Dalil
العربية

Tarikh (al-Tabari) 2345

Then the Year Eighty-Three Began

هزيمة ابن الأشعث في وقعة دير الجماجم ثُمَّ دَخَلَتْ سَنَةُ ثَلَاثٍ وَثَمَانِينَ   اسْتُهِلَّتْ هَذِهِ السَّنَةُ وَالنَّاسُ مُتَوَاقِفُونَ لِقِتَالِ الْحَجَّاجِ  وَأَصْحَابِهِ بِدَيْرِ قُرَّةَ، وَابْنُ الْأَشْعَثِ وَأَصْحَابُهُ بِدَيْرِ الْجَمَاجِمِ، وَالْمُبَارَزَةُ فِي كُلِّ يَوْمٍ بَيْنَهُمْ وَاقِعَةٌ، وَفِي غَالِبِ الْأَيَّامِ تَكُونُ النُّصْرَةُ لِأَهْلِ الْعِرَاقِ عَلَى أَهْلِ الشَّامِ، حَتَّى قِيلَ: إِنَّ أَصْحَابَ ابْنِ الْأَشْعَثِ - وَهُمْ أَهْلُ الْعِرَاقِ - كَسَرُوا أَهْلَ الشَّامِ - وَهُمْ أَصْحَابُ الْحَجَّاجِ - بِضْعًا وَثَمَانِينَ مَرَّةً يَنْتَصِرُونَ عَلَيْهِمْ. وَمَعَ هَذَا فَالْحَجَّاجُ ثَابِتٌ فِي مَكَانِهِ صَابِرٌ وَمُصَابِرٌ، لَا يَتَزَحْزَحُ عَنْ مَوْضِعِهِ الَّذِي هُوَ فِيهِ، بَلْ إِذَا حَصَلَ لَهُ ظَفَرٌ فِي يَوْمٍ مِنَ الْأَيَّامِ يَتَقَدَّمُ بِجَيْشِهِ إِلَى نَحْرِ عَدُّوِهِ، وَكَانَ لَهُ خِبْرَةٌ بِالْحَرْبِ، وَمَا زَالَ ذَلِكَ دَأْبَهُ وَدَأْبَهُمْ حَتَّى أَمَرَ بِالْحَمْلَةِ عَلَى كَتِيبَةِ الْقُرَّاءِ; لِأَنَّ النَّاسَ كَانُوا تَبَعًا لَهُمْ، وَهُمُ الَّذِينَ يُحَرِّضُونَهُمْ عَلَى الْقِتَالِ، وَالنَّاسُ يَقْتَدُونَ بِهِمْ، فَصَبَرَ الْقُرَّاءُ لِحَمْلَةِ جَيْشِهِ، ثُمَّ جَمَعَ الرُّمَاةَ مِنْ جَيْشِهِ وَحَمَلَ بِهِمْ، وَمَا انْفَكَّ حَتَّى قُتِلَ مِنْهُمْ خَلْقًا كَثِيرًا، ثُمَّ حَمَلَ عَلَى جَيْشِ ابْنِ الْأَشْعَثِ، فَانْهَزَمَ أَصْحَابُ ابْنِ الْأَشْعَثِ وَذَهَبُوا فِي كُلِّ وَجْهٍ، وَهَرَبَ ابْنُ الْأَشْعَثِ بَيْنَ أَيْدِيهِمْ، وَمَعَهُ فَلٌّ قَلِيلٌ مِنَ النَّاسِ، فَأَتْبَعُهُ الْحَجَّاجُ جَيْشًا كَثِيفًا مَعَ عِمَارَةَ بْنِ تَمِيمٍ اللَّخْمِيِّ، وَمَعَهُ مُحَمَّدُ بْنُ الْحَجَّاجِ، وَالْإِمْرَةُ لِعِمَارَةَ، فَسَاقُوا وَرَاءَهُمْ يَطْرُدُونَهُمْ لَعَلَّهُمْ يَظْفَرُونَ بِهِ قَتْلًا أَوْ أَسْرًا، فَمَا زَالَ يَسُوقُ وَيَخْتَرِقُ الْأَقَالِيمَ وَالْكُورَ وَالرَّسَاتِيقَ، وَهُمْ فِي أَثَرِهِ، حَتَّى وَصَلَ إِلَى كَرْمَانَ وَاتَّبَعَهُ الشَّامِيُّونَ، فَنَزَلُوا فِي قَصْرٍ كَانَ فِيهِ أَهْلُ الْعِرَاقِ قَبْلَهُمْ، فَإِذَا فِيهِ كِتَابٌ قَدْ كَتَبَهُ بَعْضُ أَهْلِ الْكُوفَةِ مِنْ أَصْحَابِ ابْنِ الْأَشْعَثِ الَّذِينَ فَرُّوا مَعَهُ، مَنْ شِعْرِ أَبِي جِلْدَةَ الْيَشْكُرِيِّ، يَقُولُ: أَيَا لَهَفَا وَيَا حُزْنَا جَمِيعًا وَيَا حَرَّ الْفُؤَادِ لِمَا لَقِينَا     تَرَكْنَا الدِّينَ وَالدُّنْيَا جَمِيعًا وَأَسْلَمْنَا الْحَلَائِلَ وَالْبَنِينَا     فَمَا كُنَّا أُنَاسًا أَهْلَ دُنْيَا فَنَمْنَعُهَا وَلَوْ لَمْ نَرْجُ دِينًا     تَرَكْنَا دَوْرَنَا لِطَغَامِ عَكٍّ وَأَنْبَاطِ الْقُرَى وَالْأَشْعَرِينَا نزول ابن الأشعث إلى رتبيل ملك الترك ثُمَّ إِنَّ ابْنَ الْأَشْعَثِ دَخَلَ هُوَ وَمَنْ مَعَهُ مِنَ الْفَلِّ إِلَى بِلَادِ رُتْبِيلَ مَلِكِ التُّرْكِ، فَأَكْرَمَهُ رُتْبِيلُ، وَأَنْزَلَهُ عِنْدَهُ، وَأَمَّنَهُ وَعَظَّمَهُ. الوقعة بمسكن بين الحجاج وابن الأشعث قَالَ الْوَاقِدِيُّ: وَمَرَّ ابْنُ الْأَشْعَثِ وَهُوَ ذَاهِبٌ إِلَى بِلَادِ رُتْبِيلَ عَلَى عَامِلٍ لَهُ فِي بَعْضِ الْمُدُنِ، كَانَ ابْنُ الْأَشْعَثِ قَدِ اسْتَعْمَلَهُ عَلَى ذَلِكَ عِنْدَ رُجُوعِهِ إِلَى الْعِرَاقِ، فَأَكْرَمَهُ ذَلِكَ الْعَامِلُ، وَأَهْدَى إِلَيْهِ هَدَايَا وَأَنْزَلَهُ; فَعَلَ ذَلِكَ خَدِيعَةً بِهِ وَمَكْرًا، وَقَالَ لَهُ: ادْخُلْ إِلَى عِنْدِي إِلَى الْبَلَدِ لِتَتَحَصَّنَ بِهَا مِنْ عَدُوِّكَ، وَلَكِنْ لَا تَدَعْ أَحَدًا مِمَّنْ مَعَكَ يَدْخُلُ الْمَدِينَةَ. فَأَجَابَهُ إِلَى ذَلِكَ، وَإِنَّمَا أَرَادَ الْمَكْرَ بِهِ، فَمَنْعَهُ أَصْحَابُهُ، فَلَمْ يَقْبَلْ مِنْهُمْ، فَتَفَرَّقَ عَنْهُ أَصْحَابُهُ، فَلَمَّا دَخَلَ الْمَدِينَةَ وَثَبَ عَلَيْهِ الْعَامِلُ فَمَسَكَهُ وَأَوْثَقَهُ بِالْحَدِيدِ، وَأَرَادَ أَنْ يَتَّخِذَ بِهِ يَدًا عِنْدَ الْحَجَّاجِ، وَقَدْ كَانَ الْمَلِكُ رُتْبِيلَ سُرَّ بِقُدُومِ ابْنِ الْأَشْعَثِ، فَلَمَّا بَلَغَهُ مَا حَدَثَ لَهُ مِنْ جِهَةِ ذَلِكَ الْعَامِلِ بِمَدِينَةِ بُسْتَ، سَارَ حَتَّى أَحَاطَ بِبُسْتَ، وَأَرْسَلَ إِلَى عَامِلِهَا يَقُولُ لَهُ: وَاللَّهِ لَئِنْ آذَيْتَ ابْنَ الْأَشْعَثِ لَا أَبْرَحُ حَتَّى أَسَتَنْزِلُكَ، وَأَقْتُلُ جَمِيعَ مَنْ فِي بَلَدِكَ. فَخَافَهُ ذَلِكَ الْعَامِلُ، وَسَيَّرَ إِلَيْهِ ابْنَ الْأَشْعَثِ، فَأَكْرَمَهُ رُتْبِيلُ، فَقَالَ ابْنُ الْأَشْعَثِ لرُتْبِيلَ: إِنَّ هَذَا الْعَامِلَ كَانَ عَامِلِي وَمِنْ جِهَتِي، فَغَدَرَ بِي، وَفَعَلَ مَا رَأَيْتَ فَأْذَنْ لِي فِي قَتْلِهِ. فَقَالَ: قَدْ أَمَّنْتُهُ. وَكَانَ مَعَ ابْنِ الْأَشْعَثِ عَبْدُ الرَّحْمَنِ بْنُ عَبَّاسِ بْنِ رَبِيعَةَ بْنِ الْحَارِثِ بْنِ عَبْدِ الْمُطَّلِبِ، وَكَانَ هُوَ الَّذِي يُصَلِّي بِالنَّاسِ هُنَالِكَ فِي بِلَادِ رُتْبِيلَ، ثُمَّ إِنَّ جَمَاعَةً مِنَ الْفَلِّ الَّذِينَ هَرَبُوا مِنَ الْحَجَّاجِ اجْتَمَعُوا وَسَارُوا وَرَاءَ ابْنِ الْأَشْعَثِ; لِيُدْرِكُوهُ فَيَكُونُوا مَعَهُ، وَهُمْ قَرِيبٌ مِنْ سِتِّينَ أَلْفًا، فَلَمَّا وَصَلُوا إِلَى سِجِسْتَانَ وَجَدُوا ابْنَ الْأَشْعَثِ قَدْ دَخَلَ إِلَى عِنْدِ رُتْبِيلَ فَتَغَلَّبُوا عَلَى سِجِسْتَانَ، وَعَذَّبُوا عَامِلَهَا عَبْدَ اللَّهِ بْنَ عَامِرٍ الْبِعَارَ وَإِخْوَتَهُ وَقَرَائِبَهُ، وَاسْتَحْوَذُوا عَلَى مَا فِيهَا مِنَ الْأَمْوَالِ، وَانْتَشَرُوا فِي تِلْكَ الْبِلَادِ وَأَخَذُوهَا، ثُمَّ كَتَبُوا إِلَى ابْنِ الْأَشْعَثِ: أَنِ اخْرُجْ إِلَيْنَا حَتَّى نَكُونَ مَعَكَ; نَنْصُرُكَ عَلَى مَنْ يُخَالِفُكَ، وَنَأْخُذُ بِلَادَ خُرَاسَانَ، فَإِنَّ بِهَا جُنْدًا عَظِيمًا مِنَّا، فَنَكُونُ بِهَا حَتَّى يُهْلِكَ اللَّهُ الْحَجَّاجَ أَوْ عَبْدَ الْمَلِكِ، فَنَرَى بَعْدَ ذَلِكَ رَأَيْنَا، فَخَرَجَ إِلَيْهِمُ ابْنُ الْأَشْعَثِ، وَسَارَ بِهِمْ قَلِيلًا إِلَى نَحْوِ خُرَاسَانَ، فَاعْتَزَلَهُ شِرْذِمَةٌ مِنْ أَهْلِ الْعِرَاقِ مَعَ عُبَيْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ سَمُرَةَ، فَقَامَ فِيهِمُ ابْنُ الْأَشْعَثِ خَطِيبًا، فَذَكَرَ غَدْرَهُمْ وَنُكُولَهُمْ عَنِ الْحَرْبِ، وَقَالَ: لَا حَاجَةَ لِي بِكُمْ، وَأَنَا ذَاهِبٌ إِلَى صَاحِبِي رُتْبِيلَ فَأَكُونُ عِنْدَهُ، ثُمَّ انْصَرَفَ عَنْهُمْ، وَتَبِعَهُ طَائِفَةٌ مِنْهُمْ، وَبَقِيَ مُعْظَمُ الْجَيْشِ، فَلَمَّا انْفَصَلَ عَنْهُمُ ابْنُ الْأَشْعَثِ بَايَعُوا عَبْدَ الرَّحْمَنِ بْنَ عَبَّاسِ بْنِ رَبِيعَةَ الْهَاشِمِيَّ، وَسَارُوا مَعَهُ إِلَى خُرَاسَانَ، فَخَرَجَ إِلَيْهِمْ أَمِيرُهَا يَزِيدُ بْنُ الْمُهَلَّبِ بْنِ أَبِي صُفْرَةَ ; لِيَمْنَعَهُمْ مِنْ دُخُولِ بِلَادِهِ، وَكَتَبَ يَزِيدُ إِلَى عَبْدِ الرَّحْمَنِ بْنِ عَبَّاسٍ يَقُولُ لَهُ: إِنَّ فِي الْبِلَادِ مُتَّسَعًا، فَاذْهَبْ إِلَى أَرْضٍ لَيْسَ بِهَا سُلْطَانٌ، فَإِنِّي أَكْرَهُ قِتَالَكَ، وَإِنْ كُنْتَ تُرِيدُ مَالًا بَعَثْتُ إِلَيْكَ. فَقَالَ لَهُ: إِنَّا لَمْ نَجِئْ لِقِتَالِ أَحَدٍ، وَإِنَّمَا جِئْنَا نَسْتَرِيحُ وَنُرِيحُ خَيْلَنَا، ثُمَّ نَذْهَبُ، وَلَيْسَتْ بِنَا حَاجَةٌ إِلَى حَاجَةٍ مِمَّا عَرَضْتَ، ثُمَّ أَقْبَلَ عَبْدُ الرَّحْمَنِ عَلَى أَخْذِ الْخَرَاجِ مِمَّا حَوْلُهُ مِنَ الْبِلَادِ مِنْ كُورِ خُرَاسَانَ، فَخَرَجَ إِلَيْهِ يَزِيدُ بْنُ الْمُهَلَّبِ وَمَعَهُ أَخُوهُ الْمُفَضَّلُ فِي جُيُوشٍ كَثِيفَةٍ، فَلَمَّا صَادَفُوهُمُ اقْتَتَلُوا غَيْرَ كَثِيرٍ، ثُمَّ انْهَزَمَ أَصْحَابُ عَبْدِ الرَّحْمَنِ بْنِ عَبَّاسٍ، وَقَتَلَ يَزِيدُ مِنْهُمْ مَقْتَلَةً عَظِيمَةً، وَأَسَرَ مِنْهُمْ أَسْرَى كَثِيرَةً، وَاحْتَازَ مَا فِي مُعَسْكَرِهِمْ، وَبَعَثَ بِالْأُسَارَى - وَفِيهِمْ مُحَمَّدُ بْنُ سَعْدِ بْنِ أَبِي وَقَاصٍّ - إِلَى الْحَجَّاجِ، وَيُقَالُ: إِنَّ مُحَمَّدَ بْنَ سَعْدٍ قَالَ لِيَزِيدَ بْنِ الْمُهَلَّبِ: أَسْأَلُكَ بِدَعْوَةِ أَبِي لِأَبِيكَ لَمَا أَطْلَقْتَنِي. فَأَطْلَقَهُ. قَالَ أَبُو جَعْفَرِ بْنُ جَرِيرٍ: وَلِهَذَا الْكَلَامِ خَبَرٌ فِيهِ طُولٌ. قتل الحجاج للأسارى وَلَمَّا قَدِمَتِ الْأُسَارَى عَلَى الْحَجَّاجِ قَتَلَ أَكْثَرَهُمْ، وَعَفَا عَنْ بَعْضِهِمْ، وَقَدْ كَانَ الْحَجَّاجُ يَوْمَ ظَهَرَ عَلَى ابْنِ الْأَشْعَثِ بِدَيْرِ الْجَمَاجِمِ نَادَى مُنَادِيهِ فِي النَّاسِ: مَنْ رَجَعَ فَهُوَ آمِنٌ، وَمَنْ لَحِقَ بِقُتَيْبَةَ بْنِ مُسْلِمٍ بِالرَّيِّ فَهُوَ آمِنٌ، فَلَحِقَ بِهِ خَلْقٌ كَثِيرٌ مِمَّنْ كَانَ مَعَ ابْنِ الْأَشْعَثِ، فَأَمَّنَهُمُ الْحَجَّاجُ، وَمَنْ لَمْ يَلْحَقْ بِهِ شَرَعَ الْحَجَّاجُ فِي تَتَبُّعِهِمْ، فَقَتَلَ مِنْهُمْ خَلْقًا كَثِيرًا، حَتَّى كَانَ آخِرَ مَنْ قَتَلَ مِنْهُمْ سَعِيدُ بْنُ جُبَيْرٍ عَلَى مَا سَيَأْتِي بَيَانُهُ. وَكَانَ الشَّعْبِيُّ مِنْ جُمْلَةِ مَنْ صَارَ إِلَى قُتَيْبَةَ بْنِ مُسْلِمٍ، فَذَكَرَهُ يَوْمًا الْحَجَّاجُ، فَقِيلَ لَهُ: إِنَّهُ سَارَ إِلَى قُتَيْبَةَ. فَكَتَبَ إِلَيْهِ: أَنِ ابْعَثْ إِلَيَّ بِالشَّعْبِيِّ. قَالَ الشَّعْبِيُّ: فَلَمَّا دَخَلْتُ عَلَيْهِ سَلَّمْتُ عَلَيْهِ بِالْإِمْرَةِ، ثُمَّ قُلْتُ: أَيُّهَا الْأَمِيرُ، إِنَّ النَّاسَ قَدْ أَمَرُونِي أَنْ أَعْتَذِرَ إِلَيْكَ بِغَيْرِ مَا يَعْلَمُ اللَّهُ أَنَّهُ الْحَقُّ، وَايْمُ اللَّهِ لَا أَقُولُ فِي هَذَا الْمَقَامِ إِلَّا الْحَقَّ، قَدْ وَاللَّهِ تَمَرَّدْنَا عَلَيْكَ، وَحَرَّضْنَا وَجَهَدْنَا كُلَّ الْجَهْدِ، فَمَا آلَوْنَا، فَمَا كُنَّا بِالْأَقْوِيَاءِ الْفَجَرَةِ، وَلَا بِالْأَتْقِيَاءِ الْبَرَرَةِ، وَلَقَدْ نَصَرَكَ اللَّهُ عَلَيْنَا، وَأَظْفَرَكَ بِنَا، فَإِنْ سَطَوْتَ فَبِذُنُوبِنَا، وَمَا جَرَّتْ إِلَيْكَ أَيْدِينَا، وَإِنْ عَفَوْتَ عَنَّا فَبِحِلْمِكَ، وَبَعْدُ فَالْحُجَّةُ لَكَ عَلَيْنَا. فَقَالَ الْحَجَّاجُ: أَنْتَ وَاللَّهِ يَا شَعْبِيُّ أَحَبُّ إِلَيَّ مِمَّنْ يَدْخُلُ عَلَيْنَا يَقْطُرُ سَيْفُهُ مِنْ دِمَائِنَا، ثُمَّ يَقُولُ: مَا فَعَلْتُ وَلَا شَهِدْتُ. قَدْ أَمِنْتَ عِنْدَنَا يَا شَعْبِيُّ. قَالَ: فَانْصَرَفْتُ، فَلَمَّا مَشَيْتُ قَلِيلًا قَالَ: هَلُمَّ يَا شَعْبِيُّ. قَالَ: فَوَجَلَ لِذَلِكَ قَلْبِي، ثُمَّ ذَكَرْتُ قَوْلَهُ: قَدْ أَمِنْتَ يَا شَعْبِيُّ، فَاطْمَأَنَّتْ نَفْسِي. فَقَالَ: كَيْفَ وَجَدْتَ النَّاسَ بَعْدَنَا يَا شَعْبِيُّ؟ قَالَ: - وَكَانَ لِي مُكْرِمًا - فَقُلْتُ: أَصْلَحَ اللَّهُ الْأَمِيرَ، قَدِ اكْتَحَلْتُ بَعْدَكَ السَّهَرَ، وَاسْتَوْعَرْتُ السُّهُولَةَ، وَاسْتَوْخَمْتُ الْجَنَابَ، وَاسْتَحْلَسْتُ الْخَوْفَ، وَاسْتَحْلَيْتُ الْهَمَّ، وَفَقَدْتُ صَالِحَ الْإِخْوَانِ، وَلَمْ أَجِدْ مِنَ الْأَمِيرِ خَلَفًا. قَالَ: انْصَرِفْ يَا شَعْبِيُّ. فَانْصَرَفْتُ. وَرَوَى الْبَيْهَقِيُّ أَنَّهُ سَأَلَهُ عَنِ الْمَسْأَلَةِ الْخَرْقَاءِ فِي الْفَرَائِضِ، وَهِيَ: أُمٌّ وَزَوْجٌ وَأُخْتٌ، وَمَا كَانَ يَقُولُهُ فِيهَا الصِّدِّيقُ وَعُمَرُ وَعُثْمَانُ وَعَلِيٌّ وَابْنُ مَسْعُودٍ، وَكَانَ لِكُلٍّ مِنْهُمْ قَوْلٌ فِيهَا، فَنَقَلَ ذَلِكَ كُلَّهُ الشَّعْبِيُّ فِي سَاعَتِهِ، فَاسْتَحْسَنَ قَوْلَ عَلِيٍّ، وَحَكَمَ بِقَوْلِ عُثْمَانَ، وَأُطْلِقَ الشَّعْبِيُّ بِسَبَبِ ذَلِكَ. وَقِيلَ: إِنَّ الْحَجَّاجَ قَتَلَ خَمْسَةَ آلَافِ أَسِيرٍ، مِمَّنْ سَيَّرَهُمْ إِلَيْهِ يَزِيدُ بْنُ الْمُهَلَّبِ كَمَا تَقَدَّمَ ذَلِكَ، ثُمَّ سَارَ إِلَى الْكُوفَةِ فَدَخَلَهَا، فَجَعَلَ لَا يُبَايِعُ أَحَدًا مِنْ أَهْلِهَا إِلَّا قَالَ: أَتَشْهَدُ عَلَى نَفْسِكَ أَنَّكَ قَدْ كَفَرْتَ. فَإِذَا قَالَ: نَعَمْ. بَايَعَهُ، وَإِنْ أَبَى قَتَلَهُ، فَقَتَلَ مِنْهُمْ خَلْقًا كَثِيرًا، مِمَّنْ أَبَى أَنْ يَشْهَدَ عَلَى نَفْسِهِ بِالْكُفْرِ. قَالَ: فَأُتِيَ بِرَجُلٍ، فَقَالَ الْحَجَّاجُ: مَا أَظُنُّ هَذَا يَشْهَدُ عَلَى نَفْسِهِ بِالْكُفْرِ; لِصَلَاحِهِ وَدِينِهِ، وَأَرَادَ الْحَجَّاجُ مُخَادَعَتَهُ، فَقَالَ: أَخَادِعِي أَنْتَ عَنْ نَفْسِي، أَنَا أَكْفَرُ أَهْلِ الْأَرْضِ، وَأَكْفَرُ مِنْ فِرْعَوْنَ وَهَامَانَ وَنَمْرَودَ. قَالَ: فَضَحِكَ الْحَجَّاجُ وَخَلَّى سَبِيلَهُ. الأعشى والحجاج وترجمة الأعشى وَذَكَرَ ابْنُ جَرِيرٍ مِنْ طَرِيقِ أَبِي مِخْنَفٍ، أَنَّ أَعْشَى هَمْدَانَ أُتِيَ بِهِ إِلَى الْحَجَّاجِ، وَكَانَ قَدْ عَمِلَ قَصِيدَةً هَجَا فِيهَا الْحَجَّاجَ وَعَبْدَ الْمَلِكِ بْنَ مَرْوَانَ، وَيَمْدَحُ فِيهَا ابْنَ الْأَشْعَثِ وَأَصْحَابُهُ، فَاسْتَنْشَدَهُ إِيَّاهَا فَأَنْشُدَهُ قَصِيدَةً طَوِيلَةً دَالِيَّةً، فِيهَا مَدْحٌ كَثِيرٌ لِعَبْدِ الْمَلِكِ وَأَهْلِ بَيْتِهِ، فَجَعَلَ أَهْلُ الشَّامِ يَقُولُونَ: قَدْ أَحْسَنَ أَيُّهَا الْأَمِيرُ، فَقَالَ الْحَجَّاجُ: إِنَّهُ لَمْ يُحْسِنْ، إِنَّمَا يَقُولُ هَذَا مُصَانَعَةٌ. ثُمَّ أَلَحَّ عَلَيْهِ حَتَّى أَنْشُدَهُ قَصِيدَتَهُ الْأُخْرَى، فَلَمَّا أَنْشَدَهَا غَضِبَ عِنْدَ ذَلِكَ الْحَجَّاجُ، وَأَمَرَ بِهِ فَضُرِبَتْ عُنُقُهُ صَبْرًا بَيْنَ يَدَيْهِ. وَاسْمُ الْأَعْشَى هَذَا عَبْدُ الرَّحْمَنِ بْنُ عَبْدِ اللَّهِ بْنِ الْحَارِثِ، أَبُو الْمُصْبِحِ الْهَمْدَانِيُّ، الْكُوفِيُّ، الشَّاعِرُ، أَحَدُ الْفُصَحَاءِ الْبُلَغَاءِ الْمَشْهُورِينَ، وَقَدْ كَانَ لَهُ فَضْلٌ وَعِبَادَةٌ فِي مُبْتَدَئِهِ، ثُمَّ تَرَكَ ذَلِكَ، وَأَقْبَلَ عَلَى الشِّعْرِ فَعُرِفَ بِهِ، وَقَدْ وَفَدَ عَلَى النُّعْمَانِ بْنِ بَشِيرٍ - وَهُوَ أَمِيرٌ بِحِمْصَ - فَامْتَدَحَهُ، وَكَانَ مَحْصُولُهُ فِي رِحْلَتِهِ إِلَيْهِ مِنْهُ وَمِنْ جُنْدِ حِمْصَ أَرْبَعِينَ أَلْفَ دِينَارٍ، وَكَانَ زَوْجَ أُخْتِ الشَّعْبِيِّ، كَمَا أَنَّ الشَّعْبِيَّ كَانَ زَوْجَ أُخْتِهِ أَيْضًا، وَكَانَ مِمَّنْ خَرَجَ مَعَ ابْنِ الْأَشْعَثِ، فَقَتَلَهُ الْحَجَّاجُ كَمَا ذَكَرْنَا، رَحِمَهُ اللَّهُ. اشتداد القتال بين الحجاج وابن الأشعث وهزيمة ابن الأشعث وَقَدْ كَانَ الْحَجَّاجُ وَهُوَ مُوَاقِفٌ لِابْنِ الْأَشْعَثِ بَعَثَ كَمِينًا يَأْتُونَ جَيْشَ ابْنِ الْأَشْعَثِ مِنْ وَرَائِهِ، ثُمَّ تَوَاقَفَ الْحَجَّاجُ وَابْنُ الْأَشْعَثِ، وَهَرَبَ الْحَجَّاجُ بِمَنْ مَعَهُ، وَتَرَكَ مُعَسْكَرَهُ، فَجَاءَ ابْنُ الْأَشْعَثِ فَاحْتَازَ مَا فِي الْمُعَسْكَرِ، وَبَاتَ فِيهِ، فَجَاءَتِ السَّرِيَّةُ إِلَيْهِمْ لَيْلًا، وَقَدْ وَضَعُوا أَسْلِحَتَهُمْ، فَمَالُوا عَلَيْهِمْ مَيْلَةً وَاحِدَةً، وَرَجَعَ الْحَجَّاجُ بِأَصْحَابِهِ فَأَحَاطُوا بِهِمْ، فَاقْتَتَلُوا قِتَالًا شَدِيدًا، وَقُتِلَ مِنْ أَصْحَابِ ابْنِ الْأَشْعَثِ خَلْقٌ كَثِيرٌ، وَغَرِقَ خَلْقٌ كَثِيرٌ مِنْهُمْ فِي دِجْلَةَ وَدُجَيْلٍ، وَجَاءَ الْحَجَّاجُ إِلَى مُعَسْكَرِهِمْ فَقَتَلَ مَنْ وَجَدَهُ فِيهِ، فَقَتَلَ مِنْهُمْ نَحْوًا مِنْ أَرْبَعَةِ آلَافٍ، مِنْهُمْ جَمَاعَةٌ مِنَ الرُّؤَسَاءِ وَالْأَعْيَانِ، وَاحْتَازُوهُ بِكَمَالِهِ، وَانْطَلَقَ ابْنُ الْأَشْعَثِ هَارِبًا فِي ثَلَاثمِائَةٍ، فَرَكِبُوا دُجَيْلًا فِي السُّفُنِ، وَعَقَرُوا دَوَابَّهُمْ، وَجَازَوْا إِلَى الْبَصْرَةِ، ثُمَّ سَارُوا مِنْ هُنَالِكَ، وَكَانَ مِنْ أَمْرِهِمْ مِنْ دُخُولِهِمْ بِلَادَ رُتْبِيلَ مَا كَانَ، ثُمَّ شَرَعَ الْحَجَّاجُ فِي تَتَبُّعِ أَصْحَابِ ابْنِ الْأَشْعَثِ، فَقَتَلَهُمْ مَثْنَى وَفُرَادَى، حَتَّى قِيلَ: إِنَّهُ قَتَلَ مِنْهُمْ بَيْنَ يَدَيْهِ صَبْرًا مِائَةَ أَلْفٍ وَثَلَاثِينَ أَلْفًا. قَالَهُ النَّضِرُ بْنُ شُمَيْلٍ، عَنْ هِشَامِ بْنِ حَسَّانَ. مِنْهُمْ مُحَمَّدُ بْنُ سَعْدِ بْنِ أَبِي وَقَاصٍّ، وَجَمَاعَاتٌ مِنَ السَّادَاتِ، حَتَّى كَانَ آخِرُهُمْ سَعِيدَ بْنَ جُبَيْرٍ رَحِمَهُمُ اللَّهُ وَرَضِيَ عَنْهُمْ. من حج في هذه السنة وَفِي هَذِهِ السَّنَةِ حَجَّ بِالنَّاسِ هِشَامُ بْنُ إِسْمَاعِيلَ الْمَخْزُومِيُّ، وَهُوَ الْعَامِلُ عَلَى الْمَدِينَةِ،  وَكَانَ الْعُمَّالُ عَلَى الْأَمْصَارِ الْعُمَّالُ الَّذِينَ كَانُوا فِي السَّنَةِ الَّتِي قَبْلَهَا. غزوة صقلية وَفِيهَا كَانَتْ غَزْوَةُ عَطَاءِ بْنِ رَافِعٍ صَقَلِّيَةَ  . بناء واسط وَفِي هَذِهِ السَّنَةِ بَنَى الْحَجَّاجُ وَاسِطَ الْقَصَبَ   وَكَانَ سَبَبُ ذَلِكَ أَنَّ الْحَجَّاجَ ضَرَبَ الْبَعْثَ عَلَى أَهْلِ الْكُوفَةِ إِلَى خُرَاسَانَ، فَعَسْكَرُوا بِحَمَّامِ عُمَرَ. وَكَانَ فَتًى مِنْ أَهْلِ الْكُوفَةِ حَدِيثَ عَهْدٍ بِعُرْسٍ، فَانْصَرَفَ إِلَى مَنْزِلِهِ لَيْلًا، فَإِذَا سَكْرَانُ مِنْ أَهْلِ الشَّامِ قَدْ طَرَقَ الْبَابَ، فَقَالَتِ الْمَرْأَةُ: هَذَا كُلَّ لَيْلَةٍ يَأْتِينَا فَنَلْقَى مِنْهُ الْمَكْرُوهَ، فَلَمَّا دَخَلَ ضَرَبَ الْفَتَى رَأْسَهُ فَأَنْدَرَهُ، فَلَمَّا أَصْبَحُوا عَلِمَ النَّاسُ بِالْقَتِيلِ، فَذَهَبُوا بِهِ إِلَى الْحَجَّاجِ، فَسَأَلَ الْمَرْأَةَ فَصَدَّقَتْهُ، فَقَالَ: قَتِيلٌ إِلَى النَّارِ، لَا قَوْدَ لَهُ. ثُمَّ نَادَى مُنَادِيهِ: لَا يَنْزِلَنَّ أَحَدٌ عَلَى أَحَدٍ، وَبَعَثَ رُوَّادًا يَرْتَادُونَ لَهُ مَنْزِلًا حَتَّى نَزَلَ أَطْرَافَ كَسْكَرَ. فَبَيْنَا هُوَ فِي مَوْضِعِ وَاسِطَ إِذَا رَاهِبٌ قَدْ أَقْبَلَ عَلَى حِمَارِهِ، فَلَمَّا كَانَ فِي مَوْضِعِ وَاسِطَ بَالَتِ الْأَتَانُ، فَنَزَلَ الرَّاهِبُ فَاحْتَفَرَ الْأَرْضَ وَحَمَلَ التُّرَابِ فَرَمَى بِهِ فِي دِجْلَةَ، فَقَالَ الْحَجَّاجُ: عَلَيَّ بِهِ، فَجِيءَ بِهِ، فَقَالَ: مَا حَمَلَكَ عَلَى مَا صَنَعَتْ؟ قَالَ: نَجِدُ فِي كُتُبِنَا أَنَّهُ يُبْنَى فِي هَذَا الْمَوْضِعِ مَسْجِدٌ يُعْبَدُ اللَّهُ -عَزَّ وَجَلَّ- فِيهِ مَا دَامَ فِي الْأَرْضِ مَنْ يُوَحِّدُ، فَبَنَى الْمَسْجِدَ فِي ذَلِكَ الْمَوْضِعِ. وَلَمَّا فَرَغَ الْحَجَّاجُ مِنْ بِنَاءِ وَاسِطَ، قَالَ لِلْحَسَنِ الْبَصْرِيِّ بَعْدَ فَرَاغِهِ مِنْهَا: كَيْفَ تَرَى بِنَاءَنَا هَذَا؟ قَالَ الْحَسَنُ: إِنَّ اللَّهَ أَخَذَ عُهُودَ الْعُلَمَاءِ وَمَوَاثِيقَهُمْ أَنْ لَا يَقُولُوا إِلَّا الْحَقَّ، أَمَّا أَهْلُ السَّمَاءِ أَيُّهَا الْأَمِيرُ [فَقَدْ] مَقَتُوكَ، وَأَمَّا أَهْلُ الْأَرْضِ [فَقَدْ] غَرُّوكَ، أَنْفَقْتَ مَالَ اللَّهِ فِي غَيْرِ طَاعَتِهِ، يَا عَدُوَّ نَفْسِهِ. فَنَكَّسَ الْحَجَّاجُ رَأْسَهُ حَتَّى خَرَجَ الْحَسَنُ، ثُمَّ قَالَ: يَا أَهْلَ الشَّامِ، يَدْخُلُ عَلَيَّ عُبَيْدُ أَهْلِ الْبَصْرَةِ وَيَشْتُمُنِي فِي مَجْلِسِي ثُمَّ لَا يَكُونُ لِذَلِكَ مُعِيرٌ وَلَا نَكِيرٌ، رُدُّوهُ، فَخَرَجُوا لِيَرُدُّوهُ، وَدَعَا بِالسَّيْفِ لِيَقْتُلَهُ، فَلَمَّا دَخَلَ الْحَسَنُ دَعَا بِدَعَوَاتٍ لَمْ يَتَمَالَكْ الْحَجَّاجُ أَنَّ قَرَّبَهُ وَرَحَّبَ بِهِ وَأَجْلَسَهُ عَلَى طَنْفَسَتِهِ، ثُمَّ دَعَا بِالطِّيبِ فَغَلَّفَ لِحْيَتَهُ وَصَرَفَهُ مُكَرَّمًا، فَلَمَّا خَرَجَ مِنْ عِنْدِهِ تَبِعَهُ الْحَاجِبُ، وَقَالَ: يَقُولُ لَكَ الْأَمِيرُ رَأَيْتُكَ تُحَرِّكُ شَفَتَيْكَ وَقَدْ كُنْتُ هَمَمْتُ بِكَ، فَمَاذَا قُلْتَ فِي دُعَائِكَ؟ فَقَالَ الْحَسَنُ: قُلْتُ: يَا عُدَّتِي عِنْدَ كُرْبَتِي، وَيَا صَاحِبِي عِنْدَ شِدَّتِي، وَيَا وَوَلِيَّ نِعْمَتِي، وَيَا إِلَهِي وَإِلَهَ آبَائِي إِبْرَاهِيمَ وَإِسْحَاقَ وَيَعْقُوبَ، وَيَا كَهَيَعَصَ، بِحَقِّ طَهَ وَيسَ وَالْقُرْآنِ الْعَظِيمِ ارْزُقْنِي مَعْرُوفَ الْحَجَّاجِ وَمَوَدَّتَهُ، وَاصْرِفْ عَنِّي أَذَاهُ وَمَعَرَّتَهُ، فَقَالَ الْحَاجِبُ عِنْدَهَا: بَخٍ بَخٍ لِهَذَا الدُّعَاءِ. وَأَمَرَ الْحَجَّاجُ بِأَنْ يُكْتَبَ لَهُ هَذَا [الدُّعَاءُ]. قَالَ أَبُو إِسْحَاقَ الْبَيْهَقِيُّ: قَالَ الرِّيَاشِيُّ: لَقَدْ دَعَوْتُ بِهَذِهِ الدَّعَوَاتِ فِي الشَّدَائِدِ مِرَارًا فَفَرَّجَ اللَّهُ عَنِّي.

Translation

✧ The Defeat of Ibn al-Ashʿath at the Battle of Dayr al-Jamājim Then the Year Eighty-Three Began The year opened while the people were lined up for battle—al-Ḥajjāj and his companions at Dayr Qurrah, and Ibn al-Ashʿath and his companions at Dayr al-Jamājim. Skirmishes took place between them every day, and on most days victory went to the Iraqis over the Syrians, to the point that it was said that Ibn al-Ashʿath's companions—the Iraqis—defeated the Syrians—al-Ḥajjāj's companions—more than eighty times, gaining victory over them. Despite this, al-Ḥajjāj remained fixed in his position, patient and enduring, not budging from the spot where he was. Rather, if he achieved a success on any day, he would advance with his army against the enemy's force. He had experience in warfare. This remained his practice and theirs until he ordered a charge against the battalion of the Qurʾān reciters, because the people followed them, and they were the ones who incited the people to fight, and the people took them as their model. The reciters withstood the charge of his army. Then he gathered the archers from his army and charged with them. He did not cease until he had killed a great number of them. Then he charged against Ibn al-Ashʿath's army, and Ibn al-Ashʿath's companions were routed and fled in every direction. Ibn al-Ashʿath himself fled before them, accompanied by a small remnant of men. Al-Ḥajjāj sent a dense force in pursuit under ʿUmārah b. Tamīm al-Lakhmī, accompanied by Muḥammad b. al-Ḥajjāj, with overall command belonging to ʿUmārah. They drove after them, pursuing them in the hope of capturing him, either killing or taking him prisoner. He kept moving and crossing through provinces, districts, and rural areas, with them on his trail, until he reached Kirmān. The Syrians followed him there and alighted at a fortress where the Iraqis had been before them. In it they found a document which one of the Kufans among Ibn al-Ashʿath's companions who had fled with him had written, containing verses by Abū Jildah al-Yashkurī, in which he said: O what grief and sorrow all together, and O the burning of the heart for what we have met! We abandoned religion and this world altogether, and surrendered our wives and children. We were not people of this world, that we should defend it even if we hoped for no religion. We left our homes to the riffraff of ʿAkk, and the Nabataeans of the villages, and the Ashʿarites. Ibn al-Ashʿath's Descent upon Rutbīl, King of the Turks Then Ibn al-Ashʿath and those with him of the remnant entered the lands of Rutbīl, king of the Turks. Rutbīl honored him, lodged him with himself, granted him safe-conduct, and treated him with great respect. The Battle at Maskin between al-Ḥajjāj and Ibn al-Ashʿath Al-Wāqidī said: Ibn al-Ashʿath, while going to the lands of Rutbīl, passed by an agent of his in one of the cities, whom Ibn al-Ashʿath had appointed over it when he returned to Iraq. That agent honored him, gave him gifts, and lodged him—but he did so as a trick and a deception. He said to him: "Enter the city with me so that you may fortify yourself in it against your enemy, but do not let anyone with you enter the town." Ibn al-Ashʿath agreed to that, but the agent only intended treachery. His companions tried to prevent him, but he would not accept from them, so his companions dispersed from him. When he entered the town, the agent pounced on him, seized him, and bound him with iron, intending to use him to gain favor with al-Ḥajjāj. King Rutbīl had been pleased at Ibn al-Ashʿath's arrival. When news reached him of what had happened to him at the hands of that agent in the city of Bust, he marched until he surrounded Bust, and sent to its governor saying: "By God, if you harm Ibn al-Ashʿath, I will not leave until I bring you down and kill everyone in your city." The agent feared him and sent Ibn al-Ashʿath to him, and Rutbīl honored him. Ibn al-Ashʿath said to Rutbīl: "This agent was my agent and from my side, but he betrayed me and did what you have seen. Permit me to kill him." He said: "I have granted him safe-conduct." With Ibn al-Ashʿath was ʿAbd al-Raḥmān b. ʿAbbās b. Rabīʿah b. al-Ḥārith b. ʿAbd al-Muṭṭalib, and he was the one who led the people in prayer there in