Tarikh (al-Tabari) 2236
The Year 64 AH
حَالِ ابْنِ زِيَادٍ بَعْدَ مَوْتِ يَزِيدَ لَمَّا مَاتَ يَزِيدُ وَأَتَى الْخَبَرُ عُبَيْدَ اللَّهِ بْنَ زِيَادٍ مَعَ مَوْلَاهُ حُمْرَانَ، وَكَانَ رَسُولُهُ إِلَى مُعَاوِيَةَ بْنِ أَبِي سُفْيَانَ، ثُمَّ إِلَى يَزِيدَ بَعْدَهُ، فَلَمَّا أَتَاهُ الْخَبَرُ أَسَرَّهُ إِلَيْهِ وَأَخْبَرَهُ بِاخْتِلَافِ النَّاسِ فِي الشَّامِ، فَأَمَرَ فَنُودِيَ: الصَّلَاةُ جَامِعَةٌ، فَاجْتَمَعَ النَّاسُ، وَصَعِدَ الْمِنْبَرَ فَنَعَى يَزِيدَ ( وَثَلَّبَهُ، فَقَالَ الْأَحْنَفُ: إِنَّهُ قَدْ كَانَتْ لِيَزِيدَ فِي أَعْنَاقِنَا بَيْعَةٌ، وَيُقَالُ فِي الْمَثَلِ: أَعْرَضَ عَنْ ذِي فَنَنٍ، وَأَعْرَضَ عَنْهُ عُبَيْدُ اللَّهِ )، وَقَالَ: يَا أَهْلَ الْبَصْرَةِ إِنَّ مُهَاجِرَنَا إِلَيْكُمْ وَدَارَنَا فِيكُمْ، وَمَوْلِدِي فِيكُمْ، وَلَقَدْ وَلِيتُكُمْ وَمَا يُحْصِي دِيوَانُ مُقَاتَلَتِكُمْ إِلَّا سَبْعِينَ أَلْفًا، وَلَقَدْ أَحْصَى الْيَوْمَ مِائَةَ أَلْفٍ، وَمَا كَانَ يُحْصَى دِيوَانُ عُمَّالِكُمْ إِلَّا تِسْعِينَ أَلْفًا، وَلَقَدْ أَحْصَى الْيَوْمَ مِائَةً وَأَرْبَعِينَ أَلْفًا، وَمَا تَرَكْتُ لَكُمْ ذَا ظِنَّةٍ أَخَافُهُ عَلَيْكُمْ إِلَّا وَهُوَ فِي سِجْنِكُمْ، وَإِنَّ يَزِيدَ قَدْ تُوُفِّيَ وَقَدِ اخْتَلَفَ النَّاسُ بِالشَّامِ وَأَنْتُمُ الْيَوْمَ أَكْثَرُ النَّاسِ عَدَدًا وَأَعْرَضُهُمْ فَنَاءً وَأَغْنَاهُمْ عَنِ النَّاسِ وَأَوْسَعُهُمْ بِلَادًا، فَاخْتَارُوا لِأَنْفُسِكُمْ رَجُلًا تَرْضَوْنَهُ لِدِينِكُمْ وَجَمَاعَتِكُمْ، فَأَنَا أَوَّلُ رَاضٍ مَنْ رَضِيتُمُوهُ، فَإِنِ اجْتَمَعَ أَهْلُ الشَّامِ عَلَى رَجُلٍ تَرْضَوْنَهُ لِدِينِكُمْ وَجَمَاعَتِكُمْ دَخَلْتُمْ فِيمَا دَخَلَ فِيهِ الْمُسْلِمُونَ، وَإِنْ كَرِهْتُمْ ذَلِكَ كُنْتُمْ عَلَى جَدِيلَتِكُمْ حَتَّى تُعْطُوا حَاجَتَكُمْ، فَمَا بِكُمْ إِلَى أَحَدٍ مِنْ أَهْلِ الْبُلْدَانِ حَاجَةٌ وَلَا يَسْتَغْنِي النَّاسُ عَنْكُمْ. فَقَامَ خُطَبَاءُ أَهْلِ الْبَصْرَةِ وَقَالُوا: قَدْ سَمِعْنَا مَقَالَتَكَ وَمَا نَعْلَمُ أَحَدًا أَقْوَى عَلَيْهَا مِنْكَ، فَهَلُمَّ فَلْنُبَايِعْكَ. فَقَالَ: لَا حَاجَةَ لِي فِي ذَلِكَ. فَكَرَّرُوا عَلَيْهِ فَأَبَى عَلَيْهِمْ ثَلَاثًا، ثُمَّ بَسَطَ يَدَهُ فَبَايَعُوهُ ثُمَّ انْصَرَفُوا وَمَسَحُوا أَيْدِيَهُمْ بِالْحِيطَانِ وَقَالُوا: أَيُظَنُّ ابْنُ مَرْجَانَةَ أَنَّنَا نَنْقَادُ لَهُ فِي الْجَمَاعَةِ وَالْفُرْقَةِ ! فَلَمَّا بَايَعُوهُ أَرْسَلَ إِلَى أَهْلِ الْكُوفَةِ مَعَ عَمْرِو بْنِ مِسْمَعٍ وَسَعْدِ بْنِ الْقَرْحَاءِ التَّمِيمِيِّ يُعْلِمُ أَهْلَ الْكُوفَةِ مَا صَنَعَ أَهْلُ الْبَصْرَةِ وَيَدْعُوهُمْ إِلَى الْبَيْعَةِ لَهُ، فَلَمَّا وَصَلَا إِلَى الْكُوفَةِ، وَكَانَ خَلِيفَتُهُ عَلَيْهَا عَمْرُو بْنُ حُرَيْثٍ، جَمَعَ النَّاسَ وَقَامَ الرَّسُولَانِ فَخَطَبَا أَهْلَ الْكُوفَةِ وَذَكَرَا لَهُمْ ذَلِكَ، فَقَامَ يَزِيدُ بْنُ الْحَارِثِ بْنِ يَزِيدَ الشَّيْبَانِيُّ، وَهُوَ ابْنُ رُوَيْمٍ، فَقَالَ: الْحَمْدُ لِلَّهِ الَّذِي أَرَاحَنَا مِنِ ابْنِ سُمَيَّةَ ! أَنَحْنُ نُبَايِعُهُ ؟ لَا وَلَا كَرَامَةَ ! وَحَصَبَهُمَا أَوَّلَ النَّاسِ ثُمَّ حَصَبَهُمَا النَّاسُ بَعْدَهُ، فَشَرَّفَتْ تِلْكَ الْفَعْلَةُ يَزِيدَ بْنَ رُوَيْمٍ فِي الْكُوفَةِ وَرَفَعَتْهُ. وَرَجَعَ الرَّسُولَانِ إِلَى الْبَصْرَةِ فَأَعْلَمَاهُ الْحَالَ، فَقَالَ أَهْلُ الْبَصْرَةِ: أَيَخْلَعُهُ أَهْلُ الْكُوفَةِ وَنُوَلِّيهِ نَحْنُ ! فَضَعُفَ سُلْطَانُهُ عِنْدَهُمْ، فَكَانَ يَأْمُرُ بِالْأَمْرِ فَلَا يُقْضَى، وَيَرَى الرَّأْيَ فَيُرَدُّ عَلَيْهِ، وَيَأْمُرُ بِحَبْسِ الْمُخْطِئِ فَيُحَالُ بَيْنَ أَعْوَانِهِ وَبَيْنَهُ. دعوة سلمة بن ذؤيب الحنظلي إلى بيعة عبد الله بن الزبير ثُمَّ جَاءَ إِلَى الْبَصْرَةِ سَلَمَةُ بْنُ ذُؤَيْبٍ الْحَنْظَلِيُّ التَّمِيمِيُّ فَوَقَفَ فِي السُّوقِ وَبِيَدِهِ لِوَاءٌ وَقَالَ: أَيُّهَا النَّاسُ هَلُمُّوا إِلَيَّ، إِنِّي أَدْعُوكُمْ إِلَى مَا لَمْ يَدْعُكُمْ إِلَيْهِ أَحَدٌ، أَدْعُوكُمْ إِلَى الْعَائِذِ بِالْحَرَمِ، يَعْنِي عَبْدَ اللَّهِ بْنَ الزُّبَيْرِ. فَاجْتَمَعَ إِلَيْهِ نَاسٌ وَجَعَلُوا يُصَفِّقُونَ عَلَى يَدَيْهِ يُبَايِعُونَهُ. فَبَلَغَ الْخَبَرُ ابْنَ زِيَادٍ، فَجَمَعَ النَّاسَ فَخَطَبَهُمْ وَذَكَرَ لَهُمْ أَمْرَهُ مَعَهُمْ وَأَنَّهُ دَعَاهُمْ إِلَى مَنْ يَرْتَضُونَهُ، فَبَايَعَهُ مِنْهُمْ أَهْلُ الْبَصْرَةِ وَأَنَّهُمْ أَبَوْا غَيْرَهُ، وَقَالَ: إِنِّي بَلَغَنِي أَنَّكُمْ مَسَحْتُمْ أَكُفَّكُمْ بِالْحِيطَانِ وَبَابِ الدَّارِ وَقُلْتُمْ مَا قُلْتُمْ، وَإِنِّي آمِرٌ بِالْأَمْرِ فَلَا يَنْفُذُ وَيُرَدُّ عَلَيَّ رَأْيِي وَيُحَالُ بَيْنَ أَعْوَانِي وَبَيْنَ طِلْبَتِي، ثُمَّ إِنَّ هَذَا سَلَمَةَ بْنَ ذُؤَيْبٍ يَدْعُو إِلَى الْخِلَافِ عَلَيْكُمْ لِيُفَرِّقَ جَمَاعَتَكُمْ وَيَضْرِبَ بَعْضُكُمْ رِقَابَ بَعْضٍ بِالسَّيْفِ. فَقَالَ الْأَحْنَفُ وَالنَّاسُ: نَحْنُ نَأْتِيكَ بِسَلَمَةَ، فَأَتَوْهُ بِسَلَمَةَ فَإِذَا جَمْعُهُ قَدْ كُثِفَ وَالْفَتْقُ قَدِ اتَّسَعَ، فَلَمَّا رَأَوْا ذَلِكَ قَعَدُوا عَنِ ابْنِ زِيَادٍ فَلَمْ يَأْتُوهُ. فَدَعَا عُبَيْدُ اللَّهِ رُؤَسَاءَ مُحَارَبَةِ السُّلْطَانِ وَأَرَادَهُمْ لِيُقَاتِلُوا مَعَهُ، قَالُوا: إِنْ أَمَرَنَا فُؤَادُنَا فَعَلْنَا. فَقَالَ لَهُ إِخْوَتُهُ: مَا مِنْ خَلِيفَةٍ فَتُقَاتِلُ عَنْهُ فَإِنْ هُزِمْتَ رَجَعْتَ إِلَيْهِ فَأَمَدَّكَ، وَلَعَلَّ الْحَرْبَ تَكُونُ عَلَيْكَ ( وَقَدِ اتَّخَذْنَا بَيْنَ هَؤُلَاءِ الْقَوْمِ أَمْوَالًا ) فَإِنْ ظَفِرُوا بِنَا أَهْلَكُونَا وَأَهْلَكُوهَا فَلَمْ تَبْقَ لَكَ بَقِيَّةٌ. فَلَمَّا رَأَى ذَلِكَ أَرْسَلَ إِلَى الْحَارِثِ بْنِ قَيْسِ بْنِ صَهْبَاءَ الْجَهْضَمِيِّ الْأَزْدِيِّ فَأَحْضَرَهُ، وَقَالَ لَهُ: يَا حَارِثُ إِنَّ أَبِي أَوْصَانِي أَنِّي إِنِ احْتَجْتُ إِلَى الْهَرَبِ يَوْمًا أَنْ أَخْتَارَكُمْ. فَقَالَ الْحَارِثُ: إِنْ قُومِي قَدِ اخْتَبَرُوا أَبَاكَ، فَلَمْ يَجِدُوا عِنْدَهُ مَكَانًا، وَلَا عِنْدَكَ مُكَافَأَةً، وَلَا أَرُدُّكَ إِذَا اخْتَرْتَنَا، وَمَا أَدْرِي كَيْفَ أَمَانِي لَكَ، إِنْ أَخْرَجْتُكَ نَهَارًا أَخَافُ أَنْ تُقْتَلَ وَأُقْتَلَ، وَلَكِنِّي أُقِيمُ مَعَكَ إِلَى اللَّيْلِ ثُمَّ أُرْدِفُكَ خَلْفِي لِئَلَّا تُعْرَفَ. فَقَالَ عُبَيْدُ اللَّهِ: نِعْمَ مَا رَأَيْتَ. فَأَقَامَ عِنْدَهُ فَلَمَّا كَانَ اللَّيْلُ حَمَلَهُ خَلْفَهُ. وَكَانَ فِي بَيْتِ الْمَالِ تِسْعَةَ عَشَرَ أَلْفَ أَلْفٍ، فَفَرَّقَ ابْنُ زِيَادٍ بَعْضَهَا فِي مَوَالِيهِ وَادَّخَرَ الْبَاقِي فَبَقِيَ لِآلِ زِيَادٍ. وَسَارَ الْحَارِثُ بِعُبَيْدِ اللَّهِ بْنِ زِيَادٍ، فَكَانَ يَمُرُّ بِهِ عَلَى النَّاسِ وَهُمْ يَتَحَارَسُونَ مَخَافَةَ الْحَرُورِيَّةِ، وَعُبَيْدُ اللَّهِ يَسْأَلُهُ: أَيْنَ نَحْنُ ؟ وَالْحَارِثُ يُخْبِرُهُ، فَلَمَّا كَانُوا فِي بَنِي سُلَيْمٍ قَالَ: أَيْنَ نَحْنُ ؟ قَالَ: فِي بَنِي سُلَيْمٍ. قَالَ: سَلِمْنَا إِنْ شَاءَ اللَّهُ. فَلَمَّا أَتَى بَنِي نَاجِيَةَ قَالَ: أَيْنَ نَحْنُ ؟ قَالَ: فِي بَنِي نَاجِيَةَ. قَالَ: نَجَوْنَا إِنْ شَاءَ اللَّهُ. فَقَالَ بَنُو نَاجِيَةَ: مَنْ أَنْتَ ؟ قَالَ: الْحَارِثُ بْنُ قَيْسٍ، وَكَانَ يَعْرِفُ رَجُلٌ مِنْهُمْ عُبَيْدَ اللَّهِ، فَقَالَ ابْنُ مَرْجَانَةَ ! وَأَرْسَلَ سَهْمًا فَوَقَعَ فِي عِمَامَتِهِ. وَمَضَى بِهِ الْحَارِثُ فَأَنْزَلَهُ فِي دَارِ نَفْسِهِ فِي الْجَهَاضِمِ، فَقَالَ لَهُ ابْنُ زِيَادٍ: يَا حَارِثُ إِنَّكَ أَحْسَنْتَ فَاصْنَعْ مَا أُشِيرُ بِهِ عَلَيْكَ، قَدْ عَلِمْتَ مَنْزِلَةَ مَسْعُودِ بْنِ عَمْرٍو فِي قَوْمِهِ وَشَرَفِهِ وَسِنَّهُ وَطَاعَةَ قَوْمِهِ لَهُ، فَهَلْ لَكَ أَنْ تَذْهَبَ بِي إِلَيْهِ فَأَكُونَ فِي دَارِهِ فَهِيَ فِي وَسَطِ الْأَزْدِ، فَإِنَّكَ إِنْ لَمْ تَفْعَلْ فُرِّقَ عَلَيْكَ أَمْرُ قَوْمِكَ. فَأَخَذَهُ الْحَارِثُ فَدَخَلَا عَلَى مَسْعُودٍ، وَلَمْ يَشْعُرْ وَهُوَ جَالِسٌ يُصْلِحُ خُفًّا لَهُ، فَلَمَّا رَآهُمَا عَرَفَهُمَا فَقَالَ الْحَارِثُ: أَعُوذُ بِاللَّهِ مِنْ شَرٍّ طَرَقْتَنِي بِهِ ! قَالَ: مَا طَرَقْتُكَ إِلَّا بِخَيْرٍ، ( قَدْ عَلِمْتُ أَنَّ قَوْمَكَ أَنْجَوْا زِيَادًا وَوَفَوْا لَهُ فَصَارَتْ مَكْرَمَةً يَفْتَخِرُونَ بِهَا عَلَى الْعَرَبِ )، وَقَدْ بَايَعْتُمْ عُبَيْدَ اللَّهِ بَيْعَةَ الرِّضَى عَنْ مَشُورَةٍ وَبَيْعَةٍ أُخْرَى قَبْلَ هَذِهِ، يَعْنِي بَيْعَةَ الْجَمَاعَةِ. قَالَ مَسْعُودٌ: أَتُرَى لَنَا أَنْ نُعَادِيَ أَهْلَ مِصْرِنَا فِي عُبَيْدِ اللَّهِ وَلَمْ نَجِدْ مِنْ أَبِيهِ مُكَافَأَةً وَلَا شُكْرًا فِيمَا صَنَعْنَا مَعَهُ ؟ قَالَ الْحَارِثُ: إِنَّهُ لَا يُعَادِيكَ أَحَدٌ عَلَى الْوَفَاءِ عَلَى بَيْعَتِكَ حَتَّى تُبْلِغَهُ مَأْمَنَهُ، أَفَتُخْرِجُهُ مِنْ بَيْتِكَ بَعْدَمَا دَخَلَهُ عَلَيْكَ ؟ وَأَمَرَهُ مَسْعُودٌ فَدَخَلَ بَيْتَ أَخِيهِ عَبْدِ الْغَافِرِ بْنِ عَمْرٍو، ثُمَّ رَكِبَ مَسْعُودٌ مِنْ لَيْلَتِهِ وَمَعَهُ الْحَارِثُ وَجَمَاعَةٌ مِنْ قَوْمِهِ فَطَافُوا فِي الْأَزْدِ فَقَالُوا: إِنَّ ابْنَ زِيَادٍ فُقِدَ وَإِنَّا لَا نَأْمَنُ أَنْ تَلْحَظُوا بِهِ. فَأَصْبِحُوا فِي السِّلَاحِ. وَفَقَدَ النَّاسُ ابْنَ زِيَادٍ فَقَالُوا: مَا هُوَ إِلَّا فِي الْأَرْضِ. وَقِيلَ إِنَّ الْحَارِثَ لَمْ يُكَلِّمْ مَسْعُودًا بَلْ أَمَرَ عُبَيْدُ اللَّهِ فَحَمَلَ مَعَهُ مِائَةَ أَلْفٍ وَأَتَى بِهَا أُمَّ بِسِطَامٍ امْرَأَةَ مَسْعُودٍ، ( وَهِيَ بِنْتُ عَمْرِو بْنِ الْحَارِثِ، وَمَعَهُ عُبَيْدُ اللَّهِ فَاسْتَأْذَنَ عَلَيْهَا فَأَذِنَتْ لَهُ فَقَالَ لَهَا: قَدْ أَتَيْتُكِ بِأَمْرٍ تَسُودِينَ بِهِ نِسَاءَ الْعَرَبِ وَتَتَعَجَّلِينَ بِهِ الْغِنَى. وَأَخْبَرَهَا الْخَبَرَ، وَأَمَرَهَا أَنْ تُدْخِلَ ابْنَ زِيَادٍ الْبَيْتَ وَتُلْبِسَهُ ثَوْبًا مِنْ ثِيَابِ مَسْعُودٍ، فَفَعَلَتْ، وَلَمَّا جَاءَ مَسْعُودٌ أَخَذَ بِرَأْسِهَا يَضْرِبُهَا، فَخَرَجَ عُبَيْدُ اللَّهِ وَالْحَارِثُ عَلَيْهِ وَقَالَ لَهُ: قَدْ أَجَارْتَنِي وَهَذَا ثَوْبُكَ عَلَيَّ وَطَعَامُكَ فِي بَطْنِي. وَشَهِدَ الْحَارِثُ وَتَلَطَّفُوا بِهِ حَتَّى رَضِيَ، فَلَمْ يَزَلِ ابْنُ زِيَادٍ فِي بَيْتِهِ حَتَّى قُتِلَ مَسْعُودٌ فَسَارَ إِلَى الشَّامِ. وَلَمَّا فُقِدَ ابْنُ زِيَادٍ بَقِيَ أَهْلُ الْبَصْرَةِ فِي غَيْرِ أَمِيرٍ فَاخْتَلَفُوا فِيمَنْ يُؤَمِّرُونَ عَلَيْهِمْ ثُمَّ تَرَاضَوْا بِقَيْسِ بْنِ الْهَيْثَمِ السُّلَمِيِّ وَبِالنُّعْمَانِ بْنِ سُفْيَانَ الرَّاسِبِيِّ الْحَرَمِيِّ لِيَخْتَارَا مَنْ يَرْضَيَانِ لَهُمْ، وَكَانَ رَأْيُ قَيْسٍ فِي بَنِي أُمَيَّةَ، وَرَأْيُ النُّعْمَانِ فِي بَنِي هَاشِمٍ، فَقَالَ النُّعْمَانُ: مَا أَرَى أَحَدًا أَحَقَّ بِهَذَا الْأَمْرِ مِنْ فُلَانٍ، لِرَجُلٍ مِنْ بَنِي أُمَيَّةَ، وَقِيلَ: بَلْ ذَكَرَ لَهُ عَبْدَ اللَّهِ بْنَ الْأَسْوَدِ الزُّهْرِيَّ، وَكَانَ هَوَى قَيْسٍ فِيهِ، وَإِنَّمَا قَالَ النُّعْمَانُ ذَلِكَ خَدِيعَةً وَمَكْرًا بِقَيْسٍ، فَقَالَ قَيْسٌ: قَدْ قَلَّدْتُكَ أَمْرِي وَرَضِيتُ مَنْ رَضِيتَ، ثُمَّ خَرَجَا إِلَى النَّاسِ، فَقَالَ قَيْسٌ: قَدْ رَضِيتُ مَنْ رَضِيَ النُّعْمَانُ.
Translation
✧ The situation of Ibn Ziyād after the death of Yazīd When Yazīd died and the news reached ʿUbayd Allāh b. Ziyād together with his mawlā Ḥumrān, who was his messenger to Muʿāwiyah b. Abī Sufyān and then to Yazīd after him, when the news came to him he confided it to him and told him of the people's dissension in Syria. He ordered that it be proclaimed: 'The prayer is to be held in congregation.' The people gathered, and he ascended the pulpit and