Al-Bidayah wa an-NihayahIbn Kathir

They said:

When Muslim ibn ʿAqil reached the palace gate he found there a group of commanders—sons of the Prophet’s Companions whom he knew and who knew him—waiting to be granted audience with Ibn Ziyad. Muslim’s face and clothes were soaked with blood, his wounds were deep, and he was tormented by thirst. Just then he noticed a jug (1) of cold water, and he reached for it to drink.

One of the men said, “By Allah, you will not drink from it until you drink from the scalding water of Hell!”

Muslim answered, “Woe to you, son of Bāhila (2)! You are more deserving than I of that boiling water and of everlasting punishment in the Fire.”

He then sat down, leaning against the wall from exhaustion, weariness, and thirst. ʿUmārah ibn ʿUqbah ibn Abī Muʿīṭ sent a servant to his house, and the man returned with a jug wrapped in a cloth and a cup. He kept pouring water into the cup and handing it to Muslim, who would try to drink, but the blood that kept welling up and covering the water made it impossible for him to swallow—this happened two or three times. When he finally managed to drink, his front teeth fell into the cup with the water. He said, “Praise be to Allah! There still remained for me, in my allotted provision, one last draught of water.”

He was then ushered in to Ibn Ziyad. When he stood before him he offered no greeting. The guards said, “Will you not salute the governor?”

He replied, “No. If he intends to kill me, I have no need to greet him; and if he does not intend my death, I shall greet him many times.”

Ibn Ziyad advanced on him and said, “Well then, son of ʿAqil! You came to a people whose affairs were united and whose word was one, only to scatter them, divide their ranks, and drive them to shed one another’s blood?!”

Muslim replied, “Never! I did not come for that. The people of this city claimed that your father killed their best men, shed their blood, and treated them as Chosroes and Caesar treated their subjects. I came to command justice and to summon them to the judgment of the Book.”

Ibn Ziyad retorted, “And what concern is that of yours, you reprobate? Why did you not act upon that while you were in Medina, guzzling wine?”

Muslim said, “I drink wine?! By Allah, Allah knows you are lying and speaking without knowledge. You are far more entitled to that charge than I—[for I am not as you describe, and the one truly deserving of it is he who plunges into the blood of Muslims, kills the soul Allah has forbidden without right, murders out of anger and suspicion, and then sports and plays as though he had done nothing].”

Ibn Ziyad said, “O sinner, your soul made you hope for something Allah kept from you and denied you; He has not shown you its people.”

Muslim asked, “And who are its people, Ibn Ziyad?”

He answered, “The Commander of the Faithful, Yazid.”

Muslim said, “Praise belongs to Allah in every circumstance. We are content with Allah as judge between us and you.”

Ibn Ziyad said, “It is as though you imagine you have any say in the matter!”

Muslim replied, “No, by Allah, that is not conjecture; it is certainty.”

Ibn Ziyad swore, “May Allah destroy me if I do not kill you with a death the like of which no one in Islam has ever suffered!”

Muslim responded, “Indeed, you are the one most entitled to introduce into Islam things it has never known. You will never abandon vile killing, ugly mutilation, and the wicked conduct you have inherited from your elders (3) and your ignoramuses (4).”

Ibn Ziyad then began cursing him and cursing al-Husayn and ʿAli, while Muslim remained silent and did not answer him. —Reported by Ibn Jarir from

