Akhbar al-Dawla al-Abbasiyya (History of the Abbasid State)

1. Introduction to the Manuscript and its Significance

The document opens with a scholarly introduction to the manuscript, "Akhbar al-Dawla al-Abbasiyya," found in the library of Abu Hanifa School in Adhamiyya. It was initially untitled but decorated pages indicated it contained "news of al-Abbas and his virtues and merits, and the virtues and merits of his children."

• Uniqueness and Relation to Other Works: The manuscript is described as unique. It is closely related to another work, "Tarikh al-Khulafa" (History of the Caliphs), which consists of two parts: the history of the Rightly Guided Caliphs and the Umayyads, and a second part focusing on the Abbasids. The section on the Abbasids in "Tarikh al-Khulafa" is titled "A Glimpse from the Book of History" and covers pages 475-592b (manuscript). The present manuscript, "Akhbar al-Dawla al-Abbasiyya," is essentially an abridged version of the "Akhbar al-Abbas wa-Waladih" (News of al-Abbas and His Descendants) portion of "Tarikh al-Khulafa."

• Author's Perspective and Title: The anonymous author's strong loyalty to the Abbasids is evident, traced back to his ancestor Wathab, a freedman (mawla) of Abd Allah ibn al-Abbas. The author uses terms like "Akhbar al-Dawla al-Mubaraka al-Abbasiyya" (News of the Blessed Abbasid State) and "Akhbar al-Dawla al-Hashimiyya al-Abbasiyya" (News of the Hashemite Abbasid State), which led the editors to infer the title "Akhbar al-Dawla al-Abbasiyya." The distinction between "Akhbar" (news/reports) and "Tarikh" (history) is highlighted, implying a focus on specific narratives rather than a comprehensive historical account.

• Scope and Content: The manuscript is an abridgement, omitting chains of narration (asanid) and some extensive reports found in the larger work. It primarily covers the Abbasid الدعوة (Da'wa - call/mission) and the early Abbasid period, concluding just before the establishment of the Abbasid state. It presents the Abbasid viewpoint during the Da'wa and initial period.

• Sources and Style: The author extensively gathered information from oral narrations, particularly concerning the Da'wa. He drew from well-known historians and chroniclers like Abu Mikhnaf, Awanah ibn al-Hakam, al-Waqidi, al-Madaini, Haytham ibn Adi, Mus'ab al-Zubayri, Hisham ibn Muhammad ibn al-Sa'ib al-Kalbi, and contemporary figures like Muhammad ibn Shabbah, Muhammad ibn Salim, al-Baladhuri, al-Mubarrad, Muhammad al-Duri, and al-Abbas ibn Muhammad. The emphasis on isnad (chains of narration) for contemporary accounts reflects the influence of the Hadith school.

• The book contains unique information about the early stages of the Da'wa (up to 100 AH), including detailed lists of "Naqiba" (leaders), "Du'a" (missionaries), their ranks, and organizational structures in Khurasan. This suggests the author obtained information from "internal circles of the Da'wa men," including prominent figures like Salim al-A'ma, Maysara al-Nabbal, Bukayr ibn Mahan, Musa al-Sarraj, Abu Muslim al-Khurasani, and Ibrahim ibn Salamah.

• The text provides "an internal picture of the nature of the Da'wa and its narratives," revealing "roots of extremism within it that were not suitable for the Abbasids after they came to power," suggesting it was closer to a "secret document than a public book."

• Authorship Speculation: Based on the book's style, period of composition, and nature of its content, the editors lean towards attributing the work to Muhammad ibn Salih ibn Mihran, known as "Ibn al-Nattah" (d. 252 AH/868 CE).

2. Key Figures and Their Accounts

2.1 Al-Abbas ibn Abd al-Muttalib (Prophet's Uncle)

• Death and Burial: Al-Abbas died in Medina during the caliphate of Uthman. His funeral was heavily attended by Banu Hashim, who oversaw his burial in the Baqi' cemetery in the section designated for Banu Hashim.

• Prophetic Blessing: The Prophet (PBUH) prayed for al-Abbas, saying: "O Allah, grant him understanding in religion and teach him interpretation." (p. 26).

• Virtues and Knowledge: Abd Allah ibn al-Abbas was known as "the scholar of this Ummah" due to his vast knowledge. It was said: "Whoever desires knowledge, generosity, and beauty, let him come to the house of al-Abbas ibn Abd al-Muttalib, he will find it all." (p. 27).

2.2 Abd Allah ibn al-Abbas

• Wisdom and Eloquence: Praised for his wisdom, knowledge, and eloquent speech. Mujahid describes him as "the tallest of people in stature, the greatest of them in generosity, and the most vast of them in knowledge." (p. 34).

• Debate with Umar ibn al-Khattab: A significant exchange occurs where Umar questions why the Quraysh disliked the Hashemites taking power. Ibn al-Abbas boldly responds by quoting the Quran and asserting the Hashemites' inherent right to leadership through divine selection and their purified hearts.

• Umar states, "Quraysh disliked to entrust you with this matter, fearing that you would oppress people."

• Ibn al-Abbas refutes this by citing Quran 47:9: "That is because they disliked what Allah revealed, so He rendered their deeds worthless." He then emphasizes, "Allah chose from the best of His creation... the hearts of Banu Hashim are from the heart of the Messenger of Allah, may Allah bless him and grant him peace, a people from whom Allah has removed all impurity and purified them thoroughly." He further challenges Umar by asking, "How can one not bear a grudge who has been usurped of something and sees it in the hands of another?" (p. 33).

• Encounter with Mu'awiya: A series of sharp and insightful dialogues demonstrating Ibn al-Abbas's unwavering loyalty to the Prophet's family and his deep knowledge.

• Upon the death of al-Hasan ibn Ali, Mu'awiya expresses joy, but Ibn al-Abbas retorts, "By Allah, if al-Hasan died, it will not extend your lifespan. And today you are the master of your people. As long as Abu Abd Allah remains, it will not be so." (p. 43).

• Ibn al-Abbas challenges Mu'awiya on the Umayyad's claim to superiority: "Do not you see, Mu'awiya, that we have no superiority over you? Are we not branches of a tree that unites us?" (p. 49). Ibn al-Abbas rejects this, stating, "Hie, Mu'awiya! You have deviated from the truth and abandoned the answer. Between us and you is a barrier and a veil. You are the dregs, and we are Abd Manaf." (p. 50). He then recites poetry praising Hashim.

• In a witty exchange about divine judgment on al-Hasan's death and Mu'awiya's life, Ibn al-Abbas asserts: "Allah judged that upon Himself: 'And whoever does not judge by what Allah has revealed - then it is those who are the disbelievers.'" (Quran 5:45). (p. 50).

• Ibn al-Abbas firmly states the Hashemites' right to the caliphate based on their lineage and the Prophet's lineage: "As for your saying that the caliphate and prophecy do not combine for anyone, where is Allah's saying: 'And indeed, We have given the family of Abraham the Book and wisdom and granted them a great kingdom'?" (Quran 4:54). (p. 51).

• He prophesies the coming of a Hashimite king and a Mahdi who will fill the earth with justice, asserting that the Umayyads' rule will be brief. (p. 52).

• Ibn al-Abbas confronts Mu'awiya again, stating, "We are the blood and flesh [of the Prophet], and you are a pouch from nine pouches." (p. 126).

• He also responds to Mu'awiya's taunts about Uthman's abandonment and Aisha's rebellion by stating that Uthman was abandoned by closer relatives, and Aisha defied God's command to stay home. (p. 65).

• Debate with Abdullah ibn al-Zubayr: Ibn al-Abbas consistently refutes Ibn al-Zubayr's claims to leadership, emphasizing the Hashemite lineage and the Prophet's legacy. He challenges Ibn al-Zubayr's authority and wisdom, highlighting his own knowledge and close ties to the Prophet and his family.

