Tarikh (al-Tabari) 2319
Then the Year Seventy-Three Began
ثُمَّ دَخَلَتْ سَنَةُ ثَلَاثٍ وَسَبْعِينَ نصب الحجاج المنجنيق على مكة وحصار أهلها فِيهَا كَانَ مَقْتَلُ عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ ؓ، عَلَى يَدَيِ الْحَجَّاجِ بْنِ يُوسُفَ الثَّقَفِيِّ، الْمُبِيرِ، قَبَّحَهُ اللَّهُ وَأَخْزَاهُ . قَالَ الْوَاقِدِيُّ: حَدَّثَنِي مُصْعَبُ بْنُ ثَابِتٍ، عَنْ نَافِعٍ مَوْلَى بَنِي أَسَدٍ - وَكَانَ عَالِمًا بِفِتْنَةِ ابْنِ الزُّبَيْرِ - قَالَ: حُصِرَ ابْنُ الزُّبَيْرِ لَيْلَةَ هِلَالِ ذِي الْحِجَّةِ سِنَةَ ثِنْتَيْنِ وَسَبْعِينَ، وَقُتِلَ لِسَبْعَ عَشْرَةَ لَيْلَةً خَلَتْ مِنْ جُمَادَى الْأُولَى، سَنَةَ ثَلَاثٍ وَسَبْعِينَ، فَكَانَ حَصْرُ الْحَجَّاجِ لَهُ خَمْسَةَ أَشْهُرٍ، وَسَبْعَ عَشْرَةَ لَيْلَةً. وَقَدْ ذَكَرْنَا فِيمَا تَقَدَّمَ أَنَّ الْحَجَّاجَ حَجَّ بِالنَّاسِ فِي هَذِهِ السَّنَةِ الْخَارِجَةِ، وَكَانَ فِي الْحَجِّ ابْنُ عُمَرَ، وَقَدْ كَتَبَ عَبْدُ الْمَلِكِ إِلَى الْحَجَّاجِ أَنْ يَأْتَمَّ بِابْنِ عُمَرَ فِي الْمَنَاسِكِ، كَمَا ثَبَتَ ذَلِكَ فِي " الصَّحِيحَيْنِ ". فَلَمَّا اسْتَهَلَّتْ هَذِهِ السَّنَةُ، اسْتَهَلَّتْ وَأَهْلُ الشَّامِ مُحَاصِرُونَ أَهْلَ مَكَّةَ، وَقَدْ نَصَبَ الْحَجَّاجُ الْمَنْجَنِيقَ عَلَى مَكَّةَ ; لِيَحْصُرَ أَهْلَهَا، حَتَّى يَخْرُجُوا إِلَى الْأَمَانِ وَالطَّاعَةِ لِعَبْدِ الْمَلِكِ، وَكَانَ مَعَ الْحَجَّاجِ خَلْقٌ قَدِمُوا عَلَيْهِ مِنْ أَرْضِ الْحَبَشَةِ، فَجَعَلُوا يَرْمُونَ بِالْمَنْجَنِيقِ، فَقَتَلُوا خَلْقًا كَثِيرًا، وَكَانَ مَعَهُ خَمْسُ مَجَانِيقَ، فَأَلَحَّ عَلَيْهَا بِالرَّمْيِ مِنْ كُلِّ مَكَانٍ، وَحَبَسَ عَنْهُمُ الْمِيرَةَ فَجَاعُوا، وَكَانُوا يَشْرَبُونَ مِنْ مَاءِ زَمْزَمَ، وَجَعَلَتِ الْحِجَارَةُ تَقَعُ فِي الْكَعْبَةِ، وَالْحَجَّاجُ يَصِيحُ بِأَصْحَابِهِ: يَا أَهْلَ الشَّامِ، اللَّهَ اللَّهَ فِي الطَّاعَةِ ! فَكَانُوا يَحْمِلُونَ عَلَى ابْنِ الزُّبَيْرِ حَتَّى يُقَالَ: إِنَّهُمْ آخِذُوهُ فِي هَذِهِ الشِّدَّةِ، فَيَشُدُّ عَلَيْهِمُ ابْنُ الزُّبَيْرِ وَلَيْسَ مَعَهُ أَحَدٌ، حَتَّى يُخْرِجَهُمْ مِنْ بَابِ بَنِي شَيْبَةَ، ثُمَّ يَكُرُّونَ عَلَيْهِ فَيَشُدُّ عَلَيْهِمْ ; فَعَلَ ذَلِكَ مِرَارًا، وَقَتَلَ يَوْمَئِذٍ جَمَاعَةً مِنْهُمْ وَهُوَ يَقُولُ: خُذْهَا وَأَنَا ابْنُ الْحَوَارِيِّ. وَقِيلَ لِابْنِ الزُّبَيْرِ: أَلَا تُكَلِّمُهُمْ فِي الصُّلْحِ ؟ فَقَالَ: وَاللَّهِ لَوْ وَجَدُوكُمْ فِي جَوْفِ الْكَعْبَةِ لَذَبَحُوكُمْ جَمِيعًا، وَاللَّهِ لَا أَسْأَلُهُمْ صُلْحًا أَبَدًا. وَذَكَرَ غَيْرُ وَاحِدٍ أَنَّهُمْ لَمَّا رُمُوا بِالْمَنْجَنِيقِ، جَاءَتِ الصَّوَاعِقُ وَالْبُرُوقُ وَالرُّعُودُ، حَتَّى جَعَلَتْ تَعْلُو أَصْوَاتُهَا عَلَى صَوْتِ الْمَنْجَنِيقِ، وَنَزَلَتْ صَاعِقَةٌ فَأَصَابَتْ مِنَ الشَّامِيِّينَ اثْنَيْ عَشَرَ رَجُلًا، فَضَعُفَتْ عِنْدَ ذَلِكَ قُلُوبُهُمْ عَنِ الْمُحَاصَرَةِ، فَلَمْ يَزَلِ الْحَجَّاجُ يُشَجِّعُهُمْ، وَيَقُولُ: إِنِّي خَبِيرٌ بِهَذِهِ الْبِلَادِ، هَذِهِ بُرُوقُ تِهَامَةَ وَرُعُودُهَا وَصَوَاعِقُهَا، وَإِنَّ الْقَوْمَ يُصِيبُهُمْ مِثْلَ الَّذِي يُصِيبُكُمْ. وَجَاءَتْ صَاعِقَةٌ مِنَ الْغَدِ فَقَتَلَتْ مِنْ أَصْحَابِ ابْنِ الزُّبَيْرِ جَمَاعَةً كَثِيرَةً أَيْضًا، فَجَعَلَ الْحَجَّاجُ يَقُولُ: أَلَمْ أَقُلْ لَكُمْ إِنَّهُمْ يُصَابُونَ مِثْلَكُمْ، وَأَنْتُمْ عَلَى الطَّاعَةِ وَهُمْ عَلَى الْمُخَالَفَةِ ؟ وَكَانَ أَهْلُ الشَّامِ يَرْتَجِزُونَ وَهُمْ يَرْمُونَ بِالْمَنْجَنِيقِ ; يَقُولُونَ: خَطَّارَةٌ مِثْلُ الْفَنِيقِ الْمُزْبِدِ نَرْمِي بِهَا عُوَّاذَ هَذَا الْمَسْجِدِ فَنَزَلَتْ صَاعِقَةٌ عَلَى الْمَنْجَنِيقِ فَأَحْرَقَتْهُ، فَتَوَقَّفَ أَهَّلُ الشَّامِ عَنِ الرَّمْيِ وَالْمُحَاصَرَةِ، فَخَطَبَهُمُ الْحَجَّاجُ فَقَالَ: وَيْحَكُمُ، أَلَمْ تَعْلَمُوا أَنَّ النَّارَ كَانَتْ تَنْزِلُ عَلَى مَنْ كَانَ قَبْلَنَا فَتَأْكُلَ قُرْبَانَهُمْ إِذَا تُقُبِّلَ مِنْهُمْ ؟ فَلَوْلَا أَنَّ عَمَلَكُمْ مَقْبُولٌ مَا نَزَلَتِ النَّارُ فَأَكَلَتْهُ. فَعَادُوا إِلَى الْمُحَاصَرَةِ. ترك الناس ابن الزبير وذهابهم إلى الحجاج بالأمان وَمَا زَالَ أَهْلُ مَكَّةَ يَخْرُجُونَ إِلَى الْحَجَّاجِ بِالْأَمَانِ، وَيَتْرُكُونَ ابْنَ الزُّبَيْرِ، حَتَّى خَرَجَ إِلَيْهِ قَرِيبٌ مِنْ عَشَرَةِ آلَافٍ، فَأَمَّنَهُمْ، وَقَلَّ أَصْحَابُ ابْنِ الزُّبَيْرِ جِدًّا، حَتَّى خَرَجَ إِلَى الْحَجَّاجِ حَمْزَةُ وَخُبَيْبٌ ابْنَا عَبْدِ اللَّهِ ابْنِ الزُّبَيْرِ، فَأَخَذَا لِأَنْفُسِهِمَا أَمَانًا مِنَ الْحَجَّاجِ فَأَمَّنَهُمَا، وَدَخَلَ عَبْدُ اللَّهِ بْنُ الزُّبَيْرِ عَلَى أُمِّهِ فَشَكَا إِلَيْهَا خِذْلَانَ النَّاسِ لَهُ، وَخُرُوجَهُمْ إِلَى الْحَجَّاجِ حَتَّى أَوْلَادِهِ وَأَهْلِهِ، وَأَنَّهُ لَمْ يَبْقَ مَعَهُ إِلَّا الْيَسِيرُ، وَلَمْ يَبْقَ لَهُمْ صَبْرُ سَاعَةٍ، وَالْقَوْمُ يُعْطُونَنِي مَا شِئْتُ مِنَ الدُّنْيَا، فَمَا رَأْيُكِ ؟ فَقَالَتْ: يَا بُنَيَّ، أَنْتَ أَعْلَمُ بِنَفْسِكَ ; إِنْ كُنْتَ تَعْلَمُ أَنَّكَ عَلَى حَقٍّ وَتَدْعُو إِلَى حَقٍّ فَاصْبِرْ عَلَيْهِ، فَقَدْ قُتِلَ عَلَيْهِ أَصْحَابُكَ، وَلَا تُمَكِّنْ مِنْ رَقَبَتِكَ، يَلْعَبْ بِهَا غِلْمَانُ بَنِي أُمَيَّةَ، وَإِنْ كُنْتَ إِنَّمَا أَرَدْتَ الدُّنْيَا فَلَبِئْسَ الْعَبْدَ أَنْتَ ; أَهْلَكْتَ نَفْسَكَ وَأَهْلَكْتَ مَنْ قُتِلَ مَعَكَ، وَإِنْ كُنْتَ عَلَى حَقٍّ فَمَا وَهَنَ الدِّينُ، وَإِلَى كَمْ خُلُودُكُمْ فِي الدُّنْيَا ؟ الْقَتْلُ أَحْسَنُ. فَدَنَا مِنْهَا، فَقَبَّلَ رَأْسَهَا، وَقَالَ: هَذَا وَاللَّهِ رَأْيِي. ثُمَّ قَالَ: وَاللَّهِ مَا رَكَنْتُ إِلَى الدُّنْيَا وَلَا أَحْبَبْتُ الْحَيَاةَ فِيهَا، وَمَا دَعَانِي إِلَى الْخُرُوجِ إِلَّا الْغَضَبُ لِلَّهِ أَنْ تُسْتَحَلَّ حُرْمَتُهُ، وَلَكِنِّي أَحْبَبْتُ أَنْ أَعْلَمَ رَأْيَكِ، فَزِدْتِينِي بَصِيرَةً مَعَ بَصِيرَتِي، فَانْظُرِي يَا أُمَّاهُ، فَإِنِّي مَقْتُولٌ مِنْ يَوْمِي هَذَا، فَلَا يَشْتَدُّ حُزْنُكِ، وَسَلِّمِي لِأَمْرِ اللَّهِ، فَإِنَّ ابْنَكِ لَمْ يَتَعَمَّدْ إِتْيَانَ مُنْكَرٍ، وَلَا عَمِلَ بِفَاحِشَةٍ قَطُّ، وَلَمْ يَجُرْ فِي حُكْمِ اللَّهِ، وَلَمْ يَغْدُرْ فِي أَمَانٍ، وَلَمْ يَتَعَمَّدْ ظُلْمَ مُسْلِمٍ وَلَا مُعَاهَدٍ، وَلَمْ يَبْلُغْنِي ظُلْمٌ عَنْ عَامِلٍ فَرَضِيتُهُ؛ بَلْ أَنْكَرْتُهُ، وَلَمْ يَكُنْ عِنْدِي آثَرُ مِنْ رِضَا رَبِّي عَزَّ وَجَلَّ، اللَّهُمَّ إِنِّي لَا أَقُولُ هَذَا تَزْكِيَةً لِنَفْسِي، اللَّهُمَّ أَنْتِ أَعْلَمُ بِي مِنِّي وَمِنْ غَيْرِي، وَلَكِنِّي أَقُولُ ذَلِكَ تَعْزِيَةً لِأُمِّي لِتَسْلُوَ عَنِّي. فَقَالَتْ أُمُّهُ: إِنِّي لَأَرْجُو مِنَ اللَّهِ أَنْ يَكُونَ عَزَائِي فِيكَ حَسَنًا إِنْ تَقَدَّمْتَنِي، أَوْ تَقَدَّمْتُكَ فَفِي نَفْسِي، اخْرُجْ يَا بُنَيَّ حَتَّى أَنْظُرَ مَا يَصِيرُ إِلَيْهِ أَمْرُكَ. فَقَالَ: جَزَاكِ اللَّهُ يَا أُمَّهْ خَيْرًا، فَلَا تَدَعِي الدُّعَاءَ قَبْلُ وَبَعْدُ لِي. فَقَالَتْ: لَا أَدَعَهُ أَبَدًا، فَمَنْ قُتِلَ عَلَى بَاطِلٍ فَلَقَدْ قُتِلْتَ عَلَى حَقٍّ. ثُمَّ قَالَتْ: اللَّهُمَّ ارْحَمْ طُولَ ذَلِكَ الْقِيَامِ فِي اللَّيْلِ الطَّوِيلِ، وَذَلِكَ النَّحِيبِ، وَالظَّمَأِ فِي هَوَاجِرِ الْمَدِينَةِ وَمَكَّةَ، وَبِرَّهُ بِأَبِيهِ وَبِي، اللَّهُمَّ إِنِّي قَدْ سَلَّمْتُهُ لِأَمْرِكَ فِيهِ، وَرَضِيتُ بِمَا قَضَيْتَ، فَقَابِلْنِي فِي عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ بِثَوَابِ الصَّابِرِينَ الشَّاكِرِينَ، ثُمَّ قَالَتْ لَهُ: ادْنُ مِنِّي أُوَدِّعْكَ. فَدَنَا مِنْهَا فَقَبَّلَتْهُ، ثُمَّ أَخَذَتْهُ إِلَيْهَا فَاحْتَضَنَتْهُ لِتُوَدِّعَهُ، وَاعْتَنَقَهَا لِيُوَدِّعَهَا، وَكَانَتْ قَدْ أَضَرَّتْ فِي آخِرِ عُمْرِهَا، فَوَجَدَتْهُ لَابِسًا دِرْعًا مِنْ حَدِيدٍ، فَقَالَتْ: يَا بُنَيَّ، مَا هَذَا لِبَاسُ مَنْ يُرِيدُ مَا تُرِيدُ مِنَ الشَّهَادَةِ. فَقَالَ: يَا أُمَّاهُ، إِنَّمَا لَبِسْتُهُ لِأُطَيِّبَ خَاطِرَكِ، وَأُسَكِّنَ قَلْبَكِ بِهِ. فَقَالَتْ: لَا يَا بُنَيَّ، وَلَكِنِ انْزِعْهُ. فَنَزَعَهُ، وَجَعَلَ يَلْبَسُ بَقِيَّةَ ثِيَابِهِ وَيَتَشَدَّدُ، وَهِيَ تَقُولُ: شَمِّرْ ثِيَابَكَ. وَجَعَلَ يَتَحَفَّظُ مِنْ أَسْفَلِ ثِيَابِهِ ; لِئَلَّا تَبْدُو عَوْرَتَهُ إِذَا قُتِلَ، وَجَعَلَتْ تُذَكِّرُهُ بِأَبِيهِ الزُّبَيْرِ، وَجَدِّهِ أَبِي بَكْرٍ الصِّدِّيقِ، وَجَدَّتِهِ صَفِيَّةَ بِنْتِ عَبْدِ الْمَطْلَبِ، وَخَالَتِهِ عَائِشَةَ زَوْجِ رَسُولِ اللَّهِ ﷺ، وَتُرَجِّيهِ الْقُدُومَ عَلَيْهِمْ إِذَا هُوَ قُتِلَ شَهِيدًا، ثُمَّ خَرَجَ مِنْ عِنْدِهَا، فَكَانَ ذَلِكَ آخِرَ عَهْدِهِ بِهَا ؓ وَعَنْ أَبِيهِ وَأَبِيهَا، ثُمَّ قَالَتْ: امْضِ عَلَى بَصِيرَةٍ. فَوَدَّعَهَا، وَخَرَجَ وَهُوَ يَقُولُ: وَلَسْتُ بِمُبْتَاعِ الْحَيَاةِ بِسُبَّةٍ وَلَا مُرْتَقٍ مِنْ خَشْيَةِ الْمَوْتِ سُلَّمَا قَالُوا: وَكَانَ يَخْرُجُ مِنْ بَابِ الْمَسْجِدِ الْحَرَامِ، وَهُنَاكَ خَمْسُمِائَةِ فَارِسٍ وَرَاجِلٍ، فَيَحْمِلُ عَلَيْهِمْ فَيَتَفَرَّقُونَ عَنْهُ يَمِينًا وَشِمَالًا، وَلَا يَثْبُتُ لَهُ أَحَدٌ، وَهُوَ يَقُولُ: إِنِّي إِذَا أَعْرِفُ يَوْمِي أَصْبِرْ إِذْ بَعْضُهُمْ يَعْرِفُ ثُمَّ يُنْكِرْ وَيَقُولُ أَيْضًا: الْمَوْتُ أَكْرَمُ مِنْ إِعْطَاءِ مَنَقَصَةٍ مَنْ لَمْ يَمُتْ غِبْطَةً فَالْغَايَةُ الْهَرَمُ وَكَانَتْ أَبْوَابُ الْحَرَمِ قَدْ قَلَّ مَنْ يَحْرُسُهَا مِنْ أَصْحَابِ ابْنِ الزُّبَيْرِ، وَكَانَ لِأَهْلِ حِمْصَ حِصَارُ الْبَابِ الَّذِي يُوَاجَهُ بَابَ الْكَعْبَةِ، وَلِأَهْلِ دِمَشْقَ بَابُ بَنِي شَيْبَةَ، وَلِأَهْلِ الْأُرْدُنِ بَابُ الصَّفَا، وَلِأَهْلِ فِلَسْطِينَ بَابُ بَنِي جُمَحَ، وَلِأَهْلِ قِنَّسْرِينَ بَابُ بَنِي سَهْمٍ، وَعَلَى كُلِّ بَابٍ قَائِدٌ، وَمَعَهُ أَهْلُ تِلْكَ الْبِلَادِ، وَكَانَ الْحَجَّاجُ وَطَارِقُ بْنُ عَمْرٍو فِي نَاحِيَةِ الْأَبْطَحِ. ليلة مقتل ابن الزبير وتنبؤه بمقتله وَكَانَ ابْنُ الزُّبَيْرِ لَا يَخْرُجُ عَلَى أَهْلِ بَابٍ إِلَّا فَرَّقَهُمْ وَبَدَّدَ شَمْلَهُمْ، وَهُوَ غَيْرُ مُلْبِسٍ حَتَّى يُخْرِجَهُمْ إِلَى الْأَبْطَحِ، ثُمَّ يَصِيحُ: لَوْ كَانَ قِرْنِي وَاحِدًا كَفَيْتُهُ فَيَقُولُ ابْنُ صَفْوَانَ وَأَهْلُ الشَّامِ أَيْضًا: إِي وَاللَّهِ، وَأَلْفُ رَجُلٍ. وَلَقَدْ كَانَ حَجَرُ الْمَنْجَنِيقِ يَقَعُ عَلَى طَرَفِ ثَوْبِهِ فَلَا يَنْزَعِجُ بِذَلِكَ، ثُمَّ يَخْرُجُ إِلَيْهِمْ، فَيُقَاتِلُهُمْ كَأَنَّهُ أَسَدٌ ضَارٍ، حَتَّى جَعَلَ النَّاسُ يَتَعَجَّبُونَ مِنْ إِقْدَامِهِ وَشَجَاعَتِهِ، فَلَمَّا كَانَ لَيْلَةَ الثُّلَاثَاءِ السَّابِعَ عَشَرَ مِنْ جُمَادَى الْأُولَى مِنْ هَذِهِ السَّنَةِ بَاتَ ابْنُ الزُّبَيْرِ يُصَلِّي طُولَ لَيْلَتِهِ، ثُمَّ جَلَسَ فَاحْتَبَى بِحَمِيلَةِ سَيْفِهِ، فَأَغْفَى ثُمَّ انْتَبَهَ مَعَ الْفَجْرِ عَلَى عَادَتِهِ، ثُمَّ قَالَ: أَذِّنْ يَا سَعْدُ. فَأَذَّنَ عِنْدَ الْمَقَامِ، وَتَوَضَّأَ ابْنُ الزُّبَيْرِ، ثُمَّ صَلَّى رَكْعَتِي الْفَجْرِ، ثُمَّ أُقِيمَتِ الصَّلَاةُ فَصَلَّى الْفَجْرَ ثُمَّ قَرَأَ سُورَةَ " ن " حَرْفًا حَرْفًا، ثُمَّ سَلَّمَ، فَحَمِدَ اللَّهَ وَأَثْنَى عَلَيْهِ، ثُمَّ قَالَ لِأَصْحَابِهِ: مَا أُرَانِي الْيَوْمَ إِلَّا مَقْتُولًا ; فَإِنِّي رَأَيْتُ فِي مَنَامِي كَأَنَّ السَّمَاءَ فُرِجَتْ لِي، فَدَخَلْتُهَا، وَإِنِّي وَاللَّهِ قَدْ مَلِلْتُ الْحَيَاةَ، وَجَاوَزَتْ سِنِّي اثْنَتَيْنِ وَسَبْعِينَ سَنَةً، اللَّهُمَّ إِنِّي أُحِبُّ لِقَاءَكَ، فَأَحِبَّ لِقَائِي. ثُمَّ قَالَ: اكْشِفُوا وُجُوهَكُمْ حَتَّى أَنْظُرَ إِلَيْكُمْ، فَكَشَفُوا عَنْ وُجُوهِهِمْ وَعَلَيْهِمُ الْمَغَافِرُ، فَحَرَّضَهُمْ وَحَثَّهُمْ عَلَى الْقِتَالِ وَالصَّبْرِ، ثُمَّ نَهَضَ بِهِمْ، فَحَمَلَ وَحَمَلُوا حَتَّى كَشَفُوهُمْ إِلَى الْحَجُونِ، فَجَاءَتْهُ آجُرَّةٌ فَأَصَابَتْهُ فِي