{"id":1691,"date":"2021-12-02T07:41:47","date_gmt":"2021-12-02T07:41:47","guid":{"rendered":""},"modified":"2021-12-02T07:41:47","modified_gmt":"2021-12-02T07:41:47","slug":"transfer-of-caliphate-to-the-marwanids","status":"publish","type":"post","link":"https:\/\/shiastudies.com\/en\/1691\/transfer-of-caliphate-to-the-marwanids\/","title":{"rendered":"Transfer of Caliphate to the Marwanids"},"content":{"rendered":"

Transfer of Caliphate to the Marwanids<\/strong><\/h1>\n

Transfer of Caliphate to the Marwanids: <\/strong>Imam Husayn was martyred. There remained no competitor for \u2018Abd Allah in Hijaz. Nevertheless, not only he did by no means intend to battle against Yazid overtly, but also had claimed that he wanted the caliphate not for himself and he proposed that the sequence and designation of the caliphs be in accordance with the \u201ccouncil\u201d. [2174] He, however, began securing allegiance from the people of Hijaz covertly.<\/p>\n

Being extremely concerned about the probable aftermath of Karbala movement, Yazid exerted himself to invoke trickery like his father. Accordingly, he sent presents to Ibn Zubayr. In no way did he accept. As soon as he aggravated his conflict, a group from Mecca and Medina joined him. [2175]
\nOnce more Yazid dispatched a number of the distinguished of Damascus to silence him through alluring and menacing. As well as indicting Yazid for corruption, he announced that revolting was not his intention and he had chosen the shrine to be secure from Yazid and others. He described himself as a pigeon among the pigeons of the shrine. [2176]
\nYazid was set to suppress Ibn Ziyad\u2019s movement as soon as possible. He commanded Medina governor, \u2018Amr Ibn Sa\u2019id Ibn \u2018As, as a result, to delegate a group to kill Ibn Zubayr in Mecca. [2177] \u2018Amr Ibn Sa\u2019id also sent \u2018Amr Ibn Zubayr, who was \u2018Abd Allah\u2019s brother and Umayya on his mother\u2019s side, to accompany the army going for a battle.
\nA clash between he and his brother in the vicinity of Mecca ended to \u2018Amr\u2019s defeat and capture. All the excruciating tortures he sustained under the name of Islamic punishment limits for his atrocities caused him so enervated that he lost his life in \u2018Abd Allah\u2019s prison with no doctor. [2178]
\nThis incident had prompted the followers of Zubayr to feel more powerful and absorb people in both Medina and Ta\u2019if. Since Ibn Zubayr considered Walid Ibn \u2018Uqba who had replaced \u2018Amr Ibn Sa\u2019id perilous in Medina, he urged Yazid in a letter to substitute a sedate one for him if he wanted the state to improve. No sooner was \u2018Uthman Ibn Muhammad Ibn Abi Sufyan appointed [2179] than their pressure exerted on the Umayyads being in Mecca and Ta\u2019if multiplied. [2180]
\nThere, two towns at a regular pace were seized by \u2018Abd Allah Ibn Zubayr. Now Damascus was assured that in order to pacify Hijaz, its forces never suffice and it was obliged to seek help from the dwellers of Damascus.<\/p>\n

The Battle of Harra Waqim
\nAmong the most detestable atrocities committed by the Umayya following Imam Husayn\u2019s martyrdom was one notorious for the event of Harra in Islamic history. This event is connected to the revolt of Medina in 26th or 27th Dhi l-Hajja, 63 A.H. [2181], not 62 [2182] nor 64 [2183] A.H. which culminated in bloodletting by Damascus army. Three versions as alluded to by historians elucidating the motivations behind the revolt:
\nFirst: According to Baladhuri when \u2018Abd Allah murdered his brother, \u2018Amr, he summoned people to balk at obeying Yazid and to combat against him. Later than Medina which was called upon. Hijaz bowed to be dutiful to him. \u2018Abd Allah Ibn Muti\u2019 secured allegiance from Medina on behalf of Ibn Zubayr. Upon hearing the news, Yazid appealed to the governor for dispatching the distinguished of Medina to him for affability\u2026. [2184]
\nAs indicated through this version, Medina stood against Yazid as a result of swearing allegiance to Ibn Zubayr, due to the fact that subsequent to the event of Harra, Ibn Zubayr had proclaimed to his adherents, \u201cYour friends were all massacred in the event\u201d. [2185]Abu l-Faraj has also presented interpretation concerning how Medina deposed Yazid from caliphate and swore allegiance to Ibn Zubayr in the process of its revolt. [2186]
\nSecond: Written by Ya\u2019qubi is that once \u2018Uthman Ibn Muhammad was appointed as the governor of Medina, in order Ibn Mina as usual to take Sawafi -the picked-out objects from Bayt al-Mal exclusively for the caliph- he went to Medina. Deeming them their own properties, a number of people inhibited him from taking. The insurrection and dismissal of the Umayya from the town stemmed from the verbal dispute occurred between people and the governor. [2187] Like this narration Ibn Qutayba has also narrated. [2188]
\nThird: Tabari\u2019s version is that after \u2018Uthman Ibn Muhammad\u2019s appointment, he sent a group from among the distinguished of Medina to Yazid to be endowed with his affability and generosity. While returning from Damascus, they commenced slandering Yazid, \u0644\u064a\u0633 \u0644\u0647 \u062f\u064a\u0646\u060c \u064a\u0634\u0631\u0628 \u0627\u0644\u062e\u0645\u0631\u060c \u064a\u063a\u0631\u0641 \u0628\u0627\u0644\u0637\u0646\u0627\u0628\u064a\u0631 \u0648\u064a\u0636\u0631\u0628 \u0639\u0646\u062f\u0647 \u0627\u0644\u0642\u064a\u0627\u0646 \u0648\u064a\u0644\u0639\u0628 \u0628\u0627\u0644\u0643\u0644\u0627\u0628 \u201cBeing irreligious, he drinks, he plays lute, plays with the dogs and his slaves play music for him.\u201d
\nIn lieu of admiring him, they, consequently, declared that they would neither comply with him nor approve his sovereignty. [2189]
\nIt seems that all the three points were taken into account. Immediately after proposing the first matter, Baladhuri propounded the third one. Zubayr-orientedness has certainly been considered as a fundamental element in Hijaz. The second matter was then what could pave the ground for nation\u2019s disgust from the Umayya.
\nIn historical sources Hijaz is famed for being Abu Bakr- and \u2018Umar-oriented whereas Damascus famed for being Umayyads-oriented and such places as Iraq for Shi\u2019ism and alike. Such a feature attributed to the people of Hijaz particularly people of Medina who had been accomplices in \u2018Uthman\u2019s assassination, impeded them to be approved by the Umayya and vice versa.
\nMoreover, Medina which had observed \u2018Umar\u2019s open-handedness including both Muhajirun and Ansar, now could in no way tolerate the Umayya when noticing how Mu\u2019awiya and his son treated for taking the properties.
\nIbn Zubayr\u2019s emergence in political scene as well as the Umayya\u2019s fragility in Hijaz laid the foundations for the riot of Medina. Yazid\u2019s attempt for pacifying them through \u2018Abd Allah Ibn Ja\u2019far remained abortive. [2190]
\nNu\u2019man Ibn Bashir, a pro-Umayyads Ansar, (converting to a pro-Zubayr one and killed later) went to Medina to summon the people to \u201cobedience to Imam\u201d and \u201cobserving community\u201d on behalf of Yazid, [2191] people declined, nevertheless. Tabari has quoted \u2018Amr Ibn Sa\u2019id as saying, \u201cBoth Mecca and Medina incline towards Ibn Zubayr.\u201d [2192]
\nThe insurgents besieged the Umayya together with their followers and governors being as many as one thousand assembled in Marwan Ibn Hakam\u2019s house and then expelled them disdainfully while children were hurling stones. [2193]
\nThey bet that if the expelled swore not to return along with the Damascus army, they would be allowed to leave the city. They assented although atrocious individuals like Marwan [2194] breached their promise. As this expulsion is introduced by Waqidi to be done by Ibn Zubayr, he has added that the total number of those expelled from Mecca, Medina and other areas had been some four thousand people. [2195] In accordance with Ibn A\u2019tham the insurgents were led by \u2018Abd Allah Ibn Hanzala Ghasil al-Mala\u2019ika at Ibn Zubayr\u2019s behest, the governor of Medina. [2196]
\nWearied of his political strategies for silencing Ibn Zubayr as well as Medina, Yazid sent an army to Medina. The commander of the army was Muslim Ibn \u2018Uqba who slaughtered so many people that he was named \u201cMusraf\u201d (prodigal killer). Apparently, his five-thousand-soldier [2197] army was sufficient for suppressing Mecca and Medina through the number might have been higher.
\nThe people of Damascus were allowed to loot the town and take the possession of other\u2019s properties after gaining victory. [2198] When being dispatched, they received their proportion from Bayt al-Mal thoroughly in addition to surplus a hundred Dinars. [2199]
\nThe residents of Medina dug trenches at the entrance to the town (exactly where the Prophet had dug on the course connecting the western Harra to the eastern in Northern Medina) for the purpose of protecting the town. They were led \u2018Abd Allah Ibn Muti\u2019, Ma\u2019qal Ibn Sanan together with \u2018Abd Allah Ibn Hanzala at the top who was killed with his son during the clash.
\nInstantly after the Damascus armies arrived in Medina, they settled in the district of Harra in consultation with \u2018Abd al-Malik Ibn Marwan expelled along with other members of the Umayya. They could also flourish to take in a number of Banu Haritha with the help of Marwan by financial promises [2200] and penetrate into the town.
\nTheir invasion and clashes lasted less than twenty four hours, they could besiege the town, however. [2201] As already pledged by Yazid entire possessions of the town belonged to the armies for a three-day period, hence they spared no crime in this respect. At this juncture, not only many were slayed but also a large number of women were raped. [2202]
\nMuslim Ibn \u2018Uqba murdered a multitude of the captives including a few from Quraysh. [2203] Among the victims were a group from the Prophet\u2019s companions who were beheaded later. [2204]
\nReported by Ibn Qutayba the death toll included one thousand and seven hundred Ansar, Muhajir and their offspring plus ten thousand ordinary people. [2205] He has added that as many as eighty people form companions were also killed. [2206] Haytham Ibn \u2018Adi has recorded six thousand and five hundred casualties. [2207] Reported by Mas\u2019udi is ninety and so from Quraysh, the mentioned number from Ansar and four thousand others identified. [2208]
\nWhat has been narrated by Ibn A\u2019tham is that Muhajirun\u2019s offspring had been one thousand and three hundred while those of Ansar had been one thousand and seven hundred. [2209] This figure is except the common victims. These pieces of data depict how many citizens were decimated and how many houses were looted in the course of the incident.
\n\u2018Awana Ibn Hakam has stated that when they invaded the town from the side of Banu Haritha, the only house which remained immune was Usama Ibn Zayd\u2019s and the only woman was one from Himyar. They combated the people of Medina while calling them Jews. [2210] Within the event of Harra it was not simply Ansar who were borne a grudge by the Umayya but there also existed many a family from Muhajirun among the victims. Here we should make allowance for two points:
\n1. It can be claimed politically that although the scene was set for the invasion in early 60s, amongst the most crucial points meriting consideration is the participation of Medina in \u2018Uthman\u2019s assassination in 36 AH. Having counted hopefully on \u2018Uthman and specifically considering Medina as a principal accomplice of the assassination, the Umayya called the event of Harra as a retaliatory reaction. It was the notion of Yazid. [2211]
\nAnother evidence is that this man namely, Muslim Ibn \u2018Uqba was captured in the Holy Prophet\u2019s term in Ghatafan. A woman from Ansar purchased and then liberated him. When he was appealed in the course of the event for having regard to them for the sake of his past, he responded, \u0644\u0643\u0646\u0643\u0645 \u0642\u062a\u0644\u062a\u0645 \u0639\u062b\u0645\u0627\u0646 [2212] \u201cYou are \u2018Uthman\u2019s assassins.\u201d
\nAs soon as the news of the event spread, Yazid recited the poem Ibn Zib\u2019ara had composed in Uhud i.e, \u0644\u064a\u062a \u0623\u0634\u064a\u0627\u062e\u064a \u0628\u0628\u062f\u0631 \u0634\u0647\u062f\u0648\u0627 [2213] \u201cI wish my forefathers had been present in Badr observing.\u201d
\nAlluding to taking revenge of Ansar for slaying Quraysh in Badr. While the Damascus army was invading Medina, it yelled out, \u064a\u0627 \u0644\u062b\u0627\u0631\u0627\u062a \u0639\u062b\u0645\u0627\u0646 328 \u201cO revengers for \u2018Uthman\u2019s blood.\u201d
\nSubsequent to the event of Harra, Muslim announced, \u201cNow I am extremely thrilled to kill \u2018Uthman\u2019s assassins\u201d. [2214]
\nLater on \u2018Abd al-Malik addressed Medina as saying, \u0627\u0646\u0643\u0645 \u0644\u0627 \u062a\u062d\u0628\u0648\u0646\u0646\u0627 \u0648\u0623\u0646\u062a\u0645 \u062a\u0630\u0643\u0631\u0648\u0646 \u064a\u0648\u0645 \u0627\u0644\u062d\u0631\u0629 \u0648\u0646\u062d\u0646 \u0644\u0627\u0646\u062d\u0628\u0643\u0645 \u0623\u0628\u062f\u0627\u064e \u0648\u0646\u062d\u0646 \u0646\u0630\u0643\u0631 \u0645\u0642\u062a\u0644 \u0639\u062b\u0645\u0627\u0646 [2215] \u201cYou do dislike us due to the event of Harra and we do so due to \u2018Uthman\u2019s murder.\u201d
\n2. Another matter was the staunch belief in \u201cobedience to the caliph\u201d and \u201cobserving community\u201d prevailing among the people in Damascus and it was the Umayya who had made them firmly cleave to these principles. Such a belief was the main means for provoking and deploying them to Medina. [2216]
\nDeep-rootedly faithful to the principles, Muslim Ibn \u2018Uqba consented to attacking Medina and trespassing its sacred limits. After the massacre he said, \u201cO my God, Thou art all aware that under no conditions have I disobeyed a caliph neither publicly nor privately. I consider the annihilation of the residents of Harra my worthiest deed after the avowal of, \u0644\u0627\u0627\u0644\u0647 \u0627\u0644\u0627 \u0627\u0644\u0644\u0647 \u201cThere is no God but Allah.\u201d [2217]
\n\u201cNothing has so far been more adorable for me than turning cleansed. Now after wiping off these corrupt people I feel entirely cleansed\u201d, added he. [2218]
\nHusayn Ibn Numayr, Muslim\u2019s successor, quoted him while breathing his last enroute to Mecca subsequent to the event as saying,\u0623\u0644\u0644\u0651\u0647\u0645 \u0627\u0646\u0643 \u062a\u0639\u0644\u0645 \u0623\u0646\u064a \u0644\u0645 \u0623\u0634\u0627\u0642 \u062e\u0644\u064a\u0641\u0629 \u0648\u0644\u0645 \u0623\u0641\u0627\u0631\u0642 \u062c\u0645\u0627\u0639\u0629 \u0642\u0637 \u0641\u0627\u063a\u0641\u0631\u0644\u064a [2219] \u201cO Allah! You are well conscious that I have never ever stood against a caliph nor have I dared to secede from Community, so forgive me.\u201d
\nThe impacts of such religious deviations were discussed in the chapter concerning Karbala uprising. The principles of observing Community and obedience to Imam yet admissible, the main condition of obeying an Imam is venerating the religious limits and stipulations on his part.
\nThe Damascus army after accomplishing their operations in Medina set out to Mecca to repeat the same crimes against Ibn Zubayr and his followers. Muslim passed away on the way and then Husayn Ibn Numayr replaced him at Yazid\u2019s behest. He proceeded and for a several-month period settled on the outskirts of Mecca and threw stones and balls of fire to the divine shrine from the pinnacles of the mountains through catapults. [2220]
\nBecoming informed of Yazid\u2019s death in Rabi\u2019 al-Awwal 64 A.H., he ultimately called a truce. Husayn, who had entered Mecca for the pupose of pilgrimage following a concord, proposed Ibn Zubayr to accompany him to Damascus and lay the groundwork for his caliphate. He declined, however. [2221] In order to take part in the activities prevalent in Damascus regarding the caliphate, he returned. The way was wholly paved for Ibn Zubayr in Iraq since \u2018Ubayd Allah Ibn Ziyad had rushed to Damascus upon hearing Yazid\u2019s demise.
\nAt this stage, there was no obstacle facing Ibn Zubayr in Hijaz. The vital troubles were in Iraq in view of the fact that his plans for domination were thwarted by the Shi\u2019ite Muslims who were extricated from the Umayya\u2019s domination and had gained a profound influence on the city.<\/p>\n

The Penitents\u2019 Movement in 65 A.H
\nTawwabin\u2019s Movement occurred in 65 against the Umayya\u2019s sovereignty and for the purpose of eradicating Husayn Ibn \u2018Ali\u2019s assassins although the start of which had sparkled emotionally with in the hearts of a huge number of the Shi\u2019ite Muslims after the even of Karbala. The Kufiyan Shi\u2019ite Muslims, who had become conscience- stricken at leaving Imam Husayn helpless in Karbala, were determined to make amends at all costs. Not supporting Imam Husayn had become an unforgivable sin in their sight the compensation thereof would be feasible provided that they be killed or kill his assassins.
\nThe Umayya and their agents had Kufa under their thumbs for a while following the event in Karbala. Despite the suppression of the Shi\u2019ite Muslims and the existing restlessness created by Ibn Zubayr in the easternmost part of the Islamic land, the Shi\u2019ite Muslims were still deemed perilous. Here recounting an example of the Shi\u2019ite Muslims\u2019 valour against \u2018Ubayd Allah Ibn Ziyad looks appropriate.
\nSome day after the event of Karbala \u2018Ubayd Allah on the pulpit in a mosque proclaimed. \u201cExaltation does solely belong to Allah who made the truth prevail and aided Amir al-Mu\u2019minin Yazid Ibn Mu\u2019awiya and his party\u201d.
\nAs soon as he heard, \u2018Abd Allah Ibn \u2018Afif Azdi who had lost the use of one of his eyes in Jamal and the other in Siffin stood up and dissented, \u201cO liar! O liar\u2019s son! By Almighty Allah you, your father with the one designating you and his father murder the Prophet\u2019s descendants, and now talk like the truthful!\u201d
\n\u201cO Allah\u2019s foe! What are you saying about \u2018Uthman?\u201d \u2018Ubayd Allah asked.
\n\u201cHe was a man who did both good and bad, both reformed and corrupted. It is Allah\u2019s Providence to treat justly. Why do you not inquire about yourself, your father, Yazid and his father?\u201d \u2018Abd Allah retorted.
\n\u2018Ubayd Allah said furiously, \u201cNever shall I inquire so that I can take your life. I have constantly beseeched Him to bestow martyrdom on me. Before you were born I lost the use of my eye hence I relinquished my hope.\u201d \u201cBut now I offer my gratitude to Him who is accepting my prayer,\u201d calmly uttered \u2018Abd Allah. [2222]
\nWhen the turmoil caused by Ibn Zubayr flared up in Mecca and the appearance of a revolt in Kufa was probable, Ibn Ziyad summoned \u2018Amr Ibn Hurayth, Kufa\u2019s governor, to delineate to what extent the news is reliable.
\nHe stated, \u201cIbn Zubayr is never threatening for Amir al-Mu\u2019minin Yazid.\u201d \u0625\u0646\u064a \u0623\u062e\u0627\u0641 \u0639\u0644\u064a\u0647 \u0645\u0646 \u0627\u0644\u062a\u0631\u0627\u0628\u064a\u0629 \u0634\u064a\u0639\u0629 \u0623\u0628\u064a \u062a\u0631\u0627\u0628 \u0639\u0644\u064a \u0628\u0646 \u0627\u0628\u064a \u0637\u0627\u0644\u0628 (\u0639) \u201cWhat perturbs me is \u2018Ali\u2019s Shi\u2019ite Muslims. Is there anyone in Kufa nowadays ho feels affection for him?\u201d
\n\u201cDefinitely no one adores him but abhores him,\u201d answered \u2018Amr Ibn Hurayth.
\nIbn Ziyad named Mukhtar as an instance. Later, Ibn Hurayth apprehended Mukhtar [2223] until \u2018Abd Allah Ibn \u2018Umar went to his assistance.
\nNext adventures proved that \u2018Ali\u2019s and his descendant\u2019s faithful followers were myriad in Kufa who were secretly in contact with one another those days. The dilemma facing the Shi\u2019ite Muslims was double-sided.
\nOne was from the Umayya\u2019s side and the other from the side of the nobles and a large number of Kufiyans who had been in the opposite front against Imam Husayn in Karbala; There fore, the stance taken was anti-Shi\u2019ism. A group of the Shi\u2019ite Muslims set to take a revenge for Imam Husayn\u2019s martyrdom were necessarily hostile to Kufiyans as well who had martyred Imam. [2224]
\nSucceeding Yazid\u2019s death in 64, Shi\u2019ite Muslims were called upon by Sulayman Ibn Surad Khuza\u2019i. Many replied him in affirmative. [2225] But since the Umayya\u2019s sovereignty had not become unstable yet, there was no strong probability for their emergence. First of all they began dissemination and assembling the propagandists, they trained and spread them around. [2226]
\nLittle by little, the Umayya\u2019s state deteriorated. The second Mu\u2019awiya, Yazid\u2019s son, either abdicated or was curbed by others. The status quo in Damascus was the scene of unrest. The clashes were arisen among \u2018Abd Allah Ibn Zubayr\u2019s adherents on the one hand and among Marwan Ibn Hakam\u2019s on the other hand. The consequence of such riots was nothing except the stabilization of The Umayya\u2019s sovereignty in Iraq and the abolition of which gradually notwithstanding, \u2018Abd al-Malik could take Iraq under the Umayya\u2019s rule once again in early 70 A.H.
\nThe Shi\u2019ite Muslims appreciated the convenient opportunity and maintaining their endeavors commenced from 61 onwards to instruct forces and store weapons [2227] they began recruiting troops. Four eminent Shi\u2019ite Muslims who were chosen as responsible for organizing with Sulayman were Musayyib Ibn Najba, \u2018Abd Allah Ibn Sa\u2019d Ibn Nawfal, Rufa\u2019a Ibn Shaddad as well as \u2018Abd Allah Ibn Wal. A great number of the renowned Shi\u2019ite Muslims in Kufa took part in the session convened. [2228]
\nDelivering lectures in this convention, the Shi\u2019ites leaders laid stress upon making amends for their oppressive behavior towards the right of the prophet\u2019s infallible household and leaving him all alone. They were intent on repenting and being killed to make up for their misdeed. [2229] By relying on the Qur\u2019anic verse:
\n\u064a\u0627 \u0642\u0648\u0645 \u0625\u0646\u0643\u064f\u0645 \u0638\u064e\u0644\u0645\u062a\u0645\u0652 \u0623\u0646\u0641\u064f\u0633\u064e\u0643\u0645\u0652 \u0628\u0627\u062a\u0651\u062e\u0627\u0630\u0650\u0643\u064f\u0645\u0652 \u0627\u0644\u0639\u0650\u062c\u0652\u0644 \u0641\u064e\u062a\u064f\u0648\u0628\u064f\u0648\u0627 \u0625\u0644\u064a \u0628\u0627\u0631\u0650\u0626\u0650\u0643\u064f\u0645\u0652 \u0641\u064e\u0627\u0642\u0652\u062a\u064f\u0644\u064f\u0648\u0627 \u0623\u0646\u0641\u0633\u0643\u064f\u0645\u0652
\n\u201cO my people! Thou have surely been unjust to thyselves by taking the calf (for a god), therefore turn to thy Creator (penitently), so kill thy people.\u201d [2230]
\nIn the meeting all reached an agreement to cooperate. Those who appealed for fiscal help to the movement were supposed to refer to \u2018Abd Allah Ibn Wal. [2231]
\nThe elderly man elected as the leader of the movement was Sulayman, from among Prophet\u2019s companions and Imam \u2018Ali\u2019s adherents. In his first action, he wrote to Sa\u2019d Ibn Hudhayfa Ibn al-Yaman who was one of the special Shi\u2019ite Muslims residing in Ctesiphon, a Shi\u2019ites Muslim-populated area, to join them together with other Shi\u2019ite Muslims if willing. He declared the predetermined date and place of departure. It was Rabi\u2019 al-Awwal, 1st. 65 in Nukhayla, well-known barracks in Kufa. [2232]
\nThe words attributed to the penitents (Tawwabin) to have uttered in a sermon clearly manifest the content of the movement. Enumerating the greatness of the Prophet\u2019s descendants, \u2018Ubayd Allah Ibn \u2018Abd Allah hinted at how they were affronted in Karbala and while addressing the audience being Tawwabin, he affirmed how to repent,
\n\u0623\u0645\u0627 \u0623\u062f\u0639\u0648\u0643\u0645 \u0625\u0644\u0649 \u0643\u062a\u0627\u0628 \u0627\u0644\u0644\u0647 \u0648\u0633\u0646\u0629 \u0646\u0628\u064a\u0651\u0647 \u0648\u0627\u0644\u0637\u0644\u0628 \u0628\u062f\u0645\u0627\u0621 \u0623\u0647\u0644 \u0628\u064a\u062a\u0647 \u0648\u0625\u0644\u0649 \u062c\u0647\u0627\u062f \u0627\u0644\u0645\u062d\u0644\u064a\u0646 \u0648\u0627\u0644\u0645\u0627\u0631\u0642\u064a\u0646 \u0641\u064e\u0625\u0646 \u0642\u062a\u0650\u0644\u0646\u0627 \u0641\u0645\u0627 \u0639\u0646\u062f \u0627\u0644\u0644\u0647 \u062e\u064a\u0631 \u0644\u0644\u0623\u0628\u0631\u0627\u0631 \u0648\u0625\u0646 \u0638\u0647\u0631\u0646\u0627\u060c \u0631\u062f\u062f\u0646\u0627 \u0647\u0630\u0627 \u0627\u0644\u0623\u0645\u0631 \u0625\u0644\u0649 \u0623\u0647\u0644 \u0628\u064a\u062a \u0646\u0628\u064a\u064e\u0646\u0627
\n\u201cI do call you towards the divine Book, the Prophet\u2019s Sunna, a revenge for Ahl al-Bayt\u2019s blood and Jihad against the deniers of the religion as well as Mariqin. Were we killed, whatsoever exclusively assigned to the benevolent would be the best. But if we could succeed, the authority would be belonged to Ahl al-Bayt.\u201d [2233]
\nConcurrent with launching the movement of Tawwabin, both Kufa and Basra were ruled by \u2018Abd Allah Ibn Zubayr\u2019s agents. As no one had replaced \u2018Ubayd Allah Ibn Ziyad in Iraq who had already fled to Damascus, \u2018Abd Allah Ibn Zubayr, the ruler of Mecca from 61 on, dispatched his agents to Iraq and accordingly the pro-Zubayr elements took the thorough power of oriental Islamic land. A man called \u2018Abd Allah Yazid Ansari was appointed as governor and Ibrahim Ibn Muhammad Ibn Talha as treasurer.
