Tarikh (al-Tabari) 2314
Then the Year Seventy-One Began
نسب مصعب بن الزبير وَهَذِهِ تَرْجَمَةُ مُصْعَبِ بْنِ الزُّبَيْرِ رَحِمَهُ اللَّهُ وَهُوَ مُصْعَبُ بْنُ الزُّبَيْرِ بْنِ الْعَوَّامِ بْنِ خُوَيْلِدِ بْنِ أَسَدِ بْنِ عَبْدِ الْعُزَّى بْنِ قَصَيِّ بْنِ كِلَابٍ، أَبُو عَبْدِ اللَّهِ الْقُرَشِيُّ - وَيُقَالُ لَهُ: أَبُو عِيسَى أَيْضًا - الْأَسَدِيُّ. وَأَمُّهُ الرَّبَابُ بِنْتُ أُنَيْفٍ الْكَلْبِيَّةُ. صفته الخلقية والأخلاقية كَانَ مِنْ أَحْسَنِ النَّاسِ وَجْهًا، وَأَشْجَعِهِمْ قَلْبًا، وَأَسْخَاهُمْ كَفًّا. وَقَدْ حَكَى عَنْ عُمَرَ بْنِ الْخَطَّابِ، وَرَوَى عَنْ أَبِيهِ الزُّبَيْرِ بْنِ الْعَوَّامِ، وَسَعْدٍ، وَأَبِي سَعِيدٍ الْخُدْرِيِّ، وَرَوَى عَنْهُ الْحَكَمُ بْنُ عُتَيْبَةَ، وَعَمْرُو بْنُ دِينَارٍ الْجُمَحِيُّ، وَإِسْمَاعِيلُ بْنُ أَبِي خَالِدٍ، وَوَفَدَ عَلَى مُعَاوِيَةَ، وَكَانَ مِمَّنْ يُجَالِسُ أَبَا هُرَيْرَةَ، وَكَانَ مِنْ أَحْسَنِ النَّاسِ وَجْهًا. حَكَى الزُّبَيْرُ بْنُ بَكَّارٍ أَنَّ جَمِيلًا نَظَرَ إِلَيْهِ وَهُوَ وَاقِفٌ بِعَرَفَةَ، فَقَالَ: إِنَّ هَاهُنَا فَتًى أَكْرَهُ أَنْ تَرَاهُ بُثَيْنَةُ. وَقَالَ الشَّعْبِيُّ: مَا رَأَيْتُ أَمِيرًا قَطُّ عَلَى مِنْبَرٍ أَحْسَنَ مِنْهُ. وَكَذَا قَالَ إِسْمَاعِيلُ بْنُ أَبِي خَالِدٍ. وَقَالَ الْحَسَنُ: هُوَ أَجْمَلُ أَهْلِ الْبَصْرَةِ. قتل المختار بن أبي عبيد وتمكن مصعب من العراق وَقَالَ الْخَطِيبُ الْبَغْدَادِيُّ: وَلِيَ إِمْرَةَ الْعِرَاقَيْنِ لِأَخِيهِ عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ، حَتَّى قَتَلَهُ عَبْدُ الْمَلِكِ بْنُ مَرْوَانَ بِمَسْكِنٍ فِي مَوْضِعٍ قَرِيبٍ مِنْ أَوَانَا عَلَى نَهْرِ دُجَيْلٍ عِنْدَ دَيْرِ الْجَاثَلِيقِ، وَقَبْرُهُ إِلَى الْآنِ مَعْرُوفٌ هُنَاكَ. وَقَدْ ذَكَرْنَا صِفَةَ قَتْلِهِ الْمُخْتَارَ بْنَ أَبِي عُبَيْدٍ، وَأَنَّهُ قَتَلَ فِي غَدَاةٍ وَاحِدَةٍ مِنْ أَصْحَابِ الْمُخْتَارِ سَبْعَةَ آلَافٍ. قَالَ الْوَاقِدِيُّ: لَمَّا قَتَلَ مُصْعَبٌ الْمُخْتَارَ طَلَبَ أَهْلُ الْقَصْرِ مِنْ أَصْحَابِ الْمُخْتَارِ مِنْ مُصْعَبٍ الْأَمَانَ فَأَمَّنَهُمْ، ثُمَّ بَعَثَ إِلَيْهِمْ عَبَّادَ بْنَ الْحُصَيْنِ فَجَعَلَ يُخْرِجُهُمْ مُلْتَفِّينَ، فَقَالَ لَهُ رَجُلٌ: الْحَمْدُ لِلَّهِ الَّذِي نَصَرَكُمْ عَلَيْنَا، وَابْتَلَانَا بِالْأَسْرِ، يَابْنَ الزُّبَيْرِ مَنْ عَفَا عَفَا اللَّهُ عَنْهُ، وَمَنْ عَاقَبَ لَا يَأْمَنُ الْقِصَاصَ، نَحْنُ أَهْلُ قِبْلَتِكُمْ وَعَلَى مِلَّتِكُمْ وَقَدْ قَدَرْتَ فَاسْمَحْ وَاعْفُ عَنَّا. قَالَ: فَرَقَّ لَهُمْ مُصْعَبٌ وَأَرَادَ أَنْ يُخْلِيَ سَبِيلَهُمْ، فَقَامَ عَبْدُ الرَّحْمَنِ بْنُ مُحَمَّدِ بْنِ الْأَشْعَثِ وَغَيْرُهُ مِنْ كُلِّ قَبِيلَةٍ، فَقَالُوا: قَدْ قَتَلُوا أَوْلَادَنَا وَعَشَائِرَنَا، وَجَرَحُوا مِنَّا خَلْقًا، اخْتَرْنَا أَوِ اخْتَرْهُمْ. فَأَمَرَ حِينَئِذٍ بِقَتْلِهِمْ، فَنَادَوْا بِأَجْمَعِهِمْ: لَا تَقْتُلْنَا وَاجْعَلْنَا مُقَدِّمَتَكَ فِي قِتَالِ عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ، فَإِنْ ظَفَرْنَا فَلَكُمْ، وَإِنْ قُتِلْنَا لَا نُقْتَلُ حَتَّى نَقْتُلَ مِنْهُمْ طَائِفَةً وَكَانَ الَّذِي تُرِيدُ. فَأَبَى ذَلِكَ مُصْعَبٌ، فَقَالَ لَهُ مُسَافِرٌ: اتَّقِ اللَّهَ يَا مُصْعَبٌ، فَإِنَّ اللَّهَ عَزَّ وَجَلَّ أَمَرَكَ أَنْ لَا تَقْتُلَ نَفْسًا مُسْلِمَةً بِغَيْرِ نَفْسٍ، وَإِنَّ: مَنْ يَقْتُلْ مُؤْمِنًا مُتَعَمِّدًا فَجَزَاؤُهُ جَهَنَّمُ خَالِدًا فِيهَا وَغَضِبَ اللَّهُ عَلَيْهِ وَلَعَنَهُ وَأَعَدَّ لَهُ عَذَابًا عَظِيمًا ( النِّسَاءِ: 93 ) فَلَمْ يَسْمَعْ لَهُ، بَلْ أَمَرَ بِضَرْبِ أَعْنَاقِهِمْ جَمِيعِهِمْ، وَكَانُوا سَبْعَةَ آلَافِ نَفْسٍ، ثُمَّ كَتَبَ مُصْعَبٌ إِلَى ابْنِ الْأَشْتَرِ: إِنْ أَجَبْتَنِي فَلَكَ الشَّامُ، وَأَعِنَّةُ الْخَيْلِ. فَسَارَ ابْنُ الْأَشْتَرِ إِلَى مُصْعَبٍ. وَقِيلَ: إِنَّ مُصْعَبًا لَمَّا قَدِمَ مَكَّةَ أَتَى عَبْدَ اللَّهِ بْنَ عُمَرَ فَقَالَ: أَيْ عَمِّ، إِنِّي أَسْأَلُكَ عَنْ قَوْمٍ خَلَعُوا الطَّاعَةَ، وَقَاتَلُوا حَتَّى إِذَا غُلِبُوا تَحَصَّنُوا، وَسَأَلُوا الْأَمَانَ فَأُعْطُوهُ، ثُمَّ قُتِلُوا بَعْدَ ذَلِكَ. فَقَالَ: وَكَمْ هُمْ ؟ قَالَ: خَمْسَةُ آلَافٍ. فَسَبَّحَ ابْنُ عُمَرَ وَاسْتَرْجَعَ، وَقَالَ: لَوْ أَنَّ رَجُلًا أَتَى مَاشِيَةَ الزُّبَيْرِ فَذَبَحَ مِنْهَا خَمْسَةَ آلَافِ مَاشِيَةٍ فِي غَدَاةٍ وَاحِدَةٍ أَلَسْتَ تَعُدُّهُ مُسْرِفًا ؟ قَالَ: نَعَمْ. قَالَ: أَفَتَرَاهُ إِسْرَافًا فِي الْبَهَائِمِ وَلَا تَرَاهُ إِسْرَافًا فِي مَنْ تَرْجُو تَوْبَتَهُ ؟ ! يَابْنَ أَخِي أَصِبْ مِنَ الْمَاءِ الْبَارِدِ مَا اسْتَطَعْتَ فِي دُنْيَاكَ. ثُمَّ إِنَّ مُصْعَبًا بَعَثَ بِرَأْسِ الْمُخْتَارِ إِلَى أَخِيهِ بِمَكَّةَ، وَتَمَكَّنَ مُصْعَبٌ فِي الْعِرَاقِ تَمَكُّنًا زَائِدًا، فَقَرَّرَ بِهَا الْوِلَايَاتِ وَالْعُمَّالَ، وَحَظِيَ عِنْدَهُ إِبْرَاهِيمُ بْنُ الْأَشْتَرِ فَجَعَلَهُ عَلَى الْوِفَادَةِ، ثُمَّ رَحَلَ مُصْعَبٌ إِلَى أَخِيهِ بِمَكَّةَ فَأَعْلَمَهُ بِمَا فَعَلَ، فَأَقَرَّهُ عَلَى مَا صَنَعَ، إِلَّا إِبْرَاهِيمَ بْنَ الْأَشْتَرِ لَمْ يُمْضِ لَهُ مَا جَعَلَهُ عَلَيْهِ. فَقَالَ لَهُ: أَعَمَدْتَ إِلَى رَايَةٍ خَفَضَهَا اللَّهُ، تُرِيدُ أَنْ تَرْفَعَهَا ؟ ثُمَّ كَشَفَ عَنْ ظَهْرِهِ فَإِذَا ضَرْبَةٌ قَدْ أَصَابَتْهُ، وَقَالَ لَهُ: أَتُرَانِي أُحِبُّ الْأَشْتَرَ وَهُوَ الَّذِي جَرَحَنِي هَذِهِ الْجِرَاحَةَ. ثُمَّ اسْتَدْعَى بِمَنْ قَدِمَ مَعَ مُصْعَبٍ مِنْ أَهْلِ الْعِرَاقِ فَقَالَ لَهُمْ: وَاللَّهِ لَوَدِدْتُ أَنَّ لِي بِكُلِّ رَجُلَيْنِ مِنْكُمْ رَجُلًا مِنْ أَهْلِ الشَّامِ. فَقَالَ لَهُ أَبُو حَاضِرٍ الْأَسَدِيُّ - وَكَانَ قَاضِيَ الْجَمَاعَةِ بِالْبَصْرَةِ -: إِنَّ لَنَا وَلَكُمْ مَثَلًا قَدْ مَضَى يَا أَمِيرَ الْمُؤْمِنِينَ، وَهُوَ مَا قَالَ الْأَعْشَى: عُلِّقْتُهَا عَرَضًا وَعُلِّقَتْ رَجُلًا غَيْرِي وَعُلِّقَ أُخْرَى غَيْرَهَا الرَّجُلُ قُلْتُ كَمَا قِيلَ أَيْضًا: جُنِنَّا بِلَيْلَى وَهِيَ جُنَّتْ بِغَيْرِنَا وَأُخْرَى بِنَا مَجْنُونَةٌ لَا نُرِيدُهَا عُلِّقْنَاكَ يَا أَمِيرَ الْمُؤْمِنِينَ، وَعُلِّقْتَ أَهْلَ الشَّامِ، وَعُلِّقَ أَهْلُ الشَّامِ إِلَى مَرْوَانَ فَمَا عَسَيْنَا أَنْ نَصْنَعَ ؟ قَالَ الشَّعْبِيُّ: فَمَا سَمِعْتُ جَوَابًا أَحْسَنَ مِنْهُ، وَقَالَ غَيْرُهُ: كَانَ مُصْعَبٌ مِنْ أَشَدِّ النَّاسِ مَحَبَّةً لِلنِّسَاءِ. وَقَدْ أَعْطَاهُ اللَّهُ مِنْ ذَلِكَ شَيْئًا كَثِيرًا قَالَ الْأَصْمَعِيُّ، عَنْ عَبْدُ الرَّحْمَنِ بْنُ أَبِي الزِّنَادِ، عَنْ أَبِيهِ قَالَ: اجْتَمَعَ فِي الْحِجْرِ مُصْعَبٌ، وَ عُرْوَةُ، وَ عَبْدُ اللَّهِ، بَنُو الزُّبَيْرِ، وَ عَبْدُ اللَّهِ بْنُ عُمَرَ، فَقَالُوا: تَمَنَّوْا، فَقَالَ عَبْدُ اللَّهِ بْنُ الزُّبَيْرِ: أَمَّا أَنَا فَأَتَمَنَّى الْخِلَافَةَ، وَقَالَ عُرْوَةُ: أَمَّا أَنَا فَأَتَمَنَّى أَنْ يُؤْخَذَ عَنِّي الْعِلْمُ. وَقَالَ مُصْعَبٌ: أَمَّا أَنَا فَأَتَمَنَّى إِمْرَةَ الْعِرَاقِ وَالْجَمْعَ بَيْنَ عَائِشَةَ بِنْتِ طَلْحَةَ وَسُكَيْنَةَ بِنْتِ الْحُسَيْنِ. وَقَالَ عَبْدُ اللَّهِ بْنُ عُمَرَ أَمَّا أَنَا فَأَتَمَنَّى الْمَغْفِرَةَ. قَالَ: فَنَالُوا كُلُّهُمْ مَا تَمَنَّوْا، وَلَعَلَّ ابْنُ عُمَرَ قَدْ غَفَرَ اللَّهُ لَهُ. وَقَالَ عَامِرٌ الشَّعْبِيُّ: بَيْنَمَا أَنَا جَالِسٌ يَوْمًا إِذْ دَعَانِي الْأَمِيرُ مُصْعَبُ بْنُ الزُّبَيْرِ فَأَدْخَلَنِي دَارَ الْإِمَارَةِ، ثُمَّ كَشَفَ عَنْ سِتْرٍ فَإِذَا وَرَاءَهُ عَائِشَةُ بِنْتُ طَلْحَةَ فَلَمْ أَرَ مَنْظَرًا أَبْهَى، وَلَا أَحْسَنَ مِنْهَا. فَقَالَ: أَتَدْرِي مَنْ هَذِهِ ؟ فَقُلْتُ: لَا. فَقَالَ: هَذِهِ عَائِشَةُ بِنْتُ طَلْحَةَ، ثُمَّ خَرَجْتُ، فَقَالَتْ عَائِشَةُ: مَنْ هَذَا الَّذِي أَظَهَرْتَنِي عَلَيْهِ ؟ قَالَ: هَذَا عَامِرٌ الشَّعْبِيُّ. قَالَتْ: فَأَطْلِقْ لَهُ شَيْئًا. فَوَهَبَنِي عَشَرَةَ آلَافِ دِرْهَمٍ. قَالَ الشَّعْبِيُّ: فَكَانَ أَوَّلَ مَالٍ مَلَكْتُهُ. وَحَكَى الْحَافِظُ ابْنُ عَسَاكِرَ أَنَّ عَائِشَةَ بِنْتَ طَلْحَةَ تَغَضَّبَتْ مَرَّةً عَلَى مُصْعَبٍ فَتَرَضَّاهَا بِأَرْبَعِمِائَةِ أَلْفِ دِرْهَمٍ فَأَطْلَقَتْهَا هِيَ لِلْمَرْأَةِ الَّتِي أَصْلَحَتْ بَيْنَهُمَا. وَقِيلَ: إِنَّهُ أُهْدِيَتْ لَهُ نَخْلَةٌ مِنْ ذَهَبٍ، ثِمَارُهَا مِنْ صُنُوفِ الْجَوَاهِرِ الْمُثْمِنَةِ، فَقُوِّمَتْ بِأَلْفِي أَلْفِ دِينَارٍ، وَكَانَتْ مِنْ مَتَاعِ الْفُرْسِ فَأَعْطَاهَا لِعَبْدِ اللَّهِ بْنِ أَبِي فَرْوَةَ. وَقِيلَ: إِنَّ أَخَاهُ عَبْدَ اللَّهِ كَانَ إِذَا كَتَبَ لِأَحَدٍ جَائِزَةً بِأَلْفِ دِرْهَمٍ جَعَلَهَا مُصْعَبٌ مِائَةَ أَلْفِ دِرْهَمٍ. وَقَدْ كَانَ مُصْعَبٌ مِنْ أَجْوَدِ النَّاسِ وَأَكْثَرِهِمْ عَطَاءً، لَا يَسْتَكْثِرُ مَا يُعْطِي وَلَوْ كَانَ مَا عَسَاهُ أَنْ يَكُونَ ; فَكَانَتْ عَطَايَاهُ لِلْقَوِيِّ وَالضَّعِيفِ وَالْوَضِيعِ وَالشَّرِيفِ مُتَقَارِبَةً، وَكَانَ أَخُوهُ عَبْدُ اللَّهِ يُبَخَّلُ. وَرَوَى الْخَطِيبُ الْبَغْدَادِيُّ فِي تَارِيخِهِ أَنَّ مُصْعَبًا غَضِبَ مَرَّةً عَلَى رَجُلٍ فَأَمَرَ بِضَرْبِ عُنُقِهِ، فَقَالَ لَهُ الرَّجُلُ: أَعَزَّ اللَّهُ الْأَمِيرَ، مَا أَقْبَحَ بِمِثْلِي أَنْ يَقُومَ يَوْمَ الْقِيَامَةِ فَيَتَعَلَّقَ بِأَطْرَافِكَ الْحَسَنَةِ، وَبِوَجْهِكَ الَّذِي يُسْتَضَاءُ بِهِ، فَأَقُولُ: يَا رَبِّ سَلْ مُصْعَبًا فِيمَ قَتَلَنِي ؟ فَعَفَا عَنْهُ، فَقَالَ الرَّجُلُ: أَعَزَّ اللَّهُ الْأَمِيرَ، إِنْ رَأَيْتَ أَنْ تَجْعَلَ مَا وَهَبْتَ لِي مِنْ حَيَاتِي فِي عَيْشٍ رَخِيٍّ. فَأَطْلَقَ لَهُ مِائَةَ أَلْفٍ، فَقَالَ الرَّجُلُ: إِنِّي أُشْهِدُكَ أَنَّ نِصْفَهَا لِابْنِ قَيْسِ الرُّقَيَّاتِ ; حَيْثُ يَقُولُ فِيكَ: إِنَّ مُصْعَبًا شِهَابٌ مِنَ اللَّهِ تَجَلَّتْ عَنْ وَجْهِهِ الظَّلْمَاءُ مُلْكُهُ مُلْكُ عِزَّةٍ لَيْسَ فِيهِ جَبَرُوتٌ مِنْهُ وَلَا كِبْرِيَاءُ يَتَّقِي اللَّهَ فِي الْأُمُورِ وَقَدْ أَفْ لَحَ مَنْ كَانَ هَمَّهُ الِاتِّقَاءُ وعن عَلِيِّ بْنِ زَيْدٍ قَالَ: بَلَغَ مُصْعَبًا عَنْ عَرِيفِ الْأَنْصَارِ شَيْءٌ فَهَمَّ بِهِ، فَدَخَلَ عَلَيْهِ أَنَسُ بْنُ مَالِكٍ، فَقَالَ لَهُ: سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ: اسْتَوْصُوا بِالْأَنْصَارِ خَيَّرًا - أَوْ قَالَ: مَعْرُوفًا - اقْبَلُوا مِنْ مُحْسِنِهِمْ وَتَجَاوَزُوا عَنْ مُسِيئِهِمْ فَأَلْقَى مُصْعَبٌ نَفْسَهُ عَنْ سَرِيرِهِ وَأَلْصَقَ خَدَّهُ بِالْبِسَاطِ، وَقَالَ: أَمْرُ رَسُولِ اللَّهِ ﷺ عَلَى الرَّأْسِ وَالْعَيْنِ فَتَرَكَهُ. من كلام مصعب في التواضع وَمِنْ كَلَامِ مُصْعَبٍ فِي التَّوَاضُعِ أَنَّهُ قَالَ: الْعَجَبُ مِنِ ابْنِ آدَمَ كَيْفَ يَتَكَبَّرُ، وَقَدْ جَرَى فِي مَجْرَى الْبَوْلِ مَرَّتَيْنِ ؟ ! وَقَالَ مُحَمَّدُ بْنُ يَزِيدَ الْمُبَرِّدُ: سُئِلَ الْقَاسِمُ بْنُ مُحَمَّدٍ عَنْ مُصْعَبٍ فَقَالَ: كَانَ نَبِيلًا رَئِيسًا نَفِيسًا أَنِيسًا. وَقَدْ تَقَدَّمَ أَنَّهُ لَمَّا ظَهَرَ الْمُخْتَارُ قَتَلَ مِنْ أَصْحَابِهِ فِي غَدَاةٍ وَاحِدَةٍ خَمْسَةَ آلَافٍ وَقِيلَ سَبْعَةَ آلَافٍ، فَلَمَّا كَانَ بَعْدَ ذَلِكَ لَقِيَ ابْنُ عُمَرَ فَسَلَّمَ عَلَيْهِ فَلَمْ يَعْرِفْهُ ابْنُ عُمَرَ ; لِأَنَّهُ كَانَ قَدِ انْضَرَّ فِي عَيْنَيْهِ فَتَعَرَّفَ لَهُ حَتَّى عَرَفَهُ، قَالَ: أَنْتَ الَّذِي قَتَلَتْ فِي غَدَاةٍ وَاحِدَةٍ خَمْسَةَ آلَافٍ مِمَّنْ يُوَحِّدُ اللَّهَ ؟ فَاعْتَذَرَ إِلَيْهِ بِأَنَّهُمْ بَايَعُوا الْمُخْتَارَ، فَقَالَ: أَمَا كَانَ فِيهِمْ مَنْ هُوَ مُسْتَكْرَهٌ أَوْ جَاهِلٌ فَيُنْظَرَ حَتَّى يَتُوبَ ؟ أَرَأَيْتَ لَوْ أَنَّ رَجُلًا جَاءَ إِلَى غَنَمِ الزُّبَيْرِ فَنَحَرَ مِنْهَا خَمْسَةَ آلَافٍ فِي غَدَاةٍ وَاحِدَةٍ أَمَا كَانَ مُسْرِفًا ؟ قَالَ: بَلَى. قَالَ: وَهِيَ لَا تَعْبُدُ اللَّهَ وَلَا تَعْرِفُهُ كَمَا يَعْرِفُهُ الْآدَمِيُّ وَيَعْبُدُهُ؛ فَكَيْفَ بِمَنْ هُوَ مُوَحِّدٌ ؟ ! ثُمَّ قَالَ لَهُ: يَا بُنَيَّ، تَمَتَّعْ مِنَ الْمَاءِ الْبَارِدِ فِي الدُّنْيَا مَا اسْتَطَعْتَ. وَفِي رِوَايَةٍ أَنَّهُ قَالَ لَهُ: عِشْ مَا اسْتَطَعْتَ. وَقَالَ عَبْدُ الْمَلِكِ بْنُ مَرْوَانَ يَوْمًا لِجُلَسَائِهِ: مَنْ أَشْجَعُ الْعَرَبِ ؟ قَالُوا: شَبِيبٌ، قَطَرِيُّ بْنُ الْفُجَاءَةِ، فُلَانٌ، فُلَانٌ. فَقَالَ عَبْدُ الْمَلِكِ: إِنَّ أَشْجَعَ الْعَرَبِ لَرَجُلٌ جَمْعَ بَيْنَ سُكَيْنَةَ بِنْتِ الْحُسَيْنِ، وَعَائِشَةَ بِنْتِ طَلْحَةَ، وَأَمَةِ الْحَمِيدِ بِنْتِ عَبْدِ اللَّهِ بْنِ عَامِرِ بْنِ كُرَيْزٍ، وَأُمُّهُ رَبَابُ بِنْتُ أُنَيْفٍ الْكَلْبِيُّ، سَيِّدُ ضَاحِيَةِ الْعَرَبِ، وَوَلِيُّ الْعِرَاقَيْنِ خَمْسَ سِنِينَ، فَأَصَابَ أَلْفَ أَلْفٍ، وَأَلْفَ أَلْفٍ، وَأَلْفَ أَلْفٍ، وَأُعْطِيَ الْأَمَانَ، فَأَبَى، وَمَشَى بِسَيْفِهِ حَتَّى مَاتَ، ذَلِكَ مُصْعَبُ بْنُ الزُّبَيْرِ، لَا مَنْ قَطَعَ الْجُسُورَ مَرَّةً هَاهُنَا، وَمَرَّةً هَاهُنَا. مقتل مصعب قَالُوا: وَكَانَ مَقْتَلُهُ يَوْمَ الْخَمِيسِ النِّصْفِ مِنْ جُمَادَى الْأُولَى سَنَةَ ثِنْتَيْنِ وَسَبْعِينَ. وَقَالَ جَعْفَرُ بْنُ أَبِي كَثِيرٍ، عَنْ أَبِيهِ، قَالَ: لَمَّا وُضِعَ رَأْسُ مُصْعَبٍ بَيْنَ يَدَيْ عَبْدِ الْمَلِكِ قَالَ: لَقَدْ أَرْدَى الْفَوَارِسَ يَوْمَ عَبْسٍ غُلَامًا غَيْرَ مَنَّاعِ الْمَتَاعِ وَلَا فَرِحٍ لِخَيْرٍ إِنْ أَتَاهُ وَلَا هَلِعٍ مِنَ الْحَدَثَانِ لَاعِ وَلَا وَقَّافَةٍ وَالْخَيْلُ تَعْدُو وَلَا خَالٍ كَأُنْبُوبِ الْيَرَاعِ فَقَالَ الرَّجُلُ الَّذِي جَاءَ بِرَأْسِهِ: وَاللَّهِ يَا أَمِيرَ الْمُؤْمِنِينَ لَوْ رَأَيْتُهُ وَالرُّمْحُ فِي يَدِهِ تَارَةً، وَالسَّيْفُ تَارَةً ; يَفْرِي بِهَذَا، وَيَطْعَنُ بِهَذَا، لَرَأَيْتَ رَجُلًا يَمْلَأُ الْقَلْبَ وَالْعَيْنَ شَجَاعَةً وَإِقْدَامًا، وَلَكِنَّهُ لَمَّا تَفَرَّقَتْ رِجَالُهُ، وَكَثُرَ مَنْ قَصَدَهُ وَبَقِيَ وَحْدَهُ مَا زَالَ يُنْشِدُ: وَإِنِّي عَلَى الْمَكْرُوهِ عِنْدَ حُضُورِهِ أُكَذِّبُ نَفْسِي وَالْجُفُونُ لَهُ تَغُضِي وَمَا ذَاكَ مِنْ ذُلٍّ وَلَكِنْ حَفِيظَةً أَذُبُّ بِهَا عِنْدَ الْمَكَارِمِ عَنْ عِرْضِي وَإِنِّي لِأَهْلِ الشَّرِّ بِالشَّرِّ مَرْصَدٌ وَإِنِّي لِذِي سِلْمٍ أَذَلُّ مِنَ الْأَرْضِ فَقَالَ عَبْدُ الْمَلِكِ: كَانَ وَاللَّهِ كَمَا وَصَفَ بِهِ نَفْسَهُ وَصَدَقَ، وَلَقَدْ كَانَ مِنْ أَحَبِّ النَّاسِ إِلَيَّ، وَأَشَدِّهِمْ لِي إِلْفًا وَمَوَدَّةً، وَلَكِنَّ الْمُلْكَ عَقِيمٌ. وَعَنْ سَعِيدِ بْنِ يَزِيدَ، أَنَّ عُبَيْدَ اللَّهِ بْنَ زِيَادِ بْنِ ظَبْيَانَ قَتَلَ مُصْعَبًا عِنْدَ دَيْرِ الْجَاثَلِيقِ عَلَى شَاطِئِ نَهْرٍ يُقَالُ لَهُ: دُجَيْلٌ، مِنْ أَرْضِ مَسْكِنَ، وَاحْتَزَّ رَأْسَهُ فَذَهَبَ بِهِ إِلَى عَبْدِ الْمَلِكِ فَسَجَدَ شُكْرًا لِلَّهِ، وَكَانَ ابْنُ ظَبْيَانَ فَاتِكًا رَدِيًّا، وَكَانَ يَقُولُ: لَيْتَنِي قَتَلْتُ عَبْدَ الْمَلِكِ حِينَ سَجَدَ يَوْمَئِذٍ، فَأَكُونُ قَدْ قَتَلْتُ مَلِكَيِ الْعَرَبِ. قَالَ يَعْقُوبُ: وَكَانَ ذَلِكَ سَنَةَ ثِنْتَيْنِ وَسَبْعِينَ. قُلْتُ: وَكَذَا قَالَ عَلِيُّ بْنُ مُحَمَّدٍ الْمَدَائِنِيُّ. وَالَّذِي رَجَّحَهُ ابْنُ جَرِيرٍ وَغَيْرُهُ أَنَّهُ سَنَةَ إِحْدَى وَسَبْعِينَ، وَاللَّهُ أَعْلَمُ. وَحَكَى الزُّبَيْرُ بْنُ بَكَّارٍ فِي عُمْرِهِ يَوْمَ قُتِلَ ثَلَاثَةَ أَقْوَالٍ ; أَحَدُهَا خَمْسٌ وَثَلَاثُونَ سَنَةً، وَالثَّانِي أَرْبَعُونَ سَنَةً، وَالثَّالِثُ خَمْسٌ وَأَرْبَعُونَ سَنَةً. فَاللَّهُ أَعْلَمُ. رثاء مصعب وَرَوَى الْخَطِيبُ الْبَغْدَادِيُّ، أَنَّ امْرَأَتَهُ سُكَيْنَةَ بِنْتَ الْحُسَيْنِ كَانَتْ مَعَهُ فِي هَذِهِ الْوَقْعَةِ، فَلَمَّا قُتِلَ تَطَلَّبَتْهُ فِي الْقَتْلَى حَتَّى عَرَفَتْهُ بِشَامَةٍ فِي فَخِذِهِ. فَقَالَتْ: نِعْمَ بَعْلُ الْمَرْأَةِ الْمُسْلِمَةِ كُنْتَ، أَدْرَكَكَ وَاللَّهِ مَا قَالَ عَنْتَرَةُ: وَحَلِيلِ غَانِيَةٍ تَرَكْتُ مُجَدَّلًا بِالْقَاعِ لَمْ يَعْهَدْ وَلَمْ يَتَثَلَّمِ فَهَتَكْتُ بِالرُّمْحِ الطَّوِيلِ إِهَابَهُ لَيْسَ الْكَرِيمُ عَلَى الْقَنَا بِمُحَرَّمِ قَالَ الزُّبَيْرُ: وَقَالَ عُبَيْدُ اللَّهِ بْنُ قَيْسِ الرُّقَيَّاتِ يَرْثِي مُصْعَبًا: لَقَدْ أَوْرَثَ الْمِصْرَيْنِ خِزْيًا وَذِلَّةً قَتِيلٌ بِدَيْرِ الْجَاثَلِيقِ مُقِيمُ فَمَا نَصَحَتْ لِلَّهِ بَكْرُ بْنُ وَائِلٍ وَلَا صَدَقَتْ يَوْمَ اللِّقَاءِ تَمِيمُ وَلَوْ كَانَ بِكْرِيًّا تَعَطَّفَ حَوْلَهُ كَتَائِبُ يَغْلِي حَمْيُهَا وَيَدُومُ وَلَكِنَّهُ ضَاعَ الذِّمَامُ وَلَمْ يَكُنْ بِهَا مُضَرِيٌّ يَوْمَ ذَاكَ كَرِيمُ جَزَى اللَّهُ كُوفِيًّا هُنَاكَ مَلَامَةً وَبَصْرِيَّهُمْ إِنَّ الْمَلُومَ مَلُومُ وَإِنَّ بَنِي الْعَلَّاتِ أَخْلَوْا ظُهُورَنَا وَنَحْنُ صَرِيحٌ بَيْنَهُمْ وَصَمِيمُ فَإِنْ نَفْنَ لَا يَبْقَى أُولَئِكَ بَعْدَنَا لِذِي حُرْمَةٍ فِي الْمُسْلِمِينَ حَرِيمُ وَقَالَ عُبَيْدُ اللَّهِ بْنُ قَيْسِ الرُّقَيَّاتِ يَرْثِي مُصْعَبًا أَيْضًا: نَعَتِ السَّحَائِبُ وَالْغَمَامُ بِأَسْرِهَا جَسَدًا بِمَسْكِنَ عَارِيَ الْأَوْصَالِ تُمْسِي عَوَائِذَهُ السِّبَاعُ وَدَارُهُ بِمَنَازِلٍ أَطْلَالُهُنَّ بَوَالِي رَحَلَ الرِّفَاقُ وَغَادَرُوهُ ثَاوِيًا لِلرِّيحِ بَيْنَ صِبًا وَبَيْنَ شَمَالِ وَقَدْ قَالَ أَبُو حَاتِمٍ الرَّازِيُّ: ثَنَا يَحْيَى بْنُ مُصْعَبٍ الْكَلْبِيُّ، ثَنَا أَبُو بَكْرِ بْنُ عَيَّاشٍ، عَنْ عَبْدِ الْمَلِكِ بْنِ عُمَيْرٍ قَالَ: دَخَلْتُ الْقَصْرَ بِالْكُوفَةِ فَإِذَا رَأَسُ الْحُسَيْنِ بْنِ عَلِيٍّ عَلَى تُرْسٍ بَيْنَ يَدَيْ عُبَيْدِ اللَّهِ بْنِ زِيَادٍ، وَعُبَيْدُ اللَّهِ عَلَى السَّرِيرِ، ثُمَّ دَخَلْتُ الْقَصْرَ بَعْدَ ذَلِكَ بِحِينٍ فَرَأَيْتُ رَأْسَ عُبَيْدِ اللَّهِ بْنِ زِيَادٍ عَلَى تُرْسٍ بَيْنَ يَدَيِ الْمُخْتَارِ، وَالْمُخْتَارُ عَلَى السَّرِيرِ، ثُمَّ دَخَلْتُ الْقَصْرَ بَعْدَ ذَلِكَ بِحِينٍ فَرَأَيْتُ رَأْسَ الْمُخْتَارِ عَلَى تُرْسٍ بَيْنَ يَدَيْ مُصْعَبِ بْنِ الزُّبَيْرِ، وَمُصْعَبٌ عَلَى السَّرِيرِ، ثُمَّ دَخَلْتُ الْقَصْرَ بَعْدَ حِينٍ فَرَأَيْتُ رَأْسَ مُصْعَبِ بْنِ الزُّبَيْرِ عَلَى تُرْسٍ بَيْنَ يَدَيْ عَبْدِ الْمَلِكِ، وَعَبْدُ الْمَلِكِ عَلَى السَّرِيرِ، وَقَدْ حَكَاهَا الْإِمَامُ أَحْمَدُ وَغَيْرُ وَاحِدٍ عَنْ عَبْدِ الْمَلِكِ بْنِ عُمَيْرٍ رَحِمَهُ اللَّهُ. خُطْبَةُ عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ فِي مَقْتَلِ أَخِيهِ مُصْعَبٍ فَصْلٌ ( خُطْبَةُ عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ فِي مَقْتَلِ أَخِيهِ مُصْعَبٍ ) قَالَ ابْنُ جَرِيرٍ: وَذَكَرَ أَبُو زَيْدٍ، عَنْ أَبِي غَسَّانَ مُحَمَّدِ بْنِ يَحْيَى، حَدَّثَنِي مُصْعَبُ بْنُ عُثْمَانَ قَالَ: لَمَّا انْتَهَى إِلَى عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ قَتْلُ أَخِيهِ مُصْعَبٍ، قَامَ فِي النَّاسِ خَطِيبًا فَقَالَ: الْحَمْدُ لِلَّهِ الَّذِي لَهُ الْخَلْقُ وَالْأَمْرُ، يُؤْتِي الْمُلْكَ مَنْ يَشَاءُ، وَيَنْزِعُ الْمُلْكَ مِمَّنْ يَشَاءُ، وَيُعِزُّ مَنْ يَشَاءُ وَيُذِلُّ مَنْ يَشَاءُ، أَلَا وَإِنَّهُ لَمْ يُذِلَّ اللَّهُ مَنْ كَانَ الْحَقُّ مَعَهُ، وَإِنْ كَانَ فَرْدًا وَحْدَهُ، وَلَنْ يُفْلِحَ مَنْ كَانَ وَلَيَّهُ الشَّيْطَانُ وَحِزْبُهُ، وَلَوْ كَانَ مَعَهُ الْأَنَامَ طُرًّا، أَلَا وَإِنَّهُ أَتَانَا مِنَ الْعِرَاقِ خَبَرٌ أَحْزَنَنَا وَأَفْرَحَنَا، أَتَانَا قَتْلُ مُصْعَبٍ رَحِمَهُ اللَّهُ، فَأَمَّا الَّذِي أَفْرَحَنَا فَعِلْمُنَا أَنَّ قَتْلَهُ لَهُ شَهَادَةٌ، وَأَمَّا الَّذِي أَحْزَنَنَا فَإِنَّ لِفِرَاقِ الْحَمِيمِ لَوْعَةً يَجِدُهَا حَمِيمُهُ عِنْدَ الْمُصِيبَةِ بِهِ، ثُمَّ يَرْعَوِي مِنْ بَعْدِهَا، وَذُو الرَّأْيِ جَمِيلُ الصَّبْرِ كَرِيمُ الْعَزَاءِ، وَلَئِنْ أُصِبْتُ بِمُصْعَبٍ فَلَقَدْ أُصِبْتُ بِالزُّبَيْرِ قَبْلَهُ، وَمَا أَنَا مِنْ عُثْمَانَ بِخُلُوِّ مُصِيبَةٍ، وَمَا مُصْعَبٌ إِلَّا عَبْدٌ مِنْ عَبِيدِ اللَّهِ، وَعَوْنٌ مِنْ أَعْوَانِي، أَلَا وَإِنَّ أَهْلَ الْعِرَاقِ أَهْلُ الْغَدْرِ وَالنِّفَاقِ، أَسْلَمُوهُ وَبَاعُوهُ بِأَقَلِّ الثَّمَنِ، فَإِنْ يُقْتَلْ فَإِنَّا وَاللَّهِ مَا نَمُوتُ عَلَى مَضَاجِعِنَا كَمَا تَمُوتُ بَنُو أَبِي الْعَاصِ ; وَاللَّهِ مَا قُتِلَ رَجُلٌ فِي زَحْفٍ فِي الْجَاهِلِيَّةِ وَلَا فِي الْإِسْلَامِ، وَمَا نَمُوتُ إِلَّا بِأَطْرَافِ الرِّمَاحِ أَوْ تَحْتَ ظِلِّ السُّيُوفِ، أَلَا وَإِنَّ الدُّنْيَا عَارِيَةٌ مِنَ الْمَلِكِ الْأَعْلَى الَّذِي لَا يَزُولُ سُلْطَانُهُ وَلَا يَبِيدُ مُلْكُهُ، فَإِنْ تُقْبِلِ الدُّنْيَا لَا آخُذْهَا أَخْذَ الْأَشِرِ الْبَطِرِ، وَإِنْ تُدْبِرْ لَا أَبْكِ عَلَيْهَا بُكَاءَ الْحَزِينِ الْمَهِينِ، أَقُولُ قَوْلِي هَذَا، وَأَسْتَغْفِرُ اللَّهَ لِي وَلَكُمْ.
Translation
