Tarikh (al-Tabari) 2266
The Year 66 AH
مَقْتَلُ عُمَرَ بْنِ سَعْدِ بْنِ أَبِي وَقَّاصٍ أَمِيرِ الْجَيْشِ الَّذِينَ قَتَلُوا الْحُسَيْنَ قَالَ الْوَاقِدِيُّ: كَانَ سَعْدُ بْنُ أَبِي وَقَّاصٍ ؓ، جَالِسًا ذَاتَ يَوْمٍ ; إِذْ جَاءَ غُلَامٌ لَهُ، وَدَمُهُ يَسِيلُ عَلَى عَقِبَيْهِ، فَقَالَ لَهُ سَعْدٌ: مَنْ فَعَلَ بِكَ هَذَا ؟ فَقَالَ: ابْنُكَ عُمَرُ. فَقَالَ سَعْدُ: اللَّهُمَّ اقْتُلْهُ وَأَسِلْ دَمَهُ. وَكَانَ سَعْدٌ مُسْتَجَابُ الدَّعْوَةِ، فَلَمَّا ظَهَرَ الْمُخْتَارُ عَلَى الْكُوفَةِ اسْتَجَارَ عُمَرُ بْنُ سَعْدٍ بِعَبْدِ اللَّهِ بْنِ جَعْدَةَ بْنِ هُبَيْرَةَ، وَكَانَ صَدِيقًا لِلْمُخْتَارِ مِنْ قَرَابَتِهِ مِنْ عَلِيٍّ، فَأَتَى الْمُخْتَارَ فَأَخْذَ مِنْهُ لِعُمَرَ بْنِ سَعْدٍ أَمَانًا مَضْمُونُهُ أَنَّهُ آمِنٌ عَلَى نَفْسِهِ وَأَهْلِهِ وَمَالِهِ مَا أَطَاعَ وَلَزِمَ رَحْلَهُ وَمِصْرَهُ مَا لَمْ يُحْدِثْ حَدَثًا، وَأَرَادَ الْمُخْتَارُ مَا لَمْ يَأْتِ الْخَلَاءَ فَيَبُولَ أَوْ يَغُوطَ، وَلَمَّا بَلَغَ عُمَرُ بْنُ سَعْدٍ أَنَّ الْمُخْتَارَ يُرِيدُ قَتْلَهُ خَرَجَ مِنْ مَنْزِلِهِ لَيْلًا يُرِيدُ السَّفَرَ نَحْوَ مُصْعَبٍ أَوْ عُبَيْدِ اللَّهِ بْنِ زِيَادٍ فَنَمَى لِلْمُخْتَارِ بَعْضُ مَوَالِيهِ ذَلِكَ. فَقَالَ الْمُخْتَارُ: وَأَيُّ حَدَثٍ أَعْظَمُ مِنْ هَذَا ؟ وَقِيلَ: إِنَّ مَوْلَاهُ قَالَ لَهُ ذَلِكَ، وَقَالَ لَهُ: تَخْرُجُ مِنْ مَنْزِلِكَ وَرَحْلِكَ ؟ ارْجِعْ. فَرَجَعَ. وَلَمَّا أَصْبَحَ بَعْثَ إِلَى الْمُخْتَارِ يَقُولُ لَهُ: هَلْ أَنْتَ مُقِيمٌ عَلَى أَمَانِكَ ؟ وَقِيلَ: إِنَّهُ أَتَى الْمُخْتَارَ يَتَعَرَّفُ مِنْهُ ذَلِكَ، فَقَالَ لَهُ الْمُخْتَارُ: اجْلِسْ. وَقِيلَ: إِنَّهُ أَرْسَلَ عَبْدَ اللَّهِ بْنَ جَعْدَةَ إِلَى الْمُخْتَارِ يَقُولُ لَهُ: هَلْ أَنْتَ مُقِيمٌ عَلَى أَمَانِكَ لَهُ ؟ فَقَالَ لَهُ الْمُخْتَارُ: اجْلِسْ. فَلَمَّا جَلَسَ قَالَ الْمُخْتَارُ: لِصَاحِبِ حَرَسِهِ: اذْهَبْ فَأْتِنِي بِرَأْسِهِ، فَذَهَبَ إِلَيْهِ فَقَتَلَهُ، وَأَتَاهُ بِرَأْسِهِ. وَفِي رِوَايَةٍ أَنَّ الْمُخْتَارَ قَالَ لَيْلَةً: لَأَقْتُلَنَّ غَدًا رَجُلًا عَظِيمَ الْقَدَمَيْنِ، غَائِرَ الْعَيْنَيْنِ، مُشْرِفَ الْحَاجِبَيْنِ، يُسَرُّ بِقَتْلِهِ الْمُؤْمِنُونَ وَالْمَلَائِكَةُ الْمُقَرَّبُونَ، وَكَانَ الْهَيْثَمُ بْنُ الْأَسْوَدِ حَاضِرًا فَوَقَعَ فِي نَفْسِهِ أَنَّهُ أَرَادَ عُمَرَ بْنَ سَعْدٍ، فَبَعَثَ إِلَيْهِ ابْنُهُ الْعُرْيَانُ فَأَنْذَرَهُ، فَقَالَ: كَيْفَ يَكُونُ هَذَا بَعْدَمَا أَعْطَانِي مِنَ الْعُهُودِ وَالْمَوَاثِيقِ ؟ وَكَانَ الْمُخْتَارُ حِينَ قَدِمَ الْكُوفَةَ أَحْسَنَ السِّيرَةَ إِلَى أَهْلِهَا أَوَّلًا، وَكَتَبَ لِعُمَرَ بْنِ سَعْدٍ كِتَابَ أَمَانٍ إِلَّا أَنْ يُحْدِثَ حَدَثًا. قَالَ أَبُو مِخْنَفٍ: وَكَانَ أَبُو جَعْفَرٍ الْبَاقِرُ يَقُولُ: إِنَّمَا أَرَادَ الْمُخْتَارُ إِلَّا أَنْ يَدْخُلَ الْكَنِيفَ فَيُحَدِثَ فِيهِ. ثُمَّ إِنَّ عُمَرَ بْنَ سَعْدٍ قَلِقَ أَيْضًا، ثُمَّ جَعَلَ يَتَنَقَّلُ مِنْ مَحَلَّةٍ إِلَى مَحَلَّةٍ، ثُمَّ صَارَ أَمْرُهُ أَنَّهُ رَجَعَ إِلَى دَارِهِ، وَقَدْ بَلَغَ الْمُخْتَارَ انْتِقَالُهُ مِنْ مَوْضِعٍ إِلَى مَوْضِعٍ، فَقَالَ: كَلَّا وَاللَّهِ، إِنَّ فِي عُنُقِهِ سِلْسِلَةً تَرُدُّهُ لَوْ جَهِدَ أَنْ يَنْطَلِقَ مَا اسْتَطَاعَ، ثُمَّ أَصْبَحَ فَبَعْثَ إِلَيْهِ أَبَا عَمْرَةَ، فَدَخْلَ عَلَيْهِ، فَقَالَ: أَجِبِ الْأَمِيرَ، فَقَامَ عُمَرُ، فَعَثَرَ فِي جُبَّتِهِ، فَضَرَبَهُ أَبُو عَمْرَةَ بِالسَّيْفِ حَتَّى قَتَلَهُ، وَجَاءَ بِرَأْسِهِ فِي أَسْفَلِ قَبَائِهِ حَتَّى وَضَعَهُ بَيْنَ يَدَيِ الْمُخْتَارِ، فَقَالَ الْمُخْتَارُ لِابْنِهِ حَفْصِ بْنِ عُمَرَ - وَكَانَ جَالِسًا عِنْدَ الْمُخْتَارِ -: أَتَعْرِفُ هَذَا الرَّأْسَ ؟ فَاسْتَرْجَعَ وَقَالَ: نَعَمْ، وَلَا خَيْرَ فِي الْعَيْشِ بَعْدَهُ، فَقَالَ: صَدَقْتَ، ثُمَّ أَمَرَ بِهِ فَضُرِبَتْ عُنُقُهُ، وَوُضِعَ رَأْسُهُ مَعَ رَأْسِ أَبِيهِ، ثُمَّ قَالَ الْمُخْتَارُ هَذَا بِالْحُسَيْنِ، وَهَذَا بِعَلِيِّ بْنِ الْحُسَيْنِ الْأَكْبَرِ، وَلَا سَوَاءَ، وَاللَّهِ لَوْ قَتَلْتُ بِهِ ثَلَاثَةَ أَرْبَاعِ قُرَيْشٍ مَا وَفُّوا أُنْمُلَةً مِنْ أَنَامِلِهِ. وَكَانَ السَّبَبُ فِي تَهَيُّجِ الْمُخْتَارِ عَلَى قَتْلِهِ أَنَّ يَزِيدَ بْنَ شَرَاحِيلَ الْأَنْصَارِيَّ أَتَى مُحَمَّدَ بْنَ الْحَنَفِيَّةِ، وَسَلَّمَ عَلَيْهِ، وَجَرَى الْحَدِيثُ إِلَى أَنْ تَذَاكَرَا الْمُخْتَارَ، فَقَالَ ابْنُ الْحَنَفِيَّةِ: إِنَّهُ يَزْعُمُ أَنَّهُ لَنَا شِيعَةٌ، وَقَتَلَةُ الْحُسَيْنِ عِنْدَهُ عَلَى الْكَرَاسِيِّ يُحَدِّثُونَهُ. فَلَمَّا عَادَ يَزِيدُ أَخْبَرَ الْمُخْتَارَ بِذَلِكَ، فَقَتَلَ عَمْرَو بْنَ سَعْدٍ، وَبَعَثَ بِرَأْسِهِ وَرَأْسِ ابْنِهِ إِلَى ابْنِ الْحَنَفِيَّةِ، وَكَتَبَ إِلَيْهِ يُعْلِمُهُ أَنَّهُ قَدْ قَتَلَ مَنْ قَدَرَ عَلَيْهِ، وَأَنَّهُ فِي طَلَبِ الْبَاقِينَ مِمَّنْ حَضَرَ قَتْلَ الْحُسَيْنِ. قَالَ عَبْدُ اللَّهِ بْنُ شَرِيكٍ: أَدْرَكْتُ أَصْحَابَ الْأَرْدِيَةِ الْمُعَلَّمَةِ، وَأَصْحَابَ الْبَرَانِسِ السُّودِ مِنْ أَصْحَابِ السَّوَارِي، إِذَا مَرَّ بِهِمْ عَمْرُو بْنُ سَعْدٍ قَالُوا: هَذَا قَاتِلُ الْحُسَيْنِ، وَذَلِكَ قَبْلَ أَنْ يَقْتُلَهُ. وَقَالَ ابْنُ سِيرِينَ: قَالَ عَلِيٌّ لِعَمْرِو بْنِ سَعْدٍ: كَيْفَ كُنْتَ إِذَا قُمْتَ مَقَامًا تُخَيَّرُ فِيهِ بَيْنَ الْجَنَّةِ وَالنَّارِ، فَتَخْتَارُ النَّارَ ؟ كتاب المختار بن أبي عبيد الثقفي إلى محمد بن الحنفية وَكَتَبَ إِلَيْهِ كِتَابًا فيه: بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ لِلْمَهْدِيِّ مُحَمَّدِ بْنِ عَلِيٍّ مِنَ الْمُخْتَارِ بْنِ أَبِي عُبَيْدٍ سَلَامٌ عَلَيْكَ أَيُّهَا الْمَهْدِيُّ فَإِنِّي أَحْمَدُ إِلَيْكَ اللَّهَ الَّذِي لَا إِلَهَ إِلَّا هُوَ، أَمَّا بَعْدُ: فَإِنَّ اللَّهَ بَعَثَنِي نِقْمَةً عَلَى أَعْدَائِكُمْ، فَهُمْ بَيْنَ قَتِيلٍ وَأَسِيرٍ وَطَرِيدٍ وَشَرِيدٍ، فَالْحَمْدُ لِلَّهِ الَّذِي قَتَلَ قَاتِلَكُمْ وَنَصَرَ مُؤَازِرَكُمْ، وَقَدْ بَعَثْتُ إِلَيْكَ بِرَأْسِ عُمَرَ بْنِ سَعْدٍ وَابْنِهِ، وَقَدْ قَتَلْنَا مَنْ شَرَكَ فِي دَمِ الْحُسَيْنِ وَأَهْلِ بَيْتِهِ كُلَّ مَنْ قَدَرْنَا عَلَيْهِ، وَلَنْ يُعْجِزَ اللَّهَ مَنْ بَقِيَ، وَلَسْتُ بِمُنْحَجِمٍ عَنْهُمْ حَتَّى لَا يَبْلُغَنِي أَنَّ عَلَى أَدِيمِ الْأَرْضِ مِنْهُمْ إِرْمِيًّا فَاكْتُبْ إِلَيَّ أَيُّهَا الْمَهْدِيُّ بِرَأْيِكَ أَتَّبِعُهُ وَأَكُنْ عَلَيْهِ، وَالسَّلَامُ عَلَيْكَ أَيُّهَا الْمَهْدِيُّ وَرَحْمَةُ اللَّهِ وَبَرَكَاتُهُ. وَلَمْ يَذْكُرَ ابْنُ جَرِيرٍ أَنَّ مُحَمَّدًا ابْنِ الْحَنَفِيَّةِ رَدَّ جَوَابَهُ، مَعَ أَنَّ ابْنَ جَرِيرٍ قَدْ تَقَصَّى هَذَا الْفَصْلَ وَأَطَالَ شَرْحَهُ، وَيَظْهَرُ مِنْ غُبُونِ كَلَامِهِ وَنِظَامِهِ قُوَّةُ وَجْدِهِ بِهِ وَغَرَامِهِ، وَلِهَذَا تَوَسَّعَ فِي إِيرَادِهِ بِرِوَايَاتِ أَبِي مِخْنَفٍ لُوطِ بْنِ يَحْيَى، وَهُوَ مُتَّهَمٌ فِيمَا يَرْوِيهِ، وَلَا سِيَّمَا فِي بَابِ التَّشَيُّعِ، وَهَذَا الْمَقَامُ لِلشِّيعَةِ فِيهِ غَرَامٌ وَأَيُّ غَرَامٍ، إِذْ فِيهِ الْأَخْذُ بِثَأْرِ الْحُسَيْنِ وَأَهْلِهِ مِنْ قَتَلَتِهِمْ وَالِانْتِقَامُ مِنْهُمْ. وَلَا شَكَّ أَنَّ قَتْلَ قَتَلَتِهِ كَانَ مُتَحَتِّمًا، وَالْمُبَادِرَةُ إِلَيْهِ كَانَ مَغْنَمًا، وَلَكِنْ إِنَّمَا قَدَّرَهُ اللَّهُ عَلَى يَدِ الْمُخْتَارِ الْكَذَّابِ الَّذِي صَارَ بِدَعْوَاهُ إِتْيَانَ الْوَحْيِ إِلَيْهِ كَافِرًا، وَقَدْ قَالَ رَسُولَ اللَّهِ ﷺ: إِنَّ اللَّهَ لِيُؤَيِّدُ هَذَا الدِّينَ بِالرَّجُلِ الْفَاجِرِ وَقَالَ تَعَالَى فِي كِتَابِهِ الَّذِي هُوَ أَفْضَلُ مَا يَكْتُبُهُ الْكَاتِبُونَ: وَكَذَلِكَ نُوَلِّي بَعْضَ الظَّالِمِينَ بَعْضًا بِمَا كَانُوا يَكْسِبُونَ وَقَالَ بَعْضُ الشُّعَرَاءِ: وَمَا مِنْ يَدٍ إِلَّا يَدُ اللَّهِ فَوْقَهَا وَلَا ظَالِمٍ إِلَّا سَيُبْلَى بِظَالِمِ وَسَيَأْتِي فِي تَرْجَمَةِ الْمُخْتَارِ مَا يَدُلُّ عَلَى كَذِبِهِ وَافْتِرَائِهِ، وَادِّعَائِهِ نُصْرَةَ أَهْلِ الْبَيْتِ، وَهُوَ فِي نَفْسِ الْأَمْرِ مُتَسَتِّرٌ بِذَلِكَ لِيَجْمَعَ عَلَيْهِ رَعَاعًا مِنَ الشِّيعَةِ الَّذِينَ بِالْكُوفَةِ ; لِيُقِيمَ لَهُمْ دَوْلَةً وَيَصُولَ بِهِمْ وَيَجُولَ عَلَى مُخَالِفِيهِ صَوْلَةً. ثُمَّ إِنَّ اللَّهَ تَعَالَى سَلَّطَ عَلَيْهِ مَنِ انْتَقَمَ مِنْهُ، وَهَذَا هُوَ الْكَذَّابُ الَّذِي قَالَ فِيهِ الرَّسُولُ ﷺ فِي حَدِيثِ أَسْمَاءَ بِنْتِ الصِّدِّيقِ إِنَّهُ سَيَكُونُ فِي ثَقِيفٍ كَذَّابٌ وَمُبِيرٌ فَهَذَا هُوَ الْكَذَّابُ، وَهُوَ يُظْهِرُ التَّشَيُّعَ، وَأَمَّا الْمُبِيرُ فَهُوَ الْحَجَّاجُ بْنُ يُوسُفَ الثَّقَفِيُّ وَقَدْ وُلِّيَ الْكُوفَةَ مِنْ جِهَةِ عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ كَمَا سَيَأْتِي، وَكَانَ الْحَجَّاجُ عَكْسَ هَذَا؛ كَانَ نَاصِبِيًّا جَلْدًا ظَالِمًا غَاشِمًا، وَلَكِنْ لَمْ يَكُنْ فِي طَبَقَةِ هَذَا، يُتَّهَمُ عَلَى دِينِ الْإِسْلَامِ، وَدَعْوَى النُّبُوَّةِ، وَأَنَّهُ يَأْتِيهِ الْوَحْيُ مِنَ الْعَلِيِّ الْعَلَّامِ.
