Dalil
العربية

Tarikh (al-Tabari) 2409

The Year 96

مَقْتَلِ قُتَيْبَةَ  ذِكْرُ سَبَبِ مَقْتَلِ قُتَيْبَةَ بْنِ مُسْلِمٍ   وَكَانَ سَبَبُ قَتْلِهِ ما قام به من خَلْعِ سُلَيْمَانَ وقد اسْتَشَارَ إِخْوَتَهُ، فَقَالَ لَهُ أَخُوهُ عَبْدُ الرَّحْمَنِ: اقْطَعْ بَعْثًا فَوَجِّهْ فِيهِ كُلَّ مَنْ تَخَافُهُ، وَوَجِّهْ قَوْمًا إِلَى مَرْوَ، وَسِرْ حَتَّى تَنْزِلَ سَمَرْقَنْدَ، وَقُلْ لِمَنْ مَعَكَ: مَنْ أَحَبَّ الْمُقَامَ فَلَهُ الْمُوَاسَاةُ، وَمَنْ أَرَادَ الِانْصِرَافَ فَغَيْرُ مُسْتَكْرَهٍ، فَلَا يُقِيمُ عِنْدَكَ إِلَّا مُنَاصِحٌ، وَلَا يَخْتَلِفُ عَلَيْكَ أَحَدٌ. وَقَالَ لَهُ أَخُوهُ عَبْدُ اللَّهِ: اخْلَعْهُ مَكَانَكَ، فَلَا يَخْتَلِفُ عَلَيْكَ رَجُلَانِ. فَخَلَعَ سُلَيْمَانَ مَكَانَهُ، وَدَعَا النَّاسَ إِلَى خَلْعِهِ، وَذَكَرَ أَثَرَهُ فِيهِمْ وَسُوءَ أَثَرِ مَنْ تَقَدَّمَهُ، فَلَمْ يَجُبْهُ أَحَدٌ، فَغَضِبَ وَقَالَ: لَا أَعَزَّ اللَّهُ مَنْ نَصَرْتُمْ ! ثُمَّ وَاللَّهِ اجْتَمَعْتُمْ عَلَى عَنْزٍ مَا كَسَرْتُمْ قَرْنَهَا ! يَا أَهْلَ السَّافِلَةِ، وَلَا أَقُولُ يَا أَهْلَ الْعَالِيَةِ، أَوْبَاشَ الصَّدَقَةِ ( جَمَعْتُكُمْ كَمَا تُجْمَعُ إِبِلُ الصَّدَقَةِ ) مِنْ كُلِّ أَوْبٍ ! يَا مَعْشَرَ بَكْرِ بْنِ وَائِلٍ ! يَا أَهْلَ النَّفْخِ وَالْكَذِبِ وَالْبُخْلِ ! بِأَيِّ يَوْمَيْكُمْ تَفْخَرُونَ ؟ بِيَوْمِ حَرْبِكُمْ، أَوْ بِيَوْمِ سِلْمِكُمْ ! يَا أَصْحَابَ مُسَيْلِمَةَ ! يَا بَنِي ذَمِيمٍ، وَلَا أَقُولُ تَمِيمٍ ! يَا أَهْلَ الْجَوْرِ وَالْقَصْفِ، كُنْتُمْ تُسَمَّوْنَ الْغَدْرَ فِي الْجَاهِلِيَّةِ كَيْسَانَ ! يَا أَصْحَابَ سِجَاحَ ! يَا مَعْشَرَ عَبْدِ الْقَيْسِ الْقُسَاةِ، تَبَدَّلْتُمْ بِتَأْبِيرِ النَّخْلِ أَعِنَّةَ الْخَيْلِ ! يَا مَعْشَرَ الْأَزْدِ تَبَدَّلْتُمْ بِقُلُوسِ السُّفُنِ أَعِنَّةَ الْخَيْلِ ! إِنَّ هَذَا بِدْعَةٌ فِي الْإِسْلَامِ، الْأَعْرَابُ وَمَا الْأَعْرَابُ ! لَعْنَةُ اللَّهِ عَلَيْهِمْ ! يَا كُنَاسَةَ الْمِصْرَيْنِ، جَمَعْتُكُمْ مِنْ مَنَابِتِ الشِّيحِ وَالْقَيْصُومِ، تَرْكَبُونَ الْبَقَرَ وَالْحُمُرَ، فَلَمَّا جَمَعْتُكُمْ قُلْتُمْ كَيْتَ وَكَيْتَ ! أَمَّا وَاللَّهِ إِنِّي لَابْنُ أَبِيهِ وَأَخُو أَخِيهِ ! وَاللَّهِ لَأَعْصِبَنَّكُمْ عَصْبَ السَّلِمَةِ ! إِنَّ حَوْلَ الصِّلِّيَانِ لَزَمْزَمَةٌ ! يَا أَهْلَ خُرَاسَانَ أَتُدْرُونَ مَنْ وَلِيُّكُمْ ؟ [ وَلِيُّكُمْ ] يَزِيدُ بْنُ ثَرْوَانَ. كَأَنِّي بِأَمِيرٍ جَاءَكُمْ فَغَلَبَكُمْ عَلَى فَيْئِكُمْ وَظِلَالِكُمْ ! ارْمُوا غَرَضَكُمُ الْقَصِيَّ ! حَتَّى مَتَى يَتَبَطَّحُ أَهْلُ الشَّامِ بِأَفْنِيَتِكُمْ ! يَا أَهْلَ خُرَاسَانَ انْسُبُونِي تَجِدُونِي عِرَاقِيَّ الْأُمِّ وَالْمَوْلِدِ وَالرَّأْيِ وَالْهَوَى وَالدِّينِ، وَقَدْ أَصْبَحْتُمْ فِيمَا تَرَوْنَ مِنَ الْأَمْنِ وَالْعَافِيَةِ ! قَدْ فَتَحَ اللَّهُ لَكُمُ الْبِلَادَ وَآمَنَ سُبُلَكُمْ، فَالظَّعِينَةُ تَخْرُجُ مِنْ مَرْوَ إِلَى بَلْخٍ بِغَيْرِ جَوَازٍ، فَاحْمَدُوا اللَّهَ عَلَى الْعَافِيَةِ وَاسْأَلُوهُ الشُّكْرَ وَالْمَزِيدَ. ثُمَّ نَزَلَ فَدَخَلَ بَيْتَهُ، فَأَتَاهُ أَهْلُهُ وَقَالُوا: مَا رَأَيْنَاكَ كَالْيَوْمِ قَطُّ، وَلَامُوهُ. فَقَالَ: لَمَّا تَكَلَّمْتُ فَلَمْ يُجِبْنِي أَحَدٌ غَضِبْتُ فَلَمْ أَدْرِ مَا قُلْتُ. وَغَضِبَ النَّاسُ، وَكَرِهُوا خَلْعَ سُلَيْمَانَ، فَأَجْمَعُوا عَلَى خَلْعِ قُتَيْبَةَ وَخِلَافِهِ، وَكَانَ أَوَّلُ مَنْ تَكَلَّمَ الْأَزْدَ، فَأَتَوْا حُضَيْنَ بْنَ الْمُنْذِرِ ( بِضَادٍ مُعْجَمَةٍ )، فَقَالُوا: إِنَّ هَذَا قَدْ دَعَا إِلَى خَلْعِ الْخَلِيفَةِ، وَفِيهِ فَسَادُ الدِّينِ وَالدُّنْيَا وَقَدْ شَتَمَنَا، فَمَا تَرَى ؟ فَقَالَ: إِنَّ مُضَرَ بِخُرَاسَانَ كَثِيرَةٌ، وَتَمِيمٌ أَكْثَرُهَا، وَهُمْ فُرْسَانُ خُرَاسَانَ، وَلَا يَرْضَوْنَ أَنْ يَصِيرَ الْأَمْرُ فِي غَيْرِ مُضَرَ، فَإِنْ أَخْرَجْتُمُوهُمْ مِنْهُ أَعَانُوا قُتَيْبَةَ. فَأَجَابُوهُ إِلَى ذَلِكَ وَقَالُوا: مَنْ تَرَى مِنْ تَمِيمٍ ؟ قَالَ: لَا أَرَى غَيْرَ وَكِيعٍ. فَقَالَ حَيَّانُ النَّبَطِيُّ مَوْلَى بَنِي شَيْبَانَ: إِنَّ أَحَدًا لَا يَتَوَلَّى هَذَا غَيْرُ وَكِيعٍ، فَيَصْلَى بِحَرِّهِ، وَيَبْذُلُ دَمَهُ، وَيَتَعَرَّضُ لِلْقَتْلِ، فَإِنْ قَدِمَ أَمِيرٌ أَخَذَهُ بِمَا جَنَى، فَإِنَّهُ لَا يَنْظُرُ فِي عَاقِبَةٍ، وَلَهُ عَشِيرَةٌ تُطِيعُهُ، وَهُوَ مَوْتُورٌ يَطْلُبُ قُتَيْبَةَ بِرِيَاسَتِهِ الَّتِي صَرَفَهَا عَنْهُ، وَصَيَّرَهَا لِضِرَارِ بْنِ حُصَيْنٍ الضَّبِّيِّ، فَمَشَى النَّاسُ بَعْضُهُمْ إِلَى بَعْضٍ سِرًّا. وَقِيلَ لِقُتَيْبَةَ: لَيْسَ يُفْسِدُ أَمْرَ النَّاسِ إِلَّا حَيَّانَ، فَأَرَادَ أَنْ يَغْتَالَهُ، وَكَانَ حَيَّانُ يُلَاطِفُ خَدَمَ الْوُلَاةِ، فَدَعَا قُتَيْبَةُ رَجُلًا فَأَمَرَهُ بِقَتْلِ حَيَّانَ، وَسَمْعِ بَعْضُ الْخَدَمِ فَأَتَى حَيَّانَ فَأَخْبَرَهُ، فَلَمَّا جَاءَ رَسُولُهُ يَدْعُوهُ تَمَارَضَ. وَأَتَى النَّاسُ وَكِيعًا وَسَأَلُوهُ أَنْ يَلِيَ أَمْرَهُمْ، فَفَعَلَ. وَبِخُرَاسَانَ يَوْمَئِذٍ مِنْ أَهْلِ الْبَصْرَةِ وَالْعَالِيَةِ مِنَ الْمُقَاتِلَةِ تِسْعَةُ آلَافٍ، وَمَنْ بَكْرٍ سَبْعَةُ آلَافٍ، وَرَئِيسُهُمْ حُضَيْنُ بْنُ الْمُنْذِرِ، وَمِنْ تَمِيمٍ عَشَرَةُ آلَافٍ، وَعَلَيْهِمْ ضِرَارُ بْنُ حُصَيْنٍ، وَعَبْدُ الْقَيْسِ أَرْبَعَةُ آلَافٍ، وَعَلَيْهِمْ عَبْدُ اللَّهِ بْنُ عُلْوَانَ، وَالْأَزْدُ عَشَرَةُ آلَافٍ، وَعَلَيْهِمْ عَبْدُ اللَّهِ بْنُ حَوْذَانَ، وَمِنْ أَهْلِ الْكُوفَةِ سَبْعَةُ آلَافٍ، وَعَلَيْهِمْ جَهْمُ بْنُ زَحْرٍ، وَالْمَوَالِي سَبْعَةُ آلَافٍ، عَلَيْهِمْ حَيَّانُ، وَهُوَ مِنَ الدَّيْلَمِ، وَقِيلَ: مِنْ خُرَاسَانَ، وَإِنَّمَا قِيلَ لَهُ نَبَطِيٌّ لِلُكْنَتِهِ. فَأَرْسَلَ حَيَّانُ إِلَى وَكِيعٍ: إِنْ أَنَا كَفَفْتُ عَنْكَ وَأَعَنْتُكَ أَتَجْعَلُ لِي الْجَانِبَ الشَّرْقِيَّ مِنْ نَهْرِ بِلْخٍ [ وَ ] خَرَاجُهُ مَا دُمْتُ حَيًّا، وَمَا دُمْتُ أَمِيرًا ؟ قَالَ: نَعَمْ. فَقَالَ حَيَّانُ لِلْعَجَمِ: هَؤُلَاءِ يُقَاتِلُونَ عَلَى غَيْرِ دِينٍ، فَدَعُوهُمْ يَقْتُلْ بَعْضُهُمْ بَعْضًا. فَفَعَلُوا فَبَايَعُوا وَكِيعًا سِرًّا. وَقِيلَ لِقُتَيْبَةَ: إِنَّ النَّاسَ يُبَايِعُونَ وَكِيعًا. فَدَسَّ ضِرَارَ بْنَ سِنَانٍ الضَّبِّيَّ إِلَى وَكِيعٍ، فَبَايَعَهُ سِرًّا، فَظَهَرَ لِقُتَيْبَةَ أَمْرُهُ، فَأَرْسَلَ يَدَعُوهُ، فَوَجَدَهُ قَدْ طَلَى رِجْلَيْهِ بِمَغْرَةٍ، وَعَلَّقَ عَلَى رَأْسِهِ حِرْزًا، وَعِنْدَهُ رَجُلَانِ يَرْقِيَانِ رِجْلَهُ، فَقَالَ لِلرَّسُولِ: قَدْ تَرَى مَا بِرِجْلِي. فَرَجَعَ فَأَخْبَرَ قُتَيْبَةَ، فَأَعَادَهُ إِلَيْهِ يَقُولُ لَهُ: لَتَأْتِيَنِّي مَحْمُولًا. قَالَ: لَا أَسْتَطِيعُ. فَقَالَ قُتَيْبَةُ لِصَاحِبِ شُرْطَتِهِ: انْطَلِقْ إِلَى وَكِيعٍ فَأْتِنِي بِهِ، فَإِنْ أَبَى فَاضْرِبْ عُنُقَهُ، وَوَجَّهَ مَعَهُ خَيْلًا، وَقِيلَ: أَرْسَلَ إِلَيْهِ شُعْبَةَ بْنَ ظُهَيْرٍ التَّمِيمِيَّ، فَقَالَ لَهُ وَكِيعٌ: يَا ابْنَ ظُهَيْرٍ، الْبَثْ قَلِيلًا تَلْحَقِ الْكَتَائِبَ. وَلَبِسَ سِلَاحَهُ وَنَادَى فِي النَّاسِ، فَأَتَوْهُ، وَرَكِبَ فَرَسَهُ وَخَرَجَ، فَتَلَقَّاهُ رَجُلٌ، فَقَالَ: مِمَّنْ أَنْتَ ؟ قَالَ: مِنْ بَنِي أَسَدٍ. قَالَ: مَا اسْمُكَ ؟ قَالَ: ضِرْغَامَةُ. قَالَ: ابْنُ مَنْ ؟ قَالَ: ابْنُ لَيْثٍ، فَأَعْطَاهُ رَايَتَهُ، وَقِيلَ كَانَتْ مَعَ عُقْبَةَ بْنِ شِهَابٍ الْمَازِنِيِّ. وَأَتَاهُ النَّاسُ أَرْسَالًا مِنْ كُلِّ وَجْهٍ،، فَتَقَدَّمَ بِهِمْ وَهُوَ يَقُولُ: قَرْمٌ إِذَا حُمِّلَ مَكْرُوهَةً شَدَّ الشَّرَاسِيفَ لَهَا وَالْحَزِيمْ وَاجْتَمَعَ إِلَى قُتَيْبَةَ أَهْلُ بَيْتِهِ وَخَوَاصُّ أَصْحَابِهِ وَثِقَاتُهُ، مِنْهُمْ إِيَاسُ بْنُ بَيْهَسَ بْنِ عَمْرٍو، وَهُوَ ابْنُ عَمِّ قُتَيْبَةَ، فَأَمَرَ قُتَيْبَةُ رَجُلًا فَنَادَى: أَيْنَ بَنُو عَامِرٍ ؟ فَقَالَ لَهُ مُحَقِّرُ بْنُ جَزْءٍ الْعَلَائِيُّ، وَهُوَ قَيْسِيٌّ أَيْضًا، وَكَانَ قُتَيْبَةُ قَدْ جَفَاهُمْ: نَادِهِمْ حَيْثُ وَضَعْتَهُمْ. قَالَ قُتَيْبَةُ: نَادِ: أُذَكِّرُكُمُ اللَّهَ وَالرَّحِمَ. قَالَ مُحَقِّرٌ: أَنْتَ قَطَعْتَهَا. قَالَ: نَادِ: لَكُمُ الْعُتْبَى. قَالَ مُحَقِّرٌ: لَا أَقَالَنَا اللَّهُ إِذَنْ، فَقَالَ قُتَيْبَةُ عِنْدَ ذَلِكَ: يَا نَفْسُ صَبْرًا عَلَى مَا كَانَ مِنْ أَلَمٍ إِذْ لَمْ أَجِدْ لِفُضُولِ الْعَيْشِ أَقْرَانَا وَدَعَا بِبِرْذَوْنٍ لَهُ مُدَرَّبٍ لِيَرْكَبَهُ، فَجَعَلَ يَمْنَعُهُ حَتَّى أَعْيَا. فَلَمَّا رَأَى ذَلِكَ عَادَ إِلَى سَرِيرِهِ فَجَلَسَ عَلَيْهِ وَقَالَ: دَعُوهُ، إِنَّ هَذَا أَمْرٌ يُرَادُ. وَجَاءَ حَيَّانُ النَّبَطِيُّ فِي الْعَجَمِ وَقُتَيْبَةُ وَاجِدٌّ عَلَيْهِ، فَقَالَ عَبْدُ اللَّهِ أَخُو قُتَيْبَةَ لَحَيَّانَ: احْمِلْ عَلَيْهِمْ، فَقَالَ حَيَّانُ: لَمْ يَأْنِ بَعْدُ. فَقَالَ عَبْدُ اللَّهِ: نَاوِلْنِي قَوْسِي. فَقَالَ حَيَّانُ: لَيْسَ هَذَا بِيَوْمِ قَوْسٍ. وَقَالَ حَيَّانُ لِابْنِهِ: إِذَا رَأَيْتَنِي قَدْ حَوَّلْتُ قَلَنْسُوَتِي وَمَضَيْتُ نَحْوَ عَسْكَرِ وَكِيعٍ، فَمِلْ بِمَنْ مَعَكَ مِنَ الْعَجَمِ إِلَيَّ. فَلَمَّا حَوَّلَ حَيَّانُ قَلَنْسُوَتَهُ مَالَتِ الْأَعَاجِمُ إِلَى عَسْكَرِ وَكِيعٍ وَكَبَّرُوا. فَبَعَثَ قُتَيْبَةُ أَخَاهُ صَالِحًا إِلَى النَّاسِ، فَرَمَاهُ رَجُلٌ مِنْ بَنِي ضَبَّةَ، وَقِيلَ: مِنْ بَلْعَمٍ، فَأَصَابَ رَأْسَهُ، فَحُمِلَ إِلَى قُتَيْبَةَ وَرَأْسُهُ مَائِلٌ، فَوُضِعَ فِي مُصَلَّاهُ، وَجَلَسَ قُتَيْبَةُ عِنْدَهُ سَاعَةً. وَتَهَايَجَ النَّاسُ، وَأَقْبَلَ عَبْدُ الرَّحْمَنِ أَخُو قُتَيْبَةَ نَحْوَهُمْ، فَرَمَاهُ أَهْلُ السُّوقِ وَالْغَوْغَاءِ فَقَتَلُوهُ، وَأَحْرَقَ النَّاسُ مَوْضِعًا كَانَتْ فِيهِ إِبِلٌ لِقُتَيْبَةَ وَدَوَابِّهِ، وَدَنَوْا مِنْهُ. فَقَاتَلَ عَنْهُ رَجُلٌ مِنْ بَاهِلَةَ، فَقَالَ لَهُ قُتَيْبَةُ: انْجُ بِنَفْسِكَ. فَقَالَ: بِئْسَ مَا جَزَيْتُكَ إِذًا، وَقَدْ أَطْعَمْتَنِي الْجَرْدَقَ، وَأَلْبَسَتْنِي النَّرْمَقَ. وَجَاءَ النَّاسُ حَتَّى بَلَغُوا فُسْطَاطَهُ فَقَطَّعُوا أَطْنَابَهُ، وَجُرِحَ قُتَيْبَةُ جِرَاحَاتٍ كَثِيرَةٍ، فَقَالَ جَهْمُ بْنُ زَحْرِ بْنِ قَيْسٍ لِسَعْدٍ: انْزِلْ فَخُذْ رَأْسَهُ، فَنَزَلَ سَعْدٌ فَشَقَّ الْفُسْطَاطَ، وَاحْتَزَّ رَأْسَهُ، وَقُتِلَ مَعَهُ مِنْ أَهْلِ إِخْوَتِهِ: عَبْدُ الرَّحْمَنِ، وَعَبْدُ اللَّهِ، وَصَالِحٌ، وَحَصِينٌ، وَعَبْدُ الْكَرِيمِ، وَمُسْلِمٌ، وَقُتِلَ كَثِيرٌ ابْنُهُ، وَقِيلَ: قُتِلَ عَبْدُ الْكَرِيمِ بِقَزْوِينَ. وَكَانَ عِدَّةُ مَنْ قُتِلَ مَعَ قُتَيْبَةَ مِنْ أَهْلِ بَيْتِهِ أَحَدَ عَشَرَ رَجُلًا، وَنَجَا عُمَرُ بْنُ مُسْلِمٍ أَخُو قُتَيْبَةَ، نَجَّاهُ أَخْوَالُهُ. وَكَانَتْ أُمُّهُ الْغَبْرَاءَ بِنْتَ ضِرَارِ بْنِ الْقَعْقَاعِ بْنِ مَعْبَدِ بْنِ زُرَارَةَ الْقَيْسِيَّةَ. فَلَمَّا قُتِلَ قُتَيْبَةُ صَعِدَ وَكِيعٌ الْمِنْبَرَ، فَقَالَ: مَثَلِي وَمَثَلُ قُتَيْبَةَ كَمَا قَالَ الْأَوَّلُ: مَنْ يَنِكِ الْعِيرَ يَنِكْ نَيَّاكَا أَرَادَ قُتَيْبَةُ قَتْلِي وَأَنَا قَتَّالٌ قَدْ جَرَّبُونِي ثُمَّ جَرَّبُونِي     مِنْ غَلْوَتَيْنِ وَمِنَ الْمِئَيْنِ حَتَّى إِذَا شِبْتُ وَشَيَّبُونِي     خَلَّوْا عَنَانِي وَتَنَكَّبُونِي أَنَا أَبُو مُطَرِّفٍ ! ثُمَّ قَالَ: أَنَا ابْنُ خِنْدِفَ تَنْمِينِي قَبَائِلُهَا     بِالصَّالِحَاتِ وَعَمِّي قَيْسُ عَيْلَانَا ثُمَّ أَخَذَ بِلِحْيَتِهِ فَقَالَ: شَيْخٌ إِذَا حُمِّلَ مَكْرُوهَةً     شَدَّ الشَّرَاسِيفَ لَهَا وَالْحَزِيمْ وَاللَّهِ لَأَقْتُلَنَّ ثُمَّ لَأَقْتُلَنَّ ! وَلَأُصَلِّبَنَّ ثُمَّ لَأُصَلِّبَنَّ ! إِنَّ مَرْزُبَانَكُمْ هَذَا ابْنَ الزَّانِيَةِ قَدْ أَغْلَى أَسْعَارَكُمْ ! وَاللَّهِ لَيَصِيرَنَّ الْقَفِيزُ بِأَرْبَعَةِ دَرَاهِمَ أَوْ لَأُصَلَّبَنَّهُ ! صَلُّوا عَلَى نَبِيِّكُمْ. ثُمَّ نَزَلَ، وَطَلَبَ وَكِيعٌ رَأْسَ قُتَيْبَةَ وَخَاتَمَهُ، فَقِيلَ لَهُ: إِنَّ الْأَزْدَ أَخَذَتْهُ. فَخَرَجَ وَكِيعٌ مُشْهِرًا وَقَالَ: وَاللَّهِ الَّذِي لَا إِلَهَ إِلَّا هُوَ، لَا أَبْرَحُ حَتَّى أُوتَى بِالرَّأْسِ، أَوْ يَذْهَبَ رَأْسِي مَعَهُ. فَقَالَ لَهُ حُضَيْنٌ: اسْكُنْ يَا أَبَا مُطَرِّفٍ فَإِنَّكَ تُؤْتَى بِهِ. وَذَهَبَ حُضَيْنٌ إِلَى الْأَزْدِ، وَهُوَ سَيِّدُهُمْ، فَأَمَرَهُمْ بِتَسْلِيمِ الرَّأْسِ إِلَى وَكِيعٍ، فَسَلَّمُوهُ إِلَيْهِ، فَسَيَّرَهُ إِلَى سُلَيْمَانَ مَعَ نَفَرٍ لَيْسَ فِيهِمْ تَمِيمِيٌّ، وَوَفَى وَكِيعٌ لَحَيَّانَ النَّبَطِيِّ بِمَا كَانَ ضَمِنَ لَهُ. فَلَمَّا أُتِيَ سُلَيْمَانُ بِرَأْسِ قُتَيْبَةَ وَرُءُوسِ أَهْلِهِ كَانَ عِنْدَهُ الْهُذَيْلُ بْنُ زُفَرَ بْنَ الْحَارِثِ، فَقَالَ لَهُ: هَلْ سَاءَكَ هَذَا يَا هُذَيْلُ ؟ فَقَالَ: لَوْ سَاءَنِي لَسَاءَ قَوْمًا كَثِيرًا. فَقَالَ سُلَيْمَانُ: مَا أَرَدْتُ هَذَا كُلَّهُ. وَإِنَّمَا قَالَ سُلَيْمَانُ هَذَا لِلْهُذَيْلِ ; لِأَنَّهُ هُوَ وَقُتَيْبَةُ مِنْ قَيْسِ عَيْلَانَ، ثُمَّ أَمَرَ بِالرِّءُوسِ فَدُفِنَتْ، وَلَمَّا قُتِلَ قُتَيْبَةُ قَالَ رَجُلٌ مِنْ أَهْلِ خُرَاسَانَ: يَا مَعْشَرَ الْعَرَبِ قَتَلْتُمْ قُتَيْبَةَ، وَاللَّهِ لَوْ كَانَ مِنَّا فَمَاتَ لَجَعَلْنَاهُ فِي تَابُوتٍ، فَكُنَّا نَسْتَسْقِي بِهِ وَنَسْتَفْتِحُ بِهِ إِذَا غَزَوْنَا، وَمَا صَنَعَ أَحَدٌ بِخُرَاسَانَ قَطُّ مَا صَنَعَ قُتَيْبَةُ، إِلَّا أَنَّهُ غَدَرَ، وَذَلِكَ أَنَّ الْحَجَّاجَ كَتَبَ إِلَيْهِ: أَنِ اخْتَلْهُمْ وَاقْتُلْهُمْ لِلَّهِ. وَقَالَ الْإِصْبَهْبَذُ: قَتَلْتُمْ قُتَيْبَةَ وَيَزِيدَ بْنَ الْمُهَلَّبِ وَهُمَا سَيِّدَا الْعَرَبِ. قِيلَ لَهُ أَيُّهُمَا كَانَ أَعَظَمُ عِنْدَكُمْ وَأَهْيَبُ ؟ قَالَ: لَوْ كَانَ قُتَيْبَةُ بِأَقْصَى جُحْرٍ فِي الْغَرْبِ مُكَبَّلًا وَيَزِيدُ مَعَنَا فِي بِلَادِنَا وَالٍ عَلَيْنَا، لَكَانَ قُتَيْبَةُ أَهْيَبَ فِي صُدُورِنَا وَأَعْظَمَ مِنْ يَزِيدَ. وَقَالَ الْفَرَزْدَقُ فِي ذَلِكَ: أَتَانِي وَرَحْلِي فِي الْمَدِينَةِ وَقْعَةٌ     لِآلِ تَمِيمٍ أَقْعَدَتْ كُلَّ قَائِمِ رثاء قتيبة بن مسلم وَقَدْ رَثَاهُ عَبْدُ الرَّحْمَنِ بْنُ جُمَانَةَ الْبَاهِلِيُّ فَقَالَ: كَأَنَّ أَبَا حَفْصٍ قُتَيْبَةَ لَمْ يَسِرْ     بِجَيْشٍ إِلَى جَيْشٍ وَلَمْ يَعْلُ مِنْبَرَا وَلَمْ تَخْفِقِ الرَّايَاتُ وَالْقَوْمُ حَوْلَهُ     وُقُوفٌ وَلَمْ يَشْهَدْ لَهُ النَّاسُ عَسْكَرَا دَعَتْهُ الْمَنَايَا فَاسْتَجَابَ لِرَبِّهِ     وَرَاحَ إِلَى الْجَنَّاتِ عَفًّا مُطَهَّرَا فَمَا رُزِئَ الْإِسْلَامُ بَعْدَ مُحَمَّدٍ     بِمَثَلِ أَبِي حَفْصٍ فَبَكِّيهِ عَبْهَرَا وَلَقَدْ بَالَغَ هَذَا الشَّاعِرُ فِي بَيْتِهِ الْأَخِيرِ، وَعَبْهَرُ أُمُّ وَلَدٍ لَهُ. وَقَالَ الطِّرْمَاحُ فِي هَذِهِ الْوَقْعَةِ الَّتِي قُتِلَ فِيهَا قُتَيْبَةُ عَلَى يَدِ وَكِيعِ بْنِ أَبِي سُودٍ: لَوْلَا فَوَارِسُ مَذْحِجِ ابْنَةِ مَذْحِجِ     وَالْأَزْدُ زُعْزِعَ وَاسْتُبِيحَ الْعَسْكَرُ وَتَقَطَّعَتْ بِهِمُ الْبِلَادُ وَلَمْ يَؤُبْ     مِنْهُمْ إِلَى أَهْلِ الْعِرَاقِ مُخَبِّرُ وَاسْتَضْلَعَتْ عُقَدُ الْجَمَاعَةِ وَازْدَرَى     أَمْرُ الْخَلِيفَةِ وَاسْتُحِلَّ الْمُنْكَرُ قَوْمٌ هُمُو قَتَلُوا قُتَيْبَةَ عَنْوَةً     وَالْخَيْلُ جَانِحَةٌ عَلَيْهَا الْعِثْيَرُ بِالْمَرْجِ مَرْجِ الصِّينِ حَيْثُ تَبَيَّنَتْ     مُضَرُ الْعِرَاقِ مَنِ الْأَعَزُّ الْأَكْبَرُ إِذْ حَالَفَتْ جَزَعًا رَبِيعَةُ كُلُّهَا     وَتَفَرَّقَتْ مُضَرٌ وَمَنْ يَتَمَضَّرُ وَتَقَدَّمَتْ أَزْدُ الْعِرَاقِ وَمَذْحِجٌ     لِلْمَوْتِ يَجْمَعُهَا أَبُوهَا الْأَكْبَرُ قَحْطَانُ تَضْرِبُ رَأْسَ كُلَّ مُدَجَّجٍ     تَحْمِي بَصَائِرَهُنَّ إِذْ لَا تُبْصِرُ وَالْأَزْدُ تَعْلَمُ أَنَّ تَحْتَ لِوَائِهَا     مُلْكًا قُرَاسِيَةً وَمَوْتٌ أَحْمَرُ فَبِعِزِّنَا نُصِرَ النَّبِيُّ مُحَمَّدٌ     وَبِنَا تَثَبَّتَ فِي دِمَشْقَ الْمِنْبَرُ وَقَدْ بَسَطَ ابْنُ جَرِيرٍ هَذِهِ الْقِصَّةَ بَسَطًا كَثِيرًا وَذَكَرَ أَشْعَارًا كَثِيرَةً جِدًّا. وَقَالَ الْقَاضِي ابْنُ خَلِّكَانَ: وَقَالَ جَرِيرٌ فِي قُتَيْبَةَ بْنِ مُسْلِمٍ رَحِمَهُ اللَّهُ وَسَامَحَهُ: نَدِمْتُمْ عَلَى قَتْلِ الْأَغَرِّ ابْنِ مُسْلِمٍ     وَأَنْتُمْ إِذَا لَاقَيْتُمُ اللَّهَ أَنْدَمُ لَقَدْ كُنْتُمُ مِنْ غَزْوِهِ فِي غَنِيمَةٍ     وَأَنْتُمْ لِمَنْ لَاقَيْتُمُ الْيَوْمَ مَغْنَمُ عَلَى أَنَّهُ أَفْضَى إِلَى حُورِ جَنَّةٍ     وَتُطْبِقُ بِالْبَلْوَى عَلَيْكُمْ جَهَنَّمُ قَالَ: وَقَدْ وَلِيَ مِنْ أَوْلَادِهِ وَذُرِّيَّتِهِ جَمَاعَةٌ الْإِمْرَةَ فِي الْبُلْدَانِ، فَمِنْهُمْ عَمْرُو بْنُ سَعِيدِ بْنِ سَلْمِ بْنِ قُتَيْبَةَ بْنِ مُسْلِمٍ، وَكَانَ جَوَادًا مُمَدَّحًا، رَثَاهُ حِينَ مَاتَ أَبُو عَمْرٍو أَشْجَعُ بْنُ عَمْرٍو السُّلَمِيُّ الرِّقِّيُّ نَزِيلُ الْبَصْرَةِ بِقَوْلِهِ: مَضَى ابْنُ سَعِيدٍ حِينَ لَمْ يَبْقَ مَشْرِقٌ     وَلَا مَغْرِبٌ إِلَّا لَهُ فِيهِ مَادِحُ وَمَا كُنْتُ أَدْرِي مَا فَوَاضِلُ كَفِّهِ     عَلَى النَّاسِ حَتَّى غَيَّبَتْهُ الصَّفَائِحُ وَأَصْبَحَ فِي لَحْدٍ مِنَ الْأَرْضِ ضَيِّقٍ     وَكَانَتْ بِهِ حَيًّا تَضِيقُ الصَّحَاصِحُ سَأُبْكِيكَ مَا فَاضَتْ دُمُوعِي فَإِنْ تَغِضْ     فَحَسْبُكَ مِنِّي مَا تُجِنُّ الْجَوَانِحُ فَمَا أَنَا مِنْ رُزْءٍ وَإِنْ جَلَّ جَازِعٌ     وَلَا بِسُرُورٍ بَعْدَ مَوْتِكَ فَارِحُ كَأَنْ لَمْ يَمُتْ حَيٌّ سِوَاكَ وَلَمْ تَقُمْ     عَلَى أَحَدٍ إِلَّا عَلَيْكَ النَّوَائِحُ لَئِنْ حَسُنَتْ فِيكَ الْمَرَاثِي وَذِكْرُهَا     لَقَدْ حَسُنَتْ مِنْ قَبْلُ فِيكَ الْمَدَائِحُ قَالَ ابْنُ خَلِّكَانَ وَهِيَ مِنْ أَحْسَنِ الْمَرَاثِي، وَهِيَ فِي الْحَمَاسَةِ. ثُمَّ تَكَلَّمَ عَلَى بَاهِلَةَ، وَأَنَّهَا قَبِيلَةٌ مَرْذُولَةٌ عِنْدَ الْعَرَبِ، قَالَ: وَقَدْ رَأَيْتُ فِي بَعْضِ الْمَجَامِيعِ أَنَّ الْأَشْعَثَ بْنَ قَيْسٍ قَالَ: يَا رَسُولَ اللَّهِ، أَتَتَكَافَأُ دِمَاؤُنَا؟ قَالَ: نَعَمْ، وَلَوْ قَتَلْتَ رَجُلًا مِنْ بَاهِلَةَ لَقَتَلْتُكَ بِهِ وَقِيلَ لِبَعْضِ الْعَرَبِ: أَيَسُرُّكَ أَنْ تَدْخُلَ الْجَنَّةَ وَأَنْتَ بَاهِلِيٌّ؟ قَالَ: بِشَرْطِ أَنْ لَا يَعْلَمَ أَهْلُ الْجَنَّةِ بِذَلِكَ. وَسَأَلَ بَعْضُ الْأَعْرَابِ رَجُلًا: مِمَّنْ أَنْتَ؟ فَقَالَ: مِنْ بَاهِلَةَ. فَجَعَلَ يَرْثِي لَهُ. فَقَالَ: وَأَزِيدُكَ أَنِّي لَسْتُ مِنَ الصَّمِيمِ وَإِنَّمَا أَنَا مِنْ مَوَالِيهِمْ. فَجَعَلَ يُقَبِّلُ يَدَيْهِ وَرِجْلَيْهِ، فَقَالَ: وَلِمَ تَفْعَلُ هَذَا؟ فَقَالَ: لِأَنَّ اللَّهَ تَعَالَى مَا ابْتَلَاكَ بِهَذِهِ الرَّزِيَّةِ فِي الدُّنْيَا إِلَّا لِيُعَوِّضَكَ الْجَنَّةَ فِي الْآخِرَةِ.

Translation