• Ibn al-Zubayr accuses Ibn al-Abbas of being a "man who desires the world." Ibn al-Abbas responds, "O you! Do you not know that those people, when they raised the Qurans, I told you that this was a ruse and a weakness?" (p. 40).

• Ibn al-Zubayr's attempt to humble Ibn al-Abbas by asking if he is "more honored" is met with a sharp question: "Is the increase more honorable, or that which is increased upon?" (p. 109). Ibn al-Abbas then asserts his lineage and the Prophet's family's inherent superiority, stating that they do not love those whom Allah has hated. (p. 109).

• Ibn al-Abbas criticizes Ibn al-Zubayr for prohibiting mut'ah (temporary marriage), which he asserts was permitted by Allah and practiced during the Prophet's time. He then tells Ibn al-Zubayr to ask his mother, Asma bint Abi Bakr, about mut'ah, alluding to her being born from one. (p. 111).

• He highlights Ibn al-Zubayr's hypocrisy and eventual deviation from faith, particularly his failure to pray for the Prophet in his sermons, which Ibn al-Abbas states is a consequence of his hatred for the family of the Prophet. (p. 117).

• Advice and Sayings:On child-rearing: "Play with your son for seven years, then discipline him for seven, then accompany him for seven, and it will become clear to you whether he is trustworthy in life and death or not." (p. 122).

• On dealing with others: "Do not dislike a good deed of someone if he denies it, for whoever you do not do a good deed for will thank you for it." (p. 122).

• On silence: "Leave what does not concern you, for it is superfluous, and do not speak about what concerns you in the wrong place." (p. 121).

2.3 Ali ibn Abd Allah (Ibn al-Abbas's Son)

• Prowess and Respect: Renowned for his physical strength ("would step over a kneeling camel") and greatly revered by the Quraysh. When he visited Mecca, the Quraysh would halt their gatherings in the Sacred Mosque out of respect. (p. 140).

• Generosity: Known for his immense generosity, hosting many guests daily and providing them with provisions. (p. 142).

• Conflict with Umayyad Caliphs: He was subjected to public flogging by al-Walid ibn Abd al-Malik twice, once for marrying Lababa bint Abd Allah ibn Ja'far (who was previously married to Abd al-Malik). He was later exiled by al-Walid. (p. 138).

• Prophecy of Abbasid Rule: Upon his flogging and subsequent exile, he prophesies the transfer of power to his descendants: "By Allah, it shall be so, and these two shall rule." (p. 140).

• Death: Ali ibn Abd Allah died in 118 AH (or 117 AH) in Syria during the caliphate of Hisham ibn Abd al-Malik. (p. 159).

2.4 Muhammad ibn Ali ibn Abd Allah (Abbasid Imam)

• Physical Appearance and Knowledge: Described as "one of the most beautiful people and greatest in stature." He was known for his profound knowledge, reminiscent of Abd Allah ibn al-Abbas. (p. 161).

• Humility and Wisdom: His sayings reflect humility and wisdom. "A man will not reach the pinnacle of patience until he considers himself humiliated." (p. 163).

• Instructions for the Da'wa: Muhammad ibn Ali gave specific instructions for the Abbasid Da'wa, including the use of black banners ("Our banners are black," p. 199). He emphasizes that the Da'wa is eastern, and its supporters are from the East. He specifically warns against seeking support in Syria, as its people are "supporters of the oppressors and the bane of this religion." (p. 205).

• Political Foresight: He predicted the timing of the Abbasid uprising, linking it to the year 100 AH and the "year of the man of the donkey" (referring to Umar ibn Abd al-Aziz, who died in 101 AH), signifying the end of Umayyad rule. (p. 193).

• Appointment of Abu Muslim: He specifically chose Abu Muslim al-Khurasani to lead the Da'wa in Khurasan, granting him extensive authority over Khurasan, Kerman, Jurjan, Qumis, Rayy, Isfahan, and Hamadan. (p. 270).

