Dalil
العربية

Tarikh (al-Tabari) 2206

The caliphate of Muʿāwiyah b. Abī Sufyān

مَسِيرِ الْحُسَيْنِ إِلَى الْكُوفَةِ   قِيلَ لَمَّا أَرَادَ الْحُسَيْنُ الْمَسِيرَ إِلَى الْكُوفَةِ بِكُتُبِ أَهْلِ الْعِرَاقِ إِلَيْهِ أَتَاهُ عُمَرُ بْنُ عَبْدِ الرَّحْمَنِ بْنِ الْحَارِثِ بْنِ هِشَامٍ وَهُوَ بِمَكَّةَ فَقَالَ لَهُ: إِنِّي أَتَيْتُكَ لِحَاجَةٍ أُرِيدُ ذِكْرَهَا نَصِيحَةً لَكَ، فَإِنْ كُنْتَ تَرَى أَنَّكَ مُسْتَنْصِحِي قُلْتُهَا وَأَدَّيْتُ مَا عَلَيَّ مِنَ الْحَقِّ فِيهَا، وَإِنْ ظَنَنْتَ أَنَّكَ لَا مُسْتَنْصِحِي كَفَفْتُ عَمَّا أُرِيدُ. فَقَالَ لَهُ: قُلْ، فَوَاللَّهِ مَا أَسَتَغِشُّكَ وَمَا أَظُنُّكَ بِشَيْءٍ مِنَ الْهَوَى. قَالَ لَهُ: قَدْ بَلَغَنِي أَنَّكَ تُرِيدُ الْعِرَاقَ، وَإِنِّي مُشْفِقٌ عَلَيْكَ، إِنَّكَ تَأْتِي بَلَدًا فِيهِ عُمَّالُهُ وَأُمَرَاؤُهُ وَمَعَهُمْ بُيُوتُ الْأَمْوَالِ، وَإِنَّمَا النَّاسُ عَبِيدُ الدُّنْيَا وَالدِّرْهَمِ، فَلَا آمَنُ عَلَيْكَ أَنْ يُقَاتِلَكَ مَنْ وَعَدَكَ نَصْرَهُ وَمَنْ أَنْتَ أَحَبُّ إِلَيْهِ مِمَّنْ يُقَاتِلُكَ مَعَهُ. فَقَالَ لَهُ الْحُسَيْنُ: جَزَاكَ اللَّهُ خَيْرًا يَا ابْنَ عَمِّ، فَقَدْ عَلِمْتُ أَنَّكَ مَشَيْتَ بِنُصْحٍ وَتَكَلَّمْتَ بِعَقْلٍ، وَمَهْمَا يُقْضَ مِنْ أَمْرٍ يَكُنْ، أَخَذْتُ بِرَأْيِكَ أَوْ تَرَكْتُهُ، فَأَنْتَ عِنْدِي أَحْمَدُ مُشِيرٍ، وَأَنْصَحُ نَاصِحٍ. قَالَ: وَأَتَاهُ عَبْدُ اللَّهِ بْنُ عَبَّاسٍ فَقَالَ لَهُ: قَدْ أَرْجَفَ النَّاسُ أَنَّكَ سَائِرٌ إِلَى الْعِرَاقِ، فَبَيِّنْ لِي مَا أَنْتَ صَانِعٌ ؟ فَقَالَ لَهُ: قَدْ أَجْمَعْتُ السَّيْرَ فِي أَحَدِ يَوْمَيَّ هَذَيْنِ إِنْ شَاءَ اللَّهُ تَعَالَى. فَقَالَ لَهُ ابْنُ عَبَّاسٍ: فَإِنِّي أُعِيذُكَ بِاللَّهِ مِنْ ذَلِكَ، خَبِّرْنِي، رَحِمَكَ اللَّهُ، أَتَسِيرُ إِلَى قَوْمٍ قَتَلُوا أَمِيرَهُمْ وَضَبَطُوا بِلَادَهُمْ وَنَفَوْا عَدُوَّهُمْ ؟ فَإِنْ كَانُوا فَعَلُوا ذَلِكَ فَسِرْ إِلَيْهِمْ، وَإِنْ كَانُوا إِنَّمَا دَعَوْكَ إِلَيْهِمْ وَأَمِيرُهُمْ عَلَيْهِمْ قَاهِرٌ لَهُمْ وَعُمَّالُهُ تَجْبِي بِلَادَهُمْ فَإِنَّمَا دَعَوْكَ إِلَى الْحَرْبِ، وَلَا آمَنُ عَلَيْكَ أَنْ يَغُرُّوكَ وَيُكَذِّبُوكَ وَيُخَالِفُوكَ وَيَخْذُلُوكَ وَيَسْتَنْفِرُوا إِلَيْكَ فَيَكُونُوا أَشَدَّ النَّاسِ عَلَيْكَ. فَقَالَ الْحُسَيْنُ: فَإِنِّي أَسْتَخِيرُ اللَّهَ وَأَنْظُرُ مَا يَكُونُ. فَخَرَجَ ابْنُ عَبَّاسٍ وَأَتَاهُ ابْنُ الزُّبَيْرِ فَحَدَّثَهُ سَاعَةً ثُمَّ قَالَ: مَا أَدْرِي مَا تَرْكُنَا هَؤُلَاءِ الْقَوْمَ وَكَفُّنَا عَنْهُمْ وَنَحْنُ أَبْنَاءُ الْمُهَاجِرِينَ وَوُلَاةُ هَذَا الْأَمْرِ دُونَهُمْ، خَبِّرْنِي مَا تُرِيدُ أَنْ تَصْنَعَ ؟ فَقَالَ الْحُسَيْنُ: لَقَدْ حَدَّثْتُ نَفْسِي بِإِتْيَانِ الْكُوفَةِ، وَلَقَدْ كَتَبَتْ إِلَيَّ شِيعَتِي بِهَا وَأَشْرَافُ النَّاسِ وَأَسْتَخِيرُ اللَّهَ. فَقَالَ لَهُ ابْنُ الزُّبَيْرِ: أَمَا لَوْ كَانَ لِي بِهَا مِثْلُ شِيعَتِكَ لَمَا عَدَلْتُ عَنْهَا. ثُمَّ خَشِيَ أَنْ يَتَّهِمَهُ فَقَالَ لَهُ: أَمَا إِنَّكَ لَوْ أَقَمْتَ بِالْحِجَازِ ثُمَّ أَرَدْتَ هَذَا الْأَمْرَ هَا هُنَا لَمَا خَالَفْنَا عَلَيْكَ وَسَاعَدْنَاكَ وَبَايَعْنَاكَ وَنَصَحْنَا لَكَ. فَقَالَ لَهُ الْحُسَيْنُ: إِنَّ أَبِي حَدَّثَنِي أَنَّ لَهَا كَبْشًا بِهِ تُسْتَحَلُّ حُرْمَتُهَا، فَمَا أُحِبُّ أَنْ أَكُونَ أَنَا ذَلِكَ الْكَبْشَ. قَالَ: فَأَقِمْ إِنْ شِئْتَ وَتُوَلِّينِي أَنَا الْأَمْرَ فَتُطَاعُ وَلَا تُعْصَى. قَالَ: وَلَا أُرِيدُ هَذَا أَيْضًا ثُمَّ إِنَّهُمَا أَخْفَيَا كَلَامَهُمَا دُونَنَا، فَالْتَفَتَ الْحُسَيْنُ إِلَى مَنْ هُنَاكَ وَقَالَ: أَتَدْرُونَ مَا يَقُولُ ؟ قَالُوا: لَا نَدْرِي، جَعَلَنَا اللَّهُ فِدَاكَ ! قَالَ: إِنَّهُ يَقُولُ: أَقِمْ فِي هَذَا الْمَسْجِدِ أَجْمَعُ لَكَ النَّاسَ، ثُمَّ قَالَ لَهُ الْحُسَيْنُ: وَاللَّهِ لَئِنْ أُقْتَلْ خَارِجًا مِنْهَا بِشِبْرٍ أَحَبُّ إِلَيَّ مِنْ أَنْ أَقْتُلَ فِيهَا، وَلَأَنْ أُقْتَلَ خَارِجًا مِنْهَا بِشِبْرَيْنِ أَحَبُّ إِلَيَّ مِنْ أَنْ أُقْتَلَ خَارِجًا مِنْهَا بِشِبْرٍ، وَايْمُ اللَّهِ لَوْ كُنْتُ فِي جُحْرِ هَامَّةٍ مِنْ هَذِهِ الْهَوَامِّ لَاسْتَخْرَجُونِي حَتَّى يَقْضُوا بِي حَاجَتَهُمْ ! وَاللَّهِ لَيَعْتَدُنَّ عَلَيَّ كَمَا اعْتَدَتِ الْيَهُودُ فِي السَّبْتِ: فَقَامَ ابْنُ الزُّبَيْرِ فَخَرَجَ مِنْ عِنْدِهِ. فَقَالَ الْحُسَيْنُ: إِنَّ هَذَا لَيْسَ شَيْءٌ مِنَ الدُّنْيَا أَحَبَّ إِلَيْهِ مِنْ أَنْ أَخْرُجَ مِنَ الْحِجَازِ، وَقَدْ عَلِمَ أَنَّ النَّاسَ لَا يَعْدِلُونَهُ بِي فَوَدَّ أَنِّي خَرَجْتُ حَتَّى يَخْلُوَ لَهُ. قَالَ: فَلَمَّا كَانَ مِنَ الْعَشِيِّ أَوْ مِنَ الْغَدِ أَتَاهُ ابْنُ عَبَّاسٍ فَقَالَ: يَا ابْنَ عَمِّ، إِنِّي أَتَصَبَّرُ وَلَا أَصْبِرُ، إِنِّي أَتَخَوَّفُ عَلَيْكَ فِي هَذَا الْوَجْهِ الْهَلَاكَ وَالِاسْتِئْصَالَ، إِنَّ أَهْلَ الْعِرَاقِ قَوْمٌ غُدُرٌ فَلَا تَقْرَبَنَّهُمْ، أَقِمْ فِي هَذَا الْبَلَدِ فَإِنَّكَ سَيِّدُ أَهْلِ الْحِجَازِ، فَإِنْ كَانَ أَهْلُ الْعِرَاقِ يُرِيدُونَكَ كَمَا