Tarikh (al-Tabari) 3735
The Year 309 AH
صِفَةِ مَقْتَلِ الْحَلَّاجِ قَالَ الْخَطِيبُ الْبَغْدَادِيُّ وَغَيْرُهُ: كَانَ الْحَلَّاجُ قَدْ قَدِمَ آخِرَ قَدْمَةٍ إِلَى بَغْدَادَ فَصَحِبَ الصُّوفِيَّةَ وَانْتَسَبَ إِلَيْهِمْ وَكَانَ الْوَزِيرَ إِذْ ذَاكَ حَامِدُ بْنُ الْعَبَّاسِ فَبَلَغَهُ أَنَّ الْحَلَّاجَ قَدْ أَضَلَّ خَلْقًا مِنَ الْحَشَمِ وَالْحُجَّابِ فِي دَارِ السُّلْطَانِ وَمِنْ غِلْمَانِ نَصْرٍ الْقُشُورِيِّ الْحَاجِبِ، وَجَعَلَ لَهُمْ فِي جُمْلَةِ مَا ادَّعَاهُ أَنَّهُ يُحْيِي الْمَوْتَى وَأَنَّ الْجِنَّ يَخْدِمُونَهُ وَيُحْضِرُونَ لَهُ مَا يَخْتَارُهُ وَيَشْتَهِيهِ، وَقَالَ: إِنَّهُ قَدْ أَحْيَا عِدَّةً مِنَ الطَّيْرِ. وَذُكِرَ لِعَلِيِّ بْنِ عِيسَى أَنَّ رَجُلًا يُقَالُ لَهُ مُحَمَّدُ بْنُ عَلِيٍّ الْقُنَّائِيُّ الْكَاتِبُ يَعْبُدُ الْحَلَّاجَ وَيَدْعُو النَّاسَ إِلَى ذَلِكَ، فَطَلَبَهُ وَكَبَسَ مَنْزِلَهُ فَأَقَرَّ أَنَّهُ مِنْ أَصْحَابِ الْحَلَّاجِ وَوَجَدَ فِي مَنْزِلِهِ أَشْيَاءَ بِخَطِّ الْحَلَّاجِ مُكْتَتَبَةً بِمَاءِ الذَّهَبِ فِي وَرَقِ الْحَرِيرِ مُجَلَّدَةً بِأَفْخَرِ الْجُلُودِ، وَوَجَدَ عِنْدَهُ سَفَطًا فِيهِ مِنْ رَجِيعِ الْحَلَّاجِ وَبَوْلِهِ وَأَشْيَاءَ مِنْ آثَارِهِ وَبَقِيَّةِ خُبْزٍ مِنْ زَادِهِ، فَطَلَبَ الْوَزِيرُ مِنَ الْمُقْتَدِرِ أَنْ يَتَكَلَّمَ فِي أَمْرِ الْحَلَّاجِ فَفَوَّضَ أَمْرَهُ إِلَيْهِ فَاسْتَدْعَى بِجَمَاعَةٍ مِنْ أَصْحَابِ الْحَلَّاجِ فَتَهَدَّدَهُمْ فَاعْتَرَفُوا لَهُ أَنَّهُ قَدْ صَحَّ عِنْدَهُمْ أَنَّهُ إِلَهٌ وَأَنَّهُ يُحْيِي الْمَوْتَى، وَأَنَّهُمْ كَاشَفُوا الْحَلَّاجَ فَجَحَدَ ذَلِكَ وَكَذَّبَهُمْ، وَقَالَ: أَعُوذُ بِاللَّهِ أَنْ أَدَّعِيَ الرُّبُوبِيَّةَ أَوِ النُّبُوَّةَ وَإِنَّمَا أَنَا رَجُلٌ أَعْبُدُ اللَّهَ وَأُكْثِرُ الصَّوْمَ وَالصَّلَاةَ وَفِعْلَ الْخَيْرِ، وَلَا أَعْرِفُ غَيْرَ ذَلِكَ. وَجَعَلَ لَا يَزِيدُ عَلَى الشَّهَادَتَيْنِ وَالتَّوْحِيدِ، وَيُكْثِرُ أَنْ يَقُولَ: سُبْحَانَكَ لَا إِلَهَ إِلَّا أَنْتَ عَمِلْتُ سُوءًا وَظَلَمْتُ نَفْسِي فَاغْفِرْ لِي إِنَّهُ لَا يَغْفِرُ الذُّنُوبَ إِلَّا أَنْتَ. وَكَانَتْ عَلَيْهِ مِدْرَعَةٌ سَوْدَاءُ وَفِي رِجْلَيْهِ ثَلَاثَةَ عَشَرَ قَيْدًا وَهِيَ وَاصِلَةٌ إِلَى رُكْبَتَيْهِ، وَكَانَ مَعَ ذَلِكَ يُصَلِّي فِي كُلِّ يَوْمٍ وَلَيْلَةٍ أَلْفَ رَكْعَةٍ. وَكَانَ قَبْلَ احْتِيَاطِ الْوَزِيرِ حَامِدِ بْنِ الْعَبَّاسِ عَلَيْهِ فِي حُجْرَةٍ مِنْ دَارِ نَصْرٍ الْقُشُورَيِّ الْحَاجِبِ مَأْذُونًا لِمَنْ يَدْخُلُ إِلَيْهِ، وَكَانَ يُسَمِّي نَفْسَهُ تَارَةً بِالْحُسَيْنِ بْنِ مَنْصُورٍ، وَتَارَةً مُحَمَّدَ بْنَ أَحْمَدَ الْفَارِسِيَّ، وَكَانَ نَصْرٌ الْحَاجِبُ هَذَا قَدِ افْتُتِنَ بِهِ، وَظَنَّ أَنَّهُ رَجُلٌ صَالِحٌ وَكَانَ قَدْ أَدْخَلَهُ عَلَى الْمُقْتَدِرِ بِاللَّهِ فَرَقَاهُ مِنْ وَجَعٍ حَصَلَ فَاتَّفَقَ زَوَالُهُ، وَكَذَلِكَ وَقَعَ لِوَالِدَتِهِ السَّيِّدَةِ أُمِّ الْمُقْتَدِرِ بِاللَّهِ فَزَالَتْ عِلَّتُهَا فَنَفَقَ سُوقُهُ وَحَظِيَ فِي دَارِ السُّلْطَانِ، فَلَمَّا انْتَشَرَ الْكَلَامُ فِيهِ سُلِّمَ إِلَى الْوَزِيرِ حَامِدِ بْنِ الْعَبَّاسِ، فَحَبَسَهُ فِي قُيُودٍ كَثِيرَةٍ فِي رِجْلَيْهِ وَجَمَعَ لَهُ الْفُقَهَاءَ، فَأَجْمَعُوا عَلَى كُفْرِهِ وَزَنْدَقَتِهِ وَأَنَّهُ سَاحِرٌ مُمَخْرِقٌ، وَرَجَعَ عَنْهُ رَجُلَانِ صَالِحَانِ مِمَّنْ كَانَ اتَّبَعَهُ، أَحَدُهُمَا أَبُو عَلِيٍّ هَارُونُ بْنُ عَبْدِ الْعَزِيزِ الْأُورَاجِيُّ، وَالْآخَرُ يُقَالُ لَهُ الدَّبَّاسُ فَذَكَرَا مِنْ فَضَائِحِهِ وَمَا كَانَ يَدْعُو إِلَيْهِ النَّاسَ مِنَ الْكَذِبِ وَالْفُجُورِ وَالْمَخْرَقَةِ وَالسِّحْرِ شَيْئًا كَثِيرًا، وَكَذَلِكَ أُحْضِرَتْ زَوْجَةُ ابْنِهِ سُلَيْمَانَ فَذَكَرَتْ عَنْهُ فَضَائِحَ كَثِيرَةً، مِنْ ذَلِكَ أَنَّهُ أَرَادَ أَنْ يَغْشَاهَا وَهِيَ نَائِمَةٌ، فَانْتَبَهَتْ، فَقَالَ: قُومِي إِلَى الصَّلَاةِ، وَإِنَّمَا كَانَ يُرِيدُ أَنْ يَطَأَهَا وَأَمَرَتْهَا ابْنَتُهُ بِالسُّجُودِ لَهُ، فَقَالَتْ: أَوَيَسْجُدُ بِشَرٌ لِبَشَرٍ ؟ فَقَالَ: نَعَمْ، إِلَهٌ فِي السَّمَاءِ وَإِلَهٌ فِي الْأَرْضِ. ثُمَّ أَمَرَهَا أَنْ تَأْخُذَ مِنْ تَحْتِ بَارِيَةٍ هُنَالِكَ مَا أَحَبَّتْ، فَوَجَدَتْ تَحْتَهَا دَنَانِيرَ كَثِيرَةً مَبْدُورَةً. وَلَمَّا كَانَ مُعْتَقَلًا فِي دَارِ حَامِدِ بْنِ الْعَبَّاسِ دَخَلَ عَلَيْهِ بَعْضُ الْغِلْمَانِ وَمَعَهُ طَبَقُ فِيهِ طَعَامٌ لِيَأْكُلَ مِنْهُ، فَوَجَدَهُ قَدْ مَلَأَ الْبَيْتَ مِنْ سَقْفِهِ إِلَى أَرْضِهِ، فَذُعِرَ ذَلِكَ الْغُلَامُ، وَأَلْقَى مَا كَانَ فِي يَدِهِ مِنْ ذَلِكَ الطَّبَقِ وَالطَّعَامِ وَرَجَعَ مَحْمُومًا فَمَرِضَ عِدَّةَ أَيَّامٍ. وَلَمَّا كَانَ آخِرُ مَجْلِسٍ أُحْضِرَ الْقَاضِي أَبُو عُمَرَ مُحَمَّدُ بْنُ يُوسُفَ وَجِيءَ بِالْحَلَّاجِ وَقَدْ أُحْضِرَ لَهُ كِتَابٌ مِنْ دُورِ بَعْضِ أَصْحَابِهِ، وَفِيهِ: مَنْ أَرَادَ الْحَجَّ وَلَمْ يَتَيَسَّرْ لَهُ فَلْيَبْنِ فِي دَارِهِ بَيْتًا لَا يَنَالُهُ شَيْءٌ مِنَ النَّجَاسَةِ وَلَا يُمَكِّنُ أَحَدًا مِنْ دُخُولِهِ فَإِذَا كَانَ فِي أَيَّامِ الْحَجِّ فَلْيَصُمْ ثَلَاثَةَ أَيَّامٍ وَلْيَطُفْ بِهِ كَمَا يُطَافُ بِالْكَعْبَةِ ثُمَّ يَفْعَلُ فِي دَارِهِ مَا يَفْعَلُهُ الْحَجِيجُ بِمَكَّةَ ثُمَّ يَسْتَدْعِي بِثَلَاثِينَ يَتِيمًا فَيُطْعِمُهُمْ مِنْ طَعَامِهِ وَيَتَوَلَّى خِدْمَتَهُمْ بِنَفْسِهِ ثُمَّ يَكْسُوهُمْ قَمِيصًا قَمِيصًا وَيُعْطِي كُلَّ وَاحِدٍ مِنْهُمْ سَبْعَةَ دَرَاهِمَ - أَوْ قَالَ ثَلَاثَةَ دَرَاهِمَ - فَإِذَا فَعَلَ ذَلِكَ قَامَ لَهُ مَقَامَ الْحَجِّ، وَإِنَّ مَنْ صَامَ ثَلَاثَةَ أَيَّامٍ لَا يُفْطِرُ إِلَّا فِي الْيَوْمِ الرَّابِعِ عَلَى وَرَقَاتِ هِنْدَبَا أَجْزَأَهُ ذَلِكَ عَنْ صِيَامِ رَمَضَانَ. وَمَنْ صَلَّى فِي لَيْلَةٍ رَكْعَتَيْنِ مِنْ أَوَّلِ اللَّيْلِ إِلَى آخِرِهِ أَجْزَأَهُ ذَلِكَ عَنِ الصَّلَاةِ بَعْدَ ذَلِكَ، وَأَنَّ مَنْ جَاوَرَ بِمَقَابِرِ الشُّهَدَاءِ بِمَقَابِرِ قُرَيْشٍ عَشَرَةَ أَيَّامٍ يُصَلِّي وَيَدْعُو وَيَصُومُ ثُمَّ لَا يُفْطِرُ إِلَّا عَلَى شَيْءٍ مِنْ خُبْزِ الشَّعِيرِ وَالْمِلْحِ الْجَرِيشِ أَغْنَاهُ ذَلِكَ عَنِ الْعِبَادَةِ فِي بَقِيَّةِ عُمُرِهِ. فَقَالَ لَهُ الْقَاضِي أَبُو عُمَرَ: مِنْ أَيْنَ لَكَ هَذَا ؟ فَقَالَ مِنْ كِتَابِ " الْإِخْلَاصِ " لِلْحَسَنِ الْبَصْرِيِّ. فَقَالَ لَهُ: كَذَبْتَ يَا حَلَالَ الدَّمِ قَدْ سَمِعْنَا كِتَابَ " الْإِخْلَاصِ " لِلْحَسَنِ بِمَكَّةَ لَيْسَ فِيهِ شَيْءٌ مِنْ هَذَا. فَأَقْبَلَ الْوَزِيرُ حَامِدُ بْنُ الْعَبَّاسِ عَلَى الْقَاضِي أَبِي عُمَرَ، فَقَالَ لَهُ: قَدْ قُلْتَ: يَا حَلَالَ الدَّمِ فَاكْتُبْ ذَلِكَ فِي هَذِهِ الْوَرَقَةِ. وَأَلَحَّ عَلَيْهِ وَقَدَّمَ لَهُ الدَّوَاةَ فَكَتَبَ ذَلِكَ فِي تِلْكَ الْوَرَقَةِ، وَكَتَبَ مَنْ حَضَرَ خُطُوطَهُمْ فِيهَا، وَأَنْفَذَهَا الْوَزِيرُ إِلَى الْمُقْتَدِرِ، وَجَعَلَ الْحَلَّاجُ يَقُولُ لَهُمْ: ظَهْرِي حِمًى وَدَمِي حَرَامٌ وَمَا يَحِلُّ لَكُمْ أَنْ تَتَأَوَّلُوا عَلَيَّ وَاعْتِقَادِي الْإِسْلَامُ وَمَذْهَبِي السُّنَّةُ، وَتَفْضِيلُ أَبِي بَكْرٍ وَعُمَرَ وَعُثْمَانَ وَعَلَيٍّ وَطَلْحَةَ وَالزُّبَيْرِ وَسَعْدٍ وَسَعِيدٍ وَعَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ وَأَبِي عُبَيْدَةَ بْنِ الْجَرَّاحِ وَلِي كُتُبٌ فِي السُّنَّةِ مَوْجُودَةٌ فِي الْوَرَّاقِينَ فَاللَّهَ اللَّهَ فِي دَمِي. فَلَا يَلْتَفِتُونَ إِلَى شَيْءٍ مِمَّا يَقُولُ، وَجَعَلَ يُكَرِّرُ ذَلِكَ وَهُمْ يَكْتُبُونَ خُطُوطَهُمْ بِمَا كَانَ مِنَ الْأَمْرِ وَرُدَّ الْحَلَّاجُ إِلَى مَحْبِسِهِ وَتَأَخَّرَ جَوَابُ الْمُقْتَدِرِ ثَلَاثَةَ أَيَّامٍ حَتَّى سَاءَ ظَنُّ الْوَزِيرِ حَامِدِ بْنِ الْعَبَّاسِ، فَكَتَبَ إِلَى الْخَلِيفَةِ يَقُولُ لَهُ: إِنَّ أَمْرَ الْحَلَّاجِ قَدِ اشْتَهَرَ وَلَمْ يَخْتَلِفْ فِيهِ اثْنَانِ وَقَدِ افْتَتَنَ كَثِيرٌ مِنَ النَّاسِ بِهِ. فَجَاءَ الْجَوَابُ بِأَنْ يُسَلَّمَ إِلَى مُحَمَّدِ بْنِ عَبْدِ الصَّمَدِ صَاحِبِ الشُّرْطَةِ فَلْيَضْرِبْهُ أَلْفَ سَوْطٍ فَإِنْ مَاتَ وَإِلَّا ضُرِبَتُ عُنُقُهُ. فَفَرِحَ الْوَزِيرُ بِذَلِكَ وَطَلَبَ صَاحِبَ الشُّرْطَةِ فَسَلَّمَهُ إِلَيْهِ وَبَعَثَ مَعَهُ طَائِفَةً مِنْ غِلْمَانِهِ يُوَصِّلُونَهُ مَعَهُ إِلَى مَحَلِّ الشُّرْطَةِ مِنَ الْجَانِبِ الْغَرْبِيِّ خَوْفًا مِنْ أَنْ يُسْتَنْقَذَ مِنْ أَيْدِيهِمْ وَذَلِكَ بَعْدَ عِشَاءِ الْآخِرَةِ فِي لَيْلَةِ الثُّلَاثَاءِ لِسِتٍّ بَقِينَ مِنْ ذِي الْقَعْدَةِ مِنْ هَذِهِ السَّنَةِ وَهُوَ رَاكِبٌ عَلَى بَغْلٍ عَلَيْهِ إِكَافٌ وَحَوْلَهُ جَمَاعَةٌ مِنْ أَعْوَانِ السِّيَاسَةِ عَلَى مِثْلِ شَكْلِهِ، فَاسْتَقَرَّ مَنْزِلُهُ بِدَارِ الشُّرْطَةِ فِي هَذِهِ اللَّيْلَةِ فَذُكِرَ أَنَّهُ بَاتَ يُصَلِّي فِي هَذِهِ اللَّيْلَةِ وَيَدْعُو دُعَاءً كَثِيرًا. قَالَ أَبُو عَبْدِ الرَّحْمَنِ السُّلَمِيُّ: سَمِعْتُ أَبَا بَكْرٍ الشَّاشِيَّ يَقُولُ: قَالَ أَبُو الْحَدِيدِ - يَعْنِي - الْمِصْرِيَّ: لَمَّا كَانَتِ اللَّيْلَةُ الَّتِي قُتِلَ فِي صَبِيحَتِهَا الْحُسَيْنُ بْنُ مَنْصُورٍ قَامَ مِنَ اللَّيْلِ فَصَلَّى مَا شَاءَ اللَّهُ فَلَمَّا كَانَ آخِرَ اللَّيْلِ قَامَ قَائِمًا فَتَغَطَّى بِكِسَائِهِ وَمَدَّ يَدَهُ نَحْوَ الْقِبْلَةِ فَتَكَلَّمَ بِكَلَامٍ جَائِزِ الْحِفْظِ، فَكَانَ مِمَّا حَفِظْتُ أَنْ قَالَ: نَحْنُ شَوَاهِدُكَ فَلَوْ دَلَّتْنَا عِزَّتُكَ لَتَبَدَّى مَا شِئْتَ مِنْ شَأْنِكَ وَمَشِيئَتِكَ، وَأَنْتَ الَّذِي فِي السَّمَاءِ إِلَهٌ وَفِي الْأَرْضِ إِلَهٌ، تَتَجَلَّى لِمَا تَشَاءُ مِثْلَ تَجَلِّيكَ فِي مَشِيئَتِكَ كَأَحْسَنِ الصُّورَةِ، وَالصُّورَةُ فِيهَا الرُّوحُ النَّاطِقَةُ بِالْعِلْمِ وَالْبَيَانِ وَالْقُدْرَةِ، ثُمَّ أَوْعَزْتَ إِلَيَّ شَاهِدَكَ لِأَنِّي فِي ذَاتِكَ الْهُوِيُّ، كَيْفَ أَنْتَ إِذَا مَثَلْتَ بِذَاتِي عِنْدَ عَقِيبِ كَرَاتِي، وَدَعَوْتَ إِلَى ذَاتِي بِذَاتِي، وَأَبْدَيْتَ حَقَائِقَ عُلُومِي وَمُعْجِزَاتِي، صَاعِدًا فِي مَعَارِجِي إِلَى عُرُوشِ أَزَلِيَّاتِي عِنْدَ الْقَوْلِ مِنْ بِرِيَّاتِي، إِنِّي احْتُضِرْتُ وَقُتِلْتُ وَصُلِبْتُ وَأُحْرِقْتُ وَاحْتُمِلْتُ سَافِيَاتِي الذَّارِيَاتِ، وَلَجَجْتُ فِي الْجَارِيَاتِ وَإِنَّ ذَرَّةً مِنْ يَنْجُوجٍ مَكَانَ هَالُوكِ مُتَجَلَّيَاتِي لَأَعْظَمُ مِنَ الرَّاسِيَاتِ. ثُمَّ أَنْشَأَ يَقُولُ: أَنْعَى إِلَيْكَ نُفُوسًا طَاحَ شَاهِدُهَا فِيمَا وَرَا الْحَيْثِ أَوْ فِي شَاهِدِ الْقِدَمِ أَنْعَى إِلَيْكَ قُلُوبًا طَالَمَا هَطَلَتْ سَحَائِبُ الْوَحْيِ فِيهَا أَبْحُرُ الْحِكَمِ أَنْعَى إِلَيْكَ لِسَانَ الْحَقِّ مِنْكَ وَمَنْ أَوْدَى وَتَذْكَارُهُ فِي الْوَهْمِ كَالْعَدَمِ أَنْعَى إِلَيْكَ بَيَانًا تَسْتَكِينُ لَهُ أَقْوَالُ كُلِّ فَصِيحٍ مِقْوَلٍ فَهِمِ أَنْعَى إِلَيْكَ إِشَارَاتِ الْعُقُولِ مَعًا لَمْ يَبْقَ مِنْهُنَّ إِلَّا دَارِسُ الْعِلْمِ أَنْعَى وَحُبِّكَ أَخْلَاقًا لِطَائِفَةٍ كَانَتْ مَطَايَاهُمْ مِنْ مَكْمَدِ الْكِظَمِ مَضَى الْجَمِيعُ فَلَا عَيْنٌ وَلَا أَثَرٌ مُضِيَّ عَادٍ وَفِقْدَانَ الْأُلَى إِرَمِ وَخَلَّفُوا مَعْشَرًا يَحْذُونَ لِبْسَتَهُمْ أَعْمَى مِنَ الْبُهْمِ بَلْ أَعْمَى مِنَ النَّعَمِ قَالُوا: وَلَمَّا أُخْرِجَ الْحَلَّاجُ مِنَ الْمَنْزِلِ الَّذِي بَاتَ فِيهِ لِيُذْهَبَ بِهِ إِلَى الْقَتْلِ أَنْشَدَ: طَلَبْتُ الْمُسْتَقَرَّ بِكُلِّ أَرْضٍ فَلَمْ أَرَ لِي بِأَرْضٍ مُسْتَقَرَّا أَطَعْتُ مَطَامِعِي فَاسْتَعْبَدَتْنِي وَلَوْ أَنِّي قَنَعْتُ لَعِشْتُ حُرَّا وَقِيلَ: إِنَّهُ قَالَهَا حِينَ قَدِمَ إِلَى الْجِذْعِ لِيُصْلَبَ، وَالْمَشْهُورُ الْأَوَّلُ، ثُمَّ مَشَى وَهُوَ يَتَبَخْتَرُ فِي مِشْيَتِهِ وَفِي رِجْلَيْهِ ثَلَاثَةَ عَشَرَ قَيْدًا، وَجَعَلَ يُنْشِدُ وَيَتَمَايَلُ: نَدِيمِي غَيْرُ مَنْسُوبٍ إِلَى شَيْءٍ مِنَ الْحَيْفِ سَقَانِي مِثْلَ مَا يَشْرَ بُ فِعْلَ الضَّيْفِ بِالضَّيْفِ فَلَمَّا دَارَتِ الْكَأْسُ دَعَا بِالنِّطْعِ وَالسَّيْفِ كَذَا مَنْ يَشْرَبُ الرَّاحَ مَعَ التِّنِّينِ فِي الصَّيْفِ ثُمَّ قَالَ: يَسْتَعْجِلُ بِهَا الَّذِينَ لَا يُؤْمِنُونَ بِهَا وَالَّذِينَ آمَنُوا مُشْفِقُونَ مِنْهَا وَيَعْلَمُونَ أَنَّهَا الْحَقُّ [ الشُّورَى: 18 ] ثُمَّ لَمْ يَنْطِقْ بَعْدَ ذَلِكَ حَتَّى فُعِلَ بِهِ مَا فُعِلَ، قَالُوا: ثُمَّ قُدِّمَ فَضُرِبَ أَلْفَ سَوْطٍ ثُمَّ قُطِعَتْ يَدَاهُ وَرِجْلَاهُ وَهُوَ فِي ذَلِكَ كُلِّهِ سَاكِتٌ مَا نَطَقَ بِكَلِمَةٍ، وَلَمْ يَتَغَيَّرْ لَوْنُهُ، وَيُقَالُ: إِنَّهُ جَعَلَ يَقُولُ مَعَ كُلِّ سَوْطٍ أَحَدٌ أَحَدٌ. قَالَ أَبُو عَبْدِ الرَّحْمَنِ: سَمِعْتُ عَبْدَ اللَّهِ بْنَ عَلِيٍّ يَقُولُ: سَمِعْتُ عِيسَى الْقَصَّارَ يَقُولُ: آخِرُ كَلِمَةٍ تَكَلَّمَ بِهَا الْحَلَّاجُ حِينَ قُتِلَ أَنْ قَالَ: حَسْبُ الْوَاحِدِ إِفْرَادُ الْوَاحِدِ لَهُ. فَمَا سَمِعَ بِهَذِهِ الْكَلِمَةِ أَحَدٌ مِنَ الْمَشَايِخِ إِلَّا رَقَّ لَهُ وَاسْتَحْسَنَ هَذَا الْكَلَامَ مِنْهُ. وَقَالَ السُّلَمِيُّ: سَمِعْتُ أَبَا بَكْرٍ الْبَجَلِيَّ، يَقُولُ: سَمِعْتُ أَبَا الْفَاتِكِ الْبَغْدَادِيَّ وَكَانَ صَاحِبَ الْحَلَّاجِ قَالَ: رَأَيْتُ فِي النَّوْمِ بَعْدَ ثَلَاثٍ مِنْ قَتْلِ الْحَلَّاجِ كَأَنِّي وَاقِفٌ بَيْنَ يَدَيْ رَبِّي عَزَّ وَجَلَّ وَأَنَا أَقُولُ: يَا رَبِّ مَا فَعَلَ الْحُسَيْنُ بْنُ مَنْصُورٍ ؟ فَقَالَ: كَاشَفْتُهُ بِمَعْنًى فَدَعَا الْخَلْقَ إِلَى نَفْسِهِ، فَأَنْزَلْتُ بِهِ مَا رَأَيْتَ. وَمِنْهُمْ مَنْ قَالَ: بَلْ جَزِعَ عِنْدَ ذَلِكَ جَزَعًا شَدِيدًا وَبَكَى بُكَاءً كَثِيرًا، فَاللَّهُ أَعْلَمُ. وَقَالَ الْخَطِيبُ: عن عُبَيْدُ اللَّهِ بْنُ أَحْمَدَ بْنِ عُثْمَانَ الصَّيْرَفِيُّ قَالَ: قَالَ لَنَا أَبُو عُمَرَ بْنُ حَيَّوَيْهِ: لَمَّا أُخْرِجَ الْحُسَيْنُ الْحَلَّاجُ لِيُقْتَلَ مَضَيْتُ فِي جُمْلَةِ النَّاسِ وَلَمْ أَزَلْ أُزَاحِمُ حَتَّى رَأَيْتُهُ، فَقَالَ لِأَصْحَابِهِ: لَا يَهُولَنَّكُمْ هَذَا الْأَمْرُ فَإِنِّي عَائِدٌ إِلَيْكُمْ بَعْدَ ثَلَاثِينَ يَوْمًا، ثُمَّ قُتِلَ. وَذَكَرَ الْخَطِيبُ أَنَّهُ قَالَ وَهُوَ يُضْرَبُ لِمُحَمَّدِ بْنِ عَبْدِ الصَّمَدِ وَالِي الشُّرْطَةِ: ادْعُ بِي إِلَيْكَ فَإِنَّ عِنْدِي نَصِيحَةً تَعْدِلُ فَتْحَ الْقُسْطَنْطِينِيَّةِ. فَقَالَ لَهُ: قَدْ قِيلَ لِي إِنَّكَ سَتَقُولُ مِثْلَ هَذَا وَلَيْسَ إِلَى رَفْعِ الضَّرْبِ عَنْكَ سَبِيلٌ، ثُمَّ قُطِعَتْ يَدَاهُ وَرِجْلَاهُ، وَحُزَّ رَأْسُهُ، وَأُحْرِقَتْ جُثَّتُهُ، وَأُلْقِيَ بِرَمَادِهَا فِي دِجْلَةَ وَنُصِبَ الرَّأْسُ يَوْمَيْنِ بِبَغْدَادَ عَلَى الْجِسْرِ ثُمَّ حُمِلَ إِلَى خُرَاسَانَ وَطِيفَ بِهِ فِي تِلْكَ النَّوَاحِي، وَجَعَلَ أَصْحَابُهُ يَعِدُونَ أَنْفُسَهُمْ بِرُجُوعِهِ إِلَيْهِمْ بَعْدَ أَرْبَعِينَ يَوْمًا. وَزَعَمَ بَعْضُهُمْ أَنَّهُ رَأَى الْحَلَّاجَ مِنْ آخِرِ ذَلِكَ الْيَوْمِ وَهُوَ رَاكِبٌ عَلَى حِمَارٍ فِي طَرِيقِ النَّهْرَوَانِ فَقَالَ: لَعَلَّكَ مِنْ هَؤُلَاءِ الْبَقَرِ الَّذِينَ ظَنُّوا أَنِّي أَنَا هُوَ الْمَضْرُوبُ الْمَقْتُولُ إِنِّي لَسْتُ بِهِ وَإِنَّمَا أُلْقِيَ شَبَهِي عَلَى رَجُلٍ فَفُعِلَ بِهِ مَا رَأَيْتُمْ. وَكَانُوا بِجَهْلِهِمْ يَقُولُونَ إِنَّمَا قُتِلَ عَدُوٌّ مِنْ أَعْدَاءِ الْحَلَّاجِ وَقَالَ بَعْضُ عُلَمَاءِ ذَلِكَ الزَّمَانِ: إِنْ كَانَ هَذَا الرَّأْيُ صَادِقًا فَلَعَلَّ دَابَّةً - يَعْنِي مِنَ الشَّيَاطِينِ - تَبَدَّى عَلَى صُورَتِهِ لِيُضِلَّ بِهِ النَّاسَ كَمَا ضَلَّتْ فِرْقَةُ النَّصَارَى بِالْمَصْلُوبِ. قَالَ الْخَطِيبُ: وَاتَّفَقَ أَنَّ دِجْلَةَ زَادَتْ فِي هَذَا الْعَامِ زِيَادَةً كَثِيرَةً، فَقَالُوا: إِنَّمَا زَادَتْ لِأَنَّ رَمَادَ الْحَلَّاجِ خَالَطَهَا، وَنُودِيَ بِبَغْدَادَ أَنْ لَا يَشْتَرِيَ أَحَدٌ مِنْ كُتُبِ الْحَلَّاجِ شَيْئًا وَلَا يَبِيعُهُ. وَكَانَ قَتْلُ الْحَلَّاجِ فِي يَوْمِ الثُّلَاثَاءِ لِسِتٍّ بَقِينَ مِنْ ذِي الْقَعْدَةِ مِنْ سَنَةِ تِسْعٍ وَثَلَاثِمِائَةٍ بِبَغْدَادَ، وَذَكَرَهُ الْقَاضِي ابْنُ خَلِّكَانَ فِي " الْوَفَيَاتِ " وَحَكَى اخْتِلَافَ النَّاسِ فِيهِ، وَنَقَلَ عَنِ الْغَزَالِيِّ فِي " مِشْكَاةِ الْأَنْوَارِ " أَنَّهُ كَانَ يَتَأَوَّلُ كَلَامَهُ وَيَحْمِلُهُ عَلَى مَا يَلِيقُ، ثُمَّ نَقَلَ عَنْ إِمَامِ الْحَرَمَيْنِ أَنَّهُ كَانَ يَذُمُّهُ وَيَقُولُ إِنَّهُ اتَّفَقَ هُوَ وَالْجَنَّابِيُّ وَابْنُ الْمُقَفَّعِ عَلَى إِفْسَادِ عَقَائِدِ النَّاسِ وَتَفَرَّقُوا فِي الْبِلَادِ، فَكَانَ الْجَنَّابِيُّ فِي هَجَرَ وَالْبَحْرَيْنِ وَابْنُ الْمُقَفَّعِ بِبِلَادِ التُّرْكِ وَدَخَلَ الْحَلَّاجُ الْعِرَاقَ فَحَكَمَ صَاحِبَاهُ عَلَيْهِ بِالْهَلَكَةِ لِعَدَمِ انْخِدَاعِ أَهْلِ الْعِرَاقِ بِالْبَاطِلِ. قَالَ الْقَاضِي ابْنُ خَلِّكَانَ وَهَذَا لَا يَنْتَظِمُ فَإِنَّ ابْنَ الْمُقَفَّعِ كَانَ قَبْلَ الْحَلَّاجِ بِدَهْرٍ، فَإِنَّهُ كَانَ فِي أَيَّامِ السَّفَّاحِ وَالْمَنْصُورِ وَمَاتَ سَنَةَ خَمْسٍ وَأَرْبَعِينَ وَمِائَةٍ أَوْ قَبْلَهَا وَلَعَلَّ إِمَامَ الْحَرَمَيْنِ أَرَادَ ابْنَ الْمُقَفَّعِ الْخُرَاسَانِيَّ الَّذِي ادَّعَى الرُّبُوبِيَّةَ، وَأَدْنَى الْقَمَرَ وَاسْمُهُ عَطَاءٌ، وَقَدْ قَتَلَ نَفْسَهُ بِالسُّمِّ فِي سَنَةِ ثَلَاثٍ وَسِتِّينَ وَمِائَةٍ، وَلَا يُمْكِنُ اجْتِمَاعُهُ مَعَ الْحَلَّاجِ وَإِذَا أَرَدْنَا أَنْ نُصَحِّحَ كَلَامَ إِمَامِ الْحَرَمَيْنِ وَنَذْكُرَ ثَلَاثَةً قَدِ اجْتَمَعُوا فِي وَقْتٍ عَلَى مَا ذَكَرَ، فَيَكُونُ أَرَادَ بِذَلِكَ الْحَلَّاجَ، وَابْنَ الشَّلْمَغَانِيِّ - يَعْنِي أَبَا جَعْفَرٍ مُحَمَّدَ بْنَ عَلِيٍّ - وَالْقِرْمِطِيَّ الْجَنَّابِيَّ، وَهُوَ أَبُو طَاهِرٍ سُلَيْمَانُ بْنُ أَبِي سَعِيدٍ الْحَسَنِ بْنِ بَهْرَامَ، الَّذِي قَتَلَ الْحُجَّاجَ وَأَخَذَ الْحَجَرَ، وَرَدَمَ زَمْزَمَ بِالْقَتْلَى وَنَهَبَ أَسْتَارَ الْكَعْبَةِ،.
Translation
✧ Description of the Killing of al-Ḥallāj Al-Khaṭīb al-Baghdādī and others said: Al-Ḥallāj had come on his last arrival to Baghdad and associated with the Sufis and affiliated himself with them. At that time the vizier was Ḥāmid b. al-ʿAbbās. It reached him that al-Ḥallāj had led astray a number of the servants and chamberlains in the sultan's palace and of the servants of Naṣr al-Qushūrī the chamberlain, and among what he claimed to them was that he could bring the dead to life, that the jinn served him and brought him whatever he chose and desired. He said that he had revived several birds. It was mentioned to ʿAlī b. ʿĪsā that a man called Muḥammad b. ʿAlī al-Qunnāʾī the scribe worshipped al-Ḥallāj and summoned people to that. He sought him and raided his house. He confessed that he was one of the companions of al-Ḥallāj. In his house were found things in the handwriting of al-Ḥallāj written in gold water on silk paper, bound in the finest leather. With him was found a basket containing some of al-Ḥallāj's feces and urine, things from his traces, and leftover bread from his provisions. The vizier asked al-Muqtadir to look into the affair of al-Ḥallāj, and he delegated his affair to him. He summoned a group of al-Ḥallāj's companions and threatened them. They confessed to him that it had been established among them that he was a god and that he revived the dead. They confronted al-Ḥallāj with that, but he denied it and declared them liars, saying: 'I seek refuge with Allah from claiming lordship or prophethood. I am only a man who worships Allah, fasts and prays much, and does good. I know nothing other than that.' He did not go beyond the two shahādahs and tawḥīd, and he frequently said: 'Glory be to You, there is no god but You. I have done evil and wronged myself, so forgive me, for none forgives sins but You.' He wore a black woolen cloak and on his legs were thirteen fetters reaching to his knees. Along with that, he used to pray a thousand rakʿahs every day and night. Before the vizier Ḥāmid b. al-ʿAbbās took custody of him, he was in a room in the house of Naṣr al-Qushūrī the chamberlain, with permission for anyone to enter to him. He sometimes called himself al-Ḥusayn b. Manṣūr and sometimes Muḥammad b. Aḥmad al-Fārisī. This Naṣr the chamberlain had been captivated by him and thought he was a righteous man. He had brought him in to al-Muqtadir billāh, and he treated him for a pain he had, and its cessation happened to coincide. Likewise it happened for his mother, the lady Umm al-Muqtadir billāh, and her illness ceased. So his market flourished and he gained favor in the sultan's palace. When talk about him spread, he was handed over to the vizier Ḥāmid b. al-ʿAbbās. He imprisoned him with many fetters on his legs and gathered the jurists for him. They unanimously agreed on his unbelief and heresy, and that he was a fraudulent magician. Two righteous men who had followed him turned away from him: one of them Abū ʿAlī Hārūn b. ʿAbd al-ʿAzīz al-Awrājī, and the other called al-Dabbās. They mentioned many of his scandals and what he summoned people to of lies, immorality, trickery, and magic. Likewise the wife of his son Sulaymān was brought, and she mentioned many scandals about him. Among them was that he wanted to have intercourse with her while she was asleep. She woke up, and he said: 'Get up for prayer.' But he only wanted to have intercourse with her. His daughter ordered her to prostrate to him. She said: 'Does one human prostrate to another?' He said: 'Yes, a god in heaven and a god on earth.' Then he ordered her to take whatever she liked from under a mat there. She found under it many scattered dinars. While he was detained in the house of Ḥāmid