Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

during the time allotted for the general audience, greeting the Caliph and taking a seat on some occasions, while on others he would simply offer the salām and withdraw.

When a month had passed, he spoke with ʿAbd al-Malik in private. He reminded him of their kinship and family ties and mentioned a debt he owed. The Caliph promised to settle it, and he did so, meeting all his other needs as well. (1)

I say: He inclined toward ʿAbd al-Malik because of the latter’s kindness to him, and because Ibn al-Zubayr had treated him badly.

Al-Zubayr ibn Bakkār said: The Shiʿah called him “the Mahdī.”

My uncle Muṣʿab told me that Kuthayyir ʿAzzah recited:
He is the Mahdī, so Kaʿb has declared—
Brother to the scholars of ages long gone. (2)

Someone asked him, “Did you ever meet Kaʿb?”
He replied, “I spoke it only by conjecture.”

He also said:
Hearken! The rightful leaders from Quraysh,
Governors of truth, are four in all:
ʿAlī, and three from among his sons—
Those grandsons, whose rank is plain to see.
One is a scion of faith and devotion;
One was carried off by the tragedy of Karbalāʾ;
And one no eye shall behold until
He rides at the head of horsemen beneath a banner.
Long he has been concealed from them at Radwā,
With honey and water beside him. (3)

ʿUmar ibn ʿUbaydah transmitted these verses to Kuthayyir ibn Kathīr al-Sahmī. (4)

(1) For the full report, see Ibn Saʿd, al-Tabaqat, vol. 5, p. 111 ff. (2) The poem is recorded in his Diwan, vol. 1, p. 275, with the wording khabbarna-hu; it is likewise cited by al-Masʿudi, Muruj al-Dhahab, vol. 2, p. 101; al-Aghani, vol. 9, p. 16; Nasab Quraysh, p. 41; and al-Dhahabi, Tarikh al-Islam, vol. 3, p. 294. (3) Diwan, vol. 2, p. 186 ff., gives the readings: “hum asbatuhu wa-l-awsiya,” “fa-sibtun sibtu iman wa-hilm,” “wa-sibtun la yadhuku al-mawt hatta,” and “yuqaddimuha al-liwa.” The verses are also found in ʿUyun al-Akhbar, vol. 2, p. 144; Muruj al-Dhahab, vol. 2, p. 101; al-Aghani, vol. 9, p. 14; al-Milal wa-l-Nihal, vol. 1, p. 200; and Tarikh al-Islam, vol. 3, p. 295. (4) The same lines are also attributed to al-Sayyid al-Humayri in al-Aghani, vol. 7, p. 246. As for Kathir, he was a poet with little involvement in hadith transmission.
فَيُسَلِّمُ مَرَّةً وَيَجْلُسُ، وَمَرَّةً يَنْصَرِفُ. فَلَمَّا مَضَى شَهْرٌ، كَلَّمَ عَبْدَ المَلِكِ خَالِياً، فَذَكَرَ قَرَابَتَهُ وَرَحِمَهُ، وَذَكَرَ دَيْناً، فَوَعَدَهُ بِقَضَائِهِ، ثُمَّ قَضَاهُ، وَقَضَى جَمِيْعَ حَوَائِجِهِ (١) . قُلْتُ: كَانَ مَائِلاً لِعَبْدِ المَلِكِ؛ لإِحْسَانِهِ إِلَيْهِ، وَلإِسَاءةِ ابْنِ الزُّبَيْرِ إِلَيْهِ. قَالَ الزُّبَيْرُ بنُ بَكَّارٍ: سَمَّتْهُ الشِّيْعَةُ المَهْدِيَّ. فَأَخْبَرَنِي عَمِّي مُصْعَبٌ، قَالَ: قَالَ كُثَيِّرُ عَزَّةَ: هُوَ المَهْدِيُّ أَخْبَرَنَاهُ كَعْبٌ ... أَخُو الأَحْبَارِ فِي الحِقَبِ الخَوَالِي (٢) فَقِيْلَ لَهُ: أَلَقِيْتَ كَعْباً؟ قَالَ: قُلْتُهُ بِالتَّوَهُّمِ. وَقَالَ أَيْضاً: أَلاَ إِنَّ الأَئِمَّةَ مِنْ قُرَيْشٍ ... وُلاَةَ الحَقِّ أَرْبعَةٌ سَوَاءُ عَلِيٌّ وَالثَّلاَثَةُ مِنْ بَنِيْهِ ... هُمُ الأَسْبَاطُ لَيْسَ بِهِم خَفَاءُ فَسِبْطٌ سِبْطُ إِيْمَانٍ وَبِرٍّ ... وَسِبْطٌ غَيَّبَتْهُ كَرْبُلاَءُ وَسِبْطٌ لاَ تَرَاهُ العَيْنُ حَتَّى ... يَقُوْدَ الخَيْلَ يَقْدُمُهَا لِوَاءُ تَغَيَّبَ - لاَ يُرَى - عَنْهُم زَمَاناً ... بِرَضْوَى عِنْدَهُ عَسَلٌ وَمَاءُ (٣) وَقَدْ رَوَاهَا: عُمَرُ بنُ عُبَيْدَةَ لِكَثِيْرِ بنِ كَثِيْرٍ السَّهْمِيِّ (٤) .
(١) انظر الخبر مفصلا في طبقات ابن سعد ٥ / ١١١ وما بعدها. (٢) في ديوانه ١ / ٢٧٥ وروايته (خبرناه) وكذا المسعودي في مروج الذهب ٢ / ١٠١ والاغاني ٩ / ١٦ وهو في " نسب قريش " ص ٤١ وتاريخ الإسلام ٣ / ٢٩٤. (٣) الديوان ٢ / ١٨٦ وما بعدها وروايته: " هم أسباطه والاوصياء " و" فسبط سبط إيمان وحلم " و" وسبط لا يذوق الموت حتى " و" يقدمها اللواء ". والأبيات في عيون الاخبار ٢ / ١٤٤، ومروج الذهب ٢ / ١٠١ والاغاني ٩ / ١٤ والملل والنحل ١ / ٢٠٠ وتاريخ الإسلام ٣ / ٢٩٥. (٤) وتروى أيضا للسيد الحميري كما في الاغاني ٧ / ٢٤٦ وكثير هذا شاعر قليل الحديث كان =

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