Tarikh (al-Tabari) 2286
The Year 68 AH
وفي سنة ثمان وستين كَانَ بِالشَّامِ قَحْطٌ شَدِيدٌ، حَتَّى إِنَّهُمْ لَمْ يَقْدِرُوا مِنْ شِدَّتِهِ عَلَى الْغَزْوِ. لِضَعْفِهِمْ وَقِلَّةِ طَعَامِهِمْ وَمِيرَتِهِمْ. وَفِيهَا عَسْكَرَ عَبْدُ الْمَلِكِ بْنُ مَرْوَانَ بِبُطْنَانَ [ حَبِيبٍ ]، وَهُوَ قَرِيبٌ [ مِنْ ] قِنَّسْرِينَ، وَشَتَّى بِهَا ثُمَّ رَجَعَ إِلَى دِمَشْقَ. وقِيلَ فِي سنة ثمان وستين وَافَى عَرَفَاتٍ أَرْبَعَةُ أَلْوِيَةٍ : لِوَاءٌ لِابْنِ الْحَنَفِيَّةِ وَأَصْحَابِهِ، وَلِوَاءٌ لِابْنِ الزُّبَيْرِ وَأَصْحَابِهِ، وَلِوَاءٌ لِبَنِي أُمَيَّةَ، وَلِوَاءٌ لِنَجْدَةَ الْحَرُورِيِّ، وَلَمْ يَجْرِ بَيْنَهُمْ حَرْبٌ وَلَا فِتْنَةٌ، وَكَانَ أَصْحَابُ ابْنِ الْحَنَفِيَّةِ أَسْلَمَ الْجَمَاعَةِ. وَقَدْ رَوَى سَعِيدُ بْنُ جُبَيْرٍ عَنْ أَبِيهِ، قَالَ: خِفْتُ الْفِتْنَةَ فَجِئْتُ إِلَى مُحَمَّدِ بْنِ عَلِيٍّ فَقُلْتُ: اتَّقِ اللَّهَ فَإِنَّا فِي بَلَدٍ حَرَامٍ، وَالنَّاسُ وَفْدُ اللَّهِ إِلَى هَذَا الْبَيْتِ، فَلَا تُفْسِدْ عَلَيْهِمْ حَجَّتَهُمْ. فَقَالَ: وَاللَّهِ مَا أُرِيدُ ذَلِكَ، وَلَا يُؤْتَى أَحَدٌ مِنَ الْحَاجِّ مِنْ قِبَلِي، وَلَكِنِّي رَجُلٌ أَدْفَعُ عَنْ نَفْسِي، فَجِئْتُ إِلَى ابْنِ الزُّبَيْرِ فَكَلَّمْتُهُ فِي ذَلِكَ فَقَالَ: أَنَا رَجُلٌ قَدْ أَجْمَعَ النَّاسُ عَلَيَّ، فَقُلْتُ: أَرَى الْكَفَّ خَيْرًا لَكَ، قَالَ: أَفْعَلُ. فَجِئْتُ نَجْدَةَ فَكَلَّمْتُهُ فِي ذَلِكَ، فَقَالَ: أَمَّا أَنْ أَبْتَدِئَ أَحَدًا بِقِتَالٍ فَلَا، وَلَكِنْ مَنْ بَدَأَ بِقِتَالِي قَاتَلْتُهُ. ثُمَّ جِئْتُ شِيعَةَ بَنِي أُمَيَّةَ فَكَلَّمْتُهُمْ بِنَحْوِ ذَلِكَ، فَقَالُوا: نَحْنُ عَزَمْنَا عَلَى أَنْ لَا نُقَاتِلَ أَحَدًا إِلَّا أَنْ يُقَاتِلَنَا. وكَانَ أَوَّلَ مَنْ دَفَعَ رَايَةَ ابْنِ الْحَنَفِيَّةِ، ثُمَّ نَجْدَةُ، ثُمَّ بَنُو أُمَيَّةَ، ثُمَّ دَفَعَ ابْنُ الزُّبَيْرِ فَدُفَعَ النَّاسَ مَعَهُ وَكَانَ عَبْدُ اللَّهِ بْنُ عُمَرَ فِيمَنِ انْتَظَرَ دَفْعَ ابْنِ الزُّبَيْرِ، وَلَكِنَّهُ تَأَخَّرَ دَفْعُهُ فَقَالَ ابْنُ عُمَرَ: أَشْبَهَ بِتَأْخِيرِهِ دَفْعَ الْجَاهِلِيَّةِ، فَدَفَعَ ابْنُ عُمَرَ فَدَفَعَ ابْنُ الزُّبَيْرِ وَكَانَ الْعَامِلَ لِابْنِ الزُّبَيْرِ عَلَى الْمَدِينَةِ هَذِهِ السَّنَةَ جَابِرُ بْنُ الْأَسْوَدِ بْنِ عَوْفٍ الزُّهْرِيُّ، وَعَلَى الْبَصْرَةِ وَالْكُوفَةِ مُصْعَبٌ أَخُوهُ، وَعَلَى قَضَاءِ الْكُوفَةِ عَبْدُ اللَّهِ بْنُ عُتْبَةَ بْنِ مَسْعُودٍ، وَعَلَى قَضَاءِ الْبَصْرَةِ هِشَامُ بْنُ هُبَيْرَةَ، وَعَلَى خُرَاسَانَ عَبْدُ اللَّهِ بْنُ خَازِمٍ، وَكَانَ عَبْدُ الْمَلِكِ بْنُ مَرْوَانَ بِالشَّامِ مُشَاقِقًا لِابْنِ الزُّبَيْرِ. وَفي سنة ثمان وستين هَلَكَ مَلِكُ الرُّومِ قُسْطَنْطِينُ بْنُ قُسْطَنْطِينَ بِبَلَدِهِ، لَعَنَهُ اللَّهُ.
Translation
