Dalil
العربية

Tarikh (al-Tabari) 2793

Then the year 145 AH began

ثُمَّ دَخَلَتْ سَنَةُ خَمْسٍ وَأَرْبَعِينَ وَمِائَةٍ ذِكْرُ ظُهُورِ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ الْحَسَنِ   فِي هَذِهِ السَّنَةِ كَانَ ظُهُورُ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ الْحَسَنِبْنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ بِالْمَدِينَةِ، لِلَيْلَتَيْنِ بَقِيَتَا مِنْ جُمَادَى الْآخِرَةِ، وَقِيلَ: رَابِعَ عَشَرَ شَهْرِ رَمَضَانَ. وَقَدْ ذَكَرْنَا فِيمَا تَقَدَّمَ أَخْبَارَهُ وَتَبِعَتَهُ وَحَمْلَ الْمَنْصُورِ أَهْلَهُ إِلَى الْعِرَاقِ. فَلَمَّا حَمَلَهُمْ وَسَارَ بِهِمْ رَدَّ رِيَاحًا إِلَى الْمَدِينَةِ أَمِيرًا عَلَيْهَا، فَأَلَحَّ فِي طَلَبِ مُحَمَّدٍ وَضَيَّقَ عَلَيْهِ، وَطَلَبَهُ حَتَّى سَقَطَ ابْنُهُ فَمَاتَ، وَأَرْهَقَهُ الطَّلَبُ يَوْمًا، فَتَدَلَّى فِي بِئْرٍ بِالْمَدِينَةِ يُنَاوِلُ أَصْحَابَهُ الْمَاءَ، وَانْغَمَسَ فِي الْمَاءِ إِلَى حَلْقِهِ، وَكَانَ بَدَنُهُ لَا يَخْفَى لِعِظَمِهِ، وَبَلَغَ رِيَاحًا خَبَرُ مُحَمَّدٍ وَأَنَّهُ بِالْمَذَارِ، فَرَكِبَ نَحْوَهُ فِي جُنْدِهِ، فَتَنَحَّى مُحَمَّدٌ عَنْ طَرِيقِهِ وَاخْتَفَى فِي دَارِ الْجُهَنِيَّةِ، فَحَيْثُ لَمْ يَرَهُ رِيَاحٌ رَجَعَ إِلَى دَارِ مَرْوَانَ. وَكَانَ الَّذِي أَعْلَمَ رِيَاحًا سُلَيْمَانُ بْنُ عَبْدِ اللَّهِ بْنِ أَبِي سَبْرَةَ. فَلَمَّا اشْتَدَّ الطَّلَبُ بِمُحَمَّدٍ خَرَجَ قَبْلَ وَقْتِهِ الَّذِي وَاعَدَ أَخَاهُ إِبْرَاهِيمَ عَلَى الْخُرُوجِ فِيهِ. وَقِيلَ: بَلْ خَرَجَ مُحَمَّدٌ لِمِيعَادِهِ مَعَ أَخِيهِ، وَإِنَّمَا أَخُوهُ تَأَخَّرَ لِجُدَرِيٍّ لَحِقَهُ، وَكَانَ عُبَيْدُ اللَّهِ بْنُ عَمْرِو بْنِ أَبِي ذِئْبٍ، وَعَبْدُ الْحَمِيدِ بْنُ جَعْفَرٍ يَقُولَانِ لِمُحَمَّدِ بْنِ عَبْدِ اللَّهِ: مَا تَنْتَظِرُ بِالْخُرُوجِ ! فَوَاللَّهِ مَا عَلَى هَذِهِ الْأُمَّةِ أَشْأَمُ مِنْكَ. اخْرُجْ وَلَوْ وَحْدَكَ. فَتَحَرَّكَ بِذَلِكَ أَيْضًا. وَأَتَى رِيَاحًا الْخَبَرُ أَنَّ مُحَمَّدًا خَارِجٌ اللَّيْلَةَ، فَأَحْضَرَ مُحَمَّدَ بْنَ عِمْرَانَ بْنِ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ قَاضِيَ الْمَدِينَةِ، وَالْعَبَّاسَ بْنَ عَبْدِ اللَّهِ بْنِ الْحَارِثِ بْنِ الْعَبَّاسِ وَغَيْرَهُمَا عِنْدَهُ، فَصَمَتَ طَوِيلًا ثُمَّ قَالَ لَهُمْ: يَا أَهْلَ الْمَدِينَةِ، أَمِيرُ الْمُؤْمِنِينَ يَطْلُبُ مُحَمَّدًا فِي شَرْقِ الْأَرْضِ وَغَرْبِهَا وَهُوَ بَيْنَ أَظْهُرِكُمْ، وَأُقْسِمُ بِاللَّهِ لَئِنْ خَرَجَ لَأَقْتُلَنَّكُمْ أَجْمَعِينَ !. وَقَالَ لِمُحَمَّدِ بْنِ عِمْرَانِ: أَنْتَ قَاضِي أَمِيرِ الْمُؤْمِنِينَ فَادْعُ عَشِيرَتَكَ، وَأَرْسِلْ لِتَجْمَعَ بَنِي زُهْرَةَ، فَأَرْسَلَ فَجَاءُوا فِي جَمْعٍ كَثِيرٍ فَأَجْلَسَهُمْ بِالْبَابِ، فَأَرْسَلَ فَأَخَذَ نَفَرًا مِنَ الْعَلَوِيِّينَ وَغَيْرِهِمْ، فِيهِمْ: جَعْفَرُ بْنُ مُحَمَّدِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ، وَالْحُسَيْنُ بْنُ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ عَلِيٍّ، وَالْحَسَنُ بْنُ عَلِيِّ بْنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ عَلِيٍّ، وَرِجَالٌ مِنْ قُرَيْشٍ فِيهِمْ إِسْمَاعِيلُ بْنُ أَيُّوبَ بْنِ سَلَمَةَ بْنِ عَبْدِ اللَّهِ بْنِ الْوَلِيدِ بْنِ الْمُغِيرَةِ وَابْنُهُ خَالِدٌ. فَبَيْنَمَا هُمْ عِنْدَهُ إِذْ ظَهَرَ مُحَمَّدٌ، فَسَمِعُوا التَّكْبِيرَ، فَقَالَ ابْنُ مُسْلِمِ بْنِ عُقْبَةَ الْمُرِّيُّ: أَطِعْنِي فِي هَؤُلَاءِ وَاضْرِبْ أَعْنَاقَهُمْ. فَقَالَ لَهُ الْحُسَيْنُ بْنُ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ عَلِيٍّ: وَاللَّهِ مَا ذَاكَ إِلَيْكَ، إِنَّا لَعَلَى السَّمْعِ وَالطَّاعَةِ. وَأَقْبَلَ مُحَمَّدٌ مِنَ الْمَذَارِ فِي مِائَةٍ وَخَمْسِينَ رَجُلًا، فَأَتَى فِي بَنِي سَلِمَةَ بِهَؤُلَاءِ تَفَاؤُلًا بِالسَّلَامَةِ، وَقَصَدَ السِّجْنَ فَكَسَرَ بَابَهُ وَأَخْرَجَ مَنْ فِيهِ، وَكَانَ فِيهِمْ مُحَمَّدُ بْنُ خَالِدِ بْنِ عَبْدِ اللَّهِ الْقَسْرِيُّ، وَابْنُ أَخِي النُّذَيْرِ بْنِ يَزِيدَ وَرِزَامٌ، فَأَخْرَجَهُمْ وَجَعَلَ عَلَى الرَّجَّالَةِ خَوَّاتَ بْنَ بُكَيْرِ بْنِ خَوَّاتِ بْنِ جُبَيْرٍ، وَأَتَى دَارَ الْإِمَارَةِ وَهُوَ يَقُولُ لِأَصْحَابِهِ: لَا تَقْتُلُوا إِلَّا يَقْتُلُوا. فَامْتَنَعَ مِنْهُمْ رِيَاحٌ، فَدَخَلُوا مِنْ بَابِ الْمَقْصُورَةِ، وَأَخَذُوا رِيَاحًا أَسِيرًا وَأَخَاهُ عَبَّاسًا، وَابْنَ مُسْلِمِ بْنِ عُقْبَةَ الْمُرِّيَّ فَحَبَسَهُمْ فِي دَارِ الْإِمَارَةِ. ثُمَّ خَرَجَ إِلَى الْمَسْجِدِ فَصَعِدَ الْمِنْبَرَ فَخَطَبَ النَّاسَ، فَحَمِدَ اللَّهَ وَأَثْنَى عَلَيْهِ ثُمَّ قَالَ: أَمَّا بَعْدُ: فَإِنَّهُ قَدْ كَانَ مِنْ أَمْرِ هَذَا الطَّاغِيَةِ عَدُوِّ اللَّهِ أَبِي جَعْفَرٍ مَا لَمْ يَخْفَ عَلَيْكُمْ مِنْ بِنَائِهِ الْقُبَّةَ الْخَضْرَاءَ الَّتِي بَنَاهَا مُعَانَدَةً لِلَّهِ فِي مُلْكِهِ، وَتَصْغِيرًا لِلْكَعْبَةِ الْحَرَامِ، وَإِنَّمَا أَخَذَ اللَّهُ فِرْعَوْنَ حِينَ قَالَ: أَنَا رَبُّكُمُ الْأَعْلَى، وَإِنَّ أَحَقَّ النَّاسِ بِالْقِيَامِ فِي هَذَا الدِّينِ أَبْنَاءُ الْمُهَاجِرِينَ وَالْأَنْصَارِ الْمُوَاسِينَ، اللَّهُمَّ إِنَّهُمْ قَدْ أَحَلُّوا حَرَامَكَ وَحَرَّمُوا حَلَالَكَ، وَآمَنُوا مَنْ أَخَفْتَ وَأَخَافُوا مَنْ آمَنْتَ ! اللَّهُمَّ فَأَحْصِهِمْ عَدَدًا، وَاقْتُلْهُمْ بَدَدًا، وَلَا تُغَادِرْ مِنْهُمْ أَحَدًا ! أَيُّهَا النَّاسُ، إِنِّي وَاللَّهِ مَا خَرَجْتُ [ مِنْ ] بَيْنِ أَظْهُرِكُمْ وَأَنْتُمْ عِنْدِي أَهْلُ قُوَّةٍ وَلَا شِدَّةٍ، وَلَكِنِّي اخْتَرْتُكُمْ لِنَفْسِي ! وَاللَّهِ مَا جِئْتُ هَذِهِ وَفِي الْأَرْضِ مِصْرٌ يُعْبَدُ اللَّهُ فِيهِ إِلَّا وَقَدْ أُخِذَ لِي فِيهِ الْبَيْعَةُ ! وَكَانَ الْمَنْصُورُ يَكْتُبُ إِلَى مُحَمَّدٍ عَلَى أَلْسُنِ قُوَّادِهِ يَدْعُونَهُ إِلَى الظُّهُورِ وَيُخْبِرُونَهُ أَنَّهُمْ مَعَهُ، فَكَانَ مُحَمَّدٌ يَقُولُ: لَوِ الْتَقَيْنَا مَالَ إِلَيَّ الْقُوَّادُ كُلُّهُمْ. وَاسْتَوْلَى مُحَمَّدٌ عَلَى الْمَدِينَةِ وَاسْتَعْمَلَ عَلَيْهَا عُثْمَانَ بْنَ مُحَمَّدِ بْنِ خَالِدِ بْنِ الزُّبَيْرِ، وَعَلَى قَضَائِهَا: عَبْدَ الْعَزِيزِ بْنَ الْمُطَّلِبِ بْنِ عَبْدِ اللَّهِ الْمَخْزُومِيَّ، وَعَلَى بَيْتِ السِّلَاحِ: عَبْدَ الْعَزِيزِ الدَّرَاوَرْدِيَّ، وَعَلَى الشُّرَطِ: أَبَا الْقَلَمَّسِ عُثْمَانَ بْنَ عُبَيْدِ اللَّهِ بْنِ عُمَرَ بْنِ الْخَطَّابِ، وَعَلَى دِيوَانِ الْعَطَاءِ: عَبْدَ اللَّهِ بْنَ جَعْفَرِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ الْمِسْوَرِ بْنِ مَخْرَمَةَ، وَقِيلَ: كَانَ عَلَى شُرَطِهِ: عَبْدُ الْحَمِيدِ بْنُ جَعْفَرٍ فَعَزَلَهُ. وَأَرْسَلَ مُحَمَّدٌ إِلَى مُحَمَّدِ بْنِ عَبْدِ الْعَزِيزِ: إِنِّي كُنْتُ لَأَظُنُّكَ سَتَنْصُرُنَا وَتَقُومُ مَعَنَا. فَاعْتَذَرَ إِلَيْهِ وَقَالَ: أَفْعَلُ، ثُمَّ انْسَلَّ مِنْهُ وَأَتَى مَكَّةَ. وَلَمْ يَتَخَلَّفْ عَنْ مُحَمَّدٍ أَحَدٌ مِنْ وُجُوهِ النَّاسِ إِلَّا نَفَرٌ، مِنْهُمْ: الضَّحَّاكُ بْنُ عُثْمَانَ بْنِ عَبْدِ اللَّهِ بْنِ خَالِدِ بْنِ حِزَامٍ، وَعَبْدُ اللَّهِ بْنُ الْمُنْذِرِ بْنِ الْمُغِيرَةِ بْنِ عَبْدِ اللَّهِ بْنِ خَالِدٍ، وَأَبُو سَلَمَةَ بْنُ عُبَيْدِ اللَّهِ بْنِ عُبَيْدِ اللَّهِ بْنِ عُمَرَ، وَخُبَيْبُ بْنُ ثَابِتِ بْنِ عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ. وَكَانَ أَهْلُ الْمَدِينَةِ قَدِ اسْتَفْتَوْا مَالِكَ بْنَ أَنَسٍ فِي الْخُرُوجِ مَعَ مُحَمَّدٍ وَقَالُوا: إِنَّ فِي أَعْنَاقِنَا بَيْعَةً لِأَبِي جَعْفَرٍ، فَقَالَ: إِنَّمَا بَايَعْتُمْ مُكْرَهِينَ، وَلَيْسَ عَلَى مُكْرَهٍ يَمِينٌ. فَأَسْرَعَ النَّاسُ إِلَى مُحَمَّدٍ وَلَزِمَ مَالِكٌ بَيْتَهُ. فَأَرْسَلَ مُحَمَّدٌ إِلَى إِسْمَاعِيلَ بْنِ عَبْدِ اللَّهِ بْنِ جَعْفَرِ بْنِ أَبِي طَالِبٍ، وَكَانَ شَيْخًا كَبِيرًا، فَدَعَاهُ إِلَى بَيْعَتِهِ، فَقَالَ: يَا ابْنَ أَخِي أَنْتَ وَاللَّهِ مَقْتُولٌ فَكَيْفَ أُبَايِعُكَ ؟ فَارْتَدَعَ النَّاسُ عَنْهُ قَلِيلًا. وَكَانَ بَنُو مُعَاوِيَةَ بْنِ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ قَدْ أَسْرَعُوا إِلَى مُحَمَّدٍ، فَأَتَتْ حَمَّادَةُ بِنْتُ مُعَاوِيَةَ إِلَى إِسْمَاعِيلَ بْنِ عَبْدِ اللَّهِ وَقَالَتْ لَهُ: يَا عَمِّ إِنَّ إِخْوَتِي قَدْ أَسْرَعُوا إِلَى ابْنِ خَالِهِمْ، وَإِنَّكَ إِنْ قُلْتَ هَذِهِ الْمَقَالَةَ ثَبَّطْتَ النَّاسَ عَنْهُ، فَيُقْتَلُ ابْنُ خَالِي وَإِخْوَتِي. فَأَبَى إِسْمَاعِيلُ إِلَّا النَّهْيَ عَنْهُ. فَيُقَالُ: إِنَّ حَمَّادَةَ عَدَتْ عَلَيْهِ فَقَتَلَتْهُ، فَأَرَادَ مُحَمَّدٌ الصَّلَاةَ عَلَيْهِ فَمَنَعَهُ عَبْدُ اللَّهِ بْنُ إِسْمَاعِيلَ وَقَالَ: أَتَأْمُرُ بِقَتْلِ أَبِي وَتُصَلِّي عَلَيْهِ ؟ فَنَحَّاهُ الْحَرَسُ وَصَلَّى عَلَيْهِ مُحَمَّدٌ. وَلَمَّا ظَهَرَ مُحَمَّدٌ كَانَ مُحَمَّدُ بْنُ خَالِدٍ الْقَسْرِيُّ بِالْمَدِينَةِ فِي حَبْسِ رِيَاحٍ فَأَطْلَقَهُ. وَقَالَ ابْنُ خَالِدٍ: فَلَمَّا سَمِعْتُ دَعْوَتَهُ الَّتِي دَعَا إِلَيْهَا عَلَى الْمِنْبَرِ قُلْتُ: هَذِهِ دَعْوَةُ حَقٍّ، وَاللَّهِ لَأُبْلِيَنَّ لِلَّهِ فِيهَا بَلَاءً حَسَنًا. فَقُلْتُ: يَا أَمِيرَ الْمُؤْمِنِينَ، إِنَّكَ قَدْ خَرَجْتَ بِهَذَا الْبَلَدِ، وَاللَّهِ لَوْ وَقَفَ عَلَى نَقْبٍ مِنْ أَنْقَابِهِ أَحَدٌ لَمَاتَ أَهْلُهُ جُوعًا وَعَطَشًا، فَانْهَضْ مَعِي فَإِنَّمَا هِيَ عَشْرٌ حَتَّى أَضْرِبَهُ بِمِائَةِ أَلْفِ سَيْفٍ. فَأَبَى عَلَيَّ، فَبَيْنَا أَنَا عِنْدَهُ إِذْ قَالَ: مَا وَجَدْنَا مِنْ خَيْرِ الْمَتَاعِ شَيْئًا أَجْوَدَ مِنْ شَيْءٍ وَجَدْنَاهُ عِنْدَ ابْنِ أَبِي فَرْوَةَ خَتَنِ أَبِي الْخَصِيبِ، وَكَانَ انْتَبَهَ، قَالَ: فَقُلْتُ: أَلَا أَرَاكَ قَدْ أَبْصَرْتَ خَيْرَ الْمَتَاعِ ! فَكَتَبْتُ إِلَى الْمَنْصُورِ فَأَخْبَرْتُهُ بِقِلَّةِ مَنْ مَعَهُ، فَأَخَذَنِي مُحَمَّدٌ فَحَبَسَنِي حَتَّى أَطْلَقَنِي عِيسَى بْنُ مُوسَى بَعْدَ قَتْلِهِ بِأَيَّامٍ. وَكَانَ رَجُلٌ مِنْ آلِ أُوَيْسِ بْنِ أَبِي سَرْحٍ الْعَامِرِيِّ، عَامِرُ بْنُ لُؤَيٍّ، اسْمُهُ الْحُسَيْنُ بْنُ صَخْرٍ بِالْمَدِينَةِ لَمَّا ظَهَرَ مُحَمَّدٌ، فَسَارَ مِنْ سَاعَتِهِ إِلَى الْمَنْصُورِ فَبَلَغَهُ فِي تِسْعَةِ أَيَّامٍ، فَقَدِمَ لَيْلًا، فَقَامَ عَلَى أَبْوَابِ الْمَدِينَةِ فَصَاحَ حَتَّى عَلِمُوا بِهِ وَأَدْخَلُوهُ، فَقَالَ الرَّبِيعُ: مَا حَاجَتُكَ هَذِهِ السَّاعَةَ وَأَمِيرُ الْمُؤْمِنِينَ نَائِمٌ ؟ قَالَ: لَا بُدَّ لِي مِنْهُ. فَدَخَلَ عَلَيْهِ فَقَالَ: يَا أَمِيرَ الْمُؤْمِنِينَ خَرَجَ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بِالْمَدِينَةِ ! قَالَ: قَتَلْتَهُ وَاللَّهِ إِنْ كُنْتَ صَادِقًا، أَخْبِرْنِي مَنْ مَعَهُ. فَسَمَّى لَهُ مَنْ مَعَهُ مِنْ وُجُوهِ أَهْلِ الْمَدِينَةِ وَأَهْلِ بَيْتِهِ. قَالَ: أَنْتَ رَأَيْتَهُ وَعَايَنْتَهُ ؟ قَالَ: أَنَا رَأَيْتُهُ وَعَايَنْتُهُ وَكَلَّمْتُهُ عَلَى مِنْبَرِ رَسُولِ اللَّهِ ﷺ جَالِسًا، فَأَدْخَلَهُ أَبُو جَعْفَرٍ بَيْتًا، فَلَمَّا أَصْبَحَ جَاءَ رَسُولٌ لِسَعِيدِ بْنِ دِينَارٍ غُلَامِ عِيسَى بْنِ مُوسَى يَلِي أَمْوَالَهُ بِالْمَدِينَةِ فَأَخْبَرَهُ بِأَمْرِ مُحَمَّدٍ، وَتَوَاتَرَتْ عَلَيْهِ أَخْبَارُهُ، فَأَخْرَجَ الْأُوَيْسِيَّ، فَقَالَ: لَأُوَطِّئِنَّ الرِّجَالَ عَقِبَيْكَ وَلَأُغْنِيَنَّكَ ! فَأَمَرَ لَهُ بِتِسْعَةِ آلَافِ دِرْهَمٍ لِكُلِّ لَيْلَةٍ أَلْفُ دِرْهَمٍ. وَأَشْفَقَ مِنْ مُحَمَّدٍ، فَقَالَ لَهُ الْحَارِثِيُّ الْمُنَجِّمُ: يَا أَمِيرَ الْمُؤْمِنِينَ، مَا يُجْزِعُكَ مِنْهُ ؟ وَاللَّهِ لَوْ مَلَكَ الْأَرْضَ مَا لَبِثَ إِلَّا تِسْعِينَ يَوْمًا. فَأَرْسَلَ الْمَنْصُورُ إِلَى عَمِّهِ عَبْدِ اللَّهِ بْنِ عَلِيٍّ، وَهُوَ مَحْبُوسٌ: إِنَّ هَذَا الرَّجُلَ قَدْ خَرَجَ فَإِنْ كَانَ عِنْدَكَ رَأْيٌ فَأَشِرْ بِهِ عَلَيْنَا، وَكَانَ ذَا رَأْيٍ عِنْدَهُمْ، فَقَالَ: إِنَّ الْمَحْبُوسَ مَحْبُوسُ الرَّأْيِ. فَأَرْسَلَ إِلَيْهِ الْمَنْصُورُ: لَوْ جَاءَنِي حَتَّى يَضْرِبَ بَابِي مَا أَخْرَجْتُكَ، وَأَنَا خَيْرٌ لَكَ مِنْهُ، وَهُوَ مَلِكُ أَهْلِ بَيْتِكَ. فَأَعَادَ عَلَيْهِ عَبْدُ اللَّهِ: ارْتَحِلِ السَّاعَةَ حَتَّى تَأْتِيَ الْكُوفَةَ فَاجْثُمْ عَلَى أَكْبَادِهِمْ، فَإِنَّهُمْ شِيعَةُ أَهْلِ هَذَا الْبَيْتِ وَأَنْصَارُهُمْ، ثُمَّ احْفُفْهَا بِالْمَسَالِحِ، فَمَنْ خَرَجَ مِنْهَا إِلَى وَجْهٍ مِنَ الْوُجُوهِ أَوْ أَتَاهَا مِنْ وَجْهٍ مِنَ الْوُجُوهِ فَاضْرِبْ عُنُقَهُ، وَابْعَثْ إِلَى سَلْمِ بْنِ قُتَيْبَةَ يَنْحَدِرُ إِلَيْكَ، وَكَانَ بِالرَّيِّ، وَاكْتُبْ إِلَى أَهْلِ الشَّامِ فَمُرْهُمْ أَنْ يَحْمِلُوا إِلَيْكَ مِنْ أَهْلِ الْبَأْسِ وَالنَّجْدَةِ مَا حَمَلَ الْبَرِيدُ فَأَحْسِنْ جَوَائِزَهُمْ وَوَجِّهْهُمْ مَعَ سَلْمٍ. فَفَعَلَ. وَقِيلَ: أَرْسَلَ الْمَنْصُورُ إِلَى عَبْدِ اللَّهِ مَعَ إِخْوَتِهِ يَسْتَشِيرُونَهُ فِي أَمْرِ مُحَمَّدٍ، وَقَالَ لَهُمْ: لَا يَعْلَمُ عَبْدُ اللَّهِ أَنِّي أَرْسَلْتُكُمْ إِلَيْهِ. فَلَمَّا دَخَلُوا عَلَيْهِ قَالَ: لِأَمْرٍ مَا جِئْتُمْ، مَا جَاءَ بِكُمْ جَمِيعًا وَقَدْ هَجَرْتُمُونِي مُذْ دَهْرٍ ؟ قَالُوا: إِنَّا اسْتَأْذَنَّا أَمِيرَ الْمُؤْمِنِينَ، فَأَذِنَ لَنَا. قَالَ: لَيْسَ هَذَا بِشَيْءٍ، فَمَا الْخَبَرُ ؟ قَالُوا: خَرَجَ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ. قَالَ: فَمَا تَرَوْنَ ابْنَ سَلَّامَةَ صَانِعًا ؟ يَعْنِي الْمَنْصُورَ. قَالُوا: لَا نَدْرِي وَاللَّهِ. قَالَ: إِنَّ الْبُخْلَ قَدْ قَتَلَهُ، فَمُرُوهُ فَلْيُخْرِجِ الْأَمْوَالَ وَلْيُعْطِ الْأَجْنَادَ، فَإِنْ غَلَبَ فَمَا أَسْرَعَ مَا يَعُودُ إِلَيْهِ مَالُهُ، وَإِنْ غُلِبَ لَمْ يَقْدَمْ صَاحِبُهُ عَلَى دِينَارٍ وَلَا دِرْهَمٍ. وَلَمَّا وَرَدَ الْخَبَرُ عَلَى الْمَنْصُورِ بِخُرُوجِ مُحَمَّدٍ كَانَ الْمَنْصُورُ قَدْ خَطَّ مَدِينَةَ بَغْدَادَ بِالْقَصَبِ، فَسَارَ إِلَى الْكُوفَةِ وَمَعَهُ عَبْدُ اللَّهِ بْنُ الرَّبِيعِ بْنِ عُبَيْدِ اللَّهِ بْنِ الْمِدَادِ،، فَقَالَ لَهُ الْمَنْصُورُ: إِنَّ مُحَمَّدًا قَدْ خَرَجَ بِالْمَدِينَةِ. فَقَالَ عَبْدُ اللَّهِ: هَلَكَ وَأَهْلَكَ، خَرَجَ فِي غَيْرِ عُدَدٍ وَلَا رِجَالٍ. حَدَّثَنِي سَعِيدُ بْنُ عَمْرِو بْنِ جَعْدَةَ الْمَخْزُومِيُّ قَالَ: كُنْتُ مَعَ مَرْوَانَ يَوْمَ الزَّابِ وَاقِفًا، فَقَالَ لِي مَرْوَانُ: مَنْ هَذَا الَّذِي يُقَاتِلُنِي ؟ قُلْتُ: عَبْدُ اللَّهِ بْنُ عَلِيِّ بْنِ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ. قَالَ: وَدِدْتُ وَاللَّهِ أَنَّ عَلِيَّ بْنَ أَبِي طَالِبٍ يُقَاتِلُنِي مَكَانَهُ، إِنَّ عَلِيًّا وَوَلَدَهُ لَا حَظَّ لَهُمْ فِي هَذَا الْأَمْرِ، وَهَلْ هُوَ إِلَّا رَجُلٌ مِنْ بَنِي هَاشِمٍ وَابْنُ عَمِّ رَسُولِ اللَّهِ مَعَهُ رِيحُ الشَّامِ وَنَصْرُ الشَّامِ ؟ يَا ابْنَ جَعْدَةَ أَتَدْرِي مَا حَمَلَنِي أَنْ عَقَدْتُ لِعَبْدِ اللَّهِ وَعُبَيْدِ اللَّهِ بَعْدِي وَتَرَكْتُ عَبْدَ الْمَلِكِ وَهُوَ أَكْبَرُ مِنْ عُبَيْدِ اللَّهِ ؟ قَالَ ابْنُ جَعْدَةَ: لَا. قَالَ: وَجَدْتُ الَّذِي يَلِي هَذَا الْأَمْرَ عَبْدَ اللَّهِ وَعُبَيْدَ اللَّهِ، وَكَانَ عُبَيْدُ اللَّهِ أَقْرَبَ إِلَى عَبْدِ اللَّهِ مِنْ عَبْدِ الْمَلِكِ، فَعَقَدْتُ لَهُ، فَاسْتَخْلَفَهُ الْمَنْصُورُ عَلَى صِحَّةِ ذَلِكَ، فَحَلَفَ لَهُ، فَسُرِّيَ عَنْهُ. وَلَمَّا بَلَغَ الْمَنْصُورَ خَبَرُ ظُهُورِ مُحَمَّدٍ قَالَ لِأَبِي أَيُّوبَ وَعَبْدِ الْمَلِكِ: هَلْ مِنْ رَجُلٍ تَعْرِفَانِهِ بِالرَّأْيِ يَجْمَعُ رَأْيَهُ إِلَى رَأْيِنَا ؟ قَالَا: بِالْكُوفَةِ بُدَيْلُ بْنُ يَحْيَى، وَكَانَ السَّفَّاحُ يُشَاوِرُهُ، فَأَرْسَلَ إِلَيْهِ وَقَالَ لَهُ: إِنَّ مُحَمَّدًا قَدْ ظَهَرَ بِالْمَدِينَةِ. قَالَ: فَاشْحَنِ الْأَهْوَازَ بِالْجُنُودِ. قَالَ: إِنَّهُ ظَهَرَ بِالْمَدِينَةِ ! قَالَ: قَدْ فَهِمْتُ وَإِنَّمَا الْأَهْوَازُ الْبَابُ الَّذِي تُؤْتَوْنَ مِنْهُ. فَلَمَّا ظَهَرَ إِبْرَاهِيمُ بِالْبَصْرَةِ قَالَ لَهُ الْمَنْصُورُ ذَلِكَ، قَالَ: فَعَاجِلْهُ بِالْجُنُودِ وَاشْغَلِ الْأَهْوَازَ عَلَيْهِ. وَشَاوَرَ الْمَنْصُورُ أَيْضًا جَعْفَرَ بْنَ حَنْظَلَةَ الْبَهْرَانِيَّ عِنْدَ ظُهُورِ مُحَمَّدٍ، فَقَالَ: وَجِّهِ الْجُنُودَ إِلَى الْبَصْرَةِ. قَالَ: انْصَرِفْ حَتَّى أُرْسِلَ إِلَيْكَ. فَلَمَّا صَارَ إِبْرَاهِيمُ إِلَى الْبَصْرَةِ أَرْسَلَ إِلَيْهِ فَقَالَ لَهُ ذَلِكَ، فَقَالَ: إِنِّي خِفْتُ بَادِرَةَ الْجُنُودِ. قَالَ: وَكَيْفَ خِفْتَ الْبَصْرَةَ ؟ قَالَ: لِأَنَّ مُحَمَّدًا ظَهَرَ بِالْمَدِينَةِ وَلَيْسُوا أَهْلَ الْحَرْبِ، بِحَسْبِهِمْ أَنْ يُقِيمُوا شَأْنَ أَنْفُسِهِمْ، وَأَهْلُ الْكُوفَةِ تَحْتَ قَدَمِكَ، وَأَهْلُ الشَّامِ أَعْدَاءُ آلِ أَبِي طَالِبٍ، فَلَمْ يَبْقَ إِلَّا الْبَصْرَةُ. ثُمَّ إِنَّ الْمَنْصُورَ كَتَبَ إِلَى مُحَمَّدٍ: بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ ( إِنَّمَا جَزَاءُ الَّذِينَ يُحَارِبُونَ اللَّهَ وَرَسُولَهُ وَيَسْعَوْنَ فِي الْأَرْضِ فَسَادًا أَنْ يُقَتَّلُوا أَوْ يُصَلَّبُوا أَوْ تُقَطَّعَ أَيْدِيهِمْ وَأَرْجُلُهُمْ مِنْ خِلَافٍ أَوْ يُنْفَوْا مِنَ الْأَرْضِ ) الْآيَتَيْنِ، وَلَكَ عَهْدُ اللَّهِ وَمِيثَاقُهُ، وَذِمَّةُ رَسُولِهِ أَنْ أُؤَمِّنَكَ، وَجَمِيعَ وَلَدِكِ، وَإِخْوَتَكَ، وَأَهْلَ بَيْتِكِ وَمَنِ اتَّبَعَكُمْ عَلَى دِمَائِكُمْ وَأَمْوَالِكُمْ، وَأُسَوِّغُكَ مَا أَصَبْتَ مِنْ دَمٍ أَوْ مَالٍ، وَأُعْطِيكَ أَلْفَ أَلْفِ دِرْهَمٍ، وَمَا سَأَلْتَ مِنَ الْحَوَائِجِ، وَأُنْزِلُكَ مِنَ الْبِلَادِ حَيْثُ شِئْتَ، وَأَنْ أُطْلِقَ مَنْ فِي حَبْسِي مِنْ أَهْلِ بَيْتِكَ. وَأَنْ أُؤَمِّنَ كُلَّ مَنْ جَاءَكَ وَبَايَعَكَ وَاتَّبَعَكَ أَوْ دَخَلَ فِي شَيْءٍ مِنْ أَمْرِكَ ثُمَّ لَا أَتَّبِعُ أَحَدًا مِنْهُمْ بِشَيْءٍ كَانَ مِنْهُ أَبَدًا، فَإِنْ أَرَدْتَ أَنْ تَتَوَثَّقَ لِنَفْسِكَ فَوَجِّهْ إِلَيَّ مَنْ أَحْبَبْتَ يَأْخُذُ لَكَ مِنَ الْأَمَانِ وَالْعَهْدِ وَالْمِيثَاقِ مَا تَتَوَثَّقُ بِهِ، وَالسَّلَامُ. فَكَتَبَ إِلَيْهِ مُحَمَّدٌ: ( طسم تِلْكَ آيَاتُ الْكِتَابِ الْمُبِينِ نَتْلُوا عَلَيْكَ مِنْ نَبَإِ مُوسَى وَفِرْعَوْنَ بِالْحَقِّ لِقَوْمٍ يُؤْمِنُونَ ) إِلَى: ( يَحْذَرُونَ ) وَأَنَا أَعْرِضُ عَلَيْكَ مِنَ الْأَمَانِ مِثْلَ مَا عَرَضْتَ عَلَيَّ، فَإِنَّ الْحَقَّ حَقُّنَا وَإِنَّمَا ادَّعَيْتُمْ هَذَا الْأَمْرَ بِنَا وَخَرَجْتُمْ لَهُ بِشِيعَتِنَا وَحَظِيتُمْ بِفَضْلِهِ، فَإِنَّ أَبَانَا عَلِيًّا كَانَ الْوَصِيَّ وَكَانَ الْإِمَامَ، فَكَيْفَ وَرِثْتُمْ وِلَايَتَهُ، وَوَلَدُهُ أَحْيَاءٌ ؟ ثُمَّ قَدْ عَلِمْتَ أَنَّهُ لَمْ يَطْلُبِ الْأَمْرَ أَحَدٌ لَهُ مِثْلُ نَسَبِنَا وَشَرَفِنَا وَحَالِنَا وَشَرَفِ آبَائِنَا، لَسْنَا مِنْ أَبْنَاءِ اللُّعَنَاءِ وَلَا الطُّرَدَاءِ وَلَا الطُّلَقَاءِ، وَلَيْسَ يَمُتُّ أَحَدٌ مِنْ بَنِي هَاشِمٍ بِمِثْلِ الَّذِي نَمُتُّ بِهِ مِنَ الْقُرَابَةِ وَالسَّابِقَةِ وَالْفَضْلِ، وَإِنَّا بَنُو أُمِّ رَسُولِ اللَّهِ ﷺ فَاطِمَةَ بِنْتِ عَمْرٍو فِي الْجَاهِلِيَّةِ، وَبَنُو بِنْتِهِ فَاطِمَةَ فِي الْإِسْلَامِ دُونَكُمْ. إِنَّ اللَّهِ اخْتَارَنَا وَاخْتَارَ لَنَا، فَوَالِدُنَا مِنَ النَّبِيِّينَ مُحَمَّدٌ أَفْضَلُهُمْ، وَمِنَ السَّلَفِ أَوَّلُهُمْ إِسْلَامًا عَلِيٌّ، وَمِنَ الْأَزْوَاجِ أَفْضَلُهُنَّ خَدِيجَةُ الطَّاهِرَةُ وَأَوَّلُ مَنْ صَلَّى [ إِلَى ] الْقِبْلَةِ، وَمِنَ الْبَنَاتِ خَيْرُهُنَّ فَاطِمَةُ سَيِّدَةُ نِسَاءِ الْعَالَمِينَ وَأَهْلِ الْجَنَّةِ، وَمِنَ الْمَوْلُودِينَ فِي الْإِسْلَامِ حَسَنٌ وَحُسَيْنٌ سَيِّدَا شَبَابِ أَهْلِ الْجَنَّةِ، وَإِنَّ هَاشِمًا وَلَدَ عَلِيًّا مَرَّتَيْنِ، وَإِنَّ عَبْدَ الْمُطَّلِبِ وَلَدَ حَسَنًا مَرَّتَيْنِ، وَإِنَّ رَسُولَ اللَّهِ ﷺ وَلَدَنِي مَرَّتَيْنِ مِنْ قِبَلِ حَسَنٍ وَحُسَيْنٍ. وَإِنِّي أَوْسَطُ بَنِي هَاشِمٍ نَسَبًا وَأَصْرَحُهُمْ أَبًا، لَمْ تُعَرِّقْ فِيَّ الْعَجَمُ، وَلَمْ تُنَازِعْ فِيَّ أُمَّهَاتُ الْأَوْلَادِ، فَمَا زَالَ اللَّهُ يَخْتَارُ لِي الْآبَاءَ، وَالْأُمَّهَاتِ فِي الْجَاهِلِيَّةِ وَالْإِسْلَامِ حَتَّى اخْتَارَ لِي فِي الْأَشْرَارِ، ( فَأَنَا ابْنُ أَرْفَعِ النَّاسِ دَرَجَةً فِي الْجَنَّةِ، وَأَهْوَنِهِمْ عَذَابًا فِي النَّارِ )، وَلَكَ اللَّهُ عَلَيَّ إِنْ دَخَلْتَ فِي طَاعَتِي وَأَجَبْتَ دَعْوَتِي أَنْ أُؤَمِّنَكَ عَلَى نَفْسِكَ وَمَالِكَ وَعَلَى كُلِّ أَمْرٍ أَحْدَثْتَهُ إِلَّا حَدًّا مِنْ حُدُودِ اللَّهِ أَوْ حَقًّا لِمُسْلِمٍ أَوْ مُعَاهِدٍ، فَقَدْ عَلِمْتَ مَا يَلْزَمُنِي مِنْ ذَلِكَ. وَأَنَا أَوْلَى بِالْأَمْرِ مِنْكَ وَأَوْفَى بِالْعَهْدِ، لِأَنَّكَ أَعْطَيْتَنِي مِنَ الْأَمَانِ وَالْعَهْدِ مَا أَعْطَيْتَهُ رِجَالًا قَبْلِي، فَأَيُّ الْأَمَانَاتِ تُعْطِينِي ؟ أَمَانُ ابْنِ هُبَيْرَةَ، أَمْ أَمَانُ عَمِّكَ عَبْدِ اللَّهِ بْنِ عَلِيٍّ، أَمْ أَمَانُ أَبِي مُسْلِمٍ ؟ فَلَمَّا وَرَدَ كِتَابُهُ عَلَى الْمَنْصُورِ قَالَ لَهُ أَبُو أَيُّوبَ الْمُورِيَانِيُّ: دَعْنِي أُجِبْهُ عَلَيْهِ. قَالَ: لَا إِذَا تَقَارَعْنَا عَلَى الْأَحْسَابِ، فَدَعْنِي وَإِيَّاهُ. ثُمَّ كَتَبَ إِلَيْهِ الْمَنْصُورُ: بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ، أَمَّا بَعْدُ فَقَدْ بَلَغَنِي كَلَامُكَ وَقَرَأْتُ كِتَابَكَ، فَإِذَا جُلُّ فَخْرِكَ بِقَرَابَةِ النِّسَاءِ لِتُضِلَّ بِهِ الْجُفَاةَ وَالْغَوْغَاءَ، وَلَمْ يَجْعَلِ اللَّهُ النِّسَاءَ كَالْعُمُومَةِ وَالْآبَاءِ، وَلَا كَالْعَصَبَةِ وَالْأَوْلِيَاءِ، لِأَنَّ اللَّهَ جَعَلَ الْعَمَّ أَبًا، وَبَدَأَ بِهِ فِي كِتَابِهِ عَلَى الْوَالِدَةِ الدُّنْيَا، وَلَوْ كَانَ اخْتِيَارُ اللَّهِ لَهُنَّ عَلَى قَدْرِ قَرَابَتِهِنَّ كَانَتْ آمِنَةُ أَقْرَبَهُنَّ رَحِمًا، وَأَعْظَمَهُنَّ حَقًّا، وَأَوَّلَ مَنْ يَدْخُلُ الْجَنَّةَ، [ غَدًا ] وَلَكِنَّ اخْتِيَارَ اللَّهِ لِخَلْقِهِ عَلَى عِلْمِهِ فِيمَا مَضَى مِنْهُمْ وَاصْطِفَائِهِ لَهُمْ. وَأَمَّا مَا ذَكَرْتَ مِنْ فَاطِمَةَ أُمِّ أَبِي طَالِبٍ وَوِلَادَتِهَا فَإِنَّ اللَّهَ لَمْ يَرْزُقْ أَحَدًا مِنْ وَلَدِهَا الْإِسْلَامَ لَا بِنْتًا وَلَا ابْنًا، وَلَوْ أَنَّ رَجُلًا رُزِقَ الْإِسْلَامَ بِالْقَرَابَةِ رُزِقَهُ عَبْدُ اللَّهِ وَلَكَانَ أَوْلَاهُمْ بِكُلِّ خَيْرٍ فِي الدُّنْيَا وَالْآخِرَةِ، وَلَكِنَّ الْأَمْرَ لِلَّهِ يَخْتَارُ لِدِينِهِ مَنْ يَشَاءُ، قَالَ اللَّهُ تَعَالَى: ( إِنَّكَ لَا تَهْدِي مَنْ أَحْبَبْتَ وَلَكِنَّ اللَّهَ يَهْدِي مَنْ يَشَاءُ وَهُوَ أَعْلَمُ بِالْمُهْتَدِينَ ). وَلَقَدْ بَعَثَ اللَّهُ مُحَمَّدًا ﷺ وَلَهُ عُمُومَةٌ أَرْبَعَةٌ، فَأَنْزَلَ اللَّهُ، عَزَّ وَجَلَّ: ( وَأَنْذِرْ عَشِيرَتَكَ الْأَقْرَبِينَ ) فَأَنْذَرَهُمْ وَدَعَاهُمْ، فَأَجَابَ اثْنَانِ، أَحَدُهُمَا أَبِي، وَأَبَى اثْنَانِ، أَحَدُهُمَا أَبُوكَ، فَقَطَعَ اللَّهُ وِلَايَتَهُمَا مِنْهُ وَلَمْ يَجْعَلْ بَيْنَهُ وَبَيْنَهُمَا إِلًّا وَلَا ذِمَّةً وَلَا مِيرَاثًا. وَزَعَمْتَ أَنَّكَ ابْنُ أَخَفِّ أَهْلِ النَّارِ عَذَابًا وَابْنُ خَيْرِ الْأَشْرَارِ، وَلَيْسَ فِي الْكُفْرِ بِاللَّهِ صَغِيرٌ، وَلَا فِي عَذَابِ اللَّهِ خَفِيفٌ وَلَا يَسِيرٌ، وَلَيْسَ فِي الشَّرِّ خِيَارٌ، وَلَا يَنْبَغِي لِمُؤْمِنٍ يُؤْمِنُ بِاللَّهِ أَنْ يَفْخَرَ بِالنَّارِ، وَسَتَرِدُ فَتَعْلَمُ ( وَسَيَعْلَمُ الَّذِينَ ظَلَمُوا ) الْآيَةَ. وَأَمَّا أَمْرُ حَسَنٍ وَأَنَّ عَبْدَ الْمُطَّلِبِ وَلَدَهُ مَرَّتَيْنِ وَأَنَّ النَّبِيَّ ﷺ وَلَدَكَ مَرَّتَيْنِ، فَخَيْرُ الْأَوَّلِينَ وَالْآخِرِينَ رَسُولُ اللَّهِ ﷺ وَلَمْ يَلِدْهُ هَاشِمٌ إِلَّا مَرَّةً، وَلَا عَبْدُ الْمُطَّلِبِ إِلَّا مَرَّةً. وَزَعَمْتَ أَنَّكَ أَوْسَطُ بَنِي هَاشِمٍ وَأَصْرَحُهُمْ أُمًّا وَأَبًا، وَأَنَّهُ لَمْ يَلِدْكَ الْعَجَمُ وَلَمْ تُعَرِّقْ فِيكَ أُمَّهَاتُ الْأَوْلَادِ، فَقَدْ رَأَيْتُكَ فَخَرْتَ عَلَى بَنِي هَاشِمٍ طُرًّا، فَانْظُرْ، وَيْحَكَ، أَيْنَ أَنْتَ مِنَ اللَّهِ غَدًا ! فَإِنَّكَ قَدْ تَعَدَّيْتَ طَوْرَكَ وَفَخَرْتَ عَلَى مَنْ هُوَ خَيْرٌ مِنْكَ نَفْسًا وَأَبًا وَأَوْلَادًا وَأَخًا إِبْرَاهِيمُ ابْنُ رَسُولِ اللَّهِ ﷺ. وَمَا خِيَارُ بَنِي أَبِيكَ خَاصَّةً وَأَهْلُ الْفَضْلِ مِنْهُمْ إِلَّا بَنُو أُمَّهَاتِ الْأَوْلَادِ، مَا وُلِدَ فِيكُمْ بَعْدَ وَفَاةِ رَسُولِ اللَّهِ ﷺ أَفْضَلُ مِنْ عَلِيِّ بْنِ الْحُسَيْنِ، وَهُوَ لِأُمِّ وَلَدٍ، وَلَهُوَ خَيْرٌ مِنْ جَدِّكَ حَسَنِ بْنِ حَسَنٍ، وَمَا كَانَ فِيكُمْ بَعْدَهُ مِثْلُ مُحَمَّدِ بْنِ عَلِيٍّ، وَجَدَّتُهُ أُمُّ وَلَدٍ، وَلَهُوَ خَيْرٌ مِنْ أَبِيكَ، وَلَا مِثْلُ ابْنِهِ جَعْفَرٍ وَجَدَّتُهُ أُمُّ وَلَدٍ، وَهُوَ خَيْرٌ مِنْكَ. وَأَمَّا قَوْلُكَ إِنَّكُمْ بَنُو رَسُولِ اللَّهِ ﷺ فَإِنَّ اللَّهَ تَعَالَى يَقُولُ فِي كِتَابِهِ: ( مَا كَانَ مُحَمَّدٌ أَبَا أَحَدٍ مِنْ رِجَالِكُمْ ) وَلَكِنَّكُمْ بَنُو بِنْتِهِ، وَإِنَّهَا لَقَرَابَةٌ قَرِيبَةٌ، وَلَكِنَّهَا لَا يَجُوزُ لَهَا الْمِيرَاثُ، وَلَا تَرِثُ الْوِلَايَةَ، وَلَا يَجُوزُ لَهَا الْإِمَامَةُ، فَكَيْفَ تُورَثُ بِهَا ؟ وَلَقَدْ طَلَبَهَا أَبُوكَ بِكُلِّ وَجْهٍ فَأَخْرَجَ فَاطِمَةَ نَهَارًا، وَمَرَّضَهَا سِرًّا، وَدَفَنَهَا لَيْلًا، فَأَبَى النَّاسُ إِلَّا الشَّيْخَيْنِ، وَلَقَدْ جَاءَتِ السُّنَّةُ الَّتِي لَا اخْتِلَافَ فِيهَا بَيْنَ الْمُسْلِمِينَ أَنَّ الْجَدَّ أَبَا الْأُمِّ وَالْخَالَ وَالْخَالَةَ لَا يُورَثُونَ. وَأَمَّا مَا فَخَرْتَ بِهِ مِنْ عَلِيٍّ وَسَابِقَتِهِ، فَقَدْ حَضَرَتْ رَسُولَ اللَّهِ ﷺ الْوَفَاةُ فَأَمَرَ غَيْرَهُ بِالصَّلَاةِ ثُمَّ أَخَذَ النَّاسُ رَجُلًا بَعْدَ رَجُلٍ فَلَمْ يَأْخُذُوهُ، وَكَانَ فِي السِّتَّةِ فَتَرَكُوهُ كُلُّهُمْ دَفْعًا لَهُ عَنْهَا، وَلَمْ يَرَوْا لَهُ حَقًّا فِيهَا. وَأَمَّا عَبْدُ الرَّحْمَنِ فَقَدَّمَ عَلَيْهِ عُثْمَانَ وَهُوَ لَهُ مُتَّهِمٌ، وَقَاتَلَهُ طَلْحَةُ وَالزُّبَيْرُ، وَأَبَى سَعْدٌ بَيْعَتَهُ فَأَغْلَقَ بَابَهُ دُونَهُ، ثُمَّ بَايَعَ مُعَاوِيَةَ بَعْدَهُ، ثُمَّ طَلَبَهَا بِكُلِّ وَجْهٍ وَقَاتَلَ عَلَيْهَا وَتَفَرَّقَ عَنْهُ أَصْحَابُهُ وَشَكَّ فِيهِ شِيعَتُهُ قَبْلَ الْحُكُومَةِ، ثُمَّ حَكَّمَ حَكَمَيْنِ رَضِيَ بِهِمَا، وَأَعْطَاهُمَا عَهْدَ اللَّهِ وَمِيثَاقَهُ، فَاجْتَمَعَا عَلَى خَلْعِهِ، ثُمَّ كَانَ حَسَنٌ فَبَاعَهَا مِنْ مُعَاوِيَةَ بِخِرَقٍ وَدَرَاهِمَ، وَلَحِقَ بِالْحِجَازِ، وَأَسْلَمَ شِيعَتَهُ بِيَدِ مُعَاوِيَةَ، وَدَفَعَ الْأَمْرَ إِلَى غَيْرِ أَهْلِهِ، وَأَخَذَ مَالًا مِنْ غَيْرِ وَلَائِهِ وَلَا حِلِّهِ، فَإِنْ كَانَ لَكُمْ فِيهَا شَيْءٌ فَقَدْ بِعْتُمُوهُ وَأَخَذْتُمْ ثَمَنَهُ. ثُمَّ خَرَجَ عَمُّكَ حُسَيْنٌ عَلَى ابْنِ مَرْجَانَةَ، فَكَانَ النَّاسُ مَعَهُ عَلَيْهِ حَتَّى قَتَلُوهُ، وَأَتَوْا بِرَأْسِهِ إِلَيْهِ، ثُمَّ خَرَجْتُمْ عَلَى بَنِي أُمَيَّةَ فَقَتَلُوكُمْ وَصَلَبُوكُمْ عَلَى جُذُوعِ النَّخْلِ، وَأَحْرَقُوكُمْ بِالنِّيرَانِ، وَنَفَوْكُمْ مِنَ الْبُلْدَانِ، حَتَّى قُتِلَ يَحْيَى بْنُ زَيْدٍ بِخُرَاسَانَ، وَقَتَلُوا رِجَالَكُمْ، وَأَسَرُوا الصِّبْيَةَ وَالنِّسَاءَ وَحَمَلُوهُمْ بِلَا وِطَاءٍ فِي الْمَحَامِلِ كَالسَّبْيِ الْمَجْلُوبِ إِلَى الشَّامِ. حَتَّى خَرَجْنَا عَلَيْهِمْ فَطَلَبْنَا بِثَأْرِكُمْ، وَأَدْرَكْنَا بِدِمَائِكُمْ، وَأَوْرَثْنَاكُمْ أَرْضَهُمْ وَدِيَارَهُمْ، وَسَنَّيْنَا سَلَفَكُمْ وَفَضَّلْنَاهُ، فَاتَّخَذْتَ ذَلِكَ عَلَيْنَا حُجَّةً، وَظَنَنْتَ أَنَّا إِنَّمَا ذَكَرْنَا أَبَاكَ لِلتَّقْدِمَةِ مِنَّا لَهُ عَلَى حَمْزَةَ وَالْعَبَّاسِ وَجَعْفَرٍ، وَلَيْسَ ذَلِكَ كَمَا ظَنَنْتَ، وَلَكِنْ خَرَجَ هَؤُلَاءِ مِنَ الدُّنْيَا سَالِمِينَ مُتَسَلَّمًا مِنْهُمْ، مُجْتَمَعًا عَلَيْهِمْ بِالْفَضْلِ، وَابْتُلِيَ أَبُوكَ بِالْقِتَالِ وَالْحَرْبِ، وَكَانَتْ بَنُو أُمَيَّةَ تَلْعَنُهُ كَمَا تَلْعَنُ الْكَفَرَةَ فِي الصَّلَاةِ الْمَكْتُوبَةِ، فَاحْتَجَجْنَا [ لَهُ ] وَذَكَّرْنَاهُمْ فَضْلَهُ وَعَنَّفْنَاهُمْ وَظَلَمْنَاهُمْ بِمَا نَالُوا مِنْهُ. فَلَقَدْ عَلِمْتَ أَنَّ مَكْرُمَتَنَا فِي الْجَاهِلِيَّةِ سِقَايَةُ الْحَاجِّ الْأَعْظَمِ، وَوِلَايَةُ زَمْزَمَ، فَصَارَتْ لِلْعَبَّاسِ مِنْ بَيْنِ إِخْوَتِهِ، فَنَازَعَنَا فِيهَا أَبُوكَ فَقَضَى لَنَا عَلَيْهِ عُمَرُ، فَلَمْ نَزَلْ نَلِيهَا فِي الْجَاهِلِيَّةِ وَالْإِسْلَامِ، وَلَقَدْ قَحَطَ أَهْلُ الْمَدِينَةِ فَلَمْ يَتَوَسَّلْ عُمَرُ إِلَى رَبِّهِ وَلَمْ يَتَقَرَّبْ إِلَيْهِ إِلَّا بِأَبِينَا حَتَّى نَعَشَهُمُ اللَّهُ، وَسَقَاهُمُ الْغَيْثَ وَأَبُوكَ حَاضِرٌ لَمْ يُتَوَسَّلْ بِهِ، وَلَقَدْ عَلِمْتَ أَنَّهُ لَمْ يَبْقَ أَحَدٌ مِنْ بَنِي عَبْدِ الْمُطَّلِبِ بَعْدَ النَّبِيِّ ﷺ غَيْرُهُ فَكَانَتْ وِرَاثَةٌ مِنْ عُمُومَتِهِ، ثُمَّ طَلَبَ هَذَا الْأَمْرَ غَيْرُ وَاحِدٍ مِنْ بَنِي هَاشِمٍ فَلَمْ يَنَلْهُ إِلَّا وَلَدُهُ، فَالسِّقَايَةُ سِقَايَتُهُ، وَمِيرَاثُ النَّبِيِّ لَهُ، وَالْخِلَافَةُ فِي وَلَدِهِ، فَلَمْ يَبْقَ شَرَفٌ وَلَا فَضْلٌ فِي جَاهِلِيَّةٍ وَلَا إِسْلَامٍ فِي الدُّنْيَا وَالْآخِرَةِ إِلَّا وَالْعَبَّاسُ وَارِثُهُ مُوَرِّثُهُ. وَأَمَّا مَا ذَكَرْتَ مِنْ بَدْرٍ، فَإِنَّ الْإِسْلَامَ جَاءَ وَالْعَبَّاسُ يُمَوِّنُ أَبَا طَالِبٍ وَعِيَالَهُ، وَيُنْفِقُ عَلَيْهِمْ لِلْأَزْمَةِ الَّتِي أَصَابَتْهُ، وَلَوْلَا أَنَّ الْعَبَّاسَ أُخْرِجَ إِلَى بَدْرٍ كَارِهًا لَمَاتَ طَالِبٌ وَعَقِيلٌ جُوعًا، وَلَلَحَسَا جِفَانَ عُتْبَةَ وَشَيْبَةَ، وَلَكِنَّهُ كَانَ مِنَ الْمُطْعِمِينَ فَأَذْهَبَ عَنْكُمُ الْعَارَ وَالسُّبَّةَ وَكَفَاكُمُ النَّفَقَةَ وَالْمَئُونَةَ، ثُمَّ فَدَى عَقِيلًا يَوْمَ بَدْرٍ، فَكَيْفَ تَفْخَرُ عَلَيْنَا وَقَدْ عُلْنَاكُمْ فِي الْكُفْرِ وَفَدَيْنَاكُمْ [ مِنَ الْأَسْرِ ] وَحُزْنَا عَلَيْكُمْ مَكَارِمَ الْآبَاءِ، وَوَرِثْنَا دُونَكُمْ خَاتَمَ الْأَنْبِيَاءِ، وَطَلَبْنَا بِثَأْرِكُمْ فَأَدْرَكْنَا مِنْهُ مَا عَجَزْتُمْ عَنْهُ، وَلَمْ تُدْرِكُوا لِأَنْفُسِكُمْ ! وَالسَّلَامُ عَلَيْكُمْ وَرَحْمَةُ اللَّهِ. فَكَانَ مُحَمَّدٌ قَدِ اسْتَعْمَلَ مُحَمَّدَ بْنَ الْحَسَنِ بْنِ مُعَاوِيَةَ بْنِ عَبْدِ اللَّهِ بْنِ جَعْفَرِ بْنِ أَبِي طَالِبٍ عَلَى مَكَّةَ، وَالْقَاسِمَ بْنَ إِسْحَاقَ عَلَى الْيَمَنِ، وَمُوسَى بْنَ عَبْدِ اللَّهِ عَلَى الشَّامِ، فَأَمَّا مُحَمَّدُ بْنُ الْحَسَنِ وَالْقَاسِمُ فَسَارَا إِلَى مَكَّةَ، فَخَرَجَ إِلَيْهِمَا السَّرِيُّ بْنُ عَبْدِ اللَّهِ عَامِلُ الْمَنْصُورِ عَلَى مَكَّةَ فَلَقِيَهُمَا بِبَطْنِ أَذَاخِرَ فَهَزَمَاهُ. وَدَخَلَ مُحَمَّدٌ مَكَّةَ وَأَقَامَ بِهَا يَسِيرًا، فَأَتَاهُ كِتَابُ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ يَأْمُرُهُ بِالْمَسِيرِ إِلَيْهِ فِيمَنْ مَعَهُ وَيُخْبِرُهُ بِمَسِيرِ عِيسَى بْنِ مُوسَى إِلَيْهِ لِيُحَارِبَهُ، فَسَارَ إِلَيْهِ مِنْ مَكَّةَ هُوَ وَالْقَاسِمُ، فَبَلَغَهُ بِنَوَاحِي قُدَيْدٍ قَتْلُ مُحَمَّدٍ، فَهَرَبَ هُوَ وَأَصْحَابُهُ وَتَفَرَّقُوا. فَلَحِقَ مُحَمَّدُ بْنُ الْحَسَنِ بِإِبْرَاهِيمَ فَأَقَامَ عِنْدَهُ حَتَّى قُتِلَ إِبْرَاهِيمُ، وَاخْتَفَى الْقَاسِمُ بِالْمَدِينَةِ حَتَّى أَخَذَتْ لَهُ ابْنَةُ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ عَلِيِّ بْنِ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ - امْرَأَةُ عِيسَى - الْأَمَانَ لَهُ وَلِإِخْوَتِهِ مُعَاوِيَةَ وَغَيْرِهِ. وَأَمَّا مُوسَى بْنُ عَبْدِ اللَّهِ فَسَارَ نَحْوَ الشَّامِ وَمَعَهُ رِزَامٌ مَوْلَى مُحَمَّدِ بْنِ خَالِدٍ الْقَسْرِيِّ، فَانْسَلَّ مِنْهُ رِزَامٌ وَسَارَ إِلَى الْمَنْصُورِ بِرِسَالَةٍ مِنْ مَوْلَاهُ مُحَمَّدٍ الْقَسْرِيِّ، فَظَهَرَ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ عَلَى ذَلِكَ، فَحَبَسَ مُحَمَّدًا الْقَسْرِيَّ، وَوَصَلَ مُوسَى إِلَى الشَّامِ فَرَأَى مِنْهُمْ سُوءَ رَدٍّ عَلَيْهِ وَغِلْظَةً، فَكَتَبَ إِلَيْهِ مُحَمَّدٌ: أُخْبِرُكَ أَنِّي لَقِيتُ الشَّامَ وَأَهْلَهُ، فَكَانَ أَحْسَنَهُمْ قَوْلًا الَّذِي قَالَ: وَاللَّهِ لَقَدْ مَلِلْنَا الْبَلَاءَ وَضِقْنَا حَتَّى مَا فِينَا لِهَذَا الْأَمْرِ مَوْضِعٌ وَلَا بِنَا بِهِ حَاجَةٌ، وَمِنْهُمْ طَائِفَةٌ تَحْلِفُ لَئِنْ أَصْبَحْنَا مِنْ لَيْلَتِنَا وَأَمْسَيْنَا مِنْ غَدٍ لَيُرْفَعَنَّ أَمْرُنَا، فَكَتَبْتُ إِلَيْكَ وَقَدْ غَيَّبْتُ وَجْهِي، وَخِفْتُ عَلَى نَفْسِي. ثُمَّ رَجَعَ إِلَى الْمَدِينَةِ. وَقِيلَ: أَتَى الْبَصْرَةَ وَأَرْسَلَ صَاحِبًا لَهُ يَشْتَرِي لَهُ طَعَامًا، فَاشْتَرَاهُ وَجَاءَ بِهِ عَلَى حَمَّالٍ أَسْوَدَ فَأَدْخَلَهُ الدَّارَ الَّتِي سَكَنَهَا وَخَرَجَ، فَلَمْ يَكُنْ بِأَسْرَعَ مِنْ أَنْ كُبِسَتِ الدَّارُ وَأُخِذَ مُوسَى وَابْنُهُ عَبْدُ اللَّهِ وَغُلَامُهُ، فَأُخِذُوا وَحُمِلُوا إِلَى مُحَمَّدِ بْنِ سُلَيْمَانَ بْنِ عَلِيِّ بْنِ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ. فَلَمَّا رَأَى مُوسَى قَالَ: لَا قَرَّبَ اللَّهُ قَرَابَتَكُمْ، وَلَا حَيَّا وُجُوهَكُمْ ! تَرَكْتَ الْبِلَادَ كُلَّهَا إِلَّا بَلَدًا أَنَا فِيهِ، فَإِنْ وَصَلْتُ أَرْحَامَكُمْ أَغْضَبْتُ أَمِيرَ الْمُؤْمِنِينَ، وَإِنْ أَطَعْتُهُ قَطَعْتُ أَرْحَامَكُمْ. ثُمَّ أَرْسَلَهُمْ إِلَى الْمَنْصُورِ، فَأَمَرَ فَضُرِبَ مُوسَى وَابْنُهُ كُلُّ وَاحِدٍ خَمْسَمِائَةِ سَوْطٍ، فَلَمْ يَتَأَوَّهُوا. فَقَالَ الْمَنْصُورُ: أَعْذَرْتُ أَهْلَ الْبَاطِلِ فِي صَبْرِهِمْ، فَمَا بَالُ هَؤُلَاءِ ؟ فَقَالَ مُوسَى: أَهْلُ الْحَقِّ أَوْلَى بِالصَّبْرِ. ثُمَّ أَخْرَجَهُمْ وَأَمَرَ بِهِمْ فَسُجِنُوا. ( خُبَيْبُ بْنُ ثَابِتٍ: بِالْخَاءِ الْمُعْجَمَةِ الْمَضْمُومَةِ، وَبِبَائَيْنِ مُوَحَّدَتَيْنِ وَبَيْنَهُمَا يَاءٌ مُثَنَّاةٌ مِنْ تَحْتِهَا ).

