(136)
al-Hira? Or do you not know, O commander, that you sent me against a lion fierce, a sword keen, in the grip of a hero brave, of the house of the best of mankind? So Ibn Ziyad sent to him: Grant him safe conduct, for you cannot overcome him except by it.
(1)
In one narration he said: You have only sent me against a sword among the swords of Muhammad ibn Abdullah (peace be upon him and his family). So Ibn Ziyad reinforced him with troops.
(2)
الحيرة ؟ أو لم تعلم أيها الأمير أنك بعثتني إلى أسد ضرغام ، وسيف حسام ، في كفّ بطل همام ، من آل خير الأنام ، فأرسل إليه ابن زياد : أعطه الأمان فإنك لا تقدر عليه إلاّ به (1) وفي رواية قال : وإنما أرسلتني إلى سيف من أسياف محمد بن عبدالله ( صلى الله عليه وآله ) ، فمدّه بالعسكر (2) .
The learned al-Majlisi, may God have mercy upon him, said: It is narrated in some of the books of virtues, on the authority of Amr ibn Dinar, who said: Hussein (peace be upon him) sent Muslim ibn Aqil to Kufa, and he was like a lion. Amr and others said: Such was his strength that he would seize a man with his hand and hurl him over the roof of a house.
(3)
قال العلامة المجلسي عليه الرحمة : روي في بعض كتب المناقب عن عمرو بن دينار قال : أرسل الحسين ( عليه السلام ) مسلم بن عقيل إلى الكوفة وكان مثل الأسد ، قال عمرو وغيره : لقد كان من قوّته أنه يأخذ الرجل بيده ، فيرمي به فوق البيت (3) .
We return to the narration of Sheikh al-Mufid, may God have mercy upon him, who said: Then they returned to him, and he charged upon them as before. He and Bakr ibn Humran al-Ahmari exchanged two blows. Bakr struck Muslim's mouth, severing his upper lip, and the sword cut swiftly into the lower one, knocking out his two front teeth. And Muslim struck him a terrible blow upon his head, then followed it with another upon the collarbone, which nearly reached his innards.
رجعنا إلى رواية الشيخ المفيد عليه الرحمة قال : ثمَّ عادوا إليه ، فشدَّ عليهم كذلك ، فاختلف هو وبكر بن حمران الأحمري ضربتين ، فضرب بكر فم مسلم ، فقطع شفته العليا ، وأسرع السيف في السفلى وفصلت له ثنيتاه ، وضرب مسلم في رأسه ضربة منكرة ، وثنَّاه بأخرى على حبل العاتق ، كادت تطلع إلى جوفه.
When they saw that, they climbed up onto the roof of the house and began to pelt him with stones, and they set fire to bundles of reeds and threw them down upon him from the roof. When he saw that, he came out at them with his sword drawn into the alley. Muhammad ibn al-Ash'ath said: You have safe conduct, do not destroy yourself. And he was fighting them while saying:
فلمَّا رأوا ذلك أشرفوا عليه من فوق البيت ، وأخذوا يرمونه بالحجاة ، ويلهبون النار في أطنان القصب ثمَّ يرمونها عليه من فوق البيت ، فلما رأى ذلك خرج عليهم مصلتاً بسيفه في السكة ، فقال محمد بن الأشعث : لك الأمان لا تقتل نفسك ، وهو يقاتلهم ويقول :
I have sworn I shall not be slain save as a free man,
even though I see death as something dreadful,
and the cold be mixed with the bitter hot,
turning back the sun's rays so that they stand still.
Every man shall one day meet with evil—
I fear only to be deceived or betrayed.
أقسمتُ لا أُقتلُ إلاّ حرّا
وإنْ رأيتُ الموتَ شيئاً نُكْرا
ويُخْلَطُ الباردُ سُخْناً مرّا
رَدَّ شُعَاعَ الشمس فاستقرّا
كلُّ امرىء يوماً ملاق شراً
أخافُ أن أُكْذَبَ أو أُغرَّا
Muhammad ibn al-Ash'ath said to him: You will not be lied to, nor deceived, nor betrayed. These people are the sons of
فقال له محمد بن الأشعث : إنك لا تكذب ولا تغرّ ولا تخدع ، إن القوم بنو
1 ـ بحار الأنوار ، المجلسي : 44/354.
2 ـ المنتخب ، الطريحي : 299 الليلة العاشرة.
3 ـ بحار الأنوار ، المجلسي : 44/354.
(137)
your uncle, and they will not kill you, nor harm you. By then he had been worn down by the stones and was unable to fight, so he caught his breath and leaned his back against the side of that house.
عمك ، وليسوا بقاتليك ، ولا ضائريك ، وكان قد أثخن بالحجارة ، وعجز عن القتال فانتهز واستند ظهره إلى جنب تلك الدار.
(In some narrations it is said: The wounds had worn him down and the loss of blood had exhausted him, so he leaned against the side of that house. They pressed in upon him, pelting him with arrows and stones. He said: Why do you stone me as the unbelievers are stoned, when I am of the household of the righteous prophets? Do you not honor the right of the Messenger of God (peace be upon him and his family) regarding his progeny? Ibn al-Ash'ath said to him: Do not destroy yourself, for you are under my protection. Muslim (peace be upon him) said: Am I to be taken captive while I still have strength? No, by God, that shall never be, that shall never come to pass. And he charged upon Ibn al-Ash'ath, who fled from him. Then they charged him from every side, and thirst had become severe upon him. A man stabbed him from behind, and he fell to the ground and was captured.
(1)
( وجاء في بعض الروايات : وأثخنته الجراحات وأعياه نزف الدم فاستند إلى جنب تلك الدار ، فتحاملوا عليه يرمونه بالسهام والحجارة ، فقال : ما لكم ترموني بالحجارة كما ترمى الكفار وأنا من أهل بيت الأنبياء الأبرار ؟ ألا ترعون حقّ رسول الله ( صلى الله عليه وآله ) في عترته ؟ فقال له ابن الأشعث : لا تقتل نفسك وأنت في ذمتي ، قال مسلم ( عليه السلام ) : أأوسر وبي طاقة ؟ لا والله لا يكون ، لا يكون ذلك أبداً ، وحمل على ابن الأشعث فهرب منه ، ثمَّ حملوا عليه من كل جانب ، وقد اشتد به العطش ، فطعنه رجل من خلفه فسقط إلى الأرض وأسر (1) .
And it is said: They dug a pit for him and covered it with dirt, then they scattered before him until, when he fell into it, they captured him.)
(2)
How excellent are the words of Sayyid Rida al-Hindi, may God have mercy upon him, when he says:
وقيل : إنهم عملوا له حفيرة وستروها بالتراب ، ثمَّ انكشفوا بين يديه حتى إذا وقع فيها أسروه ) (2) ولله درّ السيد رضا الهندي عليه الرحمة إذ يقول :
By God, what a lone man whom they surrendered
to the judgment of the bastard—yet he did not surrender!
He chose, being born of the proud and defiant,
to ride the gravest, the most perilous course.
And when they saw his might in battle,
so fierce it scorned to be subdued,
they looked down from the heights of the rooftops
and pelted him with blazing firewood.
Had they not deceived him with safe conduct,
they would never have bound the fierce lion. (3)
فللهِ من مُفْرَد أسلموه
لحكم الدعيِّ فما استسلما
وآثَرَ وهو وليدُ الأُبَاةِ
بأَنْ يَرْكَبَ الأخطرَ الأعظما
ولمَّا رأوا بَأْسَه في الوغى
شديداً يُجَلُّ بأَنْ يُرْغَما
أطلُّوا على شُرُفَاتِ السُّطُوحِ
ويَرْمُونَهُ الْحَطَبَ المُضْرَما
ولولا خديعتُهُمْ بالأمانِ
لَمَا أوثقوا الأَسَدَ الضَّيْغَما (3)
In the narration of Sheikh al-Mufid, may God have mercy upon him, he said: Ibn al-Ash'ath repeated the offer to him: You have safe conduct. He said: Am I safe? He said: Yes. So he said to the people who were with him: Do I have safe conduct? The people said to him: Yes—except Ubaydullah ibn al-Abbas al-Sulami, who said: I have no she-camel nor he-camel in this matter,
وفي رواية الشيخ المفيد عليه الرحمة قال : فأعاد ابن الأشعث عليه القول : لك الأمان ، فقال : آمنٌ أنا ؟ قال : نعم ، فقال للقوم الذين معه : ألي الأمان ؟ قال القوم له : نعم ، إلاَّ عبيدالله بن العباس السلمي فإنه قال : لا ناقة لي في هذا ولا جمل ،
1 ـ مناقب آل أبي طالب ، ابن شهر آشوب : 44/244 ، مقتل الحسين ( عليه السلام ) ، الخوارزمي 1/209 ـ 210.
