Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

to these lands and this barren plain?’

He answered, ‘These are the letters of the people of Kūfah that have reached me, and I see them as nothing but my killers. Once they do that, they will leave no sanctity of Allah unviolated; then Allah will unleash upon them someone who will abase them until they become more humiliated than the rag (1) of a slave-girl—that is, her head-covering.’

Al-Madāʾinī relates, through al-Ḥasan ibn Dīnār from Muʿāwiyah ibn Qurrah, who said:

Ḥusayn declared, ‘By Allah, they will assault me just as the Children of Israel transgressed concerning the Sabbath (2).’

Aḥmad ibn Janāb al-Maṣṣīṣī reported: Khālid ibn Yazīd al-Qaṣrī narrated to us, ʿAmmār al-Duhunī narrated:

I said to Abū Jaʿfar al-Bāqir, ‘Tell me about the killing of Ḥusayn.’

He said, ‘When Muʿāwiyah died, al-Walīd ibn ʿUtbah, the governor of Medina, summoned Ḥusayn to pledge allegiance. Ḥusayn said, “Give me some time,” and al-Walīd dealt with him gently and deferred the matter. Ḥusayn then left for Mecca. Envoys from the people of Kūfah arrived—Kūfah was then under al-Nuʿmān ibn Bashīr—and Ḥusayn dispatched his cousin Muslim ibn ʿAqīl, saying, “Go and see what they have written.” Muslim took two guides and set off; they grew thirsty in the wilderness and one of the guides died. Muslim wrote to Ḥusayn asking to be excused, but Ḥusayn wrote back, “Proceed to Kūfah,” and did not release him. Muslim reached the city and stayed at the house of ʿAwsajah. The people of Kūfah slipped in to him and twelve thousand pledged allegiance to him.

Then ʿUbayd Allah ibn Muslim stood up and said to al-Nuʿmān, “You are weak!” He replied, “To be weak is dearer to me than to be strong in disobedience to Allah, and I would never tear down a veil that Allah has drawn.” ʿUbayd Allah wrote to Yazīd about his words, and Yazīd—who had been angry with ʿUbayd Allah ibn Ziyād—replied expressing his approval of him, appointing him over Kūfah in addition to Basra, and ordering him to kill Muslim.

So ʿUbayd Allah hurried along the main roads from Basra to Kūfah with his face veiled. Whenever he passed a gathering and greeted them with salām, they replied, “And upon you …”

