Tarikh (al-Tabari) 3669
The deposition of al-Muqtadir and the accession of b. al-Mu'tazz
ابْتِدَاءِ الدَّوْلَةِ الْعَلَوِيَّةِ بِإِفْرِيقِيَّةَ هَذِهِ دَوْلَةٌ اتَّسَعَتْ أَكْنَافُ مَمْلَكَتِهَا، وَطَالَتْ مُدَّتُهَا، فَإِنَّهَا مَلَكَتْ إِفْرِيقِيَّةَ سنة ست وتسعين ومائتين، وَانْقَرَضَتْ دَوْلَتُهُمْ بِمِصْرَ سَنَةَ سَبْعٍ وَسِتِّينَ وَخَمْسِمِائَةٍ، فَنَحْتَاجُ أَنْ نَسْتَقْصِيَ ذِكْرَهَا فَنَقُولُ: أَوَّلُ مَنْ وَلِيَ مِنْهُمْ أَبُو مُحَمَّدٍ عُبَيْدُ اللَّهِ، فَقِيلَ هُوَ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ مَيْمُونِ بْنِ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ، ؓ، ( وَمَنْ يَنْسِبُ هَذَا النَّسَبَ يَجْعَلُهُ عَبْدَ اللَّهِ بْنَ مَيْمُونٍ الْقَدَّاحَ الَّذِي يُنْسَبُ إِلَيْهِ الْقَدَّاحِيَّةُ. وَقِيلَ هُوَ عُبَيْدُ اللَّهِ بْنُ أَحْمَدَ بْنِ إِسْمَاعِيلَ الثَّانِي ابْنِ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ، ؓ ). وَقَدِ اخْتَلَفَ الْعُلَمَاءُ فِي صِحَّةِ نَسَبِهِ، فَقَالَ هُوَ وَأَصْحَابُهُ الْقَائِلُونَ بِإِمَامَتِهِ: إِنَّ نَسَبَهُ صَحِيحٌ عَلَى مَا ذَكَرْنَاهُ، وَلَمْ يَرْتَابُوا فِيهِ. وَذَهَبَ كَثِيرٌ مِنَ الْعَلَوِيِّينَ الْعَالِمِينَ بِالْأَنْسَابِ إِلَى مُوَافَقَتِهِمْ أَيْضًا، وَيَشْهَدُ بِصِحَّةِ هَذَا الْقَوْلِ مَا قَالَهُ الشَّرِيفُ الرَّضِيُّ: مَا مُقَامِي عَلَى الْهَوَانِ وَعِنْدِي مَقُولٌ صَارِمٌ، وَأَنْفٌ حَمِيُّ أَلْبَسُ الذُّلَّ فِي بِلَادِ الْأَعَادِي وَبِمِصْرَ الْخَلِيفَةُ الْعَلَوِيُّ مَنْ أَبُوهُ أَبِي، وَمَوْلَاهُ مَوْلَا يَ إِذَا ضَامَنِي الْبَعِيدُ الْقَصِيُّ لَفَّ عِرْقِي بِعِرْقِهِ سَيِّدَا النَّا سِ جَمِيعًا: مُحَمَّدٌ، وَعَلِيُّ إِنَّ ذُلِّي بِذَلِكَ الْجَوِّ عِزٌّ وَأُوَامِي بِذَلِكَ النَّقْعِ رِيُّ وَإِنَّمَا لَمْ يُودِعْهَا فِي بَعْضِ دِيوَانِهِ خَوْفًا، وَلَا حُجَّةَ بِمَا كَتَبَهُ فِي الْمَحْضَرِ الْمُتَضَمِّنِ الْقَدْحَ فِي أَنْسَابِهِمْ، فَإِنَّ الْخَوْفَ يَحْمِلُ عَلَى أَكْثَرَ مِنْ هَذَا، عَلَى أَنَّهُ قَدْ وَرَدَ مَا يُصَدِّقُ مَا ذَكَرْتُهُ، وَهُوَ أَنَّ الْقَادِرَ بِاللَّهِ لَمَّا بَلَغَتْهُ هَذِهِ الْأَبْيَاتُ أَحْضَرَ الْقَاضِيَ أَبَا بَكْرِ بْنَ الْبَاقِلَّانِيِّ، فَأَرْسَلَهُ إِلَى الشَّرِيفِ أَبِي أَحْمَدَ الْمُوسَوِيِّ وَالِدِ الشَّرِيفِ الرَّضِيِّ، يَقُولُ لَهُ: قَدْ عَرَفْتَ مَنْزِلَتَكَ مِنَّا، وَمَا لَا نَزَالُ عَلَيْهِ مِنَ الِاعْتِدَادِ بِكَ بِصِدْقِ الْمُوَالَاةِ مِنْكَ، وَمَا تَقَدَّمَ لَكَ فِي الدَّوْلَةِ مِنْ مَوَاقِفَ مَحْمُودَةٍ، وَلَا يَجُوزُ أَنْ تَكُونَ أَنْتَ عَلَى خَلِيفَةٍ تَرْضَاهُ، وَيَكُونَ وَلَدُكَ عَلَى مَا يُضَادُّهَا، وَقَدْ بَلَغَنَا أَنَّهُ قَالَ شِعْرًا، وَهُوَ كَذَا وَكَذَا، فَيَا لَيْتَ شِعْرِي عَلَى أَيِّ مُقَامِ ذُلٍّ أَقَامَ، وَهُوَ نَاظِرٌ فِي النِّقَابَةِ وَالْحَجِّ، وَهُمَا مِنْ أَشْرَفِ الْأَعْمَالِ، وَلَوْ كَانَ بِمِصْرَ لَكَانَ كَبَعْضِ الرَّعَايَا، وَأَطَالَ الْقَوْلَ، فَحَلَفَ أَبُو أَحْمَدَ أَنَّهُ مَا عَلِمَ بِذَلِكَ. وَأَحْضَرَ وَلَدَهُ، وَقَالَ لَهُ فِي الْمَعْنَى فَأَنْكَرَ الشِّعْرَ، فَقَالَ لَهُ: اكْتُبْ خَطَّكَ إِلَى الْخَلِيفَةِ بِالِاعْتِذَارِ، وَاذْكُرْ فِيهِ أَنَّ نَسَبَ الْمِصْرِيِّ مَدْخُولٌ، وَأَنَّهُ مُدَّعٍ فِي نَسَبِهِ، فَقَالَ: لَا أَفْعَلُ ! فَقَالَ أَبُوهُ: تُكَذِّبُنِي فِي قَوْلِي ؟ فَقَالَ: مَا أُكَذِّبُكَ، وَلَكِنِّي أَخَافُ مِنَ الدَّيْلَمِ، وَأَخَافُ مِنَ الْمِصْرِيِّ وَمِنَ الدُّعَاةِ فِي الْبِلَادِ، فَقَالَ أَبُوهُ: أَتَخَافُ مِمَّنْ هُوَ بَعِيدٌ عَنْكَ، وَتُرَاقِبُهُ، وَتُسْخِطُ مَنْ ( هُوَ قَرِيبٌ ) وَأَنْتَ بِمَرْأًى مِنْهُ وَمَسْمَعٍ، وَهُوَ قَادِرٌ عَلَيْكَ وَعَلَى أَهْلِ بَيْتِكَ ؟ وَتَرَدَّدَ الْقَوْلُ بَيْنَهُمَا، وَلَمْ يَكْتُبِ الرَّضِيُّ خَطَّهُ، فَحَرَدَ عَلَيْهِ أَبُوهُ وَغَضِبَ وَحَلَفَ أَنَّهُ لَا يُقِيمُ مَعَهُ فِي بَلَدٍ، فَآلَ الْأَمْرُ إِلَى أَنْ حَلَفَ الرَّضِيُّ ( أَنَّهُ ) مَا قَالَ هَذَا الشِّعْرَ وَانْدَرَجَتِ الْقِصَّةُ عَلَى هَذَا. فَفِي امْتِنَاعِ الرَّضِيِّ مِنَ الِاعْتِذَارِ، وَمِنْ أَنْ يَكْتُبَ طَعْنًا فِي نَسَبِهِمْ مَعَ الْخَوْفِ، دَلِيلٌ قَوِيٌّ عَلَى صِحَّةِ نَسَبِهِمْ. وَسَأَلْتُ أَنَا جَمَاعَةً مِنْ أَعْيَانِ الْعَلَوِيِّينَ فِي نَسَبِهِ، فَلَمْ يَرْتَابُوا فِي صِحَّتِهِ، وَذَهَبَ غَيْرُهُمْ إِلَى أَنَّ نَسَبَهُ مَدْخُولٌ لَيْسَ بِصَحِيحٍ، وَعَدَا طَائِفَةٌ مِنْهُمْ إِلَى أَنْ جَعَلُوا نَسَبَهُ يَهُودِيًّا، وَقَدْ كُتِبَ فِي الْأَيَّامِ الْقَادِرِيَّةِ مَحْضَرٌ يَتَضَمَّنُ الْقَدْحَ فِي نَسَبِهِ وَنَسَبِ أَوْلَادِهِ، وَكَتَبَ فِيهِ جَمَاعَةٌ مِنَ الْعَلَوِيِّينَ وَغَيْرِهِمْ أَنَّ نَسَبَهُ إِلَى أَمِيرِ الْمُؤْمِنِينَ عَلِيٍّ غَيْرُ صَحِيحٍ. فَمِمَّنْ كَتَبَ فِيهِ مِنَ الْعَلَوِيِّينَ الْمُرْتَضَى، وَأَخُوهُ الرَّضِيُّ، وَابْنُ الْبَطْحَاوِيِّ، وَابْنُ الْأَزْرَقِ الْعَلَوِيَّانِ، وَمِنْ غَيْرِهِمُ ابْنُ الْأَكْفَانِيِّ وَابْنُ الْخَرَزِيِّ، وَأَبُو الْعَبَّاسِ الْأَبِيوَرْدِيُّ، وَأَبُو حَامِدٍ، وَالْكَشْفَلِيُّ، وَالْقُدُورِيُّ، وَالصَّيْمَرِيُّ أَبُو الْفَضْلِ النَّسَوِيُّ، وَأَبُو جَعْفَرٍ النَّسَفِيُّ، وَأَبُو عَبْدِ اللَّهِ بْنُ النُّعْمَانِ، فَقِيهُ الشِّيعَةِ. وَزَعَمَ الْقَائِلُونَ بِصِحَّةِ نَسَبِهِ أَنَّ الْعُلَمَاءَ مِمَّنْ كَتَبَ فِي الْمَحْضَرِ إِنَّمَا كَتَبُوا خَوْفًا وَتَقِيَّةً، وَمَنْ لَا عِلْمَ عِنْدَهُ بِالْأَنْسَابِ فَلَا احْتِجَاجَ بِقَوْلِهِ. وَزَعَمَ الْأَمِيرُ عَبْدُ الْعَزِيزِ، صَاحِبُ تَارِيخِ إِفْرِيقِيَّةَ وَالْمَغْرِبِ، أَنَّ نَسَبَهُ مُعْرِقٌ فِي الْيَهُودِيَّةِ، وَنَقَلَ فِيهِ عَنْ جَمَاعَةٍ مِنَ الْعُلَمَاءِ، وَقَدِ اسْتَقْصَى، ذِكْرَ ابْتِدَاءِ دَوْلَتِهِمْ، وَبَالَغَ. وَأَنَا أَذْكُرُ مَعْنَى مَا قَالَهُ مَعَ الْبَرَاءَةِ مِنْ عُهْدَةِ طَعْنِهِ فِي نَسَبِهِ، وَمَا عَدَاهُ فَقَدْ أَحْسَنَ فِيمَا ذَكَرَ، قَالَ: أصل مذهب الدولة العلوية لَمَّا بَعَثَ اللَّهُ تَعَالَى سَيِّدَ الْأَوَّلِينَ وَالْآخِرِينَ مُحَمَّدًا ﷺ عَظُمَ ذَلِكَ عَلَى الْيَهُودِ وَالنَّصَارَى وَالرُّومِ وَالْفُرْسِ وَقُرَيْشٍ، وَسَائِرِ الْعَرَبِ، لِأَنَّهُ سَفَّهَ أَحْلَامَهُمْ، ( وَعَابَ ) أَدْيَانَهُمْ وَآلِهَتَهُمْ، وَفَرَّقَ جَمْعَهُمْ، فَاجْتَمَعُوا يَدًا وَاحِدَةً عَلَيْهِ، فَكَفَاهُ اللَّهُ كَيْدَهُمْ، وَنَصَرَهُ عَلَيْهِمْ، فَأَسْلَمَ مِنْهُمْ مَنْ هَدَاهُ اللَّهُ تَعَالَى، فَلَمَّا قُبِضَ ﷺ نَجَمَ النِّفَاقُ، وَارْتَدَّتِ الْعَرَبُ، وَظَنُّوا أَنَّ الصَّحَابَةَ يَضْعُفُونَ بَعْدَهُ، فَجَاهَدَ أَبُو بَكْرٍ، ؓ، فِي سَبِيلِ اللَّهِ، فَقَتَلَ مُسَيْلِمَةَ، وَرَدَّ الرِّدَّةَ، وَأَذَلَّ الْكُفْرَ، وَوَطَّأَ جَزِيرَةَ الْعَرَبِ، وَغَزَا فَارِسَ وَالرُّومَ، فَلَمَّا حَضَرَتْهُ الْوَفَاةُ ظَنُّوا أَنَّ بِوَفَاتِهِ يَنْتَقِصُ الْإِسْلَامُ. فَاسْتُخْلِفَ عُمَرُ بْنُ الْخَطَّابِ، فَأَذَلَّ فَارِسَ وَالرُّومَ، وَغَلَبَ عَلَى مَمَالِكِهَا، فَدَسَّ عَلَيْهِ الْمُنَافِقُونَ أَبَا لُؤْلُؤَةَ فَقَتَلَهُ، ظَنًّا مِنْهُمْ أَنَّ بِقَتْلِهِ يَنْطَفِئُ نُورُ الْإِسْلَامِ. فَوُلِّيَ بَعْدَهُ عُثْمَانُ، فَزَادَ فِي الْفُتُوحِ، وَاتَّسَعَتْ مَمْلَكَةُ الْإِسْلَامِ، فَلَمَّا قُتِلَ وَوُلِّيَ بَعْدَهُ أَمِيرُ الْمُؤْمِنِينَ عَلِيٌّ قَامَ بِالْأَمْرِ أَحْسَنَ قِيَامٍ. فَلَمَّا يَئِسَ أَعْدَاءُ الْإِسْلَامِ مِنَ اسْتِئْصَالِهِ بِالْقُوَّةِ أَخَذُوا فِي وَضْعِ الْأَحَادِيثِ الْكَاذِبَةِ، وَتَشْكِيكِ ضَعَفَةِ الْعُقُولِ فِي دِينِهِمْ، بِأُمُورٍ قَدْ ضَبَطَهَا الْمُحَدِّثُونَ، وَأَفْسَدُوا الصَّحِيحَ بِالتَّأْوِيلِ وَالطَّعْنِ عَلَيْهِ. فَكَانَ أَوَّلَ مَنْ فَعَلَ ذَلِكَ أَبُو الْخَطَّابِ مُحَمَّدُ بْنُ أَبِي زَيْنَبَ مَوْلَى بَنِي أَسَدٍ وَأَبُو شَاكِرٍ مَيْمُونُ بْنُ دَيْصَانَ صَاحِبُ كِتَابِ " الْمِيزَانِ " فِي نُصْرَةِ الزَّنْدَقَةِ، وَغَيْرُهُمَا، فَأَلْقَوْا إِلَى مَنْ وَثِقُوا بِهِ أَنَّ لِكُلِّ شَيْءٍ مِنَ الْعِبَادَاتِ بَاطِنًا وَأَنَّ اللَّهَ تَعَالَى لَمْ يُوجِبْ عَلَى أَوْلِيَائِهِ، وَمَنْ عَرَفَ الْأَئِمَّةَ وَالْأَبْوَابَ، صَلَاةً وَلَا زَكَاةً، وَلَا غَيْرَ ذَلِكَ، وَلَا حَرَّمَ عَلَيْهِمْ شَيْئًا، وَأَبَاحُوا لَهُمْ نِكَاحَ الْأُمَّهَاتِ وَالْأَخَوَاتِ، وَإِنَّمَا هَذِهِ قُيُودٌ لِلْعَامَّةِ سَاقِطَةٌ عَنِ الْخَاصَّةِ. وَكَانُوا يُظْهِرُونَ التَّشَيُّعَ لِآلِ النَّبِيِّ ﷺ لِيَسْتُرُوا أَمْرَهُمْ، وَيَسْتَمِيلُوا الْعَامَّةَ، وَتَفَرَّقَ أَصْحَابُهُمْ فِي الْبِلَادِ، وَأَظْهَرُوا الزُّهْدَ وَالْعِبَادَةَ، يُغْرُونَ النَّاسَ بِذَلِكَ وَهُمْ عَلَى خِلَافِهِ، فَقُتِلَ أَبُو الْخَطَّابِ وَجَمَاعَةٌ مِنْ أَصْحَابِهِ بِالْكُوفَةِ، وَكَانَ أَصْحَابُهُ قَالُوا لَهُ: إِنَّا نَخَافُ الْجُنْدَ، فَقَالَ لَهُمْ: إِنَّ أَسْلِحَتَهُمْ لَا تَعْمَلُ فِيكُمْ، فَلَمَّا ابْتَدَؤُوا فِي ضَرْبِ أَعْنَاقِهِمْ قَالَ لَهُ أَصْحَابُهُ أَلَمْ تَقُلْ إِنَّ سُيُوفَهُمْ لَا تَعْمَلُ فِينَا ؟ فَقَالَ: إِذَا كَانَ قَدْ أَرَادَ اللَّهُ فَمَا حِيلَتِي ؟ وَتَفَرَّقَتْ هَذِهِ الطَّائِفَةُ فِي الْبِلَادِ وَتَعَلَّمُوا الشَّعْبَذَةَ، وَالنَّارِنْجِيَّاتِ، وَالزَّرَقَ وَالنُّجُومَ، وَالْكِمْيَاءَ، فَهُمْ يَحْتَالُونَ عَلَى كُلِّ قَوْمٍ بِمَا يَتَّفِقُ عَلَيْهِمْ وَعَلَى الْعَامَّةِ بِإِظْهَارِ الزُّهْدِ. وَنَشَأَ لِابْنِ دَيْصَانَ ابْنٌ يُقَالُ لَهُ عَبْدُ اللَّهِ الْقَدَّاحُ، عَلَّمَهُ الْحِيَلَ، وَأَطْلَعَهُ عَلَى أَسْرَارِ هَذِهِ النِّحْلَةِ، فَحَذَقَ وَتَقَدَّمَ. وَكَانَ بِنَوَاحِي كَرْخَ وَأَصْبَهَانَ رَجُلٌ يُعْرَفُ بِمُحَمَّدِ بْنِ الْحُسَيْنِ وَيُلَقَّبُ بِدَنْدَانَ يَتَوَلَّى تِلْكَ الْمَوَاضِعَ، وَلَهُ نِيَابَةٌ عَظِيمَةٌ، وَكَانَ يُبْغِضُ الْعَرَبَ وَيَجْمَعُ مَسَاوِيَهِمْ، فَسَارَ إِلَيْهِ الْقَدَّاحُ، وَعَرَّفَهُ مِنْ ذَلِكَ مَا زَادَ بِهِ مَحَلُّهُ، وَأَشَارَ عَلَيْهِ أَنْ لَا يُظْهِرَ، ( مَا فِي نَفْسِهِ )، وَإِنَّمَا يَكْتُمُهُ، وَيُظْهِرُ التَّشَيُّعَ وَالطَّعْنَ عَلَى الصَّحَابَةِ، فَإِنَّ الطَّعْنَ فِيهِمْ طَعْنٌ فِي الشَّرِيعَةِ، فَإِنَّ بِطَرِيقِهِمْ وَصَلَتْ إِلَى مَنْ بَعْدَهُمْ، فَاسْتَحْسَنَ قَوْلَهُ وَأَعْطَاهُ مَالًا عَظِيمًا يُنْفِقُهُ عَلَى الدُّعَاةِ إِلَى هَذَا الْمَذْهَبِ فَسَيَّرَهُ إِلَى كُوَرِ الْأَهْوَازِ وَالْبَصْرَةِ، وَالْكُوفَةِ، وَطَالِقَانَ، وَخُرَاسَانَ، وَسَلَمِيَّةَ، مِنْ أَرْضِ حِمْصَ، وَفَرَّقَهُ فِي دُعَاتِهِ، وَتُوُفِّيَ الْقَدَّاحُ، وَدَنْدَانُ. وَإِنَّمَا لُقِّبَ الْقَدَّاحَ لِأَنَّهُ كَانَ يُعَالِجُ الْعُيُونَ وَيَقْدَحُهَا. فَلَمَّا تُوُفِّيَ الْقَدَّاحُ قَامَ بَعْدَهُ ابْنُهُ أَحْمَدُ مَقَامَهُ، وَصَحِبَهُ إِنْسَانٌ يُقَالُ لَهُ رُسْتُمُ بْنُ الْحُسَيْنِ بْنِ حَوْشَبِ بْنِ دَاذَانَ النَّجَّارُ، مِنْ أَهْلِ الْكُوفَةِ، فَكَانَا يَقْصِدَانِ الْمَشَاهِدَ، وَكَانَ بِالْيَمَنِ رَجُلٌ اسْمُهُ مُحَمَّدُ بْنُ الْفَضْلِ كَثِيرُ الْمَالِ وَالْعَشِيرَةِ مِنْ أَهْلِ الْجَنَدِ، يَتَشَيَّعُ، فَجَاءَ إِلَى مَشْهَدِ الْحُسَيْنِ بْنِ عَلِيٍّ يَزُورُهُ، فَرَآهُ أَحْمَدُ وَرُسْتُمُ يَبْكِي كَثِيرًا، فَلَمَّا خَرَجَ اجْتَمَعَ بِهِ أَحْمَدُ، وَطَمِعَ فِيهِ لِمَا رَأَى مِنْ بُكَائِهِ، وَأَلْقَى إِلَيْهِ مَذْهَبَهُ فَقَبِلَهُ، وَسَيَّرَ مَعَهُ النَّجَّارَ إِلَى الْيَمَنِ، وَأَمَرَهُ بِلُزُومِ الْعِبَادَةِ وَالزُّهْدِ وَدَعْوَةِ النَّاسِ إِلَى الْمَهْدِيِّ وَأَنَّهُ خَارِجٌ فِي هَذَا الزَّمَانِ بِالْيَمَنِ، فَسَارَ النَّجَّارُ إِلَى الْيَمَنِ، وَنَزَلَ بِعَدَنَ، بِقُرْبِ قَوْمٍ مِنَ الشِّيعَةِ يُعْرَفُونَ بِبَنِي مُوسَى، وَأَخَذَ فِي بَيْعِ مَا مَعَهُ. وَأَتَاهُ بَنُو مُوسَى، وَقَالُوا لَهُ: فِيمَ جِئْتَ ؟ قَالَ: لِلتِّجَارَةِ. قَالُوا: لَسْتَ بِتَاجِرٍ، وَإِنَّمَا أَنْتَ رَسُولُ الْمَهْدِيِّ، وَقَدْ بَلَغَنَا خَبَرُكَ، وَنَحْنُ بَنُو مُوسَى، وَلَعَلَّكَ قَدْ سَمِعْتَ بِنَا، فَانْبَسِطْ وَلَا تَحْتَشِمْ، فَإِنَّا إِخْوَانُكَ، فَأَظْهَرَ أَمْرَهُ، وَقَوَّى عَزَائِمَهُمْ، وَقَرُبَ أَمْرُ الْمَهْدِيِّ بِالِاسْتِكْثَارِ مِنَ الْخَيْلِ وَالسِّلَاحِ، وَأَخْبَرَهُمْ أَنَّ هَذَا أَوَانُ ظُهُورِ الْمَهْدِيِّ، وَمِنْ عِنْدِهِمْ يَظْهَرُ. وَاتَّصَلَتْ أَخْبَارُهُ بِالشِّيعَةِ الَّذِينَ بِالْعِرَاقِ، فَسَارُوا إِلَيْهِ فَكَثُرَ جَمْعُهُمْ وَعَظُمَ بِأْسُهُمْ، وَأَغَارُوا عَلَى مَنْ جَاوَرَهُمْ، وَسَبَوْا، وَجَبَوُا الْأَمْوَالَ، وَأَرْسَلَ إِلَى مَنْ بِالْكُوفَةِ مِنْ وَلِدِ عَبْدِ اللَّهِ الْقَدَّاحِ هَدَايَا عَظِيمَةً، وَكَانُوا أَنْفَذُوا إِلَى الْمَغْرِبِ رَجُلَيْنِ أَحَدُهُمَا يُعْرَفُ بِالْحُلْوَانِيِّ، وَالْآخَرُ يُعْرَفُ بِأَبِي سُفْيَانَ، وَقَالُوا لَهُمَا: إِنَّ الْمَغْرِبَ أَرْضٌ بُورٌ، فَاذْهَبَا فَاحْرُثَا حَتَّى يَجِيءَ صَاحِبُ الْبَدْرِ، فَسَارَا فَنَزَلَ بِأَرْضِ كُتَامَةَ بِبَلَدٍ ( يُسَمَّى مَرْمَجَنَّةَ ) وَالْآخَرُ بِسُوقِ حِمَارٍ، فَمَالَتْ قُلُوبُ أَهْلِ تِلْكَ النَّوَاحِي إِلَيْهِمَا، وَحَمَلُوا إِلَيْهِمَا الْأَمْوَالَ وَالتُّحَفَ، فَأَقَامَا سِنِينَ كَثِيرَةً، وَمَاتَا، وَكَانَ أَحَدُهُمَا قَرِيبَ الْوَفَاةِ مِنَ الْآخَرِ.
Translation