وَجْهِهِ، فَارْتَعَشَ لَهَا، فَلَمَّا وَجَدَ سُخُونَةَ الدَّمِ يَسِيلُ عَلَى وَجْهِهِ تَمَثَّلَ بِقَوْلِ بَعْضِهِمْ: وَلَسْنَا عَلَى الْأَعْقَابِ تَدْمَى كُلُومُنَا وَلَكِنْ عَلَى أَقْدَامِنَا تَقْطُرُ الدِّمَا ثُمَّ رَجَعَ، فَجَاءَهُ حَجَرُ مَنْجَنِيقٍ مِنْ وَرَائِهِ فَأَصَابَهُ فِي قَفَاهُ فَوَقَذَهُ، ثُمَّ وَقْعَ إِلَى الْأَرْضِ عَلَى وَجْهِهِ، ثُمَّ انْتَهَضَ فَلَمْ يَقْدِرْ عَلَى الْقِيَامِ، وَابْتَدَرَهُ النَّاسُ، فَشَدَّ عَلَيْهِ رَجُلٌ مِنْ أَهْلِ الشَّامِ، فَضَرَبَ الرَّجُلَ فَقَطَعَ رِجْلَيْهِ، وَهُوَ مُتَّكِئٌ عَلَى مِرْفَقِهِ الْأَيْسَرِ، وَجَعَلَ يَضْرِبُ وَمَا يَقْدِرُ أَنْ يَنْتَهِضَ حَتَّى كَثُرُوا عَلَيْهِ، فَابْتَدَرُوهُ بِالسُّيُوفِ، فَقَتَلُوهُ ؓ، وَجَاءُوا إِلَى الْحَجَّاجِ فَأَخْبَرُوهُ، فَخَرَّ سَاجِدًا - قَبَّحَهُ اللَّهُ - ثُمَّ قَامَ هُوَ وَطَارِقُ بْنُ عَمْرٍو حَتَّى وَقَفَا عَلَيْهِ، وَهُوَ صَرِيعٌ، فَقَالَ طَارِقُ: مَا وَلَدَتِ النِّسَاءُ أَذْكَرَ مِنْ هَذَا. فَقَالَ الْحَجَّاجُ: تَمْدَحُ مَنْ يُخَالِفُ طَاعَةَ أَمِيرِ الْمُؤْمِنِينَ ؟ قَالَ: نَعَمْ، هُوَ أَعْذَرُ لَنَا ; إِنَّا مُحَاصِرُوهُ وَلَيْسَ هُوَ فِي حِصْنٍ وَلَا خَنْدَقٍ وَلَا مَنَعَةٍ يَنْتَصِفُ مِنَّا، بَلْ يُفَضَّلُ عَلَيْنَا فِي كُلِّ مَوْقِفٍ، فَلَمَّا بَلَغَ ذَلِكَ عَبْدَ الْمَلِكِ صَوَّبَ طَارِقًا. ارتجاج مكة لمقتل ابن الزبير وَرَوَى ابْنُ عَسَاكِرَ فِي تَرْجَمَةِ الْحَجَّاجِ أَنَّهُ لَمَّا قَتَلَ ابْنَ الزُّبَيْرِ ارْتَجَّتْ مَكَّةَ بُكَاءً عَلَى عَبْدِ اللَّهِ بْنِ الزُّبَيْرِ رَحِمَهُ اللَّهُ، فَخَطَبَ الْحَجَّاجُ النَّاسَ فَقَالَ: أَيُّهَا النَّاسُ، إِنَّ عَبْدَ اللَّهِ بْنَ الزُّبَيْرِ كَانَ مِنْ خِيَارِ هَذِهِ الْأُمَّةِ حَتَّى رَغِبَ فِي الْخِلَافَةِ، وَنَازَعَهَا أَهْلَهَا، وَأَلْحَدَ فِي الْحَرَمِ، فَأَذَاقَهُ اللَّهُ مِنْ عَذَابٍ أَلِيمٍ، وَإِنَّ آدَمَ كَانَ أَكْرَمَ عَلَى اللَّهِ مِنِ ابْنِ الزُّبَيْرِ، وَكَانَ فِي الْجَنَّةِ، وَهِيَ أَشْرَفُ مِنْ مَكَّةَ، فَلَمَّا خَالَفَ أَمْرَ اللَّهِ وَأَكَلَ مِنَ الشَّجَرَةِ الَّتِي نُهِيَ عَنْهَا أَخْرَجَهُ اللَّهُ مِنَ الْجَنَّةِ، قُومُوا إِلَى صَلَاتِكُمْ يَرْحَمُكُمُ اللَّهُ. بعث رأس ابن الزبير وعبد الله بن صفوان لعبد الملك وَكَتَبَ الْحَجَّاجُ إِلَى عَبْدِ الْمَلِكِ بِمَا وَقَعَ، وَبَعَثَ بِرَأْسِ ابْنِ الزُّبَيْرِ مَعَ رَأْسِ عَبْدِ اللَّهِ بْنِ صَفْوَانَ، وَعُمَارَةَ بْنِ حَزْمٍ إِلَى عَبْدِ الْمَلِكِ، وَأَمَرَهُمْ إِذَا مَرُّوا بِالْمَدِينَةِ أَنْ يَنْصِبُوا الرُّءُوسَ بِهَا، ثُمَّ يَسِيرُوا بِهَا إِلَى الشَّامِ، فَفَعَلُوا مَا أَمَرَهُمْ بِهِ. صلب الحجاج جثة عبد الله بن الزبير ثُمَّ أَمَرَ الْحَجَّاجُ بِجُثَّةِ ابْنِ الزُّبَيْرِ فَصُلِبَتْ عَلَى ثَنِيَّةِ كَدَاءٍ عِنْدَ الْحَجُونِ - يُقَالُ: مُنَكَّسَةً - فَمَا زَالَتْ مَصْلُوبَةً حَتَّى مَرَّ بِهِ عَبْدُ اللَّهِ بْنُ عُمَرَ فَقَالَ: رَحْمَةُ اللَّهِ عَلَيْكَ يَا أَبَا خُبَيْبٍ، أَمَا وَاللَّهِ لَقَدْ كُنْتَ صَوَّامًا قَوَّامًا، ثُمَّ قَالَ: أَمَا آنَ لِهَذَا الرَّاكِبِ أَنْ يَنْزِلَ ؟ فَبَعَثَ الْحَجَّاجُ، فَأُنْزِلَ عَنِ الْجِذْعِ، وَدُفِنَ هُنَاكَ. دخول الحجاج مكة وأخذه البيعة لعبد الملك بن مروان وَدَخَلَ الْحَجَّاجُ إِلَى مَكَّةَ، فَأَخَذَ الْبَيْعَةَ مِنْ أَهْلِهَا لِأَمِيرِ الْمُؤْمِنِينَ عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ، وَلَمْ يَزَلِ الْحَجَّاجُ مُقِيمًا بِمَكَّةَ حَتَّى أَقَامَ لِلنَّاسِ الْحَجَّ عَامَهُ هَذَا أَيْضًا، وَهُوَ عَلَى مَكَّةَ وَالْيَمَامَةِ وَالْيَمَنِ.
Translation
