Dalil
العربية

Tarikh (al-Tabari) 2285

The Year 68 AH

خَبَرِ عُبَيْدِ اللَّهِ بْنِ الْحُرِّ وَمَقْتَلِهِ   وفِي سنة ثمان وستين قُتِلَ عُبَيْدُ اللَّهِ بْنُ الْحُرِّ الْجُعْفِيُّ، وَكَانَ مِنْ خِيَارِ قَوْمِهِ صَلَاحًا وَفَضْلًا وَاجْتِهَادًا. وكَانَ مَنْ خَبَرِهِ أَنَّهُ كَانَ رَجُلًا شُجَاعًا تَتَقَلَّبُ بِهِ الْأَحْوَالُ وَالْأَيَّامُ وَالْآرَاءُ، حَتَّى صَارَ مِنْ أَمْرِهِ أَنَّهُ لَا يَنْطَاعُ لِأَحَدٍ مِنْ بَنِي أُمَيَّةَ وَلَا لِآلِ الزُّبَيْرِ. وعندما قُتِلَ عُثْمَانُ وَوَقَعَتِ الْحَرْبُ بَيْنَ عَلِيٍّ وَمُعَاوِيَةَ قَصَدَ مُعَاوِيَةَ، فَكَانَ مَعَهُ لِمَحَبَّتِهِ عُثْمَانَ، وَشَهِدَ مَعَهُ صِفِّينَ هُوَ وَمَالِكُ بْنُ مِسْمَعٍ، وَأَقَامَ عُبَيْدُ اللَّهِ عِنْدَ مُعَاوِيَةَ. وَكَانَ لَهُ زَوْجَةٌ بِالْكُوفَةِ، فَلَمَّا طَالَتْ غَيْبَتُهُ زَوَّجَهَا أَخُوهَا رَجُلًا يُقَالُ لَهُ عِكْرِمَةُ بْنُ الْخَبِيصِ، وَبَلَغَ ذَلِكَ عُبَيْدَ اللَّهِ، فَأَقْبَلَ مِنَ الشَّامِ، فَخَاصَمَ عِكْرِمَةَ إِلَى عَلِيٍّ، فَقَالَ لَهُ: ظَاهَرْتَ عَلَيْنَا عَدُوَّنَا فَغُلْتَ. فَقَالَ لَهُ: أَيَمْنَعُنِي ذَلِكَ مِنْ عَدْلِكَ ؟ قَالَ: لَا، فَقَصَّ عَلَيْهِ قِصَّتَهُ، فَرَدَّ عَلَيْهِ امْرَأَتَهُ، وَكَانَتْ حُبْلَى، فَوَضَعَهَا عِنْدَ مَنْ يَثِقُ إِلَيْهِ حَتَّى وَضَعَتْ، فَأَلْحَقَ الْوَلَدَ بِعِكْرِمَةَ، وَدَفَعَ الْمَرْأَةَ إِلَى عُبَيْدِ اللَّهِ، وَعَادَ إِلَى الشَّامِ فَأَقَامَ بِهِ حَتَّى قُتِلَ عَلِيٌّ، فَلَمَّا قُتِلَ أَقْبَلَ إِلَى الْكُوفَةِ فَأَتَى إِخْوَانَهُ فَقَالَ: مَا أَرَى أَحَدًا يَنْفَعُهُ اعْتِزَالُهُ، كُنَّا بِالشَّامِ فَكَانَ مِنْ أَمْرِ مُعَاوِيَةَ كَيْتُ وَكَيْتُ، فَقَالُوا: وَكَانَ مِنْ أَمْرِ عَلِيٍّ كَيْتُ وَكَيْتُ، وَكَانُوا يَلْتَقُونَ بِذَلِكَ. فَلَمَّا مَاتَ مُعَاوِيَةُ وَقُتِلَ الْحُسَيْنُ بْنُ عَلِيٍّ لَمْ يَكُنْ عُبَيْدُ اللَّهِ فِيمَنْ حَضَرَ قَتْلَهُ، يَغِيبُ عَنْ ذَلِكَ تَعَمُّدًا، فَلَمَّا قُتِلَ جَعَلَ ابْنُ زِيَادٍ يَتَفَقَّدُ الْأَشْرَافَ مِنْ أَهْلِ الْكُوفَةِ، فَلَمْ يَرَ عُبَيْدَ اللَّهِ بْنَ الْحُرِّ، ثُمَّ جَاءَهُ بَعْدَ أَيَّامٍ حَتَّى دَخَلَ عَلَيْهِ فَقَالَ لَهُ: أَيْنَ كُنْتَ يَا ابْنَ الْحُرِّ ؟ قَالَ: كُنْتُ مَرِيضًا. قَالَ: مَرِيضَ الْقَلْبِ أَمْ مَرِيضَ الْبَدَنِ ؟ فَقَالَ: أَمَّا قَلْبِي فَلَمْ يَمْرَضْ، وَأَمَّا بَدَنِي فَقَدْ مَنَّ اللَّهُ عَلَيَّ بِالْعَافِيَةِ. قَالَ ابْنُ زِيَادٍ: كَذَبْتَ، وَلَكِنَّكَ كُنْتَ مَعَ عَدُوِّنَا. فَقَالَ: لَوْ كُنْتُ مَعَهُ لَرَأَى مَكَانِي. وَغَفَلَ عَنْهُ ابْنُ زِيَادٍ، فَخَرَجَ فَرَكِبَ فَرَسَهُ، ثُمَّ طَلَبَهُ ابْنُ زِيَادٍ فَقَالُوا: رَكِبَ السَّاعَةَ. فَقَالَ: عَلَيَّ بِهِ. فَأَحْضَرَ الشُّرَطُ خَلْفَهُ، فَقَالُوا: أَجِبِ الْأَمِيرَ. فَقَالَ: أَبْلِغُوهُ عَنِّي أَنِّي لَا آتِيهِ طَائِعًا أَبَدًا. ثُمَّ أَجْرَى فَرَسَهُ، وَأَتَى مَنْزِلَ أَحْمَدَ بْنِ زِيَادٍ الطَّائِيِّ، فَاجْتَمَعَ إِلَيْهِ أَصْحَابُهُ، ثُمَّ خَرَجَ حَتَّى أَتَى كَرْبِلَاءَ، فَنَظَرَ إِلَى مُصَارِعِ الْحُسَيْنِ وَمَنْ قُتِلَ مَعَهُ، فَاسْتَغْفَرَ لَهُمْ، ثُمَّ مَضَى إِلَى الْمَدَائِنِ شعر عبيد الله بن الحر الجعفي في مقتل الحسين وَقَالَ فِي ذَلِكَ: يَقُولُ أَمِيرٌ غَادِرٌ وَابْنُ غَادِرٍ: أَلَا كُنْتَ قَاتَلْتَ الْحُسَيْنَ بْنَ فَاطِمَهْ     وَنَفْسِي عَلَى خِذْلَانِهِ وَاعْتِزَالِهِ وَبَيْعَةِ هَذَا النَّاكِثِ الْعَهْدَ لَائِمَهْ     فَيَا نَدَمِي أَنْ لَا أَكُونَ نَصَرْتُهُ أَلَا كُلُّ نَفْسٍ لَا تُشَدِّدُ نَادِمَهْ     وَإِنِّي لِأَنِّي لَمْ أَكُنْ مِنْ حُمَاتِهِ لَذُو حَسْرَةٍ أَنْ لَا تُفَارِقَ لَازِمَهْ     سَقَى اللَّهُ أَرْوَاحَ الَّذِينَ تَبَادَرُوا إِلَى نَصْرِهِ سُقْيًا مِنَ الْغَيْثِ دَائِمَهْ     وَقَفْتُ عَلَى أَجْدَاثِهِمْ وَمَحَالِّهِمْ فَكَادَ الْحَشَا يَنْقَضُّ وَالْعَيْنُ سَاجِمَهْ     لَعَمْرِي لَقَدْ كَانُوا مَصَالِيتَ فِي الْوَغَى سِرَاعًا إِلَى الْهَيْجَا حُمَاةً خَضَارِمَهْ     تَأَسَّوْا عَلَى نَصْرِ ابْنِ بِنْتِ نَبِيِّهِمْ بِأَسْيَافِهِمْ آسَادُ غِيلٍ ضَرَاغِمَهْ     فَإِنْ يَقْتُلُوا فِي كُلِّ نَفْسٍ بَقِيَّةً عَلَى الْأَرْضِ قَدْ أَضْحَتْ لِذَلِكَ وَاجِمَهْ     وَمَا إِنْ رَأَى الرَّاءُونَ أَفْضَلَ مِنْهُمُ لَدَى الْمَوْتِ سَادَاتٍ وَزُهْرًا قَمَاقِمَهْ     يُقَتِّلُهُمْ ظُلْمًا وَيَرْجُو وِدَادَنَا فَدَعْ خُطَّةً لَيْسَتْ لَنَا بِمُلَائِمَهْ     لَعَمْرِي لَقَدْ رَاغَمْتُمُونَا بِقَتْلِهِمْ فَكَمْ نَاقِمٍ مِنَّا عَلَيْكُمْ وَنَاقِمَهْ     أَهِمُّ مِرَارًا أَنْ أَسِيرَ بِجَحْفَلٍ إِلَى فِئَةٍ زَاغَتْ عَنِ الْحَقِّ ظَالِمَهْ فَكُفُّوا وَإِلَّا زِدْتُكُمْ     فِي كَتَائِبٍ أَشُدَّ عَلَيْكُمْ مِنْ زُحُوفِ الدَّيَالِمَهْ وَأَقَامَ ابْنُ الْحُرِّ بِمَنْزِلِهِ عَلَى شَاطِئِ الْفُرَاتِ إِلَى أَنْ مَاتَ يَزِيدُ وَوَقَعَتِ الْفِتْنَةُ، فَقَالَ: مَا أَرَى قُرَيْشًا تُنْصِفُ، أَيْنَ أَبْنَاءُ الْحَرَائِرِ ؟ فَأَتَاهُ كُلُّ خَلِيعٍ، ثُمَّ خَرَجَ إِلَى الْمَدَائِنِ فَلَمْ يَدَعْ مَالًا قُدِمَ بِهِ لِلسُّلْطَانِ إِلَّا أَخَذَ مِنْهُ عَطَاءَهُ وَعَطَاءَ أَصْحَابِهِ، وَيَكْتُبُ لِصَاحِبِ الْمَالِ بِذَلِكَ، ثُمَّ جَعَلَ يَتَقَصَّى الْكُوَرَ عَلَى مِثْلِ ذَلِكَ، إِلَّا أَنَّهُ لَمْ يَتَعَرَّضْ لِمَالِ أَحَدٍ وَلَا ذِمَّةٍ. فَلَمْ يَزَلْ كَذَلِكَ حَتَّى ظَهَرَ الْمُخْتَارُ وَسَمِعَ مَا يَعْمَلُ فِي السَّوَادِ، فَأَخَذَ امْرَأَتَهُ فَحَبَسَهَا، فَأَقْبَلَ عُبَيْدُ اللَّهِ فِي أَصْحَابِهِ إِلَى الْكُوفَةِ، فَكَسَرَ بَابَ السِّجْنِ وَأَخْرَجَهَا، وَأَخْرَجَ كُلَّ امْرَأَةٍ فِيهِ، وَقَالَ فِي ذَلِكَ: أَلَمْ تَعْلَمِي يَا أُمَّ تَوْبَةَ أَنَّنِي     أَنَا الْفَارِسُ الْحَامِي حَقَائِقَ مَذْحِجِ وَأَنِّي صَبَحْتُ السِّجْنَ فِي سَوْرَةِ الضُّحَى     بِكُلِّ فَتًى حَامِي الذِّمَارِ مُدَجَّجِ فَمَا إِنْ بَرِحْنَا السَّجْنَ حَتَّى بَدَا لَنَا     جَبِينٌ كَقَرْنِ الشَّمْسِ غَيْرُ مُشَنَّجِ وَخَدٌّ أَسِيلٌ عَنْ فَتَاةٍ حَبِيبَةٍ     إِلَيْنَا سَقَاهَا كُلُّ دَانٍ مُشَجَّجِ فَمَا الْعَيْشُ إِلَّا أَنْ أَزُورَكِ آمِنًا     كَعَادَتِنَا مِنْ قَبْلِ حَرْبِي وَمُخْرَجِي وَمَا زِلْتُ مَحْبُوسًا لِحَبْسِكِ وَاجِمًا     وَإِنِّي بِمَا تَلْقِينَ مِنْ بَعْدِهِ شَجِي وَهِيَ طَوِيلَةٌ. وَجَعَلَ يَعْبَثُ بِعُمَّالِ الْمُخْتَارِ وَأَصْحَابِهِ، فَأُحْرِقَتْ بِهَمَذَانَ دَارُهُ، وَنَهَبُوا ضَيْعَتَهُ، فَسَارَ عُبَيْدُ اللَّهِ إِلَى ضِيَاعِ هَمَذَانَ، فَنَهَبَهَا جَمِيعَهَا، وَكَانَ يَأْتِي الْمَدَائِنَ فَيَمُرُّ بِعُمَّالِ جُوخَى، فَيَأْخُذُ مَا مَعَهُمْ مِنَ الْمَالِ، ثُمَّ يَمِيلُ إِلَى الْجَبَلِ، فَلَمْ يَزَلْ عَلَى ذَلِكَ حَتَّى قُتِلَ الْمُخْتَارُ. وَقِيلَ: إِنَّهُ بَايَعَ الْمُخْتَارَ بَعْدَ امْتِنَاعٍ، وَأَرَادَ الْمُخْتَارُ أَنْ يَسْطُوَ بِهِ فَامْتَنَعَ لِأَجْلِ إِبْرَاهِيمَ بْنِ الْأَشْتَرِ. ثُمَّ سَارَ مَعَ ابْنِ الْأَشْتَرِ إِلَى الْمَوْصِلِ، وَلَمْ يَشْهَدْ مَعَهُ قِتَالَ ابْنِ زِيَادٍ، أَظْهَرَ الْمَرَضَ. ثُمَّ فَارَقَ ابْنَ الْأَشْتَرِ وَأَقْبَلَ فِي ثَلَاثِمِائَةٍ إِلَى الْأَنْبَارِ، فَأَغَارَ عَلَيْهَا وَأَخَذَ مَا فِي بَيْتِ مَالِهَا. فَلَمَّا فَعَلَ ذَلِكَ أَمَرَ الْمُخْتَارُ بِهَدْمِ دَارِهِ وَأَخْذِ امْرَأَتِهِ، فَفَعَلَ مَا تَقَدَّمَ ذِكْرُهُ. حبس مصعب بن الزبير عبيد الله بن الحر الجعفي وَحَضَرَ مَعَ مُصْعَبٍ قِتَالَ الْمُخْتَارِ وَقَتْلَهُ، فَلَمَّا قُتِلَ الْمُخْتَارُ قَالَ النَّاسُ لِمُصْعَبٍ فِي وِلَايَتِهِ الثَّانِيَةِ: إِنَّا لَا نَأْمَنُ أَنْ يَثِبَ ابْنُ الْحُرِّ بِالسَّوَادِ كَمَا كَانَ يَفْعَلُ بِابْنِ زِيَادٍ وَالْمُخْتَارِ، فَحَبَسَهُ، فَقَالَ: فَمَنْ مُبْلِغُ الْفِتْيَانِ أَنَّ أَخَاهُمُ     أَتَى دُونَهُ بَابٌ شَدِيدٌ وَحَاجِبُهْ بِمَنْزِلَةٍ مَا كَانَ يَرْضَى بِمِثْلِهَا     إِذَا قَامَ عَنَّتْهُ كُبُولٌ تُجَاذِبُهْ عَلَى السَّاقِ فَوْقَ الْكَعْبِ أَسْوَدُ صَامِتٌ     شَدِيدٌ يُدَانِي خَطْوَهُ وَيُقَارِبُهْ وَمَا كَانَ ذَا مِنْ عُظْمِ جُرْمٍ     جَرَمْتُهُ وَلَكِنْ سَعَى السَّاعِي بِمَا هُوَ كَاذِبُهْ وَقَدْ كَانَ فِي الْأَرْضِ الْعَرِيضَةِ مَسْلَكٌ     وَأَيُّ امْرِئٍ ضَاقَتْ عَلَيْهِ مَذَاهِبُهْ وَقَالَ: بِأَيِّ بَلَاءٍ أَمْ بِأَيَّةِ نِعْمَةٍ     تَقَدَّمَ قَبْلِي مُسْلِمٌ وَالْمُهَلَّبُ ؟ يَعْنِي مُسْلِمَ بْنَ عَمْرٍو وَالِدَ قُتَيْبَةَ، وَالْمُهَلَّبَ بْنَ أَبِي صُفْرَةَ. وَكَلَّمَ عُبَيْدُ اللَّهِ قَوْمًا مِنْ وُجُوهِ مَذْحِجٍ لِيَشْفَعُوا لَهُ إِلَى مُصْعَبٍ، وَأَرْسَلَ إِلَى فِتْيَانِ مَذْحِجٍ وَقَالَ: الْبَسُوا السِّلَاحَ وَاسْتُرُوهُ، فَإِنْ شَفَّعَهُمْ مُصْعَبٌ فَلَا تَعْتَرِضُوا لِأَحَدٍ، وَإِنْ خَرَجُوا وَلَمْ يُشَفِّعْهُمْ فَاقْصِدُوا السِّجْنَ، فَإِنِّي سَأُعِينُكُمْ مِنْ دَاخِلٍ. فَلَمَّا شَفَعَ أُولَئِكَ النَّفَرُ فِيهِ شَفَّعَهُمْ مُصْعَبٌ وَأَطْلَقَهُ، فَأَتَى مَنْزِلَهُ وَأَتَاهُ النَّاسُ يُهَنِّئُونَهُ، فَقَالَ لَهُمْ: إِنَّ هَذَا الْأَمْرَ لَا يَصْلُحُ إِلَّا بِمِثْلِ الْخُلَفَاءِ الْمَاضِينَ الْأَرْبَعَةِ، وَلَمْ نَرَ لَهُمْ فِينَا شَبِيهًا فَنُلْقِي إِلَيْهِ أَزِمَّتَنَا، فَإِنْ كَانَ مَنْ عَزَّ بَزَّ فَعَلَامَ نَعْقِدُ فِي أَعْنَاقِنَا بَيْعَةً، وَلَيْسُوا بِأَشْجَعَ مِنَّا لِقَاءً وَلَا أَعْظَمَ مَنَاعَةً ؟ وَقَدْ قَالَ رَسُولُ اللَّهِ ﷺ: لَا طَاعَةَ لِمَخْلُوقٍ فِي مَعْصِيَةِ اللَّهِ - تَعَالَى -، وَكُلُّهُمْ عَاصٍ مُخَالِفٌ، قَوِيُّ الدُّنْيَا ضَعِيفُ الْآخِرَةِ، فَعَلَامَ تُسْتَحَلُّ حُرْمَتُنَا وَنَحْنُ أَصْحَابُ النُّخَيْلَةِ وَالْقَادِسِيَّةِ وَجَلُولَاءَ وَنَهَاوَنْدَ ؟ نَلْقَى الْأَسِنَّةَ بِنُحُورِنَا، وَالسُّيُوفَ بِجِبَاهِنَا، ثُمَّ لَا يُعْرَفُ حَقُّنَا وَفَضْلُنَا ؟ فَقَاتِلُوا عَنْ حَرِيمِكُمْ، فَإِنِّي قَدْ قَلَبْتُ ظَهْرَ الْمِجَنِّ، وَأَظْهَرْتُ لَهُمُ الْعَدَاوَةَ، وَلَا قُوَّةَ إِلَّا بِاللَّهِ. وَخَرَجَ عَنِ الْكُوفَةِ وَحَارَبَهُمْ وَأَغَارَ. فَأَرْسَلَ إِلَيْهِ مُصْعَبٌ سَيْفَ بْنَ هَانِئٍ الْمُرَادِيَّ، فَعَرَضَ عَلَيْهِ خَرَاجَ بَادُورَيَا وَغَيْرِهَا، وَيَدْخُلُ فِي الطَّاعَةِ، فَلَمْ يُجِبْ إِلَى ذَلِكَ، فَبَعَثَ إِلَيْهِ مُصْعَبٌ الْأَبْرَدَ بْنَ قُرَّةَ الرِّيَاحِيَّ فَقَاتَلَهُ، فَهَزَمَهُ عُبَيْدُ اللَّهِ وَضَرَبَهُ عَلَى وَجْهِهِ، فَبَعَثَ إِلَيْهِ أَيْضًا حُرَيْثَ بْنَ يَزِيدَ، فَقَتَلَهُ عُبَيْدُ اللَّهِ، فَبَعَثَ إِلَيْهِ مُصْعَبٌ الْحَجَّاجَ بْنَ جَارِيَةَ الْخَثْعَمِيَّ وَمُسْلِمَ بْنَ عَمْرٍو، فَلَقِيَاهُ بِنَهْرِ صَرْصَرَ، فَقَاتَلَهُمَا فَهَزَمَهُمَا، فَأَرْسَلَ إِلَيْهِ مُصْعَبٌ يَدْعُوهُ إِلَى الْأَمَانِ وَالصِّلَةِ، وَأَنْ يُوَلِّيَهُ أَيَّ بَلَدٍ شَاءَ، فَلَمْ يَقْبَلْ، وَأَتَى نَرْسَى فَفَرَّ دِهْقَانُهَا بِمَالِ الْفَلُّوجَةِ، فَتَبِعَهُ ابْنُ الْحُرِّ حَتَّى مَرَّ بِعَيْنِ تَمْرٍ وَعَلَيْهَا بِسْطَامُ بْنُ مَصْقَلَةَ بْنِ هُبَيْرَةَ الشَّيْبَانِيُّ، فَالْتَجَأَ إِلَيْهِمُ الدِّهْقَانُ، فَخَرَجُوا إِلَى عُبَيْدِ اللَّهِ فَقَاتَلُوهُ، وَوَافَاهُمُ الْحَجَّاجُ بْنُ جَارِيَةَ الْخَثْعَمِيُّ فَحَمَلَ عَلَى عُبَيْدِ اللَّهِ، فَأَسَرَهُ عُبَيْدُ اللَّهِ وَأَسَرَ أَيْضًا بِسْطَامَ بْنَ مَصْقَلَةَ وَنَاسًا كَثِيرًا، وَبَعَثَ نَاسًا مِنْ أَصْحَابِهِ فَأَخَذُوا الْمَالَ الَّذِي مَعَ الدِّهْقَانِ، وَأَطْلَقَ الْأَسْرَى. ثُمَّ إِنَّ عُبَيْدَ اللَّهِ أَتَى تَكْرِيتَ، فَأَقَامَ يَجْبِي الْخَرَاجَ، فَبَعَثَ إِلَيْهِ مُصْعَبٌ الْأَبْرَدَ بْنَ قُرَّةَ الرِّيَاحِيَّ، وَالْجَوْنَ بْنَ كَعْبٍ الْهَمْدَانِيَّ، فِي أَلْفٍ، وَأَمَدَّهُمُ الْمُهَلَّبُ بِيَزِيدَ بْنِ الْمُغَفَّلِ فِي خَمْسِمِائَةٍ، فَقَالَ لِعُبَيْدِ اللَّهِ رَجُلٌ مِنْ أَصْحَابِهِ: قَدْ أَتَاكَ جَمْعٌ كَثِيرٌ فَلَا تُقَاتِلْهُمْ. فَقَالَ: يُخَوِّفُنِي بِالْقَتْلِ قَوْمِي وَإِنَّمَا     أَمُوتُ إِذَا جَاءَ الْكِتَابُ الْمُؤَجَّلُ لَعَلَّ الْقَنَا تُدْنِي بِأَطْرَافِهَا الْغِنَى     فَنَحْيَا كِرَامًا أَوْ نَكُرَّ فَنُقْتَلُ أَلَمْ تَرَ أَنَّ الْفَقْرَ يُزْرِي بِأَهْلِهِ     وَأَنَّ الْغِنَى فِيهِ الْعُلَى وَالتَّجَمُّلُ وَإِنَّكَ إِلَّا تَرْكَبِ الْهَوْلَ لَا تَنَلْ     مِنَ الْمَالِ مَا يُرْضِي الصَّدِيقَ وَيَفْضُلُ وَقَاتَلَهُمْ عُبَيْدُ اللَّهِ يَوْمَيْنِ وَهُوَ فِي ثَلَاثِمِائَةٍ، وَلَمَّا كَانَ عِنْدَ الْمَسَاءِ تَحَاجَزُوا، وَخَرَجَ عُبَيْدُ اللَّهِ مِنْ تَكْرِيتَ وَقَالَ لِأَصْحَابِهِ: إِنِّي سَائِرٌ بِكُمْ إِلَى عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ فَتَجَهَّزُوا، وَقَالَ: إِنِّي خَائِفٌ أَنْ أَمُوتَ وَلَمْ أَذْعَرْ مُصْعَبًا وَأَصْحَابَهُ. وَسَارَ نَحْوَ الْكُوفَةِ فَبَلَغَ كَسْكَرَ، فَأَخَذَ بَيْتَ مَالِهَا، ثُمَّ أَتَى الْكُوفَةَ فَنَزَلَ بِحَمَّامِ جَرِيرٍ، فَبَعَثَ إِلَيْهِ مُصْعَبٌ عُمَرَ بْنَ عُبَيْدِ اللَّهِ بْنِ مَعْمَرٍ فَقَاتَلَهُ، ( فَخَرَجَ إِلَى دَيْرِ الْأَعْوَرِ، فَبَعَثَ إِلَيْهِ مُصْعَبٌ حَجَّارَ بْنَ أَبْجَرَ، فَانْهَزَمَ حَجَّارٌ، فَشَتَمَهُ مُصْعَبٌ وَضَمَّ إِلَيْهِ الْجَوْنَ بْنَ كَعْبٍ الْهَمْدَانِيَّ وَعُمَرَ بْنَ عُبَيْدِ اللَّهِ بْنِ مَعْمَرٍ، فَقَاتَلُوهُ ) بِأَجْمَعِهِمْ، وَكَثُرَتِ الْجِرَاحَاتُ فِي عَسْكَرِ عُبَيْدِ اللَّهِ بْنِ الْحُرِّ، وَعُقِرَتْ خُيُولُهُمْ، فَانْهَزَمَ حَجَّارٌ، ثُمَّ رَجَعَ فَاقْتَتَلُوا قِتَالًا شَدِيدًا حَتَّى أَمْسَوْا، وَخَرَجَ ابْنُ الْحُرِّ مِنَ الْكُوفَةِ. وَكَتَبَ مُصْعَبٌ إِلَى زَيْدِ بْنِ الْحَارِثِ بْنِ رُوَيْمٍ الشَّيْبَانِيِّ، وَهُوَ بِالْمَدَائِنِ، يَأْمُرُهُ بِقِتَالِ ابْنِ الْحُرِّ، فَقَدَّمَ ابْنَهُ حَوْشَبًا، فَلَقِيَهُ بِبَاجِسْرَى، فَهَزَمَهُ عُبَيْدُ اللَّهِ وَقَتَلَ فِيهِمْ، وَأَقْبَلَ ابْنُ الْحُرِّ إِلَى الْمَدَائِنِ فَتَحَصَّنُوا مِنْهُ، فَخَرَجَ عُبَيْدُ اللَّهِ فَوَجَّهَ إِلَيْهِ الْجَوْنَ بْنَ كَعْبٍ الْهَمْدَانِيَّ وَبِشْرَ بْنَ عُبَيْدِ اللَّهِ الْأَسَدِيَّ، فَنَزَلَ الْجَوْنُ بِحَوْلَايَا، وَقَدِمَ بِشْرٌ إِلَى تَامَرَّا فَلَقِيَ ابْنَ الْحُرِّ، فَقَتَلَهُ ابْنُ الْحُرِّ وَهَزَمَ أَصْحَابَهُ، ثُمَّ لَقِيَ الْجَوْنَ بْنَ كَعْبٍ بِحَوْلَايَا، فَخَرَجَ إِلَيْهِ عَبْدُ الرَّحْمَنِ بْنُ عَبْدِ اللَّهِ، فَقَتَلَهُ ابْنُ الْحُرِّ وَهَزَمَ أَصْحَابَهُ، وَخَرَجَ إِلَيْهِ بَشِيرُ بْنُ عَبْدِ الرَّحْمَنِ بْنِ بَشِيرٍ الْعِجْلِيُّ، فَقَاتَلَهُ بِسُورَاءَ قِتَالًا شَدِيدًا، فَرَجَعَ عَنْهُ بَشِيرٌ، وَأَقَامَ ابْنُ الْحُرِّ بِالسَّوَادِ، يُغِيرُ وَيَجْبِي الْخَرَاجَ. ثُمَّ لَحِقَ بِعَبْدِ الْمَلِكِ بْنِ مَرْوَانَ، فَلَمَّا صَارَ إِلَيْهِ أَكْرَمَهُ وَأَجْلَسَهُ مَعَهُ عَلَى السَّرِيرِ، وَأَعْطَاهُ مِائَةَ أَلْفِ دِرْهَمٍ، وَأَعْطَى أَصْحَابَهُ مَالًا، فَقَالَ لَهُ ابْنُ الْحُرِّ لِيُوَجِّهَ مَعَهُ جُنْدًا يُقَاتِلُ بِهِمْ مُصْعَبًا، فَقَالَ لَهُ: سِرْ بِأَصْحَابِكَ، وَادْعُ مَنْ قَدَرْتَ عَلَيْهِ، وَأَنَا مُمِدُّكَ بِالرِّجَالِ. فَسَارَ بِأَصْحَابِهِ نَحْوَ الْكُوفَةِ، فَنَزَلَ بِقَرْيَةٍ إِلَى جَانِبِ الْأَنْبَارِ، فَاسْتَأْذَنَهُ أَصْحَابُهُ فِي إِتْيَانِ الْكُوفَةِ، فَأَذِنَ لَهُمْ وَأَمَرَهُمْ أَنْ يُخْبِرُوا أَصْحَابَهُ بِقُدُومِهِ لِيَخْرُجُوا إِلَيْهِ. فَبَلَغَ ذَلِكَ الْقَيْسِيَّةَ فَأَتَوُا الْحَارِثَ بْنَ أَبِي رَبِيعَةَ عَامِلَ ابْنِ الزُّبَيْرِ بِالْكُوفَةِ، فَسَأَلُوهُ أَنْ يُرْسِلَ مَعَهُمْ جَيْشًا يُقَاتِلُونَ عُبَيْدَ اللَّهِ، وَيَغْتَنِمُونَ الْفُرْصَةَ فِيهِ بِتَفَرُّقِ أَصْحَابِهِ، فَبَعَثَ مَعَهُمْ جَيْشًا كَثِيفًا، فَسَارُوا فَلَقُوا ابْنَ الْحُرِّ، فَقَالَ لِابْنِ الْحُرِّ أَصْحَابُهُ: نَحْنُ نَفَرٌ يَسِيرٌ، وَهَذَا الْجَيْشُ لَا طَاقَةَ لَنَا فِيهِ. فَقَالَ: مَا كُنْتُ لِأَدَعَهُمْ. وَحَمَلَ عَلَيْهِمْ وَهُوَ يَقُولُ: يَا لَكَ يَوْمًا فَاتَ فِيهِ نَهْبِي     وَغَابَ عَنِّي ثِقَتِي وَصَحْبِي ثُمَّ عَطَفُوا عَلَيْهِ فَكَشَفُوا أَصْحَابَهُ وَحَاوَلُوا أَنْ يَأْسِرُوهُ، فَلَمْ يَقْدِرُوا عَلَى ذَلِكَ، وَأَذِنَ لِأَصْحَابِهِ فِي الذَّهَابِ، فَذَهَبُوا فَلَمْ يَعْرِضْ لَهُمْ أَحَدٌ، وَجَعَلَ يُقَاتِلُ وَحْدَهُ، فَحَمَلَ عَلَيْهِ رَجُلٌ مِنْ بَاهِلَةَ يُكَنَّى أَبَا كُدَيَّةَ فَطَعَنَهُ، وَجَعَلُوا يَرْمُونَهُ وَيُكَتَّبُونَ عَلَيْهِ، وَلَا يَدْنُونَ مِنْهُ، وَهُوَ يَقُولُ: أَهَذِهِ نَبْلٌ أَمْ مَغَازِلُ ؟ فَلَمَّا أَثْخَنَتْهُ الْجِرَاحُ خَاضَ إِلَى مَعْبَرٍ هُنَاكَ، فَدَخَلَهُ وَلَمْ يَدْخُلْ فَرَسُهُ، فَرَكِبَ السَّفِينَةَ وَمَضَى بِهِ الْمَلَّاحُ حَتَّى تَوَسَّطَ الْفُرَاتَ، فَأَشْرَفَتْ عَلَيْهِ الْخَيْلُ، وَكَانَ مَعَهُ فِي السَّفِينَةِ نَبَطٌ، فَقَالُوا لَهُمْ: إِنَّ فِي السَّفِينَةِ طَلِبَةُ أَمِيرِ الْمُؤْمِنِينَ، فَإِنْ فَاتَكُمْ قَتَلْنَاكُمْ، فَوَثَبَ ابْنُ الْحُرِّ لِيَرْمِيَ نَفْسَهُ فِي الْمَاءِ، فَوَثَبَ إِلَيْهِ رَجُلٌ عَظِيمُ الْخَلْقِ، فَقَبَضَ عَلَى يَدَيْهِ وَجِرَاحَاتُهُ تَجْرِي دَمًا، وَضَرَبَهُ الْبَاقُونَ بِالْمَجَاذِيفِ، فَلَمَّا رَأَى أَنَّهُ يُقْصَدُ بِهِ نَحْوَ الْقَيْسِيَّةِ قَبَضَ عَلَى الَّذِي مَعَهُ، وَأَلْقَى نَفْسَهُ مَعَهُ فِي الْمَاءِ فَغَرِقَا. قصيدة عبيد الله بن الحر إلى عبد الله بن الزبير يعتب فيها مصعب بن الزبير وَقِيلَ فِي قَتْلِهِ: إِنَّهُ كَانَ يَغْشَى مُصْعَبَ بْنَ الزُّبَيْرِ بِالْكُوفَةِ، فَرَآهُ يُقَدِّمُ عَلَيْهِ غَيْرَهُ، فَكَتَبَ إِلَى عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ قَصِيدَةً يُعَاتِبُ فِيهَا مُصْعَبًا وَيُخَوِّفُهُ مَسِيرَهُ إِلَى ابْنِ مَرْوَانَ، يَقُولُ فِيهَا: أَبْلِغْ أَمِيرَ الْمُؤْمِنِينَ رِسَالَةً     فَلَسْتُ عَلَى رَأْيٍ قَبِيحٍ أُوَارِبُهْ أَفِي الْحَقِّ أَنْ أُجْفَى وَيَجْعَلُ مُصْعَبٌ     وَزِيرًا لَهُ مَنْ كُنْتُ فِيهِ أُحَارِبُهْ فَكَيْفَ وَقَدْ آتَيْتُكُمْ حَقَّ بَيْعَتِي     وَحَقِّي يُلَوَّى عِنْدَكُمْ وَأُطَالِبُهْ وَأَبْلَيْتُكُمْ مَالًا يُضَيَّعُ مِثْلُهُ     وَآسَيْتُكُمْ وَالْأَمْرُ صَعْبٌ مَرَاتِبُهْ فَلَمَّا اسْتَنَارَ الْمُلْكَ وَانْقَادَتِ الْعِدَى     وَأُدْرِكَ مِنْ مُلْكِ الْعِرَاقِ رَغَائِبُهْ جَفَا مُصْعَبٌ عَنِّي وَلَوْ كَانَ غَيْرُهُ     لَأَصْبَحَ فِيمَا بَيْنَنَا لَا أُعَاتِبُهُ لَقَدْ رَابَنِي مِنْ مُصْعَبٍ أَنَّ مُصْعَبًا     أَرَى كُلَّ ذِي غِشِّ لَنَا هُوَ صَاحِبُهُ وَمَا أَنَا إِنْ حَلَأْتُمُونِي بِوَارِدٍ     عَلَى كَدَرٍ قَدْ غُصَّ بِالْمَاءِ شَارِبُهْ وَمَا لِامْرِئٍ إِلَّا الَّذِي اللَّهُ سَائِقٌ     إِلَيْهِ وَمَا قَدْ خَطَّ فِي الزَّبْرِ كَاتِبُهْ إِذَا قُمْتُ عِنْدَ الْبَابِ أَدْخَلَ مُسْلِمًا     وَيَمْنَعُنِي أَنْ أَدْخُلَ الْبَابَ حَاجِبُهْ فَحَبَسَهُ مُصْعَبٌ، وَلَهُ مَعَهُ مُعَاتَبَاتٌ مِنَ الْحَبْسِ، ثُمَّ إِنَّهُ قَالَ قَصِيدَةً يَهْجُو فِيهَا قَيْسَ عَيْلَانَ، مِنْهَا: أَلَمْ تَرَ قَيْسًا قَيْسَ عَيْلَانَ بَرْقَعَتْ     لِحَاهَا وَبَاعَتْ نَبْلَهَا بِالْمَغَازِلِ فَأَرْسَلَ زُفَرُ بْنُ الْحَارِثِ الْكَلَّائِيُّ إِلَى مُصْعَبٍ: إِنِّي قَدْ كَفَيْتُكَ قِتَالَ ابْنِ الزَّرْقَاءِ - يَعْنِي عَبْدَ الْمَلِكِ بْنَ مَرْوَانَ - وَابْنُ الْحُرِّ يَهْجُو قَيْسًا، ثُمَّ إِنَّ نَفَرًا مِنْ بَنِي سُلَيْمٍ أَسَرُوا ابْنَ الْحُرِّ، فَقَالَ: إِنَّمَا قُلْتُ: أَلَمْ تَرَ قَيْسًا قَيْسَ عَيْلَانَ أَقْبَلَتْ     وَسَارَتْ إِلَيْنَا فِي الْقَنَا وَالْقَنَابِلِ فَقَتَلَهُ رَجُلٌ مِنْهُمْ يُقَالُ لَهُ عَيَّاشٌ.

Translation

