Tarikh (al-Tabari) 3782
Then the Year 317 AH Began
مَسِيرِ الْقَرَامِطَةِ إِلَى مَكَّةَ وَمَا فَعَلُوهُ بِأَهْلِهَا وَبِالْحُجَّاجِ وَأَخْذِهِمُ الْحَجَرَ الْأَسْوَدَ حَجَّ بِالنَّاسِ فِي سَنَةُ سَبْعَ عَشْرَةَ وَثَلَاثِمِائَةٍ مَنْصُورٌ الدَّيْلِمِيُّ، وَسَارَ بِهِمْ مِنْ بَغْدَاذَ إِلَى مَكَّةَ فَوَصَلُوا إِلَى مَكَّةَ سَالِمِينَ، وَتَوَافَتِ الرُّكُوبُ هُنَاكَ مِنْ كُلِّ جَانِبٍ، فَمَا شَعَرُوا إِلَّا بِالْقِرْمِطِيِّ قَدْ خَرَجَ عَلَيْهِمْ فِي جَمَاعَتِهِ يَوْمَ التَّرْوِيَةِ، فَانْتَهَبَ أَمْوَالَهُمْ، وَاسْتَبَاحَ قِتَالَهُمْ، فَقَتَلَ النَّاسَ فِي رِحَابِ مَكَّةَ وَشِعَابِهَا حَتَّى فِي الْمَسْجِدِ الْحَرَامِ وَفِي جَوْفِ الْكَعْبَةِ، وَجَلَسَ أَمِيرُهُمْ أَبُو طَاهِرٍ سُلَيْمَانُ بْنُ أَبِي سَعِيدٍ الْجَنَّابِيُّ - لَعَنَهُ اللَّهُ - عَلَى بَابِ الْكَعْبَةِ، وَالرِّجَالُ تُصْرَعُ حَوْلَهُ فِي الْمَسْجِدِ الْحَرَامِ فِي الشَّهْرِ الْحَرَامِ، ثُمَّ فِي يَوْمِ التَّرْوِيَةِ، الَّذِي هُوَ مِنْ أَشْرَفِ الْأَيَّامِ، وَهُوَ يَقُولُ: أَنَا بِاللَّهِ وَبِاللَّهِ أَنَا يَخْلُقُ الْخَلْقَ وَأُفْنِيهِمْ أَنَا فَكَانَ النَّاسُ يَفِرُّونَ فَيَتَعَلَّقُونَ بِأَسْتَارِ الْكَعْبَةِ، فَلَا يُجْدِي ذَلِكَ عَنْهُمْ شَيْئًا، بَلْ يُقْتَلُونَ وَهُمْ كَذَلِكَ، وَيَطُوفُونَ فَيُقْتَلُونَ فِي الطَّوَافِ، وَقَدْ كَانَ بَعْضُ أَهْلِ الْحَدِيثِ يَوْمَئِذٍ يَطُوفُ، فَلَمَّا قَضَى طَوَافَهُ أَخَذَتْهُ السُّيُوفُ، فَلَمَّا وَجَبَ، أَنْشَدَ وَهُوَ كَذَلِكَ: تَرَى الْمُحِبِّينَ صَرْعَى فِي دِيَارِهِمُ كَفِتْيَةِ الْكَهْفِ لَا يَدْرُونَ كَمْ لَبِثُوا ثُمَّ أَمَرَ الْقِرْمِطِيُّ - لَعَنَهُ اللَّهُ - أَنْ تُدْفَنَ الْقَتْلَى بِبِئْرِ زَمْزَمَ، وَدَفَنَ كَثِيرًا مِنْهُمْ فِي أَمَاكِنِهِمْ وَحَتَّى فِي الْمَسْجِدِ الْحَرَامِ - وَيَا حَبَّذَا تِلْكَ الْقِتْلَةُ وَتِلْكَ الضِّجْعَةُ - وَلَمْ يُغَسَّلُوا، وَلَمْ يُكَفَّنُوا ، وَلَمْ يُصَلَّ عَلَيْهِمْ ; لِأَنَّهُمْ شُهَدَاءُ فِي نَفْسِ الْأَمْرِ، بَلْ مِنْ خِيَارِ الشُّهَدَاءِ ، وَهَدَمَ قُبَّةَ زَمْزَمَ، وَأَمَرَ بِقَلْعِ بَابِ الْكَعْبَةِ، وَنَزَعَ كُسْوَتَهَا عَنْهَا، وَشَقَّقَهَا بَيْنَ أَصْحَابِهِ، وَأَمَرَ رَجُلًا أَنْ يَصْعَدَ إِلَى مِيزَابِ الْكَعْبَةِ، فَأَرَادَ أَنْ يَقْتَلِعَهُ، فَسَقَطَ عَلَى أُمِّ رَأْسِهِ، فَمَاتَ لَعَنَهُ اللَّهُ وَصَارَ إِلَى أُمِّهِ الْهَاوِيَةِ، فَانْكَفَّ اللَّعِينُ عِنْدَ ذَلِكَ عَنِ الْمِيزَابِ، ثُمَّ أَمَرَ بِأَنْ يُقْلَعَ الْحَجَرُ الْأَسْوَدُ، وَجَاءَهُ رَجُلٌ فَضَرَبَ الْحَجَرَ بِمُثْقَلٍ فِي يَدِهِ، وَقَالَ: أَيْنَ الطَّيْرُ الْأَبَابِيلُ ؟ أَيْنَ الْحِجَارَةُ مِنْ سِجِّيلٍ ؟ ثُمَّ قَلَعَ الْحَجَرَ الْأَسْوَدَ - شَرَّفَهُ اللَّهُ وَكَرَّمَهُ وَعَظَّمَهُ - وَأَخَذُوهُ مَعَهُمْ حِينَ رَاحُوا إِلَى بِلَادِهِمْ، فَكَانَ عِنْدَهُمْ ثِنْتَيْنِ وَعِشْرِينَ سَنَةً حَتَّى رَدُّوهُ، فِي سَنَةِ تِسْعٍ وَثَلَاثِينَ وَثَلَاثِمِائَةٍ، فَإِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ. وَلَمَّا رَجَعَ الْقِرْمِطِيُّ إِلَى بِلَادِهِ، تَبِعَهُ أَمِيرُ مَكَّةَ هُوَ وَأَهْلُ بَيْتِهِ وَجُنْدُهُ وَسَأَلَهُ وَتَشَفَّعَ إِلَيْهِ فِي أَنْ يَرُدَّ الْحَجَرَ لِيُوضَعَ فِي مَكَانِهِ، وَبَذَلَ لَهُ جَمِيعَ مَا عِنْدَهُ مِنَ الْأَمْوَالِ، فَلَمْ يَفْعَلْ - لَعَنَهُ اللَّهُ - فَقَاتَلَهُ أَمِيرُ مَكَّةَ فَقَتَلَهُ الْقِرْمِطِيُّ، وَقَتَلَ أَكْثَرَ أَهْلِهِ وَجُنْدِهِ، وَاسْتَمَرَّ ذَاهِبًا إِلَى بِلَادِهِ وَمَعَهُ الْحَجَرُ الْأَسْوَدُ وَأَمْوَالُ الْحَجِيجِ. وَقَدْ أَلْحَدَ هَذَا اللَّعِينُ فِي الْمَسْجِدِ الْحَرَامِ إِلْحَادًا لَمْ يَسْبِقْهُ إِلَيْهِ أَحَدٌ وَلَا يَلْحَقُهُ فِيهِ، وَسَيُجَازِيهِ عَلَى ذَلِكَ الَّذِي لَا يُعَذِّبُ عَذَابَهُ أَحَدٌ، وَلَا يَوْثِقُ وِثَاقَهُ أَحَدٌ، وَإِنَّمَا حَمَلَ هَؤُلَاءِ عَلَى هَذَا الصَّنِيعِ ; أَنَّهُمْ كَانُوا كُفَّارًا زَنَادِقَةً ، وَقَدْ كَانُوا مُمَالِئِينِ لِلْفَاطِمِيِّينَ الَّذِينَ نَبَغُوا فِي هَذِهِ السِّنِينَ بِبِلَادِ إِفْرِيقِيَّةَ مِنْ أَرْضِ الْمَغْرِبِ، وَيُلَقَّبُ أَمِيرُهُمْ بِالْمَهْدِيِّ، وَهُوَ أَبُو مُحَمَّدٍ عَبِيدُ اللَّهِ بْنِ مَيْمُونٍ الْقَدَّاحُ، وَقَدْ كَانَ صَبَّاغًا بِسَلَمْيَةَ يَهُودِيًّا، فَادَّعَى أَنَّهُ أَسْلَمَ، ثُمَّ سَارَ مِنْهَا إِلَى بِلَادِ إِفْرِيقِيَّةَ، فَادَّعَى أَنَّهُ شَرِيفٌ فَاطِمِيٌّ، فَصَدَّقَهُ عَلَى ذَلِكَ طَائِفَةٌ كَثِيرَةٌ مِنَ الْبَرْبَرِ وَغَيْرِهِمْ مِنَ الْجَهَلَةِ، وَصَارَتْ لَهُ دَوْلَةٌ فَمَلَكَ مَدِينَةَ سِجِلْمَاسَةَ ثُمَّ ابْتَنَى مَدِينَةً وَسَمَّاهَا الْمَهْدِيَّةَ وَكَانَ قَرَارُ مُلْكِهِ بِهَا، وَكَانَ هَؤُلَاءِ الْقَرَامِطَةُ يُرَاسِلُونَهُ وَيَدْعُونَ إِلَيْهِ وَيَتَرَامَوْنَ عَلَيْهِ، وَيُقَالُ: إِنَّهُمْ: إِنَّمَا كَانُوا يَفْعَلُونَ ذَلِكَ سِيَاسَةً وَدَوْلَةً لَا حَقِيقَةَ لَهُ. وَذَكَرَ ابْنُ الْأَثِيرِ أَنَّ الْمَهْدِيَّ هَذَا كَتَبَ إِلَى أَبِي طَاهِرٍ الْقِرْمِطِيِّ يَلُومُهُ عَلَى فِعْلِهِ بِمَكَّةَ، حَيْثُ سَلَّطَ النَّاسَ عَلَى الْكَلَامِ فِي عِرْضِهِمْ، وَانْكَشَفَتْ أَسْرَارُهُمُ الَّتِي كَانُوا يُبْطِنُونَهَا بِمَا ظَهَرَ مِنْ صَنِيعِهِمْ هَذَا الْقَبِيحَ، وَأَمَرَهُ بِرَدِّ مَا أَخَذَهُ مِنْهَا، وَعَوْدِهِ إِلَيْهَا، فَكَتَبَ إِلَيْهِ بِالسَّمْعِ وَالطَّاعَةِ، وَأَنَّهُ قَدْ قَبِلَ مَا أَشَارَ إِلَيْهِ مِنْ ذَلِكَ. قَالَ الْمُحْسِنُ: وَحَدَّثَنِي أَبُو أَحْمَدَ الْحَارِثِيُّ، قَالَ: أَخْبَرَنِي رَجُلٌ مِنْ أَصْحَابِ الْحَدِيثِ أَسَرَتْهُ الْقَرَامِطَةُ سَنَةَ الْهَبِيرِ وَاسْتَعْبَدَتْهُ سِنِينَ، ثُمَّ هَرَبَ مِنْهَا لَمَّا أَمْكَنَهُ قَالَ: كَانَ يَمْلِكُنِي رَجُلٌ مِنْهُمْ يَسُومُنِي سُوءَ الْعَذَابِ، وَيَسْتَخْدِمُنِي أَعْظَمَ خِدْمَةٍ، وَيُعَرْبِدُ عَلَيَّ إِذَا سَكِرَ، فَسَكِرَ لَيْلَةً وَأَقَامَنِي حِيَالَهُ، وَقَالَ: مَا تَقُولُ فِي مُحَمَّدٍ هَذَا صَاحِبِكُمْ ؟ فَقُلْتُ: لَا أَدْرِي، وَلَكِنْ مَا تُعَلِّمُنِي أَيُّهَا الْمُؤْمِنُ أَقُولُهُ، فَقَالَ: كَانَ رَجُلًا سَائِسًا، قَالَ: فَمَا تَقُولُ فِي أَبِي بَكْرٍ ؟ قُلْتُ: لَا أَدْرِي، قَالَ: كَانَ رَجُلًا ضَعِيفًا مَهِينًا، قَالَ: فَمَا تَقُولُ فِي عُمَرَ ؟ قُلْتُ: لَا أَدْرِي، قَالَ: كَانَ وَاللَّهِ فَظًّا غَلِيظًا، فَمَا تَقُولُ فِي عُثْمَانَ ؟ قُلْتُ: لَا أَدْرِي، قَالَ: كَانَ جَاهِلًا أَحْمَقَ، فَمَا تَقُولُ فِي عَلِيٍّ ؟ قُلْتُ: لَا أَدْرِي، قَالَ: كَانَ مُمَخْرَقًا أَلَيْسَ يَقُولُ إِنَّ هَا هُنَا عِلْمًا لَوْ أَصَبْتُ لَهُ حَمَلَةً، أَمَا كَانَ فِي ذَلِكَ الْخَلْقِ الْعَظِيمِ بِحَضْرَتِهِ [مَنْ يُوِدِعُ ] كُلَّ وَاحِدٍ مِنْهُمْ كَلِمَةً حَتَّى يُفْرِغَ مَا عِنْدَهُ هَلْ هَذِهِ إِلَّا مَخْرَقَةٌ ؟ وَنَامَ فَلَمَّا كَانَ مِنْ غَدٍ دَعَانِي، فَقَالَ: مَا قُلْتُ لَكَ الْبَارِحَةَ ؟ فَأَرَيْتُهُ أَنِّي لَمْ أَفْهَمْهُ، فَحَذَّرَنِي مِنْ إِعَادَتِهِ وَالْإِخْبَارِ عَنْهُ بِذَلِكَ، فَإِذَا الْقَوْمُ زَنَادِقَةٌ لَا يُؤْمِنُونَ بِاللَّهِ وَلَا يُفَكِّرُونَ فِي أَحَدٍ مِنَ الصَّحَابَةِ. قَالَ الْمُحْسِنُ: وَيَدُلُّ عَلَى هَذَا أَنَّ أَبَا طَاهِرٍ الْقُرْمُطِيَّ دَخَلَ الْكُوفَةَ دُفْعَاتٍ، فَمَا دَخَلَ إِلَى قَبْرِ عَلِيٍّ عَلَيْهِ السَّلَامُ وَاجْتَازَ بِالْحَائِرِ فَمَا زَارَ الْحُسَيْنَ. وَقَدْ كَانُوا يُمَخْرِقُونَ بِالْمَهْدِيِّ وَيُوهِمُونَ أَنَّهُ صَاحِبُ الْمَغْرِبِ، وَيُرَاسِلُونَ إِسْمَاعِيلَ بْنَ مُحَمَّدٍ صَاحِبَ الْمَهْدِيَّةِ الْمُقِيمَ بِالْقَيْرَوَانِ. وَمَضَتْ مِنْهُمْ سَرِيَّةٌ مَعَ الْحُسَيْنِ بْنِ أَبِي مَنْصُورِ بْنِ أَبِي سَعِيدٍ فِي شَوَّالٍ سَنَةَ سِتِّينَ وَثَلَاثِمِائَةٍ، فَدَخَلُوا دِمَشْقَ فِي ذِي الْقِعْدَةِ مِنْ هَذِهِ السَّنَةِ، فَقَتَلُوا خَلْقًا ثُمَّ خَرَجُوا إِلَى مَكَّةَ فَقَتَلُوا وَاسْتَبَاحُوا وَأَقَامُوا الدَّعْوَةَ لِلْمُطِيعِ لِلَّهِ فِي كُلِّ فَتْحٍ فَتَحُوهُ، وَسَوَّدُوا أَعْلَامَهُمْ وَرَجَعُوا عَمَّا كَانُوا عَلَيْهِ مِنَ الْمَخْرَقَةِ ضَرُورَةً، وَقَالُوا: لَوْ فَطِنَّا لِمَا فَطِنَ لَهُ ابْنُ بُوَيْهَ الدَّيْلَمِيُّ لَاسْتَقَامَتْ أُمُورُنَا، وَذَلِكَ أَنَّهُ تَرَكَ الْمَذَاهِبَ جَانِبًا، وَطَلَبَ الْغَلَبَةَ وَالْمُلْكَ فَأَطَاعَهُ النَّاسُ. وَكَانَ مِنْ مَخَارِيقِهِمْ قُبَّةٌ يَنْفَرِدُ فِيهَا أَمِيرُهُمْ وَطَائِفَةٌ مَعَهُ، وَلَمْ يُقَاتِلُوا، فَإِذَا كَلَّ الْمُقَاتِلُونَ حَمَلَ هُوَ بِنَفْسِهِ وَتِلْكَ الطَّائِفَةُ عَلَى قَوْمٍ قَدْ كَلُّوا مِنَ الْقِتَالِ، وَكَانُوا يَقُولُونَ: إِنَّ النَّصْرَ يَنْزِلُ مِنْ هَذِهِ الْقُبَّةِ، وَقَدْ جَعَلُوا مِدْخَنَةً وَفَحْمًا، فَإِذَا أَرَادُوا أَنْ يَحْمِلُوا صَعِدَ أَحَدُهُمْ إِلَى الْقُبَّةِ وَقَدَحَ وَجَعَلَ النَّارَ فِي الْمِجْمَرَةِ وَأَخْرَجَ حَبَّ الْكُحْلِ فَطَرَحَهُ عَلَى النَّارِ فَتُفَرْقِعُ فَرْقَعَةً شَدِيدَةً وَلَا يَكُونُ لَهُ دُخَانٌ، وَحَمَلُوا وَلَا يَلْبَثُ لَهُمْ شَيْءٌ وَلَا يُوقَدُ ذَلِكَ إِلَّا أَنْ يَقُولَ صَاحِبُ الْعَسْكَرِ: نَزَلَ النَّصْرُ، فَكَسَرَ تِلْكَ الْقُبَّةَ أَصْحَابُ جَوْهَرٍ الَّذِي مَلَكَ مِصْرَ. وَرَوَى عَنْ بَعْضِهِمْ أَنَّهُ قَالَ: كُنْتُ فِي الْمَسْجِدِ الْحَرَامِ يَوْمَ اقْتُلِعَ الْحَجَرُ الْأَسْوَدُ، إِذْ دَخَلَ رَجُلٌ وَهُوَ سَكْرَانُ، رَاكِبٌ عَلَى فَرَسِهِ، فَصَفَّرَ لَهَا حَتَّى بَالَتْ فِي الْمَسْجِدِ الْحَرَامِ فِي مَكَانِ الطَّوَافِ، ثُمَّ حَمَلَ عَلَى رَجُلٍ كَانَ إِلَى جَانِبِي فَقَتَلَهُ ثُمَّ نَادَى بِأَعْلَى صَوْتِهِ: يَا حَمِيرُ، أَلَيْسَ قُلْتُمْ فِي بَيْتِكُمْ هَذَا وَمَنْ دَخَلَهُ كَانَ آمِنًا [ آلُ عِمْرَانَ: 97 ] فَأَيْنَ الْأَمْنُ ؟ قَالَ: فَقُلْتُ لَهُ: أَتَسْمَعُ جَوَابًا ؟ قَالَ: نَعَمْ. قُلْتُ: إِنَّمَا أَرَادَ اللَّهُ: فَأَمِّنُوهُ. قَالَ: فَثَنَى رَأْسَ فَرَسِهِ وَانْصَرَفَ. وَقَدْ سَأَلَ بَعْضُهُمْ هَاهُنَا سُؤَالًا فَقَالَ: قَدْ أَحَلَّ اللَّهُ عَزَّ وَجَلَّ بِأَصْحَابِ الْفِيلِ - وَكَانُوا نَصَارَى، وَهَؤُلَاءِ شَرٌّ مِنْهُمْ - مَا ذَكَرَهُ فِي كِتَابِهِ الْعَزِيزِ حَيْثُ يَقُولُ: أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِأَصْحَابِ الْفِيلِ أَلَمْ يَجْعَلْ كَيْدَهُمْ فِي تَضْلِيلٍ وَأَرْسَلَ عَلَيْهِمْ طَيْرًا أَبَابِيلَ تَرْمِيهِمْ بِحِجَارَةٍ مِنْ سِجِّيلٍ فَجَعَلَهُمْ كَعَصْفٍ مَأْكُولٍ وَمَعْلُومٌ أَنَّ الْقَرَامِطَةَ شَرٌّ مِنَ الْيَهُودِ وَالنَّصَارَى وَالْمَجُوسِ ، بَلْ وَمِنْ عَبَدَةِ الْأَصْنَامِ، فَهَلَّا عُوجِلُوا بِالْعُقُوبَةِ، كَمَا عُوجِلَ أَصْحَابُ الْفِيلِ ؟ وَقَدْ أُجِيبَ عَنْ ذَلِكَ: بِأَنَّ أَصْحَابَ الْفِيلِ إِنَّمَا عُوقِبُوا إِظْهَارًا لِشَرَفِ الْبَيْتِ الْحَرَامِ، وَلِمَا يُرَادُ بِهِ مِنَ التَّشْرِيفِ وَالتَّعْظِيمِ بِإِرْسَالِ النَّبِيِّ الْكَرِيمِ ﷺ مِنَ الْبَلَدِ الَّذِي كَانَ هَذَا الْبَيْتُ فِيهِ ; لِيُعْلَمَ شَرَفُ هَذَا الرَّسُولِ الْكَرِيمِ الَّذِي هُوَ خَاتَمُ الْأَنْبِيَاءِ، فَلَمَّا أَرَادَ هَؤُلَاءِ إِهَانَةَ هَذِهِ الْبُقْعَةِ الَّتِي يُرَادُ تَشْرِيفُهَا عَمَّا قَرِيبٍ، أَهْلَكَهُمْ سَرِيعًا عَاجِلًا، غَيْرَ آجِلٍ، كَمَا ذَكَرَ فِي كِتَابِهِ، وَأَمَّا هَؤُلَاءِ، فَكَانَ مِنْ أَمْرِهِمْ مَا كَانَ بَعْدَ تَقْرِيرِ الشَّرَائِعِ وَتَمْهِيدِ الْقَوَاعِدِ، وَالْعِلْمِ بِالضَّرُورَةِ مِنْ دِينِ اللَّهِ بِشَرَفِ مَكَّةَ وَالْكَعْبَةِ، وَكُلُّ مُؤْمِنٍ يَعْلَمُ أَنَّ هَؤُلَاءِ مِنْ أَكْبَرِ الْمُلْحِدِينَ الْكَافِرِينَ ; بِمَا تَبَيَّنَ مِنْ كِتَابِ اللَّهِ تَعَالَى وَسُنَّةِ رَسُولِهِ ﷺ، فَلِهَذَا لَمْ يَحْتَجِ الْحَالُ إِلَى مُعَاجَلَتِهِمْ بِالْعُقُوبَةِ، بَلْ أَخَّرَهُمُ الرَّبُّ جَلَّ جَلَالُهُ لِيَوْمٍ تَشْخَصُ فِيهِ الْأَبْصَارُ، وَاللَّهُ سُبْحَانَهُ وَتَعَالَى يُمْهِلُ وَيُمْلِي وَيَسْتَدْرِجُ، ثُمَّ يَأْخُذُ أَخْذَ عَزِيزٍ مُقْتَدِرٍ، كَمَا قَالَ رَسُولُ اللَّهِ ﷺ: إِنَّ اللَّهَ لِيُمْلِيَ لِلظَّالِمِ حَتَّى إِذَا أَخَذَهُ لَمْ يُفْلِتْهُ ثُمَّ قَرَأَ وَكَذَلِكَ أَخْذُ رَبِّكَ إِذَا أَخَذَ الْقُرَى وَهِيَ ظَالِمَةٌ إِنَّ أَخْذَهُ أَلِيمٌ شَدِيدٌ [ هُودٌ: 102 ] وَقَالَ رَسُولُ اللَّهِ ﷺ: لَا أَحَدَ أَصْبَرُ عَلَى أَذًى سَمِعَهُ مِنَ اللَّهِ ; إِنَّهُمْ يَجْعَلُونَ لَهُ وَلَدًا وَهُوَ يَرْزُقُهُمْ وَيُعَافِيهِمْ وَقَالَ تَعَالَى: وَلَا تَحْسَبَنَّ اللَّهَ غَافِلًا عَمَّا يَعْمَلُ الظَّالِمُونَ إِنَّمَا يُؤَخِّرُهُمْ لِيَوْمٍ تَشْخَصُ فِيهِ الْأَبْصَارُ [ إِبْرَاهِيمُ: 42 ] وَقَالَ تَعَالَى: لَا يَغُرَّنَّكَ تَقَلُّبُ الَّذِينَ كَفَرُوا فِي الْبِلَادِ مَتَاعٌ قَلِيلٌ ثُمَّ مَأْوَاهُمْ جَهَنَّمُ وَبِئْسَ الْمِهَادُ [ آلِ عِمْرَانَ: 196، 197 ] وَقَالَ تَعَالَى: نُمَتِّعُهُمْ قَلِيلًا ثُمَّ نَضْطَرُّهُمْ إِلَى عَذَابٍ غَلِيظٍ [ لُقْمَانَ: 24 ] وَقَالَ: مَتَاعٌ فِي الدُّنْيَا ثُمَّ إِلَيْنَا مَرْجِعُهُمْ ثُمَّ نُذِيقُهُمُ الْعَذَابَ الشَّدِيدَ بِمَا كَانُوا يَكْفُرُونَ [ يُونُسَ: 70 ].