✧ THE KILLING OF QUTAYBAH: AN ACCOUNT OF THE REASON FOR THE KILLING OF QUTAYBAH B. MUSLIM The reason for his killing was his renunciation of allegiance to Sulaymān. He had consulted his brothers. His brother ʿAbd al-Raḥmān said to him: “Cut off a detachment and send in it everyone you fear; send a group to Marw, and go until you camp at Samarqand. Say to those with you: 'Whoever wishes to stay will share in provision, and whoever wishes to depart is not coerced.' Then none will remain with you except a sincere adviser, and no one will oppose you.” His brother ʿAbd Allāh said to him: “Renounce him on the spot, so that not even two men oppose you.” So he renounced Sulaymān on the spot and summoned the people to renounce him, mentioning his conduct among them and the bad conduct of those before him. But no one answered him. He became angry and said: “May God not honor those you aid! By God, if you all gathered against a goat, you would not break its horn! O people of the lower class—and I do not say people of the upper class—rabble of the ṣadaqah, I gathered you as the camels of the ṣadaqah are gathered from every direction! O company of Bakr b. Wāʾil! O people of boasting, lying, and miserliness! By which of your two days do you boast? By the day of your war, or by the day of your peace? O companions of Musaylimah! O Banū Dhamīm—and I do not say Tamīm! O people of tyranny and indulgence, you used to call treachery in the Jāhiliyyah 'Kaysān'! O companions of Sajāḥ! O company of ʿAbd al-Qays, the harsh ones, you exchanged the pollination of palm trees for the reins of horses! O company of the Azd, you exchanged ships' mooring ropes for the reins of horses! This is an innovation in Islam. The Bedouins—and what are the Bedouins! God's curse be upon them! O sweepings of the two miṣrs, I gathered you from the growths of wormwood and southernwood, while you used to ride cows and donkeys. When I gathered you, you said such and such! By God, I am the son of its father and the brother of its brother! By God, I will bind you like the binding of the salamah tree! Around the ṣilliyān grass there is indeed a murmuring! O people of Khurāsān, do you know who your governor is? Your governor is Yazīd b. Tharwān. It is as if I see an amir coming to you and seizing your fayʾ and your shade! Shoot at your distant target! How long will the people of Syria sprawl in your courtyards! O people of Khurāsān, trace my lineage and you will find me Iraqi in mother, birthplace, judgment, inclination, and religion, and you have now become, as you see, in security and well-being! God has opened the lands for you and made your roads safe, so that a woman in a howdah travels from Marw to Balkh without a pass. Praise God for well-being and ask Him for gratitude and increase.” Then he descended and entered his house. His family came to him and said: “We have never seen you like today,” and they reproached him. He said: “When I spoke and no one answered me, I became angry and did not know what I was saying.” The people became angry and detested the renunciation of Sulaymān, so they resolved to renounce Qutaybah and oppose him. The first to speak were the Azd. They came to Ḥuḍayn b. al-Mundhir (with a dotted ḍād) and said: “This man has called for renouncing the caliph, which corrupts religion and worldly affairs, and he has reviled us. What do you think?” He said: “Muḍar in Khurāsān are numerous, and Tamīm are the most numerous of them; they are the horsemen of Khurāsān, and they will not accept that authority pass to other than Muḍar. If you exclude them from it, they will aid Qutaybah.” They agreed to that and said: “Whom do you think among Tamīm?” He said: “I see no one but Wakīʿ.” Ḥayyān al-Nabaṭī, mawlā of Banū Shaybān, said: “No one should undertake this except Wakīʿ. He will endure its heat, shed his blood, and expose himself to killing. If an amir arrives, he will seize him for what he has committed, for he does not consider the consequences. He has a clan that obeys him, and he is rancorous, seeking Qutaybah because of the leadership that he diverted from him and gave to Ḍirār b. Ḥuṣayn al-Ḍabbī.” So the people went secretly to one another. It was said to Qutaybah: “Nothing corrupts the people's affair except Ḥayyān.” So he wanted to assassinate him. Ḥayyān used to befriend the servants of the governors. Qutaybah summoned a man and ordered him to kill Ḥayyān. Some of the servants heard it and