Al-Bidayah wa an-NihayahIbn Kathir

A lofty concern kept soaring in your wakeful heart;
by it you ascended the highest summits, rung after rung.
Throughout the earth, from East to farthest West,
every herald—whether in eloquent Arabic or in a foreign tongue—cries out:
“Commander of the Believers, you have wronged me:
you took my gold dinar but did not take my silver dirham;
you never stretched a hand toward anyone who was not a criminal,
nor shed, in tyranny, even a cupping-glass of blood.
If the Muslims were able, they would divide their lives
and grant you half their years, without the least regret.
So live on by that, for as long as any rider hastens on pilgrimage for Allah, (1)
pressing forward to circle the Station and the well of Zamzam.
Reap, then, the profit of this incomparable bargain,
and hold it great—hold it great, and yet again, hold it truly great. (2)

He said: ʿUmar ibn ʿAbd al-ʿAzīz turned to me and said, “You will be questioned about this on the Day of Resurrection.”

Thereafter al-Ahwaṣ sought his permission and recited another poem for him, and he told him, “You will be questioned about this on the Day of Resurrection.” (3)

Then Nuṣayb requested leave, but he did not grant it. Instead, he ordered that each of them be given one hundred and fifty dirhams, and he dispatched Nuṣayb to the meadow of Dābiq. (4)

Later, Kutheyyir ʿAzzah visited Yazīd ibn ʿAbd al-Malik; he praised him with a series of odes, and Yazīd gave him seven hundred dinars.

al-Zubayr ibn Bakkār said: “Kutheyyir ʿAzzah was a Shīʿī khashabī (one of the ‘men of the wooden staves’), (5) who believed in the rajʿa (return) and in transmigration (tanāsukh), adducing as proof the words of the Exalted: ‘In whatever form He willed, He composed you’ (Qur’an 82:8). (6)”

Mūsā ibn ʿUqba said: “Kutheyyir ʿAzzah was struck with terror one night in a dream; when morning came he began praising the family of al-Zubayr and composing elegies for ʿAbd Allāh ibn al-Zubayr—though he had earlier held a poor opinion of him:

Beneath the shame of the wide plain there lies one who—
had he remained there until the crags themselves departed—
we should have driven our herds about in perfect security;
and whoever fears the gravest threats finds that sudden calamities hold no dread.”

(1) In some manuscripts: mulabbī. (2) The qaṣīdah appears in the Dīwān of Kathīr (p. 214) and in al-Aghānī (9:296–297); many of its expressions are corrupt in manuscript Q, and we have restored the correct readings from manuscripts B, H, and the Dīwān. (3) Abu al-Faraj al-Isfahānī records in al-Aghānī (9:297) a substantial portion of its verses. (4) The full report is transmitted by Abu al-Faraj in al-Aghānī (9:295–298), concluding: “Then Nasīb approached him and requested permission to recite poetry, but he refused. He became extremely angry, ordered him to go to Dābiq, and commanded that I and al-Aḥwāṣ each receive one hundred and fifty dirhams.” (5) In manuscript Q: “khabīthan” is a scribal error; the correct reading is confirmed by manuscripts B and H. The Khushbīyah were the followers of al-Mukhtār ibn Abī ʿUbayd. A Shīʿī faction came to be so called—some say because they preserved the khashbah (plank) on which Zayd ibn ʿAlī was crucified; the first explanation is preferred. Cf. al-Nihāyah fī Gharīb al-Hadīth (s.v. khashb). (6) al-Mizzī records it in Tahdhīb al-Kamāl (26:150).
سما لكَ همٌّ في الفؤاد مؤرِّقٌ … بلغتَ بهِ أعلى المعالي بسُلَّمِ فما بينَ شرْقِ الأرض والغرب كلِّها … منادٍ ينادي منْ فصيحٍ وأعجمِ يقولُ أميرَ المؤمنينَ ظلمتني … بأخذِكَ ديناري ولا أخْذِ دِرْهمي ولا بَسْطِ كفٍّ لامرئً غير مجرمٍ … ولا السَّفْكِ منهُ ظالمًا مِلْءَ مِحْجَمِ ولو يستطيعُ المسلمونَ لقسَّمُوا … لكَ الشَّطْرَ من أعمارهمْ غيرَ نُدَّمِ فَعِشْتَ بها ما حَجَّ للهِ راكبٌ … مُغذٌّ (١) مُطيفٌ بالمَقَامِ وزَمْزَمِ فأرْبِحْ بها من صَفْقة لمبايعٍ … وأعظِمْ بها أعْظِمْ بها ثمَ أعظِم (٢) قال: فأقبل عليَّ عمر بن عبد العزيز وقال: إنك تُسأل عن هذا يومَ القيامة. ثم استأذنه الأحوصُ فأنشده قصيدةً أخرى فقال له: إنك تُسألُ عن هذا يومَ القيامة (٣) . ثم استأذنه نُصَيب فلم يأذنْ له، وأمر لكلِّ واحدٍ منهم بمئة وخمسين درهمًا، وأغْزَى نُصَيبًا إلى مَرْج دابِق (٤) . وقد وَفَدَ كثيرُ عزَّةَ بعدَ ذلك على يزيدَ بنِ عبد الملك، فامتدحه بقصائد، فأعطاه سبعَ مئةِ دينار. وقال الزُّبير بن بكار: كان كُثيِّر عزَّةَ شيعيًّا خَشَبِيًّا (٥) ، يرى الرَّجْعة، وكان يَرَى التناسُخ، ويحتجُّ بقوله تعالى: ﴿فِي أَيِّ صُورَةٍ مَا شَاءَ رَكَّبَكَ﴾ [الانفطار: ٨] (٦) . وقال موسى بن عُقْبَة: هُوِّلَ كُثيِّرُ عزَّة ليلةً في منامه، فأصبح يمتدحُ آل الزُّبير، ويَرْثي عبدَ الله بن الزُّبير، وكان سيِّئ الرأي فيه: بمفتضحِ البطحاءِ ثاوٍ لوَ أنَّه … أقامَ بها ما لم تَرُمْها الأخاشبُ سَرحْنا سُروبًا آمنينَ ومنْ يخفْ … بوائِقَ ما يخشى تَنُبْهُ النوائبُ
(١) في بعض النسخ: مُلَبِّ. (٢) القصيدة في ديوان كثير ص (٢١٤)، والأغاني (٩/ ٢٩٦، ٢٩٧)؛ وكثير من ألفاظها مصحَّف في (ق)، وما أثبتناه من الصواب فيها من (ب، ح) والديوان. (٣) ذكر أبو الفرج الأصفهاني في الأغاني (٩/ ٢٩٧) قدرًا صالحًا من أبياتها. (٤) الخبر بطوله أخرجه أبو الفرج في الأغاني (٩/ ٢٩٥ - ٢٩٨) وفي آخره: "ثم تقدم إليه نصيب فاستأذن في الإنشاد فأبى أن يأذن له، وغضب غضبًا شديدًا، وأمره باللحاق بدابق، وأمر لي وللأحوص لكل واحد بمئة وخمسين درهمًا". (٥) في (ق): "خبيثًا" تصحيف، والمثبت من (ب، ح)؛ والخشبية هم أصحاب المختار بن أبي عبيد. ويقال لضرب من الشيعة الخشبية، قيل: لأنهم حفظوا خشبة زيد بن علي حين صُلب، والوجه الأول. النهاية في غريب الحديث (خشب). (٦) ذكره المزي في تهذيب الكمال (٢٦/ ١٥٠).

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