زَعَمُوا فَاكْتُبْ إِلَيْهِمْ فَلْيَنْفُوا عَامِلَهُمْ وَعَدُّوَهُمْ ثُمَّ أَقْدِمْ عَلَيْهِمْ، فَإِنْ أَبَيْتَ إِلَّا أَنْ تَخْرُجَ فَسِرْ إِلَى الْيَمَنِ فَإِنَّ بِهَا حُصُونًا وَشِعَابًا، وَهِيَ أَرْضٌ عَرِيضَةٌ طَوِيلَةٌ، وَلِأَبِيكَ بِهَا شِيعَةٌ، وَأَنْتَ عَنِ النَّاسِ فِي عُزْلَةٍ، فَتَكْتُبُ إِلَى النَّاسِ وَتُرْسِلُ وَتَبُثُّ دُعَاءَكَ، فَإِنِّي أَرْجُو أَنْ يَأْتِيَكَ عِنْدَ ذَلِكَ الَّذِي تُحِبُّ فِي عَافِيَةٍ. فَقَالَ لَهُ الْحُسَيْنُ: يَا ابْنَ عَمِّ إِنِّي وَاللَّهِ لَأَعْلَمُ أَنَّكَ نَاصِحٌ مُشْفِقٌ، وَقَدْ أَزْمَعْتُ وَأَجْمَعْتُ الْمَسِيرَ. فَقَالَ لَهُ ابْنُ عَبَّاسٍ: فَإِنْ كُنْتَ سَائِرًا فَلَا تَسِرْ بِنِسَائِكَ وَصِبْيَتِكَ فَإِنِّي لَخَائِفٌ أَنْ تُقْتَلَ كَمَا قُتِلَ عُثْمَانُ وَنِسَاؤُهُ وَوَلَدُهُ يَنْظُرُونَ إِلَيْهِ. ثُمَّ قَالَ لَهُ ابْنُ عَبَّاسٍ: لَقَدْ أَقْرَرْتَ عَيْنَ ابْنَ الزُّبَيْرِ بِخُرُوجِكَ مِنَ الْحِجَازِ وَهُوَ الْيَوْمَ لَا يَنْظُرُ إِلَيْهِ أَحَدٌ مَعَكَ، وَاللَّهِ الَّذِي لَا إِلَهَ إِلَّا هُوَ لَوْ أَعْلَمُ أَنَّكَ إِذَا أَخَذْتُ بِشَعْرِكَ وَنَاصِيَتِكَ حَتَّى يَجْتَمِعَ عَلَيْنَا النَّاسُ أَطَعْتَنِي فَأَقَمْتَ، لَفَعَلْتُ ذَلِكَ. ثُمَّ خَرَجَ ابْنُ عَبَّاسٍ مِنْ عِنْدِهِ فَمَرَّ بِابْنِ الزُّبَيْرِ فَقَالَ: قَرَّتْ عَيْنُكَ يَا ابْنَ الزُّبَيْرِ ! ثُمَّ أَنْشَدَ قَائِلًا: يَا لَكَ مِنْ قُبَّرَةٍ بِمَعْمَرِ خَلَا لَكِ الْجَوُّ فَبِيضِي وَاصْفِرِي وَنَقِّرِي مَا شِئْتِ أَنْ تُنَقِّرِي ثُمَّ قَالَ ابْنُ عَبَّاسٍ: هَذَا حُسَيْنٌ يَخْرُجُ إِلَى الْعِرَاقِ وَيُخَلِّيكَ وَالْحِجَازَ. وَقَالَ غَيْرُ وَاحِدٍ، عَنْ شَبَابَةَ بْنِ سَوَّارٍ بسنده يُحَدِّثُ عَنِ ابْنِ عُمَرَ، أَنَّهُ كَانَ بِمَاءٍ لَهُ، فَبَلَغَهُ أَنَّ الْحُسَيْنَ بْنَ عَلِيٍّ قَدْ تَوَجَّهَ إِلَى الْعِرَاقِ، فَلَحِقَهُ عَلَى مَسِيرَةِ ثَلَاثِ لَيَالٍ، فَقَالَ لَهُ: أَيْنَ تُرِيدُ ؟ فَقَالَ لَهُ: الْعِرَاقَ. وَإِذَا مَعَهُ طَوَامِيرُ وَكُتُبٌ. فَقَالَ: هَذِهِ كُتُبُهُمْ وَبَيْعَتُهُمْ. فَقَالَ: لَا تَأْتِهِمْ. فَأَبَى، فَقَالَ ابْنُ عُمَرَ: إِنِّي مُحَدِّثُكَ حَدِيثًا ; إِنَّ جِبْرِيلَ أَتَى النَّبِيَّ ﷺ فَخَيَّرَهُ بَيْنَ الدُّنْيَا وَالْآخِرَةِ، فَاخْتَارَ الْآخِرَةَ، وَلَمْ يُرِدِ الدُّنْيَا، وَإِنَّكَ بَضْعَةٌ مِنْ رَسُولِ اللَّهِ ﷺ، وَاللَّهِ لَا يَلِيهَا أَحَدٌ مِنْكُمْ أَبَدًا، وَمَا صَرَفَهَا اللَّهُ عَنْكُمْ إِلَّا لِلَّذِي هُوَ خَيْرٌ لَكُمْ. فَأَبَى أَنْ يَرْجِعَ. قَالَ: فَاعْتَنَقَهُ ابْنُ عُمَرَ، وَبَكَى وَقَالَ: أَسْتَوْدِعُكَ اللَّهَ مِنْ قَتِيلٍ. وَقَالَ يَحْيَى بْنُ مَعِينٍ بسنده عَنْ سَعِيدِ بْنِ مِينَا قَالَ: سَمِعْتُ عَبْدَ اللَّهِ بْنَ عَمْرٍو يَقُولُ: عَجَّلَ حُسَيْنٌ قَدَرَهُ، عَجَّلَ حُسَيْنٌ قَدَرَهُ، وَاللَّهِ لَوْ أَدْرَكْتُهُ مَا كَانَ لِيَخْرُجَ إِلَّا أَنْ يَغْلِبَنِي ; بِبَنِي هَاشِمٍ فُتِحَ، وَبِبَنِي هَاشِمٍ خُتِمَ، فَإِذَا رَأَيْتَ الْهَاشِمِيَّ قَدْ مَلَكَ فَقَدْ ذَهَبَ الزَّمَانُ. قُلْتُ: وَهَذَا مَعَ حَدِيثِ ابْنِ عُمَرَ يَدُلُّ عَلَى أَنَّ الْفَاطِمِيِّينَ أَدْعِيَاءُ، لَمْ يَكُونُوا مِنْ سُلَالَةِ فَاطِمَةَ، كَمَا زَعَمُوا، وَإِنَّمَا كَانُوا كَذَبَةً فِيمَا ادَّعَوْهُ، كَمَا نَصَّ عَلَى ذَلِكَ غَيْرُ وَاحِدٍ مِنَ الْأَئِمَّةِ، عَلَى مَا سَنَذْكُرُهُ فِي مَوْضِعِهِ، إِنْ شَاءَ اللَّهُ. وَقَالَ يَعْقُوبُ بْنُ سُفْيَانَ بسنده عَنْ بِشْرِ بْنِ غَالِبٍ قَالَ: قَالَ ابْنُ الزُّبَيْرِ لِلْحُسَيْنِ: أَيْنَ تَذْهَبُ ؟ ! إِلَى قَوْمٍ قَتَلُوا أَبَاكَ وَطَعَنُوا أَخَاكَ ؟ فَقَالَ: لِأَنْ أُقْتَلَ بِمَكَانِ كَذَا وَكَذَا أَحَبُّ إِلَيَّ مِنْ أَنْ تُسْتَحَلَّ بِي. يَعْنِي مَكَّةَ. وَقَالَ الزُّبَيْرُ بْنُ بَكَّارٍ بسنده عَنْ مَعْمَرٍ قَالَ: سَمِعْتُ رَجُلًا يُحَدِّثُ عَنِ الْحُسَيْنِ بْنِ عَلِيٍّ قَالَ: سَمِعْتُهُ يَقُولُ لِعَبْدِ اللَّهِ بْنِ الزُّبَيْرِ: أَتَتْنِي بَيْعَةُ أَرْبَعِينَ أَلْفًا يَحْلِفُونَ بِالطَّلَاقِ وَالْعَتَاقِ مِنْ أَهْلِ الْكُوفَةِ أَوْ مِنْ أَهْلِ الْعِرَاقِ. فَقَالَ لَهُ ابْنُ الزُّبَيْرِ: أَتَخْرُجُ إِلَى قَوْمٍ قَتَلُوا أَبَاكَ وَأَخْرَجُوا أَخَاكَ ؟ قَالَ هِشَامٌ: فَسَأَلْتُ مَعْمَرًا عَنِ الرَّجُلِ فَقَالَ: هُوَ ثِقَةٌ. قَالَ الزُّبَيْرُ: وَقَالَ عَمِّي: وَزَعَمَ بَعْضُ النَّاسِ أَنَّ ابْنَ عَبَّاسٍ هُوَ الَّذِي قَالَ هَذَا. وجَاءَهُ أَبُو سَعِيدٍ الْخُدْرِيُّ فَقَالَ: يَا أَبَا عَبْدِ اللَّهِ، إِنِّي لَكُمْ نَاصِحٌ، وَإِنِّي عَلَيْكُمْ مُشْفِقٌ، وَقَدْ بَلَغَنِي أَنَّهُ كَاتَبَكَ قَوْمٌ مِنْ شِيعَتِكُمْ بِالْكُوفَةِ يَدْعُونَكَ إِلَى الْخُرُوجِ إِلَيْهِمْ، فَلَا تَخْرُجْ، فَإِنِّي سَمِعْتُ أَبَاكَ يَقُولُ بِالْكُوفَةِ: وَاللَّهِ لَقَدْ مَلِلْتُهُمْ وَأَبْغَضْتُهُمْ، وَمَلُّونِي وَأَبْغَضُونِي، وَمَا بَلَوْتُ مِنْهُمْ وَفَاءً، وَمَنْ فَازَ بِهِمْ فَازَ بِالسَّهْمِ الْأَخْيَبِ، وَاللَّهِ مَا لَهُمْ ثَبَاتٌ وَلَا عَزْمٌ عَلَى أَمْرٍ، وَلَا صَبْرٌ عَلَى السَّيْفِ. قِيلَ: وَكَانَ الْحُسَيْنُ يَقُولُ: وَاللَّهِ لَا يَدَعُونَنِي حَتَّى يَسْتَخْرِجُوا هَذِهِ الْعَلَقَةَ مِنْ جَوْفِي، فَإِذَا فَعَلُوا سَلَّطَ اللَّهُ عَلَيْهِمْ مَنْ يُذِلُّهُمْ حَتَّى يَكُونُوا أَذَلَّ مَنْ فَرْمِ الْمَرْأَةِ. قَالَ: وَالْفَرْمُ خِرْقَةٌ تَجْعَلُهَا الْمَرْأَةُ فِي قُبُلِهَا إِذَا حَاضَتْ. خروج الحسين إلى الكوفة وقَالَ الزُّبَيْرُ: وَحَدَّثَنِي مُحَمَّدُ بْنُ الضَّحَّاكِ قَالَ: خَرَجَ الْحُسَيْنُ مِنْ مَكَّةَ إِلَى الْعِرَاقِ فَلَمَّا مَرَّ بِبَابِ الْمَسْجِدِ الْحَرَامِ قَالَ:     لَا ذَعَرْتُ السَّوَامَ فِي فَلَقِ الصُّبْ حِ مُغِيرًا وَلَا دُعِيتُ يَزِيدَا     يَوْمَ أُعْطَى مَخَافَةَ الْمَوْتِ ضَيْمًا وَالْمَنَايَا تَرْصُدْنَنِي أَنْ أَحِيدَا وخَرَجَ الْحُسَيْنُ يَوْمَ التَّرْوِيَةِ، فَاعْتَرَضَهُ رُسُلُ عَمْرِو بْنِ سَعِيدِ بْنِ الْعَاصِ، وَهُوَ أَمِيرٌ عَلَى الْحِجَازِ لِيَزِيدَ بْنِ مُعَاوِيَةَ مَعَ أَخِيهِ يَحْيَى، يَمْنَعُونَهُ، فَأَبَى عَلَيْهِمْ وَمَضَى، وَتَضَارَبُوا بِالسِّيَاطِ، وَامْتَنَعَ الْحُسَيْنُ وَأَصْحَابُهُ وَسَارُوا فَمَرُّوا بِالتَّنْعِيمِ، فَرَأَى بِهَا عِيرًا قَدْ أَقْبَلَتْ مِنَ الْيَمَنِ بَعَثَ بِهَا بَحِيرُ بْنُ رَيْسَانَ مِنَ الْيَمَنِ إِلَى يَزِيدَ بْنِ مُعَاوِيَةَ، وَكَانَ عَامِلَهُ عَلَى الْيَمَنِ، وَعَلَى الْعِيرِ الْوَرْسُ وَالْحُلَلُ، فَأَخَذَهَا الْحُسَيْنُ وَقَالَ لِأَصْحَابِ الْإِبِلِ: مَنْ أَحَبَّ مِنْكُمْ أَنْ يَمْضِيَ مَعَنَا إِلَى الْعِرَاقِ أَوْفَيْنَا كِرَاءَهُ وَأَحْسَنَّا صُحْبَتَهُ، وَمَنْ أَحَبَّ أَنْ يُفَارِقَنَا مِنْ مَكَانِنَا أَعْطَيْنَاهُ نَصِيبَهُ مِنَ الْكِرَاءِ، فَمَنْ فَارَقَ مِنْهُمْ أَعْطَاهُ حَقَّهُ، وَمَنْ سَارَ مَعَهُ أَعْطَاهُ كِرَاءَهُ وَكَسَاهُ. ثُمَّ سَارَ، فَلَمَّا انْتَهَى إِلَى الصِّفَاحِ لَقِيَهُ الْفَرَزْدَقُ الشَّاعِرُ فَقَالَ لَهُ: أَعْطَاكَ اللَّهُ سُؤْلَكَ وَأَمَلَكَ فِيمَا تُحِبُّ. فَقَالَ لَهُ الْحُسَيْنِ: بَيِّنْ لِي خَبَرَ النَّاسِ خَلْفَكَ. قَالَ: الْخَبِيرَ سَأَلْتَ، قُلُوبُ النَّاسِ مَعَكَ، وَسُيُوفُهُمْ مَعَ بَنِي أُمَيَّةَ، وَالْقَضَاءُ يَنْزِلُ مِنَ السَّمَاءِ، وَاللَّهُ يَفْعَلُ مَا يَشَاءُ. فَقَالَ الْحُسَيْنُ: صَدَقْتَ، لِلَّهِ الْأَمْرُ يَفْعَلُ مَا يَشَاءُ وَكُلَّ يَوْمٍ رَبُّنَا فِي شَأْنٍ، إِنْ نَزَلَ الْقَضَاءُ بِمَا نُحِبُّ فَنَحْمَدُ اللَّهَ عَلَى نَعْمَائِهِ وَهُوَ الْمُسْتَعَانُ عَلَى أَدَاءِ الشُّكْرِ، وَإِنْ حَالَ الْقَضَاءُ دُونَ الرَّجَاءِ فَلَمْ يَعْتَدِ مَنْ كَانَ الْحَقُّ نِيَّتَهُ، وَالتَّقْوَى سَرِيرَتَهُ. وصول كتاب عبد الله بن جعفر إلى الحسين ينصحه بالرجوع عن الكوفة قَالَ: وَأَدْرَكَ الْحُسَيْنَ كِتَابُ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ مَعَ ابْنَيْهِ عَوْنٍ وَمُحَمَّدٍ، وَفِيهِ: أَمَّا بَعْدُ فَإِنِّي أَسْأَلُكَ بِاللَّهِ لَمَا انْصَرَفْتَ حِينَ تَقْرَأُ كِتَابِي هَذَا، فَإِنِّي مُشْفِقٌ عَلَيْكَ مِنْ هَذَا الْوَجْهِ أَنْ يَكُونَ فِيهِ هَلَاكُكَ وَاسْتِئْصَالُ أَهْلِ بَيْتِكَ، إِنْ هَلَكْتَ الْيَوْمَ طُفِئَ نُورُ الْأَرْضِ، فَإِنَّكَ عَلَمُ الْمُهْتَدِينَ وَرَجَاءُ الْمُؤْمِنِينَ، فَلَا تَعْجَلْ بِالسَّيْرِ فَإِنِّي فِي إِثْرِ كِتَابِي، وَالسَّلَامُ. وَقِيلَ: وَقَامَ عَبْدُ اللَّهِ بْنُ جَعْفَرٍ إِلَى عَمْرِو بْنِ سَعِيدٍ فَقَالَ لَهُ: اكْتُبْ لِلْحُسَيْنِ كِتَابًا تَجْعَلُ لَهُ الْأَمَانَ فِيهِ وَتُمَنِّيهِ فِيهِ الْبِرَّ وَالصِّلَةَ وَاسْأَلْهُ الرُّجُوعَ. وَكَانَ عَمْرٌو عَامِلَ يَزِيدَ عَلَى مَكَّةَ، فَفَعَلَ عَمْرٌو ذَلِكَ وَأَرْسَلَ الْكِتَابَ مَعَ أَخِيهِ يَحْيَى بْنِ سَعِيدٍ وَمَعَ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ، فَلَحِقَاهُ وَقَرَآ عَلَيْهِ الْكِتَابَ وَجَهِدَا أَنْ يَرْجِعَ، فَلَمْ يَفْعَلْ، وَكَانَ مِمَّا اعْتَذَرَ بِهِ إِلَيْهِمَا أَنْ قَالَ: إِنِّي رَأَيْتُ رُؤْيَا رَأَيْتُ فِيهَا رَسُولَ اللَّهِ ﷺ وَأُمِرْتُ فِيهَا بِأَمْرٍ أَنَا مَاضٍ لَهُ، عَلَيَّ كَانَ أَوْ لِي. فَقَالَا: مَا تِلْكَ الرُّؤْيَا ؟ قَالَ: مَا حَدَّثْتُ بِهَا أَحَدًا وَمَا أَنَا مُحَدِّثٌ بِهَا أَحَدًا حَتَّى أَلْقَى رَبِّي. بلوغ عبيد الله بن زياد مسير الحسين إلى الكوفة وَلَمَّا بَلَغَ ابْنَ زِيَادٍ مَسِيرُ الْحُسَيْنِ مِنْ مَكَّةَ بَعَثَ الْحُصَيْنَ بْنَ نُمَيْرٍ التَّمِيمِيَّ صَاحِبَ شُرْطَتِهِ فَنَزَلَ الْقَادِسِيَّةَ وَنَظَّمَ الْخَيْلَ مَا بَيْنَ الْقَادِسِيَّةِ إِلَى خَفَّانِ، وَمَا بَيْنَ الْقَادِسِيَّةِ إِلَى الْقُطْقُطَانَةِ وَإِلَى جَبَلِ لَعْلَعَ. فَلَمَّا بَلَغَ الْحُسَيْنُ الْحَاجِزَ كَتَبَ إِلَى أَهْلِ الْكُوفَةِ مَعَ قَيْسِ بْنِ مُسْهِرٍ الصَّيْدَاوِيِّ يُعَرِّفُهُمْ قُدُومَهُ وَيَأْمُرُهُمْ بِالْجِدِّ فِي أَمْرِهِمْ، فَلَمَّا انْتَهَى قَيْسٌ إِلَى الْقَادِسِيَّةِ أَخَذَهُ الْحُصَيْنُ فَبَعَثَ بِهِ إِلَى ابْنِ زِيَادٍ، فَقَالَ لَهُ ابْنُ زِيَادٍ: اصْعَدِ الْقَصْرَ فَسُبَّ الْكَذَّابَ ابْنَ الْكَذَّابِ الْحُسَيْنَ بْنَ عَلِيٍّ. فَصَعِدَ قَيْسٌ فَحَمِدَ اللَّهَ وَأَثْنَى عَلَيْهِ ثُمَّ قَالَ: إِنَّ هَذَا الْحُسَيْنَ بْنَ عَلِيٍّ خَيْرُ خَلْقِ اللَّهِ، ابْنُ فَاطِمَةَ بِنْتِ رَسُولِ اللَّهِ ﷺ أَنَا رَسُولُهُ إِلَيْكُمْ وَقَدْ فَارَقْتُهُ بِالْحَاجِرِ فَأَجِيبُوهُ، ثُمَّ لَعَنَ ابْنَ زِيَادٍ وَأَبَاهُ وَاسْتَغْفَرَ لَعَلِيٍّ. فَأَمَرَ بِهِ ابْنُ زِيَادٍ فَرُمِيَ مِنْ أَعْلَى الْقَصْرِ فَتَقَطَّعَ فَمَاتَ. ثُمَّ أَقْبَلَ الْحُسَيْنُ يَسِيرُ نَحْوَ الْكُوفَةِ فَانْتَهَى إِلَى مَاءٍ مِنْ مِيَاهِ الْعَرَبِ، فَإِذَا عَلَيْهِ عَبْدُ اللَّهِ بْنُ مُطِيعٍ، فَلَمَّا رَآهُ قَامَ إِلَيْهِ فَقَالَ: بِأَبِي أَنْتَ وَأُمِّي يَا ابْنَ رَسُولِ اللَّهِ ! مَا أَقْدَمَكَ ؟ فَاحْتَمَلَهُ فَأَنْزَلَهُ، فَأَخْبَرَهُ الْحُسَيْنُ، فَقَالَ لَهُ عَبْدُ اللَّهِ: أُذَكِّرُكَ اللَّهَ يَا ابْنَ رَسُولِ اللَّهِ وَحُرْمَةَ الْإِسْلَامِ أَنْ تُنْتَهَكَ، أَنْشُدُكَ اللَّهَ فِي حُرْمَةِ قُرَيْشٍ، أَنْشُدُكَ اللَّهَ فِي حُرْمَةِ الْعَرَبِ، فَوَاللَّهِ لَئِنْ طَلَبْتَ مَا فِي أَيْدِي بَنِي أُمَيَّةَ لَيَقْتُلُنَّكَ، وَلَئِنْ قَتَلُوكَ لَا يَهَابُونَ بَعْدَكَ أَحَدًا أَبَدًا، وَاللَّهِ إِنَّهَا لَحُرْمَةُ الْإِسْلَامِ [ تُنْتَهَكُ ] وَحُرْمَةُ قُرَيْشٍ وَحُرْمَةُ الْعَرَبِ، فَلَا تَفْعَلْ وَلَا تَأْتِ الْكُوفَةَ وَلَا تُعَرِّضْ نَفْسَكَ لِبَنِي أُمَيَّةَ ! فَأَبَى إِلَّا أَنْ يَمْضِيَ. وَكَانَ زُهَيْرُ بْنُ الْقَيْنِ الْبَجَلِيُّ قَدْ حَجَّ، وَكَانَ عُثْمَانِيًّا، فَلَمَّا عَادَ جَمَعَهُمَا الطَّرِيقُ، وَكَانَ يُسَايِرُ الْحُسَيْنَ مِنْ مَكَّةَ إِلَّا أَنَّهُ لَا يَنْزِلُ مَعَهُ، فَاسْتَدْعَاهُ يَوْمًا الْحُسَيْنُ فَشُقَّ عَلَيْهِ ذَلِكَ ثُمَّ أَجَابَهُ عَلَى كُرْهٍ، فَلَمَّا عَادَ مِنْ عِنْدِهِ نَقَلَ ثَقَلَهُ إِلَى ثَقَلِ الْحُسَيْنِ ثُمَّ قَالَ لِأَصْحَابِهِ: مَنْ أَحَبَّ مِنْكُمْ أَنْ يَتْبَعَنِي وَإِلَّا فَإِنَّهُ آخِرُ الْعَهْدِ، وَسَأُحَدِّثُكُمْ حَدِيثًا، غَزَوْنَا بَلَنْجَرَ فَفُتِحَ عَلَيْنَا وَأَصَبْنَا غَنَائِمَ فَفَرِحْنَا وَكَانَ مَعَنَا سَلْمَانُ الْفَارِسِيُّ فَقَالَ لَنَا: إِذَا أَدْرَكْتُمْ سَيِّدَ شَبَابِ أَهْلِ مُحَمَّدٍ فَكُونُوا أَشَدَّ فَرَحًا بِقِتَالِكُمْ مَعَهُ بِمَا أَصَبْتُمُ الْيَوْمَ مِنَ الْغَنَائِمِ، فَأَمَّا أَنَا فَأَسْتَوْدِعُكُمُ اللَّهَ ! ثُمَّ طَلَّقَ زَوْجَتَهُ وَقَالَ لَهَا: الْحَقِي بِأَهْلِكِ فَإِنِّي لَا أُحِبُّ أَنْ يُصِيبَكِ فِي سَبَبِي إِلَّا خَيْرٌ. وَلَزِمَ الْحُسَيْنَ حَتَّى قُتِلَ مَعَهُ. وصول خبر مقتل مسلم بن عقيل إلى الحسين وَأَتَاهُ خَبَرُ قَتْلِ مُسْلِمِ بْنِ عَقِيلٍ بِالثَّعْلَبِيَّةِ فَقَالَ لَهُ بَعْضُ أَصْحَابِهِ: نَنْشُدُكَ إِلَّا رَجَعْتَ مِنْ مَكَانِكَ فَإِنَّهُ لَيْسَ لَكَ بِالْكُوفَةِ نَاصِرٌ وَلَا شِيعَةٌ بَلْ نَتَخَوَّفُ عَلَيْكَ أَنْ يَكُونُوا عَلَيْكَ ! فَوَثَبَ بَنُو عَقِيلٍ وَقَالُوا: وَاللَّهِ لَا نَبْرَحُ حَتَّى نُدْرِكَ ثَأْرَنَا أَوْ نَذُوقَ كَمَا ذَاقَ مُسْلِمٌ ! فَقَالَ الْحُسَيْنُ: لَا خَيْرَ فِي الْعَيْشِ بَعْدَ هَؤُلَاءِ: فَقَالَ لَهُ بَعْضُ أَصْحَابِهِ: إِنَّكَ وَاللَّهِ مَا أَنْتَ مِثْلَ مُسْلِمِ بْنِ عَقِيلٍ، وَلَوْ قَدِمْتَ الْكُوفَةَ لَكَانَ النَّاسُ إِلَيْكَ أَسْرَعَ. ثُمَّ ارْتَحَلُوا فَانْتَهَوْا إِلَى زُبَالَةَ، وَكَانَ لَا يَمُرُّ بِمَاءٍ إِلَّا اتَّبَعَهُ مَنْ عَلَيْهِ حَتَّى انْتَهَى إِلَى زُبَالَةَ، فَأَتَاهُ خَبَرُ مَقْتَلِ أَخِيهِ مِنَ الرَّضَاعَةِ عَبْدِ اللَّهِ بْنِ بُقْطُرَ، وَكَانَ سَرَّحَهُ إِلَى مُسْلِمِ بْنِ عَقِيلٍ مِنَ الطَّرِيقِ وَهُوَ لَا يَعْلَمُ بِقَتْلِهِ، فَأَخَذَتْهُ خَيْلُ الْحُصَيْنِ، فَسَيَّرَهُ مِنَ الْقَادِسِيَّةِ إِلَى ابْنِ زِيَادٍ، فَقَالَ لَهُ: اصْعَدْ فَوْقَ الْقَصْرِ وَالْعَنِ الْكَذَّابَ ابْنَ الْكَذَّابِ ثُمَّ انْزِلْ حَتَّى أَرَى فِيكَ رَأْيِي. فَصَعِدَ فَأَعْلَمَ النَّاسَ بِقُدُومِ الْحُسَيْنِ وَلَعَنَ ابْنَ زِيَادٍ وَأَبَاهُ، فَأَلْقَاهُ مِنَ الْقَصْرِ فَتَكَسَّرَتْ عِظَامُهُ وَبَقِيَ بِهِ رَمَقٌ، فَأَتَاهُ رَجُلٌ يُقَالُ لَهُ عَبْدُ الْمَلِكِ بْنُ عُمَيْرٍ اللَّخْمِيُّ فَذَبَحَهُ فَلَمَّا عِيبَ ذَلِكَ عَلَيْهِ قَالَ: إِنَّمَا أَرَدْتُ أَنْ أُرِيحَهُ. قَالَ بَعْضُهُمْ: لَمْ يَكُنِ الَّذِي ذَبَحَهُ عَبْدُ الْمَلِكِ بْنُ عُمَيْرٍ وَلَكِنَّهُ رَجُلٌ يُشْبِهُ عَبْدَ الْمَلِكِ. فَلَمَّا أَتَى الْحُسَيْنَ خَبَرُ قَتْلِ أَخِيهِ مِنَ الرَّضَاعَةِ وَمُسْلِمِ بْنِ عَقِيلٍ أَعْلَمَ النَّاسَ ذَلِكَ وَقَالَ: قَدْ خَذَلَنَا شِيعَتُنَا، فَمَنْ أَحَبَّ أَنْ يَنْصَرِفَ فَلْيَنْصَرِفْ لَيْسَ عَلَيْهِ مِنَّا ذِمَامٌ. فَتَفَرَّقُوا يَمِينًا وَشِمَالًا حَتَّى بَقِيَ فِي أَصْحَابِهِ الَّذِينَ جَاءُوا مَعَهُ مِنْ مَكَّةَ، وَإِنَّمَا فَعَلَ ذَلِكَ لِأَنَّهُ عَلِمَ أَنَّ الْأَعْرَابَ ظَنُّوا أَنَّهُ يَأْتِي بَلَدًا قَدِ اسْتَقَامَتْ لَهُ طَاعَةُ أَهْلِهِ فَأَرَادَ أَنْ يَعْلَمُوا عَلَامَ يَقَدَمُونَ. وَقَدْ عَلِمَ أَنَّهُ إِذَا بَيَّنَ لَهُمُ الْأَمْرَ لَمْ يَصْحَبْهُ إِلَّا مَنْ يُرِيدُ مُوَاسَاتَهُ فِي الْمَوْتِ مَعَهُ

Translation

