Tarikh (al-Tabari) 2244
The Year 64 AH
وَفِي هَذِهِ السَّنَةِ تَحَرَّكَتِ الشِّيعَةُ بِالْكُوفَةِ وَاسْتَعَدُّوا لِلِاجْتِمَاعِ بِالنُّخَيْلَةِ بِالْمَسِيرِ إِلَى أَهْلِ الشَّامِ لِلطَّلَبِ بِدَمِ الْحُسَيْنِ عَلَيْهِ السَّلَامُ، وَتَكَاتَبُوا فِي ذَلِكَ. قِيلَ: لَمَّا قُتِلَ الْحُسَيْنُ وَرَجَعَ ابْنُ زِيَادٍ مِنْ مُعَسْكَرِهِ بِالنُّخَيْلَةِ وَدَخَلَ الْكُوفَةَ تَلَاقَتِ الشِّيعَةُ بِالتَّلَاوُمِ وَالتَّنَدُّمِ، وَرَأَتْ أَنْ قَدْ أَخْطَأَتْ خَطَأً كَبِيرًا بِدُعَائِهِمُ الْحُسَيْنَ وَتَرْكِهِمْ نُصْرَتَهُ وَإِجَابَتَهُ حَتَّى قُتِلَ إِلَى جَانِبِهِمْ، وَرَأَوْا أَنَّهُ لَا يَغْسِلُ عَارَهُمْ وَالْإِثْمَ عَلَيْهِمْ إِلَّا قَتْلُ مَنْ قَتَلَهُ أَوِ الْقَتْلُ فِيهِمْ، فَاجْتَمَعُوا بِالْكُوفَةِ إِلَى خَمْسَةِ نَفَرٍ مِنْ رُؤَسَاءِ الشِّيعَةِ: إِلَى سُلَيْمَانَ بْنِ صُرَدٍ الْخُزَاعِيِّ، وَكَانَتْ لَهُ صُحْبَةٌ وَإِلَى الْمُسَيَّبِ بْنِ نَجَبَةَ الْفَزَارِيِّ، وَكَانَ مِنْ أَصْحَابِ عَلِيٍّ، وَإِلَى عَبْدِ اللَّهِ بْنِ سَعْدِ بْنِ نُفَيْلٍ الْأَزْدِيِّ، وَإِلَى عَبْدِ اللَّهِ بْنِ وَالٍ التَّيْمِيِّ، تَيْمِ بَكْرِ بْنِ وَائِلٍ، وَإِلَى رِفَاعَةَ بْنِ شَدَّادٍ الْبَجَلِيِّ، وَكَانُوا مِنْ خِيَارِ أَصْحَابِ عَلِيٍّ، فَاجْتَمَعُوا فِي مَنْزِلِ سُلَيْمَانَ بْنِ صُرَدٍ الْخُزَاعِيِّ، فَبَدْأَهُمُ الْمُسَيَّبُ بْنُ نَجَبَةَ فَقَالَ بَعْدَ حَمْدِ اللَّهِ: أَمَّا بَعْدُ فَإِنَّا ابْتُلِينَا بِطُولِ الْعُمُرِ وَالتَّعَرُّضِ لِأَنْوَاعِ الْفِتَنِ، فَنَرْغَبُ إِلَى رَبِّنَا أَنْ لَا يَجْعَلَنَا مِمَّنْ يَقُولُ لَهُ غَدًا: أَوَلَمْ نُعَمِّرْكُمْ مَا يَتَذَكَّرُ فِيهِ مَنْ تَذَكَّرَ، فَإِنَّ أَمِيرَ الْمُؤْمِنِينَ عَلِيًّا قَالَ: الْعُمُرُ الَّذِي أَعْذَرَ اللَّهُ فِيهِ إِلَى ابْنِ آدَمَ سِتُّونَ سَنَةً، وَلَيْسَ فِينَا رَجُلٌ إِلَّا وَقَدْ بَلَغَهُ، وَقَدْ كُنَّا مُغْرَمِينَ بِتَزْكِيَةِ أَنْفُسِنَا فَوَجَدَنَا اللَّهُ كَاذِبِينَ فِي كُلِّ وَطَنٍ مِنْ مَوَاطِنِ ابْنِ بِنْتِ نَبِيِّهِ ﷺ وَقَدْ بَلَغَنَا قَبْلَ ذَلِكَ كُتُبُهُ وَرُسُلُهُ وَأَعْذَرَ إِلَيْنَا فَسَأَلَنَا نَصْرَهُ عَوْدًا وَبَدْءًا وَعَلَانِيَةً فَبَخِلْنَا عَنْهُ بِأَنْفُسِنَا حَتَّى قُتِلَ إِلَى جَانِبِنَا لَا نَحْنُ نَصَرْنَاهُ بِأَيْدِينَا وَلَا جَادَلْنَا عَنْهُ بِأَلْسِنَتِنَا وَلَا قَوَّيْنَاهُ بِأَمْوَالِنَا وَلَا طَلَبْنَا لَهُ النُّصْرَةَ إِلَى عَشَائِرِنَا، فَمَا عُذْرُنَا عِنْدَ رَبِّنَا وَعِنْدَ لِقَاءِ نَبِيِّنَا وَقَدْ قُتِلَ فِينَا وَلَدُ حَبِيبِهِ وَذُرِّيَّتُهُ وَنَسْلُهُ ؟ لَا وَاللَّهِ لَا عُذْرَ دُونَ أَنْ تَقْتُلُوا قَاتِلَهُ وَالْمُوَالِينَ عَلَيْهِ، أَوْ تُقْتَلُوا فِي طَلَبِ ذَلِكَ، فَعَسَى رَبُّنَا أَنْ يَرْضَى عَنَّا عِنْدَ ذَلِكَ، ( وَلَا أَنَا بَعْدَ لِقَائِهِ لِعُقُوبَتِهِ بِآمِنٍ ). أَيُّهَا الْقَوْمُ وَلُّوا عَلَيْكُمْ رَجُلًا مِنْكُمْ فَإِنَّهُ لَا بُدَّ لَكُمْ مِنْ أَمِيرٍ تَفْزَعُونَ إِلَيْهِ وَرَايَةٍ تَحِفُّونَ بِهَا. وَقَامَ رِفَاعَةُ بْنُ شَدَّادٍ وَقَالَ: أَمَّا بَعْدُ فَإِنَّ اللَّهَ قَدْ هَدَاكَ لِأَصْوَبِ الْقَوْلِ وَبَدَأْتَ بِأَرْشَدِ الْأُمُورِ بِدُعَائِكَ إِلَى جِهَادِ الْفَاسِقِينَ وَإِلَى التَّوْبَةِ مِنَ الذَّنْبِ الْعَظِيمِ، فَمَسْمُوعٌ مِنْكَ مُسْتَجَابٌ إِلَى قَوْلِكَ، وَقُلْتَ: وَلُّوا أَمْرَكُمْ رَجُلًا تَفْزَعُونَ إِلَيْهِ وَتَحِفُّونَ بِرَايَتِهِ وَقَدْ رَأَيْنَا مِثْلَ الَّذِي رَأَيْتَ، فَإِنْ تَكُنْ أَنْتَ ذَلِكَ الرَّجُلَ تَكُنْ عِنْدَنَا مَرْضِيًّا، وَفِينَا مُنْتَصِحًا، وَفِي جَمَاعَتِنَا مَحْبُوبًا، وَإِنْ رَأَيْتَ وَرَأَى أَصْحَابُنَا ذَلِكَ وَلَّيْنَا هَذَا الْأَمْرَ شَيْخَ الشِّيعَةِ وَصَاحِبَ رَسُولِ اللَّهِ ﷺ وَذَا السَّابِقَةِ وَالْقَدَمِ سُلَيْمَانَ بْنَ صُرَدٍ الْخُزَاعِيَّ، الْمَحْمُودَ فِي بَأْسِهِ وَدِينِهِ، الْمَوْثُوقَ بِحَزْمِهِ. وَتَكَلَّمَ عَبْدُ اللَّهِ بْنُ سَعْدٍ بِنَحْوِ ذَلِكَ وَأَثْنَيَا عَلَى الْمُسَيَّبِ وَسُلَيْمَانَ. فَقَالَ الْمُسَيَّبُ: قَدْ أَصَبْتُمْ فَوَلُّوا أَمْرَكُمْ سُلَيْمَانَ بْنَ صُرَدٍ. فَتَكَلَّمَ سُلَيْمَانُ فَقَالَ بَعْدَ حَمْدِ اللَّهِ: أَمَّا بَعْدُ فَإِنِّي لَخَائِفٌ أَلَّا يَكُونَ آخِرُنَا إِلَى هَذَا الدَّهْرِ الَّذِي نَكِدَتْ فِيهِ الْمَعِيشَةُ وَعَظُمَتْ فِيهِ الرَّزِيَّةُ وَشَمِلَ فِيهِ الْجَوْرُ أُولِي الْفَضْلِ مِنْ هَذِهِ الشِّيعَةِ لِمَا هُوَ خَيْرٌ، إِنَّا كُنَّا نَمُدُّ أَعْنَاقَنَا إِلَى قُدُومِ آلِ بَيْتِ نَبِيِّنَا ﷺ نُمَنِّيهِمُ النَّصْرَ وَنُحِثُّهُمْ عَلَى الْقُدُومِ، فَلَمَّا قَدِمُوا وَنَيْنَا وَعَجَزْنَا وَأَدْهَنَّا وَتَرَبَّصْنَا حَتَّى قُتِلَ فِينَا وَلَدُ نَبِيِّنَا وَسُلَالَتُهُ وَعُصَارَتُهُ وَبَضْعَةٌ مِنْ لَحْمِهِ وَدَمِهِ إِذْ جَعَلَ يَسْتَصْرِخُ وَيَسْأَلُ النَّصَفَ فَلَا يُعْطَى، اتَّخَذَهُ الْفَاسِقُونَ غَرَضًا لِلنَّبْلِ وَدَرِيئَةً لِلرِّمَاحِ حَتَّى أَقْصَدُوهُ، وَعَدَوْا عَلَيْهِ، ( فَسَلَبُوهُ أَلَا ) انْهَضُوا، فَقَدْ سَخِطَ عَلَيْكُمْ رَبُّكُمْ وَلَا تَرْجِعُوا إِلَى الْحَلَائِلِ وَالْأَبْنَاءِ حَتَّى يَرْضَى اللَّهُ، وَاللَّهِ مَا أَظُنُّهُ رَاضِيًا دُونَ أَنْ تُنَاجِزُوا مَنْ قَتَلَهُ، أَلَا لَا تَهَابُوا الْمَوْتَ فَمَا هَابَهُ أَحَدٌ قَطُّ إِلَّا ذُلَّ، وَكُونُوا كَبَنِي إِسْرَائِيلَ إِذْ قَالَ لَهُمْ نَبِيُّهُمْ: إِنَّكُمْ ظَلَمْتُمْ أَنْفُسَكُمْ فَتُوبُوا إِلَى