✧ The beginning of the Alid dynasty in Ifriqiya This is a dynasty whose kingdom's territories expanded and whose duration was long, for it ruled Ifriqiya in the year two hundred and ninety-six, and their dynasty came to an end in Egypt in the year five hundred and sixty-seven, so we need to give a detailed account of it; thus we say: The first of them to rule was Abu Muhammad Ubayd Allah. It is said that he was Muhammad b. Abd Allah b. Maymun b. Muhammad b. Ismail b. Jafar b. Muhammad b. Ali b. al-Husayn b. Ali b. Abi Talib, ؓ, (and whoever ascribes this lineage makes him Abd Allah b. Maymun al-Qaddah, to whom the Qaddahiyya are attributed. It is also said that he was Ubayd Allah b. Ahmad b. Ismail the second, son of Muhammad b. Ismail b. Jafar b. Muhammad b. Ali b. al-Husayn b. Ali b. Abi Talib, ؓ. The scholars have differed concerning the soundness of his lineage. He and his companions who assert his imamate said: His lineage is sound according to what we have mentioned, and they had no doubt about it. Many of the Alids who are knowledgeable in genealogies also went along with them. What al-Sharif al-Radi said testifies to the soundness of this statement: What is my standing upon humiliation when I have a sharp saying and a zealous nose? I wear disgrace in the lands of enemies, while in Egypt is the Alid caliph, whose father is my father, and whose patron is my patron, when the distant stranger oppresses me; he has entwined my root with his root, the two lords of all people: Muhammad and Ali. My humiliation in that atmosphere is honor, and my thirst in that dust is quenched. He only did not include these verses in some copies of his diwan out of fear. There is no argument in what he wrote in the record containing the defamation of their lineages, for fear drives one to more than this. Moreover, there has come what confirms what I have mentioned, namely that when al-Qadir bi-llah received these verses, he summoned the Qadi Abu Bakr b. al-Baqillani and sent him to al-Sharif Abu Ahmad al-Musawi, the father of al-Sharif al-Radi, to say to him: "You know your standing with us and the regard we continue to hold for you because of the sincere loyalty you have shown, and the praiseworthy stances you have taken in the dynasty. It is not permissible that you support a caliph while your son is upon something that opposes it. It has reached us that he composed poetry, and it is such-and-such. Would that I knew upon what station of humiliation he remained, while he oversees the niqaba and the hajj, both of which are among the noblest of deeds. Were he in Egypt, he would be like one of the common subjects." And he spoke at length. Abu Ahmad swore that he had no knowledge of that. He brought his son and spoke to him about the matter, but he denied the poetry. He said to him: "Write a letter to the caliph apologizing, and mention in it that the Egyptian's lineage is invalid and that he is a false claimant to