✧ Al-Ḥusayn's March to Kufa It is said that when al-Ḥusayn resolved to march to Kufa in response to the letters of the people of Iraq, ʿUmar b. ʿAbd al-Raḥmān b. al-Ḥārith b. Hishām came to him while he was in Makkah and said: 'I have come to you about a matter I wish to mention as sincere advice. If you consider me a sincere adviser, I shall say it and fulfill my duty regarding it. If you think I am not a sincere adviser, I shall refrain from what I intend.' He replied: 'Speak, for by God I consider you neither deceitful nor driven by any whim.' He said: 'It has reached me that you intend to go to Iraq, and I am concerned for you. You would be going to a land containing its governors and commanders, and with them are the treasuries. People are but slaves of this world and the dirham. I do not feel safe that those who promised you support, and to whom you are dearer than those who fight against you with them, will fight you.' Al-Ḥusayn said: 'May God reward you well, O son of my uncle. I know that you have acted out of sincerity and spoken with reason. Whatever is decreed shall happen, whether I follow your counsel or abandon it. To me you are the most praiseworthy counselor and the most sincere adviser.' He said: Then ʿAbd Allāh b. ʿAbbās came to him and said: 'People are saying that you are marching to Iraq. Explain to me what you intend to do.' Al-Ḥusayn replied: 'I have resolved to depart on one of these two days, if God Almighty wills.' Ibn ʿAbbās said: 'I seek refuge for you with God from that. Tell me, may God have mercy on you: will you go to a people who killed their amir, seized their land, and expelled their enemy? If they have done that, then go to them. But if they have only summoned you while their amir dominates them and his agents collect their taxes, then they are only summoning you to war. I do not feel safe that they will deceive you, belie you, oppose you, desert you, and urge people against you until they become the harshest of people toward you.' Al-Ḥusayn said: 'I will seek guidance from God and see what comes.' Ibn ʿAbbās left, and Ibn al-Zubayr came to him. He spoke with him for a while, then said: 'I do not know what these people have that we should leave them and refrain from them while we are the sons of the Emigrants and the rightful holders of this authority before them. Tell me what you intend to do.' Al-Ḥusayn said: 'I have considered going to Kufa. My Shia there and the nobles of the people have written to me, and I am seeking God's guidance.' Ibn al-Zubayr said: 'If I had in it supporters like yours, I would not turn away from it.' Then he feared being suspected, so he said: 'But if you stay in the Ḥijāz and then desire this matter here, we would not oppose you; we would support you, pledge allegiance to you, and counsel you sincerely.' Al-Ḥusayn said: 'My father told me that it has a ram by which its sanctity will be violated, and I would not like to be that ram.' He said: 'Then stay if you wish and entrust the matter to me; you will be obeyed and not disobeyed.' He said: 'I do not want this either.' Then both of them lowered their voices below our hearing. Al-Ḥusayn turned to those present and said: 'Do you know what he is saying?' They said: 'We do not know, may God make us your ransom!' He said: 'He is saying: Stay in this mosque and I will gather the people for you.' Then al-Ḥusayn said to him: 'By God, to be killed a span outside it is dearer to me than being killed inside it. To be killed two spans outside it is dearer to me than being killed one span outside it. By God, if I were in the hole of a creeping creature among these creatures, they would drag me out until they accomplished through me what they want! By God, they will transgress against me as the Jews transgressed concerning the Sabbath.' Ibn al-Zubayr rose and left him. Al-Ḥusayn said: 'There is nothing in this world dearer to him than that I should leave the Ḥijāz. He knows that people will not prefer him to me, so he wishes I would leave so that it becomes empty for him.' He said: In the evening or the next day, Ibn ʿAbbās came to him and said: 'O son of my uncle, I am trying to be patient but cannot. I fear for you in this undertaking destruction and extermination. The people of Iraq are treacherous folk; do not go near them. Stay in this land, for you are the lord of the people of the Ḥijāz. If the people of Iraq want you as they claim, write to them to expel their governor and their enemy, then advance upon them. If you refuse