بَارِئِكُمْ فَاقْتُلُوا أَنْفُسَكُمْ فَفَعَلُوا وَجَثَوْا عَلَى الرُّكَبِ وَمَدُّوا الْأَعْنَاقَ حِينَ عَلِمُوا أَنَّهُمْ لَا يُنْجِيهِمْ مِنْ عَظِيمِ الذَّنْبِ إِلَّا الْقَتْلُ، فَكَيْفَ بِكُمْ لَوْ دُعِيتُمْ إِلَى مَا دُعُوا ! أَحِدُّوا السُّيُوفَ وَرَكِّبُوا الْأَسِنَّةَ وَأَعِدُّوا لَهُمْ مَا اسْتَطَعْتُمْ مِنْ قُوَّةٍ وَمِنْ رِبَاطِ الْخَيْلِ حَتَّى تُدْعَوْا وَتُسْتَنْفَرُوا. فَقَالَ خَالِدُ بْنُ سَعْدِ بْنِ نُفَيْلٍ: أَمَّا أَنَا فَوَاللَّهِ لَوْ أَعْلَمُ أَنَّهُ يُنْجِينِي مِنْ ذَنْبِي وَيُرْضِي رَبِّي عَنِّي قَتْلِي نَفْسِي لَقَتَلْتُهَا، وَأَنَا أُشْهِدُ كُلَّ مَنْ حَضَرَ أَنَّ كُلَّ مَا أَصْبَحْتُ أَمْلِكُهُ سِوَى سِلَاحِي الَّذِي أُقَاتِلُ بِهِ عَدُوِّي صَدَقَةٌ عَلَى الْمُسْلِمِينَ أُقَوِّيهِمْ بِهِ عَلَى قِتَالِ الْفَاسِقِينَ. قَالَ أَبُو الْمُعْتَمِرِ بْنُ حَنَشِ بْنِ رَبِيعَةَ الْكِنَانِيُّ مِثْلَ ذَلِكَ. فَقَالَ سُلَيْمَانُ: حَسْبُكُمْ، مَنْ أَرَادَ مِنْ هَذَا شَيْئًا فَلْيَأْتِ بِهِ عَبْدَ اللَّهِ بْنَ وَالٍ التَّيْمِيَّ، فَإِذَا اجْتَمَعَ عِنْدَهُ كُلُّ مَا تُرِيدُونَ إِخْرَاجَهُ جَهَّزْنَا بِهِ ذَوِي الْخَلَّةِ وَالْمَسْكَنَةِ مِنْ أَشْيَاعِكُمْ. كتاب سليمان بن صرد إلى سعد بن حذيفة بن اليمان وَكَتَبَ سُلَيْمَانُ بْنُ صُرَدٍ إِلَى سَعْدِ بْنِ حُذَيْفَةَ بْنِ الْيَمَانِ يُعْلِمُهُ بِمَا عَزَمُوا عَلَيْهِ وَيَدْعُوهُ إِلَى مُسَاعَدَتِهِمْ وَمَنْ مَعَهُ مِنَ الشِّيعَةِ بِالْمَدَائِنِ، فَقَرَأَ سَعْدُ بْنُ حُذَيْفَةَ الْكِتَابَ عَلَى مَنْ بِالْمَدَائِنِ مِنَ الشِّيعَةِ، فَأَجَابُوا إِلَى ذَلِكَ، فَكَتَبُوا إِلَى سُلَيْمَانَ بْنِ صُرَدٍ يُعْلِمُونَهُ أَنَّهُمْ عَلَى الْحَرَكَةِ إِلَيْهِ وَالْمُسَاعَدَةِ لَهُ. وَكَتَبَ سُلَيْمَانُ أَيْضًا كِتَابًا إِلَى الْمُثَنَّى بْنِ مُخَرِّبَةَ الْعَبْدِيِّ بِالْبَصْرَةِ مِثْلَ مَا كَتَبَ إِلَى سَعْدِ بْنِ حُذَيْفَةَ، فَأَجَابَهُ الْمُثَنَّى: إِنَّنَا مَعْشَرَ الشِّيعَةِ حَمِدْنَا اللَّهَ عَلَى مَا عَزَمْتُمْ عَلَيْهِ وَنَحْنُ مُوَافُوكَ إِنْ شَاءَ اللَّهُ لِلْأَجَلِ الَّذِي ضَرَبْتَ. وَكَتَبَ فِي أَسْفَلِ الْكِتَابِ: تَبَصَّرْ كَأَنِّي قَدْ أَتَيْتُكَ مُعْلِمًا عَلَى أَتْلَعِ الْهَادِي أَجَشَّ هَزِيمِ طَوِيلِ الْقَرَا نَهْدِ الشَّوَاةِ مُقَلَّصٍ مُلِحٍّ عَلَى فَأْسِ اللِّجَامِ أَزُومِ بِكُلِّ فَتًى لَا يَمْلَأُ الرَّوْعُ قَلْبَهُ مِحَشٍّ لِنَارِ الْحَرْبِ غَيْرِ سَئُومِ أَخِي ثِقَةٍ، يَنْوِي الْإِلَهَ بِسَعْيِهِ ضَرُوبٍ بِنَصْلِ السَّيْفِ غَيْرِ أَثِيمِ ) فَكَانَ أَوَّلَ مَا ابْتَدَءُوا بِهِ أَمْرَهُمْ بَعْدَ قَتْلِ الْحُسَيْنِ سَنَةَ إِحْدَى وَسِتِّينَ، فَمَا زَالُوا بِجَمْعِ آلَةِ الْحَرْبِ وَدُعَاءِ النَّاسِ فِي السِّرِّ إِلَى الطَّلَبِ بِدَمِ الْحُسَيْنِ، فَكَانَ يُجِيبُهُمُ النَّفَرُ، وَلَمْ يَزَالُوا عَلَى ذَلِكَ إِلَى أَنْ هَلَكَ يَزِيدُ بْنُ مُعَاوِيَةَ سَنَةَ أَرْبَعٍ وَسِتِّينَ، فَلَمَّا مَاتَ يَزِيدُ جَاءَ إِلَى سُلَيْمَانَ أَصْحَابُهُ فَقَالُوا: قَدْ هَلَكَ هَذَا الطَّاغِيَةُ وَالْأَمْرُ ضَعِيفٌ، فَإِنْ شِئْتَ وَثَبْنَا عَلَى عَمْرِو بْنِ حُرَيْثٍ، وَكَانَ خَلِيفَةَ ابْنِ زِيَادٍ عَلَى الْكُوفَةِ، ثُمَّ أَظْهَرْنَا الطَّلَبَ بِدَمِ الْحُسَيْنِ وَتَتَبَّعْنَا قَتَلَتَهُ وَدَعَوْنَا النَّاسَ إِلَى أَهْلِ هَذَا الْبَيْتِ الْمُسْتَأْثِرِ عَلَيْهِمُ الْمَدْفُوعِينَ عَنْ حَقِّهِمْ. فَقَالَ سُلَيْمَانُ بْنُ صُرَدٍ: لَا تُعَجِّلُوا، إِنِّي قَدْ نَظَرْتُ فِيمَا ذَكَرْتُمْ فَرَأَيْتُ أَنَّ قَتَلَةَ الْحُسَيْنِ هُمْ أَشْرَافُ الْكُوفَةِ وَفُرْسَانُ الْعَرَبِ وَهُمُ الْمُطَالَبُونَ بِدَمِهِ، وَمَتَى عَلِمُوا مَا تُرِيدُونَ كَانُوا أَشَدَّ النَّاسِ عَلَيْكُمْ، وَنَظَرْتُ فِيمَنْ تَبِعَنِي مِنْكُمْ فَعَلِمْتُ أَنَّهُمْ لَوْ خَرَجُوا لَمْ يُدْرِكُوا ثَأْرَهُمْ وَلَمْ يَشْفُوا نُفُوسَهُمْ وَكَانُوا جُزُرًا لِعَدُوِّهِمْ، وَلَكِنْ بُثُّوا دُعَاتَكُمْ وَادْعُوا إِلَى أَمْرِكُمْ. فَفَعَلُوا وَاسْتَجَابَ لَهُمْ نَاسٌ كَثِيرٌ بَعْدَ هَلَاكِ يَزِيدَ. طرد أهل الكوفة عمرو بن حريث ثُمَّ إِنَّ أَهْلَ الْكُوفَةِ أَخْرَجُوا عَمْرَو بْنَ حُرَيْثٍ وَكَانَ ابْنُ زِيَادٍ قَدْ قَتَلَ مِنَ الْخَوَارِجِ ثَلَاثَةَ عَشَرَ أَلْفًا وَحَبَسَ أَرْبَعَةَ آلَافٍ، فَلَمَّا هَلَكَ يَزِيدُ قَامَ خَطِيبًا فَقَالَ: إِنَّ الَّذِي كُنَّا نُقَاتِلُ عَنْ طَاعَتِهِ قَدْ مَاتَ، فَإِنْ أَمَرْتُمُونِي جَبَيْتُ فَيْئَكُمْ، وَقَاتَلْتُ عَدُوَّكُمْ. وَبَعَثَ بِذَلِكَ إِلَى أَهْلِ الْكُوفَةِ مُقَاتِلَ بْنَ مِسْمَعٍ، وَسَعِيدَ [بْنَ قَرْحَا] الْمَازِنِيَّ، فَقَامَ عَمْرُو بْنُ حُرَيْثٍ، وَقَالَ: إِنَّ هَذَيْنِ الرَّجُلَيْنِ قَدْ أَتَيَاكُمْ مِنْ قِبَلِ أَمِيرِكُمْ يَدْعُوانِكُمْ إِلَى أَمْرٍ يَجْمَعُ اللَّهُ بِهِ كَلِمَتَكُمْ فَاسْمَعُوا لَهُمَا، فَقَامَ ابْنُ الْحَارِثِ وَهُوَ يَزِيدُ، فَقَالَ: الْحَمْدُ لِلَّهِ الَّذِي أَرَاحَنَا مِنِ ابْنِ سُمَيَّةَ، فَأَمَرَ بِهِ عَمْرٌو إِلَى السِّجْنِ فَحَالَتْ بَيْنَهُ وَبَيْنَهُ بَكْرٌ، وَصَعِدَ عَمْرٌو الْمِنْبَرَ فَحَصَبُوهُ، فَدَخَلَ دَارَهُ، وَاجْتَمَعَ النَّاسُ فِي الْمَسْجِدِ وَقَالُوا: نُؤَمِّرُ رَجُلًا إِلَى أَنْ يَجْتَمِعَ النَّاسُ عَلَى خَلِيفَةٍ، فَأَجْمَعُوا عَلَى عَمْرِو بْنِ سَعْدِ بْنِ أَبِي وَقَّاصٍ، ثُمَّ أَجْمَعُوا على عَامِرِ بْنِ مَسْعُودِ بْنِ أُمَيَّةَ بْنِ خَلَفٍ الْمُلَقَّبُ دُحْرُوجَةَ، فَبَايَعَ لِعَبْدِ اللَّهِ بْنِ الزُّبَيْرِ، فَهُوَ يَسُدُّ الْأُمُورَ حَتَّى تَأْتِيَ نُوَّابُ ابْنِ الزُّبَيْرِ، فَلَمَّا كَانَ يَوْمَ الْجُمُعَةِ لِثَمَانٍ بَقِينَ مِنْ رَمَضَانَ مِنْ هَذِهِ السَّنَةِ - أَعْنِي سَنَةَ أَرْبَعٍ وَسِتِّينَ - قَدِمَ أَمِيرَانِ إِلَى الْكُوفَةِ مِنْ جِهَةِ ابْنِ الزُّبَيْرِ ; أَحَدُهُمَا عَبْدُ اللَّهِ بْنُ يَزِيدَ الْخَطْمِيُّ عَلَى الْحَرْبِ وَالثَّغْرِ، وَالْآخَرُ إِبْرَاهِيمُ بْنُ مُحَمَّدِ بْنِ طَلْحَةَ بْنِ عُبَيْدِ اللَّهِ التَّيْمِيُّ عَلَى الْخَرَاجِ. قُدُومِ الْمُخْتَارِ الْكُوفَةَ وَقَدْ كَانَ قَدْمُ قَبْلَهُمَا إِلَى الْكُوفَةِ بِجُمُعَةٍ وَاحِدَةٍ لِلنِّصْفِ مِنْ هَذَا الشَّهْرِ الْمُخْتَارِ بْنِ أَبِي عُبَيْدٍ - وَهُوَ الْمُخْتَارُ الثَّقَفِيُّ الْكَذَّابُ - فَوَجَدَ الشِّيعَةَ قَدِ الْتَفَتَ عَلَى سُلَيْمَانَ بْنَ صُرَدٍ، وَعَظَّمُوهُ تَعْظِيمًا زَائِدًا، وَهُمْ مُعِدُّونَ لِلْحَرْبِ، فَلَمَّا اسْتَقَرَّ الْمُخْتَارُ عِنْدَهُمْ، دَعَا فِي الْبَاطِنِ إِلَى إِمَامَةِ مُحَمَّدِ ابْنِ الْحَنَفِيَّةِ، وَلَقَّبَهُ الْمَهْدِيَّ، فَاتَّبَعَهُ كَثِيرٌ مِنَ الشِّيعَةِ، وَفَارَقُوا سُلَيْمَانَ بْنَ صُرَدٍ وَصَارَتِ الشِّيعَةُ فِرْقَتَيْنِ ; الْجُمْهُورُ مِنْهُمْ مَعَ سُلَيْمَانَ يُرِيدُونَ الْخُرُوجَ عَلَى النَّاسِ لِلْأَخْذِ بِثَأْرِ الْحُسَيْنِ، وَفِرْقَةُ أَصْحَابِ الْمُخْتَارِ يُرِيدُونَ الْخُرُوجَ لِلدَّعْوَةِ إِلَى إِمَامَةِ مُحَمَّدِ ابْنِ الْحَنَفِيَّةِ وَذَلِكَ عَنْ غَيْرِ أَمْرِ ابْنِ الْحَنَفِيَّةِ وَرِضَاهُ، وَإِنَّمَا يَتَقَوَّلُونَ عَلَيْهِ لِيُرَوِّجُوا عَلَى النَّاسِ بِهِ، وَلِيَتَوَصَّلُوا إِلَى أَغْرَاضِهِمُ الْفَاسِدَةِ، وَجَاءَتِ الْعَيْنُ الصَّافِيَةُ إِلَى عَبْدِ اللَّهِ بْنِ يَزِيدَ الْخَطْمِيِّ نَائِبِ ابْنِ الزُّبَيْرِ بِمَا تَمَالَأَ عَلَيْهِ فِرْقَتَا الشِّيعَةِ عَلَى اخْتِلَافِهِمَا ; مِنَ الْخُرُوجِ عَلَى النَّاسِ وَالدَّعْوَةِ إِلَى مَا يُرِيدُونَ، وَأَشَارَ مَنْ أَشَارَ عَلَيْهِ بِأَنْ يُبَادِرَ إِلَيْهِمْ، وَيَحْتَاطَ عَلَيْهِمْ، وَيَبْعَثَ الشَّرَطَ وَالْمُقَاتِلَةَ فَيَقْمَعُهُمْ عَمَّا هُمْ مُجْمِعُونَ عَلَيْهِ مِنْ إِرَادَةِ الشَّرِّ وَالْفِتْنَةِ، فَقَامَ خَطِيبًا فِي النَّاسِ، وَذَكَرَ فِي خُطْبَتِهِ مَا بَلَغَهُ عَنْ هَؤُلَاءِ الْقَوْمِ، وَمَا أَجْمَعُوا عَلَيْهِ مِنَ الْأَمْرِ، وَأَنَّ مِنْهُمْ مَنْ يُرِيدُ الْأَخْذَ بِثَأْرِ الْحُسَيْنِ، وَلَقَدْ عَلِمُوا أَنِّي لَسْتُ مِمَّنْ قَتَلَهُ، وَإِنِّي وَاللَّهِ لَمِمَّنْ أُصِيبَ بِقَتْلِهِ، رَحِمَهُ اللَّهُ وَلَعَنَ قَاتِلَهُ، وَإِنِّي لَا أَتَعَرَّضُ لِأَحَدٍ قَبْلَ أَنْ يَبْدَأَنِي بِالشَّرِّ، وَإِنْ كَانَ هَؤُلَاءِ يُرِيدُونَ الْأَخْذَ بِثَأْرِ الْحُسَيْنِ، فَلْيَعْمِدُوا إِلَى عُبَيْدِ اللَّهِ بْنِ زِيَادٍ،. فَإِنَّهُ هُوَ الَّذِي قَتَلَ الْحُسَيْنَ وَخِيَارَ أَهْلِهِ ; فَلْيَأْخُذُوا مِنْهُ بِالثَّأْرِ ; وَلَا يَخْرُجُوا بِسُيُوفِهِمْ عَلَى أَهْلِ بَلَدِهِمْ، فَيَكُونُ فِيهِ حَتْفُهُمْ وَاسْتِئْصَالُهُمْ. فَقَامَ إِبْرَاهِيمُ بْنُ مُحَمَّدِ بْنِ طَلْحَةَ الْأَمِيرُ الْآخَرُ فَقَالَ: أَيُّهَا النَّاسُ، لَا يَغُرَّنَّكُمْ مِنْ أَنْفُسِكُمْ كَلَامُ هَذَا الْمُدَاهِنِ، إِنَّا وَاللَّهِ قَدِ اسْتَيْقَنَّا أَنَّ قَوْمًا يُرِيدُونَ الْخُرُوجَ عَلَيْنَا، وَلَنَأْخُذَنَّ الْوَالِدَ بِالْوَلَدِ وَالْوَلَدَ بِالْوَالِدِ، وَالْحَمِيمَ بِالْحَمِيمِ، وَالْعَرِيفَ بِمَا فِي عِرَافَتِهِ، حَتَّى يَدِينُوا بِالْحَقِّ وَيَذِلُّوا لِلطَّاعَةِ. فَوَثَبَ إِلَيْهِ الْمُسَيَّبُ بْنُ نَجَبَةَ الْفَزَارِيُّ فَقَطَعَ عَلَيْهِ كَلَامَهُ، فَقَالَ: يَابْنَ النَّاكِثِينَ أَتُهَدِّدُنَا بِسَيْفِكَ وَغَشْمِكَ ؟ ! أَنْتَ وَاللَّهِ أَذَلُّ مِنْ ذَلِكَ، إِنَّا لَا نَلُومُكَ عَلَى بُغْضِنَا وَقَدْ قَتَلْنَا أَبَاكَ وَجَدَّكَ، وَإِنَّا لَنَرْجُوَ أَنَّ نُلْحِقَكَ بِهِمَا قَبْلَ أَنْ تَخْرُجَ مِنْ هَذَا الْقَصْرِ. وَسَاعَدَ الْمُسَيَّبَ بْنَ نَجَبَةَ بَعْضَ أَصْحَابِهِ، وَرَدَّ عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدِ بْنِ طَلْحَةَ جَمَاعَةٌ مِنَ الْعُمَّالِ، وَجَرَتْ فِتْنَةٌ وَشَرٌّ كَثِيرٌ فِي الْمَسْجِدِ، فَنَزَلَ عَبْدُ اللَّهِ بْنُ يَزِيدَ الْخَطْمِيُّ عَنِ الْمِنْبَرِ، وَحَاوَلُوا أَنْ يُوقِعُوا بَيْنَ الْأَمِيرَيْنِ، فَلَمْ يَتَّفِقْ لَهُمْ ذَلِكَ، ثُمَّ ظَهَرَتِ الشِّيعَةُ أَصْحَابُ سُلَيْمَانَ بْنِ صُرَدٍ بِالسِّلَاحِ، وَأَظْهَرُوا مَا كَانَ فِي أَنْفُسِهِمْ مِنَ الْخُرُوجِ عَلَى النَّاسِ، وَرَكِبُوا مَعَ سُلَيْمَانَ بْنِ صُرَدٍ فَقَصَدُوا نَحْوَ الْجَزِيرَةِ وَأَمَّا الْمُخْتَارُ بْنُ أَبِي عُبَيْدٍ الثَّقَفِيُّ الْكَذَّابُ فَإِنَّهُ قَدْ كَانَ بَغِيضًا إِلَى الشِّيعَةِ مِنْ يَوْمِ طُعِنَ الْحَسَنُ، وَهُوَ ذَاهِبٌ إِلَى الشَّامِ بِأَهْلِ الْعِرَاقِ، فَلَجَأَ إِلَى الْمَدَائِنِ، فَأَشَارَ الْمُخْتَارُ عَلَى عَمِّهِ، وَهُوَ نَائِبُ الْمَدَائِنِ بِأَنْ يَقْبِضَ عَلَى الْحَسَنِ وَيَبْعَثَهُ إِلَى مُعَاوِيَةَ، فَيَتَّخِذُ بِذَلِكَ عِنْدَهُ الْيَدَ الْبَيْضَاءَ، فَامْتَنَعَ عَمُّهُ مِنْ ذَلِكَ، فَأَبْغَضَتْهُ الشِّيعَةُ بِسَبَبِ ذَلِكَ، فَلَمَّا كَانَ مِنْ أَمْرِ مُسْلِمِ بْنِ عَقِيلٍ مَا كَانَ، وَقَتَلَهُ ابْنُ زِيَادٍ، كَانَ الْمُخْتَارُ يَوْمَئِذٍ بِالْكُوفَةِ، فَبَلَغَ ابْنَ زِيَادٍ أَنَّهُ يَقُولُ: لَأَقُومَنَّ بِنَصْرَةِ مُسْلِمٍ، وَلَآخُذُنَّ بِثَأْرِهِ. فَأَحْضَرَهُ بَيْنَ يَدَيْهِ، وَضَرَبَ عَيْنَهُ بِقَضِيبٍ كَانَ بِيَدِهِ فَشَتَرَهَا، وَأَمَرَ بِسِجْنِهِ، فَلَمَّا بَلَغَ أُخْتَهُ سَجْنُهُ بَكَتْ وَجَزِعَتْ عَلَيْهِ، وَكَانَتْ تَحْتَ عَبْدِ اللَّهِ بْنِ عُمَرَ بْنِ الْخَطَّابِ، فَكَتَبَ ابْنُ عُمَرَ إِلَى يَزِيدَ بْنِ مُعَاوِيَةَ يَشْفَعُ عِنْدَهُ فِي إِخْرَاجِ الْمُخْتَارِ مِنَ السِّجْنِ، فَبَعَثَ يَزِيدُ إِلَى ابْنِ زِيَادٍ أَنَّ سَاعَةَ وُقُوفِكَ عَلَى هَذَا الْكِتَابِ تُخْرِجُ الْمُخْتَارَ بْنَ أَبِي عُبَيْدٍ مِنَ السِّجْنِ، فَلَمْ يُمْكِنِ ابْنَ زِيَادٍ غَيْرُ ذَلِكَ، فَأَخْرَجَهُ وَقَالَ لَهُ: إِنْ وَجَدْتُكَ بِالْكُوفَةِ بَعْدَ ثَلَاثَةِ أَيَّامٍ ضَرَبْتُ عُنُقَكَ. فَخَرَجَ الْمُخْتَارُ إِلَى الْحِجَازِ وَهُوَ يَقُولُ: وَاللَّهِ لَأَقْطَعَنَّ أَنَامِلَ عُبَيْدِ اللَّهِ بْنِ زِيَادٍ وَلَأَقْتُلَنَّ بِالْحُسَيْنِ بْنِ عَلِيٍّ عَدَدَ مَنْ قُتِلَ عَلَى دَمِ يَحْيَى بْنِ زَكَرِيَّا. فَلَمَّا اسْتَفْحَلَ أَمْرُ عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ بِمَكَّةَ بَايَعَهُ الْمُخْتَارُ بْنُ أَبِي عُبَيْدٍ، وَكَانَ مِنْ كِبَارِ الْأُمَرَاءِ عِنْدَهُ، وَلَمَّا حَاصَرَهُ الْحُصَيْنُ بْنُ نُمَيْرٍ وَأَهْلُ الشَّامِ قَاتَلَ الْمُخْتَارُ دُونَهُ أَشَدَّ الْقِتَالِ، فَلَمَّا بَلَغَهُ مَوْتُ يَزِيدَ بْنِ مُعَاوِيَةَ وَاضْطِرَابُ أَهْلِ الْعِرَاقِ، نَقَمَ عَلَى ابْنِ الزُّبَيْرِ فِي بَعْضِ الْأَمْرِ، وَخَرَجَ مِنَ الْحِجَازِ، فَقَصَدَ الْكُوفَةَ فَدَخَلَهَا فِي يَوْمِ جُمُعَةٍ، وَالنَّاسُ يَتَهَيَّئُونَ لِلصَّلَاةِ، فَجَعَلَ لَا يَمُرُّ بِمَلَأٍ مِنَ النَّاسِ إِلَّا سَلَّمَ، وَقَالَ: أَبْشِرُوا بِالنَّصْرِ وَالظَّفَرِ بِالْأَعْدَاءِ. وَدَخَلَ الْمَسْجِدَ فَصَلَّى إِلَى سَارِيَةٍ هُنَالِكَ، حَتَّى أُقِيمَتِ الصَّلَاةُ، ثُمَّ صَلَّى مِنْ بَعْدِ الصَّلَاةِ حَتَّى صُلِّيَتِ الْعَصْرُ، ثُمَّ انْصَرَفَ فَسَلَّمَ عَلَيْهِ النَّاسُ، وَأَقْبَلُوا إِلَيْهِ وَعَلَيْهِ وَعَظَّمُوهُ، وَجَعَلَ يَدْعُو إِلَى إِمَامِهِ الْمَهْدِيِّ مُحَمَّدِ ابْنِ الْحَنَفِيَّةِ، وَيُظْهِرُ الِانْتِصَارَ لِأَهْلِ الْبَيْتِ، وَأَنَّهُ بِصَدَدِ أَنْ يُقِيمَ شِعَارَهُمْ، وَيُظْهِرَ مَنَارَهُمْ، وَيَسْتَوْفِيَ ثَأْرَهُمْ، وَيَقُولَ لِلنَّاسِ الَّذِينَ قَدِ اجْتَمَعُوا عَلَى سُلَيْمَانَ بْنِ صُرَدٍ مِنَ الشِّيعَةِ، وَقَدْ خَشِيَ أَنْ يُبَادِرُوا إِلَى الْخُرُوجِ مَعَ سُلَيْمَانَ، فَجَعَلَ يُخَذِّلُهُمْ وَيَسْتَمِيلُهُمْ إِلَيْهِ، وَيَقُولُ لَهُمْ: إِنِّي قَدْ جِئْتُكُمْ مِنْ قِبَلِ وَلِيِّ الْأَمْرِ، وَمَعْدِنِ الْفَضْلِ، وَوَصِيِّ الْوَصِيِّ، وَالْإِمَامِ الْمَهْدِيِّ، بِأَمْرٍ فِيهِ الشِّفَاءُ، وَكَشْفُ الْغِطَاءِ، وَقَتْلُ الْأَعْدَاءِ، وَتَمَامُ النَّعْمَاءِ، وَأَنَّ سُلَيْمَانَ بْنَ صُرَدٍ يَرْحَمُنَا اللَّهُ وَإِيَّاهُ، إِنَّمَا هُوَ عَشَمَةٌ مِنَ الْعَشَمِ، وَشَنٌّ بَالٍ، لَيْسَ بِذِي تَجْرِبَةٍ لِلْأُمُورِ، وَلَا لَهُ عِلْمٌ بِالْحُرُوبِ، إِنَّمَا يُرِيدُ أَنْ يُخْرِجَكُمْ فَيَقْتُلَ نَفْسَهُ وَيَقْتُلَكُمْ، وَإِنِّي إِنَّمَا أَعْمَلُ عَلَى مَثَلٍ قَدْ مُثِّلَ لِي، وَأَمَرٍ قَدْ بُيِّنَ لِي، فِيهِ عِزُّ وَلِيِّكُمْ، وَقَتْلُ عَدُوِّكُمْ، وَشِفَاءُ صُدُورِكُمْ، فَاسْمَعُوا مِنِّي وَأَطِيعُوا أَمْرِي، ثُمَّ أَبْشِرُوا وَتَبَاشَرُوا، فَإِنِّي لَكُمْ بِكُلِّ مَا تَأْمَلُونَ وَتُحِبُّونَ كَفِيلٌ. فَالْتَفَّ عَلَيْهِ خَلْقٌ كَثِيرٌ مِنَ الشِّيعَةِ، وَلَكِنَّ الْجُمْهُورَ مِنْهُمْ مَعَ سُلَيْمَانَ بْنِ صُرَدٍ، فَلَمَّا خَرَجُوا مَعَ سُلَيْمَانَ إِلَى النُّخَيْلَةِ قَالَ عُمَرُ بْنُ سَعْدِ بْنِ أَبِي وَقَّاصٍ وَشَبَثُ بْنُ رِبْعِيٍّ وَغَيْرِهِمَا لِعَبْدِ اللَّهِ بْنِ يَزِيدَ نَائِبِ الْكُوفَةِ: إِنَّ الْمُخْتَارَ بْنَ أَبِي عُبَيْدٍ أَشَدُّ عَلَيْكَمْ مِنْ سُلَيْمَانَ بْنِ صُرَدٍ. فَبَعَثَ إِلَيْهِ الشُّرَطَ فَأَحَاطُوا بِدَارِهِ، فَأَخَذَهُ فَذَهَبَ بِهِ إِلَى السِّجْنِ مُقَيَّدًا. وَقِيلَ: بِغَيْرِ قَيْدٍ. فَأَقَامَ بِهِ مُدَّةً وَمَرِضَ فِيهِ. قَالَ أَبُو مِخْنَفٍ: فَحَدَّثَنِي يَحْيَى بْنُ أَبِي عِيسَى أَنَّهُ قَالَ: دَخَلْتُ إِلَيْهِ مَعَ حُمَيْدِ بْنِ مُسْلِمٍ الْأَزْدِيِّ نَعُودُهُ وَنَتَعَاهَدُهُ، فَسَمِعْتُهُ يَقُولُ: أَمَا وَرَبِّ الْبِحَارِ، وَالنَّخِيلِ وَالْأَشْجَارِ، وَالْمَهَامِهِ وَالْقِفَارِ، وَالْمَلَائِكَةِ الْأَبْرَارِ، وَالْمُصْطَفَيْنَ الْأَخْيَارِ، لَأَقْتُلَنَّ كُلَّ جَبَّارٍ، بِكُلِّ لَدْنٍ خَطَّارٍ، وَمُهَنَّدٍ بَتَّارٍ، وَجُمُوعٍ مِنَ الْأَنْصَارِ، لَيْسُوا بِمِيلٍ أَغْمَارٍ، وَلَا بِعُزَّلٍ أَشْرَارٍ، حَتَّى إِذَا أَقَمْتُ عَمُودَ الدِّينِ، وَجَبَرْتُ صَدْعَ الْمُسْلِمِينَ، وَشَفَيْتُ غَلِيلَ صُدُورِ الْمُؤْمِنِينَ، وَأَدْرَكْتُ ثَأْرَ أَوْلَادِ النَّبِيِّينَ، لَمْ أَبْكِ عَلَى زَوَالِ الدُّنْيَا، وَلَمْ أَحْفِلْ بِالْمَوْتِ إِذَا دَنَا. قَالَ: وَكَانَ كُلَّمَا أَتَيْنَاهُ وَهُوَ فِي السِّجْنِ يُرَدِّدُ عَلَيْنَا هَذَا الْقَوْلَ حَتَّى خَرَجَ. وَقِيلَ فِي خُرُوجِ الْمُخْتَارِ إِلَى الْكُوفَةِ وَسَبَبِهِ غَيْرُ مَا تَقَدَّمَ، وَهُوَ أَنَّ الْمُخْتَارَ قَالَ لِابْنِ الزُّبَيْرِ وَهُوَ عِنْدَهُ: إِنِّي لَأَعْلَمُ قَوْمًا لَوْ أَنَّ لَهُمْ رَجُلًا لَهُ فِقْهٌ وَعِلْمٌ بِمَا يَأْتِي وَيَذَرُ لَاسْتَخْرَجَ لَكَ مِنْهُمْ جُنْدًا تُقَاتِلُ بِهِمْ أَهْلَ الشَّامِ. قَالَ: مَنْ هُمْ ؟ قَالَ: شِيعَةُ عَلِيٍّ بِالْكُوفَةِ. قَالَ: فَكُنْ أَنْتَ ذَلِكَ الرَّجُلَ. فَبَعَثَهُ إِلَى الْكُوفَةِ، فَنَزَلَ نَاحِيَةً مِنْهَا يَبْكِي عَلَى الْحُسَيْنِ وَيَذْكُرُ مُصَابَهُ حَتَّى لَقُوهُ وَأَحَبُّوهُ فَنَقَلُوهُ إِلَى وَسَطِ الْكُوفَةِ وَأَتَاهُ مِنْهُمْ بَشَرٌ كَثِيرٌ، فَلَمَّا قَوِيَ أَمْرُهُ سَارَ إِلَى ابْنِ مُطِيعٍ.