✧ The affair of ʿUbayd Allāh b. al-Ḥurr and his killing In the year sixty-eight, ʿUbayd Allāh b. al-Ḥurr al-Juʿfī was killed. He was among the best of his people in righteousness, virtue, and diligence. His story was that he was a brave man whom circumstances, days, and opinions turned about, until it came to be that he would not submit to anyone from the Banū Umayyah or to the family of al-Zubayr. When ʿUthmān was killed and war broke out between ʿAlī and Muʿāwiyah, he made for Muʿāwiyah, and was with him because of his love for ʿUthmān. He witnessed with him at Ṣiffīn, he and Mālik b. Mismaʿ, and ʿUbayd Allāh stayed with Muʿāwiyah. He had a wife in al-Kūfah, and when his absence grew long, her brother gave her in marriage to a man called ʿIkrimah b. al-Khabīṣ. That reached ʿUbayd Allāh, so he came from Syria and brought a case against ʿIkrimah before ʿAlī. ʿAlī said to him: “You aided our enemy against us, so you have erred.” He replied: “Does that prevent me from your justice?” He said: “No.” So he related his story to him, and ʿAlī returned his wife to him. She was pregnant, so he placed her with someone he trusted until she gave birth. He attached the child to ʿIkrimah, and handed the woman over to ʿUbayd Allāh. ʿUbayd Allāh returned to Syria and stayed there until ʿAlī was killed. When he was killed, he came to al-Kūfah and went to his brothers and said: “I do not think that anyone benefits from his isolation. We were in Syria, and the affair of Muʿāwiyah was thus and thus.” They said: “And the affair of ʿAlī was thus and thus.” They used to meet over that. When Muʿāwiyah died and al-Ḥusayn b. ʿAlī was killed, ʿUbayd Allāh was not among those who attended his killing; he absented himself from that deliberately. When he was killed, Ibn Ziyād began to look for the nobles of the people of al-Kūfah, but he did not see ʿUbayd Allāh b. al-Ḥurr. Then after some days he came and entered upon him. Ibn Ziyād said to him: “Where were you, O Ibn al-Ḥurr?” He said: “I was ill.” He said: “Ill of heart or ill of body?” He replied: “As for my heart, it has not fallen ill; and as for my body, God has favored me with well-being.” Ibn Ziyād said: “You lie; rather, you were with our enemy.” He said: “Had I been with him, he would have seen my place.” Ibn Ziyād became heedless of him, so he went out, mounted his horse, then Ibn Ziyād sought him. They said: “He mounted just now.” He said: “Bring him to me.” The guards went after him and said: “Answer the emir.” He said: “Tell him on my behalf that I shall never come to him willingly.” Then he urged his horse on, and came to the dwelling of Aḥmad b. Ziyād al-Ṭāʾī. His companions gathered to him, then he departed until he came to Karbalāʾ. He looked at the slain of al-Ḥusayn and those killed with him, asked forgiveness for them, then went on to al-Madāʾin. The poetry of ʿUbayd Allāh b. al-Ḥurr al-Juʿfī concerning the killing of al-Ḥusayn. He said about that: A treacherous emir, son of a treacherous one, says: “Would that you had fought al-Ḥusayn son of Fāṭimah.” My soul blames itself for forsaking him and keeping aloof, And for pledging allegiance to this breaker of covenants. O my regret that I was not among those who aided him! Indeed, every soul that does not strive is regretful. Truly, because I was not one of his defenders, I possess a grief that will not leave me, a constant companion. May God water the souls of those who hastened To his aid with an everlasting watering of rain. I stood upon their graves and their resting places, And the inner parts nearly burst, and the eye shed tears. By my life, they were fierce lions in the battle, Swift to the fray, defenders, generous and abundant. They consoled themselves in aiding the son of their Prophet's daughter With their swords, lions of the thicket, fierce in fight. If they are killed, in every soul remains a remnant Upon the earth that has become sorrowful for that. The beholders have never seen any better than them At death: lords and brilliant, generous ones. He kills them unjustly and hopes for our affection; So leave a plan that does not suit us. By my life, you have angered us by killing them; How many of us bear rancor against you, and how many bear it! Time and again I resolve to march with a host Against a faction that has deviated from the truth, unjust. So desist, or else I will increase you With squadrons, I will assault you like the advancing hosts of the Daylamites. And Ibn al-Ḥurr stayed at his dwelling on the bank of the Euphrates until Yazīd died and the civil strife occurred. He said: “I do not think Quraysh acts justly. Where are the sons of the noble women?” Then every outcast came to him. Then he went out to al-Madāʾin and did not leave any property brought to the sultan without taking from