b. al-ʿAbbās, one of the servants entered to him with a tray of food for him to eat from. He found that he had filled the room from its ceiling to its floor. The servant was terrified, threw down what was in his hand of the tray and food, and returned feverish, and was ill for several days. At the last session, the judge Abū ʿUmar Muḥammad b. Yūsuf was brought, and al-Ḥallāj was brought in. A book from the houses of some of his companions was produced, in which was: 'Whoever wants to perform the pilgrimage but cannot manage it, let him build in his house a room that no impurity reaches and that he does not allow anyone to enter. When it is the days of the pilgrimage, let him fast three days and circumambulate it as the Kaʿbah is circumambulated. Then let him do in his house what the pilgrims do in Makkah. Then let him summon thirty orphans and feed them from his food and personally serve them. Then let him clothe them, each one, with a shirt and give each of them seven dirhams — or he said three dirhams. If he does that, it takes the place of the pilgrimage for him. And whoever fasts three days, breaking his fast only on the fourth day on leaves of endive, that suffices him for the fast of Ramadan.' 'And whoever prays two rakʿahs in one night from the beginning of the night to its end, that suffices him for prayer after that. And whoever stays near the graves of the martyrs at the graves of Quraysh for ten days, praying, supplicating, and fasting, then breaking his fast only on something of barley bread and coarse salt, that suffices him for worship for the rest of his life.' The judge Abū ʿUmar said to him: 'Where did you get this?' He said: 'From the Book of al-Ikhlāṣ by al-Ḥasan al-Baṣrī.' He said to him: 'You lie, O you whose blood is lawful. We heard the Book of al-Ikhlāṣ by al-Ḥasan in Makkah, and there is nothing of this in it.' The vizier Ḥāmid b. al-ʿAbbās turned to the judge Abū ʿUmar and said to him: 'You said: O you whose blood is lawful. Write that on this paper.' He insisted and presented him the inkpot, and he wrote that on that paper. Those present wrote their signatures on it, and the vizier sent it to al-Muqtadir. Al-Ḥallāj kept saying to them: 'My back is protected and my blood is inviolable. It is not lawful for you to interpret against me. My belief is Islam and my school is the Sunnah, and the preference for Abū Bakr, ʿUmar, ʿUthmān, ʿAlī, Ṭalḥah, al-Zubayr, Saʿd, Saʿīd, ʿAbd al-Raḥmān b. ʿAwf, and Abū ʿUbaydah b. al-Jarrāḥ. I have books on the Sunnah available among the stationers. Fear Allah, fear Allah regarding my blood.' They paid no attention to anything he said. He kept repeating that while they wrote their signatures on what had happened. Al-Ḥallāj was returned to his prison. The answer of al-Muqtadir was delayed three days until the vizier Ḥāmid b. al-ʿAbbās thought ill. He wrote to the caliph: 'The affair of al-Ḥallāj has become well known, and no two people differ about it. Many people have been tempted by him.' The answer came that he should be handed over to Muḥammad b. ʿAbd al-Ṣamad, the chief of police, to strike him with a thousand lashes. If he dies, fine; otherwise his neck is to be struck. The vizier rejoiced at that and summoned the chief of police and handed him over to him. He sent with him a group of his servants to deliver him with him to the police headquarters on the western side, fearing that he might be rescued from their hands. That was after the last evening prayer on Tuesday night, six nights remaining of Dhū al-Qaʿdah of this year. He was riding a mule with a packsaddle, and around him were a group of police assistants in similar form. He settled in the police house that night. It was mentioned that he spent that night praying and supplicating with much supplication. Abū ʿAbd al-Raḥmān al-Sulamī said: I heard Abū Bakr