Tarikh (al-Tabari) 2268

The Year 66 AH

( مُصَانَعَةُ الْمُخْتَارِ ابْنَ الزُّبَيْرِ يُرِيدُ خِدَاعَهُ ) وَلَمَّا عَلِمَ الْمُخْتَارُ أَنَّ ابْنَ الزُّبَيْرِ لَا يَنَامُ عَنْهُمْ، وَأَنَّ جَيْشَ الشَّامِ مِنْ قِبَلِ عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ يَقْصِدُونَهُ مَعَ عُبَيْدِ اللَّهِ بْنِ زِيَادٍ فِي جَمْعٍ كَثِيرٍ لَا يُرَامُ، شَرَعَ يُصَانِعُ ابْنَ الزُّبَيْرِ، يُرِيدُ خِدَاعَهُ وَالْمَكْرَ بِهِ، فَكَتَبَ إِلَيْهِ إِنِّي كُنْتُ بَايَعْتُكَ عَلَى السَّمْعِ وَالطَّاعَةِ وَالنُّصْحِ لَكَ، فَلَمَّا رَأَيْتُكَ قَدْ أَعْرَضْتَ عَنِّي تَبَاعَدْتُ عَنْكَ، فَإِنْ كُنْتَ عَلَى مَا أَعْهَدُ مِنْكَ فَأَنَا عَلَى السَّمْعِ وَالطَّاعَةِ لَكَ. وَالْمُخْتَارُ يُخْفِي هَذَا كُلَّ الْإِخْفَاءِ عَنِ الشِّيعَةِ، فَإِذَا ذَكَرَ لَهُ أَحَدٌ شَيْئًا مِنْ ذَلِكَ أَظْهَرَ لَهُمْ أَنَّهُ أَبْعَدُ النَّاسِ مِنْ ذَلِكَ. فَلَمَّا وَصَلَ كِتَابُهُ إِلَى ابْنِ الزُّبَيْرِ أَرَادَ أَنْ يَعْلَمَ أَصَادِقٌ أَمْ كَاذِبٌ ؟ فَدَعَا عُمَرُ بْنُ عَبْدِ الرَّحْمَنِ بْنِ الْحَارِثِ بْنِ هِشَامٍ الْمَخْزُومِيُّ، فَقَالَ لَهُ: تَجَهَّزْ إِلَى الْكُوفَةِ فَقَدْ وَلَّيْتُكَهَا. فَقَالَ: وَكَيْفَ وَبِهَا الْمُخْتَارُ ؟ فَقَالَ: إِنَّهُ يَزْعُمُ أَنَّهُ سَامِعٌ لَنَا مُطِيعٌ، وَأَعْطَاهُ قَرِيبًا مِنْ أَرْبَعِينَ أَلْفًا يَتَجَهَّزُ بِهَا، فَسَارَ، فَلَمَّا كَانَ بِبَعْضِ الطَّرِيقِ لَقِيَهُ زَائِدَةُ بْنُ قُدَامَةَ مِنْ جِهَةِ الْمُخْتَارِ فِي خَمْسِمِائَةِ فَارِسٍ مُلْبِسَةٍ، وَمَعَهُ سَبْعُونَ أَلْفًا مِنَ الْمَالِ، وَقَدْ تَقَدَّمَ إِلَيْهِ الْمُخْتَارُ فَقَالَ لَهُ: أَعْطِهِ الْمَالَ، فَإِنْ هُوَ انْصَرَفَ وَإِلَّا فَأَرِهِ الرِّجَالَ فَقَاتِلْهُ حَتَّى يَنْصَرِفَ، فَلَمَّا رَأَى عُمَرُ بْنُ عَبْدِ الرَّحْمَنِ الْجِدَّ قَبَضَ الْمَالَ وَسَارَ إِلَى الْبَصْرَةِ فَاجْتَمَعَ هُوَ وَابْنُ مُطِيعٍ بِهَا عِنْدَ أَمِيرِهَا الْحَارِثِ بْنِ عَبْدِ اللَّهِ بْنِ أَبَى رَبِيعَةَ وَذَلِكَ قَبْلَ وُثُوبِ الْمُثَنَّى بْنِ مُخَرِّبَةَ - كَمَا تَقَدَّمَ - وَقَبْلَ وُصُولِ مُصْعَبِ بْنِ الزُّبَيْرِ إِلَيْهَا. وَقِيلَ: إِنَّ الْمُخْتَارَ كَتَبَ إِلَى ابْنِ الزُّبَيْرِ: إِنِّي اتَّخَذْتُ الْكُوفَةَ دَارًا، فَإِنْ سَوَّغْتَنِي ذَلِكَ وَأَمَرْتَ لِي بِأَلْفِ أَلْفِ دِرْهَمٍ سِرْتُ إِلَى الشَّامِ، فَكَفَيْتُكَ ابْنَ مَرْوَانَ. فَقَالَ ابْنُ الزُّبَيْرِ: إِلَى مَتَى أُمَاكِرُ كَذَّابَ ثَقِيفٍ وَيُمَاكِرُنِي ؟ ثُمَّ تَمَثَّلَ، شِعْرٌ: عَارِي الْجَوَاعِرِ مَنْ ثَمُودٌ أَصْلُهُ عَبْدٌ وَيَزْعُمُ أَنَّهُ مَنْ يَقْدُمُ وَكَتَبَ إِلَيْهِ: وَاللَّهِ وَلَا دِرْهَمٌ: وَلَا أَمْتَرِي [ عَبْدَ ] الْهَوَانِ بِبَدْرَتِي وَإِنِّي لَآتِي الْحَتْفَ مَا دُمْتُ أَسْمَعُ وَبَعْثَ عَبْدُ الْمَلِكِ بْنُ مَرْوَانَ ابْنَ عَمِّهِ عَبْدَ الْمَلِكِ بْنِ الْحَارِثِ بْنِ الْحَكَمِ فِي جَيْشٍ إِلَى وَادِي الْقُرَى لِيَأْخُذُوا الْمَدِينَةَ مِنْ نُوَّابِ ابْنِ الزُّبَيْرِ وَكَتَبَ الْمُخْتَارُ إِلَى ابْنِ الزُّبَيْرِ: إِنْ أَحْبَبْتَ أَنْ أَمُدَّكَ بِمَدَدٍ، وَإِنَّمَا يُرِيدُ الْمُخْتَارُ خَدِيعَتَهُ وَمُكَايَدَتَهُ فَكَتَبَ إِلَيْهِ ابْنُ الزُّبَيْرِ إِنْ كُنْتَ عَلَى طَاعَتِي فَلَسْتُ أَكْرَهُ ذَلِكَ، فَابْعَثْ بِجُنْدٍ إِلَى وَادِي الْقُرَى لِيَكُونُوا مَدَدًا لَنَا عَلَى قِتَالِ الشَّامِيِّينَ فَجَهَّزَ الْمُخْتَارُ ثَلَاثَةَ آلَافٍ عَلَيْهِمْ شُرَحْبِيلُ بْنُ وَرْسٍ الْهَمْدَانِيُّ لَيْسَ فِيهِمْ مِنَ الْعَرَبِ إِلَّا سَبْعُمِائَةٍ، وَقَالَ لَهُ: سِرْ حَتَّى تَدْخُلَ الْمَدِينَةَ فَإِنْ دَخَلَهَا فَاكْتُبْ إِلَيَّ حَتَّى يَأْتِيَكَ أَمْرِي، وَإِنَّمَا يُرِيدُ أَخْذَ الْمَدِينَةِ مِنَ ابْنِ الزُّبَيْرِ، ثُمَّ يَرْكَبُ بَعْدَ ذَلِكَ إِلَى مَكَّةَ لِيُحَاصِرَ ابْنَ الزُّبَيْرِ بِهَا، وَخَشِيَ ابْنُ الزُّبَيْرِ أَنْ يَكُونَ الْمُخْتَارُ بَعَثَ ذَلِكَ الْجَيْشَ مَكْرًا فَبَعَثَ الْعَبَّاسَ بْنَ سَهْلِ بْنِ سَعْدٍ السَّاعِدِيَّ فِي أَلْفَيْنِ وَأَمْرَهُ أَنْ يَسْتَعِينَ بِالْأَعْرَابِ وَقَالَ لَهُمْ: إِنْ رَأَيْتُمُوهُمْ فِي طَاعَتِي وَإِلَّا فَكَايِدُوهُمْ حَتَّى نُهْلِكَهُمْ. فَأَقْبَلَ الْعَبَّاسُ بْنُ سَهْلٍ حَتَّى لَقِيَ ابْنَ وَرْسٍ بِالرَّقِيمِ وَقَدْ تَعَبَّى ابْنُ وَرْسٍ فِي جَيْشِهِ، فَاجْتَمَعَا عَلَى مَاءٍ هُنَالِكَ فَقَالَ لَهُ الْعَبَّاسُ: أَلَسْتُمْ فِي طَاعَةِ ابْنِ الزُّبَيْرِ ؟ فَقَالَ بَلَى. قَالَ فَإِنَّهُ قَدْ أَمَرَنِي أَنْ نَذْهَبَ إِلَى وَادِي الْقُرَى فَنُقَاتِلُ مَنْ بِهِ مِنَ الشَّامِيِّينَ، فَقَالَ لَهُ ابْنُ وَرْسٍ: فَإِنِّي لَمْ أُومَرْ بِطَاعَتِكَ، وَإِنَّمَا أُمِرْتُ أَنْ أَدْخُلَ الْمَدِينَةَ، ثُمَّ أَكْتُبَ إِلَى صَاحِبِي فَيَأْمُرَنِي بِأَمْرِهِ. فَفَهِمَ عَبَّاسٌ مَغْزَاهُ، وَلَمْ يُظْهِرْ لَهُ أَنَّهُ فَطِنَ لِذَلِكَ، فَقَالَ لَهُ: رَأْيُكَ أَفْضَلُ، فَاعْمَلْ مَا بَدَا لَكَ، ثُمَّ نَهَضَ الْعَبَّاسُ مِنْ عِنْدِهِ، وَبَعَثَ إِلَيْهِمُ الْجُزُرَ وَالْغَنَمَ وَالدَّقِيقَ، وَقَدْ كَانَ عِنْدَهُمْ حَاجَةٌ أَكِيدَةٌ إِلَى ذَلِكَ، وَجُوعٌ كَثِيرٌ فَجَعَلُوا يَذْبَحُونَ وَيَطْبُخُونَ وَيَخْتَبِزُونَ وَيَأْكُلُونَ عَلَى ذَلِكَ الْمَاءِ، فَلَمَّا كَانَ اللَّيْلُ بَيَّتَهُمْ عَبَّاسُ بْنُ سَهْلٍ فَقَتَلَ أَمِيرَهُمْ وَطَائِفَةً مِنْهُمْ نَحْوًا مِنْ سَبْعِينَ وَأَسَرَ مِنْهُمْ خَلْقًا كَثِيرًا فَقَتَلَ أَكْثَرَهُمْ وَرَجَعَ الْقَلِيلُ مِنْهُمْ إِلَى الْمُخْتَارِ وَإِلَى بِلَادِهِمْ خَائِبِينَ. قَالَ أَبُو مِخْنَفٍ: فَحَدَّثَنِي يُوسُفُ أَنَّ عَبَّاسَ بْنَ سَهْلٍ انْتَهَى إِلَيْهِمْ وَهُوَ يَقُولُ: أَنَا ابْنُ سَهْلٍ فَارِسٌ غَيْرُ وَكَلْ أَرْوَعُ مِقْدَامٌ إِذَا الْكَبْشُ نَكَلْ وَأَعْتَلِي رَأْسَ الطِّرِمَّاحِ الْبَطَلْ بِالسَّيْفِ يَوْمَ الرَّوْعِ حَتَّى يُنْخَزَلْ بلوغ خبر مقتل جيش المختار بن أبي عبيد الثقفي إلى المدينة إليه وكتابه إلى محمد ابن الحنفية فَلَمَّا بَلَغَ خَبَرُهُمُ الْمُخْتَارَ قَامَ فِي أَصْحَابِهِ خَطِيبًا فَقَالَ: إِنَّ الْفُجَّارَ الْأَشْرَارَ قَتَلُوا الْأَبْرَارَ الْأَخْيَارَ، أَلَا إِنَّهُ كَانَ أَمْرًا مَأْتِيًّا وَقَضَاءً مَقْضِيًّا، ثُمَّ كَتَبَ إِلَى مُحَمَّدِ ابْنِ الْحَنَفِيَّةِ مَعَ صَالِحِ بْنِ مَسْعُودٍ الْخَثْعَمِيِّ كِتَابًا يَذْكُرُ فِيهِ أَنَّهُ بَعَثَ إِلَى الْمَدِينَةِ جَيْشًا لِنُصْرَتِهِ فَغَدَرَ بِهِمْ جَيْشُ ابْنِ الزُّبَيْرِ فَإِنْ رَأَيْتَ أَنْ أَبْعَثَ جَيْشًا آخَرَ إِلَى الْمَدِينَةِ وَتَبْعَثُ مِنْ قِبَلِكَ رُسُلًا إِلَيْهِمْ فَافْعَلْ، فَكَتَبَ إِلَيْهِ ابْنُ الْحَنَفِيَّةِ: أَمَّا بَعْدُ: فَإِنَّ أَحَبَّ الْأُمُورِ كُلِّهَا إِلَيَّ مَا أُطِيعُ اللَّهَ فِيهِ، فَأَطِعِ اللَّهَ فِيمَا أَسْرَرْتَ وَأَعْلَنْتَ، وَاعْلَمْ أَنِّي لَوْ أَرَدْتُ الْقِتَالَ لَوَجَدْتُ النَّاسَ إِلَيَّ سِرَاعًا، وَالْأَعْوَانَ لِي كَثِيرَةً، وَلَكِنِّي أَعْتَزِلُهُمْ وَأَصْبِرُ حَتَّى يَحْكُمَ اللَّهُ لِي وَهُوَ خَيْرُ الْحَاكِمِينَ، وَقَالَ لِصَالِحِ بْنِ مَسْعُودٍ: قُلْ لِلْمُخْتَارِ فَلْيَتَّقِ اللَّهَ وَلْيَكْفُفْ عَنِ الدِّمَاءِ. فَلَمَّا انْتَهَى إِلَيْهِ كِتَابُ مُحَمَّدِ ابْنِ الْحَنَفِيَّةِ قَالَ: إِنِّي قَدْ أُمِرْتُ بِجَمْعِ الْبِرِّ وَالْيُسْرِ، وَبِطَرْحِ الْكُفْرِ وَالْغَدْرِ. وَذَكَرَ ابْنُ جَرِيرٍ مِنْ طَرِيقِ الْمَدَائِنِيِّ، وَ أَبَى مِخْنَفٍ أَنَّ عَبْدَ اللَّهِ بْنَ الزُّبَيْرِ عَمَدَ إِلَى ابْنِ الْحَنَفِيَّةِ وَسَبْعَةَ عَشَرَ رَجُلًا مِنْ أَشْرَافِ أَهْلِ الْكُوفَةِ فَحَبَسَهُمْ حَتَّى يُبَايِعُوهُ، فَكَرِهُوا أَنْ يُبَايِعُوا إِلَّا مَنِ اجْتَمَعَتْ عَلَيْهِ الْأُمَّةُ فَتَهَدَّدَهُمْ وَتَوَعَّدَهُمْ وَاعْتَقَلَهُمْ بِزَمْزَمَ، فَكَتَبُوا إِلَى الْمُخْتَارِ بْنِ أَبِي عُبَيْدٍ يَسْتَصْرِخُونَهُ وَيَسْتَنْصِرُونَهُ وَيَقُولُونَ لَهُ: إِنَّ ابْنَ الزُّبَيْرِ قَدْ تَوَعَّدَنَا بِالْقَتْلِ وَالْحَرِيقِ فَلَا تَخْذُلُونَا كَمَا خَذَلْتُمُ الْحُسَيْنَ وَأَهْلَ بَيْتِهِ. فَجَمَعَ الْمُخْتَارُ الشِّيعَةَ وَقَرَأَ عَلَيْهِمُ الْكِتَابَ وَقَالَ: هَذَا كِتَابُ الْمَهْدِيِّ وَصَرِيخُ أَهْلِ الْبَيْتِ، قَدْ أَصْبَحُوا مَحْصُورِينَ يَنْتَظِرُونَ الْقَتْلَ وَالتَّحْرِيقَ. وَقَالَ: لَسْتُ أَبَا إِسْحَاقَ إِنْ لَمْ أَنْصُرْهُمْ نَصْرًا مُؤَزَّرًا، وَإِنْ لَمْ أُسَرِّبْ إِلَيْهِمُ الْخَيْلَ كَالسَّيْلِ يَتْلُوهُ السَّيْلُ، حَتَّى يَحِلَّ بِابْنِ الْكَاهِلِيَّةِ الْوَيْلُ. ثُمَّ وَجَّهَ أَبَا عَبْدِ اللَّهِ الْجَدَلِيَّ فِي سَبْعِينَ رَاكِبًا مِنْ أَهْلِ الْقُوَّةِ، وَظَبْيَانَ بْنَ عُمَارَةَ التَّمِيمِيَّ فِي أَرْبَعِمِائَةٍ، وَأَبَا الْمُعْتَمِرِ فِي مِائَةٍ، وَهَانِئَ بْنَ قَيْسٍ فِي مِائَةٍ، وَعُمَيْرَ بْنَ طَارِقٍ فِي أَرْبَعِينَ، وَيُونُسَ بْنَ عِمْرَانَ فِي أَرْبَعِينَ، وَكَتَبَ إِلَى مُحَمَّدِ ابْنِ الْحَنَفِيَّةِ مَعَ الطُّفَيْلِ بْنِ عَامِرٍ بِتَوْجِيهِ الْجُنُودِ إِلَيْهِ، فَنَزَلَ أَبُو عَبْدِ اللَّهِ الْجَدَلِيُّ بِذَاتِ عِرْقٍ حَتَّى تَلَاحَقَ بِهِ نَحْوٌ مِنْ مِائَةٍ وَخَمْسِينَ فَارِسًا، ثُمَّ سَارَ بِهِمْ حَتَّى دَخَلَ الْمَسْجِدَ الْحَرَامَ نَهَارًا جِهَارًا، وَهُمْ يَقُولُونَ: يَا ثَارَاتِ الْحُسَيْنِ. وَقَدْ أَعَدَّ ابْنُ الزُّبَيْرِ الْحَطَبَ لِابْنِ الْحَنَفِيَّةِ وَأَصْحَابِهِ لِيُحَرِّقَهُمْ بِهِ إِنْ لَمْ يُبَايِعُوا، وَقَدْ بَقِيَ مِنَ الْأَجَلِ يَوْمَانِ، فَعَمَدُوا - يَعْنِي أَصْحَابَ الْمُخْتَارِ - إِلَى مُحَمَّدِ ابْنِ الْحَنَفِيَّةِ فَأَطْلَقُوهُ مِنْ سِجْنِ ابْنِ الزُّبَيْرِ، وَقَالُوا: إِنْ أَذِنْتَ لَنَا قَاتَلْنَا ابْنَ الزُّبَيْرِ فَقَالَ: إِنِّي لَا أَرَى الْقِتَالَ فِي الْمَسْجِدِ الْحَرَامِ. فَقَالَ لَهُمُ ابْنُ الزُّبَيْرِ: لَيْسَ يَبْرَحُ وَتَبْرَحُونَ حَتَّى يُبَايِعَ وَتُبَايِعُوا مَعَهُ، فَامْتَنَعُوا عَلَيْهِ ثُمَّ لَحِقَهُمْ بَقِيَّةُ أَصْحَابِهِمْ، فَجَعَلُوا يَقُولُونَ وَهُمْ دَاخِلُونَ الْحَرَمَ: يَا ثَارَاتِ الْحُسَيْنِ فَلَمَّا رَأَى ابْنُ الزُّبَيْرِ ذَلِكَ مِنْهُمْ خَافَهُمْ وَكَفَّ عَنْهُمْ ثُمَّ أَخَذُوا مُحَمَّدَ ابْنَ الْحَنَفِيَّةِ وَأَخَذُوا مِنَ الْحَجِيجِ مَالًا كَثِيرًا فَسَارَ بِهِمْ حَتَّى دَخَلَ شِعْبَ عَلِيٍّ، وَاجْتَمَعَ مَعَهُ أَرْبَعَةُ آلَافِ رَجُلٍ فَقَسَمَ بَيْنَهُمُ الْمَالَ وَعَزُّوا وَامْتَنَعُوا. فَلَمَّا قُتِلَ الْمُخْتَارُ تَضَعْضَعُوا وَاحْتَاجُوا. ثُمَّ إِنَّ الْبِلَادَ اسْتَوْثَقَتْ لِابْنِ الزُّبَيْرِ بَعْدَ قَتْلِ الْمُخْتَارِ، فَأَرْسَلَ إِلَى ابْنِ الْحَنَفِيَّةِ: ادْخُلْ فِي بَيْعَتِي وَإِلَّا نَابَذْتُكَ. وَكَانَ رَسُولَهُ عُرْوَةُ بْنُ الزُّبَيْرِ. فَقَالَ ابْنُ الْحَنَفِيَّةِ: بُؤْسًا لِأَخِيكَ، مَا أَلَجَّهُ فِيمَا أَسْخَطَ اللَّهَ وَأَغْفَلَهُ عَنْ ذَاتِ اللَّهِ ! وَقَالَ لِأَصْحَابِهِ: إِنَّ ابْنَ الزُّبَيْرِ يُرِيدُ أَنْ يَثُورَ بِنَا، وَقَدْ أَذِنْتُ لِمَنْ أَحَبَّ الِانْصِرَافَ عَنَّا، فَإِنَّهُ لَا ذِمَامَ عَلَيْهِ مِنَّا وَلَا لَوْمَ، فَإِنِّي مُقِيمٌ حَتَّى يَفْتَحَ اللَّهُ بَيْنِي وَبَيْنَ ابْنِ الزُّبَيْرِ، وَهُوَ خَيْرُ الْفَاتِحِينَ. فَقَامَ إِلَيْهِ أَبُو عَبْدِ اللَّهِ الْجَدَلِيُّ وَغَيْرُهُ، فَأَعْلَمُوهُ أَنَّهُمْ غَيْرُ مُفَارِقِيهِ. وَبَلَغَ خَبَرُهُ عَبْدَ الْمَلِكِ بْنَ مَرْوَانَ، فَكَتَبَ إِلَيْهِ يُعْلِمُهُ أَنَّهُ إِنْ قَدِمَ عَلَيْهِ أَحْسَنَ إِلَيْهِ، وَأَنَّهُ يَنْزِلُ إِلَى الشَّامِ إِنْ أَرَادَ حَتَّى يَسْتَقِيمَ أَمْرُ النَّاسِ، فَخَرَجَ ابْنُ الْحَنَفِيَّةِ وَأَصْحَابُهُ إِلَى الشَّامِ، وَخَرَجَ مَعَهُ كُثَيِّرُ عَزَّةَ وَهُوَ يَقُولُ، شِعْرٌ: هُدِيتَ يَا مَهْدِيَّنَا ابْنَ الْمُهْتَدِيِ أَنْتَ الَّذِي نَرْضَى بِهِ وَنَرْتَجِي أَنْتَ ابْنُ خَيْرِ النَّاسِ بَعْدَ النَّبِي أَنْتَ إِمَامُ الْحَقِّ لَسْنَا نَمْتَرِي يَا ابْنَ عَلِيٍّ سِرْ وَمَنْ مِثْلُ عَلِي فَلَمَّا وَصَلَ مَدْيَنَ بَلَغَهُ غَدْرُ عَبْدِ الْمَلِكِ بِعَمْرِو بْنِ سَعِيدٍ، فَنَدِمَ عَلَى إِتْيَانِهِ وَخَافَهُ، فَنَزَلَ أَيْلَةَ، وَتَحَدَّثَ النَّاسُ بِفَضْلِ مُحَمَّدٍ وَكَثْرَةِ عِبَادَتِهِ وَزُهْدِهِ وَحُسْنِ هَدْيِهِ. فَلَمَّا بَلَغَ ذَلِكَ عَبْدَ الْمَلِكِ نَدِمَ عَلَى إِذْنِهِ لَهُ فِي قُدُومِهِ بَلَدَهُ، فَكَتَبَ إِلَيْهِ: إِنَّهُ لَا يَكُونُ فِي سُلْطَانِي مَنْ لَمْ يُبَايِعْنِي. فَارْتَحَلَ إِلَى مَكَّةَ وَنَزَلَ شِعْبَ أَبِي طَالِبٍ، فَأَرْسَلَ إِلَيْهِ ابْنُ الزُّبَيْرِ يَأْمُرُهُ بِالرَّحِيلِ عَنْهُ، وَكَتَبَ إِلَى أَخِيهِ مُصْعَبِ بْنِ الزُّبَيْرِ يَأْمُرُهُ أَنْ يُسَيِّرَ نِسَاءَ مَنْ مَعَ ابْنِ الْحَنَفِيَّةِ، فَسَيَّرَ نِسَاءً، مِنْهُنَّ امْرَأَةُ أَبِي الطُّفَيْلِ عَامِرِ بْنِ وَاثِلَةَ، فَجَاءَتْ حَتَّى قَدِمَتْ عَلَيْهِ، فَقَالَ الطُّفَيْلُ، شِعْرٌ: إِنْ يَكُ سَيَّرَهَا مُصْعَبُ فَإِنِّي إِلَى مُصْعَبٍ مُتْعَبُ أَقُودُ الْكَتِيبَةَ مُسْتَلْئِمًا كَأَنِّي أَخُو عِزَّةٍ أَحْرَبُ وَهِيَ عِدَّةُ أَبْيَاتٍ. وَأَلَحَّ ابْنُ الزُّبَيْرِ عَلَى ابْنِ الْحَنَفِيَّةِ بِالِانْتِقَالِ إِلَى مَكَّةَ، فَاسْتَأْذَنَهُ أَصْحَابُهُ فِي قِتَالِ ابْنِ الزُّبَيْرِ، فَلَمْ يَأْذَنْ لَهُمْ وَقَالَ: اللَّهُمَّ أَلْبِسِ ابْنَ الزُّبَيْرِ لِبَاسَ الذُّلِّ وَالْخَوْفِ، وَسَلِّطْ عَلَيْهِ وَعَلَى أَشْيَاعِهِ مَنْ يَسُومُهُمُ الَّذِي يَسُومُ النَّاسَ. ثُمَّ سَارَ إِلَى الطَّائِفِ، فَدَخَلَ ابْنُ عَبَّاسٍ عَلَى ابْنِ الزُّبَيْرِ وَأَغْلَظَ لَهُ، فَجَرَى بَيْنَهُمَا كَلَامٌ كَرِهْنَا ذِكْرَهُ. وَخَرَجَ ابْنُ عَبَّاسٍ أَيْضًا فَلَحِقَ بِالطَّائِفِ، ثُمَّ تُوُفِّيَ، فَصَلَّى عَلَيْهِ ابْنُ الْحَنَفِيَّةِ وَكَبَّرَ عَلَيْهِ أَرْبَعًا، وَبَقِيَ ابْنُ الْحَنَفِيَّةِ حَتَّى حَصَرَ الْحَجَّاجُ ابْنَ الزُّبَيْرِ، فَأَقْبَلَ مِنَ الطَّائِفِ فَنَزَلَ الشِّعْبَ، فَطَلَبَهُ الْحَجَّاجُ لِيُبَايِعَ عَبْدَ الْمَلِكِ، ( فَامْتَنَعَ حَتَّى يَجْتَمِعَ النَّاسُ. فَلَمَّا قُتِلَ ابْنُ الزُّبَيْرِ كَتَبَ ابْنُ الْحَنَفِيَّةِ إِلَى عَبْدِ الْمَلِكِ ) يَطْلُبُ مِنْهُ الْأَمَانَ لَهُ وَلِمَنْ مَعَهُ، وَبَعَثَ إِلَيْهِ الْحَجَّاجُ يَأْمُرُهُ بِالْبَيْعَةِ، فَأَبَى وَقَالَ: قَدْ كَتَبْتُ إِلَى عَبْدِ الْمَلِكِ، فَإِذَا جَاءَنِي جَوَابُهُ بَايَعْتُ. وَكَانَ عَبْدُ الْمَلِكِ كَتَبَ إِلَى الْحَجَّاجِ يُوصِيهِ بِابْنِ الْحَنَفِيَّةِ، فَتَرَكَهُ، فَلَمَّا قَدِمَ رَسُولُ ابْنِ الْحَنَفِيَّةِ، وَهُوَ أَبُو عَبْدِ اللَّهِ الْجَدَلِيُّ، وَمَعَهُ كِتَابُ عَبْدِ الْمَلِكِ بِأَمَانِهِ وَبَسْطِ حَقِّهِ وَتَعْظِيمِ أَهْلِهِ، حَضَرَ عِنْدَ الْحَجَّاجِ، وَبَايَعَ لِعَبْدِ الْمَلِكِ بْنِ مَرْوَانَ، وَقَدِمَ عَلَيْهِ الشَّامَ، وَطَلَبَ مِنْهُ أَنْ لَا يَجْعَلَ لِلْحَجَّاجِ عَلَيْهِ سَبِيلًا، فَأَزَالَ حُكْمَ الْحَجَّاجِ عَنْهُ. وَقِيلَ: إِنَّ ابْنَ الزُّبَيْرِ أَرْسَلَ إِلَى ابْنِ عَبَّاسٍ وَابْنِ الْحَنَفِيَّةِ أَنْ يُبَايِعَا، فَقَالَا: حَتَّى يَجْتَمِعَ النَّاسُ عَلَى إِمَامٍ ثُمَّ نُبَايِعُ، فَإِنَّكَ فِي فِتْنَةٍ. فَعَظُمَ الْأَمْرُ بَيْنَهُمَا، وَغَضِبَ مِنْ ذَلِكَ، وَحَبَسَ ابْنَ الْحَنَفِيَّةِ فِي زَمْزَمَ، وَضَيَّقَ عَلَى ابْنِ عَبَّاسٍ فِي مَنْزِلِهِ، وَأَرَادَ إِحْرَاقَهُمَا، فَأَرْسَلَ الْمُخْتَارُ جَيْشًا، كَمَا تَقَدَّمَ، فَأَزَالَ عَنْهُمَا ضَرَرَ ابْنِ الزُّبَيْرِ. فَلَمَّا قُتِلَ الْمُخْتَارُ قَوِيَ عَلَيْهِمَا ابْنُ الزُّبَيْرِ وَقَالَ: لَا تُجَاوِرَانِي، فَخَرَجَا إِلَى الطَّائِفِ، وَأَرْسَلَ ابْنُ عَبَّاسٍ ابْنَهُ عَلِيًّا إِلَى عَبْدِ الْمَلِكِ بِالشَّامِ وَقَالَ: لَئِنْ يُرَبِّنِي بَنُو عَمِّي أَحَبُّ إِلَيَّ مِنْ أَنْ يُرَبِّنِي رَجُلٌ مِنْ بَنِي أَسَدٍ. يَعْنِي بِبَنِي عَمِّهِ بَنِي أُمَيَّةَ ; لِأَنَّهُمْ جَمِيعَهُمْ مِنْ وَلَدِ عَبْدِ مَنَافٍ، وَيَعْنِي بِرَجُلٍ مِنْ بَنِي أَسَدٍ ابْنَ الزُّبَيْرِ، فَإِنَّهُ مِنْ بَنِي أَسَدِ بْنِ عَبْدِ الْعُزَّى بْنِ قُصَيٍّ. وَلَمَّا وَصَلَ عَلِيُّ بْنُ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ إِلَى عَبْدِ الْمَلِكِ، سَأَلَهُ عَنِ اسْمِهِ وَكُنْيَتِهِ، فَقَالَ: اسْمِي عَلِيٌّ، وَالْكُنْيَةُ أَبُو الْحَسَنِ. فَقَالَ: لَا يَجْتَمِعُ هَذَا الِاسْمُ وَهَذِهِ الْكُنْيَةُ فِي عَسْكَرِيٍّ، أَنْتَ أَبُو مُحَمَّدٍ. وَلَمَّا وَصَلَ ابْنُ عَبَّاسٍ إِلَى الطَّائِفِ تُوُفِّيَ بِهِ، وَصَلَّى عَلَيْهِ ابْنُ الْحَنَفِيَّةِ.