2 ـ المنتخب ، الطريحي : 299 الليلة العاشرة.
3 ـ المنتخب من الشعر الحسيني ، السيد علي أصغر الحسيني : 174.
(138)
then he stepped aside.
ثمَّ تنحَّى.
Muslim said: Indeed, had you not granted me safe conduct, I would not have placed my hand in yours. Then a mule was brought and he was mounted upon it. They gathered around him and stripped him of his sword, and it seemed at that moment that he despaired of his life. His eyes welled with tears, and then he said: This is the first treachery. Muhammad ibn al-Ash'ath said to him: I hope no harm will come to you. He said: Is it nothing but hope? Where is your safe conduct? Truly, to God we belong and to Him we shall return. And he wept. Ubaydullah ibn al-Abbas said to him: One who sought what you sought, when there befalls him what has befallen you, does not weep. He said: By God, I do not weep for myself, nor do I grieve for it on account of death, though I would not have wished it the loss of even a blink of an eye. But I weep for my family who are coming. I weep for Hussein and the family of Hussein (peace be upon him).
فقال مسلم : أما لو لم تأمنوني ما وضعت يدي في أيديكم ، فأتي ببغلة فحمل عليها ، واجتمعوا حوله ونزعوا سيفه ، وكأنه عند ذلك يئس من نفسه ، فدمعت عيناه ، ثمَّ قال : هذا أول الغدر ، فقال له محمد بن الأشعث : أرجو أن لا يكون عليك بأس ، قال : وما هو إلاَّ الرجاء ؟ أين أمانكم ؟ إنّا لله وإنّا إليه راجعون ، وبكى ، فقال له عبيدالله بن العباس : إن من يطلب مثل الذي طلبت إذا ينزل به مثل ما نزل بك لم يبكِ ، قال : والله إني ما لنفسي بكيت ، ولا لها من القتل أرثي ، وإن كنتُ لم أحبَّ لها طرفة عين تلفاً ، ولكني أبكي لأهلي المقبلين ، إني أبكي للحسين وآل الحسين ( عليه السلام ).
How excellent are the words of Sheikh Hussein al-Hayawi, may God have mercy upon him, when he says:
ولله درّ الشيخ حسين الحياوي عليه الرحمة إذ يقول :
He plunged into the sea of death in his charges,
its surging waves crashing against their sword-blades.
You would see him scaling the heights in battle,
the enemy weeping while his lips smiled.
It gave him safe conduct—yet no safety lies in its treachery,
so there appeared to him signs of what it concealed.
It stripped him of his battle-armor, then there came forward
a tyrant lording over him, oppressive and brutal.
It took him captive, his heart aflame with thirst,
while down his cheeks the tears poured streaming.
He wept not out of fear for his own life,
but a coming caravan made him weep.
He wept for Hussein, that he would meet what he had met
of their treachery, and that his sanctities would be violated. (1)
قد خاض بَحْرَ الموتِ في حَمَلاتِهِ
وعُبَابُهُ بِصِفَاحِهِم مُتَلاطِمُ
وتراه طَلاَّعَ الثنايا في الوَغَى
تبكي العدى والثغرُ منه باسمُ
قد آمنته وَلاَ أَمَانَ لِغَدْرِها
فَبَدَتْ له مما تُجِنُّ عَلاَئِمُ
سلبته لاَمَةَ حَرْبِهِ ثمَّ اغتدى
متأمِّراً فيه ظلُومٌ غاشمُ
أسرته ملتهبَ الفؤادِ من الظما
وله على الْوَجَناتِ دَمْعٌ سَاجِمُ
لم يبكِ من خوف على نفس
لكنَّه أبكاه رَكْبٌ قَادِمُ
يبكي حسيناً أن يُلاَقيَ مالقي
من غَدْرِهِم فَتُبَاحَ منه مَحَارِمُ (1)
Then he turned to Muhammad ibn al-Ash'ath and said: O Abdullah, by God, I see that you will be unable to fulfill my safe conduct. Yet is there any good you can do? Are you able to send a man from among your people, on my word, to reach Hussein—for I do not think but that he has set out today, or will set out tomorrow with his household—and say to him: Ibn Aqil has sent me to you, and he is a captive in the hands of the people, and does not expect to live until evening before he is killed. And he says to you: Turn back—may my father and mother be your ransom—with your household, and let not the people of Kufa deceive you, for they are
ثم أقبل على محمد بن الأشعث فقال : يا عبدالله ، إني أراك والله ستعجز عن أماني ، فهل عندك خير ؟ تستطيع أن تبعث من عندك رجلا على لساني أن يبلغ حسيناً ـ فإني لا أراه إلاّ وقد خرج اليوم أو خارج غداً وأهل بيته ـ ويقول له : إن ابن عقيل بعثني إليك ، وهو أسير في يد القوم لا يرى أنه يمسي حتى يقتل ، وهو يقول لك : ارجع فداك أبي وأمي بأهل بيتك ، ولا يغررك أهل الكوفة فإنهم
1 ـ رياض المدح والرثاء ، الشيخ حسين القديحي : 146.
(139)
the companions of your father, who wished to part from them through death or being killed. The people of Kufa have lied to you, and there is no sound judgment for one who has been lied to. Ibn al-Ash'ath said: By God, I shall do it, and I shall inform Ibn Ziyad that I granted you safe conduct.
أصحاب أبيك الذي كان يتمنّى فراقهم بالموت أو القتل ، إن أهل الكوفة قد كذبوك وليس لمكذوب رأي ، فقال ابن الأشعث : والله لأفعلنَّ ولأعلمن ابن زياد أني قد أمنتك.
Sheikh al-Mufid, may God have mercy upon him, said: Ibn al-Ash'ath came with Ibn Aqil to the gate of the palace and sought permission, and was granted it. He entered upon Ubaydullah ibn Ziyad and informed him of the news of Ibn Aqil, of Bakr's striking him, and of the safe conduct he had granted him. Ubaydullah said to him: And what business have you with safe conduct? As if we sent you to grant him safety—we only sent you to bring him to us. Ibn al-Ash'ath fell silent. Ibn Aqil was brought to the gate of the palace, and thirst had become severe upon him. At the gate of the palace people were seated, awaiting permission, among them Umara ibn Uqba ibn Abi Mu'ayt, Amr ibn Hurayth, Muslim ibn Amr, and Kathir ibn Shihab. And there was a cool water jug set at the gate, and Muslim said: Give me a drink of this water.
قال الشيخ المفيد عليه الرحمة : وأقبل ابن الأشعث بابن عقيل إلى باب القصر ، واستأذن فأذن له ، فدخل على عبيدالله بن زياد ، فأخبره خبر ابن عقيل ، وضرب بكر إياه ، وما كان من أمانه له ، فقال له عبيدالله : وما أنت والأمان ؟ كأنّا أرسلناك لتؤمنه ، إنما أرسلناك لتأتينا به ، فسكت ابن الأشعث وانتهى بابن عقيل إلى باب القصر ، وقد اشتدَّ به العطش ، وعلى باب القصر ناس جلوس ، ينتظرون الإذن ، فيهم عمارة بن عقبة بن أبي معيط ، وعمرو بن حريث ، ومسلم بن عمرو ، وكثير بن شهاب ، وإذا قلّةٌ باردةٌ موضوعةٌ على الباب ، فقال مسلم : اسقوني من هذا الماء.
Muslim ibn Amr said to him: Do you see how cool it is? No, by God, you shall never taste a drop of it until you taste the boiling water in the fire of Hell. Ibn Aqil said to him: Woe to you, who are you? He said: I am the one who recognized the truth when you denied it, and was sincere to his imam when you were treacherous to him, and obeyed him when you opposed him. I am Muslim ibn Amr al-Bahili. Ibn Aqil said to him: May your mother be bereaved of you! How harsh you are, how severing of ties, how hard of heart! You—O son of Bahila—are more deserving of the boiling water and eternity in the fire of Hell than I am.
