Tarikh (al-Tabari) 2239
The Year 64 AH
هَرَبِ ابْنِ زِيَادٍ إِلَى الشَّامِ ثُمَّ إِنَّ الْأَزْدَ وَرَبِيعَةَ جَدَّدُوا الْحِلْفَ الَّذِي كَانَ بَيْنَهُمْ وَبَيْنَ الْجَمَاعَةِ، وَأَنْفَقَ ابْنُ زِيَادٍ مَالًا كَثِيرًا فِيهِمْ حَتَّى تَمَّ الْحِلْفُ وَكَتَبُوا بِذَلِكَ بَيْنَهُمْ كِتَابَيْنِ، فَكَانَ أَحَدُهُمَا عِنْدَ مَسْعُودِ بْنِ عَمْرٍو. فَلَمَّا سَمِعَ الْأَحْنَفُ أَنَّ الْأَزْدَ طَلَبَتْ إِلَى رَبِيعَةَ ذَلِكَ، قَالَ: لَا يَزَالُونَ لَهُمْ أَتْبَاعًا إِذَا أَتَوْهُمْ. فَلَمَّا تَحَالَفُوا اتَّفَقُوا عَلَى أَنْ يَرُدُّوا ابْنَ زِيَادٍ إِلَى دَارِ الْإِمَارَةِ، فَسَارُوا، وَرَئِيسُهُمْ مَسْعُودُ بْنُ عَمْرٍو، وَقَالُوا لِابْنِ زِيَادٍ: سِرْ مَعَنَا، فَلَمْ يَفْعَلْ وَأَرْسَلَ مَعَهُ مَوَالِيَهُ عَلَى الْخَيْلِ وَقَالَ لَهُمْ: لَا تَتَحَدَّثُوا بِخَيْرٍ وَلَا بِشَرٍّ إِلَّا أَتَيْتُمُونِي بِهِ، فَجَعَلَ مَسْعُودٌ لَا يَأْتِي سِكَّةً وَلَا يَتَجَاوَزُ قَبِيلَةً إِلَّا أَتَى بَعْضُ أُولَئِكَ الْغِلْمَانِ ابْنَ زِيَادٍ بِالْخَبَرِ، وَسَارَتْ رَبِيعَةُ، وَعَلَيْهِمْ مَالِكُ بْنُ مِسْمَعٍ، فَأَخَذُوا سِكَّةَ الْمِرْبَدِ، وَجَاءَ مَسْعُودٌ فَدَخَلَ الْمَسْجِدَ فَصَعِدَ الْمِنْبَرَ وَعَبْدُ اللَّهِ بْنُ الْحَارِثِ فِي دَارِ الْإِمَارَةِ، فَقِيلَ لَهُ: إِنَّ مَسْعُودًا وَأَهْلَ الْيَمَنِ وَرَبِيعَةَ قَدْ سَارُوا وَسَيُهَيَّجُ بَيْنَ النَّاسِ شَرٌّ، فَلَوْ أَصْلَحْتَ بَيْنَهُمْ أَوْ رَكِبْتَ فِي بَنِي تَمِيمٍ عَلَيْهِمْ. فَقَالَ: أَبْعَدَهُمُ اللَّهُ، لَا وَاللَّهِ لَا أُفْسِدَنَّ نَفْسِي فِي إِصْلَاحِهِمْ ! وَجَعَلَ رَجُلٌ مِنْ أَصْحَابِ مَسْعُودٍ يَقُولُ: لَأُنْكِحَنَّ بَبَّهْ جَارِيَةً فِي قُبَّهْ تَمْشُطُ رَأْسَ لُعْبَهْ هَذَا قَوْلُ الْأَزْدِ، وَأَمَّا قَوْلُ مُضَرَ فَيَقُولُونَ: إِنَّ أُمَّهُ كَانَتْ تُرَقِّصُهُ وَتَقُولُ هَذَا. وَصَعِدَ مَسْعُودٌ الْمِنْبَرَ وَسَارَ مَالِكُ بْنُ مِسْمَعٍ نَحْوَ دُورِ بَنِي تَمِيمٍ حَتَّى دَخَلَ سِكَّةَ بَنِي الْعَدَوِيَّةِ فَحَرَّقَ دُورَهُمْ لِمَا فِي نَفْسِهِ لِاسْتِعْرَاضِ ابْنِ خَازِمٍ رَبِيعَةَ بِهَرَاةَ. وَجَاءَ بَنُو تَمِيمٍ إِلَى الْأَحْنَفِ فَقَالُوا: يَا أَبَا بَحْرٍ، إِنَّ رَبِيعَةَ وَالْأَزْدَ قَدْ تَحَالَفُوا وَقَدْ سَارُوا إِلَى الرَّحْبَةِ فَدَخَلُوهَا. فَقَالَ: لَسْتُمْ بِأَحَقَّ بِالْمَسْجِدِ مِنْهُمْ. فَقَالُوا: قَدْ دَخَلُوا الدَّارَ. فَقَالَ: لَسْتُمْ بِأَحَقَّ بِالدَّارِ مِنْهُمْ. فَأَتَتْهُ امْرَأَةٌ بِمِجْمَرٍ وَقَالَتْ لَهُ: مَا لَكَ وَلِلرِّيَاسَةِ، إِنَّمَا أَنْتَ امْرَأَةٌ تَتَجَمَّرُ ! فَقَالَ: اسْتُ الْمَرْأَةِ أَحَقُّ بِالْمِجْمَرِ، فَمَا سُمِعَ مِنْهُ كَلِمَةٌ أَسْوَأُ مِنْهَا، ثُمَّ أَتَوْهُ فَقَالُوا: إِنَّ امْرَأَةً مِنَّا قَدْ سُلِبَتْ خَلْخَالَهَا، وَقَدْ قَتَلُوا الصَّبَّاغَ الَّذِي عَلَى طَرِيقِكَ وَقَتَلُوا الْمُقْعَدَ الَّذِي عَلَى بَابِ الْمَسْجِدِ، وَقَدْ دَخَلَ مَالِكُ بْنُ مِسْمَعٍ سِكَّةَ بَنِي الْعَدَوِيَّةِ فَحَرَّقَ. فَقَالَ الْأَحْنَفُ: أَقِيمُوا الْبَيِّنَةَ عَلَى هَذَا، فَفِي دُونِ هَذَا مَا يُحِلُّ قِتَالَهُمْ. فَشَهِدُوا عِنْدَهُ عَلَى ذَلِكَ. فَقَالَ الْأَحْنَفُ: أَجَاءَ عَبَّادُ بْنُ الْحُصَيْنِ ؟ قَالُوا: لَا، وَهُوَ عَبَّادُ بْنُ الْحُصَيْنِ بْنِ يَزِيدَ بْنِ عَمْرِو بْنِ أَوْسٍ مِنْ بَنِي عَمْرِو بْنِ تَمِيمٍ، ثُمَّ قَالَ: أَجَاءَ عَبَّادٌ ؟ قَالُوا: لَا. قَالَ: أَهَاهُنَا عَبْسُ بْنُ طَلْقِ بْنِ رَبِيعَةَ الصُّرَيْمِيُّ مِنْ بَنِي سَعْدِ بْنِ زَيْدِ مَنَاةَ بْنِ تَمِيمٍ ؟ قَالُوا: نَعَمْ، فَدَعَاهُ فَانْتَزَعَ مِعْجَرًا فِي رَأْسِهِ فَعَقَدَهُ فِي رُمْحٍ ثُمَّ دَفَعَهُ إِلَيْهِ وَقَالَ: سِرْ، فَلَمَّا وَلَّى قَالَ: اللَّهُمَّ لَا تُخْزِهَا الْيَوْمَ فَإِنَّكَ لَمْ تُخْزِهَا فِيمَا مَضَى، وَصَاحَ النَّاسُ: هَاجَتْ زَبْرَاءُ ! وَهِيَ أَمَةٌ لِلْأَحْنَفِ كَنَّوْا بِهَا عَنْهُ. فَسَارَ عَبْسٌ إِلَى الْمَسْجِدِ، فَلَمَّا سَارَ عَبْسٌ جَاءَ عَبَّادٌ فَقَالَ: مَا صَنَعَ النَّاسُ ؟ فَقِيلَ: سَارَ بِهِمْ عَبْسٌ. فَقَالَ: لَا أَسِيرُ تَحْتَ لِوَاءِ عَبْسٍ، وَعَادَ إِلَى بَيْتِهِ وَمَعَهُ سِتُّونَ فَارِسًا. فَلَمَّا وَصَلَ عَبْسٌ إِلَى الْمَسْجِدِ قَاتَلَ الْأَزْدُ عَلَى أَبْوَابِهِ، وَمَسْعُودٌ عَلَى الْمِنْبَرِ يُحَضِّضُ النَّاسَ، فَقَاتَلَ غَطَفَانُ بْنُ أُنَيْفٍ التَّمِيمِيُّ وَهُوَ يَقُولُ: يَالَ تَمِيمٍ إِنَّهَا مَذْكُورَهْ إِنْ فَاتَ مَسْعُودٌ بِهَا مَشْهُورَهْ فَاسْتَمْسِكُوا بِجَانِبِ الْمَقْصُورَهْ أَيْ لَا يَهْرُبُ [ فَيَفُوتَ ]. وَأَتَوْا مَسْعُودًا وَهُوَ عَلَى الْمِنْبَرِ فَاسْتَنْزَلُوهُ فَقَتَلُوهُ، وَذَلِكَ أَوَّلُ شَوَّالٍ سَنَةَ أَرْبَعٍ وَسِتِّينَ، وَانْهَزَمَ أَصْحَابُهُ، وَهَرَبَ أَشْيَمُ بْنُ شَقِيقِ بْنِ ثَوْرٍ فَطَعَنَهُ أَحَدُهُمْ فَنَجَا بِهَا، فَقَالَ الْفَرَزْدَقُ: لَوْ أَنَّ أَشْيَمَ لَمْ يَسْبِقْ أَسِنَّتَنَا وَأَخْطَأَ الْبَابَ إِذْ نِيرَانُنَا تَقِدُ إِذًا لَصَاحَبَ مَسْعُودًا وَصَاحِبَهُ وَقَدْ تَهَافَتَتِ الْأَعْفَاجُ وَالْكَبِدُ ويقال: بل اجْتَمَعَتْ تَمِيمٌ إِلَى الْأَحْنَفِ فَقَالُوا لَهُ: إِنَّ الْأَزْدَ قَدْ دَخَلُوا الْمَسْجِدَ. قَالَ: إِنَّمَا هُوَ لَهُمْ وَلَكُمْ. قَالُوا: قَدْ دَخَلُوا الْقَصْرَ وَصَعِدَ مَسْعُودٌ الْمِنْبَرَ، وَكَانَتْ خَوَارِجُ قَدْ خَرَجُوا فَنَزَلُوا نَهْرَ الْأَسَاوِرَةِ حِينَ خَرَجَ عُبَيْدُ اللَّهِ إِلَى الشَّامِ، فَزَعَمَ النَّاسُ أَنَّ الْأَحْنَفَ بَعَثَ إِلَيْهِمْ أَنَّ هَذَا الرَّجُلَ الَّذِي قَدْ دَخَلَ الْقَصْرَ هُوَ لَنَا وَلَكُمْ عَدُوٌّ فَمَا يَمْنَعُكُمْ عَنْهُ ! فَجَاءَتْ عِصَابَةٌ مِنْهُمْ حَتَّى دَخَلُوا الْمَسْجِدَ وَمَسْعُودٌ عَلَى الْمِنْبَرِ يُبَايِعُ مَنْ أَتَاهُ، فَرَمَاهُ عِلْجٌ يُقَالُ لَهُ مُسْلِمٌ مِنْ أَهْلِ فَارِسَ، دَخَلَ الْبَصْرَةَ فَأَسْلَمَ ( ثُمَّ دَخَلَ فِي الْخَوَارِجِ، فَأَصَابَ قَلْبَهُ ) فَقَتَلَهُ. هروب عبيد الله بن زياد إلى الشام وَلَمَّا صَعِدَ مَسْعُودٌ الْمِنْبَرَ أَتَى ابْنُ زِيَادٍ فَقِيلَ لَهُ ذَلِكَ، فَتَهَيَّأَ لِيَجِيءَ إِلَى دَارِ الْإِمَارَةِ، فَأَتَوْهُ وَقَالُوا لَهُ: إِنَّهُ قُتِلَ مَسْعُودٌ، فَرَكِبَ وَلَحِقَ بِالشَّامِ. فَأَمَّا مَالِكُ بْنُ مِسْمَعٍ فَأَتَاهُ مِنْ مُضَرَ فَحَصَرُوهُ فِي دَارِهِ وَحَرَّقُوا دَارَهُ. وَلَمَّا هَرَبَ ابْنُ زِيَادٍ تَبِعُوهُ فَأَعْجَزَهُمْ فَنَهَبُوا مَا وَجَدُوا لَهُ، فَفِي ذَلِكَ يَقُولُ وَاقَدُ بْنُ خَلِيفَةَ التَّمِيمِيُّ: يَا رُبَّ جَبَّارٍ شَدِيدِ كَلْبُهْ قَدْ صَارَ فِينَا تَاجُهُ وَسَلَبُهْ مِنْهُمْ عُبَيْدُ اللَّهِ يَوْمَ نَسْلُبُهْ جِيَادَهُ وَبَزَّهُ وَنَنْهَبُهْ يَوْمَ الْتَقَى مِقْنَبُنَا وَمِقْنَبُهْ لَوْ لَمْ يُنَجِّ ابْنَ زِيَادٍ هَرَبُهْ وَقَدْ قِيلَ فِي قَتْلِ مَسْعُودٍ وَمَسِيرِ ابْنِ زِيَادٍ غَيْرُ مَا تَقَدَّمَ، هُوَ أَنَّهُ لَمَّا اسْتَجَارَ ابْنُ زِيَادٍ بِمَسْعُودِ بْنِ عَمْرٍو أَجَارَهُ، ثُمَّ سَارَ ابْنُ زِيَادٍ إِلَى الشَّامِ وَأَرْسَلَ مَعَهُ مَسْعُودٌ مِائَةً مِنَ الْأَزْدِ حَتَّى قَدِمُوا بِهِ إِلَى الشَّامِ، فَبَيْنَمَا هُوَ يَسِيرُ ذَاتَ لَيْلَةٍ قَالَ: قَدْ ثَقُلَ عَلَيَّ رُكُوبُ الْإِبِلِ فَوَطِّئُوا لِي عَلَى ذِي حَافِرٍ، فَجَعَلُوا لَهُ قَطِيفَةً عَلَى حِمَارٍ، فَرَكِبَهُ ثُمَّ سَارَ وَسَكَتَ طَوِيلًا. قَالَ مُسَافِرُ بْنُ شُرَيْحٍ الْيَشْكُرِيُّ: فَقُلْتُ فِي نَفْسِي: لَئِنْ كَانَ نَائِمًا لَأُنَغِّصَنَّ عَلَيْهِ نَوْمَهُ، فَدَنَوْتُ مِنْهُ فَقُلْتُ: أَنَائِمٌ أَنْتَ ؟ قَالَ: لَا، كُنْتُ أُحَدِّثَ نَفْسِي. قُلْتُ: أَفَلَا أُحَدِّثُكَ بِمَا كُنْتَ تُحَدِّثُ بِهِ نَفْسَكَ ؟ قَالَ: هَاتِ. قُلْتُ: كُنْتَ تَقُولُ: لَيْتَنِي لَمْ أَقْتُلْ حُسَيْنًا. قَالَ: وَمَاذَا ؟ قُلْتُ: تَقُولُ: لَيْتَنِي لَمْ أَكُنْ قَتَلْتُ مَنْ قَتَلْتُ. قَالَ: وَمَاذَا ؟ قُلْتُ: تَقُولُ: لَيْتَنِي لَمْ أَكُنْ بَنَيْتُ الْبَيْضَاءَ. قَالَ: وَمَاذَا ؟ قُلْتُ: تَقُولُ: لَيْتَنِي لَمْ أَكُنِ اسْتَعْمَلْتُ الدَّهَاقِينَ. قَالَ: وَمَاذَا ؟ قُلْتُ: تَقُولُ: لَيْتَنِي كُنْتُ أَسْخَى مِمَّا كُنْتُ. قَالَ: أَمَّا قَتْلِي الْحُسَيْنَ فَإِنَّهُ أَشَارَ إِلَيَّ يَزِيدُ بِقَتْلِهِ أَوْ قَتْلِي فَاخْتَرْتُ قَتْلَهُ، وَأَمَّا الْبَيْضَاءُ فَإِنِّي اشْتَرَيْتُهَا مِنْ عَبْدِ اللَّهِ بْنِ عُثْمَانَ الثَّقَفِيِّ وَأَرْسَلَ إِلَيَّ يَزِيدُ بِأَلْفِ أَلْفٍ فَأَنْفَقَهَا عَلَيْهَا، فَإِنْ بَقِيَتْ فَلِأَهْلِي، وَإِنْ هَلَكْتُ لَمْ آسَ عَلَيْهَا، وَأَمَّا اسْتِعْمَالُ الدَّهَاقِينِ فَإِنَّ عَبْدَ الرَّحْمَنِ بْنَ أَبِي بَكْرَةَ ( وَزَاذَانَ فَرُّوخٍ وَقَعَا فِيَّ عِنْدَ مُعَاوِيَةَ [ حَتَّى ذَكَرُوا قُشُورَ الْأَرُزِّ ] فَبَلَغَا بِخَرَاجِ الْعِرَاقِ مِائَةَ أَلْفِ أَلْفٍ، فَخَيَّرَنِي مُعَاوِيَةُ بَيْنَ الْعَزْلِ وَالضَّمَانِ، فَكَرِهْتُ الْعَزْلَ، فَكُنْتُ إِذَا اسْتَعْمَلْتُ الْعَرَبِيَّ كَسَرَ الْخَرَاجَ، فَإِنْ أَغْرَمْتُ عَشِيرَتَهُ أَوْ طَالَبْتُهُ أَوْغَرْتُ صُدُورَهُمْ، وَإِنْ تَرَكْتُهُ تَرَكْتُ مَالَ اللَّهِ وَأَنَا أَعْرِفُ مَكَانَهُ، فَوَجَدْتُ الدَّهَاقِينَ أَبْصَرَ بِالْجِبَايَةِ وَأَوْفَى بِالْأَمَانَةِ وَأَهْوَنَ بِالْمُطَالَبَةِ مِنْكُمْ، مَعَ أَنِّي قَدْ جَعَلْتُكُمْ أُمَنَاءَ عَلَيْهِمْ لِئَلَّا يَظْلِمُوا أَحَدًا، وَأَمَّا قَوْلُكَ فِي السَّخَاءِ فَمَا كَانَ لِي مَالٌ فَأَجُودَ بِهِ عَلَيْكُمْ، وَلَوْ شِئْتُ لَأَخَذْتُ بَعْضَ مَالِكُمْ فَخَصَصْتُ بِهِ بَعْضَكُمْ دُونَ بَعْضٍ فَيَقُولُونَ مَا أَسْخَاهُ. وَأَمَّا قَوْلُكَ لَيْتَنِي لَمْ أَكُنْ قَتَلْتُ مَنْ قَتَلْتُ فَمَا عَمِلْتُ بَعْدَ كَلِمَةِ الْإِخْلَاصِ عَمَلًا هُوَ أَقْرَبُ إِلَى اللَّهِ عِنْدِي مِنْ قَتْلِ مَنْ قَتَلْتُ مِنَ الْخَوَارِجِ، وَلَكِنِّي سَأُخْبِرُكَ بِمَا حَدَّثْتُ بِهِ نَفْسِي، قُلْتُ: لَيْتَنِي كُنْتُ قَاتَلْتُ أَهْلَ الْبَصْرَةِ فَإِنَّهُمْ بَايَعُونِي طَائِعِينَ، وَلَقَدْ حَرَصْتُ عَلَى ذَلِكَ، وَلَكِنَّ بَنِي زِيَادٍ قَالُوا: إِنْ قَاتَلْتَهُمْ فَظَهَرُوا عَلَيْكَ لَمْ يُبْقُوا مِنَّا أَحَدًا، وَإِنَّ تَرَكْتَهُمْ تَغَيَّبَ الرَّجُلُ مِنَّا عِنْدَ أَخْوَالِهِ وَأَصْهَارِهِ فَوَقَعْتُ بِهِمْ، فَكُنْتُ أَقُولُ: لَيْتَنِي أَخْرَجْتُ أَهْلَ السِّجْنِ فَضَرَبْتُ أَعْنَاقَهُمْ، وَأَمَّا إِذْ فَاتَتْ هَاتَانِ فَلَيْتَنِي أَقْدَمُ الشَّامَ وَلَمْ يُبْرِمُوا أَمْرًا. قَالَ: فَقَدِمَ الشَّامَ وَلَمْ يُبْرِمُوا أَمْرًا، [ فَكَأَنَّمَا ] كَانُوا مَعَهُ صِبْيَانًا، وَقِيلَ: بَلْ قَدِمَ وَقَدْ أَبْرَمُوا فَنَقَضَ عَلَيْهِمْ مَا أَبْرَمُوا. وَأَمَّا عَبْدُ اللَّهِ بْنُ الْحَارِثِ بَبَّةُ فَإِنَّهُ أَقَامَ يُصَلِّي بِهِمْ حَتَّى قَدِمَ عَلَيْهِمْ عُمَرُ بْنُ عُبَيْدِ اللَّهِ بْنِ مَعْمَرٍ أَمِيرًا مِنْ قِبَلِ ابْنِ الزُّبَيْرِ. وَقِيلَ: بَلْ كَتَبَ ابْنُ الزُّبَيْرِ إِلَى عُمَرَ بِعَهْدِهِ عَلَى الْبَصْرَةِ، فَأَتَاهُ الْكِتَابُ وَهُوَ مُتَوَجِّهٌ إِلَى الْعُمْرَةِ، فَكَتَبَ عُمَرُ إِلَى أَخِيهِ عُبَيْدِ اللَّهِ يَأْمُرُهُ أَنْ يُصَلِّيَ بِالنَّاسِ، فَصَلَّى بِهِمْ حَتَّى قَدِمَ عُمَرُ، فَبَقِيَ عُمَرُ أَمِيرًا شَهْرًا حَتَّى قَدِمَ الْحَارِثُ بْنُ عَبْدِ اللَّهِ بْنِ أَبِي رَبِيعَةَ الْمَخْزُومِيُّ بِعَزْلِهِ وَوَلِيَهَا الْحَارِثُ، وَهُوَ الْقُبَاعُ. وَقِيلَ: اعْتَزَلَ عَبْدُ اللَّهِ بْنُ الْحَارِثِ بَبَّةُ أَهْلَ الْبَصْرَةِ بَعْدَ قَتْلِ مَسْعُودٍ بِسَبَبِ الْعَصَبِيَّةِ وَانْتِشَارِ الْخَوَارِجِ، فَكَتَبَ أَهْلُ الْبَصْرَةِ إِلَى ابْنِ الزُّبَيْرِ، فَكَتَبَ ابْنُ الزُّبَيْرِ إِلَى أَنَسِ بْنِ مَالِكٍ يَأْمُرُهُ أَنْ يُصَلِّيَ بِالنَّاسِ، فَصَلَّى بِهِمْ أَرْبَعِينَ يَوْمًا وَكَانَ عَبْدُ اللَّهِ بْنُ الْحَارِثِ يَقُولُ: مَا أُحِبُّ أَنْ أُصْلِحَ النَّاسَ بِفَسَادِ نَفْسِي، وَكَانَ يَتَدَيَّنُ. وَفِي أَيَّامِهِ سَارَ نَافِعُ بْنُ الْأَزْرَقِ إِلَى الْأَهْوَازِ مِنَ الْبَصْرَةِ. وَأَمَّا أَهْلُ الْكُوفَةِ فَإِنَّهُمْ لَمَّا رَدُّوا رُسُلَ ابْنِ زِيَادٍ، عَزَلُوا خَلِيفَتَهُ عَلَيْهِمْ، وَهُوَ عَمْرُو بْنُ حُرَيْثٍ، وَاجْتَمَعَ النَّاسُ وَقَالُوا: نُؤَمِّرُ عَلَيْنَا رَجُلًا إِلَى أَنْ يَجْتَمِعَ النَّاسُ عَلَى خَلِيفَةٍ، فَاجْتَمَعُوا عَلَى عُمَرَ بْنِ سَعْدٍ، فَجَاءَتْ نِسَاءُ هَمْدَانَ يَبْكِينَ الْحُسَيْنَ، وَرِجَالُهُمْ مُتَقَلَّدُو السُّيُوفِ، فَأَطَافُوا بِالْمِنْبَرِ، فَقَالَ مُحَمَّدُ بْنُ الْأَشْعَثِ: جَاءَ أَمْرٌ غَيْرُ مَا كُنَّا فِيهِ. وَكَانَتْ كِنْدَةُ تَقُومُ بِأَمْرِ عُمَرَ بْنِ سَعْدٍ لِأَنَّهُمْ أَخْوَالُهُ، فَاجْتَمَعُوا عَلَى عَامِرِ بْنِ مَسْعُودِ بْنِ أُمَيَّةَ بْنِ خَلَفِ بْنِ وَهْبِ بْنِ حُذَافَةَ الْجُمَحِيِّ، فَخَطَبَ أَهْلَ الْكُوفَةِ فَقَالَ: إِنْ لِكُلِّ قَوْمٍ أَشْرِبَةً وَلَذَّاتٍ فَاطْلُبُوهَا فِي مَظَانِّهَا، وَعَلَيْكُمْ بِمَا يَحِلُّ وَيُحْمَدُ، وَاكْسِرُوا شَرَابَكُمْ بِالْمَاءِ، وَتَوَارَوْا عَنِّي بِهَذِهِ الْجُدْرَانِ، فَقَالَ ابْنُ هَمَّامٍ: اشْرَبْ شَرَابَكَ وَانْعَمْ غَيْرَ مَحْسُودِ وَاكْسِرْهُ بِالْمَاءِ لَا تَعْصِ ابْنَ مَسْعُودِ إِنَّ الْأَمِيرَ لَهُ فِي الْخَمْرِ مَأْرَبَةٌ فَاشْرَبْ هَنِيئًا مَرِيئًا غَيْرَ مَرْصُودِ مَنْ ذَا يُحَرِّمُ مَاءَ الْمُزْنِ خَالَطَهُ فِي قَعْرِ خَابِيَةٍ مَاءُ الْعَنَاقِيدِ إِنِّي لَأَكْرَهُ تَشْدِيدَ الرُّوَاةِ لَنَا فِيهَا وَيُعْجِبُنِي قَوْلُ ابْنِ مَسْعُودِ وَلَمَّا بَايَعَهُ أَهْلُ الْكُوفَةِ وَكَتَبُوا بِذَلِكَ إِلَى ابْنِ الزُّبَيْرِ أَقَرَّهُ عَلَيْهَا، وَكَانَ يُلَقَّبُ دُحْرُوجَةَ الْجُعَلِ، وَكَانَ قَصِيرًا، فَمَكَثَ ثَلَاثَةَ أَشْهُرٍ مِنْ مَهْلِكِ يَزِيدَ بْنِ مُعَاوِيَةَ، ثُمَّ قَدِمَ عَلَيْهِمْ عَبْدُ اللَّهِ بْنُ يَزِيدَ الْخَطْمِيُّ الْأَنْصَارِيُّ عَلَى الصَّلَاةِ، وَإِبْرَاهِيمُ بْنُ مُحَمَّدِ بْنِ طَلْحَةَ عَلَى الْخَرَاجِ مِنْ عِنْدِ ابْنِ الزُّبَيْرِ، وَاسْتَعْمَلَ مُحَمَّدَ بْنَ الْأَشْعَبِ بْنَ قَيْسٍ عَلَى الْمَوْصِلِ، فَاجْتَمَعَ لِابْنِ الزُّبَيْرِ أَهْلُ الْكُوفَةِ وَالْبَصْرَةِ، وَمَنْ بِالْقِبْلَةِ مِنَ الْعَرَبِ وَأَهْلِ الْجَزِيرَةِ وَأَهْلِ الشَّامِ إِلَّا أَهْلَ الْأُرْدُنِّ فِي إِمَارَةِ عُمَرَ بْنِ عُبَيْدِ اللَّهِ بْنِ مَعْمَرٍ. .
