Tarikh (al-Tabari) 2348
Then the Year Eighty-Four Began
مقتل جماعة من رؤساء أصحاب ابن الأشعث وَفِيهَا قَتَلَ الْحَجَّاجُ أَيْضًا جَمَاعَةً مِنْ رُؤَسَاءِ أَصْحَابِ ابْنِ الْأَشْعَثِ مِنْهُمْ: أَيُّوبُ بْنُ الْقِرِّيَّةِ وَكَانَ فَصِيحًا بَلِيغًا وَاعِظًا، قَتَلَهُ صَبْرًا بَيْنَ يَدَيْهِ، وَيُقَالُ: إِنَّهُ نَدِمَ عَلَى قَتْلِهِ، وَهُوَ أَيُّوبُ بْنُ زَيْدِ بْنِ قَيْسٍ أَبُو سُلَيْمَانَ الْهِلَالِيُّ، الْمَعْرُوفُ بِابْنِ الْقِرِّيَّةِ. وَعَبْدُ اللَّهِ بْنُ الْحَارِثِ بْنِ نَوْفَلٍ، وَسَعْدُ بْنُ إِيَاسٍ الشَّيْبَانِيُّ. وَأَبُو عِنَبَةَ الْخَوْلَانِيُّ لَهُ صُحْبَةٌ وَرِوَايَةٌ، سَكَنَ حِمْصَ، وَبِهَا تُوُفِّيَ، وَقَدْ قَارَبَ الْمِائَةَ سَنَةٍ. عَبْدُ اللَّهِ بْنِ قَتَادَةَ. وَغَيْرُ هَؤُلَاءِ جَمَاعَةٌ ; مِنْهُمْ مَنْ قَتَلَهُ الْحَجَّاجُ. عُتْبَةُ بْنُ النَّدْرِ السُّلَمِيُّ وَفِيهَا تُوُفِّيَ عُتْبَةُ بْنُ النَّدْرِ السُّلَمِيُّ صَحَابِيٌّ جَلِيلٌ. عِمْرَانُ بْنُ حِطَّانَ الْخَارِجِيُّ عِمْرَانُ بْنُ حِطَّانَ الْخَارِجِيُّ كَانَ أَوَّلًا مِنْ أَهْلِ السُّنَّةِ وَالْجَمَاعَةِ، فَتَزَوَّجَ امْرَأَةً مِنَ الْخَوَارِجِ حَسَنَةً جَمِيلَةً جِدًّا فَأَحَبَّهَا، وَكَانَ هُوَ دَمِيمَ الشَّكْلِ، فَأَرَادَ أَنْ يَرُدَّهَا إِلَى السُّنَّةِ فَأَبَتْ، فَارْتَدَّ مَعَهَا إِلَى مَذْهَبِهَا. وَقَدْ كَانَ مِنَ الشُّعَرَاءِ الْمُطْبِقِينَ، وَهُوَ الْقَائِلُ فِي قَتْلِ عَلِيٍّ وَقَاتِلِهِ: يَا ضَرْبَةً مِنْ تَقِيٍّ مَا أَرَادَ بِهَا إِلَّا لِيَبْلُغَ مِنْ ذِي الْعَرْشِ رِضْوَانَا إِنِّي لَأَذْكُرهُ يَوْمًا فَأَحْسَبُهُ أَوْفَى الْبَرِيَّةِ عِنْدَ اللَّهِ مِيزَانَا أَكْرِمْ بِقَوْمٍ بُطُونُ الطَّيْرِ قَبْرُهُمُ لَمْ يَخْلِطُوا دِينَهُمُ بَغْيًا وَعُدْوَانَا وَقَدْ كَانَ الثَّوْرِيُّ يَتَمَثَّلُ بِأَبْيَاتِهِ هَذِهِ فِي الزُّهْدِ فِي الدُّنْيَا، وَهِيَ قَوْلُهُ: أَرَى أَشْقِيَاءَ النَّاسِ لَا يَسْأَمُونَهَا عَلَى أَنَّهُمْ فِيهَا عُرَاةٌ وَجُوَّعُ أَرَاهَا وَإِنْ كَانَتْ تُحَبُّ فَإِنَّهَا سَحَابَةُ صَيْفٍ عَنْ قَلِيلٍ تَقَشَّعُ كَرَكْبٍ قَضَوْا حَاجَاتِهِمْ وَتَرَّحَلُوا طَرِيقَهُمُ بَادِي الْعَلَامَةِ مَهْيَعُ مَاتَ عِمْرَانُ بْنُ حِطَّانَ سَنَةَ أَرْبَعٍ وَثَمَانِينَ، وَقَدْ رَدَّ عَلَيْهِ بَعْضُ الْعُلَمَاءِ فِي أَبْيَاتِهِ الْمُتَقَدِّمَةِ فِي قَتْلِ عَلِيٍّ ؓ، بِأَبْيَاتٍ عَلَى قَافِيَتِهَا وَوَزْنِهَا: بَلْ ضَرْبَةٌ مِنْ شَقِيٍّ مَا أَرَادَ بِهَا إِلَّا لِيَبْلُغَ مِنْ ذِي الْعَرْشِ خُسْرَانَا إِنِّي لَأَذْكُرُهُ يَوْمًا فَأَحْسَبُهُ أَشْقَى الْبَرِيَّةِ عِنْدَ اللَّهِ مِيزَانَا عَبْدُ الرَّحْمَنِ بْنُ مُحَمَّدِ بْنِ الْأَشْعَثِ بْنِ قَيْسٍ الْكِنْدِيُّ وَفِيهَا كَانَ مَهْلِكُ عَبْدُ الرَّحْمَنِ بْنُ مُحَمَّدِ بْنِ الْأَشْعَثِ بْنِ قَيْسٍ الْكِنْدِيُّ، وَقِيلَ: فِي الَّتِي بَعْدَهَا فَاللَّهُ أَعْلَمُ ; وَذَلِكَ أَنَّ الْحَجَّاجَ كَتَبَ إِلَى رُتْبِيلَ مَلِكِ التُّرْكِ الَّذِي لَجَأَ ابْنُ الْأَشْعَثِ إِلَيْهِ يَقُولُ لَهُ: وَاللَّهِ الَّذِي لَا إِلَهَ إِلَّا هُوَ لَئِنْ لَمْ تَبْعَثْ إِلَيَّ بِابْنِ الْأَشْعَثِ لَأَبْعَثَنَّ إِلَى بِلَادِكَ أَلْفَ أَلْفِ مُقَاتِلٍ، وَلِأُخَرِّبَنَّهَا. فَلَمَّا تَحَقَّقَ الْوَعِيدُ مِنَ الْحَجَّاجِ اسْتَشَارَ فِي ذَلِكَ بَعْضَ الْأُمَرَاءِ فَأَشَارَ عَلَيْهِ بِتَسْلِيمِ ابْنِ الْأَشْعَثِ إِلَيْهِ قَبْلَ أَنْ يُخَرِّبَ الْحَجَّاجُ دِيَارَهُ، وَيَأْخُذَ عَامَّةَ أَمْصَارِهِ، فَأَرْسَلَ إِلَى الْحَجَّاجِ يَشْتَرِطُ عَلَيْهِ أَنْ لَا يُقَاتِلَ عَشْرَ سِنِينَ، وَأَنْ لَا يُؤَدِّيَ فِي كُلِّ سَنَةٍ مِنْهَا إِلَّا مِائَةَ أَلْفٍ مِنَ الْخَرَاجِ، فَأَجَابَهُ الْحَجَّاجُ إِلَى ذَلِكَ، وَقِيلَ: إِنَّ الْحَجَّاجَ وَعْدَهُ أَنْ يُطْلِقَ لَهُ خَرَاجَ أَرْضِهِ سَبْعَ سِنِينَ، فَعِنْدَ ذَلِكَ غَدَرَ رُتْبِيلُ بِابْنِ الْأَشْعَثِ، فَقِيلَ: إِنَّهُ أَمَرَ بِضَرْبِ عُنُقِهِ صَبْرًا بَيْنَ يَدَيْهِ، وَبَعَثَ بِرَأْسِهِ إِلَى الْحَجَّاجِ وَقِيلَ: بَلْ كَانَ ابْنُ الْأَشْعَثِ قَدْ مَرِضَ مَرَضًا شَدِيدًا فَقَتَلَهُ وَهُوَ بِآخِرِ رَمَقٍ، وَالْمَشْهُورُ أَنَّهُ قَبَضَ عَلَيْهِ وَعَلَى ثَلَاثِينَ مِنْ أَقْرِبَائِهِ فَقَيَّدَهُمْ فِي الْأَصْفَادِ، وَبَعَثَ بِهِمْ مَعَ رُسُلِ الْحَجَّاجِ إِلَيْهِ، فَلَمَّا كَانُوا بِبَعْضِ الطَّرِيقِ بِمَكَانٍ يُقَالُ لَهُ: الرُّخَّجُ، صَعِدَ ابْنُ الْأَشْعَثِ وَهُوَ مُقَيَّدٌ بِالْحَدِيدِ إِلَى سَطْحِ قَصْرٍ، وَمَعَهُ رَجُلٌ مُوكَّلٌ بِهِ; لِئَلَّا يَفِرَّ، وَأَلْقَى نَفْسَهُ مِنْ ذَلِكَ الْقَصْرِ، وَسَقَطَ مَعَهُ الْمُوكَّلُ بِهِ فَمَاتَا جَمِيعًا، فَعَمَدَ الرَّسُولُ إِلَى رَأْسِ ابْنِ الْأَشْعَثِ فَاحْتَزَّهُ، وَقَتَلَ مَنْ مَعَهُ مِنْ أَصْحَابِ ابْنِ الْأَشْعَثِ، وَبَعَثَ بِرُءُوسِهِمْ إِلَى الْحَجَّاجِ، فَأَمَرَ فَطِيفَ بِرَأْسِهِ فِي الْعِرَاقِ، ثُمَّ بَعَثَهُ إِلَى أَمِيرِ الْمُؤْمِنِينَ عَبْدِ الْمَلِكِ فَطِيفَ بِرَأْسِهِ فِي الشَّامِ، ثُمَّ بَعَثَ بِهِ إِلَى أَخِيهِ عَبْدِ الْعَزِيزِ بِمِصْرَ فَطِيفَ بِرَأْسِهِ هُنَالِكَ، ثُمَّ دَفَنُوا رَأْسَهُ بِمِصْرَ وَجُثَّتَهُ بِالرُّخَّجِ، وَقَدْ قَالَ بَعْضُ الشُّعَرَاءِ فِي ذَلِكَ: هَيْهَاتَ مَوْضِعُ جُثَّةٍ مِنْ رَأْسِهَا رَأْسٌ بِمِصْرَ وَجُثَّةٌ بِالرُّخَّجِ وَإِنَّمَا ذَكَرَ ابْنُ جَرِيرٍ مَقْتَلَ ابْنِ الْأَشْعَثِ فِي سَنَةِ خَمْسٍ وَثَمَانِينَ. فَاللَّهُ أَعْلَمُ. وَعَبْدُ الرَّحْمَنِ هَذَا هُوَ ابْنُ مُحَمَّدِ بْنِ الْأَشْعَثِ بْنِ قَيْسٍ، وَمِنْهُمْ مَنْ يَقُولُ عَبْدُ الرَّحْمَنِ بْنُ قَيْسِ بْنِ مُحَمَّدِ بْنِ الْأَشْعَثِ بْنِ قَيْسٍ، الْكِنْدِيُّ الْكُوفِيُّ، قَدْ رَوَى لَهُ أَبُو دَاوُدَ وَالنَّسَائِيُّ، عَنْ أَبِيهِ، عَنْ جَدِّهِ، عَنِ ابْنِ مَسْعُودٍ، حَدِيثُ: إِذَا اخْتَلَفَ الْمُتَبَايِعَانِ وَالسِّلْعَةُ قَائِمَةٌ، فَالْقَوْلُ مَا قَالَ الْبَائِعُ، أَوْ يَتَتَارَكَانِ وَعَنْهُ أَبُو الْعُمَيْسِ وَيُقَالُ: إِنَّ الْحَجَّاجَ قَتَلَهُ بَعْدَ التِّسْعِينَ سَنَةً. فَاللَّهُ أَعْلَمُ. وَالْعَجَبُ كُلُّ الْعَجَبِ مِنْ هَؤُلَاءِ الَّذِينَ بَايَعُوهُ بِالْإِمَارَةِ، وَلَيْسَ مِنْ قُرَيْشٍ وَإِنَّمَا هُوَ كِنْدِيٌّ مِنَ الْيَمَنِ، وَقَدِ اجْتَمَعَ الصَّحَابَةُ يَوْمَ السَّقِيفَةِ عَلَى أَنَّ الْإِمَارَةَ لَا تَكُونُ إِلَّا فِي قُرَيْشٍ، وَاحْتَجَّ عَلَيْهِمُ الصِّدِّيقُ بِالْحَدِيثِ فِي ذَلِكَ، حَتَّى إِنَّ الْأَنْصَارَ سَأَلُوا أَنْ يَكُونَ مِنْهُمْ أَمِيرٌ مَعَ أَمِيرِ الْمُهَاجِرِينَ، فَأَبَى الصِّدِّيقُ عَلَيْهِمْ ذَلِكَ، ثُمَّ مَعَ هَذَا كُلِّهِ ضَرَبَ سَعْدُ بْنُ عُبَادَةَ - الَّذِي دَعَا إِلَى ذَلِكَ أَوَّلًا، ثُمَّ رَجَعَ عَنْهُ - كَمَا قَرَّرْنَا ذَلِكَ فِيمَا تَقَدَّمَ، فَكَيْفَ يَعْمِدُونَ إِلَى خَلِيفَةٍ قَدْ بُويِعَ لَهُ بِالْإِمَارَةِ عَلَى الْمُسْلِمِينَ مِنْ سِنِينَ، فَيَعْزِلُونَهُ وَهُوَ مِنْ صَلِيبَةِ قُرَيْشٍ، وَيُبَايِعُونَ لِرَجُلٍ كِنْدِيٍّ بَيْعَةً لَمْ يَتَّفِقْ عَلَيْهَا أَهْلُ الْحَلِّ وَالْعَقْدِ؟ وَلِهَذَا لَمَّا كَانَتْ هَذِهِ زَلَّةٌ وَفَلْتَةٌ نَشَأَ بِسَبَبِهَا شَرٌّ كَثِيرٌ هَلَكَ فِيهِ خَلْقٌ كَثِيرٌ، فَإِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ. وَذَكَرَ بَعْضُهُمْ: أَنَّ مَهْلَكَ عَبْدِ الرَّحْمَنِ كَانَ فِي سَنَةِ خَمْسٍ وَثَمَانِينَ. أَيُّوبُ ابْنُ الْقِرِّيَّةِ أَيُّوبُ ابْنُ الْقِرِّيَّةِ وَهِيَ أُمُّهُ، وَاسْمُ أَبِيهِ يَزِيدُ بْنُ قَيْسِ بْنِ زُرَارَةَ بْنِ مُسْلِمٍ، النَّمِرِيُّ الْهِلَالِيُّ، كَانَ أَعْرَابِيًّا أُمِّيًّا، وَكَانَ يُضْرَبُ بِهِ الْمَثَلُ فِي فَصَاحَتِهِ وَبَيَانِهِ وَبَلَاغَتِهِ، صَحِبَ الْحَجَّاجَ، وَوَفَدَ عَلَى عَبْدِ الْمَلِكِ، ثُمَّ بَعَثَهُ رَسُولًا إِلَى ابْنِ الْأَشْعَثِ، فَقَالَ لَهُ ابْنُ الْأَشْعَثِ: لَئِنْ لَمْ تَقُمْ خَطِيبًا فَتَخْلَعُ الْحَجَّاجَ لَأَضْرِبَنَّ عُنُقَكَ. فَفَعَلَ، وَأَقَامَ عِنْدَهُ فَلَمَّا ظَهَرَ الْحَجَّاجُ اسْتَحْضَرَهُ، وَجَرَتْ لَهُ مَعَهُ مَقَامَاتٌ وَمَقَالَاتٌ فِي الْكَلَامِ، ثُمَّ فِي آخِرِ الْأَمْرِ ضَرَبَ عُنُقَهُ، وَنَدِمَ بَعْدَ ذَلِكَ عَلَى مَا فَعَلَ مِنْ ضَرْبِ عُنُقِهِ، وَلَكِنْ نَدِمَ حَيْثُ لَا يَنْفَعُهُ النَّدَمُ كَمَا قِيلَ: وَجَادَتْ بِوَصْلٍ حِينَ لَا يَنْفَعُ الْوَصْلُ وَقَدْ ذَكَرَهُ ابْنُ عَسَاكِرَ فِي تَارِيخِهِ، وَابْنُ خَلِّكَانَ فِي الْوَفِيَّاتِ، وَأَطَالَ تَرْجَمَتَهُ، وَذَكَرَ فِيهَا أَشْيَاءَ حَسَنَةً. قَالَ: والْقِرِّيَّةُ بِكَسْرِ الْقَافِ وَتَشْدِيدِ الْيَاءِ، وَهِيَ جَدَّتُهُ، وَاسْمُهَا خُمَاعَةُ بِنْتُ جُشَمَ. قَالَ ابْنُ خَلِّكَانَ: وَمِنَ النَّاسِ مَنْ أَنْكَرَ وَجُودَهُ، وَوُجُودَ مَجْنُونِ لَيْلَى، وَابْنِ أَبِي الْعَقَبِ صَاحِبِ الْمَلْحَمَةِ، وَهُوَ يَحْيَى بْنُ عَبْدِ اللَّهِ بْنِ أَبِي الْعَقَبِ. وَاللَّهُ أَعْلَمُ. رَوحُ بْنُ زِنْبَاعِ بْنِ سَلَامَةَ الْجُذَامِيُّ أَبُو زُرْعَةَ رَوحُ بْنُ زِنْبَاعِ بْنِ سَلَامَةَ الْجُذَامِيُّ أَبُو زُرْعَةَ وَيُقَالُ: أَبُو زِنْبَاعٍ الدِّمَشْقِيُّ، دَارُهُ بِدِمَشْقَ فِي طَرَفِ الْبُزُورِيِّينَ، عِنْدَ دَارِ ابْنِ أَبِي الْعَقَبِ صَاحِبِ الْمَلْحَمَةِ، وَهُوَ تَابِعِيٌّ جَلِيلٌ، رَوَى عَنْ أَبِيهِ - وَكَانَتْ لَهُ صُحْبَةٌ - وَتَمِيمٌ الدَّارِيُّ، وَعُبَادَةُ بْنُ الصَّامِتِ، وَمُعَاوِيَةُ، وَكَعْبُ الْأَحْبَارِ وَغَيْرُهُمْ، وَعَنْهُ جَمَاعَةٌ مِنْهُمْ عُبَادَةُ بْنُ نُسَيٍّ. كَانَ رَوْحٌ عِنْدَ عَبْدِ الْمَلِكِ كَالْوَزِيرِ; لَا يَكَادُ يُفَارِقُهُ، وَكَانَ مَعَ أَبِيهِ مَرْوَانَ يَوْمَ مَرْجِ رَاهِطٍ وَقَدْ أَمَّرَهُ يَزِيدُ بْنُ مُعَاوِيَةَ عَلَى جُنْدِ فِلَسْطِينَ. وَزَعَمَ مُسْلِمُ بْنُ الْحَجَّاجِ أَنَّ رَوْحَ بْنَ زِنْبَاعٍ كَانَتْ لَهُ صُحْبَةٌ، وَلَمْ يُتَابَعْ مُسْلِمٌ عَلَى هَذَا الْقَوْلِ، وَالصَّحِيحُ أَنَّهُ تَابِعِيٌّ وَلَيْسَ بِصَحَابِيٍّ. وَمِنْ مَآثِرِهِ الَّتِي تَفَرَّدَ بِهَا أَنَّهُ كَانَ كُلَّمَا خَرَجَ مِنَ الْحَمَّامِ يُعْتِقُ نِسْمَةً. قَالَ ابْنُ زَبْرٍ: مَاتَ سَنَةَ أَرْبَعٍ وَثَمَانِينَ بِالْأُرْدُنِّ، وَزَعَمَ بَعْضُهُمْ أَنَّهُ بَقِيَ إِلَى أَيَّامِ هِشَامِ بْنِ عَبْدِ الْمَلِكِ. وَقَدْ حَجَّ مَرَّةً، فَنَزَلَ عَلَى مَاءٍ بَيْنَ مَكَّةَ وَالْمَدِينَةِ، فَأَمَرَ فَأُصْلِحَتْ لَهُ أَطْعِمَةٌ مُخْتَلِفَةُ الْأَلْوَانِ، ثُمَّ وُضِعَتْ بَيْنَ يَدَيْهِ، فَبَيْنَمَا هُوَ يَأْكُلُ إِذْ جَاءَ رَاعٍ مِنَ الرُّعَاةِ يَرِدُ الْمَاءَ، فَدَعَاهُ رَوْحُ بْنُ زِنْبَاعٍ إِلَى الْأَكْلِ مِنْ ذَلِكَ الطَّعَامِ، فَجَاءَ الرَّاعِي فَنَظَرَ إِلَى طَعَامِهِ، وَقَالَ: إِنِّي صَائِمٌ. فَقَالَ لَهُ رَوْحٌ: فِي مِثْلِ هَذَا الْيَوْمِ الطَّوِيلِ الشَّدِيدِ الْحَرِّ تَصُومُ يَا رَاعِي؟ فَقَالَ الرَّاعِي: أَفَأَغْبِنُ أَيَّامِي مِنْ أَجْلِ طُعَيِّمَكَ؟ ثُمَّ إِنَّ الرَّاعِيَ ارْتَادَ لِنَفْسِهِ مَكَانًا فَنَزَلَهُ، وَتَرَكَ رَوْحَ بْنَ زِنْبَاعٍ، فَقَالَ رَوْحُ بْنُ زِنْبَاعٍ: لَقَدْ ضَنِنْتَ بِأَيَّامِكَ يَا رَاعِي إِذْ جَادَ بِهَا رَوْحُ بْنُ زِنْبَاعِ ثُمَّ إِنَّ رَوْحًا بَكَى طَوِيلًا، وَأَمَرَ بِتِلْكَ الْأَطْعِمَةِ فَرُفِعَتْ، وَقَالَ: انْظُرُوا، هَلْ تَجِدُونَ لَهَا آكِلًا مِنْ هَذِهِ الْأَعْرَابِ أَوِ الرُّعَاةِ؟ ثُمَّ سَارَ مِنْ ذَلِكَ الْمَكَانِ، وَقَدْ أَخَذَ الرَّاعِي بِمَجَامِعِ قَلْبِهِ، وَصَغُرَتْ إِلَيْهِ نَفْسُهُ. وَاللَّهُ سُبْحَانَهُ وَتَعَالَى أَعْلَمُ.
