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his son al-Qāim, then his son al-Mansūr, then his son al-Muizz, who built Cairo, then al-Azīz, then al-Hākim, then his son al-Zāhir, and then al-Mustansir [his son] (1), whose reign was long. During his time, the revolt of al-Basāsīrī occurred, and the sermon was delivered in his name in Baghdad for an entire year (2). Ibn al-Sabbāh, who introduced the dagger among the Ismailis (3), was one of the followers of these men (4).
Their rule in Egypt came to an end in 568 AH. Thus, they ruled it for more than two hundred years. The scholars’ accounts of them are well known, describing their heresy, hostility toward Allah and His Messenger, apostasy, and hypocrisy.
The hadith containing the words:
“There is no Mahdī except Jesus, son of Mary,”
was narrated by Ibn Mājah
(1) “His son” is added in (A) and (B).
(2) He was Abu al-Hārith Arslān ibn Abd Allāh al-Basāsīrī, a commander of Turkish origin who served the Abbasid caliph al-Qāim and later rebelled against him. Al-Qāim expelled him from Baghdad, but he sought to have the Friday sermon delivered in the Fatimids’ name and to secure the oath of allegiance for the Fatimid caliph al-Mustansir. Al-Qāim’s supporters eventually defeated and killed him in 451 AH. See his biography in *al-Nujūm al-Zāhira*, vol. 5.
(3) (A) and (B) read: “The dagger was adopted by the Ismailis.” (H) and (R) read: “He introduced the Ismaili dagger.”
(4) Al-Hasan ibn Alī ibn Muhammad ibn Jafar ibn Sabbāh al-Himyarī was born in 428 AH and died in 518 AH. He founded the Hashshāshīn (Assassins) sect and led the Nizārī mission, a branch of the Ismailis. He seized the fortress of Alamut in 483 AH and made it the center of his mission until 654 AH, when Hūlākū captured and destroyed it along with the rest of their fortresses. Al-Hasan ibn Sabbāh adopted killing and assassination as a means of achieving his objectives. On him and his followers, see *The Ismaili Sect*, pp. 90–92; *al-Milal wa-al-Nihal*, 1:175–178; Bernard Lewis, *al-Dawa al-Ismāiliyya al-Jadīda*, Dār al-Fikr, Beirut, 1391/1971; *Encyclopaedia of Islam*, s.v. “al-Hasan ibn al-Sabbāh”; and Mustafa Ghālib, *Tārīkh al-Dawa al-Ismāiliyya*, pp. 290–296.
وَلَدِهِ الْقَائِمِ، ثُمَّ ابْنِهِ الْمَنْصُورِ، ثُمَّ ابْنِهِ الْمُعِزِّ الَّذِي بَنَى الْقَاهِرَةَ، ثُمَّ الْعَزِيزِ، ثُمَّ الْحَاكِمِ، ثُمَّ الظَّاهِرِ ابْنِهِ، ثُمَّ الْمُسْتَنْصِرِ
[ابْنِهِ]
(١)
وَطَالَتْ مُدَّتُهُ، وَفِي زَمَنِهِ كَانَتْ فِتْنَةُ الْبَسَاسِيرِيِّ، وَخُطِبَ لَهُ بِبَغْدَادَ عَامًا كَامِلًا
(٢)
وَابْنِ الصَّبَاحِ الَّذِي أَحْدَثَ السِّكِّينَ لِلْإِسْمَاعِيلِيَّةِ
(٣)
، هُوَ مِنْ أَتْبَاعِ هَؤُلَاءِ
(٤)
.
وَانْقَرَضَ مُلْكُ هَؤُلَاءِ فِي الدِّيَارِ الْمِصْرِيَّةِ سَنَةَ ثَمَانٍ وَسِتِّينَ وَخَمْسِمِائَةٍ، فَمَلَكُوهَا أَكْثَرَ مِنْ مِائَتَيْ سَنَةٍ، وَأَخْبَارُهُمْ عَنِ الْعُلَمَاءِ مَشْهُورَةٌ بِالْإِلْحَادِ وَالْمُحَادَّةِ لِلَّهِ وَرَسُولِهِ، وَالرِّدَّةِ وَالنِّفَاقِ.