came to Ḥayyān and told him. When Qutaybah's messenger came to summon him, he feigned illness. The people came to Wakīʿ and asked him to take charge of their affair, and he did. In Khurāsān that day there were from the people of Baṣrah and al-ʿĀliyah among the fighters nine thousand, and from Bakr seven thousand, their chief being Ḥuḍayn b. al-Mundhir; from Tamīm ten thousand, over whom was Ḍirār b. Ḥuṣayn; from ʿAbd al-Qays four thousand, over whom was ʿAbd Allāh b. ʿUlwān; from the Azd ten thousand, over whom was ʿAbd Allāh b. Ḥawdhān; from the people of Kūfah seven thousand, over whom was Jahm b. Zaḥr; and the mawālī seven thousand, over whom was Ḥayyān, who was from Daylam—though it is said from Khurāsān; he was only called Nabaṭī because of his accent. Ḥayyān sent to Wakīʿ: “If I hold back from you and aid you, will you give me the eastern side of the Balkh River and its land tax as long as I live and as long as you are amir?” He said: “Yes.” Ḥayyān said to the non-Arabs: “These people are fighting for no religion, so leave them to kill one another.” They did so, and they pledged allegiance to Wakīʿ secretly. It was said to Qutaybah: “The people are pledging allegiance to Wakīʿ.” He secretly sent Ḍirār b. Sinān al-Ḍabbī to Wakīʿ, and he pledged allegiance to him secretly. His affair became apparent to Qutaybah, so he sent to summon him. He found that he had dyed his legs with red ochre, hung an amulet on his head, and had with him two men reciting incantations over his leg. He said to the messenger: “You see what is wrong with my leg.” He returned and told Qutaybah, who sent him back saying: “You must come to me even if carried.” He said: “I cannot.” Qutaybah said to his chief of police: “Go to Wakīʿ and bring him to me. If he refuses, strike his neck.” He sent horsemen with him. It is said he sent Shuʿbah b. Ẓuhayr al-Tamīmī to him. Wakīʿ said to him: “O son of Ẓuhayr, wait a little; the squadrons will catch up with you.” He donned his armor, called out among the people, and they came to him. He mounted his horse and went out. A man met him, and he said: “From whom are you?” He said: “From Banū Asad.” He said: “What is your name?” He said: “Ḍirghāmah.” He said: “Son of whom?” He said: “Son of Layth.” So he gave him his banner—though it is said it was with ʿUqbah b. Shihāb al-Māzinī. The people came to him in successive groups from every direction, and he advanced with them, saying: A stallion, when loaded with a hardship, Tightens for it the ribs and the girth. To Qutaybah gathered the people of his household, his elite companions, and his trusted men, among them Iyās b. Bayhas b. ʿAmr, who was Qutaybah's paternal cousin. Qutaybah ordered a man to call out: “Where are Banū ʿĀmir?” Muḥaqqir b. Jazʾ al-ʿAlāʾī, who was also a Qaysī, said to him, and Qutaybah had treated them harshly: “Call them where you have placed them.” Qutaybah said: “Call: 'I remind you of God and kinship.'” Muḥaqqir said: “You have cut it.” He said: “Call: 'You shall have satisfaction.'” Muḥaqqir said: “Then may God not restore us.” At that Qutaybah said: O soul, be patient with the pain that has befallen, Since I find no peers for the excesses of life. He called for a trained hackney of his to ride, but it kept refusing him until it tired. When he saw that, he returned to his couch, sat on it, and said: “Leave it. This is a matter that is intended.” Ḥayyān al-Nabaṭī came with the non-Arabs while Qutaybah was angry with him. ʿAbd Allāh, Qutaybah's brother, said to Ḥayyān: “Attack them.” Ḥayyān said: “It is not time yet.” ʿAbd Allāh said: “Hand me my bow.” Ḥayyān said: “This is not a day for a bow.” Ḥayyān said to his son: “When you see me turn my cap and go toward Wakīʿ's camp, then swing with those of the non-Arabs who are with you toward me.” When Ḥayyān turned his cap, the non-Arabs inclined toward Wakīʿ's camp and shouted “Allāhu akbar.” Qutaybah sent his brother Ṣāliḥ to the people, but a man from Banū Ḍabbah—or it is said from Balʿam—shot him and struck his head. He was carried to Qutaybah with his head drooping, and he was placed in his prayer