Translation
✧ The killing of a group of leaders of the companions of Ibn al-Ashʿath In this year al-Ḥajjāj also killed a group of leaders of the companions of Ibn al-Ashʿath, among them: Ayyūb b. al-Qirriyyah He was eloquent, articulate, and a preacher. He killed him patiently before him, and it is said that he regretted killing him. He is Ayyūb b. Zayd b. Qays Abū Sulaymān al-Hilālī, known as Ibn al-Qirriyyah. And ʿAbd Allāh b. al-Ḥārith b. Nawfal, and Saʿd b. Iyās al-Shaybānī. And Abū ʿInabah al-Khawlānī He had companionship and narration, resided in Ḥimṣ, and died there, having approached one hundred years of age. ʿAbd Allāh b. Qatādah. And others besides these, a group; among them were those whom al-Ḥajjāj killed. ʿUtbah b. al-Naḍr al-Sulamī In this year died ʿUtbah b. al-Naḍr al-Sulamī, a noble Companion. ʿImrān b. Ḥiṭṭān al-Khārijī ʿImrān b. Ḥiṭṭān al-Khārijī He was at first from the people of the Sunnah and the community, then he married a woman of the Khawārij who was very beautiful and lovely, and he loved her. He himself was ugly in appearance, and he wanted to bring her back to the Sunnah, but she refused, so he apostatized with her to her doctrine. He was among the accomplished poets, and he is the one who said about the killing of ʿAlī and his killer: O strike from a God-fearing man who intended by it nothing but to attain from the Lord of the Throne His good pleasure Indeed I remember him one day and I reckon him to be the most faithful of creation in the balance with God Honor to a people whose graves are the bellies of birds; they did not mix their religion with wrongdoing and enmity Al-Thawrī used to quote these verses of his on asceticism in this world, which are his words: I see the most wretched of people, they never tire of it, though in it they are naked and hungry I see it, though it is loved, as a summer cloud that soon disperses Like riders who accomplished their needs and departed; their road is a clear wide path ʿImrān b. Ḥiṭṭān died in the year eighty-four. Some scholars responded to his aforementioned verses about the killing of ʿAlī ؓ with verses on the same rhyme and meter: Rather, a strike from a wretched man who intended by it nothing but to attain from the Lord of the Throne loss Indeed I remember him one day and I reckon him to be the most wretched of creation in the balance with God ʿAbd al-Raḥmān b. Muḥammad b. al-Ashʿath b. Qays