\nKufiyan noblemen who were every time in favor of the Umayya inwardly and outwardly, straightly invoked \u2018Abd Allah Ibn Zubayr on learning that a Shi\u2019ites movement was expected. On the other hand, Shi\u2019ite Muslims and those having a tendency went towards Sulayman or Mukhtar as it will be noticed later.
\nVital for the Shi\u2019ite Muslims was a reaction against both the nobles and the ruling system in Kufa. They were by no means two separate issues inasmuch as the governor of the town was a Zubayr-designated one and the nobles were also for the governorship. Hardly ever could Shi\u2019ite Muslims clash them.
\n\u2018Abd Allah Ibn Yazid, the governor, adopted initially a misleading stance to turn Shi\u2019ite Muslims\u2019 attention to Damascus and goad them into confronting \u2018Ubayd Allah Ibn Ziyad\u2019s army departing from Damascus. He believed that they would be naturally supported if they searched for Husayn Ibn \u2018Ali\u2019s assassins.
\nSince it was not vague that his assassin was no one but Ibn Ziyad, never would Tawwabin trigger off a wave of carnage inside the town [2234]. This taken stance not merely could contribute to the intratown security to be well safeguarded but could propel Zubayr\u2019s opponents to come into conflict with one another. And consequently pro-Zubayr men would simply get rid of their threats.
\nAlthough the position was propounded a reconcilable one by such persons as Ibrahim Ibn Muhammad Ibn Talha, and even if \u2018Abd Allah Ibn Yazid\u2019s real intention were not deceitful, it compelled Tawwabin to leave Kufa and encounter the major army of Damascus with their minor one.
\nAt all events it forced the Shi\u2019ite Muslims to act openly and get fully equipped to proceed to Damascus. [2235]
\nSulayman who was also gratified with military expedition to Damascus in a response to those advising that Imam\u2019s assassins live in Kufa said that the foremost cause of the event was Ibn Ziyad. [2236]
\nBy the same token no one defied. Sulayman had added that a battle inside Kufa would culminate in fratricide and automatically multiply the adversaries and figures like \u2018Umar Ibn Sa\u2019d were not as powerful as Ibn Ziyad. [2237] Sulayman might have implied that he would meet his doom later.
\nIn the throes of the activities, Mukhtar, a prominent Shi\u2019ites Muslim, arrived in Kufa. As elicited from the reports, he had preplanned to mobilize the Shi\u2019ite Muslims for an uprising but he was faced with Tawwabin\u2019s movement in Kufa. As far as he was concerned such a movement was on no accounts a fundamental stride for achieving the goal and the only aftermath thereof would be Shi\u2019ites\u2019s genocide. The propaganda made a number of Shi\u2019ite Muslims to incline towards him. [2238] Approximately a quarter of those swearing allegiance to Sulayman began advocating Mukhtar. [2239]
\nSome four thousand people out of sixteen or twelve thousand men who had sworn allegiance to Sulayman prepared themselves for setting out to Damascus and with Sulayman\u2019s persuasion one thousand more joined them. [2240] After Sulayman and the rest of Tawwabin left Kufa, Husayn\u2019s assassins (such as Shabath Ibn Rib\u2019i and others) breathed a sigh of relief.
\nThe only serious misgiving they had was about the presence of Mukhtar. In a collusion they pressurized the governor of Kufa to incarcerate him. [2241] It was after the event of Tawwabin that once more he was set free while mediated by his sister\u2019s husband, \u2018Abd Allah Ibn \u2018Umar.
\nThe atmosphere predominant on penintents\u2019s army was purely mingled with determination of repentance. \u0641\u062a\u0646\u0627\u062f\u064a \u0627\u0644\u0646\u0627\u0633 \u0645\u0646 \u0643\u0644 \u062c\u0627\u0646\u0628: \u0627\u0646\u0627 \u0644\u0627 \u0646\u0637\u0644\u0628 \u0627\u0644\u062f\u0646\u064a\u0627 \u0648\u0644\u064a\u0633 \u0644\u0647\u0627 \u062e\u0631\u062c\u0646\u0627 [2242] \u201cThe voice heard from the four corners of the army was, neither do we seek for this worldly life, nor do we revolt for its sake.\u201d
\nAt this time, Marwan who had overcome Dhahhak Ibn Qays in Damascus dispatched troops to Iraq. Quite evident that Tawwabin could in no way resist against them. Changing his former position, the governor of Kufa sent a message to Sulayman to wait for his army to battle together against \u2018Ubayd Allah Ibn Ziyad. [2243]
\nHis later position was on account of the critical menace Damascus had for Hijaz and with Tawwabin\u2019s defeat, the invasion to Iraq was incontrovertible. It was not admitted by Sulayman. After leaving Kufa in the middle of the way they received a letter from the governor repeating the same proposal. Sulayman declined again.
\nHe had said that if acquiescing to collaboration, troops would disperse. According to him it would additionally result in Zubayr\u2019s sovereignty and subsequent to the victory, they would be obliged to battle for \u2018Abd Allah Ibn Zubayr and it was a deviation in a real sense of word. Not once did defeat obsess Sulayman and his followers. They would embrace martyrdom. They had pledged if they won they would transfer the rule to those entitled. [2244] With this way of reasoning, allying with Ibn Zubayr was not rational at all.
\nTawwabin first set out to Kufa but en route a number of fellow-travellers seceded from the group. [2245]They paid tribute to Imam Husayn\u2019s tomb and while sedding tears they entreated Allah to forgive them. Later, they farewelled the martyred Imam one by one [2246] and went to Jasasa and then to Anbar and the district of Sudur. Since their destination was Damascus, they went to Hit and then to Qirqisiya\u2019\u2019.
\nIt was where Zufar Ibn Harith, among Marwan\u2019s opponents succeeding the internal disputes in Damascus, welcomed Tawwabin with open arms. Equipping them, he provided them with adequate information about the combat Zone. Then they moved to Damascus. Re-highlighting repentence, Sulayman Ibn Surad made speeches once more and reiterated that their behavior towards the wounded and captives in Damascus should be like that of Imam \u2018Ali (a).
\nWhile it was not too distant to the enemy\u2019s position, Musayyib Ibn Nujba along with a few Tawwabins as the vanguards launched an ambush which put the opposite vanguard to flight and supplied them with loot. Afterwards, the two armies were pit against each other. The Umayya rival recommended that they bow to \u2018Abd al-Malik, Marwan\u2019s son, at the present time that he was dead.
\nIn return, Tawwabin\u2019s recommendation as Shi\u2019ite Muslims was that they hand over \u2018Abd al-Malik due to the slaughter he had made. And later they could both take an action against \u2018Abd Allah Ibn Zubayr, oust him and then,\u0646\u064f\u0631\u062f \u0627\u0644\u0623\u0645\u0631 \u0623\u0644\u064a \u0623\u0647\u0644 \u0628\u064a\u062a \u0646\u0628\u064a\u064e\u0646\u0627 \u0627\u0644\u0630\u064a\u0646 \u0623\u062a\u0627\u0646\u0627 \u0627\u0644\u0644\u0647 \u0645\u0646 \u0642\u0628\u0644\u0647\u0645 \u0628\u0627\u0644\u0646\u0639\u0645\u064e\u0629 \u0648\u0627\u0644\u0643\u0631\u0627\u0645\u0629 [2247] \u201cThey leave the authority in the custody of prophet\u2019s Household, the ones through whom Allah bestows His mercy and blessings.\u201d
\nNaturally neither of them acceded to, however.
\nThe clashes were triggered off. First day was a mischance for the foe, but since fresh troops were regularly being dispatched next days, the pressure exerted on Tawwabin was gradually being intensified. On the second day eight thousand soldiers commanded by Shurahbil Ibn Dhi l-Kila\u2019 joined Husayn Ibn Numayr\u2019s twelve- thousand-soldier army. [2248]
\nThe third day battle led to Sulayman\u2019s and then Musayyib\u2019s martyrdom. After a short time \u2018Abd Allah Ibn Wal who was supposed to command succeeding them achieved martyrdom as well. Later on describing whom he had killed, his murderer stated that he was said to be one of the Iraqi religious jurisprudents who, \u0643\u0627\u0646\u0648\u0627 \u064a\u0643\u062b\u0631\u0648\u0646 \u0627\u0644\u0635\u0648\u0645 \u0648\u0627\u0644\u0635\u0644\u0627\u0629 \u0648\u064a\u0641\u062a\u0648\u0646 \u0627\u0644\u0646\u0627\u0633 \u201cperformed so many prayers, observed so many fasts and issued Islamic verdicts among people.\u201d
\nThe other commander of Tawwabin, \u2018Abd Allah Ibn Sa\u2019d, was also martyred. Only when it was Rufa\u2019a Ibn Shaddad\u2019s turn, did he retreat overnight to Iraq.
\nThough the Shi\u2019ite Muslims of Ctesiphon and Basra were assumed to join them, they could not reach in time. While nearly a hundred and seventy Shi\u2019ite Muslims from Ctesiphon and three hundred from Basra led by Makhraba Ibn Muthanna had been moving towards Tawwabin, they encountered the few-survived of them withdrawing and then returned with them. [2249]
\nCorresponding to what Baladhuri has reported, the Shi\u2019ite Muslims of Basra had joined Tawwabin nearby Imam Husayn\u2019s tomb [2250] It appears not to be true. As a consequence, their movement bore no tangibly fruitful results.<\/p>\n

Here Some Points Merit Attention as Regards to the penitents
\nA. In the light of the foregoing proofs, Tawwabin\u2019s religious ideology can be easily measured. Their beliefs were based on a ideological Shi\u2019ism the most central pillar of which was belief in Imamate. Devolving the leadership of the community upon Ahl al-Bayt was what had been time after time flashing among their remarks. Conforming to Imam \u2018Ali\u2019s lifestyle additionally confirms such ideology-based Shi\u2019ism.
\nB. Another point was the psychological manner Tawwabin had found. They were amongst the ones who did not participate in Karbala event for whatever reason but when they came to their senses it was too late, for the Prophet\u2019s descendant had been tragically martyred and his captive family had been forced to traverse in Kufa. The Kufiyans were severely reproached by Zaynab.
\nUmm Kulthum and Iman as-Sajjad (a). The outcome of the event as well as Ahl al-Bayt\u2019s such reactions generated feeling of sin for the Kufiyans and then it was their guilty conscience which distressed them the most and it was in view of the fact that they were those who had invited Imam to Kufa.
\nThe one and the only dose being able to soothe their agony was obliterating the psychological side-effects of sin. One of the ways for cleansing themselves was wiping off Imam\u2019s assassins; however, it was never as sweet as martyrdom. They felt that in order to tranquilize themselves even with killing his assassins, their misstep of default could not be compensated.
\nTotally conscious of the greatest number of the army leaving Damascus accompanied by Ibn Ziyad, scarcely ever did they hesitate about the struggle. Tawwabin\u2019s assessment of the current status quoin Kufa was by no means politically precise. Less determining was planning on conquering Kufa, murdering Husayn\u2019s murderers and equipping Iraq against Damascus in their opinion. These are all what were pursued by Mukhtar later.
\nThe only precious thing was repentance for them. A kind of repentance which could solely be accomplished through nothing but martyrdom. At the last moments of war when Rufa\u2019a said,\u0627\u0646\u064a \u0644\u0627 \u0623\u0631\u064a\u062f\u060c \u0623\u0631\u064a\u062f \u0644\u0642\u0627\u0621 \u0631\u0628\u064a \u0648\u0627\u0644\u0644\u062d\u0627\u0642 \u0628\u0627\u062e\u0648\u0627\u0646\u064a \u0648\u0627\u0644\u062e\u0631\u0648\u062c \u0645\u0646 \u0627\u0644\u062f\u0646\u064a\u0627 \u0627\u0644\u0649 \u0627\u0644\u0627\u062e\u0631\u0629 \u201cWhat we yearn for is not what you seek. Meeting our Lord, reunifying our brethren and farewelling this world are our wishes.\u201d
\nIn an attack, he was murdered later. \u2018Abd Allah Ibn \u2018Aziz Kindi who had left his child in the custody of those from Kind in Damascus launched an attack from the other side and then achieved martyrdom. [2251] Kurayb Ibn Zayd Himyari together with a hundred people heedless of Rufa\u2019a\u2019s order did not retreat.