Translation
✧ The March of the Qarāmiṭa to Makkah, What They Did to Its People and the Pilgrims, and Their Seizing of the Black Stone In the year three hundred and seventeen, Manṣūr al-Daylamī led the people in the pilgrimage, and he traveled with them from Baghdādh to Makkah, and they arrived at Makkah safely. The caravans assembled there from every direction, and no sooner did they realize than the Qarmaṭī had come out against them with his band on the Day of Tarwiyah. He plundered their wealth, deemed their blood permissible, and killed people in the open spaces of Makkah and its ravines, even in the Sacred Mosque and inside the Kaʿbah. Their commander, Abū Ṭāhir Sulaymān b. Abī Saʿīd al-Jannābī—may God curse him—sat at the door of the Kaʿbah while men were being struck down around him in the Sacred Mosque in the sacred month, then on the Day of Tarwiyah, which is one of the noblest days, and he said: I am by God, and by God I am; I create creation and I annihilate them; I am. The people would flee and cling to the curtains of the Kaʿbah, but that availed them nothing; rather, they were killed while doing so, and they circumambulated and were killed during the circumambulation. One of the traditionists was circumambulating that day, and when he finished his circumambulation, the swords took him. When he fell, he recited while in that state: You see the lovers struck down in their abodes, like the Companions of the Cave, not knowing how long they tarried. Then the Qarmaṭī—may God curse him—commanded that the slain be buried in the well of Zamzam, and he buried many of them in their places, even in the Sacred Mosque—and how excellent that death and that resting place!—but they were not washed, nor shrouded, nor prayed over, for they were martyrs in reality, indeed among the best of martyrs. He demolished the dome of Zamzam, ordered the door of the Kaʿbah to be torn off, stripped its covering from it, and distributed it among his companions. He ordered a man to climb up to the waterspout of the Kaʿbah to wrench it off, but the man fell on his head and died—may God curse him—and went to his mother, the abyss. At that, the accursed one desisted from the waterspout. Then he ordered the Black Stone to be extracted, and a man came and struck the stone with a heavy weight in his hand, saying: "Where are the birds in flocks? Where are the stones of baked clay?" Then he extracted the Black Stone—may God ennoble it, honor it, and magnify it—and they took it with them when they departed for their lands. It remained with them for twenty-two years until they returned it in the year three hundred and thirty-nine. To God we belong and to Him we return. When the Qarmaṭī returned to his lands, the governor of Makkah, along