except to leave, then go to Yemen, for it has fortresses and mountain passes, and it is a wide and long land. Your father had Shia there, and you would be secluded from people. You could write to the people, send messengers, and spread your call. I hope that then what you love will come to you in safety.' Al-Ḥusayn said: 'O son of my uncle, by God I know that you are a sincere and concerned adviser, but I have firmly resolved and determined to march.' Ibn ʿAbbās said: 'If you are going, do not take your women and children, for I fear that you will be killed as ʿUthmān was killed while his women and children looked on.' Then Ibn ʿAbbās said: 'You have gladdened the eye of Ibn al-Zubayr by leaving the Ḥijāz, for today no one looks to him while you are present. By God, besides whom there is no deity, if I knew that if I seized your hair and forelock until the people gathered around us you would obey me and stay, I would do it.' Then Ibn ʿAbbās left him and passed by Ibn al-Zubayr, saying: 'May your eye be gladdened, O Ibn al-Zubayr!' Then he recited: O what a lark you are in a habitation! The sky is empty for you, so lay eggs and sing, And peck as much as you wish to peck. Then Ibn ʿAbbās said: 'Here is al-Ḥusayn going to Iraq and leaving you and the Ḥijāz.' More than one narrator related from Shabābah b. Sawwār, with his chain, that Ibn ʿUmar was at one of his water sources when news reached him that al-Ḥusayn b. ʿAlī had set out for Iraq. He caught up with him after three nights' journey and asked: 'Where do you intend to go?' He replied: 'Iraq.' He had with him scrolls and letters. He said: 'These are their letters and their pledge of allegiance.' He said: 'Do not go to them.' He refused. Ibn ʿUmar said: 'I shall tell you a tradition. Gabriel came to the Prophet ﷺ and gave him the choice between this world and the Hereafter, and he chose the Hereafter and did not want this world. You are a part of the Messenger of God ﷺ. By God, none of you will ever hold it, and God has not diverted it from you except for what is better for you.' He refused to return. He said: Then Ibn ʿUmar embraced him, wept, and said: 'I entrust you to God as one who will be slain.' Yaḥyā b. Maʿīn related with his chain from Saʿīd b. Mīnā: I heard ʿAbd Allāh b. ʿAmr say: 'Al-Ḥusayn has hastened his fate; al-Ḥusayn has hastened his fate. By God, if I had caught up with him, he would not have left unless he overcame me. With the Banū Hāshim it was opened, and with the Banū Hāshim it will be sealed. When you see a Hāshimite ruling, time has passed.' I say: This, along with the tradition of Ibn ʿUmar, indicates that the Fāṭimids are impostors, not of the offspring of Fāṭimah as they claimed. They were liars in what they alleged, as more than one imam has stated, as we shall mention in its proper place, God willing. Yaʿqūb b. Sufyān related with his chain from Bishr b. Ghālib: Ibn al-Zubayr said to al-Ḥusayn: 'Where are you going? To a people who killed your father and stabbed your brother?' He said: 'To be killed in such-and-such a place is dearer to me than that the sanctity be violated because of me,' meaning Makkah. Al-Zubayr b. Bakkār related with his chain from Maʿmar: I heard a man narrate from al-Ḥusayn b. ʿAlī; I heard him say to ʿAbd Allāh b. al-Zubayr: 'The pledge of forty thousand from the people of Kufa—or the people of Iraq—has come to me, swearing by divorce and manumission.' Ibn al-Zubayr said: 'Will you go out to a people who killed your father and expelled your brother?' Hishām said: I asked Maʿmar about that man, and he said: 'He is trustworthy.' Al-Zubayr said: My uncle said: Some people claimed that it was Ibn ʿAbbās who said this. Abū Saʿīd al-Khudrī came to him and said: 'O Abū ʿAbd Allāh, I am a sincere adviser to you and concerned for you. I have heard that a group of your Shia in Kufa has written to you inviting you to come out to them. Do not go out, for I heard your father say in Kufa: By God, I have become weary of them and hate them, and they have become weary of me and hate me. I have experienced no loyalty from them. Whoever wins through them wins the most losing arrow. By God, they have no steadfastness, no determination in any matter, and no patience before the sword.' It is said that al-Ḥusayn used to say: 'By God, they will not leave me until they extract this clot from my belly. When they do, God will set over them those who will humiliate them until they