\nHe had said, \u201cI have learned that a group is set to return, but \u0644\u0627 \u0623\u0648\u0644\u064a \u0647\u0630\u0627 \u0627\u0644\u0639\u062f\u0651\u0648 \u0638\u0647\u0631\u064a \u062d\u062a\u0649 \u0623\u0631\u062f \u0645\u0648\u0627\u0631\u062f \u0627\u062e\u0648\u0627\u0646\u064a \u201cI neverever turn my back to the foe so that I can reunify my brothers.\u201d
\nDhi l-Kila\u2019, a Damascus commander, gave him guarantee of clemency since they were both from Himyar originally.
\nNevertheless Kurayb responded, \u0627\u0646\u0627 \u0642\u062f \u0643\u0646\u0651\u0627 \u0622\u0645\u0646\u064a\u0646 \u0645\u0646 \u0627\u0644\u062f\u0646\u064a\u0627\u060c \u0627\u0646\u0651\u0645\u0627 \u062e\u0631\u062c\u0646\u0627 \u0646\u0637\u0644\u0628 \u0623\u0645\u0627\u0646 \u0627\u0644\u0627\u062e\u0631\u0629 \u201cWe have been in peace and quiet in this world, we have come for we search for a peacefuand quiet life in the world hereafter.\u201d [2252]
\nThe utterances and verses of poems narrated from Tawwabin in the course of attacks against Damascus army entirely denote the concept of repentance and the manifestation thereof in departing this world and attaining martyrdom. From the incipient stage of the battle, Sulayman Ibn Surad yelled out,
\n\u064a\u0627 \u0634\u064a\u0639\u0629 \u0622\u0644 \u0645\u062d\u0645\u062f! \u0641\u0648\u0627\u0644\u0644\u0647 \u0645\u0627 \u0628\u064a\u0646\u0643\u0645 \u0648\u0628\u064a\u0646 \u0627\u0644\u0634\u0647\u0627\u062f\u0629 \u0648\u062f\u062e\u0648\u0644 \u0627\u0644\u062c\u0651\u0646\u0629 \u0648\u0627\u0644\u0631\u0627\u062d\u0629 \u0645\u0646 \u0647\u0630\u0627 \u0627\u0644\u062f\u0646\u064a\u0627 \u0627\u0644\u0627 \u0641\u0631\u0627\u0642 \u0627\u0644\u0627\u0646\u0641\u0633 \u0648\u0627\u0644\u062a\u0648\u0628\u0629 \u0648\u0627\u0644\u0648\u0641\u0627\u0621 \u0628\u0627\u0644\u0639\u0647\u062f
\n\u201cO Shi\u2019ite Muslims of Muhammad\u2019s family! Not a short distance is there between you and martyrdom, your entrance to the Heaven and being released from this worldly life except sublimating your souls, repenting and fulfilling your pledge.\u201d
\nIn a poem he had said:
\n\u0627\u0644\u064a\u0643 \u0631\u0628\u064a \u062a\u0628\u062a \u0639\u0646 \u0630\u0646\u0648\u0628\u064a \u0648\u0642\u062f \u0639\u0644\u0627\u0646\u064a \u0641\u064a \u0627\u0644\u0648\u0631\u064a \u0634\u064a\u0628\u064a
\n\u0641\u0627\u0631\u062d\u0645 \u0639\u0628\u064a\u062f\u0627\u064b \u063a\u064a\u0631 \u0645\u0627 \u062a\u0643\u0630\u064a\u0628 \u0648\u0627\u063a\u0641\u0631\u0630\u0646\u0648\u0628\u064a \u0633\u064a\u062f\u064a \u0648\u062d\u0648\u0628\u064a
\n\u201cO My Lord, I beg for forgiveness for my sins whereas where as my old age has made me conspicuous. While not denying me, pardon your servant and have mercy on him, the sinner.\u201d
\n\u2018Abd Allah Ibn Sa\u2019d has composed,
\n\u0627\u0631\u062d\u0645 \u0627\u0644\u0640\u0647\u064a \u0639\u0628\u062f\u0643 \u0627\u0644\u062a\u0648\u0627\u0628\u0627 \u0648\u0644\u0627 \u062a\u0648\u0627\u062e\u0640\u0630\u0647 \u0641\u0642\u0640\u062f \u0623\u0646\u0627\u0628\u0640\u0627
\n\u0644\u0627 \u0643\u0648\u0641\u0629 \u064a\u0628\u0642\u064a \u0648\u0644\u0627 \u0639\u0640\u0631\u0627\u0642\u0627 \u0644\u0627 \u0628\u0644 \u064a\u0631\u064a\u0640\u062f \u0627\u0644\u0645\u0648\u062a \u0648\u0627\u0644\u0639\u062a\u0627\u0642\u0640\u0627
\n\u201cO my God! Have mercy on your penitent servant. Take not him to task for he has repented. No longer is he after Kufa or Iraq. He is merely after death and freedom.\u201d [2253]
\nRufa\u2019a Ibn Shaddad also has composed,
\n\u064a\u0627\u0631\u0628 \u0627\u0646\u064a \u062a\u0627\u0626\u0628 \u0627\u0644\u064a\u0643\u0627 \u0642\u062f \u0627\u062a\u0643\u0644\u062a \u0634\u062f\u062a\u064a \u0639\u0644\u064a\u0643\u0627
\n\u201cMy Lord! Not only have I repent but also I have trusted in you.\u201d [2254]
\nWhile Sakhr Ibn Hudhayfa was in battle with thirty of his cousins, he said:
\n\u0627\u0644\u0649 \u0627\u0644\u0644\u0647 \u0645\u0646 \u0627\u0644\u0630\u0646\u0628 \u0623\u0641\u0631\u0651 \u0623\u0646\u0648\u064a \u062b\u0648\u0627\u0628 \u0627\u0644\u0644\u0647 \u0641\u064a\u0645\u0627 \u0642\u062f \u0627\u0633\u0631
\n\u201cI run away from sins to Allah my only intention is nothing but Allah\u2019s reward.\u201d [2255]<\/p>\n

Mukhtar\u2019s Uprising (66, 67 A.H.)
\nMukhtar has been Abu \u2018Ubayd Thaqafi whose fame thanks to his valor in Muslim Arab\u2019s first attacks against the Iranians as Muslim\u2019s commander. He was martyred in the event of Jisr while at the helm.
\nThe ever-first Mukhtar\u2019s bad record inscribed in Islamic history had been his non-Shi\u2019ites behavior towards Imam Hasan (a). When Imam was wounded in Sabat of Ctesiphon, he resided in the governor\u2019s house, Mukhtar\u2019s uncle, Mukhtar suggested that he be handed over to Mu\u2019awiya in order to prove his good will to Mu\u2019awiya. As soon as his uncle became incensed, Mukhtar became mute. [2256]
\nIt is said that for this reason Mukhtar had been deemed as \u2018Uthmanids (pro-\u2019Uthman) in Shi\u2019ites Muslim\u2019s view [2257] until he allied himself to the Shi\u2019ite Muslims later. Since there were abundant motivations among the Umayya narrators to introduce Mukhtar a hypocrite, a liar and a man with capricious personality, such a conduct ascribed to Mukhtar must be forged.
\nUndeniable is the fact that prior to the event of Karbala he was among the renowned Shi\u2019ite Muslims of Kufa and when Muslim Ibn \u2018Aqil came Kufa, he sojourned in his house. [2258] As no definite time had been determined for the start of uprising, Mukhtar could not manage to assist Muslim when invading Ibn Ziyad\u2019s palace and after clashes was arrested and martyred.
\nOut of Kufa was Mukhtar [2259] and when returned, he found that Ibn Ziyad had dominated, declared martial law and had put a great number under lock and key in the mosque.
\nMukhtar who was unaware of the happenings was apprehended by \u2018Amr Ibn Hurayth. Regarding his old amicable relationship with \u2018Amr Ibn Hurayth, he did his utmost to persuade him to intercede for him with Ibn Ziyad and say that he had surrendered.
\nNonetheless, Mukhtar was imprisoned and throughout the event of Karbala he was in jail but later \u2018Abd Allah Ibn \u2018Umar acted as an intermediary and released him. Ibn Ziyad offered him a three-day respite to leave Kufa as soon as possible. [2260] Normally Mukhtar\u2019s activities at odds with the Umayya accounted for Ibn Ziyad\u2019s extreme fright. According to narrated accounts, whipping at Ibn Ziyad\u2019s behest had led to loss of the use of Mukhtar\u2019s one eye. [2261]
\nTravelling to Mecca, Mukhtar had to live in Ta\u2019if for one year where his tribe, Banu Thaqif, lived. After going back to Mecca, Mukhtar was asked by Ibn Zubayr, the present governor of Mecca, for cooperation. He bet to swear allegiance to him rovided that he took counsel from him in all affairs. At that time, Mecca was under siege by Damascus.
\nMukhtar also defended the Divine Shrine with the other Muslims side by side so that the rival army could no more resist and returned. Even a group of Kharijites were among the participants. [2262] Their actions were as a counter to profanity of Damascus army about Ka\u2019ba.
\nAfter the siege was raised and the Zubayr-supported ones seized the control of Kufa, Mukhtar went back to Kufa. Ibn Zubayr who had suspected him, ignored him and never allowed him to take up a post. The majority of historians have reported that what had been frequently stressed by Mukhtar succeeding the event of Karbala was taking revenge on Husayn Ibn \u2018Ali\u2019s assassins and his likely uprising. [2263]
\nHis arrival in Kufa was concurrent with Tawwabin\u2019s preparation for leaving the town. As far as Sulayman\u2019s long record of service was concerned, Mukhtar could never absorb naturally as much Shi\u2019ite Muslims as he could. However he discredited Sulayman\u2019s action in a way that he explicitly had announced that, \u0644\u0627 \u0639\u0644\u0645 \u0644\u0647 \u0628\u0627\u0644\u062d\u0631\u0648\u0628 \u0648\u0627\u0644\u0633\u064a\u0627\u0633\u0629 [2264] \u201cBy no mean is Sulayman acquainted with war and politics.\u201d
\nMukhtar\u2019s propagation retarded Tawwabin\u2019s activity. The majority was with Sulayman whereas only a minority had joined Mukhtar. No alternative existed for Mukhtar except awaiting patiently until Tawwabin decide. [2265]
\nUpon Sulayman\u2019s departure from the town, Imam Husayn\u2019s assassins, fearful of Mukhtar, compelled the governor, pro-Zubayr, to put him in prison. This measure was adopted irrespective of all pressures the Shi\u2019ite Muslims exerted on the governor to consider his past being with Mukhtar and liberate him.
\nLater on, \u2018Abd Allah Ibn \u2018Umar interceded for Mukhtar with Ibn Zubayr and after Shi\u2019ite Muslims\u2019 undertaking Mukhtar was set free, [2266] Mukhtar was in prison when the news of Tawwabin\u2019s defeat and return to Kufa spread through.
\nIn a message he offered his condolences to Rufa\u2019a Ibn Shaddad and in addition to wishing blessing for Sulayman\u2019s soul and complementing his character, he urged the survived to prepare for an uprising. He invited them towards the divine Book, the Prophet\u2019s Sunna, revenge for Ahl al-Bayt\u2019s blood, defense of the oppressed and Jihad against Muhillin, those going beyond the sacred limits of Islam and converting Haram (unlawful) into Halal (lawful). [2267]
\nIn 66, Kufa governor was ousted by \u2018Abd Allah Ibn Zubayr and \u2018Abd Allah Ibn Muti\u2019 was appointed in place. Since the inception, the new governor announced that he would follow the policies of the second and the third caliphs in economic arena but Sa\u2019ib Ibn Malik Ash\u2019ari Stimulated by Mukhtar objected to him as insisting \u201cExcept \u2018Ali\u2019s policy nothing ought to be followed\u201d. [2268]
\nMukhtar secretly had been keeping on his activities. Holding clandestine meetings, he gathered the Shi\u2019ite Muslims together to absorb while introducing himself as Muhammad Ibn Hanafiyya\u2019s representative.
\nAlthough it had drawn the Shi\u2019ite Muslims\u2019 attention to him, it had also evoked their doubt whether Mukhtar was truthful calling himself Muhammad\u2019s representative! In order to make certain, they reached a decision to go to Medina and meet him.
\nLeaving the town for Medina, \u2018Abd al-Rahman Ibn Shurayh accompanying a group met Ibn Hanafiyya privately and asked him about his position concerning Mukhtar. Muhammad Ibn Hanafiyya supported Mukhtar implicitly and ambiguously and said:
\n\u0623\u0645\u0627 \u0645\u0627 \u0630\u0643\u0631\u062a\u0645 \u0645\u0646 \u062f\u0639\u0627\u0621 \u0645\u0646 \u062f\u0639\u0627\u0643\u0645 \u0627\u0644\u064a \u0627\u0644\u0637\u0644\u0628 \u0628\u062f\u0645\u0627\u0626\u0646\u0627 \u0641\u0648\u0627\u0644\u0644\u0651\u0647 \u0644\u0648\u062f\u062f\u062a \u0623\u0646\u0651 \u0627\u0644\u0644\u0651\u0647 \u0627\u0646\u062a\u0635\u0631 \u0644\u0646\u0627 \u0645\u0646 \u0639\u062f\u0648\u0651\u0646\u0627 \u0628\u0645\u0646 \u0634\u0627\u0621 \u0645\u0646 \u062e\u0644\u0642\u0647
\n\u201cAbout what you mentioned that someone has summoned you to rise up in revenge for Ahl al-Bayt\u2019s blood, by Almighty Allah I desire that Allah get our revenge by anyone of His servants He wills.\u201d [2269]
\nNothing more did Ibn Hanafiyya add; therefore, they returned. Other Shi\u2019ite Muslims came up to them questioning about his content or discontent. Ibn Shurayh replied that they asked his opinion and he, \u0641\u0623\u0645\u0631\u0646\u0627 \u0628\u0645\u0638\u0627\u0647\u0631\u062a\u0647 [2270] \u201ccommanded us to back him\u201d and \u0648\u0623\u0630\u0646 \u0644\u0646\u0627 \u0641\u064a \u0646\u0635\u0631\u062a\u0643 [2271] \u201callowed us to back him.\u201d
\nSuch approval impelled those skeptical about banding together with Mukhtar by then to join him.