area, and Qutaybah sat beside him for a while. The people clashed, and ʿAbd al-Raḥmān, Qutaybah's brother, advanced toward them. The market people and the riff-raff shot him and killed him. The people burned a place where Qutaybah's camels and mounts were, and they drew near to him. A man from Bāhilah fought in his defense. Qutaybah said to him: “Save yourself.” He said: “Then I would have repaid you badly, for you have fed me fine white bread and clothed me in silk brocade.” The people came until they reached his tent and cut its ropes. Qutaybah was wounded many times, and Jahm b. Zaḥr b. Qays said to Saʿd: “Dismount and take his head.” Saʿd dismounted, slit the tent, and cut off his head. Killed with him from his brothers' kin were ʿAbd al-Raḥmān, ʿAbd Allāh, Ṣāliḥ, Ḥuṣayn, ʿAbd al-Karīm, and Muslim; his son Kathīr was killed, though it is said ʿAbd al-Karīm was killed at Qazwīn. The number of those killed with Qutaybah from his household was eleven men. ʿUmar b. Muslim, Qutaybah's brother, escaped; his maternal uncles saved him. His mother was al-Ghabrāʾ bt. Ḍirār b. al-Qaʿqāʿ b. Maʿbad b. Zurārah al-Qaysiyyah. When Qutaybah was killed, Wakīʿ ascended the pulpit and said: “My likeness and the likeness of Qutaybah are as the first one said: Whoever mounts the stallion mounts the one who mounts you. Qutaybah wanted my death, but I am a killer. They tested me, then tested me again, from two arrow-shots and from hundreds. Until when I grew old and they made me old, they let go my reins and avoided me. I am Abū Muṭarrif!” Then he said: I am Ibn Khindif; her tribes trace my lineage with virtuous deeds, And my paternal uncle is Qays ʿAylān. Then he took hold of his beard and said: An old man, when loaded with a hardship, Tightens for it the ribs and the girth. By God, I shall kill and kill! And I shall crucify and crucify! This marzubān of yours, the son of an adulteress, has raised your prices! By God, the qafīz will become four dirhams, or I shall crucify him! Pray upon your Prophet.” Then he descended. Wakīʿ sought Qutaybah's head and his seal. It was said to him: “The Azd have taken it.” Wakīʿ went out brandishing his sword and said: “By God, besides whom there is no god, I will not leave until the head is brought to me, or my head goes with it.” Ḥuḍayn said to him: “Be calm, Abū Muṭarrif, for it will be brought to you.” Ḥuḍayn went to the Azd, being their chief, and ordered them to hand over the head to Wakīʿ, and they handed it to him. He sent it to Sulaymān with a group in which there was no Tamīmī. Wakīʿ fulfilled for Ḥayyān al-Nabaṭī what he had guaranteed him. When Sulaymān was brought the head of Qutaybah and the heads of his family, al-Hudhayl b. Zufar b. al-Ḥārith was with him. He said to him: “Did this grieve you, O Hudhayl?” He said: “If it grieved me, it would grieve many people.” Sulaymān said: “I did not intend all this.” Sulaymān said this to al-Hudhayl because he and Qutaybah were of Qays ʿAylān. Then he ordered the heads to be buried. When Qutaybah was killed, a man from the people of Khurāsān said: “O company of Arabs, you have killed Qutaybah. By God, if he had been one of us and died, we would have placed him in a coffin and sought rain through him and sought victory through him when we raided. No one ever did in Khurāsān what Qutaybah did, except that he acted treacherously. That was because al-Ḥajjāj wrote to him: 'Deceive them and kill them for God.'” The Iṣbahbadh said: “You have killed Qutaybah and Yazīd b. al-Muhallab, and they are the two lords of the Arabs.” It was said to him: “Which of them was greater and more awe-inspiring among you?” He said: “If Qutaybah were in the farthest burrow in the west, fettered, while Yazīd were with us in our lands as governor over us, Qutaybah would still be more awe-inspiring in our breasts and greater than Yazīd.” Al-Farazdaq said about that: There came to me, while my saddle was in al-Madīnah, a disaster For the house of Tamīm that seated every standing man. ELEGY FOR QUTAYBAH B. MUSLIM ʿAbd al-Raḥmān b. Jumānah al-Bāhilī elegized him, saying: It is as if Abū