Tarikh (al-Tabari) 3384
The Year 250 AH
ظُهُورِ يَحْيَى بْنِ عُمَرَ الطَّالِبِيِّ وَمَقْتَلِهِ وفي سَنَةُ خَمْسِينَ وَمِائَتَيْنِ مِنَ الْهِجْرَةِ كَانَ ظُهُورُ أَبِي الْحُسَيْنِ يَحْيَى بْنُ عُمَرَ بْنِ يَحْيَى بْنِ حُسَيْنِ بْنِ زَيْدِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ بِالْكُوفَةِ، وَأُمُّهُ أُمُّ الْحُسَيْنِ فَاطِمَةُ بِنْتُ الْحُسَيْنِ بْنِ عَبْدِ اللَّهِ بْنِ إِسْمَاعِيلَ بْنِ عَبْدِ اللَّهِ بْنِ جَعْفَرِ بْنِ أَبِي طَالِبٍ، وَذَلِكَ أَنَّهُ أَصَابَتْهُ فَاقَةٌ شَدِيدَةٌ وَلَزِمَهُ دَيْنٌ ضَاقَ بِهِ ذَرْعًا، فَلَقِيَ عُمَرَ بْنَ فَرَجٍ، وَهُوَ يَتَوَلَّى أَمْرَ الطَّالِبِيِّينَ، عِنْدَ مَقْدِمِهِ مِنْ خُرَاسَانَ، أَيَّامَ الْمُتَوَكِّلِ، فَكَلَّمَهُ فِي صِلَتِهِ، فَأَغْلَظَ لَهُ عُمَرُ الْقَوْلَ، وَحَبَسَهُ، فَلَمْ يَزَلْ مَحْبُوسًا حَتَّى كَفَلَهُ أَهْلُهُ، فَأُطْلِقَ، فَسَارَ إِلَى بَغْدَادَ، فَأَقَامَ بِهَا بِحَالٍ سَيِّئَةٍ. ثُمَّ دَخَلَ سَامَرَّا، فَسَأَلَ وَصِيفًا أَنْ يُجْرِيَ عَلَيْهِ رِزْقًا، فَأَغْلَظَ لَهُ الْقَوْلَ، فَرَجَعَ إِلَى أَرْضِ الْكُوفَةِ فَاجْتَمَعَ عَلَيْهِ خَلْقٌ مِنَ الْأَعْرَابِ، وَخَرَجَ إِلَيْهِ خَلْقٌ مِنْ أَهْلِ الْكُوفَةِ فَنَزَلَ عَلَى الْفَلُّوجَةِ، وَقَدْ كَثُرَ الْجَمْعُ مَعَهُ، فَكَتَبَ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ طَاهِرٍ نَائِبُ الْعِرَاقِ إِلَى عَامِلِ الْكُوفَةِ وَهُوَ أَيُّوبُ بْنُ الْحَسَنِ بْنِ مُوسَى بْنِ جَعْفَرِ بْنِ سُلَيْمَانَ يَأْمُرُهُ بِمُقَاتَلَتِهِ. وَدَخَلَ يَحْيَى بْنُ عُمَرَ قَبْلَ ذَلِكَ فِي طَائِفَةٍ مِنْ أَصْحَابِهِ إِلَى الْكُوفَةِ فَاحْتَوَى عَلَى بَيْتِ مَالِهَا فَلَمْ يَجِدْ فِيهِ سِوَى أَلْفَيْ دِينَارٍ وَسَبْعِينَ أَلْفَ دِرْهَمٍ، وَظَهَرَ أَمْرُهُ بِالْكُوفَةِ، وَفَتَحَ السِّجْنَيْنِ، وَأَطْلَقَ مَنْ فِيهِمَا، وَأَخْرَجَ نُوَّابَ الْخَلِيفَةِ مِنْهَا، وَأَخَذَ أَمْوَالَهُمْ وَاسْتَحْوَذَ عَلَيْهَا، وَاسْتَحْكَمَ أَمْرُهُ بِهَا، وَالْتَفَّ عَلَيْهِ خَلْقٌ مِنَ الزَّيْدِيَّةِ وَغَيْرِهِمْ ثُمَّ خَرَجَ مِنَ الْكُوفَةِ إِلَى سَوَادِهَا، ثُمَّ كَرَّ رَاجِعًا إِلَيْهَا، فَتَلَقَّاهُ عَبْدُ الرَّحْمَنِ بْنُ الْخَطَّابِ الْمُلَقَّبُ وَجْهَ الْفُلْسِ، فَقَاتَلَهُ قِتَالًا شَدِيدًا فَانْهَزَمَ وَجْهُ الْفُلْسِ، وَدَخَلَ يَحْيَى بْنُ عُمَرَ الْكُوفَةَ وَدَعَا إِلَى الرِّضَا مِنْ آلِ مُحَمَّدٍ، وَقَوِيَ أَمْرُهُ جَدًّا، وَصَارَ إِلَيْهِ جَمَاعَةٌ مِنَ النَّاسِ مِنْ أَهْلِ الْكُوفَةِ وَغَيْرِهَا، وَتَوَلَّاهُ أَهْلُ بَغْدَادَ مِنَ الْعَامَّةِ، وَغَيْرِهِمْ مِمَّنْ يُنْسَبُ إِلَى التَّشَيُّعِ، وَأَحَبُّوهُ أَكْثَرَ مِمَّا كَانُوا يُحِبُّونَ أَحَدًا مِنَ الْخَارِجِينَ مِنْ أَهْلِ الْبَيْتِ، وَشَرَعَ فِي تَحْصِيلِ السِّلَاحِ، وَإِعْدَادِ آلَاتِ الْحَرْبِ، وَجَمْعِ الرِّجَالِ، وَقَدْ خَرَجَ نَائِبُ الْكُوفَةِ مِنْهَا وَهُوَ الْحُسَيْنُ بْنُ إِسْمَاعِيلَ إِلَى ظَاهِرِهَا، وَاجْتَمَعَ إِلَيْهِ أَمْدَادٌ كَثِيرَةٌ مِنْ جِهَةِ الْخَلِيفَةِ وَمُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ طَاهِرٍ وَاسْتَرَاحُوا وَجَمَّتْ خُيُولُهُمْ، فَلَمَّا كَانَ الْيَوْمُ الثَّالِثَ عَشَرَ مِنْ رَجَبٍ أَشَارَ مَنْ أَشَارَ عَلَى يَحْيَى بْنِ عُمَرَ مِمَّنْ لَا رَأْيَ لَهُ أَنْ يَرْكَبَ فَيُنَاجِزَ الْحُسَيْنَ بْنَ إِسْمَاعِيلَ، وَيَكْبِسَ جَيْشَهُ، فَرَكِبَ فِي جَيْشٍ كَثِيرٍ فِيهِ خَلْقٌ مِنَ الْفُرْسَانِ وَالْمُشَاةِ أَيْضًا مِنْ عَامَّةِ أَهْلِ الْكُوفَةِ بِغَيْرِ أَسْلِحَةٍ، فَسَارُوا فَلَمَّا انْتَهَوْا إِلَيْهِ نَهَضُوا إِلَيْهِمْ فَاقْتَتَلُوا قِتَالًا شَدِيدًا فِي ظُلْمَةِ آخِرِ اللَّيْلِ فَمَا طَلَعَ الْفَجْرُ إِلَّا وَقَدِ انْكَشَفَ أَصْحَابُ يَحْيَى بْنِ عُمَرَ وَدَاسَتْهُمُ الْخُيُولُ، وَوَجَدُوا يَحْيَى بْنَ عُمَرَ قَدْ تَقَنْطَرَ بِهِ فَرَسُهُ وَطُعِنَ فِي ظَهْرِهِ فَوَقَفَ عَلَيْهِ ابْنٌ لِخَالِدِ بْنِ عِمْرَانَ، فَقَالَ لَهُ: خَيْرًا، فَلَمْ يَعْرِفْهُ، وَظَنَّهُ رَجُلًا مِنْ أَهْلِ خُرَاسَانَ لَمَّا رَأَى عَلَيْهِ الْجَوْشَنُ، فَأَمَرَ رَجُلًا، فَنَزَلَ إِلَيْهِ، فَأَخَذَ رَأْسَهُ، وَعَرَفَهُ رَجُلٌ كَانَ مَعَهُ، وَسَيَّرَ الرَّأْسَ إِلَى مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ طَاهِرٍ، وَادَّعَى قَتْلَهُ غَيْرُ وَاحِدٍ، فَسَيَّرَ مُحَمَّدٌ الرَّأْسَ إِلَى الْمُسْتَعِينِ، فَنُصِبَ بِسَامَرَّا لَحْظَةً، ثُمَّ حَطَّهُ، وَرَدَّهُ إِلَى بَغْدَادَ ; لِيُنْصَبَ بِهَا، فَلَمْ يَقْدِرْ مُحَمَّدٌ عَلَى ذَلِكَ; لِكَثْرَةِ مَنِ اجْتَمَعَ مِنَ النَّاسِ، فَخَافَ أَنْ يَأْخُذُوهُ، فَلَمْ يَنْصِبْهُ، وَجَعَلَهُ فِي صُنْدُوقٍ فِي بَيْتِ السِّلَاحِ. وَوَجَّهَ الْحُسَيْنَ بْنَ إِسْمَاعِيلَ بِرُؤُوسِ مَنْ قَتَلَ، وَبِالْأَسْرَى، فَحُبِسُوا بِبَغْدَاذَ، وَكَتَبَ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ يَسْأَلُ الْعَفْوَ عَنْهُمْ، فَأَمَرَ بِتَخْلِيَتِهِمْ، وَأَنْ تُدْفَنَ الرُّؤُوسُ وَلَا تُنْصَبَ، فَفَعَلَ ذَلِكَ. وَلَمَّا وَصَلَ الْخَبَرُ بِقَتْلِ يَحْيَى جَلَسَ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ يَهْنَأُ بِذَلِكَ، فَدَخَلَ عَلَيْهِ دَاوُدُ بْنُ الْهَيْثَمِ أَبُو هَاشِمٍ الْجَعْفَرِيُّ، فَقَالَ: أَيُّهَا الْأَمِيرُ ! إِنَّكَ لَتَهْنَأُ بِقَتْلِ رَجُلٍ لَوْ كَانَ رَسُولُ اللَّهِ، ﷺ، حَيًّا لَعُزِّيَ بِهِ، فَمَا رَدَّ عَلَيْهِ مُحَمَّدٌ شَيْئًا، فَخَرَجَ دَاوُدُ وَهُوَ يَقُولُ: يَا بَنِي طَاهِرٍ كُلُوهُ وَبِيئًا إِنَّ لَحْمَ النَّبِيِّ غَيْرُ مَرِيِّ إِنَّ وِتْرًا يَكُونُ طَالِبَهُ اللَّهُ لَوِتْرٌ نَجَاحُهُ بِالْحَرِيِّ وَأَكْثَرَ الشُّعَرَاءُ مَرَاثِيَ يَحْيَى لِمَا كَانَ عَلَيْهِ مِنْ حُسْنِ السِّيرَةِ وَالدِّيَانَةِ، فَمِنْ ذَلِكَ قَوْلُ بَعْضِهِمْ: بَكَتِ الْخَيْلُ شَجْوَهَا بَعْدَ يَحْيَى وَبَكَاهُ الْمُهَنَّدُ الْمَصْقُولُ وَبَكَتْهُ الْعِرَاقُ شَرْقًا وَغَرْبًا وَبَكَاهُ الْكِتَابُ وَالتَّنْزِيلُ وَالْمُصَلَّى وَالْبَيْتُ وَالرُّكْنُ وَالْحِجْرُ جَمِيعًا لَهُ عَلَيْهِ عَوِيلُ كَيْفَ لَمْ تَسْقُطِ السَّمَاءُ عَلَيْنَا يَوْمَ قَالُوا: أَبُو الْحُسَيْنِ قَتِيلُ وَبَنَاتُ النَّبِيِّ يُبْدِينَ شَجْوًا مُوجَعَاتٍ دُمُوعُهُنَّ هُمُولُ قَطَعَتْ وَجْهَهُ سُيُوفُ الْأَعَادِي بِأَبِي وَجْهُهُ الْوَسِيمُ، الْجَمِيلُ إِنَّ يَحْيَى أَبْقَى بِقَلْبِي غَلِيلًا سَوْفَ يُودِي بِالْجِسْمِ ذَاكَ الْغَلِيلُ قَتْلُهُ مُذَكِّرٌ لِقَتْلِ عَلِيٍّ وَحُسَيْنَ، وَيَوْمَ أُوذِيَ الرَّسُولُ صَلَوَاتُ الْإِلَهِ وَقَفًا عَلَيْهِمْ مَا بَكَى مُوجَعٌ وَحَنَّتْ ثَكُولُ
Translation
✧ The appearance of Yaḥyā b. ʿUmar al-Ṭālibī and his killing In the year two hundred and fifty of the Hijrah It was the appearance of Abū al-Ḥusayn Yaḥyā b. ʿUmar b. Yaḥyā b. Ḥusayn b. Zayd b. ʿAlī b. al-Ḥusayn b. ʿAlī b. Abī Ṭālib at al-Kūfah, and his mother was Umm al-Ḥusayn Fāṭimah bt. al-Ḥusayn b. ʿAbd Allāh b. Ismāʿīl b. ʿAbd Allāh b. Jaʿfar b. Abī Ṭālib. That was because severe poverty befell him and debt clung to him, and he was at a loss to cope with it. He met ʿUmar b. Faraj, who was in charge of the affairs of the Ṭālibids, upon his arrival from Khurāsān, in the days of al-Mutawakkil, and spoke to him about giving him a gift. ʿUmar spoke harshly to him and imprisoned him. He remained imprisoned until his family stood surety for him, so he was released. He then went to Baghdād and stayed there in a bad state. Then he entered Sāmarrā and asked Waṣīf to grant him a stipend, but he spoke harshly to him. So he returned to the land of al-Kūfah, and a crowd of bedouins gathered around him, and a crowd of the people of al-Kūfah went out to him. He encamped at al-Fallūjah, and the gathering with him had become large. Muḥammad b. ʿAbd Allāh b. Ṭāhir, the deputy of Iraq, wrote to the governor of al-Kūfah, who was Ayyūb b. al-Ḥasan b. Mūsā b. Jaʿfar b. Sulaymān, ordering him to fight him. Before that, Yaḥyā b. ʿUmar entered with a group of his companions into al-Kūfah and took possession of its treasury, but found in it only two thousand dinars and seventy thousand dirhams. His affair became manifest in al-Kūfah, and he opened the two prisons, released those in them, expelled the caliph's deputies from it, took their wealth, and seized control of it. His authority became firm there, and a crowd of the Zaydīs and others gathered around him. Then he went out from al-Kūfah to its rural districts, then returned to it. ʿAbd al-Raḥmān b. al-Khaṭṭāb, nicknamed Wajh al-Fuls, met him and fought him a fierce battle. Wajh al-Fuls was defeated, and Yaḥyā b. ʿUmar entered al-Kūfah and called for the chosen one from the family of Muḥammad. His affair became very strong, and a group of people from al-Kūfah and elsewhere came to him. The common people of Baghdād and others who were attributed to Shīʿism supported him, and they loved him more than they loved any of those who had come out from the people of the House. He began to procure weapons, prepare implements of war, and gather men. The governor of al-Kūfah, al-Ḥusayn b. Ismāʿīl, had gone out from it to its outskirts, and many reinforcements from the direction of the caliph and Muḥammad b. ʿAbd Allāh b. Ṭāhir had gathered to him. They rested and their horses recovered. When it was the thirteenth day of Rajab, someone with no sound judgment advised Yaḥyā b. ʿUmar to ride out, engage al-Ḥusayn b. Ismāʿīl immediately, and attack his army by surprise. So he rode with a large army, which included many horsemen and also foot