Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

Then, in 306 AH they marched on Egypt together with al-Qāʾim; he took Alexandria and a large part of Upper Egypt.
Later,(1) he withdrew, but they came back in 308 AH and occupied Giza.

As for the Mahdī’s lineage, a variety of views exist, but the sum of them is that he was neither Hāshimite nor descended from Fāṭimah.

He died midway through Rabīʿ al-Awwal 322 AH, at the age of sixty-two.
His reign lasted twenty-five years and some months.(2)

After him his son al-Qāʾim assumed power.

Qāḍī ʿIyāḍ reports in the biography of Abū Muḥammad al-Kastrātī(3) that the latter was asked about someone whom the Banū ʿUbayd forced to embrace their cause on pain of death. He answered, “He must choose death; no dispensation is granted. Flight is obligatory, for it is impermissible to remain in a place where its people are required to suspend the divine law.”(4)

Qāḍī ʿIyāḍ adds: “The scholars of Kairouan unanimously agreed that the condition of the Banū ʿUbayd is the condition of apostates and heretics.”(5)

It is also said that when ʿUbayd Allāh seized the Maghrib he revealed this creed only to his inner circle; once firmly established he intensified the killings, carried off women as captives, and set his sights on taking Egypt.

(1) Al-Kamil, vol. 8, p. 113. (2) Al-Hulla al-Sira, vol. 1, pp. 190–194. (3) In the al-Karani edition of Tartib al-Madarik. (4) Tartib al-Madarik, vol. 4, p. 719. (5) Tartib al-Madarik, vol. 4, p. 720.
ثمَّ قصدُوا مِصْرَ فِي سَنَةِ سِتٍّ وَثَلاَثِ مائَةٍ مَعَ القَائِم، فَأَخَذَ الإِسْكَنْدَرِيَّةَ، وَكَثِيْراً مِنَ الصَّعيد. ثُمَّ (١) رَجَعَ، ثُمَّ أَقبلُوا فِي سَنَةِ ثَمَانٍ وَملكُوا الجِيزَةَ. وفِي نسَب المَهْدِيِّ أَقوَالٌ: حَاصِلُهَا أَنَّهُ لَيْسَ بهَاشمِيٍّ وَلاَ فَاطمِيِّ. وَكَانَ مَوْتُهُ قِي نِصْفِ ربيعٍ الأَوَّلِ سنَةَ اثْنَتَيْنِ وَعِشْرِيْنَ وَثَلاَثِ مائَةٍ. وَلَهُ اثنتَانِ وَسِتُّوْنَ سَنَةً. وَكَانَتْ دولتُهُ خمساً وَعِشْرِيْنَ سَنَةً وَأَشهراً (٢) . وقَام بَعْدَهُ ابْنُهُ القَائِم. نَقَلَ القَاضِي عِيَاض فِي تَرْجَمَة أَبِي مُحَمَّدٍ الكسترَاتِي (٣) ، أَنَّهُ سُئِلَ عَمَّنْ أَكْرَهَهُ بَنو عُبَيْد عَلَى الدُّخول فِي دَعْوَتهم أَوْ يُقْتَل؟ فَقَالَ: يختَارُ القَتْلَ وَلاَ يُعذر، وَيَجِبُ الفِرَار، لأَنَّ المُقَامَ فِي مَوْضِعٍ يُطلَب مِنْ أَهلِهِ تعطيلُ الشَّرَائِعِ، لاَ يَجُوْزُ (٤) . قَالَ القَاضِي عِيَاض: أَجمع العُلَمَاءُ بِالقَيْرَوَان، أَنَّ حَالَ بَنِي عُبَيْد حَال المرتَدِّينَ وَالزَّنَادِقَةِ (٥) . وَقِيْلَ: إِنَّ عُبَيْدَ اللهِ تملَّكَ المَغْرِب، فَلَمْ يَكُنْ يُفْصِحُ بِهَذَا المَذْهب إِلاَّ لِلْخوَاصِّ. فَلَمَّا تَمَكَّنَ أَكثَرَ القَتْلَ جِدّاً، وَسبَى الحريمَ، وَطَمِعَ فِي أَخذِ مِصْرَ.
(١) " الكامل ": ٨ / ١١٣. (٢) " الحلة السيراء ": ١ / ١٩٠ - ١٩٤. (٣) في " ترتيب المدارك " الكراني. (٤) " ترتيب المدارك ": ٤ / ٧١٩. (٥) " ترتيب المدارك ": ٤ / ٧٢٠.

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