Ḥafṣ Qutaybah had never marched With an army against an army, nor ascended a pulpit, Nor banners fluttered while the people around him Stood still, nor people witnessed for him an encampment. The fates called him, and he answered his Lord, And departed to the gardens, pure and cleansed. Islam was not afflicted after Muḥammad With the like of Abū Ḥafṣ, so weep for him, ʿAbharā. The poet exaggerated in his last verse; ʿAbhar was an umm walad of his. Al-Ṭirimmāḥ said about this battle in which Qutaybah was killed at the hands of Wakīʿ b. Abī Sūd: Were it not for the horsemen of Madhḥij, daughter of Madhḥij, And the Azd, the camp would have been shaken and plundered, And the lands would have been cut off with them, and no one From them would have returned to the people of Iraq as a reporter. The knots of the community would have become loose, and the affair Of the caliph would have been despised, and the forbidden would have been deemed lawful. A people who killed Qutaybah by force, While the horses leaned down, covered with dust, At al-Marj, Marj al-Ṣīn, where it became clear To Muḍar of Iraq who is the mightier and greater, When all of Rabīʿah allied together in panic, And Muḍar and those who claimed Muḍar were scattered. The Azd of Iraq and Madhḥij advanced To death, gathered by their greatest father, Qaḥṭān striking the head of every armored man, Their insights protecting them when they could not see. The Azd knew that beneath its banner There was a crushing kingship and red death. By our might the Prophet Muḥammad was aided, And by us the pulpit in Damascus was made firm. Ibn Jarīr has treated this story at great length and mentioned very many poems. Al-Qāḍī Ibn Khallikān said: Jarīr said about Qutaybah b. Muslim, may God have mercy on him and pardon him: You regretted killing al-Agharr b. Muslim, But when you meet God, you will be even more regretful. You were, through his raiding, in gain, While you are today a spoil for those you encounter. Yet he went forth to the ḥūr of Paradise, While Hellfire closes over you with affliction. He said: A group of his sons and descendants held governorship in the lands. Among them was ʿAmr b. Saʿīd b. Salm b. Qutaybah b. Muslim, who was generous and praised. When he died, Abū ʿAmr Ashjaʿ b. ʿAmr al-Sulamī al-Riqqī, resident of Baṣrah, elegized him, saying: Ibn Saʿīd passed away when there remained no east Nor west in which he had no eulogist. I did not know what the overflowing bounty of his hand Meant for the people until the slabs concealed him. He came to be in a narrow grave of the earth, Though while alive, the vast plains were too narrow for him. I shall weep for you as long as my tears flow; if they dry up, Then suffice you from me what the ribs conceal." } I am not one to despair over a calamity, however great, Nor to rejoice in any joy after your death. It is as if no living being has died except you, And no mourners have risen for anyone but you. If elegies in your honor are excellent and their mention endures, Then excellent indeed were the panegyrics once composed for you. Ibn Khallikān said: These are among the finest elegies, and they are found in al-Ḥamāsah. Then he spoke of Bāhilah, saying that it is a tribe despised among the Arabs. He said: I have read in some collections that al-Ashʿath b. Qays said: “O Messenger of God, are our bloodwits equal?” He replied: “Yes, and if you killed a man of Bāhilah, I would have you killed for him.” It was said to one of the Arabs: “Would it please you to enter Paradise while being a Bāhilī?” He replied: “On condition that the people of Paradise do not know it.” A Bedouin asked a man: “From whom are you?” He said: “From Bāhilah.” So he began to console him. The man said: “And I will add that I am not of the pure stock, but rather I am one of their clients.” He then began to kiss his hands and feet. The man asked: “Why do you do this?” He replied: “Because God Almighty did not afflict you with this misfortune in this world except to compensate you with Paradise in the Hereafter.”

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