• Death: Muhammad ibn Ali died in 124 AH (or 122 AH or 125 AH) during the caliphate of Hisham ibn Abd al-Malik, in al-Shara, Syria. (p. 239).

2.5 Ibrahim ibn Muhammad (Abbasid Imam)

• Successor to Muhammad ibn Ali: He inherited the leadership of the Abbasid Da'wa after his father, Muhammad ibn Ali, died. He was the designated Imam for the Abbasid movement. (p. 238).

• Generosity: Like his ancestors, Ibrahim was known for his generosity, readily giving away his possessions. (p. 379).

• Leadership and Persecution: He continued to guide the Abbasid Da'wa from Hamima, issuing instructions to his agents. He was eventually captured and imprisoned by Marwan ibn Muhammad, the last Umayyad caliph, and was reportedly suffocated or poisoned in prison in Harran. (p. 393, 396).

• Last Will and Testament: Before his death, Ibrahim wrote a letter to Abu al-Abbas (Abd Allah ibn Muhammad), appointing him as his successor and the future Imam, assuring him that God would establish their rule. (p. 402).

3. The Abbasid Da'wa (Call/Mission)

• Secretive Beginnings: The Da'wa began secretly, with missionaries operating in various regions, particularly Khurasan. The recruitment of supporters was highly organized, with designated "Naqiba" (leaders) and "Du'a" (missionaries).

• Symbolism of Black Banners: The black banners were a key symbol of the Abbasid movement, tracing their origin to the Prophet and Ali ibn Abi Talib. This symbolism was widely adopted by their supporters. (p. 245).

• Focus on Khurasan: Khurasan was identified as the primary region for the Da'wa due to its large population, apparent resilience, and lack of strong allegiance to the Umayyads. Muhammad ibn Ali explicitly stated, "Our call is eastern, and our supporters are the people of the East, and our banners are black." (p. 199).

• Strategic Distrust of Other Regions: Muhammad ibn Ali's "will" outlines a cynical view of other regions:

• Kufa and its surroundings: Shi'ite supporters of Ali and his descendants.

• Basra and its surroundings: Uthmaniyya, who advocate non-violence and submission.

• Jazira: Kharijites (rebellious and independent) and unruly Bedouins, with Christians among the Muslims.

• Syria: Loyal to the Umayyads and have deeply rooted animosity towards the Prophet's family.

• Mecca and Medina: Dominated by the influence of Abu Bakr and Umar.

• This analysis justifies the focus on Khurasan, where "there are many people, apparent resilience, and sound hearts that are not divided by whims and not corrupted by sects, nor occupied by religion." (p. 206).

• Pledge to the "Chosen One from the Family of Muhammad": The Da'wa initially called for allegiance to "the chosen one from the family of Muhammad," keeping the specific Imam's name secret until the time of their emergence. This secrecy was a tactic to avoid persecution. (p. 194).

4. Key Events and Battles

• Battle of Jabaliq (Isfahan): Qahṭabah ibn Shabib's forces engaged Ibn Dabbarah's Umayyad forces near Isfahan. The battle ended with the defeat and death of Ibn Dabbarah, a significant victory for the Abbasids. (p. 344).

• Fall of Nahavand: The Abbasid forces, led by al-Hasan ibn Qahṭabah, besieged Nahavand. After a prolonged siege, the city was captured, and a large number of Umayyad soldiers were executed. This was a crucial victory, opening the way to Iraq. (p. 353).

• Capture of Jurjan: Qahṭabah captured Jurjan after defeating Nabatah ibn Hanzalah, further expanding Abbasid control in the East. (p. 330).

• Entry into Kufa: After Qahṭabah's death by drowning in the Euphrates, his son Hamid took command and entered Kufa, marking a pivotal moment in the Abbasid revolution. (p. 373).

• Abu Salamah's Public Announcement in Kufa: Abu Salamah, the Abbasid agent in Kufa, made a public appearance in black, symbolizing the new order, and received oaths of allegiance. He appointed officials and distributed funds. (p. 374).