Translation
✧ The Killing of ʿUmar b. Saʿd b. Abī Waqqāṣ, the Commander of the Army That Killed al-Ḥusayn Al-Wāqidī said: Saʿd b. Abī Waqqāṣ ؓ was sitting one day when a slave of his came, his blood flowing onto his heels. Saʿd said to him, “Who did this to you?” He said, “Your son ʿUmar.” Saʿd said, “O God, kill him and let his blood flow.” Saʿd was one whose supplication was answered. When al-Mukhtār gained control of Kufa, ʿUmar b. Saʿd sought the protection of ʿAbd Allāh b. Jaʿdah b. Hubayrah, who was a friend of al-Mukhtār by his kinship to ʿAlī. He came to al-Mukhtār and obtained from him a guarantee of safety for ʿUmar b. Saʿd, its purport being that he was safe in his person, family, and property as long as he obeyed and remained at his home and in his city, and did not commit any offense; and al-Mukhtār intended that he not go out to the open to urinate or defecate. When ʿUmar b. Saʿd learned that al-Mukhtār wanted to kill him, he left his house at night intending to travel to Muṣʿab or ʿUbayd Allāh b. Ziyād. Some of al-Mukhtār’s clients informed him of that. Al-Mukhtār said, “What offense is greater than this?” It was said that his client said to him, “Will you leave your house and your home? Return.” So he returned. When morning came, he sent to al-Mukhtār asking, “Are you abiding by your guarantee?” It is said that he went to al-Mukhtār to ascertain that, and al-Mukhtār said to him, “Sit.” It is said that he sent ʿAbd Allāh b. Jaʿdah to al-Mukhtār to say, “Are you abiding by your guarantee to him?” Al-Mukhtār said to him, “Sit.” When he sat, al-Mukhtār said to his guard, “Go and bring me his head.” He went to him, killed him, and brought his head. In another narration, al-Mukhtār said one night, “Tomorrow I will kill a man with large feet, deep-set eyes, and prominent eyebrows, whose killing will delight the believers and the angels brought near.” Al-Haytham b. al-Aswad was present, and it occurred to him that he meant ʿUmar b. Saʿd. He sent his son al-ʿUryān to warn him. He said, “How can this be after he gave me covenants and oaths?” Al-Mukhtār, when he first came to Kufa, behaved well toward its people, and he wrote for ʿUmar b. Saʿd a letter of safety except if he committed an offense. Abū Mikhnaf said: Abū Jaʿfar al-Bāqir used to say, “Al-Mukhtār only meant that he enter the privy and commit an offense in it.” Then ʿUmar b. Saʿd grew restless again, and he began moving from one quarter to another. His affair ended with his returning to his house, after al-Mukhtār had heard of his moving from one place to another. He said, “No, by God, there is a chain on his neck that will bring him back; if he strove to flee he could not.” In the morning he sent Abū ʿAmrah to him. He entered upon him and said, “Answer the emir.” ʿUmar stood, stumbled over his robe, and Abū ʿAmrah struck him with the sword until he killed him. He brought his head in the lower part of his robe until he placed it before al-Mukhtār. Al-Mukhtār said to his son Ḥafṣ b. ʿUmar, who was sitting with al-Mukhtār, “Do you recognize this head?” He said the verse of return (innā li-llāhi wa-innā ilayhi rājiʿūn) and said, “Yes, and there is no good in life after him.” He said, “You speak truth.” Then he ordered him, and his neck was struck and his head placed with his father’s head. Then al-Mukhtār said, “This is for al-Ḥusayn, and this for ʿAlī b. al-Ḥusayn al-Akbar, and they are not equal. By God, if I killed three-quarters of Quraysh for him, they would not equal one of his fingertips.” The reason for al-Mukhtār’s being stirred to kill him was that Yazīd b. Sharāḥīl al-Anṣārī came to Muḥammad b. al-Ḥanafiyyah, greeted him, and the conversation turned until they discussed al-Mukhtār. Ibn al-Ḥanafiyyah said, “He claims to be a partisan of ours, while the killers of al-Ḥusayn are with him on