\nMukhtar determined to consolidate his social bases via the advocacy of a number of chiefs of tribes endeavored to trace authoritative figures. Among them was Ibrahim Ibn Ashtar, Malik Ashtar\u2019s son, who was esteemed both for his father\u2019s reputation in Shi\u2019ism and his intrepidity and influence on the Nakha\u2019ites of Kufa. Following the negotiations he had with Ibrahim, Mukhtar succeeded in attracting his attention and fortifying his position in Kufa through him though Ibrahim detached himself from him later.
\nWednesday night on Rabi\u2019 al-Awwal, 14th, 66, it was prearranged, was the promised day for triggering off the attack and rescuing the town from the yoke of Zubayr followers. \u2018Abd Allah Ibn Muti\u2019 who had learned Mukhtar\u2019s possible insurrectoin had previously commanded to keep the town under tight security and impose a curfew. Keeping such news unrevealed was something beyond any possibility. From the very beginning he had been told that a large number of Turabiyya have sworn allegiance to Mukhtar. [2272]
\nIt could be two days to duedate when a group headed by Ibrahim encountered and then came into clashes with troops sent by Kufa governor. Decapitating Iyas Ibn Mu\u010farib, police chief, Ibrahim flourished to disperse them.
\nThey had to, it was evident, take the action prematurely. By chanting the slogans of, \u064a\u0627 \u0645\u0646\u0635\u0648\u0631 \u0623\u0645\u062a \u201cO Mansur, kill the enemy!\u201d (rehearsed by Muslims during the wars in Early Islamic Era) and \u064a\u0627 \u0644\u062b\u0627\u0631\u0627\u062a \u062d\u0633\u064a\u0646 \u201cO revengers for Husayn\u2019s blood!\u201d In line with which had ever been Mukhtar\u2019s movement, Shi\u2019ite Muslims joined him. As narrated by Ibn A\u2019tham,\u0648\u062c\u0639\u0644 \u064a\u062e\u0631\u062c \u0627\u0644\u0646\u0627\u0633 \u0645\u0646 \u0643\u0644 \u0646\u0627\u062d\u064a\u0629 \u0639\u0644\u064a \u0635\u0639\u0628 \u0648\u0630\u0644\u0648\u0644 [2273] \u201cDespite all complications, Muslims were joining him from everywhere.\u201d
\nIbrahim\u2019s parties marched through the town to prompt the Shi\u2019ite Muslims to join them. Mukhtar who considered commencing the war not allowable abiding by Imam \u2018Ali\u2019s conduct had forewarned Ibrahim not to be the beginner. [2274] Conquering the town by Mukhtar\u2019s forces led to various clashes. [2275] In the face of \u2018Abd Allah Ibn Muti\u2019s\u2019 crowded army (some twenty thousand soldiers) [2276], Mukhtar could assume control of Kufa as a governor with his small army, a fifth as many as the rival\u2019s.
\nThroughout the battle the leaders in Mukhtar\u2019s army ceaselessly inspirited the Shi\u2019ite Muslims to combat as mightily as possible. What Yazid Ibn Anas or Malik Ibn Sa\u2019ib Ash\u2019ari had been saying was, \u201cO Shi\u2019ite Muslims! Prior to this you were massacred, your limbs were cut up, you were blinded and hung from the branches of palms.
\nAll of these tortures were due to your affinity for the prophet\u2019s infallible household. They were occurring while you had stayed at homes and complied with your foes. What do you say now? If they overpower you, in the twinkling of an eye no one of you will remain alive at least.\u201d [2277]
\nWith Rashid Ibn Iyas Ibn Mu\u010farib\u2019s murder and the dispersion of the troops commanded by Shabath Ibn Rib\u2019i, the palace was eventually besieged by Mukhtar\u2019s adherents. \u2018Abd Allah Ibn Muti\u2019 after spending three days left the palace in secret and others also raised the white flag seeking a guarantee of clemency.
\nThe noblemen, the most influential class in Kufa, had compromised with the Umayya prior to Zubayr-appointed person\u2019s coming but later afraid of Shi\u2019ite Muslims as well as their rule, joined forces with Ibn Zubayr\u2019s followers. [2278]
\nSuch a class was also followed by many in its turn. Unlike Tawwabin, whose troops were wholly Arabs, Mukhtar\u2019s were often Iranian and non-Iranian masters. A throng of Arabs later joined him, furthermore. The aforesaid masters were those who on the one hand had memorably and pleasantly experienced Imam \u2018Ali\u2019s Islamic and human conduct and on the other hand had endured the Umayya and the affiliated noblemen\u2019s pressure from 40 A.H.
\nIt was why they were after a golden opportunity to modify their unbearable situation in the society and extricate themselves from the abjectness. Mukhtar\u2019s emergence was reciprocally beneficial to both the masters to attain influence through him and Mukhtar to remove the enemy through their aid.
\nIn the morning of the day thereon the battle was due to start, Shabath Ibn Rib\u2019i recited the short Sura (Qur\u2019anic chapters).
\nBeing objected, he responded, \u201cYou see how Daylamites are standing before you and now you expect me to recite \u201cthe cow\u201d and \u201d\u2018Imran\u2019s family\u201d Sura (the longest of all)\u201d. [2279]
\nWhen all were fleeing, Shabath addressed them as saying, \u0623\u0623\u0646\u062a\u0645 \u0645\u0646 \u0639\u0628\u064a\u062f\u0643\u0645 \u062a\u0647\u0631\u0628\u0648\u0646 [2280] \u201cAre you escaping from your own slaves?\u201d \u201cSo acutely did the noble detested the masters that they murdered anyone captured but set the Arab ones free.\u201d [2281] It is recorded by Dinwari that almost all members of Mukhtar\u2019s army in the battle with Damascus were Iranian masters. [2282]
\nDescribing Mukhtar\u2019s soldiers, the commander of the Damascus army stated, \u201cO dwellers of Damascus! You do battle with slaves, those who had abandoned Islam and seceded from it, have no piety and speak not Arabic\u201d. [2283]
\nMuhammad Ibn Ash\u2019ath, a nobleman, who had fled to Basra told Mus\u2019ab, \u201cTurks and Daylamites are all behind me\u201d. [2284] A year later when the noble and Ibn Zubayr\u2019s supporters came into power in the town, Mus\u2019ab issued the decree to wipe out the masters, for their blasphemousness was made public, their conceit had heightened and their humility before the Arabs had reduced. [2285]
\nEarlier it was quoted from Mughira that if non-Arabs had been summoned towards Muhammad\u2019s family and to a revenge for their blood, all would have congregated. [2286] The victor was Mukhtar. A number of noblemen ran away to Basra and some others secluded themselves at homes awaiting for divine predestination which came forth after a while.
\nThe people of Kufa swore allegiance to Mukhtar as an emir. Based on his Shi\u2019ites belief he said, \u201cSubsequent to swearing allegiance to \u2018Ali Ibn Abi Talib (a) and his family worthier than this one, I have sworn allegiance to no one else.\u201d [2287]
\nHe enumerated what based on which their allegiance should be as, the divine Book, the Prophet\u2019s Sunna, revenge for Ahl al-Bayt\u2019s assassinations, Jihad against those transgressing the sacred limits, defense of the oppressed, a battle against the one battling them and a compromise with the one compromising with them. [2288]
\nMukhtar who had taken the power first of all made an attempt to establish national security. Then he eliminated all the elements playing negative roles in Karbala. To absorb the nobles, he initially was so merciful to them that was suspected by the masters. [2289]
\nNevertheless, referring to the point that his position-taking is in line with that of theirs, Mukhtar enlightened the masters declaring that such a behavior is transient. [2290] Kufa was deemed as a center for all cities in oriental Islamic lands and Northern Iraq. Such areas as Musil, Hulwan (ajacent to Sar Pul Dhahab), Ctesiphon as well as Armenian lands, Adharbayjan, Arran, Hawran, Mahiyan, Riy and Isfahan were ruled by Iraq.
\nMukhtar\u2019s endeavor for keeping Kufa secure did not last long as he learned that an army led by \u2018Ubayd Allah Ibn Ziyad had left Damascus to Kufa. The army succeeding to defeating Tawwabin and after a short break for clashing with Qays Ibn \u2018Aylan\u2019s tribe set out to Musil. [2291]
\nDuring the armed conflict between the three-thousand-soldier army dispatched by Mukhtar and \u2018Ubayd Allah\u2019s six-thousand-soldier army, Rabi\u2019a Ibn Mukhariq, a commander, was killed and three hundred people were captured by Mukhtar\u2019s army. It was obvious however that these few numbers could never resist against the rival army. Accordingly Mukhtar sent another group with seven thousand people headed by Ibrahim Ibn Ashtar as a relief group.
\nUnder no circumstances were the noble gratified with Mukhtar\u2019s governorship. It was firstly owing to Mukhtar\u2019s intention had been avenging Husayn Ibn \u2018Ali\u2019s assassins among whom were the noble as central elements. Secondly, regarding his limited Shi\u2019ites forces in Kufa, Mukhtar had begun inviting the masters for cooperation and it as a matter of fact was equal to belittling the noblemen. When determined to reprove Mukhtar, there was nothing to be more intolerable than the booties he had devoted to Mawali (freed slaves). [2292]
\nSuch objections were all made in Shabath Ibn Rib\u2019i\u2019s house.The deduction drawn was Shabath\u2019s visit with Mukhtar.
\nMeeting Mukhtar, he said, \u2026 \u0648\u0623\u0639\u0638\u0645 \u0627\u0644\u0623\u0634\u064a\u0627\u0621 \u0639\u0644\u064a\u0643 \u0623\u0646\u0643\u0651 \u0639\u0645\u062f\u062a \u0625\u0644\u0649 \u0639\u0628\u064a\u062f\u0646\u0627 \u0648\u0647\u0645 \u0641\u064a\u0626\u0646\u0627 \u0627\u0644\u0630\u064a\u0646 \u0623\u0641\u0627\u0621 \u0627\u0644\u0644\u0647 \u0628\u0647\u0645 \u0641\u0623\u062e\u0630\u062a\u0647\u0645 \u0625\u0644\u064a\u0643 \u062b\u0645 \u0644\u0645 \u062a\u0631\u0636 \u0628\u0623\u062e\u0630\u0647\u0645 \u062d\u062a\u0649 \u062c\u0639\u0644\u062a\u0647\u0645 \u0634\u0631\u0643\u0627\u0621 \u0641\u064a \u0641\u064a\u0626\u0646\u0627 \u0648\u0644\u0627\u064a\u062d\u0644 \u0644\u0643 \u0641\u064a \u0647\u0630\u0627 \u062f\u064a\u0646\u0643 \u0648\u0644\u0627 \u064a\u062d\u0645\u0644 \u0628\u0643 \u0641\u064a \u0634\u0631\u0641\u0643 [2293] \u201cYour biggest shortcoming is that you rely upon our slaves, those whose looties belong to us. And you deprived us of what Allah had bestowed us. It did not suffice you however, you also let them share in Bayt al-Mal. What you did was thoroughly contrary to both your religion and dignity.\u201d
\nThe nobles\u2019 ultimatum was that they would never stop protesting unless Mukhtar committed to return Mawali to them.
\nIn return for their request, Mukhtar requested something about declining of which by the noblemen he was certain, it was whether they would declare their readiness to battle beside him against the Umayya and Ibn Zubayr or not. [2294] Shabath who went to bring their answer never came back and it denoted that the noble were set to revolt.
\nThe other reproof was about Mukhtar\u2019s and his followers\u2019 Shi\u2019ism, that they all loathe\u0627\u0633\u0644\u0627\u0641\u0646\u0627 \u0627\u0644\u0635\u0627\u0644\u062d\u064a\u0646 \u201cOur competent forefathers.\u201d [2295]
\nWhat they implied might had been that the Shi\u2019ite Muslims reproached many of the Prophet\u2019s companions (for the deviations caused by them).
\nFor consultation, the nobles went to \u2018Abd al-Rahman Ibn Mikhnaf, warning them not to combat Mukhtar, he added, \u201cAll the valorous of the tribes are with him and moreover Mawali who are as lion-hearted as Arabs and as revengeful as non-Arabs are with him\u201d.
\nHe urged them to await pending the arrival of troops from Basra (Ibn Zubayr) or Damascus. They balked at his proposal in view of the fact that at that time the majority of Mukhtar\u2019s adherents in particular Ibrahim Ibn Ashtar had left the town for Musil. They imagined that it was a favorable occasion to win a victory over Mukhtar.