فقال له مسلم بن عمرو : أتراها ما أبردها ؟! لا والله لا تذوق منها قطرة أبداً حتى تذوق الحميم في نار جهنم ، فقال له ابن عقيل : ويحك ، من أنت ؟ فقال : أنا الذي عرف الحق إذ أنكرته ، ونصح لإمامه إذ غششته ، وأطاعه إذ خالفته ، أنا مسلم بن عمرو الباهلي ، فقال له ابن عقيل : لأمك الثكل ، ما أجفاك واقطعك وأقسى قلبك! أنت ـ يا ابن باهلة ـ أولى بالحميم والخلود في نار جهنم مني.
Then he sat down and leaned against a wall. Amr ibn Hurayth sent a servant of his, who brought him a jug with a cloth over it and a cup, and poured water into it. He said to him: Drink. So he took it, and every time he drank, the cup filled with blood from his mouth, and he was unable to drink. He did this twice, and when he went to drink the third time, his front teeth fell into the cup. He said: Praise be to God. Had it been of the provision allotted to me, I would have drunk it. How excellent are the words of the poet who said:
ثم جلس فتساند إلى حائط ، وبعث عمرو بن حريث غلاماً له فأتاه بقلّة عليها منديل وقدح ، فصبَّ فيه ماء ، فقال له : اشرب ، فأخذ كلّما شرب امتلأ القدح دماً من فمه ، ولا يقدر أن يشرب ، ففعل ذلك مرتين ، فلمَّا ذهب في الثالثة ليشرب سقطت ثناياه في القدح ، فقال : الحمد لله ، لو كان لي من الرزق المقسوم لشربته. ولله درّ من قال من الشعراء :
O eye, weep for Muslim ibn Aqil,
for the messenger of Hussein, grandson of the Messenger,
عينُ جودي لمسلمِ بنِ عقيلِ
لرسولِ الحسينِ سبطِ الرسولِ
(140)
for a stranger, alone among the foes,
and a slain man for the aid of the best of the slain.
And weep for one whom Ahmad wept for in grief
long ages before his birth.
And Hussein and the family wept for him
when news of his death came to them with flowing tears.
They left him in the heat of battle alone
to an enemy seeking vengeance for blood.
Then they drove him among them, passed from hand to hand,
to the vile bastard, son of the vile,
thirsty, hungry, ailing, wounded,
begging of them to quench his burning thirst. (1)
لغريب بَيْنَ الأعادي وحيد
وقتيل لنَصْرِ خيرِ قتيلِ
وابكِ مَنْ قد بكاه أحمدُ شجواً
قَبْلَ ميلادِهِ بعهد طويلِ
وبكاه الحسينُ والآلُ لمَّا
جاءهم نَعْيُه بدمع هَمُولِ
تركوه لدى الهِيَاجِ وحيداً
لعدوٍّ مُطالب بذُحُولِ
ثمَّ ساقوه بينهم يتهادى
للدعيِّ الرذيلِ وابنِ الرذيلِ
ظامياً طاوياً عليلا جريحاً
طالباً منهُمُ رُوَاءَ الغليلِ (1)
The narrator said: The messenger of Ibn Ziyad came out and ordered him brought in. When he entered, he did not greet him as commander. The guard said to him: Will you not greet the commander? He said: If he intends to kill me, then what is my greeting to him?
(2)
And in the narration of Sayyid Ibn Tawus he said: He said to him: Be silent, woe to you—by God, he is no commander of mine. Ibn Ziyad said: Never mind—whether you greet me or not, you are to be killed. Muslim said to him: If you kill me, then one worse than you has killed one better than me. Furthermore, you will not abandon foul killing, hideous mutilation, vile intent, and base triumph. None is more deserving of these than you. Ibn Ziyad said to him: O rebellious one, O dissenter! You rose against your imam, split the unity of the Muslims, and kindled sedition among them.
قال الراوي : وخرج رسول ابن زياد فأمر بإدخاله إليه ، فلمَّا دخل لم يسلِّم عليه بالإمرة ، فقال له الحرسي : ألا تسلِّم على الأمير ؟ فقال : إن كان يريد قتلي فما سلامي عليه ؟ ! (2) ، وفي رواية السيد ابن طاووس قال : فقال له : اسكت ويحك ، والله ما هو لي بأمير ، فقال ابن زياد : لا عليك ، سلَّمت أم لم تسلِّم فإنك مقتول ، فقال له مسلم : إن قتلتني فلقد قتل مَنْ هو شرٌّ منك من هو خير مني ، وبعد فإنك لا تدع سوء القتلة ، وقبح المثلة ، وخبث السريرة ، ولؤم الغلبة ، لا أحد أولى بها منك ، فقال له ابن زياد : يا عاقّ ، يا شاقّ ، خرجت على إمامك ، وشققت عصا المسلمين ، وألقحت الفتنة بينهم.
Muslim said to him: You lie, O Ibn Ziyad. It was rather Mu'awiya and his son Yazid who split the unity of the Muslims. As for sedition, it was you and your father Ziyad ibn Ubayd—the slave of the Banu Alaj of Thaqif—who kindled it. And I hope that God will grant me martyrdom at the hands of the worst of His creation.
(3)
فقال له مسلم : كذبت يا بن زياد ، إنما شقَّ عصا المسلمين معاوية وابنه يزيد ، وأما الفتنة فإنما ألقحها أنت وأبوك زياد بن عبيد ، عبد بني علاج من ثقيف ، وأنا أرجو أن يرزقني الله الشهادة على يدي شرّ بريّته (3) .
Ibn Ziyad said to him: By my life, you shall be killed. He said: Is that so? He said: Yes. He said: Then let me make a bequest to one of my kinsmen. He said: Do so. Muslim looked at those seated with Ubaydullah ibn Ziyad,
فقال له ابن زياد : لعمري لتقتلن ، قال : كذلك ؟ قال : نعم ، قال : فدعني أوصي إلى بعض قومي ، قال : افعل ، فنظر مسلم إلى جلساء عبيدالله بن زياد ،
1 ـ المنتخب من الشعر الحسيني ، السيد علي أصغر المدرسي : 171.
2 ـ الإرشاد ، المفيد : 2/58 ـ 61.
3 ـ اللهوف في قتلى الطفوف ، السيد ابن طاووس الحسني : 35.
(141)
among whom was Umar ibn Sa'd ibn Abi Waqqas, and said: O Umar, between me and you there is kinship, and I have a need of you, and it is incumbent upon you that you fulfill my need. It is a secret. But Umar refused to listen to him. Ubaydullah ibn Ziyad said: Why do you refuse to attend to the need of your cousin? So he rose with him and sat where Ibn Ziyad could see them both. He said to him: I have a debt in Kufa which I incurred since coming to Kufa—seven hundred dirhams. So sell my sword and my armor and pay it off for me. And when I am killed, ask Ibn Ziyad for my corpse and bury it. And send to Hussein (peace be upon him) someone to turn him back, for I have written to him informing him that the people are with him, and I do not think but that he is coming.
وفيهم عمر بن سعد بن أبي وقاص ، فقال : يا عمر ، إن بيني وبينك قرابة ، ولي إليك حاجة ، وقد يجب لي عليك نجح حاجتي ، وهي سرٌّ ، فامتنع عمر أن يسمع منه ، فقال له عبيدالله بن زياد : لم تمتنع أن تنظر في حاجة ابن عمّك ؟ فقام معه فجلس حيث ينظر إليهما ابن زياد ، فقال له : إن عليَّ بالكوفة ديناً استدنته منذ قدمت الكوفة سبع مائة درهم ، فبع سيفي ودرعي فاقضها عني ، وإذا قتلت فاستوهب جثتي من ابن زياد فوارها ، وابعث إلى الحسين ( عليه السلام ) من يردّه ، فإني قد كتبت إليه أعلمه أن الناس معه ، ولا أراه إلاّ مقبلا.
Umar said to Ibn Ziyad: Do you know, O commander, what he said to me? He mentioned such and such. Ibn Ziyad said: The trustworthy man does not betray you, but the traitor is sometimes trusted. As for his wealth, it is his, and we will not prevent you from doing with it as you please. As for his corpse, once we have killed him, we do not care what is done with it. As for Hussein, if he does not come against us, we will not go against him.
فقال عمر لابن زياد : أتدري ـ أيها الأمير ـ ما قال لي ؟ إنه ذكر كذا وكذا فقال ابن زياد : إنه لا يخونك الأمين ، ولكن قد يؤتمن الخائن ، أمّا ماله فهو له ، ولسنا نمنعك أن تصنع به ما أحبَّ ، وأمّا جثّته فإنا لا نبالي إذا قتلناه ما صُنع بها ، وأمّا حسين فإنه إن لم يردنا لم نرده.
Then Ibn Ziyad said: So then, Ibn Aqil—you came to the people while they were united, and you scattered them, divided their word, and turned some of them against others. He said: No, that is not why I came. Rather, the people of the city claimed that your father killed their best men, shed their blood, and dealt with them as Khosrau and Caesar dealt. So we came to them to command justice and to call to the Book of God. Ibn Ziyad said to him: And what business have you with that, O sinner? Why did you not act among them by that when you were in Medina drinking wine?
ثمَّ قال ابن زياد : إيه ابن عقيل ، أتيت الناس وهم جمع فشتَّت بينهم ، وفرّقت كلمتهم ، وحملت بعضهم على بعض ، قال : كلا لست لذلك أتيت ، ولكنَّ أهل المصر زعموا أن أباك قتل خيارهم ، وسفك دماءهم ، وعمل فيهم أعمال كسرى وقيصر ، فأتيناهم لنأمر بالعدل ، وندعو إلى الكتاب ، فقال له ابن زياد : وما أنت وذاك يا فاسق ؟ لِمَ لمْ تعمل فيهم بذلك إذ أنت بالمدينة تشرب الخمر ؟
Muslim said: I drink wine? Nay—by God, God knows that you are not truthful, and that you have spoken without knowledge, and that I am not as you described. You are more deserving of drinking wine than I, and more fit for it—you who lap at the blood of the Muslims as a dog laps, killing the soul whose killing God has forbidden, and shedding the blood that God has forbidden, out of usurpation, enmity, and ill suspicion, while you amuse yourself and play, as though you had done nothing.
قال مسلم : أنا أشرب الخمر ؟ أما ـ والله ـ إن الله ليعلم أنك غير صادق وأنك قد قلت بغير علم ، وأني لست كما ذكرت ، وأنك أحقّ بشرب الخمر مني ، وأولى بها من يلغ في دماء المسلمين ولغاً ، فيقتل النفس التي حرَّم الله قتلها ، ويسفك الدم الذي حرَّم الله على الغصب والعداوة ، وسوء الظن ، وهو يلهو ويلعب ، كأن لم يصنع شيئاً.
Ibn Ziyad said to him: O sinner, your soul made you covet what God placed beyond your reach, and God did not see you fit for it. Muslim said: Then who is fit for it, if we are not
فقال له ابن زياد : يا فاسق ، إن نفسك منَّتك ما حال الله دونه ، ولم يرك الله له
(142)
fit for it? Ibn Ziyad said: The Commander of the Faithful, Yazid. Muslim said: Praise be to God in every circumstance. We are content with God as judge between us and you. Ibn Ziyad said to him: May God slay me if I do not kill you a killing such as no one in Islam has ever killed.
أهلا ، فقال مسلم : فمن أهله إذا لم نكن نحن أهله ؟ فقال ابن زياد : أمير المؤمنين يزيد ، فقال مسلم : الحمد لله على كل حال ، رضينا بالله حكماً بيننا وبينكم ، فقال له ابن زياد : قتلني الله إن لم أقتلك قتلة لم يقتلها أحد في الإسلام من الناس.
Muslim said to him: Indeed, you are the most deserving of introducing into Islam what was not part of it. And you will not abandon foul killing, hideous mutilation, vile conduct, and base triumph. None is more deserving of these than you. So Ibn Ziyad began to revile him, and to revile Hussein, Ali, and Aqil, while Muslim refrained from speaking to him.
فقال له مسلم : أما إنك أحق من أحدث في الإسلام ما لم يكن ، وإنك لا تدع سوء القتلة ، وقبح المثلة ، وخبث السيرة ، ولؤم الغلبة ، لا أحد أولى بها منك ، فأقبل ابن زياد يشتمه ويشتم الحسين وعلياً وعقيلا ، وأخذ مسلم لا يكلِّمه.
How excellent are the words of Sayyid Rida al-Hindi, may God have mercy upon him, when he says:
ولله درّ السيد رضا الهندي عليه الرحمة إذ يقول :
They brought him weighed down with wounds,
thirsty, exhausted by the loss of blood,
a stranger to those lands—may souls be your ransom—
enduring alone what is too dreadful to bear.
Are you halted before a wicked man,
who gives you to drink bitter colocynth from his cup,
and reviles your pure family,
when he was more deserving to be reviled,
and are you slain in cold blood, with no helper,
and none to hold for you a mourning assembly? (1)
وجاؤوا به مُثْقَلا بالجراحِ
ظمآن أعياهُ نَزْفُ الدِّمَا
غَريبَ الدِّيَارِ فَدَتْكَ النفوسُ
تُكَابِدُ وَحْدَكَ ما استُعظما
أَتُوْقَفُ بين يَدَيْ فاجر
ويسقيك من كَأْسِهِ العلقما
ويشتمُ أُسْرَتَك الطيِّبين
وقد كان أولى بأَنْ يُشْتََما
وَتُقْتَلُ صبراً ولا ناصرٌ
وَلاَ مَنْ يقيمُ لك المأتما (1)
Then Ibn Ziyad said: Take him up to the top of the palace and strike off his neck, then throw his body down after him. Muslim (peace be upon him) said: By God, were there kinship between me and you, you would not kill me. Ibn Ziyad said: Where is the one who struck Ibn Aqil's head with the sword? So he summoned Bakr ibn Humran al-Ahmari and said to him: Go up, and let it be you who strikes off his neck. So he went up with him, while Muslim was glorifying God, seeking His forgiveness, sending blessings upon the Messenger of God (peace be upon him and his family), and saying: O God, judge between us and a people who deceived us, lied to us, and abandoned us. And they brought him up to the place where the cobblers are today, and he struck off his neck and threw his body down after his head.
(2)
ثم قال ابن زياد : اصعدوا به فوق القصر ، فاضربوا عنقه ، ثم أتبعوا جسده ، فقال مسلم ( عليه السلام ) : والله لو كان بيني وبينك قرابة ما قتلتني ، فقال ابن زياد : أين هذا الذي ضرب ابن عقيل رأسه بالسيف ؟ فدعا بكر بن حمران الأحمري ، فقال له : اصعد فليكن أنت الذي تضرب عنقه ، فصعد به ، وهو يكبِّر ويستغفر الله ويصلّي على رسول الله ( صلى الله عليه وآله ) ويقول : اللهم احكم بيننا وبين قوم غرّونا وكذّبونا وخذلونا ، وأشرفوا به على موضع الحذّائين اليوم ، فضرب عنقه وأتبع جسده رأسه (2) .
Sayyid Ibn Tawus, may God have mercy upon him, said after mentioning some of what has passed: So he struck off his neck and came down terrified. Ibn Ziyad said to him: What is the matter with you? He said: O commander, at the moment I killed him I saw
وقال السيد ابن طاووس عليه الرحمة بعد ما ذكر بعض ما مرَّ : فضرب عنقه ونزل مذعوراً ، فقال له ابن زياد : ما شأنك ؟ فقال : أيها الأمير ، رأيت ساعة قتلته
1 ـ المنتخب من الشعر الحسيني ، السيد علي أصغر الحسيني : 174.
2 ـ كتاب الإرشاد ، المفيد : 2/61 ـ 63.
(143)
a black man, hideous of face, facing me, biting his finger—or he said: his lips—and I was seized with a fright such as I had never felt before! Ibn Ziyad said: Perhaps you were merely startled.
(1)
رجلا أسود سيّيء الوجه حذائي ، عاضّاً على إصبعه أو قال : شفتيه ، ففزعت فزعاً لم أفزعه قط! فقال ابن زياد : لعلّك دهشت (1) .
Al-Mas'udi said: Ibn Ziyad summoned Bukayr ibn Humran, who had killed Muslim, and said: Did you kill him? He said: Yes. He said: What was he saying while you were taking him up to kill him? He said: He was glorifying God, exalting Him, declaring His oneness, and seeking God's forgiveness. When we brought him close to strike off his neck, he said: O God, judge between us and a people who deceived us, lied to us, then abandoned us and killed us. I said to him: Praise be to God who has given me power over you. And I struck him a blow that did nothing. He said to me: Is it not enough for you that a mere scratch from me settles the debt of your blood, O slave? Ibn Ziyad said: And boasting at the moment of death? He said: Then I struck him a second time and killed him.