Translation

✧ Then the year 145 AH began. The emergence of Muhammad b. ʿAbd Allāh b. al-Ḥasan. In this year Muhammad b. ʿAbd Allāh b. al-Ḥasan b. al-Ḥasan b. ʿAlī b. Abī Ṭālib emerged in Madinah, when two nights remained of Jumādā al-Ākhirah; it is also said: on the fourteenth of Ramaḍān. We have already mentioned his reports, his followers, and al-Manṣūr's transporting his family to Iraq. When he transported them and departed with them, he sent Riyāḥ back to Madinah as governor over it. He pressed hard in seeking Muhammad and restricted him, pursuing him until his son fell and died. One day the pursuit distressed him, so he let himself down into a well in Madinah to hand water to his companions, and he immersed himself in the water up to his throat. His body could not be concealed because of its bulk. News reached Riyāḥ that Muhammad was at al-Madhār, so he rode toward him with his troops. Muhammad moved aside from his route and hid in the house of al-Juhaniyyah. When Riyāḥ did not see him, he returned to the house of Marwān. The one who informed Riyāḥ was Sulaymān b. ʿAbd Allāh b. Abī Sabrah. When the search for Muhammad intensified, he came out before the time he had agreed with his brother Ibrāhīm to come out. It is also said: rather, Muhammad came out at his appointed time with his brother, but his brother was delayed by smallpox that afflicted him. ʿUbayd Allāh b. ʿAmr b. Abī Dhiʾb and ʿAbd al-Ḥamīd b. Jaʿfar used to say to Muhammad b. ʿAbd Allāh: "What are you waiting for to come out? By God, there is no one more ominous for this community than you. Come out even if alone." So he was also moved by that. News came to Riyāḥ that Muhammad would come out that night. He summoned Muhammad b. ʿImrān b. Ibrāhīm b. Muhammad, the judge of Madinah, and al-ʿAbbās b. ʿAbd Allāh b. al-Ḥārith b. al-ʿAbbās and others besides them to him. He remained silent for a long time, then said to them: "O people of Madinah, the Commander of the Faithful seeks Muhammad in the east of the earth and its west, and he is among you. I swear by God, if he comes out, I will kill you all!" He said to Muhammad b. ʿImrān: "You are the judge of the Commander of the Faithful, so summon your kinsmen." He sent to gather Banū Zuhrah. He sent and they came in a large gathering, and he seated them at the gate. Then he sent and seized a number of ʿAlawīs and others, among them: Jaʿfar b. Muhammad b. ʿAlī b. al-Ḥusayn, al-Ḥusayn b. ʿAlī b. al-Ḥusayn b. ʿAlī, al-Ḥasan b. ʿAlī b. al-Ḥasan b. ʿAlī b. al-Ḥusayn b. ʿAlī, and men of Quraysh, among them Ismāʿīl b. Ayyūb b. Salamah b. ʿAbd Allāh b. al-Walīd b. al-Mughīrah and his son Khālid. While they were with him, Muhammad appeared. They heard the takbīr. Ibn Muslim b. ʿUqbah al-Murrī said: "Obey me regarding these and strike their necks." Al-Ḥusayn b. ʿAlī b. al-Ḥusayn b. ʿAlī said to him: "By God, that is not up to you. We are indeed in hearing and obedience." Muhammad advanced from al-Madhār with one hundred and fifty men. He came to Banū Salimah with these as a good omen for safety. He headed to the prison, broke its gate, and brought out those in it. Among them were Muhammad b. Khālid b. ʿAbd Allāh al-Qasrī, the nephew of al-Nudhayr b. Yazīd, and Rizām. He brought them out and placed Khawwāt b. Bukayr b. Khawwāt b. Jubayr in charge of the infantry. He came to the governor's palace saying to his companions: "Do not kill unless they kill." Riyāḥ resisted them, so they entered through the gate of the maqṣūrah and took Riyāḥ prisoner, along with his brother ʿAbbās and Ibn Muslim b. ʿUqbah al-Murrī, and imprisoned them in the governor's palace. Then he went out to the mosque, ascended the minbar, and addressed the people. He praised God and extolled Him, then said: "Now then: the affair of this tyrant, the enemy of God, Abū Jaʿfar, was not hidden from you—his building the green dome which he built in opposition to God in His dominion and in belittlement of the Sacred Kaʿbah. God only seized Pharaoh when he said: 'I am your lord most high.' The most entitled of people to rise in this religion are the sons of the Emigrants and the Helpers who share. O God, they have made lawful what You forbade and forbidden what You made lawful, and they have given security to those You frightened and frightened those You gave security. O God, count them by number and kill them utterly, and leave not one of them. O people, by God, I did not come out from among you while you are, in my view, people of strength and might; but I chose you for myself. By God, I did not come to this while there is on earth any city where God is worshipped but that the oath of allegiance has been taken for me there!" Al-Manṣūr used to write to Muhammad through his commanders, calling him to come out and informing him that they were with him. Muhammad used to say: "If we meet, all the commanders will incline to me." Muhammad took control of Madinah and appointed over it ʿUthmān b. Muhammad b. Khālid b. al-Zubayr, and over its judiciary ʿAbd al-ʿAzīz b. al-Muṭṭalib b. ʿAbd Allāh al-Makhzūmī, and over the armory ʿAbd al-ʿAzīz al-Darāwardī, and over the police Abū al-Qalammas ʿUthmān b. ʿUbayd Allāh b. ʿUmar b. al-Khaṭṭāb, and over the dīwān of stipends ʿAbd Allāh b. Jaʿfar b. ʿAbd al-Raḥmān b. al-Miswar b. Makhramah. It is also said: his police chief was ʿAbd al-Ḥamīd b. Jaʿfar, then he dismissed him. Muhammad sent to Muhammad b. ʿAbd al-ʿAzīz: "I used to think you would support us and stand with us." He excused himself to him and said: "I will do so." Then he slipped away from him and went to Makkah. No one of the notables held back from Muhammad except a few, among them: al-Ḍaḥḥāk b. ʿUthmān b. ʿAbd Allāh b. Khālid b. Ḥizām, ʿAbd Allāh b. al-Mundhir b. al-Mughīrah b. ʿAbd Allāh b. Khālid, Abū Salamah b. ʿUbayd Allāh b. ʿUbayd Allāh b. ʿUmar, and Khubayb b. Thābit b. ʿAbd Allāh b. al-Zubayr. The people of Madinah had sought a ruling from Mālik b. Anas about going out with Muhammad, and they said: "We have an oath of allegiance to Abū Jaʿfar on our necks." He said: "You only swore under compulsion, and no oath is upon one compelled." So the people hastened to Muhammad, while Mālik stayed in his house. Muhammad sent to Ismāʿīl b. ʿAbd Allāh b. Jaʿfar b. Abī Ṭālib, who was a very old shaykh, and called him to pledge allegiance to him. He said: "O son of my brother, by God you will be killed, so how can I pledge allegiance to you?" So the people drew back from him a little. Banū Muʿāwiyah b. ʿAbd Allāh b. Jaʿfar had hastened to Muhammad. Ḥammādah bt. Muʿāwiyah came to Ismāʿīl b. ʿAbd Allāh and said to him: "O uncle, my brothers have hastened to their cousin. If you say this statement, you will discourage people from him, and my cousin and my brothers will be killed." But Ismāʿīl refused anything but dissuading from him. It is said that Ḥammādah attacked him and killed him. Muhammad wanted to pray over him, but ʿAbd Allāh b. Ismāʿīl prevented him and said: "You order the killing of my father and then pray over him?" The guard pushed him aside, and Muhammad prayed over him. When Muhammad emerged, Muhammad b. Khālid al-Qasrī was in Madinah in Riyāḥ's prison, so he released