Translation

✧ (Al-Mukhtār’s attempt to win over Ibn al-Zubayr, seeking to deceive him) When al-Mukhtār learned that Ibn al-Zubayr was not oblivious to them, and that the army of Syria under ʿAbd al-Malik b. Marwān was heading toward him with ʿUbayd Allāh b. Ziyād in a large, formidable force, he began trying to win over Ibn al-Zubayr, seeking to deceive him and play a trick on him. He wrote to him: “I had given you my pledge of allegiance upon hearing and obedience and sincere counsel. But when I saw that you had turned away from me, I distanced myself from you. If you remain as I have known you, then I am upon hearing and obedience to you.” Al-Mukhtār concealed this completely from the Shīʿa. Whenever anyone mentioned anything of that to him, he made clear to them that he was the farthest of people from it. When his letter reached Ibn al-Zubayr, he wanted to know whether he was truthful or lying. He summoned ʿUmar b. ʿAbd al-Raḥmān b. al-Ḥārith b. Hishām al-Makhzūmī and said to him: “Prepare to go to Kufa, for I have appointed you its governor.” He said: “How can that be when al-Mukhtār is there?” He said: “He claims that he hears and obeys us.” He gave him about forty thousand dirhams to equip himself, and he set out. When he was partway along the road, Zāʾida b. Qudāma met him, coming from al-Mukhtār’s side with five hundred fully armed horsemen, and with him seventy thousand dirhams. Al-Mukhtār had instructed him beforehand: “Give him the money. If he turns back, fine; otherwise show him the men and fight him until he turns back.” When ʿUmar b. ʿAbd al-Raḥmān saw the seriousness, he took the money and went to Basra. He and Ibn Muṭīʿ gathered there with its governor al-Ḥārith b. ʿAbd Allāh b. Abī Rabīʿa, that being before the uprising of al-Muthannā b. Mukharriba — as previously mentioned — and before the arrival of Muṣʿab b. al-Zubayr there. It is also said that al-Mukhtār wrote to Ibn al-Zubayr: “I have taken Kufa as a home. If you grant me that and order a million dirhams for me, I will march to Syria and spare you Ibn Marwān.” Ibn al-Zubayr said: “How long shall I scheme with the liar of Thaqīf while he schemes with me?” Then he recited the verse: “Bare of hindquarters, of Thamūd is his origin, a slave, yet he claims to be among the foremost.” And he wrote to him: “By God, not a dirham, and I do not doubt. I will not give the slave of contempt my purse, and I will surely bring death as long as I hear.” ʿAbd al-Malik b. Marwān sent his cousin ʿAbd al-Malik b. al-Ḥārith b. al-Ḥakam with an army to Wādī al-Qurā to seize Madinah from Ibn al-Zubayr’s deputies. Al-Mukhtār wrote to Ibn al-Zubayr: “If you wish, I can send you reinforcements.” Al-Mukhtār intended only to deceive him and outwit him. Ibn al-Zubayr wrote back to him: “If you are upon obedience to me, I do not dislike that. Send troops to Wādī al-Qurā to serve as reinforcements for us against the Syrians.” Al-Mukhtār equipped three thousand men under Shuraḥbīl b. Wars al-Hamdānī, of whom only seven hundred were Arabs. He told him: “March until you enter Madinah. If you enter it, write to me so that my command may reach you.” He intended only to seize Madinah from Ibn al-Zubayr, then afterward advance to Makkah to besiege Ibn al-Zubayr there. Ibn al-Zubayr feared that al-Mukhtār had sent that army as a ruse, so he dispatched al-ʿAbbās b. Sahl b. Saʿd al-Sāʿidī with two thousand men and ordered him to seek help from the Bedouins, saying to them: “If you see them in obedience to