with his household and troops, followed him and pleaded with him, interceding that he return the stone so it could be placed back in its position, offering him all the wealth he possessed, but he refused—may God curse him. The governor of Makkah fought him, and the Qarmaṭī killed him and most of his household and troops, and continued on his way to his lands with the Black Stone and the pilgrims' wealth. This accursed one committed in the Sacred Mosque an act of desecration unprecedented and unmatched, and he will be requited for it by the One whose punishment none can equal and whose bonds none can match. What drove them to this deed was that they were infidels, heretics, and they had been in league with the Fāṭimids who emerged in these years in Ifrīqiyah in the Maghrib. Their commander was titled al-Mahdī, and he was Abū Muḥammad ʿUbayd Allāh b. Maymūn al-Qaddāḥ, who had been a Jewish dyer in Salamyah. He claimed to have embraced Islam, then traveled from there to Ifrīqiyah and claimed to be a Fāṭimid sharīf. A large group of Berbers and other ignoramuses believed him in that, and he gained a state, seizing the city of Sijilmāsah, then built a city and named it al-Mahdīyah, where his seat of rule was. These Qarāmiṭa corresponded with him, called to his cause, and cast themselves upon him. It is said that they did so only as a matter of policy and state, with no truth to it. Ibn al-Athīr mentioned that this al-Mahdī wrote to Abū Ṭāhir al-Qarmaṭī, reproaching him for his deeds in Makkah, for he had set people against them in speech, and their secrets, which they had concealed, were exposed by their foul conduct. He ordered him to return what he had taken from it and restore it. He wrote back in obedience and compliance, saying he accepted what was indicated. Al-Muḥsin said: Abū Aḥmad al-Ḥārithī related to me, saying: A man of the traditionists whom the Qarāmiṭa had captured in the year of al-Habīr and enslaved for years, then fled when he could, informed me. He said: One of them owned me and subjected me to harsh torment, made me serve the hardest labor, and railed at me when drunk. One night he got drunk and made me stand before him, saying: "What do you say about this Muḥammad of yours?" I said: "I do not know, but whatever you teach me, O believer, I will say." He said: "He was a man of policy." He said: "What do you say about Abū Bakr?" I said: "I do not know." He said: "He was a weak, contemptible man." He said: "What do you say about ʿUmar?" I said: "I do not know." He said: "By God, he was harsh and rough. What do you say about ʿUthmān?" I said: "I do not know." He said: "He was an ignorant fool. What do you say about ʿAlī?" I said: "I do not know." He said: "He was a fraud. Does he not say: 'Here is knowledge; if only I could find bearers for it. Was