him. Ibn Khālid said: "When I heard his call which he proclaimed from the minbar, I said: 'This is a call of truth. By God, I will strive for God in it with a good striving.' So I said: 'O Commander of the Faithful, you have come out in this town. By God, if one stood at any of its mountain passes, its people would die of hunger and thirst. So rise with me, for it is only ten days until I strike him with a hundred thousand swords.'" He refused me. While I was with him, he said: "We have not found among good goods anything better than something we found at Ibn Abī Farwah, the son-in-law of Abū al-Khaṣīb." He had woken up. He said: "I said: 'Do I not see that you have seen the best of goods?' So I wrote to al-Manṣūr and informed him of the fewness of those with him. Muhammad seized me and imprisoned me until ʿĪsā b. Mūsā released me days after his killing." There was a man of the family of Uways b. Abī Sarḥ al-ʿĀmirī, of ʿĀmir b. Luʾayy, named al-Ḥusayn b. Ṣakhr, in Madinah when Muhammad emerged. He traveled at once to al-Manṣūr and reached him in nine days. He arrived at night, stood at the gates of the city and shouted until they knew of him and brought him in. Al-Rabīʿ said: "What is your need at this hour while the Commander of the Faithful is asleep?" He said: "I must see him." He entered upon him and said: "O Commander of the Faithful, Muhammad b. ʿAbd Allāh has come out in Madinah!" He said: "You have killed me, by God, if you are truthful. Tell me who is with him." He named for him those with him from the notables of Madinah and his household. He said: "Did you see him and witness him?" He said: "I saw him and witnessed him and spoke to him on the minbar of the Messenger of God ﷺ while he was sitting." Abū Jaʿfar brought him into a room. When morning came, a messenger of Saʿīd b. Dīnār, the client of ʿĪsā b. Mūsā who managed his properties in Madinah, came and informed him of Muhammad's affair. His reports came successively, so he brought out al-Uwaysī and said: "I will make men tread on your heels and enrich you." He ordered for him nine thousand dirhams, one thousand dirhams for each night. He feared Muhammad. Al-Ḥārithī the astrologer said to him: "O Commander of the Faithful, what frightens you of him? By God, if he ruled the earth, he would not remain but ninety days." Al-Manṣūr sent to his uncle ʿAbd Allāh b. ʿAlī, who was imprisoned: "This man has come out. If you have an opinion, advise us." He was a man of opinion among them. He said: "The imprisoned one's opinion is imprisoned." Al-Manṣūr sent to him: "If he came to me until he struck my gate, I would not release you. I am better for you than he, and he is a king of your household." ʿAbd Allāh replied to him: "Depart immediately until you come to al-Kūfah and sit heavily on their hearts, for they are the Shīʿah of the people of this house and their supporters. Then surround it with garrisons. Whoever leaves it in any direction or comes to it from any direction, strike his neck. Send to Salm b. Qutaybah to come down to you—he was in al-Rayy—and write to the people of Syria, commanding them to send to you of the people of valor and aid what the postal service can carry, and give them good rewards and direct them with Salm." So he did. It is also said: al-Manṣūr sent to ʿAbd Allāh with his brothers to consult him about the affair of Muhammad, and said to them: "ʿAbd Allāh must not know that I sent you to him." When they entered upon him, he said: "You have come for some matter. What has brought you all together when you have abandoned me for an age?" They said: "We asked permission of the Commander of the Faithful, and he permitted us." He said: "This is nothing. What is the news?" They said: "Muhammad b. ʿAbd Allāh has come out." He said: "What do you think Ibn Salāmah—meaning al-Manṣūr—will do?" They said: "By God, we do not know." He said: "Miserliness has killed him. Tell him to bring out the wealth and give to the troops. If he wins, how quickly his wealth returns to him; if he loses, his adversary will not prevail over a single dinar or dirham." When the news of Muhammad's emergence reached al-Manṣūr, he had traced out the city of Baghdad with reeds. He traveled to al-Kūfah, accompanied by ʿAbd Allāh b. al-Rabīʿ b. ʿUbayd Allāh b. al-Midād. Al-Manṣūr said to him: "Muhammad has come out in Madinah." ʿAbd Allāh said: "He has perished and destroyed his family. He came out without numbers or men." Saʿīd b. ʿAmr b. Jaʿdah al-Makhzūmī narrated to me, saying: "I was standing with Marwān on the day of al-Zāb. Marwān said to me: 'Who is this who fights me?' I said: 'ʿAbd Allāh b. ʿAlī b. ʿAbd Allāh b. ʿAbbās.' He said: 'By God, I wish that ʿAlī b. Abī Ṭālib were fighting me in his place. ʿAlī and his descendants have no share in this affair. Is he anything but a man of Banū Hāshim and a cousin of the Messenger of God, with him the wind of Syria and the support of Syria? O Ibn Jaʿdah, do you know what made me appoint ʿAbd Allāh and ʿUbayd Allāh as successors after me and leave ʿAbd al-Malik, who was older than ʿUbayd Allāh?' Ibn Jaʿdah said: 'No.' He said: 'I found that the ones who would take charge of this affair were ʿAbd Allāh and ʿUbayd Allāh, and ʿUbayd Allāh was closer to ʿAbd Allāh than ʿAbd al-Malik, so I appointed him.' So al-Manṣūr made him successor on the basis of that, and he swore to him, and he was relieved." When the news of Muhammad's emergence reached al-Manṣūr, he said to Abū Ayyūb and ʿAbd al-Malik: "Is there a man you know of sound opinion whose opinion we can add to ours?" They said: "In al-Kūfah there is Budayl b. Yaḥyā." Al-Saffāḥ used to consult him. He sent to him and said: "Muhammad has emerged in Madinah." He said: "Fill al-Ahwāz with troops." He said: "He emerged in Madinah!" He said: "I understand, but al-Ahwāz is the gate from which you will be attacked." When Ibrāhīm emerged in al-Baṣrah, al-Manṣūr told him that. He said: "Hasten against him with troops and occupy al-Ahwāz against him." Al-Manṣūr also consulted Jaʿfar b. Ḥanẓalah al-Bahrānī at the emergence of Muhammad. He said: "Direct the troops to al-Baṣrah." He said: "Go away until I send to you." When Ibrāhīm went to al-Baṣrah, he sent to him and told him that. He said: "I feared the sudden attack of the troops." He said: "How did you fear al-Baṣrah?" He said: "Because Muhammad emerged in Madinah, and they are not people of war. It is enough for them to manage their own affairs. The people of al-Kūfah are under your foot, and the people of Syria are enemies of the family of Abū Ṭālib. Only al-Baṣrah remains." Then al-Manṣūr wrote to Muhammad: "In the name of God, the Merciful, the Compassionate. 