Al-Bidayah wa an-NihayahIbn Kathir

al-Mushamʿil—the two men from the Asad tribe—said:
Al-Ḥusayn advanced, and when he halted at Sharaf (1) he told his servants in the pre-dawn darkness, “Draw plenty of water.” They did so, and he marched on until mid-morning. Presently al-Ḥusayn heard a man pronounce the takbīr. He asked, “Why did you exalt Allah aloud?” The man replied, “I saw palm-trees.” The two Asadis said to him, “No one has ever seen a palm-tree in this district.” Al-Ḥusayn asked, “Then what do you think he saw?” They answered, “Horsemen are approaching.” Al-Ḥusayn said, “Is there a rise we can put at our backs so that we face the enemy from a single direction?” They said, “Yes—Dhu Husam.” So he veered left toward it, dismounted there, and ordered that the tents be pitched.

A detachment—one thousand cavalry under al-Ḥurr ibn Yazīd al-Tamīmī, the vanguard sent by Ibn Ziyād—arrived and halted opposite him at the height of noon (2). Al-Ḥusayn and his companions had wrapped their turbans and girded on their swords. He directed his men to drink their fill, to water their horses, and even to water the horses of the opposing force.

He and others relate that when the time for Ẓuhr came in, al-Ḥusayn told al-Ḥajjāj ibn Masrūq al-Juʿfī to give the adhān. Al-Ḥusayn then emerged wearing an izār and a ridāʾ, with sandals on his feet, and addressed the gathered people—both his own followers and his foes—explaining that he had come only because the people of Kufah had written to him, saying they lacked an imam and would pledge allegiance to him and fight at his side if he arrived. When the iqāmah was pronounced, al-Ḥusayn said to al-Ḥurr, “Do you wish to lead your men in prayer?” He replied, “No; you lead and we will pray behind you.” Al-Ḥusayn led them, then returned to his tent where his companions gathered around him, while al-Ḥurr withdrew to his troops, each side remaining alert. When the time for ʿAṣr came, al-Ḥusayn again led them in prayer; afterwards he addressed them, urging them to listen to him and obey, and to repudiate the pretenders who persisted in tyranny.

Al-Ḥurr said, “We do not know anything about these letters or who wrote them.” Al-Ḥusayn produced two satchels stuffed with letters, scattered them before him, and read out a number of them. Al-Ḥurr replied, “We are not among those who wrote to you (3); we have been ordered—once we meet you—not to leave you until we hand you over to ʿUbayd Allah ibn Ziyād.” Al-Ḥusayn retorted, “Death is nearer to you than that.”

He then said to his followers, “Mount!” They mounted, and so did the women. When he tried to move off, the troops blocked his way. Al-Ḥusayn said to al-Ḥurr, “May your mother be bereft of you! What do you want?” Al-Ḥurr replied, “By Allah, had anyone else among the Arabs, in circumstances such as yours, said that to me, I would have taken my due from him and would not have spared mention of his mother. But as for your mother, I can speak of her only in the best terms we know.” The two sides then exchanged sharp words.