the lands of Rutbīl. Then a group of the remnant who had fled from al-Ḥajjāj assembled and marched after Ibn al-Ashʿath to catch up with him and be with him. They numbered close to sixty thousand. When they reached Sijistān, they found that Ibn al-Ashʿath had already entered upon Rutbīl, so they took control of Sijistān and tortured its governor, ʿAbd Allāh b. ʿĀmir al-Biʿār, and his brothers and relatives. They seized the wealth in it, spread through those lands, and took them over. Then they wrote to Ibn al-Ashʿath: "Come out to us so that we may be with you, and we will help you against those who oppose you, and we will take the lands of Khurāsān, for there is a great army of ours there. We will stay there until God destroys al-Ḥajjāj or ʿAbd al-Malik, then we will see what we think after that." Ibn al-Ashʿath went out to them and marched with them a little toward Khurāsān. A band of Iraqis under ʿUbayd Allāh b. ʿAbd al-Raḥmān b. Samurah separated from him. Ibn al-Ashʿath stood among them as a preacher and mentioned their treachery and their reluctance to fight, and said: "I have no need of you. I am going to my companion Rutbīl and will stay with him." Then he turned away from them, and a group of them followed him, while the bulk of the army remained. When Ibn al-Ashʿath parted from them, they swore allegiance to ʿAbd al-Raḥmān b. ʿAbbās b. Rabīʿah al-Hāshimī and marched with him to Khurāsān. Its governor, Yazīd b. al-Muhallab b. Abī Ṣufrah, came out against them to prevent them from entering his territory. Yazīd wrote to ʿAbd al-Raḥmān b. ʿAbbās saying: "There is ample room in the lands. Go to a land where there is no authority, for I dislike fighting you. If you want money, I will send it to you." He replied: "We have not come to fight anyone. We have only come to rest and give our horses rest, then we will go. We have no need of what you have offered." Then ʿAbd al-Raḥmān began collecting the land tax from the territories around him in the districts of Khurāsān. Yazīd b. al-Muhallab came out against him, accompanied by his brother al-Mufaḍḍal, with dense armies. When they encountered them, they fought but not for long, then ʿAbd al-Raḥmān b. ʿAbbās's companions were routed. Yazīd inflicted a great slaughter upon them, took many prisoners, and seized what was in their camp. He sent the prisoners—among them Muḥammad b. Saʿd b. Abī Waqqāṣ—to al-Ḥajjāj. It is said that Muḥammad b. Saʿd said to Yazīd b. al-Muhallab: "I ask you by the prayer of my father for your father to release me." So he released him. Abū Jaʿfar b. Jarīr said: This statement has a lengthy account. Al-Ḥajjāj's Execution of the Prisoners When the prisoners were brought to al-Ḥajjāj, he executed most of them and pardoned some. On the day he triumphed over Ibn al-Ashʿath at Dayr al-Jamājim, al-Ḥajjāj had a crier proclaim among the people: "Whoever returns is safe, and whoever joins Qutaybah b. Muslim at al-Rayy is safe." Many of those who had been with Ibn al-Ashʿath joined him, and al-Ḥajjāj granted them safety. As for those who did not join him, al-Ḥajjāj began to hunt them down and killed many of them, until the last of them to be killed was Saʿīd b. Jubayr, as will be explained later. Al-Shaʿbī was among those who went to Qutaybah b. Muslim. One day al-Ḥajjāj mentioned him, and it was said to him: "He has gone to Qutaybah." So he wrote to him: "Send al-Shaʿbī to me." Al-Shaʿbī said: When I entered upon him, I greeted him with the title of emir, then I said: "O emir, the people have ordered me to offer you an excuse other than what God knows to be the truth. By God, I will speak nothing but the truth in this station. By God, we rebelled against you, incited, and strove with every effort; we did not hold back. We were neither strong and wicked, nor pious and righteous. God granted you victory over us and gave you triumph over us. If you punish us, it is for our sins and what our hands have brought upon you. If you pardon us, it is by your forbearance. Moreover, the argument is in your favor against us." Al-Ḥajjāj said: "By God, O Shaʿbī, you are dearer to me than one who enters upon us with his sword dripping with our blood and then says: 'I did nothing and witnessed nothing.' You are safe with us, O Shaʿbī." He said: I departed, and when I had walked a little, he said: "Come here, O Shaʿbī." My heart was alarmed at that, but then I remembered his words "You are safe, O Shaʿbī," and my soul was reassured. He said: "How did you find the people after us, O Shaʿbī?"