Tarikh (al-Tabari) 2216
The Year 61 AH
ذِكْرِ شَيْءٍ مِنْ أَشْعَارِهِ الَّتِي رُوِيَتْ عَنْهُ فَمِنْ ذَلِكَ مَا أَنْشَدَهُ أَبُو بَكْرِ بْنُ كَامِلٍ، عَنْ عَبْدِ اللَّهِ بْنِ إِبْرَاهِيمَ، وَذَكَرَ أَنَّهُ لَلْحُسَيْنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ، ؓ: اغْنَ عَنِ الْمَخْلُوقِ بِالْخَالِقِ تَغْنَ عَنِ الْكَاذِبِ وَالصَّادِقِ وَاسْتَرْزِقِ الرَّحْمَنَ مِنْ فَضْلِهِ فَلَيْسَ غَيْرَ اللَّهِ مِنْ رَازِقٍ مَنْ ظَنَّ أَنَّ النَّاسَ يُغْنُونَهُ فَلَيْسَ بِالرَّحْمَنِ بِالْوَاثِقِ أَوْ ظَنَّ أَنَّ الْمَالَ مِنْ كَسْبِهِ زَلَّتْ بِهِ النَّعْلَانِ مِنْ حَالِقٍ وَعَنِ الْأَعْمَشِ أَنَّ الْحُسَيْنَ بْنَ عَلِيٍّ قَالَ: كُلَّمَا زِيدَ صَاحِبُ الْمَالِ مَالًا زِيدَ فِي هَمِّهِ وَفِي الِاشْتِغَالِ قَدْ عَرَفْنَاكِ يَا مُنَغِّصَةَ الْعَيْ شِ وَيَا دَارَ كُلِّ فَانٍ وَبَالِ لَيْسَ يَصْفُوَا لِزَاهِدٍ طَلَبُ الزُّهْ دِ إِذَا كَانَ مُثْقَلًا بِالْعِيَالِ من شعر الحسين في زيارته مقابر الشهداء بالبقيع وَعَنْ إِسْحَاقَ بْنِ إِبْرَاهِيمَ قَالَ: بَلَغَنِي أَنَّ الْحُسَيْنَ زَارَ مَقَابِرَ الشُّهَدَاءِ بِالْبَقِيعِ فَقَالَ: نَادَيْتُ سُكَّانَ الْقُبُورِ فَأَسْكَتُوا وَأَجَابَنِي عَنْ صَمْتِهِمْ نَدْبُ الْجُثَى قَالَتْ أَتَدْرِي مَا صَنَعْتُ بِسَاكِنِيَّ مَزَّقْتُ أَلْحُمَهُمْ وَخَرَّقْتُ الْكُسَا وَحَشَوْتُ أَعْيُنَهُمْ تُرَابًا بَعْدَ مَا كَانَتْ تَأَذَّى بِالْيَسِيرِ مِنَ الْقَذَى أَمَّا الْعِظَامُ فَإِنَّنِي مَزَّقْتُهَا حَتَّى تَبَايَنَتِ الْمَفَاصِلُ وَالشَّوَى قَطَّعْتُ ذَا مِنْ ذَا وَمِنْ هَذَا كَذَا فَتَرَكْتُهَا رِمَمًا يَطُولُ بِهَا الْبِلَى وَأَنْشَدَ بَعْضُهُمْ لَلْحُسَيْنِ، ؓ أَيْضًا: لَئِنْ كَانَتِ الدُّنْيَا تُعَدُّ نَفِيسَةً فَدَارُ ثَوَابِ اللَّهِ أَعَلَى وَأَنْبَلُ وَإِنْ كَانَتِ الْأَبْدَانُ لَلْمَوْتِ أُنْشِئَتْ فَقَتْلُ سَبِيلِ اللَّهِ بِالسَّيْفِ أَفْضَلُ وَإِنْ كَانَتِ الْأَرْزَاقُ شَيْئًا مُقَدَّرًا فَقِلَّةُ سَعْيِ الْمَرْءِ فِي الْكَسْبِ أَجْمَلُ وَإِنْ كَانَتِ الْأَمْوَالُ لَلتَّرْكِ جُمِّعَتْ فَمَا بَالُ مَتْرُوكٍ بِهِ الْمَرْءُ يَبْخَلُ شعر الحسين في امرأته الرباب بنت أنيف وَمِمَّا أَنْشَدَ الزُّبَيْرُ بْنُ بَكَّارٍ مِنْ شِعْرِهِ فِي امْرَأَتِهِ الرَّبَابِ بِنْتِ أُنَيْفٍ، وَيُقَالُ: بِنْتُ امْرِئِ الْقَيْسِ بْنِ عَدِيِّ بْنِ أَوْسٍ الْكَلْبِيِّ، أُمِّ ابْنَتِهِ سُكَيْنَةَ بِنْتِ الْحُسَيْنِ لَعَمْرُكَ إِنَّنِي لَأُحِبُّ دَارًا تَحُلُّ بِهَا سُكَيْنَةُ وَالرَّبَابُ أُحِبُّهُمَا وَأَبْذُلُ جُلَّ مَالِي وَلَيْسَ لِلَائِمِي فِيهَا عِتَابُ وَلَسْتُ لَهُمْ وَإِنْ عَتَبُوا مُطِيعًا حَيَاتِيَ أَوْ يُغَيِّبَنِي التُّرَابُ وَقَدْ أَسْلَمَ أَبُوهَا عَلَى يَدَيْ عُمَرَ بْنِ الْخَطَّابِ، وَأَمَّرَهُ عُمَرُ عَلَى قَوْمِهِ، فَلَمَّا خَرَجَ مِنْ عِنْدِهِ خَطَبَ إِلَيْهِ عَلِيُّ بْنُ أَبِي طَالِبٍ أَنْ يُزَوِّجَ ابْنَهُ الْحَسَنَ أَوِ الْحُسَيْنَ مِنْ بَنَاتِهِ، فَزَوَّجَ الْحَسَنَ ابْنَتَهُ سَلْمَى، وَالْحُسَيْنَ ابْنَتَهُ الرَّبَابَ، وَزَوَّجَ عَلِيًّا ابْنَتَهُ الثَّالِثَةَ، وَهِيَ الْمُحَيَّاةُ بِنْتُ امْرِئِ الْقَيْسِ فِي سَاعَةٍ وَاحِدَةٍ، فَأَحَبَّ الْحُسَيْنُ زَوْجَتَهُ الرَّبَابَ حُبًّا شَدِيدًا، وَكَانَ بِهَا مُعْجَبًا، يَقُولُ فِيهَا الشِّعْرَ، وَلَمَّا قُتِلَ بِكَرْبَلَاءَ كَانَتْ مَعَهُ، فَوَجَدَتْ عَلَيْهِ وَجْدًا شَدِيدًا، وَذُكِرَ أَنَّهَا أَقَامَتْ عَلَى قَبْرِهِ سَنَةً، ثُمَّ انْصَرَفَتْ وَهِيَ تَقُولُ: إِلَى الْحَوْلِ ثُمَّ اسْمُ السَّلَامِ عَلَيْكُمَا وَمَنْ يَبْكِ حَوْلًا كَامِلًا فَقَدِ اعْتَذَرْ وَقَدْ خَطَبَهَا بَعْدَهُ خَلْقٌ كَثِيرٌ مِنْ أَشْرَافِ قُرَيْشٍ، فَقَالَتْ: مَا كُنْتُ لِأَتَّخِذَ حَمًى بَعْدَ رَسُولِ اللَّهِ ﷺ، وَوَاللَّهِ لَا يُؤْوِينِي وَرَجُلًا بَعْدَ الْحُسَيْنِ سَقْفٌ أَبَدًا. وَلَمْ تَزَلْ عَلَيْهِ كَمِدَةً حَتَّى مَاتَتْ، وَيُقَالُ: إِنَّهَا إِنَّمَا عَاشَتْ بَعْدَهُ أَيَّامًا يَسِيرَةً. فَاللَّهُ أَعْلَمُ. وَابْنَتُهَا سُكَيْنَةُ بِنْتُ الْحُسَيْنِ كَانَتْ مِنْ أَجْمَلِ النِّسَاءِ، حَتَّى إِنَّهُ لَمْ يَكُنْ فِي زَمَانِهَا أَحْسَنُ مِنْهَا. فَاللَّهُ أَعْلَمُ. شعر عُبَيْدَ اللَّهِ بْنَ الْحُرِّ بْنِ يَزِيدَ في الحسين وَرَوَى أَبُو مِخْنَفٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ جُنْدُبٍ أَنَّ عُبَيْدَ اللَّهِ بْنَ زِيَادٍ بَعْدَ مَقْتَلِ الْحُسَيْنِ تَفَقَّدَ أَشْرَافَ أَهْلِ الْكُوفَةِ، فَلَمْ يَرَ عُبَيْدَ اللَّهِ بْنَ الْحُرِّ بْنِ يَزِيدَ، فَتَطَلَّبَهُ حَتَّى جَاءَهُ بَعْدَ أَيَّامٍ فَقَالَ: أَيْنَ كُنْتَ يَابْنَ الْحُرِّ ؟ قَالَ: كُنْتُ مَرِيضًا. قَالَ: مَرِيضُ الْقَلْبِ أَمْ مَرِيضُ الْبَدَنِ ؟ قَالَ: أَمَّا قَلْبِي فَلَمْ يَمْرَضْ، وَأَمَّا بَدَنِي فَقَدْ مَنَّ اللَّهُ عَلَيْهِ بِالْعَافِيَةِ. فَقَالَ لَهُ ابْنُ زِيَادٍ: كَذَبْتَ، وَلَكِنَّكَ كُنْتَ مَعَ عَدُوِّنَا. قَالَ: لَوْ كُنْتُ مَعَ عَدُوِّكَ لَمْ يَخْفَ مَكَانُ مِثْلِي، وَلَكَانَ النَّاسُ شَاهَدُوا ذَلِكَ. قَالَ: وَغَفَلَ عَنْهُ ابْنُ زِيَادٍ غَفْلَةً، فَخَرَجَ ابْنُ الْحُرِّ، فَقَعَدَ عَلَى فَرَسِهِ، ثُمَّ قَالَ: أَبْلِغُوهُ أَنِّي لَا آتِيهِ وَاللَّهِ طَائِعًا. فَقَالَ ابْنُ زِيَادٍ: أَيْنَ ابْنُ الْحُرِّ ؟ قَالُوا: خَرَجَ. فَقَالَ: عَلَيَّ بِهِ. فَخَرَجَ الشُّرَطُ فِي طَلَبِهِ، فَأَسْمَعَهُمْ غَلِيظَ مَا يَكْرَهُونَ، وَتَرَضَّى عَنِ الْحُسَيْنِ وَأَخِيهِ وَأَبِيهِ، ثُمَّ أَسْمَعَهُمْ فِي ابْنِ زِيَادٍ غَلِيظًا مِنَ الْقَوْلِ، ثُمَّ امْتَنَعَ مِنْهُمْ، وَقَالَ فِي الْحُسَيْنِ وَأَصْحَابِهِ شِعْرًا: يَقُولُ أَمِيرٌ غَادِرٌ حَقُّ غَادِرٍ أَلَا كُنْتَ قَاتَلْتَ الشَّهِيدَ ابْنَ فَاطِمَهْ فَيَا نَدَمِي أَنْ لَا أَكُونَ نَصَرْتُهُ أَلَا كُلُّ نَفْسٍ لَا تُسَدِّدُ نَادِمَهْ وَإِنِّي لِأَنِّي لَمْ أَكُنْ مِنْ حُمَاتِهِ لَذُو حَسْرَةٍ مَا إِنْ تُفَارِقُ لَازِمَهْ سَقَى اللَّهُ أَرْوَاحَ الَّذِينَ تَأَزَّرُوا عَلَى نَصْرِهِ سَقْيًا مِنَ الْغَيْثِ دَائِمَهْ وَقَفْتُ عَلَى أَجْدَاثِهِمْ وَمَجَالِهِمْ فَكَادَ الْحَشَا يَنْفَضُّ وَالْعَيْنُ سَاجِمَهْ لَعَمْرِي لَقَدْ كَانُوا مَصَالِيتَ فِي الْوَغَى سِرَاعًا إِلَى الْهَيْجَا حُمَاةً خَضَارِمَهْ تَآسَوْا عَلَى نَصْرِ ابْنِ بِنْتِ نَبِيِّهِمْ بِأَسْيَافِهِمْ آسَادَ غِيلٍ ضَرَاغِمَهْ فَإِنْ يُقْتَلُوا فَكُلُّ نَفْسٍ تَقِيَّةٍ عَلَى الْأَرْضِ قَدْ أَضْحَتْ لَذَلِكَ وَاجِمَهْ وَمَا إِنْ رَأَى الرَّاءُونَ أَفْضَلَ مِنْهُمُ لَدَى الْمَوْتِ سَادَاتٍ وَزَهْرًا قَمَاقِمَهْ أَتَقْتُلُهُمْ ظُلْمًا وَتَرْجُو وِدَادَنَا فَدَعْ خُطَّةً لَيْسَتْ لَنَا بِمُلَائِمَهْ لَعَمْرِي لَقَدْ رَاغَمْتُمُونَا بِقَتْلِهِمْ فَكَمْ نَاقِمٍ مِنَّا عَلَيْكُمْ وَنَاقِمَهْ أَهُمُّ مِرَارًا أَنْ أَسِيرَ بِجَحْفَلٍ إِلَى فِئَةٍ زَاغَتْ عَنِ الْحَقِّ ظَالِمَهْ فَيَا بْنَ زِيَادٍ اسْتَعَدَّ لِحَرْبِنَا وَمَوْقِفِ ضَنْكٍ يَقْصِمُ الظَّهْرَ قَاصِمَهْ رثاء سليمان ابن قتة للحسين ؓ وَقَالَ الزُّبَيْرُ بْنُ بَكَّارٍ: قَالَ سُلَيْمَانُ ابْنُ قَتَّةَ يَرْثِي الْحُسَيْنَ، ؓ: وَإِنَّ قَتِيلَ الطَّفِّ مِنْ آلِ هَاشِمٍ أَذَلَّ رِقَابًا مِنْ قُرَيْشٍ فَذَلَّتِ فَإِنْ تُتْبِعُوهُ عَائِذَ الْبَيْتِ تُصْبِحُوا كَعَادٍ تَعَمَّتْ عَنْ هُدَاهَا فَضَلَّتِ مَرَرْتُ عَلَى أَبْيَاتِ آلِ مُحَمَّدٍ فَأَلْفَيْتُهَا أَمْثَالَهَا حَيْثُ حَلَّتِ وَكَانُوا لَنَا غُنْمًا فَعَادُوا رَزِيَّةً لَقَدْ عَظُمَتْ تِلْكَ الرَّزَايَا وَجَلَّتِ فَلَا يُبْعِدُ اللَّهُ الدِّيَارَ وَأَهْلَهَا وَإِنْ أَصْبَحَتْ مِنْهُمْ بِرَغْمِي تَخَلَّتِ إِذَا افْتَقَرَتْ قَيْسٌ جَبَرْنَا فَقِيرَهَا وَتَقْتُلُنَا قَيْسٌ إِذَا النَّعْلُ زَلَّتِ وَعِنْدَ غَنِيٍّ قَطْرَةٌ مِنْ دِمَائِنَا سَنَجْزِيهِمْ يَوْمًا بِهَا حَيْثُ حَلَّتِ أَلَمْ تَرَ أَنَّ الْأَرْضَ أَضْحَتْ مَرِيضَةً لِقَتْلِ حُسَيْنٍ وَالْبِلَادَ اقْشَعَرَّتِ تَيْمُ مُرَّةَ ( [ وَقَالَ ]... التَّيْمِيُّ تَيْمُ مُرَّةَ يَرْثِي الْحُسَيْنَ وَأَهْلَهُ وَكَانَ مُنْقَطِعًا إِلَى بَنِي [ هَاشِمٍ ]: مَرَرْتُ عَلَى أَبْيَاتِ آلِ مُحَمَّدٍ فَلَمْ أَرَهَا أَمْثَالَهَا يَوْمَ حَلَّتِ فَلَا يُبْعِدِ اللَّهُ الدِّيَارَ وَأَهْلَهَا وَإِنْ أَصْبَحَتْ مِنْ أَهِلِهَا قَدْ تَخَلَّتِ وَإِنَّ قَتِيلَ الطُّفِّ مِنْ آلِ هَاشِمٍ أَذَلَّ رِقَابَ الْمُسْلِمِينَ فَذَلَّتِ وَكَانُوا رَجَاءً ثُمَّ أَضْحَوْا رَزِيَّةً لَقَدْ عَظُمَتْ تِلْكَ الرَّزَايَا وَجَلَّتِ وَعِنْدَ غَنِيٍّ قَطْرَةٌ مِنْ دِمَائِنَا سَنَجْزِيهِمْ يَوْمًا بِهَا حَيْثُ حَلَّتِ إِذَا افْتَقَرَتْ قَيْسٌ جَبَرْنَا فَقِيرَهَا تُقَتِّلُنَا قَيْسٌ إِذَا النَّعْلُ زِلَّتِ )
Translation
✧ Mention of some of his poetry that has been narrated from him Among that is what Abū Bakr b. Kāmil recited, on the authority of ʿAbd Allāh b. Ibrāhīm, and he mentioned that it was by al-Ḥusayn b. ʿAlī b. Abī Ṭālib, ؓ: Be free of need from the creature by means of the Creator, you will be free of need from the liar and the truthful; and seek provision from the Most Merciful out of His bounty, for there is no provider