it his stipend and the stipend of his companions, and he would write a receipt for the owner of the property for that. Then he began to traverse the districts in like manner, except that he did not touch anyone's property or a protected person. He continued thus until al-Mukhtār appeared, and he heard what he was doing in the Sawād. He seized his wife and imprisoned her. ʿUbayd Allāh came with his companions to al-Kūfah, broke the gate of the prison, and brought her out, and brought out every woman in it. He said about that: Did you not know, O Umm Tawbah, that I Am the horseman who protects the true rights of Madhḥij? And that I attacked the prison at the rising of the forenoon With every youth who protects the inviolable, fully armed. Hardly had we left the prison when there appeared to us A forehead like the sun's disk, not wrinkled, And a smooth cheek of a beloved maiden, Whom every near and generous one had watered. Life is nothing but that I visit you safely, As was our custom before my war and my expulsion. I have not ceased to be imprisoned because of your imprisonment, sorrowful, And I grieve at what you have met since then. And it is long. He began to toy with the agents of al-Mukhtār and his companions. His house in Hamadhān was burned, and they plundered his estate. So ʿUbayd Allāh marched to the estates of Hamadhān and plundered them all. He used to come to al-Madāʾin and pass by the agents of Jūkhā, taking the money they had with them, then incline to the mountain. He continued in that manner until al-Mukhtār was killed. It is said: He pledged allegiance to al-Mukhtār after refusing, and al-Mukhtār wanted to seize him, but he refrained for the sake of Ibrāhīm b. al-Ashtar. Then he marched with Ibn al-Ashtar to al-Mawṣil, but he did not witness with him the battle against Ibn Ziyād; he feigned illness. Then he parted from Ibn al-Ashtar and came with three hundred to al-Anbār, raided it, and took what was in its treasury. When he did that, al-Mukhtār ordered his house demolished and his wife seized, and he did what was previously mentioned. The imprisonment of ʿUbayd Allāh b. al-Ḥurr al-Juʿfī by Muṣʿab b. al-Zubayr. He was present with Muṣʿab at the battle against al-Mukhtār and his killing. When al-Mukhtār was killed, the people said to Muṣʿab during his second governorship: “We do not feel safe from Ibn al-Ḥurr's leaping upon the Sawād as he used to do with Ibn Ziyād and al-Mukhtār.” So he imprisoned him. He said: Who will convey to the youths that their brother Has come before a strong gate and its chamberlain? In a state the like of which he would not have accepted When he rose, shackles pulled at him. Upon the shin above the ankle, a black, silent, strong one That shortened his steps and restricted him. This was not due to the greatness of a crime I committed, but a slanderer ran with what is false. There was in the wide earth a path, And what man's ways have become narrow for him? And he said: By what trial, or by what favor, Did Muslim and al-Muhallab precede me? He means Muslim b. ʿAmr, the father of Qutaybah, and al-Muhallab b. Abī Ṣufrah. ʿUbayd Allāh spoke to a group of the notables of Madhḥij to intercede for him with Muṣʿab. He sent to the youths of Madhḥij and said: “Put on your weapons and conceal them. If Muṣʿab grants their intercession, then do not confront anyone; and if they come out and he does not grant it, then make for the prison, for I will aid you from within.” When those few persons interceded for him, Muṣʿab granted their intercession and released him. He came to his dwelling, and people came to congratulate him. He said to them: “This affair is only sound with the likes of the four past caliphs, and we do not see among us anyone resembling them, so that we might cast our reins to him. If it is the case that whoever prevails plunders, then why should we bind our necks with allegiance, when they are not braver in encounter nor greater in protection than we? The Messenger of God ﷺ said: ‘No obedience to a creature in disobedience to God—Exalted is He.’ And all of them are disobedient and contrary, strong in this world, weak in the Hereafter. So why should our inviolability be deemed lawful, when we are the people of al-Nukhaylah, al-Qādisiyyah, Jalūlāʾ, and Nahāwand? We meet spearheads with our chests and swords with our foreheads, and then our right and our merit are not recognized? So fight for your women, for I have turned over the shield's back, and have shown them enmity. There is no power except with God.” And he departed from al-Kūfah, fought them, and raided. Muṣʿab sent to him Sayf b. Hāniʾ al-Murādī, offering him the land tax of Bādūrayā and other places, and that he enter obedience. He did not answer to that. Muṣʿab sent against him al-Abrad b. Qurrah al-Riyāḥī, and he fought him. ʿUbayd Allāh routed him and struck him on his face. Then Muṣʿab sent against him also Ḥurayth b. Yazīd, and ʿUbayd Allāh killed him. Then Muṣʿab sent against him al-Ḥajjāj b. Jāriyah al-Khathʿamī and Muslim b. ʿAmr, and they met him at the river of Ṣarṣar. He fought them and routed them. Muṣʿab sent to him, summoning him to amnesty and a stipend, and that he would appoint him over any land he wished, but he did not accept. He came to Narsā, and its dihqān fled with the money of al-Fallūjah. Ibn al-Ḥurr pursued him until he passed by ʿAyn al-Tamr, where Bisṭām b. Maṣqalah b. Hubayrah al-Shaybānī was in charge. The dihqān sought refuge with them, so they went out against ʿUbayd Allāh and fought him. Al-Ḥajjāj b. Jāriyah al-Khathʿamī joined them and charged at ʿUbayd Allāh. ʿUbayd Allāh captured him, and also captured Bisṭām b. Maṣqalah and many people. He sent some of his companions and they took the money that was with the dihqān, and he released the captives. Then ʿUbayd Allāh came to Takrīt and stayed there collecting the land tax. Muṣʿab sent against him al-Abrad b. Qurrah al-Riyāḥī and al-Jawn b. Kaʿb al-Hamdānī, with a thousand men, and al-Muhallab reinforced them with Yazīd b. al-Mughaffal and five hundred men. A man among his companions said to ʿUbayd Allāh: “A large host has come to you; do not fight them.” He said: My people frighten me with death, but I Shall die only when the appointed book comes. Perhaps the spears may bring wealth by their tips, So we live nobly, or we charge again and are slain. Do you not see that poverty belittles its people, And that in wealth are elevation and adornment? And unless you ride into peril, you will not attain Of wealth what pleases the friend and leaves a surplus. ʿUbayd Allāh fought them for two days, he with three hundred men. When evening came, they withdrew from each other, and ʿUbayd Allāh left Takrīt. He said to his companions: “I am taking you to ʿAbd al-Malik b. Marwān; prepare.” And he said: “I am afraid that I may die without having terrified Muṣʿab and his companions.” He marched toward al-Kūfah and reached Kaskar, and took its treasury. Then he came to al-Kūfah and stopped at the bath of Jarīr. Muṣʿab sent against him ʿUmar b. ʿUbayd Allāh b. Maʿmar, and he fought him. (He went out to Dayr al-Aʿwar. Muṣʿab sent against him Ḥajjār b. Abjar, and Ḥajjār was routed. Muṣʿab reviled him and added to him al-Jawn b. Kaʿb al-Hamdānī and ʿUmar b. ʿUbayd Allāh b. Maʿmar, and they fought him) with all their forces. The wounds increased among the army of ʿUbayd Allāh b. al-Ḥurr, and their horses were hamstrung. Ḥajjār was routed, then returned, and they fought a severe battle until evening, and Ibn al-Ḥurr departed from al-Kūfah. Muṣʿab wrote to Zayd b. al-Ḥārith b. Ruwaym al-Shaybānī, who was at al-Madāʾin, ordering him to fight Ibn al-Ḥurr. He sent forward his son Ḥawshab, who met him at Bājasrā. ʿUbayd Allāh routed him and killed some of them. Ibn al-Ḥurr came to al-Madāʾin, and they fortified themselves against him. ʿUbayd Allāh departed, and al-Jawn b. Kaʿb al-Hamdānī and Bishr b. ʿUbayd Allāh al-Asadī were directed against him. Al-Jawn stopped at Ḥawlāyā, and Bishr advanced to Tāmarrā and met Ibn al-Ḥurr. Ibn al-Ḥurr killed him and routed his companions. Then he met al-Jawn b. Kaʿb at Ḥawlāyā. ʿAbd al-Raḥmān b. ʿAbd Allāh went out against him, and Ibn al-Ḥurr killed him and routed his companions. Bashīr b. ʿAbd al-Raḥmān b. Bashīr al-ʿIjlī went out against him and fought him at Sūrā with a severe battle, then Bashīr withdrew from him. Ibn al-Ḥurr stayed in the Sawād, raiding and collecting the land tax. Then he joined ʿAbd al-Malik b. Marwān. When he came to him, ʿAbd al-Malik honored him and seated him with him on the throne, gave him a hundred thousand dirhams, and gave his companions money. Ibn al-Ḥurr said to him that he should send with him an