'The recompense of those who wage war against God and His Messenger and strive in the land for corruption is only that they be killed or crucified or their hands and feet be cut off from opposite sides or they be exiled from the land'—the two verses. You have the covenant of God and His compact, and the protection of His Messenger, that I grant you security, and all your children, your brothers, your household, and those who follow you, for their blood and their wealth. I will allow you what you have obtained of blood or wealth, and I will give you a million dirhams, and whatever you ask of needs, and I will settle you in whatever land you wish, and I will release those of your household who are in my prison. And I will grant security to everyone who came to you, pledged allegiance to you, followed you, or entered into any aspect of your affair; then I will never pursue any of them for anything he did, ever. If you wish to secure assurance for yourself, send to me whom you like to take for you from the security, covenant, and compact what you may rely upon. Peace." Muḥammad wrote to him: “Ṭā Sīn Mīm. These are the verses of the clear Book. We recite to you from the account of Moses and Pharaoh in truth for a people who believe” up to “they are wary.” I offer you the same guarantee of safety as you offered me, for the truth is our truth, and you only claimed this matter through us and came forth for it with our following, and you enjoyed its bounty. For our father ʿAlī was the legatee and was the imām, so how did you inherit his authority while his sons are still alive? Then you know that no one has sought this matter who has a lineage like ours, or our nobility, our state, and the nobility of our forefathers. We are not of the sons of the accursed, nor of the banished, nor of the freed ones. No one of the Banū Hāshim has a claim like the one we have through kinship, precedence, and excellence. We are the sons of the mother of the Messenger of God ﷺ, Fāṭimah bt. ʿAmr, in the time of ignorance, and the sons of his daughter Fāṭimah in Islam, to your exclusion. God chose us and chose for us. Our father among the prophets is Muḥammad, the best of them; among the predecessors the first of them in Islam is ʿAlī; among the wives the best of them is Khadījah the pure, the first to pray toward the qiblah; among the daughters the best of them is Fāṭimah, mistress of the women of the worlds and of the people of Paradise; and among those born in Islam are Ḥasan and Ḥusayn, the two lords of the youths of the people of Paradise. Hāshim begot ʿAlī twice, and ʿAbd al-Muṭṭalib begot Ḥasan twice, and the Messenger of God ﷺ begot me twice through Ḥasan and Ḥusayn. I am the most central of the Banū Hāshim in lineage and the purest of them in paternity. The non-Arabs have not mixed in me, and mothers of slave-born children have not contended in me. God has continually chosen for me fathers and mothers in the time of ignorance and in Islam until He chose for me among the wicked. “I am the son of the highest of people in degree in Paradise and of the lightest of them in punishment in the Fire.” I give you God’s covenant that if you enter into obedience to me and answer my call, I will grant you safety for yourself, your wealth, and every matter you have brought about, except a ḥadd among the ḥudūd of God or a right belonging to a Muslim or a covenant-protected person, for you know what is binding upon me in that. I have a better claim to the matter than you and am more faithful to the covenant, because you gave me the same guarantee of safety and covenant that you gave to men before me. Which of the guarantees will you give me? The guarantee of Ibn Hubayrah, the guarantee of your uncle ʿAbd Allāh b. ʿAlī, or the guarantee of Abū Muslim?” When his letter reached al-Manṣūr, Abū Ayyūb al-Mūriyānī said to him: “Let me answer him.” He said: “No, when we draw lots over the claims of noble descent, leave me and him.” Then al-Manṣūr wrote to him: “In the name of God, the Compassionate, the Merciful. To proceed: Your speech has reached me and I have read your letter. Indeed most of your boasting is through kinship of women, to mislead by it the coarse and the rabble. God has not made women like paternal uncles and fathers, nor like male agnates and heirs, because God has made the paternal uncle a father and began with him in His Book over the mother of this world. If God’s choice for them were according to the measure of their kinship, Āminah would be the closest of them in womb, the greatest of them in right, and the first to enter Paradise tomorrow, but God’s choice for His creatures is according to His knowledge of what has passed among them and His choosing for them. As for what you mentioned of Fāṭimah, the mother of Abū Ṭālib, and her children, God did not grant Islam to any of her offspring, neither daughter nor son. If a man could be granted Islam through kinship, ʿAbd Allāh would have been granted it and would have been the most entitled among them to every good in this world and the next. But the matter belongs to God; He chooses for His religion whom He wills. God, exalted is He, said: “You do not guide whom you love, but God guides whom He wills, and He knows best those who are guided.” God sent Muḥammad ﷺ, and he had four paternal uncles. God, mighty and glorious, revealed: “And warn your nearest kin.” He warned them and called them. Two answered, one of them my father, and two refused, one of them your father. So God cut off their bond with him and placed no tie, no covenant, and no inheritance between him and them. You claimed that you are the son of the lightest of the people of the Fire in punishment and the son of the best of the wicked. But in disbelief in God there is nothing small, and in God’s punishment nothing light or trivial, and in evil there is no best. It is not fitting for a believer who believes in God to boast of the Fire. You will arrive and know: “And those who have wronged will know” the verse. As for the matter of Ḥasan, that ʿAbd al-Muṭṭalib begot him twice and that the Prophet ﷺ begot you twice: the best of the first and the last is the Messenger of God ﷺ, and Hāshim begot him only once, and ʿAbd al-Muṭṭalib only once. You claimed that you are the most central of the Banū Hāshim and the purest of them in mother and father, and that the non-Arabs did not beget you and mothers of slave-born children did not mix in you. I have seen you boast over all the Banū Hāshim. Look, woe to you, where you will be before God tomorrow. You have exceeded your station and boasted over one who is better than you in soul, father, sons, and brother: Ibrāhīm, the son of the Messenger of God ﷺ. The best of the sons of your father specifically and the people of excellence among them are none but the sons of mothers of slave-born children. None better than ʿAlī b. al-Ḥusayn was born among you after the death of the Messenger of God ﷺ, and he was the son of a slave woman, and he is better than your grandfather Ḥasan b. Ḥasan. After him there was none among you like Muḥammad b. ʿAlī, and his grandmother was a slave woman, and he is better than your father, nor like his son Jaʿfar, whose grandmother was a slave woman, and he is better than you. As for your saying that you are the sons of the Messenger of God ﷺ, God, exalted is He, says in His Book: “Muḥammad is not the father of any of your men.” But you are the sons of his daughter, and that is a near kinship, but inheritance is not permitted to her, she does not inherit authority, and imamate is not permissible for her, so how can it be inherited through her? Your father sought it in every way: he brought Fāṭimah out by day, nursed her in secret, and buried her by night. The people insisted only on the two shaykhs. The sunnah, about which there is no disagreement among the Muslims, has established