Dalil
العربية

Tarikh (al-Tabari) 2205

The caliphate of Muʿāwiyah b. Abī Sufyān

مُرَاسَلَةِ الْكُوفِيِّينَ الْحُسَيْنَ بْنَ عَلِيٍّ لِيَسِيرَ إِلَيْهِمْ  وَقَتْلِ مُسْلِمِ بْنِ عَقِيلٍ   لَمَّا خَرَجَ الْحُسَيْنُ مِنَ الْمَدِينَةِ إِلَى مَكَّةَ لَقِيَهُ عَبْدُ اللَّهِ بْنُ مُطِيعٍ فَقَالَ لَهُ: جُعِلْتُ فِدَاكَ ! أَيْنَ تُرِيدُ ؟ قَالَ: أَمَّا الْآنَ فَمَكَّةَ، وَأَمَّا بَعْدُ فَإِنِّي أَسْتَخِيرُ اللَّهَ. قَالَ خَارَ اللَّهُ لَكَ وَجَعَلَنَا فِدَاكَ ! فَإِذَا أَتَيْتَ مَكَّةَ فَإِيَّاكَ أَنْ تَقْرَبَ الْكُوفَةَ فَإِنَّهَا بَلْدَةٌ مَشْئُومَةٌ، بِهَا قُتِلَ أَبُوكَ وَخُذِلَ أَخُوكَ وَاغْتِيلَ بِطَعْنَةٍ كَادَتْ تَأْتِي عَلَى نَفْسِهِ، الْزَمِ الْحَرَمَ فَإِنَّكَ سَيِّدُ الْعَرَبِ لَا يَعْدِلُ بِكَ أَهْلُ الْحِجَازِ أَحَدًا وَيَتَدَاعَى إِلَيْكَ النَّاسُ مِنْ كُلِّ جَانِبٍ، لَا تُفَارِقِ الْحَرَمَ، فِدَاكَ عَمِّي وَخَالِي ! فَوَاللَّهِ لَئِنْ هَلَكْتَ لَنُسْتَرَقَنَّ بَعْدَكَ. فَأَقْبَلَ حَتَّى نَزَلَ مَكَّةَ وَأَهْلُهَا مُخْتَلِفُونَ إِلَيْهِ وَيَأْتُونَهُ وَمَنْ بِهَا مِنَ الْمُعْتَمِرِينَ وَأَهْلِ الْآفَاقِ، وَابْنُ الزُّبَيْرِ بِهَا قَدْ لَزِمَ جَانِبَ الْكَعْبَةِ فَهُوَ قَائِمٌ يُصَلِّي عِنْدَهَا عَامَّةَ النَّهَارِ وَيَطُوفُ وَيَأْتِي الْحُسَيْنَ فِيمَنْ يَأْتِيهِ وَلَا يَزَالُ يُشِيرُ عَلَيْهِ بِالرَّأْيِ، وَهُوَ أَثْقَلُ خَلْقِ اللَّهِ عَلَى ابْنِ الزُّبَيْرِ، لِأَنَّ أَهْلَ الْحِجَازِ لَا يُبَايِعُونَهُ ( مَا دَامَ الْحُسَيْنُ بَاقِيًا ) بِالْبَلَدِ. وَلَمَّا بَلَغَ أَهْلَ الْكُوفَةِ مَوْتُ مُعَاوِيَةَ وَامْتِنَاعُ الْحُسَيْنِ وَابْنُ عُمَرَ وَابْنُ الزُّبَيْرِ عَنِ الْبَيْعَةِ أَرَجَفُوا بِيَزِيدَ، وَاجْتَمَعَتِ الشِّيعَةُ فِي مَنْزِلِ سُلَيْمَانَ بْنِ صُرَدٍ ( الْخُزَاعِيِّ، فَذَكَرُوا مَسِيرَ الْحُسَيْنِ إِلَى مَكَّةَ وَقَدْ كَثُرَ وُرُودُ الْكُتُبِ عَلَيْهِ مِنْ بِلَادِ الْعِرَاقِ يَدْعُونَهُ إِلَيْهِمْ، وَذَلِكَ حِينَ بَلَغَهُمْ مَوْتُ مُعَاوِيَةَ وَوِلَايَةُ يَزِيدَ، وَمَصِيرُ الْحُسَيْنِ إِلَى مَكَّةَ فِرَارًا مِنْ بَيْعَةِ يَزِيدَ، فَكَانَ أَوَّلَ مَنْ قَدِمَ عَلَيْهِ عَبْدُ اللَّهِ بْنُ سَبْعٍ الْهَمْدَانِيُّ، وَعَبْدُ اللَّهِ بْنُ وَالٍ، مَعَهُمَا كِتَابٌ فِيهِ السَّلَامُ وَالتَّهْنِئَةُ بِمَوْتِ مُعَاوِيَةَ، فَقَدِمَا عَلَى الْحُسَيْنِ لِعَشْرٍ مَضَيْنَ مِنْ رَمَضَانَ مِنْ هَذِهِ السَّنَةِ، ثُمَّ بَعَثُوا بَعْدَهُمَا نَفَرًا ; مِنْهُمْ قَيْسُ بْنُ مُسْهِرٍ الصَّيْدَاوِيُّ، وَعَبْدُ الرَّحْمَنِ بْنُ عَبْدِ اللَّهِ بْنِ الْكَوَّاءِ الْأَرْحَبِيُّ، وَعُمَارَةُ بْنُ عَبْدِ اللَّهِ السَّلُولِيُّ، وَمَعَهُمْ نَحْوٌ مَنْ مِائَةٍ وَخَمْسِينَ كِتَابًا إِلَى الْحُسَيْنِ، ثُمَّ بَعَثُوا هَانِئَ بْنَ هَانِئٍ السَّبِيعِيَّ وَسَعِيدَ بْنَ عَبْدِ اللَّهِ الْحَنَفِيَّ، وَمَعَهُمَا كِتَابٌ فِيهِ الِاسْتِعْجَالُ فِي السَّيْرِ إِلَيْهِمْ، وَكَتَبَ إِلَيْهِ شَبَثُ بْنُ رِبْعِيٍّ، وَحَجَّارُ بْنُ أَبْجَرَ، وَيَزِيدُ بْنُ الْحَارِثِ بْنِ رُوَيْمٍ، وَعَزْرَةُ بْنُ قَيْسٍ، وَعَمْرُو بْنُ حَجَّاجٍ الزُّبَيْدِيُّ، وَمُحَمَّدُ بْنُ عُمَيْرِ بْنِ يَحْيَى التَّمِيمِيُّ: أَمَّا بَعْدُ؛ فَقَدِ اخْضَرَّ الْجَنَابُ وَأَيْنَعَتِ الثِّمَارُ وَطَمَّتِ الْجِمَامُ، فَإِذَا شِئْتَ فَاقْدَمْ عَلَى جُنْدٍ لَكَ مُجَنَّدٍ، وَالسَّلَامُ عَلَيْكَ. فَاجْتَمَعَتِ الرُّسُلُ كُلُّهَا بِكُتُبِهَا عِنْدَ الْحُسَيْنِ، وَجَعَلُوا يَسْتَحِثُّونَهُ وَيَسْتَقْدِمُونَهُ عَلَيْهِمْ، لِيُبَايِعُوهُ عِوَضًا عَنْ يَزِيدَ بْنِ مُعَاوِيَةَ ; وَيَذْكُرُونَ فِي كُتُبِهِمْ أَنَّهُمْ فَرِحُوا بِمَوْتِ مُعَاوِيَةَ، وَيَنَالُونَ مِنْهُ وَيَتَكَلَّمُونَ فِي دَوْلَتِهِ، وَأَنَّهُمْ لَمْ يُبَايِعُوا أَحَدًا إِلَى الْآنَ، وَأَنَّهُمْ يَنْتَظِرُونَ قُدُومَكَ إِلَيْهِمْ لِيُقَدِّمُوكَ عَلَيْهِمْ. فَكَتَبَ إِلَيْهِمُ الْحُسَيْنُ عِنْدَ اجْتِمَاعِ الْكُتُبِ عِنْدَهُ: أَمَّا بَعْدُ فَقَدْ فَهِمْتُ كُلَّ الَّذِي اقْتَصَصْتُمْ وَقَدْ بَعَثْتُ إِلَيْكُمْ أَخِي وَابْنَ عَمِّي وَثِقَتِي مِنْ أَهْلِ بَيْتِي مُسْلِمَ بْنَ عَقِيلٍ وَأَمَرْتُهُ أَنْ يَكْتُبَ إِلَيَّ بِحَالِكُمْ وَأَمْرِكُمْ وَرَأْيِكُمْ، فَإِنْ كَتَبَ إِلَيَّ أَنَّهُ قَدِ اجْتَمَعَ رَأْيُ مَلَئِكُمْ وَذَوِي الْحِجَى مِنْكُمْ عَلَى مِثْلِ مَا قَدِمَتْ بِهِ رُسُلُكُمْ أَقْدَمُ إِلَيْكُمْ وَشِيكًا إِنْ شَاءَ اللَّهُ، فَلَعَمْرِي مَا الْإِمَامُ إِلَّا الْعَامِلُ بِالْكِتَابِ وَالْقَائِمُ بِالْقِسْطِ وَالدَّائِنُ بِدِينِ الْحَقِّ. وَالسَّلَامُ. قدوم يزيد بن نبيط وابناه على الحسين بمكة وَاجْتَمَعَ نَاسٌ مِنَ الشِّيعَةِ بِالْبَصْرَةِ فِي مَنْزِلِ امْرَأَةٍ مِنْ عَبْدِ الْقَيْسِ يُقَالُ لَهَا مَارِيَةُ بِنْتُ سَعْدٍ، وَكَانَتْ تَتَشَيَّعُ، وَكَانَ مَنْزِلُهَا لَهُمْ مَأْلَفًا يَتَحَدَّثُونَ فِيهِ. فَعَزَمَ يَزِيدُ بْنُ نُبَيْطٍ عَلَى الْخُرُوجِ إِلَى الْحُسَيْنِ، وَهُوَ مِنْ عَبْدِ الْقَيْسِ، وَكَانَ لَهُ بَنُونَ عَشْرَةٌ، فَقَالَ: أَيُّكُمْ يَخْرُجُ مَعِي ؟ فَخَرَجَ مَعَهُ ابْنَانِ لَهُ: عَبْدُ اللَّهِ وَعُبَيْدُ اللَّهِ، فَسَارُوا فَقَدِمُوا عَلَيْهِ بِمَكَّةَ ثُمَّ سَارُوا مَعَهُ فَقُتِلُوا مَعَهُ. ثُمَّ دَعَا الْحُسَيْنُ مُسْلِمَ بْنَ عَقِيلٍ فَسَيَّرَهُ نَحْوَ الْكُوفَةِ وَأَمَرَهُ بِتَقْوَى اللَّهِ وَكِتْمَانِ أَمْرِهِ وَاللُّطْفِ، فَإِنْ رَأَى النَّاسَ مُجْتَمِعِينَ لَهُ عَجَّلَ إِلَيْهِ بِذَلِكَ. فَأَقْبَلَ مُسْلِمٌ إِلَى الْمَدِينَةِ فَصَلَّى فِي مَسْجِدِ رَسُولِ اللَّهِ ﷺ وَوَدَّعَ أَهْلَهُ وَاسْتَأْجَرَ دَلِيلَيْنِ مِنْ قَيْسٍ، فَأَقْبَلَا بِهِ، فَضَلَّا الطَّرِيقَ وَعَطِشُوا، فَمَاتَ الدَّلِيلَانِ مِنَ الْعَطَشِ وَقَالَا لِمُسْلِمٍ: هَذَا الطَّرِيقُ إِلَى الْمَاءِ. فَكَتَبَ مُسْلِمٌ إِلَى الْحُسَيْنِ: إِنِّي أَقْبَلْتُ إِلَى الْمَدِينَةِ وَاسْتَأْجَرْتُ دَلِيلَيْنِ فَضَلَّا الطَّرِيقَ وَاشْتَدَّ عَلَيْهِمَا الْعَطَشُ فَمَاتَا، وَأَقْبَلْنَا حَتَّى انْتَهَيْنَا إِلَى الْمَاءِ فَلَمْ نَنْجُ إِلَّا بِحُشَاشَةِ أَنْفُسِنَا، وَذَلِكَ الْمَاءُ بِمَكَانٍ يُدْعَى الْمَضِيقُ مِنْ بَطْنِ الْخُبَيْتِ، وَقَدْ تَطَيَّرْتُ، فَإِنْ رَأَيْتَ أَعْفَيْتَنِي وَبَعَثْتَ غَيْرِي. فَكَتَبَ إِلَيْهِ الْحُسَيْنُ: أَمَّا بَعْدُ فَقَدْ خَشِيتُ أَنْ لَا يَكُونَ حَمَلَكَ عَلَى الْكِتَابِ إِلَيَّ إِلَّا الْجُبْنُ، فَامْضِ لِوَجْهِكَ، وَالسَّلَامُ. وصول مسلم بن عقيل الكوفة وخطبة النعمان بن بشير فَسَارَ مُسْلِمٌ حَتَّى أَتَى الْكُوفَةَ وَنَزَلَ فِي دَارِ الْمُخْتَارِ، وَقِيلَ غَيْرُهَا، وَأَقْبَلَتِ الشِّيعَةُ تَخْتَلِفُ إِلَيْهِ، فَكُلَّمَا اجْتَمَعَتْ إِلَيْهِ جَمَاعَةٌ مِنْهُمْ قَرَأَ عَلَيْهِمْ كِتَابَ الْحُسَيْنِ فَيَبْكُونَ وَيَعِدُونَهُ مِنْ أَنْفُسِهِمُ الْقِتَالَ وَالنُّصْرَةَ، وَاخْتَلَفَتْ [ إِلَيْهِ ] الشِّيعَةُ حَتَّى عُلِمَ بِمَكَانِهِ وَبَلَغَ ذَلِكَ النُّعْمَانَ بْنَ بَشِيرٍ، وَهُوَ أَمِيرُ الْكُوفَةِ، فَصَعِدَ الْمِنْبَرَ فَقَالَ: أَمَّا بَعْدُ فَلَا تُسَارِعُو ا إِلَى الْفِتْنَةِ وَالْفُرْقَةِ، فَإِنَّ فِيهِمَا تَهْلِكُ الرِّجَالُ وَتُسْفَكُ الدِّمَاءُ وَتُغْصَبُ الْأَمْوَالُ. وَكَانَ حَلِيمًا نَاسِكًا يُحِبُّ الْعَافِيَةَ، ثُمَّ قَالَ: إِنِّي لَا أُقَاتِلُ مَنْ لَمْ يُقَاتِلْنِي، وَلَا أَثِبُ عَلَى مَنْ لَا يَثِبُ عَلَيَّ، وَلَا أُنَبِّهُ نَائِمَكُمْ، وَلَا أَتَحَرَّشُ بِكُمْ، وَلَا آخُذُ بِالْقَرْفِ وَلَا الظِّنَّةِ وَلَا التُّهْمَةِ، وَلَكِنَّكُمْ إِنْ أَبْدَيْتُمْ صَفْحَتَكُمْ، وَنَكَثْتُمْ بَيْعَتَكُمْ، وَخَالَفْتُمْ إِمَامَكُمْ فَوَاللَّهِ الَّذِي لَا إِلَهَ غَيْرُهُ لَأَضْرِبَنَّكُمْ بِسَيْفِي مَا ثَبَتَ قَائِمُهُ بِيَدِي، وَ [ لَوْ ] لَمْ يَكُنْ مِنْكُمْ نَاصِرٌ وَلَا مُعِينٌ، أَمَا إِنِّي أَرْجُو أَنْ يَكُونَ مَنْ يَعْرِفُ الْحَقَّ مِنْكُمْ أَكْثَرَ مِمَّنْ يُرْدِيهِ الْبَاطِلُ. فَقَامَ إِلَيْهِ عَبْدُ اللَّهِ بْنُ مُسْلِمِ بْنِ سَعِيدٍ الْحَضْرَمِيُّ حَلِيفُ بَنِي أُمَيَّةَ فَقَالَ: إِنَّهُ لَا يُصْلِحُ مَا تَرَى إِلَّا الْغَشْمُ، إِنَّ هَذَا الَّذِي أَنْتَ عَلَيْهِ رَأْيُ الْمُسْتَضْعَفِينَ. فَقَالَ: أَكُونُ مِنْ الْمُسْتَضْعَفِينَ فِي طَاعَةِ اللَّهِ أَحَبُّ إِلَيَّ مِنْ أَنْ أَكُونَ مِنَ الْأَعَزِّينَ فِي مَعْصِيَةِ اللَّهِ. وَنَزَلَ. فَكَتَبَ عَبْدُ اللَّهِ بْنُ مُسْلِمٍ إِلَى يَزِيدَ يُخْبِرُهُ بِقُدُومِ مُسْلِمِ بْنِ عَقِيلٍ الْكُوفَةَ وَمُبَايَعَةِ النَّاسِ لَهُ، وَيَقُولُ لَهُ: إِنْ كَانَ لَكَ فِي الْكُوفَةِ حَاجَةٌ فَابْعَثْ إِلَيْهَا رَجُلًا قَوِيًّا يُنْفِذُ أَمْرَكَ وَيَعْمَلُ مِثْلَ عَمَلِكَ فِي عَدُوِّكَ، فَإِنَّ النُّعْمَانَ رَجُلٌ ضَعِيفٌ أَوْ هُوَ يَتَضَعَّفُ. وَكَانَ هُوَ أَوَّلُ مَنْ كَتَبَ إِلَيْهِ، ثُمَّ كَتَبَ إِلَيْهِ عُمَارَةُ بْنُ الْوَلِيدِ بْنِ عُقْبَةَ وَعَمْرُو بْنُ سَعْدِ بْنِ أَبِي وَقَّاصٍ بِنَحْوِ ذَلِكَ. فَلَمَّا اجْتَمَعَتِ الْكُتُبُ عِنْدَ يَزِيدَ دَعَا سَرْجُونَ مَوْلَى مُعَاوِيَةَ فَأَقْرَأَهُ الْكُتُبَ وَاسْتَشَارَهُ فِيمَنْ يُوَلِّيهِ الْكُوفَةَ، وَكَانَ يَزِيدُ عَاتِبًا عَلَى عُبَيْدِ اللَّهِ بْنِ زِيَادٍ، فَقَالَ لَهُ سَرْجُونُ: أَرَأَيْتَ لَوْ نُشِرَ لَكَ مُعَاوِيَةُ كَنْتَ تَأْخُذُ بِرَأْيِهِ ؟ قَالَ: نَعَمْ. قَالَ: فَأَخْرِجْ عَهْدَ عُبَيْدِ اللَّهِ عَلَى الْكُوفَةِ. فَقَالَ: هَذَا رَأْيُ مُعَاوِيَةَ، وَمَاتَ وَقَدْ أَمَرَ بِهَذَا الْكِتَابِ. تولية يزيد عبيد الله بن زياد على الكوفة والبصرة فَأَخَذَ بِرَأْيِهِ وَجَمَعَ الْكُوفَةَ وَالْبَصْرَةَ لِعُبَيْدِ اللَّهِ وَكَتَبَ إِلَيْهِ بِعَهْدِهِ وَسَيَّرَهُ إِلَيْهِ مَعَ مُسْلِمِ بْنِ عَمْرٍو الْبَاهِلِيِّ وَالِدِ قُتَيْبَةَ، فَأَمَرَهُ بِطَلَبِ مُسْلِمِ بْنِ عَقِيلٍ وَبِقَتْلِهِ أَوْ نَفْيِهِ. فَلَمَّا وَصَلَ كِتَابُهُ إِلَى عُبَيْدِ اللَّهِ أُمِرَ بِالتَّجَهُّزِ لِيَبْرُزَ مِنَ الْغَدِ. وَكَانَ الْحُسَيْنُ قَدْ كَتَبَ إِلَى أَهْلِ الْبَصْرَةِ نُسْخَةً وَاحِدَةً إِلَى الْأَشْرَافِ، فَكَتَبَ إِلَى مَالِكِ بْنِ مِسْمَعٍ الْبَكْرِيِّ، وَالْأَحْنَفِ بْنِ قَيْسٍ، وَالْمُنْذِرِ بْنِ الْجَارُودِ، وَمَسْعُودِ بْنِ عَمْرٍو، وَقَيْسِ بْنِ الْهَيْثَمِ، وَعُمَرَ بْنِ عَبْدِ اللَّهِ بْنِ مَعْمَرٍ، يَدْعُوهُمْ إِلَى كِتَابِ اللَّهِ وَسُنَّةِ رَسُولِهِ، وَأَنَّ السُّنَّةَ قَدْ مَاتَتْ وَالْبِدْعَةَ قَدْ أُحْيِيَتْ، فَكُلُّهُمْ كَتَمُوا كِتَابَهُ إِلَّا الْمُنْذِرَ بْنَ الْجَارُودِ فَإِنَّهُ خَافَ أَنْ يَكُونَ دَسِيسًا مِنِ ابْنِ زِيَادٍ، فَأَتَاهُ بِالرَّسُولِ وَالْكِتَابِ فَضَرَبَ عُنُقَ الرَّسُولِ وَخَطَبَ النَّاسَ وَقَالَ: أَمَّا بَعْدُ فَوَاللَّهِ مَا بِي تُقْرَنُ الصَّعْبَةُ، وَمَا يُقَعْقَعُ لِي بِالشِّنَانِ، وَإِنِّي لَنَكِلٌ لِمَنْ عَادَانِي وَسَهْمٌ لِمَنْ حَارَبَنِي، وَأَنْصَفَ الْقَارَةَ مَنْ رَامَاهَا، يَا أَهْلَ الْبَصْرَةِ إِنَّ أَمِيرَ الْمُؤْمِنِينَ قَدْ وَلَّانِي الْكُوفَةَ وَأَنَا غَادٍ إِلَيْهَا بِالْغَدَاةِ وَقَدِ اسْتَخْلَفَ عَلَيْكُمْ أَخِي عُثْمَانَ بْنَ زِيَادٍ، فَإِيَّاكُمْ وَالْخِلَافَ وَالْإِرْجَافَ، فَوَاللَّهِ لَئِنْ بَلَغَنِي عَنْ رَجُلٍ مِنْكُمْ خِلَافٌ لَأَقْتُلَنَّهُ وَعَرِيفَهُ وَوَلِيَّهُ، وَلَآخُذَنَّ الْأَدْنَى بِالْأَقْصَى، حَتَّى تَسْتَقِيمُوا وَلَا يَكُونَ فِيكُمْ مُخَالِفٌ وَلَا مُشَاقٌّ، وَإِنِّي أَنَا ابْنُ زِيَادٍ أَشْبَهْتُهُ مِنْ بَيْنِ مَنْ وَطِئَ الْحَصَى فَلَمْ يَنْتَزِعْنِي شَبَهُ خَالٍ وَلَا ابْنُ عَمٍّ. ثُمَّ خَرَجَ مِنَ الْبَصْرَةِ وَمَعَهُ مُسْلِمُ بْنُ عَمْرٍو الْبَاهِلِيُّ وَشَرِيكُ بْنُ الْأَعْوَرِ الْحَارِثِيُّ وَحَشَمُهُ وَأَهْلُ بَيْتِهِ، وَكَانَ شَرِيكٌ شِيعِيًّا، وَقِيلَ: كَانَ مَعَهُ خَمْسُمِائَةٍ فَتَسَاقَطُوا عَنْهُ، فَكَانَ أَوَّلُ مَنْ سَقَطَ شَرِيكٌ، وَرَجَوْا أَنْ يَقِفَ عَلَيْهِمْ وَيَسْبِقَهُ الْحُسَيْنُ إِلَى الْكُوفَةِ فَلَمْ يَقِفْ عَلَى أَحَدٍ مِنْهُمْ حَتَّى دَخَلَ الْكُوفَةَ وَحْدَهُ، فَجَعَلَ يَمُرُّ بِالْمَجَالِسِ فَلَا يَشُكُّونَ أَنَّهُ الْحُسَيْنُ فَيَقُولُونَ: مَرْحَبًا بِكَ يَا ابْنَ رَسُولِ اللَّهِ ! وَهُوَ لَا يُكَلِّمُهُمْ، وَخَرَجَ إِلَيْهِ النَّاسُ مِنْ دُورِهِمْ، فَسَاءَهُ مَا رَأَى مِنْهُمْ، وَسَمِعَ النُّعْمَانُ فَأَغْلَقَ عَلَيْهِ الْبَابَ وَهُوَ لَا يَشُكُّ أَنَّهُ الْحُسَيْنُ، وَانْتَهَى إِلَيْهِ عُبَيْدُ اللَّهِ وَمَعَهُ الْخَلْقُ يَصِيحُونَ، فَقَالَ لَهُ النُّعْمَانُ: أَنْشُدُكَ اللَّهَ أَلَّا تَنَحَّيْتَ عَنِّي ! فَوَاللَّهِ مَا أَنَا بِمُسْلِمٍ إِلَيْكَ أَمَانَتِي وَمَا لِي فِي قِتَالِكَ مِنْ حَاجَةٍ ! فَدَنَا مِنْهُ عُبَيْدُ اللَّهِ وَقَالَ لَهُ: افْتَحْ لَا فَتَحْتَ ! فَسَمِعَهَا إِنْسَانٌ خَلْفَهُ فَرَجَعَ إِلَى النَّاسِ وَقَالَ لَهُمْ: إِنَّهُ ابْنُ مَرْجَانَةَ. فَفَتَحَ لَهُ النُّعْمَانُ فَدَخَلَ، وَأَغْلَقُوا الْبَابَ وَتَفَرَّقَ النَّاسُ، وَأَصْبَحَ فَجَلَسَ عَلَى الْمِنْبَرِ، وَقِيلَ: بَلْ خَطَبَهُمْ مِنْ يَوْمِهِ فَقَالَ: أَمَّا بَعْدُ فَإِنَّ أَمِيرَ الْمُؤْمِنِينَ وَلَّانِي مِصْرَكُمْ وَثَغْرَكُمْ وَفَيْئَكُمْ، وَأَمَرَنِي بِإِنْصَافِ مَظْلُومِكُمْ، وَإِعْطَاءِ مَحْرُومِكُمْ، وَبِالْإِحْسَانِ إِلَى سَامِعِكُمْ وَمُطِيعِكُمْ، وَبِالشِّدَّةِ عَلَى مُرِيبِكُمْ وَعَاصِيكُمْ، وَأَنَا مُتَّبِعٌ فِيكُمْ أَمْرَهُ، وَمُنَفِّذٌ فِيكُمْ عَهْدَهُ، فَأَنَا لِمُحْسِنِكُمْ كَالْوَالِدِ الْبَرِّ، وَلِمُطِيعِكُمْ كَالْأَخِ الشَّقِيقِ، وَسَيْفِي وَسَوْطِي عَلَى مَنْ تَرَكَ أَمْرِي وَخَالَفَ عَهْدِي، فَلْيُبْقِ امْرُؤٌ عَلَى نَفْسِهِ. ثُمَّ نَزَلَ فَأَخَذَ الْعُرَفَاءَ وَالنَّاسَ أَخْذًا شَدِيدًا وَقَالَ: اكْتُبُوا إِلَيَّ الْغُرَبَاءَ وَمَنْ فِيكُمْ مِنْ طَلِبَةِ أَمِيرِ الْمُؤْمِنِينَ وَمِنْ فِيكُمْ مِنَ الْحَرُورِيَّةِ وَأَهْلِ الرِّيَبِ الَّذِينَ رَأْيُهُمُ الْخِلَافُ وَالشِّقَاقُ، فَمَنْ كَتَبَهُمْ إِلَيَّ فَبَرِيءٌ، وَمَنْ لَمْ يَكْتُبْ لَنَا أَحَدًا فَلْيَضْمَنْ لَنَا مَا فِي عَرَافَتِهِ أَنْ لَا يُخَالِفَنَا فِيهِمْ مُخَالِفٌ وَلَا يَبْغِي عَلَيْنَا مِنْهُمْ بَاغٍ، فَمَنْ لَمْ يَفْعَلْ فَبَرِئَتْ مِنْهُ الذِّمَّةُ وَحَلَّالُ لَنَا دَمُهُ وَمَالُهُ، وَأَيُّمَا عَرِيفٍ وُجِدَ فِي عَرَافَتِهِ مِنْ بُغْيَةِ أَمِيرِ الْمُؤْمِنِينَ أَحَدٌ لَمْ يَرْفَعْهُ إِلَيْنَا صُلِبَ عَلَى بَابِ دَارِهِ وَأُلْقِيَتْ تِلْكَ الْعَرَافَةُ مِنَ الْعَطَاءِ وَسُيِّرَ إِلَى مَوْضِعٍ بِعُمَانَ الزَّارَةِ. ثُمَّ نَزَلَ. وَسَمِعَ مُسْلِمٌ بِمَقَالَةِ عُبَيْدِ اللَّهِ فَخَرَجَ مِنْ دَارِ الْمُخْتَارِ وَأَتَى دَارَ هَانِئِ بْنِ عُرْوَةَ الْمُرَادِيِّ فَدَخَلَ بَابَهُ وَاسْتَدْعَى هَانِئًا، فَخَرَجَ إِلَيْهِ، فَلَمَّا رَآهُ كَرِهَ مَكَانَهُ فَقَالَ لَهُ مُسْلِمٌ: أَتَيْتُكَ لِتُجِيرَنِي وَتُضَيَّفَنِي. فَقَالَ لَهُ هَانِئٌ: لَقَدْ كَلَّفْتَنِي شَطَطًا، وَلَوْلَا دُخُولُكَ دَارِي لَأَحْبَبْتُ أَنْ تَنْصَرِفَ عَنِّي، غَيْرَ أَنَّهُ يَأْخُذُنِي مِنْ ذَلِكَ ذِمَامٌ، ادْخُلْ. فَآوَاهُ، فَاخْتَلَفَتِ الشِّيعَةُ إِلَيْهِ فِي دَارِ هَانِئٍ. وَدَعَا ابْنُ زِيَادٍ مَوْلًى لَهُ، وَأَعْطَاهُ ثَلَاثَةَ آلَافِ دِرْهَمٍ وَقَالَ لَهُ: اطْلُبْ مُسْلِمَ بْنَ عَقِيلٍ وَأَصْحَابَهُ وَالْقَهَمَ وَأَعْطِهِمْ هَذَا الْمَالَ وَأَعْلِمْهُمْ أَنَّكَ مِنْهُمْ وَاعْلَمْ أَخْبَارَهُمْ. فَفَعَلَ ذَلِكَ وَأَتَى مُسْلِمَ بْنَ عَوْسَجَةَ الْأَسَدِيَّ بِالْمَسْجِدِ فَسَمِعَ النَّاسَ يَقُولُونَ: هَذَا يُبَايِعُ لِلْحُسَيْنِ، وَهُوَ يُصَلِّي، فَلَمَّا فَرَغَ مِنْ صَلَاتِهِ قَالَ لَهُ: يَا عَبْدَ اللَّهِ إِنِّي امْرُؤٌ مِنْ أَهْلِ الشَّامِ أَنْعَمَ اللَّهُ عَلِيَّ بِحُبِّ أَهْلِ هَذَا الْبَيْتِ، وَهَذِهِ ثَلَاثُ آلَافِ دِرْهَمٍ أَرَدْتُ بِهَا لِقَاءَ رَجُلٍ مِنْهُمْ بَلَغَنِي أَنَّهُ قَدِمَ الْكُوفَةَ يُبَايِعُ لِابْنِ بِنْتِ رَسُولِ اللَّهِ ﷺ وَقَدْ سَمِعْتُ نَفَرًا يَقُولُونَ إِنَّكَ تَعْلَمُ أَمْرَ هَذَا الْبَيْتِ وَإِنِّي أَتَيْتُكَ لِتَقْبِضَ الْمَالَ وَتُدْخِلَنِي عَلَى صَاحِبِكَ أُبَايِعُهُ، وَإِنْ شِئْتَ أَخَذْتُ بَيْعَتِي لَهُ قَبْلَ لِقَائِي إِيَّاهُ. فَقَالَ: لَقَدْ سَرَّنِي لِقَاؤُكَ إِيَّايَ لِتَنَالَ الَّذِي تُحِبُّ وَيَنْصُرُ اللَّهُ بِكَ أَهْلَ بَيْتِ نَبِيِّهِ، وَقَدْ سَاءَنِي مَعْرِفَةُ النَّاسِ هَذَا الْأَمْرَ مِنِّي قَبْلَ أَنْ يَتِمَّ مَخَافَةَ هَذَا الطَّاغِيَةِ وَسَطْوَتِهِ. فَأَخَذَ بَيْعَتَهُ وَالْمَوَاثِيقَ الْمُعَظَّمَةَ لَيُنَاصِحَنَّ وَلَيَكْتُمَنَّ، وَاخْتَلَفَ إِلَيْهِ أَيَّامًا لِيُدْخِلَهُ عَلَى مُسْلِمِ بْنِ عَقِيلٍ. وَمَرِضَ هَانِئُ بْنُ عُرْوَةَ، فَأَتَاهُ عُبَيْدُ اللَّهِ يَعُودُهُ، فَقَالَ لَهُ عُمَارَةُ بْنُ عَبْدٍ السَّلُولِيُّ: إِنَّمَا جَمَاعَتُنَا وَكَيْدُنَا قَتْلُ هَذَا الطَّاغِيَةِ وَقَدْ أَمْكَنَكَ اللَّهُ فَاقْتُلْهُ. فَقَالَ هَانِئٌ: مَا أُحِبُّ أَنْ يُقْتَلَ فِي دَارِي. وَجَاءَ ابْنُ زِيَادٍ فَجَلَسَ عِنْدَهُ ثُمَّ خَرَجَ، فَمَا مَكَثَ إِلَّا جُمُعَةً حَتَّى مَرِضَ شَرِيكُ بْنُ الْأَعْوَرِ، وَكَانَ قَدْ نَزَلَ عَلَى هَانِئٍ وَكَانَ كَرِيمًا عَلَى ابْنِ زِيَادٍ وَعَلَى غَيْرِهِ مِنَ الْأُمَرَاءِ، وَكَانَ شَدِيدَ التَّشَيُّعِ، قَدْ شَهِدَ صِفِّينَ مَعَ عَمَّارٍ، فَأَرْسَلَ إِلَيْهِ عُبَيْدُ اللَّهِ: إِنِّي رَائِحٌ إِلَيْكَ الْعَشِيَّةَ. فَقَالَ لِمُسْلِمٍ: إِنَّ هَذَا الْفَاجِرَ عَائِدِي الْعَشِيَّةَ فَإِذَا جَلَسَ اخْرُجْ إِلَيْهِ فَاقْتُلْهُ ثُمَّ اقْعُدْ فِي الْقَصْرِ لَيْسَ أَحَدٌ يَحُولُ بَيْنَكَ وَبَيْنَهُ، فَإِنْ بَرَأْتُ مِنْ وَجَعِي سِرْتُ إِلَى الْبَصْرَةِ حَتَّى أَكْفِيَكَ أَمْرَهَا. فَلَمَّا كَانَ مِنَ الْعَشِيِّ أَتَاهُ عُبَيْدُ اللَّهِ، فَقَامَ مُسْلِمُ بْنُ عَقِيلٍ لِيَدْخُلَ، فَقَالَ لَهُ شَرِيكٌ: لَا يَفُوتَنَّكَ إِذَا جَلَسَ. فَقَالَ هَانِئُ بْنُ عُرْوَةَ: لَا أُحِبُّ أَنْ يُقْتَلَ فِي دَارِي. فَجَاءَ عُبَيْدُ اللَّهِ فَجَلَسَ وَسَأَلَ شَرِيكًا عَنْ مَرَضِهِ، فَأَطَالَ، فَلَمَّا رَأَى شَرِيكٌ أَنَّ مُسْلِمًا لَا يَخْرُجُ خَشِيَ أَنْ يَفُوتَهُ فَأَخَذَ يَقُولُ: مَا تَنْظُرُونَ بِسَلْمَى لَا تُحَيُوهَا اسْقُونِيهَا وَإِنْ كَانَتْ بِهَا نَفْسِي فَقَالَ ذَلِكَ مَرَّتَيْنِ أَوْ ثَلَاثًا، فَقَالَ عُبَيْدُ اللَّهِ: مَا شَأْنُهُ ؟ أَتَرَوْنَهُ يَخْلِطُ ؟ فَقَالَ لَهُ هَانِئٌ: نَعَمْ، مَا زَالَ هَذَا دَأْبُهُ قُبَيْلَ الصُّبْحِ حَتَّى سَاعَتِهِ هَذِهِ، فَانْصَرَفَ. وَقِيلَ: إِنَّ شَرِيكًا لَمَّا قَالَ اسْقُونِيهَا وَخَلَطَ كَلَامَهُ فَطِنَ بِهِ مِهْرَانُ فَغَمَزَ عُبَيْدَ اللَّهِ فَوَثَبَ، فَقَالَ لَهُ شَرِيكٌ: أَيُّهَا الْأَمِيرُ إِنِّي أُرِيدُ أَنْ أُوصِيَ إِلَيْكَ. فَقَالَ: أَعُودُ إِلَيْكَ. فَقَالَ لَهُ مِهْرَانُ: إِنَّهُ أَرَادَ قَتْلَكَ. فَقَالَ: وَكَيْفَ مَعَ إِكْرَامِي لَهُ وَفِي بَيْتِ هَانِئٍ وَيَدُ أَبِي عِنْدَهُ ؟ فَقَالَ لَهُ مِهْرَانُ: هُوَ مَا قُلْتُ لَكَ. فَلَمَّا قَامَ ابْنُ زِيَادٍ خَرَجَ مُسْلِمُ بْنُ عَقِيلٍ، فَقَالَ لَهُ شَرِيكٌ: مَا مَنَعَكَ مِنْ قَتْلِهِ ؟ قَالَ: خَصْلَتَانِ، أَمَّا إِحْدَاهُمَا فَكَرَاهِيَةُ هَانِئٍ أَنْ يُقْتَلَ فِي مَنْزِلِهِ، وَأَمَّا الْأُخْرَى فَحَدِيثٌ حَدَّثَهُ عَلِيٌّ عَنِ النَّبِيِّ ﷺ إِنَّ الْإِيمَانَ قَيَّدَ الْفَتْكَ، فَلَا يَفْتِكُ مُؤْمِنٌ بِمُؤْمِنٍ. فَقَالَ لَهُ هَانِئٌ: لَوْ قَتَلْتَهُ لَقَتَلْتَ فَاسِقًا فَاجِرًا كَافِرًا غَادِرًا ! وَلِبَثَ شَرِيكٌ بَعْدَ ذَلِكَ ثَلَاثًا ثُمَّ مَاتَ، فَصَلَّى عَلَيْهِ عُبَيْدُ اللَّهِ. فَلَمَّا عَلِمَ عُبَيْدُ اللَّهِ أَنْ شَرِيكًا كَانَ حَرَّضَ مُسْلِمًا عَلَى قَتْلِهِ قَالَ: وَاللَّهِ لَا أُصَلِّي عَلَى جِنَازَةِ عِرَاقِيٍّ أَبَدًا، وَلَوْلَا أَنَّ قَبْرَ زِيَادٍ فِيهِمْ لَنَبَشْتُ شَرِيكًا. ثُمَّ إِنَّ مَوْلَى ابْنِ زِيَادٍ الَّذِي دَسَّهُ بِالْمَالِ اخْتَلَفَ إِلَى مُسْلِمِ بْنِ عَوْسَجَةَ بَعْدَ مَوْتِ شَرِيكٍ، فَأَدْخَلَهُ عَلَى مُسْلِمِ بْنِ عَقِيلٍ فَأَخَذَ بَيْعَتَهُ وَقَبَضَ مَالَهُ وَجَعَلَ يَخْتَلِفُ إِلَيْهِمْ وَيَعْلَمُ أَسْرَارَهَمْ، وَيَنْقِلُهَا إِلَى ابْنِ زِيَادٍ. وَكَانَ هَانِئٌ قَدِ انْقَطَعَ عَنْ عُبَيْدِ اللَّهِ بِعُذْرِ الْمَرَضِ، فَدَعَا عُبَيْدُ اللَّهِ مُحَمَّدَ بْنَ الْأَشْعَثِ وَأَسْمَاءَ بْنَ خَارِجَةَ، وَقِيلَ: دَعَا مَعَهُمَا بِعَمْرِو بْنِ الْحَجَّاجِ الزُّبَيْدِيِّ فَسَأَلَهُمْ عَنْ هَانِئٍ وَانْقِطَاعِهِ، فَقَالُوا: إِنَّهُ مَرِيضٌ. فَقَالَ: بَلَغَنِي أَنَّهُ يَجْلِسَ عَلَى بَابِ دَارِهِ وَقَدْ بَرَأَ، فَالْقَوْهُ فَمُرُوهُ أَنْ لَا يَدَعَ مَا عَلَيْهِ فِي ذَلِكَ. فَأَتَوْهُ فَقَالُوا لَهُ: إِنَّ الْأَمِيرَ قَدْ سَأَلَ عَنْكَ وَقَالَ: لَوْ أَعْلَمُ أَنَّهُ شَاكٍ لَعُدْتُهُ، وَقَدْ بَلَغَهُ أَنَّكَ تَجْلِسُ عَلَى بَابِ دَارِكَ، وَقَدِ اسْتَبْطَأَكَ، وَالْجَفَاءُ لَا يَحْتَمِلُهُ السُّلْطَانُ، أَقْسَمْنَا عَلَيْكَ لَوْ رَكِبْتَ مَعَنَا. فَلَبِسَ ثِيَابَهُ وَرَكِبَ مَعَهُمْ. فَلَمَّا دَنَا مِنَ الْقَصْرِ أَحَسَّتْ نَفْسُهُ بِالشَّرِّ فَقَالَ لِحَسَّانَ بْنِ أَسْمَاءَ بْنِ خَارِجَةَ: يَا ابْنَ أَخِي إِنِّي لِهَذَا الرَّجُلِ لَخَائِفٌ، فَمَا تَرَى ؟ فَقَالَ: مَا أَتَخَوَّفُ عَلَيْكَ شَيْئًا فَلَا تَجْعَلْ عَلَى نَفْسِكَ سَبِيلًا، وَلَمْ يَعْلَمْ أَسْمَاءُ مِمَّا كَانَ شَيْئًا. وَأَمَّا مُحَمَّدُ بْنُ الْأَشْعَثِ فَإِنَّهُ عَلِمَ بِهِ، قَالَ: فَدَخَلَ الْقَوْمُ عَلَى ابْنِ زِيَادٍ وَهَانِئٌ مَعَهُمْ، فَلَمَّا رَآهُ ابْنُ زِيَادٍ قَالَ لِشُرَيْحٍ الْقَاضِي: أَتَتْكَ بِحَائِنٍ رِجْلَاهُ، فَلَمَّا دَنَا مِنْهُ قَالَ عُبَيْدُ اللَّهِ: أُرِيدُ حَيَاتَهُ وَيُرِيدُ قَتْلِي عَذِيرَكَ مِنْ خَلِيلِكَ مِنْ مُرَادِ وَكَانَ ابْنُ زِيَادٍ مُكْرِمًا لَهُ، فَقَالَ هَانِئٌ: وَمَا ذَاكَ ؟ فَقَالَ: يَا هَانِئُ مَا هَذِهِ الْأُمُورُ الَّتِي تَرَبَّصُ فِي دَارِكَ لِأَمِيرِ الْمُؤْمِنِينَ وَالْمُسْلِمِينَ ! جِئْتَ بِمُسْلِمٍ فَأَدْخَلْتَهُ دَارَكَ وَجَمَعْتَ لَهُ السِّلَاحَ وَالرِّجَالَ وَظَنَنْتَ أَنَّ ذَلِكَ يَخْفَى عَلَيَّ ! قَالَ: مَا فَعَلْتُ. قَالَ: بَلَى. وَطَالَ بَيْنَهُمَا النِّزَاعُ، فَدَعَا ابْنُ زِيَادٍ مَوْلَاهُ ذَاكَ الْعَيْنَ، فَجَاءَ حَتَّى وَقَفَ بَيْنَ يَدَيْهِ، فَقَالَ: أَتَعْرِفُ هَذَا ؟ قَالَ: نَعَمْ، وَعَلِمَ هَانِئٌ أَنَّهُ كَانَ عَيْنًا عَلَيْهِمْ، فَسَقَطَ فِي يَدِهِ سَاعَةً ثُمَّ رَاجَعَتْهُ نَفْسُهُ، قَالَ: اسْمَعْ مِنِّي وَصَدِّقْنِي، فَوَاللَّهِ لَا أَكْذِبُكَ، وَاللَّهِ مَا دَعَوْتُهُ وَلَا عَلِمْتُ بِشَيْءٍ مِنْ أَمْرِهِ حَتَّى رَأَيْتُهُ جَالِسًا عَلَى بَابِي يَسْأَلُنِي النُّزُولَ عَلَيَّ، فَاسْتَحْيَيْتُ مِنْ رَدِّهِ وَلَزِمَنِي مِنْ ذَلِكَ ذِمَامٌ فَأَدْخَلْتُهُ دَارِي وَضِفْتُهُ، وَقَدْ كَانَ مِنْ أَمْرِهِ الَّذِي بَلَغَكَ، فَإِنْ شِئْتَ أَعْطَيْتُكَ الْآنَ مَوْثِقًا تَطْمَئِنُّ بِهِ وَرَهِينَةً تَكُونُ فِي يَدِكَ حَتَّى أَنْطَلِقَ وَأُخْرِجَهُ مِنْ دَارِي وَأَعُودَ إِلَيْكَ. فَقَالَ: لَا وَاللَّهِ. لَا تُفَارِقُنِي أَبَدًا حَتَّى تَأْتِيَنِي بِهِ قَالَ: لَا آتِيكَ بِضَيْفِي تَقْتُلُهُ أَبَدًا. فَلَمَّا كَثُرَ الْكَلَامُ قَامَ مُسْلِمُ بْنُ عَمْرٍو الْبَاهِلِيُّ، وَلَيْسَ بِالْكُوفَةِ شَامِيٌّ وَلَا بَصْرِيٌّ غَيْرُهُ، فَقَالَ: خَلِّنِي وَإِيَّاهُ حَتَّى أُكَلِّمَهُ، لِمَا رَأَى مِنْ لَجَاجِهِ، وَأَخَذَ هَانِئًا وَخَلَا بِهِ نَاحِيَةً مِنِ ابْنِ زِيَادٍ بِحَيْثُ يَرَاهُمَا، فَقَالَ لَهُ: يَا هَانِئُ أَنْشُدُكَ اللَّهَ أَنْ تَقْتُلَ نَفْسَكَ وَتُدْخِلَ الْبَلَاءَ عَلَى قَوْمِكَ ! إِنَّ هَذَا الرَّجُلَ ابْنُ عَمِّ الْقَوْمِ وَلَيْسُوا بِقَاتِلِيهِ وَلَا ضَائِرِيهِ، فَادْفَعْهُ إِلَيْهِ فَلَيْسَ عَلَيْكَ بِذَلِكَ مَخْزَاةٌ وَلَا مَنْقَصَةٌ إِنَّمَا تَدْفَعُهُ إِلَى السُّلْطَانِ ! قَالَ: بَلَى وَاللَّهِ إِنَّ عَلَيَّ فِي ذَلِكَ خِزْيًا وَعَارًا، لَا أَدْفَعُ ضَيْفِي وَأَنَا صَحِيحٌ شَدِيدُ السَّاعِدِ كَثِيرُ الْأَعْوَانِ، وَاللَّهِ لَوْ كُنْتُ وَاحِدًا لَيْسَ لِي نَاصِرٌ لَمْ أَدْفَعْهُ حَتَّى أَمُوتَ دُونَهُ. فَسَمِعَ ابْنُ زِيَادٍ ذَلِكَ فَقَالَ: أَدْنُوهُ مِنِّي. فَأَدْنَوْهُ مِنْهُ. فَقَالَ: وَاللَّهِ لَتَأْتِيَّنِي بِهِ أَوْ لَأَضْرِبَنَّ عُنُقَكَ ! قَالَ: إِذَنْ وَاللَّهِ تَكْثُرُ الْبَارِقَةُ حَوْلَ دَارِكَ ! وَهُوَ يَرَى أَنَّ عَشِيرَتَهُ سَتَمْنَعُهُ. فَقَالَ: أَبِالْبَارِقَةِ تُخَوِّفُنِي ؟ وَقِيلَ إِنَّ هَانِئًا لَمَّا رَأَى ذَلِكَ الرَّجُلَ الَّذِي كَانَ عَيْنًا لِعُبَيْدِ اللَّهِ عَلِمَ أَنَّهُ قَدْ أَخْبَرَهُ الْخَبَرَ فَقَالَ: أَيُّهَا الْأَمِيرُ قَدْ كَانَ الَّذِي بَلَغَكَ، وَلَنْ أُضَيِّعَ يَدَكَ عِنْدِي وَأَنْتَ آمِنٌ وَأَهْلُكَ فَسِرْ حَيْثُ شِئْتَ. فَأَطْرَقَ عُبَيْدُ اللَّهِ عِنْدَ ذَلِكَ وَمِهْرَانُ قَائِمٌ عَلَى رَأْسِهِ وَفِي يَدِهِ مِعْكَزَةٌ، فَقَالَ: وَاذُلَّاهُ ! هَذَا الْحَائِكُ يُؤَمِّنُكَ فِي سُلْطَانِكَ ! فَقَالَ: خُذْهُ، فَأَخَذَ مِهْرَانُ ضَفِيرَتَيْ هَانِئٍ وَأَخَذَ عُبَيْدُ اللَّهِ الْقَضِيبَ وَلَمْ يَزَلْ يَضْرِبُ أَنْفَهُ وَجَبِينَهُ وَخَدَّهُ حَتَّى كَسَرَ أَنْفَهُ وَسَيَّلَ الدِّمَاءَ عَلَى ثِيَابِهِ وَنَثَرَ لَحْمَ خَدَّيْهِ وَجَبِينِهِ عَلَى لِحْيَتِهِ حَتَّى كَسَرَ الْقَضِيبَ، وَضَرَبَ هَانِئٌ يَدَهُ إِلَى قَائِمِ سَيْفِ شُرْطِيٍّ وَجَبَذَهُ فَمُنِعَ مِنْهُ، فَقَالَ لَهُ عُبَيْدُ اللَّهِ: أَحَرُورِيٌّ أَحْلَلْتَ بِنَفْسِكَ وَحَلَّ لَنَا قَتْلُكَ ثُمَّ أَمَرَ بِهِ فَأُلْقِي فِي بَيْتٍ وَأُغْلِقُ عَلَيْهِ. فَقَامَ إِلَيْهِ أَسْمَاءُ بْنُ خَارِجَةَ فَقَالَ: أَرْسِلْهُ يَا غَادِرُ ! أَمَرَتْنَا أَنْ نَجِيئَكَ بِالرَّجُلِ فَلَمَّا أَتَيْنَاكَ بِهِ هَشَّمْتَ وَجْهَهُ وَسَيَّلَتْ دِمَاءَهُ وَزَعَمْتَ أَنَّكَ تَقْتُلُهُ. فَأَمَرَ بِهِ عُبَيْدُ اللَّهِ فَلُهِزَ وَتُعْتِعَ ثُمَّ تُرِكَ فَجَلَسَ. فَأَمَّا ابْنُ الْأَشْعَثِ فَقَالَ: رَضِينَا بِمَا رَأَى الْأَمِيرُ، لَنَا كَانَ أَوْ عَلَيْنَا. وَبَلَغَ عَمْرَو بْنَ الْحَجَّاجِ أَنَّ هَانِئًا قَدْ قُتِلَ فَأَقْبَلَ فِي مَذْحِجٍ حَتَّى أَحَاطُوا بِالْقَصْرِ، وَنَادَى: أَنَا عَمْرُو بْنُ الْحَجَّاجِ، هَذِهِ فُرْسَانُ مَذْحِجٍ وَوُجُوهُهَا، لَمْ نَخْلَعْ طَاعَةً وَلَمْ نُفَارِقْ جَمَاعَةً. فَقَالَ عُبَيْدُ اللَّهِ لِشُرَيْحٍ الْقَاضِي، وَكَانَ حَاضِرًا: ادْخُلْ عَلَى صَاحِبِهِمْ فَانْظُرْ إِلَيْهِ ثُمَّ اخْرُجْ إِلَيْهِمْ فَأَعْلِمْهُمْ أَنَّهُ حَيٌّ. فَفَعَلَ شُرَيْحٌ، فَلَمَّا دَخَلَ عَلَيْهِ قَالَ لَهُ هَانِئٌ: يَا لِلْمُسْلِمِينَ ! أَهَلَكَتْ عَشِيرَتِي ؟ أَيْنَ أَهْلُ الدِّينِ ؟ أَيْنَ أَهْلُ النَّصْرِ ؟ أَيُخَلُّونَنِي وَعَدُوَّهُمْ وَابْنَ عَدُوِّهِمْ ! وَسَمِعَ الضَّجَّةَ فَقَالَ: يَا شُرَيْحُ إِنِّي لَأَظُنُّهَا أَصْوَاتَ مَذْحِجٍ وَشِيعَتِي مِنَ الْمُسْلِمِينَ، إِنَّهُ إِنْ دَخَلَ عَلَيَّ عَشَرَةُ نَفَرٍ أَنْقَذُونِي. فَخَرَجَ شُرَيْحٌ وَمَعَهُ عَيْنٌ أَرْسَلَهُ ابْنُ زِيَادٍ، قَالَ شُرَيْحٌ: لَوْلَا مَكَانُ الْعَيْنِ لَأَبْلَغْتُهُمْ قَوْلَ هَانِئٍ. فَلَمَّا خَرَجَ شُرَيْحٌ إِلَيْهِمْ قَالَ: قَدْ نَظَرْتُ إِلَى صَاحِبِكُمْ وَإِنَّهُ حَيٌّ لَمْ يُقْتَلْ. فَقَالَ عَمْرٌو وَأَصْحَابُهُ: فَأَمَّا إِذْ لَمْ يُقْتَلُ فَالْحَمْدُ لِلَّهِ ! ثُمَّ انْصَرَفُوا. محاصرة مسلم بن عقيل لعبيد الله بن زياد في قصره وَأَتَى الْخَبَرُ مُسْلِمَ بْنَ عَقِيلٍ فَنَادَى فِي أَصْحَابِهِ: يَا مَنْصُورُ أَمِتْ ! وَكَانَ شِعَارُهُمْ، وَكَانَ قَدْ بَايَعَهُ ثَمَانِيَةَ عَشَرَ أَلْفًا وَحَوْلَهُ فِي الدُّورِ أَرْبَعَةُ آلَافٍ، فَاجْتَمَعَ إِلَيْهِ نَاسٌ كَثِيرٌ، فَعَقَدَ مُسْلِمٌ لِعَبْدِ اللَّهِ بْنِ عُزَيْزٍ الْكِنْدِيِّ عَلَى رُبْعِ كِنْدَةَ وَقَالَ: سِرْ أَمَامِي، وَعَقَدَ لِمُسْلِمِ بْنِ عَوْسَجَةَ الْأَسَدِيِّ عَلَى رُبْعِ مَذْحِجٍ وَأَسَدٍ، وَعَقَدَ لِأَبِي ثُمَامَةَ الصَّائِدِيِّ عَلَى رُبْعِ تَمِيمٍ وَهَمْدَانَ، وَعَقَدَ لِعَبَّاسِ بْنِ جَعْدَةَ الْجَدَلِيِّ عَلَى رُبْعِ الْمَدِينَةِ، وَأَقْبَلَ نَحْوَ الْقَصْرِ. فَلَمَّا بَلَغَ ابْنَ زِيَادٍ إِقْبَالُهُ تَحَرَّزَ فِي الْقَصْرِ. وَأَغْلَقَ الْبَابَ، وَأَحَاطَ مُسْلِمٌ بِالْقَصْرِ وَامْتَلَأَ الْمَسْجِدُ وَالسُّوقُ مِنَ النَّاسِ وَمَا زَالُوا يَجْتَمِعُونَ حَتَّى الْمَسَاءَ، وَضَاقَ بِعُبَيْدِ اللَّهِ أَمْرُهُ وَلَيْسَ مَعَهُ فِي الْقَصْرِ إِلَّا ثَلَاثُونَ رَجُلًا مِنَ الشُّرَطِ وَعِشْرُونَ رَجُلًا مِنَ الْأَشْرَافِ وَأَهْلُ بَيْتِهِ وَمَوَالِيهِ، وَأَقْبَلَ أَشْرَافُ النَّاسِ يَأْتُونَ ابْنَ زِيَادٍ مِنْ قِبَلِ الْبَابِ الَّذِي يَلِي دَارَ الرُّومِيِّينَ وَالنَّاسُ يَسُبُّونَ ابْنَ زِيَادٍ وَأَبَاهُ. فَدَعَا ابْنُ زِيَادٍ كَثِيرَ بْنَ شِهَابٍ الْحَارِثِيَّ وَأَمَرَهُ أَنْ يَخْرُجَ فِيمَنْ أَطَاعَهُ مِنْ مَذْحِجٍ فَيَسِيرَ وَيُخَذِّلَ النَّاسَ عَنِ ابْنِ عَقِيلٍ وَيُخَوِّفُهُمْ، وَأَمَرَ مُحَمَّدَ بْنَ الْأَشْعَثِ أَنْ يَخْرُجَ فِيمَنْ أَطَاعَهُ مِنْ كِنْدَةَ وَحَضْرَمَوْتَ فَيَرْفَعَ رَايَةَ أَمَانٍ لِمَنْ جَاءَهُ مِنَ النَّاسِ، وَقَالَ مِثْلَ ذَلِكَ لِلْقَعْقَاعِ بْنِ شَوْرٍ الذُّهْلِيِّ وَشَبَثِ بْنِ رِبْعِيٍّ التَّمِيمِيِّ وَحَجَّارِ بْنِ أَبْجَرَ الْعِجْلِيِّ وَشَمِرِ بْنِ ذِي الْجَوْشَنِ الضَّبَابِيِّ وَتَرَكَ وُجُوهَ النَّاسِ عِنْدَهُ اسْتِئْنَاسًا بِهِمْ لِقِلَّةِ مَنْ مَعَهُ. وَخَرَجَ أُولَئِكَ النَّفَرُ يُخَذِّلُونَ النَّاسَ، وَأَمَرَ عُبَيْدُ اللَّهِ مَنْ عِنْدَهُ مِنَ الْأَشْرَافِ أَنْ يُشْرِفُوا عَلَى النَّاسِ مِنَ الْقَصْرِ فَيُمَنُّوا أَهْلَ الطَّاعَةِ وَيُخَوِّفُوا أَهْلَ الْمَعْصِيَةِ، فَفَعَلُوا، فَلَمَّا سَمِعَ النَّاسُ مَقَالَةَ أَشْرَافِهِمْ أَخَذُوا يَتَفَرَّقُونَ حَتَّى إِنَّ الْمَرْأَةَ تَأْتِي ابْنَهَا وَأَخَاهَا وَتَقُولُ: انْصَرِفِ، النَّاسُ يَكْفُونَكَ، وَيَفْعَلُ الرَّجُلُ مِثْلَ ذَلِكَ، فَمَا زَالُوا يَتَفَرَّقُونَ حَتَّى بَقِيَ ابْنُ عَقِيلٍ فِي الْمَسْجِدِ فِي ثَلَاثِينَ رَجُلًا. فَلَمَّا رَأَى ذَلِكَ خَرَجَ مُتَوَجِّهًا نَحْوَ أَبْوَابِ كِنْدَةَ، فَلَمَّا خَرَجَ إِلَى الْبَابِ لَمْ يَبْقَ مَعَهُ أَحَدٌ، فَمَضَى فِي أَزِقَّةِ الْكُوفَةِ لَا يَدْرِي أَيْنَ يَذْهَبُ، فَانْتَهَى إِلَى بَابِ امْرَأَةٍ مِنْ كِنْدَةَ يُقَالُ لَهَا طَوْعَةُ أُمُّ وَلَدٍ كَانَتْ لِلْأَشْعَثِ وَأَعْتَقَهَا فَتَزَوَّجَهَا أُسَيْدٌ الْحَضْرَمِيُّ فَوَلَدَتْ لَهُ بِلَالًا، وَكَانَ بِلَالٌ قَدْ خَرَجَ مَعَ النَّاسِ وَهِيَ تَنْتَظِرُهُ، فَسَلَّمَ عَلَيْهَا ابْنُ عَقِيلٍ وَطَلَبَ الْمَاءَ فَسَقَتْهُ، فَجَلَسَ، فَقَالَتْ لَهُ: يَا عَبْدَ اللَّهِ أَلَمْ تَشْرَبْ ؟ قَالَ: بَلَى. قَالَتْ: فَاذْهَبْ إِلَى أَهْلِكَ، فَسَكَتَ، فَقَالَتْ لَهُ ثَلَاثًا فَلَمْ يَبْرَحْ، فَقَالَتْ: سُبْحَانَ اللَّهِ ! إِنِّي لَا أُحِلُّ لَكَ الْجُلُوسَ عَلَى بَابِي. فَقَالَ لَهَا: لَيْسَ لِي فِي هَذَا الْمِصْرِ مَنْزِلٌ وَلَا عَشِيرَةٌ، فَهَلْ لَكِ إِلَى أَجْرٍ وَمَعْرُوفٍ وَلَعَلِّي أُكَافِئُكِ بِهِ بَعْدَ الْيَوْمِ ؟ قَالَتْ: وَمَا ذَاكَ ؟ قَالَ: أَنَا مُسْلِمُ بْنُ عَقِيلٍ، كَذَبَنِي هَؤُلَاءِ الْقَوْمُ وَغَرُّونِي. قَالَتِ: ادْخُلْ. فَأَدْخَلَتْهُ بَيْتًا فِي دَارِهَا وَعَرَضَتْ عَلَيْهِ الْعَشَاءَ فَلَمْ يَتَعَشَّ. وَجَاءَ ابْنُهَا فَرَآهَا تُكْثِرُ الدُّخُولَ فِي ذَلِكَ الْبَيْتِ، فَقَالَ لَهَا: إِنَّ لَكِ لَشَأْنًا فِي ذَلِكَ الْبَيْتِ وَسَأَلَهَا فَلَمْ تُخْبِرْهُ، فَأَلَحَّ عَلَيْهَا فَأَخْبَرَتْهُ وَاسْتَكْتَمَتْهُ وَأَخَذَتْ عَلَيْهِ الْأَيْمَانَ بِذَلِكَ، فَسَكَتَ. خروج ابن زياد من قصره بعد انصراف الناس عن مسلم بن عقيل وخطبته فيهم وَأَمَّا ابْنُ زِيَادٍ فَلَمَّا لَمْ يَسْمَعِ الْأَصْوَاتَ قَالَ لِأَصْحَابِهِ: انْظُرُوا هَلْ تَرَوْنَ مِنْهُمْ أَحَدًا ؟ فَنَظَرُوا فَلَمْ يَرَوْا أَحَدًا، فَنَزَلَ إِلَى الْمَسْجِدِ قُبَيْلَ الْعَتَمَةِ وَأَجْلَسَ أَصْحَابَهُ حَوْلَ الْمِنْبَرِ وَأَمَرَ فَنُودِيَ: [ أَلَا ] بَرِئَتِ الذِّمَّةُ مِنْ رَجُلٍ مِنَ الشُّرَطِ وَالْعُرَفَاءِ وَالْمَنَاكِبِ وَالْمُقَاتِلَةِ صَلَّى الْعَتَمَةَ إِلَّا فِي الْمَسْجِدِ. فَامْتَلَأَ الْمَسْجِدُ، فَصَلَّى بِالنَّاسِ ثُمَّ قَامَ فَحَمِدَ اللَّهَ ثُمَّ قَالَ: أَمَّا بَعْدُ فَإِنَّ ابْنَ عَقِيلٍ السَّفِيهَ الْجَاهِلَ قَدْ أَتَى مَا رَأَيْتُمْ مِنَ الْخِلَافِ وَالشِّقَاقِ فَبَرِئَتِ الذِّمَّةُ مِنْ رَجُلٍ وَجَدْنَاهُ فِي دَارِهِ، وَمَنْ أَتَانَا بِهِ فَلَهُ دِيَتُهُ. وَأَمَرَهُمْ بِالطَّاعَةِ وَلُزُومِهَا، وَأَمَرَ الْحُصَيْنَ بْنَ تَمِيمٍ أَنْ يُمْسِكَ أَبْوَابَ السِّكَكِ ثُمَّ يُفَتِّشَ الدُّورَ، وَكَانَ عَلَى الشُّرَطِ، وَهُوَ مِنْ بَنِي تَمِيمٍ. وَدَخَلَ ابْنُ زِيَادٍ وَعَقَدَ لِعَمْرِو بْنِ حُرَيْثٍ وَجَعَلَهُ عَلَى النَّاسِ، فَلَمَّا أَصْبَحَ جَلَسَ لِلنَّاسِ. وَلَمَّا أَصْبَحَ بِلَالٌ ابْنُ تِلْكَ الْعَجُوزِ الَّتِي آوَتْ مُسْلِمَ بْنَ عَقِيلٍ أَتَى عَبْدَ الرَّحْمَنِ بْنَ مُحَمَّدِ بْنِ الْأَشْعَثِ فَأَخْبَرَهُ بِمَكَانِ ابْنِ عَقِيلٍ، فَأَتَى عَبْدُ الرَّحْمَنِ أَبَاهُ، وَهُوَ عِنْدَ ابْنِ زِيَادٍ، فَأَسَرَّ إِلَيْهِ بِذَلِكَ، فَأَخْبَرَ بِهِ مُحَمَّدٌ ابْنَ زِيَادٍ، فَقَالَ لَهُ ابْنُ زِيَادٍ: قُمْ فَأْتِنِي بِهِ السَّاعَةَ، وَبَعَثَ مَعَهُ عَمْرَو بْنَ عُبَيْدِ اللَّهِ بْنِ عَبَّاسٍ السُّلَمِيَّ فِي سَبْعِينَ مِنْ قَيْسٍ حَتَّى أَتَوُا الدَّارَ الَّتِي فِيهَا ابْنُ عَقِيلٍ. فَلَمَّا سَمِعَ الْأَصْوَاتَ عَرَفَ أَنَّهُ قَدْ أُتِيَ، فَخَرَجَ إِلَيْهِمْ بِسَيْفِهِ حَتَّى أَخْرَجَهُمْ مِنَ الدَّارِ، ثُمَّ عَادُوا إِلَيْهِ فَحَمَلَ عَلَيْهِمْ فَأَخْرَجَهُمْ مِرَارًا، وَضَرَبَ بُكَيْرُ بْنُ حُمْرَانَ الْأَحْمَرِيُّ فَمَ مُسْلِمٍ فَقَطَعَ شَفَتَهُ الْعُلْيَا وَسَقَطَتْ ثَنِيَّتَاهُ، وَضَرَبَهُ مُسْلِمٌ عَلَى رَأْسِهِ وَثَنَّى بِأُخْرَى عَلَى حَبْلِ الْعَاتِقِ كَادَتْ تَطَّلِعُ عَلَى جَوْفِهِ، فَلَمَّا رَأَوْا ذَلِكَ أَشْرَفُوا عَلَى سَطْحِ الْبَيْتِ وَجَعَلُوا يَرْمُونَهُ بِالْحِجَارَةِ وَيُلْهِبُونَ النَّارَ فِي الْقَصَبِ وَيُلْقُونَهَا عَلَيْهِ. فَلَمَّا رَأَى ذَلِكَ خَرَجَ عَلَيْهِمْ بِسَيْفِهِ فَقَاتَلَهُمْ فِي السِّكَّةِ، فَقَالَ لَهُ مُحَمَّدُ بْنُ الْأَشْعَثِ: لَكَ الْأَمَانُ فَلَا تَقْتُلْ نَفْسَكَ ! فَأَقْبَلَ يُقَاتِلُهُمْ وَهُوَ يَقُولُ: أَقْسَمْتُ لَا أُقْتَلُ إِلَّا حُرًّا     وَإِنْ رَأَيْتُ الْمَوْتَ شَيْئًا نُكْرًا أَوْ يَخْلِطُ الْبَارِدُ سُخْنًا مُرًّا     رَدَّ شُعَاعَ الشَّمْسِ فَاسْتَقَرَّا كُلُّ امْرِئٍ يَوْمًا يُلَاقِي شَرًّا     أَخَافُ أَنْ أُكْذَبَ أَوْ أُغَرًّا فَقَالَ لَهُ مُحَمَّدٌ: إِنَّكَ لَا تُكْذَبُ وَلَا تُخْدَعُ، الْقَوْمُ بَنُو عَمِّكَ وَلَيْسُوا بِقَاتِلِيكَ وَلَا ضَارِبِيكَ. وَكَانَ قَدْ أُثْخِنَ بِالْحِجَارَةِ وَعَجَزَ عَنِ الْقِتَالِ، فَأَسْنَدَ ظَهْرَهُ إِلَى حَائِطِ تِلْكَ الدَّارِ، فَآمَنَهُ ابْنُ الْأَشْعَثِ وَالنَّاسُ غَيْرَ عَمْرِو بْنِ عُبَيْدِ اللَّهِ السُّلَمِيِّ فَإِنَّهُ قَالَ: لَا نَاقَةَ لِي فِي هَذَا وَلَا جَمَلَ، وَأُتِيَ بِبَغْلَةٍ فَحُمِلَ عَلَيْهَا وَانْتَزَعُوا سَيْفَهُ، فَكَأَنَّهُ أَيِسَ مِنْ نَفْسِهِ، فَدَمَعَتْ عَيْنَاهُ ثُمَّ قَالَ: هَذَا أَوَّلُ الْغَدْرِ. قَالَ مُحَمَّدٌ: أَرْجُو أَنْ لَا يَكُونَ عَلَيْكَ بَأْسٌ. قَالَ: وَمَا هُوَ إِلَّا الرَّجَاءُ، أَيْنَ أَمَانُكُمْ ؟ ثُمَّ بَكَى فَقَالَ لَهُ عَمْرُو بْنُ عُبَيْدِ اللَّهِ بْنِ عَبَّاسٍ السُّلَمِيُّ: مَنْ يَطْلُبُ مِثْلَ الَّذِي تَطْلُبُ إِذَا نَزَلَ بِهِ مِثْلُ الَّذِي نَزَلَ بِكَ لَمْ يَبْكِ ؟ ! فَقَالَ: مَا أَبْكِي لِنَفْسِي وَلَكِنِّي أَبْكَى لِأَهْلِي الْمُنْقَلِبِينَ إِلَيْكُمْ، أَبْكِي لِلْحُسَيْنِ وَآلِ الْحُسَيْنِ. طلب مسلم بن عقيل من محمد بن الأشعث بإخبار الحسين بما حدث له وإثنائه عن القدوم إلى الكوفة ثُمَّ قَالَ لِمُحَمَّدِ بْنِ الْأَشْعَثِ: إِنِّي أَرَاكَ سَتَعْجِزُ عَنْ أَمَانِي فَهَلْ تَسْتَطِيعُ أَنْ تَبْعَثَ مِنْ عِنْدِكَ رَجُلًا يُخْبِرُ الْحُسَيْنَ بِحَالِي وَيَقُولُ لَهُ عَنِّي لِيَرْجِعْ بِأَهْلِ بَيْتِهِ وَلَا يَغُرُّهُ أَهْلُ الْكُوفَةِ فَإِنَّهُمْ أَصْحَابُ أَبِيكَ الَّذِينَ كَانَ يَتَمَنَّى فِرَاقَهُمْ بِالْمَوْتِ أَوِ الْقَتْلِ ؟ فَقَالَ لَهُ ابْنُ الْأَشْعَثِ: وَاللَّهِ لَأَفْعَلَنَّ ! ثُمَّ كَتَبَ بِمَا قَالَ مُسْلِمٌ إِلَى الْحُسَيْنِ، فَلَقِيَهُ الرَّسُولُ بِزُبَالَةَ فَأَخْبَرَهُ، فَقَالَ: كُلَّمَا قُدِّرَ نَازِلٌ عِنْدَ اللَّهِ     نَحْتَسِبُ أَنْفُسَنَا وَفَسَادَ أُمَّتِنَا . وَكَانَ سَبَبُ مَسِيرِهِ مِنْ مَكَّةَ كِتَابُ مُسْلِمٍ إِلَيْهِ يُخْبِرُهُ أَنَّهُ بَايَعَهُ ثَمَانِيَةَ عَشَرَ أَلْفًا وَيَسْتَحِثُّهُ لِلْقُدُومِ. وَأَمَّا مُسْلِمٌ فَإِنَّ مُحَمَّدًا قَدِمَ بِهِ الْقَصْرَ، وَدَخَلَ مُحَمَّدٌ عَلَى عُبَيْدِ اللَّهِ فَأَخْبَرَهُ وَأَمَانَهُ لَهُ، فَقَالَ لَهُ عُبَيْدُ اللَّهِ: مَا أَنْتَ وَالْأَمَانُ ! مَا أَرْسَلْنَاكَ لِتُؤَمِّنَهُ إِنَّمَا أَرْسَلْنَاكَ لِتَأْتِيَنَا بِهِ ! فَسَكَتَ مُحَمَّدٌ، وَلَمَّا جَلَسَ مُسْلِمٌ عَلَى بَابِ الْقَصْرِ رَأَى جَرَّةً فِيهَا مَاءٌ بَارِدٌ، فَقَالَ: اسْقُونِي مِنْ هَذَا الْمَاءِ. فَقَالَ لَهُ مُسْلِمُ بْنُ عَمْرٍو الْبَاهِلِيِّ: أَتُرَاهَا مَا أَبْرَدَهَا ! وَاللَّهِ لَا تَذُوقُ مِنْهَا قَطْرَةً حَتَّى تَذُوقَ الْحَمِيمَ فِي نَارِ جَهَنَّمَ ! فَقَالَ لَهُ ابْنُ عَقِيلٍ: مَنْ أَنْتَ ؟ قَالَ: أَنَا مَنْ عَرَفَ الْحَقَّ إِذْ تَرَكْتَهُ، وَنَصَحَ الْأُمَّةَ وَالْإِمَامَ إِذْ غَشَشْتَهُ، وَسَمِعَ وَأَطَاعَ إِذْ عَصَيْتَهُ، أَنَا مُسْلِمُ بْنُ عَمْرٍو. فَقَالَ لَهُ ابْنُ عَقِيلٍ: لِأُمِّكَ الثَّكْلُ مَا أَجَفَاكَ وَأَفَظَّكَ وَأَقْسَى قَلْبَكَ وَأَغْلَظَكَ ! أَنْتَ يَا ابْنَ بَاهِلَةَ أَوْلَى بِالْحَمِيمِ وَالْخُلُودِ فِي نَارِ جَهَنَّمَ مِنِّي ! قَالَ: فَدَعَا عُمَارَةُ بْنُ عُقْبَةَ بِمَاءٍ بَارِدٍ فَصُبَّ لَهُ فِي قَدَحٍ فَأَخَذَ لِيَشْرَبَ فَامْتَلَأَ الْقَدَحُ دَمًا، فَفَعَلَ ذَلِكَ ثَلَاثًا، فَقَالَ: لَوْ كَانَ مِنَ الرِّزْقِ الْمَقْسُومِ شَرِبْتُهُ. وَأُدْخِلَ عَلَى ابْنِ زِيَادٍ فَلَمْ يُسَلِّمْ عَلَيْهِ بِالْإِمَارَةِ، فَقَالَ لَهُ الْحَرَسِيُّ: أَلَا تُسَلِّمُ عَلَى الْأَمِيرِ ؟ فَقَالَ: إِنْ كَانَ يُرِيدُ قَتْلِي فَمَا سَلَامِي عَلَيْهِ، وَإِنْ كَانَ لَا يُرِيدُ قَتْلِي فَلْيَكْثُرَنَّ تَسْلِيمِي عَلَيْهِ. فَقَالَ لَهُ ابْنُ زِيَادٍ: لَعَمْرِي لَتُقْتَلَنَّ ! فَقَالَ: كَذَلِكَ ؟ قَالَ نَعَمْ. قَالَ: فَدَعْنِي أُوصِي إِلَى بَعْضِ قَوْمِي. قَالَ: افْعَلْ. فَقَالَ لِعَمْرِو بْنِ سَعْدٍ: إِنَّ بَيْنِي وَبَيْنَكَ قَرَابَةً وَلِي إِلَيْكَ حَاجَةٌ وَهِيَ سِرٌّ، فَلَمْ يُمْكِنْهُ مِنْ ذِكْرِهَا، فَقَالَ لَهُ ابْنُ زِيَادٍ: لَا تَمْتَنِعْ مِنْ حَاجَةِ ابْنِ عَمِّكَ. فَقَامَ مَعَهُ فَقَالَ: إِنَّ عَلَيَّ بِالْكُوفَةِ دَيْنًا اسْتَدَنْتُهُ مُنْذُ قَدِمْتُ الْكُوفَةَ سَبْعَمِائَةِ دِرْهَمٍ فَاقْضِهَا عَنِّي وَانْظُرْ جُثَّتِي فَاسْتَوْهِبْهَا فَوَارِهَا وَابْعَثْ إِلَى الْحُسَيْنِ مَنْ يَرُدُّهُ. فَقَالَ عُمَرُ لِابْنِ زِيَادٍ: إِنَّهُ قَالَ كَذَا وَكَذَا فَقَالَ ابْنُ زِيَادٍ: لَا يَخُونُكَ الْأَمِينُ وَلَكِنْ قَدْ يُؤْتَمَنُ الْخَائِنُ، أَمَّا مَالُكَ فَهُوَ لَكَ تَصْنَعُ بِهِ مَا شِئْتَ، وَأَمَّا الْحُسَيْنُ فَإِنْ لَمْ يُرِدْنَا لَمْ نُرِدْهُ، وَإِنْ أَرَادَنَا لَمْ نَكُفَّ عَنْهُ، وَأَمَّا جُثَّتُهُ فَإِنَّا لَنْ نُشَفِّعَكَ فِيهَا، وَقِيلَ إِنَّهُ قَالَ: أَمَّا جُثَّتُهُ فَإِنَّا إِذَا قَتَلْنَاهُ لَا نُبَالِي مَا صُنِعَ بِهَا. ثُمَّ قَالَ لِمُسْلِمٍ: يَا ابْنَ عَقِيلٍ أَتَيْتَ النَّاسَ وَأَمْرُهُمْ جَمِيعٌ وَكَلِمَتُهُمْ وَاحِدَةٌ لِتُشَتِّتَ بَيْنِهِمْ وَتُفَرِّقَ كَلِمَتَهُمْ ! فَقَالَ: كَلَّا وَلَكِنَّ أَهْلَ هَذَا الْمِصْرِ زَعَمُوا أَنَّ أَبَاكَ قَتَلَ خِيَارَهُمْ وَسَفَكَ دِمَاءَهُمْ وَعَمِلَ فِيهِمْ أَعْمَالَ كِسْرَى وَقَيْصَرَ فَأَتَيْنَاهُمْ لِنَأْمُرَ بِالْعَدْلِ وَنَدْعُوَ إِلَى حُكْمِ الْكِتَابِ وَالسُّنَّةِ. فَقَالَ: وَمَا أَنْتَ وَذَاكَ يَا فَاسِقُ ؟ أَلَمْ يَكُنْ يُعْمَلُ بِذَلِكَ فِيهِمْ إِذْ أَنْتَ تَشْرَبُ الْخَمْرَ بِالْمَدِينَةِ ؟ قَالَ: أَنَا أَشْرَبُ الْخَمْرَ ! وَاللَّهِ إِنَّ اللَّهَ يَعْلَمُ أَنَّكَ تَعْلَمُ أَنَّكَ غَيْرُ صَادِقٍ، وَأَنِّي لَسْتُ كَمَا ذَكَرْتَ، وَإِنَّ أَحَقَّ النَّاسِ بِشُرْبِ الْخَمْرِ مِنِّي مَنْ يَلَغُ فِي دِمَاءِ الْمُسْلِمِينَ، فَيَقْتُلُ النَّفْسَ الَّتِي حَرَّمَ اللَّهُ قَتْلَهَا عَلَى الْغَضَبِ وَالْعَدَاوَةِ، وَهُوَ يَلْهُو وَيَلْعَبُ كَأَنَّهُ لَمْ يَصْنَعْ شَيْئًا. فَقَالَ لَهُ ابْنُ زِيَادٍ: قَتَلَنِي اللَّهُ إِنْ لَمْ أَقْتُلْكَ قِتْلَةً لَمْ يُقْتَلْهَا أَحَدٌ فِي الْإِسْلَامِ ! قَالَ: أَمَا إِنَّكَ أَحَقُّ مَنْ أَحْدَثَ فِي الْإِسْلَامِ مَا لَيْسَ فِيهِ، أَمَا إِنَّكَ لَا تَدَعُ سُوءَ الْقِتْلَةِ وَقُبْحَ الْمُثْلَةِ وَخُبْثَ السِّيرَةِ وَلُؤْمَ الْغَلَبَةِ وَلَا أَحَدَ مِنَ النَّاسِ أَحَقُّ بِهَا مِنْكَ. فَشَتَمَهُ ابْنُ زِيَادٍ وَشَتَمَ الْحُسَيْنَ وَعَلِيًّا وَعَقِيلًا، فَلَمْ يُكَلِّمْهُ مُسْلِمٌ. قتل مسلم بن عقيل ثُمَّ أَمَرَ بِهِ فَأُصْعِدَ فَوْقَ الْقَصْرِ لِتُضْرَبَ رَقَبَتُهُ وَيُتْبِعُوا رَأْسَهُ جَسَدَهُ، فَقَالَ مُسْلِمٌ لِابْنِ الْأَشْعَثِ: وَاللَّهِ لَوْلَا أَمَانُكَ مَا اسْتَسْلَمْتُ، قُمْ بِسَيْفِكَ دُونِي، قَدْ أَخَفَرْتُ ذِمَّتَكَ. فَأُصْعِدَ مُسْلِمٌ فَوْقَ الْقَصْرِ وَهُوَ يَسْتَغْفِرُ وَيُسَبِّحُ، وَأُشْرِفَ بِهِ عَلَى مَوْضِعِ الْحَدَّائِينَ فَضُرِبَتْ عُنُقُهُ، وَكَانَ الَّذِي قَتَلَهُ بُكَيْرُ بْنُ حُمْرَانَ الَّذِي ضَرَبَهُ مُسْلِمٌ، ثُمَّ أَتْبَعَ رَأْسَهُ جَسَدَهُ. فَلَمَّا نَزَلَ بُكَيْرٌ قَالَ لَهُ ابْنُ زِيَادٍ: مَا كَانَ يَقُولُ وَأَنْتُمْ تَصْعَدُونَ بِهِ ؟ قَالَ: كَانَ يُسَبِّحُ وَيَسْتَغْفِرُ، ( فَلَمَّا أَدْنَيْتُهُ لِأَقْتُلَهُ ) قُلْتُ لَهُ: ادْنُ مِنِّي، الْحَمْدُ لِلَّهِ الَّذِي ( أَمْكَنَ مِنْكَ ) وَأَقَادَنِي مِنْكَ ! فَضَرَبْتُهُ ضَرْبَةً لَمْ تُغْنِ شَيْئًا، فَقَالَ: أَمَا تَرَى فِي خَدْشٍ تَخْدِشُنِيهِ وَفَاءً مِنْ دَمِكَ أَيُّهَا الْعَبْدُ ؟ فَقَالَ ابْنُ زِيَادٍ: وَفَخْرًا عِنْدَ الْمَوْتِ ! قَالَ: ثُمَّ ضَرَبْتُهُ الثَّانِيَةَ فَقَتَلْتُهُ. وَقَامَ مُحَمَّدُ بْنُ الْأَشْعَثِ فَكَلَّمُ ابْنَ زِيَادٍ فِي هَانِئٍ وَقَالَ لَهُ: قَدْ عَرَفْتَ مَنْزِلَتَهُ فِي الْمِصْرِ وَبَيْتَهُ، وَقَدْ عَلِمَ قَوْمُهُ أَنِّي أَنَا وَصَاحِبِي سُقْنَاهُ إِلَيْكَ، فَأَنْشُدُكَ اللَّهَ لَمَا وَهَبْتَهُ لِي فَإِنِّي أَكْرَهُ عَدَاوَةَ قَوْمِهِ: فَوَعَدَهُ أَنْ يَفْعَلَ. فَلَمَّا كَانَ مِنْ مُسْلِمٍ مَا كَانَ، بَدَا لَهُ فَأَمَرَ بِهَانِئٍ حِينَ قُتِلَ مُسْلِمٌ فَأُخْرِجَ إِلَى السُّوقِ فَضُرِبَتْ عُنُقُهُ، قَتَلَهُ مَوْلًى تُرْكِيٌّ لَابْنِ زِيَادٍ، قَالَ: فَبَصُرَ بِهِ عَبْدُ الرَّحْمَنِ بْنُ الْحُصَيْنِ الْمُرَادِيُّ بَعْدَ ذَلِكَ بِخَازِرٍ مَعَ ابْنِ زِيَادٍ فَقَتَلَهُ. فَقَالَ عَبْدُ اللَّهِ بْنُ الزَّبِيرِ الْأَسَدِيُّ فِي قَتْلِ هَانِئٍ وَمُسْلِمٍ، وَقِيلَ قَالَهُ الْفَرَزْدَقُ، ( الزَّبِيرُ بِفَتْحِ الزَّايِ وَكَسْرِ الْبَاءِ الْمُوَحَّدَةِ ): فَإِنْ كُنْتِ لَا تَدْرِينَ مَا الْمَوْتُ فَانْظُرِي     إِلَى هَانِئٍ فِي السُّوقِ وَابْنِ عَقِيلِ إِلَى بَطَلٍ قَدْ هَشَّمَ السَّيْفُ وَجْهَهُ     وَآخَرَ يَهْوِي مِنْ طَمَارِ قَتِيلِ وَهِيَ أَبْيَاتٌ. وَبَعَثَ ابْنُ زِيَادٍ بِرَأْسَيْهِمَا إِلَى يَزِيدَ، فَكَتَبَ إِلَيْهِ يَزِيدُ يَشْكُرُهُ وَيَقُولُ لَهُ: وَقَدْ بَلَغَنِي أَنَّ الْحُسَيْنَ قَدْ تَوَجَّهَ نَحْوَ الْعِرَاقِ، فَضَعِ الْمَرَاصِدَ وَالْمَسَالِحَ وَاحْتَرِسْ وَاحْبِسْ عَلَى التُّهْمَةِ وَخُذْ عَلَى الظِّنَّةِ، غَيْرَ أَنْ لَا تَقْتُلَ إِلَّا مَنْ قَاتَلَكَ. وَقِيلَ: وَكَانَ مَخْرَجُ ابْنِ عَقِيلٍ بِالْكُوفَةِ  لِثَمَانِي لَيَالٍ مَضَيْنَ مِنْ ذِي الْحِجَّةِ سَنَةَ سِتِّينَ، وَقِيلَ: لِتَسَعٍ مَضَيْنَ مِنْهُ، قِيلَ وَكَانَ فِيمَنْ خَرَجَ مَعَهُ الْمُخْتَارُ بْنُ أَبِي عُبَيْدٍ وَعَبْدُ اللَّهِ بْنُ الْحَارِثِ بْنِ نَوْفَلٍ، فَطَلَبَهُمَا ابْنُ زِيَادٍ وَحَبَسَهُمَا، وَكَانَ فِيمَنْ قَاتَلَ مُسْلِمًا مُحَمَّدُ بْنُ الْأَشْعَثِ وَشَبَثُ بْنُ رِبْعِيٍّ التَّمِيمِيُّ وَالْقَعْقَاعُ بْنُ شَوْرٍ، وَجَعَلَ شَبَثٌ يَقُولُ: انْتَظِرُوا بِهِمُ اللَّيْلَ يَتَفَرَّقُوا، فَقَالَ لَهُ الْقَعْقَاعُ: إِنَّكَ قَدْ سَدَدْتَ عَلَيْهِمْ وَجْهَ مَهْرَبِهِمْ فَافْرُجْ لَهُمْ يَتَفَرَّقُوا.

Translation