Translation
✧ In this year the Shia in Kufa stirred. They prepared to gather at al-Nukhayla and march against the people of Syria to seek vengeance for the blood of al-Husayn ﷺ, and they corresponded with one another about that. It is said: when al-Husayn was killed and Ibn Ziyad returned from his camp at al-Nukhayla and entered Kufa, the Shia met one another with mutual blame and regret, and they saw that they had erred greatly in inviting al-Husayn and then abandoning his support and failing to answer him until he was killed in their midst. They saw that nothing would wash away their shame and the sin upon them except killing those who killed him or being killed in the attempt. So they gathered in Kufa around five men from the leaders of the Shia: Sulayman b. Surad al-Khuza'i, who had been a Companion; al-Musayyib b. Najaba al-Fazari, who was among the companions of Ali; Abdullah b. Sa'd b. Nufayl al-Azdi; Abdullah b. Wal al-Taymi, of Taym Bakr b. Wa'il; and Rifa'a b. Shaddad al-Bajali. These were among the best of Ali's companions. They met in the house of Sulayman b. Surad al-Khuza'i. Al-Musayyib b. Najaba began, and after praising God he said: "Now then: we have been afflicted with long life and exposure to various trials. We ask our Lord not to make us among those to whom He will say tomorrow: 'Did We not give you long life so that whoever would take heed might take heed?' For the Commander of the Faithful Ali said: 'The life span in which God grants excuse to the son of Adam is sixty years.' There is no man among us who has not reached it. We were fond of praising ourselves, but God found us liars in every station in which we failed the son of the daughter of His Prophet ﷺ. His letters and messengers had reached us before that, and he had given us full excuse. He asked us for help, both initially and repeatedly, openly, but we were stingy with our own selves toward him until he was killed in our midst. We neither helped him with our hands, nor argued for him with our tongues, nor strengthened him with our wealth, nor sought help for him from our clans. What excuse do we have before our Lord and when we meet our Prophet, when the son of his beloved, his offspring and progeny, has been killed among us? No, by God, there is no excuse unless you kill his killer and those who supported him, or you are killed in seeking that. Perhaps then our Lord will be pleased with us. And I, after meeting Him, am not secure from His punishment. O people, appoint over yourselves a man from among you, for you must have a commander to whom you turn and a banner around which you gather." Rifa'a b. Shaddad stood and said: "Now then: God has guided you to the most correct speech, and you have begun with the most rightly guided of matters in calling for jihad against the transgressors and for repentance from the great sin. Your words are heard and accepted. You said: 'Appoint over your affair a man to whom you turn and around whose banner you gather.' We have seen the like of what you have seen. If you yourself are that man, you will be pleasing among us, sincere in our midst, and beloved in our community. But if you and our companions see fit, we will entrust this affair to the elder of the Shia, the Companion of the Messenger of God ﷺ, the man of precedence and standing, Sulayman b. Surad al-Khuza'i, who is praised for his courage and religion and trusted for his sound judgment." Abdullah b. Sa'd spoke in a similar vein, and they both praised al-Musayyib and Sulayman. Al-Musayyib said: "You have done rightly; entrust your affair to Sulayman b. Surad." Sulayman spoke and said after praising God: "Now then: I fear that the end of us in this age, in which livelihood has become difficult, calamity has grown great, and oppression has spread over the people of excellence among this Shia, may not be for the better. We used to stretch out our necks toward the coming of the family of our Prophet ﷺ, promising them help and urging them to come. But when they came, we were slack, incapable, flattering, and waiting, until the son of our Prophet, his progeny, his quintessence, and a piece of his flesh and blood was killed among us. He cried out for help and asked for fairness, but it was not given. The transgressors made him a target for arrows and a shield for lances until they killed him and assaulted him and plundered him. Indeed, arise! Your Lord has become angry with you. Do not return to your wives and children until