✧ Then the Year Seventy-Three Began The Manjanīq Set Up by al-Ḥajjāj against Makkah and the Siege of Its People In this year the killing of ʿAbd Allāh b. al-Zubayr ؓ took place, at the hands of al-Ḥajjāj b. Yūsuf al-Thaqafī, the destroyer—may God disfigure him and disgrace him. Al-Wāqidī said: Muṣʿab b. Thābit narrated to me, from Nāfiʿ, the freedman of Banū Asad—and he was learned about the fitnah of Ibn al-Zubayr—he said: Ibn al-Zubayr was besieged on the night of the new moon of Dhū al-Ḥijjah in the year seventy-two, and was killed when seventeen nights had passed of Jumādā al-Ūlā, in the year seventy-three. Thus the siege of al-Ḥajjāj against him lasted five months and seventeen nights. We have mentioned previously that al-Ḥajjāj performed the pilgrimage with the people in this outgoing year, and Ibn ʿUmar was present during the pilgrimage. ʿAbd al-Malik had written to al-Ḥajjāj instructing him to follow Ibn ʿUmar in the rites, as is established in the two Ṣaḥīḥs. When this year began, it began while the people of Syria were besieging the people of Makkah. Al-Ḥajjāj had set up the manjanīq against Makkah, to besiege its people until they came out to safety and obedience to ʿAbd al-Malik. With al-Ḥajjāj were many men who had come to him from the land of Abyssinia, and they began shooting with the manjanīq, killing many people. He had five manjanīqs, and he kept up a relentless bombardment from every direction, and he withheld supplies from them, so they suffered hunger. They drank from the water of Zamzam. Stones fell upon the Kaʿbah, and al-Ḥajjāj shouted to his companions: “O people of Syria, God, God, in obedience!” So they would charge against Ibn al-Zubayr until it was said that they would seize him in this onslaught. Then Ibn al-Zubayr would attack them with no one beside him, until he drove them out of the Gate of Banū Shaybah. Then they would return against him, and he would attack them again. He did that repeatedly, and on that day he killed a group of them, while saying: “Take it, for I am the son of the Apostle’s disciple.” It was said to Ibn al-Zubayr: “Will you not speak with them about peace?” He said: “By God, if they found you inside the Kaʿbah, they would slaughter you all. By God, I will never ask them for peace.” More than one authority mentioned that when they were bombarded with the manjanīq, thunderbolts, lightning, and thunder came, until their sounds rose above the sound of the manjanīq. A thunderbolt descended and struck twelve men of the Syrians, and at that their hearts weakened toward the siege. Al-Ḥajjāj kept encouraging them, saying: “I am knowledgeable about this land. These are the lightning, thunder, and thunderbolts of Tihāmah. The enemy will be struck by the same as strikes you.” The next day a thunderbolt came and killed a large group of Ibn al-Zubayr’s companions as well. Al-Ḥajjāj began saying: “Did I not tell you that they are struck just as you are? You are upon obedience, while they are upon opposition.” The people of Syria chanted rajaz verses while shooting with the manjanīq, saying: A swaggering she-camel like the foaming stallion, We shoot with it at the refuge-seekers of this mosque. Then a thunderbolt descended upon the manjanīq and burned it. The people of Syria stopped shooting and the siege. Al-Ḥajjāj addressed them and said: “Woe to you! Did you not know that fire used to descend upon those before us and consume their offerings when they were accepted? Had your deed not been accepted, fire would not have descended and consumed it.” So they returned to the siege. The People Abandon Ibn al-Zubayr and Go to al-Ḥajjāj with Safe-Conduct The people of Makkah kept going out to al-Ḥajjāj