other than God. Whoever thinks that people can make him self-sufficient is not trusting in the Most Merciful; or thinks that wealth comes from his own earning, the two sandals have caused him to slip from a mountain top. And from al-Aʿmash that al-Ḥusayn b. ʿAlī said: Whenever the possessor of wealth is increased in wealth, he is increased in anxiety and in preoccupation. We have come to know you, O spoiler of life, O abode of every perishing and affliction. The seeking of asceticism is not pure for an ascetic when he is burdened with dependents. Poetry of al-Ḥusayn in his visit to the graves of the martyrs in al-Baqīʿ. And from Isḥāq b. Ibrāhīm who said: It reached me that al-Ḥusayn visited the graves of the martyrs in al-Baqīʿ and said: I called out to the inhabitants of the graves, but they were silent, and the wailing over the fallen answered me on their behalf by its silence. It said: Do you know what I have done to my inhabitants? I tore their flesh and rent their shrouds, and filled their eyes with dust after they had been harmed by the slightest speck. As for the bones, I have shattered them until the joints and the limbs fell apart. I severed this from that and from this like that, and left them as decayed remnants over which wasting away lingers. And some of them recited also for al-Ḥusayn, ؓ: If this world is deemed precious, then the abode of God's reward is higher and nobler. And if bodies were created for death, then being killed in the path of God by the sword is more excellent. And if provisions are something predestined, then the scarcity of a man's striving in earning is more beautiful. And if wealth is amassed only to be left behind, then why does a man begrudge what is left behind? Poetry of al-Ḥusayn about his wife al-Rabāb bt. Unayf. And among what al-Zubayr b. Bakkār recited from his poetry about his wife al-Rabāb bt. Unayf, and it is said: daughter of Imruʾ al-Qays b. ʿAdī b. Aws al-Kalbī, the mother of his daughter Sukayna bt. al-Ḥusayn: By your life, I indeed love a dwelling in which Sukayna and al-Rabāb abide. I love them both and give most of my wealth, and there is no reproach for the one who blames me concerning them. I will not obey them, even if they blame me, for my lifetime or until dust hides me away. Her father had embraced Islam at the hands of ʿUmar b. al-Khaṭṭāb, and ʿUmar appointed him over his people. When he left his presence, ʿAlī b. Abī Ṭālib asked him to marry his son al-Ḥasan or al-Ḥusayn to one of his daughters, so he married al-Ḥasan to his daughter Salmā, and al-Ḥusayn to his daughter al-Rabāb, and he married ʿAlī to his third daughter, who was al-Muḥayyā bt. Imruʾ al-Qays, all