there not among that great assembly in his presence anyone to whom he could entrust a word each until he emptied what he had?' Is this anything but a fraud?" Then he slept. The next day he summoned me and asked: "What did I say to you last night?" I pretended not to have understood him, and he warned me against repeating it or reporting it. Thus the people are heretics who believe neither in God nor think well of any Companion. Al-Muḥsin said: Evidence of this is that Abū Ṭāhir al-Qurmuṭī entered al-Kūfah multiple times but never went to the tomb of ʿAlī ﷺ, and he passed by al-Ḥāʾir but did not visit al-Ḥusayn. They used to deceive people regarding al-Mahdī, making them think he was the master of the Maghrib, and they corresponded with Ismāʿīl b. Muḥammad, the ruler of al-Mahdīyah residing in al-Qayrawān. A raiding party of theirs went with al-Ḥusayn b. Abī Manṣūr b. Abī Saʿīd in Shawwāl of the year three hundred and sixty, and they entered Damascus in Dhū al-Qaʿdah of that year, killing many, then proceeded to Makkah, killing and plundering, and established the call for al-Muṭīʿ li-llāh in every conquest they made, blackening their banners and abandoning their previous fraud out of necessity. They said: "Had we realized what Ibn Buwayh al-Daylamī realized, our affairs would have been set right; for he abandoned the sects and sought dominance and kingship, and the people obeyed him." Among their frauds was a tent in which their commander and a group with him would stay apart and not fight. When the fighters grew weary, he and that group would charge a people exhausted from fighting. They used to say that victory descended from that tent. They had set up a brazier and charcoal, and when they wished to charge, one of them would climb to the tent, strike a light, place fire in the brazier, and throw antimony grains onto the fire, which would crackle loudly but produce no smoke; then they charged, and nothing could withstand them. That fire was lit only when the army commander said: "Victory has descended." The companions of Jawhar, who conquered Egypt, broke that tent. It is related from one of them that he said: I was in the Sacred Mosque on the day the Black Stone was extracted when a drunken man entered riding his horse. He whistled to it until it urinated in the Sacred Mosque at the place of circumambulation, then he charged a man beside me and killed him, and cried at the top of his voice: "O donkeys, did you not say of this House of yours: 'And whoever enters it is secure' [Āl ʿImrān: 97]? Where is the security?" He said: I said to him: "Do you hear an answer?" He said: "Yes." I said: "God meant: then make him secure." He said: He turned his horse's head and departed. Some have raised a question here, saying: God, mighty and glorious, brought upon the Companions of