under safe-conduct and deserting Ibn al-Zubayr, until nearly ten thousand went out to him, and he granted them safe-conduct. Ibn al-Zubayr’s companions became very few, until Ḥamzah and Khubayb, the two sons of ʿAbd Allāh b. al-Zubayr, went out to al-Ḥajjāj and obtained safe-conduct for themselves, and he granted them safety. ʿAbd Allāh b. al-Zubayr entered upon his mother and complained to her of the people’s desertion of him and their going out to al-Ḥajjāj, including his own sons and family, and that only a few remained with him, and they had not the endurance of an hour. “The people offer me whatever I wish of this world. What is your opinion?” She said: “My son, you know yourself best. If you know that you are upon truth and call to truth, then be steadfast upon it, for your companions have been killed upon it. Do not expose your neck for the servant boys of Banū Umayyah to play with it. If you only wanted this world, then what a wretched servant you are: you have destroyed yourself and destroyed those who were killed with you. If you are upon truth, then the religion has not weakened. How long will you remain in this world? Being killed is better.” He drew near to her and kissed her head and said: “This, by God, is my opinion.” Then he said: “By God, I have not inclined to this world, nor loved life in it. Nothing called me to go out except anger for God, that His sanctuary should be violated. But I wished to know your opinion, and you have increased me in insight upon my insight. Look, mother, for I will be killed on this day of mine. Do not let your grief be intense, and surrender to God’s command. Your son has never deliberately committed an abomination, never acted with indecency, never deviated in God’s ruling, never betrayed a covenant, never deliberately wronged a Muslim or a protected person. No oppression by any governor reached me and I approved of it; rather I disapproved of it. Nothing was dearer to me than the pleasure of my Lord, mighty and majestic. O God, I do not say this to praise myself. O God, You know me better than I know myself and better than others know me. But I say this to console my mother, so that she may find consolation for me.” His mother said: “I hope from God that my consolation in you will be good, if you precede me or I precede you. It is in my soul. Go out, my son, so that I may see what becomes of your affair.” He said: “May God reward you well, mother. Do not cease to pray for me, before and after.” She said: “I will never cease. If anyone has been killed upon falsehood, then you have been killed upon truth.” Then she said: “O God, have mercy on the length of that standing in prayer in the long night, and that weeping, and that thirst in the midday heat of al-Madīnah and Makkah, and his devotion to his father and to me. O God, I have surrendered him to Your command concerning him, and I am content with what You have decreed. Reward me for ʿAbd Allāh b. al-Zubayr with the reward of the patient and thankful.” Then she said to him: “Come close to me, so I may bid you farewell.” He drew near and she kissed him. Then she pulled him to her and embraced him to bid him farewell, and he embraced her to bid her farewell. She had become frail in the last part of her life, and she found him wearing a coat of iron mail. She said: “My son, this is not the garment of one who seeks what you seek of martyrdom.” He said: “Mother, I wore it only