\nNo sooner had the army commanded by Ibrahim arrived in Ctesiphon than a wave of rioting was triggered off. As soon as Mukhtar noticed that the situation was critical, he sent for Ibrahim to return Kufa. In order to keep them occupied, he himself began futile negotiations with the insurgents. [2296]
\nOne day to Ibrahim\u2019s entry, the clasnes flared up. Both Ibrahim\u2019s haste to return and Mukhtar\u2019s withstanding led to Mukhtar\u2019s triumph and the nobles\u2019 debacle. In this war, Mukhtar\u2019s army sustained 135 casualties whereas it was 640 for the foe.
\nThe nobles\u2019 insurrection made Mukhtar, who had taken no action in revenge for Ahl al-Bayt\u2019s blood hopeful about absorbing the nobles, adopt a measure. His first action was the killing of 284 captives seized in the war with the nobles. Reported by eye-witnesses, they had been among the participants in Karbala.
\nMukhtar announced then, \u0625\u0646\u0647 \u0645\u0646 \u0623\u063a\u0644\u0642 \u0628\u0627 \u0628\u0647 \u0641\u0647\u0648 \u0622\u0645\u0646 \u0627\u0644\u0627 \u0631\u062c\u0644\u0627 \u0634\u0631\u0643 \u0641\u064a \u062f\u0645 \u0622\u0644 \u0645\u062d\u0645\u062f (\u0635) \u201cAnyone staying at his home is secure unless he has aided and abetted the ones streaming the prophet\u2019s descendants\u2019 blood.\u201d
\nThe noblemen, who were confident that Mukhtar would beyond the shadow of a doubt apprehend and slaughter them this time, fled to Basra and another group concealed themselves in Kufa. Mukhtar had promulgated, \u0645\u0627 \u0645\u0646 \u062f\u064a\u0646\u0646\u0627 \u062a\u0631\u0643 \u0642\u0648\u0645 \u0642\u062a\u0644\u0648\u0627 \u0627\u0644\u062d\u0633\u064a\u0646 \u064a\u0639\u064a\u0634\u0648\u0646 \u0623\u062d\u064a\u0627\u0621 \u0641\u064a \u0627\u0644\u0627\u0631\u0636 \u201cPermitting Husayn\u2019s assassins to go on living freely on the earth is never ever passable in our religion.\u201d
\nIts implication was their murder. Recollecting those collaborating in Karbala, Mukhtar\u2019s supporters brought them to him one after another. He also cut the arms of some and the legs of some others in order to kill them. [2297]
\nIt is estimated that the men charged with participating in the event of Karbala were approximately three thousand. [2298] Among the figures targeted was Shimr Ibn Dhi l-Jawshan who was murdered by Mukhtar\u2019s envoys while escaping to Basra. As a rule of thumb, \u2018Umar Ibn Sa\u2019d Ibn Abi Waqqas, the commander, pleaded guilty as the main culprit.
\nFrom the outset of his responsibility- when busy with absorbing the nobles-Mukhtar had given a guarantee of clemency to him stipulating that he were secure provided that he should under no conditions attend an incident against him, \u0627\u0644\u0627 \u0623\u0630\u0627 \u0623\u062d\u062f \u062b \u062d\u0627\u062f \u062b. In the throes of recent adventures when he was arrested too, he showed his guarantee of clemency. He was said,nevertheless, that the stipulated condition could include any incident even flight of a pigeon or entry and exit from house!
\nNot only \u2018Umar Ibn Sa\u2019d\u2019s doom was death but also his son was killed as well. The heads of both were sent to Medina. The former one was in revenge for Imam Husayn\u2019s blood and the latter for \u2018Ali Akbar\u2019s, the eldest son. [2299] Narratedly, it was the one and the only day Iman as-Sajjad (a) was seen smiling, [2300] since he had always been with a sorrowful expression weeping up to that very time. Both Tabari and Ibn A\u2019tham have recounted the murders of various individuals in detail.
\nThe latest phenomena drew certain boundaries. Shi\u2019ite Muslims seceded from other parties completely. For the time being, Mukhtar\u2019s support was merely the Shi\u2019ite Muslims although he had been striving to absorb from al parties. In the opposite front were the Umayya adherents in addition to Ibn Zubayr\u2019s devotees. Their number was not low. Many traveled to Basra and many others stayed looking forward to a golden opportunity. At the same time, Mukhtar intended to intensify his efforts to engross the attention.
\nGiving a description of Mukhtar\u2019s conduct, the historians stated, \u2026 \u0648\u0643\u0627\u0646 \u0645\u062e\u062a\u0627\u0631 \u0623\u0648\u0651\u0644 \u0645\u0646 \u0638\u064e\u0647\u064e\u0631 \u0623\u062d\u0633\u0646 \u0634\u064a\u0621\u064d \u0633\u064a\u0631\u0629 \u062a\u0627\u0644\u0641\u0627\u064b \u0644\u0644\u0646\u0627\u0633 [2301] \u201cHe was the first one behaving in the best way. He invariably prompted people to befriend one another.\u201d
\nAccording to Ibn A\u2019tham, \u0648\u0623\u062d\u0628\u0651\u0647 \u0627\u0644\u0646\u0627\u0633 \u062d\u064f\u0628\u0627\u064b \u0634\u062f\u064a\u062f\u0627\u064b [2302] \u201cPeople were attached to him.\u201d
\nBaladhuri narrated, \u0648\u0623\u062d\u0633\u0646 \u0627\u0644\u0645\u062e\u062a\u0627\u0631 \u0645\u062c\u0627\u0648\u0631\u0629 \u0623\u0647\u0644 \u0627\u0644\u0643\u0648\u0641\u0629 \u0648\u0627\u0644\u0633\u064a\u0631\u0629 \u0641\u064a\u0647\u0645 [2303] \u201cMukhtar was the best for the Kufiyans with his best conducts.\u201d
\nIt definitively was concerned with the Shi\u2019ite Muslims not those with whom Mukhtar was wrathful. In regard to this reason it is said, (\u0643\u0627\u0646 \u0639\u0628\u062f \u0627\u0644\u0644\u0647 \u0628\u0646 \u062c\u0639\u062f\u0629 \u0623\u0643\u0631\u0645 \u062e\u0644\u0642 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a \u0627\u0644\u0645\u062e\u062a\u0627\u0631 \u0644\u0642\u0631\u0627\u0628\u062a\u0647 \u0645\u0646 \u0639\u0644\u064a\u064d\u0651 (\u0639\u201d\u2018Abd Allah Ibn Ju\u2019da was held dear by Mukhtar on account of his kinship with \u2018Ali (a).\u201d [2304]
\nHaving resolved the internal points at issue through suppression of the noble and the ones affiliated to the Umayya and Ibn Zubayr, Mukhtar anticipated how to broaden the realm of his governorship.
\nBasra known as a haven for the fugitives from Kufa and a stronghold for the pro-Ibn Zubayr persons in Iraq had drawn Mukhtar\u2019s attention but it could naturally be a focal point of potential peril. His action might have been in a bid to absorb the Shi\u2019ite Muslims there although few.
\nThe leader of such Shi\u2019ite Muslims was Makhraba Ibn Muthanna who had assisted the penitents but could not arrive at the battle in time. Swearing allegiance to Mukhtar, he was commissioned to proceed and incite the people in Basra to a riot against Ibn Zubayr. In Basra, Muthanna gathered a group from his tribe along with other residents. In a clash, nearly forty soldiers from Muthanna\u2019s army were dead. Later on, with Ahnaf Ibn Qays\u2019s intercession, Muthanna could return Kufa with his a few-remained people. [2305]
\nAnother spot which had become center of Mukhtar\u2019s attention was Hijaz, namely Ibn Zubayr\u2019s main base. At that time an attack by Damascus from Wasidi al-Qura was imminent. Mukhtar plotted to send an army to exercise control over Medina under the pretext of obviating the threat of Damascus. Ibn Zubayr consented.
\nA three-thousand-member army of which seven hundred were only Arabs [2306] set out to Hijaz. Ibn Zubayr, by no means over confident about Mukhtar, dispatched an army to Medina recommending that they should get along with them on the condition that they were convinced to be supervised; otherwise, it was imperative that they be suppressed immediately. On the other hand, Mukhtar, reluctant to unvail his real scheme, recommended the commander that a message dash carrier take his mandates to them when convenient.
\nPrior to the communication of Mukhtar\u2019s mandates, Ibn Zubayr\u2019s army clashed with Mukhtar\u2019s. By virtue of the fact that they did not yield to Ibn Zubayr\u2019s army as the commander they were assaulted. Many were killed and many had to flee. Mukhtar\u2019s genuine intention which wPas revealed, later in his letter to Muhammad Ibn Hanafiyya was,\u0641\u0625\u0646\u064a \u0628\u0639\u062b\u062a \u0625\u0644\u064a\u0643 \u062c\u0646\u062f\u0627\u064b \u0644\u064a\u0630\u0644\u0651\u0648\u0627 \u0644\u0643 \u0627\u0644\u0623\u0639\u062f\u0627\u0621 \u0648\u0644\u064a\u062d\u0648\u0632\u0648\u0627 \u0644\u0643 \u0627\u0644\u0628\u0644\u0627\u062f \u201cI sent my army for the purpose of overthrowing your opponents and conquer the land.\u201d
\nThe letter did manifest that his aim had been eliminating Ahl al-Bayt\u2019s foes and liberating Hijaz for the Shi\u2019ite Muslims\u2019sovereignty. Responding the letter for asking his permission to deploy a large army to Medina, in addition to lauding him and his intent, Ibn Hanafiyya wrote, \u201cIf I were bent on combating, there would be many a person ready to join me but I have secluded myself.\u201d [2307]
\nAfterwards when Muhammad Ibn Hanafiyya and a group from the Hashimites were in Mecca, Ibn Zubayr aimed to secure allegiance from them menacingly. Demurring, they were threatened to be imprisoned and burned to death. How dauntless! Ibn Zubayr had realized that without their allegiance consolidation of his sovereignty over other lands would be beyond the realm of possibility. The other side of the coin was that their allegiance might unstablize Mukhtar\u2019s position as Muhammad Hanafiyya\u2019s representative in Kufa.
\nOnce \u2018Urwa Ibn Zubayr, the pretender to religious jurisprudence, was objected in this regard, he reacted as stating, \u201cMy brother\u2019s intention is to establish unity and to avert discord among Muslims\u201d. It was exactly as \u2018Umar Ibn Khattab secured allegiance from the Hashimites for Abu Bakr by laying logs on their doorsteps. [2308]
\nIbn Hanafiyya who felt the status insecure wrote to Mukhtar to help them out. [2309] Mukhtar dispatched nearly one hundred and fifty people group by group, in order not to be identified, to Mecca to emancipate the Hashimites with no clash with the slogan of, \u064a\u0627 \u0644\u062b\u0627\u0631\u0627\u062a \u062d\u0633\u064a\u0646 [2310]
\nThey moved to Zamzam wherein the prison was located and released them after all. Both Ibn Zubayr and the sent group by Mukhtar refrained from any conflict which would certainly culminate in bloodshedding in Divine Shrine. Since this group had entered Mecca with sticks (not swords) had been named \u201cKhashabiyya\u201d. [2311]
\nMukhtar\u2019s the most remarkable action was his confrontation with the army of Damascus. It occurred between Mukhtar\u2019s dispatched army led by Ibrahim Ibn Ashtar and an army commanded by \u2018Ubayd Allah Ibn Ziyad. A great number of prominent leaders of Damascus taken part in various battles against Iraq so far were killed during the fight among whom were \u2018Ubayd Allah Ibn Ziyad, Husayn Ibn Numayr Sukuni and Shurahbil Ibn Dhi l-Kila\u2019. The remaining of the army while limping and running away wandered through Musil.
\nThe Kufiyan fugitives were the main elements causing Mus\u2019ab Ibn Zubayr\u2019s invasion to Kufa. Through incitement, they could flourish to impel Mus\u2019ab Ibn Zubayr to suppress Mukhtar and the Kufa into control too. Such individuals as Muhammad Ibn Ash\u2019ath Ibn Qays, one of Imam Husayn\u2019s assassins, were among the commanders of Ibn Zubayr\u2019s troops while attacking Kufa. Excluding them there were a number delegated to propagate against Mukhtar amongst people. [2312]
\nIbrahim Ibn Ashtar, governing Musil, did never declare his readiness to return to Kufa and back Mukhtar, furthermore. Reassuring how the fugitive noblemen had prompted other sinners to uproot the right and let the wrong replace it, Mukhtar attempted to mobilize the Kufiyan. [2313]
\nWhen both rivals met one another face to face, those on Ibn Zubayr\u2019s side proposed that Mukhtar\u2019s forces relinguish fighting by swearing allegiance to \u2018Abd Allah Ibn Zubayr as \u201cAmir al-Mu\u2019minin\u201d. Those on Mukhtar\u2019s side also urged them to swear allegiance to Mukhtar and entrust \u201cthe Messenger\u2019s family\u201d with the caliphate. [2314]
\nAt this juncture, the commander of pro-Ibn Zubayr soldiers was Muhallab Ibn Abi Sufra and Mukhtar\u2019s was Ahmar Ibn Shumayt. Muhammad Ibn Ash\u2019ath was the commander of the fugitives from Kufa to Basra. The clashes terminated in Ibn Zubayr\u2019s favor which preceded Mukhtar\u2019s and his follower\u2019s martyrdom.