announced the death of Yazīd (and disparaged him. Al-Aḥnaf said: 'We did have an oath of allegiance to Yazīd upon our necks, and the proverb says: turn away from one with branches, and ʿUbayd Allāh turned away from him'). He said: 'O people of Baṣrah, our migration was to you and our abode is among you, and my birthplace is among you. I was appointed over you when the register of your fighting men counted only seventy thousand, and today it counts one hundred thousand. The register of your officials counted only ninety thousand, and today it counts one hundred and forty thousand. I have not left anyone suspect whom I fear for you except he is in your prison. Yazīd has died, and the people in Syria have fallen into dissension. Today you are the most numerous of people, the widest in open space, the most self-sufficient from others, and the most extensive in lands. So choose for yourselves a man you accept for your religion and your community. I shall be the first to accept whomever you accept. If the people of Syria unite upon a man you accept for your religion and your community, you shall enter into what the Muslims enter into. If you dislike that, you shall remain upon your own faction until your need is granted. You have no need of any of the people of the other regions, and the people cannot dispense with you.' The orators of the people of Baṣrah stood and said: 'We have heard your words, and we know of no one more capable of this than you. Come, let us pledge allegiance to you.' He said: 'I have no need of that.' They repeated it to him, but he refused them three times. Then he extended his hand, and they pledged allegiance to him. Then they departed and wiped their hands on the walls and said: 'Does the son of Marjānah think that we will be led by him in unity and division?' When they pledged allegiance to him, he sent to the people of Kufah with ʿAmr b. Mismaʿ and Saʿd b. al-Qarḥāʾ al-Tamīmī to inform the people of Kufah of what the people of Baṣrah had done and to invite them to pledge allegiance to him. When the two reached Kufah, where his deputy over it was ʿAmr b. Ḥurayth, he gathered the people, and the two messengers stood and addressed the people of Kufah, mentioning that to them. Yazīd b. al-Ḥārith b. Yazīd al-Shaybānī, also known as Ibn Ruwaym, stood and said: 'Praise be to God who has relieved us of the son of Sumayyah! Shall we pledge allegiance to him? No, and no honor in that!' He was the first to pelt the two with pebbles, and then the people pelted them after