of them would stay behind.” This settled in al-Manṣūr's mind, so he ordered him to be seized along with them, although he had previously held a good opinion of him. Then Abū ʿAwn wrote to al-Manṣūr: “The people of Khurasan have become restive with me, and the affair of Muḥammad b. ʿAbd Allāh has gone on too long for them.” Al-Manṣūr ordered Muḥammad b. ʿAbd Allāh b. ʿUmar al-ʿUthmānī to be killed. He sent his head to Khurasan, and with it he sent someone to swear that it was the head of Muḥammad b. ʿAbd Allāh and that his mother was Fāṭima, daughter of the Messenger of God ﷺ. When he was killed, his brother ʿAbd Allāh b. al-Ḥasan said: “We belong to God and to Him we return! We used to feel secure through him under their rule, yet he has been killed among us under our rule.” Then al-Manṣūr took them and departed with them from al-Rabadha. He passed by them on a sorrel mule, and ʿAbd Allāh b. al-Ḥasan called out to him: “O Abū Jaʿfar, this is not how we treated your captives on the day of Badr!” Abū Jaʿfar rebuffed him, and it weighed on him, and he went on. When they arrived at Kufa, ʿAbd Allāh said to those with him: “Do you not see in this town anyone who would defend us from this tyrant?” Then his two nephews, al-Ḥasan and ʿAlī, sons of his brother, met him, wrapped in their swords, and said to him: “We have come to you, O son of the Messenger of God, so command us with what you wish.” He said: “You have fulfilled what was incumbent upon you, but you will avail nothing against these people. Go back.” Then al-Manṣūr imprisoned them in the palace of Ibn Hubayra east of Kufa. Al-Manṣūr brought forth Muḥammad b. Ibrāhīm b. al-Ḥasan, who was the handsomest of people in appearance, and said to him: “Are you al-Dībāj al-Aṣghar?” He said: “Yes.” He said: “I shall kill you with a death with which I have killed no one else.” Then he ordered a pillar to be built over him while he was alive, and he died within it. Ibrāhīm b. al-Ḥasan was the first of them to die, then ʿAbd Allāh b. al-Ḥasan. He was buried near where he died; if it is not in the grave that people claim is his, then it is close to it. Then ʿAlī b. al-Ḥasan died. It is said that al-Manṣūr ordered them to be killed, and it is said that he ordered them to be poisoned, and it is said that al-Manṣūr placed someone with ʿAbd Allāh who told him that his son Muḥammad had risen and been killed, and his heart broke and he died. God knows best. None of them survived except Sulaymān and ʿAbd Allāh, the two sons of Dāwūd b. al-Ḥasan b. al-Ḥasan b. ʿAlī, and Isḥāq and Ismāʿīl, the two sons of Ibrāhīm b. al-Ḥasan b. al-Ḥasan, and Jaʿfar b. al-Ḥasan. Their affair came to an end.
Grades by grader
No grade is recorded for this wording.