Translation
✧ The flight of Ibn Ziyād to Syria Then the Azd and Rabīʿah renewed the alliance that had been between them and the community, and Ibn Ziyād spent much money among them until the alliance was completed, and they wrote two documents about that between them, one of which was with Masʿūd b. ʿAmr. When al-Aḥnaf heard that the Azd had sought that from Rabīʿah, he said: They will not cease to be followers to them when they come to them. When they had allied, they agreed to restore Ibn Ziyād to the house of governance, so they marched, their leader being Masʿūd b. ʿAmr. They said to Ibn Ziyād: March with us, but he did not do so; instead he sent his clients with them on horses and said to them: Do not speak of good or evil unless you bring it to me. Masʿūd would not enter a lane or pass a tribe but that some of those youths brought the news to Ibn Ziyād. Rabīʿah marched under Mālik b. Mismaʿ, and they took the lane of al-Mirbad. Masʿūd came, entered the mosque, and ascended the pulpit while ʿAbd Allāh b. al-Ḥārith was in the house of governance. It was said to him: Masʿūd, the people of Yemen, and Rabīʿah have marched, and evil will be stirred among the people. If only you would make peace between them or ride among Banū Tamīm against them. He said: May God distance them! No, by God, I will not corrupt myself in setting them right! A man among the companions of Masʿūd began to say: I shall surely marry Babbah to a slave girl in a dome, she combs the head of a doll. This is the saying of the Azd. As for the saying of Muḍar, they say that his mother used to dance him and say this. Masʿūd ascended the pulpit, and Mālik b. Mismaʿ marched toward the dwellings of Banū Tamīm until he entered the lane of Banū al-ʿAdawiyyah and burned their houses because of what was in his heart due to Ibn Khāzim's raid on Rabīʿah at Herat. Banū Tamīm came to al-Aḥnaf and said: O Abū Baḥr, Rabīʿah and the Azd have allied and have marched to al-Raḥbah and entered it. He said: You are not more entitled to the mosque than them. They said: They have entered the house. He said: You are not more entitled to the house than them. A woman came to him with an incense burner and said to him: What have you to do with leadership? You are only a woman who perfumes herself! He said: The woman's bottom is more entitled to the incense burner. No word worse than that was heard from him. Then they came to him and said: A woman among us has been robbed of her anklet, and they have killed the dyer who was on your road and killed the cripple at the gate of the mosque, and Mālik b. Mismaʿ entered the lane of Banū al-ʿAdawiyyah and burned. Al-Aḥnaf said: Establish proof of this, for less than this makes fighting them lawful. They testified before him to that. Al-Aḥnaf said: Has ʿAbbād b. al-Ḥuṣayn come? They said: No. He was ʿAbbād b. al-Ḥuṣayn b. Yazīd b. ʿAmr b. Aws of Banū ʿAmr b. Tamīm. Then he said: Has ʿAbbād come? They said: No. He said: Is ʿAbs b. Ṭalq b. Rabīʿah al-Ṣuraymī of Banū Saʿd b. Zayd Manāt b. Tamīm here? They said: Yes. He summoned him, pulled a headcloth from his head, tied it to a spear, and handed it to him, saying: March. When he turned away, he said: O God, do not disgrace her today, for You have not disgraced her in the past. The people shouted: Zabrāʾ has been stirred! She was a slave woman of al-Aḥnaf by which they alluded to him. ʿAbs marched to the mosque. When ʿAbs marched, ʿAbbād came and said: What have the people done? It was said: ʿAbs has marched with them. He said: I will not march under the banner of ʿAbs, and he returned to his house with sixty horsemen. When ʿAbs reached the mosque, the Azd fought at its gates while Masʿūd was on the pulpit inciting the people. Ghaṭafān b. Unayf al-Tamīmī fought, saying: O Banū Tamīm, it is a remembered one, if Masʿūd escapes with it, a famous one; hold fast to the side of the enclosure. That is, let him not flee and escape. They came to Masʿūd while he was on the pulpit, brought him down, and killed him. That was at the beginning of Shawwāl in the year sixty-four. His companions fled, and Ashyam b. Shaqīq b. Thawr fled; one of them stabbed him and he escaped with it. Al-Farazdaq said: If only Ashyam had not outrun our spearheads and missed the gate when our fires blazed, then he would have accompanied Masʿūd and his companion while the entrails and livers collapsed. It is said: Rather, Tamīm gathered to al-Aḥnaf and said to him: The Azd have entered the mosque. He said: It is only for them and for you. They said: They have entered the palace and Masʿūd has ascended the pulpit. Kharijites had gone out and camped at the Canal of the Asāwirah when ʿUbayd Allāh went to Syria. People claimed that al-Aḥnaf sent to them: This man who has entered the palace is an enemy to us and to you, so what prevents you from him? A band of them came until they entered the mosque while Masʿūd was on the pulpit accepting allegiance from those who came to him. A barbarian called Muslim, of the people of Persia, who had entered Basra, embraced Islam, then joined the Kharijites, shot him and struck his heart, killing him. The flight of ʿUbayd Allāh b. Ziyād to Syria. When Masʿūd ascended the pulpit, Ibn Ziyād was told of that, and he prepared to come to the house of governance. They came to him and said: Masʿūd has been killed. So he mounted and joined Syria. As for Mālik b. Mismaʿ, Muḍar came to him, besieged him in his house, and burned his house. When Ibn Ziyād fled, they pursued him but he eluded them, so they plundered what they found of his. About that Wāqid b. Khalīfah al-Tamīmī said: Many a tyrant mighty in his dogs, his crown and spoil became ours; among them ʿUbayd Allāh on the day we plundered his steeds, his garments, and looted him; the day our squadron met his squadron, had flight not saved Ibn Ziyād. It has been said concerning the killing of Masʿūd and the departure of Ibn Ziyād something other than what has preceded, namely that when Ibn Ziyād sought protection with Masʿūd b. ʿAmr, he granted it. Then Ibn Ziyād departed to Syria, and Masʿūd