✧ The correspondence of the Kufans with al-Ḥusayn b. ʿAlī to come to them and the killing of Muslim b. ʿAqīl When al-Ḥusayn left al-Madīnah for Makkah, ʿAbd Allāh b. Muṭīʿ met him and said to him: May I be your ransom! Where do you intend to go? He said: For now, Makkah; after that, I will seek guidance from God. He said: May God choose what is best for you and make us your ransom! When you reach Makkah, beware of approaching al-Kūfah, for it is an ill-omened city; there your father was killed, your brother was forsaken, and he was struck by a stab that nearly cost him his life. Keep to the Sanctuary, for you are the lord of the Arabs, and no one among the people of the Ḥijāz can rival you; people will rally to you from every side. Do not leave the Sanctuary, may my paternal and maternal uncles be your ransom! By God, if you perish, we will surely be enslaved after you. He proceeded until he alighted in Makkah, and its people kept coming to him, along with the pilgrims and people from all horizons who were there. Ibn al-Zubayr was there, keeping close to the side of the Kaʿbah, standing in prayer by it most of the day and circumambulating; he would visit al-Ḥusayn among those who visited him and continually offer him advice. He was the most burdensome of God's creatures to Ibn al-Zubayr, because the people of the Ḥijāz would not pledge allegiance to him as long as al-Ḥusayn remained in the land. When the people of al-Kūfah learned of Muʿāwiyah's death and the refusal of al-Ḥusayn, Ibn ʿUmar, and Ibn al-Zubayr to give allegiance, they spread rumors about Yazīd, and the Shīʿah gathered in the house of Sulaymān b. Ṣurad al-Khuzāʿī. They mentioned al-Ḥusayn's journey to Makkah, and that letters had been pouring in to him from the lands of Iraq inviting him to come to them, once they learned of Muʿāwiyah's death, Yazīd's succession, and al-Ḥusayn's flight to Makkah to avoid pledging allegiance to Yazīd. The first to arrive before him were ʿAbd Allāh b. Sabʿ al-Hamdānī and ʿAbd Allāh b. Wāl, bringing a letter of greeting and congratulation on Muʿāwiyah's death. They came to al-Ḥusayn when ten nights of Ramaḍān of this year had passed. Then they sent after them a group, including Qays b. Mushir al-Ṣaydāwī, ʿAbd al-Raḥmān b. ʿAbd Allāh b. al-Kawwāʾ al-Arḥabī, and ʿUmārah b. ʿAbd Allāh al-Salūlī, carrying about one hundred and fifty letters to al-Ḥusayn. Then they sent Hāniʾ b. Hāniʾ al-Sabīʿī and Saʿīd b. ʿAbd Allāh al-Ḥanafī, with a letter urging haste in coming to them. Also writing to him were Shabath b. Ribʿī, Ḥajjār b. Abjar, Yazīd b. al-Ḥārith b. Ruwaym, ʿAzrah b. Qays, ʿAmr b. Ḥajjāj al-Zubaydī, and Muḥammad b. ʿUmayr b. Yaḥyā al-Tamīmī: To proceed: The pasture has become green, the fruits have ripened, and the wells have overflowed; so if you wish, come to an army already mustered for you. Peace be upon you. All the messengers with their letters gathered before al-Ḥusayn, urging him to come to them so they could pledge allegiance to him in place of Yazīd b. Muʿāwiyah. In their letters they mentioned their joy at Muʿāwiyah's death, reviled him, spoke against his rule, and said they had not pledged allegiance to anyone yet, and that they were awaiting his arrival to put him first over themselves. Al-Ḥusayn wrote back to them when the letters had gathered before him: To proceed: I have understood all that you have related. I am sending to you my brother, my cousin, and the trusted one of my household, Muslim b. ʿAqīl, and I have ordered him to write to me about your situation, your affairs, and your views. If he writes to me that the opinion of your leaders and those of sound judgment among you has agreed upon the same as what your messengers have brought, I will come to you soon, if God wills. By my life, the imam is none other than one who acts according to the Book, upholds justice, and professes the true religion. Peace. The arrival of Yazīd b. Nabīṭ and his two sons to al-Ḥusayn in Makkah. Some Shīʿah gathered in al-Baṣrah in the house of a woman of ʿAbd al-Qays called Māriyah bt. Saʿd, who was a Shīʿī; her house was their meeting place where they conversed. Yazīd b. Nubayṭ resolved to set out to al-Ḥusayn. He was of ʿAbd al-Qays and had ten sons. He said: Which of you will go out with me? Two of his sons went with him: ʿAbd Allāh and ʿUbayd Allāh. They traveled and arrived before him in Makkah, then marched with him and were killed with him. Then al-Ḥusayn summoned Muslim b. ʿAqīl and sent him toward al-Kūfah, ordering him to fear God, keep his affair secret, and act gently; if he saw the people gathered in his favor, he should hasten to inform him of that. Muslim set out to al-Madīnah, prayed in the mosque of the Messenger of God ﷺ, bade farewell to his family, and hired two guides from Qays. They set out with him, but lost the way and became thirsty; the two guides died of thirst after telling Muslim: This is the way to water. Muslim wrote to al-Ḥusayn: I set out to al-Madīnah and hired two guides, but they lost the way and were overcome by thirst and died. We went on until we reached water, and we barely survived with the last breath of life. That water is at a place called al-Maḍīq in Baṭn al-Khubayt. I have taken it as a bad omen; if you see fit, excuse me and send someone else. Al-Ḥusayn wrote back to him: To proceed: I fear that nothing has prompted you to write to me except cowardice. Go on your way. Peace. The arrival of Muslim b. ʿAqīl in al-Kūfah and the sermon of al-Nuʿmān b. Bashīr. Muslim traveled until he reached al-Kūfah and stayed in the house of al-Mukhtār—or, it is said, elsewhere. The Shīʿah began to frequent him. Whenever a group of them gathered around him, he read to them al-Ḥusayn's letter, and they wept and pledged to fight and support him. The Shīʿah kept coming to him until his location became known. That reached al-Nuʿmān b. Bashīr, the governor of al-Kūfah, so he ascended the pulpit and said: To proceed: Do not hasten into strife and division, for in them men perish, blood is shed, and property is seized. He was forbearing and devout, loving peace. Then he said: I will not fight those who do not fight me, nor pounce upon those who do not pounce upon me; I will not rouse your sleeping, nor provoke you, nor seize anyone on suspicion, conjecture, or accusation. But if you show your hostility, break your pledge, and oppose your imam, then by God, besides whom there is no deity, I will strike you with my sword as long as its hilt remains in my hand, even if none of you supports or helps me. Indeed, I hope that those among you who know the truth are more numerous than those whom falsehood leads astray. ʿAbd Allāh b. Muslim b. Saʿīd al-Ḥaḍramī, an ally of Banū Umayyah, rose to him and said: Nothing can mend what you see except harshness. What you are upon is the view of the weak. He replied: That I be among the weak in obedience to God is dearer to me than being among the mighty in disobedience to God. Then he descended. ʿAbd Allāh b. Muslim wrote to Yazīd informing him of Muslim b. ʿAqīl's arrival in al-Kūfah and the people's pledge to him, saying: If you have any need in al-Kūfah, send there a strong man to carry out your orders and act as you would against your enemy, for al-Nuʿmān is a weak man—or he pretends to be weak. He was the first to write to him. Then ʿUmārah b. al-Walīd b. ʿUqbah and ʿAmr b. Saʿd b. Abī Waqqāṣ wrote to him in similar terms. When the letters gathered before Yazīd, he summoned Sarjūn, the freedman of Muʿāwiyah, read the letters to him, and consulted him about whom to appoint over al-Kūfah. Yazīd was angry with ʿUbayd Allāh b. Ziyād. Sarjūn said to him: What would you think if Muʿāwiyah were brought back to life—would you follow his advice? He said: Yes. He said: Then bring out ʿUbayd Allāh's appointment over al-Kūfah. He said: This is Muʿāwiyah's opinion; he died having ordered this document. Yazīd's appointment of ʿUbayd Allāh b. Ziyād over al-Kūfah and al-Baṣrah. He adopted his advice and combined al-Kūfah and al-Baṣrah under ʿUbayd Allāh, writing his appointment and sending it to him with Muslim b. ʿAmr al-Bāhilī, the father of Qutaybah, ordering him to seek out Muslim b. ʿAqīl and to kill or banish him. When the letter reached ʿUbayd Allāh, he was ordered to prepare to set out the next day. Al-Ḥusayn had written a single letter to the notables of the people of al-Baṣrah. He wrote to Mālik b. Mismaʿ al-Bakrī, al-Aḥnaf b. Qays, al-Mundhir b. al-Jārūd, Masʿūd b. ʿAmr, Qays b. al-Haytham, and ʿUmar b. ʿAbd Allāh b. Maʿmar, inviting them to the Book of God and the Sunnah of His Messenger, saying that the Sunnah had died and innovation had been revived. All of them concealed his letter except al-Mundhir b. al-Jārūd, who feared it might be a plot from Ibn Ziyād, so he brought the messenger and the letter to him. He struck off the messenger's head, then addressed the people, saying: To proceed: By God, the difficult she-camel is not yoked to me, nor are battle cries raised against me. I am a punishment to those who oppose me and an arrow against those who fight me; the rock is fair to those who shoot at it. O people of al-Baṣrah, the Commander of the Faithful has appointed me over al-Kūfah, and I am leaving for it in the morning. I have appointed my brother ʿUthmān b. Ziyād as my deputy over you. Beware of opposition and rumor-mongering. By God, if I hear of any man among you opposing, I will kill him, his ʿarīf, and his patron, and I will seize the nearest for the farthest until you straighten out and there is no opponent or dissenter among you. I am Ibn Ziyād; I resemble him more than anyone who has trod the pebbles, and no maternal uncle or cousin has drawn away my likeness. Then he left al-Baṣrah with Muslim b. ʿAmr al-Bāhilī, Sharīk b. al-Aʿwar al-Ḥārithī, his retinue, and his household. Sharīk was a Shīʿī—it is said he had five hundred men with him, but they fell away from him one by one; the first to fall away was Sharīk. They