me, fine; otherwise outwit them until we destroy them.” Al-ʿAbbās b. Sahl advanced until he met Ibn Wars at al-Raqīm. Ibn Wars had already drawn up his troops in formation, and they met at a watering place there. Al-ʿAbbās said to him: “Are you not in obedience to Ibn al-Zubayr?” He said: “Indeed.” He said: “He has ordered me that we go to Wādī al-Qurā and fight the Syrians who are there.” Ibn Wars said to him: “I was not ordered to obey you. I was only ordered to enter Madinah, then write to my commander so that he may give me his order.” Al-ʿAbbās understood his intent but did not show him that he had grasped it. He said to him: “Your opinion is better. Do whatever seems right to you.” Then al-ʿAbbās departed from him and sent them camels for slaughter, sheep, and flour. They were in dire need of that and suffering great hunger, so they began slaughtering, cooking, baking, and eating at that watering place. When night fell, al-ʿAbbās b. Sahl made a night attack on them, killing their commander and a group of about seventy of them, and taking many captives. He killed most of the captives, and only a few of them returned to al-Mukhtār and to their lands, disappointed. Abū Mikhnaf said: Yūsuf narrated to me that al-ʿAbbās b. Sahl reached them while saying: “I am the son of Sahl, a horseman not feeble, a bold, forward warrior when the ram flinches, and I mount the head of the hero’s spear with the sword on the day of terror until it is severed.” The news of the killing of al-Mukhtār b. Abī ʿUbayd al-Thaqafī’s army reached Madinah, and his letter to Muḥammad ibn al-Ḥanafiyya. When their news reached al-Mukhtār, he stood as a preacher among his companions and said: “The wicked evildoers have killed the righteous and the best. Verily it was a matter decreed and a destiny ordained.” Then he wrote to Muḥammad ibn al-Ḥanafiyya with Ṣāliḥ b. Masʿūd al-Khathʿamī a letter in which he mentioned that he had sent an army to Madinah to support him, and that Ibn al-Zubayr’s army had treacherously attacked them. “If you think that I should send another army to Madinah and that you should send messengers from your side to them, then do so.” Ibn al-Ḥanafiyya wrote back to him: “To proceed: The dearest of all matters to me is that in which I obey God. So obey God in what you conceal and what you make public, and know that if I wanted to fight, I would find people hastening to me and helpers in abundance, but I withdraw from them and endure until God judges for me, and He is the best of judges.” He said to Ṣāliḥ b. Masʿūd: “Tell al-Mukhtār to fear God and to refrain from bloodshed.” When Muḥammad ibn al-Ḥanafiyya’s letter reached him, he said: “I have been commanded to gather righteousness and ease, and to cast off unbelief and treachery.” Ibn Jarīr mentioned, on the authority of al-Madāʾinī and Abū Mikhnaf, that ʿAbd Allāh b. al-Zubayr took Ibn al-Ḥanafiyya and seventeen men of the notables of Kufa and imprisoned them until they would pledge allegiance to him. They disliked pledging allegiance to anyone but one upon whom the community had agreed. He threatened them, menaced them, and detained them at Zamzam. They wrote to al-Mukhtār b. Abī ʿUbayd, seeking his aid and support, saying to him: “Ibn al-Zubayr has threatened us with death and burning. Do not abandon us as you abandoned al-Ḥusayn and his family.” Al-Mukhtār gathered the Shīʿa, read the letter to them, and said: “This is the letter of the Mahdī and the cry of the People of the House. They have become besieged, awaiting death and burning.” He said: “I am not