chairs, conversing with him.” When Yazīd returned, he told al-Mukhtār that, so he killed ʿUmar b. Saʿd and sent his head and his son’s head to Ibn al-Ḥanafiyyah. He wrote to him informing him that he had killed those he could, and that he was pursuing the rest of those who had been present at the killing of al-Ḥusayn. ʿAbd Allāh b. Sharīk said: I met the companions of the marked cloaks and the black hoods of the companions of the pillars; when ʿUmar b. Saʿd passed them they said, “This is the killer of al-Ḥusayn,” and that was before he killed him. Ibn Sīrīn said: ʿAlī said to ʿUmar b. Saʿd, “How will you be when you stand in a station where you are given the choice between Paradise and the Fire, and you choose the Fire?” The letter of al-Mukhtār b. Abī ʿUbayd al-Thaqafī to Muḥammad b. al-Ḥanafiyyah. He wrote him a letter in which was: In the name of God, the Merciful, the Compassionate. To the Mahdī, Muḥammad b. ʿAlī, from al-Mukhtār b. Abī ʿUbayd. Peace be upon you, O Mahdī. I praise God to you, besides whom there is no god. To proceed: God has sent me as vengeance upon your enemies; they are among the slain, the captive, the banished, and the scattered. Praise be to God who killed your killer and aided your helpers. I have sent you the head of ʿUmar b. Saʿd and his son, and we have killed all those who shared in the blood of al-Ḥusayn and his household whom we could. Those who remain will not escape God. I will not draw back from them until I have not heard of one of them on the face of the earth. So write to me, O Mahdī, your opinion and I will follow it and act upon it. Peace be upon you, O Mahdī, and God’s mercy and blessings. Ibn Jarīr did not mention that Muḥammad b. al-Ḥanafiyyah replied to him, although Ibn Jarīr exhaustively treated this section and lengthened its exposition. It appears from the tenor of his words and his arrangement his strong partiality and attachment; for this reason he expanded in reporting it from the narrations of Abū Mikhnaf Lūṭ b. Yaḥyā, who is suspect in what he reports, especially in the matter of Shīʿism. This station has for the Shīʿa an attachment and what an attachment, for in it is the taking of vengeance for al-Ḥusayn and his family from their killers and retaliation against them. No doubt the killing of his killers was obligatory, and hastening to it was a gain, but God decreed it at the hand of al-Mukhtār the liar, who by his claim that revelation came to him became an infidel. The Messenger of God ﷺ said, “God supports this religion with the wicked man.” And God Most High said in His Book, which is the best of what writers write: “Thus We make some of the wrongdoers allies of others for what they used to earn” (Q 6:129). One of the poets said: There is no hand but the hand of God is above it, and no wrongdoer but will be tried with a wrongdoer. It will come in the biography of al-Mukhtār what proves his lying and fabrication and his claim of supporting the People of the House, while in reality he was using that to gather the rabble of the Shīʿa in Kufa, in order to establish for them a state and to dominate with them and to prowl upon his opponents. Then God Most High set over him one who took vengeance on him. This is the liar of whom the Messenger ﷺ said in the ḥadīth of Asmāʾ bt. al-Ṣiddīq that there would be in Thaqīf a liar and a destroyer. This is the liar, appearing as a Shīʿī; the destroyer is al-Ḥajjāj b. Yūsuf al-Thaqafī, who was made governor of Kufa by ʿAbd al-Malik b. Marwān, as will come. Al-Ḥajjāj was the opposite of this; he was a hard-core anti-Shīʿī, unjust and ruthless, but he was not in the same class as this one, accused of abandoning the religion of Islam and claiming prophethood and that revelation came to him from the Most High, All-Knowing.
Grades by grader
No grade is recorded for this wording.