Al-Bidayah wa an-NihayahIbn Kathir

Al-Khaṭīb said:

Ibrāhīm ibn Makhlad related to us; he said: Ismāʿīl ibn ʿAlī al-Khaṭabī ⦗1⦘ related to us in his History, saying:

A man known as al-Hallāj, whose given name was al-Ḥusayn ibn Manṣūr, rose to prominence. He had been held in the Sultan’s prison after an informer denounced him during the first vizierate of ʿAlī ibn ʿĪsā. Various kinds of heresy were attributed to him, together with fraudulent devices for leading people astray—acts resembling sleight-of-hand and sorcery—and the claim of prophethood. ʿAlī ibn ʿĪsā exposed him when he arrested him and reported the matter to the Sultan—namely al-Muqtadir bi-Allāh ⦗2⦘. Al-Hallāj did not admit to the charges, so the Sultan punished him and had him crucified alive for several consecutive days in the square by the bridge: each morning he was hoisted up while a crier announced the accusations against him, then he was taken down and returned to prison. He remained incarcerated for many years, being moved from one prison to another ⦗3⦘, until he was eventually confined in the royal residence itself. There he enticed a group of the Sultan’s pages, deceived them, and won them over with various stratagems until they began to shield him, fend off others on his behalf, and provide him with comforts ⦗4⦘.

He then corresponded with a number of secretaries and others in Baghdad and elsewhere, and they responded to him. Matters escalated to the point that it was reported he claimed lordship. A number of his followers were denounced to the Sultan, who arrested them; some were found carrying his writings that confirmed the allegations, and some confessed to them outright. His affair became widely known, and people spoke openly of putting him to death. The Commander of the Faithful therefore ordered that he be delivered to Ḥāmid ibn al-ʿAbbās and instructed that he be examined in the presence of the judges ⦗5⦘ and confronted with his companions. Long proceedings followed. When the Sultan became certain of the case and fully understood what had been reported about him ⦗6⦘, he ordered that al-Hallāj be executed and his body burned.

Accordingly, he was brought before the police tribunal on the western side of Baghdad on Tuesday, the twenty-third (seven days remaining) of Dhū al-Qaʿda in the year 309 AH ⦗7⦘. He was flogged with about one thousand lashes; his hands and feet were severed; his head was struck off; his corpse was burned; his head was displayed to the public on the parapet of the new bridge, and his hands and feet were hung beside it ⦗8⦘.

Abū ʿAbd al-Raḥmān Muḥammad ibn al-Ḥusayn al-Sulamī said:

I heard Ibrāhīm ibn Muḥammad the preacher relate that Abū al-Qāsim al-Rāzī said that Abū Bakr ibn Mumshād ⦗9⦘ said: “A man once came to us in Dīnawur carrying a satchel that he never set aside.”