hoped he would stop for them and that al-Ḥusayn would precede him to al-Kūfah, but he did not stop for any of them until he entered al-Kūfah alone. He passed by gatherings, and they did not doubt that he was al-Ḥusayn, so they said: Welcome, O son of the Messenger of God! But he did not speak to them. People came out to him from their houses, and what he saw of them displeased him. Al-Nuʿmān heard and locked his door, not doubting that it was al-Ḥusayn. ʿUbayd Allāh reached him with the crowds shouting, and al-Nuʿmān said to him: I adjure you by God—will you not leave me alone? By God, I will not surrender my trust to you, and I have no need to fight you. ʿUbayd Allāh drew near and said: Open—may you never open! A man behind him heard this and went back to the people, saying: It is the son of Marjānah. Al-Nuʿmān opened for him, and he entered; they locked the gate and the people dispersed. In the morning he sat on the pulpit—or, it is said, he addressed them that same day—and said: To proceed: The Commander of the Faithful has appointed me over your city, your frontier, and your revenues, and has ordered me to do justice to your wronged, give to your deprived, be kind to those of you who obey, and be severe with your doubters and disobedient. I will follow his command among you and carry out his covenant. I will be like a devoted father to your well-doers and like a full brother to your obedient; my sword and my whip are for those who abandon my command and violate my covenant. Let every man look out for himself. Then he descended and dealt harshly with the ʿurafāʾ and the people, saying: Write down for me the strangers, those among you who are wanted by the Commander of the Faithful, and those among you of the Ḥarūriyyah and people of suspicion whose opinion is dissent and discord. Whoever writes them down for me is absolved, and whoever does not write down anyone must guarantee for us that in his ʿirāfah no one will oppose us or rebel against us. Whoever fails to do so, protection is withdrawn from him, and his blood and property are lawful to us. Any ʿarīf in whose ʿirāfah someone sought by the Commander of the Faithful is found and who does not report him to us will be crucified at the door of his house, that ʿirāfah will be struck off the stipend rolls, and he will be sent to al-Zārah in ʿUmān. Then he descended. Muslim heard of ʿUbayd Allāh's speech, so he left the house of al-Mukhtār and went to the house of Hāniʾ b. ʿUrwah al-Murādī, entered his gate, and called for Hāniʾ. He came out to him, and when he saw him, he disliked his presence. Muslim said to him: I have come to you seeking your protection and hospitality. Hāniʾ said: You have asked of me something excessive. Were it not that you have entered my house, I would wish you to leave me; but I am bound by that to protect you. Enter. So he sheltered him, and the Shīʿah came to him in Hāniʾ's house. Ibn Ziyād summoned a freedman of his, gave him three thousand dirhams, and said: Seek out Muslim b. ʿAqīl and his companions; meet them and give them this money, telling them you are one of them, and learn their news. He did so and came to Muslim b. ʿAwsajah al-Asadī in the mosque, and heard people saying: This one is pledging allegiance to al-Ḥusayn, while he was praying. When he finished his prayer, he said to him: O ʿAbd Allāh, I am a man from the people of Syria whom God has blessed with love for the people of this House. Here are three thousand dirhams; I intended to meet a man of them who, I have heard, has come to al-Kūfah to pledge allegiance to the son of the daughter of the Messenger of God ﷺ. I heard some people say that you know the affair of this House, and I have come to you so that you may take the money and bring me to your companion that I may pledge allegiance to him. If you wish, you may take my pledge to him before I meet him. He said: I am pleased that you have come to me, so that you may attain what you love and God may support through you the family of His Prophet. But it distresses me that people have come to know this affair of mine before it is complete, out of fear of this tyrant and his power. So he took his pledge and the strongest covenants that he would be sincere and keep secrecy, and he came to him for several days to bring him to Muslim b. ʿAqīl. Hāniʾ b. ʿUrwah fell ill, and ʿUbayd Allāh came to visit him. ʿUmārah b. ʿAbd al-Salūlī said to him: Our gathering and our plan are to kill this tyrant. God has given you the opportunity, so kill him. Hāniʾ said: I do not like him to be killed in my house. Ibn Ziyād came and sat with him, then left. Only a week passed before Sharīk b. al-Aʿwar fell ill. He had been staying with Hāniʾ and was esteemed by Ibn Ziyād and other commanders; he was a strong Shīʿī and had fought at Ṣiffīn with ʿAmmār. ʿUbayd Allāh sent to him: I am coming to visit you this evening. He said to Muslim: This wicked man is coming to visit me in the evening. When he sits down, go out and kill him, then sit in the palace; no one will stand between you and it. If I recover from my illness, I will go to al-Baṣrah to deal with its affair for you. In the evening, ʿUbayd Allāh came, and Muslim b. ʿAqīl rose to enter, but Sharīk said to him: Do not miss him when he sits. Hāniʾ b. ʿUrwah said: I do not like him to be killed in my house. ʿUbayd Allāh came and sat, asking Sharīk about his illness at length. When Sharīk saw that Muslim was not coming out, he feared he would miss the opportunity and began to say: Why do you look at Salmā and not greet her? Give me to drink of it, even if my soul is in it. He said that two or three times, then ʿUbayd Allāh said: What is the matter with him? Do you think he is delirious? Hāniʾ said to him: Yes, this has been his habit before dawn until this hour of his, so he departed. It is also said that when Sharīk said, "Give me to drink of it," and mixed his words, Mihrān noticed it and winked at ʿUbayd Allāh, who leapt up. Sharīk said to him: O emir, I want to make a bequest to you. He said: I will return to you. Mihrān said to him: He intended to kill you. He said: How could that be, given my honoring of him and that we are in the house of Hāniʾ and my father's favor is with him? Mihrān said to him: It is as I told you. When Ibn Ziyād got up, Muslim b. ʿAqīl came out, and Sharīk said to him: What prevented you from killing him? He said: Two things: one of them was Hāniʾ's dislike that he be killed in his house; the other was a tradition that ʿAlī related from the Prophet ﷺ: "Faith restrains assassination, so no believer assassinates another believer." Hāniʾ said to him: If you had killed him, you would have killed a wicked, immoral, disbelieving, treacherous man! Sharīk remained after that for three days, then died, and ʿUbayd Allāh prayed over him. When ʿUbayd Allāh learned that Sharīk had incited Muslim to kill him, he said: By God, I will never pray over the funeral of an Iraqi again, and were it not that the grave of Ziyād is among them, I would exhume Sharīk. Then the client of Ibn Ziyād who had been sent with the money continued to go to Muslim b. ʿAwsajah after the death of Sharīk, and he brought him into Muslim b. ʿAqīl, who took his pledge and received his money. He kept going to them, learning their secrets and transmitting them to Ibn Ziyād. Hāniʾ had stopped coming to ʿUbayd Allāh, excusing himself on account of illness, so ʿUbayd Allāh summoned Muḥammad b. al-Ashʿath and Asmāʾ b. Khārijah—and it is also said that he summoned with them ʿAmr b. al-Ḥajjāj al-Zubaydī—and asked them about Hāniʾ and his absence. They said: He is ill. He said: I have heard that he sits at the door of his house and has recovered, so meet him and tell him not to neglect what he owes in this matter. They went to him and said: The emir has asked about you and said: If I knew he was ailing I would visit him. It has reached him that you sit at the door of your house, and he considers you slow. The ruler does not tolerate rudeness. We adjure you to ride with us. So he put on his clothes and rode with them. When he drew near the palace, he sensed evil and said to Ḥassān b. Asmāʾ b. Khārijah: O nephew, I fear this man. What do you think? He said: I do not fear anything for you, so do not give him a way against you. Asmāʾ knew nothing of what had happened. As for Muḥammad b. al-Ashʿath, he knew of it. He said: The group entered upon Ibn Ziyād with Hāniʾ among them. When Ibn Ziyād saw him, he said to Shurayḥ the judge: "One whose own feet have brought him to ruin has come to you." When he drew near, ʿUbayd Allāh said: I desire his life, and he desires my death. Your excuse from your friend from Murād. Ibn Ziyād had been honoring him, so Hāniʾ said: And what is that? He said: O Hāniʾ, what are these matters you have been plotting in your house against the Commander of the Faithful and the Muslims! You brought Muslim and admitted him into your house, and gathered weapons and men for him, and thought that would be hidden from me! He said: I did not do it. He said: Yes you did. The dispute between them lengthened, and Ibn Ziyād summoned that client of his, the spy. He came and stood before him, and he said: Do you know this man? He said: Yes. Hāniʾ realized that he had been a spy on them, and for a moment he was at a loss, then he recovered himself and said: Listen to me and believe me, for by God I will not lie to you. By God, I did not invite him, nor did I know anything of his affair until I saw him sitting at my door asking me to let him stay. I was ashamed to refuse him, and a duty of protection fell upon me, so I admitted him into my house and gave him hospitality. As for what you have heard of his affair, it happened, but if you wish