\nEarlier we provided you with plentiful evidence averring Mukhtar\u2019s and his adherents\u2019 belief in Shi\u2019ism as well as their indescribable devotion to Ahl al-Bayt in a way that it is by all means beyond any doubt historically. Moreover there are available proofs indicating Muhammad Ibn Hanafiyya\u2019s support which thoroughly substantiates Mukhtar\u2019s uprising, relative, however. Mukhtar\u2019s personal standing taken in revenge for the Umayya and the noble elucidates how he jeopardized his position with apprehension and murder of Imam Husayn\u2019s assassins.
\nIn as much as he struck the Umayya hard for several times and also called the legitimacy of Ibn Zubayr\u2019s governorship into question, they exerted themselves to make him the target of any kind of charges at all costs.
\nThe accusations were his claim of \u201cProphethood\u201d for himself, \u201cMahdavitism\u201d for Ibn Hanafiyya, founding the sect of the Kissanids and the most common one was the label of \u201cliar\u201d (Kadhdhab) which has been referred to in all sources. [2315] Almost all of these accusations, in accordance with a researcher, were ascribed to Mukhtar after his martyrdom [2316].
\nAssuming that Mukhtar had committed some errors but it ought to be borne in mind that the pivotal factor in his indictment had been thanks to the strokes the Umayya and Ibn Zubayr had experienced on the part of him.
\nAs soon as the news of Mukhtar\u2019s martyrdom was heard, Ibn Zubayr informed Ibn \u2018Abbas,\u0623\u0644\u0645 \u064a\u0628\u0644\u063a\u0643 \u0642\u062a\u0644 \u0627\u0644\u0643\u0630\u0627\u0628 \u201cHave you heard not the news of the liar\u2019s death?\u201d
\n\u201cThe liar?\u201d asked Ibn \u2018Abbas.
\n\u201cMukhtar, I mean\u201d, Ibn Zubayr replied. \u201cIt seems that you do not feel like calling him the liar\u201d.
\nIbn \u2018Abbas said, \u0630\u0644\u0643 \u0631\u062c\u0644 \u0642\u062a\u0644 \u0642\u062a\u0644\u062a\u0646\u0627 \u0648\u0637\u0644\u0628 \u0628\u062f\u0645\u0627\u0626\u0646\u0627 \u0648\u0634\u0641\u0649 \u0635\u062f\u0648\u0631\u0646\u0627 \u0648\u0644\u064a\u0633 \u062c\u0632\u0627\u0621\u0647 \u0645\u0646\u0627 \u0627\u0644\u0634\u062a\u0645 \u0648\u0627\u0644\u0634\u0645\u0627\u062a\u0629 [2317] \u201cHe is the one who had killed our assassins, has taken revenge for our blood and has soothed our pains. The reward of such a person in our sight is not insulation.\u201d
\nElsewhere when once more the name of Mukhtar was mentioned before Ibn \u2018Abbas, he said,\u0635\u0644\u0649 \u0639\u0644\u064a\u0647 \u0643\u0631\u0627\u0645 \u0627\u0644\u0643\u0627\u062a\u0628\u0648\u0646 [2318] \u201cThe two illustrious writers send their regards to him.\u201d
\nIt is reported that Ibn \u2018Abbas, Ibn Hanafiyya and even Ibn \u2018Umar never returned Mukhtar\u2019s sent presents. [2319]
\nOnce \u2018Ubayd Allah\u2019s head was carried to \u2018Ali Ibn Husayn (a) in Medina, he stated,\u0644\u0645 \u064a\u0628\u0642 \u0645\u0646 \u0628\u0646\u064a \u0647\u0627\u0634\u0645 \u0623\u062d\u062f \u0625\u0644\u0627 \u0642\u0627\u0645 \u0628\u062e\u0637\u0628\u0629 \u0641\u064a \u0627\u0644\u062b\u0646\u0627\u0621 \u0639\u0644\u064a \u0627\u0644\u0645\u062e\u062a\u0627\u0631 \u0648\u0627\u0644\u062f\u0639\u0627\u0621 \u0644\u0647 \u0648\u062c\u0645\u064a\u0644 \u0627\u0644\u0642\u0648\u0644 \u0641\u064a\u0647 \u201cThere was no one from the Hashimites who did not make a sermon complimenting Mukhtar and praying for him.\u201d
\nKashshi has quoted Imam al-Baqir (a) as saying,\u0644\u0627 \u062a\u0633\u0628\u0651\u0648\u0627 \u0627\u0644\u0645\u062e\u062a\u0627\u0631 \u0641\u0627\u0646\u0651\u0647 \u0642\u062a\u0644 \u0642\u062a\u0644\u062a\u0646\u0627 \u0648\u0637\u0644\u0628 \u062b\u0627\u0631\u0646\u0627 \u0648\u0632\u0648\u0651\u062c \u0627\u0631\u0627\u0645\u0646\u0627 \u0648\u0642\u0633\u0651\u0645 \u0641\u064a\u0646\u0627 \u0627\u0644\u0645\u0627\u0644 \u0639\u0644\u064a \u0627\u0644\u0639\u0633\u0631\u0629 [2320] \u201cInsult not Mukhtar owing to the fact that he has killed our assassins, has taken revenge on them, has had our orphans marry and contributed us financially when in trouble.\u201d
\nAs commented by himself, Ibn Zubayr who had borne Ahl al-Bayt\u2019s grudge for forty years [2321] could on no accounts stand Mukhtar\u2019s presence whose endeavor was in line with Ahl al-Bayt\u2019s governorship. And the Umayya enmity was truly overt how he agitated the leaders of Damascus to battle with Mukhtar.
\nSufficient would be if we quote Tabari and others regarding Mukhtar\u2019s devotedness. Succeeding his martyrdom, his two wives, one of whom Nu\u2019man Ibn Bashir Ansari\u2019s daughter and the other was Samura Ibn Jundab\u2019s daughter, were interrogated. They latter confessed that her ideas about him were like those of theirs! However, the former said, \u0627\u0646\u0651\u0647 \u0643\u0627\u0646 \u0639\u0628\u062f\u0627\u064e \u0645\u0646 \u0639\u0628\u0627\u062f \u0627\u0644\u0644\u0647 \u0627\u0644\u0635\u0627\u0644\u062d\u064a\u0646 \u201cHe was a servant from Allah\u2019s pious servants.\u201d
\nConfining her, Mus\u2019ab wrote to Ibn Zubayr, \u201cThis woman is of the opinion that her husband, Mukhtar, has been a prophet!\u201d
\nIn the answer, \u2018Abd Allah Ibn Zubayr commanded him to slay her. [2322]
\nThe worst accusation Mukhtar was leveled was his claim to be a prophet. Such a charge is totally baseless. Its roots can be located in an utterance the historians have quoted from Mukhtar mostly in rhymed prose (most of which have been narrated by Tabari and others). [2323] Another accusation was that he had introduced himself a diviner and had carried out what the prophets had done. [2324] We believe that these remarks do him an injustice although it never implies that he had been infallible.
\nSocially, the novelty of Mukhtar\u2019s uprising was due to Mawali\u2019s presence and except one case which was limited compared with Kharijites, it was an absolutely new phenomenon. Previous to his uprising, hardly ever did Mawali have roles in the Arabic society of Iraq though they had been promoted scientifically in the late first century A.H.
\nIt was Mukhtar\u2019s uprising which cleared the way for the appearance of Mawali as an applicable and considerable force in Iraq. By reason of their participation in Mukhtar\u2019s movement, they were severely suppressed, however, they could play an effective role within the community. What many had suggested Mus\u2019ab Ibn Zubayr was,\u0623\u0642\u062a\u0644 \u0647\u0648\u0644\u0627\u0621 \u0627\u0644\u0645\u0648\u0627\u0644\u064a \u0641\u0627\u0646\u0647\u0645 \u0642\u062f \u0628\u062f\u0621 \u0643\u0641\u0631\u0647\u0645 \u0648\u0639\u0638\u0645 \u0643\u0628\u0631\u0647\u0645 \u0648\u0642\u0644\u0651 \u0634\u0643\u0631\u0647\u0645 [2325] \u201cMassacre all Mawali for they have revealed their disbelief, have heightened their conceit and lessened their gratitude.\u201d<\/p>\n

Reportedly, six thousands of them were slaughtered by Mus\u2019ab!
\nThe Next events pending the extinction of the Umayya dynasty proved that the Iranian Mawalis\u2019 development had been originated from the time of Mukhtar onwards and their role in the Islamic community reached the pinnacle by coming into power by Banu \u2018Abbas. Deeming them minacious, \u2018Abd al-Malik planned to avert their likely insurrection through paying much more heed to them. By the same token be enlarged their proportion of Bayt al-Mal more than what allotted by Mu\u2019awiya. [2326]
\nNotes:
\n[2174] Ansab al-Ashraf, vol. IV pp 16, 17
\n[2175] Ibid p. 17
\n[2176] al-Futuh, vol. V, p. 285; Ansab al-Ashraf, vol. IV, pp 19, 20, 21
\n[2177] Ansab al-Ashraf, vol. IV, p. 23
\n[2178] al-Futuh, vol. V, pp 285, 286; Ansab al-Ashraf, vol. IV P. 28
\n[2179] Ansab al-Ashraf, vol. IV, p. 30
\n[2180] al-Futuh, vol. V, p. 277
\n[2181] al-Imamah wa\u2019l-Siyasah, vol. I, p. 220; Tarikh at-Tabari, vol. IV, pp 374, 380; Ashraf, vol. IV, p. 41
\n[2182] Tarikh al-Ya\u2019qubi, vol. II, p. 251; Ansab al-Ashraf, vol. IV, p. 42
\n[2183] Tarikh at-Tabari, vol. IV, p. 374 mentioned as untrue
\n[2184] Ansab al-Ashraf, vol. IV, p. 31
\n[2185] Mukhtasar Tarikh Dimashq, vol. III, p. 156
\n[2186] al-Aghani, vol. I, pp 21-24
\n[2187] Tarikh al-Ya\u2019qubi, vol. II, p. 250
\n[2188] al-Imamah wa\u2019l-Siyasah, vol. I, p. 206
\n[2189] Tarikh at-Tabari, vol. IV, p. 368; Ansab al-Ashraf, vol. IV, p. 31
\n[2190] al-Imamah wa\u2019l-Siyasah, vol. I, pp 206, 207
\n[2191] Tarikh at-Tabari, vol. IV, p. 367
\n[2192] Ibid vol. IV, p. 369; Ansab al-Ashraf, vol. IV, p. 32
\n[2193] al-Imamah wa\u2019l-Siyasah, vol. I, p. 208
\n[2194] Ibid vol. I, p. 210
\n[2195] Ansab al-Ashraf, vol. IV, pp 37, 38
\n[2196] al-Futuh, vol. V, pp 292-293
\n[2197] Tarikh al-Ya\u2019qubi, vol. II, p. 250
\n[2198] al-Imamah wa\u2019l-Siyasah, vol. I, p. 209; Tarikh at-Tabari, vol. III, p. 372
\n[2199] Ansab al-Ashraf, vol. IV, p. 23; Tarikh at-Tabari, vol. IV, p. 371
\n[2200] al-Imamah wa\u2019l-Siyasah, vol. I, p. 211
\n[2201] Some had already predicted the inefficiency of the people of Medina (Al-Imama wa\u2019l-Siyasah, vol. I, p. 210) and some others and amazed at their submission (Al-Imama wa\u2019l-Siyasah, vol. I, pp 216, 217)
\n[2202] Ansab al-Ashraf, vol. IV, p. 37; Tarikh al-Ya\u2019qubi, vol. II, p. 250; al-Futuh, vol. V, p. 295
\n[2203] Tarikh at-Tabari, vol. IV, p. 378
\n[2204] al-Imamah wa\u2019l-Siyasah, vol. I, p. 213
\n[2205] Ibid vol. I, p. 215
\n[2206] Ibid vol. I, pp 216, 220
\n[2207] Ansab al-Ashraf, vol. IV, p. 42
\n[2208] Ansab al-Ashraf, vol. III, p. 70
\n[2209] al-Futuh, vol. V, p. 295