his lineage." He said: "I will not do it!" His father said: "Do you disbelieve me in what I say?" He replied: "I do not disbelieve you, but I fear the Daylam and I fear the Egyptian and the propagandists in the lands." His father said: "You fear one who is far from you and watch him, while you anger one who is near, while you are in his sight and hearing, and he has power over you and your household?" The conversation went back and forth between them, and al-Radi did not write his letter. His father became angry with him and swore that he would not stay with him in the same town. The matter ended with al-Radi swearing that he had not composed this poetry, and the episode ended on that note. In al-Radi's refusal to apologize and to write a defamation of their lineage despite fear, there is strong evidence for the soundness of their lineage. I myself asked a group of prominent Alids about his lineage, and they had no doubt about its soundness. Others went to the view that his lineage is invalid and not sound, and a faction among them went so far as to make his lineage Jewish. In the days of al-Qadir a record was written containing defamation of his lineage and the lineage of his descendants, in which a group of Alids and others wrote that his lineage to the Commander of the Faithful Ali is not sound. Among the Alids who wrote in it were al-Murtada, his brother al-Radi, Ibn al-Bathawi, and Ibn al-Azraq, the two Alids; and among others, Ibn al-Akfani, Ibn al-Kharazi, Abu al-Abbas al-Abiwardi, Abu Hamid, al-Kashfali, al-Quduri, al-Saymari Abu al-Fadl al-Nasawi, Abu Jafar al-Nasafi, and Abu Abd Allah b. al-Numan, the jurist of the Shia. Those who assert the soundness of his lineage claimed that the scholars who wrote in the record only wrote out of fear and dissimulation, and that one who has no knowledge of genealogies is not to be cited as authority. The emir Abd al-Aziz, author of the history of Ifriqiya and the Maghrib, claimed that his lineage is deeply rooted in Judaism, and he transmitted in that regard from a group of scholars, and he gave a detailed account of the beginning of their dynasty, and he went to great lengths. I will mention the gist of what he said, while disclaiming responsibility for his defamation of their lineage; apart from that, he did well in what he mentioned. He said: The origin of the doctrine of the Alid dynasty: When God Almighty sent the master of the first and the last, Muhammad ﷺ, that weighed heavily upon the Jews, the Christians, the Byzantines, the Persians, the Quraysh, and the rest of the Arabs, because he deemed their minds foolish, (and) he found fault with their religions and their deities, and he divided their unity. They joined together as one hand against him, but God sufficed him against their plotting and gave him victory over them. Those of them whom God Almighty guided embraced Islam. When the Prophet ﷺ was taken, hypocrisy emerged, the Arabs apostatized, and they thought that the Companions would weaken after him. Abu Bakr, ؓ, waged jihad in the path of God; he killed Musaylima, turned back the apostasy, humiliated unbelief, pacified the Arabian Peninsula, and raided Persia and Byzantium. When death came to him, they thought that with his death Islam would decline. Then Umar b. al-Khattab was appointed caliph; he humiliated Persia and Byzantium and conquered their kingdoms. The hypocrites suborned Abu Lulua against him, and he killed him, thinking that with his murder the light of Islam would be extinguished. After him Uthman was appointed; he increased the conquests and the realm of Islam expanded. When he was killed and the Commander of the Faithful Ali was appointed after him, he rose to the matter in the best manner. When the enemies of Islam despaired of uprooting it by force, they began to fabricate false hadiths and to make those weak of intellect doubt their religion, with matters that the hadith scholars have recorded; and they corrupted the sound by interpretation and defaming it. The first to do that was Abu al-Khattab Muhammad b. Abi Zaynab, the client of Banu Asad, and Abu Shakir Maymun b. Daysan, the author of the book "al-Mizan" in support of heresy, and others. They conveyed to those they trusted that every act of worship has an inner meaning, and that God Almighty did not impose prayer, zakat, or anything else upon His friends and those who know the imams and the gates, nor did He forbid them anything. They permitted them marriage with mothers and sisters, and said that these are only shackles for the common people, which fall away from the elite. They used to display Shia devotion to the family of the Prophet ﷺ in order to conceal their affair and attract the common people. Their followers dispersed throughout the lands and displayed asceticism and worship, enticing people thereby while they were upon the opposite. Abu al-Khattab and a group of his companions were killed in Kufa. His companions had said to him: "We fear the soldiers." He said to them: "Their weapons will not work against you." When they began striking their necks, his companions said to him: "Did you not say that their swords would not work against us?" He said: "If God has willed it, what is my stratagem?" This sect dispersed throughout the lands and learned sleight of hand, illusions, trickery, astrology, and alchemy. They use tricks upon every people with what accords with them, and upon the common people by displaying asceticism. Ibn Daysan had a son called Abd Allah al-Qaddah; he taught him the tricks and acquainted him with the secrets of this sect, and he became skilled and advanced. In the outskirts of Karkh and Isfahan there was a man known as Muhammad b. al-Husayn, nicknamed Dandan, who administered those areas and had great authority. He hated the