that the maternal grandfather, the maternal uncle, and the maternal aunt do not inherit. As for what you boasted of concerning ʿAlī and his precedence: when death came to the Messenger of God ﷺ, he ordered someone other than him to lead the prayer. Then the people took one man after another, and they did not take him. He was among the six, and they all left him to push him away from it, and they did not see any right for him in it. As for ʿAbd al-Raḥmān: he put ʿUthmān ahead of him while suspecting him. Ṭalḥah and al-Zubayr fought him, and Saʿd refused to pledge allegiance to him and shut his door against him. Then he pledged allegiance to Muʿāwiyah after him. Then he sought it in every way and fought for it, and his companions dispersed from him, and his followers doubted him before the arbitration. Then he appointed two arbiters, accepted them, and gave them God’s covenant and oath, and they agreed to depose him. Then there was Ḥasan, and he sold it to Muʿāwiyah for rags and dirhams, and he joined the Hijaz and abandoned his followers to the hand of Muʿāwiyah, handing over the matter to one not entitled to it, and he took wealth without any basis of allegiance or right. If you had any share in it, you sold it and took its price. Then your uncle Ḥusayn rose against the son of Marjānah, and the people were with him against him until they killed him and brought his head to him. Then you rose against the Umayyads, and they killed you and crucified you on palm trunks and burned you with fire and banished you from the lands. Until Yaḥyā b. Zayd was killed in Khurāsān, they killed your men, captured the children and women, and carried them without cushions in litters like driven captives to Syria. Then we rose against them and sought vengeance for you and attained your blood. We made you inherit their land and their homes, and we exalted your predecessor and preferred him. You took that as an argument against us, and you thought that we only mentioned your father to give him precedence over Ḥamzah, al-ʿAbbās, and Jaʿfar. It is not as you thought. But those departed this world safely, surrendered, and agreed upon in excellence, while your father was tried with fighting and war. The Umayyads cursed him as the disbelievers are cursed in the prescribed prayer. So we argued for him, reminded them of his excellence, and harshly rebuked and wronged them for what they inflicted upon him. You know that our honor in the time of ignorance was the watering of the greater pilgrimage and the guardianship of Zamzam, which became al-ʿAbbās’s among his brothers. Your father disputed us in it, and ʿUmar judged for us against him. We have not ceased to hold it in the time of ignorance and Islam. When the people of Madinah suffered drought, ʿUmar sought intercession with his Lord and drew near to Him only through our father until God relieved them and gave them rain, while your father was present but not interceded through. You know that no one of the Banū ʿAbd al-Muṭṭalib remained after the Prophet ﷺ except him, so it was an inheritance from his paternal uncles. Then more than one of the Banū Hāshim sought this matter, and none attained it except his son. The watering is his watering, the inheritance of the Prophet is his, and the caliphate is in his descendants. No honor or excellence remains in the time of ignorance or in Islam, in this world or the next, but that al-ʿAbbās is its heir and the one who bequeaths it. As for what you mentioned of Badr: Islam came while al-ʿAbbās was providing for Abū Ṭālib and his dependents and spending on them because of the hardship that befell him. Had al-ʿAbbās not been brought out to Badr unwillingly, Ṭālib and ʿAqīl would have died of hunger and would have licked the bowls of ʿUtbah and Shaybah. But he was among those who fed, and he removed from you the shame and disgrace and spared you the expense and burden. Then he ransomed ʿAqīl on the day of Badr. How do you boast over us when we supported you in disbelief and ransomed you from captivity? We have attained the noble deeds of the fathers, we have inherited the seal of the prophets to your exclusion, and we sought vengeance for you and attained what you were unable to attain, and you could not attain it for yourselves. Peace and God’s mercy be upon you.” Muḥammad had appointed Muḥammad b. al-Ḥasan b. Muʿāwiyah b. ʿAbd Allāh b. Jaʿfar b. Abī Ṭālib over Makkah, al-Qāsim b. Isḥāq over Yemen, and Mūsā b. ʿAbd Allāh over Syria. Muḥammad b. al-Ḥasan and al-Qāsim set out for Makkah. Al-Sarī b. ʿAbd Allāh, al-Manṣūr’s governor of Makkah, went out to meet them at the hollow of Adhākhir, and they defeated him. Muḥammad entered Makkah and stayed there briefly. A letter from Muḥammad b. ʿAbd Allāh came to him ordering him to march to him with those with him, and informing him of the march of ʿĪsā b. Mūsā against him to fight him. He and al-Qāsim marched from Makkah, and the news of Muḥammad’s death reached him in the vicinity of Qudayd. He and his companions fled and scattered. Muḥammad b. al-Ḥasan joined Ibrāhīm and stayed with him until Ibrāhīm was killed. Al-Qāsim went into hiding in Madinah until the daughter of ʿAbd Allāh b. Muḥammad b. ʿAlī b. ʿAbd Allāh b. Jaʿfar, the wife of ʿĪsā, obtained safety for him and his brothers Muʿāwiyah and others. As for Mūsā b. ʿAbd Allāh, he set out toward Syria, and with him was Rizām, the freedman of Muḥammad b. Khālid al-Qasrī. Rizām slipped away from him and went to al-Manṣūr with a letter from his master Muḥammad al-Qasrī. Muḥammad b. ʿAbd Allāh discovered that and imprisoned Muḥammad al-Qasrī. Mūsā reached Syria and found from them a bad response and harshness. Muḥammad wrote to him: I inform you that I met Syria and its people. The best of them in speech was the one who said: By God, we have grown weary of affliction and become so constrained that we have no room for this matter and no need of it. Among them was a group swearing that if we awake from our night and spend the next day, our matter will be raised. I wrote to you after I had hidden my face and feared for myself. Then he returned to Madinah. It is said: He came to al-Baṣrah and sent a companion of his to buy food for him. He bought it and brought it on a black porter and entered the house where he lived, then left. It was not long before the house was raided, and Mūsā, his son ʿAbd Allāh, and his servant were seized and carried to Muḥammad b. Sulaymān b. ʿAlī b. ʿAbd Allāh b. ʿAbbās. When Muḥammad saw Mūsā, he said: “May God not bring near your kinship nor greet your faces! You left all the lands except a town in which I am. If I maintain ties with your kin, I anger the Commander of the Faithful, and if I obey him, I sever your kin.” Then he sent them to al-Manṣūr, who ordered that Mūsā and his son each be struck with five hundred lashes, and they did not groan. Al-Manṣūr said: “I have excused the people of falsehood in their patience; what is it with these?” Mūsā said: “The people of truth are more deserving of patience.” Then he brought them out and ordered them imprisoned. (Khubayb b. Thābit: with a ḍammah on the dotted khāʾ, and with two bāʾs each with one dot, between them a yāʾ with two dots underneath.)

Grades by grader

No grade is recorded for this wording.