soldiers from the common people of al-Kūfah without weapons. They marched, and when they reached him, they rose against them and fought a fierce battle in the darkness of the last part of the night. No sooner had dawn broken than the companions of Yaḥyā b. ʿUmar were routed and the horses trampled them. They found Yaḥyā b. ʿUmar with his horse having thrown him, and he had been stabbed in the back. A son of Khālid b. ʿImrān stood over him and said to him, 'Good,' but did not recognize him, thinking he was a man from Khurāsān because he saw the coat of mail on him. He ordered a man, who went down to him and took his head. A man who was with him recognized him. The head was sent to Muḥammad b. ʿAbd Allāh b. Ṭāhir, and more than one person claimed to have killed him. Muḥammad sent the head to al-Mustaʿīn, and it was set up in Sāmarrā for a moment, then he took it down and returned it to Baghdād to be set up there. But Muḥammad was unable to do that because of the large number of people who had gathered, and he feared they would seize it, so he did not set it up, and placed it in a chest in the armory. He sent al-Ḥusayn b. Ismāʿīl with the heads of those killed and the captives, and they were imprisoned in Baghdād. Muḥammad b. ʿAbd Allāh wrote asking for pardon for them, and he ordered their release, and that the heads be buried and not displayed, and he did that. When the news of the killing of Yaḥyā reached him, Muḥammad b. ʿAbd Allāh sat to receive congratulations for that. Dāwūd b. al-Haytham Abū Hāshim al-Jaʿfarī entered upon him and said, 'O emir! You are being congratulated for the killing of a man for whom, had the Messenger of God, ﷺ, been alive, condolences would have been offered.' Muḥammad did not answer him, and Dāwūd went out saying: O sons of Ṭāhir, eat it, for it is unwholesome; verily the flesh of the Prophet is not wholesome. Verily a revenge whose seeker is God is a revenge whose success is assured. The poets composed many elegies for Yaḥyā because of his good conduct and religiousness. Among that is the saying of one of them: The horses wept their grief after Yaḥyā, and the polished Indian sword wept for him. Iraq wept for him east and west, and the Book and the Revelation wept for him. The prayer niche, the House, the corner, and the enclave all together wailed for him. How did the sky not fall upon us on the day they said: Abū al-Ḥusayn is slain? And the daughters of the Prophet showed grief, pained, their tears flowing. The swords of the enemies cut his face; may I ransom his face, handsome, beautiful. Verily Yaḥyā left in my heart a burning that will consume the body, that burning. His killing reminds of the killing of ʿAlī and Ḥusayn, and the day the Messenger was harmed. May the blessings of God be unceasing upon them as long as a pained one weeps and a bereaved mother moans.
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