al-Kindī In this year was the death of ʿAbd al-Raḥmān b. Muḥammad b. al-Ashʿath b. Qays al-Kindī, though it is said: in the following year, and God knows best. This was because al-Ḥajjāj wrote to Rutbīl, the king of the Turks to whom Ibn al-Ashʿath had fled, saying to him: By God, besides whom there is no deity, if you do not send Ibn al-Ashʿath to me, I will send against your land a million fighters and I will destroy it. When the threat from al-Ḥajjāj became certain, he consulted some of the commanders about it, and they advised him to hand Ibn al-Ashʿath over to him before al-Ḥajjāj destroyed his territories and seized the bulk of his cities. So he sent to al-Ḥajjāj stipulating that he would not fight for ten years, and that he would pay only one hundred thousand in land tax each of those years. Al-Ḥajjāj agreed to that. It is also said: Al-Ḥajjāj promised him to remit the land tax of his territory for seven years. Thereupon Rutbīl betrayed Ibn al-Ashʿath. It is said that he ordered his neck to be struck patiently in his presence, and sent his head to al-Ḥajjāj. It is also said: Ibn al-Ashʿath had fallen severely ill, and he killed him while he was at his last breath. The well-known account is that he seized him and thirty of his relatives, fettered them in chains, and sent them with al-Ḥajjāj's messengers to him. When they were partway along the road at a place called al-Rukhkhaj, Ibn al-Ashʿath, fettered in iron, climbed to the roof of a palace, accompanied by a man assigned to guard him so he would not flee, and he threw himself from the palace, and the guard fell with him, and they both died. The messenger took Ibn al-Ashʿath's head, severed it, killed those with him of Ibn al-Ashʿath's companions, and sent their heads to al-Ḥajjāj. He ordered that his head be paraded in Iraq, then sent it to the Commander of the Faithful ʿAbd al-Malik, and it was paraded in Syria, then he sent it to his brother ʿAbd al-ʿAzīz in Egypt, and it was paraded there, then they buried his head in Egypt and his body in al-Rukhkhaj. Some poets said about that: How far apart is the place of a body from its head: a head in Egypt and a body in al-Rukhkhaj Ibn Jarīr mentioned the killing of Ibn al-Ashʿath in the year eighty-five, and God knows best. This ʿAbd al-Raḥmān is the son of Muḥammad b. al-Ashʿath b. Qays, though some say ʿAbd al-Raḥmān b. Qays b. Muḥammad b. al-Ashʿath b. Qays, al-Kindī al-Kūfī. Abū Dāwūd and al-Nasāʾī narrated from