Abū Isḥāq if I do not support them with a mighty support, and if I do not send horses to them like a flood followed by a flood, until calamity befalls the son of the Kahiliyya woman.” Then he dispatched Abū ʿAbd Allāh al-Jadalī with seventy riders from among the strong men, Ẓabyān b. ʿUmāra al-Tamīmī with four hundred, Abū al-Muʿtamir with one hundred, Hāniʾ b. Qays with one hundred, ʿUmayr b. Ṭāriq with forty, and Yūnus b. ʿImrān with forty. He wrote to Muḥammad ibn al-Ḥanafiyya with al-Ṭufayl b. ʿĀmir informing him of the dispatch of troops to him. Abū ʿAbd Allāh al-Jadalī camped at Dhāt ʿIrq until about one hundred and fifty horsemen caught up with him. Then he marched with them until he entered the Sacred Mosque openly in broad daylight, while they were saying: “Vengeance for al-Ḥusayn!” Ibn al-Zubayr had prepared firewood for Ibn al-Ḥanafiyya and his companions to burn them if they did not pledge allegiance. Two days remained of the deadline. They — meaning al-Mukhtār’s companions — went to Muḥammad ibn al-Ḥanafiyya and released him from Ibn al-Zubayr’s prison. They said: “If you permit us, we will fight Ibn al-Zubayr.” He said: “I do not deem fighting in the Sacred Mosque permissible.” Ibn al-Zubayr said to them: “He will not depart, nor will you, until he pledges allegiance and you pledge allegiance with him.” They refused him. Then the rest of their companions joined them, and they began saying as they entered the sanctuary: “Vengeance for al-Ḥusayn!” When Ibn al-Zubayr saw that from them, he feared them and held back from them. Then they took Muḥammad ibn al-Ḥanafiyya and took a great deal of money from the pilgrims, and he traveled with them until he entered Shiʿb ʿAlī. Four thousand men gathered with him, and he distributed the money among them. They became strong and defended themselves. When al-Mukhtār was killed, they were weakened and became needy. Then the provinces became firmly secured for Ibn al-Zubayr after the killing of al-Mukhtār. He sent to Ibn al-Ḥanafiyya: “Enter into my allegiance, or I will declare opposition to you.” His messenger was ʿUrwa b. al-Zubayr. Ibn al-Ḥanafiyya said: “Woe to your brother! How insistent he is on what angers God and how heedless of what pertains to God!” He said to his companions: “Ibn al-Zubayr wants to rise against us. I have permitted anyone who wishes to leave us to do so, for there is no obligation upon him from us and no blame. I will remain until God opens a way between me and Ibn al-Zubayr, and He is the best of openers.” Abū ʿAbd Allāh al-Jadalī and others stood up to him and informed him that they would not part from him. His news reached ʿAbd al-Malik b. Marwān, who wrote to him informing him that if he came to him, he would treat him well, and that he could come down to Syria if he wished until the people’s affairs were set right. Ibn al-Ḥanafiyya and his companions departed for Syria. Kuthayyir ʿAzza went out with him, reciting: “You are guided, O our Mahdī, son of the guided one. You are the one with whom we are content and in whom we hope. You are the son of the best of people after the Prophet. You are the imam of truth; we do not doubt. O son of ʿAlī, march! Who is like ʿAlī?” When he reached Madyan, news reached him of ʿAbd al-Malik’s treachery toward ʿAmr b. Saʿīd. He regretted going to him and feared him, so he camped at Ayla. People spoke of Muḥammad’s virtue, his abundant worship, his asceticism, and his excellent conduct. When that reached ʿAbd al-Malik, he regretted having permitted him to come to his land and