—and he had been generous to me—so I said: "May God set the emir aright. After you I have applied sleeplessness as kohl, found smooth ground rugged, found the healthy abode unhealthy, wrapped myself in fear, found worry sweet, missed righteous brothers, and found no replacement for the emir." He said: "Depart, O Shaʿbī." So I departed. Al-Bayhaqī narrated that he asked him about the "deaf" problem in inheritance shares, which is: a mother, a husband, and a sister, and what al-Ṣiddīq, ʿUmar, ʿUthmān, ʿAlī, and Ibn Masʿūd said about it—each of them had an opinion on it. Al-Shaʿbī transmitted all of that on the spot, and he deemed ʿAlī's opinion excellent, but ruled according to ʿUthmān's opinion, and al-Shaʿbī was released because of that. It is said that al-Ḥajjāj executed five thousand prisoners from among those whom Yazīd b. al-Muhallab had sent to him, as mentioned above. Then he marched to al-Kūfah and entered it. He would not accept the oath of allegiance from any of its people unless he said: "Do you testify against yourself that you have disbelieved?" If he said "Yes," he accepted his allegiance; if he refused, he killed him. He killed many of them among those who refused to testify against themselves to unbelief. He said: A man was brought, and al-Ḥajjāj said: "I do not think this one will testify against himself to unbelief, because of his righteousness and religion." Al-Ḥajjāj intended to trick him, so the man said: "Are you trying to deceive me about myself? I am the most unbelieving person on earth, and more unbelieving than Pharaoh, Hāmān, and Nimrod." He said: Al-Ḥajjāj laughed and let him go. Al-Aʿshā and al-Ḥajjāj, and the Biography of al-Aʿshā Ibn Jarīr mentioned through the transmission of Abū Mikhnaf that Aʿshā Hamdān was brought to al-Ḥajjāj. He had composed a poem in which he satirized al-Ḥajjāj and ʿAbd al-Malik b. Marwān and praised Ibn al-Ashʿath and his companions. Al-Ḥajjāj asked him to recite it, but he recited a long poem rhyming in dāl containing much praise of ʿAbd al-Malik and his household. The Syrians began saying: "He has done well, O emir." Al-Ḥajjāj said: "He has not done well; he is saying this only as flattery." Then he insisted until he recited his other poem. When he recited it, al-Ḥajjāj became angry at that and ordered him beheaded patiently before him. The name of this al-Aʿshā was ʿAbd al-Raḥmān b. ʿAbd Allāh b. al-Ḥārith, Abū al-Miṣbaḥ al-Hamdānī, the Kufan poet, one of the famous eloquent and articulate men. He had virtue and devotion in his early days, but then he abandoned that and devoted himself to poetry, becoming known for it. He once went as a delegate to al-Nuʿmān b. Bashīr, who was governor of Ḥimṣ, and praised him. The result of his journey to him, from him and from the army of Ḥimṣ, was forty thousand dinars. He was married to al-Shaʿbī's sister, just as al-Shaʿbī was also married to his sister. He was among those who went out with Ibn al-Ashʿath, and al-Ḥajjāj killed him, as we have mentioned—may God have mercy on him. The Intensification of Fighting between al-Ḥajjāj and Ibn al-Ashʿath, and Ibn al-Ashʿath's Defeat While al-Ḥajjāj was facing Ibn al-Ashʿath, he had sent an ambush to attack Ibn al-Ashʿath's army from behind. Then al-Ḥajjāj and Ibn al-Ashʿath confronted each other. Al-Ḥajjāj fled with his men, abandoning his camp. Ibn al-Ashʿath came, seized what was in the camp, and spent the night there. The raiding party came upon them at night, after they had laid down their weapons, and fell upon them in a single assault. Al-Ḥajjāj returned with his companions and surrounded them. They fought a fierce battle, and many of Ibn al-Ashʿath's companions were killed, and many of them drowned in the Tigris and the Dujayl. Al-Ḥajjāj came to their camp and killed whoever he found in it, killing about four thousand of them, including a group of leaders and notables. They seized it completely. Ibn al-Ashʿath