to calm your mind and settle your heart with it.” She said: “No, my son, take it off.” So he took it off, and began putting on the rest of his clothes and girding himself, while she said: “Tuck up your garments.” He began taking care with the lower part of his garments, so that his private parts would not be exposed if he were killed. She reminded him of his father al-Zubayr, and his grandfather Abū Bakr al-Ṣiddīq, and his grandmother Ṣafiyyah bt. ʿAbd al-Muṭṭalib, and his maternal aunt ʿĀʾishah, the wife of the Messenger of God ﷺ, and she gave him hope of going to them if he was killed as a martyr. Then he went out from her presence, and that was his last meeting with her ؓ and with his father and her father. Then she said: “Go forth with insight.” He bade her farewell and went out, saying: I am not one to buy life with disgrace, Nor one who climbs a ladder from fear of death. They said: He would go out from the gate of the Sacred Mosque, where there were five hundred horsemen and foot soldiers, and he would charge against them, and they would scatter from him right and left, and none could stand against him. He would say: I, when I know my day, am patient, While some of them know, then deny. He also said: Death is nobler than giving in to a disgrace; Whoever does not die envied, the end is old age. The gates of the sanctuary had few guards left from Ibn al-Zubayr’s companions. The people of Ḥimṣ besieged the gate facing the door of the Kaʿbah, the people of Damascus the Gate of Banū Shaybah, the people of Jordan the Gate of al-Ṣafā, the people of Palestine the Gate of Banū Jumaḥ, and the people of Qinnasrīn the Gate of Banū Sahm. Over each gate was a commander with the people of that region. Al-Ḥajjāj and Ṭāriq b. ʿAmr were in the area of al-Abṭaḥ. The Night of Ibn al-Zubayr’s Killing and His Foretelling of It Ibn al-Zubayr did not go out against the people of a gate without scattering them and dispersing their ranks, without wearing armor, until he drove them out to al-Abṭaḥ. Then he would shout: Were my opponent alone, I would suffice against him. Ibn Ṣafwān and the people of Syria would say: “Yes, by God, and a thousand men.” A stone from the manjanīq would fall on the edge of his garment, and he would not be shaken by it. Then he would go out against them and fight them like a fierce lion, until people marveled at his boldness and courage. On the night of Tuesday, the seventeenth of Jumādā al-Ūlā in this year, Ibn al-Zubayr spent the night praying throughout the night. Then he sat, wrapping himself with the strap of his sword, and dozed. Then he awoke at dawn as was his custom and said: “Call the adhān, Saʿd.” So he called the adhān at the Maqām. Ibn al-Zubayr performed ablution, then prayed the two rakʿahs of dawn, then the prayer was commenced and he prayed the dawn prayer, then recited Sūrah Nūn letter by letter. Then he said the salām, praised God and extolled Him, then said to his companions: “I do not think I will be anything today but killed. In my sleep I saw as though the sky was opened for me, and I entered it. By God, I have grown weary of life, and my age has passed seventy-two years. O God, I love to meet You, so love to meet me.” Then he said: “Uncover your faces so that I may look at you.” They uncovered their faces, wearing helmets, and he urged them and incited them to fight and be patient. Then he rose with them, and he charged and they charged, until