\n[2210] Ansab al-Ashraf, vol. IV, p. 37 As it can be perceived, Muslim Ibn \u2018Uqba\u2019s atrocities have been to the extent that Tabari, Ibn Qutayba, Baladhuri, etc have explicitly enumerated them But can it be justified why Wellhausen defended him and starved to acquit him, (Tarikh al-dawlat al-\u2019Arabiyya, p. 156) Afterwards, he tried to introduce the discord between Damascus and Medina as purely political; nonetheless, it is clear that such an outlook was solely for exonerating both Damascus and the Umayya We do never intend to totally define the people of Medina but it ought to be borne in mind that religious motivations could have by no means be ineffective, (Ibid p. 161) Under other circumstances, also his defen of Damascus is noticeable, (p. 162) Supporting Hajjaj as well as denying the charges laid on him are among the cases (pp 247, 248) He had also described sensual Sulayman as a pious man (p. 256)
\n[2211] Abu l-Faraj al-Aghani, vol. I, p. 14
\n[2212] Abu l-Faraj, al-Aghani, vol. I, p. 14
\n[2213] Akhbar al-Tiwal, p. 267; Ansab al-Ashraf, vol. IV, p. 42
\n[2214] Ansab al-Ashraf, vol. IV, p. 41
\n[2215] Muruj al-dhahab, vol. III, p. 122
\n[2216] Tarikh at-Tabari, vol. IV, pp 373, 375
\n[2217] Ansab al-Ashraf, vol. IV, p. 40; Ibn A\u2018tham, vol. V, p. 301
\n[2218] Ansab al-Ashraf, vol. IV, p. 41
\n[2219] Ibid vol. IV, p. 42; Tarikh at-Tabari, vol. IV, p. 382; previously, we discussed it entitled \u201cReligious Deviation in Karbala\u201d
\n[2220] al-Futuh, vol. V, p. 301; Akhbar al-Tiwal, p. 268
\n[2221] al-Futuh, vol. V, p. 306
\n[2222] al-Muhabbar, pp 480-481
\n[2223] al-Futuh, vol. V, pp 268, 269
\n[2224] Ibid vol. VI, p. 47
\n[2225] Tajarib al-umam, vol. II, pp 97, 98
\n[2226] Tarikh at-Tabari, vol. IV, p. 432; see also Tajarib al-umam, vol. II, p. 97
\n[2227] Tarikh at-Tabari, vol. IV, p. 432; See also Tajarib al-umam, vol. II, p. 97
\n[2228] Tarikh at-Tabari, vol. IV, p. 428
\n[2229] Ansab al-Ashraf, vol. V, p. 206; Tajarib al-umam, vol. II, p. 96; al-Futuh, vol. VI, p. 50
\n[2230] Baghara, 54
\n[2231] Tajarib al-umam, vol. II, p. 96
\n[2232] Tarikh at-Tabari, vol. IV, pp 430, 431; See also Ansab al-Ashraf vol. V, p. 206; Tajarib al-umam, vol. II, p. 97; al-Futuh, vol. VI, p. 52, a similar letter was also written to Basrian Shi\u2018ite Muslims led by Muthanna Ibn Makhraba
\n[2233] Tarikh at-Tabari, vol. IV, p. 433
\n[2234] See Tarikh at-Tabari, vol. IV, p. 438; Tajarib al-umam, vol. II, p. 99; vol. IV, p. 207
\n[2235] Ansab al-Ashraf, vol. V, p. 208; Tajarib al-umam, vol. II, p. 99
\n[2236] Tarikh at-Tabari, vol. IV, pp 353-354
\n[2237] al-Futuh, vol. VI, pp 65-66
\n[2238] Tarikh at-Tabari, vol. IV, p. 499 See also Ansab al-Ashraf, vol. V, p. 207; Tajarib al-Uman, vol. II, p. 98
\n[2239] Ansab al-Ashraf, vol. V, p. 208
\n[2240] Tarikh at-Tabari, Vol IV, pp 452-453; Ansab al-Ashraf, vol. V, p. 208
\n[2241] Tarikh at-Tabari, vol. IV, p. 450
\n[2242] Ibid vol. IV, p. 453
\n[2243] Tarikh at-Tabari, Vol III, p. 455
\n[2244] Ibid Vol III, p. 459; See Tajarib al-umam, Vol II, p. 103
\n[2245] Some one thousand went back; See Ansab al-Ashraf, Vol V, p. 209, as narrated by Ibn A\u2018tham, they were 3300 when encountering, Vol VI, p. 8
\n[2246] al-Futuh, Vol VI, p. 89
\n[2247] Tarikh at-Tabari, Vol IV, p. 464; Ansab al-Ashraf, Vol V, p. 210; Tajarib al-umam, Vol II, p. 109 and Ibn A\u2018tham has said, \u0647\u0644\u0645 \u0627\u0644\u064a \u0637\u0627\u0639\u0629 \u0627\u0647\u0644 \u0628\u064a\u062a \u0627\u0644\u0646\u0628\u0648\u0629 \u201cHasten to obey the Prophet\u2019s Household\u201d Al-Futuh, Vol VI, p. 82
\n[2248] Tarikh at-Tabari, Vol IV, p. 460
\n[2249] Tajarib al-umam, vol. II, pp 111, 112; Tarikh at-Tabari, vol. IV, p. 470
\n[2250] Ansab al-Ashraf, vol. V, p. 211
\n[2251] Ibid vol. IV, p. 469
\n[2252] Ansab al-Ashraf, vol. V, p. 469.
\n[2253] al-Futuh, vol. VI, p. 83
\n[2254] Ibid vol. VI, P. 84
\n[2255] Ibid vol. 5I6, p. 85
\n[2256] Ibn Sa\u2018d,\u2019Asakir Tarjamat al-imam al-Hasan, p. 154; Tarikh at-Tabari, vol. IV, p. 441
\n[2257] Ansab al-Ashraf, vol. V, p. 214
\n[2258] Tarikh at-Tabari, vol. IV, p. 440; Mab\u2018uth al-Husayn, p. 98; al-Kamil fi l-Tarikh, Vol IV, p. 22; Ansab al-Ashraf, Vol V, p. 215
\n[2259] Ibn Sa\u2018d, Tarjamat al-imam al-Hasan, p. 154; Tarikh at-Tabari, vol. IV, p. 441
\n[2260] Tarikh at-Tabari, vol. IV, pp 441-442 Ya\u2018qubi has written, \u0648\u0643\u0627\u0646 \u0645\u062e\u062a\u0627\u0631 \u0623\u0642\u0628\u0644 \u0641\u064a \u062c\u0645\u0627\u0639\u0629 \u064a\u0631\u064a\u062f\u0648\u0646 \u0646\u0635\u0631 \u062d\u0633\u064a\u0646 \u0628\u0646 \u0639\u0644\u064a (\u0639) \u0641\u0627\u062e\u0630\u0647 \u0639\u0628\u064a\u062f \u0627\u0644\u0644\u0647 \u0628\u0646 \u0632\u064a\u0627\u062f \u0641\u062d\u0633\u0628\u0647 \u201cSince Mukhtar was the vanguard of those desiring to help Husayn Ibn \u2018Ali; \u2018Ubayd Allah imprisoned him\u201d Tarikh al-Ya\u2019qubi, vol. II, p. 58
\n[2261] al-Muhabbar, p. 303
\n[2262] Tarikh at-Tabari,vol. IV, p. 446
\n[2263] Ibid vol. IV, p. 443
\n[2264] Ibid vol. IV, pp 434 -449
\n[2265] al-Futuh, vol. VI, p. 56
\n[2266] al-Futuh, Vol V, p. 74; Tarikh at-Tabari, vol. IV, p. 488
\n[2267] Tarikh at-Tabari, vol. IV, pp 471, 478; Ansab al-Ashraf, vol. V, p. 212
\n[2268] al-Futuh, Vol VI, p. 88; Ansab al-Ashraf, vol. V, pp 220-221
\n[2269] Tarikh at-Tabari, vol. IV, p. 399; al-Futuh, vol. V, pp 91, 92, 93
\n[2270] Ansab al-Ashraf, vol. V, p. 221
\n[2271] See al-Futuh, Vol VI, p. 95; describing his father, he had said,\u0648\u0647\u0648 \u0633\u064a\u062f \u0627\u0644\u0646\u0627\u0633 \u0641\u064a \u0645\u062d\u0628\u0629 \u0627\u0647\u0644 \u0627\u0644\u0628\u064a\u062a (\u0639) \u201cHis affection for the Household was the strongest among people\u201d
\n[2272] al-Futuh, Vol VI, p. 99 the Umayya and later pro-Zubayr people\u2019s intention of calling the Shi\u2018ite Muslims \u201cTurabiya\u201d was usually disparaging them
\n[2273] al-Futuh, Vol VI, p. 105
\n[2274] Tarikh at-Tabari, Vol IV, p. 498
\n[2275] al-Futuh, Vol VI, p. 103
\n[2276] al-Futuh, Vol VI, p. 106; Tarikh at-Tabari, Vol VI, pp 108, 109
\n[2277] Tarikh at-Tabari, Vol IV, p. 503; al-Futuh, Vol VI, pp 108,109
\n[2278] Tarikh at-Tabari, Vol IV, p. 507
\n[2279] Tarikh at-Tabari, Vol IV, p. 501; al-Futuh, Vol VI, p. 107; \u201cDaylamites\u201d was a title for Iranian non-Muslims though the masters were Muslims mostly This term was used by Muslim Arabs describing them as disbelievers in order to disdain them
\n[2280] Tarikh at-Tabari, vol. IV, p. 502; al-Futuh, Vol VI, p. 108
\n[2281] Tarikh at-Tabari, vol. IV, p. 502
\n[2282] Akhbar al-Tiwal, p. 293, see also p. 306
\n[2283] Tarikh at-Tabari, vol. IV, p. 516
\n[2284] al-Futuh, Vol VI, p. 138
\n[2285] Ansab al-Ashraf, Vol V, p. 294; Tarikh at-Tabari, Vol IV, p. 577
\n[2286] Ansab al-Ashraf, Vol V, p. 223
\n[2287] Tarikh at-Tabari, Vol IV, p. 508
\n[2288] Tarikh at-Tabari, Vol IV, p. 508; Ibn A\u2018tham, Vol VI, p. 115
\n[2289] Tarikh at-Tabari, Vol IV, p. 508.
\n[2290] Ibid Vol IV, p. 509
\n[2291] Narrated by Ibn A\u2018tham, Vol VI, p. 139; following its clash with Mukhtar, the army of Damascus returned and again in order to conquer Iraq, it set out to Jazira and then to Musil
\n[2292] Tarikh at-Tabari, Vol IV, p. 518
\n[2293] Ibid Vol VI, p. 146
\n[2294] Tarikh at-Tabari, Vol VI, p. 146.
\n[2295] Tarikh at-Tabari, Vol VI, p. 146.
\n[2296] Tarikh at-Tabari, Vol VI, p. 149
\n[2297] Tarikh at-Tabari, vol. VI, p. 343 (\u2018Izz al-din publication)\u0623\u0645\u0651\u0627 \u0623\u0645\u0627\u0646 \u0627\u0644\u0645\u062e\u062a\u0627\u0631 \u0644\u0639\u0645\u0631 \u0628\u0646 \u0633\u0639\u062f \u0627\u0644\u0627 \u0623\u0646 \u0628\u062d\u062f\u062b \u062d\u062f\u062b\u0627\u064b \u0641\u0623\u0646\u0651\u0647 \u0643\u0627\u0646 \u064a\u0631\u064a\u062f \u0628\u0647 \u0623\u0630\u0627 \u062f\u062e\u0644 \u0627\u0644\u062e\u0644\u0627\u0621 \u0648\u0627\u062d\u062f\u062b \u2026
\n[2298] Ibid Vol VI, p. 139
\n[2299] al-Futuh, Vol VI, p. 123
\n[2300] Tarikh al-Ya\u2019qubi, Vol II, p. 259
\n[2301] Tarikh at-Tabari, Vol IV, p. 53
\n[2302] al-Futuh, Vol VI, p. 120
\n[2303] Ansab al-Ashraf, Vol V, pp 228-229; Maqidasi narrated that Mukhtar had done his best to absorb as many people as possible See also, al-Bad\u2019 wa l-Tarikh, Vol VI, p. 22
\n[2304] Tarikh at-Tabari, Vol IV, p. 531
\n[2305] Tarikh at-Tabari, Vol IV, pp 536, 537
\n[2306] Tarikh at-Tabari, Vol IV, p. 542
\n[2307] Ansab al-Ashraf, Vol III, p. 282
\n[2308] Ansab al-Ashraf, Vol III, p. 282
\n[2309] Ibid Vol II, p. 283; al-Kamil fi l-Tarikh, vol. IV, p. 250
\n[2310] Ansab al-Ashraf, vol. III, p. 282
\n[2311] Tarikh at-Tabari, Vol IV, p. 455; Muruj al-dhahab, Vol III, p. 99; Ansab al-Ashraf, Vol III, p. 285; Vol V, p. 231, it has been said that they had taken the logs being repaired for burning Ibn Hanafiyya and others from the Hashimites by Ibn Zubayr
\n[2312] Tarikh at-Tabari, vol. IV, p. 559
\n[2313] Tarikh at-Tabari vol. IV, p. 559
\n[2314] Ibid vol. IV, p. 560
\n[2315] See \u2018Abd al-Razzaq, al-Musannaf, vol. V, p. 300
\n[2316] Hadgson, How did the early shia become sectarian?, p. 3
\n[2317] Ansab al-Ashraf, vol. II, p. 287; Vol V, p. 265
\n[2318] Ibid Vol V, p. 267
\n[2319] Ibid Vol V, p. 270
\n[2320] Ikhtiyar Ma\u2018rifat al-rijal, p. 125; for other hadiths in this regard, refer to Bahjat al-amal, vol. VII, p.
\n[2321] Ansab al-Ashraf, vol. III, p. 291
\n[2322] Tarikh at-Tabari, vol. IV, p. 574; Tarikh al-Ya\u2019qubi, vol. II, p. 264; Muruj al-dhahab, vol. III, p. 99
\n[2323] Ansab al-Ashraf, vol. V, pp 233, 235, 236
\n[2324] An example was a narration about \u201cthrone\u201d Mukhtar has been quoted as telling his followers a lie, \u201cBring \u2018Ali Ibn Abi Talib\u2019s throne\u201d Ansab al-Ashraf, vol. V, pp 241,242
\n[2325] Tarikh at-Tabari, vol. IV P. 577
\n[2326] al-\u2018Iqd al-farid, vol. IV, p. 148<\/p>\n

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Denial of Mahdi(A.S.) is Blasphemy<\/a><\/p><\/blockquote>\n