God is pleased. By God, I do not think He will be pleased unless you fight those who killed him. Indeed, do not fear death, for no one ever feared it but that he was humiliated. Be like the Children of Israel when their Prophet said to them: 'You have wronged yourselves, so repent to your Maker and kill yourselves.' They did so, and they knelt on their knees and stretched out their necks when they knew that nothing would save them from their great sin except killing. How will it be with you if you are called to what they were called to? Sharpen your swords, fix your spearheads, and prepare against them what you can of strength and of tethered horses until you are called and summoned." Khalid b. Sa'd b. Nufayl said: "As for me, by God, if I knew that killing myself would save me from my sin and make my Lord pleased with me, I would do it. I call to witness all who are present that everything I own this morning, apart from my weapons with which I fight my enemy, is a charitable gift to the Muslims, to strengthen them thereby for fighting the transgressors." Abu al-Mu'tamir b. Hanash b. Rabi'a al-Kinani said the like. Sulayman said: "Enough of you. Whoever wishes to contribute anything of this, let him bring it to Abdullah b. Wal al-Taymi. When everything you wish to give has been collected with him, we will equip with it the needy and poor among your partisans." Sulayman b. Surad's letter to Sa'd b. Hudhayfa b. al-Yaman Sulayman b. Surad wrote to Sa'd b. Hudhayfa b. al-Yaman informing him of what they had resolved to do and calling him, along with the Shia with him in al-Mada'in, to support them. Sa'd b. Hudhayfa read the letter to the Shia in al-Mada'in, and they responded to that. They wrote to Sulayman b. Surad informing him that they would move toward him and support him. Sulayman also wrote a letter to al-Muthanna b. Mukharriba al-Abdi in Basra, similar to what he had written to Sa'd b. Hudhayfa. Al-Muthanna replied: "We, the community of the Shia, praise God for what you have resolved, and we shall meet you, God willing, at the time you have set." He wrote at the bottom of the letter: Look clearly, as though I have come to you, marked On a long-necked, hoarse-voiced horse, swift in pace, Long-backed, prominent-jawed, lean-bellied, Pressing hard on the bit, firm in the mouth, With every youth whose heart fear does not fill, A stoker of war's fire, never weary, A trusted brother, who intends God in his striving, Striking with the blade of the sword, not sinful. The first thing they began with after the killing of al-Husayn in the year sixty-one was this: they continued to gather weapons of war and to call people secretly to seek vengeance for the blood of al-Husayn. A few men answered them, and they remained thus until Yazid b. Mu'awiya died in the year sixty-four. When Yazid died, Sulayman's companions came to him and said: "This tyrant has perished and the authority is weak. If you wish, let us fall upon Amr b. Hurayth—he was Ibn Ziyad's deputy over Kufa—then proclaim the demand for the blood of al-Husayn, pursue his killers, and call the people to the family of this house who have been wronged and deprived of their right." Sulayman b. Surad said: "Do not be hasty. I have considered what you mentioned, and I see that the killers of al-Husayn are the nobles of Kufa and the horsemen of the Arabs, and they are the ones who will be sought for his blood. When they learn what you intend, they will be the most severe against you. I have also considered those of you who follow me, and I know that if they go out, they will not achieve their revenge nor soothe their souls; they will be slaughtered by their enemy. Rather, spread your callers and summon to your cause." They did so, and many people responded to them after the death of Yazid. The people of Kufa expel Amr b. Hurayth Then the people of Kufa expelled Amr b. Hurayth. Ibn Ziyad had killed thirteen thousand of the Khawarij and imprisoned four thousand. When Yazid died, Amr stood as an orator and said: "The one for whose obedience we fought is dead. If you command me, I will collect your fay' and fight your enemy." He sent that message to the people of Kufa through Muqatil b. Misma' and Sa'id b. Qarha al-Mazini. Amr b. Hurayth stood and said: "These two men have come to you from your amir, calling you to a matter by which God may unite your word, so listen to them." Ibn al-Harith, who was Yazid, stood and said: "Praise be to God who has rid us of Ibn Sumayya." Amr ordered him to prison, but Bakr intervened between him and that. Amr ascended the pulpit, and they pelted him with pebbles, so he entered his house. The people gathered in the mosque and said: "Let us appoint a man until the people agree on a caliph." They