army with which to fight Muṣʿab. He said to him: “Go with your companions, and summon whomever you can, and I will reinforce you with men.” He marched with his companions toward al-Kūfah and stopped at a village beside al-Anbār. His companions asked his permission to go to al-Kūfah. He gave them permission and ordered them to inform his companions of his arrival so that they might come out to him. That reached the Qaysīs, and they went to al-Ḥārith b. Abī Rabīʿah, the governor of Ibn al-Zubayr in al-Kūfah, and asked him to send with them an army to fight ʿUbayd Allāh and seize the opportunity against him due to the dispersal of his companions. He sent with them a dense army, and they marched and met Ibn al-Ḥurr. His companions said to Ibn al-Ḥurr: “We are a small band, and this army is beyond our power.” He said: “I would not leave them.” And he charged at them, saying: Woe to you for a day in which my plunder escaped, And my trusted one and my companions were absent from me. Then they turned against him, dispersed his companions, and tried to capture him, but they were unable to do that. He gave his companions leave to go, and they went, and no one confronted them. He fought alone, and a man of Bāhilah, called Abū Kudayyah, charged at him and thrust him with a spear. They shot arrows at him and surrounded him, but did not come near him. He said: “Are these arrows or spindles?” When the wounds weakened him, he waded to a ferry crossing there and entered it, but his horse did not. He boarded the boat, and the boatman moved him until they reached the middle of the Euphrates. The horses looked down upon him. With him in the boat were some Nabataeans. The pursuers said to them: “In the boat is the wanted man of the Commander of the Faithful. If he escapes you, we will kill you.” Ibn al-Ḥurr leapt to throw himself into the water, but a man of great build leapt at him and seized his hands while his wounds flowed with blood. The others struck him with oars. When he saw that he was being taken toward the Qaysīs, he seized the man who was with him and threw himself with him into the water, and both drowned. A poem by ʿUbayd Allāh b. al-Ḥurr to ʿAbd Allāh b. al-Zubayr reproaching Muṣʿab b. al-Zubayr. It is said concerning his killing: He used to frequent Muṣʿab b. al-Zubayr in al-Kūfah, and he saw him giving precedence over him to others, so he wrote to ʿAbd Allāh b. al-Zubayr a poem in which he reproaches Muṣʿab and warns him of his going over to Ibn Marwān. In it he says: Convey to the Commander of the Faithful a message, for I am not dissembling upon a foul opinion. Is it just that I be shunned, while Muṣʿab takes as his minister one against whom I used to fight? How can that be, when I have given you the right of my allegiance, while my right is twisted in your presence and I keep demanding it? I have spent for you wealth the like of which is not squandered, and I have shared my all with you, while the affair was hard and its ranks steep. But when kingship shone forth, and the enemies were led in submission, and the prizes of the kingship of Iraq were attained, Muṣʿab turned away from me. Had it been anyone else, he would have become one with whom I do not contend in what lies between us. Indeed, Muṣʿab has made me suspicious, for I see Muṣʿab befriending everyone who bears deceit toward us. I am not one who, if you drive me away, comes down to a turbid water at which the drinker chokes. A man has nothing but what God drives to him, and what the writer has inscribed in the Book. When I stand at the door, he admits a Muslim, but his chamberlain prevents me from entering the door. Then Muṣʿab imprisoned him, and he had with him mutual reproaches from the prison. Then he recited a poem in which he satirized Qays ʿAylān, including: Do you not see Qays, Qays ʿAylān? They have veiled their beards and sold their arrows for spindles. So Zufar b. al-Ḥārith al-Kalāʾī sent to Muṣʿab: "I have spared you the fighting of Ibn al-Zarqāʾ"—meaning ʿAbd al-Malik b. Marwān—"while Ibn al-Ḥurr satirizes Qays." Then a group of men from Banū Sulaym captured Ibn al-Ḥurr, and he said: "I only said: Do you not see Qays, Qays ʿAylān? They have advanced and marched toward us with spears and clubs." Then a man among them named ʿAyyāsh killed him.

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