✧ The lineage of Muṣʿab b. al-Zubayr This is the biography of Muṣʿab b. al-Zubayr, may Allah have mercy on him. He is Muṣʿab b. al-Zubayr b. al-ʿAwwām b. Khuwaylid b. Asad b. ʿAbd al-ʿUzzā b. Quṣayy b. Kilāb, Abū ʿAbd Allāh al-Qurashī — and he is also called Abū ʿĪsā — al-Asadī. His mother is al-Rabāb bt. Unayf al-Kalbiyya. His physical and moral description He was among the people with the most handsome face, the bravest heart, and the most generous hand. He narrated from ʿUmar b. al-Khaṭṭāb, and he narrated from his father al-Zubayr b. al-ʿAwwām, Saʿd, and Abū Saʿīd al-Khudrī. Narrated from him: al-Ḥakam b. ʿUtayba, ʿAmr b. Dīnār al-Jumaḥī, and Ismāʿīl b. Abī Khālid. He came as a delegate to Muʿāwiya, and he was one of those who sat with Abū Hurayra. He was among the people with the most handsome face. Al-Zubayr b. Bakkār narrated that Jamīl looked at him while he was standing at ʿArafa and said: "Here is a young man whom I would hate for Buthayna to see." Al-Shaʿbī said: "I have never seen an emir on a pulpit more handsome than him." Likewise said Ismāʿīl b. Abī Khālid. Al-Ḥasan said: "He is the most handsome of the people of Baṣra." The killing of al-Mukhtār b. Abī ʿUbayd and Muṣʿab's consolidation of power in Iraq Al-Khaṭīb al-Baghdādī said: He held the governorship of the two Iraqs for his brother ʿAbd Allāh b. al-Zubayr, until ʿAbd al-Malik b. Marwān killed him at Maskin in a place near Awānā on the river Dujayl by the monastery of al-Jāthalīq, and his grave is still known there to this day. We have already mentioned the description of his killing of al-Mukhtār b. Abī ʿUbayd, and that he killed seven thousand of al-Mukhtār's companions in a single morning. Al-Wāqidī said: When Muṣʿab killed al-Mukhtār, the people of the palace among al-Mukhtār's companions sought amnesty from Muṣʿab, so he granted them amnesty. Then he sent ʿAbbād b. al-Ḥuṣayn to them, and he began to bring them out in groups. A man said to him: "Praise be to Allah who granted you victory over us and afflicted us with captivity. O son of al-Zubayr, whoever pardons, Allah pardons him, and whoever punishes is not safe from retribution. We are people of your qibla and upon your religion. You have power, so be gracious and pardon us." He said: Muṣʿab felt compassion for them and wanted to release them, but ʿAbd al-Raḥmān b. Muḥammad b. al-Ashʿath and others from every tribe stood up and said: "They killed our sons and our kinsmen and wounded many of us. Choose us or choose them." Then he ordered their execution. They all cried out: "Do not kill us! Make us your vanguard in fighting ʿAbd al-Malik b. Marwān. If we prevail, it is for you, and if we are killed, we will not be killed until we kill a group of them; and that is what you want." Muṣʿab refused that. Musāfir said to him: "Fear Allah, O Muṣʿab, for Allah, Mighty and Majestic, commanded you not to kill a Muslim soul except for another soul, and: 'Whoever kills a believer intentionally, his recompense is Hell, abiding therein, and Allah's wrath is upon him and He has cursed him and prepared for him a great punishment' (Qur'an 4:93)." But he did not listen to him; rather, he ordered that their necks be struck, all of them, and they were seven thousand souls. Then Muṣʿab wrote to Ibn al-Ashtar: "If you answer me, you shall have Syria and the reins of the horses." So Ibn al-Ashtar marched to Muṣʿab. It is also said: When Muṣʿab came to Makkah, he went to ʿAbd Allāh b. ʿUmar and said: "O uncle, I ask you about a people who withdrew obedience and fought until, when they were defeated, they fortified themselves and asked for amnesty, and it was granted to them, then they were killed after that." He said: "How many were they?" He said: "Five thousand." Ibn ʿUmar glorified Allah and said, "Indeed we belong to Allah and to Him we return," and said: "If a man came to al-Zubayr's flock and slaughtered five thousand of them in a single morning, would you not count him as extravagant?" He said: "Yes." He said: "Do you consider it extravagance in beasts but not extravagance in those whose repentance you hope for? O son of my brother, obtain as much cold water as you can in this world of yours." Then Muṣʿab sent the head of al-Mukhtār to his brother in Makkah, and Muṣʿab gained extensive control over Iraq. He appointed governors and officials, and Ibrāhīm b. al-Ashtar enjoyed favor with him, so he placed him in charge of delegations. Then Muṣʿab traveled to his brother in Makkah and informed him of what he had done. He confirmed him in what he had done, except that he did not ratify what he had assigned to Ibrāhīm b. al-Ashtar. He said to him: "Did you intend to raise a banner that Allah has lowered and want to raise it?" Then he uncovered his back, and there was a wound that he had