agreed on Amr b. Sa'd b. Abi Waqqas, then they agreed on Amir b. Mas'ud b. Umayya b. Khalaf, nicknamed Duhruja, who pledged allegiance to Abdullah b. al-Zubayr and would manage affairs until Ibn al-Zubayr's deputies arrived. On the Friday when eight days remained of Ramadan in this year—I mean the year sixty-four—two amirs arrived in Kufa from Ibn al-Zubayr's side: one was Abdullah b. Yazid al-Khatmi, over war and the frontier, and the other was Ibrahim b. Muhammad b. Talha b. Ubayd Allah al-Taymi, over the kharaj. The arrival of al-Mukhtar in Kufa Al-Mukhtar b. Abi Ubayd—he is al-Mukhtar al-Thaqafi the liar—had arrived in Kufa one week before them, in the middle of this month. He found the Shia gathered around Sulayman b. Surad, honoring him greatly, and prepared for war. When al-Mukhtar settled among them, he secretly called to the imamate of Muhammad b. al-Hanafiyya, and gave him the title al-Mahdi. Many of the Shia followed him and left Sulayman b. Surad. The Shia became two factions: the majority were with Sulayman, wanting to go out against the people to seek vengeance for al-Husayn, and the faction of al-Mukhtar's followers wanted to go out to call for the imamate of Muhammad b. al-Hanafiyya. That was without the command or consent of Ibn al-Hanafiyya; they only fabricated things about him to deceive the people and to achieve their corrupt aims. Clear intelligence came to Abdullah b. Yazid al-Khatmi, Ibn al-Zubayr's deputy, about what the two Shia factions, despite their differences, had conspired to do: going out against the people and calling to what they wanted. Some advised him to hasten against them, to take precautions, and to send the police and fighting men to suppress them from the evil and strife they were resolved upon. So he stood as an orator among the people and mentioned in his sermon what he had heard about these people and what they had resolved to do. He said that some of them wanted to avenge the blood of al-Husayn, and they knew that he was not one of those who killed him; indeed, by God, he was among those grieved by his killing—may God have mercy on him and curse his killer. He said: "I will not confront anyone before he starts evil against me. If these people want to avenge the blood of al-Husayn, let them go to Ubayd Allah b. Ziyad, for he is the one who killed al-Husayn and the best of his family. Let them take vengeance from him, and not draw their swords against the people of their own city, which would be their ruin and destruction." Then Ibrahim b. Muhammad b. Talha, the other amir, stood and said: "O people, let not the words of this flatterer deceive you about yourselves. By God, we are certain that some people want to rebel against us. We will surely seize the parent for the child, the child for the parent, the close friend for the close friend, and the arif for those under his charge, until they submit to the truth and humble themselves in obedience." Al-Musayyib b. Najaba al-Fazari leapt up and interrupted him, saying: "O son of the oath-breakers! Do you threaten us with your sword and your tyranny? By God, you are lower than that. We do not blame you for hating us, for we killed your father and your grandfather, and we hope to send you after them before you leave this palace." Some of al-Musayyib's companions supported him, and a group of the officials pushed back Ibrahim b. Muhammad b. Talha. Strife and much evil broke out in the mosque. Abdullah b. Yazid al-Khatmi descended from the pulpit, and they tried to cause a rift between the two amirs, but they did not succeed. Then the Shia, the companions of Sulayman b. Surad, appeared openly with weapons, and they showed what was in themselves of rebellion against the people. They mounted with Sulayman b. Surad and headed toward al-Jazira. As for al-Mukhtār b. Abī ʿUbayd al-Thaqafī, the liar, he had been detested by the Shīʿa from the day al-Ḥasan was stabbed while he was going to Syria with the people of Iraq. He took refuge in al-Madāʾin, and al-Mukhtār advised his paternal uncle, who was the governor of al-Madāʾin, to arrest al-Ḥasan and send him to Muʿāwiya, thereby obtaining a white hand with him. His uncle refused that, so the Shīʿa detested him because of that. When the affair of Muslim b. ʿAqīl occurred and Ibn Ziyād killed him, al-Mukhtār was that day in al-Kūfa. Ibn Ziyād learned that he was saying: 'I shall certainly rise to support Muslim and take revenge for him.' He brought him before him and struck his eye with a rod that was in his hand, splitting it, and ordered him imprisoned. When his sister learned of his imprisonment, she wept and grieved for him; she was married to ʿAbd Allāh b. ʿUmar b. al-Khaṭṭāb. Ibn ʿUmar wrote to Yazīd b. Muʿāwiya interceding with