I will give you now a pledge that will reassure you and a hostage who will be in your hand until I go and bring him out of my house and then return to you. He said: No, by God. You will never part from me until you bring him to me. He said: I will never bring you my guest for you to kill. When the talk grew long, Muslim b. ʿAmr al-Bāhilī stood up—there was no other Syrian or Basran in Kufa besides him—and said: Leave me alone with him so I may speak to him, because he saw his obstinacy. He took Hāniʾ aside to a place near Ibn Ziyād where they could see them, and said to him: O Hāniʾ, I adjure you by God not to kill yourself and bring calamity upon your people! This man is the cousin of the people, and they will not kill him or harm him, so hand him over to him. There is no disgrace or deficiency in that for you; you are merely handing him over to the ruler! He said: Yes, by God, there is disgrace and shame upon me in that. I will not hand over my guest while I am healthy, strong-armed, and have many helpers. By God, even if I were alone with no supporter, I would not hand him over until I die before that. Ibn Ziyād heard that and said: Bring him near me. They brought him near. He said: By God, you will bring him to me or I will strike your neck! He said: Then, by God, the flashing swords will increase around your house! He thought his clan would protect him. He said: Do you threaten me with flashing swords? It is also said that when Hāniʾ saw the man who was a spy for ʿUbayd Allāh, he knew that he had informed him of the news, so he said: O emir, what you have heard has happened, but I will not neglect your favor to me, and you are safe along with your family, so go wherever you wish. ʿUbayd Allāh bowed his head at that, while Mihrān stood at his head with a staff in his hand, and said: What humiliation! This weaver gives you security in your own authority! He said: Seize him. Mihrān seized Hāniʾ's two braids, and ʿUbayd Allāh took the rod and kept striking his nose, forehead, and cheek until he broke his nose and made the blood flow onto his clothes, and he scattered the flesh of his cheeks and forehead onto his beard until the rod broke. Hāniʾ reached for the hilt of a policeman's sword and pulled it, but he was prevented. ʿUbayd Allāh said to him: Are you a Ḥarūrī? You have made your own blood lawful, and your killing has become lawful for us. Then he ordered that he be thrown into a room and locked in. Asmāʾ b. Khārijah stood up to him and said: Release him, you traitor! You ordered us to bring the man to you, and when we brought him, you smashed his face, made his blood flow, and claimed you would kill him. ʿUbayd Allāh ordered that he be struck on the chest and shaken, then left alone, and he sat down. As for Ibn al-Ashʿath, he said: We accept whatever the emir decides, whether for us or against us. News reached ʿAmr b. al-Ḥajjāj that Hāniʾ had been killed, so he came with Madhḥij and they surrounded the palace, and he called out: I am ʿAmr b. al-Ḥajjāj, these are the horsemen of Madhḥij and their chiefs. We have not cast off obedience nor separated from the community. ʿUbayd Allāh said to Shurayḥ the judge, who was present: Go in to their companion, look at him, then go out to them and tell them that he is alive. Shurayḥ did so. When he entered upon him, Hāniʾ said to him: O for the Muslims! Has my clan perished? Where are the people of religion? Where are the people of support? Will they leave me to their enemy and the son of their enemy! He heard the clamor and said: O Shurayḥ, I think these are the voices of Madhḥij and my Shiʿa among the Muslims. If ten men came in to me, they would rescue me. Shurayḥ went out, accompanied by a spy whom Ibn Ziyād had sent. Shurayḥ said: Were it not for the presence of the spy, I would have conveyed Hāniʾ's words to them. When Shurayḥ went out to them, he said: I have looked at your companion, and he is alive and has not been killed. ʿAmr and his companions said: Since he has not been killed, praise be to God! Then they departed. Muslim b. ʿAqīl besieges ʿUbayd Allāh b. Ziyād in his palace The news reached Muslim b. ʿAqīl, and he called out to his companions: "O Mansūr, kill!"—that was their battle cry. Eighteen thousand had pledged allegiance to him, and around him in the houses were four thousand, and many people gathered to him. Muslim appointed ʿAbd Allāh b. ʿAzīz al-Kindī over the quarter of Kindah and said: Go ahead of me. He appointed Muslim b. ʿAwsajah al-Asadī over the quarter of Madhḥij and Asad, Abū Thumāmah al-Ṣāʾidī over the quarter of Tamīm and Hamdān, and al-ʿAbbās b. Jaʿdah al-Jadalī over the quarter of the city, and he advanced toward the palace. When Ibn Ziyād learned of his advance, he fortified himself in the palace. He locked the gate, and Muslim surrounded the palace. The mosque and the market filled with people, and they kept gathering until evening. ʿUbayd Allāh's situation became difficult, and he had with him in the palace only thirty men of the police and twenty men of the nobles, his household, and his clients. The nobles of the people began coming to Ibn Ziyād from the gate facing the house of the Byzantines, while the people cursed Ibn Ziyād and his father. Ibn Ziyād summoned Kathīr b. Shihāb al-Ḥārithī and ordered him to go out among those of Madhḥij who obeyed him, to move among the people, discourage them from Ibn ʿAqīl, and frighten them. He ordered Muḥammad b. al-Ashʿath to go out among those of Kindah and Ḥaḍramawt who obeyed him and raise a banner of amnesty for whoever came to him from the people. He said the like to al-Qaʿqāʿ b. Shawr al-Dhuhlī, Shabath b. Ribʿī al-Tamīmī, Ḥajjār b. Abjar al-ʿIjlī, and Shimr b. Dhī al-Jawshan al-Ḍabābī, and he kept the chiefs of the people with him for company, because of the fewness of those with him. Those men went out discouraging the people, and ʿUbayd Allāh ordered the nobles with him to look down upon the people from the palace, promise good to the obedient, and frighten the disobedient. They did so, and when the people heard the words of their nobles, they began to disperse until a woman would come to her son or brother and say: Leave, the people will suffice you. A man would do the like, and they kept dispersing until Ibn ʿAqīl remained in the mosque with thirty men. When he saw that, he went out heading toward the gates of Kindah. When he reached the gate, no one remained with him, and he went on through the lanes of Kufa not knowing where to go. He came to the door of a woman of Kindah called Ṭawʿah, mother of a son who had belonged to al-Ashʿath and whom he had freed, and she married Usayd al-Ḥaḍramī and bore him Bilāl. Bilāl had gone out with the people, and she was waiting for him. Ibn ʿAqīl greeted her and asked for water, and she gave him to drink. He sat down, and she said to him: O servant of God, have you not drunk? He said: Yes. She said: Then go to your family. He was silent, and she said it three times, but he did not move. She said: Glory be to God! I do not permit you to sit at my door. He said to her: I have no house or clan in this city. Would you like to earn a reward and do a kindness, and perhaps I will repay you for it after today? She said: And what is that? He said: I am Muslim b. ʿAqīl. These people lied to me and deceived me. She said: Enter. She brought him into a room in her house and offered him supper, but he did not eat. Her son came and saw her going in and out of that room frequently, and he said to her: You have some affair in that room. He asked her, but she did not tell him, and he insisted, so she told him and made him keep it secret and took oaths from him about it, and he was silent. Ibn Ziyād leaves his palace after the people turned away from Muslim b. ʿAqīl and his sermon to them As for Ibn Ziyād, when he no longer heard the voices, he said to his companions: Look and see if you see anyone of them. They looked and saw no one, so he went down to the mosque shortly before nightfall and seated his companions around the pulpit. He ordered that it be proclaimed: "The protection is removed from any man of the police, the ʿurafāʾ, the manākib, and the fighters who prays the night prayer except in the mosque." The mosque filled, and he led the people in prayer. Then he stood, praised God, and said: To proceed: Ibn ʿAqīl, the foolish and ignorant one, has committed the opposition and discord you have seen. The protection is removed from any man in whose house we find him, and whoever brings him to us shall have his blood money. He commanded them to obey and adhere to obedience, and he ordered al-Ḥuṣayn b. Tamīm to hold the entrances of the streets and then search the houses. He was in charge of the police, and he was of Banū Tamīm. Ibn Ziyād entered and appointed ʿAmr b. Ḥurayth over the people. When morning came, he sat for the people. When morning came, Bilāl, the son of that old woman who had sheltered Muslim b. ʿAqīl, came to ʿAbd al-Raḥmān b. Muḥammad b. al-Ashʿath and told him where Ibn ʿAqīl was. ʿAbd al-Raḥmān went to his father, who was with Ibn Ziyād, and whispered it to him, and Muḥammad informed Ibn Ziyād. Ibn Ziyād said to him: Rise and bring him to me this very hour. He sent with him ʿAmr b. ʿUbayd Allāh b. ʿAbbās al-Sulamī with seventy men of Qays until they came to the house where Ibn ʿAqīl was. When he heard the sounds, he knew they had come for him, so he came out against them with his sword and drove them out of the house. They returned to him, and he charged them and drove them out several times. Bukayr b. Ḥumrān al-Aḥmarī struck Muslim's mouth and cut his upper lip, and his two front teeth fell out. Muslim struck him on the head and followed with another blow on the