sustained, and he said to him: "Do you think I love al-Ashtar when he is the one who wounded me with this wound?" Then he summoned those who had come with Muṣʿab from the people of Iraq and said to them: "By Allah, I wish that for every two men of you I had one man from the people of Syria." Abū Ḥāḍir al-Asadī — who was the congregational judge in Baṣra — said to him: "We and you have a likeness that has passed, O Commander of the Faithful, and it is what al-Aʿshā said: I became attached to her in passing, and she became attached to a man other than me, and another woman, other than her, the man became attached to. I say as it was also said: We went mad for Laylā, and she went mad for someone other than us, and another woman is mad for us whom we do not want. We are attached to you, O Commander of the Faithful, and you are attached to the people of Syria, and the people of Syria are attached to Marwān. So what can we do?" Al-Shaʿbī said: I have never heard a better answer than it. Others said: Muṣʿab was among the people most intensely in love with women, and Allah gave him much of that. Al-Aṣmaʿī said, from ʿAbd al-Raḥmān b. Abī al-Zinād, from his father, who said: Muṣʿab, ʿUrwa, and ʿAbd Allāh, the sons of al-Zubayr, and ʿAbd Allāh b. ʿUmar gathered in the Ḥijr and said: "Make wishes." ʿAbd Allāh b. al-Zubayr said: "As for me, I wish for the caliphate." ʿUrwa said: "As for me, I wish that knowledge be taken from me." Muṣʿab said: "As for me, I wish for the governorship of Iraq and to combine ʿĀʾisha bt. Ṭalḥa and Sukayna bt. al-Ḥusayn." And ʿAbd Allāh b. ʿUmar said: "As for me, I wish for forgiveness." He said: They all attained what they wished, and perhaps Allah forgave Ibn ʿUmar. ʿĀmir al-Shaʿbī said: While I was sitting one day, the emir Muṣʿab b. al-Zubayr summoned me, and he brought me into the palace of governance. Then he lifted a curtain, and behind it was ʿĀʾisha bt. Ṭalḥa. I have never seen a sight more splendid or more beautiful than her. He said: "Do you know who this is?" I said: "No." He said: "This is ʿĀʾisha bt. Ṭalḥa." Then I left, and ʿĀʾisha said: "Who is this to whom you exposed me?" He said: "This is ʿĀmir al-Shaʿbī." She said: "Give him something." So he gave me ten thousand dirhams. Al-Shaʿbī said: It was the first wealth I possessed. Al-Ḥāfiẓ Ibn ʿAsākir narrated that ʿĀʾisha bt. Ṭalḥa once became angry with Muṣʿab, and he appeased her with four hundred thousand dirhams, which she then gave to the woman who had reconciled them. It is also said that a palm tree of gold was gifted to him, its fruits of various kinds of precious jewels, valued at two million dinars, and it was from the property of the Persians, so he gave it to ʿAbd Allāh b. Abī Farwa. It is also said that his brother ʿAbd Allāh, when he wrote an award of a thousand dirhams for someone, Muṣʿab would make it a hundred thousand dirhams. Muṣʿab was among the most generous of people and the most giving, not considering what he gave as too much, even if it was what it might be. His gifts to the strong and the weak, the lowly and the noble were nearly equal, while his brother ʿAbd Allāh was considered stingy. Al-Khaṭīb al-Baghdādī narrated in his History that Muṣʿab once became angry with a man and ordered that his neck be struck. The man said to him: "May Allah honor the emir! How ugly it would be for someone like me to stand on the Day of Resurrection and cling to your beautiful extremities and to your face by which light is sought, and say: 'O Lord, ask Muṣʿab why he killed me?'" So he pardoned him. The man said: "May Allah honor the emir! If you see fit to make what you have granted me of my life into a comfortable living." So he gave him a hundred thousand. The man said: "I call you to witness that half of it is for Ibn Qays al-Ruqayyāt, where he says about you: Indeed Muṣʿab is a meteor from Allah, from whose face the darkness has cleared away. His dominion is a dominion of might in which there is no tyranny from him and no pride. He fears Allah in affairs, and he has succeeded whose concern is fear of Allah. And from ʿAlī b. Zayd, who said: Something concerning the ʿarīf of the Anṣār reached Muṣʿab, and he was about to act against him. Then Anas b. Mālik entered upon him and said to him: I heard the Messenger of Allah ﷺ say: "Treat the Anṣār well — or he said: with kindness — accept from their good-doers and overlook their wrongdoers." Muṣʿab threw himself off his bed and pressed his cheek to the carpet and said: "The command of the Messenger of Allah ﷺ is upon the