✧ In the year sixty-eight, there was a severe drought in Syria, so severe that they could not undertake military expeditions due to their weakness and the scarcity of their food and provisions. In this year, ʿAbd al-Malik b. Marwān encamped at Buṭnān [Ḥabīb], which is near Qinnasrīn, and spent the winter there, then returned to Damascus. It is said that in the year sixty-eight, four banners met at ʿArafāt: a banner for Ibn al-Ḥanafiyya and his companions, a banner for Ibn al-Zubayr and his companions, a banner for the Banū Umayya, and a banner for Najda al-Ḥarūrī. No war or strife occurred between them, and the companions of Ibn al-Ḥanafiyya were the most peaceful of the groups. Saʿīd b. Jubayr reported from his father, who said: I feared strife, so I came to Muḥammad b. ʿAlī and said: Fear God, for we are in a sacred land, and the people are God's delegation to this House, so do not ruin their pilgrimage for them. He said: By God, I do not intend that, and no pilgrim will be harmed because of me; I am a man defending myself. Then I came to Ibn al-Zubayr and spoke to him about that. He said: I am a man upon whom the people have agreed. I said: I think that restraint is better for you. He said: I will do it. Then I came to Najda and spoke to him about that. He said: As for initiating fighting against anyone, I will not, but whoever initiates fighting against me, I will fight him. Then I came to the partisans of the Banū Umayya and spoke to them similarly. They said: We have resolved not to fight anyone unless they fight us. The first to push off was the banner of Ibn al-Ḥanafiyya, then Najda, then the Banū Umayya, then Ibn al-Zubayr pushed off, and the people pushed off with him. ʿAbd Allāh b. ʿUmar was among those who waited for Ibn al-Zubayr's push-off, but his push-off was delayed, so Ibn ʿUmar said: His delay resembles the push-off of the pre-Islamic era. Then Ibn ʿUmar pushed off, and Ibn al-Zubayr pushed off. The governor for Ibn al-Zubayr over Madinah that year was Jābir b. al-Aswad b. ʿAwf al-Zuhrī; over Basra and Kufa was his brother Muṣʿab; over the judiciary of Kufa was ʿAbd Allāh b. ʿUtba b. Masʿūd; over the judiciary of Basra was Hishām b. Hubayra; and over Khurasan was ʿAbd Allāh b. Khāzim. ʿAbd al-Malik b. Marwān was in Syria in opposition to Ibn al-Zubayr. In the year sixty-eight, the king of the Byzantines, Constantine son of Constantine, perished in his country, may God curse him.
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