(2)
وقال المسعودي : دعا ابن زياد بكير بن حمران الذي قتل مسلماً ، فقال : أقتلته ؟ قال : نعم ، قال : فما كان يقول وأنتم تصعدون به لتقتلوه ؟ قال : كان يُكبِّر ويُسبِّح ويُهلِّل ويستغفر الله ، فلمّا أدنيناه لنضرب عنقه قال : اللهم احكم بيننا وبين قوم غرّونا وكذّبونا ثم خذلونا وقتلونا ، فقلت له : الحمد لله الذي أقادني منك ، وضربته ضربة لم تعمل شيئاً ، فقال لي : أوما يكفيك فيَّ خدش مني وفاء بدمك أيها العبد ؟ قال ابن زياد : وفخراً عند الموت ؟ قال : وضربته الثانية فقتلته (2) .
Sheikh al-Mufid, may God have mercy upon him, said: Muhammad ibn al-Ash'ath rose to Ubaydullah ibn Ziyad and spoke to him concerning Hani ibn Urwa. He said: You know the standing of Hani in the city, and his house among the clan. His people know that I and my companion drove him to you. I implore you by God to grant him to me, for I detest the enmity of the city and its people. So he promised that he would do so, then changed his mind and gave orders concerning Hani at once. He said: Take him out to the market and strike off his neck. So Hani was taken out until he was brought to a place in the market where sheep were sold, and he was bound. He began to cry out: O Madhhij! But there is no Madhhij for me today. O Madhhij, O Madhhij, where is Madhhij? When he saw that none would aid him, he wrenched his hand free from the binding, then said: Is there no staff or knife or stone or bone with which a man may defend himself? They sprang upon him and bound him fast, then he was told: Stretch out your neck. He said: I am not so generous with it, and I will not help you against myself. A Turkish freedman of Ubaydullah ibn Ziyad named Rashid struck him with the sword, but it did nothing. Hani said to him: To God is the return. O God, to Your mercy and pleasure. Then he struck him another blow and killed him.
قال الشيخ المفيد عليه الرحمة : فقام محمد بن الأشعث إلى عبيدالله بن زياد فكلَّمه في هانىء بن عروة ، فقال : إنك قد عرفت موضع هانىء من المصر ، وبيته في العشيرة ، وقد علم قومه أني وصاحبي سقناه إليك ، وأنشدك الله لمّا وهبته لي ، فإني أكره عداوة المصر وأهله ، فوعده أن يفعل ، ثم بداله وأمر بهانىء في الحال ، فقال : أخرجوه إلى السوق فاضربوا عنقه ، فأخرج هانىء حتى أتي به إلى مكان من السوق كان يباع فيه الغنم ، وهو مكتوف ، فجعل يقول : وامذحجاه ولا مذحج لي اليوم ، يا مذحجاه ، يا مذحجاه ، أين مذحج ؟ فلمَّا رأى أن أحداً لا ينصره جذب يده فنزعها من الكتاف ، ثم قال : أما من عصا أو سكين أو حجارة أو عظم يحاجز به رجل عن نفسه ؟ ووثبوا إليه فشدّوه وثاقاً ، ثم قيل له : امدد عنقك ، فقال : ما أنا بها بسخيٍّ ، وما أنا بمعينكم على نفسي ، فضربه مولى لعبيدالله بن زياد تركي يقال له : رشيد بالسيف ، فلم يصنع شيئاً ، فقال له هانىء : إلى الله المعاد ، اللهم إلى رحمتك ورضوانك ، ثم ضربه أخرى فقتله.
1 ـ اللهوف في قتلى الطفوف ، ابن طاووس : 36 ، بحار الأنوار ، المجلسي : 44/357.
2 ـ مروج الذهب ، المسعودي : 3/60.
(144)
When Muslim ibn Aqil and Hani ibn Urwa, may God have mercy upon them, were killed, Ibn Ziyad sent their two heads with Hani ibn Abi Hayya al-Wadi'i and al-Zubayr ibn al-Arwah al-Tamimi to Yazid ibn Mu'awiya...
ولما قتل مسلم بن عقيل وهانىء بن عروة رحمة الله عليهما بعث ابن زياد برأسيهما مع هانىء بن أبي حية الوادعي والزبير بن الأروح التميمي إلى يزيد ابن معاوية...
Concerning Muslim ibn Aqil and Hani ibn Urwa, may God have mercy upon them, Abdullah ibn al-Zubayr al-Asadi says:
وفي مسلم بن عقيل وهانىء بن عروة رحمهما الله يقول عبدالله بن الزبير الأسدي :
If you do not know what death is, then look
at Hani in the market and the son of Aqil,
at a hero whose face the sword has crushed,
and another flung down from a height, slain.
The command of the accursed one struck them both, so they became
tales told by every traveler on every road.
You see a body whose color death has changed,
and a spurt of blood that has flowed down every channel—
a youth more bashful than a chaste maiden,
and sharper than a polished, double-edged blade.
Shall Asma' ride his swift steeds in safety,
when Madhhij has demanded of him blood-vengeance,
while Murad circle all around him,
each watching, asking and being asked? (1)
فإن كنتِ لا تدرين ما الموتُ فانظري
إلى هانىء في السوقِ وابنِ عقيلِ
إلى بَطَل قد هشَّمَ السيفُ وَجْهَه
وآخَرَ يهوي من طِمَارِ قتيلِ
أصابهما أمرُ اللعينِ فأصبحا
أحاديثَ مَنْ يسري بكلِّ سبيلِ
ترى جسداً قد غيَّر الموتُ لَوْنَهُ
وَنَضْحَ دم قد سال كلَّ مَسِيلِ
فتىً كان أحيى من فتاة حيّية
وَأقْطَعَ من ذي شفرتينِ صقيلِ
أيركبُ أسماءُ الهماليجَ آمناً
وقد طالبته مَذْحجٌ بذُحُولِ
تُطِيفُ حواليه مُرَادٌ وكلُّهم
على رقبة من سائل ومسولِ (1)
The Fourth Gathering, of the Fourth Day
The news of Muslim's killing reaches Hussein (peace be upon him)
and the account of his daughter Humayda
Sayyid Ibn Tawus, may God have mercy upon him, said: Then Hussein (peace be upon him) journeyed on until he reached Zubala, and there came to him the news of Muslim ibn Aqil. He made this known to a group of those who had followed him, and so those of greed and doubt scattered from him, while there remained with him his household and the choicest of his companions.
قال السيد ابن طاووس عليه الرحمة : ثمَّ سار الحسين ( عليه السلام ) حتى بلغ زبالة ، فأتاه فيها خبر مسلم بن عقيل ، فعرَّف بذلك جماعة ممن تبعه فتفرَّق عنه أهل الأطماع والارتياب ، وبقي معه أهله وخيار الأصحاب.
The narrator said: The place shook with weeping and wailing for the killing of Muslim ibn Aqil (peace be upon him),
قال الراوي : وارتجَّ الموضع بالبكاء والعويل لقتل مسلم بن عقيل ( عليه السلام ) ،
1 ـ الإرشاد ، المفيد : 2/63 ـ 65 ، بحار الأنوار ، المجلسي : 44/349 ـ 360.
(145)
and tears flowed down every channel. Then Hussein (peace be upon him) set out, intending what God had called him to. The poet al-Farazdaq met him, greeted him, and said: O son of the Messenger of God, how can you rely on the people of Kufa when they are the ones who killed your cousin Muslim ibn Aqil and his followers? Then Hussein (peace be upon him) was moved to tears and said: May God have mercy upon Muslim, for he has gone to the comfort of God and His fragrance, His greeting and His pleasure. Indeed, he has fulfilled what was his, and there remains what is ours. Then he began to recite:
وسالت الدموع كل مسيل ، ثم إن الحسين ( عليه السلام ) سار قاصداً لما دعاه الله ، فلقيه الفرزدق الشاعر فسلَّم عليه وقال : يا ابن رسول الله ، كيف تركن إلى أهل الكوفة وهم الذين قتلوا ابن عمِّك مسلم بن عقيل وشيعته ؟ قال : فاستعبر الحسين ( عليه السلام ) باكياً ثم قال : رحم الله مسلماً ، فلقد صار إلى رَوح الله وريحانه ، وتحيّته ورضوانه ، أما إنه قد قضى ما عليه ، وبقي ما علينا ، ثم أنشأ يقول :
If this world is counted as something precious,
then the abode of God's reward is higher and nobler.
And if the bodies were created for death,
then the killing of a man by the sword in God's cause is better.
And if provisions are an allotted, ordained share,
then a man's having little greed for sustenance is more becoming.