become more abased than a woman's menstrual rag.' He said: The farm is a cloth a woman places at her private part when she menstruates. Al-Ḥusayn's departure to Kufa: Al-Zubayr said: Muḥammad b. al-Ḍaḥḥāk narrated to me: Al-Ḥusayn left Makkah for Iraq. When he passed by the gate of the Sacred Mosque, he said: I did not startle the grazing herds in the dawn, raiding, nor was I called Yazīd. On the day I am given humiliation out of fear of death, while fates watch me lest I turn aside. Al-Ḥusayn left on the Day of Tarwiyah. The messengers of ʿAmr b. Saʿīd b. al-ʿĀṣ, who was governor of the Ḥijāz for Yazīd b. Muʿāwiyah, intercepted him together with his brother Yaḥyā to prevent him. He refused and went on. They struck each other with whips, and al-Ḥusayn and his companions resisted and continued. They passed by al-Tanʿīm, where he saw a caravan coming from Yemen. It had been sent by Baḥīr b. Raysān from Yemen to Yazīd b. Muʿāwiyah, and he was his governor over Yemen. The caravan carried wars dye and fine garments. Al-Ḥusayn seized it and said to the camel drivers: 'Whoever of you wishes to go with us to Iraq, we shall pay his hire and treat him well. Whoever wishes to part from us at our current place, we shall give him his share of the hire.' Those who left were given their due, and those who went with him were given their wages and clothed. Then he traveled on. When he reached al-Ṣifāḥ, the poet al-Farazdaq met him and said: May God grant you your request and your hope in what you love. Al-Ḥusayn said to him: 'Tell me the news of the people behind you.' He said: 'You have asked one who knows. People's hearts are with you, but their swords are with the Banū Umayyah. The decree descends from heaven, and God does what He wills.' Al-Ḥusayn said: 'You have spoken truly. The command belongs to God; He does what He wills. Every day our Lord is in some matter. If the decree brings what we love, we praise God for His blessings, and He is the one sought for help in giving thanks. If the decree blocks hope, then he whose intention is truth and whose inner self is piety has not transgressed.' The arrival of the letter of ʿAbd Allāh b. Jaʿfar to al-Ḥusayn advising him to turn back from Kufa: He said: The letter of ʿAbd Allāh b. Jaʿfar reached al-Ḥusayn with his two sons ʿAwn and Muḥammad. It said: 'To proceed: I adjure you by God to turn back as soon as you read this letter of mine. I fear for you that this undertaking may lead to your destruction and the extermination of your household. If you perish today, the light of the earth will be extinguished, for you are the banner of the rightly guided and the hope of the believers. Do not hasten your march, for I am following my letter. Peace.' It is said that ʿAbd Allāh b. Jaʿfar went to ʿAmr b. Saʿīd and said: 'Write a letter to al-Ḥusayn in which you grant him safe-conduct, promise him kindness and kinship, and ask him to return.' ʿAmr was Yazīd's governor over Makkah. ʿAmr did so and sent the letter with his brother Yaḥyā b. Saʿīd and with ʿAbd Allāh b. Jaʿfar. They caught up with him and read the letter to him, and strove to make him return, but he did not. Among the excuses he made to them was: 'I have seen a vision in which I saw the Messenger of God ﷺ, and I was commanded in it to do something which I must carry out, whether it is for me or against me.' They said: 'What was that vision?' He said: 'I have not told it to anyone, and I will not tell it to anyone until I meet my Lord.' The news of al-Ḥusayn's march reaching ʿUbayd Allāh b. Ziyād: When Ibn Ziyād learned of al-Ḥusayn's departure from Makkah, he sent al-Ḥuṣayn b. Numayr al-Tamīmī, his chief of police, who encamped at al-Qādisiyyah and arranged cavalry between al-Qādisiyyah and Khaffān, and between al-Qādisiyyah and al-Quṭquṭānah and to Mount Laʿlaʿ. When al-Ḥusayn reached al-Ḥājiz, he wrote to the people of Kufa with Qays b. Mushir al-Ṣaydāwī, informing them of his approach and ordering them to be serious in their affairs. When Qays reached al-Qādisiyyah, al-Ḥuṣayn seized him and sent him to Ibn Ziyād. Ibn Ziyād said to him: 'Climb the palace and curse the liar son of the liar, al-Ḥusayn b. ʿAlī.' Qays climbed up, praised and extolled God, and then said: 'This al-Ḥusayn b. ʿAlī is the best of God's creation, the son of Fāṭimah, daughter of the Messenger of God ﷺ. I am his messenger to you. I parted from him at al-Ḥājir, so respond to him.' Then he cursed