sent with him a hundred men of the Azd until they brought him to Syria. While he was traveling one night, he said: Riding camels has become burdensome to me, so make smooth for me something with hooves. They placed a velvet cloth on a donkey, and he rode it. Then he traveled and was silent for a long time. Musāfir b. Shurayḥ al-Yashkurī said: I said to myself: If he is asleep, I shall disturb his sleep. I drew near and said: Are you asleep? He said: No, I was speaking to myself. I said: Shall I tell you what you were saying to yourself? He said: Go ahead. I said: You were saying: Would that I had not killed Ḥusayn. He said: And what else? I said: You say: Would that I had not killed those I killed. He said: And what else? I said: You say: Would that I had not built al-Bayḍāʾ. He said: And what else? I said: You say: Would that I had not appointed the dahāqīn. He said: And what else? I said: You say: Would that I were more generous than I was. He said: As for my killing al-Ḥusayn, Yazīd indicated to me his killing or my killing, so I chose killing him. As for al-Bayḍāʾ, I bought it from ʿAbd Allāh b. ʿUthmān al-Thaqafī, and Yazīd sent me a million and I spent it on it. If it remains, it is for my family, and if I perish, I will not grieve over it. As for appointing the dahāqīn, ʿAbd al-Raḥmān b. Abī Bakrah and Zādhān Farrūkh spoke against me before Muʿāwiyah until they mentioned the husks of rice, and they brought the land tax of Iraq to a hundred million. Muʿāwiyah gave me the choice between dismissal and guarantee, and I disliked dismissal. When I appointed an Arab, he reduced the tax. If I fined his clan or demanded from him, I inflamed their hearts, and if I left him, I left God's wealth while I knew its place. I found the dahāqīn more knowledgeable in collection, more faithful in trust, and easier in demanding than you. Though I made you trustees over them so that they would not wrong anyone. As for your saying about generosity, I had no wealth to be generous with to you. If I wished, I would take some of your wealth and favor some of you over others, and they would say: How generous he is! As for your saying: Would that I had not killed those I killed, after the word of sincerity I have done no deed closer to God in my view than killing the Kharijites I killed. But I shall tell you what I was saying to myself. I said: Would that I had fought the people of Basra, for they pledged allegiance to me willingly. I was eager for that, but the Banū Ziyād said: If you fight them and they overcome you, they will leave none of us. If you leave them, a man of us can hide with his maternal uncles and in-laws, so I fell upon them. I kept saying: Would that I had brought out the people of the prison and struck their necks. As for since these two have escaped me, would that I would reach Syria before they settled any matter. He said: He reached Syria before they had settled any matter, and it was as if they were boys with him. It is said: Rather, he arrived after they had settled matters, and he undid what they had settled. As