in a single hour. Al-Ḥusayn loved his wife al-Rabāb with intense love and was infatuated with her, composing poetry about her. When he was killed at Karbalāʾ, she was with him and grieved for him with deep grief. It is mentioned that she stayed at his grave for a year, then departed, saying: Until the year's end, then the name of peace be upon you both; and whoever weeps a full year has offered excuse. After him, many noblemen of Quraysh proposed to her, but she said: I would never take a father-in-law after the Messenger of God ﷺ, and by God, no roof shall ever shelter me together with a man after al-Ḥusayn. She remained in grief over him until she died. It is said that she lived only a few days after him; God knows best. Her daughter Sukayna bt. al-Ḥusayn was among the most beautiful of women, such that there was none more beautiful than her in her time; God knows best. Poetry of ʿUbayd Allāh b. al-Ḥurr b. Yazīd about al-Ḥusayn. Abū Mikhnaf narrated from ʿAbd al-Raḥmān b. Jundub that after the killing of al-Ḥusayn, ʿUbayd Allāh b. Ziyād looked for the nobles of the people of Kufa and did not see ʿUbayd Allāh b. al-Ḥurr b. Yazīd. He sought him until he came to him after some days and said: Where were you, O Ibn al-Ḥurr? He said: I was ill. He said: Ill of heart or ill of body? He said: As for my heart, it has not fallen ill, and as for my body, God has bestowed health upon it. Ibn Ziyād said to him: You lie. Rather, you were with our enemy. He said: Had I been with your enemy, the whereabouts of someone like me would not have been hidden, and the people would have witnessed that. He said: Ibn Ziyād was distracted from him for a moment, so Ibn al-Ḥurr went out, mounted his horse, and said: Tell him that, by God, I will not come to him willingly. Ibn Ziyād said: Where is Ibn al-Ḥurr? They said: He has gone out. He said: Bring him to me. The police went out in pursuit of him, and he made them hear harsh words they disliked, and he expressed approval of al-Ḥusayn, his brother, and his father, then he made them hear harsh words about Ibn Ziyād, then he held them off, and he said poetry about al-Ḥusayn and his companions: A treacherous commander, the right of a traitor, says: Would that you had fought the martyr, son of Fāṭima. O my regret that I was not one of those who helped him; alas, every soul that does not act rightly is regretful. Indeed, because I was not among his defenders, I am possessed of a grief that never leaves me, clinging. May God water the souls of those who girded themselves to help him with a lasting rain from the clouds. I stood over their graves and their gathering places, and my very core nearly burst