him, from his father, from his grandfather, from Ibn Masʿūd, the ḥadīth: When the two parties to a sale disagree and the commodity is still present, the word is what the seller says, or they may rescind. From him narrated Abū al-ʿUmays. It is said that al-Ḥajjāj killed him after the year ninety, and God knows best. It is utterly astonishing that these people pledged allegiance to him as ruler when he was not from Quraysh but rather a Kindī from Yemen. The Companions had agreed on the Day of the Saqīfah that rule would never be except in Quraysh, and al-Ṣiddīq argued against them with the ḥadīth about that, to the extent that the Anṣār asked that there be a ruler from among them alongside the ruler of the Muhājirūn, but al-Ṣiddīq refused them that. Furthermore, despite all this, Saʿd b. ʿUbādah—who had first called for that and then retracted—was struck, as we have established previously. How then could they proceed to depose a caliph to whom allegiance had been pledged as ruler over the Muslims for years, while he was from the loins of Quraysh, and pledge allegiance to a Kindī man in an allegiance upon which the people of binding and loosing did not agree? It is for this reason that when this was a slip and a sudden error, much evil arose because of it, in which many creatures perished. Truly, to God we belong and to Him we return. Some mentioned that the death of ʿAbd al-Raḥmān was in the year eighty-five. Ayyūb Ibn al-Qirriyyah Ayyūb Ibn al-Qirriyyah She is his mother, and his father's name is Yazīd b. Qays b. Zurārah b. Muslim, al-Namarī al-Hilālī. He was a bedouin, illiterate, and proverbial for his eloquence, clarity, and rhetoric. He accompanied al-Ḥajjāj, and he came as a delegate to ʿAbd al-Malik, then he was sent as a messenger to Ibn al-Ashʿath. Ibn al-Ashʿath said to him: If you do not stand and deliver a sermon renouncing al-Ḥajjāj, I will strike your neck. He did so, and stayed with him. When al-Ḥajjāj prevailed, he summoned him, and there occurred between them sessions and discourses in speech, then in the end he struck his neck, and he regretted after that having struck his neck, but he regretted when regret was of no avail, as it is said: She granted union when union was of no avail Ibn ʿAsākir mentioned him in his history, and Ibn Khallikān in the obituaries, and he gave a lengthy biography of him, and mentioned in it fine things. He said: al-Qirriyyah, with a kasrah on the qāf and a doubled yāʾ, is his grandmother, and