= Salim. In manuscript B, “Salim” is mistakenly rendered as “Sulaiman.” We have confirmed the correct reading in al-Tabari’s History (vol. 5, p. 400), noting that this isnad (chain of transmission) frequently occurs in Ibn Jarir. (1) In the Ṭ manuscript the name appears as Sharaf (sharaf). Sharaf lies eight miles from al-Ahsa in the territory of Bani Wahb; the distance from Sharaf to Waqisa is two miles. (Mu‘jam al-Buldan, vol. 3, p. 331) (2) In Ṭ the word nahw (meaning “towards”) is given instead. “wa-naḥr al-ẓuhr” (the “scorching of midday”) denotes the moment when the sun reaches its zenith, as if it has reached the sternum, the highest part of the chest. (al-Lisān, under the entry n-ḥ-r) (3) In Ṭ the phrase fi shay’in (“in anything”) appears here; it is not found in M, nor in al-Tabari’s History, nor in Ibn al-Athir’s al-Kāmil, and so we have omitted it. (4) The text between the two occurrences of ḥāṣiratayn is missing in manuscript B.
المشمعِلّ الأسديّين قالا: أقبل الحسين، فلمّا نزل شَرَاف (١) قال لغِلمانه وقت السحر: استقُوا من الماء فأكثِروا، ثم ساروا إلى صدر النهار، فسمع الحسين رجلًا يكبِّر، فقال له: ممَّ كبَّرت؟ فقال: رأيت النخل، فقال له الأسديّان: إن هذا المكان لم يرَ أحد منه نخلة، فقال الحسين: فماذا تريانه رأى؟ فقالا: هذه الخيل قد أقبلت، فقال الحسين: أما لنا ملجأ نجعله في ظهورنا ونستقبل القوم من وجه واحد؟ فقالا: بلى، ذو حُسم، فأخذ ذات اليسار إليها فنزل، وأمر بأبنيته فضُربت، وجاء القوم -وهم ألف فارس مع الحرِّ بن يزيد التميمي، وهم مقدمة الجيش الذين بعثهم ابن زياد- حتى وقفوا في مقابلته في نَحْر (٢) الظَّهيرة، والحسين وأصحابه معتمُّون متقلِّدو سيوفهم، فأمر الحسين أصحابه أن يتروَّوا من الماء، ويَسقُوا خيولهم، وأن يسقُوا خيول أعدائهم أيضًا. وروى هو وغيره قالوا: لمّا دخل وقتُ الظهر أمر الحسين الحجَّاج بن مَسْروق الجُعْفي فأذَّن، ثم خرج الحسين في إزار ورداءٍ ونعلَين، فخطب الناس من أصحابه وأعدائه، واعتذر إليهم في مجيئه هذا إلى هاهنا: بأنه قد كتب إليه أهل الكوفة: أن ليس لهم إمام، وإن أنتَ قدمتَ علينا بايعناك وقاتلنا معك. ثم أُقيمت الصلاة، فقال الحسين للحرّ: تريد أن تصلي بأصحابك؟ قال: لا، ولكن صلِّ أنت ونصلِّي نحن وراءك. فصلَّى بهم الحسين، ثم دخل خيمته واجتمع به أصحابه، وانصرف الحرُّ إلى جيشه وكلٌّ على أُهبته، فلما كان وقتُ العصر صلَّى بهم الحسين، ثم انصرف، فخطبهم وحثَّ على السمع والطاعة له وخلع من عاداهم من الأدعياء السائرين بالجَوْر. فقال له الحرّ: إنا لا ندري ما هذه الكتب ولا مَنْ كتبها، فأحضر الحسين خُرجَيْن مملوءين كتبًا، فنثرها بين يديه وقرأ منها طائفة، فقال الحرّ: لسنا من هؤلاء الذين كتبوا إليك (٣) وقد أُمرنا -إذا نحن لقيناك- أن لا نفارقك حتى نُقدمك على عبيد اللَّه بن زياد. فقال الحسين: الموت أدنى إليك من ذلك، ثم قال الحسين لأصحابه: اركبوا، فركبوا وركب النساء، فلمَّا أراد الانصراف حال القوم بينه وبين الانصراف، فقال الحسين للحرّ: ثكلتك أمُّك! ماذا تريد؟ فقال له الحرّ: أما واللَّه لو غيرك يقولها لي [من العرب وهو على مثل الحال التي أنت عليها] (٤) لأقتصنَّ منه ولما تركت ذكر أمِّه، ولكن لا سبيل إلى ذكر أمك إلّا بأحسن ما نقدر عليه. وتقاول القوم
= سليم. وتحرف سليم في ب إلى: سليمان. وما أثبتنا من تاريخ الطبري (٥/ ٤٠٠) علمًا بأن هذا السند كثير الورود عند ابن جرير. (١) تحرفت في ط إلى: شرف. وشراف: على ثمانية أميال من الأحساء التي لبني وهب، ومن شراف إلى واقصة ميلان. معجم البلدان (٣/ ٣٣١). (٢) تحرفت في ط إلى: نحو. "ونحر الظهيرة": هو حين تبلغ الشمس منتهاها من الارتفاع، كأنها وصلت إلى النحر وهو أعلى الصدر. اللسان: مادة (نحر). (٣) بعد هذا في ط: "في شيء" وليست في م ولا في تاريخ الطبري ولا في الكامل لابن الأثير، لذلك حذفناها. (٤) ما بين حاصرتين سقط من ب.

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