Al-Bidayah wa an-NihayahIbn Kathir

We have already set that out in detail earlier, and their stock is Jewish—devoid of any nobility. The venerable imams, the champions of Allah’s religion within this ummah, have issued the same legal verdict.

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In like manner, the caliphs who followed among Banū Umayyah were fourteen, exactly the same number as the Rāfiḍī line (1); yet their reign fell short of a full hundred years. Every one of them was a nasibi—openly hostile to the Prophet’s Household—save the god-fearing Imām ʿUmar ibn ʿAbd al-ʿAzīz.

They were: Muʿāwiyah, then his son Yazīd, followed by Yazīd’s son Muʿāwiyah the steadfast; Marwān, and after him his son ʿAbd al-Malik, who contested Ibn al-Zubayr until the latter was killed and thereafter ruled the entire realm without dispute; next al-Walīd, that devoted son who built the Great Mosque—no building of its kind can match it (2).

He was succeeded by Sulaymān the generous and ʿUmar; then by Yazīd, Hishām, and the treacherous al-Walīd ibn Yazīd (3). After him came Yazīd ibn al-Walīd, an outstanding ruler who was nonetheless nicknamed “the Deficient,” though he was far from it (4); next Ibrāhīm, a man of sound judgment (5); and finally Marwān al-Himār al-Jaʿdī, the last of them—remember this from me (6).

All praise is due to Allah for bringing the account to completion; we praise Him likewise for His countless favors (7). May blessings—complete in number—be upon the Chosen Prophet Muhammad, his family, and his noble Companions, at every moment and in every age.

These verses were penned by the author himself—eight in all (8)—as a supplement to the record of noble deeds.

(1) In the printed edition: al-Rafidiya. (2) In the printed edition: “and none like him in his comprehensive form.” This reading disrupts the meter. (3) In manuscript A: wa Azar; in B: wa Ghurar. Both are corrupt readings. Shammar commented that rajul ghudar means “a man treacherous in speech.” (4) In the printed edition: “then Ibrahim”; this also disrupts the meter. (5) In A: sail; in B: amil. (6) In both A and B: min ba’adi. (7) This verse and all those following down to the end of the qasida do not appear in A or B. Originally it read “kazaak,” which likewise fails metrically. (8) It appears as “kaza” in the printed edition, but it is unjustified both metrically and semantically.
وقد بسطنا ذاك فيما سلفا … وأصلهم يهود ما هم شرفا كذاك أفتى السادة الأئمَّهْ … أنصار دين الله من ذي الأُمَّهْ [فصل] وهكذا خُلفا بَني أمية … عِدَّتُهم كعدةِ الرفضية (١) ولكن المُدَّةُ كانتْ ناقصهْ … عن مئةٍ من السِّنينَ خالصَهْ وكُلُّهم قدْ كانَ ناصِبيّا … إلا الإمامَ عمرَ التَّقِيّا مُعاويهْ ثمَّ ابنُه يزيدُ … وابنُ ابنِه معاويهْ السَّديدُ مروانُ ثمَّ ابْنٌ لهَ عبدُ الملكْ … منَابذٌ لابن الزُّبيرِ حتى هُلِكْ ثمَّ استقلَّ بعده بالملكِ … في سائرِ الأرضِ بغَيْرِ شَكِّ ثمَّ الوليدُ النَّجْلُ باني الجامعِ … وليس مِثْلَ شَكْلِهِ من جامعِ (٢) ثمَّ سُلَيْمانُ الجوادُ وعمرْ … ثم يَزيدُ وهشامُ وغُدَرْ (٣) أعني الوليدَ بن يزيدَ الفاسقا … ثم يزيدَ بن الوليدِ فائقا يُلقَّبُ الناقصَ وهو كاملُ … ثمَّت (٤) إبراهيمُ وهو عاقل (٥) ثُمَّ مروانُ الحمارُ الجَعْدي … آخرهم فاظفرْ بذا من عندي (٦) والحمدُ للهِ على التَّمامِ … كذا نحمدُهُ على الإنعامِ (٧) ثُمَّ الصلاةُ معْ تمامِ العَدَدِ … على النبيِّ المُصْطَفى مُحَمَّدِ وآلهِ وصَحْبِه الأخْيارِ … في سائرِ الأوقاتِ والأعصارِ وهذه الأبياتُ نظمُ الكاتبِ … ثمانيهْ (٨) تتمَّةُ المناقبِ
(١) ط: الرافضيَّة. (٢) ط: وليس مثله بشكله جامع. ولا يستقيم بها الوزن. (٣) في أ: وعزر، وفي ب: وغرر؛ كلاهما تحريف. قال شمر: رجل غُدَرٌ أي غدّار اللسان (غدر). (٤) ط: ثم إبراهيم؛ ولا يستوي فيها الوزن. (٥) أ: صائل، وفي ب: عامل. (٦) أ، ب: من بعدي. (٧) هذا البيت وما بعده إلى آخر القصيدة لم ترد في أ ولا في ب، وكان في الأصل: كذاك، ولا يستقيم بها الوزن. (٨) كذا في ط ولا وجه لها في الوزن ولا في المعنى.

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