And if wealth is gathered only to be left behind,
then why should a man be miserly with what is to be left? (1)
فإنْ تكن الدنيا تُعَدُّ نفسيةً
فَدَارُ ثوابِ اللهِ أعلى وأنبلُ
وإن تكن الأبدانُ للموتِ أُنشئت
فَقَتْلُ امرء بالسيفِ في اللهِ أفضلُ
وإن تكن الأرزاقُ قسماً مقدَّراً
فَقِلَّةُ حِرْصِ المرءِ في الرزقِ أجملُ
وإن تكن الأموالُ للتركِ جَمْعُها
فما بالُ متروك به المرءُ يبخلُ (1)
It is also narrated in another account, on the authority of Abdullah ibn Sulayman and al-Mundhir ibn al-Mushma'il, both of the Banu Asad, who said: When we had completed our pilgrimage, our only concern was to catch up with Hussein (peace be upon him) to see what would become of his affair. So we set out, our two she-camels trotting swiftly with us, until we caught up at Zarud. As we drew near, we saw a man of the people of Kufa who had turned aside from the road when he saw Hussein (peace be upon him). Hussein stopped as if he wished to approach him, then left him and went on, and we went toward the man. One of us said to his companion: Let us go to this man and question him, for he has news of Kufa. So we went to him and said: Peace be upon you. He said: And upon you be peace. We said: Of what tribe is the man? He said: An Asadi. We said to him: And we are two Asadis. So who are you? He said: I am Bakr ibn so-and-so. And we gave him our lineage, then said to him: Tell us of the people behind you.
وروي في خبر آخر عن عبدالله بن سليمان والمنذر بن المشمعل الأسديين قالا : لمّا قضينا حجَّنا لم تكن لنا همّة ، إلاَّ اللحاق بالحسين ( عليه السلام ) لننظر ما يكون من أمره ، فأقبلنا ترقل بنا ناقتانا مسرعين حتى لحقنا بزرود ، فلمَّا دنونا منه إذا نحن برجل من أهل الكوفة قد عدل عن الطريق حين رأى الحسين ( عليه السلام ) ، فوقف الحسين كأنه يريده ، ثمَّ تركه ومضى ومضينا نحوه ، فقال أحدنا لصاحبه : اذهب بنا إلى هذا لنسأله ، فإنَّ عنده خبر الكوفة ، فمضينا إليه فقلنا : السلام عليك ، فقال : وعليكما السلام ، قلنا : ممن الرجل ؟ قال : أسدي ، قلنا له : ونحن أسديان ، فمن أنت ؟ قال : أنا بكر بن فلان ، وانتسبنا له ، ثم قلنا له : أخبرنا عن الناس من ورائك.
He said: I did not leave Kufa until Muslim ibn Aqil and Hani ibn Urwa had been killed, and I saw them being dragged by their feet through the market. So we went on until we caught up with Hussein (peace be upon him) and traveled alongside him until he stopped at al-Tha'labiyya in the evening. We came when he had halted, and we greeted him, and he returned our greeting. We said to him: May God have mercy upon you, we have news. If you wish, we will tell you openly, and if you wish, in private. He looked at us
قال : لم أخرج من الكوفة حتى قتل مسلم بن عقيل وهاني بن عروة ، ورأيتهما يجّران بأرجلهما في السوق ، فأقبلنا حتى لحقنا الحسين ( عليه السلام ) فسايرناه حتى نزل الثعلبية ممسياً ، فجئنا حين نزل فسلَّمنا عليه فردَّ علينا السلام ، فقلنا له ، رحمك الله ، إن عندنا خبراً إن شئت حدَّثناك علانية وإن شئت سراً ، فنظر إلينا
1 ـ اللهوف في قتلى الطفوف ، ابن طاووس : 45 ، بحار الأنوار ، المجلسي : 44/347.
(146)
and at his companions, then said: I keep nothing secret from these. So we said to him: Did you see the rider whom you met yesterday evening? He said: Yes, and I had wished to question him. We said: By God, we have ascertained his news for you and spared you the questioning of him. He is a man of ours, of sound judgment, truthfulness, and intellect, and he told us that he did not leave Kufa until Muslim and Hani had been killed, and he saw them being dragged by their feet through the market.
وإلى أصحابه ثمَّ قال : ما دون هؤلاء سر ، فقلنا له : رأيت الراكب الذي استقبلته عشية أمس ؟ قال : نعم ، وقد أردت مسألته ، فقلنا : قد والله استبرأنا لك خبره وكفيناك مسألته ، وهو امرؤ منّا ذو رأي وصدق وعقل ، وإنه حدَّثنا أنه لم يخرج من الكوفة حتى قتل مسلم وهاني ورآهما يجّران في السوق بأرجلهما.
He said: Truly, to God we belong and to Him we shall return. May God's mercy be upon them both. He repeated this several times. We said to him: We implore you by God, for your own sake and that of your household, that you turn back from this place of yours, for you have no helper in Kufa nor any followers—indeed, we fear they may be against you. He looked at the sons of Aqil and said: What do you think, now that Muslim has been killed? They said: By God, we will not return until we have taken our vengeance or tasted what he tasted. Then Hussein (peace be upon him) turned to us and said: There is no good in life after these. So we knew that he had resolved upon the journey. We said to him: May God choose what is good for you. He said: May God have mercy upon you both.
فقال : إنّا لله وإنّا إليه راجعون ، رحمة الله عليهما ، يردِّد ذلك مراراً ، فقلنا له : ننشدك الله في نفسك وأهل بيتك إلاَّ انصرفت من مكانك هذا ، فإنه ليس لك بالكوفة ناصر ولا شيعة ، بل نتخوَّف أن يكونوا عليك ، فنظر إلى بني عقيل فقال : ما ترون فقد قتل مسلم ؟ فقالوا : والله لا نرجع حتى نصيب ثأرنا أو نذوق ما ذاق ، فأقبل علينا الحسين ( عليه السلام ) وقال : لا خير في العيش بعد هؤلاء ، فعلمنا أنه قد عزم رأيه على المسير ، فقلنا له : خار الله لك. فقال : رحمكما الله.
His companions said to him: By God, you are not like Muslim. Were you to come to Kufa, the people would be swifter to come to you. So he fell silent.
فقال له أصحابه : إنك والله ما أنت مثل مسلم ، ولو قدمت الكوفة لكان الناس إليك أسرع ، فسكت.
And the place shook with weeping for the killing of Muslim ibn Aqil, and tears flowed for him down every channel. In one narration: He (peace be upon him) wept, and the Hashimites wept with him, and the wailing of the women grew so great that the place shook with grief for the killing of Muslim ibn Aqil.
(1)
وارتجَّ الموضع بالبكاء لقتل مسلم بن عقيل ، وسالت الدموع عليه كلَّ مسيل ، وفي رواية : وبكى ( عليه السلام ) وبكى معه الهاشميون ، وكثر صراخ النساء حتى ارتجّ الوضع لقتل مسلم بن عقيل (1) .
It is mentioned in Ma'ali al-Sibtayn by al-Ha'iri, may God have mercy upon him: In some of the books of the slayings it is said that Muslim (peace be upon him) had a daughter eleven years of age named Humayda, whose mother was Umm Kulthum bint Ali (peace be upon him). And it is said her name was Atika, her mother being Ruqayya bint Ali (peace be upon him), and she was seven years old. She is the one who was crushed on the day of Taff after the martyrdom of Hussein (peace be upon him), when the people stormed the encampment. She was with Hussein (peace be upon him), and when Hussein (peace be upon him) rose from his sitting place, he came to the tent and treated the girl tenderly, drawing her near to where he sat. The girl sensed something amiss. Then Hussein (peace be upon him) stroked her head and forelock
وجاء في معالي السبطين للحائري عليه الرحمة قال : وفي بعض كتب المقاتل : كانت لمسلم ( عليه السلام ) بنت عمرها إحدى عشرة سنة ، واسمها حميدة ، وأمها أم كلثوم بنت علي ( عليه السلام ) ، وقيل : اسمها عاتكة وأمها رقيّة بنت علي ( عليه السلام ) وعمرها سبع سنين ، وهي التي سُحقت يوم الطفّ بعد شهادة الحسين ( عليه السلام ) لما هجم القوم على المخيَّم ، وكانت مع الحسين ( عليه السلام ) فلمَّا قام الحسين ( عليه السلام ) من مجلسه جاء إلى الخيمة فعزَّز البنت وقرَّبها من مجلسه ، فحسَّت البنت بالشرّ ، فمسح الحسين ( عليه السلام ) على رأسها وناصيتها
1 ـ مقتل الحسين ( عليه السلام ) ، المقرم : 178.
