Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

with their swords, shouting, “Hand over the money!” He kept saying, “What money? What money?!” until he died.

When the Zanj withdrew from Basra we entered the city. We passed by the quarter of Banū Māzin, the millers—where al-Riyāshī had been lodging—and went into his mosque. There we found him lying on the ground, facing the qiblah as though someone had deliberately turned him toward it. A cloak lay beside him, tattered and fluttering in the breeze, yet his whole body was sound and intact: his abdomen had not been split open and nothing else had changed, except that his skin had clung to his bones and become dry. That was two years after he had been killed (1).

I say: the Zanj rebellion was a colossal tribulation. One of those devilishly shrewd men—formerly a wandering tutor or pedagogue, with some knowledge of poetry and historical lore and whose conduct clearly betrayed zandaqa (heretical unbelief) and open defection—claimed he was an ʿAlid and called people to follow him. Highwaymen and the black slaves belonging to the households of Basra gathered around him until he commanded a sizeable force. By stratagem they procured swords and clubs, then rose up on the outskirts of the town, pillaging and murdering. Their power grew and every criminal joined them, so that evil became rampant through them. An army from Iraq marched out against them, but they routed that army, seized Basra, and plundered it. The calamity intensified. Their vile leader now stood at the head of a fully equipped host and resolved to take Baghdad; he even built a great city for himself. Caliph al-Muʿtamid was bewildered, and the affliction caused by that renegade wretch lasted 13 years. The armies feared him, and many fierce battles and engagements—too numerous to detail here, though the historians have recorded them—were fought against him until he was finally killed.

The “Zanj” were simply the slaves of Basra who rose up with him—may Allah deprive them of blessing (2).

Ayyūb ibn Ṭāriq told us, saying: “Faḍl Allāh ibn ʿAbd al-Razzāq in Baghdad informed us…”

(1) Tarikh Baghdad, vol. 12, p. 140; Tahdhib al-Kamal, p. 660. (2) For further details, see Tarikh al-Tabari, pp. 431 and 437, and Ibn al-Athir, vol. 7, pp. 235–244 ff.
بِالأَسيَافِ، وَقَالُوا: هَاتِ المَالَ، فَجَعَلَ يَقُوْلُ: أَيُّ مَال، أَيُّ مَال؟!! حَتَّى مَاتَ. فَلَمَّا خرجَتِ الزَّنْجُ عَنِ البَصْرَةِ، دخلنَاهَا، فمررْنَا ببنِي مَازِن الطَّحَّانين - وَهنَاكَ كَانَ يَنْزِلُ الرِّيَاشِيُّ - فَدَخَلْنَا مَسْجِدَهُ، فَإِذَا بِهِ مُلقَىً وَهُوَ مُسْتَقْبِلُ القِبْلَةِ، كَأَنَّمَا وُجِّهَ إِلَيْهَا. وَإِذَا بِشَمْلَةٍ تحركُهَا الرِّيْحُ وَقَدْ تمزقَتْ، وَإِذَا جَمِيْعَ خَلْقِهِ صَحِيْحٌ سِوَيٌّ لَمْ ينشَقَّ لَهُ بطنٌ، وَلَمْ يتغيَّرْ لَهُ حَالٌ، إِلاَّ أَنَّ جلدَهُ قَدْ لَصِقَ بِعَظْمِهِ وَيبسَ، وَذَلِكَ بَعْد مقتلِهِ بِسنتينِ ﵀ (١) -. قُلْتُ: فِتْنَةُ الزَّنْجِ كَانَتْ عَظِيْمَةً، وَذَلِكَ أَنَّ بَعْضَ الشّيَاطينِ الدُّهَاةِ، كَانَ طُرقيّاً أَوْ مُؤَدِّباً، لَهُ نظرٌ فِي الشِّعْرِ وَالأَخْبَارِ، وَيَظْهَرُ مِنْ حَالِهِ الزَنْدَقَةُ وَالمروقُ، ادَّعَى أَنَّهُ علوِيٌّ، وَدَعَا إِلَى نَفْسِهِ، فَالتفَّ عَلَيْهِ قُطَّاعُ طَرِيْقٍ، وَالعَبيدُ السُّودُ مِنْ غلمَانِ أَهْلِ البَصْرَةِ، حَتَّى صَارَ فِي عِدَّةٍ، وَتحيّلُوا وَحَصَّلُوا سُيوفاً وَعِصِيّاً، ثُمَّ ثَارُوا عَلَى أَطرَافِ البلدِ، فَبدَّعُوا وَقَتَّلُوا، وَقَوُوا، وَانضمَّ إِلَيْهِم كُلُّ مجرمٍ، وَاسْتفحلَ الشَّرُّ بِهِم؛ فَسَارَ جَيْشٌ مِنَ العِرَاقِ لحربِهِم، فكسرُوا الجَيْشَ، وَأَخَذُوا البَصْرَةَ، وَاستباحوهَا، وَاشتدَّ الخَطْبُ، وَصَارَ قَائِدُهُمُ الخَبِيْثُ فِي جَيْشٍ وَأُهْبَةٍ كَامِلَةٍ، وَعزمَ عَلَى أَخذِ بَغْدَادَ، وَبنَى لِنَفْسِهِ مَدِيْنَةً عَظِيْمَةً، وَحَارَ الخَلِيْفَةُ المعتمدُ فِي نَفْسِهِ، وَدَام البلاَءُ بِهَذَا الخَبِيْثِ المَارقِ ثَلاَثَ عَشْرَةَ سَنَةً، وَهَابَتْهُ الجُيُوشُ، وَجَرَتْ مَعَهُ مَلاَحِمٌ وَوقَعَاتٌ يطولُ شرحُهَا، قَدْ ذكرَهَا المُؤَرِّخونَ إِلَى أَنْ قُتِلَ. فَالزَّنْجُ هُمْ عبارَةٌ عَنْ عَبيدِ البَصْرَةِ الَّذِيْنَ ثَارُوا مَعَهُ، لاَ بَارَكَ اللهُ فِيْهِم (٢) . أَخْبَرَنَا أَيُّوْبُ بنُ طَارِقٍ، أَخْبَرَنَا فضلُ اللهِ بنُ عَبْدِ الرَّزَّاقِ بِبَغْدَادَ،
(١) " تاريخ بغداد " ١٢ / ١٤٠، و" تهذيب الكمال ": ٦٦٠ (٢) انظر التفصيل في تاريخ الطبري ٤٣١، ٤٣٧، وابن الأثير ٧ / ٢٣٥ و٢٤٤ وما بعدها.

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