for ʿAbd Allāh b. al-Ḥārith Babbah, he remained leading them in prayer until ʿUmar b. ʿUbayd Allāh b. Maʿmar came to them as governor from Ibn al-Zubayr. It is said: Rather, Ibn al-Zubayr wrote to ʿUmar appointing him over Basra. The letter reached him while he was heading to the ʿumrah. ʿUmar wrote to his brother ʿUbayd Allāh ordering him to lead the people in prayer, and he led them until ʿUmar arrived. ʿUmar remained governor for a month until al-Ḥārith b. ʿAbd Allāh b. Abī Rabīʿah al-Makhzūmī came with his dismissal, and al-Ḥārith took charge of it; he was al-Qubāʿ. It is said: ʿAbd Allāh b. al-Ḥārith Babbah withdrew from the people of Basra after the killing of Masʿūd because of tribal partisanship and the spread of the Kharijites. The people of Basra wrote to Ibn al-Zubayr, and Ibn al-Zubayr wrote to Anas b. Mālik ordering him to lead the people in prayer. He led them for forty days. ʿAbd Allāh b. al-Ḥārith used to say: I do not love to set the people right by corrupting myself. He was devout. In his days Nāfiʿ b. al-Azraq marched to al-Ahwāz from Basra. As for the people of Kufa, when they sent back the messengers of Ibn Ziyād, they deposed his deputy over them, who was ʿAmr b. Ḥurayth. The people gathered and said: We shall appoint over us a man until the people agree on a caliph. They agreed on ʿUmar b. Saʿd. The women of Hamdān came weeping for al-Ḥusayn while their men were girded with swords, and they surrounded the pulpit. Muḥammad b. al-Ashʿath said: A matter has come other than what we were in. Kindah supported the affair of ʿUmar b. Saʿd because they were his maternal uncles. They agreed on ʿĀmir b. Masʿūd b. Umayyah b. Khalaf b. Wahb b. Ḥudhāfah al-Jumaḥī. He addressed the people of Kufa and said: Every people has drinks and pleasures, so seek them in their proper places. Keep to what is lawful and praiseworthy, break your drink with water, and hide from me behind these walls. Ibn Hammām said: Drink your drink and enjoy without envy, and break it with water; do not disobey Ibn Masʿūd. The amīr has a need for wine, so drink it wholesome and pleasant, unobserved. Who forbids the water of the rain cloud when mixed in the bottom of a jar with the water of grape clusters? I dislike the strictness of the traditionists for us about it, and the saying of Ibn Masʿūd pleases me. When the people of Kufa pledged allegiance to him and wrote of that to Ibn al-Zubayr, he confirmed him over it. He was nicknamed Duhrujah al-Juʿal (the dung beetle's ball), and he was short. He remained three months after the death of Yazīd b. Muʿāwiyah. Then ʿAbd Allāh b. Yazīd al-Khaṭmī al-Anṣārī came to them over the prayer, and Ibrāhīm b. Muḥammad b. Ṭalḥah over the land tax from Ibn al-Zubayr. He appointed Muḥammad b. al-Ashʿab b. Qays over Mosul. The people of Kufa and Basra, and those in the qiblah among the Arabs, the people of the Jazīrah, and the people of Syria, except the people of Jordan, gathered to Ibn al-Zubayr during the governorship of ʿUmar b. ʿUbayd Allāh b. Maʿmar. .
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