wrote to him: “No one who has not pledged allegiance to me shall remain in my domain.” He departed for Makkah and camped in Shiʿb Abī Ṭālib. Ibn al-Zubayr sent to him ordering him to leave. He wrote to his brother Muṣʿab b. al-Zubayr ordering him to send away the women of those with Ibn al-Ḥanafiyya. He sent away some women, among them the wife of Abū al-Ṭufayl ʿĀmir b. Wāthila. She came until she reached him, and al-Ṭufayl said: “If Muṣʿab has sent her away, then I am wearied toward Muṣʿab, leading the battalion in full armor, as though I were a mighty, warring lion.” And there are several more verses. Ibn al-Zubayr insistently pressed Ibn al-Ḥanafiyya to move to Makkah. His companions asked his permission to fight Ibn al-Zubayr, but he did not permit them and said: “O God, clothe Ibn al-Zubayr in the garment of humiliation and fear, and set over him and his followers those who will impose upon them what is imposed upon people.” Then he traveled to al-Ṭāʾif. Ibn ʿAbbās went in to Ibn al-Zubayr and spoke harshly to him. Words passed between them that we dislike to mention. Ibn ʿAbbās also departed and joined al-Ṭāʾif, then died. Ibn al-Ḥanafiyya prayed over him and said four takbīrs over him. Ibn al-Ḥanafiyya remained until al-Ḥajjāj besieged Ibn al-Zubayr. He came from al-Ṭāʾif and camped in the mountain pass. Al-Ḥajjāj sought him to pledge allegiance to ʿAbd al-Malik, but he refused until the people should gather. When Ibn al-Zubayr was killed, Ibn al-Ḥanafiyya wrote to ʿAbd al-Malik requesting safety for himself and those with him. Al-Ḥajjāj sent to him ordering him to pledge allegiance, but he refused and said: “I have written to ʿAbd al-Malik. When his answer comes to me, I will pledge allegiance.” ʿAbd al-Malik had written to al-Ḥajjāj commending Ibn al-Ḥanafiyya to him, so he left him alone. When Ibn al-Ḥanafiyya’s messenger, Abū ʿAbd Allāh al-Jadalī, arrived with ʿAbd al-Malik’s letter granting him safety, extending his rights, and honoring his family, he appeared before al-Ḥajjāj and pledged allegiance to ʿAbd al-Malik b. Marwān. He came to him in Syria and asked him not to give al-Ḥajjāj any power over him, so he removed al-Ḥajjāj’s authority from him. It is also said that Ibn al-Zubayr sent to Ibn ʿAbbās and Ibn al-Ḥanafiyya asking them to pledge allegiance. They said: “Not until the people gather around an imam, then we will pledge allegiance, for you are in a time of strife.” The matter became grave between them, and he became angry at that. He imprisoned Ibn al-Ḥanafiyya at Zamzam and confined Ibn ʿAbbās in his house, and he wanted to burn them both. Al-Mukhtār sent an army, as previously mentioned, and removed Ibn al-Zubayr’s harm from them. When al-Mukhtār was killed, Ibn al-Zubayr gained strength over them and said: “Do not be my neighbors.” They departed to al-Ṭāʾif. Ibn ʿAbbās sent his son ʿAlī to ʿAbd al-Malik in Syria and said: “For my cousins to raise me is dearer to me than for a man of Banū Asad to raise me.” By his cousins he meant the Umayyads, since all of them are descendants of ʿAbd Manāf, and by a man of Banū Asad he meant Ibn al-Zubayr, for he is of Banū Asad b. ʿAbd al-ʿUzzā b. Quṣayy. When ʿAlī b. ʿAbd Allāh b. ʿAbbās reached ʿAbd al-Malik, he asked him his name and kunya. He said: “My name is ʿAlī, and my kunya is Abū al-Ḥasan.” He said: “This name and this kunya shall not be combined in my army. You are Abū Muḥammad.” When Ibn ʿAbbās reached al-Ṭāʾif, he died there, and Ibn al-Ḥanafiyya prayed over him.

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