Al-Bidayah wa an-NihayahIbn Kathir

Then ʿAbd Allah b. Saʿd b. Nufayl seized the banner and fought with equal ferocity, repeating, “May Allah have mercy on my brothers: among them are those who have fulfilled their pledge, and among them are those who still await it, and they have never altered in the least.” (1)

At that moment Rabīʿah b. al-Mukhāriq launched a furious charge against the Iraqis. He and ʿAbd Allah b. Saʿd b. Nufayl advanced for single combat, grappled with one another, and then Rabīʿah’s nephew struck ʿAbd Allah b. Saʿd and killed him; he afterwards carried his uncle away from the field. ʿAbd Allah b. Wāl thereupon took up the standard, urged the people to jihad, and kept proclaiming, “Our evening destination is Paradise!”—this being after the ʿAsr prayer. He led the men in an assault that scattered those around him, but he was killed—he had been one of the jurist-muftis—by Adham b. Muḥriz al-Bāhilī, the commander of the Syrian forces at that time. Rifaʿah b. Shaddād then grasped the banner; night had already fallen, so he withdrew with the troops while the Syrians returned to their encampments. Rifaʿah quickly departed with the survivors, heading for his homeland. When morning came, the Syrians discovered that the Iraqis had already turned back toward their own country, and they sent no one in pursuit. [Rifaʿah and his men crossed the Khābūr, passed by Qarqīsiyā, and Zufar b. al-Ḥārith sent them food, fodder, and physicians. They stayed three days to recuperate and then resumed their journey.] (2)

When they reached Hīt they encountered Saʿd b. Ḥudhayfah b. al-Yamān approaching with those of al-Madāʾin who had answered his call, intent on supporting them. After they told him what had happened and what hardships they had endured, and informed him of their fallen comrades, they prayed for mercy upon them, sought forgiveness for them, and wept for their brothers. The people of al-Madāʾin then returned home, and the remnant of the Kufans likewise went back to Kūfah, although a great multitude of them had been slain. Al-Mukhtār b. Abī ʿUbayd was still in prison and had not yet been released. He wrote to Rifaʿah b. Shaddād, offering him condolences for those who had been killed, invoking mercy upon them, and congratulating them on the martyrdom and immense reward they had attained,

[writing: “Welcome to those whose reward Allah has magnified and with whom He is well pleased. By Allah, not one of them took a single step but that the reward Allah grants for it is greater than the world and all it contains. Sulaymān has discharged what was incumbent upon him; Allah has taken him and placed his spirit among the spirits of the prophets, the martyrs, and the righteous.

Thereafter: I am the trustworthy commander, the slayer of tyrants and corrupters, if Allah so wills. So prepare yourselves, be ready, and rejoice! I summon you to the Book of Allah, the Sunnah of His Messenger, and to seek retribution for the blood of the People of the House…” and he wrote at length in this vein.] (3)

Even before their arrival he had foretold their destruction on the authority of his familiar spirit (4) that came to him from among the devils; a shayṭān would visit him and inspire him much as the devil of Musaylima used to inspire Musaylima.

The army of Sulaymān b. Ṣurad and his companions was known as the Army of the Penitents—may Allah be pleased with them.

Sulaymān b. Ṣurad [al-Khuzāʿī, Abū Muṭarraf, of Kūfah] (5) was a distinguished Companion, noble and devout. He transmitted from