al-Shāshī say: Abū al-Ḥadīd al-Miṣrī said: On the night in whose morning al-Ḥusayn b. Manṣūr was killed, he arose during the night and prayed as much as Allah willed. When it was the end of the night, he stood upright, covered himself with his cloak, extended his hand toward the qiblah, and spoke words worth preserving. Among what I memorized was that he said: 'We are Your witnesses. If Your might had guided us, what You willed of Your affair and Your will would have appeared. You are the One who in heaven is a god and on earth is a god. You manifest Yourself to what You will like Your manifestation in Your will in the most beautiful form, and the form contains the speaking spirit with knowledge, clarity, and power. Then You inspired to me Your witness, for I am in Your essence the identity. How will You be when You represented me in my essence at the end of my turns, and You summoned to my essence by my essence, and You manifested the realities of my sciences and my miracles, ascending in my ascents to the thrones of my eternities at the saying of my creatures. I have been attended, killed, crucified, burned, and my dust carried away by the scattering winds. I persisted in the flowing ones. A speck of aloeswood in place of the great is more manifest than the mountains.' Then he began to recite: I announce to You souls whose witness has perished in what lies beyond the where, or in the witness of eternity I announce to You hearts upon which the clouds of revelation long poured down seas of wisdom I announce to You the tongue of truth from You and from him who perished, and his remembrance in fancy is like non-existence I announce to You an eloquence to which submit the sayings of every articulate, eloquent, understanding speaker I announce to You the indications of the minds together none of them remains but the effaced trace of knowledge I announce — and by Your love — the characters of a group whose mounts were from the restraint of choking grief All have passed, no eye remains and no trace like the passing of ʿĀd and the loss of those of Iram They left behind a people who imitate their dress blinder than the sheep, nay blinder than the cattle They said: When al-Ḥallāj was brought out of the house where he had spent the night to be taken to execution, he recited: I sought a resting place in every land but I found no resting place in any land I obeyed my desires, and they enslaved me had I been content, I would have lived free It is said that he said it when he came to the trunk to be crucified; the first is more well-known. Then he walked, strutting in his gait, with thirteen fetters on his legs, and he began to recite, swaying: My drinking companion is not attributed to any injustice He gave me to drink like what the guest drinks, the guest by the guest When the cup went around he called for the leather mat and the sword Thus does he who drinks wine with the dragon in summer Then he said: 'Those who do not believe in it seek to hasten it, while those who believe are fearful of it and know that it is the truth' [al-Shūrā: 18]. Then he did not speak after that until what was done to him was done. They said: Then he was brought forward and struck with a thousand lashes. Then his hands and feet were cut off, and during all that he was silent, not speaking a word, and his color did not change. It is said that he kept saying with each lash: 'One, One.' Abū ʿAbd al-Raḥmān said: I heard ʿAbd Allāh b. ʿAlī say: I heard ʿĪsā al-Qaṣṣār say: The last words al-Ḥallāj spoke when he was killed were: 'The One suffices for the singular devotion of the one to Him.' No one of the shaykhs heard this word without feeling compassion for him and approving of this speech from him. Al-Sulamī said: I heard Abū Bakr al-Bajalī say: I heard Abū al-Fātik al-Baghdādī, who was a companion of al-Ḥallāj, say: I saw in a dream three days after the killing of al-Ḥallāj as if I were standing before my Lord, mighty and majestic, saying: 'O Lord, what did You do with al-Ḥusayn b. Manṣūr?' He said: 'I disclosed to him a meaning, so he summoned creation to himself, so I brought down upon him what you saw.' Others said: Rather he was greatly distressed at that and wept much. Allah knows best. Al-Khaṭīb said: From ʿUbayd Allāh b. Aḥmad b. ʿUthmān al-Ṣayrafī, who said: Abū ʿUmar b. Ḥayyawayh said to us: When al-Ḥusayn al-Ḥallāj was brought out to be killed, I went among the crowd and kept pushing until I saw him. He said to his companions: 'Do not let this affair terrify you, for I shall return to you after thirty days.' Then he was killed. Al-Khaṭīb mentioned that while he was being beaten, he said to Muḥammad b. ʿAbd al-Ṣamad, the governor of the police: 'Summon me to you, for I have a counsel equal to the conquest of Constantinople.' He said to him: 'I was told that you would say something like this, and there is no way to lift the beating from you.' Then his hands and feet were cut off, his head was severed, his corpse was burned, and its ashes were cast into the Tigris. The head was set up for two days in Baghdad on the bridge, then it was carried to Khurasan and paraded in those regions. His companions kept promising themselves his return to them after forty days. Some of them claimed that he saw al-Ḥallāj at the end of that day riding a donkey on the Nahrawan road, and he said: 'Perhaps you are among those cattle who thought that I am the one who was beaten and killed. I am not he. My likeness was cast upon a man, and what you saw was done to him.' In their ignorance they said: 'Only an enemy of al-Ḥallāj's enemies was killed.' Some scholars of that time said: 'If this opinion is true, then perhaps a beast — meaning one of the devils — appeared in his form to lead people astray by it, just as the sect of the Christians went astray with the crucified one.' Al-Khaṭīb said: It happened that the Tigris rose greatly that year, and they said: 'It rose only because the ashes of al-Ḥallāj mixed with it.' It was proclaimed in Baghdad that no one should buy or sell anything of al-Ḥallāj's books. The killing of al-Ḥallāj was on Tuesday, six nights remaining of Dhū al-Qaʿdah, in the year 309, in Baghdad. Al-Qāḍī Ibn Khallikān mentioned him in al-Wafayāt and related the disagreement of people about him. He quoted from al-Ghazālī in Mishkāt al-Anwār that he interpreted his words and carried them on what is fitting. Then he quoted from Imām al-Ḥaramayn that he condemned him and said that he, al-Jannābī, and Ibn al-Muqaffaʿ agreed to corrupt people's beliefs and dispersed through the lands. Al-Jannābī was in Hajar and al-Bahrayn, Ibn al-Muqaffaʿ in the lands of the Turks, and al-Ḥallāj entered Iraq. His two companions judged that he would perish because the people of Iraq would not be deceived by falsehood. Al-Qāḍī Ibn Khallikān said: This does not hold together, for Ibn al-Muqaffaʿ was long before al-Ḥallāj. He was in the days of al-Saffāḥ and al-Manṣūr and died in the year 145 or before it. Perhaps Imām al-Ḥaramayn meant Ibn al-Muqaffaʿ al-Khurāsānī, who claimed lordship and brought down the moon, whose name was ʿAṭāʾ. He killed himself with poison in the year 163, and it is impossible for him to have been contemporary with al-Ḥallāj. If we want to correct the words of Imām al-Ḥaramayn and mention three who were contemporary at one time as he mentioned, then he meant by that al-Ḥallāj, Ibn al-Shalmaghānī — meaning Abū Jaʿfar Muḥammad b. ʿAlī — and the Qarmaṭī al-Jannābī, who is Abū Ṭāhir Sulaymān b. Abī Saʿīd al-Ḥasan b. Bahrām, who killed the pilgrims, took the Stone, filled Zamzam with corpses, and looted the coverings of the Kaʿbah,.
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