vein of the shoulder that nearly reached his chest. When they saw that, they climbed onto the roof of the house and began throwing stones at him and lighting fires in the reeds and throwing them down on him. When he saw that, he came out against them with his sword and fought them in the street. Muḥammad b. al-Ashʿath said to him: You have amnesty, so do not kill yourself! He kept fighting them and saying: I swear I will not be killed except as a free man, even if I see death as something dreadful. Or the cold mixes with hot and bitter, and the sun's rays are reflected and settle. Every man one day meets evil. I fear being lied to or deceived. Muḥammad said to him: You will not be lied to or deceived. These people are your cousins, and they will not kill you or strike you. He had been wounded severely by the stones and was unable to fight, so he leaned his back against the wall of that house. Ibn al-Ashʿath granted him amnesty, as did the people except for ʿAmr b. ʿUbayd Allāh al-Sulamī, who said: I have no she-camel or male camel in this. A mule was brought, and he was mounted on it, and they took his sword. He seemed to despair of his life, and his eyes filled with tears. Then he said: This is the first act of treachery. Muḥammad said: I hope no harm will come to you. He said: It is only hope. Where is your amnesty? Then he wept. ʿAmr b. ʿUbayd Allāh b. ʿAbbās al-Sulamī said to him: Whoever seeks the like of what you seek, when the like of what has befallen you befalls him, would not weep! He said: I do not weep for myself, but I weep for my family who are coming to you. I weep for al-Ḥusayn and the family of al-Ḥusayn. Muslim b. ʿAqīl asked Muḥammad b. al-Ashʿath to inform al-Ḥusayn of what had happened to him and to dissuade him from coming to Kufa. Then he said to Muḥammad b. al-Ashʿath: “I see that you will be unable to secure my safe-conduct. Can you send a man from your side to inform al-Ḥusayn of my situation and tell him on my behalf to return with his family and not be deceived by the people of Kufa, for they are the companions of your father whom he wished to part with through death or killing?” Ibn al-Ashʿath said to him: “By God, I will certainly do it!” Then he wrote to al-Ḥusayn about what Muslim had said. The messenger met him at Zubālah and informed him, and he said: Whatever is decreed by God befalls us; we count our own souls and the ruin of our community. The reason for his setting out from Makkah was Muslim's letter to him informing him that eighteen thousand had pledged allegiance to him and urging him to come. As for Muslim, Muḥammad brought him to the palace. Muḥammad entered upon ʿUbayd Allāh and informed him of his safe-conduct for Muslim. ʿUbayd Allāh said to him: “What have you to do with safe-conduct? We did not send you to grant him safety; we sent you only to bring him to us!” Muḥammad fell silent. When Muslim sat at the gate of the palace, he saw a jar containing cold water and said: “Give me some of this water to drink.” Muslim b. ʿAmr al-Bāhilī said to him: “Do you see how cold it is? By God, you will not taste a drop of it until you taste the scalding water in the fire of Hell!” Ibn ʿAqīl said to him: “Who are you?” He said: “I am one who recognized the truth when you abandoned it, who counseled the community and the imam when you deceived him, and who heard and obeyed when you disobeyed him. I am Muslim b. ʿAmr.” Ibn ʿAqīl said to him: “May your mother be bereft of you! How rough, harsh, hard-hearted, and coarse you are! You, O son of Bāhilah, are more deserving of the scalding water and eternal abode in the fire of Hell than I!” He said: Then ʿUmārah b. ʿUqbah called for cold water, and it was poured for him into a cup. He took it to drink, but the cup filled with blood. He did that three times, and said: “Had it been from the allotted provision, I would have drunk it.” He was brought before Ibn Ziyād and did not greet him with the salutation due to an emir. The guard said to him: “Will you not greet the emir?” He said: “If he intends to kill me, then my greeting to him is meaningless; and if he does not intend to kill me, then my greetings to him will be abundant.” Ibn Ziyād said to him: “By my life, you will certainly be killed!” He said: “Is that so?” He said: “Yes.” He said: “Then let me make a bequest to one of my people.” He said: “Do so.” He said to ʿAmr b. Saʿd: “There is kinship between me and you, and I have a need from you, but it is secret.” He could not mention it. Ibn Ziyād said to him: “Do not refuse the need of your cousin.” He stood with him and said: “I have a debt in Kufa that I incurred since I came to Kufa, seven hundred dirhams. Pay it on my behalf, and look after my corpse, request it as a gift and bury it, and send someone to al-Ḥusayn to turn him back.” ʿUmar said to Ibn Ziyād: “He said such and such.” Ibn Ziyād said: “The trustworthy one will not betray you, but the treacherous one may be trusted. As for your wealth, it is yours; do with it as you wish. As for al-Ḥusayn, if he does not intend us, we will not intend him; and if he intends us, we will not refrain from him. As for his corpse, we will not grant your intercession for it.” And it is said that he said: “As for his corpse, when we kill him, we will not care what is done with it.” Then he said to Muslim: “O Ibn ʿAqīl, you came to the people while their affair was united and their word one, to scatter them and divide their word!” He said: “Not at all; but the people of this garrison claimed that your father killed their best men, shed their blood, and acted among them like Kisrā and Caesar. So we came to them to enjoin justice and call to the rule of the Book and the Sunnah.” He said: “What have you to do with that, O sinner? Was not that being done among them when you were drinking wine in Madinah?” He said: “I drink wine! By God, God knows that you know you are not truthful, and that I am not as you mentioned. The most deserving of people to drink wine is one who laps up the blood of Muslims, killing the soul that God forbade to kill out of anger and enmity, while he amuses himself and plays as if he had done nothing.” Ibn Ziyād said to him: “May God kill me if I do not kill you in a manner in which no one in Islam has been killed!” He said: “Indeed, you are the most deserving of one who introduces into Islam what is not in it. Indeed, you will not leave aside evil killing, foul mutilation, wicked conduct, and base oppression; no one among the people is more deserving of them than you.” Ibn Ziyād reviled him and reviled al-Ḥusayn, ʿAlī, and ʿAqīl, but Muslim did not speak to him. The killing of Muslim b. ʿAqīl. Then he ordered that he be taken up to the top of the palace so that his neck could be struck and his head sent after his body. Muslim said to Ibn al-Ashʿath: “By God, had it not been for your safe-conduct, I would not have surrendered. Rise with your sword in my defense; you have violated your protection.” Muslim was taken up to the top of the palace while he sought forgiveness and glorified God. He was made to overlook the place of the blacksmiths, and his neck was struck. The one who killed him was Bukayr b. Ḥumrān, whom Muslim had struck. Then his head was sent after his body. When Bukayr came down, Ibn Ziyād said to him: “What was he saying while you were taking him up?” He said: “He was glorifying God and seeking forgiveness. When I brought him close to kill him, I said to him: ‘Come close to me; praise be to God who has given me power over you and avenged me upon you!’ I struck him a blow that availed nothing, and he said: ‘Do you not see that a scratch you give me is recompense for your blood, O slave?’ Ibn Ziyād said: ‘Even boasting at death!’ He said: ‘Then I struck him a second time and killed him.’” Muḥammad b. al-Ashʿath stood and spoke to Ibn Ziyād about Hāniʾ, saying to him: “You know his standing in the garrison and his house. His people know that I and my companion brought him to you. I adjure you by God to grant him to me, for I dislike the enmity of his people.” He promised him that he would do so. When what happened to Muslim had happened, he changed his mind and ordered that Hāniʾ be brought out to the market after Muslim was killed, and his neck was struck. He was killed by a Turkish mawlā of Ibn Ziyād. He said: ʿAbd al-Raḥmān b. al-Ḥuṣayn al-Murādī later saw him at Khāzir with Ibn Ziyād and killed him. ʿAbd Allāh b. al-Zubayr al-Asadī said about the killing of Hāniʾ and Muslim—and it is said that al-Farazdaq said it—(al-Zubayr with a fatḥah on the zāy and a kasrah on the bāʾ): If you do not know what death is, then look at Hāniʾ in the market and Ibn ʿAqīl, At a hero whose face the sword has shattered, and another falling from a high place, slain. These are verses. Ibn Ziyād sent their heads to Yazīd. Yazīd wrote to him thanking him and saying: “It has reached me that al-Ḥusayn has set out toward Iraq. So set up watch posts and guard stations, be on your guard, and detain on suspicion, and take on presumption; but do not kill anyone except one who fights you.” It is said: The rising of Ibn ʿAqīl in Kufa was on the eighth night of Dhū al-Ḥijjah in the year sixty; and it is said: on the ninth of it. It is said that among those who came out with him were al-Mukhtār b. Abī ʿUbayd and ʿAbd Allāh b. al-Ḥārith b. Nawfal. Ibn Ziyād sought them and imprisoned them. Among those who fought Muslim were Muḥammad b. al-Ashʿath, Shabath b. Ribʿī al-Tamīmī, and al-Qaʿqāʿ b. Shawr. Shabath kept saying: “Wait for nightfall with them so that they may disperse.” Al-Qaʿqāʿ said to him: “You have blocked their escape route, so open a way for them to disperse.”

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