(147)
as one does with orphans. She said: O uncle, I have never seen you do this with me before this day. I think my father has been martyred. Hussein (peace be upon him) could not hold back his tears and said: O my daughter, I am your father, and my daughters are your sisters. She cried out and wailed with grief. The children of Muslim ibn Aqil heard those words, drew deep sighs, wept bitterly, threw their turbans to the ground, and cried out: O Muslim! O son of Aqil!
(1)
كما يُفعل بالأيتام ، فقالت : يا عمّ ، ما رأيتك قبل هذا اليوم تفعل بي مثل ذلك ، أظنّ أنه قد اُستشهد والدي ، فلم يتمالك الحسين ( عليه السلام ) من البكاء ، وقال : يا بنتي ، أنا أبوكِ وبناتي أخواتكِ ، فصاحت ونادت بالويل ، فسمع أولاد مسلم بن عقيل ذلك الكلام ، وتنفسَّوا الصعداء ، وبكوا بكاءً شديداً ورموا بعمائمهم إلى الأرض ، ونادوا : وا مسلماه ، وا ابن عقيلاه (1) .
It was not loss of trust in her uncle that made her weep,
no, nor the searing anguish within her,
but she weeps in fear that she
will become an orphan of her uncle and her father.
لم يُبْكِهَا عَدَمُ الوثوقِ بعمِّها
كلا ولا الوجدُ المبرِّحُ فيها
لكنَّها تبكي مَخَافَةَ أنها
تمسي يتيمةَ عمِّها وأبيها
And another said:
وقال آخر :
Are you to pass away with no weeping women mourning you?
Have you in the city no one to wail for you?
How many a small girl of yours has cried out,
the ember of her grief blazing within her breast,
whom the grandson cradles tenderly upon his lap,
that she might grow up cheerful in his nearness,
saying: an uncle of mine, my father, has passed—
so who is left to wail for his orphan girl?
أتقضي ولم تَبْكِكَ الباكياتُ
أمَا لك في المِصْرِ مِنْ نَائِحَه
وكم طفلة لك قد أعولت
وَجَمْرَتُها في الحَشَا قَادِحَه
يُعَزِّزُها السبطُ في حِجْرِهِ
لتغدوَ في قُرْبِهِ فَارِحَه
تقولُ مَضَى عمُّ منّي أبي
فَمَنْ ليتيمتِهِ النائحه
The narrator said: Then he waited until, when it was the hour before dawn, he said to his young men and servants: Take plenty of water. So they drew water and stocked up abundantly. And he would not pass any water source without those upon it following him. Then they set out, and he journeyed until he reached Zubala, where there came to him the news of Abdullah ibn Yaqtur—the foster-brother of Hussein (peace be upon him)—whom he had dispatched to Muslim ibn Aqil along the road, not knowing of his death, and a cavalry detachment had seized him.
(2)
قال الراوي : ثم انتظر حتى إذا كان السحر قال لفتيانه وغلمانه : أكثروا من الماء ، فاستقوا وأكثروا ، وكان لا يمرُّ بماء إلاَّ اتّبعه مَنْ عليه ، ثم ارتحلوا فسار حتى انتهى إلى زبالة ، فأتاه بها خبر عبدالله بن يقطر ، وهو أخو الحسين ( عليه السلام ) من الرضاعة ، وكان سرَّحه إلى مسلم بن عقيل من الطريق وهو لا يعلم بقتله فأخذته خيل (2) .
1 ـ معالي السبطين ، الحائري : 1/266.
2 ـ لواعج الأشجان ، الأمين : 84.
(148)
The Fifth Gathering, of the Fourth Day
The killing of the two sons of Muslim ibn Aqil (peace be upon him)
Sheikh al-Saduq, may God have mercy upon him, narrated in al-Amali, saying: My father (may God have mercy upon him) related to us, saying: Ali ibn Ibrahim ibn Hashim related to us, on the authority of his father, on the authority of Ibrahim ibn Raja' al-Jahdari, on the authority of Ali ibn Jabir, who said: Uthman ibn Dawud al-Hashimi related to me, on the authority of Muhammad ibn Muslim, on the authority of Humran ibn A'yan, on the authority of Abu Muhammad, an elder of the people of Kufa, who said: When Hussein ibn Ali (peace be upon them) was killed, two young boys were taken captive from his camp and brought to Ubaydullah ibn Ziyad. He summoned a jailer of his and said: Take these two boys to yourself. Feed them nothing of good food, give them nothing cool to drink, and keep their imprisonment narrow upon them. The two boys would fast by day, and when night fell upon them, they were brought two barley loaves and a jug of fresh water.
روى الشيخ الصدوق عليه الرحمة في الأمالي ، قال : حدَّثنا أبي ( رحمه الله ) ، قال : حدَّثنا علي بن إبراهيم بن هاشم ، عن أبيه ، عن إبراهيم بن رجاء الجحدري ، عن علي بن جابر ، قال : حدَّثني عثمان بن داود الهاشمي ، عن محمد بن مسلم ، عن حمران بن أعين ، عن أبي محمد شيخ لأهل الكوفة ، قال : لما قُتل الحسين بن علي ( عليهما السلام ) أُسر من معسكره غلامان صغيران ، فأتي بهما عبيدالله بن زياد ، فدعا سجاناً له ، فقال : خذ هذين الغلامين إليك ، فمن طيِّب الطعام فلا تطعمهما ، ومن البارد فلا تسقهما ، وضيِّق عليهما سجنهما ، وكان الغلامان يصومان النهار ، فإذا جنَّهما الليل أُتيا بقرصين من شعير وكوز من الماء القراح.
When the stay of the two boys grew long, until they had been there a year, one of them said to his companion: O my brother, our stay has grown long, and soon our lives will pass away and our bodies will waste. So when the elder comes, let us make known to him who we are, and draw close to him through Muhammad (peace be upon him and his family). Perhaps he will be more generous with our food and increase our drink.
فلمَّا طال بالغلامين المكث حتى صارا في السنة قال أحدهما لصاحبه : يا أخي ، قد طال بنا مكثنا ، ويوشك أن تفنى أعمارنا وتبلى أبداننا ، فإذا جاء الشيخ فأعلمه مكاننا ، وتقرَّب إليه بمحمد ( صلى الله عليه وآله ) لعله يوسِّع علينا في طعامنا ، ويزيد في شرابنا.
When night fell upon them, the elder came to them with two barley loaves and a jug of fresh water. The younger boy said to him: O elder, do you know Muhammad? He said: How could I not know Muhammad, when he is my prophet? He said: Do you know Ja'far ibn Abi Talib? He said: How could I not know Ja'far, when God has caused two wings to grow for him with which he flies with the angels wherever he wishes? He said: Do you know Ali ibn Abi Talib? He said: How could I not know Ali—he is the cousin of my prophet and the brother of my prophet?
فلما جنَّهما الليل أقبل الشيخ إليهما بقرصين من شعير وكوز من الماء القراح ، فقال له الغلام الصغير : يا شيخ ، أتعرف محمداً ؟ قال : فكيف لا أعرف محمداً وهو نبيّي! قال : أفتعرف جعفر بن أبي طالب ؟ قال : وكيف لا أعرف جعفراً وقد أنبت الله له جناحين يطير بهما مع الملائكة كيف يشاء ؟! قال : أفتعرف عليَّ بن أبي طالب ؟ قال : وكيف لا أعرف علياً هو ابن عمِّ نبيّي وأخو نبيّي ؟!