apart while my eye poured forth tears. By my life, they were fierce warriors in battle, swift to the fray, defenders, generous chiefs. They shared together in supporting the son of the daughter of their Prophet with their swords, lions of the thicket, fierce ones. If they were killed, then every pious soul on earth has become silent and sorrowful because of that. The onlookers never saw any better than them at death, lords and shining nobles. Would you kill them unjustly and hope for our friendship? Abandon a plan that is not suitable for us. By my life, you have angered us by killing them, so how many of us are enraged at you, and how many are avengers. I have resolved many times to march with an army against a faction that strayed from the truth, wrongdoers. So, O Ibn Ziyād, prepare for our war and for a narrow stand that breaks the back, a crushing one. Elegy of Sulaymān Ibn Qitta for al-Ḥusayn ؓ. Al-Zubayr b. Bakkār said: Sulaymān Ibn Qitta said, elegizing al-Ḥusayn, ؓ: Indeed, the one slain at al-Ṭaff from the family of Hāshim humbled the necks of Quraysh, and they were humbled. If you follow him, the seeker of refuge at the House, you will become like ʿĀd, who turned away from their guidance and went astray. I passed by the dwellings of the family of Muḥammad and found them like their like wherever they had settled. They had been a source of gain for us, but they became a calamity; indeed, those calamities were great and mighty. May God not distance those abodes and their people, even if they have, against my will, become devoid of them. When Qays became poor we would mend their poor, but Qays kill us when the sandal slips. And with Ghanī there is a drop of our blood; we shall repay them for it one day wherever they settle. Do you not see that the earth has become sick because of the killing of Ḥusayn, and the lands have shuddered. Taym Murra ([And he said]... al-Taymī of Taym Murra elegized al-Ḥusayn and his family, and he was devoted to the Banū [Hāshim]: I passed by the dwellings of the family of Muḥammad, but I did not see them like their like on the day they settled. May God not distance those abodes and their people, even if they have become devoid of their inhabitants. Indeed, the one slain at al-Ṭaff from the family of Hāshim humbled the necks of the Muslims, and they were humbled. They had been a hope, then they became a calamity; indeed, those calamities were great and mighty. And with Ghanī there is a drop of our blood; we shall repay them for it one day wherever they settle. When Qays became poor we would mend their poor; Qays kill us when the sandal slips.
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