him. That deed ennobled Yazīd b. Ruwaym in Kufah and raised him. The two messengers returned to Baṣrah and informed him of the situation. The people of Baṣrah said: 'The people of Kufah cast him off and we should appoint him?' Thus his authority weakened among them. He would command a matter and it would not be carried out; he would hold an opinion and it would be rejected; he would order the imprisonment of an offender, and his helpers would be prevented from reaching him. The call of Salamah b. Dhuʾayb al-Ḥanẓalī to pledge allegiance to ʿAbd Allāh b. al-Zubayr Then Salamah b. Dhuʾayb al-Ḥanẓalī al-Tamīmī came to Baṣrah and stood in the market with a banner in his hand and said: 'O people, come to me. I call you to what no one else has called you to. I call you to the one who has sought refuge in the Sanctuary,' meaning ʿAbd Allāh b. al-Zubayr. People gathered around him and began clapping their hands upon his hands, pledging allegiance to him. The news reached Ibn Ziyād, so he gathered the people and addressed them. He reminded them of his affair with them, that he had called them to whomever they would accept, and the people of Baṣrah among them pledged allegiance to him and refused anyone other than him. He said: 'It has reached me that you wiped your palms on the walls and the door of the house and said what you said. I command a matter and it does not take effect; my opinion is rejected; and my helpers are prevented from reaching those I seek. Then this Salamah b. Dhuʾayb calls to opposition against you to divide your community and make some of you strike the necks of others with the sword.' Al-Aḥnaf and the people said: 'We shall bring you Salamah.' They went to him to bring Salamah, but found that his gathering had grown dense and the breach had widened. When they saw that, they held back from Ibn Ziyād and did not go to him. ʿUbayd Allāh summoned the leaders of those who fought against the authorities and wanted them to fight with him. They said: 'If our hearts command us, we shall do it.' His brothers said to him: 'There is no caliph for whom you fight so that if you are defeated you may return to him and he would reinforce you. Perhaps the war will turn against you (and we have acquired properties among these people). If they overcome us, they will destroy us and destroy those properties, and no remnant will remain for you.' When he saw that, he sent to al-Ḥārith b. Qays b. Ṣahbāʾ al-Jahḍamī al-Azdī and had him brought. He said to him: 'O Ḥārith, my father enjoined me