him for the release of al-Mukhtār from prison. Yazīd sent to Ibn Ziyād: 'The moment you read this letter, release al-Mukhtār b. Abī ʿUbayd from prison.' Ibn Ziyād could not do otherwise, so he released him and said to him: 'If I find you in al-Kūfa after three days, I will strike your neck.' Al-Mukhtār went out to the Hijaz, saying: 'By God, I will cut off the fingertips of ʿUbayd Allāh b. Ziyād, and I will kill for al-Ḥusayn b. ʿAlī as many as were killed for the blood of Yaḥyā b. Zakarīyā.' When the affair of ʿAbd Allāh b. al-Zubayr in Makkah became formidable, al-Mukhtār b. Abī ʿUbayd gave him allegiance, and he was among his senior commanders. When al-Ḥuṣayn b. Numayr and the people of Syria besieged him, al-Mukhtār fought on his behalf most fiercely. When news reached him of the death of Yazīd b. Muʿāwiya and the turmoil of the people of Iraq, he became resentful toward Ibn al-Zubayr over some matter and left the Hijaz. He headed for al-Kūfa and entered it on a Friday while people were preparing for prayer. He did not pass by any group of people without greeting them and saying: 'Rejoice in victory and triumph over the enemies.' He entered the mosque and prayed at a pillar there until the prayer was established, then after the prayer he prayed until the ʿaṣr prayer was performed, then left. People greeted him, came to him, and honored him. He began calling to his imam, the Mahdī, Muḥammad b. al-Ḥanafiyya, and showing support for the People of the House, and that he was about to establish their banner, make manifest their beacon, and exact their revenge. He said to the people who had gathered around Sulaymān b. Ṣurad of the Shīʿa, fearing that they would hasten to go out with Sulaymān: 'I have come to you from the master of the affair, the source of virtue, the successor of the successor, the imam, the Mahdī, with a matter in which there is healing, the uncovering of the veil, the killing of enemies, and the completion of blessings. Sulaymān b. Ṣurad—may God have mercy on us and him—is but an old man of the old, a worn-out waterskin, with no experience in affairs and no knowledge of wars. He only wants to lead you out so that he kills himself and kills you. I act according to a similitude that has been set forth for me and a matter that has been made clear to me, in which is the glory of your master, the killing of your enemy, and the healing of your breasts. So listen to me and obey my command, then rejoice and give glad tidings to one another, for I am your guarantor of all that you hope for and love.' Many of the Shīʿa gathered around him, but the majority of them were with Sulaymān b. Ṣurad. When they went out with Sulaymān to al-Nukhayla, ʿUmar b. Saʿd b. Abī Waqqāṣ, Shabath b. Ribʿī, and others said to ʿAbd Allāh b. Yazīd, the governor of al-Kūfa: 'Al-Mukhtār b. Abī ʿUbayd is more dangerous to you than Sulaymān b. Ṣurad.' He sent the police to him, and they surrounded his house, seized him, and took him to prison in fetters. It is said: without fetters. He remained there for a period and fell ill in it. Abū Mikhnaf said: Yaḥyā b. Abī ʿĪsā narrated to me that he said: 'I entered upon him with Ḥumayd b. Muslim al-Azdī to visit him and attend to him, and I heard him say: "Indeed, by the Lord of the seas, the palms and the trees, the deserts and the empty lands, the righteous angels, and the chosen best ones, I will kill every tyrant with every quivering spear, with every sharp Indian sword, and with hosts of helpers, who are not insignificant novices nor disarmed wicked ones, until I have set up the pillar of the religion, mended the breach of the Muslims, healed the rancor in the breasts of the believers, and achieved revenge for the children of the prophets. Then I will not weep over the passing of this world, nor will I care for death when it draws near." He said: Whenever we came to him while he was in prison, he repeated this saying to us until he was released.' It is said concerning al-Mukhtār's going to al-Kūfa and its reason, other than what has preceded: al-Mukhtār said to Ibn al-Zubayr while he was with him: 'I know a people who, if they had a man with understanding and knowledge of what to do and what to avoid, he could extract for you from them an army with which you could fight the people of Syria.' He said: 'Who are they?' He said: 'The Shīʿa of ʿAlī in al-Kūfa.' He said: 'Then be that man yourself.' So he sent him to al-Kūfa. He alighted in a district of it, weeping over al-Ḥusayn and mentioning his affliction until they met him and loved him. Then they moved him to the center of al-Kūfa, and many people from among them came to him. When his affair became strong, he marched against Ibn Muṭīʿ.
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