Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

“Truly, the calamity—the disaster, the grievous blow—was the day of Maskin;
it struck the son of the Disciple, the one whom no day of battle had ever outpaced.
Mudar of Iraq betrayed him, and Rabiʿa were given free rein against him;
you have taken your long-sought vengeance, O Rabiʿa, quick to hear and obey.
Alas, had he but possessed at the Monastery, on that fateful day, a loyal following,
or had the people of Iraq—the sons of treachery—not broken their pledge to him,
then you would have found him, when he pressed forward, never tarrying in a desolate waste.

Musʿab, meanwhile, whenever he said to one of the officers at the head of his army, “Advance,” found that the man would not obey him.
It is related that when ʿAbd Allah ibn Khāzim al-Sulamī, the governor of Khurasan, was informed of Musʿab’s march against ʿAbd al-Malik, he asked, “Is ʿUmar ibn ʿUbayd Allah al-Taymī with him?”
He was told, “No; he has appointed him over Fars.”
He asked, “Then is al-Muhallab ibn Abī Ṣufrah with him?”
They replied, “No; he has put him in charge of Mosul.”
He asked, “Is ʿAbbād ibn Ḥuṣayn with him?”
They answered, “He has made him governor of Basra.”
So he exclaimed, “And here I am!” and recited:
“Carry me off and drag me away, O hyenas, and rejoice
in the flesh of a man whose champion has failed to appear today!” (1)

Al-Ṭabarī (2) said: Musʿab then said to his son ʿĪsā, “Ride with those who are with you to your uncle.”

= In the Diwan, p. 184, the variant readings are: “lam taʿudd-hu ahl al-waqiʿa” (“the people of slander did not count him among them”), “bi-l-Taff yawma l-Taff” (“at al-Taff on the day of al-Taff”), and “ḥīna yaġḍabu lā yuʿarrij bi-l-maḍīʿa” (“when he grows angry, he does not linger in wastelands”). Maskan is the battlefield where Musʿab was killed, while al-Taff is the site where al-Husayn fell. See Yaqut, Muʿjam al-Buldan. (1) Al-Kitab, 2/38, attributes the line to al-Nabigha al-Jaʿdi and reads: “fa-qultu lahā ʿīthī jiʿāru wa-jurrarī.” The same wording appears in Lisān al-ʿArab under the roots (jʿr) and (jrr), except that it has “ʿīshī” instead of “ʿīthī”; cf. Amālī al-Shajarī, 2/113. The anecdote is related in al-Tabari, 6/158, with the version: “khuḏīnī fa-jirrīnī jiʿāran wa-abshirī.” Al-Mubarrad, al-Kāmil, 3/5, states that the narrator and the one who cited the verse was ʿAbd Allāh b. al-Zubayr. (2) Tarikh al-Tabari, 6/158, is the source for what is placed here between brackets; the full narrative is found there and in al-Aghani, Dar edition, 19/125 ff.
إِنَّ الرَّزِيَّةَ يَوْمَ مَسْـ ... ـكَنَ وَالمُصِيْبَةَ وَالفَجِيْعَهْ بِابْنِ الحَوَارِيِّ الَّذِي ... لَمْ يَعْدُهُ يَوْمُ الوَقِيْعَهْ غَدَرَتْ بِهِ مُضَرُ العِرَا ... قِ وَأَمْكَنَتْ مِنْهُ رَبِيْعَهْ فَأَصَبْتِ وِتْرَكِ يَا رَبِيْـ ... ـعُ وَكُنْتِ سَامِعَةً مُطِيْعَهْ يَا لَهْفَ لَو كَانَتْ لهُ ... بِالدَّيْرِ يَوْمَ الدَّيْرِ شِيْعَهْ أَوْ لَمْ يَخُونُوا عَهْدَهُ ... أَهْلُ العِرَاقِ بَنُوْ اللَّكِيْعَهْ لَوَجَدْتُمُوْهُ حِيْنَ يَحْـ ... ـدِرُ لاَ يُعَرِّسُ بِالمَضِيْعَهْ وَجَعَلَ مُصْعَبٌ كُلَّمَا قَالَ لِمُقَدَّمٍ مِنْ جَيْشِهِ: تَقَدَّمْ، لاَ يُطِيْعُهُ. فَقِيْلَ: أُخْبِرَ عَبْدُ اللهِ بنُ خَازِمٍ السُّلَمِيُّ أَمِيْرُ خُرَاسَانَ بِمَسِيْرِ مُصْعَبٍ إِلَى عَبْدِ المَلِكِ، فَقَالَ: أَمَعَهُ عُمَرُ بنُ عُبَيْدِ اللهِ التَّيْمِيُّ؟ قِيْلَ: لاَ، ذَاكَ اسْتَعَمَلَهُ عَلَى فَارِسٍ. قَالَ: أَفَمَعَهُ المُهَلَّبُ بنُ أَبِي صُفْرَةَ؟ قِيْلَ: لاَ، وَلاَّهُ المَوْصِلَ. قَالَ: أَمَعَهُ عَبَّادُ بنُ حُصَيْنٍ؟ قِيْلَ: اسْتعَمَلَهُ عَلَى البَصْرَةِ. فَقَالَ: وَأَنَا هُنَا، ثُمَّ تَمَثَّلَ: خُذِيْنِي وَجُرِّيْنِي ضِبَاعُ وَأَبْشِرِي ... بِلَحْمِ امْرِئٍ لَمْ يَشْهَدِ اليَوْمَ نَاصِرُهْ (١) قَالَ الطَّبَرِيُّ (٢) : فَقَالَ مُصْعَبٌ لابْنِهِ عِيْسَى: ارْكَبْ بِمَنْ مَعَكَ إِلَى عَمِّكَ
= و" الديوان " ص ١٨٤ وروايته: " لم تعده أهل الوقيعة " و" بالطف يوم الطف " و" حين يغضب لا يعرج بالمضيعة ". ومسكن: موضع المعركة التي قتل فيها مصعب، والطلف: الموضع الذي قتل فيه الحسين. انظر " معجم البلدان ". (١) نسب البيت في " الكتاب " ٢ / ٣٨ للنابغة الجعدي وروايته: " فقلت لها عيثي جعار وجرري " وكذا في اللسان (جعر) وفي (جرر) (عيشي) بدل (عيثي) و" أمالي الشجري " ٢ / ١١٣. والخبر في " الطبري " ٦ / ١٥٨ وروايته: " خذيني فجريني جعار وأبشري ". وأما في " الكامل " ٣ / ٥ فقد ذكر المبرد أن المخبر والمتمثل بالبيت هو عبد الله بن الزبير. (٢) في تاريخه ٦ / ١٥٨ وما يأتي بين الحاصرتين منه، وهو مفصل فيه وفي " الاغاني " ط الدار ١٩ / ١٢٥ وما بعدها.

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