the Elephant—who were Christians, and these are worse than them—what He mentioned in His Mighty Book, where He says: "Have you not seen how your Lord dealt with the Companions of the Elephant? Did He not make their plot go astray, and send against them birds in flocks, pelting them with stones of baked clay, and made them like eaten straw?" It is known that the Qarāmiṭa are worse than the Jews, Christians, and Magians, indeed worse than idol worshippers. Why then were they not hastened to punishment as the Companions of the Elephant were? The answer given is that the Companions of the Elephant were punished only to manifest the honor of the Sacred House and the glorification and magnification intended for it by sending the Noble Prophet ﷺ from the land in which this House stood, so that the honor of this Noble Messenger, the Seal of the Prophets, might be known. When they sought to humiliate this spot, which was soon to be honored, He destroyed them swiftly and immediately, not deferred, as mentioned in His Book. As for these, their affair occurred after the laws had been established, the foundations laid, and it was known by necessity from the religion of God the honor of Makkah and the Kaʿbah. Every believer knows that they are among the greatest of heretical infidels, as is clear from the Book of God Most High and the Sunnah of His Messenger ﷺ. Therefore, there was no need to hasten punishment upon them; rather, the Lord, glorious is His majesty, deferred them to a day on which eyes will stare. God, glorified and exalted, grants respite, prolongs, and draws on gradually, then seizes with the seizing of One Mighty and Omnipotent, as the Messenger of God ﷺ said: "God grants respite to the wrongdoer until, when He seizes him, He does not let him escape." Then he recited: "And thus is the seizing of your Lord when He seizes the towns while they are wrongdoing; indeed His seizing is painful and severe" [Hūd: 102]. The Messenger of God ﷺ said: "No one is more patient over harm he hears than God; they ascribe to Him a son, yet He provides for them and keeps them well." And He Most High said: "And never think that God is unaware of what the wrongdoers do; He only defers them to a day on which eyes will stare" [Ibrāhīm: 42]. And He Most High said: "Let not the strutting about of the disbelievers in the land deceive you; it is but a small enjoyment, then their abode is Hell—and wretched is the resting place" [Āl ʿImrān: 196–197]. And He Most High said: "We grant them enjoyment for a little while, then We will compel them to a harsh punishment" [Luqmān: 24]. And He said: "An enjoyment in this world, then to Us is their return, then We will make them taste the severe punishment for what they used to disbelieve" [Yūnus: 70].
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