(1) “al-qulla” (the jar). Its plurals are qulāl and qilāl. (2) In manuscripts A and T the name is corrupted to “Nahlah.” The person intended is Muslim ibn ʿAmr al-Bāhilī, as recorded in al-Ṭabarī’s History (5/376) and Ibn al-Athīr (4/34). (3) In manuscript T it reads “your book.” (4) The passage between “ḥāṣiratayn” is omitted in manuscript B; there it is replaced by: “Qāla Abū Mukhnaf wa ghayruhu min rawāt al-Shīʿah.”
قالوا: ولمّا انتهى مسلم بن عَقيل إلى باب القصر إذا على بابه جماعةٌ من الأمراء من أبناء الصحابة ممن يعرفهم ويعرفونه، ينتظرون أن يُؤذن لهم على ابن زياد، ومسلم مخضَّب بالدماء في وجهه وثيابه، وهو مُثْخَن بالجراح، وهو في غاية العطش، وإذا قُلَّة (١) من ماءٍ بارد هنالك، فأراد أن يتناولها ليشرب منها، فقال له رجل من أولئك: واللَّه لا تشرب منها حتى تشرب من الحميم، فقال له: ويلك يا بن باهلة (٢) ، أنت أَولى بالحميم والخلود في نار الجحيم مني. ثم جلس فتساند إلى الحائط من التعب والكَلال والعطش، فبعث عُمارة بن عُقبة بن أبي مُعَيط مولى له إلى داره، فجاء بقُلَّة عليها منديل ومعه قَدَح، فجعل يُفرغ له في القَدَح ويعطيه، فيشرب فلا يستطيع أن يستسيغَه من كثرة الدماء التي تعلو على الماء مرتين أو ثلاثًا، فلمّا شرب سَقطت ثناياه مع الماء فقال: الحمدُ للَّه لقد كان بقي لي من الرزق المقسوم شربة ماءٍ. ثم أُدخل على ابن زياد، فلمّا وقف بين يديه لم يسلم عليه، فقال له الحرس: ألا تسلم على الأمير؟ فقال: لا، إن كان يريد قتلي فلا حاجة لي بالسلام عليه، وإن لم يرد قتلي فسأسلِّم عليه كثيرًا. فأقبل ابن زياد عليه فقال: إيه يا بن عَقيل، أتيتَ الناس وأمرُهم جميعٌ وكلمتُهم واحدة لتشتِّثَهم وتفرِّقَ كلمتهم وتحملَ بعضهم على قتل بعض؟ ! قال: كلّا لست لذلك أتيت، ولكنَّ أهل المصر زعموا أنَّ أباك قتل خيارهم، وسفك دماءهم، وعمل فيهم أعمال كسرى وقيصر، فأتيناهم لنأمر بالعدل وندعو إلى حكم الكتاب. قال: وما أنت وذاك يا فاسق؟! لِمَ لا كنت تعمل بذلك فيهم إذ أنت بالمدينة تشرب الخمر؟ فقال: أنا أشرب الخمر؟! واللَّهِ إنَّ اللَّه ليعلم أنك غير صادق، وأنك قلت بغير علم، وأنت أحقُّ بذلك مني [فإني لست كما ذكرتَ، وإنَّ أَولى بها مني من يَلَغُ في دماء المسلمين وَلغًا، ويقتل النفس التي حرَّم اللَّه بغير نفس، ويقتل على الغضب والظنّ، وهو يلهو ويلعب كأنه لم يصنع شيئًا. فقال له ابن زياد: يا فاسق إنَّ نفسك تمنِّيك ما حال اللَّه دونك ودونه، ولم يُرك أهلَه. قال: فمن أهلُه يا بن زياد؟ قال: أميرُ المؤمنين يزيد. قال: الحمد للَّه على كل حال، رَضِينا باللَّه حكمًا بيننا وبينكم. قال: كأنك تظن أنَّ لكم في الأمر شيئًا؟ قال: لا واللَّه ما هو بالظن ولكنَّه اليقين. قال له: قتلني اللَّهُ إنْ لم أقتلْكَ قتلة لم يقتلها أحد في الإسلام من الناس. قال: أما إنك أحقُّ مَنْ أحدث في الإسلام ما لم يكن فيه، أما إنك لا تدع سوء القِتْلة وقُبح المُثْلة وخُبْث السيرة المكتسبة عن كباركم (٣) وجُهّالكم] (٤) . وأقبل ابن زياد يشتِمُه ويشتِمُ حسينًا وعليًّا ومسلمٌ ساكت لا يكلِّمه -رواه ابن جرير عن
(١) "القُلة": الجرَّة. وجمعها قُلَل وقِلال. (٢) تحرفت في أ، ط إلى: ناهلة. والمقصود هو مسلم بن عمرو الباهلي كما في تاريخ الطبري (٥/ ٣٧٦) وابن الأثير (٤/ ٣٤). (٣) في ط: كتابكم. (٤) ما بين حاصرتين ليس في ب، وفيها بدلًا عنه: قال أبو مخنف وغيره من رواة الشيعة.

Company

  • About
  • Pricing
  • Why Translate?

Support

  • Contact us
  • Report a bug
  • Support us
  • Donate
  • AI combat arena

Follow us

© 2026 Kutub. All rights reserved.
Terms and conditionsPrivacy policyCookies