head and the eye," and he left him alone. From Muṣʿab's words on humility Among Muṣʿab's words on humility is that he said: "How strange is the son of Adam, how can he be arrogant when he has flowed in the passage of urine twice?" Muḥammad b. Yazīd al-Mubarrad said: Al-Qāsim b. Muḥammad was asked about Muṣʿab, and he said: "He was noble, a leader, precious, and sociable." It was mentioned earlier that when al-Mukhtār appeared, he killed five thousand of his companions in a single morning — and it is said seven thousand. After that, he met Ibn ʿUmar and greeted him, but Ibn ʿUmar did not recognize him because his eyes had become sunken. He made himself known until he recognized him. He said: "Are you the one who killed five thousand in a single morning of those who profess the oneness of Allah?" He excused himself by saying that they had pledged allegiance to al-Mukhtār. He said: "Were there not among them those who were coerced or ignorant, so that they might be given time to repent? Consider: if a man came to al-Zubayr's flock and slaughtered five thousand of them in a single morning, would he not be extravagant?" He said: "Yes." He said: "They do not worship Allah and do not know Him as the human being knows Him and worships Him; so how about one who professes His oneness?" Then he said to him: "O my son, enjoy cold water in this world as much as you can." In another narration, he said to him: "Live as long as you can." ʿAbd al-Malik b. Marwān said one day to his companions: "Who is the bravest of the Arabs?" They said: "Shabīb, Qaṭarī b. al-Fujāʾa, so-and-so, so-and-so." ʿAbd al-Malik said: "The bravest of the Arabs is a man who combined Sukayna bt. al-Ḥusayn, ʿĀʾisha bt. Ṭalḥa, and Ama al-Ḥamīd bt. ʿAbd Allāh b. ʿĀmir b. Kurayz, and whose mother is Rabāb bt. Unayf al-Kalbī, the lord of the outskirts of the Arabs, and who governed the two Iraqs for five years. He acquired a million, and a million, and a million, and he was offered amnesty, but he refused, and he walked with his sword until he died. That is Muṣʿab b. al-Zubayr, not the one who cut the bridges once here and once there." The killing of Muṣʿab They said: His killing was on Thursday, the middle of Jumādā al-Ūlā in the year seventy-two. Jaʿfar b. Abī Kathīr said, from his father, who said: When Muṣʿab's head was placed before ʿAbd al-Malik, he said: He brought down the horsemen on the day of ʿAbs, a young man not one to withhold goods, Not rejoicing when good came to him, and not terrified by the vicissitudes of time, Not one who halts while the horses run, and not empty like the tube of a reed. The man who brought his head said: "By Allah, O Commander of the Faithful, if you had seen him with the spear in his hand at one time, and the sword at another, slicing with this and thrusting with that, you would have seen a man who fills the heart and the eye with courage and boldness. But when his men dispersed and many sought him, and he remained alone, he kept reciting: And I, in the face of hardship when it comes, deny myself while the eyelids lower for it. That is not from abasement, but from a sense of honor with which I defend my honor at the time of noble deeds. And I am for the people of evil a watcher with evil, and I am for the one of peace more abased than the earth. ʿAbd al-Malik said: "By Allah, he was as he described himself, and he spoke truly. He was one of the people most beloved to me, and the most affectionate and friendly to me, but kingship is barren." From Saʿīd b. Yazīd, that ʿUbayd Allāh b. Ziyād b. Ẓabyān killed Muṣʿab at the monastery of al-Jāthalīq on the bank of a river called Dujayl, in the land of Maskin, and he severed his head and took it to ʿAbd al-Malik, who prostrated in gratitude to Allah. Ibn Ẓabyān was a daring scoundrel, and he used to say: "Would that I had killed ʿAbd al-Malik when he prostrated that day, so that I would have killed the two kings of the Arabs." Yaʿqūb said: That was in the year seventy-two. I say: Likewise said ʿAlī b. Muḥammad al-Madāʾinī. What Ibn Jarīr and others considered most likely is that it was in the year seventy-one, and Allah knows best. Al-Zubayr b. Bakkār mentioned three opinions about his age on the day he was killed: one is thirty-five years, the second forty years, and the third forty-five years. Allah knows best. Elegies for Muṣʿab Al-Khaṭīb al-Baghdādī narrated that his wife Sukayna bt. al-Ḥusayn was with him in this battle. When he was killed, she searched for him among the slain until she recognized him by a mole on