Arabs and collected their faults. Al-Qaddah went to him and told him of that which increased his standing with him, and he advised him not to display what was in his heart, but to conceal it and to display Shia devotion and defamation of the Companions, for defaming them is defaming the Sharia, since through them it reached those after them. He approved of his words and gave him a great sum of money to spend on propagandists for this doctrine. He sent him to the districts of al-Ahwaz, al-Basra, al-Kufa, Taliqan, Khurasan, and Salamiyya in the land of Homs, and distributed it among his propagandists. Al-Qaddah and Dandan died. He was nicknamed al-Qaddah because he treated eyes and performed couching on them. When al-Qaddah died, his son Ahmad took his place. With him was a man called Rustam b. al-Husayn b. Hawshab b. Dadhan al-Najjar, from the people of Kufa. They used to visit the shrines. In Yemen there was a man named Muhammad b. al-Fadl, wealthy and with a large clan from the people of al-Janad, who was a Shia. He came to the shrine of al-Husayn b. Ali to visit it, and Ahmad and Rustam saw him weeping profusely. When he left, Ahmad met with him and, seeing his weeping, had hopes for him. He presented his doctrine to him, and he accepted it. He sent al-Najjar with him to Yemen and ordered him to adhere to worship and asceticism and to call people to the Mahdi, saying that he would appear in this time in Yemen. Al-Najjar traveled to Yemen and stayed in Aden, near a group of Shia known as Banu Musa, and began selling what he had with him. Banu Musa came to him and said: "For what have you come?" He said: "For trade." They said: "You are not a merchant; you are the messenger of the Mahdi. We have heard of you, and we are Banu Musa. Perhaps you have heard of us. So be at ease and do not be shy, for we are your brothers." He disclosed his affair and strengthened their resolve. He told them that the Mahdi's affair was near, with the increase of horses and weapons, and he informed them that this was the time of the Mahdi's appearance, and that he would appear from among them. His news reached the Shia in Iraq, and they traveled to him. Their numbers grew and their might became great. They raided those neighboring them, took captives, and collected wealth. He sent great gifts to the descendants of Abd Allah al-Qaddah in Kufa. They had dispatched two men to the Maghrib, one known as al-Hulwani and the other known as Abu Sufyan, and they said to them: "The Maghrib is a barren land; go and plow it until the master of the full moon comes." They set out; one stayed in the land of Kutama in a town called Marmajanna, and the other in Suq Himar. The hearts of the people of those areas inclined to them, and they brought them wealth and gifts. They remained for many years and died, one close in time to the other.
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