وَالْحَدِيثُ الَّذِي فِيهِ:
"
«لَا مَهْدِيَّ إِلَّا عِيسَى ابْنَ مَرْيَمَ»
"
رَوَاهُ ابْنُ مَاجَهْ
(١) ابْنِهِ: زِيَادَةٌ فِي (أ) ، (ب) .
(٢) هُوَ أَبُو الْحَارِثِ أَرْسَلَانُ بْنُ عَبْدِ اللَّهِ الْبَسَاسِيرِيُّ، قَائِدٌ تُرْكِيُّ الْأَصْلِ عَمِلَ لِلْخَلِيفَةِ الْقَائِمِ الْعَبَّاسِيِّ، ثُمَّ خَرَجَ عَلَيْهِ، فَأَخْرَجَهُ الْقَائِمُ مِنْ بَغْدَادَ، وَلَكِنَّهُ أَرَادَ أَنْ يَخْطُبَ لِلْفَاطِمِيِّينَ وَيَأْخُذَ الْبَيْعَةَ لِلْخَلِيفَةِ الْمُسْتَنْصِرِ الْفَاطِمِيِّ، فَتَغَلَّبَ عَلَيْهِ أَعْوَانُ الْقَائِمِ وَقَتَلُوهُ سَنَةَ: ٤٥١. انْظُرْ تَرْجَمَتَهُ فِي: النُّجُومِ الزَّاهِرَةِ ٥
(٣) أ، ب: أُخِذَتِ السِّكِّينُ لِلْإِسْمَاعِيلِيَّةِ، هـ، ر: أَحْدَثَ السِّكِّينَ الْإِسْمَاعِيلِيَّةَ.
(٤) الْحَسَنُ بْنُ عَلِيِّ بْنِ مُحَمَّدِ بْنِ جَعْفَرِ بْنِ صَبَّاحٍ الْحِمْيَرِيُّ وُلِدَ سَنَةَ: ٤٢٨ وَتُوُفِّيَ سَنَةَ: ٥١٨ مُؤَسِّسُ فِرْقَةِ الْحَشَّاشِينَ، وَصَاحِبُ الدَّعْوَةِ النِزَارِيَّةِ مِنْ فِرْقَةِ الْإِسْمَاعِيلِيَّةِ، اسْتَوْلَى عَلَى قَلْعَةِ الْأَلَمُوتِ سَنَةَ: ٤٨٣ وَجَعَلَهَا مَرْكَزًا لِدَعْوَتِهِ حَتَّى عَامَ: ٦٥٤ حِينَ اسْتَوْلَى عَلَيْهَا هُولَاكُو وَهَدَمَهَا مَعَ سَائِرِ قِلَاعِهِمْ، وَاتَّخَذَ الْحَسَنُ بْنُ صَبَّاحٍ مَبْدَأَ الْقَتْلِ وَالِاغْتِيَالِ وَسِيلَةً لِتَحْقِيقِ أَهْدَافِهِ. انْظُرْ عَنْهُ وَعَنْ أَتْبَاعِهِ: طَائِفَةَ الْإِسْمَاعِيلِيَّةِ، ص [٠ - ٩] ٢ ٩٠، الْمِلَلَ وَالنِّحَلَ ١/١٧٥ ١٧٨، بِرْنَارْد لُوِيس: الدَّعْوَةُ الْإِسْمَاعِيلِيَّةُ الْجَدِيدَةُ ط. دَارِ الْفِكْرِ، بَيْرُوتَ، ١٣٩١/١٩٧١، دَائِرَةَ الْمَعَارِفِ الْإِسْلَامِيَّةَ، مَادَّةُ " الْحَسَنِ بْنِ الصَّبَّاحِ "، تَارِيخَ الدَّعْوَةِ الْإِسْمَاعِيلِيَّةِ لِمُصْطَفَى غَالِب، ص [٠ - ٩] ٦٢٢٩٠