Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

seventy of them at al-Kafir Kubat (1).

I went in to him, and he asked, “What is your verdict regarding the blood of the Umayyads?”

I tried to sidestep the question, but he said, “I know why you are evading it—answer me.”

(The narrator said:) I have never met anyone more eloquent than he was. I answered, “They had a covenant that bound you to them.”

He replied, “Put me and them on an equal footing with no covenant at all—what do you say about their blood?”

I said, “It is forbidden, for the Messenger of Allah ﷺ said, ‘The blood of a Muslim is not lawful except in one of three cases…’ (2),” and he continued with the ḥadith.

He exclaimed, “Why so—woe to you! Is not the caliphate a bequest from the Messenger of Allah, for which ʿAlī fought at Ṣiffīn (3)?”

I said, “Had it truly been a bequest, he would never have accepted the arbitration.”

He lowered his head and I lowered mine; we stayed that way for a long time. Then I said, “I need to relieve myself.”

He motioned with his hand: “Go.”

I rose, and with every step I took I thought, “My head will fall off right here.”

Sulaymān ibn ʿAbd al-Raḥmān ibn ʿĪsā said: Abū Khulayd ʿUtbah ibn Ḥammād al-Qāriʾ narrated to us; al-Awzāʿī narrated to us, saying:

“ʿAbd Allāh ibn ʿAlī sent for me, and that weighed heavily on me. I arrived, entered, and the people were lined up in two rows (4). He said, ‘What do you say about our uprising and the position we are in?’

I replied, ‘May Allah set the emir aright; there was affection between me and Dāwūd ibn ʿAlī.’

He said, ‘You will certainly tell me.’

I reflected, then resolved, ‘I will tell him the truth,’ and resigned myself to death (5). I then related to him—on the authority of Yaḥyā ibn Saʿīd—the ḥadith about deeds (6), while he held a staff with which he was tapping the ground. Then he said,

‘O ʿAbd al-Raḥmān! What do you say about killing the members of this Household?’

I said, ‘Muḥammad ibn Marwān narrated to me, from Muṭarrif ibn al-Shikhkhīr, from ʿĀʾishah, that the Prophet ﷺ said: “No…’”

(1) The expression kafir kubat (pl. kafir kub) designates the leather scourge used for flogging; see: al-Dhahabi, Tarikh al-Islam, vol. 6, p. 234. (2) The remainder of the hadith reads: “the previously-married adulterer, a life for a life, and the one who abandons his religion and breaks away from the community.” Reported by al-Bukhari, vol. 12, pp. 176-177 (Book of Blood-Money, chapter on the verse “a life for a life, an eye for an eye”), and by Muslim, no. 1676 (Book of Oaths of Murder, chapter on the cases in which a Muslim’s blood may lawfully be shed), from the narration of Abd Allah ibn Masud. (3) See p. 80, note 2. (4) samatan: two rows. The phrase simat al-qawm means “their line,” and “they are on one simat” means “aligned in a single row.” (5) It is said: absala nafsahu lil-mawt, and istabsala, when someone resigns himself to death with full certainty. (6) The isnad for this report has already been cited on the preceding page.
وَسَبْعِيْنَ مِنْهُم بِالكَافِركُوبَاتَ (١) . فَدَخَلْتُ عَلَيْهِ، فَقَالَ: مَا تَقُوْلُ فِي دِمَاءِ بَنِي أُمَيَّةَ؟ فَحِدْتُ، فَقَالَ: قَدْ عَلِمتُ مِنْ حَيْثُ حِدْتَ، فَأَجِبْ. قَالَ: وَمَا لَقِيْتُ مُفَوَّهاً مِثْلَه، فَقُلْتُ: كَانَ لَهُم عَلَيْكَ عَهْدٌ. قَالَ: فَاجْعَلْنِي وَإِيَّاهُم وَلاَ عَهْدَ، مَا تَقُوْلُ فِي دِمَائِهِم؟ قُلْتُ: حَرَامٌ؛ لِقَوْلِ رَسُوْلِ اللهِ ﷺ: (لاَ يَحِلُّ دَمُ امْرِئٍ مُسْلِمٍ إِلاَّ بِإِحْدَى ثَلاَثٍ (٢) ... ) ، الحَدِيْثَ. فَقَالَ: وَلِمَ، وَيْلَكَ؟! وَقَالَ: أَلَيْسَتِ الخِلاَفَةُ وَصِيَّةً مِنْ رَسُوْلِ اللهِ، قَاتَلَ عَلَيْهَا عَلِيٌّ ﵁ بِصِفِّيْنَ (٣) ؟ قُلْتُ: لَوْ كَانَتْ وَصِيَّةً مَا رَضِيَ بِالحَكَمَيْنِ. فَنَكَسَ رَأْسَهُ، وَنَكَسْتُ، فَأَطَلْتُ، ثُمَّ قُلْتُ: البَولَ. فَأَشَارَ بِيَدِهِ: اذْهَبْ. فَقُمْتُ، فَجَعَلتُ لاَ أَخطُو خُطوَةً إِلاَّ قُلْتُ: إِنَّ رَأْسِي يَقَعُ عِنْدَهَا. سُلَيْمَانُ بنُ عَبْدِ الرَّحْمَنِ بنِ عِيْسَى: حَدَّثَنَا أَبُو خُلَيْدٍ عُتْبَةُ بنُ حَمَّادٍ القَارِئُ، حَدَّثَنَا الأَوْزَاعِيُّ، قَالَ: بَعَثَ عَبْدُ اللهِ بنُ عَلِيٍّ إِلَيَّ، فَاشْتَدَّ ذَلِكَ عَلَيَّ، وَقَدِمْتُ، فَدَخَلْتُ وَالنَّاسُ سِمَاطَانِ (٤) ، فَقَالَ: مَا تَقُوْلُ فِي مَخْرَجِنَا وَمَا نَحْنُ فِيْهِ؟ قُلْتُ: أَصلَحَ اللهُ الأَمِيْرَ، قَدْ كَانَ بَيْنِي وَبَيْنَ دَاوُدَ بنِ عَلِيٍّ مَوَدَّةٌ. قَالَ: لَتُخْبِرَنِّي. فَتَفَكَّرْتُ، ثُمَّ قُلْتُ: لأَصْدُقَنَّهُ. وَاسْتَبسَلْتُ (٥) لِلْمَوْتِ، ثُمَّ رَوَيتُ لَهُ عَنْ يَحْيَى بنِ سَعِيْدٍ حَدِيْثَ الأَعْمَالِ (٦) ، وَبِيَدِهِ قَضِيبٌ يَنكُتُ بِهِ، ثُمَّ قَالَ: يَا عَبْدَ الرَّحْمَنِ! مَا تَقُوْلُ فِي قَتْلِ أَهْلِ هَذَا البَيْتِ؟ قُلْتُ: حَدَّثَنِي مُحَمَّدُ بنُ مَرْوَانَ، عَنْ مُطَرِّفِ بنِ الشِّخِّيْرِ، عَنْ عَائِشَةَ: عَنِ النَّبِيِّ ﷺ قَالَ: (لاَ
(١) الكافر كوبات: ج الكافر كوب: وهو المقرعة. انظر: " تاريخ الإسلام ": ٦ / ٢٣٤. (٢) تمامة: " الثيب الزاني، والنفس بالنفس، والتارك لدينه المفارق للجماعة ". أخرجه البخاري: ١٢ / ١٧٦ - ١٧٧، في الديات: باب قوله تعالى: (أن النفس بالنفس والعين بالعين) ومسلم: (١٦٧٦) ، في القسامة: باب ما يباح به دم المسلم، من حديث عبد الله بن مسعود. (٣) انظر: ص ٨٠، حا: ٢. (٤) سماطان: صفان، سماط القوم: صفهم، وهم على سماط واحد: على نظم. (٥) يقال: أبسل نفسه للموت، واستبسل: إذا وطن نفسه عليه، واستيقن. (٦) تقدم تخريجه: في الصفحة السابقة.

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