He said to him: O elder, we are of the progeny of your prophet Muhammad (peace be upon him and his family), and we are of the descendants of Muslim ibn
قال له : يا شيخ ، فنحن من عترة نبيك محمد ( صلى الله عليه وآله ) ، ونحن من ولد مسلم بن
(149)
Aqil ibn Abi Talib. We are captives in your hands. We ask you for good food, yet you do not feed us, and for cool drink, yet you do not give us to drink, and you have made our prison narrow upon us. The elder fell upon their feet, kissing them and saying: May my soul be the ransom of your souls, and my face the shield of your faces, O progeny of God's chosen prophet. Here is the door of the prison before you, open—take whichever road you wish. When night fell upon them, he brought them two barley loaves and a jug of fresh water, set them upon the road, and said to them: Travel by night, O my beloved ones, and lie hidden by day, until God, mighty and majestic, grants you relief and a way out of your plight. So the two boys did that. How excellent are the words of the proof of God, Sheikh Ali al-Jishi, may God have mercy upon him, when he says:
عقيل بن أبي طالب ، بيدك أسارى ، نسألك من طيِّب الطعام فلا تطعمنا ، ومن بارد الشراب فلا تسقينا ، وقد ضيَّقت علينا سجننا ، فانكبَّ الشيخ على أقدامهما يقبِّلهما ويقول : نفسي لنفسكما الفداء ، ووجهي لوجهكما الوقاء ، يا عترة نبيِّ الله المصطفى ، هذا باب السجن بين يديكما مفتوح ، فخذا أيَّ طريق شئتما ، فلمَّا جنَّهما الليل أتاهما بقرصين من شعير وكوز من الماء القراح ووقفهما على الطريق ، وقال لهما : سيرا ـ يا حبيبيَّ ـ الليل ، واكمنا النهار حتى يجعل الله عزَّ وجلَّ لكما من أمركما فرجاً ومخرجاً ، ففعل الغلامان ذلك. ولله درّ الحجة الشيخ علي الجشي عليه الرحمة إذ يقول :
I would ransom the two orphans of Muslim when they were captured
unjustly, and in the prison of the bastard tormented.
The prison was made narrow upon them, and they
tasted neither good food nor any drink,
until, when they were straitened by what befell them,
their patience worn thin, and God's command drew near,
they appealed to the jailer concerning their plight,
and through the chosen Prophet they drew near.
There he released them both, and they set off,
knowing neither path nor course,
traveling by night, not knowing
where the road lay, seeking an escape. (1)
أفدي يتيمي مسلم إذا أُسِرَا
ظلماً وفي سجنِ الدعيِّ عُذِّبا
قد ضُيِّقَ السجنُ عليهما وَلاَ
ذَاقَا طعاماً طَيِّبا أو مشربا
حتى إذا ضاقا بما نالهما
ذرعاً وأمرُ اللهِ جَلَّ اقتربا
فخاطبا السجَّانَ في أمرِهما
وبالنبيِّ المصطفى تقرَّبا
هناك خلَّى عنهما فانطلقا
لا يَعْرِفانِ مَسْلَكاً ومَذْهَبا
سَارا بليل وَهُما لم يدريا
أين الطريقُ يَطْلُبَانِ مَهْرَبا (1)
He said: When night fell upon them, they came to an old woman at a doorway and said to her: O old woman, we are two small boys, strangers, young, unfamiliar with the road, and night has now fallen upon us. Take us in for the darkness of this night of ours, and when morning comes we will keep to the road.
قال : فلمَّا جنَّهما الليل انتهيا إلى عجوز على باب ، فقالا لها : يا عجوز ، إنا غلامان صغيران غريبان حدثان غير خبيرين بالطريق ، وهذا الليل قد جنَّنا ، أضيفينا سواد ليلتنا هذه ، فإذا أصبحنا لزمنا الطريق.
She said to them: Who are you, O my beloved ones? For I have smelled all manner of scents, yet I have never smelled a scent sweeter than yours. They said to her: O old woman, we are of the progeny of your prophet Muhammad (peace be upon him and his family), fled from the prison of Ubaydullah ibn Ziyad to escape being killed. The old woman said: O my beloved ones, I have a wicked son-in-law who was present at the battle with Ubaydullah ibn Ziyad. I fear he may come upon you here and kill you. They said:
فقالت لهما : فمن أنتما يا حبيبيَّ ؟ فقد شممت الروائح كلها ، فما شممت رائحة أطيب من رائحتكما ، فقالا لها : يا عجوز ، نحن من عترة نبيك محمد ( صلى الله عليه وآله ) ، هربنا من سجن عبيد الله بن زياد من القتل ، قالت العجوز : يا حبيبيَّ ، إن لي ختناً فاسقاً ، قد شهد الواقعة مع عبيد الله بن زياد ، أتخوَّف أن يصيبكما هاهنا فيقتلكما ، قالا :
1 ـ ديوان العلامة الجشي : 365.
(150)
the darkness of this night of ours, and when morning comes we will keep to the road. She said: I will bring you food. Then she brought them food, and they ate and drank. When they had nestled into the bedding, the younger said to the elder: O my brother, we may hope that we are safe for this night of ours. So come, let me embrace you and you embrace me, and let me smell your scent and you smell mine, before death parts us. So the two boys did that, and they embraced and slept.
سواد ليلتنا هذه ، فإذا أصبحنا لزمنا الطريق ، فقال : سآتيكما بالطعام ، ثم أتتهما بطعام فأكلا وشربا ، فلمَّا ولجا الفراش قال الصغير للكبير : يا أخي ، إنا نرجو أن نكون قد أمنا ليلتنا هذه ، فتعال حتى أعانقك وتعانقني ، وأشمَّ رائحتك وتشمَّ رائحتي قبل أن يفرِّق الموت بيننا ، ففعل الغلامان ذلك ، واعتنقا وناما.
When it was part of the night, the old woman's son-in-law,
(1)
the wicked one, came and knocked at the door a gentle knock. The old woman said: Who is this? He said: It is I, so-and-so. She said: What has brought you at this hour, when this is no time for you? He said: Woe to you, open the door before my mind flies away and my gall bladder bursts within me—the utmost of calamity has befallen me. She said: Woe to you, what has befallen you? He said: Two small boys have fled from the camp of Ubaydullah ibn Ziyad, and the commander has proclaimed in his camp: Whoever brings the head of one of them shall have a thousand dirhams, and whoever brings both their heads shall have two thousand dirhams. I have wearied myself and grown tired, yet nothing has come into my hand. The old woman said: O my son-in-law, beware lest Muhammad be your adversary on the Day of Resurrection. He said to her: Woe to you, the world is something one craves. She said: And what will you do with the world, when there is no Hereafter with it? He said: I see that you are shielding the two of them, as if you had something of what the commander seeks. So get up, for the commander summons you. She said: What does the commander want with me? I am but an old woman in this desert. He said: I am after a reward. Open the door for me so that I may rest and find ease, and when morning comes I will set out early on whichever road I take in search of them.
فلمَّا كان في بعض الليل أقبل ختن العجوز (1) الفاسق حتى قرع الباب قرعاً خفيفاً ، فقالت العجوز : من هذا ؟ قال : أنا فلان ، قالت : ما الذي أطرقك هذه الساعة ، وليس هذا لك بوقت ؟ قال : ويحكِ ، افتحي الباب قبل أن يطير عقلي ، وتنشقَّ مرارتي في جوفي ، جهد البلاء قد نزل بي. قالت : ويحك ، ما الذي نزل بك ؟ قال : هرب غلامان صغيران من عسكر عبيد الله بن زياد ، فنادى الأمير في معسكره : من جاء برأس واحد منهما فله ألف درهم ، ومن جاء برأسيهما فله ألفا درهم ، فقد أتعبت وتعبت ولم يصل في يدي شيء ، فقالت العجوز : يا ختني ، احذر أن يكون محمد خصمك في يوم القيامة ، قال لها : ويحكِ ، إن الدنيا محرص عليها ، فقالت : وما تصنع بالدنيا ، وليس معها آخرة ؟ قال : إني لأراك تحامين عنهما ، كأن عندك من طلب الأمير شيئاً ، فقومي فإن الأمير يدعوك ، قالت : وما يصنع الأمير بي ؟ وإنما أنا عجوز في هذه البرية ، قال : إنما لي طلب ، افتحي لي الباب حتى أريح وأستريح ، فإذا أصبحت بكَّرت في أي طريق آخذ في طلبهما.
So she opened the door for him and brought him food and drink, and he ate and drank. When it was part of the night, he heard the snoring
(2)
of the two boys within the house. He began to rage as the rutting camel rages, and to bellow as the bull bellows, and he groped with his hand along the wall of the house until his hand fell upon the side of the younger boy. He said to him: Who is this? He said: As for me, I am the owner of the house. So who are you two?
ففتحت له الباب ، وأتته بطعام وشراب فأكل وشرب ، فلما كان في بعض الليل سمع غطيط (2) الغلامين في جوف البيت ، فأقبل يهيج كما يهيج البعير الهائج ، ويخور كما يخور الثور ، ويلمس بكفه جدار البيت حتى وقعت يده على جنب الغلام الصغير ، فقال له : من هذا ؟ قال : أمّا أنا فصاحب المنزل ، فمن أنتما ؟
1 ـ الختن : كل من كان من قبل المرأة كأبيها وأخيها ، وكذلك زوج البنت أو زوج الأخت.
2 ـ الغطيط : الصوت الذي يخرج مع نفس النائم.