(1) In both the Halabi recension (H) and the Khatib edition (T) this is a corrupt reading. (2) In the Khatib edition (T), after this appears 'al-khalīfa' (the caliph), which is not present in the manuscripts nor in al-Khatib’s Tarīkh, from which the author quotes. (3) In the Khatib edition (T) it reads khawfan min idhlālihi ahl kulli hibs idhā tālat muddatu-hu indahum (for fear of misleading the inmates of every prison should its term be prolonged among them). This phrase does not occur in al-Khatib’s Tarīkh. (4) In the Khatib edition (T) it reads yarfahūnahu bil-māʾākil al-muṭība (they regaled him with choice foods). This insertion is not in al-Khatib’s Tarīkh. (5) In the Khatib edition (T): al-quḍāt wa-al-ʿulamāʾ (the judges and the scholars). (6) In the Khatib edition (T) it reads wuthbita dhālika ʿalā yad al-quḍāt wa-aftā bihi al-ʿulamāʾ fa-amara… (and this was affirmed by the judges, the scholars issued a fatwa on it, then he ordered…). (7) In the Khatib edition (T) it reads li-tisʿa (for nine), which is a tashīf (scribal error). (8) In al-Khatib’s Tarīkh Baghdād (vol. 8, pp. 126–127), and the reading in our manuscript copy is closer to al-Khatib’s original phrasing than that of the Khatib edition (T). (9) In Tarīkh Baghdād (vol. 8, p. 127) his name appears as Hamshadh – spelled with a simple hāʾ – which is a tashīf (scribal error). His biography is recorded in Hilyat al-Awliyāʾ (vol. 10, p. 353) and in Tarīkh al-Islām (vol. 6, p. 1058, ed. Dr. Bashār), and it is said that he died in 299 AH.
وقال الخطيب: أنبأنا إبراهيم بن مَخْلَد، أنبأنا إسماعيل بن علي الخُطَبي (١) في "تاريخه" قال: وظهر أمر رجل يُعرف بالحلَّاج يقال له الحسين بن منصور، وكان في حَبْس السُّلْطان بسعاية فيه، في وزارة علي بن عيسى الأولى، وذُكر عنه ضروبٌ من الزَّنْدقة ووضع الحيل على تضليل النَّاس، من جهات تشبه الشعوذة والسِّحر، وادّعاء النُّبوة، فكشفه عليُّ بنُ عيسى عند قبضه عليه، وأنهى خبره إلى السلطان - يعني (٢) المقتدر بالله - فلم يقرَّ بما رُمي به من ذلك، فعاقبه وصلبه حيًا أيامًا متوالية في رحبة الجسر، في كل يوم غُدْوة، ويُنادى عليه بما ذُكر عنه، ثم يُنزل، ثم يُحبس، فأقام في الحَبْس سنين كثيرة، يُنقل من حبس إلى حبس (٣) ، حتى حُبس بأخَرَة في دار السُّلْطان، فاستغوى جماعةً من غِلْمان السلطان، وموَّه عليهم، واستمالهم بضروبٍ من حِيلِهِ، حتى صاروا يحمونه ويَدْفعون عنه ويرفِّهونه (٤) ، ثم راسل جماعةً من الكُتَّاب وغيرهم ببغداد وغيرها، فاستجابوا له، وتراقى به الأمر حتى ذُكر أنه ادَّعى الرّبوبية، وسُعي بجماعةٍ من أصحابه إلى السُّلْطان، فقبض عليهم، ووجد عند بعضهم كتبًا له تدل على تصديق ما ذُكر عنه، وأقرَّ بعضهم بلسانه بذلك، وانتشر خبره، وتكلَّم النَّاس في قتله، فأمر أمير المؤمنين بتسليمه إلى حامد بن العبَّاس، وأمر أن يكشفَه بحضرة القُضَاة (٥) ، ويجمع بينه وبين أصحابه، فجرى في ذلك خطوب طوال، ثم استيقن السلطانُ أمره، ووقف على ما ذكر له عنه (٦) ، فأمر بقتله وإحراقه بالنَّار، فأُحضر مجلس الشُّرطة بالجانب الغربي في يوم الثّلاثاء لسبع (٧) بقين من ذي القَعْدة سنةَ تسعٍ وثلاثمئة، فضرب بالسِّياط نحوًا من ألف سَوْط، وقُطعت يداه ورجلاه، وضُربت عنقه، وأُحرقت جثته بالنار، ونُصب رأسه للنَّاس على سور الجسر الجديد، وعلِّقت يداه ورجلاه إلى جانب رأسه (٨) . وقال أبو عبد الرحمن محمد بن الحسين السُّلمي: سمعت إبراهيم بن محمد الواعظ يقول: قال أبو القاسم الرَّازي: قال أبو بكر بن مُمْشاد (٩) : حَضَر عندنا بالدِّينور رجلٌ ومعه مخلاة فما كان يفارقها
(١) في (ح) الحلبي، وفي (ط) الخطيب، وكلاهما تحريف. (٢) بعد هذا في ط: الخليفة، وليست في النسخ ولا في تاريخ الخطيب الذي ينقل منه المصنف. (٣) في (ط): "خوفًا من إضلاله أهل كل حبس إذا طالت مدته عندهم". وليست في تاريخ الخطيب. (٤) في (ط): يرفهونه بالمآكل المطيبة، والزيادة ليست في تاريخ الخطيب. (٥) في (ط): القضاة والعلماء. (٦) في (ط): وثبت ذلك على يد القضاة، وأفتى به العلماء، فأمر .. (٧) في (ط) لتسع، وهو تصحيف. (٨) تاريخ بغداد (٨/ ١٢٦ - ١٢٧) وما في نسخنا المخطوطة أقرب إلى عبارة الخطيب مما في (ط). (٩) في تاريخ بغداد (٨/ ١٢٧) حمشاذ - بالحاء المهملة - وهو تصحيف، وترجمته في حلية الأولياء ١٠/ ٣٥٣ وتاريخ الإسلام (٦/ ١٠٥٨ ط. الدكتور بشار)، وقيل: إنه توفي سنة ٢٩٩ هـ.

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