5. Umayyad Decline and Abbasid Ascent

• Umayyad Weakness: The narrative vividly portrays the declining power and internal divisions within the Umayyad caliphate, especially under Marwan ibn Muhammad. Marwan's correspondence with Nasr ibn Sayyar highlights the increasing threat from the Abbasid Da'wa and the Umayyad's inability to effectively counter it. Nasr's poems to Marwan illustrate the desperate state of the Umayyad forces in Khurasan. (p. 311-313).

• Nasr ibn Sayyar's Struggle: Nasr, the Umayyad governor of Khurasan, faced constant challenges from the Abbasid Da'wa and internal divisions among Arab tribes. His attempts to unify the Arab forces against Abu Muslim were largely unsuccessful. (p. 275).

• Prophecies of Umayyad Downfall: The text is replete with prophecies and omens foretelling the fall of the Umayyads and the rise of the Abbasids, particularly through the figure of Ibrahim al-Imam.

• Martyrdom of Ibrahim al-Imam: Ibrahim al-Imam's death in prison at the hands of Marwan strengthened the resolve of the Abbasid supporters and became a rallying cry. His last letter to Abu al-Abbas before his death served as a testament to his faith and the legitimacy of the Abbasid cause. (p. 394).

• The Black Banners in Battle: The black banners, which were central to the Abbasid Da'wa, were raised in battle, inspiring their forces and striking fear into their enemies.

• Abbasid Triumph: The narrative culminates with the swift and decisive victories of the Abbasid forces, culminating in the flight of Nasr ibn Sayyar and the establishment of Abbasid rule.

6. Notable Quotes and Details

• On the Abbasid State as a "Da'wa": Ibrahim al-Imam "enjoined Abu al-Abbas Abd Allah ibn Muhammad to uphold the state, and ordered him... not to tarry at Hamima, but to proceed to Kufa." (p. 11). This highlights the active and revolutionary nature of the "state" (dawla) in its initial phase, more akin to a movement or "call."

• Abd Allah ibn al-Abbas's defense of Hashemite right: "How can one not bear a grudge who has been usurped of something and sees it in the hands of another?" (p. 33).

• Muhammad ibn Ali's wisdom: "Three things are not attained: youth by dyeing (hair), wealth by wishes, and knowledge by claims." (p. 229).

• Muhammad ibn Ali on Khurasan: "When you see the black banners coming from Khurasan, then go to them, even if you have to crawl over snow." (p. 199).

• Abu Muslim's response to challenge: "Are you killing a man because he says, 'My Lord is Allah,' and he has come to you with clear proofs from your Imam?" (p. 272). This quote, a direct reference to the Quran, frames the Abbasid struggle as a righteous one.

• Ibrahim al-Imam's letter to Abu Muslim: He curses Abu Muslim for not seizing the opportunity against Nasr and Ali ibn al-Kirmani, and orders him "not to leave any Arab in Khurasan except that he kills him." (p. 392). This controversial instruction reflects the harsh realities of the revolution and the Abbasid leadership's willingness to use extreme measures.

• Ibrahim al-Imam's prophecy and last will: "If you see me killed or dead, do not let that deter you from upholding the truth... God will complete your matter, honor your call, reveal your truth, and kill the tyrants of the Umayyads by your swords, and a man from my brothers will rise as a obeyed caliph and a followed Imam, who is Abd Allah al-Asghar, son of al-Harithiyya, and he will lead to the head of Marwan al-Ja'di." (p. 394). This clearly identifies Abu al-Abbas al-Saffah as the destined successor.

7. Abbasid Caliphate Timeline (Post-Umayyad Downfall)

The document concludes with a concise chronological list of Abbasid Caliphs, starting with al-Saffah in 132 AH and extending to al-Mutawakkil 'ala Allah Muhammad in 763 AH, the caliph contemporary to the estimated later period of the manuscript's composition. This reinforces the manuscript's purpose of chronicling the Abbasid lineage and their rule.