fled with three hundred men. They boarded boats on the Dujayl, hamstrung their mounts, and crossed to al-Baṣrah, then marched from there. What happened to them regarding their entry into the lands of Rutbīl has been related. Then al-Ḥajjāj began hunting down Ibn al-Ashʿath's companions and killed them two by two and one by one, until it was said that he killed before him, patiently, one hundred and thirty thousand. This was said by al-Naḍr b. Shumayl, from Hishām b. Ḥassān. Among them were Muḥammad b. Saʿd b. Abī Waqqāṣ and groups of nobles, until the last of them was Saʿīd b. Jubayr—may God have mercy on them and be pleased with them. Who Led the Pilgrimage in This Year In this year Hishām b. Ismāʿīl al-Makhzūmī led the people in the pilgrimage. He was the governor of al-Madīnah. The governors of the main cities were the same as those of the previous year. The Expedition to Sicily In it occurred the expedition of ʿAṭāʾ b. Rāfiʿ to Sicily. The Building of Wāsiṭ In this year al-Ḥajjāj built Wāsiṭ al-Qaṣab. The reason for that was that al-Ḥajjāj levied a military expedition from the people of al-Kūfah to Khurāsān, and they encamped at Ḥammām ʿUmar. There was a young man from al-Kūfah, recently married, who returned to his home at night and found a drunken man from Syria knocking at the door. The woman said: "This one comes to us every night and we suffer harm from him." When the young man entered, he struck the man's head and severed it. When morning came, the people learned of the slain man and took him to al-Ḥajjāj. He questioned the woman, and she confirmed it. He said: "A slain man to the fire; there is no retaliation for him." Then his crier proclaimed: "No one shall lodge with anyone else." He sent scouts to find him a place until he alighted on the outskirts of Kaskar. While he was at the site of Wāsiṭ, a monk came riding on his donkey. When he was at the site of Wāsiṭ, the she-donkey urinated. The monk dismounted, dug up the earth, carried the soil, and threw it into the Tigris. Al-Ḥajjāj said: "Bring him to me." He was brought, and he said: "What made you do what you did?" He said: "We find in our books that a mosque will be built in this place in which God, Mighty and Majestic, will be worshipped as long as there remains on earth anyone who professes His oneness." So he built the mosque in that place. When al-Ḥajjāj had finished building Wāsiṭ, he said to al-Ḥasan al-Baṣrī after completing it: “How do you see this building of ours?” Al-Ḥasan said: “Indeed, God has taken the covenants of the scholars and their pledges that they should speak only the truth. As for the people of heaven, O Commander, [they] abhor you, and as for the people of earth, [they] have deceived you. You have spent God's wealth in disobedience to Him, O enemy of your own self.” Al-Ḥajjāj lowered his head until al-Ḥasan left. Then he said: “O people of Syria, a slave of the people of Baṣrah enters upon me and reviles me in my assembly, and there is no one to reproach or denounce that. Bring him back!” They went out to bring him back, and he called for a sword to kill him. When al-Ḥasan entered, he uttered supplications that al-Ḥajjāj could not contain himself but to draw him near, welcome him, and seat him on his carpet. Then he called for perfume and perfumed his beard, and dismissed him honored. When he left his presence, the chamberlain followed him and said: “The Commander says to you: I saw you moving your lips when I had resolved to kill you; what did you say in your supplication?” Al-Ḥasan said: “I said: O my provision at my distress, O my companion at my hardship, O my protector of my blessing, O my God and God of my forefathers Ibrāhīm, Isḥāq, and Yaʿqūb, O Kāf Hā Yā ʿAyn Ṣād, by the right of Ṭā Hā and Yā Sīn and the Glorious Qurʾān, grant me the kindness of al-Ḥajjāj and his affection, and turn away from me his harm and his injury.” The chamberlain then said: “Excellent, excellent for this supplication.” Al-Ḥajjāj ordered that this [supplication] be written down for him. Abū Isḥāq al-Bayhaqī said: Al-Riyāshī said: “I have called with these supplications in adversities many times, and God relieved me.”

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