his thigh. She said: "What an excellent husband of a Muslim woman you were! By Allah, what ʿAntara said applies to you: And the husband of a beautiful woman I left stretched out on the ground, not accustomed to it nor broken. I tore his skin with the long spear; the noble is not forbidden to the spear. Al-Zubayr said: ʿUbayd Allāh b. Qays al-Ruqayyāt said, elegizing Muṣʿab: The two miṣrs have inherited disgrace and humiliation from a slain man residing at the monastery of al-Jāthalīq. Bakr b. Wāʾil did not act sincerely for Allah, nor did Tamīm speak truth on the day of meeting. Had he been a Bakrī, battalions would have gathered around him, their fervor boiling and enduring. But the protection was lost, and there was no Muḍarī noble among them that day. May Allah repay the Kufan there with blame, and their Baṣran, for the blamed is blamed. The sons of co-wives left our backs exposed, while we are pure-blooded among them and the core. If we perish, those after us will not remain as a protector for any sacred thing among the Muslims. And ʿUbayd Allāh b. Qays al-Ruqayyāt also said, elegizing Muṣʿab: The clouds and the rain announced with all their entirety a body at Maskin with bare limbs. Its protectors in the evening are the beasts of prey, and its abode is in dwellings whose traces are decaying. The travelers departed and left him lying to the wind, between the east wind and the north wind. Abū Ḥātim al-Rāzī said: Yaḥyā b. Muṣʿab al-Kalbī narrated to us, Abū Bakr b. ʿAyyāsh narrated to us, from ʿAbd al-Malik b. ʿUmayr, who said: I entered the palace in al-Kūfah and there was the head of al-Ḥusayn b. ʿAlī upon a shield before ʿUbayd Allāh b. Ziyād, while ʿUbayd Allāh was on the throne. Then I entered the palace some time after that and saw the head of ʿUbayd Allāh b. Ziyād upon a shield before al-Mukhtār, while al-Mukhtār was on the throne. Then I entered the palace some time after that and saw the head of al-Mukhtār upon a shield before Muṣʿab b. al-Zubayr, while Muṣʿab was on the throne. Then I entered the palace after a while and saw the head of Muṣʿab b. al-Zubayr upon a shield before ʿAbd al-Malik, while ʿAbd al-Malik was on the throne. This account has been reported by Imam Aḥmad and more than one others from ʿAbd al-Malik b. ʿUmayr, may God have mercy on him. The Sermon of ʿAbd Allāh b. al-Zubayr on the Killing of His Brother Muṣʿab Section (The Sermon of ʿAbd Allāh b. al-Zubayr on the Killing of His Brother Muṣʿab) Ibn Jarīr said: Abū Zayd mentioned, from Abū Ghassān Muḥammad b. Yaḥyā, Muṣʿab b. ʿUthmān narrated to me, saying: When the news of the killing of his brother Muṣʿab reached ʿAbd Allāh b. al-Zubayr, he stood before the people as a preacher and said: Praise be to God, to whom belong creation and command; He gives sovereignty to whom He wills and takes away sovereignty from whom He wills; He honors whom He wills and humiliates whom He wills. Verily, God has never humiliated one with whom the truth is, even if he is alone and solitary; and one whose patron is Satan and his party will never prosper, even if all mankind were with him. Verily, there has come to us from Iraq news that has grieved us and gladdened us: the killing of Muṣʿab, may God have mercy on him. As for what gladdened us, it is our knowledge that his killing is martyrdom for him. As for what grieved us, the parting of a close friend has a pang that his close friend feels at the affliction for him, then he recovers after it. The man of judgment has beautiful patience and noble consolation. If I have been afflicted by Muṣʿab, I was afflicted by al-Zubayr before him, and I am not like ʿUthmān in the absence of affliction. Muṣʿab was only a servant among God's servants and a helper among my helpers. Verily, the people of Iraq are people of treachery and hypocrisy; they abandoned him and sold him for the cheapest price. If he is killed, then by God, we do not die on our beds as the Banū Abī al-ʿĀṣ die. By God, no man among us has been killed in a battle line in the Jāhiliyyah or in Islam. We die only at the points of spears or under the shade of swords. Verily, this world is a loan from the Supreme King, whose authority does not cease and whose sovereignty does not perish. If the world comes to me, I do not take it with the taking of the exultant and insolent; if it turns away, I do not weep over it with the weeping of the sorrowful and contemptible. I say this statement of mine, and I ask God's forgiveness for me and for you.
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