that if I ever needed to flee, I should choose you.' Al-Ḥārith said: 'My people have tested your father and found no place with him, nor recompense with you. Yet I shall not turn you away when you have chosen us. I do not know how I can secure your safety. If I take you out by day, I fear that you will be killed and I will be killed. But I shall stay with you until night, then I shall seat you behind me so that you are not recognized.' ʿUbayd Allāh said: 'What you have seen is excellent.' He stayed with him, and when night came, he carried him behind him. In the treasury there were nineteen thousand thousand [dirhams]. Ibn Ziyād distributed part of it among his mawālī and stored the remainder, which remained for the family of Ziyād. Al-Ḥārith traveled with ʿUbayd Allāh b. Ziyād, passing with him among the people while they kept watch out of fear of the Ḥarūriyyah. ʿUbayd Allāh would ask him: 'Where are we?' and al-Ḥārith would tell him. When they were among Banū Sulaym, he said: 'Where are we?' He said: 'Among Banū Sulaym.' He said: 'We are safe, God willing.' When he came to Banū Nājiyah, he said: 'Where are we?' He said: 'Among Banū Nājiyah.' He said: 'We have escaped, God willing.' The Banū Nājiyah said: 'Who are you?' He said: 'Al-Ḥārith b. Qays.' A man among them recognized ʿUbayd Allāh and said: 'The son of Marjānah!' He shot an arrow and it landed in his turban. Al-Ḥārith continued with him and lodged him in his own house among the Jahāḍim. Ibn Ziyād said to him: 'O Ḥārith, you have done well, so do what I suggest to you. You know the standing of Masʿūd b. ʿAmr among his people, his honor, his age, and his people's obedience to him. Would you take me to him so that I may be in his house, for it is in the midst of the Azd? If you do not, the affair of your people will be divided against you.' So al-Ḥārith took him, and the two entered upon Masʿūd, who was unaware, sitting and repairing a shoe of his. When he saw them, he recognized them. Al-Ḥārith said: 'I seek refuge in God from the evil you have brought upon me!' He said: 'I have brought you nothing but good. (I knew that your people rescued Ziyād and were loyal to him, and it became an honor by which they boast over the Arabs.) You pledged allegiance to ʿUbayd Allāh with the pledge of consent after consultation, and another pledge before this one, meaning the pledge of the community.' Masʿūd said: 'Do you think we should make enemies of the people of our own city over ʿUbayd Allāh, when we found neither recompense nor