(1) The passage enclosed in angle brackets does not appear in ms. b or in the printed edition. (2) The passage enclosed in angle brackets appears only in ms. a. In the printed edition it occurs at the phrase “lammā laqaw minhumu min al-qaṭl wa al-jarāḥ,” but both words are omitted in ms. b. (3) The passage enclosed in angle brackets appears only in the printed edition. A similar reading is found in Ta’rīkh al-Ṭabarī (vol. 5, p. 606) via the transmission of Abū Mikhnaf. (4) In the printed edition the text is corrupted to “rabbihi” [his Lord]. As for “wal-ru’ayy,” it denotes what one habitually perceives of the jinn (see al-Lisān under ra’y). (5) The passage enclosed in angle brackets appears only in ms. a. His biography and its principal sources are given in Siyar A‘lām al-Nubalā’ (vol. 3, p. 394).
الراية عبد اللَّه بن سعد بن نفيل، فقاتل قتالًا شديدًا أيضًا [وهو يقول: رحم اللَّه إخوتي، منهم من قضى نحبه، ومنهم من ينتظر، وما بدَّلوا تبديلا] (١) . وحمل حينئذ ربيعة بن المخارق على أهل العراق حملة منكرة، وتبارز هو وعبد اللَّه بن سعد بن نفيل، ثم اتحدا، فحمل ابن أخي ربيعة على عبد اللَّه بن سعد فقتله، ثم احتمل عمه، فأخذ الراية عبد اللَّه بن وال، فحرَّض الناس على الجهاد وجعل يقول: الرواح إلى الجنة -وذلك بعد العصر- وحمل بالناس ففرَّق من كان حوله، ثم قُتل -وكان من الفقهاء المفتين- قتله أدهم بن محرز الباهلي أمير حرب الشاميين ساعتئذ، فأخذ الراية رفاعة بن شداد، فانحاز بالناس وقد دخل الظلام، ورجع الشاميون إلى رحالهم، وانشمر رفاعة بمن بقي معه راجعًا إلى بلاده، فلما أصبح الشاميون إذا العراقيون قد كرُّوا راجعين إلى بلادهم، فلم يبعثوا وراءهم طلبًا ولا أحدًا [فقطع رفاعة بمن معه الخابور، ومرَّ على قَرقيسيا، فبعث إليهم زفر بن الحارث الطعام والعلف والأطباء، فأقاموا ثلاثًا حتى استراحوا، ثم ارتحلوا] (٢) فلما وصلوا إلى هِيْت إذا سعد بن حذيفة بن اليمان قد أقبل بمن أطاعه من أهل المدائن قاصدين إلى نصرتهم، فلما أخبروه بما كان من أمرهم وما حل بهم، ونَعْوا إليه أصحابهم ترحموا عليهم، واستغفروا لهم، وتباكوا على إخوانهم، وانصرف أهل المدائن إليها، ورجع راجعة أهل الكوفة إليها وقد قتل منهم خلق كثير وجمٌ غفير، وإذا المختار بن أبي عبيد كما هو في السجن لم يخرج منه بعد، فكتب إلى رفاعة بن شداد يعزِّيه فيمن قُتل منهم، ويترحم عليهم، ويغبطهم بما نالوا من الشهادة وجزيل الثواب [ويقول: مرحبًا بالذين أعظم اللَّه أجورهم ورضي عنهم، واللَّه ما خطا منهم أحد خطوة إلا كان ثواب اللَّه له فيها أعظم من الدنيا وما فيها، وإن سليمان قد قضى ما عليه وتوفاه اللَّه وجعل روحه في أرواح النبيين والشهداء والصالحين، وبعد: فأنا الأمير المأمون، قاتل الجبّارين والمفسدين إن شاء اللَّه، فأعِدُّوا واستعدُّوا وأبشروا، وأنا أدعوكم إلى كتاب اللَّه وسنة رسوله والطلب بدماء أهل البيت. . . وذكر كلامًا كثيرًا في هذا المعنى] (٣) . وقد كان قبل قدومهم أخبر الناس بهلاكهم عن رَئِيِّهِ (٤) الذي كان يأتي إليه من الشياطين، فإنه قد كان يأتي إليه شيطان، فيوحي إليه قريبًا مما كان يوحي شيطان مسيلمة إلى مسيلمة. وكان جيش سليمان بن صُرَد وأصحابه يسمى بجيش التوَّابين (رضي الله عنهم) . وقد كان سليمان بن صُرَد [الخزاعي -أبو مطرِّف- الكوفي] (٥) صحابيًا جليلًا نبيلًا عابدًا. وروى عن
(١) ما بين حاصرتين ليس في ب، ط. (٢) ما بين حاصرتين من أ فقط. ومكانه في المطبوع: لما لقوا منهم من القتل والجراح وكلاهما سقط من النسخة ب. (٣) ما بين حاصرتين من المطبوع فقط، ونحوه في تاريخ الطبري (٥/ ٦٠٦) من رواية أبي مخنف. (٤) تحرفت في المطبوع إلى: ربه، "والرئيّ": ما يعتاد الإنسان من الجن - اللسان (رأي). (٥) ما بين حاصرتين من أ فقط. وترجمته وأهم مصادرها في سير أعلام النبلاء (٣/ ٣٩٤).

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