they drove the enemy back to al-Ḥajūn. Then a brick came and struck him in the face, and he trembled from it. When he felt the warmth of blood flowing over his face, he recited the line of one of the poets: We are not those whose wounds bleed upon our heels, But upon our feet the blood drips. Then he turned back, and a stone from the manjanīq came from behind him and struck him on the back of his neck, felling him. He fell to the ground on his face, then tried to rise but could not stand. The people rushed upon him. A man from the people of Syria charged him and struck him, cutting off his legs, while he leaned on his left elbow and kept striking, unable to rise, until they overwhelmed him, fell upon him with swords, and killed him ؓ. They came to al-Ḥajjāj and told him, and he fell down prostrating—may God disfigure him. Then he and Ṭāriq b. ʿAmr stood over him as he lay slain. Ṭāriq said: “Women have not given birth to a man braver than this one.” Al-Ḥajjāj said: “Do you praise one who opposes obedience to the Commander of the Faithful?” Ṭāriq said: “Yes. He is more excusable for us. We besieged him while he was not in a fortress, nor a trench, nor any stronghold from which he could defend against us, yet he surpassed us in every confrontation.” When that reached ʿAbd al-Malik, he approved of Ṭāriq’s words. The Trembling of Makkah at the Killing of Ibn al-Zubayr Ibn ʿAsākir narrated in the biography of al-Ḥajjāj that when he killed Ibn al-Zubayr, Makkah trembled with weeping for ʿAbd Allāh b. al-Zubayr, may God have mercy on him. Al-Ḥajjāj addressed the people and said: “O people, ʿAbd Allāh b. al-Zubayr was among the best of this community until he desired the caliphate and disputed it with its rightful holders, and he deviated in the sanctuary. So God made him taste a painful punishment. Adam was more honored by God than Ibn al-Zubayr, and he was in Paradise, which is nobler than Makkah. When he opposed the command of God and ate from the tree he was forbidden, God expelled him from Paradise. Rise to your prayer, may God have mercy on you.” The Sending of the Head of Ibn al-Zubayr and ʿAbd Allāh b. Ṣafwān to ʿAbd al-Malik Al-Ḥajjāj wrote to ʿAbd al-Malik about what had happened, and sent the head of Ibn al-Zubayr together with the head of ʿAbd Allāh b. Ṣafwān and ʿUmārah b. Ḥazm to ʿAbd al-Malik. He ordered them, when they passed by al-Madīnah, to set up the heads there, then proceed with them to Syria, and they did as he ordered. Al-Ḥajjāj Crucifies the Corpse of ʿAbd Allāh b. al-Zubayr Then al-Ḥajjāj ordered the corpse of Ibn al-Zubayr to be crucified on the mountain pass of Kadāʾ near al-Ḥajūn—it is said upside down. It remained crucified until ʿAbd Allāh b. ʿUmar passed by and said: “God’s mercy be upon you, O Abū Khubayb. By God, you were one who fasted much and stood much in prayer.” Then he said: “Has not the time come for this rider to be taken down?” So al-Ḥajjāj sent, and he was taken down from the trunk and buried there. Al-Ḥajjāj Enters Makkah and Receives the Pledge of Allegiance for ʿAbd al-Malik b. Marwān Al-Ḥajjāj entered Makkah and received the pledge of allegiance from its people for the Commander of the Faithful ʿAbd al-Malik b. Marwān. Al-Ḥajjāj remained in Makkah until he conducted the pilgrimage for the people in this year as well, while he was governor of Makkah, al-Yamāmah, and Yemen.
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