gratitude from his father for what we did with him?' Al-Ḥārith said: 'No one will oppose you for fulfilling your pledge until you bring him to a place of safety. Will you turn him out of your house after he has entered it upon you?' Masʿūd ordered him, and he entered the house of his brother ʿAbd al-Ghāfir b. ʿAmr. Then Masʿūd rode that same night, accompanied by al-Ḥārith and a group of his people, and they went around among the Azd saying: 'Ibn Ziyād has disappeared, and we do not feel safe that you might be suspected because of him. So rise in the morning under arms.' The people noticed that Ibn Ziyād was missing and said: 'He is nowhere but in the earth.' It is said that al-Ḥārith did not speak with Masʿūd; rather ʿUbayd Allāh ordered it, and he carried with him one hundred thousand and brought it to Umm Bisṭām, the wife of Masʿūd (she was the daughter of ʿAmr b. al-Ḥārith), and with him was ʿUbayd Allāh. He asked permission to enter upon her, and she gave him permission. He said to her: 'I have brought you a matter by which you will lord over the women of the Arabs and attain wealth quickly.' He told her the news and ordered her to bring Ibn Ziyād into the house and to dress him in a garment of Masʿūd's garments. She did so. When Masʿūd came, he seized her head and began striking her. ʿUbayd Allāh and al-Ḥārith came out upon him, and he said to him: 'She has granted me protection, and this is your garment upon me and your food in my belly.' Al-Ḥārith bore witness, and they treated him gently until he was satisfied. Ibn Ziyād remained in his house until Masʿūd was killed, and then he traveled to Syria. When Ibn Ziyād disappeared, the people of Baṣrah remained without a governor, and they differed over whom to appoint over them. Then they agreed upon Qays b. al-Haytham al-Sulamī and al-Nuʿmān b. Sufyān al-Rāsibī al-Ḥaramī to choose for them someone they would accept. Qays's inclination was toward the Banū Umayyah, and al-Nuʿmān's inclination was toward the Banū Hāshim. Al-Nuʿmān said: 'I see no one more entitled to this affair than so-and-so,' referring to a man of the Banū Umayyah. It is said: rather he mentioned to him ʿAbd Allāh b. al-Aswad al-Zuhrī, and Qays's inclination was toward him. Al-Nuʿmān said that only as a trick and a stratagem against Qays. Qays said: 'I have entrusted my affair to you and accepted whomever you accept.' Then they went out to the people, and Qays said: 'I have accepted whomever al-Nuʿmān accepts.'
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