Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

Al-Thawri narrated, on the authority of al-Harith al-Azdi, who said:
Ibn al-Hanafiyyah declared, “May Allah have mercy (1) on a man who makes himself self-sufficient, keeps his hand in check, restrains his tongue, and sits in his own house. He shall receive the reward he intended, and he will be with those he loves. Be aware! The deeds of the Umayyads overtake them more swiftly than the Muslims’ swords. Be aware! The people of truth will have a turn in power; Allah will bring it about whenever He wills. Whoever lives to witness that will, in our view, have the highest share (2), and whoever dies before it—what is with Allah is better and more lasting (3).”

Abu ʿAwanah related to us—Abu Jamrah (4) told us—he said:
They used to say to Ibn al-Hanafiyyah, “Peace be upon you, O Mahdi.” He would answer, “Indeed, I am a mahdi: I guide to right conduct and goodness; my name is Muhammad.” So they said, “Peace be upon you, O Muhammad,” or, “O Abu al-Qasim.” (5)

Al-Rabiʿ ibn Mundhir al-Thawri transmitted, from his father, who said:
Muhammad ibn al-Hanafiyyah said, “I would love to ransom these supporters of ours with part of my own blood.” Then he added, “Because of their lying talk and their broadcasting of secrets—even if it were one of their own mothers, they would incite others against her until she was killed.” (6)

Ibn Saʿd (7) said: “Al-Mukhtar was killed in the year 68 AH. In 69 AH Ibn al-Zubayr sent his brother ʿUrwah to Muhammad ibn al-Hanafiyyah with the message: ‘I will never leave you until you pledge allegiance to me, or I return you to prison. Allah has slain the impostor whose support you claimed, and the people of Iraq (8) have unanimously rallied to me. So pledge!’ ”

He replied, “O ʿUrwah, how quickly your brother severs the ties of kinship and belittles the truth! How heedless he is of the swift punishment of Allah! Your brother is certain of eternal life. By Allah, al-Mukhtar was sent neither as a caller nor as a helper (9); indeed, he was—”

(1) The original manuscript reads “rahimahu” (may Allah have mercy on him), which is a scribal error. (2) Ibn Saʿd’s text reads “al-Sanam.” (3) Ibn Saʿd, vol. 5, p. 97; Ibn ʿAsakir, vol. 15, p. 372a. (4) The person meant is Nasr b. ʿImran al-Dubayʿi. (5) Ibn Saʿd, vol. 5, p. 94; Ibn ʿAsakir, vol. 15, p. 372a. (6) Ibn ʿAsakir, vol. 15, p. 372b. (7) Al-Tabaqat, vol. 5, p. 105. (8) Ibn Saʿd and Ibn ʿAsakir read “al-ʿIraqayn” (the two Iraqs). (9) Ibn Saʿd and Ibn ʿAsakir record the wording as follows: “Your brother has no doubt about everlasting life; otherwise Ahmad was more appreciative of al-Mukhtar and his conduct with me. By Allah, I did not send al-Mukhtar as a preacher.” See Ibn Saʿd, vol. 5, p. 106.
الثَّوْرِيُّ: عَنِ الحَارِثِ الأَزْدِيِّ، قَالَ: قَالَ ابْنُ الحَنَفِيَّةِ: رَحِمَ (١) اللهُ امْرَأً أَغْنَى نَفْسَهُ، وَكَفَّ يَدَهُ، وَأَمْسَكَ لِسَانَهُ، وَجَلَسَ فِي بَيْتِهِ، لَهُ مَا احْتَسَبَ، وَهُوَ مَعَ مَنْ أَحَبَّ، أَلاَ إِنَّ أَعْمَالَ بَنِي أُمَيَّةَ أَسْرَعُ فِيْهِم مِنْ سُيُوْفِ المُسْلِمِيْنَ، أَلاَ إِنَّ لأَهْلِ الحَقِّ دَوْلَةً يَأْتِي بِهَا اللهُ إِذَا شَاءَ، فَمَنْ أَدْرَكَ ذَلِكَ، كَانَ عِنْدَنَا فِي السَّهْمِ (٢) الأَعْلَى، وَمَنْ يَمُتْ، فَمَا عِنْدَ اللهِ خَيْرٌ وَأَبْقَى (٣) . أَبُو عَوَانَةَ: حَدَّثَنَا أَبُو جَمْرَةَ (٤) ، قَالَ: كَانُوا يَقُوْلُوْنَ لابْنِ الحَنَفِيَّةِ: سَلاَمٌ عَلَيْكَ يَا مَهْدِيُّ. فَقَالَ: أَجَلْ، أَنَا مَهْدِيٌّ، أَهْدِي إِلَى الرُّشْدِ وَالخَيْرِ، اسْمِي مُحَمَّدٌ. فَقَالُوا: سَلاَمٌ عَلَيْكَ يَا مُحَمَّدُ، أَوْ يَا أَبَا القَاسِمِ (٥) . رَوَى: الرَّبِيْعُ بنُ مُنْذِرٍ الثَّوْرِيُّ، عَنْ أَبِيْهِ، قَالَ: قَالَ مُحَمَّدُ بنُ الحَنَفِيَّةِ: لَوَدِدْتُ أَنِّي فَدَيْتُ شِيْعَتَنَا هَؤُلاَءِ بِبَعْضِ دَمِي. ثُمَّ قَالَ: بِحَدِيْثِهِمُ الكَذِبَ، وَإِذَاعَتِهْمُ السِّرَّ، حَتَّى لَوْ كَانَتْ أُمُّ أَحَدِهِمْ، لأَغْرَى بِهَا حَتَّى تُقْتَلَ (٦) . قَالَ ابْنُ سَعْدٍ (٧) : قُتِلَ المُخْتَارُ فِي سَنَةِ ثَمَانٍ وَسِتِّيْنَ، وَفِي سَنَةِ تِسْعٍ بَعَثَ ابْنُ الزُّبَيْرِ أَخَاهُ عُرْوَةَ إِلَى مُحَمَّدِ ابْنِ الحَنَفِيَّةِ، يَقُوْلُ: إِنِّي غَيْرُ تَارِكِكَ أَبَداً حَتَّى تُبَايِعَنِي، أَوْ أُعِيْدَكَ فِي الحَبْسِ، وَقَدْ قَتَلَ اللهُ الكَذَّابَ الَّذِي كُنْتَ تَدَّعِي نُصْرَتَهُ، وَأَجْمَعَ أَهْلُ العِرَاقِ (٨) عَلَيَّ، فَبَايِعْ. فَقَالَ: يَا عُرْوَةُ، مَا أَسْرَعَ أَخَاكَ إِلَى قَطْعِ الرَّحِمِ، وَالاسْتِخْفَافِ بِالحَقِّ! وَمَا أَغْفَلَهُ عَنْ تَعْجِيْلِ عُقُوْبَةِ اللهِ! مَا يَشُكُّ أَخُوْكَ فِي الخُلُوْدِ، وَوَاللهِ مَا بُعِثَ المُخْتَارُ دَاعِياً وَلاَ نَاصِراً (٩) ، وَلَهُوَ -
(١) في الأصل (رحمه) وهو تصحيف. (٢) في ابن سعد (السنام) . (٣) ابن سعد ٥ / ٩٧، وابن عساكر ١٥ / ٣٧٢ آ. (٤) هو نصر بن عمران الضبعي. (٥) ابن سعد ٥ / ٩٤، وابن عساكر ١٥ / ٣٧٢ آ. (٦) ابن عساكر ١٥ / ٣٧٢ ب. (٧) في الطبقات ٥ / ١٠٥. (٨) في ابن سعد وابن عساكر (العراقين) . (٩) عبارة ابن سعد وابن عساكر هكذا: " ما يشك أخوك في الخلود، وإلا فقد كان أحمد للمختار ولهديه مني، والله ما بعثت المختار داعيا. " انظر ابن سعد ٥ / ١٠٦.

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