(1) The printed edition misreads the word as “qarm.” Ibn al-Athir explains in al-Nihaya, after quoting the report of al-Husayn, that the properly vocalized term denotes a substance a woman applies to her private part to tighten it; others say it refers to the cloth used during menstruation. The report is recorded in al-Tabari, 5/394, and in Ibn Asakir’s Tahdhib, 4/336. (2) al-Tabari, Tarikh, 5/385.
هَذِهِ البلاَدَ وَالفَلاَةَ؟ قَالَ: هَذِهِ كُتُبُ أَهْلِ الكُوْفَةِ إِلَيَّ، وَلاَ أَرَاهُم إِلاَّ قَاتلِيَّ، فَإِذَا فَعَلُوا ذَلِكَ، لَمْ يَدَعُوا للهِ حُرمَةً إِلاَّ انْتَهَكُوهَا، فَيُسَلِّطُ اللهُ عَلَيْهِم مَنْ يُذِلُّهُم حَتَّى يَكُوْنُوا أَذلَّ مِنْ فَرَمِ (١) الأَمَةِ - يَعْنِي: مَقنعَتهَا -. المَدَائِنِيُّ: عَنِ الحَسَنِ بنِ دِيْنَارٍ، عَنْ مُعَاوِيَةَ بنِ قُرَّةَ، قَالَ: قَالَ الحُسَيْنُ: وَاللهِ لَيُعْتَدَيَنَّ عَلَيَّ كَمَا اعْتَدَتْ بَنُو إِسْرَائِيْلَ فِي السَّبتِ (٢) . أَحْمَدُ بنُ جَنَابٍ المَصِّيْصِيُّ: حَدَّثَنَا خَالِدُ بنُ يَزِيْدَ القَسْرِيُّ، حَدَّثَنَا عَمَّارٌ الدُّهْنِيُّ: قُلْتُ لأَبِي جَعْفَرٍ البَاقِرِ: حَدِّثْنِي بِقَتْلِ الحُسَيْنِ. فَقَالَ: مَاتَ مُعَاوِيَةُ، فَأَرْسَلَ الوَلِيْدُ بنُ عُتْبَةَ وَالِي المَدِيْنَةِ إِلَى الحُسَيْنِ لِيُبَايِعَ، فَقَالَ: أَخِّرْنِي. وَرَفَقَ بِهِ، فَأَخَّرهُ، فَخَرَجَ إِلَى مَكَّةَ، فَأَتَاهُ رُسُلُ أَهْلِ الكُوْفَةِ، وَعَلَيْهَا النُّعْمَانُ بنُ بَشِيْرٍ، فَبَعثَ الحُسَيْنُ ابْنَ عَمِّهِ مُسْلِمَ بنَ عَقِيْلٍ: أَنْ سِرْ، فَانظُرْ مَا كَتَبُوا بِهِ. فَأَخَذَ مُسْلِمٌ دَليلَيْنِ وَسَارَ، فَعطِشُوا فِي البَرِّيَّةِ، فَمَاتَ أَحَدُهُمَا. وَكَتَبَ مُسْلِمٌ إِلَى الحُسَيْنِ يَسْتَعْفِيهِ، فَكَتَبَ إِلَيْهِ: امْضِ إِلَى الكُوْفَةِ. وَلَمْ يُعْفِهِ، فَقَدِمَهَا، فَنَزَلَ عَلَى عَوْسَجَةٍ، فَدَبَّ إِلَيْهِ أَهْلُ الكُوْفَةِ، فَبَايَعَهُ اثْنَا عَشَرَ أَلْفاً. فَقَامَ عُبَيْدُ اللهِ بنُ مُسْلِمٍ؛ فَقَالَ لِلنُّعْمَانِ: إِنَّكَ لَضَعِيْفٌ! قَالَ: لأَنْ أَكُوْنَ ضَعيفاً أَحبُّ إِلَيَّ مِنْ أَنْ أَكُوْنُ قَوِيّاً فِي مَعصِيَةِ اللهِ، وَمَا كُنْتُ لأَهْتِكَ سِتراً سَتَرَهُ اللهُ. وَكَتَبَ بِقَوْلِهِ إِلَى يَزِيْدَ، وَكَانَ يَزِيْدُ سَاخِطاً عَلَى عُبَيْدِ اللهِ بنِ زِيَادٍ، فَكَتَبَ إِلَيْهِ بِرِضَاهُ عَنْهُ، وَأَنَّهُ وَلاَّهُ الكُوْفَةَ مُضَافاً إِلَى البَصْرَةِ، وَكَتَبَ إِلَيْهِ أَنْ يَقتُلَ مُسْلِماً. فَأَسرعَ عُبَيْدُ اللهِ فِي وُجُوهِ أَهْلِ البَصْرَةِ إِلَى الكُوْفَةِ مُتَلَثِّماً، فَلاَ يَمرُّ بِمَجْلِسٍ، فَيُسَلِّمُ عَلَيْهِم إِلاَّ قَالُوا: وَعَلَيْكَ
(١) تصحفت في المطبوع إلى " قرم " قال ابن الأثير في " النهاية " بعد أن أورد خير الحسين هذا: هو بالتحريك: ما تعالج به المرأة فرجها ليضيق، وقيل: هو خرقة الحيض. والخبر في " الطبري " ٥ / ٣٩٤، و" تهذيب ابن عساكر " ٤ / ٣٣٦. (٢) " تاريخ الطبري " ٥ / ٣٨٥.

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