her name is Khumāʿah bt. Jusham. Ibn Khallikān said: Among the people were those who denied his existence, and the existence of Majnūn Laylā, and Ibn Abī al-ʿAqab, the author of the epic, who is Yaḥyā b. ʿAbd Allāh b. Abī al-ʿAqab. And God knows best. Rawḥ b. Zinbāʿ b. Salāmah al-Judhāmī Abū Zurʿah Rawḥ b. Zinbāʿ b. Salāmah al-Judhāmī Abū Zurʿah It is also said: Abū Zinbāʿ al-Dimashqī. His house was in Damascus at the edge of the Buzūriyyīn, near the house of Ibn Abī al-ʿAqab, the author of the epic. He was a noble Successor, narrated from his father—who had companionship—and Tamīm al-Dārī, ʿUbādah b. al-Ṣāmit, Muʿāwiyah, Kaʿb al-Aḥbār, and others. From him narrated a group, among them ʿUbādah b. Nusayy. Rawḥ was with ʿAbd al-Malik like a vizier; he scarcely left his side. He had been with his father Marwān on the day of Marj Rāhiṭ, and Yazīd b. Muʿāwiyah had appointed him over the army of Palestine. Muslim b. al-Ḥajjāj claimed that Rawḥ b. Zinbāʿ had companionship, but Muslim was not followed in this statement. The correct view is that he was a Successor, not a Companion. Among his unique virtuous deeds was that every time he came out of the bathhouse, he would free a soul. Ibn Zabr said: He died in the year eighty-four in Jordan, though some claimed that he remained until the days of Hishām b. ʿAbd al-Malik. He once performed the pilgrimage and stopped at a watering place between Makkah and Madinah. He ordered that various dishes of different colors be prepared for him, and they were placed before him. While he was eating, a shepherd came to the water. Rawḥ b. Zinbāʿ invited the shepherd to eat from that food. The shepherd came, looked at his food, and said: I am fasting. Rawḥ said to him: On a day like this, long and intensely hot, you fast, O shepherd? The shepherd said: Should I cheat my days for the sake of your little food? Then the shepherd looked for a place for himself and settled there, leaving Rawḥ b. Zinbāʿ. Rawḥ b. Zinbāʿ said: You have been stingy with your days, O shepherd, while Rawḥ b. Zinbāʿ squandered his Then Rawḥ wept for a long time, ordered that food to be removed, and said: Look, can you find anyone to eat it among these bedouins or shepherds? Then he departed from that place, while the shepherd had seized the reins of his heart, and he felt small in his own eyes. And God, glorified and exalted, knows best.
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No grade is recorded for this wording.