Ibn Ziyād and his father and asked forgiveness for ʿAlī. Ibn Ziyād ordered him thrown from the top of the palace, and he fell in pieces and died. Then al-Ḥusayn proceeded toward Kufa and reached one of the watering places of the Arabs. There was ʿAbd Allāh b. Muṭīʿ. When he saw him, he rose to him and said: 'May my father and mother be your ransom, O son of the Messenger of God! What has brought you here?' He helped him dismount. Al-Ḥusayn informed him. ʿAbd Allāh said: 'I remind you of God, O son of the Messenger of God, and of the sanctity of Islam lest it be violated. I adjure you by God in the sanctity of Quraysh; I adjure you by God in the sanctity of the Arabs. By God, if you seek what is in the hands of the Banū Umayyah, they will kill you. If they kill you, they will never fear anyone after you. By God, it is the sanctity of Islam that would be violated, and the sanctity of Quraysh and the sanctity of the Arabs. Do not do it; do not go to Kufa; do not expose yourself to the Banū Umayyah!' He refused except to continue. Zuhayr b. al-Qayn al-Bajalī had made the pilgrimage, and he was an ʿUthmānī. On his return, the road brought them together. He had traveled alongside al-Ḥusayn from Makkah but did not camp with him. One day al-Ḥusayn summoned him, and that distressed him, but then he responded reluctantly. When he returned from him, he moved his baggage to al-Ḥusayn's baggage and said to his companions: 'Whoever of you wishes to follow me may do so; otherwise, this is the last meeting. I will tell you a story. We raided Balanjar, and it was conquered, and we obtained spoils and rejoiced. Salmān al-Fārisī was with us and said to us: "When you meet the lord of the youth of Muḥammad's family, rejoice more in fighting alongside him than in the spoils you got today. As for me, I entrust you to God!"' Then he divorced his wife and said to her: 'Rejoin your family, for I would not like anything but good to befall you because of me.' He remained with al-Ḥusayn until he was killed with him. The news of the killing of Muslim b. ʿAqīl reached al-Ḥusayn at al-Thaʿlabiyyah, and one of his companions said to him: "We adjure you by Allah to turn back from your place, for you have in al-Kūfah no helper and no Shīʿah; rather, we fear for you that they may be against you!" Then the Banū ʿAqīl leapt up and said: "By Allah, we will not depart until we attain our vengeance or taste what Muslim tasted!" Al-Ḥusayn said: "There is no good in life after these ones." One of his companions said to him: "By Allah, you are not like Muslim b. ʿAqīl, and were you to arrive in al-Kūfah, the people would hasten to you more quickly." Then they departed and reached Zubālah. He did not pass by any water but that those who were with him followed him until he reached Zubālah. There came to him the news of the killing of his foster brother ʿAbd Allāh b. Buqṭur, whom he had sent from the road to Muslim b. ʿAqīl while he did not know of his killing. The horsemen of al-Ḥuṣayn seized him and sent him from al-Qādisiyyah to Ibn Ziyād. He said to him: "Ascend to the top of the palace and curse the liar, son of the liar; then come down so that I may see my opinion concerning you." He ascended and informed the people of the arrival of al-Ḥusayn and cursed Ibn Ziyād and his father. He threw him from the palace, and his bones were shattered while a breath of life remained in him. A man called ʿAbd al-Malik b. ʿUmayr al-Lakhmī came to him and slaughtered him. When that was criticized against him, he said: "I only intended to give him rest." Some of them said: The one who slaughtered him was not ʿAbd al-Malik b. ʿUmayr, but rather a man who resembled ʿAbd al-Malik. When the news of the killing of his foster brother and of Muslim b. ʿAqīl came to al-Ḥusayn, he informed the people of that and said: "Our Shīʿah have forsaken us. Whoever wishes to depart, let him depart; no obligation from us rests upon him." They dispersed to the right and to the left until there remained with him those companions who had come with him from Makkah. He did that only because he knew that the Bedouins thought that he was coming to a land whose people's obedience to him had become established, so he wanted them to know what they were advancing upon. And he knew that if he made the matter clear to them, only those who wished to share death with him would accompany him.

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